diff --git a/.gitignore b/.gitignore index bb4a68abf1fec06267a128186f3a60fbfbd50b25..95a716b3a44a1256c38c68fe5d1998cbbc3475e9 100644 --- a/.gitignore +++ b/.gitignore @@ -1,5 +1,6 @@ # === Python virtual environments === .env_iqbal_rag/ +.env # === Python cache and compiled files === __pycache__/ @@ -7,8 +8,8 @@ __pycache__/ *.pyo *.pyd -# === Dataset (do not track poetry data) === -data/ +# === Outputs (do not track poetry databases etc) === +outputs/ # === Not Implemented Features === sft/ diff --git a/run.py b/app.py similarity index 95% rename from run.py rename to app.py index ae55ba2cd728128ab3f9c28932dcb4b28c03f3ae..202e4080f8e638153d3249f1eee980453cd97d99 100644 --- a/run.py +++ b/app.py @@ -4,9 +4,9 @@ import os import sys import requests import subprocess -from app.RAGSystem import IqbalRAGSystem -from app.gradio_interface import launch_gradio_app -from app.config import JSON_FILE_PATH +from interface.RAGSystem import IqbalRAGSystem +from interface.gradio_interface import launch_gradio_app +from interface.config import JSON_FILE_PATH def check_ollama_availability(): """Check if Ollama is running and has the required models.""" diff --git a/data/github_iqbal_demystified/lists/List_001.yaml b/data/github_iqbal_demystified/lists/List_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..da7a7b638367231254c7225aa0b71f544c9a6ab5 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_001.yaml @@ -0,0 +1,1081 @@ +--- +name: +- lang: ur + text: بانگ درا +- lang: en + text: Bang-e-Dara +sections: +- sectionName: + - lang: ur + text: حصہ اول ـــــــ 1905 تک + - lang: en + text: Before 1908 +- poems: + - id: '001_001' + poemName: + - lang: ur + text: ہمالہ + - lang: en + text: THE HIMALAYAS + - id: '001_002' + poemName: + - lang: ur + text: گل رنگيں + - lang: en + text: THE COLORFUL ROSE + - id: '001_003' + poemName: + - lang: ur + text: عہد طفلي + - lang: en + text: THE AGE OF INFANCY + - id: '001_004' + poemName: + - lang: ur + text: مرزا غالب + - lang: en + text: MIRZA GHALIB + - id: '001_005' + poemName: + - lang: ur + text: ابر کوہسار + - lang: en + text: THE CLOUD ON THE MOUNTAIN + - id: '001_006' + poemName: + - lang: ur + text: ايک مکڑا اور مکھي + - lang: en + text: A SPIDER AND A FLY + - id: '001_007' + poemName: + - lang: ur + text: ايک پہا ڑ اور گلہري + - lang: en + text: A MOUNTAIN AND A SQUIRREL + - id: 001_008 + poemName: + - lang: ur + text: ايک گائے اور بکري + - lang: en + text: A COW AND A GOAT + - id: 001_009 + poemName: + - lang: ur + text: بچے کي د عا + - lang: en + text: THE CHILD'S INVOCATION + - id: '001_010' + poemName: + - lang: ur + text: ہمد ر د ي + - lang: en + text: SYMPATHY + - id: '001_011' + poemName: + - lang: ur + text: ماں کا خواب + - lang: en + text: A MOTHER'S DREAM + - id: '001_012' + poemName: + - lang: ur + text: پر ندے کي فر ياد + - lang: en + text: THE BIRD'S COMPLAINT + - id: '001_013' + poemName: + - lang: ur + text: خفتگان خاک سے استفسار + - lang: en + text: THE INTERROGATION OF THE DEAD + - id: '001_014' + poemName: + - lang: ur + text: شمع و پروانہ + - lang: en + text: THE CANDLE AND THE MOTH + - id: '001_015' + poemName: + - lang: ur + text: عقل و دل + - lang: en + text: THE INTELLECT AND THE HEART + - id: '001_016' + poemName: + - lang: ur + text: صدائے درد + - lang: en + text: THE PAINFUL WAIL + - id: '001_017' + poemName: + - lang: ur + text: آفتاب + - lang: en + text: THE SUN + - id: 001_018 + poemName: + - lang: ur + text: شمع + - lang: en + text: THE CANDLE + - id: 001_019 + poemName: + - lang: ur + text: ايک آرزو + - lang: en + text: A LONGING + - id: '001_020' + poemName: + - lang: ur + text: آفتاب صبح + - lang: en + text: THE MORNING SUN + - id: '001_021' + poemName: + - lang: ur + text: درد عشق + - lang: en + text: PATHOS OF LOVE + - id: '001_022' + poemName: + - lang: ur + text: گل پژمردہ + - lang: en + text: THE WITHERED ROSE + - id: '001_023' + poemName: + - lang: ur + text: سيدکي لوح تربت + - lang: en + text: THE TOMB-STONE OF SAIYYID + - id: '001_024' + poemName: + - lang: ur + text: ماہ نو + - lang: en + text: THE CRESCENT + - id: '001_025' + poemName: + - lang: ur + text: انسان اور بزم قد رت + - lang: en + text: MAN AND NATURE'S ASSEMBLAGE + - id: '001_026' + poemName: + - lang: ur + text: پيا م صبح + - lang: en + text: THE MESSAGE OF DAWN + - id: '001_027' + poemName: + - lang: ur + text: عشق اور موت + - lang: en + text: LOVE AND DEATH + - id: 001_028 + poemName: + - lang: ur + text: ز ہد اور رندي + - lang: en + text: PIETY AND ECSTASY + - id: 001_029 + poemName: + - lang: ur + text: شاعر + - lang: en + text: THE POET + - id: '001_030' + poemName: + - lang: ur + text: دل + - lang: en + text: THE HEART + - id: '001_031' + poemName: + - lang: ur + text: مو ج دريا + - lang: en + text: THE OCEAN WAVE + - id: '001_032' + poemName: + - lang: ur + text: رخصت اے بزم جہاں + - lang: en + text: FAREWELL O WORLD'S ONGREGATION! + - id: '001_033' + poemName: + - lang: ur + text: طفل شير خوار + - lang: en + text: THE SUCKLING BABY + - id: '001_034' + poemName: + - lang: ur + text: تصوير درد + - lang: en + text: THE PORTRAIT OF ANGUISH + - id: '001_035' + poemName: + - lang: ur + text: نا لہ فراق + - lang: en + text: LAMENT OF SEPARATION + - id: '001_036' + poemName: + - lang: ur + text: چاند + - lang: en + text: THE MOON + - id: '001_037' + poemName: + - lang: ur + text: بلال + - lang: en + text: BILAL + - id: 001_038 + poemName: + - lang: ur + text: سر گزشت آدم + - lang: en + text: THE STORY OF MAN + - id: 001_039 + poemName: + - lang: ur + text: ترانہء ہندي + - lang: en + text: AN ODE TO INDIA + - id: '001_040' + poemName: + - lang: ur + text: جگنو + - lang: en + text: THE FIRE-FLY + - id: '001_041' + poemName: + - lang: ur + text: صبح کا ستارہ + - lang: en + text: THE MORNING STAR ‑ VENUS + - id: '001_042' + poemName: + - lang: ur + text: ہندوستاني بچوں کا قومي گيت + - lang: en + text: THE NATIONAL ANTHEM FOR THE INDIAN CHILDREN + - id: '001_043' + poemName: + - lang: ur + text: نيا شوالا + - lang: en + text: THE NEW TEMPLE + - id: '001_044' + poemName: + - lang: ur + text: داغ + - lang: en + text: NAWAB MIRZA KHAN DAGH + - id: '001_045' + poemName: + - lang: ur + text: ابر + - lang: en + text: THE CLOUD + - id: '001_046' + poemName: + - lang: ur + text: ايک پرندہ اور جگنو + - lang: en + text: A BIRD AND THE FIRE‑FLY + - id: '001_047' + poemName: + - lang: ur + text: بچہ اور شمع + - lang: en + text: THE CHILD AND THE CANDLE + - id: 001_048 + poemName: + - lang: ur + text: کنار راوي + - lang: en + text: ON THE BANKS OF THE RAVI + - id: 001_049 + poemName: + - lang: ur + text: التجائے مسافر + - lang: en + text: THE TRAVELER'S REQUEST +- sectionName: + - lang: ur + text: غز ليات + - lang: en + text: The Ghazals +- poems: + - id: '001_050' + poemName: + - lang: ur + text: گلزار ہست و بود نہ بيگانہ وار ديکھ + - lang: en + text: DO NOT LOOK AT THE GARDEN OF EXISTENCE LIKE A STRANGER + - id: '001_051' + poemName: + - lang: ur + text: نہ آتے ، ہميں اس ميں تکرار کيا تھي + - lang: en + text: IF YOU HAD NOT COME I WOULD HAVE HAD NO OCCASION FOR CONTENTION + - id: '001_052' + poemName: + - lang: ur + text: عجب واعظ کي دينداري ہے يا رب + - lang: en + text: O LORD! STRANGE IS THE PIETY OF THE PREACHER + - id: '001_053' + poemName: + - lang: ur + text: لائوں وہ تنکے کہيں سے آشيانے کے ليے + - lang: en + text: I SHOULD PROCURE SUCH STRAWS FOR MY NEST FROM SOMEWHERE + - id: '001_054' + poemName: + - lang: ur + text: کيا کہوں اپنے چمن سے ميں جدا کيونکر ہوا + - lang: en + text: WHAT CAN I SAY HOW I GOT SEPARATED FROM MY GARDEN + - id: '001_055' + poemName: + - lang: ur + text: انوکھي وضع ہے ، سارے زمانے سے نرالے ہيں + - lang: en + text: UNUSUAL IN STATE, DISTINCT FROM THE WHOLE WORLD THEY ARE + - id: '001_056' + poemName: + - lang: ur + text: ظاہر کي آنکھ سے نہ تماشا کرے کوئي + - lang: en + text: ONE SHOULD NOT SEE THE SPECTACLE WITH THE MATERIAL EYE + - id: '001_057' + poemName: + - lang: ur + text: کہوں کيا آرزوئے بے دلي مجھ کو کہاں تک ہے + - lang: en + text: WHAT SHOULD I SAY HOW MUCH LONGING FOR DEJECTION I HAVE + - id: 001_058 + poemName: + - lang: ur + text: جنھيں ميں ڈھونڈتا تھا آسمانوں ميں زمينوں ميں + - lang: en + text: THE ONE I WAS SEARCHING FOR ON THE EARTH AND IN HEAVEN + - id: 001_059 + poemName: + - lang: ur + text: ترے عشق کي انتہا چاہتا ہوں + - lang: en + text: COMPLETION OF YOUR LOVE IS WHAT I DESIRE + - id: '001_060' + poemName: + - lang: ur + text: کشادہ دست کرم جب وہ بے نياز کرے + - lang: en + text: WHEN THAT BENIAZ OPENS HIS GRACEFUL HAND + - id: '001_061' + poemName: + - lang: ur + text: سختياں کرتا ہوں دل پر ، غير سے غافل ہوں ميں + - lang: en + text: I BEAR HARDSHIPS ON MYSELF, I AM UNCONCERNED WITH OTHERS + - id: '001_062' + poemName: + - lang: ur + text: مجنوں نے شہر چھوڑا تو صحرا بھي چھوڑ دے + - lang: en + text: MAJNUN ABANDONED HABITATION, YOU SHOULD ABANDON WILDERNESS ALSO +- sectionName: + - lang: ur + text: حصہ دوم ـ 1905 سے 1908 تک + - lang: en + text: Poems of Period 1905-08 +- poems: + - id: '001_063' + poemName: + - lang: ur + text: محبت + - lang: en + text: LOVE + - id: '001_064' + poemName: + - lang: ur + text: حقيقت حسن + - lang: en + text: THE REALITY OF BEAUTY + - id: '001_065' + poemName: + - lang: ur + text: پیا م + - lang: en + text: THE MESSAGE + - id: '001_066' + poemName: + - lang: ur + text: سوامي رام تير تھ + - lang: en + text: SWAMI RAM TIRATH + - id: '001_067' + poemName: + - lang: ur + text: طلبہء علي گڑھ کالج کے نام + - lang: en + text: ADDRESSED TO THE STUDENTS OF ALIGARH COLLEGE + - id: 001_068 + poemName: + - lang: ur + text: اختر صبح + - lang: en + text: THE MORNING STAR - VENUS + - id: 001_069 + poemName: + - lang: ur + text: حسن و عشق + - lang: en + text: THE BEAUTY AND THE LOVE + - id: '001_070' + poemName: + - lang: ur + text: ــــــــ کي گود ميں بلي ديکھ کر + - lang: en + text: ON SEEING A CAT IN THE LAP OF SOMEONE + - id: '001_071' + poemName: + - lang: ur + text: کلي + - lang: en + text: THE FLOWER BUD + - id: '001_072' + poemName: + - lang: ur + text: چاند اور تارے + - lang: en + text: THE MOON AND STARS + - id: '001_073' + poemName: + - lang: ur + text: و صال + - lang: en + text: MEETING THE BELOVED; THE UNION + - id: '001_074' + poemName: + - lang: ur + text: سليمي + - lang: en + text: SULAIMA + - id: '001_075' + poemName: + - lang: ur + text: عا شق ہر جائي + - lang: en + text: THE UNFAITHFUL LOVER + - id: '001_076' + poemName: + - lang: ur + text: کوشش نا تما م + - lang: en + text: THE UNSUCCESSFUL EFFORT + - id: '001_077' + poemName: + - lang: ur + text: نوائے غم + - lang: en + text: THE SONG OF GRIEF + - id: 001_078 + poemName: + - lang: ur + text: عشر ت امروز + - lang: en + text: THE SHORT-LIVED JOY + - id: 001_079 + poemName: + - lang: ur + text: انسان + - lang: en + text: MANKIND + - id: 001_080 + poemName: + - lang: ur + text: جلوہء حسن + - lang: en + text: THE MANIFESTATION OF BEAUTY + - id: 001_081 + poemName: + - lang: ur + text: ايک شام + - lang: en + text: AN EVENING + - id: 001_082 + poemName: + - lang: ur + text: تنہائي + - lang: en + text: LONELINESS + - id: 001_083 + poemName: + - lang: ur + text: پيام عشق + - lang: en + text: THE MESSAGE OF LOVE + - id: 001_084 + poemName: + - lang: ur + text: فراق + - lang: en + text: SEPARATION + - id: 001_085 + poemName: + - lang: ur + text: عبد القادر کے نام + - lang: en + text: ADDRESSED TO ABD AL-QADIR + - id: 001_086 + poemName: + - lang: ur + text: صقليہ + - lang: en + text: THE ISLAND OF SICILY +- sectionName: + - lang: ur + text: غز ليات + - lang: en + text: The Ghazals +- poems: + - id: 001_087 + poemName: + - lang: ur + text: زندگي انساں کي اک دم کے سوا کچھ بھي نہيں + - lang: en + text: THE LIFE OF MAN IS NO MORE THAN A BREATH! + - id: 001_088 + poemName: + - lang: ur + text: الہي عقل خجستہ پے کو ذرا سي ديوانگي سکھا دے + - lang: en + text: O GOD! TEACH A LITTLE LOVE TO MY HAPPY INTELLECT + - id: 001_089 + poemName: + - lang: ur + text: زمانہ ديکھے گا جب مرے دل سے محشر اٹھے گا گفتگو کا + - lang: en + text: THE WORLD WILL KNOW WHEN THE FLOOD OF CONVERSATION WILL EMERGE FROM MY HEART + - id: 001_090 + poemName: + - lang: ur + text: چمک تيري عياں بجلي ميں ، آتش ميں ، شرارے ميں + - lang: en + text: THY SPLENDOR IS MANIFEST IN THUNDER, IN FIRE, IN SPARK + - id: 001_091 + poemName: + - lang: ur + text: يوں تو اے بزم جہاں! دلکش تھے ہنگامے ترے + - lang: en + text: O WORLDLY CONGREGATION! THOUGH YOUR GATHERINGS WERE ATTRACTIVE + - id: 001_092 + poemName: + - lang: ur + text: مثال پرتو مے ، طوف جام کرتے ہيں + - lang: en + text: WE CIRCUMAMBULATE THE WINE‑CUP LIKE THE WINE'S REFLECTION + - id: 001_093 + poemName: + - lang: ur + text: زمانہ آيا ہے بے حجابي کا ، عام ديدار يار ہو گا + - lang: en + text: TIME HAS COME FOR OPENNESS, BELOVED'S SIGHT WILL BE COMMON +- sectionName: + - lang: ur + text: حصہ سوم - 1908سے آگے + - lang: en + text: Poems of Period - 1908-30 +- poems: + - id: 001_094 + poemName: + - lang: ur + text: بلاد اسلاميہ + - lang: en + text: THE ISLAMIC CITIES + - id: 001_095 + poemName: + - lang: ur + text: ستارہ + - lang: en + text: THE STAR + - id: 001_096 + poemName: + - lang: ur + text: دوستارے + - lang: en + text: THE TWO STARS + - id: 001_097 + poemName: + - lang: ur + text: گورستان شاہي + - lang: en + text: THE ROYAL CEMETERY + - id: 001_098 + poemName: + - lang: ur + text: نمود صبح + - lang: en + text: MORNING’S APPEARANCE + - id: 001_099 + poemName: + - lang: ur + text: تضمين بر شعر انيسي شاملو + - lang: en + text: TADMIN ON A VERSE OF ANISI SHAMLU + - id: '001_100' + poemName: + - lang: ur + text: فلسفہ غم + - lang: en + text: THE PHILOSOPHY OF GRIEF + - id: '001_101' + poemName: + - lang: ur + text: پھول کا تحفہ عطا ہونے پر + - lang: en + text: ON BEING PRESENTED WITH A FLOWER + - id: '001_102' + poemName: + - lang: ur + text: ترانہ ملي + - lang: en + text: THE MUSLIM NATIONAL ANTHEM + - id: '001_103' + poemName: + - lang: ur + text: وطنيت + - lang: en + text: WATANIYAT + - id: '001_104' + poemName: + - lang: ur + text: ايک حاجي مدينے کے راستے ميں + - lang: en + text: A PILGRIM ON HIS WAY TO MADINAH + - id: '001_105' + poemName: + - lang: ur + text: قطعہ + - lang: en + text: QAT`AH + - id: '001_106' + poemName: + - lang: ur + text: شکوہ + - lang: en + text: THE COMPLAINT + - id: '001_107' + poemName: + - lang: ur + text: چاند + - lang: en + text: THE MOON + - id: 001_108 + poemName: + - lang: ur + text: رات اور شاعر + - lang: en + text: THE NIGHT AND THE POET + - id: 001_109 + poemName: + - lang: ur + text: بزم انجم + - lang: en + text: THE ASSEMBLY OF STARS + - id: '001_110' + poemName: + - lang: ur + text: سير فلک + - lang: en + text: STROLLING IN THE CELESTIAL WORLD + - id: '001_111' + poemName: + - lang: ur + text: نصيحت + - lang: en + text: ADVICE + - id: '001_112' + poemName: + - lang: ur + text: رام + - lang: en + text: RAMA + - id: '001_113' + poemName: + - lang: ur + text: موٹر + - lang: en + text: THE MOTOR CAR + - id: '001_114' + poemName: + - lang: ur + text: انسان + - lang: en + text: THE HUMAN RACE + - id: '001_115' + poemName: + - lang: ur + text: خطاب بہ جوانان اسلام + - lang: en + text: ADDRESSED TO THE YOUTH OF ISLAM + - id: '001_116' + poemName: + - lang: ur + text: غرہ شوال + - lang: en + text: THE EID CRESCENT + - id: '001_117' + poemName: + - lang: ur + text: شمع اور شاعر + - lang: en + text: THE CANDLE AND THE POET + - id: 001_118 + poemName: + - lang: ur + text: مسلم + - lang: en + text: Muslim + - id: 001_119 + poemName: + - lang: ur + text: حضور رسالت مآب ميں + - lang: en + text: IN AUDIENCE WITH THE HOLY PROPHET S.A.W. + - id: '001_120' + poemName: + - lang: ur + text: شفاخانہ حجاز + - lang: en + text: THE HOSPITAL OF HIJAZ + - id: '001_121' + poemName: + - lang: ur + text: جواب شکوہ + - lang: en + text: THE RESPONSE TO THE COMPLAINT + - id: '001_122' + poemName: + - lang: ur + text: ساقي + - lang: en + text: THE CUP-BEARER + - id: '001_123' + poemName: + - lang: ur + text: تعليم اور اس کے نتائج + - lang: en + text: EDUCATION AND ITS CONSEQUENCES + - id: '001_124' + poemName: + - lang: ur + text: قرب سلطان + - lang: en + text: CLOSENESS TO KINGS + - id: '001_125' + poemName: + - lang: ur + text: شا عر + - lang: en + text: THE POET + - id: '001_126' + poemName: + - lang: ur + text: نو يد صبح + - lang: en + text: THE GOOD NEWS OF THE DAWN + - id: '001_127' + poemName: + - lang: ur + text: دعا + - lang: en + text: THE SUPPLICATION + - id: 001_128 + poemName: + - lang: ur + text: عيد پر شعر لکھنے کي فرمائش کے جواب ميں + - lang: en + text: IN RESPONSE TO THE REQUEST FOR WRITING A POEM ON ‘EID + - id: 001_129 + poemName: + - lang: ur + text: فاطمہ بنت عبداللہ + - lang: en + text: FATIMAH DAUGHTER OF ABD ALLAH + - id: '001_130' + poemName: + - lang: ur + text: شبنم اور ستارے + - lang: en + text: THE DEW AND THE STARS + - id: '001_131' + poemName: + - lang: ur + text: محاصرہ ادرنہ + - lang: en + text: THE SIEGE OF ADRIANOPLE + - id: '001_132' + poemName: + - lang: ur + text: غلام قادر رہيلہ + - lang: en + text: GHULAM QADIR RUHILAH + - id: '001_133' + poemName: + - lang: ur + text: ايک مکالمہ + - lang: en + text: A DIALOGUE + - id: '001_134' + poemName: + - lang: ur + text: ميں اورتو + - lang: en + text: I AND YOU + - id: '001_135' + poemName: + - lang: ur + text: تضمين بر شعر ابوطالب کليم + - lang: en + text: THE POEM BASED ON A VERSE OF ABU tALIB KALIM + - id: '001_136' + poemName: + - lang: ur + text: شبلي وحالي + - lang: en + text: SHIBLI AND HALI + - id: '001_137' + poemName: + - lang: ur + text: ارتقا + - lang: en + text: EVOLUTION + - id: 001_138 + poemName: + - lang: ur + text: صديق + - lang: en + text: ABU BAKR SIDDIQ R.A. + - id: 001_139 + poemName: + - lang: ur + text: تہذيب حاضر + - lang: en + text: THE PRESENT CIVILIZATION + - id: '001_140' + poemName: + - lang: ur + text: والدہ مرحومہ کي ياد ميں + - lang: en + text: IN MEMORY OF MOTHER OF BLESSED MEMORY + - id: '001_141' + poemName: + - lang: ur + text: شعاع آفتاب + - lang: en + text: THE SUN’S RAY + - id: '001_142' + poemName: + - lang: ur + text: عرفي + - lang: en + text: URFI + - id: '001_143' + poemName: + - lang: ur + text: ايک خط کے جواب ميں + - lang: en + text: IN RESPONSE TO A LETTER + - id: '001_144' + poemName: + - lang: ur + text: نانک + - lang: en + text: NANAK + - id: '001_145' + poemName: + - lang: ur + text: کفر واسلام + - lang: en + text: INFIDELITY AND ISLAM + - id: '001_146' + poemName: + - lang: ur + text: بلال + - lang: en + text: BILAL + - id: '001_147' + poemName: + - lang: ur + text: مسلمان اور تعليم جديد + - lang: en + text: THE MUSLIMS AND MODERN EDUCATION + - id: 001_148 + poemName: + - lang: ur + text: پھولوں کي شہز ادي + - lang: en + text: THE PRINCESS OF FLOWERS + - id: 001_149 + poemName: + - lang: ur + text: تضمين بر شعر صائب + - lang: en + text: BASED ON A VERSE OF SA’IB + - id: '001_150' + poemName: + - lang: ur + text: فردوس ميں ايک مکالمہ + - lang: en + text: A CONVERSATION IN PARADISE + - id: '001_151' + poemName: + - lang: ur + text: مذ ہب + - lang: en + text: RELIGION + - id: '001_152' + poemName: + - lang: ur + text: جنگ ير موک کاايک واقعہ + - lang: en + text: AN INCIDENT OF THE BATTLE OF YARMUK + - id: '001_153' + poemName: + - lang: ur + text: مذ ہب + - lang: en + text: RELIGION + - id: '001_154' + poemName: + - lang: ur + text: پيوستہ رہ شجر سے ، اميد بہار رکھ + - lang: en + text: REMAIN ATTACHED TO THE TREE KEEP SPRING’S EXPECTATION + - id: '001_155' + poemName: + - lang: ur + text: شب معراج + - lang: en + text: THE NIGHT OF THE CELESTIAL ASCENSION OF THE HOLY PROPHET S.A.W. + - id: '001_156' + poemName: + - lang: ur + text: پھول + - lang: en + text: THE FLOWER + - id: '001_157' + poemName: + - lang: ur + text: شيکسپير + - lang: en + text: WILLIAM SHAKESPEARE + - id: 001_158 + poemName: + - lang: ur + text: ميں اورتو + - lang: en + text: I AND YOU + - id: 001_159 + poemName: + - lang: ur + text: اسيري + - lang: en + text: IMPRISONMENT + - id: '001_160' + poemName: + - lang: ur + text: دريوزہ خلافت + - lang: en + text: BEGGING FOR KHILAFAH + - id: '001_161' + poemName: + - lang: ur + text: ہمايوں + - lang: en + text: HUMAYUN + - id: '001_162' + poemName: + - lang: ur + text: خضرراہ + - lang: en + text: THE TRAVELERS’ GUIDE + - id: '001_163' + poemName: + - lang: ur + text: طلوع اسلام + - lang: en + text: THE RENAISSANCE OF ISLAM +- sectionName: + - lang: ur + text: غز ليات + - lang: en + text: The Ghazals +- poems: + - id: '001_164' + poemName: + - lang: ur + text: اے باد صبا! کملي والے سے جا کہيو پيغام مرا + - lang: en + text: O ZEPHYR! CONVEY MY MESSAGE TO THE ONE WRAPPED IN BLANKET + - id: '001_165' + poemName: + - lang: ur + text: يہ سرود قمري و بلبل فريب گوش ہے + - lang: en + text: THESE SONGS OF TURTLE DOVES AND NIGHTINGALES ARE MERELY EAR’S ILLUSION + - id: '001_166' + poemName: + - lang: ur + text: نالہ ہے بلبل شوريدہ ترا خام ابھي + - lang: en + text: O DEJECTED NIGHTINGALE YOUR LAMENT IS IMMATURE STILL + - id: '001_167' + poemName: + - lang: ur + text: پردہ چہرے سے اٹھا ، انجمن آرائي کر + - lang: en + text: LIFT THE VEIL FROM THY FACE AND BE MANIFEST IN THE ASSEMBLY + - id: 001_168 + poemName: + - lang: ur + text: پھر باد بہار آئي ، اقبال غزل خواں ہو + - lang: en + text: THE SPRING BREEZE IS FLOWING AGAIN START SINGING, O IQBAL + - id: 001_169 + poemName: + - lang: ur + text: کبھي اے حقيقت منتظر نظر لباس مجاز ميں + - lang: en + text: O THE MUCH SOUGHT AFTER REALITY! SOME TIME APPEAR IN MATERIAL FORM + - id: '001_170' + poemName: + - lang: ur + text: تہ دام بھي غزل آشنا رہے طائران چمن تو کيا + - lang: en + text: NO WONDER IF THE GARDEN BIRDS REMAINED FOND OF POETRY EVEN UNDER THE NET + - id: '001_171' + poemName: + - lang: ur + text: گرچہ تو زنداني اسباب ہے + - lang: en + text: THOUGH YOU ARE BOUND BY CAUSE AND EFFECT +- sectionName: + - lang: ur + text: ظر یفا نہ + - lang: en + text: Humorous Poems +- poems: + - id: '001_172' + poemName: + - lang: ur + text: ظر یفا نہ + - lang: en + text: Humorous Poems diff --git a/data/github_iqbal_demystified/lists/List_002.yaml b/data/github_iqbal_demystified/lists/List_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c5a611afd618507f9fa0271cc9e5deb72d2de2a8 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_002.yaml @@ -0,0 +1,1105 @@ +--- +name: +- lang: ur + text: بال جبریل +- lang: en + text: Bal-e-Jibreel +sections: +- sectionName: + - lang: ur + text: حصہ اول + - lang: en + text: Odes Part-I +- poems: + - id: '002_001' + poemName: + - lang: ur + text: ميري نوائے شوق سے شور حريم ذات ميں + - lang: en + text: A blaze is raging near His Throne, By my strains that burn like flames + - id: '002_002' + poemName: + - lang: ur + text: اگر کج رو ہيں انجم ، آسماں تيرا ہے يا ميرا + - lang: en + text: If the stars are astray + - id: '002_003' + poemName: + - lang: ur + text: گيسوئے تاب دار کو اور بھي تاب دار کر + - lang: en + text: Bright are Thy tresses, brighten them even more + - id: '002_004' + poemName: + - lang: ur + text: اثر کرے نہ کرے ، سن تو لے مري فرياد + - lang: en + text: Whether or not it moves you, At least listen to my complaint + - id: '002_005' + poemName: + - lang: ur + text: کيا عشق ايک زندگي مستعار کا + - lang: en + text: What avails love when life is so ephemeral? + - id: '002_006' + poemName: + - lang: ur + text: پريشاں ہوکے ميري خاک آخر دل نہ بن جائے + - lang: en + text: If my scattered dust turns into a heart again + - id: '002_007' + poemName: + - lang: ur + text: دگرگوں ہے جہاں ، تاروں کي گردش تيز ہے ساقي + - lang: en + text: Contrary runs our planet, the stars whirl fast, oh Saki! + - id: 002_008 + poemName: + - lang: ur + text: لا پھر اک بار وہي بادہ و جام اے ساقي + - lang: en + text: Set out once more that cup, that wine, oh Saki + - id: 002_009 + poemName: + - lang: ur + text: مٹا ديا مرے ساقي نے عالم من و تو + - lang: en + text: My Saki made me drink the wine, Of There is no god but He + - id: '002_010' + poemName: + - lang: ur + text: متاع بے بہا ہے درد و سوز آرزو مندي + - lang: en + text: Consuming fire for thee + - id: '002_011' + poemName: + - lang: ur + text: تجھے ياد کيا نہيں ہے مرے دل کا وہ زمانہ + - lang: en + text: Have You forgotten then my heart of old + - id: '002_012' + poemName: + - lang: ur + text: ضمير لالہ مے لعل سے ہوا لبريز + - lang: en + text: By dint of Spring the poppy‐cup + - id: '002_013' + poemName: + - lang: ur + text: وہي ميري کم نصيبي ، وہي تيري بے نيازي + - lang: en + text: Mine ill luck the same and same, O Lord, the coldness on Your part + - id: '002_014' + poemName: + - lang: ur + text: اپني جولاں گاہ زير آسماں سمجھا تھا ميں + - lang: en + text: Methought my racing field lay under the skies + - id: '002_015' + poemName: + - lang: ur + text: اک دانش نوراني ، اک دانش برہاني + - lang: en + text: Reason is either luminous, or it seeks proofs + - id: '002_016' + poemName: + - lang: ur + text: يارب! يہ جہان گزراں خوب ہے ليکن + - lang: en + text: Lovely, oh Lord, this fleeting world +- sectionName: + - lang: ur + text: حصہ دوم + - lang: en + text: Odes Part-II +- poems: + - id: '002_017' + poemName: + - lang: ur + text: سما سکتا نہيں پہنائے فطرت ميں مرا سودا + - lang: en + text: All Nature’s vastness cannot contain you + - id: 002_018 + poemName: + - lang: ur + text: يہ کون غزل خواں ہے پرسوز و نشاط انگيز + - lang: en + text: Who is this composer of ghazals, who is burningly passionate and cheerful + - id: 002_019 + poemName: + - lang: ur + text: وہ حرف راز کہ مجھ کو سکھا گيا ہے جنوں + - lang: en + text: The secret divine my ecstasy has taught + - id: '002_020' + poemName: + - lang: ur + text: عالم آب و خاک و باد! سر عياں ہے تو کہ ميں + - lang: en + text: O myriad — coloured earth! + - id: '002_021' + poemName: + - lang: ur + text: تو ابھي رہ گزر ميں ہے ، قيد مقام سے گزر + - lang: en + text: Thou art yet region—bound + - id: '002_022' + poemName: + - lang: ur + text: امين راز ہے مردان حر کي درويشي + - lang: en + text: The free by dint of faqr + - id: '002_023' + poemName: + - lang: ur + text: پھر چراغ لالہ سے روشن ہوئے کوہ و دمن + - lang: en + text: Hill and vale once more under the poppy’s lamps are bright + - id: '002_024' + poemName: + - lang: ur + text: مسلماں کے لہو ميں ہے سليقہ دل نوازي کا + - lang: en + text: Muslims are born with a gift to charm, to persuade + - id: '002_025' + poemName: + - lang: ur + text: عشق سے پيدا نوائے زندگي ميں زير و بم + - lang: en + text: Through Love the song of Life + - id: '002_026' + poemName: + - lang: ur + text: دل سوز سے خالي ہے ، نگہ پاک نہيں ہے + - lang: en + text: Of passion’s glow your heart is blank + - id: '002_027' + poemName: + - lang: ur + text: ہزار خوف ہو ليکن زباں ہو دل کي رفيق + - lang: en + text: A host of peril though you face, Yet your tongue with heart ally + - id: 002_028 + poemName: + - lang: ur + text: پوچھ اس سے کہ مقبول ہے فطرت کي گواہي + - lang: en + text: Rely on the witness of the phenomenal world + - id: 002_029 + poemName: + - lang: ur + text: يہ حوريان فرنگي ، دل و نظر کا حجاب + - lang: en + text: These Western nymphs + - id: '002_030' + poemName: + - lang: ur + text: دل بيدار فاروقي ، دل بيدار کراري + - lang: en + text: A heart awake to man imparts + - id: '002_031' + poemName: + - lang: ur + text: خودي کي شوخي و تندي ميں کبر و ناز نہيں + - lang: en + text: In the coquetry and fierceness of the self there + - id: '002_032' + poemName: + - lang: ur + text: مير سپاہ ناسزا ، لشکرياں شکستہ صف + - lang: en + text: A recreant captain, a battle‐line thrown back + - id: '002_033' + poemName: + - lang: ur + text: زمستاني ہوا ميں گرچہ تھي شمشير کي تيزي + - lang: en + text: At London, winter wind + - id: '002_034' + poemName: + - lang: ur + text: يہ دير کہن کيا ہے ، انبار خس و خاشاک + - lang: en + text: The ancient fane in which we live + - id: '002_035' + poemName: + - lang: ur + text: کمال ترک نہيں آب و گل سے مہجوري + - lang: en + text: The way to renounce is, To conquer the earth and heaven + - id: '002_036' + poemName: + - lang: ur + text: عقل گو آستاں سے دور نہيں + - lang: en + text: Though reason to the portal guide + - id: '002_037' + poemName: + - lang: ur + text: خودي وہ بحر ہے جس کا کوئي کنارہ نہيں + - lang: en + text: The self of man is ocean vast + - id: 002_038 + poemName: + - lang: ur + text: يہ پيام دے گئي ہے مجھے باد صبح گاہي + - lang: en + text: The morning breeze has whispered to me a secret + - id: 002_039 + poemName: + - lang: ur + text: تري نگاہ فرومايہ ، ہاتھ ہے کوتاہ + - lang: en + text: Thy vision and thy hands are chained, earth—bound + - id: '002_040' + poemName: + - lang: ur + text: خرد کے پاس خبر کے سوا کچھ اور نہيں + - lang: en + text: The mind can give you naught + - id: '002_041' + poemName: + - lang: ur + text: نگاہ فقر ميں شان سکندري کيا ہے + - lang: en + text: The splendour of a monarch great + - id: '002_042' + poemName: + - lang: ur + text: نہ تو زميں کے ليے ہے نہ آسماں کے ليے + - lang: en + text: You are neither for the earth nor for the heaven + - id: '002_043' + poemName: + - lang: ur + text: تو اے اسير مکاں! لامکاں سے دور نہيں + - lang: en + text: O Prisoner of Space! You are not far from the Placeless Realm + - id: '002_044' + poemName: + - lang: ur + text: خرد نے مجھ کو عطا کي نظر حکيمانہ + - lang: en + text: My mind on me bestowed a thinker’s gaze + - id: '002_045' + poemName: + - lang: ur + text: افلاک سے آتا ہے نالوں کا جواب آخر + - lang: en + text: From the heavens comes an answer to our long cries at last + - id: '002_046' + poemName: + - lang: ur + text: ہر شے مسافر ، ہر چيز راہي + - lang: en + text: All life is voyaging, all life in motion + - id: '002_047' + poemName: + - lang: ur + text: ہر چيز ہے محو خود نمائي + - lang: en + text: Every atom pants for glory + - id: 002_048 + poemName: + - lang: ur + text: '!اعجاز ہے کسي کا يا گردش زمانہ' + - lang: en + text: This wonder by some glance is wrought + - id: 002_049 + poemName: + - lang: ur + text: خردمندوں سے کيا پوچھوں کہ ميري ابتدا کيا ہے + - lang: en + text: Why should I ask wise men about my origin + - id: '002_050' + poemName: + - lang: ur + text: جب عشق سکھاتا ہے آداب خود آگاہي + - lang: en + text: When through the Love man conscious grows + - id: '002_051' + poemName: + - lang: ur + text: مجھے آہ و فغان نيم شب کا پھر پيام آيا + - lang: en + text: Once more I feel the urge to wail + - id: '002_052' + poemName: + - lang: ur + text: نہ ہو طغيان مشتاقي تو ميں رہتا نہيں باقي + - lang: en + text: This onrush of yearning— I cannot live without it + - id: '002_053' + poemName: + - lang: ur + text: فطرت کو خرد کے روبرو کر + - lang: en + text: Nature before your mind present + - id: '002_054' + poemName: + - lang: ur + text: '!يہ پيران کليسا و حرم ، اے وائے مجبوري' + - lang: en + text: Alas! These men of church and mosque are known + - id: '002_055' + poemName: + - lang: ur + text: تازہ پھر دانش حاضر نے کيا سحر قديم + - lang: en + text: Reason has devised again the magic of ancient days + - id: '002_056' + poemName: + - lang: ur + text: ستاروں سے آگے جہاں اور بھي ہيں + - lang: en + text: Other worlds exist beyond the stars + - id: '002_057' + poemName: + - lang: ur + text: ڈھونڈ رہا ہے فرنگ عيش جہاں کا دوام + - lang: en + text: The West seeks to make life a perpetual feast + - id: 002_058 + poemName: + - lang: ur + text: خودي ہو علم سے محکم تو غيرت جبريل + - lang: en + text: Selfhood is Gabriel’s power, If fortified by learning + - id: 002_059 + poemName: + - lang: ur + text: مکتبوں ميں کہيں رعنائي افکار بھي ہے؟ + - lang: en + text: Does freshness of thought, Exist in any school? + - id: '002_060' + poemName: + - lang: ur + text: حادثہ وہ جو ابھي پردہ افلاک ميں ہے + - lang: en + text: Events as yet folded in the scroll of Time + - id: '002_061' + poemName: + - lang: ur + text: رہا نہ حلقہ صوفي ميں سوز مشتاقي + - lang: en + text: Sufis lack the fire, the passion that consumes + - id: '002_062' + poemName: + - lang: ur + text: ہوا نہ زور سے اس کے کوئي گريباں چاک + - lang: en + text: Intuition in the West was clever in its power + - id: '002_063' + poemName: + - lang: ur + text: يوں ہاتھ نہيں آتا وہ گوہر يک دانہ + - lang: en + text: Cut the Gordian knot, And capture thy jewel + - id: '002_064' + poemName: + - lang: ur + text: نہ تخت و تاج ميں ، نے لشکر و سپاہ ميں ہے + - lang: en + text: Neither the power of kings, Nor the might of armies + - id: '002_065' + poemName: + - lang: ur + text: فطرت نے نہ بخشا مجھے انديشہ چالاک + - lang: en + text: On me no subtle brain though Nature spent + - id: '002_066' + poemName: + - lang: ur + text: کريں گے اہل نظر تازہ بستياں آباد + - lang: en + text: By men whose eyes see far and wide new cities shall be founded + - id: '002_067' + poemName: + - lang: ur + text: کي حق سے فرشتوں نے اقبال کي غمازي + - lang: en + text: To God the angels did complain + - id: 002_068 + poemName: + - lang: ur + text: نے مہرہ باقي ، نے مہرہ بازي + - lang: en + text: Over the tussle of heart and head + - id: 002_069 + poemName: + - lang: ur + text: گرم فغاں ہے جرس ، اٹھ کہ گيا قافلہ + - lang: en + text: Arise! The bugle calls! It is time to leave! + - id: '002_070' + poemName: + - lang: ur + text: مري نوا سے ہوئے زندہ عارف و عامي + - lang: en + text: The Gnostic and the common throng + - id: '002_071' + poemName: + - lang: ur + text: ہر اک مقام سے آگے گزر گيا مہ نو + - lang: en + text: The crescent has surpassed + - id: '002_072' + poemName: + - lang: ur + text: '!کھو نہ جا اس سحروشام ميں اے صاحب ہوش' + - lang: en + text: In the maze of eve and morn + - id: '002_073' + poemName: + - lang: ur + text: تھا جہاں مدرسہ شيري و شاہنشاہي + - lang: en + text: The cloisters, once the rearing place, Of daring men and royal breed + - id: '002_074' + poemName: + - lang: ur + text: ہے ياد مجھے نکتہ سلمان خوش آہنگ + - lang: en + text: Salman, the mellifluous, In words of power and wit + - id: '002_075' + poemName: + - lang: ur + text: فقر کے ہيں معجزات تاج و سرير و سپاہ + - lang: en + text: The crown, the throne, and mighty arms + - id: '002_076' + poemName: + - lang: ur + text: کمال جوش جنوں ميں رہا ميں گرم طواف + - lang: en + text: In my craze that knows no bound + - id: '002_077' + poemName: + - lang: ur + text: شعور و ہوش و خرد کا معاملہ ہے عجيب + - lang: en + text: Knowledge and reason work in manner strange + - id: 002_078 + poemName: + - lang: ur + text: انداز بياں گرچہ بہت شوخ نہيں ہے + - lang: en + text: The style may not he vivid and lively +- sectionName: + - lang: ur + text: رباعيات + - lang: en + text: Quatrains +- poems: + - id: 002_079 + poemName: + - lang: ur + text: رہ و رسم حرم نا محرمانہ + - lang: en + text: Estranging are the ways in the holy precinct + - id: 002_080 + poemName: + - lang: ur + text: ظلام بحر ميں کھو کر سنبھل جا + - lang: en + text: O wave! Plunge headlong into the dark seas + - id: 002_081 + poemName: + - lang: ur + text: مکاني ہوں کہ آزاد مکاں ہوں + - lang: en + text: Am I bound by space, or beyond space? + - id: 002_082 + poemName: + - lang: ur + text: خودي کي خلوتوں ميں گم رہا ميں + - lang: en + text: I was in the solitude of Selfhood lost + - id: 002_083 + poemName: + - lang: ur + text: پريشاں کاروبار آشنائي + - lang: en + text: Confused is the nature of my love for Thee + - id: 002_084 + poemName: + - lang: ur + text: يقيں ، مثل خليل آتش نشيني + - lang: en + text: Faith survives in fire, like Abraham + - id: 002_085 + poemName: + - lang: ur + text: عرب کے سوز ميں ساز عجم ہے + - lang: en + text: Observe the strains of' lily song + - id: 002_086 + poemName: + - lang: ur + text: کوئي ديکھے تو ميري نے نوازي + - lang: en + text: My nature is like the fresh breeze of morn + - id: 002_087 + poemName: + - lang: ur + text: ہر اک ذرے ميں ہے شايد مکيں دل + - lang: en + text: A restless heart throb, in every atom + - id: 002_088 + poemName: + - lang: ur + text: ترا انديشہ افلاکي نہيں ہے + - lang: en + text: Thy vision is not lofty, ethereal + - id: 002_089 + poemName: + - lang: ur + text: نہ مومن ہے نہ مومن کي اميري + - lang: en + text: Neither the Muslim nor his power survives + - id: 002_090 + poemName: + - lang: ur + text: خودي کي جلوتوں ميں مصطفائي + - lang: en + text: Selfhood in the world of men is prophethood + - id: 002_091 + poemName: + - lang: ur + text: نگہ الجھي ہوئي ہے رنگ و بو ميں + - lang: en + text: Distracted are thy eyes in myriad ways + - id: 002_092 + poemName: + - lang: ur + text: جمال عشق و مستي نے نوازي + - lang: en + text: The beauty of mystic love is shaped in song + - id: 002_093 + poemName: + - lang: ur + text: وہ ميرا رونق محفل کہاں ہے + - lang: en + text: Where is the moving spirit of my life? + - id: 002_094 + poemName: + - lang: ur + text: سوار ناقہ و محمل نہيں ميں + - lang: en + text: I am not a pursuer, nor a traveller + - id: 002_095 + poemName: + - lang: ur + text: ترے سينے ميں دم ہے ، دل نہيں ہے + - lang: en + text: Thy bosom has breath; it does not have a heart + - id: 002_096 + poemName: + - lang: ur + text: ترا جوہر ہے نوري ، پاک ہے تو + - lang: en + text: Pure in nature thou art, thy nature is light + - id: 002_097 + poemName: + - lang: ur + text: محبت کا جنوں باقي نہيں ہے + - lang: en + text: Muslims have lost the passion of love they had + - id: 002_098 + poemName: + - lang: ur + text: خودي کے زور سے دنيا پہ چھا جا + - lang: en + text: Conquer the world with the power of Selfhood + - id: 002_099 + poemName: + - lang: ur + text: چمن ميں رخت گل شبنم سے تر ہے + - lang: en + text: Dew—drops glisten on flowers that bloom in the spring + - id: '002_100' + poemName: + - lang: ur + text: خرد سے راہرو روشن بصر ہے + - lang: en + text: Reason is but a wayside lamp that gives + - id: '002_101' + poemName: + - lang: ur + text: جوانوں کو مري آہ سحر دے + - lang: en + text: Give the young, O Lord, my passionate love for Thee + - id: '002_102' + poemName: + - lang: ur + text: تري دنيا جہان مرغ و ماہي + - lang: en + text: Thine is the world of birds and beasts, O Lord! + - id: '002_103' + poemName: + - lang: ur + text: کرم تيرا کہ بے جوہر نہيں ميں + - lang: en + text: Thank Thee, O Lord, I am not without talent born + - id: '002_104' + poemName: + - lang: ur + text: وہي اصل مکان و لامکاں ہے + - lang: en + text: He is the essence of the worlds of space and spirit + - id: '002_105' + poemName: + - lang: ur + text: کبھي آوارہ و بے خانماں عشق + - lang: en + text: Love is sometimes a wanderer in the woods + - id: '002_106' + poemName: + - lang: ur + text: کبھي تنہائي کوہ و دمن عشق + - lang: en + text: Love seeks sometimes the solitude of hills + - id: '002_107' + poemName: + - lang: ur + text: عطا اسلاف کا جذب دروں کر + - lang: en + text: Grant me the absorption of souls of the past + - id: 002_108 + poemName: + - lang: ur + text: يہ نکتہ ميں نے سيکھا بوالحسن سے + - lang: en + text: It was Abul Hassan who stressed the truth + - id: 002_109 + poemName: + - lang: ur + text: خرد واقف نہيں ہے نيک و بد سے + - lang: en + text: This reason of mine knows not good from evil + - id: '002_110' + poemName: + - lang: ur + text: خدائي اہتمام خشک و تر ہے + - lang: en + text: To be God is to do a million tasks + - id: '002_111' + poemName: + - lang: ur + text: يہي آدم ہے سلطاں بحر و بر کا + - lang: en + text: So man is the powerful lord of land and seas! + - id: '002_112' + poemName: + - lang: ur + text: دم عارف نسيم صبح دم ہے + - lang: en + text: The mystic's soul is like the morning breeze + - id: '002_113' + poemName: + - lang: ur + text: رگوں ميں وہ لہو باقي نہيں ہے + - lang: en + text: That blood of pristine vigour is no more + - id: '002_114' + poemName: + - lang: ur + text: کھلے جاتے ہيں اسرار نہاني + - lang: en + text: '# title missing' + - id: '002_115' + poemName: + - lang: ur + text: زمانے کي يہ گردش جاودانہ + - lang: en + text: The movement of days and nights is eternal + - id: '002_116' + poemName: + - lang: ur + text: حکيمي ، نامسلماني خودي کي + - lang: en + text: Selfhood's apostate is the life of reason + - id: '002_117' + poemName: + - lang: ur + text: ترا تن روح سے ناآشنا ہے + - lang: en + text: Thy body knows not the secrets of thy heart + - id: 002_118 + poemName: + - lang: ur + text: اقبال نے کل اہل خياباں کو سنايا + - lang: en + text: Iqbal recited once in a garden in spring +- sectionName: + - lang: ur + text: منظو ما ت + - lang: en + text: Poems +- poems: + - id: 002_119 + poemName: + - lang: ur + text: دعا (مسجد قرطبہ ميں لکھي گئي) + - lang: en + text: A Prayer + - id: '002_120' + poemName: + - lang: ur + text: مسجد قرطبہ + - lang: en + text: THE MOSQUE OF CORDOVA + - id: '002_121' + poemName: + - lang: ur + text: قيد خانے ميں معتمدکي فرياد + - lang: en + text: MU‘TAMID’S LAMENT IN PRISON + - id: '002_122' + poemName: + - lang: ur + text: عبد الرحمن اول کا بويا ہوا کھجور کا پہلا درخت + - lang: en + text: FIRST DATE TREE SEEDED BY ABDUL RAHMAN THE FIRST + - id: '002_123' + poemName: + - lang: ur + text: ہسپانيہ + - lang: en + text: Spain + - id: '002_124' + poemName: + - lang: ur + text: طارق کي دعا + - lang: en + text: TARIQ’S PRAYER + - id: '002_125' + poemName: + - lang: ur + text: لينن + - lang: en + text: LENIN BEFORE GOD + - id: '002_126' + poemName: + - lang: ur + text: فرشتوں کاگيت + - lang: en + text: SONG OF THE ANGELS + - id: '002_127' + poemName: + - lang: ur + text: ذوق و شوق + - lang: en + text: ECSTASY + - id: 002_128 + poemName: + - lang: ur + text: پروانہ اور جگنو + - lang: en + text: THE MOTH AND THE FIREFLY + - id: 002_129 + poemName: + - lang: ur + text: جاويد کے نام + - lang: en + text: To Javid + - id: '002_130' + poemName: + - lang: ur + text: گدائي + - lang: en + text: MENDICANCY + - id: '002_131' + poemName: + - lang: ur + text: ملااور بہشت + - lang: en + text: THE MULLAH AND PARADISE + - id: '002_132' + poemName: + - lang: ur + text: دين وسياست + - lang: en + text: CHURCH AND STATE + - id: '002_133' + poemName: + - lang: ur + text: الارض للہ + - lang: en + text: THE EARTH IS GOD'S + - id: '002_134' + poemName: + - lang: ur + text: ايک نوجوان کے نام + - lang: en + text: TO A YOUNG MAN + - id: '002_135' + poemName: + - lang: ur + text: نصيحت + - lang: en + text: AN ADVICE + - id: '002_136' + poemName: + - lang: ur + text: لالہ صحرا + - lang: en + text: THE WILD FLOWER + - id: '002_137' + poemName: + - lang: ur + text: ساقي نامہ + - lang: en + text: SAKINAMA + - id: 002_138 + poemName: + - lang: ur + text: زمانہ + - lang: en + text: TIME + - id: 002_139 + poemName: + - lang: ur + text: فرشتے آدم کو جنت سے رخصت کرتے ہيں + - lang: en + text: THE ANGELS BID FAREWELL TO ADAM + - id: '002_140' + poemName: + - lang: ur + text: روح ارضي آدم کا استقبال کرتي ہے + - lang: en + text: ADAM IS RECEIVED BY THE SPIRIT OF THE EARTH + - id: '002_141' + poemName: + - lang: ur + text: پيرو مريد + - lang: en + text: THE MENTOR AND THE DISCIPLE + - id: '002_142' + poemName: + - lang: ur + text: جبريل وابليس + - lang: en + text: GABRIEL AND SATAN + - id: '002_143' + poemName: + - lang: ur + text: اذان + - lang: en + text: AZAN + - id: '002_144' + poemName: + - lang: ur + text: محبت + - lang: en + text: LOVE + - id: '002_145' + poemName: + - lang: ur + text: ستارے کا پيغام + - lang: en + text: THE STAR’S MESSAGE + - id: '002_146' + poemName: + - lang: ur + text: جاويد کے نام + - lang: en + text: TO JAVID + - id: '002_147' + poemName: + - lang: ur + text: فلسفہ ومذہب + - lang: en + text: PHILOSOPHY AND RELIGION + - id: 002_148 + poemName: + - lang: ur + text: يورپ سے ايک خط + - lang: en + text: A LETTER FROM EUROPE + - id: 002_149 + poemName: + - lang: ur + text: نپولين کے مزار پر + - lang: en + text: AT NAPOLEON’S TOMB + - id: '002_150' + poemName: + - lang: ur + text: مسوليني + - lang: en + text: MUSSOLINI + - id: '002_151' + poemName: + - lang: ur + text: سوال + - lang: en + text: A QUESTION + - id: '002_152' + poemName: + - lang: ur + text: پنچاب کے دہقان سے + - lang: en + text: TO THE PUNJAB PEASANT + - id: '002_153' + poemName: + - lang: ur + text: نادر شاہ افغان + - lang: en + text: Nadir Shah Afghan + - id: '002_154' + poemName: + - lang: ur + text: خوشحال خاں کي وصيت + - lang: en + text: THE LAST TESTAMENT OFKHUSH‐HAL KHAN KHATTAK + - id: '002_155' + poemName: + - lang: ur + text: تاتاري کا خواب + - lang: en + text: THE TARTAR'S DREAM + - id: '002_156' + poemName: + - lang: ur + text: حال ومقام + - lang: en + text: WORLDS APART + - id: '002_157' + poemName: + - lang: ur + text: ابوالعلامعري + - lang: en + text: ABU AL ‘ALA AL‐MA‘ARRI + - id: 002_158 + poemName: + - lang: ur + text: سنيما + - lang: en + text: CINEMA + - id: 002_159 + poemName: + - lang: ur + text: پنچاب کے پيرزادوں سے + - lang: en + text: TO THE PUNJAB PIRS + - id: '002_160' + poemName: + - lang: ur + text: سياست + - lang: en + text: POLITICS + - id: '002_161' + poemName: + - lang: ur + text: فقر + - lang: en + text: FAQR + - id: '002_162' + poemName: + - lang: ur + text: خودي + - lang: en + text: THE SELF + - id: '002_163' + poemName: + - lang: ur + text: جدائي + - lang: en + text: SEPARATION + - id: '002_164' + poemName: + - lang: ur + text: خانقاہ + - lang: en + text: MONASTERY + - id: '002_165' + poemName: + - lang: ur + text: ابليس کي عرضداشت + - lang: en + text: SATAN’S PETITION + - id: '002_166' + poemName: + - lang: ur + text: لہو + - lang: en + text: BLOOD + - id: '002_167' + poemName: + - lang: ur + text: پرواز + - lang: en + text: FLIGHT + - id: 002_168 + poemName: + - lang: ur + text: شيخ مکتب سے + - lang: en + text: TO THE HEADMASTER + - id: 002_169 + poemName: + - lang: ur + text: فلسفي + - lang: en + text: THE PHILOSOPHER + - id: '002_170' + poemName: + - lang: ur + text: شاہيں + - lang: en + text: THE EAGLE + - id: '002_171' + poemName: + - lang: ur + text: باغي مريد + - lang: en + text: DISCIPLES IN REVOLT + - id: '002_172' + poemName: + - lang: ur + text: ہارون کي آخري نصيحت + - lang: en + text: THE LAST WILL OF HARUN RASHID + - id: '002_173' + poemName: + - lang: ur + text: ماہر نفسيات سے + - lang: en + text: TO THE PSYCHOLOGIST + - id: '002_174' + poemName: + - lang: ur + text: يورپ + - lang: en + text: EUROPE + - id: '002_175' + poemName: + - lang: ur + text: آزادي افکار + - lang: en + text: FREEDOM OF THOUGHT + - id: '002_176' + poemName: + - lang: ur + text: شير اور خچر + - lang: en + text: THE LION AND THE MULE + - id: '002_177' + poemName: + - lang: ur + text: چيونٹي اورعقاب + - lang: en + text: THE ANT AND THE EAGLE + - id: 002_178 + poemName: + - lang: ur + text: قطعہ - فطرت مري مانند نسيم سحري ہے + - lang: en + text: '# title missing' + - id: 002_179 + poemName: + - lang: ur + text: قطعہ - کل اپنے مريدوں سے کہا پير مغاں نے + - lang: en + text: The mentor exhorted his. disciples once diff --git a/data/github_iqbal_demystified/lists/List_003.yaml b/data/github_iqbal_demystified/lists/List_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..49bcb5e71c4a74c8edb1a350c520a504374b3094 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_003.yaml @@ -0,0 +1,1255 @@ +--- +name: +- lang: ur + text: ضرب کلیم +- lang: en + text: Zarb-e-Kaleem +sections: +- sectionName: + - lang: ur + text: اسلام اور مسلمان + - lang: en + text: Islam and Muslim +- poems: + - id: '003_001' + poemName: + - lang: ur + text: صبح + - lang: en + text: DAWN + - id: '003_002' + poemName: + - lang: ur + text: لا الہ الا اللہ + - lang: en + text: NO GOD BUT HE + - id: '003_003' + poemName: + - lang: ur + text: تن بہ تقدير + - lang: en + text: SUBMISSION TO FATE + - id: '003_004' + poemName: + - lang: ur + text: معراج + - lang: en + text: ASCENSION + - id: '003_005' + poemName: + - lang: ur + text: ايک فلسفہ زدہ سيد زادے کے نام + - lang: en + text: ADMONITION TO A PHILOSOPHY STRICKEN SAYYID + - id: '003_006' + poemName: + - lang: ur + text: زمين و آسماں + - lang: en + text: THE EARTH AND THE SKY + - id: '003_007' + poemName: + - lang: ur + text: مسلمان کا زوال + - lang: en + text: THE DECLINE OF THE MUSLIMS + - id: 003_008 + poemName: + - lang: ur + text: علم و عشق + - lang: en + text: KNOWLEDGE AND LOVE + - id: 003_009 + poemName: + - lang: ur + text: اجتہاد + - lang: en + text: IJTEHAD + - id: '003_010' + poemName: + - lang: ur + text: شکر و شکايت + - lang: en + text: THANKS CUM COMPLAINT + - id: '003_011' + poemName: + - lang: ur + text: ذکر و فکر + - lang: en + text: DHIKR AND FIKR + - id: '003_012' + poemName: + - lang: ur + text: ملائے حرم + - lang: en + text: MULLAH OF THE MOSQUE + - id: '003_013' + poemName: + - lang: ur + text: تقدير + - lang: en + text: DESTINY + - id: '003_014' + poemName: + - lang: ur + text: توحيد + - lang: en + text: ONENESS OF GOD + - id: '003_015' + poemName: + - lang: ur + text: علم اور دين + - lang: en + text: KNOWLEDGE AND RELIGION + - id: '003_016' + poemName: + - lang: ur + text: ہندي مسلمان + - lang: en + text: INDIAN MUSLIM + - id: '003_017' + poemName: + - lang: ur + text: آزادي شمشير کے اعلان پر + - lang: en + text: WRITTEN ON THE OCCASION OF THE BRITISH GOVERNMENTʹS PERMISSION TO KEEP SWORD + - id: 003_018 + poemName: + - lang: ur + text: جہاد + - lang: en + text: JIHAD + - id: 003_019 + poemName: + - lang: ur + text: قوت اور دين + - lang: en + text: AUTHORITY AND FAITH + - id: '003_020' + poemName: + - lang: ur + text: فقر و ملوکيت + - lang: en + text: FAQR AND MONARCHY + - id: '003_021' + poemName: + - lang: ur + text: اسلام + - lang: en + text: ISLAM + - id: '003_022' + poemName: + - lang: ur + text: حيات ابدي + - lang: en + text: ETERNAL LIFE + - id: '003_023' + poemName: + - lang: ur + text: سلطاني + - lang: en + text: KINGSHIP + - id: '003_024' + poemName: + - lang: ur + text: صوفي سے + - lang: en + text: THE MYSTIC + - id: '003_025' + poemName: + - lang: ur + text: افرنگ زدہ + - lang: en + text: DAZZLED BY EUROPE + - id: '003_026' + poemName: + - lang: ur + text: تصوف + - lang: en + text: MYSTICISM + - id: '003_027' + poemName: + - lang: ur + text: ہندي اسلام + - lang: en + text: ISLAM IN INDIA + - id: 003_028 + poemName: + - lang: ur + text: غزل + - lang: en + text: GHAZAL + - id: 003_029 + poemName: + - lang: ur + text: دنيا + - lang: en + text: THE WORLD + - id: '003_030' + poemName: + - lang: ur + text: نماز + - lang: en + text: PRAYER + - id: '003_031' + poemName: + - lang: ur + text: وحي + - lang: en + text: REVELATION + - id: '003_032' + poemName: + - lang: ur + text: شکست + - lang: en + text: DEFEATISM + - id: '003_033' + poemName: + - lang: ur + text: عقل و دل + - lang: en + text: HEART AND INTELLECT + - id: '003_034' + poemName: + - lang: ur + text: مستي کردار + - lang: en + text: FERVOUR FOR ACTION + - id: '003_035' + poemName: + - lang: ur + text: قبر + - lang: en + text: THE GRAVE + - id: '003_036' + poemName: + - lang: ur + text: قلندر کي پہچان + - lang: en + text: THE RECOGNITION OF A QALANDAR + - id: '003_037' + poemName: + - lang: ur + text: فلسفہ + - lang: en + text: PHILOSOPHY + - id: 003_038 + poemName: + - lang: ur + text: مردان خدا + - lang: en + text: GODʹS MEN + - id: 003_039 + poemName: + - lang: ur + text: کافر و مومن + - lang: en + text: THE INFIDEL AND BELIEVER + - id: '003_040' + poemName: + - lang: ur + text: مہدي برحق + - lang: en + text: THE TRUE GUIDE + - id: '003_041' + poemName: + - lang: ur + text: مومن + - lang: en + text: BELIEVER + - id: '003_042' + poemName: + - lang: ur + text: محمد علي باب + - lang: en + text: MUHAMMAD ALI BAB + - id: '003_043' + poemName: + - lang: ur + text: تقدير (ابليس و يزداں) + - lang: en + text: FATE (SATAN AND GOD) + - id: '003_044' + poemName: + - lang: ur + text: اے روح محمد + - lang: en + text: INVOCATION TO THE SOUL OF MUHAMMAD (PEACE BE UPON HIM) + - id: '003_045' + poemName: + - lang: ur + text: مدنيت اسلام + - lang: en + text: THE WAY OF ISLAM + - id: '003_046' + poemName: + - lang: ur + text: امامت + - lang: en + text: GUIDANCE + - id: '003_047' + poemName: + - lang: ur + text: فقر و راہبي + - lang: en + text: FAQR AND MONKERY + - id: 003_048 + poemName: + - lang: ur + text: غزل - تيري متاع حيات، علم و ہنر کا سرور + - lang: en + text: GHAZAL + - id: 003_049 + poemName: + - lang: ur + text: تسليم و رضا + - lang: en + text: RESIGNATION + - id: '003_050' + poemName: + - lang: ur + text: نکتہ توحيد + - lang: en + text: UNITY OF GOD + - id: '003_051' + poemName: + - lang: ur + text: الہام اور آزادي + - lang: en + text: REVELATION AND FREEDOM + - id: '003_052' + poemName: + - lang: ur + text: جان و تن + - lang: en + text: SOUL AND BODY + - id: '003_053' + poemName: + - lang: ur + text: لاہور و کراچي + - lang: en + text: Lahore and Karachi + - id: '003_054' + poemName: + - lang: ur + text: نبوت + - lang: en + text: PROPHETHOOD + - id: '003_055' + poemName: + - lang: ur + text: آدم + - lang: en + text: ADAM + - id: '003_056' + poemName: + - lang: ur + text: مکہ اور جنيوا + - lang: en + text: MAKKAH AND GENEVA + - id: '003_057' + poemName: + - lang: ur + text: اے پير حرم + - lang: en + text: TO ELDER OF THE SHRINE + - id: 003_058 + poemName: + - lang: ur + text: مہدي + - lang: en + text: THE GUIDE + - id: 003_059 + poemName: + - lang: ur + text: مرد مسلمان + - lang: en + text: A MUSLIM + - id: '003_060' + poemName: + - lang: ur + text: پنجابي مسلمان + - lang: en + text: PUNJABI MUSLIM + - id: '003_061' + poemName: + - lang: ur + text: آزادي + - lang: en + text: FREEDOM + - id: '003_062' + poemName: + - lang: ur + text: اشاعت اسلام فرنگستان ميں + - lang: en + text: PREACHING OF ISLAM IN THE WEST + - id: '003_063' + poemName: + - lang: ur + text: لاوالا + - lang: en + text: NEGATION AND AFFIRMATION + - id: '003_064' + poemName: + - lang: ur + text: امرائے عرب سے + - lang: en + text: TO THE AMIRS OF ARABIA + - id: '003_065' + poemName: + - lang: ur + text: احکام الہي + - lang: en + text: DECREES OF GOD + - id: '003_066' + poemName: + - lang: ur + text: موت + - lang: en + text: DEATH + - id: '003_067' + poemName: + - lang: ur + text: قم باذن اللہ + - lang: en + text: BY GRACE OF GOD, RISE! +- sectionName: + - lang: ur + text: تعليم و تربيت + - lang: en + text: Education and Upbringing +- poems: + - id: 003_068 + poemName: + - lang: ur + text: مقصود + - lang: en + text: GOAL + - id: 003_069 + poemName: + - lang: ur + text: زمانہ حاضر کا انسان + - lang: en + text: MODERN MAN + - id: '003_070' + poemName: + - lang: ur + text: اقوام مشرق + - lang: en + text: EASTERN NATIONS + - id: '003_071' + poemName: + - lang: ur + text: آگاہي + - lang: en + text: AWARENESS + - id: '003_072' + poemName: + - lang: ur + text: مصلحين مشرق + - lang: en + text: REFORMERS OF THE EAST + - id: '003_073' + poemName: + - lang: ur + text: مغربي تہذيب + - lang: en + text: WESTERN CULTURE + - id: '003_074' + poemName: + - lang: ur + text: اسرار پيدا + - lang: en + text: OPEN SECRETS + - id: '003_075' + poemName: + - lang: ur + text: سلطان ٹيپو کي وصيت + - lang: en + text: THE TESTAMENT OF TIPU SULTAN + - id: '003_076' + poemName: + - lang: ur + text: غزل + - lang: en + text: GHAZAL + - id: '003_077' + poemName: + - lang: ur + text: بيداري + - lang: en + text: AWAKENING + - id: 003_078 + poemName: + - lang: ur + text: خودي کي تربيت + - lang: en + text: UPBRINGING OF SELFHOOD + - id: 003_079 + poemName: + - lang: ur + text: آزادي فکر + - lang: en + text: FREEDOM OF THOUGHT + - id: 003_080 + poemName: + - lang: ur + text: خودي کي زندگي + - lang: en + text: THE LIFE OF SELFHOOD + - id: 003_081 + poemName: + - lang: ur + text: حکومت + - lang: en + text: GOVERNMENT + - id: 003_082 + poemName: + - lang: ur + text: ہندي مکتب + - lang: en + text: INDIAN SCHOOL + - id: 003_083 + poemName: + - lang: ur + text: تربيت + - lang: en + text: UPBRINGING + - id: 003_084 + poemName: + - lang: ur + text: خوب و زشت + - lang: en + text: FOUL AND FAIR + - id: 003_085 + poemName: + - lang: ur + text: مرگ خودي + - lang: en + text: DEATH OF THE EGO + - id: 003_086 + poemName: + - lang: ur + text: مہمان عزيز + - lang: en + text: HONOURED GUEST + - id: 003_087 + poemName: + - lang: ur + text: عصر حاضر + - lang: en + text: MODERN AGE + - id: 003_088 + poemName: + - lang: ur + text: طالب علم + - lang: en + text: A STUDENT + - id: 003_089 + poemName: + - lang: ur + text: امتحان + - lang: en + text: EXAMINATION + - id: 003_090 + poemName: + - lang: ur + text: مدرسہ + - lang: en + text: THE SCHOOLS + - id: 003_091 + poemName: + - lang: ur + text: حکيم نطشہ + - lang: en + text: NIETZSCHE + - id: 003_092 + poemName: + - lang: ur + text: اساتذہ + - lang: en + text: TEACHERS + - id: 003_093 + poemName: + - lang: ur + text: غزل + - lang: en + text: GHAZAL + - id: 003_094 + poemName: + - lang: ur + text: دين و تعليم + - lang: en + text: RELIGION AND EDUCATION + - id: 003_095 + poemName: + - lang: ur + text: جاويد سے + - lang: en + text: To Javaid +- sectionName: + - lang: ur + text: عورت + - lang: en + text: Woman +- poems: + - id: 003_096 + poemName: + - lang: ur + text: مرد فرنگ + - lang: en + text: THE FRANKISH MAN + - id: 003_097 + poemName: + - lang: ur + text: ايک سوال + - lang: en + text: A QUESTION + - id: 003_098 + poemName: + - lang: ur + text: پردہ + - lang: en + text: VEIL + - id: 003_099 + poemName: + - lang: ur + text: خلوت + - lang: en + text: SOLITUDE + - id: '003_100' + poemName: + - lang: ur + text: عورت + - lang: en + text: WOMAN + - id: '003_101' + poemName: + - lang: ur + text: آزادي نسواں + - lang: en + text: EMANCIPATION OF WOMEN + - id: '003_102' + poemName: + - lang: ur + text: عورت کي حفاظت + - lang: en + text: PROTECTION OF THE WEAKER VESSEL + - id: '003_103' + poemName: + - lang: ur + text: عورت اور تعليم + - lang: en + text: EDUCATION AND WOMEN + - id: '003_104' + poemName: + - lang: ur + text: عورت + - lang: en + text: WOMAN +- sectionName: + - lang: ur + text: ادبيات فنون لطيفہ + - lang: en + text: Literature and Fine Arts +- poems: + - id: '003_105' + poemName: + - lang: ur + text: دين و ہنر + - lang: en + text: RELIGION AND CRAFTS + - id: '003_106' + poemName: + - lang: ur + text: تخليق + - lang: en + text: CREATION + - id: '003_107' + poemName: + - lang: ur + text: جنوں + - lang: en + text: MADNESS + - id: 003_108 + poemName: + - lang: ur + text: اپنے شعر سے + - lang: en + text: TO MY POEM + - id: 003_109 + poemName: + - lang: ur + text: پيرس کي مسجد + - lang: en + text: PARIS MOSQUE + - id: '003_110' + poemName: + - lang: ur + text: ادبيات + - lang: en + text: LITERATURE + - id: '003_111' + poemName: + - lang: ur + text: نگاہ + - lang: en + text: VISION + - id: '003_112' + poemName: + - lang: ur + text: مسجد قوت الاسلام + - lang: en + text: MIGHT OF ISLAM MOSQUE + - id: '003_113' + poemName: + - lang: ur + text: تياتر + - lang: en + text: THEATRE + - id: '003_114' + poemName: + - lang: ur + text: شعاع اميد + - lang: en + text: Ray of Hope + - id: '003_115' + poemName: + - lang: ur + text: اميد + - lang: en + text: HOPE + - id: '003_116' + poemName: + - lang: ur + text: نگاہ شوق + - lang: en + text: EAGER GLANCE + - id: '003_117' + poemName: + - lang: ur + text: اہل ہنر سے + - lang: en + text: TO THE ARTISTS + - id: 003_118 + poemName: + - lang: ur + text: غزل + - lang: en + text: GHAZAL + - id: 003_119 + poemName: + - lang: ur + text: وجود + - lang: en + text: BEING + - id: '003_120' + poemName: + - lang: ur + text: سرود + - lang: en + text: MELODY + - id: '003_121' + poemName: + - lang: ur + text: نسيم و شبنم + - lang: en + text: BREEZE AND DEW + - id: '003_122' + poemName: + - lang: ur + text: اہرام مصر + - lang: en + text: THE PYRAMIDS OF EGYPT + - id: '003_123' + poemName: + - lang: ur + text: مخلوقات ہنر + - lang: en + text: CREATIONS OF ART + - id: '003_124' + poemName: + - lang: ur + text: اقبال + - lang: en + text: IQBAL + - id: '003_125' + poemName: + - lang: ur + text: فنون لطيفہ + - lang: en + text: FINE ARTS + - id: '003_126' + poemName: + - lang: ur + text: صبح چمن + - lang: en + text: DAWN IN THE GARDEN + - id: '003_127' + poemName: + - lang: ur + text: خاقاني + - lang: en + text: KHAQANI + - id: 003_128 + poemName: + - lang: ur + text: رومي + - lang: en + text: RUMI + - id: 003_129 + poemName: + - lang: ur + text: جدت + - lang: en + text: NEWNESS + - id: '003_130' + poemName: + - lang: ur + text: مرزا بيدل + - lang: en + text: MIRZA BEDIL + - id: '003_131' + poemName: + - lang: ur + text: جلال و جمال + - lang: en + text: GRANDEUR AND GRACE + - id: '003_132' + poemName: + - lang: ur + text: مصور + - lang: en + text: THE PAINTER + - id: '003_133' + poemName: + - lang: ur + text: سرود حلال + - lang: en + text: LAWFUL MUSIC + - id: '003_134' + poemName: + - lang: ur + text: سرود حرام + - lang: en + text: UNLAWFUL MUSIC + - id: '003_135' + poemName: + - lang: ur + text: فوارہ + - lang: en + text: FOUNTAIN + - id: '003_136' + poemName: + - lang: ur + text: شاعر + - lang: en + text: THE POET + - id: '003_137' + poemName: + - lang: ur + text: شعر عجم + - lang: en + text: PERSIAN POETRY + - id: 003_138 + poemName: + - lang: ur + text: ہنروران ہند + - lang: en + text: INDIA’S ARTISTS + - id: 003_139 + poemName: + - lang: ur + text: مرد بزرگ + - lang: en + text: THE GREAT MAN + - id: '003_140' + poemName: + - lang: ur + text: عالم نو + - lang: en + text: NEW WORLD + - id: '003_141' + poemName: + - lang: ur + text: ايجاد معاني + - lang: en + text: INVENTION OF NEW MEANINGS + - id: '003_142' + poemName: + - lang: ur + text: موسيقي + - lang: en + text: MUSIC + - id: '003_143' + poemName: + - lang: ur + text: ذوق نظر + - lang: en + text: ZEST FOR SIGHT + - id: '003_144' + poemName: + - lang: ur + text: شعر + - lang: en + text: VERSE + - id: '003_145' + poemName: + - lang: ur + text: رقص و موسيقي + - lang: en + text: DANCE AND MUSIC + - id: '003_146' + poemName: + - lang: ur + text: ضبط + - lang: en + text: DISCIPLINE + - id: '003_147' + poemName: + - lang: ur + text: رقص + - lang: en + text: DANCING +- sectionName: + - lang: ur + text: سياسياست مشرق و مغرب + - lang: en + text: Politics of the East and the West +- poems: + - id: 003_148 + poemName: + - lang: ur + text: اشتراکيت + - lang: en + text: COMMUNISM + - id: 003_149 + poemName: + - lang: ur + text: کارل مارکس کي آواز + - lang: en + text: THE VOICE OF KARL MARX + - id: '003_150' + poemName: + - lang: ur + text: انقلاب + - lang: en + text: REVOLUTION + - id: '003_151' + poemName: + - lang: ur + text: خوشامد + - lang: en + text: FLATTERY + - id: '003_152' + poemName: + - lang: ur + text: مناصب + - lang: en + text: GOVERNMENT JOBS + - id: '003_153' + poemName: + - lang: ur + text: يورپ اور يہود + - lang: en + text: EUROPE AND THE JEWS + - id: '003_154' + poemName: + - lang: ur + text: نفسيات غلامي + - lang: en + text: THE PSYCHOLOGY OF SLAVES + - id: '003_155' + poemName: + - lang: ur + text: بلشويک روس + - lang: en + text: BOLSHEVIK RUSSIA + - id: '003_156' + poemName: + - lang: ur + text: آج اور کل + - lang: en + text: TODAY AND TOMORROW + - id: '003_157' + poemName: + - lang: ur + text: مشرق + - lang: en + text: THE EAST + - id: 003_158 + poemName: + - lang: ur + text: سياست افرنگ + - lang: en + text: STATESMANSHIP OF THE FRANKS + - id: 003_159 + poemName: + - lang: ur + text: خواجگي + - lang: en + text: MASTERSHIP + - id: '003_160' + poemName: + - lang: ur + text: غلاموں کے ليے + - lang: en + text: ADVICE TO SLAVES + - id: '003_161' + poemName: + - lang: ur + text: اہل مصر سے + - lang: en + text: TO THE EGYPTIANS + - id: '003_162' + poemName: + - lang: ur + text: ابي سينيا + - lang: en + text: ABYSSINIA + - id: '003_163' + poemName: + - lang: ur + text: ابليس کا فرمان اپنے سياسي فرزندوں کے نام + - lang: en + text: SATAN TO HIS POLITICAL OFFSPRING + - id: '003_164' + poemName: + - lang: ur + text: جمعيت اقوام مشرق + - lang: en + text: AN EASTERN LEAGUE OF NATIONS + - id: '003_165' + poemName: + - lang: ur + text: سلطاني جاويد + - lang: en + text: EVERLASTING MONARCHY + - id: '003_166' + poemName: + - lang: ur + text: جمہوريت + - lang: en + text: DEMOCRACY + - id: '003_167' + poemName: + - lang: ur + text: يورپ اور سوريا + - lang: en + text: EUROPE AND SYRIA + - id: 003_168 + poemName: + - lang: ur + text: مسوليني + - lang: en + text: MUSSOLINI + - id: 003_169 + poemName: + - lang: ur + text: گلہ + - lang: en + text: COMPLAINT + - id: '003_170' + poemName: + - lang: ur + text: انتداب + - lang: en + text: TUTELAGE + - id: '003_171' + poemName: + - lang: ur + text: لادين سياست + - lang: en + text: SECULAR POLITICS + - id: '003_172' + poemName: + - lang: ur + text: دام تہذيب + - lang: en + text: CIVILIZATION’S CLUTCHES + - id: '003_173' + poemName: + - lang: ur + text: نصيحت + - lang: en + text: ADVICE + - id: '003_174' + poemName: + - lang: ur + text: ايک بحري قزاق اور سکندر + - lang: en + text: A PIRATE AND ALEXANDER + - id: '003_175' + poemName: + - lang: ur + text: جمعيت اقوام + - lang: en + text: LEAGUE OF NATIONS + - id: '003_176' + poemName: + - lang: ur + text: شام و فلسطين + - lang: en + text: SYRIA AND PALESTINE + - id: '003_177' + poemName: + - lang: ur + text: سياسي پيشوا + - lang: en + text: POLITICAL LEADERS + - id: 003_178 + poemName: + - lang: ur + text: نفسيات غلامي + - lang: en + text: PSYCHOLOGY OF BONDAGE + - id: 003_179 + poemName: + - lang: ur + text: غلاموں کي نماز + - lang: en + text: SLAVES’ PRAYER + - id: 003_180 + poemName: + - lang: ur + text: فلسطيني عر ب سے + - lang: en + text: TO THE PALESTINIAN ARABS + - id: 003_181 + poemName: + - lang: ur + text: مشرق و مغرب + - lang: en + text: THE EAST AND THE WEST + - id: 003_182 + poemName: + - lang: ur + text: (نفسيات حاکمي (اصلاحات + - lang: en + text: PSYCHOLOGY OF POWER +- sectionName: + - lang: ur + text: محراب گل افغان کے افکار + - lang: en + text: Meditations of Mihrab Gul Afghan +- poems: + - id: 003_183 + poemName: + - lang: ur + text: ميرے کہستاں! تجھے چھوڑ کے جاؤں کہاں + - lang: en + text: How can I quit this mountain land + - id: 003_184 + poemName: + - lang: ur + text: حقيقت ازلي ہے رقابت اقوام + - lang: en + text: The discord that prevails among + - id: 003_185 + poemName: + - lang: ur + text: تري دعا سے قضا تو بدل نہيں سکتي + - lang: en + text: Your prayers can't avert, Decrees of Fate at all + - id: 003_186 + poemName: + - lang: ur + text: کيا چرخ کج رو ، کيا مہر ، کيا ماہ + - lang: en + text: The Sun, the Moon and Sphere all go astray + - id: 003_187 + poemName: + - lang: ur + text: يہ مدرسہ يہ کھيل يہ غوغائے روارو + - lang: en + text: In school the noise of games + - id: 003_188 + poemName: + - lang: ur + text: جو عالم ايجاد ميں ہے صاحب ايجاد + - lang: en + text: In world, if man contrives a thing much sound + - id: 003_189 + poemName: + - lang: ur + text: رومي بدلے ، شامي بدلے، بدلا ہندستان + - lang: en + text: O Afghan unaware + - id: 003_190 + poemName: + - lang: ur + text: زاغ کہتا ہے نہايت بدنما ہيں تيرے پر + - lang: en + text: In your wings no charm I find + - id: 003_191 + poemName: + - lang: ur + text: عشق طينت ميں فرومايہ نہيں مثل ہوس + - lang: en + text: Love's bent of mind is not so mean + - id: 003_192 + poemName: + - lang: ur + text: وہي جواں ہے قبيلے کي آنکھ کا تارا + - lang: en + text: That youth is held in high esteem + - id: 003_193 + poemName: + - lang: ur + text: جس کے پرتو سے منور رہي تيري شب دوش + - lang: en + text: The same lamp that illumed your yesternight + - id: 003_194 + poemName: + - lang: ur + text: لا ديني و لاطيني ، کس پيچ ميں الجھا تو + - lang: en + text: In maze of Latin script and sin + - id: 003_195 + poemName: + - lang: ur + text: مجھ کو تو يہ دنيا نظر آتي ہے دگرگوں + - lang: en + text: To me upset appears the Cosmos old + - id: 003_196 + poemName: + - lang: ur + text: بے جرات رندانہ ہر عشق ہے روباہي + - lang: en + text: Without a toper's courage + - id: 003_197 + poemName: + - lang: ur + text: آدم کا ضمير اس کي حقيقت پہ ہے شاہد + - lang: en + text: O pilgrim, who tread mystic path + - id: 003_198 + poemName: + - lang: ur + text: قوموں کے ليے موت ہے مرکز سے جدائي + - lang: en + text: The nations suffer death + - id: 003_199 + poemName: + - lang: ur + text: آگ اس کي پھونک ديتي ہے برنا و پير کو + - lang: en + text: Among Muslim men, if one, On firm belief has hold + - id: '003_200' + poemName: + - lang: ur + text: يہ نکتہ خوب کہا شير شاہ سوري نے + - lang: en + text: Sher Shah explained this point with so much grace + - id: '003_201' + poemName: + - lang: ur + text: نگاہ وہ نہيں جو سرخ و زرد پہچانے + - lang: en + text: That glance can not be termed as true + - id: '003_202' + poemName: + - lang: ur + text: فطرت کے مقاصد کي کرتا ہے نگہباني + - lang: en + text: One who resides in desert waste diff --git a/data/github_iqbal_demystified/lists/List_004.yaml b/data/github_iqbal_demystified/lists/List_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c677cfdacd7f5108a3248e1aa1c696e9d76b69da --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_004.yaml @@ -0,0 +1,283 @@ +--- +name: +- lang: ur + text: ارمغان حجاز (اردو) +- lang: en + text: Armaghan-e-Hijaz (Urdu) +sections: +- sectionName: + - lang: ur + text: ا بتد ا + - lang: en + text: URDU POEMS +- poems: + - id: '004_001' + poemName: + - lang: ur + text: ابليس کي مجلس شوري + - lang: en + text: THE DEVIL’S CONFERENCE + - id: '004_002' + poemName: + - lang: ur + text: بڈھے بلوچ کي نصيحت بيٹے کو + - lang: en + text: THE ADVICE OF AN OLD BALUCH TO HIS SON + - id: '004_003' + poemName: + - lang: ur + text: تصوير و مصور + - lang: en + text: PAINTING AND THE PAINTER + - id: '004_004' + poemName: + - lang: ur + text: عالم برزخ + - lang: en + text: THE STATE OF BARZAKH + - id: '004_005' + poemName: + - lang: ur + text: معزول شہنشاہ + - lang: en + text: A DEPOSED MONARCH + - id: '004_006' + poemName: + - lang: ur + text: دوزخي کي مناجات + - lang: en + text: LITANY OF THE DAMNED + - id: '004_007' + poemName: + - lang: ur + text: مسعود مرحوم + - lang: en + text: THE LATE MASUD + - id: 004_008 + poemName: + - lang: ur + text: آواز غيب + - lang: en + text: A VOICE FROM BEYOND +- sectionName: + - lang: ur + text: رباعيات + - lang: en + text: QUATRAINS +- poems: + - id: 004_009 + poemName: + - lang: ur + text: مري شاخ امل کا ہے ثمر کيا + - lang: en + text: What fruit will the bough of my hope bear + - id: '004_010' + poemName: + - lang: ur + text: فراغت دے اسے کار جہاں سے + - lang: en + text: Set him free of this world’s affairs + - id: '004_011' + poemName: + - lang: ur + text: دگرگوں عالم شام و سحر کر + - lang: en + text: Upset this world of morn and eve + - id: '004_012' + poemName: + - lang: ur + text: غريبي ميں ہوں محسود اميري + - lang: en + text: My poor estate makes proud men covetous + - id: '004_013' + poemName: + - lang: ur + text: خرد کي تنگ داماني سے فرياد + - lang: en + text: Rescue me please from wisdom’s narrowness + - id: '004_014' + poemName: + - lang: ur + text: کہا اقبال نے شيخ حرم سے + - lang: en + text: Iqbal said to the Shaykh of the Ka‘bah + - id: '004_015' + poemName: + - lang: ur + text: کہن ہنگامہ ہائے آرزو سرد + - lang: en + text: The old flame of desires has grown cold + - id: '004_016' + poemName: + - lang: ur + text: حديث بندئہ مومن دل آويز + - lang: en + text: The talk of Muslim is interesting + - id: '004_017' + poemName: + - lang: ur + text: تميز خار و گل سے آشکارا + - lang: en + text: The clairvoyance of the zephyr + - id: 004_018 + poemName: + - lang: ur + text: نہ کر ذکر فراق و آشنائي + - lang: en + text: Of love and losing what words need be said + - id: 004_019 + poemName: + - lang: ur + text: ترے دريا ميں طوفاں کيوں نہيں ہے + - lang: en + text: Why is there no storm in your sea + - id: '004_020' + poemName: + - lang: ur + text: خرد ديکھے اگر دل کي نگہ سے + - lang: en + text: If with the heart’s eye the intellect would see aright + - id: '004_021' + poemName: + - lang: ur + text: کبھي دريا سے مثل موج ابھر کر + - lang: en + text: Sometimes by rising from the ocean like a wave +- sectionName: + - lang: ur + text: ملا زادہ ضيغم لولا بي کشميري کا بياض + - lang: en + text: The Amanuensis of Mullah Zaighum +- poems: + - id: '004_022' + poemName: + - lang: ur + text: پاني ترے چشموں کا تڑپتا ہوا سيماب + - lang: en + text: Your springs and lakes with water pulsating and quivering like quicksilver + - id: '004_023' + poemName: + - lang: ur + text: موت ہے اک سخت تر جس کا غلامي ہے نام + - lang: en + text: Harder than death is what thou call’st slavery + - id: '004_024' + poemName: + - lang: ur + text: آج وہ کشمير ہے محکوم و مجبور و فقير + - lang: en + text: Today that land of Kashmir, under the heels of the enemy, has become weak + - id: '004_025' + poemName: + - lang: ur + text: گرم ہو جاتا ہے جب محکوم قوموں کا لہو + - lang: en + text: When the enslaved people’s rage boils + - id: '004_026' + poemName: + - lang: ur + text: دراج کي پرواز ميں ہے شوکت شاہيں + - lang: en + text: The partridge flies with the majesty of the falcons + - id: '004_027' + poemName: + - lang: ur + text: رندوں کو بھي معلوم ہيں صوفي کے کمالات + - lang: en + text: The dissolute know the Sufi’s accomplishments + - id: 004_028 + poemName: + - lang: ur + text: نکل کر خانقاہوں سے ادا کر رسم شبيري + - lang: en + text: Come out of the monastery and play the role of Shabbir + - id: 004_029 + poemName: + - lang: ur + text: سمجھا لہو کي بوند اگر تو اسے تو خير + - lang: en + text: Thou think’st it a mere drop of blood + - id: '004_030' + poemName: + - lang: ur + text: کھلا جب چمن ميں کتب خانہء گل + - lang: en + text: When flowers’ bookshop opened in the garden + - id: '004_031' + poemName: + - lang: ur + text: آزاد کي رگ سخت ہے مانند رگ سنگ + - lang: en + text: A free man’s vein is hard like stone’s + - id: '004_032' + poemName: + - lang: ur + text: تمام عارف و عامي خودي سے بيگانہ + - lang: en + text: 'All high and low are unaware of khudi:' + - id: '004_033' + poemName: + - lang: ur + text: دگرگوں جہاں ان کے زور عمل سے + - lang: en + text: The living nations of the world have won their laurels + - id: '004_034' + poemName: + - lang: ur + text: نشاں يہي ہے زمانے ميں زندہ قوموں کا + - lang: en + text: It is the sign of living nations + - id: '004_035' + poemName: + - lang: ur + text: چہ کافرانہ قمار حيات مي بازي + - lang: en + text: How heretically do you play the game of life? + - id: '004_036' + poemName: + - lang: ur + text: ضمير مغرب ہے تاجرانہ، ضمير مشرق ہے راہبانہ + - lang: en + text: The ways of the West are calculating + - id: '004_037' + poemName: + - lang: ur + text: حاجت نہيں اے خطہ گل شرح و بياں کي + - lang: en + text: O land of charming and sweet flowers + - id: 004_038 + poemName: + - lang: ur + text: خود آگاہي نے سکھلا دي ہے جس کو تن فراموشي + - lang: en + text: Self‐awareness has made the mujahid forget his body + - id: 004_039 + poemName: + - lang: ur + text: آں عزم بلند آور آں سوز جگر آور + - lang: en + text: Nourish that lofty will and burning heart + - id: '004_040' + poemName: + - lang: ur + text: غريب شہر ہوں ميں، سن تو لے مري فرياد + - lang: en + text: I am quiet a stranger to the town + - id: '004_041' + poemName: + - lang: ur + text: سر اکبر حيدري، صدر اعظم حيدر آباد دکن کے نام + - lang: en + text: TO SIR AKBAR HYDERI - THE CHIEF MINISTER OF HYDERABAD DECCAN + - id: '004_042' + poemName: + - lang: ur + text: حسين احمد + - lang: en + text: HUSAIN AHMAD + - id: '004_043' + poemName: + - lang: ur + text: حضرت انسان + - lang: en + text: THE HUMAN BEING diff --git a/data/github_iqbal_demystified/lists/List_005.yaml b/data/github_iqbal_demystified/lists/List_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c8d323e44e021a90e33a5196c1211a2d36ccd3a8 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_005.yaml @@ -0,0 +1,127 @@ +--- +name: +- lang: ur + text: اسرارِ خودی +- lang: en + text: Asrar-e-Khudi +sections: +- sectionName: + - lang: ur + text: اشعار فارسی + - lang: en + text: PERSIAN POEMS +- poems: + - id: '005_001' + poemName: + - lang: ur + text: تمہید + - lang: en + text: PROLOGUE + - id: '005_002' + poemName: + - lang: ur + text: دربیان اینکہ اصل نظام عالم از خودی است و تسلسل حیات تعینات وجود بر استحکام خودی انحصاردارد + - lang: en + text: SHOWING THAT THE SYSTEM OF THE UNIVERSE ORIGINATES IN THE SELF AND THAT THE CONTINUATION OF THE LIFE OF ALL INDIVIDUALS DEPENDS ON STRENGTHENING THE SELF. + - id: '005_003' + poemName: + - lang: ur + text: دربیان اینکہ حیات خودی از تخلیق و تولیدمقاصداست + - lang: en + text: SHOWING THAT THE LIFE OF THE SELF COMES FROM FORMING IDEALS AND BRINGING THEM TO BIRTH. + - id: '005_004' + poemName: + - lang: ur + text: در بیان اینکہ خودی از عشق و محبت استحکام می پذیرد + - lang: en + text: SHOWING THAT THE SELF IS STRENGTHENED BY LOVE + - id: '005_005' + poemName: + - lang: ur + text: در بیان اینکہ خودی از سؤال ضعیف میگردد + - lang: en + text: SHOWING THAT THE SELF IS WEAKENED BY ASKING + - id: '005_006' + poemName: + - lang: ur + text: قوای ظاہرہ و مخفیہ نظام عالم را مسخر می سازد در بیان اینکہ چون خودی از عشق و محبت محکم میگردد ، + - lang: en + text: THE CLOUD ON THE MOUNTAIN + - id: '005_007' + poemName: + - lang: ur + text: حکایت درین معنی کہ مسئلۂ نفی خودی از مخترعات اقوام مغلوبۂ بنی نوع انسان است کہ بہ این طریق مخفی اخلاق اقوام غالبہ را ضعیف میسازند + - lang: en + text: A TALE OF WHICH THE MORAL IS THAT NEGATION OF THE SELF IS A DOCTRINE INVENTED BY THE SUBJECT RACES OF MANKIND IN ORDER THAT BY THIS MEANS THEY MAY SAP AND WEAKEN THE CHARACTER OF THEIR RULERS. + - id: 005_008 + poemName: + - lang: ur + text: و از تخیلات او احتراز واجب است از افکار او اثر عظیم پذیرفتہ بر مسلک گوسفندی رفتہ است در معنی اینکہ افلاطون یونانی کہ تصوف و ادبیات اقوام اسلامیہ + - lang: en + text: TO THE EFFECT THAT PLATO, WHOSE THOUGHT HAS DEEPLY INFLUENCED THE MYSTICISM AND LITERATURE OF ISLAM, FOLLOWED THE SHEEP'S DOCTRINE, AND THAT WE MUST BE ON OUR GUARD AGAINST HIS THEORIES + - id: 005_009 + poemName: + - lang: ur + text: در حقیقت شعر و اصلاح ادبیات اسلامیہ + - lang: en + text: CONCERNING THE TRUE NATURE OF POETRY AND REFORM OF ISLAMIC LITERATURE. + - id: '005_010' + poemName: + - lang: ur + text: و مرحلہ سوم را نیابت الھی نامیدہ اند مرحلۂ اول را اطاعت و مرحلۂ دوم را ضبط نفس، در بیان اینکہ تربیت خودی را سہ مراحل است + - lang: en + text: 'SHOWING THAT THE EDUCATION OF THE SELF HAS THREE STAGES: OBEDIENCE, SELF-CONTROL, AND DIVINE VICEGERENCE.' + - id: '005_011' + poemName: + - lang: ur + text: ’’در شرح اسرار اسمای علی مرتضی‘‘ + - lang: en + text: SETTING FORTH THE INNER MEANING OF THE NAMES OF ALI + - id: '005_012' + poemName: + - lang: ur + text: حکایت نوجوانی از مرو کہ پیش حضرت سید مخدوم علی ھجویری رحمة اﷲ علیہ آمدہ از ستم اعدا فریاد کرد + - lang: en + text: STORY OF A YOUNG MAN OF MERV WHO CAME TO THE SAINT ALI HAJWIRI (GOD HAVE MERCY ON HIM!) AND COMPLAINED THAT HE WAS OPPRESSED BY HIS ENEMIES. + - id: '005_013' + poemName: + - lang: ur + text: حکایت طایری کہ از تشنگی بیتاب بود + - lang: en + text: STORY OF THE BIRD THAT WAS FAINT WITH THIRST + - id: '005_014' + poemName: + - lang: ur + text: حکایت الماس و زغال + - lang: en + text: STORY OF THE DIAMOND AND THE COAL + - id: '005_015' + poemName: + - lang: ur + text: از محکم گرفتن روایات مخصوصہ ملیہ می باشد تسلسل حیات ملیہ حکایت شیخ و برہمن و مکالمہ گنگ و ہمالہ در معنی اینکہ + - lang: en + text: STORY OF THE SHEIKH AND THE BRAHMIN FOLLOWED BY A CONVERSATION BETWEEN GANGES AND HIMALAYA TO THE EFFECT THAT THE CONTINUATION OF SOCIAL LIFE DEPEND ON FIRM ATTACHMENTS TO THE CHARACTERISTIC TRADITIONS OF THE COMMUNITY. + - id: '005_016' + poemName: + - lang: ur + text: در مذہب اسلام حرام است و جہاد ، اگر محرک آن جوع الارض باشد در بیان اینکہ مقصد حیات مسلم ، اعلای کلمة اللہ است + - lang: en + text: SHOWING THAT THE PURPOSE OF THE MUSLIM'S LIFE IS TO EXALT THE WORD OF ALLAH AND THAT THE JIHAD (WAR AGAINST UNBELIEVERS), IF IT BE PROMPTED BY LAND-HUNGER, IS UNLAWFUL IN THE RELIGION OF ISLAM. + - id: '005_017' + poemName: + - lang: ur + text: اندر ز میر نجات نقشبند المعروف بہ بابای صحرائی کہ برای مسلمانان ہندوستان رقم فرمودہ است + - lang: en + text: PRECEPTS WRITTEN FOR THE MUSLIMS OF INDIA BY MIR NAJAT NAKSHBAND, WHO IS GENERALLY KNOWN AS BABA SHARI'S + - id: 005_018 + poemName: + - lang: ur + text: الوقت سیف + - lang: en + text: TIME IS A SWORD + - id: 005_019 + poemName: + - lang: ur + text: دعا + - lang: en + text: AN INVOCATION diff --git a/data/github_iqbal_demystified/lists/List_006.yaml b/data/github_iqbal_demystified/lists/List_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ad66f6af79a9080dc931b45021de6fc38fa456e6 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_006.yaml @@ -0,0 +1,211 @@ +--- +name: +- lang: ur + text: رموزِ بیخودی +- lang: en + text: Rumuz-e-Bekhudi +sections: +- sectionName: + - lang: ur + text: پیشکش بحضور ملت اسلامیہ + - lang: en + text: DEDICATION TO THE MUSLIM COMMUNITY +- poems: + - id: '006_001' + poemName: + - lang: ur + text: پیشکش بحضور ملت اسلامیہ + - lang: en + text: Dedication to the Muslim Community + - id: '006_002' + poemName: + - lang: ur + text: تمہید- در معنی ربط فرد و ملت + - lang: en + text: 'Prelude: Of the bond between individual and community' + - id: '006_003' + poemName: + - lang: ur + text: در معنی اینکہ ملت از اختلاط افراد پیدا میشود و تکمیل تربیت او از نبوت است + - lang: en + text: That the community is made up of the mingling of individuals, and owes the perfecting of its education to prophethood +- sectionName: + - lang: ur + text: ارکان اساسی ملیہ اسلامیہ + - lang: en + text: THE PILLARS OF ISLAM +- poems: + - id: '006_004' + poemName: + - lang: ur + text: 'رکن اول: توحید' + - lang: en + text: 'First pillar: the Unity of God' + - id: '006_005' + poemName: + - lang: ur + text: در معنی اینکہ یأس و حزن و خوف ام الخبائث است و قاطع حیات و توحید ازالۂ این امراض خبیثہ می کند + - lang: en + text: That despair, grief and fear are the mother of abominations, destroying life; and that belief in the Unity of God puts an end to those foul diseases + - id: '006_006' + poemName: + - lang: ur + text: محاورۂ تیر و شمشیر + - lang: en + text: Conversation of the arrow and the sword + - id: '006_007' + poemName: + - lang: ur + text: حکایت شیر و شہنشاہ عالمگیررحمة اﷲ علیہ + - lang: en + text: Emperor Alamgir and the tiger + - id: 006_008 + poemName: + - lang: ur + text: 'رکن دوم: رسالت' + - lang: en + text: 'Second pillar: Apostleship' + - id: 006_009 + poemName: + - lang: ur + text: در معنی اینکہ مقصود رسالت محمدیہ تشکیل و تأسیس حریت و مساوات و اخوت بنی نوع آدم است + - lang: en + text: That the purpose of Muhammad’s mission was to found Freedom, Equality and Brotherhood among all mankind + - id: '006_010' + poemName: + - lang: ur + text: حکایت بوعبید و جابان در معنی اخوت اسلامیہ + - lang: en + text: The Story of Bu Ubaid and Jaban, in illustration of Muslim Brotherhood + - id: '006_011' + poemName: + - lang: ur + text: حکایت سلطان مراد و معمار در معنی مساوات اسلامیہ + - lang: en + text: The story of Sultan Murad and the architect, in illustration of Muslim Equality + - id: '006_012' + poemName: + - lang: ur + text: در معنی حریت اسلامیہ و سر حادثۂ کربلا + - lang: en + text: Concerning Muslim Freedom, and the secret of the Tragedy of Kerbala + - id: '006_013' + poemName: + - lang: ur + text: در معنی اینکہ چون ملت محمدیہ مؤسس بر توحید و رسالت است پس نہایت مکانی ندارد + - lang: en + text: That since the Muhammadan Community is founded upon belief in one god and apostleship, therefore it is not bounded by space + - id: '006_014' + poemName: + - lang: ur + text: در معنی اینکہ وطن اساس ملت نیست + - lang: en + text: That the country is not the foundation of the community + - id: '006_015' + poemName: + - lang: ur + text: در معنی اینکہ ملت محمدیہ نہایت زمانی ہم ندارد، کہ دوام این ملت شریفہ موعود است + - lang: en + text: That the Muhammadan Community is also unbounded in time, since the survival of this noble community has been divinely promised + - id: '006_016' + poemName: + - lang: ur + text: در معنی اینکہ نظام ملت غیر از آئین صورت نبندد و آئین ملت محمدیہ قرآن است + - lang: en + text: That the organization of the community is only possible though law, and that the law of the Muhammadan Community is the Quran + - id: '006_017' + poemName: + - lang: ur + text: در معنی اینکہ در زمانہ انحطاط تقلید از اجتہاد اولی تر است + - lang: en + text: That in times of decadence strict conformity is better than free speculation + - id: 006_018 + poemName: + - lang: ur + text: در معنی اینکہ پختگی سیرت ملیہ از اتباع آئین الہیہ است + - lang: en + text: That maturity of communal life derives from following the divine law + - id: 006_019 + poemName: + - lang: ur + text: در معنی اینکہ حسن سیرت ملیہ از تأدب بہ آداب محمدیہ است + - lang: en + text: That a good communal character derives from discipline according to the manners of the Prophet + - id: '006_020' + poemName: + - lang: ur + text: در معنی اینکہ حیات ملیہ مرکز محسوس میخواہد و مرکز ملت اسلامیہ بیت الحرام است + - lang: en + text: That the life of the community requires a visible focus, and that the focus of the Islamic community is Makkah’s sacred house + - id: '006_021' + poemName: + - lang: ur + text: در معنی اینکہ جمعیت حقیقی از محکم گرفتن نصب العین ملیہ است و نصب العین امت محمدیہ حفظ و نشر توحید است + - lang: en + text: That true solidarity consists in adopting a fixed communal objective, and that the objective of the Muhammadan community is the preservation and propagation of Unitarianism + - id: '006_022' + poemName: + - lang: ur + text: در معنی اینکہ توسیع حیات ملیہ از تسخیر قوای نظام عالم است + - lang: en + text: That the expansion of communal life depends upon controlling the forces of world order + - id: '006_023' + poemName: + - lang: ur + text: در معنی اینکہ کمال حیات ملیہ این است کہ ملت مثل فرد احساس خودی پیدا کند و تولید و تکمیل این احساس از ضبط روایات ملیہ ممکن گردد + - lang: en + text: That the perfection of communal life is attained when the community, like the individual, discovers the sensation of self; and that the propagation and perfecting of this sensation can be realized through guarding the communal traditions + - id: '006_024' + poemName: + - lang: ur + text: در معنی اینکہ بقای نوع از امومت است و حفظ و احترام امومت اسلام است + - lang: en + text: That the continuance of the species derives from motherhood, and that the preservation and honouring of motherhood is the foundation of Islam + - id: '006_025' + poemName: + - lang: ur + text: در معنی اینکہ سیدة النساء فاطمة الزہراء اسوہ کاملہ ایست برای نساء اسلام + - lang: en + text: That the Lady Fatima is the perfect pattern of Muslim womanhood + - id: '006_026' + poemName: + - lang: ur + text: خطاب بہ مخدرات اسلام + - lang: en + text: Address to the veiled ladies of Islam +- sectionName: + - lang: ur + text: خلاصۂ مطالب مثنوی در تفسیر سورۂ اخلاص + - lang: en + text: SUMMARY OF THE PURPORT OF THE POEM +- poems: + - id: '006_027' + poemName: + - lang: ur + text: قل ہواللہ احد + - lang: en + text: '“Say: He is God, the One”' + - id: 006_028 + poemName: + - lang: ur + text: اﷲالصمد + - lang: en + text: '"God, the Absolute."' + - id: 006_029 + poemName: + - lang: ur + text: لم یلد ولم یولد + - lang: en + text: '"He begets not, nor was He begotten."' + - id: '006_030' + poemName: + - lang: ur + text: ولم یکن لہ‘ کفواً احد + - lang: en + text: '"And there is nothing comparable to Him."' + - id: '006_031' + poemName: + - lang: ur + text: عرض حال مصنف بحضور رحمة للعالمین + - lang: en + text: The author’s memorial to him who is a mercy to all living beings diff --git a/data/github_iqbal_demystified/lists/List_007.yaml b/data/github_iqbal_demystified/lists/List_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0bb0c5040278eb18e02a6f51fa5ce6ee736e8d2 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_007.yaml @@ -0,0 +1,991 @@ +--- +name: +- lang: ur + text: پیامِ مشرق +- lang: en + text: Payam-e-Mashriq +sections: +- sectionName: + - lang: ur + text: THE TULIP OF SINAI + - lang: en + text: لالۂ طور +- poems: + - id: '007_001' + poemName: + - lang: ur + text: شہید ناز او بزم وجود است + - lang: en + text: The world is under His proud power’s sway + - id: '007_002' + poemName: + - lang: ur + text: دل من روشن از سوز درون است + - lang: en + text: My heart is lit up by an inner flame + - id: '007_003' + poemName: + - lang: ur + text: بہ باغان باد فروردین دہد عشق + - lang: en + text: Love breathes spring breezes upon garden bowers + - id: '007_004' + poemName: + - lang: ur + text: عقابان را بھای کم نہد عشق + - lang: en + text: Love humbles falcons’ proud, predaceous might + - id: '007_005' + poemName: + - lang: ur + text: ببرگ لالہ رنگ آمیزی عشق + - lang: en + text: Love paints the tulip’s leaves a vivid red + - id: '007_006' + poemName: + - lang: ur + text: نہ ہر کس از محبت مایہ دار است + - lang: en + text: On very few men is Love’s wealth bestowed + - id: '007_007' + poemName: + - lang: ur + text: درین گلشن پریشان مثل بویم + - lang: en + text: I roam this garden like its flowers’ scent + - id: 007_008 + poemName: + - lang: ur + text: جہان مشت گل و دل حاصل اوست + - lang: en + text: This world is mere dust and the heart its fruit– + - id: 007_009 + poemName: + - lang: ur + text: سحر می گفت بلبل باغبان را + - lang: en + text: '"O gardener", said the nightingale one morning' + - id: '007_010' + poemName: + - lang: ur + text: جہان ما کہ نابود است بودش + - lang: en + text: From nothing did this world originate + - id: '007_011' + poemName: + - lang: ur + text: نوای عشق را ساز است آدم + - lang: en + text: Love’s music found its instrument in man + - id: '007_012' + poemName: + - lang: ur + text: نہ من انجام و نی آغاز جویم + - lang: en + text: The origin and end of this world–these + - id: '007_013' + poemName: + - lang: ur + text: دلا نارائے پروانہ تا کی + - lang: en + text: How long this moth-like fluttering, O heart? + - id: '007_014' + poemName: + - lang: ur + text: تنی پیدا کن از مشت غباری + - lang: en + text: Build yourself with a handful of mere dirt + - id: '007_015' + poemName: + - lang: ur + text: ز آب و گل خدا خوش پیکری ساخت + - lang: en + text: With water and with earth God, builder-wise + - id: '007_016' + poemName: + - lang: ur + text: بہ یزدان روز محشر برہمن گفت + - lang: en + text: The Brahmin said to God on Judgement Day + - id: '007_017' + poemName: + - lang: ur + text: گذشتی تیز گام ای اختر صبح + - lang: en + text: O morning star, you came and swiftly fled + - id: 007_018 + poemName: + - lang: ur + text: تہی از ہای و ہو میخانہ بودی + - lang: en + text: Life’s tavern would have lain death-still and dark + - id: 007_019 + poemName: + - lang: ur + text: ترا ای تازہ پرواز آفریدند + - lang: en + text: O swift-winged bird, with your light weight + - id: '007_020' + poemName: + - lang: ur + text: چہ لذت یارب اندر ہست و بود است + - lang: en + text: What joy it is, O God, to be, just be! + - id: '007_021' + poemName: + - lang: ur + text: شنیدم در عدم پروانہ میگفت + - lang: en + text: I hear a moth before Creation prayed + - id: '007_022' + poemName: + - lang: ur + text: مسلمانان مرا حرفی است در دل + - lang: en + text: O Muslims, I have something to unfold + - id: '007_023' + poemName: + - lang: ur + text: بکویش رہ سپاری ای دل ایدل + - lang: en + text: You go so often to His street, O heart + - id: '007_024' + poemName: + - lang: ur + text: رہی در سینۂ انجم گشائی + - lang: en + text: A stranger to your own identity + - id: '007_025' + poemName: + - lang: ur + text: سحر در شاخسار بوستانے + - lang: en + text: One morning in a garden, passing by + - id: '007_026' + poemName: + - lang: ur + text: ترا یک نکتۂ سر بستہ گویم + - lang: en + text: To make you understand life’s mystery + - id: '007_027' + poemName: + - lang: ur + text: بہل افسانۂ آن پا چراغی + - lang: en + text: Do not tell me about that silly moth + - id: 007_028 + poemName: + - lang: ur + text: ترا از خویشتن بیگانہ سازد + - lang: en + text: I do not sell the stuff that generates + - id: 007_029 + poemName: + - lang: ur + text: زیان بینی ز سیر بوستانم + - lang: en + text: Do not come to my garden if you have + - id: '007_030' + poemName: + - lang: ur + text: برون از ورطۂ بود و عدم شو + - lang: en + text: From being and non-being’s whirlpool free + - id: '007_031' + poemName: + - lang: ur + text: ز مرغان چمن نا آشنایم + - lang: en + text: The garden songsters’ chorus I, for one + - id: '007_032' + poemName: + - lang: ur + text: جہان یارب چہ خوش ہنگامہ دارد + - lang: en + text: A wonderful show, God, is Your world, All + - id: '007_033' + poemName: + - lang: ur + text: سکندر با خضر خوش نکتہ ئی گفت + - lang: en + text: 'Sikandar said to Khizar aptly: "Dive' + - id: '007_034' + poemName: + - lang: ur + text: سریر کیقباد ، اکلیل جم خاک + - lang: en + text: The throne of Kaikobad and Jamshid’s crown + - id: '007_035' + poemName: + - lang: ur + text: اگر در مشت خاک تو نہادند + - lang: en + text: If in the handful of dust that is you + - id: '007_036' + poemName: + - lang: ur + text: دمادم نقش ہای تازہ ریزد + - lang: en + text: 'Life keeps expressing itself in new ways:' + - id: '007_037' + poemName: + - lang: ur + text: چو ذوق نغمہ ام در جلوت آرد + - lang: en + text: When the desire to sing aloud grips me + - id: 007_038 + poemName: + - lang: ur + text: چہ میپرسی میان سینہ دل چیست + - lang: en + text: You ask me what is this heart in your breast + - id: 007_039 + poemName: + - lang: ur + text: خرد گفت او بچشم اندر نگنجد + - lang: en + text: The intellect says He cannot be seen + - id: '007_040' + poemName: + - lang: ur + text: کنشت و مسجد و بتخانہ و دیر + - lang: en + text: You only built church, temple, idol-house + - id: '007_041' + poemName: + - lang: ur + text: نہ پیوستم درین بستان سرا دل + - lang: en + text: I never got attached to this world, this + - id: '007_042' + poemName: + - lang: ur + text: بہ خود باز آورد رند کہن را + - lang: en + text: I offer you a strange, new kind of wine + - id: '007_043' + poemName: + - lang: ur + text: سفالم را می او جام جم کرد + - lang: en + text: His wine turned my cup into Jamshid’s cup + - id: '007_044' + poemName: + - lang: ur + text: خرد زنجیری امروز و دوش است + - lang: en + text: To past and present reason is a slave + - id: '007_045' + poemName: + - lang: ur + text: خرد اندر سر ھر کس نہادند + - lang: en + text: There is an intellect in every man + - id: '007_046' + poemName: + - lang: ur + text: گدای جلوہ رفتی بر سر طور + - lang: en + text: You went to Mount Sinai, soliciting + - id: '007_047' + poemName: + - lang: ur + text: بگو جبریل را از من پیامی + - lang: en + text: Go and tell this to Gabriel from me + - id: 007_048 + poemName: + - lang: ur + text: ھمای علم تا افتد بدامت + - lang: en + text: If you seek knowledge, then be of two minds + - id: 007_049 + poemName: + - lang: ur + text: خرد بر چہرۂ تو پردہ ہا بافت + - lang: en + text: My eyes are thirsty for a sight of You + - id: '007_050' + poemName: + - lang: ur + text: دلت می لرزد از اندیشۂ مرگ + - lang: en + text: 'Your heart quakes with the fear of death: you pale' + - id: '007_051' + poemName: + - lang: ur + text: ز پیوند تن و جانم چہ پرسی + - lang: en + text: You ask how close the link between my soul + - id: '007_052' + poemName: + - lang: ur + text: مرا فرمود پیر نکتہ دانے + - lang: en + text: 'A wise man said to me: "All your todays' + - id: '007_053' + poemName: + - lang: ur + text: ز رازی معنی قرآن چہ پرسی؟ + - lang: en + text: Why ask of Razi what the Quran means? + - id: '007_054' + poemName: + - lang: ur + text: من از بود و نبود خود خموشم + - lang: en + text: I do not say if I exist or not + - id: '007_055' + poemName: + - lang: ur + text: ز من با شاعر رنگین بیان گوی + - lang: en + text: Tell the flamboyant poet this from me + - id: '007_056' + poemName: + - lang: ur + text: ز خوب و زشت تو ناآشنایم + - lang: en + text: I do not know what you regard as fair + - id: '007_057' + poemName: + - lang: ur + text: تو ای شیخ حرم شاید ندانی + - lang: en + text: Perhaps, O holy one, you do not know + - id: 007_058 + poemName: + - lang: ur + text: چو تاب از خود بگیرد قطرۂ آب + - lang: en + text: A water-drop, with native lustre, can + - id: 007_059 + poemName: + - lang: ur + text: من ای دانشوران در پیچ و تابم + - lang: en + text: This riddle is beyond me–reason is + - id: '007_060' + poemName: + - lang: ur + text: میارا بزم بر ساحل کہ آنجا + - lang: en + text: Do not content yourself with resting on + - id: '007_061' + poemName: + - lang: ur + text: سراپا معنی سر بستہ ام من + - lang: en + text: I am a hidden meaning which defies + - id: '007_062' + poemName: + - lang: ur + text: مگو از مدعای زندگانی + - lang: en + text: Do not speak of thc purpose of this life + - id: '007_063' + poemName: + - lang: ur + text: اگر کردی نگہ بر پارۂ سنگ + - lang: en + text: Because you cast a wistful eye on it + - id: '007_064' + poemName: + - lang: ur + text: وفا ناآشنا بیگانہ خو بود + - lang: en + text: Perfidious, cold, aloof, and all the time + - id: '007_065' + poemName: + - lang: ur + text: مپرس از عشق و از نیرنگی عشق + - lang: en + text: 'Love’s wizardry is great: it can take on' + - id: '007_066' + poemName: + - lang: ur + text: مشو ای غنچۂ نورستہ دلگیر + - lang: en + text: Do not be broken-hearted, new-born bud + - id: '007_067' + poemName: + - lang: ur + text: مرا روزی گل افسردہ ئی گفت + - lang: en + text: One day a faded rose spoke thus to me + - id: 007_068 + poemName: + - lang: ur + text: جہان ما کہ پایانے ندارد + - lang: en + text: This world of ours, stretched out infinitely + - id: 007_069 + poemName: + - lang: ur + text: بہ مرغان چمن ہمداستانم + - lang: en + text: I join the garden’s songsters, and I am + - id: '007_070' + poemName: + - lang: ur + text: نماید آنچہ ہست این وادی گل + - lang: en + text: Do we behold for what it is this vale + - id: '007_071' + poemName: + - lang: ur + text: تو خورشیدی و من سیارۂ تو + - lang: en + text: You are the sun; I am a planet that + - id: '007_072' + poemName: + - lang: ur + text: خیال او درون دیدہ خوشتر + - lang: en + text: Dearer His image in the inner eye + - id: '007_073' + poemName: + - lang: ur + text: دماغم کافر زنار دار است + - lang: en + text: A dyed-in-the-wool infidel, my brain + - id: '007_074' + poemName: + - lang: ur + text: صنوبر بندۂ آزادۂ او + - lang: en + text: His freed slave is the proud, upstanding fir + - id: '007_075' + poemName: + - lang: ur + text: ز انجم تا بہ انجم صد جہان بود + - lang: en + text: There are a hundred worlds from star to star + - id: '007_076' + poemName: + - lang: ur + text: بپای خود مزن زنجیر تقدیر + - lang: en + text: Do not put chains of fate upon your feet + - id: '007_077' + poemName: + - lang: ur + text: دل من در طلسم خود اسیر است + - lang: en + text: My mind is dazzled by its own strong light + - id: 007_078 + poemName: + - lang: ur + text: نوا در ساز جان از زخمۂ تو + - lang: en + text: A lute, played by You, I make melody + - id: 007_079 + poemName: + - lang: ur + text: نفس آشفتہ موجی از یم اوست + - lang: en + text: Our breath is a stray breaker from His sea + - id: 007_080 + poemName: + - lang: ur + text: ترا درد یکے در سینہ پیچید + - lang: en + text: Unable to bear Your stark loneliness + - id: 007_081 + poemName: + - lang: ur + text: کرا جوئی چرا در پیچ و تابی + - lang: en + text: Whom do you seek? Why are you so perturbed? + - id: 007_082 + poemName: + - lang: ur + text: تو ای کودک منش خود را ادب کن + - lang: en + text: Learn to respect yourself, O childish one + - id: 007_083 + poemName: + - lang: ur + text: نہ افغانیم و نی ترک و تتاریم + - lang: en + text: Called whether Tartars, Turks or Afghans, we + - id: 007_084 + poemName: + - lang: ur + text: نہان در سینۂ ما عالمی ہست + - lang: en + text: There is a world concealed within our breasts + - id: 007_085 + poemName: + - lang: ur + text: دل من اے دل من ایدل من + - lang: en + text: O heart, my heart, O heart within my breast + - id: 007_086 + poemName: + - lang: ur + text: چہ گویم نکتۂ زشت و نکو چیست + - lang: en + text: I cannot say what is foul and what fair + - id: 007_087 + poemName: + - lang: ur + text: کسی کو درد پنھانی ندارد + - lang: en + text: One who has been blessed with no secret grief + - id: 007_088 + poemName: + - lang: ur + text: چہ پرسے از کجایم چیستم من ؟ + - lang: en + text: Why ask what I am and where I came from? + - id: 007_089 + poemName: + - lang: ur + text: بہ چندین جلوہ در زیر نقابی + - lang: en + text: With all Your glory, You keep Yourself veiled + - id: 007_090 + poemName: + - lang: ur + text: دل از منزل تہی کن پا برہ دار + - lang: en + text: Forget the goal, be steadfast on the path + - id: 007_091 + poemName: + - lang: ur + text: بیا ای عشق اے رمز دل ما + - lang: en + text: Come, O Love, guarded secret of our hearts + - id: 007_092 + poemName: + - lang: ur + text: سخن درد و غم آرد ، درد و غم بہ + - lang: en + text: If poetry is sad, so let it be + - id: 007_093 + poemName: + - lang: ur + text: نہ من بر مرکب ختلی سوارم + - lang: en + text: I have no steed to ride upon, nor am + - id: 007_094 + poemName: + - lang: ur + text: کمال زندگی خواہی بیاموز + - lang: en + text: Do you wish to attain the perfect life? + - id: 007_095 + poemName: + - lang: ur + text: تو میگوئی کہ آدم خاکزاد است + - lang: en + text: You say that man is made of humble clay + - id: 007_096 + poemName: + - lang: ur + text: دل بیباک را ضرغام رنگ است + - lang: en + text: Lions to dauntless hearts appear as sheep + - id: 007_097 + poemName: + - lang: ur + text: ندانم بادہ ام یا ساغرم من + - lang: en + text: I do not know if I am wine or bowl + - id: 007_098 + poemName: + - lang: ur + text: تو گوئی طایر ما زیر دام است + - lang: en + text: You say that we are like birds in a snare + - id: 007_099 + poemName: + - lang: ur + text: چسان زاید تمنا در دل ما + - lang: en + text: How is desire born in our hearts? How does + - id: '007_100' + poemName: + - lang: ur + text: چو در جنت خرامیدم پس از مرگ + - lang: en + text: When after death I walked in Paradise + - id: '007_101' + poemName: + - lang: ur + text: جہان ما کہ جز انگارہ ئی نیست + - lang: en + text: This world of our, a sculptors study still + - id: '007_102' + poemName: + - lang: ur + text: چسان ای آفتاب آسمان گرد + - lang: en + text: O sun, O restless roamer of the skies + - id: '007_103' + poemName: + - lang: ur + text: تراش از تیشۂ خود جادۂ خویش + - lang: en + text: Dig your path with your own pickaxe. It is + - id: '007_104' + poemName: + - lang: ur + text: بمنزل رھرو دل در نسازد + - lang: en + text: The mind, great rover, has no journey’s end + - id: '007_105' + poemName: + - lang: ur + text: بیا با شاہد فطرت نظر باز + - lang: en + text: Come drink in Nature’s beauty with your eyes + - id: '007_106' + poemName: + - lang: ur + text: میان آب و گل خلوت گزیدم + - lang: en + text: Eschewing Plato and Farabi + - id: '007_107' + poemName: + - lang: ur + text: ز آغاز خودی کس را خبر نیست + - lang: en + text: Nobody knows how Selfhood came to be + - id: 007_108 + poemName: + - lang: ur + text: دلا رمز حیات از غنچہ دریاب + - lang: en + text: Learn from the rosebud how to live. O heart + - id: 007_109 + poemName: + - lang: ur + text: فروغ او بہ بزم باغ و راغ است + - lang: en + text: His radiance is in hill and dale, and flowers + - id: '007_110' + poemName: + - lang: ur + text: ز خاک نرگسستان غنچہ ئی رست + - lang: en + text: A bud sprang up in the narcissus bed + - id: '007_111' + poemName: + - lang: ur + text: جہان کز خود ندارد دستگاہی + - lang: en + text: The World, which has no being of its own + - id: '007_112' + poemName: + - lang: ur + text: دل من رازدان جسم و جان است + - lang: en + text: My heart knows soul and body’s mystery + - id: '007_113' + poemName: + - lang: ur + text: گل رعنا چو من در مشکلی ہست + - lang: en + text: My problem is the rose’s problem too + - id: '007_114' + poemName: + - lang: ur + text: مزاج لالۂ خود رو شناسم + - lang: en + text: I know the ways of the wild tulip well + - id: '007_115' + poemName: + - lang: ur + text: جہان یک نغمہ زار آرزوئی + - lang: en + text: The world is filled with one song of desire + - id: '007_116' + poemName: + - lang: ur + text: دل من بی قرار آرزوئی + - lang: en + text: My heart is all afire with one desire + - id: '007_117' + poemName: + - lang: ur + text: دوام ما ز سوز ناتمام است + - lang: en + text: Unceasing restlessness is life for us + - id: 007_118 + poemName: + - lang: ur + text: مرنج از برہمن ای واعظ شہر + - lang: en + text: O preacher if the Brahmin asks that we + - id: 007_119 + poemName: + - lang: ur + text: حکیمان گرچہ صد پیکر شکستند + - lang: en + text: Philosophers break idols in their wrath + - id: '007_120' + poemName: + - lang: ur + text: جہانہا روید از مشت گل من + - lang: en + text: Worlds spring like grain from my handful of clay + - id: '007_121' + poemName: + - lang: ur + text: ہزاران سال با فطرت نشستم + - lang: en + text: With Nature my relations are age-old + - id: '007_122' + poemName: + - lang: ur + text: بہ پہنای ازل پر می گشودم + - lang: en + text: Winging Eternity’s uncharted space + - id: '007_123' + poemName: + - lang: ur + text: درونم جلوۂ افکار این چیست؟ + - lang: en + text: What is this tumult of thought inside me? + - id: '007_124' + poemName: + - lang: ur + text: بخود نازم گدای بی نیازم + - lang: en + text: I am proud of my gift, my inner fire + - id: '007_125' + poemName: + - lang: ur + text: اگر آگاہی از کیف و کم خویش + - lang: en + text: If you know your potentialities + - id: '007_126' + poemName: + - lang: ur + text: چہ غم داری ، حیات دل ز دم نیست + - lang: en + text: Why sorrow? The heart does not live by breath + - id: '007_127' + poemName: + - lang: ur + text: تو ای دل تا نشینی در کنارم + - lang: en + text: So long as you are in my breast, O heart + - id: 007_128 + poemName: + - lang: ur + text: ز من گو صوفیان با صفا را + - lang: en + text: Convey this to those seekers after God + - id: 007_129 + poemName: + - lang: ur + text: چو نرگس این چمن نادیدہ مگذر + - lang: en + text: Do not pass through this garden with eyes closed + - id: '007_130' + poemName: + - lang: ur + text: تراشیدم صنم بر صورت خویش + - lang: en + text: All idols that I make resemble me + - id: '007_131' + poemName: + - lang: ur + text: بہ شبنم غنچۂ نورستہ می گفت + - lang: en + text: The new-sprung bud addressed these words to dew + - id: '007_132' + poemName: + - lang: ur + text: زمین را رازدان آسمان گیر + - lang: en + text: Take earth to be the confidante of Heaven + - id: '007_133' + poemName: + - lang: ur + text: ضمیر ین فکان غیر از تو کس نیست + - lang: en + text: You are the meaning of God’s fait, "Be" + - id: '007_134' + poemName: + - lang: ur + text: زمین خاک در میخانۂ ما + - lang: en + text: The earth is mere dust at our tavern’s door + - id: '007_135' + poemName: + - lang: ur + text: سکندر رفت و شمشیر و علم رفت + - lang: en + text: Iskander and his flag and sword are gone + - id: '007_136' + poemName: + - lang: ur + text: ربودی دل ز چاک سینۂ من + - lang: en + text: You stole away my heart through my breast’s rent + - id: '007_137' + poemName: + - lang: ur + text: ز پیش من جہان رنگ و بو رفت + - lang: en + text: The world of smell and colour, earth and sky + - id: 007_138 + poemName: + - lang: ur + text: مرا از پردۂ ساز آگہی نیست + - lang: en + text: Although I have no knowledge of the keys + - id: 007_139 + poemName: + - lang: ur + text: نوا مستانہ در محفل زدم من + - lang: en + text: I sang with such fine rapture to the crowd + - id: '007_140' + poemName: + - lang: ur + text: عجم از نغمہ ہای من جوان شد + - lang: en + text: Iran is young again thanks to my song + - id: '007_141' + poemName: + - lang: ur + text: عجم از نغمہ ام آتش بجان است + - lang: en + text: Iran’s soul has been kindled by my song– + - id: '007_142' + poemName: + - lang: ur + text: ز جان بیقرار آتش گشادم + - lang: en + text: Emitting from my fervent soul a flame + - id: '007_143' + poemName: + - lang: ur + text: مرا مثل نسیم آوارہ کردند + - lang: en + text: Mine is to wander like the breeze of morn + - id: '007_144' + poemName: + - lang: ur + text: خرد کرپاس را زرینہ سازد + - lang: en + text: The mind turns cotton into cloth of gold + - id: '007_145' + poemName: + - lang: ur + text: ز شاخ آرزو بر خوردہ ام من + - lang: en + text: I have partaken of the fruit I sought + - id: '007_146' + poemName: + - lang: ur + text: خیالم کو گل از فردوس چیند + - lang: en + text: When my imagination, which culls flowers + - id: '007_147' + poemName: + - lang: ur + text: عجم بحریست ناپیدا کناری + - lang: en + text: Iran is like a boundless sea which teems + - id: 007_148 + poemName: + - lang: ur + text: مگو کار جھان نااستوار است + - lang: en + text: Do not say life is merely transitory + - id: 007_149 + poemName: + - lang: ur + text: رمیدی از خداوندان افرنگ + - lang: en + text: Though you deny the Western demi-gods + - id: '007_150' + poemName: + - lang: ur + text: قبای زندگانی چاک تا کی + - lang: en + text: How long will you remain depressed like this? + - id: '007_151' + poemName: + - lang: ur + text: میان لالہ و گل آشیان گیر + - lang: en + text: A bud sprang up in the narcissus bed + - id: '007_152' + poemName: + - lang: ur + text: بجان من کہ جان نقش تن انگیخت + - lang: en + text: The soul designed the body, love of self-display + - id: '007_153' + poemName: + - lang: ur + text: بہ گوشم آمد از خاک مزاری + - lang: en + text: I heard a voice from inside a grave say + - id: '007_154' + poemName: + - lang: ur + text: مشو نومید ازین مشت غباری + - lang: en + text: Do not despair of your handful of dust + - id: '007_155' + poemName: + - lang: ur + text: جہان رنگ و بو فہمیدنی ہست + - lang: en + text: Worth knowing is this world of hue and smell + - id: '007_156' + poemName: + - lang: ur + text: تو می گوئی کہ من ہستم خدا نیست + - lang: en + text: You say that you exist but God does not + - id: '007_157' + poemName: + - lang: ur + text: بساطم خالی از مرغ کباب است + - lang: en + text: I have no roasted fowl on which to dine + - id: 007_158 + poemName: + - lang: ur + text: رگ مسلم ز سوز من تپید است + - lang: en + text: My fervour has warmed up the Muslim’s blood + - id: 007_159 + poemName: + - lang: ur + text: بحرف اندر نگیری لامکانرا + - lang: en + text: What is abodeless cannot be encaged + - id: '007_160' + poemName: + - lang: ur + text: بہر دل عشق رنگ تازہ بر کرد + - lang: en + text: With every heart Love plays a different part– + - id: '007_161' + poemName: + - lang: ur + text: ہنوز از بند آب و گل نرستی + - lang: en + text: You are still tied to colour and to race + - id: '007_162' + poemName: + - lang: ur + text: مرا ذوق سخن خون در جگر کرد + - lang: en + text: The love of self-expression seized my heart + - id: '007_163' + poemName: + - lang: ur + text: گریز آخر ز عقل ذوفنون کرد + - lang: en + text: At last from artful reason he has freed diff --git a/data/github_iqbal_demystified/lists/List_008.yaml b/data/github_iqbal_demystified/lists/List_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a8c9aef53d2543bfb1dc88af4f917a66cf8da988 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_008.yaml @@ -0,0 +1,949 @@ +--- +name: +- lang: ur + text: زبورِعجم +- lang: en + text: Zabur-e-Ajam +sections: +- sectionName: + - lang: ur + text: حصہ اول + - lang: en + text: Part 1 +- poems: + - id: 008_001 + poemName: + - lang: ur + text: بہ خوانندۂ کتاب زبور + - lang: en + text: To the Readers + - id: 008_002 + poemName: + - lang: ur + text: حصہ اول + - lang: en + text: Part I + - id: 008_003 + poemName: + - lang: ur + text: دعا + - lang: en + text: Invocation + - id: 008_004 + poemName: + - lang: ur + text: عشق شور انگیز را ہر جادہ در کوی تو برد + - lang: en + text: Tumultuous Love where’er it rove + - id: 008_005 + poemName: + - lang: ur + text: درون سینۂ ما سوز آرزو ز کجاست؟ + - lang: en + text: Whence sprang the flaming fire + - id: 008_006 + poemName: + - lang: ur + text: غزل سرای و نواہای رفتہ باز آور + - lang: en + text: O bring me back the singing. + - id: 008_007 + poemName: + - lang: ur + text: ایکہ ز من فزدوہ ئی گرمی آہ و نالہ را + - lang: en + text: Thou who didst make more ardent + - id: 008_008 + poemName: + - lang: ur + text: از مشت غبار ما صد نالہ برانگیزی + - lang: en + text: Out of our dust thou stirrest + - id: 008_009 + poemName: + - lang: ur + text: من اگرچہ تیرہ خاکم دلکیست برگ و سازم + - lang: en + text: Though dust, and dark as dust, am I + - id: 008_010 + poemName: + - lang: ur + text: بصدای درمندی بنوای دلپذیری + - lang: en + text: With a song of agony + - id: 008_011 + poemName: + - lang: ur + text: بر سر کفر و دین فشان رحمت عام خویش را + - lang: en + text: On faith and infidelity + - id: 008_012 + poemName: + - lang: ur + text: نوای من از آن پر سوز و بیباک و غم انگیزست + - lang: en + text: A flame is in my minstrelsy + - id: 008_013 + poemName: + - lang: ur + text: دل دیدہ ئی کہ دارم ہمہ لذت نظارہ + - lang: en + text: All the dear delight to see + - id: 008_014 + poemName: + - lang: ur + text: گرچہ شاہین خرد بر سر پروازی ہست + - lang: en + text: Though the falcon of the brain + - id: 008_015 + poemName: + - lang: ur + text: این جہان چیست صنم خانۂ پندار من است + - lang: en + text: What is the world? The temple of my thought + - id: 008_016 + poemName: + - lang: ur + text: فصل بہار این چنین بانگ ہزار این چنین + - lang: en + text: It is the season of the spring + - id: 008_017 + poemName: + - lang: ur + text: برون کشید ز پیچاک ہست و بود مرا + - lang: en + text: From life and being’s twisted skein + - id: 008_018 + poemName: + - lang: ur + text: خیز و بخاک تشنہ ئی بادۂ زندگی فشان + - lang: en + text: Rise! and upon the thirsty land + - id: 008_019 + poemName: + - lang: ur + text: تو باین گمان کہ شاید سر آستانہ دارم + - lang: en + text: Thinkest thou that to the threshold + - id: 008_020 + poemName: + - lang: ur + text: نظر بہ راہ نشینان سوارہ می گذرد + - lang: en + text: With a glance at us who sit by the way + - id: 008_021 + poemName: + - lang: ur + text: بر عقل فلک پیما ترکانہ شبیخون بہ + - lang: en + text: Better is the robbers’ train + - id: 008_022 + poemName: + - lang: ur + text: یا مسلمان را مدہ فرمان کہ جان بر کف بنہ + - lang: en + text: Or no more command the Muslim + - id: 008_023 + poemName: + - lang: ur + text: عقل ہم عشق است و از ذوق نگہ بیگانہ نیست + - lang: en + text: Intellect is passion too + - id: 008_024 + poemName: + - lang: ur + text: سوز و گداز زندگی لذت جستجوی تو + - lang: en + text: All that in life I love the best + - id: 008_025 + poemName: + - lang: ur + text: درین محفل کہ کار او گذشت از بادہ و ساقی + - lang: en + text: The night grows late, the route is up + - id: 008_026 + poemName: + - lang: ur + text: ساقیا بر جگرم شعلۂ نمناک انداز + - lang: en + text: Saqi, on my heart bestow + - id: 008_027 + poemName: + - lang: ur + text: از آن آبی کہ در من لالہ کارد ساتگینی دہ + - lang: en + text: The juice that maketh tulips spring + - id: 008_028 + poemName: + - lang: ur + text: ز ہر نقشی کہ دل از دیدہ گیرد پاک میآیم + - lang: en + text: Of every image that the heart + - id: 008_029 + poemName: + - lang: ur + text: دل بی قید من با نور ایمان کافری کردہ + - lang: en + text: Against the light, an infidel + - id: 008_030 + poemName: + - lang: ur + text: ز شاعر نالہ مستانہ در محشر چہ می خواہی + - lang: en + text: Why in the concourse dost thou seek + - id: 008_031 + poemName: + - lang: ur + text: نہ در اندیشۂ من کار زار کفر و ایمانی + - lang: en + text: Faith and infidelity + - id: 008_032 + poemName: + - lang: ur + text: مرغ خوش لہجہ و شاہین شکاری از تست + - lang: en + text: Thine is the hawk upon the wing + - id: 008_033 + poemName: + - lang: ur + text: خوشتر ز ہزار پارسائی + - lang: en + text: One step on friendship’s road + - id: 008_034 + poemName: + - lang: ur + text: بر جھان دل من تاختنش را نگرید + - lang: en + text: In my heart’s empire, see + - id: 008_035 + poemName: + - lang: ur + text: مرا براہ طلب بار در گل است ہنوز + - lang: en + text: Upon the road of high desire + - id: 008_036 + poemName: + - lang: ur + text: زمستان را سرآمد روزگاران + - lang: en + text: The days are ended + - id: 008_037 + poemName: + - lang: ur + text: ہوای خانہ و منزل ندارم + - lang: en + text: At home to loiter never did me please + - id: 008_038 + poemName: + - lang: ur + text: از چشم ساقی مست شرابم + - lang: en + text: By the Saqi’s eye + - id: 008_039 + poemName: + - lang: ur + text: شب من سحر نمودی کہ بہ طلعت آفتابی + - lang: en + text: Thou didst turn my night to dawning + - id: 008_040 + poemName: + - lang: ur + text: درین میخانہ ای ساقی ندارم محرمی دیگر + - lang: en + text: None other in this tavern is + - id: 008_041 + poemName: + - lang: ur + text: بجہان دردمندان تو بگو چہ کار داری + - lang: en + text: 'Tell me this: what is thy share' + - id: 008_042 + poemName: + - lang: ur + text: اگر نظارہ از خود رفتگی آرد حجاب اولی + - lang: en + text: If vision self-effacement bring + - id: 008_043 + poemName: + - lang: ur + text: نور تو وانمود سپید و سیاہ را + - lang: en + text: Thy light defineth all things one by one + - id: 008_044 + poemName: + - lang: ur + text: بدہ آندل کہ مستی ہای او از بادۂ خویش است + - lang: en + text: Give me the heart whose rapture fine + - id: 008_045 + poemName: + - lang: ur + text: کف خاکی برگ و سازم برہی فشانم او را + - lang: en + text: A hand of dust is all I own + - id: 008_046 + poemName: + - lang: ur + text: این دل کہ مرا دادی لبریز یقین بادا + - lang: en + text: Let this heart thou gayest me + - id: 008_047 + poemName: + - lang: ur + text: رمز عشق تو بہ ارباب ہوس نتوان گفت + - lang: en + text: To passion’s slaves let no man e’er + - id: 008_048 + poemName: + - lang: ur + text: یاد ایامی کہ خوردم بادہ ہا با چنگ و نی + - lang: en + text: Ah, the wine, the lute, the piping + - id: 008_049 + poemName: + - lang: ur + text: انجم بگریبان ریخت این دیدۂ تر ما را + - lang: en + text: Stars on my bosom shine + - id: 008_050 + poemName: + - lang: ur + text: خاور کہ آسمان بکمند خیال اوست + - lang: en + text: The East, that holds the heavens fast + - id: 008_051 + poemName: + - lang: ur + text: فرصت کشمکش مدہ این دل بی قرار را + - lang: en + text: Leave no quarter to resist + - id: 008_052 + poemName: + - lang: ur + text: جانم در آویخت با روزگاران + - lang: en + text: My soul, embattled. With fortune ever, + - id: 008_053 + poemName: + - lang: ur + text: بہ تسلئی کہ دادی نگذاشت کار خود را + - lang: en + text: In thy hands I now deliver + - id: 008_054 + poemName: + - lang: ur + text: بحرفی می توان گفتن تمنای جہانی را + - lang: en + text: A single word sufficeth well + - id: 008_055 + poemName: + - lang: ur + text: چند بروی خودکشی پردۂ صبح و شام را + - lang: en + text: How long the veil of eve and dawn + - id: 008_056 + poemName: + - lang: ur + text: نفس شمار بہ پیچاک روزگار خودیم + - lang: en + text: One by one we count our breath + - id: 008_057 + poemName: + - lang: ur + text: بہ فغان نہ لب گشودم کہ فغان اثر ندارد + - lang: en + text: No lament, no sigh I uttered + - id: 008_058 + poemName: + - lang: ur + text: ما کہ افتندہ تر از پرتو ماہ آمدہ ایم + - lang: en + text: Tremulous as the moon-light + - id: 008_059 + poemName: + - lang: ur + text: ای خدای مہر و مہ خاک پریشانی نگر + - lang: en + text: Lord, who didst bring the stars to birth + - id: 008_060 + poemName: + - lang: ur + text: ’شاخ نھال سدرہ ئی خار و خس چمن مشو‘‘ + - lang: en + text: Branch of the Sidra tree thou art +- sectionName: + - lang: ur + text: حصہ دوم + - lang: en + text: Part 2 +- poems: + - id: 008_061 + poemName: + - lang: ur + text: دو عالم را توان دیدن بمینائی کہ من دارم + - lang: en + text: In the flask that here I hold + - id: 008_062 + poemName: + - lang: ur + text: بر خیز کہ آدم را ہنگام نمود آمد + - lang: en + text: Rise up! The hour is here + - id: 008_063 + poemName: + - lang: ur + text: مہ و ستارہ کہ در راہ شوق ہم سفرند + - lang: en + text: On the roadway of desire + - id: 008_064 + poemName: + - lang: ur + text: درون لالہ گذر چون صبا توانی کرد + - lang: en + text: Thou canst pass, like morning’s breeze + - id: 008_065 + poemName: + - lang: ur + text: اگر بہ بحر محبت کرانہ می خواہی + - lang: en + text: If it be thy will to gain + - id: 008_066 + poemName: + - lang: ur + text: زمانہ قاصد طیار آن دلآرام است + - lang: en + text: Time is the winged messenger + - id: 008_067 + poemName: + - lang: ur + text: دگر ز سادہ دلیہای یار نتوان گفت + - lang: en + text: Of the Friend’s ingenuous wit + - id: 008_068 + poemName: + - lang: ur + text: خرد از ذوق نگہ گرم تماشا بود است + - lang: en + text: Mind, that is ever questing + - id: 008_069 + poemName: + - lang: ur + text: غلام زندہ دلانم کہ عاشق سرہ اند + - lang: en + text: I am the slave of each living heart + - id: 008_070 + poemName: + - lang: ur + text: لالہ این چمن آلودۂ رنگ است ہنوز + - lang: en + text: The tulip of this meadowland + - id: 008_071 + poemName: + - lang: ur + text: تکیہ بر حجت و اعجاز و بیان نیز کنند + - lang: en + text: Faith depends on arguments + - id: 008_072 + poemName: + - lang: ur + text: چو موج مست خودی باش و سر بطوفان کش + - lang: en + text: Drunk with self hood like a wave + - id: 008_073 + poemName: + - lang: ur + text: خضر وقت از خلوت دشت حجاز آید برون + - lang: en + text: Out of Hejaz and the lonely plain + - id: 008_074 + poemName: + - lang: ur + text: ز سلطان کنم آرزوی نگاہی + - lang: en + text: Of the Sultan I would take + - id: 008_075 + poemName: + - lang: ur + text: با نشئہ درویشی در ساز و دمادم زن + - lang: en + text: Like the dervish drunken be + - id: 008_076 + poemName: + - lang: ur + text: ہوس ہنوز تماشا گر جہانداری است + - lang: en + text: Greed is acting still his play + - id: 008_077 + poemName: + - lang: ur + text: فرشتہ گرچہ برون از طلسم افلاک است + - lang: en + text: Although the Angel dwells beyond + - id: 008_078 + poemName: + - lang: ur + text: عرب کہ باز دہد محفل شبانہ کجاست + - lang: en + text: Where is the Arab, to revive + - id: 008_079 + poemName: + - lang: ur + text: مانند صبا خیز و وزیدن دگر آموز + - lang: en + text: Rise like the morning air + - id: 008_080 + poemName: + - lang: ur + text: ای غنچہ خوابیدہ چو نرگس نگران خیز + - lang: en + text: Little flower fast asleep + - id: 008_081 + poemName: + - lang: ur + text: جہان ما ہمہ خاک است و پی سپر گردد + - lang: en + text: Our world is dusty clay + - id: 008_082 + poemName: + - lang: ur + text: باز بر رفتہ و آیندہ نظر باید کرد + - lang: en + text: Sleeper, rise thou up, and fast + - id: 008_083 + poemName: + - lang: ur + text: خیال من بہ تماشای آسمان بود است + - lang: en + text: My mind awhile was gone + - id: 008_084 + poemName: + - lang: ur + text: از نوا بر من قیامت رفت و کس آگاہ نیست + - lang: en + text: A melody swept me through and through + - id: 008_085 + poemName: + - lang: ur + text: شراب میکدۂ من نہ یادگار جم است + - lang: en + text: No Jamshid’s memory, the wine + - id: 008_086 + poemName: + - lang: ur + text: لالہ صحرایم از طرف خیابانم برید + - lang: en + text: I am a blossom of the plain + - id: 008_087 + poemName: + - lang: ur + text: سخن تازہ زدم کس بسخن وا نرسید + - lang: en + text: I uttered a new word + - id: 008_088 + poemName: + - lang: ur + text: عاشق آن نیست کہ لب گرم فغانی دارد + - lang: en + text: Never lover true is he + - id: 008_089 + poemName: + - lang: ur + text: درین چمن دل مرغان زمان زمان دگر است + - lang: en + text: In the heart of the birds, that range + - id: 008_090 + poemName: + - lang: ur + text: ما از خدای گم شدہ ایم او بجستجوست + - lang: en + text: We are gone astray from God + - id: 008_091 + poemName: + - lang: ur + text: خواجہ از خون رگ مزدور سازد لعل ناب + - lang: en + text: Of the hirelings’s blood outpoured + - id: 008_092 + poemName: + - lang: ur + text: گرچہ می دانم کہ روزی بی نقاب آید برون + - lang: en + text: Although the soul, I know + - id: 008_093 + poemName: + - lang: ur + text: گشادہ رو ز خوش و ناخوش زمانہ گذر + - lang: en + text: Whether the world be foul or fair + - id: 008_094 + poemName: + - lang: ur + text: زندگی در صدف خویش گہر ساختن است + - lang: en + text: What is this life? A pearl + - id: 008_095 + poemName: + - lang: ur + text: برون زین گنبد در بستہ پیدا کردہ ام راہی + - lang: en + text: Beyond heaven’s shuttered dome + - id: 008_096 + poemName: + - lang: ur + text: گنہکار غیورم مزد بی خدمت نمی گیرم + - lang: en + text: A sinner proud am I; no need + - id: 008_097 + poemName: + - lang: ur + text: جہان کورست و از آئینۂ دل غافل افتاد است + - lang: en + text: The world had lost its sight + - id: 008_098 + poemName: + - lang: ur + text: نیابی در جہان یاری کہ داند دلنوازی را + - lang: en + text: No friend in the world entire thou wilt find + - id: 008_099 + poemName: + - lang: ur + text: علمی کہ تو آموزی مشتاق نگاہی نیست + - lang: en + text: The fine science thou dost learn + - id: 008_100 + poemName: + - lang: ur + text: چو خورشید سحر پیدا نگاہی می توان کردن + - lang: en + text: Vision can be won + - id: 008_101 + poemName: + - lang: ur + text: کشیدی بادہ ہا در صحبت بیگانہ پی در پی + - lang: en + text: Too oft was thy light + - id: 008_102 + poemName: + - lang: ur + text: عشق اندر جستجو افتاد آدم حاصل است + - lang: en + text: Love want searching thro’ the earth + - id: 008_103 + poemName: + - lang: ur + text: بیا کہ خاوریان نقش تازہ ئی بستند + - lang: en + text: Come! The Asiatic man + - id: 008_104 + poemName: + - lang: ur + text: عشق را نازم کہ بودش را غم نابود نی + - lang: en + text: I boast a love that is not grieved + - id: 008_105 + poemName: + - lang: ur + text: بر دل بیتاب من ساقی می نابی زند + - lang: en + text: The Saqi, pouring his pure wine + - id: 008_106 + poemName: + - lang: ur + text: فروغ خاکیان از نوریان افزون شود روزی + - lang: en + text: Brighter shall shine men’s clay + - id: 008_107 + poemName: + - lang: ur + text: ز رسم و راہ شریعت نکردہ ام تحقیق + - lang: en + text: I have never discovered well + - id: 008_108 + poemName: + - lang: ur + text: از ہمہ کس کنارہ گیر صحبت آشنا طلب + - lang: en + text: Far, far from every other go + - id: 008_109 + poemName: + - lang: ur + text: بینی جہان را خود را نبینی + - lang: en + text: The world, but not selfhood, thou canst see + - id: 008_110 + poemName: + - lang: ur + text: من ہیچ نمی ترسم از حادثۂ شب ہا + - lang: en + text: In the accidents of night + - id: 008_111 + poemName: + - lang: ur + text: تو کیستی ز کجائی کہ آسمان کبود + - lang: en + text: What man art thou, and where thy home? + - id: 008_112 + poemName: + - lang: ur + text: دیار شوق کہ درد آشناست خاک آنجا + - lang: en + text: In the abode of passion, where + - id: 008_113 + poemName: + - lang: ur + text: می دیرینہ و معشوق جوان چیزی نیست + - lang: en + text: The young beloved, the ancient wine + - id: 008_114 + poemName: + - lang: ur + text: قلندران کہ بہ تسخیر آب و گل کوشند + - lang: en + text: Qalanders, who to their sway + - id: 008_115 + poemName: + - lang: ur + text: دو دستہ تیغم و گردون برہنہ ساخت مرا + - lang: en + text: A double-handled sword am I + - id: 008_116 + poemName: + - lang: ur + text: مثل شرر ذرہ را تن بہ تپیدن دہم + - lang: en + text: Each atom’s body like a spark + - id: 008_117 + poemName: + - lang: ur + text: خودی را مردم آمیزی دلیل نارسائی ہا + - lang: en + text: Ever to be about with men + - id: 008_118 + poemName: + - lang: ur + text: چون چراغ لالہ سوزم در خیابان شما + - lang: en + text: Like a tulip’s flame I burn + - id: 008_119 + poemName: + - lang: ur + text: دم مرا صفت باد فرودین کردند + - lang: en + text: Soft my breath doth pass + - id: 008_120 + poemName: + - lang: ur + text: گذر از آنکہ ندیدست و جز خبر ندہد + - lang: en + text: Leave him who never won to sight + - id: 008_121 + poemName: + - lang: ur + text: در این صحرا گذر افتاد شاید کاروانی را + - lang: en + text: It chanced within the desert nigh + - id: 008_122 + poemName: + - lang: ur + text: ترا نادان امید غمگساریہا ز افرنگ است + - lang: en + text: Fool! Is there then such hope in thee + - id: 008_123 + poemName: + - lang: ur + text: بگذر از خاور و افسونی افرنگ مشو + - lang: en + text: Eschew the West, and do not be + - id: 008_124 + poemName: + - lang: ur + text: جہان رنگ و بو پیدا تو میگوئی کہ راز است این + - lang: en + text: A secret ‘tis, ‘tis evident + - id: 008_125 + poemName: + - lang: ur + text: از داغ فراق او در دل چمنی دارم + - lang: en + text: This brand of grief, His love apart + - id: 008_126 + poemName: + - lang: ur + text: بہ نگاہ آشنائی چو درون لالہ دیدم + - lang: en + text: When the tulip’s heart I viewed + - id: 008_127 + poemName: + - lang: ur + text: این ہم جہانی آن ھم جہانی + - lang: en + text: This is a world, that like to it + - id: 008_128 + poemName: + - lang: ur + text: بہار آمد نگہ می غلطد اندر آتش لالہ + - lang: en + text: Spring is come; bright glances dart + - id: 008_129 + poemName: + - lang: ur + text: صورت گری کہ پیکر روز و شب آفرید + - lang: en + text: The Artist, Whose vast mind + - id: 008_130 + poemName: + - lang: ur + text: باز این عالم دیرینہ جوان می بایست + - lang: en + text: This ancient universe + - id: 008_131 + poemName: + - lang: ur + text: لالہ این گلستان داغ تمنائی نداشت + - lang: en + text: In the mead a tulip blows + - id: 008_132 + poemName: + - lang: ur + text: ہنگامہ را کہ بست درین دیر دیر پای + - lang: en + text: Whence hath this commotion swirled + - id: 008_133 + poemName: + - lang: ur + text: ای لالہ ای چراغ کہستان و باغ و راغ + - lang: en + text: Tulip in the mountains blowing + - id: 008_134 + poemName: + - lang: ur + text: من بندۂ آزادم عشق است امام من + - lang: en + text: I am a slave set free + - id: 008_135 + poemName: + - lang: ur + text: کم سخن غنچہ کہ در پردۂ دل رازی داشت + - lang: en + text: Silent rosebud in her heart + - id: 008_136 + poemName: + - lang: ur + text: خود را کنم سجودی ، دیر و حرم نماندہ + - lang: en + text: To my self alone I bow +- sectionName: + - lang: ur + text: حصہ سوم + - lang: en + text: Part 3 +- poems: + - id: 008_137 + poemName: + - lang: ur + text: بہ سواد دیدۂ تو نظر آفریدہ ام من + - lang: en + text: I HAVE imparted insight to the pupil of your eye + - id: 008_138 + poemName: + - lang: ur + text: تمہید + - lang: en + text: Introduction + - id: 008_139 + poemName: + - lang: ur + text: نخست از فکر خویشم در تحیر + - lang: en + text: Question 1 + - id: 008_140 + poemName: + - lang: ur + text: چہ بحر است این کہ علمش ساحل آمد + - lang: en + text: Question 2 + - id: 008_141 + poemName: + - lang: ur + text: وصال ممکن و واجب بہم چیست؟ + - lang: en + text: Question 3 + - id: 008_142 + poemName: + - lang: ur + text: قدیم و محدث از ہم چون جدا شد + - lang: en + text: Question 4 + - id: 008_143 + poemName: + - lang: ur + text: کہ من باشم مرا از من خبر کن + - lang: en + text: Question 5 + - id: 008_144 + poemName: + - lang: ur + text: چہ جزو است آنکہ او از کل فزون است + - lang: en + text: Question 6 + - id: 008_145 + poemName: + - lang: ur + text: مسافر چون بود رہرو کدام است + - lang: en + text: Question 7 + - id: 008_146 + poemName: + - lang: ur + text: کدامی نکتہ را نطق است اناالحق + - lang: en + text: Question 8 + - id: 008_147 + poemName: + - lang: ur + text: کہ شد بر سر وحدت واقف آخر؟ + - lang: en + text: Question 9 + - id: 008_148 + poemName: + - lang: ur + text: خاتمہ + - lang: en + text: Epilogue +- sectionName: + - lang: ur + text: حصہ چهارم + - lang: en + text: Part 4 +- poems: + - id: 008_149 + poemName: + - lang: ur + text: بندگی نامہ + - lang: en + text: Introduction + - id: 008_150 + poemName: + - lang: ur + text: موسیقی + - lang: en + text: Music + - id: 008_151 + poemName: + - lang: ur + text: مصوری + - lang: en + text: Painting + - id: 008_152 + poemName: + - lang: ur + text: مذہب غلامان + - lang: en + text: Religion of the Slaves + - id: 008_153 + poemName: + - lang: ur + text: در فن تعمیر مردان آزاد + - lang: en + text: On the Architecture of Free Men diff --git a/data/github_iqbal_demystified/lists/List_009.yaml b/data/github_iqbal_demystified/lists/List_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2767156b7df2c75252ce73636a9acd00a6c8a44b --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_009.yaml @@ -0,0 +1,421 @@ +--- +name: +- lang: ur + text: جاوید نامہ +- lang: en + text: Javed Nama +sections: +- sectionName: + - lang: ur + text: جاوید نامہ + - lang: en + text: Javed Nama +- poems: + - id: 009_001 + poemName: + - lang: ur + text: مناجات + - lang: en + text: PRAYER + - id: 009_002 + poemName: + - lang: ur + text: تمہید آسمانے نخستین روز آفرینش نکوہش می کند آسمان زمین را + - lang: en + text: On the first day of creation Heaven rebukes Earth + - id: 009_003 + poemName: + - lang: ur + text: نغمہ ملائک + - lang: en + text: SONG OF THE ANGELS + - id: 009_004 + poemName: + - lang: ur + text: تمہید زمینی آشکارا می شود روح حضرت رومی و شرح میدہد اسرار معراج را + - lang: en + text: The Spirit of Rumi appears and explains the + - id: 009_005 + poemName: + - lang: ur + text: زروان کہ روح زمان و مکان است مسافر را بسیاحت عالم علوی میبرد + - lang: en + text: 'ZARVAN: THE SPIRIT OF TIME AND SPACE, CONDUCTS THE TRAVELLER ON HIS JOURNEY TO THE SUPERNAL WORLD' + - id: 009_006 + poemName: + - lang: ur + text: زمزمۂ انجم + - lang: en + text: CHANT OF THE STARS +- sectionName: + - lang: ur + text: فلک قمر + - lang: en + text: THE SPHERE OF THE MOON +- poems: + - id: 009_007 + poemName: + - lang: ur + text: فلک قمر + - lang: en + text: THE SPHERE OF THE MOON + - id: 009_008 + poemName: + - lang: ur + text: عارف ہندی کہ بہ یکی از غار ہای قمر خلوت گرفتہ ، و اہل ہند او را ’’جہان دوست‘‘ میگویند + - lang: en + text: AN INDIAN ASCETIC, KNOWN TO THE PEOPLE OF INDIA AS JAHAN-DOST, WHO LIVES AS A HERMIT IN ONE OF THE CAVERNS OF THE MOON + - id: 009_009 + poemName: + - lang: ur + text: نہ تا سخن از عارف ہندی + - lang: en + text: NINE SAYINGS OF THE INDIAN SAGE + - id: 009_010 + poemName: + - lang: ur + text: جلوۂ سروش + - lang: en + text: EPIPHANY OF SAROSH + - id: 009_011 + poemName: + - lang: ur + text: نوای سروش + - lang: en + text: THE SONG OF SAROSH + - id: 009_012 + poemName: + - lang: ur + text: حرکت بہ و وادی یرغمید کہ ملائکہ او را وادی طواسین مینامند + - lang: en + text: DEPARTURE FOR THE VALLEY OF YARGHAMID, CALLED BY THE ANGELS THE VALLEY OF TAWASIN + - id: 009_013 + poemName: + - lang: ur + text: طاسین گوتم ’’توبہ آوردن زن رقاصۂ عشوہ فروش‘‘ + - lang: en + text: TASIN OF GAUTAMA, The Repentance of the coquettish Dancing-Girl + - id: 009_014 + poemName: + - lang: ur + text: 'طاسین زرتشت : آزمایش کردن اہریمن زرتشت را' + - lang: en + text: TASIN OF ZOROASTER + - id: 009_015 + poemName: + - lang: ur + text: طاسین مسیح رویای حکیم تولستوی + - lang: en + text: TASIN OF CHRIST,Vision of the sage Tolstoy + - id: 009_016 + poemName: + - lang: ur + text: طاسین محمد نوحۂ روح ابوجہل در حرم کعبہ + - lang: en + text: TASIN OF MOHAMMED,The Spirit of Abu Jahl Laments in the Sanctuary of the Kaaba +- sectionName: + - lang: ur + text: فلک عطارد + - lang: en + text: The Sphere of Mercury +- poems: + - id: 009_017 + poemName: + - lang: ur + text: زیارت ارواح جمال الدین افغانی و سعید حلیم پاشا + - lang: en + text: Visitation to the Spirits of Jamal al-Din Afghani and Sa' id Halim Pasha + - id: 009_018 + poemName: + - lang: ur + text: دین و وطن + - lang: en + text: '"Afghani" RELIGION AND COUNTRY' + - id: 009_019 + poemName: + - lang: ur + text: اشتراک و ملوکیت + - lang: en + text: COMMUNISM AND CAPITALISM + - id: 009_020 + poemName: + - lang: ur + text: شرق و غرب + - lang: en + text: EAST AND WEST + - id: 009_021 + poemName: + - lang: ur + text: خلافت آدم + - lang: en + text: 'MAN: GOD’S VICEGERENT' + - id: 009_022 + poemName: + - lang: ur + text: حکومت الھی + - lang: en + text: DIVINE GOVERNMENT + - id: 009_023 + poemName: + - lang: ur + text: ارض ملک خداست + - lang: en + text: Land property of God + - id: 009_024 + poemName: + - lang: ur + text: حکمت خیرکثیر است + - lang: en + text: WISDOM IS A GREAT GOOD + - id: 009_025 + poemName: + - lang: ur + text: پیغام افغانی با ملت روسیہ + - lang: en + text: AFGHANI'S MESSAGE TO THE RUSSIAN PEOPLE + - id: 009_026 + poemName: + - lang: ur + text: غزل زندہ رود + - lang: en + text: THE SONG OF ZINDA-RUD +- sectionName: + - lang: ur + text: فلک زہرہ + - lang: en + text: THE SPHERE OF VENUS +- poems: + - id: 009_027 + poemName: + - lang: ur + text: فلک زہرہ + - lang: en + text: THE SPHERE OF VENUS + - id: 009_028 + poemName: + - lang: ur + text: مجلس خدایان اقوام قدیم + - lang: en + text: THE ASSEMBLY OF THE GODS OF THE ANCIENT PEOPLES + - id: 009_029 + poemName: + - lang: ur + text: نغمۂ بعل + - lang: en + text: SONG OF BAAL + - id: 009_030 + poemName: + - lang: ur + text: فرو رفتن بدریای زہرہ و دیدن ارواح فرعون و کشنر را + - lang: en + text: WE PLUNGE INTO THE SEA OF VENUS AND BEHOLD THE SPIRITS OF PHARAOH AND KITCHENER + - id: 009_031 + poemName: + - lang: ur + text: نمودار شدن درویش سودانی + - lang: en + text: THE SUDANESE DERVISH APPEARS +- sectionName: + - lang: ur + text: فلک مریخ + - lang: en + text: THE SPHERE OF MARS +- poems: + - id: 009_032 + poemName: + - lang: ur + text: اہل مریخ + - lang: en + text: The Martians + - id: 009_033 + poemName: + - lang: ur + text: برآمدن انجم شناس مریخی از رصدگاہ + - lang: en + text: THE MARTIAN ASTRONOMER COMES OUT OF THE OBSERVATORY + - id: 009_034 + poemName: + - lang: ur + text: گردش در شہر مرغدین + - lang: en + text: TOUR OF THE CITY OF MARGHADIN + - id: 009_035 + poemName: + - lang: ur + text: احوال دوشیزۂ مریخ کہ دعوی رسالت کردہ + - lang: en + text: THE MARTIAN DAMSEL WHO CLAIMED TO BE A PROPHETESS + - id: 009_036 + poemName: + - lang: ur + text: تذکیر نبیۂ مریخ + - lang: en + text: ADMONITION OF THE MARTIAN PROPHETESS +- sectionName: + - lang: ur + text: فلک مشتری + - lang: en + text: THE SPHERE OF JUPITER +- poems: + - id: 009_037 + poemName: + - lang: ur + text: ’’ارواح جلیلۂ حلاج و غالب و قرة العین طاہرہ کہ بہ نشیمن بہشتی نگرویدند ’’و بگردش جاودان گرائیدند‘‘ + - lang: en + text: The noble spirits of Hallaj, Ghalib, and Qurrat al-Ain Tahira who disdained to dwell in Paradise,preferring to wander for ever + - id: 009_038 + poemName: + - lang: ur + text: نوای حلاج + - lang: en + text: THE SONG OF HALLAJ + - id: 009_039 + poemName: + - lang: ur + text: نوای غالب + - lang: en + text: THE SONG OF GHALIB + - id: 009_040 + poemName: + - lang: ur + text: نوای طاہرہ + - lang: en + text: THE SONG OF TAHIRA + - id: 009_041 + poemName: + - lang: ur + text: زندہ رود مشکلات خود را پیش ارواح بزرگ میگوید + - lang: en + text: ZINDA-RUD PROPOUNDS HIS PROBLEMS TO THE GREAT SPIRITS + - id: 009_042 + poemName: + - lang: ur + text: نمودار شدن خواجۂ اہل فراق ابلیس + - lang: en + text: 'IBLIS: LEADER OF THE PEOPLE OF SEPARATION APPEARS' + - id: 009_043 + poemName: + - lang: ur + text: نالۂ ابلیس + - lang: en + text: SATAN'S LAMENT +- sectionName: + - lang: ur + text: فلک زحل + - lang: en + text: The Sphere of Saturn +- poems: + - id: 009_044 + poemName: + - lang: ur + text: ارواح رذیلہ کہ با ملک و ملت غداری کردہ و دوزخ ایشانرا قبول نکردہ + - lang: en + text: The vile spirits which have betrayed the nation and have been rejected by Hell + - id: 009_045 + poemName: + - lang: ur + text: قلزم خونین + - lang: en + text: THE SEA OF BLOOD + - id: 009_046 + poemName: + - lang: ur + text: آشکارا می شود روح ہندوستان + - lang: en + text: Translation not available + - id: 009_047 + poemName: + - lang: ur + text: روح ہندوستان نالہ و فریاد می کند + - lang: en + text: Translation not available + - id: 009_048 + poemName: + - lang: ur + text: فریاد یکی از زورق نشینان قلزم خونین + - lang: en + text: Translation not available +- sectionName: + - lang: ur + text: آن سوی افلاک + - lang: en + text: BEYOND THE SPHERES +- poems: + - id: 009_049 + poemName: + - lang: ur + text: مقام حکیم آلمانی نیچہ + - lang: en + text: THE STATION OF THE GERMAN PHILOSOPHER NITEZSHE + - id: 009_050 + poemName: + - lang: ur + text: حرکت بجنت الفردوس + - lang: en + text: DEPARTURE FOR THE GARDEN OF PARADISE + - id: 009_051 + poemName: + - lang: ur + text: قصر شرف النسا + - lang: en + text: THE PALACE OF SHARAF AL-NISA + - id: 009_052 + poemName: + - lang: ur + text: زیارت امیر کبیر حضرت سید علی ہمدانی و ملا طاہر غنی کشمیری + - lang: en + text: VISITATION TO HIS HIGHNESS SAYYID ALI HAMADANI AND MULLA TAHIR GHANI OF KASHMIR + - id: 009_053 + poemName: + - lang: ur + text: در حضور شاہ ہمدان + - lang: en + text: IN THE PRESENCE OF SHAH-I HAMADAN + - id: 009_054 + poemName: + - lang: ur + text: صحبت با شاعر ہندی برتری ہری + - lang: en + text: MEETING WITH THE INDIAN POET BARTARI-HARI + - id: 009_055 + poemName: + - lang: ur + text: حرکت بہ کاخ سلاطین مشرق نادر ، ابدالی ، سلطان شہید + - lang: en + text: 'DEPARTURE TO THE PALACE OF THE KINGS OF THE EAST: NADIR, ABDALI, THE MARTYR KING' + - id: 009_056 + poemName: + - lang: ur + text: نمودار میشود روح ناصر خسرو علوی و غزلی مستانہ سرائیدہ غائب میشود + - lang: en + text: THE SPIRIT OF NASIR-I KHUSRAU ALAVI APPEARS SINGS AN IMPASSIONED GHAZAL AND VANISHES + - id: 009_057 + poemName: + - lang: ur + text: پیغام سلطان شہید بہ رود کاویری حقیقت حیات و مرگ و شہادت + - lang: en + text: MESSAGE OF THE MARTYR-KING TO THE RIVER CAUVERY (The reality of life, death and martyrdom) + - id: 009_058 + poemName: + - lang: ur + text: زندہ رود رخصت میشود از فردوس برین و تقاضای حوران بہشتی + - lang: en + text: ZINDA-RUD DEPARTS FROM PARADISE:THE HOURIS' REQUEST + - id: 009_069 + poemName: + - lang: ur + text: غزل زندہ رود + - lang: en + text: GHAZAL OF ZINDA-RUD + - id: 009_060 + poemName: + - lang: ur + text: حضور + - lang: en + text: THE DIVINE PRESENCE + - id: 009_061 + poemName: + - lang: ur + text: حرکت بجنت الفردوس + - lang: en + text: DEPARTURE FOR THE GARDEN OF PARADISE diff --git a/data/github_iqbal_demystified/lists/List_010.yaml b/data/github_iqbal_demystified/lists/List_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..02f9e716404f67adb3c2917519da6bbdd9c86d77 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_010.yaml @@ -0,0 +1,169 @@ +--- +name: +- lang: ur + text: پس چہ بائد کرد +- lang: en + text: Pas Cheh Bayad Kard +sections: +- sectionName: + - lang: ur + text: اشعار فارسی + - lang: en + text: PERSIAN POEMS +- poems: + - id: '010_001' + poemName: + - lang: ur + text: بخوانندۂ کتاب + - lang: en + text: TO THE READER OF THE BOOK + - id: '010_002' + poemName: + - lang: ur + text: تمہید + - lang: en + text: INTRODUCTION + - id: '010_003' + poemName: + - lang: ur + text: خطاب بہ مہر عالمتاب + - lang: en + text: ADDRESS TO THE WORLD-ILLUMINATING SUN + - id: '010_004' + poemName: + - lang: ur + text: حکمت کلیمی + - lang: en + text: THE WISDOM OF MOSES + - id: '010_005' + poemName: + - lang: ur + text: حکمت فرعونی + - lang: en + text: THE WISDOM OF THE PHAROAHS + - id: '010_006' + poemName: + - lang: ur + text: لا الہ الا اﷲ + - lang: en + text: THERE IS NO DEITY EXCEPT GOD + - id: '010_007' + poemName: + - lang: ur + text: فقر + - lang: en + text: FAQR + - id: 010_008 + poemName: + - lang: ur + text: مرد حر + - lang: en + text: THE FREE MAN + - id: 010_009 + poemName: + - lang: ur + text: در اسرار شریعت + - lang: en + text: THE ESSENCE OF THE SHARI’AH + - id: '010_010' + poemName: + - lang: ur + text: اشکی چند بر افتراق ہندیان + - lang: en + text: LAMENT ON THE DIFFERENCES AMONG INDIANS + - id: '010_011' + poemName: + - lang: ur + text: سیاسیات حاضرہ + - lang: en + text: PRESENT-DAY POLITICS + - id: '010_012' + poemName: + - lang: ur + text: حرفی چند با امت عربیہ + - lang: en + text: A FEW WORDS TO THE ARAB PEOPLE + - id: '010_013' + poemName: + - lang: ur + text: پس چہ باید کرد ای اقوام شرق + - lang: en + text: WHAT SHOULD THEN BE DONE O PEOPLE OF THE EAST? + - id: '010_014' + poemName: + - lang: ur + text: در حضور رسالت مآب + - lang: en + text: TO THE HOLY PROPHET +- sectionName: + - lang: ur + text: مسافر + - lang: en + text: THE TRAVELLER +- poems: + - id: '010_015' + poemName: + - lang: ur + text: خطاب بہ اقوام سرحد + - lang: en + text: ADDRESS TO PEOPLE OF THE FRONTIER + - id: '010_016' + poemName: + - lang: ur + text: مسافر وارد میشود بہ شہر کابل و حاضر میشود بحضور اعلیحضرت شہید + - lang: en + text: THE TRAVELLER ENTERS KABUL AND VISITS THE MAUSOLEUM OF THE LATE MARTYR KING + - id: '010_017' + poemName: + - lang: ur + text: بر مزار شہنشاہ بابر خلد آشیانی + - lang: en + text: AT THE TOMB OF THE HEAVEN-RESTING EMPEROR BABUR + - id: 010_018 + poemName: + - lang: ur + text: سفر بہ غزنی و زیارت مزار حکیم سنائی + - lang: en + text: VISITING GHAZNI AND OFFERING REVERENCE TO HAKIM SANAI + - id: 010_019 + poemName: + - lang: ur + text: روح حکیم سنائی از بہشت برین جواب میدہد + - lang: en + text: SANAI’S SPIRIT SPEAKS FROM HEAVEN + - id: '010_020' + poemName: + - lang: ur + text: بر مزار سلطان محمود علیہ الرحمہ + - lang: en + text: AT THE TOMB OF SULTAN MAHMUD + - id: '010_021' + poemName: + - lang: ur + text: مناجات مرد شوریدہ در ویرانۂ غزنے + - lang: en + text: SUPPLICATION OF A FRENZIED ONE + - id: '010_022' + poemName: + - lang: ur + text: قندہار و زیارت خرقہ مبارک + - lang: en + text: SEEING PROPHET’S GARB AT QANDHAR + - id: '010_023' + poemName: + - lang: ur + text: غزل + - lang: en + text: THE CHANT + - id: '010_024' + poemName: + - lang: ur + text: بر مزار حضرت احمد شاہ باباعلیہ الرحمہ مؤسس ملت افغانیہ + - lang: en + text: AT THE MAUSOLEUM OF HADRAT AHMAD SHAH BABA FOUNDER OF THE AFGHAN NATION + - id: '010_025' + poemName: + - lang: ur + text: خطاب بہ پادشاہ اسلام اعلیحضرت ظاہر شاہ ’’ایدہ‘ اﷲ بنصرہ‘‘ + - lang: en + text: TALK WITH THE KING OF ISLAM, ZAHIR SHAH MAY GOD BLESS HIM WITH HELP diff --git a/data/github_iqbal_demystified/lists/List_011.yaml b/data/github_iqbal_demystified/lists/List_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71df9625f62a669113568bbc26bd10d291186a82 --- /dev/null +++ b/data/github_iqbal_demystified/lists/List_011.yaml @@ -0,0 +1,2527 @@ +--- +name: +- lang: ur + text: ارمغان حجاز (فارسی) +- lang: en + text: Armaghan-e-Hijaz (Persian) +sections: +- sectionName: + - lang: ur + text: حضورحق + - lang: en + text: HAZOOR-I-HAQ +- poems: + - id: '011_001' + poemName: + - lang: ur + text: دل ما بیدلان بردند و رفتند + - lang: en + text: They held the loveless is heart and went away, + - id: '011_002' + poemName: + - lang: ur + text: سخن ہا رفت از بود و نبودم + - lang: en + text: My being and non-being were topics on tips, + - id: '011_003' + poemName: + - lang: ur + text: دل من در گشاد چون و چند است + - lang: en + text: My heart rakes often knots of ‘how’ and ‘why’. + - id: '011_004' + poemName: + - lang: ur + text: چہ شور است این کہ در آب و گل افتاد + - lang: en + text: What a noisy display of mud and clay, + - id: '011_005' + poemName: + - lang: ur + text: جہان از خود برون آوردۂ کیست؟ + - lang: en + text: Who brought the wide world on the cosmos scene, + - id: '011_006' + poemName: + - lang: ur + text: دل بی قید من در پیچ و تابیست + - lang: en + text: My heart not prisoned is writhing with pain, + - id: '011_007' + poemName: + - lang: ur + text: صبنت الکاس عنا ام عمرو + - lang: en + text: O Amrine1, thou hast turn’d the cup of wine, + - id: 011_008 + poemName: + - lang: ur + text: بخود پیچیدگان در دل اسیرند + - lang: en + text: The self writhing hearts are captives of lures, + - id: 011_009 + poemName: + - lang: ur + text: روم راہی کہ او را منزلی نیست + - lang: en + text: I tread a path there which leads no where, + - id: '011_010' + poemName: + - lang: ur + text: می من از تنک جامان نگہ دار + - lang: en + text: Keep off my wine from shallow hearted meeks, + - id: '011_011' + poemName: + - lang: ur + text: ترا این کشمکش اندر طلب نیست + - lang: en + text: Thou hast no quest in thy efforts and zeals, + - id: '011_012' + poemName: + - lang: ur + text: ز من ہنگامہ ئی وہ این جہان را + - lang: en + text: Bid me shake the world with a cry and hue + - id: '011_013' + poemName: + - lang: ur + text: جہانی تیرہ تر با آفتابی + - lang: en + text: A gloom still lurking in broad day light, + - id: '011_014' + poemName: + - lang: ur + text: غلامم جز رضای تو نجویم + - lang: en + text: Thy slave I’m and seek thy pleasure alone, + - id: '011_015' + poemName: + - lang: ur + text: دلی در سینہ دارم بی سروری + - lang: en + text: My heart knows not the bliss of His flame, + - id: '011_016' + poemName: + - lang: ur + text: چہ گویم قصہ دین و وطن را + - lang: en + text: How to tell tale of ‘Deen’ and father land. + - id: '011_017' + poemName: + - lang: ur + text: مسلمانی کہ در بند فرنگ است + - lang: en + text: A Muslim tied up with a foreign land, + - id: 011_018 + poemName: + - lang: ur + text: نخواہم این جھان و آن جہان را + - lang: en + text: I wish not this world nor cosmos whole, + - id: 011_019 + poemName: + - lang: ur + text: چہ میخواہی ازین مرد تن آساے + - lang: en + text: What ye hopes from an easy going bloke, + - id: '011_020' + poemName: + - lang: ur + text: بہ آن قوم از تو میخواہم گشادی + - lang: en + text: I seek for that nation a rising field, + - id: '011_021' + poemName: + - lang: ur + text: نگاہ تو عتاب آلود تا چند + - lang: en + text: How long shall you gaze with a wrathful stare? + - id: '011_022' + poemName: + - lang: ur + text: سرود رفتہ باز آید کہ ناید؟ + - lang: en + text: That bliss of the past may come or not, + - id: '011_023' + poemName: + - lang: ur + text: اگر می آید آن دانای رازی + - lang: en + text: If so e’er comes that gifted mystic sage, + - id: '011_024' + poemName: + - lang: ur + text: متاع من دل درد آشنای است + - lang: en + text: My heart is wealth mine who knows pang’s pine, + - id: '011_025' + poemName: + - lang: ur + text: دل از دست کسی بردن نداند + - lang: en + text: To lose heart to some one he did not know, + - id: '011_026' + poemName: + - lang: ur + text: دل ما از کنار ما رمیدہ + - lang: en + text: My heart so restive is fleeing from me, + - id: '011_027' + poemName: + - lang: ur + text: نداند جبرئیل این ہای و ہو را + - lang: en + text: I donned big circles on a likewise night, + - id: 011_028 + poemName: + - lang: ur + text: شب این انجمن آراستم من + - lang: en + text: Knows not the Gabriel this hue and cry, + - id: 011_029 + poemName: + - lang: ur + text: چنین دور آسمان کم دیدہ باشد + - lang: en + text: The sky seldom sees alike this age, + - id: '011_030' + poemName: + - lang: ur + text: عطا کن شور رومے ، سوز خسرو + - lang: en + text: Get me Seenay’s truth, and love of his name, + - id: '011_031' + poemName: + - lang: ur + text: مسلمان فاقہ مست و ژندہ پوش است + - lang: en + text: A Muslim gloats in hunger and patches, + - id: '011_032' + poemName: + - lang: ur + text: دگر ملت کہ کاری پیش گیرد + - lang: en + text: A nation again whom duty is dear, + - id: '011_033' + poemName: + - lang: ur + text: دگر قومی کہ ذکر لاالہش + - lang: en + text: A nation again whose hearts would adorn, + - id: '011_034' + poemName: + - lang: ur + text: جہان تست در دست خسی چند + - lang: en + text: Thy world is ruled by misers few, + - id: '011_035' + poemName: + - lang: ur + text: مریدی فاقہ مستی گفت با شیخ + - lang: en + text: A hungry seeker begged his Sheikh to plead, + - id: '011_036' + poemName: + - lang: ur + text: دگرگون کشور ہندوستان است + - lang: en + text: Looking in a mess is Indian State, + - id: '011_037' + poemName: + - lang: ur + text: ز محکومی مسلمان خود فروش است + - lang: en + text: From bondage a Moslem is a self sold guy, + - id: 011_038 + poemName: + - lang: ur + text: یکی اندازہ کن سود و زیان را + - lang: en + text: So calculate once all the losses and gains, + - id: 011_039 + poemName: + - lang: ur + text: تو میدانی حیات جاودان چیست؟ + - lang: en + text: What is the lasting life is known to thee, + - id: '011_040' + poemName: + - lang: ur + text: بپایان چون رسد این عالم پیر + - lang: en + text: When the old world gets its apex of height, + - id: '011_041' + poemName: + - lang: ur + text: بدن واماندہ و جانم در تک و پوست + - lang: en + text: My body is tired but soul still flies, +- sectionName: + - lang: ur + text: حضور رسالت + - lang: en + text: HAZOOR-I-RISALAT +- poems: + - id: '011_042' + poemName: + - lang: ur + text: ’’الایا خیمگی خیمہ فروھل + - lang: en + text: O, tent chamberlain! leave the tent hark + - id: '011_043' + poemName: + - lang: ur + text: نگاہی داشتم بر جوہر دل + - lang: en + text: I keep my eyes penchant on hearts essence, + - id: '011_044' + poemName: + - lang: ur + text: ندانم دل شہید جلوہ کیست + - lang: en + text: I know not who dazzled and killed this heart, + - id: '011_045' + poemName: + - lang: ur + text: مپرس از کاروان جلوہ مستان + - lang: en + text: Ask not of lustre drunk’s caravan scene, + - id: '011_046' + poemName: + - lang: ur + text: بہ این پیری رہ یثرب گرفتم + - lang: en + text: I cherish for Yasrib though I am old, + - id: '011_047' + poemName: + - lang: ur + text: گناہ عشق و مستی عام کردند + - lang: en + text: To love’an rapture sins gave a common sense, + - id: 011_048 + poemName: + - lang: ur + text: چہ پرسی از مقامات نوایم + - lang: en + text: You ask the spots where I played my jazz there, + - id: 011_049 + poemName: + - lang: ur + text: سحر با ناقہ گفتم نرم تر رو + - lang: en + text: That dawn I asked naqah not to run quick, + - id: '011_050' + poemName: + - lang: ur + text: مہار ای ساربان او را نشاید + - lang: en + text: She needs no reins O I teamster hence! + - id: '011_051' + poemName: + - lang: ur + text: نم اشک است در چشم سیاہش + - lang: en + text: Yet tears moist vivid in jet black eyes, + - id: '011_052' + poemName: + - lang: ur + text: چہ خوش صحرا کہ در وی کاروانہا + - lang: en + text: How lucky are deserts caravan lines, + - id: '011_053' + poemName: + - lang: ur + text: چہ خوش صحرا کہ شامش صبح خند است + - lang: en + text: Hail the desert whose eve is morning gay, + - id: '011_054' + poemName: + - lang: ur + text: امیر کاروان آن اعجمی کیست؟ + - lang: en + text: Who’s that Ajmi as head of caravan + - id: '011_055' + poemName: + - lang: ur + text: مقام عشق و مستی منزل اوست + - lang: en + text: A place in love and raptures was his aim, + - id: '011_056' + poemName: + - lang: ur + text: غم پنہاں کہ بی گفتن عیان است + - lang: en + text: A hidden grief untold is clear, + - id: '011_057' + poemName: + - lang: ur + text: بہ راغان لالہ رست از نو بہاران + - lang: en + text: In pits grow poppies from vernal tide, + - id: 011_058 + poemName: + - lang: ur + text: گہی شعر عراقی را بخوانم + - lang: en + text: A page of Iraqi sometimes I turn, + - id: 011_059 + poemName: + - lang: ur + text: غم راہی نشاط آمیزتر کن + - lang: en + text: Let the hiker’s grief take a blissful turn, + - id: '011_060' + poemName: + - lang: ur + text: بپا ای ھم نفس باہم بنالیم + - lang: en + text: Come O! chum for a tie to weep and cry. + - id: '011_061' + poemName: + - lang: ur + text: حکیمان را بھا کمتر نہادند + - lang: en + text: To wise he gave less wealth and affluence, + - id: '011_062' + poemName: + - lang: ur + text: شہید ناز او بزم وجود است + - lang: en + text: The world with four sides I have in arm-pit, + - id: '011_063' + poemName: + - lang: ur + text: درین وادی زمانی جاودانے + - lang: en + text: In this valley lies a lasting life new, + - id: '011_064' + poemName: + - lang: ur + text: مسلمان آن فقیر کج کلاہی + - lang: en + text: A Muslim was a king and saint so high, + - id: '011_065' + poemName: + - lang: ur + text: تب و تاب دل از سوز غم تست + - lang: en + text: The heart takes heat from thy love pangs’ flame, + - id: '011_066' + poemName: + - lang: ur + text: شب ہندی غلامان را سحر نیست + - lang: en + text: No morn yet to slaves O Indian night, + - id: '011_067' + poemName: + - lang: ur + text: چہ گویم زان فقیری دردمندی + - lang: en + text: As such I say to a. soft hearted soul, + - id: 011_068 + poemName: + - lang: ur + text: چسان احوال او را بر لب آرم + - lang: en + text: A friend’s hidden life how can I reveal, + - id: 011_069 + poemName: + - lang: ur + text: ہنوز این چرخ نیلی کج خرام است + - lang: en + text: The sky still going on a perverse course, + - id: '011_070' + poemName: + - lang: ur + text: نماند آن تاب و تب در خون نابش + - lang: en + text: In his pure blood shines not that vigour and heat, + - id: '011_071' + poemName: + - lang: ur + text: دل خود را اسیر رنگ و بو کرد + - lang: en + text: He made his heart captive of pomp and show, + - id: '011_072' + poemName: + - lang: ur + text: بروی او در دل ناگشاد + - lang: en + text: To him the heart’s door is not open yet, + - id: '011_073' + poemName: + - lang: ur + text: گریبان چاک و بی فکر رفو زیست + - lang: en + text: His collar is torn, he cares no darn, + - id: '011_074' + poemName: + - lang: ur + text: حق آن دہ کہ ’’ مسکین و اسیر‘‘ است + - lang: en + text: Give him his dues, of a captive and meek, + - id: '011_075' + poemName: + - lang: ur + text: دگر پاکیزہ کن آب و گل او + - lang: en + text: Refine his morals and life once more, + - id: '011_076' + poemName: + - lang: ur + text: عروس زندگی در خلوتش غیر + - lang: en + text: The bride of life, in him is not his own, + - id: '011_077' + poemName: + - lang: ur + text: بہ چشم او نہ نور و نی سرور است + - lang: en + text: His eyes are void of a glamour and glee, + - id: 011_078 + poemName: + - lang: ur + text: مسلمان زادہ و نامحرم مرگ + - lang: en + text: Though born as Muslim yet knows not the death, + - id: 011_079 + poemName: + - lang: ur + text: ملوکیت سراپا شیشہ بازی است + - lang: en + text: The kingship as whole is trick and skill, + - id: 011_080 + poemName: + - lang: ur + text: تن مرد مسلمان پایدار است + - lang: en + text: A Muslim’s stuff has a life long stay, + - id: 011_081 + poemName: + - lang: ur + text: مسلمان شرمسار از بی کلاہی است + - lang: en + text: Ashamed is Muslim for losing his State, + - id: 011_082 + poemName: + - lang: ur + text: مپرس از من کہ احوالش چسان است + - lang: en + text: Ask me not of his present day lot, + - id: 011_083 + poemName: + - lang: ur + text: بہ چشمش وانمودم زندگی را + - lang: en + text: I have scanned the whole world through his eye, + - id: 011_084 + poemName: + - lang: ur + text: مسلمان گرچہ بی خیل و سپاہی است + - lang: en + text: The Muslims have raised no armament wings, + - id: 011_085 + poemName: + - lang: ur + text: متاع شیخ اساطیر کہن بود + - lang: en + text: The assets of Sheikh were the fables old, + - id: 011_086 + poemName: + - lang: ur + text: دگرگون کرد لادینی جھان را + - lang: en + text: He brought a total change in faithless world, + - id: 011_087 + poemName: + - lang: ur + text: حرم از دیر گیرد رنگ و بوئی + - lang: en + text: From fane gets Harem its grandeur and glare, + - id: 011_088 + poemName: + - lang: ur + text: فقیران تا بہ مسجد صف کشیدند + - lang: en + text: As long in mosque the poor kept a row, + - id: 011_089 + poemName: + - lang: ur + text: مسلمانان بہ خویشان در ستیزند + - lang: en + text: The Moslems are fighting with brothers own, + - id: 011_090 + poemName: + - lang: ur + text: جبین را پیش غیر اللہ سودیم + - lang: en + text: To others than God we touch our brows, + - id: 011_091 + poemName: + - lang: ur + text: بدست می کشان خالی ایاغ است + - lang: en + text: In the hands of drinkers the empty glass, + - id: 011_092 + poemName: + - lang: ur + text: سبوی خانقاہان خالی از می + - lang: en + text: The synagogues bottles are void of wine, + - id: 011_093 + poemName: + - lang: ur + text: مسلمانم غریب ہر دیارم + - lang: en + text: The Muslims are foreigns on every land, + - id: 011_094 + poemName: + - lang: ur + text: بہ آن بالی کہ بخشیدی ، پریدم + - lang: en + text: With wings you gave I judge and fly, + - id: 011_095 + poemName: + - lang: ur + text: شبی پیش خدا بگریستم زار + - lang: en + text: At night before Lord I often cry, + - id: 011_096 + poemName: + - lang: ur + text: نگویم از فرو فالی کہ بگذشت + - lang: en + text: I speak not now of the grandeur past. + - id: 011_097 + poemName: + - lang: ur + text: نگہبان حرم معمار دیر است + - lang: en + text: The guard of Harem is the mason of fane, + - id: 011_098 + poemName: + - lang: ur + text: ز سوز این فقیر رہ نشینی + - lang: en + text: From this poor man’s flame, sitting on his way + - id: 011_099 + poemName: + - lang: ur + text: گہی افتم گہی مستانہ خیزم + - lang: en + text: Like gallants I fall and rise again, + - id: '011_100' + poemName: + - lang: ur + text: مرا تنھائی و آہ و فغان بہ + - lang: en + text: Let me sob and sigh in a lone retreat, + - id: '011_101' + poemName: + - lang: ur + text: پریدم در فضای دلپذیرش + - lang: en + text: I fly in the airy lovelier space, + - id: '011_102' + poemName: + - lang: ur + text: بہ آن رازی کہ گفتم پی نبردند + - lang: en + text: Of secret I’told, they paid no heed, + - id: '011_103' + poemName: + - lang: ur + text: نہ شعر است اینکہ بر وی دل نہادم + - lang: en + text: To stick it to bosom this verse aims not, + - id: '011_104' + poemName: + - lang: ur + text: تو گفتی از حیات جاودان گوی + - lang: en + text: You bid me for a theme on bliss life long, + - id: '011_105' + poemName: + - lang: ur + text: رخم از درد پنھان زعفرانی + - lang: en + text: My face looks saffron from arcane pain, + - id: '011_106' + poemName: + - lang: ur + text: زبان ما غریبان از نگاہیست + - lang: en + text: The meek utter hence of yonder glance, + - id: '011_107' + poemName: + - lang: ur + text: خودی دادم ز خود نامحرمی را + - lang: en + text: Those who knew not I preached them ego, + - id: 011_108 + poemName: + - lang: ur + text: درون ما بجز دود نفس نیست + - lang: en + text: What I hold in heart is grief and remorse. + - id: 011_109 + poemName: + - lang: ur + text: غریبی دردمندی نی نوازی + - lang: en + text: A poor, ruthfull flutist1 who taught love’s tone, + - id: '011_110' + poemName: + - lang: ur + text: نم و رنگ از دم بادی نجویم + - lang: en + text: I seek not my vigour from morning air, + - id: '011_111' + poemName: + - lang: ur + text: در آن دریا کہ او را ساحلی نیست + - lang: en + text: I’am in a sea which has no coast side, + - id: '011_112' + poemName: + - lang: ur + text: مران از در کہ مشتاق حضوریم + - lang: en + text: Drive not from door who are longing for thee, + - id: '011_113' + poemName: + - lang: ur + text: بہ افرنگی بتان دل باختم من + - lang: en + text: On idols white my heart is sweet, + - id: '011_114' + poemName: + - lang: ur + text: می از میخانۂ مغرب چشیدم + - lang: en + text: From Western taverns the wines I take, + - id: '011_115' + poemName: + - lang: ur + text: فقیرم از تو خواھم ہر چہ خواہم + - lang: en + text: I seek from thy door, whatever I seek, + - id: '011_116' + poemName: + - lang: ur + text: نہ با ملا نہ با صوفی نشینم + - lang: en + text: With ‘mullah’ or ‘Sufi’ I do not sit, + - id: '011_117' + poemName: + - lang: ur + text: دل ملا گرفتار غمی نیست + - lang: en + text: The ‘mullah’ never knows the pangs of grief, + - id: 011_118 + poemName: + - lang: ur + text: سر منبر کلامش نیشدار است + - lang: en + text: On pulpit his address a venom of bile, + - id: 011_119 + poemName: + - lang: ur + text: دل صاحبدلان او برد یا من؟ + - lang: en + text: The heart of lucent hearts he took or I? + - id: '011_120' + poemName: + - lang: ur + text: غریبم در میان محفل خویش + - lang: en + text: An alien I am within my own race, + - id: '011_121' + poemName: + - lang: ur + text: دل خود را بدست کس ندادم + - lang: en + text: For any one’s boon this heart owes not, + - id: '011_122' + poemName: + - lang: ur + text: ہمان سوز جنون اندر سر من + - lang: en + text: My craze still feels the same burning phase, + - id: '011_123' + poemName: + - lang: ur + text: ہنوز این خاک دارای شرر ہست + - lang: en + text: This dust still feels His living flame, + - id: '011_124' + poemName: + - lang: ur + text: نگاہم زآنچہ بینم بی نیاز است + - lang: en + text: My glance looks not the world’s hollow game, + - id: '011_125' + poemName: + - lang: ur + text: مرا در عصر بی سوز آفریدند + - lang: en + text: I have been born in a flameless age, + - id: '011_126' + poemName: + - lang: ur + text: نگیرد لالہ و گل رنگ و بویم + - lang: en + text: The ‘rose and poppy’ lack my ‘scent and shade. + - id: '011_127' + poemName: + - lang: ur + text: من اندر مشرق و مغرب غریبم + - lang: en + text: So alien I am in West and East, + - id: 011_128 + poemName: + - lang: ur + text: طلسم علم حاضر را شکستم + - lang: en + text: I broke the magic of the modern age, + - id: 011_129 + poemName: + - lang: ur + text: بہ چشم من نگہ آوردۂ تست + - lang: en + text: You have lit up my eyes with an insight, + - id: '011_130' + poemName: + - lang: ur + text: چو خود را در کنار خود کشیدم + - lang: en + text: When I pressed myself in my own embrace, + - id: '011_131' + poemName: + - lang: ur + text: درین عالم بہشت خرمی ہست + - lang: en + text: The world has charms like paradise true; + - id: '011_132' + poemName: + - lang: ur + text: بدہ او را جوان پاکبازی + - lang: en + text: Bid him O lord! a holy man’s lead, + - id: '011_133' + poemName: + - lang: ur + text: بیا ساقی بگردان جام می را + - lang: en + text: Move around O bearer! the wine cup’s course, + - id: '011_134' + poemName: + - lang: ur + text: جہان از عشق و عشق از سینہ تست + - lang: en + text: For love the world came from thee the love’s flame, + - id: '011_135' + poemName: + - lang: ur + text: مرا این سوز از فیض دم تست + - lang: en + text: To me this burning a boon of thy glow, + - id: '011_136' + poemName: + - lang: ur + text: درین بتخانہ دل با کس نبستم + - lang: en + text: This heart, I tied not with aught in this fane, + - id: '011_137' + poemName: + - lang: ur + text: دمید آن لالہ از مشت غبارم + - lang: en + text: Grow that poppy from the dust of mine, + - id: 011_138 + poemName: + - lang: ur + text: حضور ملت بیضا تپیدم + - lang: en + text: To my shining race I would love to groan, + - id: 011_139 + poemName: + - lang: ur + text: بصدق فطرت رندانہء من + - lang: en + text: For the sake of truth of my free lance tone, + - id: '011_140' + poemName: + - lang: ur + text: دلی برکف نہادم ، دلبری نیست + - lang: en + text: I hold a heart in hand find not a beau, + - id: '011_141' + poemName: + - lang: ur + text: چو رومی در حرم دادم اذان من + - lang: en + text: Like Rumi I raised His call in Harem whole, + - id: '011_142' + poemName: + - lang: ur + text: گلستانی ز خاک من بر انگیز + - lang: en + text: Raise a garden new from dust of mine, + - id: '011_143' + poemName: + - lang: ur + text: مسلمان تا بساحل آرمید است + - lang: en + text: A Muslim is resting from coast to coast, + - id: '011_144' + poemName: + - lang: ur + text: کہ گفت او را کہ آید بوی یاری؟ + - lang: en + text: Who told him I smell thee ‘under the rose’, + - id: '011_145' + poemName: + - lang: ur + text: ز بحر خود بجوی من گھر دہ + - lang: en + text: From thy own main give pearls to my rill, + - id: '011_146' + poemName: + - lang: ur + text: بجلوت نی نوازیہای من بین + - lang: en + text: In a gathering see my flute’s tones sweet, + - id: '011_147' + poemName: + - lang: ur + text: بہرحالی کہ بودم خوش سرودم + - lang: en + text: I kept beaming face in this or that case, + - id: 011_148 + poemName: + - lang: ur + text: شریک درد و سوز لالہ بودم + - lang: en + text: I have shared the poppy’s flame and pain, + - id: 011_149 + poemName: + - lang: ur + text: ہنوز این خاک دارای شرر ہست + - lang: en + text: With thy light alone I lit up my glance, + - id: '011_150' + poemName: + - lang: ur + text: بکوی تو گداز یک نوا بس + - lang: en + text: I need in thy land just a melting sigh, + - id: '011_151' + poemName: + - lang: ur + text: ز شوق آموختم آن ہای و ہوئی + - lang: en + text: I hold very dear that roaring roar, + - id: '011_152' + poemName: + - lang: ur + text: یکی بنگرد فرنگی کج کلاہان + - lang: en + text: Look to these saucy anglican maids, + - id: '011_153' + poemName: + - lang: ur + text: بدہ دستی ز پا افتادگان را + - lang: en + text: Give a helping hand to those who are weak, + - id: '011_154' + poemName: + - lang: ur + text: تو ہم آن می بگیر از ساغر دوست + - lang: en + text: You too take the wine from friend’s cup warm, + - id: '011_155' + poemName: + - lang: ur + text: تو سلطان حجازی من فقیرم + - lang: en + text: A poor man I’m, you hold the ‘Arab’s reign, + - id: '011_156' + poemName: + - lang: ur + text: سراپا درد درمان ناپذیرم + - lang: en + text: A look of pain I’m and see no cure quick, + - id: '011_157' + poemName: + - lang: ur + text: بیا باھم در آویزیم و رقصیم + - lang: en + text: Let tis join hands to spread his love’s flame. + - id: 011_158 + poemName: + - lang: ur + text: ترا اندر بیابانی مقام است + - lang: en + text: You hold a high place in the desert’s land, + - id: 011_159 + poemName: + - lang: ur + text: مسلمانیم و آزاد از مکانیم + - lang: en + text: Being Muslims we make no home and false ties, +- sectionName: + - lang: ur + text: حضورملت + - lang: en + text: HAZOOR-I-MILLAT +- poems: + - id: '011_160' + poemName: + - lang: ur + text: ز افرنگی صنم بیگانہ تو شو + - lang: en + text: To anglian idols pay not a heed, + - id: '011_161' + poemName: + - lang: ur + text: حضورملت + - lang: en + text: The gnostic’s verses seek not of me, + - id: '011_162' + poemName: + - lang: ur + text: بہ منزل کوش مانند مہ نو + - lang: en + text: Be nearer to the aim like a moon new, + - id: '011_163' + poemName: + - lang: ur + text: چو موج از بحر خود بالیدہ ام من + - lang: en + text: My self’s own sea gave a rise to me, + - id: '011_164' + poemName: + - lang: ur + text: بیا ساقی بگردان ساتگین را + - lang: en + text: Come O’ bearer and move the cup of Wine, + - id: '011_165' + poemName: + - lang: ur + text: بیا ساقی نقاب از رخ برافکن + - lang: en + text: Come O’ bearer and raise the veils aside, + - id: '011_166' + poemName: + - lang: ur + text: برون از سینہ کش تکبیر خود را + - lang: en + text: Raise from thy bosom a ‘Call of God Great’, + - id: '011_167' + poemName: + - lang: ur + text: مسلمان از خودی مرد تمام است + - lang: en + text: From self a Muslim is man perfect + - id: 011_168 + poemName: + - lang: ur + text: مسلمانان کہ خود را فاش دیدند + - lang: en + text: As long the Muslim, in self can peep, + - id: 011_169 + poemName: + - lang: ur + text: گشودم پردہء از روی تقدیر + - lang: en + text: The veils of thy fortune lo! I ope, + - id: '011_170' + poemName: + - lang: ur + text: بہ ترکان بستہ درہا را گشادند + - lang: en + text: Now all the shut doors for Turks are ope. + - id: '011_171' + poemName: + - lang: ur + text: ہر آن قومی کہ می ریزد بہارش + - lang: en + text: A nation whose spring falls to decay, + - id: '011_172' + poemName: + - lang: ur + text: خدا آن ملتی را سروری داد + - lang: en + text: God gave that nation a sway o’er lands, + - id: '011_173' + poemName: + - lang: ur + text: ز رازی حکمت قرآن بیاموز + - lang: en + text: From Razi thus learn the Quran’s insight, +- sectionName: + - lang: ur + text: خودی + - lang: en + text: EGO +- poems: + - id: '011_174' + poemName: + - lang: ur + text: کسی کو بر خودے زد ’’لاالہ‘‘ را + - lang: en + text: Who makes Ego firm by ‘Lailah’s tie, + - id: '011_175' + poemName: + - lang: ur + text: تو ای نادان دل آگاہ دریاب + - lang: en + text: O ignorant man get a knowing heart, + - id: '011_176' + poemName: + - lang: ur + text: دل تو داغ پنھانی ندارد + - lang: en + text: Thy heart keeps not that hidden scar. +- sectionName: + - lang: ur + text: اناالحق + - lang: en + text: ANAL HAQ (I AM GOD) +- poems: + - id: '011_177' + poemName: + - lang: ur + text: اناالحق جز مقام کبریا نیست + - lang: en + text: A place of I am God is God’s own place. + - id: 011_178 + poemName: + - lang: ur + text: بہ آن ملت اناالحق سازگار است + - lang: en + text: I am the God suits to that nation lone, + - id: 011_179 + poemName: + - lang: ur + text: میان امتان والا مقام است + - lang: en + text: Among nations large she holds a place great, + - id: 011_180 + poemName: + - lang: ur + text: وجودش شعلہ از سوز درون است + - lang: en + text: From her inner verve that race is a flame, + - id: 011_181 + poemName: + - lang: ur + text: پرد در وسعت گردون یگانہ + - lang: en + text: Like a unique race thus She flies in space, + - id: 011_182 + poemName: + - lang: ur + text: بہ باغان عندلیبی خوش صفیری + - lang: en + text: In garden’s lawn he is song bird sweet, + - id: 011_183 + poemName: + - lang: ur + text: بجام نو کہن می از سبو ریز + - lang: en + text: Fill the old wine in the New Age bowl. +- sectionName: + - lang: ur + text: صوفی و ملا + - lang: en + text: SUFI AND MULLAH +- poems: + - id: 011_184 + poemName: + - lang: ur + text: گرفتم حضرت ملا ترش روست + - lang: en + text: The Mullah and Sufi are cross in deed, + - id: 011_185 + poemName: + - lang: ur + text: فرنگی صید بست از کعبہ و دیر + - lang: en + text: When the English subdued the mosque and fane, + - id: 011_186 + poemName: + - lang: ur + text: بہ بند صوفی و ملا اسیری + - lang: en + text: To Mullah and Sufi thou art a slave, + - id: 011_187 + poemName: + - lang: ur + text: ز قر ن پیش خود ئینہ ویز + - lang: en + text: Through the mirror of Quran see thy deeds, + - id: 011_188 + poemName: + - lang: ur + text: ز من بر صوفی و ملا سلامی + - lang: en + text: I salute the Mullah and Sufi old, + - id: 011_189 + poemName: + - lang: ur + text: ز دوزخ واعظ کافر گری گفت + - lang: en + text: On hell kafir-maker Mullah spoke, + - id: 011_190 + poemName: + - lang: ur + text: مریدی خود شناسی پختہ کاری + - lang: en + text: A well read disciple asked his guide, + - id: 011_191 + poemName: + - lang: ur + text: پسر را گفت پیری خرقہ بازی + - lang: en + text: Thus spoke to his son a guide in patched robe, +- sectionName: + - lang: ur + text: رومے + - lang: en + text: RUMI +- poems: + - id: 011_192 + poemName: + - lang: ur + text: بکام خود دگر ن کہنہ می ریز + - lang: en + text: Pour in thy self that old wine again, + - id: 011_193 + poemName: + - lang: ur + text: بگیر از ساغرش ن لالہ رنگی + - lang: en + text: Take from his cup those poppy like stems, + - id: 011_194 + poemName: + - lang: ur + text: نصیبی بردم از تاب و تب او + - lang: en + text: From his verve and heat I got a good share, + - id: 011_195 + poemName: + - lang: ur + text: سراپا درد و سوز شنائی + - lang: en + text: Being full of pathos and passion’s heat, + - id: 011_196 + poemName: + - lang: ur + text: بروے من در دل باز کردند + - lang: en + text: He solved many ties I had to face, + - id: 011_197 + poemName: + - lang: ur + text: بروے من در دل باز کردند + - lang: en + text: To me his heart’s door was always ope, + - id: 011_198 + poemName: + - lang: ur + text: خیالش با مہ و انجم نشیند + - lang: en + text: His thought thus flies with stars and moon rays, + - id: 011_199 + poemName: + - lang: ur + text: ز رومی گیر اسرار فقیری + - lang: en + text: Take secrets of content from Rumi’s call, + - id: '011_200' + poemName: + - lang: ur + text: خودی تا گشت مہجور خدائی + - lang: en + text: When self is deprived from godly tint, + - id: '011_201' + poemName: + - lang: ur + text: می روشن ز تاک من فرو ریخت + - lang: en + text: That bright wine scattered from my wineyard, +- sectionName: + - lang: ur + text: پیام فاروق + - lang: en + text: THE MESSAGE OF FAROOQ (HAZRAT UMAR) +- poems: + - id: '011_202' + poemName: + - lang: ur + text: تو ای باد بیابان از عرب خیز + - lang: en + text: O desert’s breeze rise from ‘Arab’s sky, + - id: '011_203' + poemName: + - lang: ur + text: خلافت فقر با تاج و سریر است + - lang: en + text: Tue Faqr and Caliphate with King’s Crown shine, + - id: '011_204' + poemName: + - lang: ur + text: جوانمردی کہ خود را فاش بیند + - lang: en + text: A young man who peeps in his ego deep, + - id: '011_205' + poemName: + - lang: ur + text: بہ روی عقل و دل بگشای ہر در + - lang: en + text: For sense and heart’s sake leave each door ajar, + - id: '011_206' + poemName: + - lang: ur + text: خنک ن ملتی بر خود رسیدہ + - lang: en + text: How happy is the race who wins her goal, + - id: '011_207' + poemName: + - lang: ur + text: چہ خوش زد ترک ملاحی سرودی + - lang: en + text: That Turkish seaman how sang a song gay, + - id: 011_208 + poemName: + - lang: ur + text: جہانگیری بخاک ما سرشتند + - lang: en + text: The world rule is destined to my own dust, + - id: 011_209 + poemName: + - lang: ur + text: کسی کو داند اسرار یقین را + - lang: en + text: To certitude truth who so ever knew, + - id: '011_210' + poemName: + - lang: ur + text: مسلمانے کہ خود را امتحان کرد + - lang: en + text: A Muslim who tested his own ego first, +- sectionName: + - lang: ur + text: شعرای عرب + - lang: en + text: TO THE ARAB POET +- poems: + - id: '011_211' + poemName: + - lang: ur + text: بگو از من نواخوان عرب را + - lang: en + text: To Arab poets sweet on my part say, + - id: '011_212' + poemName: + - lang: ur + text: بہ جانہا فریدم ہای و ہو را + - lang: en + text: I caused in his soul a verve a heat, + - id: '011_213' + poemName: + - lang: ur + text: تو ہم بگذار ن صورت نگاری + - lang: en + text: You leave making now the portraits on wall, + - id: '011_214' + poemName: + - lang: ur + text: بخاک ما دلی ، در دل غمی ہست + - lang: en + text: My heart has a grief, and dust has a heart, + - id: '011_215' + poemName: + - lang: ur + text: مسلمان بندہ مولا صفات است + - lang: en + text: Of virtues of God Muslim has a part, + - id: '011_216' + poemName: + - lang: ur + text: بدہ با خاک او ن سوز و تابی + - lang: en + text: Give to his dust that flame and might, + - id: '011_217' + poemName: + - lang: ur + text: مسلمانی غم دل در خریدن + - lang: en + text: A Muslim you were named for grief’s bargain, + - id: 011_218 + poemName: + - lang: ur + text: کسی کو فاش دید اسرار جانرا + - lang: en + text: On whom were opened the secrets of soul, + - id: 011_219 + poemName: + - lang: ur + text: نگہدار نچہ در ب و گل تست + - lang: en + text: So guard the nature of thy mud and dust, + - id: '011_220' + poemName: + - lang: ur + text: شب این کوہ و دشت سینہ تابی + - lang: en + text: The hill and desert night1 defies thy day, +- sectionName: + - lang: ur + text: ای فرزند صحرا + - lang: en + text: O SON OF THE DESERT +- poems: + - id: '011_221' + poemName: + - lang: ur + text: نکو میخوان خط سیمای خود را + - lang: en + text: Read the clear writing on thy forehead’s slate, + - id: '011_222' + poemName: + - lang: ur + text: سحرگاہان کہ روشن شد در و دشت + - lang: en + text: When all the desert sides were bright from dawn, + - id: '011_223' + poemName: + - lang: ur + text: عرب را حق دلیل کاروان کرد + - lang: en + text: The Truth chose Arab for caravan’s lead, + - id: '011_224' + poemName: + - lang: ur + text: در ن شبہا خروش صبح فرداست + - lang: en + text: Those nights had the uproar for future’s dawn, +- sectionName: + - lang: ur + text: ’’تو چہ دانی کہ درین گرد سواری باشد‘‘ + - lang: en + text: FROM THIS DUST A RIDER COMES DO YOU KNOW? +- poems: + - id: '011_225' + poemName: + - lang: ur + text: دگر ئین تسلیم و رضا گیر + - lang: en + text: Learn the ways to win His pleasure and grace, + - id: '011_226' + poemName: + - lang: ur + text: چمنہا زان جنون ویرانہ گردد + - lang: en + text: If a craze consumes the garden’s face, + - id: '011_227' + poemName: + - lang: ur + text: نخستین لالہ صبح بھارم + - lang: en + text: The poppy of my dawn’s first vernal tide, + - id: 011_228 + poemName: + - lang: ur + text: پریشانم چو گرد رہ گذاری + - lang: en + text: So scattered I’m like dust of the way, + - id: 011_229 + poemName: + - lang: ur + text: خوش ن قومی پریشان روزگاری + - lang: en + text: How lucky a nation whom wheel of fate, + - id: '011_230' + poemName: + - lang: ur + text: بہ بحر خویش چون موجی تپیدم + - lang: en + text: In self’s own sea, I’m thus a restive’ wave, + - id: '011_231' + poemName: + - lang: ur + text: نگاہش پر کند خالی سبوہا + - lang: en + text: His glance would fill up the empty bowl, + - id: '011_232' + poemName: + - lang: ur + text: چو بر گیرد زمام کاروان را + - lang: en + text: The caravans reins he would take when, + - id: '011_233' + poemName: + - lang: ur + text: مبارکباد کن ن پاک جان را + - lang: en + text: To that holy mother I greet with pride, + - id: '011_234' + poemName: + - lang: ur + text: دل اندر سینہ گوید دلبری ہست + - lang: en + text: To that holy mother I greet with pride, +- sectionName: + - lang: ur + text: خلافت و ملوکیت + - lang: en + text: THE CALIPHATE AND MONARCHY +- poems: + - id: '011_235' + poemName: + - lang: ur + text: عرب خود را بہ نور مصطفی سوخت + - lang: en + text: The Arabs gained a lot from Prophet’s light, + - id: '011_236' + poemName: + - lang: ur + text: خلافت بر مقام ما گواہی است + - lang: en + text: Take the Caliphate’s witness with a heed + - id: '011_237' + poemName: + - lang: ur + text: در افتد با ملوکیت کلیمی + - lang: en + text: A Moses grapples with kingdoms all, + - id: 011_238 + poemName: + - lang: ur + text: ہنوز اندر جہان دم غلام است + - lang: en + text: The Adam is slave in this world yet, + - id: 011_239 + poemName: + - lang: ur + text: محبت از نگاہش پایدار است + - lang: en + text: The love, from his glance is stable and best, +- sectionName: + - lang: ur + text: ترک عثمانی + - lang: en + text: TURKS OF OTTOMAN EMPIRE +- poems: + - id: '011_240' + poemName: + - lang: ur + text: بہ ملک خویش عثمانی امیر است + - lang: en + text: In the Ottoman reign, the Turks are free, + - id: '011_241' + poemName: + - lang: ur + text: خنک مردان کہ سحر او شکستند + - lang: en + text: How daring were they who broke his charms, + - id: '011_242' + poemName: + - lang: ur + text: بہ ترکان رزوئے تازہ دادند + - lang: en + text: The fate thus gave to Turks a verve anew, +- sectionName: + - lang: ur + text: دختران ملت + - lang: en + text: DAUGHTERS OF THE NATION +- poems: + - id: '011_243' + poemName: + - lang: ur + text: بہل ای دخترک این دلبری ہا + - lang: en + text: Learn O’ daughterling this loveliness trend, + - id: '011_244' + poemName: + - lang: ur + text: نگاہ تست شمشیر خدا داد + - lang: en + text: A God given sword thy glance to thee, + - id: '011_245' + poemName: + - lang: ur + text: ضمیر عصر حاضر بی نقاب است + - lang: en + text: At last modern age shows her conscience lo! + - id: '011_246' + poemName: + - lang: ur + text: جہان را محکمی از امہات است + - lang: en + text: The world is stable from the mother’s grace, + - id: '011_247' + poemName: + - lang: ur + text: مرا داد این خرد پرور جنونی + - lang: en + text: That nation is lucky in whose hard race, + - id: 011_248 + poemName: + - lang: ur + text: خنک ن ملتی کز وارداتش + - lang: en + text: This craze she gave me for sharp wits sense, + - id: 011_249 + poemName: + - lang: ur + text: اگر پندی ز درویشی پذیری + - lang: en + text: If you pay a heed once, to this poor guy, + - id: '011_250' + poemName: + - lang: ur + text: ز شام ما برون ور سحر را + - lang: en + text: From my evening’s dusk get a dawn new, +- sectionName: + - lang: ur + text: عصر حاضر + - lang: en + text: THE MODERN AGE +- poems: + - id: '011_251' + poemName: + - lang: ur + text: چہ عصر است این کہ دین فریادی اوست + - lang: en + text: What is the age? On whom the faith cries, + - id: '011_252' + poemName: + - lang: ur + text: نگاہش نقشبند کافری ہا + - lang: en + text: His glance only paints the heathen’s shade, + - id: '011_253' + poemName: + - lang: ur + text: جوانان را بد موز است این عصر + - lang: en + text: To youths of this age he taught evil ways, + - id: '011_254' + poemName: + - lang: ur + text: مسلمان فقر و سلطانی بہم کرد + - lang: en + text: The Muslim draws content and kingship close, + - id: '011_255' + poemName: + - lang: ur + text: چہ گویم رقص تو چون است و چون نیست + - lang: en + text: The dance you now play in this or that way, +- sectionName: + - lang: ur + text: برہمن + - lang: en + text: BRAHMEN +- poems: + - id: '011_256' + poemName: + - lang: ur + text: در صد فتنہ را بر خود گشادی + - lang: en + text: For him, he opened hundred doors for plots, + - id: '011_257' + poemName: + - lang: ur + text: برہمن را نگویم ہیچ کارہ + - lang: en + text: To Brahmen I say not a useless bloke, + - id: 011_258 + poemName: + - lang: ur + text: نگہ دارد برہمن کار خود را + - lang: en + text: A pundit keeps eyes on his own task, + - id: 011_259 + poemName: + - lang: ur + text: برہمن گفت برخیز از در غیر + - lang: en + text: The Brahmen said leave this white man’s door, +- sectionName: + - lang: ur + text: تعلیم + - lang: en + text: EDUCATION +- poems: + - id: '011_260' + poemName: + - lang: ur + text: تب و تابی کہ باشد جاودانہ + - lang: en + text: A shine which lasts with beauty and grace, + - id: '011_261' + poemName: + - lang: ur + text: ز علم چارہ سازی بی گدازی + - lang: en + text: A knowledge which cures but melts not to trance, + - id: '011_262' + poemName: + - lang: ur + text: بہ ن مؤمن خدا کاری ندارد + - lang: en + text: No links with that Momin the God would keep, + - id: '011_263' + poemName: + - lang: ur + text: ز من گیر این کہ مردی کور چشمی + - lang: en + text: A blind eye is better from eyes crook, + - id: '011_264' + poemName: + - lang: ur + text: از ن فکر فلک پیما چہ حاصل؟ + - lang: en + text: No use of a thought which measures sky, + - id: '011_265' + poemName: + - lang: ur + text: ادب پیرایہ نادان و داناست + - lang: en + text: Respect is the dress of a sage or fool, + - id: '011_266' + poemName: + - lang: ur + text: ترا نومیدی از طفلان روا نیست + - lang: en + text: Why you lose hopes of kids a bit, + - id: '011_267' + poemName: + - lang: ur + text: بہ پور خویش دین و دانش موز + - lang: en + text: Teach the offspring wisdom and faith’s ken, + - id: 011_268 + poemName: + - lang: ur + text: نوا از سینہ مرغ چمن برد + - lang: en + text: Who sapp’d sweet tone of the birds and buds, + - id: 011_269 + poemName: + - lang: ur + text: خدایا وقت ن درویش خوش باد + - lang: en + text: The days of that ‘Dervesh’ O God keep gay, + - id: '011_270' + poemName: + - lang: ur + text: کسی کو ’’لا الہ‘‘ را در گرہ بست + - lang: en + text: Who e’er tied himself with Lailah’s tie, + - id: '011_271' + poemName: + - lang: ur + text: چو می بینی کہ رہزن کاروان کشت + - lang: en + text: A caravan was killed, if you e’er see, + - id: '011_272' + poemName: + - lang: ur + text: جوانی خوش گلی رنگین کلاہی + - lang: en + text: A well dressed fighter and handsome guy, + - id: '011_273' + poemName: + - lang: ur + text: شتر را بچہ او گفت در دشت + - lang: en + text: To a camel addressed its youngest foal, +- sectionName: + - lang: ur + text: ’’تلاش رزق‘‘ + - lang: en + text: SEARCH FOR FOOD AND LIVING +- poems: + - id: '011_274' + poemName: + - lang: ur + text: پریدن از سر بامی بہ بامی + - lang: en + text: If the hawks too fly for roof to roof race, + - id: '011_275' + poemName: + - lang: ur + text: نگر خود را بچشم محرمانہ + - lang: en + text: See thy own self with a seeing eye, +- sectionName: + - lang: ur + text: نہنگ با بچۂ خویش + - lang: en + text: A CROCODILE TO ITS YOUNG +- poems: + - id: '011_276' + poemName: + - lang: ur + text: نہنگی بچہ خود را چہ خوش گفت + - lang: en + text: 'Thus said to its child a ‘croco’: with boast,' + - id: '011_277' + poemName: + - lang: ur + text: تو در دریا نئے او در بر تست + - lang: en + text: In sea you are not it lies but in thee, +- sectionName: + - lang: ur + text: خاتمہ + - lang: en + text: THE FINIS +- poems: + - id: 011_278 + poemName: + - lang: ur + text: نہ از ساقی نہ از پیمانہ گفتم + - lang: en + text: I talk not of bearer nor of bowl hence, + - id: 011_279 + poemName: + - lang: ur + text: بخود باز او دامان دلے گیر + - lang: en + text: Back to ego turn, and back to heart look, + - id: 011_280 + poemName: + - lang: ur + text: حرم جز قبلہ قلب و نظر نیست + - lang: en + text: For heart and eyes course, the ‘Harem’ is the aim, +- sectionName: + - lang: ur + text: تمہید + - lang: en + text: A MESSAGE TO MANKIND INTRODUCTION +- poems: + - id: 011_281 + poemName: + - lang: ur + text: بیا ساقی بیار ن کہنہ می را + - lang: en + text: O bearer come and serve the old wine, + - id: 011_282 + poemName: + - lang: ur + text: یکی از حجرۂ خلوت برون ی + - lang: en + text: Leave thy solitude cell for a while please, + - id: 011_283 + poemName: + - lang: ur + text: زمانہ فتنہ ہا ورد و بگذشت + - lang: en + text: With times came unrest which passed so quick, + - id: 011_284 + poemName: + - lang: ur + text: ’’بسا کس اندوہ فردا کشیدند + - lang: en + text: Those who had fears for the future days, + - id: 011_285 + poemName: + - lang: ur + text: چو بلبل نالۂ زاری نداری + - lang: en + text: Like nightingale you know not the groans and wails, + - id: 011_286 + poemName: + - lang: ur + text: بیا بر خویش پیچیدن بیاموز + - lang: en + text: Come forward and learn the self seeing art, + - id: 011_287 + poemName: + - lang: ur + text: گلہ از سختی ایام بگذار + - lang: en + text: Give up the habit to weep on fate, + - id: 011_288 + poemName: + - lang: ur + text: کبوتر بچہ خود را چہ خوش گفت + - lang: en + text: A gull said to shaver, nice witty thing, + - id: 011_289 + poemName: + - lang: ur + text: فتادی از مقام کبریائے + - lang: en + text: You had fallen then from a godly place, + - id: 011_290 + poemName: + - lang: ur + text: خوشا روزی کہ خود را باز گیری + - lang: en + text: I hail that day when he turns to self’s bold, + - id: 011_291 + poemName: + - lang: ur + text: تو ہم مثل من از خود در حجابی + - lang: en + text: Like me you are too wrapped in a veil, + - id: 011_292 + poemName: + - lang: ur + text: چہ خوش گفت اشتری با کرہ خویش + - lang: en + text: A camel once said a nice word to foal, + - id: 011_293 + poemName: + - lang: ur + text: مرا یاد است از دانای افرنگ + - lang: en + text: I know many savants and gems of west, + - id: 011_294 + poemName: + - lang: ur + text: الا ای کشتہ نامحرمی چند + - lang: en + text: Hark! O victim of wits of aliens few, + - id: 011_295 + poemName: + - lang: ur + text: دجود است اینکہ بینی یا نمود است + - lang: en + text: This being would last or just a passing show, + - id: 011_296 + poemName: + - lang: ur + text: بہ ضرب تیشہ بشکن بیستون را + - lang: en + text: With battle axe smite the Bistoon Mountain, + - id: 011_297 + poemName: + - lang: ur + text: منہ از کف چراغ رزو را + - lang: en + text: Keep the crave’s lamp burning ever in heart, + - id: 011_298 + poemName: + - lang: ur + text: دل دریا سکون بیگانہ از تست + - lang: en + text: O heart’s sea! no peace yet known to thee, + - id: 011_299 + poemName: + - lang: ur + text: دو گیتی را بخود باید کشیدن + - lang: en + text: To both the worlds win with efforts and zeal, + - id: '011_300' + poemName: + - lang: ur + text: بہ ما اے لالہ خود را وانمودی + - lang: en + text: You show us O Poppy! thy self’s own trace, + - id: '011_301' + poemName: + - lang: ur + text: نگرید مرد از رنج و غم و درد + - lang: en + text: A man weeps not from a grief or pains, + - id: '011_302' + poemName: + - lang: ur + text: نپنداری کہ مرد امتحان مرد + - lang: en + text: If a tested man dies think not ever, + - id: '011_303' + poemName: + - lang: ur + text: اگر خاک تو از جان محرمی نیست + - lang: en + text: If thy dust has no link with soul and heart, + - id: '011_304' + poemName: + - lang: ur + text: پریشان ھر دم ما از غمی چند + - lang: en + text: My each breath blows with griefs many more, + - id: '011_305' + poemName: + - lang: ur + text: جوانمردی کہ دل با خویشتن بست + - lang: en + text: A young who tied heart with ego’s call, + - id: '011_306' + poemName: + - lang: ur + text: از ن غم ہا دل ما دردمند است + - lang: en + text: Such griefs this heart now likes to take, + - id: '011_307' + poemName: + - lang: ur + text: مگو با من خدای ما چنین کرد + - lang: en + text: Blame not the God for this or that hurt, + - id: 011_308 + poemName: + - lang: ur + text: برون کن کینہ را از سینۂ خویش + - lang: en + text: Turn out fire of envy from thy heart’s core, + - id: 011_309 + poemName: + - lang: ur + text: سحرہا در گریبان شب اوست + - lang: en + text: In his nights behold many dawns bright, + - id: '011_310' + poemName: + - lang: ur + text: بباد صبحدم شبنم بنالید + - lang: en + text: To the morning breeze’ weep’d the dew’ in trance, +- sectionName: + - lang: ur + text: دل + - lang: en + text: HEART +- poems: + - id: '011_311' + poemName: + - lang: ur + text: دل ن بحر است کو ساحل نورزد + - lang: en + text: The heart is a sea which likes no shore, + - id: '011_312' + poemName: + - lang: ur + text: دل ما تش و تن موج دودش + - lang: en + text: My heart is a fire, a smoke my frame, + - id: '011_313' + poemName: + - lang: ur + text: زمانہ کار او را میبرد پیش + - lang: en + text: His help the world seeks like his slave own, + - id: '011_314' + poemName: + - lang: ur + text: نہ نیروی خودی را زمودی + - lang: en + text: The Ego’s1 power he did not try, + - id: '011_315' + poemName: + - lang: ur + text: تو میگوئی کہ دل از خاک و خون است + - lang: en + text: You say the heart is the Khak and Khoon , + - id: '011_316' + poemName: + - lang: ur + text: جہان مھر و مہ زناری اوست + - lang: en + text: The world of Sun and Moon, slave of his thread, + - id: '011_317' + poemName: + - lang: ur + text: من و تو کشت یزدان ، حاصل است این + - lang: en + text: We are God’s harvest its yield is heart, + - id: 011_318 + poemName: + - lang: ur + text: گہی جویندۂ حسن غریبے + - lang: en + text: To that rare beauty my heart seeks again, + - id: 011_319 + poemName: + - lang: ur + text: جہان دل ، جہان رنگ و بو نیست + - lang: en + text: The heart’s world is not world of pomp ‘an show, + - id: '011_320' + poemName: + - lang: ur + text: نگہ دید و خرد پیمانہ ورد + - lang: en + text: The glance brought eyes and wisdom a tape band, + - id: '011_321' + poemName: + - lang: ur + text: محبت چیست تاثیر نگاہی است + - lang: en + text: What is the love? an impact of glance, +- sectionName: + - lang: ur + text: خودی + - lang: en + text: EGO +- poems: + - id: '011_322' + poemName: + - lang: ur + text: خودی روشن ز نور کبریائی است + - lang: en + text: The Ego is lucent from God’s light rays, + - id: '011_323' + poemName: + - lang: ur + text: چہ قومی در گذشت از گفتگوہا + - lang: en + text: When a nation gives up gossip’s course, + - id: '011_324' + poemName: + - lang: ur + text: خودی را از وجود حق وجودے + - lang: en + text: From God’s own being, the ‘self’ got a ‘being’ so + - id: '011_325' + poemName: + - lang: ur + text: دلی چون صحبت گل می پذیرد + - lang: en + text: The friendship of rose a heart likes when, + - id: '011_326' + poemName: + - lang: ur + text: وصال ما وصال اندر فراق است + - lang: en + text: His parting’s prick in my tete-a-tete lies, + - id: '011_327' + poemName: + - lang: ur + text: کف خاکی کہ دارم از در اوست + - lang: en + text: The dusty look I hold owes to His door, +- sectionName: + - lang: ur + text: جبر واختیار + - lang: en + text: COMPULSION AND OPTION +- poems: + - id: 011_328 + poemName: + - lang: ur + text: یقین دانم کہ روزی حضرت او + - lang: en + text: I am quite certain that on the doomsday, + - id: 011_329 + poemName: + - lang: ur + text: بہ روما گفت با من راہب پیر + - lang: en + text: In city of Room a pontiff told me, +- sectionName: + - lang: ur + text: موت + - lang: en + text: DEATH +- poems: + - id: '011_330' + poemName: + - lang: ur + text: شنیدم مرگ با یزدان چنین گفت + - lang: en + text: The death once said to God in this way, + - id: '011_331' + poemName: + - lang: ur + text: ثباتش دہ کہ میر شش جہات است + - lang: en + text: To king of six nooks give a lasting soul, +- sectionName: + - lang: ur + text: بگو ابلیس را + - lang: en + text: SAY TO SATAN +- poems: + - id: '011_332' + poemName: + - lang: ur + text: بگو ابلیس را از من پیامی + - lang: en + text: From me please give to Satan a message, + - id: '011_333' + poemName: + - lang: ur + text: جدائی شوق را روشن بصر کرد + - lang: en + text: The separation gave to zeal great spur, + - id: '011_334' + poemName: + - lang: ur + text: ترا از ستان خود براندند + - lang: en + text: He drove thee out from the Heavens first, + - id: '011_335' + poemName: + - lang: ur + text: تو می دانی صواب و ناصوابم + - lang: en + text: My rights and the wrongs you already know, + - id: '011_336' + poemName: + - lang: ur + text: بیا تا نرد را شاہانہ بازیم + - lang: en + text: Let us play a chess like a royal game, +- sectionName: + - lang: ur + text: ابلیس خاکی و ابلیس ناری + - lang: en + text: EARTH'S SATAN AND HELL'S SATAN +- poems: + - id: '011_337' + poemName: + - lang: ur + text: فساد عصر حاضر شکار است + - lang: en + text: From this world’s clear violence the man is sick. + - id: 011_338 + poemName: + - lang: ur + text: بہ ہر کو رہزنان چشم و گوش اند + - lang: en + text: Translation not available + - id: 011_339 + poemName: + - lang: ur + text: چہ شیطانی خرامش واژگونی + - lang: en + text: Translation not available + - id: '011_340' + poemName: + - lang: ur + text: چہ زھرابی کہ در پیمانہ اوست + - lang: en + text: Translation not available + - id: '011_341' + poemName: + - lang: ur + text: بشر تا از مقام خود فتاد است + - lang: en + text: Translation not available + - id: '011_342' + poemName: + - lang: ur + text: مشو نخچیر ابلیسان این عصر + - lang: en + text: Translation not available + - id: '011_343' + poemName: + - lang: ur + text: حریف ضرب او مرد تمام است + - lang: en + text: Translation not available + - id: '011_344' + poemName: + - lang: ur + text: ز فہم دون نہادان گرچہ دور است + - lang: en + text: Translation not available + - id: '011_345' + poemName: + - lang: ur + text: بیا تا کار این امت بسازیم + - lang: en + text: Translation not available +- sectionName: + - lang: ur + text: به دوستان عقیدہ مشترک همان مسیر + - lang: en + text: TO FRIENDS OF COMMON CREED (SAME PATH) +- poems: + - id: '011_346' + poemName: + - lang: ur + text: قلندر جرہ باز سمانہا + - lang: en + text: The Qalandar is a bold hawk of sky, + - id: '011_347' + poemName: + - lang: ur + text: ز جانم نغمہء ’’اللہ ہو‘‘ ریخت + - lang: en + text: When the Allah Hoo’s tick did hit my soul, + - id: 011_348 + poemName: + - lang: ur + text: چو اشک اندر دل فطرت تپیدم + - lang: en + text: In the heart of nature like tears I groan, + - id: 011_349 + poemName: + - lang: ur + text: مرا از منطق ید بوی خامے + - lang: en + text: In logic I feel a smell of raws, + - id: '011_350' + poemName: + - lang: ur + text: بیا از من بگیر ن دیر سالہ + - lang: en + text: Come and take from me that old wine’s bowl. + - id: '011_351' + poemName: + - lang: ur + text: بدست من ہمان دیرینہ چنگ است + - lang: en + text: The same old harp I hold in my hand, + - id: '011_352' + poemName: + - lang: ur + text: بگو از من بہ پرویزان این عصر + - lang: en + text: To tyrants of this age I would thus say, + - id: '011_353' + poemName: + - lang: ur + text: فقیرم ساز و سامانم نگاہی است + - lang: en + text: A poor I am whose asset is glance, + - id: '011_354' + poemName: + - lang: ur + text: در دل را بروی کس نبستم + - lang: en + text: My heart’s door I shut not to any one, + - id: '011_355' + poemName: + - lang: ur + text: درین گلشن ندارم ب و جاہی + - lang: en + text: No pomp and show I have in this globe. + - id: '011_356' + poemName: + - lang: ur + text: دو صد دانا درین محفل سخن گفت + - lang: en + text: Some points were discussed by hundred wise men, + - id: '011_357' + poemName: + - lang: ur + text: ندانم نکتہ ہای علم و فن را + - lang: en + text: The science or art points I claim not to wield, + - id: 011_358 + poemName: + - lang: ur + text: نپنداری کہ مرغ صبح خوانم + - lang: en + text: I boast not to be a song bird of dawn, + - id: 011_359 + poemName: + - lang: ur + text: بچشم من جہان جز رہگذر نیست + - lang: en + text: This world is a path to my eyes and sense, + - id: '011_360' + poemName: + - lang: ur + text: بہ این نابودمندی بودن موز + - lang: en + text: With nothingness learn to live with grace, + - id: '011_361' + poemName: + - lang: ur + text: کہن پروردہء این خاکدانم + - lang: en + text: For long I’m gaining from this dusty mart, + - id: '011_362' + poemName: + - lang: ur + text: ندانی تا نباشی محرم مرد + - lang: en + text: You cant learn aught ‘sans’ a conscious soul, + - id: '011_363' + poemName: + - lang: ur + text: نگاہی فرین جان در بدن بین + - lang: en + text: Get a self knowing eye and see thy soul, + - id: '011_364' + poemName: + - lang: ur + text: خرد بیگانہء ذوق یقین است + - lang: en + text: The wisdom knows not the certitude eyes, + - id: '011_365' + poemName: + - lang: ur + text: قماش و نقرہ و لعل و گہر چیست؟ + - lang: en + text: What are the clothes, gold jewels and gems? + - id: '011_366' + poemName: + - lang: ur + text: خودی را نشۂ من عین ہوش است + - lang: en + text: To self my wine gives full sense and poise, + - id: '011_367' + poemName: + - lang: ur + text: ترا با خرقہ و عمامہ کاری + - lang: en + text: For robes and turbans why you feel a bent, + - id: 011_368 + poemName: + - lang: ur + text: چو دیدم جوھر ئینۂ خویش + - lang: en + text: As soon I espied my ego’s essence, + - id: 011_369 + poemName: + - lang: ur + text: چو رخت خویش بر بستم ازین خاک + - lang: en + text: When I packed my self from this dusty fuss, + - id: '011_370' + poemName: + - lang: ur + text: اگر دانا دل و صافی ضمیر است + - lang: en + text: If a wise man holds clean conscience and soul, + - id: '011_371' + poemName: + - lang: ur + text: سجودی وری دارا و جم را + - lang: en + text: You are bowing head to ‘Dara’ and ‘Jam’, + - id: '011_372' + poemName: + - lang: ur + text: شیندم بیتکی از مرد پیری + - lang: en + text: I heard a nice verse from a man old, + - id: '011_373' + poemName: + - lang: ur + text: نہان اندر دو حرفی سر کار است + - lang: en + text: The being’s secret hids in two words of sage, + - id: '011_374' + poemName: + - lang: ur + text: نہان اندر دو حرفی سر کار است + - lang: en + text: From none seek not O poppy a solace, + - id: '011_375' + poemName: + - lang: ur + text: ز پیری یاد دارم این دو اندرز + - lang: en + text: Two worlds of old man I keep in mind still, + - id: '011_376' + poemName: + - lang: ur + text: بہ ساحل گفت موج بیقراری + - lang: en + text: A restive wave said once to a coast, + - id: '011_377' + poemName: + - lang: ur + text: اگر این ب و جاہی از فرنگ است + - lang: en + text: If this pomp and show the Anglian boon, + - id: 011_378 + poemName: + - lang: ur + text: فرنگی را دلی زیر نگین نیست + - lang: en + text: To Anglians thus the hearts do not own, + - id: 011_379 + poemName: + - lang: ur + text: من و تو از دل و دین نا امیدیم + - lang: en + text: We are despaired of heart and faith’s way, + - id: 011_380 + poemName: + - lang: ur + text: مسلمانے کہ داندرمز دین را + - lang: en + text: His path’s true sign if a Muslim could know. + - id: 011_381 + poemName: + - lang: ur + text: دل بیگانہ خوزین خاکدان نیست + - lang: en + text: O callous heart make not a link with clay, + - id: 011_382 + poemName: + - lang: ur + text: مقام شوق بی صدق و یقین نیست + - lang: en + text: In Truth and certitude lies the love’s place, + - id: 011_383 + poemName: + - lang: ur + text: مسلمان را ہمین عرفان و ادراک + - lang: en + text: For Muslim ‘this is the gnosis and ken, + - id: 011_384 + poemName: + - lang: ur + text: بہ افرنگی بتان خود را سپردی + - lang: en + text: You handed over thee to idols white, + - id: 011_385 + poemName: + - lang: ur + text: نہ ہرکس خود گردھم خود گد از است + - lang: en + text: A self maker and melter each cant be, + - id: 011_386 + poemName: + - lang: ur + text: بسوزد مومن از سوز و جودش + - lang: en + text: A Momin burns thus in his being's own heat, + - id: 011_387 + poemName: + - lang: ur + text: چہ پرسی از نماز عاشقانہ + - lang: en + text: What is lovers s service, prayers of beaus? + - id: 011_388 + poemName: + - lang: ur + text: دوگیتی را صلا از قرأت اوست + - lang: en + text: He calls both worlds to Quran by prays, + - id: 011_389 + poemName: + - lang: ur + text: فرنگ ئین رزاقی بداند + - lang: en + text: The English mind knows God’s Food Law Rules, + - id: 011_390 + poemName: + - lang: ur + text: چہ حاجت طول دادن داستان را + - lang: en + text: A long tale serves no service in a sense, + - id: 011_391 + poemName: + - lang: ur + text: بہشتی بھر پاکان حرم ہست + - lang: en + text: A paradise lies for the pious alone, + - id: 011_392 + poemName: + - lang: ur + text: قلندر میل تقریری ندارد + - lang: en + text: This dervesh knows not a style in speech diff --git a/data/github_iqbal_demystified/poems/001/001_001.yaml b/data/github_iqbal_demystified/poems/001/001_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7541a44ed8e6bcce1f62ed565f284e34a9d11615 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_001.yaml @@ -0,0 +1,252 @@ +--- +'id': '001_001' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/001-%20Himala.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہمالہ' +- 'lang': 'en' + 'text': 'THE HIMALAYAS' +'description': +- 'lang': 'en' + 'text': 'This poem belongs to the first period of ‘Allamah Iqbal''s poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of ‘Allamah Iqbal''s nature poetry. "Himalah" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world''s mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world''s highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word "Himalaya" is derived from the Sanskrit word "Himachal", meaning the "Abode of Snow". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. "A hundred divine epochs would not suffice to describe the marvels of the Himalayas", says a Sanskrit proverb. | ‘Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an ‘arif, the beauty of God''s countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God''s artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa‘da, when he says: | (158) The leaves of green trees in the wise man''s perception | Every leaf is an encyclopedia of the Creator''s cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.' +'sher': +- 'id': '001_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ہمالہ! اے فصيل کشور ہندوستاں | چومتا ہے تيري پيشاني کو جھک کر آسماں' + - 'lang': 'en' + 'text': 'O Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead' + - 'lang': 'ro' + 'text': 'ae hamala! ae faseel e kishwar e hindustan | choomta ha teri paishani ko jhuk ker aasman' +- 'id': '001_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ ميں کچھ پيدا نہيں ديرينہ روزي کے نشاں | تو جواں ہے گردش شام و سحر کے درمياں' + - 'lang': 'en' + 'text': 'Your condition does not show any signs of old age | You are young in the midst of day and night''s alternation' + 'notes': + - 'phrase': 'alternation' + 'meaning': 'The alternation of the day and night is what produces time. This verse also alludes to the relative recentness of the Himalayas in terms of geological ages. This range came into existence 5-10 million years ago in the Pliocene epoch.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'tujh mein kuch paida nahin derina rozee ke nishan | tu jawan hai gardish e sham o saher ke darmiyan' +- 'id': '001_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک جلوہ تھا کليم طور سينا کے ليے | تو تجلي ہے سراپا چشم بينا کے ليے' + - 'lang': 'en' + 'text': 'The Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence' + - 'lang': 'ro' + 'text': 'aik jalwa tha kaleem e toor e sina ke liye | tu tajali hai sarapa chasm e beena ke liye' +- 'id': '001_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتحان ديدئہ ظاہر ميں کوہستاں ہے تو | پاسباں اپنا ہے تو ، ديوار ہندستاں ہے تو' + - 'lang': 'en' + 'text': 'To the outward eye you are a mere mountain range | In reality you are our sentinel, you are India''s rampart' + - 'lang': 'ro' + 'text': 'imtihan e didah zahir mein kohistan hai tu | pasban apna hai tu, dewar e hindustan hai tu' +- 'id': '001_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مطلع اول فلک جس کا ہو وہ ديواں ہے تو | سوئے خلوت گاہ دل دامن کش انساں ہے تو' + - 'lang': 'en' + 'text': 'You are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart''s retreat' + 'notes': + - 'phrase': 'diwan' + 'meaning': 'Diwan- A book containing the poetical work especially ghazals , of a poet.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'matla e awwal falak jis ka ho vo diwan hai tu | suay khilwat gah e dil daman kash e insan hai tu' +- 'id': '001_001_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برف نے باندھي ہے دستار فضيلت تيرے سر | خندہ زن ہے جو کلاہ مہر عالم تاب پر' + - 'lang': 'en' + 'text': 'Snow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun' + 'notes': + - 'phrase': 'honour' + 'meaning': 'The successful completion of education in the institutions of higher learning in the Muslim world culminates in a turban being conferred on the scholar as an insignia of his academic degree. It corresponds with the cap and academic hood in the Western world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'barf ne bandhi hai dastar e fazilat tere sar | khanda zan hai kalah e meher e aalam taab par' +- 'id': '001_001_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري عمر رفتہ کي اک آن ہے عہد کہن | واديوں ميں ہيں تري کالي گھٹائيں خيمہ زن' + - 'lang': 'en' + 'text': 'Antiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys' + - 'lang': 'ro' + 'text': 'teri umar e rafta ki ek aan hai ehad e kuhan | wadiyon mein hain teri kali ghataen khema zan' +- 'id': '001_001_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چوٹياں تيري ثريا سے ہيں سرگرم سخن | تو زميں پر اور پہنائے فلک تيرا وطن' + - 'lang': 'en' + 'text': 'Your peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky''s expanse' + - 'lang': 'ro' + 'text': 'chotiyan teri surayya se hain sargaram e sukhan | tu zameen per aur pehna e falak tera watan' +- 'id': '001_001_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشمہ دامن ترا ئنہ سےال ہے | دامن موج ہوا جس کے ليے رومال ہے' + - 'lang': 'en' + 'text': 'The stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief' + - 'lang': 'ro' + 'text': 'chasma e daman tera aaeena siyyal hai | daman e mouj e hawa jis ke liye rumal hai' +- 'id': '001_001_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر کے ہاتھوں ميں رہوار ہوا کے واسطے | تازيانہ دے ديا برق سر کہسار نے' + - 'lang': 'en' + 'text': 'The mountain top''s lightning has given a whip | In the hands of cloud for the ambling horse' + - 'lang': 'ro' + 'text': 'abar ke hathon mein rahwar e hawa ke waste | taziyana de diya barq e sar e kohsar ne' +- 'id': '001_001_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ہمالہ کوئي بازي گاہ ہے تو بھي ، جسے | دست قدرت نے بنايا ہے عناصر کے ليے' + - 'lang': 'en' + 'text': 'O Himalah! Are you like a theater stage | Which nature''s hand has made for its elements?' + - 'lang': 'ro' + 'text': 'Ae hamala koi bazi gah hai tu bhi, jise | dast e qudrat ne banaya hai aanasir ke liye' +- 'id': '001_001_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہائے کيا فرط طرب ميں جھومتا جاتا ہے ابر | فيل بے زنجير کي صورت اڑا جاتا ہے ابر' + - 'lang': 'en' + 'text': 'Ah! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding' + - 'lang': 'ro' + 'text': 'haye kya firat e tarab mein jhoomta jata hai abar | feel e be zanjeer ki surat ura jata hai abar' +- 'id': '001_001_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنبش موج نسيم صبح گہوارہ بني | جھومتي ہے نشہ ہستي ميں ہر گل کي کلي' + - 'lang': 'en' + 'text': 'Gentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence' + - 'lang': 'ro' + 'text': 'junbish e mouj e naseem e subah gehwara bani | jhoomti hai nasha e husti mein har gul ki kali' +- 'id': '001_001_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں زبان برگ سے گويا ہے اس کي خامشي | دست گلچيں کي جھٹک ميں نے نہيں ديکھي کبھي' + - 'lang': 'en' + 'text': 'The flower bud''s silence with the petal''s tongue is saying | "I have never experienced the jerk of the florist''s hand' + - 'lang': 'ro' + 'text': 'yun zuban e berg se goya hai iss ke khamshi | dast e gulcheen ki jhatak mein ne nahin dekhi kabhi' +- 'id': '001_001_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ رہي ہے ميري خاموشي ہي افسانہ مرا | کنج خلوت خانہ قدرت ہے کاشانہ مرا' + - 'lang': 'en' + 'text': 'Silence itself is relating the tale of mine | The corner of nature''s solitude is the abode of mine"' + - 'lang': 'ro' + 'text': 'keh rahi hai meri khamoshi hi afsana mera | kunj e khalwat khana e qudrat hai kashana mera' +- 'id': '001_001_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي ہے ندي فراز کوہ سے گاتي ہوئي | کوثر و تسنيم کي موجوں کي شرماتي ہوئي' + - 'lang': 'en' + 'text': 'The brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment' + 'notes': + - 'phrase': 'Tasnam' + 'meaning': 'Kawthar and Tasnam- They are two fountains in Paradise. The name includes their streams also.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'aati hai nadi faraz e koh se gati huwi | kausar o tasneem ki moujon ko sharmati huwi' +- 'id': '001_001_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئنہ سا شاہد قدرت کو دکھلاتي ہوئي | سنگ رہ سے گاہ بچتي ، گاہ ٹکراتي ہوئي' + - 'lang': 'en' + 'text': 'As if showing the mirror to Nature''s beauty | Now evading now rowing against the rock in its way' + - 'lang': 'ro' + 'text': 'aaeena sa shahid e qudrat ko dikhlati huwi | sang e reh se gah bachti gah takrati huwi' +- 'id': '001_001_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھيڑتي جا اس عراق دل نشيں کے ساز کو | اے مسافر دل سمجھتا ہے تري آواز کو' + - 'lang': 'en' + 'text': 'Play in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music' + - 'lang': 'ro' + 'text': 'chairti ja iss iraq e dil nasheen ke saaz ko | ae musafir dil samjhta hai teri awaz ko' +- 'id': '001_001_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليلي شب کھولتي ہے آ کے جب زلف رسا | دامن دل کھينچتي ہے آبشاروں کي صدا' + - 'lang': 'en' + 'text': 'When the night''s Lailah unfurls her long hair | The sound of water-falls allures the heart' + - 'lang': 'ro' + 'text': 'laila e shab kholti hai aa ke jab zulf e rasa | daman e dil khenchti hai aabsharon ke sada' +- 'id': '001_001_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ خموشي شام کي جس پر تکلم ہو فدا | وہ درختوں پر تفکر کا سماں چھايا ہوا' + - 'lang': 'en' + 'text': 'That silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees' + - 'lang': 'ro' + 'text': 'vo khamoshi sham ki jis per takalum ho fida | vo darkhton per tafakkur ka saman chaya huwa' +- 'id': '001_001_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کانپتا پھرتا ہے کيا رنگ شفق کہسار پر | خوشنما لگتا ہے يہ غازہ ترے رخسار پر' + - 'lang': 'en' + 'text': 'That dusk''s beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks' + - 'lang': 'ro' + 'text': 'kanpta phirta hai kya rang e shafaq kohsar per | khushnuma lagta hai ye ghazah tere rukhsar per' +- 'id': '001_001_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ہمالہ! داستاں اس وقت کي کوئي سنا | مسکن آبائے انساں جب بنا دامن ترا' + - 'lang': 'en' + 'text': 'O Himalah! Do relate to us some stories of the time | When your valleys became abode of Man''s ancestors' + 'notes': + - 'phrase': 'ancestors' + 'meaning': 'This refers to the antiquity of the Himalayas in archaeological times. Kashmir was an inhabited area at the time of the Indus Valley civilization in the third millennium B.C. It also alludes to the tradition that the Hindu sages wrote the Vedas in the Himalayas under the inspiration of its beauty.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'ae hamala! dastan uss waqt ki koi suna | maskan e aabaay insan jab bana daman tera' +- 'id': '001_001_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ بتا اس سيدھي سادي زندگي کا ماجرا | داغ جس پر غازئہ رنگ تکلف کا نہ تھا' + - 'lang': 'en' + 'text': 'Relate something of the life without sophistication | Which had not been stained by the rouge of sophistication' + - 'lang': 'ro' + 'text': 'kuch bata uss seedhi sadi zindagi ka majra | dagh jis par ghaza rang e takalluf ka na tha' +- 'id': '001_001_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں دکھا دے اے تصور پھر وہ صبح و شام تو | دوڑ پيچھے کي طرف اے گردش ايام تو' + - 'lang': 'en' + 'text': 'O Imagination! Bring back that period | O Vicissitudes of Time speed backwards' + 'notes': + - 'phrase': 'backwards' + 'meaning': 'This is an outpouring of the poet''s heart in which he yearns for the revival of the Islamic civilization, of which the Asian civilization was a precursor and a part.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haan dikha de ae tasawwar phir woh subah o sham tu | dorh piche ki taraf ae ghardish e ayyam tu' diff --git a/data/github_iqbal_demystified/poems/001/001_002.yaml b/data/github_iqbal_demystified/poems/001/001_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82753042b3d56fc4bd742bf1f60c15664d4de929 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_002.yaml @@ -0,0 +1,140 @@ +--- +'id': '001_002' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/002-%20Gul%20e%20Rangeen.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گل رنگيں' +- 'lang': 'en' + 'text': 'THE COLORFUL ROSE' +'description': +- 'lang': 'en' + 'text': 'Though outwardly this poem is a piece of "natural poetry" it contains, as is usual with ‘Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God''s creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is "a joy for ever", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet''s heart, which in fact should exist in every Muslim''s heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.' +'sher': +- 'id': '001_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو شناسائے خراش عقدئہ مشکل نہيں | اے گل رنگيں ترے پہلو ميں شايد دل نہيں' + - 'lang': 'en' + 'text': 'You are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart' + - 'lang': 'ro' + 'text': 'tu shanasa e kharash e auqda mushkil nahin | ae gul e rangeen tere pehlu mein shaid dil nahin' +- 'id': '001_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زيب محفل ہے ، شريک شورش محفل نہيں | يہ فراغت بزم ہستي ميں مجھے حاصل نہيں' + - 'lang': 'en' + 'text': 'Though you adorn the assembly yet do not participate in its struggles | In life''s assembly I am not endowed with this comfort' + - 'lang': 'ro' + 'text': 'zaib e mehfil hai, shareek e shorish e mehfil nahin | ye faraghat bazm e hasti mein mujhe hasil nahin' +- 'id': '001_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن ميں ميں سراپا سوز و ساز آرزو | اور تيري زندگاني بے گداز آرزو' + - 'lang': 'en' + 'text': 'In this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing' + 'notes': + - 'phrase': 'Longing' + 'meaning': '"Longing" or ardent desire is one of the important planks of `Allamah Iqbal’s philosophy. However, this longing is not for the material things of life or the satisfaction of physical desires, which is found in all living things. What distinguishes Man from other creation and entitles him to the honor of being God’s vicegerent on earth is the "longing" for more elegant goals and more sublime desires than mere indulgence in material pleasures. His longing is a limitless ocean of search for knowing the Truth and the Purpose of the creation of God, knowledge of His Essence, and fixing of high ideals for life, such as struggle in the cause of God. These thoughts exist throughout his works and many poems in this book also contain them. This "longing" is a part of the efforts for the cognition and development of the self, This is beautifully explained in his book Asrar-i-Khuda.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'iss chaman mein mein sarapa souz o saaz e aarzu | aur teri zindagani be gudaz e aarzu' +- 'id': '001_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ لينا شاخ سے تجھ کو مرا آئيں نہيں | يہ نظر غير از نگاہ چشم صورت بيں نہيں' + - 'lang': 'en' + 'text': 'To pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances' + - 'lang': 'ro' + 'text': 'torh lena shakh se tujh ko mera aaeen nahin | ye nazar ghair az nagah e chasm e surat been nahin' +- 'id': '001_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! يہ دست جفاجو اے گل رنگيں نہيں | کس طرح تجھ کو يہ سمجھائوں کہ ميں گلچيں نہيں' + - 'lang': 'en' + 'text': 'Ah! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker' + - 'lang': 'ro' + 'text': 'ah! ye dast e jafa ju ae gul e rangeen nahin | kis tarah tujh ko ye samjhaun ke main gulcheen nahin' +- 'id': '001_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کام مجھ کو ديدئہ حکمت کے الجھيڑوں سے کيا | ديدئہ بلبل سے ميں کرتا ہوں نظارہ ترا' + - 'lang': 'en' + 'text': 'I am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale''s eye' + 'notes': + - 'phrase': 'nightingale''s' + 'meaning': 'Bulbul, or Nightingale- This is a special Persian bird found in gardens and proverbially engaged in melodious music round flowers. It is imagined to be and is described as an ardent lover of flowers in Persian and Urdu literature, specially poetry. Figuratively, it means the point of view which, contrary to the discursive analysis, tries to look at the phenomena of beauty in its integral status and with reference to a manifestation of the Divine Beauty.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'kam mujh ko didah e hikmat ke uljhairon se kya | didah e bulbul se main karta hun nazara tera' +- 'id': '001_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سو زبانوں پر بھي خاموشي تجھے منظور ہے | راز وہ کيا ہے ترے سينے ميں جو مستور ہے' + - 'lang': 'en' + 'text': 'In spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?' + 'notes': + - 'phrase': 'tongues' + 'meaning': 'This alludes to the anatomy of the rose flower, whose petals are innumerable, look like tongues and also add to its beauty, which proclaims the artistry of its Creator in spite of the apparent silence of the flower.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'so zubanon par bhi khamoshi tuhje manzoor hai | raaz woh kya hai tere sine mein jo mastoor hai' +- 'id': '001_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري صورت تو بھي اک برگ رياض طور ہے | ميں چمن سے دور ہوں تو بھي چمن سے دور ہے' + - 'lang': 'en' + 'text': 'Like me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are' + - 'lang': 'ro' + 'text': 'meri soorat tu bhi ek berg e riyaz e toor hai | main chaman se door hun, tu bhi chaman se door hai' +- 'id': '001_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مطمئن ہے تو ، پريشاں مثل بو رہتا ہوں ميں | زخمي شمشير ذوق جستجو رہتا ہوں ميں' + - 'lang': 'en' + 'text': 'You are content but scattered like fragrance I am | Wounded by the sword of love for search I am' + - 'lang': 'ro' + 'text': 'matmaen hai tu, preshan misl e bu rehta hun main | zakhmi e shamsheer e zauq justuju rehta hun main' +- 'id': '001_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پريشاني مري سامان جمعيت نہ ہو | يہ جگر سوزي چراغ خانہ حکمت نہ ہو' + - 'lang': 'en' + 'text': 'This perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be' + - 'lang': 'ro' + 'text': 'ye preshani meri saman e jamiat na ho | ye jigar sauzi charagh e khana e hikmat na ho' +- 'id': '001_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناتواني ہي مري سرمايہ قوت نہ ہو | رشک جام جم مرا آ ينہ حيرت نہ ہو' + - 'lang': 'en' + 'text': 'This very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be' + 'notes': + - 'phrase': 'Jam' + 'meaning': 'Jam-i-Jam- This is the legendary cup of the Persian emperor Jam in which he could see whatever he wanted to see wherever he wanted to see, as if in a mirror.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'natawani hi meri sarmaya e quwwat na ho | rashk e jam e jim mera aaeena e hairat na ho' +- 'id': '001_002_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ تلاش متصل شمع جہاں افروز ہے | توسن ادراک انساں کو خرام آموز ہے' + - 'lang': 'en' + 'text': 'This constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait' + 'notes': + - 'phrase': 'gait' + 'meaning': 'This last stanza expresses ‘Allamah Iqbal''s strong hope that his present condition may be the means of attaining his objective which is described in the stanza.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'ye talash e muttasil shama e jahan afroz hai | tosin e idraak e insan ko kharam aamuz hai' diff --git a/data/github_iqbal_demystified/poems/001/001_003.yaml b/data/github_iqbal_demystified/poems/001/001_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..68bb6643b763b4f7c30b4d46dbe5e750d3788ce9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_003.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_003' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/003-%20Ehd-e-Tifli.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عہد طفلي' +- 'lang': 'en' + 'text': 'The Age of Infancy' +'description': +- 'lang': 'en' + 'text': 'Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the "Longings" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from "Anfus -o-Afaq", which is also required by the Holy Qur’an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20' +'sher': +- 'id': '001_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھے ديار نو زمين و آسماں ميرے ليے | وسعت آغوش مادر اک جہاں ميرے ليے' + - 'lang': 'en' + 'text': 'The earth and sky were unknown worlds to me | Only the expanse of mother''s bosom was a world to me' + - 'lang': 'ro' + 'text': 'thay diyar e nau zameen o aasman mere liye | wussat e aaghaush e madar ek jahan mere liye' +- 'id': '001_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي ہر اک جنبش نشان لطف جاں ميرے ليے | حرف بے مطلب تھي خود ميري زباں ميرے ليے' + - 'lang': 'en' + 'text': 'Every movement was a symbol of life''s pleasure to me | My own speech was like a meaningless word to me' + - 'lang': 'ro' + 'text': 'thi har ek junbish nishan e lutf e jaan mere liye | harf e be matlab thi khud meri zuban mere liye' +- 'id': '001_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد ، طفلي ميں اگر کوئي رلاتا تھا مجھے | شورش زنجير در ميں لطف آتا تھا مجھے' + - 'lang': 'en' + 'text': 'During infancy''s pain if somebody made me cry | The noise of the door chain would comfort me' + - 'lang': 'ro' + 'text': 'dard, tiflee mein agar koi rulata tha mujhe | shorish e zanjeer e dar mein lutf aata tha mujhe' +- 'id': '001_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکتے رہنا ہائے! وہ پہروں تلک سوئے قمر | وہ پھٹے بادل ميں بے آواز پا اس کا سفر' + - 'lang': 'en' + 'text': 'Oh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds' + - 'lang': 'ro' + 'text': 'takte rehana haye! vo pehron talak suay qamar | vo phate badal mein be aawaz e paa uss ka safar' +- 'id': '001_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوچھنا رہ رہ کے اس کے کوہ و صحرا کي خبر | اور وہ حيرت دروغ مصلحت آميز پر' + - 'lang': 'en' + 'text': 'I would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie' + 'notes': + - 'phrase': 'plains' + 'meaning': 'Allusion to the "spots" on the moon’s surface which are the shadows of its mountains but variously described in nursery rhymes and tales of fantasy .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'pochna reh reh ke uss ke koh o sehra ki khabar | aur vo herat darogh e muslahat aamaz per' +- 'id': '001_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ وقف ديد تھي ، لب مائل گفتار تھا | دل نہ تھا ميرا ، سراپا ذوق استفسار تھا' + - 'lang': 'en' + 'text': 'My eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified' + - 'lang': 'ro' + 'text': 'aankh waqaf e deed thi, lab mayal e guftar tha | dil na tha mera, sarapa zauq e istafsar tha' diff --git a/data/github_iqbal_demystified/poems/001/001_004.yaml b/data/github_iqbal_demystified/poems/001/001_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d96621f01dc0da0f638337875d2c376d1340f528 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_004.yaml @@ -0,0 +1,171 @@ +--- +'id': '001_004' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/004-%20Mirza%20Ghalib.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرزا غالب' +- 'lang': 'en' + 'text': 'Mirza Ghalib' +'description': +- 'lang': 'en' + 'text': 'This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of ‘Allamah Iqbal’s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of ‘Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.' +'sher': +- 'id': '001_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر انساں پر تري ہستي سے يہ روشن ہوا | ہے پر مرغ تخيل کي رسائي تا کجا' + - 'lang': 'en' + 'text': 'Through you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect' + - 'lang': 'ro' + 'text': 'Fikar-e- Insan Per Teri Hasti Se Ye Roshan Huwa | Hai Per-e-Muragh-e-Takhayul Ki Rasayi Ta Kuja' +- 'id': '001_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا سراپا روح تو ، بزم سخن پيکر ترا | زيب محفل بھي رہا محفل سے پنہاں بھي رہا' + - 'lang': 'en' + 'text': 'You were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly' + 'notes': + - 'phrase': 'assembly' + 'meaning': 'This is an allusion to the lack of recognition of Ghalib''s genius at the court of Bahadur Shah, the last Mughal Emperor of India. It also means that, though you adorned the literary assemblies and were bodily visible, your real self could not be seen except by those with insight.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tha Sarapa Rooh Tu, Bazm-e- Sukhan Pekar Tera | Zaib-E-Mehfil Bhi Raha, Mehfil Se Pinhan Bhi Raha' +- 'id': '001_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديد تيري آنکھ کو اس حسن کي منظور ہے | بن کے سوز زندگي ہر شے ميں جو مستور ہے' + - 'lang': 'en' + 'text': 'Your eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life' + 'notes': + - 'phrase': 'life' + 'meaning': 'This refers to the Sufi concept of Wahdat al-Wujud according to which everything in the universe is God in different forms. Allamah Iqbal believed in the former concept earlier in his life and changed over to the latter later on.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Deed Teri Aankh Ko Uss Husn Ki Manzoor Hai | Ban Ke Souz e-Zindagi Her Shay Mein Jo Mastoor Hai' +- 'id': '001_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل ہستي تري بربط سے ہے سرمايہ دار | جس طرح ندي کے نغموں سے سکوت کوہسار' + - 'lang': 'en' + 'text': 'The assemblage of existence is rich with your harp | As mountain''s silence by the brook''s melodious harp' + - 'lang': 'ro' + 'text': 'Mehfil-e-Hasti Teri Barbat Se Hai Sarmayadar | Jis Tarah Naddi Ke Naghmon Se Sakoot-E-Kohsar' +- 'id': '001_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے فردوس تخيل سے ہے قدرت کي بہار | تيري کشت فکر سے اگتے ہيں عالم سبزہ وار' + - 'lang': 'en' + 'text': 'The garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows' + - 'lang': 'ro' + 'text': 'Tere Ferdous-e-Takhayul Se Hai Qudrat Ki Bahar | Teri Kisht-e-Fikar Se Ugte Hain Aalam Sabza War' +- 'id': '001_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي مضمر ہے تيري شوخي تحرير ميں | تاب گويائي سے جنبش ہے لب تصوير ميں' + - 'lang': 'en' + 'text': 'Life is concealed in the humor of your verse | Picture''s lips move with your command of language' + - 'lang': 'ro' + 'text': 'Zindagi Muzmer Hai Teri Shaukhi-e-Tehreer Mein | Tab-E-Goyai Se Junbish Hai Lab-e-Tasveer Mein' +- 'id': '001_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نطق کو سو ناز ہيں تيرے لب اعجاز پر | محو حيرت ہے ثريا رفعت پرواز پر' + - 'lang': 'en' + 'text': 'Speech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style''s elegance' + - 'lang': 'ro' + 'text': 'Nutaq Ko So Naz Hain Tere Lab-e-Ejaz Per | Mehv-e-Hairat Hai Surayya Rifat-e- Parwaz Per' +- 'id': '001_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد مضموں تصدق ہے ترے انداز پر | خندہ زن ہے غنچہ دلي گل شيراز پر' + - 'lang': 'en' + 'text': 'Beloved of literature itself loves your style | Delhi''s bud is mocking at the rose of Shiraz' + 'notes': + - 'phrase': 'Shiraz' + 'meaning': 'This is an allusion to Muhammad Shams al-Dan Hafiz (d. 1389), who was an eminent Persian poet of Iran and lived in Sharaz. He specialized in ghazal, which is also Ghalib''s specialty.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shahid-e-Mazmoon Tassaduq Hai Tere Andaz Per | Khandazan Hai Guncha-e-Dilli Gul-e-Shiraz Per' +- 'id': '001_004_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! تو اجڑي ہوئي دلي ميں آراميدہ ہے | گلشن ويمر ميں تيرا ہم نوا خوابيدہ ہے' + - 'lang': 'en' + 'text': 'Ah! You are resting in the midst of Delhi’s ruins | Your counterpart is resting in the Weimar''s garden' + 'notes': + - 'phrase': 'Weimar''s' + 'meaning': 'This alludes to the famous German poet Goethe who is buried in Weimar, Germany.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aah! Tu Ujhari Huwi Dilli Mein Aaramida Hai | Gulshan-e-Weimar* Mein Tera Humnawa Khawabida Hai' +- 'id': '001_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لطف گويائي ميں تيري ہمسري ممکن نہيں | ہو تخيل کا نہ جب تک فکر کامل ہم نشيں' + - 'lang': 'en' + 'text': 'Matching you in literary elegance is not possible | Till maturity of thought and imagination are combined' + - 'lang': 'ro' + 'text': 'Lutaf-e-Goyai Mein Teri Humsari Mumkin Nahin | Ho Takhayyul Ka Na Jab Tak Fikar-e-Kamil Hum Nasheen' +- 'id': '001_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہائے! اب کيا ہو گئي ہندوستاں کي سر زميں | آہ! اے نظارہ آموز نگاہ نکتہ بيں' + - 'lang': 'en' + 'text': 'Ah! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!' + - 'lang': 'ro' + 'text': 'Haye! Ab Kya Ho Gyi Hindustan Ki Ser Zameen | Ah! Ae Nazara Aamoz-e-Nigah-e-Nukta Been' +- 'id': '001_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گيسوئے اردو ابھي منت پذير شانہ ہے | شمع يہ سودائي دل سوزي پروانہ ہے' + - 'lang': 'en' + 'text': 'The lock of Urdu''s hair still craves for combing | This candle still craves for moth''s heart-felt pathos' + - 'lang': 'ro' + 'text': 'Gaisuay Urdu Abhi Mannat Pazeer-e-Shana Hai | Shama Ye Sodai-e-Dilsozi-e-Perwana Hai' +- 'id': '001_004_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے جہان آباد ، اے گہوارہ علم و ہنر | ہيں سراپا نالہ خاموش تيرے بام و در' + - 'lang': 'en' + 'text': 'O Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament' + 'notes': + - 'phrase': 'Jahanabad' + 'meaning': 'This is an abbreviation for Shahjahanabad, which is the original name of Delhi after its construction under the Mughal Emperor Shahjahan, who reconstructed it and added the famous Red Fort and the Jami`a Masjid together with the whole of what is the Old Delhi now.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Jahan Abad! Ae Gehwara-e-Ilam-o-Hunar | Hain Sarapa Nala-e-Khamosh Tere Baam-o-Der' +- 'id': '001_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرے ذرے ميں ترے خوابيدہ ہيں شمں و قمر | يوں تو پوشيدہ ہيں تيري خاک ميں لاکھوں گہر' + - 'lang': 'en' + 'text': 'The sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust' + 'notes': + - 'phrase': 'dust' + 'meaning': 'This alludes to the antiquity of Delhi, which goes back to several millennia. During the major part of this long period it was the capital of some kingdom of the Indian sub-continent. As such it was always the abode of the elite of the age.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zarre Zarre Mein Tere Khabidah Hein Shamas-o-Qamar | Yun To Poshida Hain Teri Khak Mein Lakhon Gohar' +- 'id': '001_004_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دفن تجھ ميں کوئي فخر روزگار ايسا بھي ہے؟ | تجھ ميں پنہاں کوئي موتي آبدار ايسا بھي ہے؟' + - 'lang': 'en' + 'text': 'Does another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?' + - 'lang': 'ro' + 'text': 'Dafan Tujh Mein Koi Fakhar-e-Rozgar Aesa Bhi Hai? | Tujh Mein Pinhan Koi Moti Aab Dar Aesa Bhi Hai?' diff --git a/data/github_iqbal_demystified/poems/001/001_005.yaml b/data/github_iqbal_demystified/poems/001/001_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..60e776d279b6b47ff5f1dd3f81bf7ea1054569bf --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_005.yaml @@ -0,0 +1,128 @@ +--- +'id': '001_005' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/005-%20Abray%20Kohsar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابر کوہسار' +- 'lang': 'en' + 'text': 'The Cloud on the Mountain' +'description': +- 'lang': 'en' + 'text': 'This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.' +'sher': +- 'id': '001_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے بلندي سے فلک بوس نشيمن ميرا | ابر کہسار ہوں گل پاش ہے دامن ميرا' + - 'lang': 'en' + 'text': 'Elevation bestows the sky''s nearness to my abode | I am the mountain''s cloud, my skirt sprinkles roses' + - 'lang': 'ro' + 'text': 'Hai Bulandi Se Falak Bos Nasheman Mera | Abar E Kuhsar Hun Gul Pash Hai Daman Mera' +- 'id': '001_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي صحرا ، کبھي گلزار ہے مسکن ميرا | شہر و ويرانہ مرا ، بحر مرا ، بن ميرا' + - 'lang': 'en' + 'text': 'Now the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine' + - 'lang': 'ro' + 'text': 'Kabhi Sehra, Kabhi Gulzar Hai Maskan Mera | Sheher O Wirana Mera, Beher Mera, Ban Mera' +- 'id': '001_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي وادي ميں جو منظور ہو سونا مجھ کو | سبزہ کوہ ہے مخمل کا بچھونا مجھ کو' + - 'lang': 'en' + 'text': 'If I want to return to some valley for the night | The mountain''s verdure is my carpet of velvet' + - 'lang': 'ro' + 'text': 'Kisi Wadi Mein Jo Manzoor Ho Sona Mujh Ko | Sabza E Koh Hai Makhmal Ka Bichona Mujh Ko' +- 'id': '001_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو قدرت نے سکھايا ہے درافشاں ہونا | ناقہ شاہد رحمت کا حدي خواں ہونا' + - 'lang': 'en' + 'text': 'Nature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy' + - 'lang': 'ro' + 'text': 'Mujh Ko Qudrat Ne Sikhaya Hai Dur Afsan Hona | Naqa E Shahid E Rehmat Ka Hudi Khawan Hona' +- 'id': '001_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم زدائے دل افسردہ دہقاں ہونا | رونق بزم جوانان گلستاں ہونا' + - 'lang': 'en' + 'text': 'To be the comforter of the dispirited farmer''s heart | To be the elegance of the assembly of the garden''s trees' + - 'lang': 'ro' + 'text': 'Ghamzada E Dil E Afsurda E Dehqan Hona | Ronaq E Bazm E Jawanan E Gulistan Hona' +- 'id': '001_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بن کے گيسو رخ ہستي پہ بکھر جاتا ہوں | شانہ موجہ صرصر سے سنور جاتا ہوں' + - 'lang': 'en' + 'text': 'I spread out over the face of the earth like the locks | I get arranged and adorned by the breeze''s' + 'notes': + - 'phrase': 'breeze''s' + 'meaning': 'This is a beautiful imagery of the way in which wind channels the pieces of cloud together and brings the benevolent rain to the parched earth as well as scatters the clouds away when no longer needed.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ban Ke Gaisu Rukh E Hasti Pe Bikhar Jata Hun | Shana E Moja E Ser Ser Se Sanwar Jata Hun Mein' +- 'id': '001_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور سے ديدہ اميد کو ترساتا ہوں | کسي بستي سے جو خاموش گزر جاتا ہوں' + - 'lang': 'en' + 'text': 'I tantalize the expecting eye from a distance | As I pass silently over some habitation' + - 'lang': 'ro' + 'text': 'Door Se Didah E Umeed Ko Tersata Hun Mein | Kisi Basti Se Jo Khamosh Guzar Jata Hun' +- 'id': '001_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سير کرتا ہوا جس دم لب جو آتا ہوں | بالياں نہر کو گرداب کي پہناتا ہوں' + - 'lang': 'en' + 'text': 'As I approach strolling towards a brook''s bank | I endow the brook with ear rings of whirlpools' + - 'lang': 'ro' + 'text': 'Saer Kerta Huwa Jis Dam Lab E Ju Aata Hun | Baliyan Neher Ko Gerdab Ki Pehnata Hun' +- 'id': '001_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ مزرع نوخيز کي اميد ہوں ميں | زادہ بحر ہوں پروردہ خورشيد ہوں ميں' + - 'lang': 'en' + 'text': 'I am the hope of the freshly grown field''s verdure | I am the ocean''s offspring, I am nourished by the sun' + - 'lang': 'ro' + 'text': 'Sabza E Mazere Nokhaiz Ki Umeed Hun Mein | Zadah E Beher Hun, Perwerdah E Khurshid Hun' +- 'id': '001_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشمہ کوہ کو دي شورش قلزم ميں نے | اور پرندوں کو کيا محو ترنم ميں نے' + - 'lang': 'en' + 'text': 'I gave ocean''s tumult to the mountain spring | I charmed the birds into thrilling chants' + - 'lang': 'ro' + 'text': 'Chasma E Koh Ko Di Shorish E Qulzum Mein Ne | Aur Perindon Ko Kiya Mehev E Tarannum Mein Ne' +- 'id': '001_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر پہ سبزے کے کھڑے ہو کے کہا قم ميں نے | غنچہ گل کو ديا ذوق تبسم ميں نے' + - 'lang': 'en' + 'text': 'I pronounced "Rise" standing by the verdure''s head | I conferred the taste for smile to the rose-bud' + 'notes': + - 'phrase': '"Rise"' + 'meaning': 'This is an allusion to the miracle of S.‘Isa A.S. in which, he used to raise the dead to life by pronouncing "Qum bi Idhnillah" (Rise with the permission of God) (The Holy Qur’an 5:110). Just as S.‘Isa A.S. used to raise the dead to life with the permission of God so does the rain from cloud raise the apparently dead vegetation to life with the permission of God (The Holy Qur’an 78:14-16).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ser Pe Sabze Ke Khare Ho Ke Kaha Qum Mein Ne | Gunchae Gul Ko Diya Zauq E Tabassum Mein Ne' +- 'id': '001_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فيض سے ميرے نمونے ہيں شبستانوں کے | جھونپڑے دامن کہسار ميں دہقانوں کے' + - 'lang': 'en' + 'text': 'By my benevolence farmers'' huts on the mountain side | Are converted into bed chambers of the opulent' + - 'lang': 'ro' + 'text': 'Faiz Se Mere Namoone Hain Shabistanon Ke | Jhonpare Daman E Kuhsar Mein Dehqanon Ke' diff --git a/data/github_iqbal_demystified/poems/001/001_006.yaml b/data/github_iqbal_demystified/poems/001/001_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..824861cdfe702b1462ad3da09fda28f8d52458a1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_006.yaml @@ -0,0 +1,228 @@ +--- +'id': '001_006' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/006-%20Aik%20Makra%20aur%20Makhi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک مکڑا اور مکھي' +- 'lang': 'en' + 'text': 'A SPIDER AND A FLY' +'description': +- 'lang': 'en' + 'text': 'This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider''s nest and the fly''s body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.' +'sher': +- 'id': '001_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک دن کسي مکھي سے يہ کہنے لگا مکڑا | اس راہ سے ہوتا ہے گزر روز تمھارا' + - 'lang': 'en' + 'text': 'One day a spider said to a fly | "Though you pass this way daily' + - 'lang': 'ro' + 'text': 'Ek Din Kisi Makhi Se Ye Kehne Laga Makra | Iss Rah Se Hota Hai Guzar Roz Tumhara' +- 'id': '001_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن مري کٹيا کي نہ جاگي کبھي قسمت | بھولے سے کبھي تم نے يہاں پائوں نہ رکھا' + - 'lang': 'en' + 'text': 'My hut has never been honored by you | By making a chance visit inside by you' + - 'lang': 'ro' + 'text': 'Lekin Meri Kutiya Ki Na Jagi Kabhi Kismat | Bhoole Se Kabhi Tum Ne Yahan Paun Na Rakha' +- 'id': '001_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غيروں سے نہ مليے تو کوئي بات نہيں ہے | اپنوں سے مگر چاہيے يوں کھنچ کے نہ رہنا' + - 'lang': 'en' + 'text': 'Though depriving strangers of a visit does not matter | Evading the near and dear ones does not look good' + - 'lang': 'ro' + 'text': 'Ghairon Se Na Miliye To Koi Baat Nahin Hai | Apno Se Magar Chahiye Yun Khinch Ke Na Rehna' +- 'id': '001_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئو جو مرے گھر ميں تو عزت ہے يہ ميري | وہ سامنے سيڑھي ہے جو منظور ہو آنا' + - 'lang': 'en' + 'text': 'My house will be honored by a visit by you | A ladder is before you if you decide to step in' + - 'lang': 'ro' + 'text': 'Aao Jo Mere Ghar Mein To Izzat Hai Ye Meri | Woh Samne Seerhi Hai Jo Manzoor Ho Ana' +- 'id': '001_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکھي نے سني بات جو مکڑے کي تو بولي | حضرت! کسي نادان کو ديجے گا يہ دھوکا' + - 'lang': 'en' + 'text': 'Hearing this the fly said to the spider, | "Sire, you should entice some simpleton thus' + - 'lang': 'ro' + 'text': 'Makhi Ne Suni Baat Jo Makre Ki To Boli | Hazrat! Kisi Nadan Ko Dijiye Ga Ye Dhoka' +- 'id': '001_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس جال ميں مکھي کبھي آنے کي نہيں ہے | جو آپ کي سيڑھي پہ چڑھا ، پھر نہيں اترا' + - 'lang': 'en' + 'text': 'This fly would never be pulled into your net | Whoever climbed your net could never step down"' + - 'lang': 'ro' + 'text': 'Iss Jaal Mein Makhi Kabhi Aane Ki Nahin Hai | Jo Aap Ki Seerhi Pe Charha, Phir Nahin Utra' +- 'id': '001_006_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکڑے نے کہا واہ! فريبي مجھے سمجھے | تم سا کوئي نادان زمانے ميں نہ ہو گا' + - 'lang': 'en' + 'text': 'The spider said, "How strange, you consider me a cheat | I have never seen a simpleton like you in the world' + - 'lang': 'ro' + 'text': 'Makre Ne Kaha Wah! Farebi Mujhay Samjhe | Tum Sa Koi Nadan Zamane Mein Na Ho Ga' +- 'id': '001_006_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منظور تمھاري مجھے خاطر تھي وگرنہ | کچھ فائدہ اپنا تو مرا اس ميں نہيں تھا' + - 'lang': 'en' + 'text': 'I only wanted to entertain you | I had no personal gain in view' + - 'lang': 'ro' + 'text': 'Manzoor Tumhari Mujhe Khatir Thi Wagarna | Kuch Faida Apna To Mera Iss Mein Nahin Tha' +- 'id': '001_006_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑتي ہوئي آئي ہو خدا جانے کہاں سے | !ٹھہرو جو مرے گھر ميں تو ہے اس ميں برا کيا' + - 'lang': 'en' + 'text': 'You have come flying from some unknown distant place | Resting for a while in my house would not harm you' + - 'lang': 'ro' + 'text': 'Urti Huwi Ayi Ho Khuda Jane Kahan Se | Thehro Jo Mere Ghar Mein To Hai Iss Mein Bura Kya!' +- 'id': '001_006_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس گھر ميں کئي تم کو دکھانے کي ہيں چيزيں | باہر سے نظر آتا ہے چھوٹي سي يہ کٹيا' + - 'lang': 'en' + 'text': 'Many things in this house are worth your seeing | Though apparently a humble hut you are seeing' + - 'lang': 'ro' + 'text': 'Iss Ghar Mein Khai Tum Ko Dikhane Ki Hain Cheezain | Bahir Se Nazar Ata Hai Chotti Si Ye Kutiya' +- 'id': '001_006_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لٹکے ہوئے دروازوں پہ باريک ہيں پردے | ديواروں کو آئينوں سے ہے ميں نے سجايا' + - 'lang': 'en' + 'text': 'Dainty drapes are hanging from the doors | And I have decorated the walls with mirrors' + - 'lang': 'ro' + 'text': 'Latke Huay Darwazon Pe Bareek Hain Parde | Diwaron Ko Aaeyno Se Hai Mein Ne Sajaya' +- 'id': '001_006_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہمانوں کے آرام کو حاضر ہيں بچھونے | ہر شخص کو ساماں يہ ميسر نہيں ہوتا' + - 'lang': 'en' + 'text': 'Beddings are available for guests’ comforts | Not to everyone’s lot do fall these comforts".' + - 'lang': 'ro' + 'text': 'Mehmanon Ke Aaram Ko Hazir Hain Bichone | Her Shaks Ko Saman Ye Mayaser Nahin Hota' +- 'id': '001_006_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکھي نے کہا خير ، يہ سب ٹھيک ہے ليکن | ميں آپ کے گھر آئوں ، يہ اميد نہ رکھنا' + - 'lang': 'en' + 'text': 'The fly said, "All this may very well be | But do not expect me to enter your house' + - 'lang': 'ro' + 'text': 'Makhi Ne Kaha Khair, Ye Sub Theek Hai Lekin | Mein Aap Ke Ghar Aaun, Ye Umeed Na Rakhna' +- 'id': '001_006_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان نرم بچھونوں سے خدا مجھ کو بچائے | سو جائے کوئي ان پہ تو پھر اٹھ نہيں سکتا' + - 'lang': 'en' + 'text': '"May God protect me from these soft beds | Once asleep in them getting up again is impossible"' + - 'lang': 'ro' + 'text': 'In Naram Bichonon Se Khuda Mujh Ko Bachaye | So Jaye Koi In Pe To Phir Uth Nahin Sakta' +- 'id': '001_006_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکڑے نے کہا دل ميں سني بات جو اس کي | پھانسوں اسے کس طرح يہ کم بخت ہے دانا' + - 'lang': 'en' + 'text': 'The spider spoke to itself on hearing this talk | "How to trap it? This wretched fellow is clever' + - 'lang': 'ro' + 'text': 'Makre Ne Kaha Dil Mein, Suni Baat Jo Uss Ki | Phansun Issay Kis Tarha Ye Kambakhat Hai Dana' +- 'id': '001_006_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سو کام خوشامد سے نکلتے ہيں جہاں ميں | ديکھو جسے دنيا ميں خوشامد کا ہے بندا' + - 'lang': 'en' + 'text': 'Many desires are fulfilled with flattery in the world | All in the world are enslaved with flattery"' + - 'lang': 'ro' + 'text': 'So Kaam Khushamad Se Nikalte Hain Jahan Mein | Dekho Jise Duniya Mein Khushamad Ka Hai Banda' +- 'id': '001_006_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!يہ سوچ کے مکھي سے کہا اس نے بڑي بي | اللہ نے بخشا ہے بڑا آپ کو رتبا' + - 'lang': 'en' + 'text': 'Thinking this the spider spoke to the fly thus! | "Madam, God has bestowed great honors on you!' + - 'lang': 'ro' + 'text': 'Ye Soch Ke Makhi Se Kaha Uss Ne Bari Bee ! | Allah Ne Bakhsha Hai Bara Aap Ko Rutba' +- 'id': '001_006_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوتي ہے اسے آپ کي صورت سے محبت | ہو جس نے کبھي ايک نظر آپ کو ديکھا' + - 'lang': 'en' + 'text': 'Everyone loves your beautiful face | Even if someone sees you for the first time' + - 'lang': 'ro' + 'text': 'Hoti Hai Ussay Aap Ki Soorat Se Mohhabat | Ho Jis Ne Kabi Aik Nazar Aap Ko Dekha' +- 'id': '001_006_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھيں ہيں کہ ہيرے کي چمکتي ہوئي کنياں | سر آپ کا اللہ نے کلغي سے سجايا' + - 'lang': 'en' + 'text': 'Your eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume' + - 'lang': 'ro' + 'text': 'Aankhain Hain Ke Heeray Ki Chamakti Huwi Kaniyan | Ser Aap Ka Allah Ne Kalgi Se Sajaya' +- 'id': '001_006_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ حسن ، يہ پوشاک ، يہ خوبي ، يہ صفائي | پھر اس پہ قيامت ہے يہ اڑتے ہوئے گانا' + - 'lang': 'en' + 'text': 'This beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight".' + - 'lang': 'ro' + 'text': 'Ye Husn, Ye Poshak, Ye Khubi, Ye Safai | Phir Iss Pe Qayamat Hai Ye Urte Huay Gana' +- 'id': '001_006_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکھي نے سني جب يہ خوشامد تو پسيجي | بولي کہ نہيں آپ سے مجھ کو کوئي کھٹکا' + - 'lang': 'en' + 'text': 'The fly was touched by this flattery | And spoke, "I do not fear you any more' + - 'lang': 'ro' + 'text': 'Makhi Ne Suni Jab Ye Khushamad To Pasiji | Boli Ke Nahin Aap Se Mujh Ko Koi Khatka' +- 'id': '001_006_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انکار کي عادت کو سمجھتي ہوں برا ميں | سچ يہ ہے کہ دل توڑنا اچھا نہيں ہوتا' + - 'lang': 'en' + 'text': 'I hate the habit of declining requests | Disappointing somebody is bad indeed"' + - 'lang': 'ro' + 'text': 'Inkar Ki Aadat Ko Samajhti Hun Bura Mein | Sach Ye Hai Ke Dil Torna Acha Nahin Hota' +- 'id': '001_006_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ بات کہي اور اڑي اپني جگہ سے | پاس آئي تو مکڑے نے اچھل کر اسے پکڑا' + - 'lang': 'en' + 'text': 'Saying this it flew from its place | When it got close the spider snapped it' + - 'lang': 'ro' + 'text': 'Ye Baat Kahi Aur Uri Apni Jagha Se | Paas Ayi To Makre Ne Uchal Ker Ussay Pakra' +- 'id': '001_006_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھوکا تھا کئي روز سے اب ہاتھ جو آئي | آرام سے گھر بيٹھ کے مکھي کو اڑايا' + - 'lang': 'en' + 'text': 'The spider had been starving for many days | The fly provided a good leisurely meal' + - 'lang': 'ro' + 'text': 'Bhooka Tha Kai Roz Se, Ab Hath Jo Aye | Aaram Se Ghar Baith Ke Makhi Ko Uraya' diff --git a/data/github_iqbal_demystified/poems/001/001_007.yaml b/data/github_iqbal_demystified/poems/001/001_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a0f3c91ef128bccc5620715782006b70844d45c7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_007.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_007' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/007-%20Aek%20Pahaar.mp3' +'heading': +- 'lang': 'ur' + 'text': "ايک پہا ڑ اور گلہري" +- 'lang': 'en' + 'text': 'A MOUNTAIN AND A SQUIRREL' +'description': +- 'lang': 'en' + 'text': 'This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of "Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant." | {Contributed by user: Abdul Rehman Malik}' +'sher': +- 'id': '001_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي پہاڑ يہ کہتا تھا اک گلہري سے | تجھے ہو شرم تو پاني ميں جا کے ڈوب مرے' + - 'lang': 'en' + 'text': 'A mountain was saying this to a squirrel | "Commit suicide if you have self-respect' + - 'lang': 'ro' + 'text': 'Koi Pahar Ye Kehta Tha Ek Gulehri Se | Tujhe Ho Sharam To Pani Mein Ja Ke Doob Maray' +- 'id': '001_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا سي چيز ہے ، اس پر غرور ، کيا کہنا | !يہ عقل اور يہ سمجھ ، يہ شعور ، کيا کہنا' + - 'lang': 'en' + 'text': 'You are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!' + - 'lang': 'ro' + 'text': 'Zara Si Cheez Hai, Iss Pe Garoor, Kya Kehna | Ye Aqal Aur Ye Samajh, Ye Shaur, Kya Kehna!' +- 'id': '001_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا کي شان ہے ناچيز چيز بن بيٹھيں | جو بے شعور ہوں يوں باتميز بن بيٹھيں' + - 'lang': 'en' + 'text': 'It is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!' + - 'lang': 'ro' + 'text': 'Khuda Ki Shan Hai Na-Cheez, Cheez Ban Baithen | Jo Be-Shaur Hon, Yun Ba-Tameez Ban Baithen' +- 'id': '001_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري بساط ہے کيا ميري شان کے آگے | زميں ہے پست مري آن بان کے آگے' + - 'lang': 'en' + 'text': 'You are no match in comparison with my splendor | Even the earth is low compared with my splendor' + - 'lang': 'ro' + 'text': 'Teri Bisat Hai Kya Meri Shan Ke Aagay | Zameen Hai Passt Meri Aan Baan Ke Aagay' +- 'id': '001_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بات مجھ ميں ہے ، تجھ کو وہ ہے نصيب کہاں | !بھلا پہاڑ کہاں جانور غريب کہاں' + - 'lang': 'en' + 'text': 'The grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!"' + - 'lang': 'ro' + 'text': 'Jo Baat Mujh Mein Hai, Tujh Ko Vo Naseeb Kahan | Bhala Pahar Kahan, Janwar Gareeb Kahan!' +- 'id': '001_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا يہ سن کے گلہري نے ، منہ سنبھال ذرا | يہ کچي باتيں ہيں دل سے انھيں نکال ذرا' + - 'lang': 'en' + 'text': 'On hearing this the squirrel said, "Hold your tongue! | These are immature thoughts, expel them from your heart!' + - 'lang': 'ro' + 'text': 'Kaha Ye Sun Ke Gulehri Ne, Munh Sambhal Zara | Ye Kachi Baatain Hain Dil Se Inhain Nikal Zara' +- 'id': '001_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ميں بڑي نہيں تيري طرح تو کيا پروا | نہيں ہے تو بھي تو آخر مري طرح چھوٹا' + - 'lang': 'en' + 'text': 'I do not care if I am not large like you! | You are not a pretty little thing like me' + - 'lang': 'ro' + 'text': 'Jo Mein Bari Nahin Teri Tarah To Kya Parwa | Nahin Hai Tu Bhi To Aakhir Meri Tarah Chotta' +- 'id': '001_007_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر ايک چيز سے پيدا خدا کي قدرت ہے | کوئي بڑا ، کوئي چھوٹا ، يہ اس کي حکمت ہے' + - 'lang': 'en' + 'text': 'Everything shows the Omni-potence of God | Some large, some small, is the wisdom of God' + - 'lang': 'ro' + 'text': 'Her Aik Cheez Se Paida Khuda Ki Qudrat Hai | Koi Bara, Koi Chotta, Ye Uss Ki Hikmat Hai' +- 'id': '001_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑا جہان ميں تجھ کو بنا ديا اس نے | مجھے درخت پہ چڑھنا سکھا ديا اس نے' + - 'lang': 'en' + 'text': 'He has created you large in the world | And He has taught me climbing large trees' + - 'lang': 'ro' + 'text': 'Bara Jahan Mein Tujh Ko Bana Diya Uss Ne | Mujhe Darakht Pe Charhna Sikha Diya Uss Ne' +- 'id': '001_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدم اٹھانے کي طاقت نہيں ذرا تجھ ميں | نري بڑائي ہے ، خوبي ہے اور کيا تجھ ميں' + - 'lang': 'en' + 'text': 'You are unable to walk a single step | Only large size! What other greatness have you?' + - 'lang': 'ro' + 'text': 'Qadam Uthane Ki Takat Nahin Zara Tujh Mein | Niri Barai Hai, Khubi Hai Aur Kya Tujh Mein' +- 'id': '001_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو تو بڑا ہے تو مجھ سا ہنر دکھا مجھ کو | يہ چھاليا ہي ذرا توڑ کر دکھا مجھ کو' + - 'lang': 'en' + 'text': 'If you are large show me some of the skills I have | Show me how you break this beetle nut as I can' + - 'lang': 'ro' + 'text': 'Jo Tu Bara Hai To Mujh Sa Hunar Dikha Mujh Ko | Ye Chaliya Hi Zara Tor Ker Dikha Mujh Ko' +- 'id': '001_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہے چيز نکمي کوئي زمانے ميں | کوئي برا نہيں قدرت کے کارخانے ميں' + - 'lang': 'en' + 'text': 'Nothing is useless in this world | Nothing is bad in God''s creation' + - 'lang': 'ro' + 'text': 'Nahin Hai Cheez Nakami Koi Zamane Mein | Koi Bura Nahin Qudrat Ke Karkhane Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_008.yaml b/data/github_iqbal_demystified/poems/001/001_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6185a5a395523e29c29160831f7d1c776a7e6bb6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_008.yaml @@ -0,0 +1,277 @@ +--- +'id': '001_008' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/008-%20Aik%20Gaaye%20aur%20Bakri.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک گائے اور بکري' +- 'lang': 'en' + 'text': 'A COW AND A GOAT' +'description': +- 'lang': 'en' + 'text': 'The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God''s creation.' +'sher': +- 'id': '001_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک چراگہ ہري بھري تھي کہيں | تھي سراپا بہار جس کي زميں' + - 'lang': 'en' + 'text': 'There was a verdant pasture somewhere | Whose land was the very picture of beauty' + - 'lang': 'ro' + 'text': 'Ek Charagah Heri Bheri Thi Kahin | Thi Sarapa Bhar Jis Ki Zameen' +- 'id': '001_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا سماں اس بہار کا ہو بياں | ہر طرف صاف ندياں تھيں رواں' + - 'lang': 'en' + 'text': 'How can the beauty of that elegance be described | Brooks of sparkling water were running on every side' + - 'lang': 'ro' + 'text': 'Kya Saman Uss Bahar Ka Ho Bayan | Her Taraf Saaf Nadiyan Thin Rawan' +- 'id': '001_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھے اناروں کے بے شمار درخت | اور پيپل کے سايہ دار درخت' + - 'lang': 'en' + 'text': 'Many were the pomegranate trees | And so were the shady pipal trees' + 'notes': + - 'phrase': 'pipal' + 'meaning': 'Papal - A large shady tree of the Indian sub-continent.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Thay Anaron Ke Be-Shumar Darakht | Aur Peepal Ke Sayadar Darakht' +- 'id': '001_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھنڈي ٹھنڈي ہوائيں آتي تھيں | طائروں کي صدائيں آتي تھيں' + - 'lang': 'en' + 'text': 'Cool breeze flowed everywhere | Birds were singing everywhere' + - 'lang': 'ro' + 'text': 'Thandi Thandi Hawayen Aati Thin | Taeron Ki Sadaen Aati Thin' +- 'id': '001_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي ندي کے پاس اک بکري | چرتے چرتے کہيں سے آ نکلي' + - 'lang': 'en' + 'text': 'A goat arrived at a brook''s bank from somewhere | It came browsing from somewhere in the nearby land' + - 'lang': 'ro' + 'text': 'Kisi Nadi Ke Paas Ek Bakri | Charte Charte Kahin Se Aa Nikli' +- 'id': '001_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب ٹھہر کر ادھر ادھر ديکھا | پاس اک گائے کو کھڑے پايا' + - 'lang': 'en' + 'text': 'As she stopped and looked around | She noticed a cow standing by' + - 'lang': 'ro' + 'text': 'Jab Theher Ker Idhar Udhar Dekha | Paas Ek Gaye Ko Khare Paya' +- 'id': '001_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہلے جھک کر اسے سلام کيا | پھر سليقے سے يوں کلام کيا' + - 'lang': 'en' + 'text': 'The goat first presented her compliments to the cow | Then respectfully started this conversation' + - 'lang': 'ro' + 'text': 'Pehle Jhuk Ker Ussay Salam Kiya | Phir Salike Se Yun Kalam Kiya' +- 'id': '001_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں بڑي بي! مزاج کيسے ہيں | گائے بولي کہ خير اچھے ہيں' + - 'lang': 'en' + 'text': '"How are you! Madam Cow"? | The cow replied, "Not too well' + - 'lang': 'ro' + 'text': 'Kyun Bari Bi! Mazaj Kaise Hain | Gaye Boli Ke Khair Ache Hain' +- 'id': '001_008_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کٹ رہي ہے بري بھلي اپني | ہے مصيبت ميں زندگي اپني' + - 'lang': 'en' + 'text': '"My life is a mere existence | My life is a complete agony' + - 'lang': 'ro' + 'text': 'Kat Rahi Hai Buri Bhali Apni | Hai Musibat Mein Zindagi Apni' +- 'id': '001_008_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان پر آ بني ہے ، کيا کہيے | اپني قسمت بري ہے ، کيا کہيے' + - 'lang': 'en' + 'text': 'My life is in danger, what can I say? | My luck is bad, what can I say?' + - 'lang': 'ro' + 'text': 'Jaan Par Aa Bani Hai, Kya Kahiye | Apni Kismat Buri Hai, Kya Kahiye' +- 'id': '001_008_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھتي ہوں خدا کي شان کو ميں | رو رہي ہوں بروں کي جان کو ميں' + - 'lang': 'en' + 'text': 'I am surprised at the state of affairs | I am cursing the evil people' + - 'lang': 'ro' + 'text': 'Dekhti Hun Khuda Ki Shaan Ko Mein | Ro Rahi Hun Buron Ke Jaan Ko Mein' +- 'id': '001_008_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زور چلتا نہيں غريبوں کا | پيش آيا لکھا نصيبوں کا' + - 'lang': 'en' + 'text': 'The poor ones like us are powerless | Misfortunes surround the ones like us' + - 'lang': 'ro' + 'text': 'Zor Chalta Nahin Gareebon Ka | Pesh Aaya Likha Naseebon Ka' +- 'id': '001_008_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمي سے کوئي بھلا نہ کرے | اس سے پالا پڑے ، خدا نہ کرے' + - 'lang': 'en' + 'text': 'None should nicely deal with Man | May God protect us from Man!' + - 'lang': 'ro' + 'text': 'Aadmi Se Koi Bhala Na Kare | Uss Se Pala Pare, Khuda Na Kare' +- 'id': '001_008_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دودھ کم دوں تو بڑبڑاتا ہے | ہوں جو دبلي تو بيچ کھاتا ہے' + - 'lang': 'en' + 'text': 'He murmurs if my milk declines | He sells me if my weight declines' + - 'lang': 'ro' + 'text': 'Doodh Kam Dun To Barbarata Hai | Hun Jo Dubli To Bach Khata Hai' +- 'id': '001_008_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہتھکنڈوں سے غلام کرتا ہے | کن فريبوں سے رام کرتا ہے' + - 'lang': 'en' + 'text': 'He subdues us with cleverness! | Alluring, he always subjugates us!' + - 'lang': 'ro' + 'text': 'Hathkandon Se Ghulam Karta Hai | Kin Farebon Se Raam Karta Hai' +- 'id': '001_008_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے بچوں کو پالتي ہوں ميں | دودھ سے جان ڈالتي ہوں ميں' + - 'lang': 'en' + 'text': 'I nurse his children with milk | I give them new life with milk' + - 'lang': 'ro' + 'text': 'Uss Ke Bachon Ko Palti Hun Mein | Doodh Se Jaan Dalti Hun Mein' +- 'id': '001_008_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدلے نيکي کے يہ برائي ہے | ميرے اللہ! تري دہائي ہے' + - 'lang': 'en' + 'text': 'My goodness is repaid with evil | My prayer to God is for mercy!"' + - 'lang': 'ro' + 'text': 'Badle Naiki Ke Ye Burai Hai | Mere Allah! Teri Duhayi Hai' +- 'id': '001_008_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سن کے بکري يہ ماجرا سارا | بولي ، ايسا گلہ نہيں اچھا' + - 'lang': 'en' + 'text': 'Having heard the cow''s story like this | The goat replied, "This complaint is unjust' + - 'lang': 'ro' + 'text': 'Sun Ke Bakri Ye Majra Sara | Boli, Aesa Gila Nain Acha' +- 'id': '001_008_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بات سچي ہے بے مزا لگتي | ميں کہوں گي مگر خدا لگتي' + - 'lang': 'en' + 'text': 'Though truth is always bitter | I shall speak what is fair' + - 'lang': 'ro' + 'text': 'Baat Sachi Hai Be-Maza Lagti | Mein Kahun Gi Magar Khuda Lagti' +- 'id': '001_008_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ چراگہ ، يہ ٹھنڈي ٹھنڈي ہوا | يہ ہري گھاس اور يہ سايا' + - 'lang': 'en' + 'text': 'This pasture, and this cool breeze | This green grass and this shade' + - 'lang': 'ro' + 'text': 'Ye Charagah, Ye Thandi Thandi Hawa | Ye Hari Ghaas Aur Ye Saya' +- 'id': '001_008_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايسي خوشياں ہميں نصيب کہاں | !يہ کہاں ، بے زباں غريب کہاں' + - 'lang': 'en' + 'text': 'Such comforts, were beyond our lot! | They were a far cry for us speechless poor!' + - 'lang': 'ro' + 'text': 'Aesi Khushiyan Humain Naseeb Kahan | Ye Kahan, Be-Zuban Gareeb Kahan!' +- 'id': '001_008_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مزے آدمي کے دم سے ہيں | لطف سارے اسي کے دم سے ہيں' + - 'lang': 'en' + 'text': 'We owe these pleasures to Man | We owe all our happiness to Man' + - 'lang': 'ro' + 'text': 'Ye Maze Aadmi Ke Dam Se Hain | Lutf Sare Ussi Ke Dam Se Hain' +- 'id': '001_008_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے دم سے ہے اپني آبادي | !قيد ہم کو بھلي ، کہ آزادي' + - 'lang': 'en' + 'text': 'We derive all our prosperity from him | What is better for us, freedom or bondage to him?' + - 'lang': 'ro' + 'text': 'Uss Ke Dam Se Hai Apni Aabadi | Qaid Hum Ko Bhali Ke Azadi!' +- 'id': '001_008_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سو طرح کا بنوں ميں ہے کھٹکا | واں کي گزران سے بچائے خدا' + - 'lang': 'en' + 'text': 'Hundreds of dangers lurk in the wilderness | May God protect us from the wilderness!' + - 'lang': 'ro' + 'text': 'So Tarah Ka Hai Banon Mein Hai Khatka | Wan Ki Guzaran Se Bachaye Khuda' +- 'id': '001_008_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم پہ احسان ہے بڑا اس کا | ہم کو زيبا نہيں گلا اس کا' + - 'lang': 'en' + 'text': 'We are heavily indebted to him | Unjust is our complaint against him' + - 'lang': 'ro' + 'text': 'Hum Pe Ehsan Hai Bara Uss Ka | Hum Ko Zaiba Nahin Gila Uss Ka' +- 'id': '001_008_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدر آرام کي اگر سمجھو | آدمي کا کبھي گلہ نہ کرو' + - 'lang': 'en' + 'text': 'If you appreciate the life''s comforts | You would never complain against Man"' + - 'lang': 'ro' + 'text': 'Qadar Aaram Ki Ager Samjho | Aadmi Ka Kabhi Gila Na Karo' +- 'id': '001_008_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گائے سن کر يہ بات شرمائي | آدمي کے گلے سے پچھتائي' + - 'lang': 'en' + 'text': 'Hearing all this the cow felt embarrassed | She was sorry for complaining against Man' + - 'lang': 'ro' + 'text': 'Gaye Sun Ker Ye Baat Shermayi | Aadmi Ke Gile Se Pachtai' +- 'id': '001_008_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ميں پرکھا بھلا برا اس نے | اور کچھ سوچ کر کہا اس نے' + - 'lang': 'en' + 'text': 'She mused over the good and the bad | And thoughtfully she said this' + - 'lang': 'ro' + 'text': 'Dil Mein Perkha Bhala Bura Uss Ne | Aur Kuch Soch Ker Kaha Uss Ne' +- 'id': '001_008_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں تو چھوٹي ہے ذات بکري کي | دل کو لگتي ہے بات بکري کي' + - 'lang': 'en' + 'text': '"Small though is the body of the goat | Convincing is the advice of the goat!"' + - 'lang': 'ro' + 'text': 'Yun To Chotti Hai Zaat Bakri Ki | Dil Ko Lagti Hai Baat Bakri Ki' diff --git a/data/github_iqbal_demystified/poems/001/001_009.yaml b/data/github_iqbal_demystified/poems/001/001_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3fc5ef8d3b4d418f43c62439ccfeb78e4210d323 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_009.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_009' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/009-%20Bachchae%20ki%20Dua.mp3' +'heading': +- 'lang': 'ur' + 'text': "بچے کي د عا" +- 'lang': 'en' + 'text': 'THE CHILD''S INVOCATION' +'description': +- 'lang': 'en' + 'text': 'This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)' +'sher': +- 'id': '001_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لب پہ آتي ہے دعا بن کے تمنا ميري | زندگي شمع کي صورت ہو خدايا ميري' + - 'lang': 'en' + 'text': 'My longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!' + - 'lang': 'ro' + 'text': 'Lab Pe Aati Hai Dua Ban Ke Tamanna Meri | Zindagi Shamma Ki Surat Ho Khudaya Meri' +- 'id': '001_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور دنيا کا مرے دم سے اندھيرا ہو جائے | ہر جگہ ميرے چمکنے سے اجالا ہو جائے' + - 'lang': 'en' + 'text': 'May the world''s darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!' + - 'lang': 'ro' + 'text': 'Door Dunya Ka Mere Dam Se Andhera Ho Jaye | Har Jagha Mere Chamakne Se Ujala Ho Jaye' +- 'id': '001_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو مرے دم سے يونہي ميرے وطن کي زينت | جس طرح پھول سے ہوتي ہے چمن کي زينت' + - 'lang': 'en' + 'text': 'May my homeland through me attain elegance | As the garden through flowers attains elegance' + - 'lang': 'ro' + 'text': 'Ho Mere Dam Se Yunhi Mere Watan Ki Zeenat | Jis Tarha Phool Se Hoti Hai Chaman Ki Zeenat' +- 'id': '001_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي ہو مري پروانے کي صورت يا رب | علم کي شمع سے ہو مجھ کو محبت يا رب' + - 'lang': 'en' + 'text': 'May my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!' + - 'lang': 'ro' + 'text': 'Zindagi Ho Meri Parwane Ki Surat Ya RAB | Ilm Ki Shamma Se Ho Mujh ko Mohabbat Ya RAB!' +- 'id': '001_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو مرا کام غريبوں کي حمايت کرنا | دردمندوں سے ضعيفوں سے محبت کرنا' + - 'lang': 'en' + 'text': 'May supportive of the poor my life''s way be | May loving the old, the suffering my way be' + - 'lang': 'ro' + 'text': 'Ho Mera Kaam Garibon Ki Himayat Karna | Dardmando Se Zaifon Se Mohabbat Karna' +- 'id': '001_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے اللہ! برائي سے بچانا مجھ کو | نيک جو راہ ہو اس رہ پہ چلانا مجھ کو' + - 'lang': 'en' + 'text': 'O God! Protect me from the evil ways | Show me the path leading to the good ways' + - 'lang': 'ro' + 'text': 'Mere ALLAH Burai Se Bachana Mujhko | Naik Jo Rah Ho, Ussi Reh Pe Chalana Mujhko' diff --git a/data/github_iqbal_demystified/poems/001/001_010.yaml b/data/github_iqbal_demystified/poems/001/001_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e59cf3281ed68881e4b6ba5b832801e41f23cbd7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_010.yaml @@ -0,0 +1,82 @@ +--- +'id': '001_010' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/010-%20Hamdardi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہمدردي' +- 'lang': 'en' + 'text': 'SYMPATHY' +'description': [] +'sher': +- 'id': '001_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹہني پہ کسي شجر کي تنہا | بلبل تھا کوئي اداس بيٹھا' + - 'lang': 'en' + 'text': 'Perched on the branch of a tree | Was a nightingale sad and lonely' + - 'lang': 'ro' + 'text': 'Tehni Pe Kisi Shajar Ki Tanha | Bulbul Tha Koi Udas Baitha' +- 'id': '001_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا تھا کہ رات سر پہ آئي | اڑنے چگنے ميں دن گزارا' + - 'lang': 'en' + 'text': '"The night has drawn near", He was thinking | "I passed the day in flying around and feeding' + - 'lang': 'ro' + 'text': 'Kehta Tha Ke Raat Ser Pe Aayi | Urne Chugne Mein Din Guzra' +- 'id': '001_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہنچوں کس طرح آشياں تک | ہر چيز پہ چھا گيا اندھيرا' + - 'lang': 'en' + 'text': 'How can I reach up to the nest | Darkness has enveloped everything"?' + - 'lang': 'ro' + 'text': 'Pohenchun Kis Tarah Aashiyan Tak | Her Cheez Pe Cha Gya Andhera' +- 'id': '001_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سن کر بلبل کي آہ و زاري | جگنو کوئي پاس ہي سے بولا' + - 'lang': 'en' + 'text': 'Hearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus' + - 'lang': 'ro' + 'text': 'Sun Kar Bulbul Ki Aah-O-Zari | Jugnu Koi Pas Hi Se Bola' +- 'id': '001_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاضر ہوں مدد کو جان و دل سے | کيڑا ہوں اگرچہ ميں ذرا سا' + - 'lang': 'en' + 'text': '"With my heart and soul ready to help I am | Though only an insignificant insect I am' + - 'lang': 'ro' + 'text': 'Hazir Hun Madad Ko Jaan O Dil Se | Keera Hun Agarche Mein Zara Sa' +- 'id': '001_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا غم ہے جو رات ہے اندھيري | ميں راہ ميں روشني کروں گا' + - 'lang': 'en' + 'text': 'Never mind if the night is dark | I shall shed light if the way is dark' + - 'lang': 'ro' + 'text': 'Kya Gham Hai Jo Raat Hai Andheri | Main Rah Mein Roshani Karon Ga' +- 'id': '001_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ نے دي ہے مجھ کو مشعل | چمکا کے مجھے ديا بنايا' + - 'lang': 'en' + 'text': 'God has bestowed a torch on me | He has given a shining lamp to me' + - 'lang': 'ro' + 'text': 'Allah Ne Di Hai Mujh Ko Mishal | Chamka Ke Mujhay Diya Banaya' +- 'id': '001_010_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں لوگ وہي جہاں ميں اچھے | آتے ہيں جو کام دوسرں کے' + - 'lang': 'en' + 'text': 'The good in the world only those are | Ready to be useful to others who are' + - 'lang': 'ro' + 'text': 'Hain Log Wohi Jahan Mein Ache | Aate Hain Jo Kaam Dusron Ke' diff --git a/data/github_iqbal_demystified/poems/001/001_011.yaml b/data/github_iqbal_demystified/poems/001/001_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..428fec8f092d802f180a015136326e3b9c5f0960 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_011.yaml @@ -0,0 +1,147 @@ +--- +'id': '001_011' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/011-%20Maan%20Ka%20Khaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ماں کا خواب' +- 'lang': 'en' + 'text': 'A MOTHER''S DREAM' +'description': +- 'lang': 'en' + 'text': 'The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur’an 2:153-57).' +'sher': +- 'id': '001_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں سوئي جو اک شب تو ديکھا يہ خواب | بڑھا اور جس سے مرا اضطراب' + - 'lang': 'en' + 'text': 'As I slept one night I saw this dream | Which further increased my vexation' + - 'lang': 'ro' + 'text': 'Mein Soyi Jo Ek Shab To Dekha Ye Khawab | Barha Aur Jis Se Mera Iztarab' +- 'id': '001_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ديکھا کہ ميں جا رہي ہوں کہيں | اندھيرا ہے اور راہ ملتي نہيں' + - 'lang': 'en' + 'text': 'I dreamt I was going somewhere on the way | Dark it was and impossible to find the way' + - 'lang': 'ro' + 'text': 'Ye Dekha Ke Mein Ja Rahi Hun Kahin | Andhera Hai Aur Rah Milti Nahin' +- 'id': '001_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرزتا تھا ڈر سے مرا بال بال | قدم کا تھا دہشت سے اٹھنا محال' + - 'lang': 'en' + 'text': 'Trembling all over with fear I was | Difficult to take even a step with fear was' + - 'lang': 'ro' + 'text': 'Larazta Tha Der Se Mera Baal Baal | Qadam Ka Tha Dehshat Se Uthna Mahal' +- 'id': '001_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو کچھ حوصلہ پا کے آگے بڑھي | تو ديکھا قطار ايک لڑکوں کي تھي' + - 'lang': 'en' + 'text': 'With some courage as I forward moved | I saw some boys as lined in nice array' + - 'lang': 'ro' + 'text': 'Jo Kuch Hosla Pa Ke Aagay Berhi | To Dekha Qitar Aik Larkon Ki Thi' +- 'id': '001_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمرد سي پوشاک پہنے ہوئے | ديے سب کے ہاتھوں ميں جلتے ہوئے' + - 'lang': 'en' + 'text': 'Dressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were' + - 'lang': 'ro' + 'text': 'Zumurad Si Poshak Pehne Huay | Diye Sub Ke Hathon Mein Jalte Huay' +- 'id': '001_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ چپ چاپ تھے آگے پيچھے رواں | خدا جانے جانا تھا ان کو کہاں' + - 'lang': 'en' + 'text': 'They were going quietly behind each other | No one knew where they were to go' + - 'lang': 'ro' + 'text': 'Woh Chup Chap Thay Agay Peche Rawan | Khuda Jane Jana Tha Un Ko Kahan' +- 'id': '001_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي سوچ ميں تھي کہ ميرا پسر | مجھے اس جماعت ميں آيا نظر' + - 'lang': 'en' + 'text': 'Involved in this thought was I | When in this troupe my son saw I' + - 'lang': 'ro' + 'text': 'Iss Soch Mein Thi Ke Mera Pisar | Mujhe Uss Jamat Mein Aya Nazar' +- 'id': '001_011_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ پيچھے تھا اور تيز چلتا نہ تھا | ديا اس کے ہاتھوں ميں جلتا نہ تھا' + - 'lang': 'en' + 'text': 'He was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted' + - 'lang': 'ro' + 'text': 'Woh Peche Tha Aur Taez Chalta Na Tha | Diya Uss Ke Hathon Mein Jalta Na Tha' +- 'id': '001_011_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کہا ميں نے پہچان کر ، ميري جاں | !مجھے چھوڑ کر آ گئے تم کہاں' + - 'lang': 'en' + 'text': 'Recognizing him I said "O My dear! | Where have you come leaving me there?' + - 'lang': 'ro' + 'text': 'Kaha Mein Ne Pehchan Ker, Meri Jaan! | Mujhe Chor Ker Aa Gye Tum Kahan?' +- 'id': '001_011_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدائي ميں رہتي ہوں ميں بے قرار | پروتي ہوں ہر روز اشکوں کے ہار' + - 'lang': 'en' + 'text': 'Restless due to separation I am | Weeping every day for ever I am' + - 'lang': 'ro' + 'text': 'Judai Mein Rehti Hun Main Be-Qarar | Paroti Hun Her Rouz Ashkon Ke Haar' +- 'id': '001_011_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پروا ہماري ذرا تم نے کي | گئے چھوڑ ، اچھي وفا تم نے کي' + - 'lang': 'en' + 'text': 'You did not care even a little for me | What loyalty you showed, you left me"!' + - 'lang': 'ro' + 'text': 'Na Perwa Humari Zara Tum Ne Ki | Gye Chor, Achi Wafa Tum Ne Ki!' +- 'id': '001_011_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بچے نے ديکھا مرا پيچ و تاب | ديا اس نے منہ پھير کر يوں جواب' + - 'lang': 'en' + 'text': 'As the child saw the distress in me | He replied thus, turning around to me' + - 'lang': 'ro' + 'text': 'Jo Bache Ne Dekha Mera Peach O Taab | Diya Uss Ne Munh Phair Ker Yun Jawab' +- 'id': '001_011_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رلاتي ہے تجھ کو جدائي مري | نہيں اس ميں کچھ بھي بھلائي مري' + - 'lang': 'en' + 'text': '"The separation from me makes you cry | Not least little good does this to me"' + - 'lang': 'ro' + 'text': 'Rulati Hai Tujh Ko Juddai Meri | Nahin Uss Mein Kuch Bhi Bhalai Meri' +- 'id': '001_011_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کہہ کر وہ کچھ دير تک چپ رہا | ديا پھر دکھا کر يہ کہنے لگا' + - 'lang': 'en' + 'text': 'He remained quiet for a while after talking | Showing me the lamp then he started talking' + - 'lang': 'ro' + 'text': 'Ye Keh Ker Vo Kuch Dair Tak Chup Raha | Diya Phir Dikha Ker Ye Kehne Laga' +- 'id': '001_011_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھتي ہے تو ہو گيا کيا اسے؟ | ترے آنسوئوں نے بجھايا اسے' + - 'lang': 'en' + 'text': '"Do you understand what happened to this? | Your tears have extinguished this"!' + - 'lang': 'ro' + 'text': 'Samajhti Hai Tu Ho Gaya Kya Issay? | Tere Aanasuon Ne Bhujaya Issay!' diff --git a/data/github_iqbal_demystified/poems/001/001_012.yaml b/data/github_iqbal_demystified/poems/001/001_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8a870156cb37bda45218e39b01ffc5decadb3304 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_012.yaml @@ -0,0 +1,119 @@ +--- +'id': '001_012' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/012-%20Parinday%20Ki%20Faryaad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پر ندے کي فر ياد' +- 'lang': 'en' + 'text': 'THE BIRD''S COMPLAINT' +'description': +- 'lang': 'en' + 'text': 'Though outwardly this poem is a sorrowful description of a poor bird''s feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.' +'sher': +- 'id': '001_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتا ہے ياد مجھ کو گزرا ہوا زمانا | وہ باغ کي بہاريں وہ سب کا چہچہانا' + - 'lang': 'en' + 'text': 'I am constantly reminded of the bygone times | Those garden''s springs, those chorus of chimes' + - 'lang': 'ro' + 'text': 'Ata Hai Yaad Mujh Ko Guzra Huwa Zamana | Woh Bagh Ki Baharain, Woh Sub Ka Chehchana' +- 'id': '001_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزادياں کہاں وہ اب اپنے گھونسلے کي | اپني خوشي سے آنا اپني خوشي سے جانا' + - 'lang': 'en' + 'text': 'Gone are the freedoms of our own nests | Where we could come and go at our own pleasure' + - 'lang': 'ro' + 'text': 'Azadiyan Kahan Woh Ab Apne Ghonsle Ki | Apni Khushi Se Ana, Apni Khushi Se Jana' +- 'id': '001_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لگتي ہے چوٹ دل پر ، آتا ہے ياد جس دم | شبنم کے آنسوئوں پر کليوں کا مسکرانا' + - 'lang': 'en' + 'text': 'My heart aches the moment I think | Of the buds'' smile at the dew''s tears' + - 'lang': 'ro' + 'text': 'Lagti Hai Chot Dil Per, Ata Hai Yad Jis Dam | Shabnaam Ke Ansuon Per Kaliyon Ka Muskarana' +- 'id': '001_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ پياري پياري صورت ، وہ کامني سي مورت | آباد جس کے دم سے تھا ميرا آشيانا' + - 'lang': 'en' + 'text': 'That beautiful figure, that Kamini’s form | Which source of happiness in my nest did form' + 'notes': + - 'phrase': 'Kamini’s' + 'meaning': 'Kamini: It is a small tropical flowering tree with beautiful slender shape and white fragrant flowers. It is commonly grown in the gardens of the India-Pakistan- Bangladesh region.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Vo Payari Payari Soorat, Vo Kamni Si Moorat | Abad Jis Ke Dam Se Tha Mera Ashiyana' +- 'id': '001_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي نہيں صدائيں اس کي مرے قفس ميں | !ہوتي مري رہائي اے کاش ميرے بس ميں' + - 'lang': 'en' + 'text': 'I do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!' + - 'lang': 'ro' + 'text': 'Ati Nahin Sadaen Uss Ki Mere Qafas Mein | Hoti Meri Rehai Ae Kash Mere Bus Mein!' +- 'id': '001_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا بد نصيب ہوں ميں گھر کو ترس رہا ہوں | ساتھي تو ہيں وطن ميں ، ميں قيد ميں پڑا ہوں' + - 'lang': 'en' + 'text': 'How unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am' + - 'lang': 'ro' + 'text': 'Kya Badnaseeb Hun Mein Ghar Ko Taras Raha Hun | Sathi To Hain Watan Mein, Main Qaid Mein Para Hun' +- 'id': '001_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئي بہار کلياں پھولوں کي ہنس رہي ہيں | ميں اس اندھيرے گھر ميں قسمت کو رو رہا ہوں' + - 'lang': 'en' + 'text': 'Spring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing' + - 'lang': 'ro' + 'text': 'Ayi Bahar, Kaliyan Phoolon Ki Hans Rahi Hain | Mein Iss Andhere Ghar Mein Kismat Ko Ro Raha Hun' +- 'id': '001_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قيد کا الہي! دکھڑا کسے سنائوں | ڈر ہے يہيں قفسں ميں ميں غم سے مر نہ جائوں' + - 'lang': 'en' + 'text': 'O God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!' + - 'lang': 'ro' + 'text': 'Iss Qaid Ka Elahi! Dukhra Kise Sunaun | Der Hai Yahin Qafas Mein Main Gham Se Mer Na Jaun' +- 'id': '001_012_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب سے چمن چھٹا ہے ، يہ حال ہو گيا ہے | دل غم کو کھا رہا ہے ، غم دل کو کھا رہا ہے' + - 'lang': 'en' + 'text': 'Since separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart' + 'notes': + - 'phrase': 'heart' + 'meaning': 'This expression in Urdu denotes extreme anguish.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jab Se Chaman Chuta Hai, Ye Haal Ho Gya Hai | Dil Gham Ko Kha Raha Hai, Gham Dil Ko Kha Raha Hai' +- 'id': '001_012_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گانا اسے سمجھ کر خوش ہوں نہ سننے والے | دکھے ہوئے دلوں کي فرياد يہ صدا ہے' + - 'lang': 'en' + 'text': 'O Listeners, considering this music do not be happy | This call is the wailing of my wounded heart' + - 'lang': 'ro' + 'text': 'Gana Issay Samajh Ker Khush Hon Na Sunne Wale | Dukhe Huwe Dilon Ki Faryad Ye Sada Hai' +- 'id': '001_012_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!آزاد مجھ کو کر دے ، او قيد کرنے والے | ميں بے زباں ہوں قيدي ، تو چھوڑ کر دعا لے' + - 'lang': 'en' + 'text': 'O the one who confined me make me free | A silent prisoner I am, earn my blessings free' + - 'lang': 'ro' + 'text': 'Azad Mujh Ko Ker De, O Qaid Kerne Wale! | Main Bezuban Hun Qaidi, Tu Chor Ker Dua Le' diff --git a/data/github_iqbal_demystified/poems/001/001_013.yaml b/data/github_iqbal_demystified/poems/001/001_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..95d7baa7d14e07c980384e495c8af17bd59fa438 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_013.yaml @@ -0,0 +1,266 @@ +--- +'id': '001_013' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/013-%20Khuftagaan%20i%20khaak.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خفتگان خاک سے استفسار' +- 'lang': 'en' + 'text': 'THE INTERROGATION OF THE DEAD' +'description': +- 'lang': 'en' + 'text': '''Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as "Istifsar-i-Inkara" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world''s life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur’an can unravel it’s realities.' +'sher': +- 'id': '001_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر روشن چھپ گيا ، اٹھي نقاب روئے شام | شانہ ہستي پہ ہے بکھرا ہوا گيسوئے شام' + - 'lang': 'en' + 'text': 'The bright sun is hidden, the night shows its face | The night''s hair is spread on shoulders of the earth' + - 'lang': 'ro' + 'text': 'Mehr-e-Roshan Chup Gya, Uthi Niqab-e-Ruye Sham | Shan-e-Hasti Pe Hai Bikhra Huwa Gaisuay Sham' +- 'id': '001_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سيہ پوشي کي تياري کس کے غم ميں ہے | محفل قدرت مگر خورشيد کے ماتم ميں ہے' + - 'lang': 'en' + 'text': 'This black dress is preparation for some one''s mourning | Perhaps the Nature''s assemblage for the sun is mourning' + - 'lang': 'ro' + 'text': 'Ye Seyh Poshi Ki Tayari Kisi Ke Gham Mein Hai | Mehfil-e-Qudrat Magar Khurshid Ke Matam Mein Hai' +- 'id': '001_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر رہا ہے آسماں جادو لب گفتار پر | ساحر شب کي نظر ہے ديدہ بيدار پر' + - 'lang': 'en' + 'text': 'The sky is casting a spell over the talking lip | The night''s magician is watching the awakened eye' + - 'lang': 'ro' + 'text': 'Ker Raha Hai Aasman Jadoo Lab-e-Guftar Per | Sahar-e-Shab Ki Nazar Hai Didah-e-Beedar Per' +- 'id': '001_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غوطہ زن درياے خاموشي ميں ہے موج ہوا | ہاں ، مگر اک دور سے آتي ہے آواز درا' + - 'lang': 'en' + 'text': 'The wind current is submerged in the river of silence | However, the tolling bell''s sound comes from the distance' + - 'lang': 'ro' + 'text': 'Ghota Zan Daryae Khamoshi Mein Hai Mouj-e-Hawa | Haan, Magar Ek Door Se Ati Hai Awaz E Dra' +- 'id': '001_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کہ ہے بے تابي الفت ميں دنيا سے نفور | کھنچ لايا ہے مجھے ہنگامہ عالم سے دور' + - 'lang': 'en' + 'text': 'Heart which in love''s turmoil is evading the world | Has dragged me here far from the maddening crowd' + - 'lang': 'ro' + 'text': 'Dil Ke Hai Betabi-e-Ulfat Mein Duniya Se Nafoor | Khanch Laya Hai Mujhe Hangama E Aalam Se Door' +- 'id': '001_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منظر حرماں نصيبي کا تماشائي ہوں ميں | ہم نشين خفتگان کنج تنہائي ہوں ميں' + - 'lang': 'en' + 'text': 'I am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude''s corner' + - 'lang': 'ro' + 'text': 'Manzar-e-Herman Naseebi Ka Tamashayi Hun Main | Hum Nasheen-e-Khuftagan-e-Kunj Tanhai Hun Main' +- 'id': '001_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھم ذرا بے تابي دل! بيٹھ جانے دے مجھے | اور اس بستي پہ چار آ نسو گرانے دے مجھے' + - 'lang': 'en' + 'text': 'O My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation' + - 'lang': 'ro' + 'text': 'Tham Zara Betabi-e-Dil! Baith Jane De Mujhe | Aur Iss Basti Pe Char Aansu Girane De Mujhe' +- 'id': '001_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مے غفلت کے سر مستو ، کہاں رہتے ہو تم | کچھ کہو اس ديس کي آ خر ، جہاں رہتے ہو تم' + - 'lang': 'en' + 'text': 'O those steeped in a swoon, "Where are you? | Tell me something of the land where you live' + - 'lang': 'ro' + 'text': 'Ae Mye Ghaflat Ke Sermasto! Kahan Rehte Ho Tum? | Kuch Kaho Uss Dais Ki Aakhir, Jahan Rehte Ho Tum' +- 'id': '001_013_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ بھي حيرت خانہ امروز و فردا ہے کوئي؟ | اور پيکار عناصر کا تماشا ہے کوئي؟' + - 'lang': 'en' + 'text': 'Is that world also one of prevarication? | Is that world also one of denizens'' struggle?' + - 'lang': 'ro' + 'text': 'Woh Bhi Hairat Khana-e-Amroz O Farda Hai Koi? | Aur Pikar-e-Anasir Ka Tamasha Hai Koi' +- 'id': '001_013_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمي واں بھي حصار غم ميں ہے محصور کيا؟ | اس ولا يت ميں بھي ہے انساں کا دل مجبور کيا؟' + - 'lang': 'en' + 'text': 'Is Man engulfed by sorrow in that land also? | Is Man''s heart suppressed and helpless in that land also?' + - 'lang': 'ro' + 'text': 'Admi Wan Bhi Hisar-e-Gham Mein Hai Mehsoor Kya? | Uss Walayat Mein Bhi Hai Insan Ka Dil Majboor Kya?' +- 'id': '001_013_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واں بھي جل مرتا ہے سوز شمع پر پروانہ کيا؟ | اس چمن ميں بھي گل و بلبل کا ہے افسانہ کيا؟' + - 'lang': 'en' + 'text': 'Does the moth burn itself in candle''s love in that land also? | Does the tale of flower and nightingale exist in that garden also?' + - 'lang': 'ro' + 'text': 'Wan Bhi Jal Merta Hai Soz-e-Shama Per Parwana Kya? | Uss Chaman Mein Bhi Gull-o-Bulbul Ka Hai Afsana Kya?' +- 'id': '001_013_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياں تو اک مصرع ميں پہلو سے نکل جاتا ہے دل | شعر کي گر مي سے کيا واں بھي پگل جاتاہے دل؟' + - 'lang': 'en' + 'text': 'In this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?' + - 'lang': 'ro' + 'text': 'Yan To Ek Misre Mein Pehlu Se Nikal Jata Hai Dil | Shair Ki Germi Se Kya Wan Bi Phigalta Jata Hai Dil?' +- 'id': '001_013_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ و پيوند ياں کے جان کا آزار ہيں | اس گلستاں ميں بھي کيا ايسے نکيلے خار ہيں؟' + - 'lang': 'en' + 'text': 'This world''s relations and alliances life''s woes are | Are similar sharp thorns present in that garden also?' + - 'lang': 'ro' + 'text': 'Rishta-o-Pewandiyan Ke Jaan Ka Azaar Hain | Uss Gulistan Mein Bhi Kya Aese Nukile Khar Hain?' +- 'id': '001_013_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس جہاں ميں اک معيشت اور سو افتاد ہے | روح کيا اس ديس ميں اس فکر سے آزاد ہے؟' + - 'lang': 'en' + 'text': 'The daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?' + - 'lang': 'ro' + 'text': 'Iss Jahan Mein Ek Maeeshat Aur So Uftad Hai | Rooh Kya Uss Daes Mein Iss Fikar Se Azad Hai?' +- 'id': '001_013_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا وہاں بجلي بھي ہے ، دہقاں بھي ہے ، خرمن بھي ہے؟ | قافلے والے بھي ہيں ، انديشہ رہزن بھي ہے؟' + - 'lang': 'en' + 'text': 'Are the thunder, the farmer, the harvest there also? | Are the caravan and the robber''s fear there also?' + - 'lang': 'ro' + 'text': 'Kya Wahan Bijli Bhi Hai, Dehqan Bhi Hai, Kherman Bhi Hai? | Kafle Wale Bhi Hain, Andaisha Rehzan Bhi Hai?' +- 'id': '001_013_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنکے چنتے ہيں و ہاں بھي آ شياں کے واسطے؟ | خشت و گل کي فکر ہوتي ہے مکاں کے واسطے؟' + - 'lang': 'en' + 'text': 'Do birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?' + - 'lang': 'ro' + 'text': 'Tinke Chunte Hain Wahan Bhi Aashiyan Ke Wastay? | Khishat-e-Gill Ki Fikar Hoti Hai Makan Ke Wastay?' +- 'id': '001_013_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واں بھي انساں اپني اصليت سے بيگانے ہيں کيا؟ | امتياز ملت و آئيں کے ديوانے ہيں کيا؟' + - 'lang': 'en' + 'text': 'Are the humans unaware of their reality there also? | Are they after nations'' and customs'' discrimination there also' + 'notes': + - 'phrase': 'also?' + 'meaning': 'Man in this world does not fully comprehend the significance of the Islamic concept of "Tawhad-i-Insaniyat" (The Unity of Mankind) as enunciated in the Holy Qur’an 49:13 and is busy in maximizing the material benefits for himself, his tribe or his country and not for mankind. This has resulted in the Western concept of nationalism whose evils are well known and will be discussed in future poems.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Wan Bhi Insan Apni Asliyat Se Begane Hain Kya ? | Imtiaz-e-Millat-o-Aaeen Ke Diwane Hain Kya?' +- 'id': '001_013_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واں بھي کيا فرياد بلبل پر چمن روتا نہيں؟ | اس جہاں کي طرح واں بھي درد دل ہوتا نہيں؟' + - 'lang': 'en' + 'text': 'Does garden not cry at the nightingale''s wail there also? | Like this world is there no sympathy in that world also?' + - 'lang': 'ro' + 'text': 'Wan Bhi Kya Faryad-e-Bulbul Per Chaman Rota Nahin? | Iss Jahan Ki Tarah Wan Bhi Dard-e-Dil Hota Nahin?' +- 'id': '001_013_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغ ہے فردوس يا اک منزل آرام ہے؟ | يا رخ بے پردہ حسن ازل کا نام ہے؟' + - 'lang': 'en' + 'text': 'Does the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty''s Unveiled Face it constitute ?' + 'notes': + - 'phrase': '?' + 'meaning': 'This verse should be read with the previous verse and the one following it. The Sight of the Jamal of God on the Day of Judgment and in Paradise thereafter is the highest reward and the climax of felicity for a Mu''min. According to the Holy Qur''an 56:7-56 men will be sorted out into three classes on the Day of Judgment, of which the highest in rank will be those in the class nearest to God and they will see His Face. Similarly, hell will be a transient abode to a Mu''min, to consume his sins and purify his soul, after which he will be admitted into Paradise. It is appropriate to give here ‘Allamah Iqbal''s views on this matter and his rationale:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bagh Hai Fardous Ya Ek Manzal-e-Aramhai? | Ya Rukh E Be Perwa Husn-e-Azal Ka Naam Hai?' +- 'id': '001_013_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا جہنم معصيت سوزي کي اک ترکيب ہے؟ | آگ کے شعلوں ميں پنہاں مقصد تاويب ہے؟' + - 'lang': 'en' + 'text': 'Does hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?' + - 'lang': 'ro' + 'text': 'Kya Jahanum Maseeyat Sozi Ki Ek Tarkeeb Hai? | Aag Ke Sholon Mein Pinhan Maqsad-e-Tadeeb Hai?' +- 'id': '001_013_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا عوض رفتار کے اس ديس ميں پرواز ہے؟ | موت کہتے ہيں جسے اہل زميں ، کيا راز ہے ؟' + - 'lang': 'en' + 'text': 'Has walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?' + - 'lang': 'ro' + 'text': 'Kya Ewz Raftar Ke Uss Dais Mein Parwaz Hai? | Mout Kehte Hain Jise Ahle Zameen, Kya Raaz Hai?' +- 'id': '001_013_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اضطراب دل کا ساماں ياں کي ہست و بود ہے | علم انساں اس ولايت ميں بھي کيا محدود ہے؟' + - 'lang': 'en' + 'text': 'Life eases the heart''s restlessness in this world | Is human knowledge also restricted in that world?' + - 'lang': 'ro' + 'text': 'Iztarab-e-Dil Ka Saman Yan Ki Hast-o-Bood Hai | Ilm E Insan Uss Walayat Mein Bhi Kya Mehdood Hai?' +- 'id': '001_013_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديد سے تسکين پاتا ہے دل مہجور بھي؟ | ''لن تراني'' کہہ رہے ہيں يا وہاں کے طور بھي؟' + - 'lang': 'en' + 'text': 'Does the separated heart get satisfaction by sight there also? | Are "Lan Tarana" saying the turs of that land also' + 'notes': + - 'phrase': 'also' + 'meaning': 'according to the teachings of the Qur’an the ego''s re-emergence brings him a sharp sight [50:22, (read with 17:13)] whereby he clearly sees his self-built fate fastened round his neck. Heaven and Hell are states, not localities. The descriptions in the Qur’an are visual representations of an inner fact, i.e. character. Hell, in the words of the Qur’an is God''s kindled fire which mounts above the hearts - the painful realization of one''s failure as a man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word ''eternity'' used in certain verses, relating to Hell, is explained by the Qur''an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re-shaping must require time. Hell, therefore, as conceived by the Qur''an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onward to receive ever fresh illuminations from the Infinite Reality which ''every moment appears in a new glory. And the recipient of Divine Illuminations is not merely a passive recipient. Every act of a free ego creates a new situation, and thus further opportunities of creative unfolding."' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Deed Se Taskeen Pata Hai Dil-e-Mahjoor Bhi? | ''Lan Tarani'' Keh Rahe Hain Ya Wahan Ke Toor Bhi?' +- 'id': '001_013_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجو ميں ہے وہاں بھي روح کو آرام کيا؟ | واں بھي انساں ہے قتيل ذوق استفہام کيا؟' + - 'lang': 'en' + 'text': 'Does the soul get solace in longing there also? | Is man a victim of desire to learn there also ?' + 'notes': + - 'phrase': '?' + 'meaning': 'This alludes to the Holy Qur’an 7:142-43. It means that Man is unable to see God in this material world and prophets are no exception to this.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Justujoo Mein Hai Wahan Bhi Rooh Ko Aaram Kya? | Wan Bhi Insan Hai Qateel-e-Zauq-e-Istafham Kya?' +- 'id': '001_013_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! وہ کشور بھي تاريکي سے کيا معمور ہے؟ | يا محبت کي تجلي سے سراپا نور ہے؟' + - 'lang': 'en' + 'text': 'Ah! Is that land also filled with darkness? | Or with Love''s light is completely illuminated?' + - 'lang': 'ro' + 'text': 'Aah! Vo Kishwar Bhi Tareeki Se Kya Mamoor Hai? | Ya Mohabbat Ki Tajalli Se Sarapa Noor Hai?' +- 'id': '001_013_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم بتا دو راز جو اس گنبد گرداں ميں ہے | موت اک چبھتا ہوا کانٹا دل انساں ميں ہے' + - 'lang': 'en' + 'text': 'Tell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is' + 'notes': + - 'phrase': 'dome' + 'meaning': 'The material human desire to understand everything terrestrial as well as celestial has led him into fields of materialistic knowledge which have partially or fully blinded him to the Beauty of Light and Truth, or the Jamal of God. However, every person derives the blessing or the curse of knowledge according to the measure of his effort and sincerity. Some people go completely astray and some witness the full Light of Truth and the majority get a combination of both to varying degrees. Imam Ghazala R.A. has discussed the different kinds of knowledge in detail in his famous book Al-Ihya al-''Ulum. 73-359. Mawlana Ruma has put all this wisdom in a nutshell in the following verse:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tum Bata Do, Raaz Jo Iss Gunbad-e-Gardan Mein Hai | Mout Ek Chubhta Huwa Kanta Dil-e-Insan Mein Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_014.yaml b/data/github_iqbal_demystified/poems/001/001_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2a8f07725a5754e265c1f26fe504dc3b58e64f76 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_014.yaml @@ -0,0 +1,88 @@ +--- +'id': '001_014' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/014-%20Shama-o-Parwana.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شمع و پروانہ' +- 'lang': 'en' + 'text': 'THE CANDLE AND THE MOTH' +'description': +- 'lang': 'en' + 'text': 'This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of "Gul-O-Bulbul " (the association of the flower and the nightingale), and "Sham`-o-Parwanah" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur''an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur’an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the "beloved" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur’an 41:37). New forms of poetry, like "hamd", "na‘t" , "thana" marthiah and new kinds of music, like "qawwala ", came into existence for the expression of Man''s Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of "Tasawwuf" or "Sufism". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu’min for God. The poem will become full of meaning if read in this light.' +'sher': +- 'id': '001_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانہ تجھ سے کرتا ہے اے شمع پيار کيوں | يہ جان بے قرار ہے تجھ پر نثار کيوں' + - 'lang': 'en' + 'text': 'O Candle! Why does the moth love you? | Why is this restless soul devoted to you?' + - 'lang': 'ro' + 'text': 'Parwana Tujh Se Karta Hai Ae Shama! Pyar Kyun | Ye Jaan-e-Be-Qarar Hai Tujh Par Nisar Kyun' +- 'id': '001_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سيماب وار رکھتي ہے تيري ادا اسے | آداب عشق تو نے سکھائے ہيں کيا اسے؟' + - 'lang': 'en' + 'text': 'Your charm keeps it restless like mercury | Did you teach it the etiquette of Love?' + - 'lang': 'ro' + 'text': 'Seemabwaar Rakhti Hai Teri Ada Isse | Adab-e-Ishq Tu Ne Sikhaye Hain Kya Isse?' +- 'id': '001_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرتا ہے يہ طواف تري جلوہ گاہ کا | پھونکا ہوا ہے کيا تري برق نگاہ کا؟' + - 'lang': 'en' + 'text': 'It circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?' + - 'lang': 'ro' + 'text': 'Karta Hai Ye Tawaf-e-Teri Jalwagah Ka | Phoonka Huwa Hai Kya Teri Barq-e-Nigah Ka?' +- 'id': '001_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزار موت ميں اسے آرام جاں ہے کيا؟ | شعلے ميں تيرے زندگي جاوداں ہے کيا؟' + - 'lang': 'en' + 'text': 'Do the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?' + - 'lang': 'ro' + 'text': 'Azaar-e-Mout Mein Isse Aram-e-Jaan Hai Kya? | Shaole Mein Tere Zindagi-e-Javidan Hai Kya?' +- 'id': '001_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم خانہ جہاں ميں جو تيري ضيا نہ ہو | اس تفتہ دل کا نخل تمنا ہرا نہ ہو' + - 'lang': 'en' + 'text': 'If you do not brighten this sorrowful world | This burning heart''s tree of Longing may not green up' + - 'lang': 'ro' + 'text': 'Ghumkhana-e-Jahan Mein Jo Teri Zia Na Ho | Iss Tafta Dil Ka Nakhle-e-Tamana Hara Na Ho' +- 'id': '001_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرنا ترے حضور ميں اس کي نماز ہے | ننھے سے دل ميں لذت سوز و گداز ہے' + - 'lang': 'en' + 'text': 'Falling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart' + - 'lang': 'ro' + 'text': 'Girna Tere Huzoor Mein Iss Ki Namaz Hai | Nanhe Se Dil Mein Lazzat-e-Souz-o-Gudaz Hai' +- 'id': '001_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ اس ميں جوش عاشق حسن قديم ہے | چھوٹا سا طور تو يہ ذرا سا کليم ہے' + - 'lang': 'en' + 'text': 'It has some zeal of the Primeval Beauty''s Lover | You are a small tur it is a small Kalam' + 'notes': + - 'phrase': 'tur' + 'meaning': 'This is a beautiful metaphor fo rthe story of S. Musa A.S and the Mount of tur . See Poem 13 , Note 3 .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kuch Iss Mein Josh-e-Ashiq-e-Husn-e-Qadeem Hai | Chota Sa Toor Tu, Ye Zara Sa Kaleem Hai' +- 'id': '001_014_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانہ ، اور ذوق تماشائے روشني | !کيڑا ذرا سا ، اور تمنائے روشني' + - 'lang': 'en' + 'text': 'The moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!' + - 'lang': 'ro' + 'text': 'Parwana, Aur Zauq-e-Tamashaye Roshni | Keera Zara Sa, Aur Tamanaye Roshni!' diff --git a/data/github_iqbal_demystified/poems/001/001_015.yaml b/data/github_iqbal_demystified/poems/001/001_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..388f5fcc777e9c71820c978e6a65d37e819be08b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_015.yaml @@ -0,0 +1,139 @@ +--- +'id': '001_015' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/015-%20Aql%20o%20Dill.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عقل و دل' +- 'lang': 'en' + 'text': 'THE INTELLECT AND THE HEART' +'description': [] +'sher': +- 'id': '001_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل نے ايک دن يہ دل سے کہا | بھولے بھٹکے کي رہنما ہوں ميں' + - 'lang': 'en' + 'text': 'One day Intellect said to the heart | "A guide to the misguided ones I am' + - 'lang': 'ro' + 'text': 'Aqal Ne Aik Din Ye Dil Se Kaha | Bhoole Bhatke Ki Rahnuma Hun Main' +- 'id': '001_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوں زميں پر ، گزر فلک پہ مرا | ديکھ تو کس قدر رسا ہوں ميں' + - 'lang': 'en' + 'text': 'Being on the earth I reach up to the sky | Look, how deep in comprehension I am' + - 'lang': 'ro' + 'text': 'Hun Zameen Par, Guzr Falak Pe Mera | Dekh To Kis Qadar Rasa Hun Main' +- 'id': '001_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کام دنيا ميں رہبري ہے مرا | مثل خضر خجستہ پا ہوں ميں' + - 'lang': 'en' + 'text': 'Guidance on earth is my sole occupation | Like the auspicious Khizr in character I am' + 'notes': + - 'phrase': 'Khizr' + 'meaning': 'This alludes to The Holy Qur’an 18:65.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kaam Dunya Mein Rahbari Hai Mera | Misl-e-Khizr-e-Khajasta Pa Hun Main' +- 'id': '001_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوں مفسر کتاب ہستي کي | مظہر شان کبريا ہوں ميں' + - 'lang': 'en' + 'text': 'Interpreter of the book of life I am | The Manifestation of God''s Glory I am' + - 'lang': 'ro' + 'text': 'Hun Mufassir-e-Kitab-e-Hasti Ki | Mazhar-e-Shan-e-Kibriya Hun Main' +- 'id': '001_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوند اک خون کي ہے تو ليکن | غيرت لعل بے بہا ہوں ميں' + - 'lang': 'en' + 'text': 'You are only a drop of blood, but | The invaluable ruby''s envy I am"' + - 'lang': 'ro' + 'text': 'Boond Ek Khoon Ki Hai Tu Lekin | Ghairat-e-Laal-e-Be Baha Hun Main' +- 'id': '001_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل نے سن کر کہا يہ سب سچ ہے | پر مجھے بھي تو ديکھ ، کيا ہوں ميں' + - 'lang': 'en' + 'text': 'Hearing this the heart said, "All this is true | But look at me as well, what I am' + - 'lang': 'ro' + 'text': 'Dil Ne Sun Kar Kaha Ye Sub Sach Hai | Par Mujhe Bhi To Dekh, Kya Hun Main' +- 'id': '001_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز ہستي کو تو سمجھتي ہے | اور آنکھوں سے ديکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'You understand the secrets of life | But seeing them with my own eyes I am' + - 'lang': 'ro' + 'text': 'Raaz-e-Hasti Ko Ti Samajhti Hai | Aur Ankhon Se Dekhta Hun Main!' +- 'id': '001_015_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تجھے واسطہ مظاہر سے | اور باطن سے آشنا ہوں ميں' + - 'lang': 'en' + 'text': 'Concerned with the manifest order you are | And acquainted with the inward I am' + - 'lang': 'ro' + 'text': 'Hai Tujhe Wasta Mazahir Se | Aur Batin Se Ashna Hun Main' +- 'id': '001_015_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم تجھ سے تو معرفت مجھ سے | تو خدا جو ، خدا نما ہوں ميں' + - 'lang': 'en' + 'text': 'Learning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am' + - 'lang': 'ro' + 'text': 'Ilm Tujh Se To Maarifat Mujh Se | Tu Khuda Joo, Khuda Numa Hun Main' +- 'id': '001_015_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کي انتہا ہے بے تابي | اس مرض کي مگر دوا ہوں ميں' + - 'lang': 'en' + 'text': 'Restlessness is the end of Knowledge | But the remedy for that malady I am' + 'notes': + - 'phrase': 'Knowledge' + 'meaning': 'Knowledge does not lead to the comprehension of the Essence of God. It only confuses the seeker between the different explanations offered by different scholars. On the other hand the heart guides one to the final goal.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ilm Ki Intiha Hai Betaabi | Iss Marz Ki Magar Dawa Hun Main' +- 'id': '001_015_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع تو محفل صداقت کي | حسن کي بزم کا ديا ہوں ميں' + - 'lang': 'en' + 'text': 'You are the candle of the assembly of Truth | The lamp of the Divine Beauty''s assemblage I am' + - 'lang': 'ro' + 'text': 'Shama Tu Mehfil-e-Sadaqat Ki | Husn Ki Bazm Ka Diya Hun Main' +- 'id': '001_015_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو زمان و مکاں سے رشتہ بپا | طائر سدرہ آشنا ہوں ميں' + - 'lang': 'en' + 'text': 'You are related to time and space | The bird recognizing the Sidrah I am' + 'notes': + - 'phrase': 'Sidrah' + 'meaning': 'Bu ‘Ala in Lailah''s camel''s dust-cloud is lost' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Zaman-o-Makan Se Rishta Bapa | Taeer-e-Sidra Se Ashna Hun Main' +- 'id': '001_015_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس بلندي پہ ہے مقام مرا | !عرش رب جليل کا ہوں ميں' + - 'lang': 'en' + 'text': 'Look at the grandeur of my station | The throne of the God of Majesty I am' + - 'lang': 'ro' + 'text': 'Kis Bulandi Pe Hai Maqam Mera | Arsh Rab-e-Jaleel Ka Hun Main!' diff --git a/data/github_iqbal_demystified/poems/001/001_016.yaml b/data/github_iqbal_demystified/poems/001/001_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ce2220f2e36a2fc3bfe202958ca25cbeceb44ec6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_016.yaml @@ -0,0 +1,97 @@ +--- +'id': '001_016' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/016-%20Saday-e-Dard.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صدائے درد' +- 'lang': 'en' + 'text': 'THE PAINFUL WAIL' +'description': +- 'lang': 'en' + 'text': 'This is the first poem in Bang-i-Dara representing ‘Allamah Iqbal''s nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of ‘Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the "separatist ideology of the Muslim League" into what the Indian Hindus call "communalism". This opinion betrays complete ignorance of the works and thought of ‘Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India''s independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.' +'sher': +- 'id': '001_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جل رہا ہوں کل نہيں پڑتي کسي پہلو مجھے | ہاں ڈبو دے اے محيط آب گنگا تو مجھے' + - 'lang': 'en' + 'text': 'Consumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me' + - 'lang': 'ro' + 'text': 'Jal Raha Hun Kal Nahin Parti Kisi Pehlu Mujhe | Haan Dabo De Ae Muheet-e-Aab-e-Ganga Tu Mujhe' +- 'id': '001_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرزميں اپني قيامت کي نفاق انگيز ہے | وصل کيسا ، ياں تو اک قرب فراق انگيز ہے' + - 'lang': 'en' + 'text': 'Our land foments excessive mutual enmity | What unity ! Our closeness harbors separation' + - 'lang': 'ro' + 'text': 'Sarzameen Apni Qayamat Ki Nafaq-Angaiz Hai | Wasl Kaisa, Yaan To Ek Qurb-e-Firaq Angaiz Hai' +- 'id': '001_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدلے يک رنگي کے يہ نا آشنائي ہے غضب | ايک ہي خرمن کے دانوں ميں جدائي ہے غضب' + - 'lang': 'en' + 'text': 'Enmity instead of sincerity is outrageous | Enmity among the same barn’s grains is outrageous' + - 'lang': 'ro' + 'text': 'Badle Yak Rangi Ke Ye Nashnayi Hai Ghazab | Aik Hi Khirman Ke Danon Mein Judai Hai Ghazab' +- 'id': '001_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کے پھولوں ميں اخوت کي ہوا آئي نہيں | اس چمن ميں کوئي لطف نغمہ پيرائي نہيں' + - 'lang': 'en' + 'text': 'If the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden' + - 'lang': 'ro' + 'text': 'Jis Ke Phoolon Mein Akhuwat Ki Hawa Ayi Nahin | Uss Cchaman Mein Koi Lutf-e-Naghma Pairayi Nahin' +- 'id': '001_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت قرب حقيقي پر مٹا جاتا ہوں ميں | اختلاط موجہ و ساحل سے گھبراتا ہوں ميں' + - 'lang': 'en' + 'text': 'Though I exceedingly love the real closeness | I am upset by the mixing of waves and the shore' + 'notes': + - 'phrase': 'shore' + 'meaning': 'The metaphor of "shore" and "waves" are used here for an enclosed area like a country and an expanding ideology , like Islam , respectively. In this verse Iqbal exhibits his perturbation for Islam being restricted with in the space of a country .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Lazzat-e-Qurb-e-Haqiqi Par Mita Jata Hun Main | Ikhtilat-e-Mouja-o-Sahil Se Ghabrata Hun Main' +- 'id': '001_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ خرمن نما ہے شاعر معجز بياں | ہو نہ خرمن ہي تو اس دانے کي ہستي پھر کہاں' + - 'lang': 'en' + 'text': 'The miraculous poet is like the grain from the barn | The grain has no existence if there is no barn' + - 'lang': 'ro' + 'text': 'Dana-e-Khirman Numa Hai Shayar-e-Maujiz Byan | Ho Na Khirman Hi To Iss Dane Ki Hasti Phir Kahan' +- 'id': '001_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ہو کيا خود نما جب کوئي مائل ہي نہ ہو | شمع کو جلنے سے کيا مطلب جو محفل ہي نہ ہو' + - 'lang': 'en' + 'text': 'How can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly' + - 'lang': 'ro' + 'text': 'Husn Ho Kya Khudnuma Jab Koi Maeel Hi Na Ho | Shama Ko Jalne Se Kya Matlab Jo Mehfil Hi Na Ho' +- 'id': '001_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق گويائي خموشي سے بدلتا کيوں نہيں | ميرے آئينے سے يہ جوہر نکلتا کيوں نہيں' + - 'lang': 'en' + 'text': 'Why does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror' + - 'lang': 'ro' + 'text': 'Zauq-e-Goyai Khamoshi Se Badalta Kyun Nahin | Mere Aaeene Se Ye Johar Nikalta Kyun Nahin' +- 'id': '001_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کب زباں کھولي ہماري لذت گفتار نے | پھونک ڈالا جب چمن کو آتش پيکار نے' + - 'lang': 'en' + 'text': 'Alas! My tongue poured its speech down | When war’s fire had burnt the garden down' + - 'lang': 'ro' + 'text': 'Kaab Zuban Kholi Humari Lazzat-e-Guftar Ne! | Phoonk Dala Jab Chaman Ko Aatish-e-Paikar Ne' diff --git a/data/github_iqbal_demystified/poems/001/001_017.yaml b/data/github_iqbal_demystified/poems/001/001_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..386c1a818c94f2cb485ce449408f3774c7ffff9d --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_017.yaml @@ -0,0 +1,110 @@ +--- +'id': '001_017' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/017-%20Aftaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آفتاب' +- 'lang': 'en' + 'text': 'THE SUN' +'description': +- 'lang': 'en' + 'text': 'This is a short poem in praise of the sun and describes the benefits we derive from it.' +'sher': +- 'id': '001_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے آفتاب! روح و روان جہاں ہے تو | شيرازہ بند دفتر کون و مکاں ہے تو' + - 'lang': 'en' + 'text': 'O Sun! The world''s essence and motivator you are | The organizer of the book of the world you are' + - 'lang': 'ro' + 'text': 'Ae Aftab! Rooh-o-Rawan-e-Jahan Hai Tu | Shiraza Band-e-Daftar-e-Kaun-o-Makan Hai Tu' +- 'id': '001_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باعث ہے تو وجود و عدم کي نمود کا | ہے سبز تيرے دم سے چمن ہست و بود کا' + - 'lang': 'en' + 'text': 'The splendor of existence has been created by you | The verdure of the garden of existence depends on you' + - 'lang': 'ro' + 'text': 'Baees Hai Tu Wujood-o-Adam Ki Namood Ka | Hai Sabz Tere Dam Se Chaman Hast-o-Bood Ka' +- 'id': '001_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قائم يہ عنصروں کا تماشا تجھي سے ہے | ہر شے ميں زندگي کا تقاضا تجھي سے ہے ہر' + - 'lang': 'en' + 'text': 'The spectacle of elements is maintained by you | The exigency of life in all is maintained by you' + - 'lang': 'ro' + 'text': 'Qaeem Ye Unsaron Ka Tamasha Tujhi Se Hai | Har Shay Mein Zindagi Ka Taqaza Tujhi Se Hai' +- 'id': '001_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شے کو تيري جلوہ گري سے ثبات ہے | تيرا يہ سوز و ساز سراپا حيات ہے' + - 'lang': 'en' + 'text': 'Your appearance confers stability on everything | Your illumination and concord is completion of life' + - 'lang': 'ro' + 'text': 'Har Shay Ko Teri Jalwagari Se Sabat Hai | Tera Ye Souz-o-Saaz Sarapa Hayat Hai' +- 'id': '001_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ آفتاب جس سے زمانے ميں نور ہے | دل ہے ، خرد ہے ، روح رواں ہے ، شعور ہے' + - 'lang': 'en' + 'text': 'You are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom' + - 'lang': 'ro' + 'text': 'Woh Aftab Jis Se Zamane Mein Noor Hai | Dil Hai, Khird Hai, Rooh-e-Rawan Hai, Shaur Hai' +- 'id': '001_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے آفتاب ، ہم کو ضيائے شعور دے | چشم خرد کو اپني تجلي سے نور دے' + - 'lang': 'en' + 'text': 'O Sun! Bestow on us the light of wisdom | Bestow your luster''s light on the intellect''s eye' + - 'lang': 'ro' + 'text': 'Ae Aftab! Hum Ko Zia-e-Shaur De | Chashm-e-Khird Ko Apni Tajalli Se Noor De' +- 'id': '001_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے محفل وجود کا ساماں طراز تو | يزدان ساکنان نشيب و فراز تو' + - 'lang': 'en' + 'text': 'You are the decorator of necessaries of existence'' assemblage | You are the Yazdan of the denizens of the high and the low' + 'notes': + - 'phrase': 'Yazdan' + 'meaning': 'Yazdan- In the pre-Islamic Zoroastrian philosophy of Persia he is the god of good and virtue as opposed to Ahraman, who is the god of evil and sin.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Mehfil-e-Wujood Ka Saman Taraz Tu | Yazdan-e-Sakinan-e-Nashaib-o-Faraz Tu' +- 'id': '001_017_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرا کمال ہستي ہر جاندار ميں | تيري نمود سلسلہ کوہسار ميں' + - 'lang': 'en' + 'text': 'Your excellence is reflected from every living thing | The mountain range also shows your elegance' + - 'lang': 'ro' + 'text': 'Tera Kamal Hasti-e-Har Jandar Mein | Teri Namood Silsila-e-Kohsar Mein' +- 'id': '001_017_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چيز کي حيات کا پروردگار تو | زائيدگان نور کا ہے تاجدار تو' + - 'lang': 'en' + 'text': 'You are the sustainer of the life of all | You are the king of the light''s children' + - 'lang': 'ro' + 'text': 'Har Cheez Ki Hayat Ka Parwardigar Tu | Zaeedgan-e-Noor Ka Hai Tajdar Tu' +- 'id': '001_017_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے ابتدا کوئي نہ کوئي انتہا تري | آزاد قيد اول و آخر ضيا تري' + - 'lang': 'en' + 'text': 'There is no beginning and no end of yours | Free of limits of time is the light of yours' + 'notes': + - 'phrase': 'light' + 'meaning': 'This does not mean that the sun is eternal in the theological sense, but that it will last in the present form till the existence of the material universe in its present form.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ne Ibtida Koi Na Koi Intiha Teri | Azad-e-Qaid-e-Awwal-o-Akhir Zia Teri' diff --git a/data/github_iqbal_demystified/poems/001/001_018.yaml b/data/github_iqbal_demystified/poems/001/001_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..56c421a1139fa71fc80bf8b2deeaeebf195d990b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_018.yaml @@ -0,0 +1,340 @@ +--- +'id': '001_018' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/018-%20Shama.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شمع' +- 'lang': 'en' + 'text': 'THE CANDLE' +'description': +- 'lang': 'en' + 'text': 'The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem ‘Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with "feeling", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur''an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur''an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of "feeling" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.' +'sher': +- 'id': '001_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم جہاں ميں ميں بھي ہوں اے شمع! دردمند | فرياد در گرہ صفت دانہ سپند' + - 'lang': 'en' + 'text': 'O Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue' + 'notes': + - 'phrase': 'Candle!' + 'meaning': 'Khuda.' + 'occurrence': !!int '1' + - 'phrase': 'rue' + 'meaning': 'Rue: A perennial evergreen shrub (Ruta graveolens, family Rutaceae) whose seed explodes when put in the fire. This property is shown in Persian and Urdu poetry as an expression of distress and lament and the restlessness it produces.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bazm-e-Jahan Mein Main Bhi Hun Ae Shama! Dardmand | Faryad Dar Gira Sift-e-Dana-e-Sapand' +- 'id': '001_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دي عشق نے حرارت سوز دروں تجھے | اور گل فروش اشک شفق گوں کيا مجھے' + - 'lang': 'en' + 'text': 'Love gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears' + 'notes': + - 'phrase': 'tears' + 'meaning': '"Blood-mixed tears" is the exact translation of the Urdu phrase in the original. The expression is used to show extreme distress. Its seller shows his own extreme distress.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Di Ishq Ne Hararat-e-Souz-e-Duron Tujhe | Aur Gul Farosh-e-Ashak-e-Shafaq-Goon Kiya Mujhe' +- 'id': '001_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو شمع بزم عيش کہ شمع مزار تو | ہر حال اشک غم سے رہي ہمکنار تو' + - 'lang': 'en' + 'text': 'Whether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain' + - 'lang': 'ro' + 'text': 'Ho Shama-e-Bazm-e-Aysh Ke Shama-e-Mazar Tu | Har Haal Ashak-e-Gham Se Rahi Humkinar Tu' +- 'id': '001_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يک بيں تري نظر صفت عاشقان راز | ميري نگاہ مايہ آشوب امتياز' + - 'lang': 'en' + 'text': 'Your eye views all with equity like the Secret''s Lovers | My eye is the pride of the tumult of discrimination' + 'notes': + - 'phrase': 'Secret''s' + 'meaning': 'The Secret : God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Yak Been Teri Nazar Sift-e-Ashiqan-e-Raaz | Meri Nigah Maya-e-Ashob-e-Imtiaz' +- 'id': '001_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کعبے ميں ، بت کدے ميں ہے يکساں تري ضيا | ميں امتياز دير و حرم ميں پھنسا ہوا' + - 'lang': 'en' + 'text': 'Your illumination is alike in the Ka‘bah and the temple | I am entangled in the temple and the Haram''s discrimination' + - 'lang': 'ro' + 'text': 'Kaabe Mein, Bukade Mein Hai Yaksaan Teri Zia | Main Imtiaz-e-Dair-o-Haram Mein Phansa Huwa' +- 'id': '001_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے شان آہ کي ترے دود سياہ ميں | پوشيدہ کوئي دل ہے تري جلوہ گاہ ميں؟' + - 'lang': 'en' + 'text': 'Your black smoke contains the sigh''s elegance | Is some heart hidden in the place of your manifestation?' + - 'lang': 'ro' + 'text': 'Hai Shan Aah Ki Tere Dood-e-Siyah Mein | Poshida Koi Dil Hai Teri Jalwagah Mein?' +- 'id': '001_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلتي ہے تو کہ برق تجلي سے دور ہے | بے درد تيرے سوز کو سمجھے کہ نور ہے' + - 'lang': 'en' + 'text': 'You burn with pathos due to distance from Tajalli’s Light | Your pathos the callous ones consider your light' + 'notes': + - 'phrase': 'Tajalli’s' + 'meaning': 'Tajalla - Manifestation of God or His Powers or Attributes.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jalti Hai Tu Ke Barq-e-Tajalli Se Door Hai | Be-Dard Tere Souz Ko Samjhe Ke Noor Hai' +- 'id': '001_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو جل رہي ہے اور تجھے کچھ خبر نہيں | بينا ہے اور سوز دروں پر نظر نہيں' + - 'lang': 'en' + 'text': 'Though you are burning you are unaware of it all | You see but do not encompass the internal pathos' + - 'lang': 'ro' + 'text': 'Tu Jal Rahi Hai Aur Tujhe Kuch Khabar Nahin | Beena Hai Aur Souz-e-Darun Par Nazar Nahin' +- 'id': '001_018_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں جوش اضطراب سے سيماب وار بھي | آگاہ اضطراب دل بے قرار بھي' + - 'lang': 'en' + 'text': 'I quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart' + - 'lang': 'ro' + 'text': 'Main Josh-e-Iztirab Se Seemabdar Bhi | Agah-e-Iztirab-e-Dil-e-Beqarar Bhi' +- 'id': '001_018_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا يہ بھي کوئي ناز کسي بے نياز کا | احساس دے ديا مجھے اپنے گداز کا' + - 'lang': 'en' + 'text': 'This was also the elegance of some Beloved | Which gave me perception of my own pathos' + - 'lang': 'ro' + 'text': 'Tha Ye Bhi Koi Naaz Kisi Be Niaz Ka | Ehsas De Diya Mujhe Apne Gudaz Ka' +- 'id': '001_018_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ آگہي مري مجھے رکھتي ہے بے قرار | خوابيدہ اس شرر ميں ہيں آتش کدے ہزار' + - 'lang': 'en' + 'text': 'This cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark' + 'notes': + - 'phrase': 'restless' + 'meaning': 'This verse and the two following it mean that Man''s Khuda is the source of the proper perception of the phenomena mentioned in these verses, which constitute the working of the universe. Unless Man recognizes his high position in the creation of God as his vicegerent, he cannot appreciate the beauty and harmony of the universe.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Aghi Meri Mujhe Rakhti Hai Be-Qarar | Khawabida Iss Sharar Mein Hain Atish Kade Hazar' +- 'id': '001_018_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ امتياز رفعت و پستي اسي سے ہے | گل ميں مہک ، شراب ميں مستي اسي سے ہے' + - 'lang': 'en' + 'text': 'Discrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!' + - 'lang': 'ro' + 'text': 'Ye Imtiaz-e-Riffat-o-Pasti Issi Se Hai | Gul Mein Mehak, Sharab Mein Masti Issi Se Hai' +- 'id': '001_018_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستان و بلبل و گل و بو ہے يہ آگہي | اصل کشاکش من و تو ہے يہ آگہي' + - 'lang': 'en' + 'text': 'Garden, nightingale, flower, fragrance this Cognition is | Root of the struggle of ''I and you'' this Cognition is' + - 'lang': 'ro' + 'text': 'Bustan-o-Bulbul-o-Gul-o-Bu Hai Ye Aghi | Asal-e-Kashakash-e-Man-o-Tu Hai Ye Aghi' +- 'id': '001_018_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح ازل جو حسن ہوا دلستان عشق | آواز ''کن'' ہوئي تپش آموز جان عشق' + - 'lang': 'en' + 'text': 'At creation''s dawn as Beauty became the abode of Love | The sound of "Kun" taught warmth to the spirit of Love' + 'notes': + - 'phrase': 'Love' + 'meaning': 'This alludes to the several verses of the Holy Qur’an in which God says that He created the whole universe by just one command of Kun (Be), e.g. 3:59.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Subah-e-Azal Jo Husn Huwa Dilstan-e-Ishq | Awaz-e-‘KUN’ Huwi Tapish Amoz-e-Jaan-e-Ishq' +- 'id': '001_018_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ حکم تھا کہ گلشن ''کن'' کي بہار ديکھ | ايک آنکھ لے کے خواب پريشاں ہزار ديکھ' + - 'lang': 'en' + 'text': 'The command came Beauty of Kun''s garden to witness | With one eye a thousand dreadful dreams to witness' + 'notes': + - 'phrase': 'witness' + 'meaning': 'This alludes to the time of creation of Man. At this time Man was endowed with Khuda which elevated his status as well as burdened him with myriad of responsibilities.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Hukm Tha Ke Gulshan-e-‘KUN’ Ki Bahar Dekh | Aik Ankh Le Ke Khawab-e-Pareshan Hazar Dekh' +- 'id': '001_018_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ سے خبر نہ پوچھ حجاب وجود کي | شام فراق صبح تھي ميري نمود کي' + - 'lang': 'en' + 'text': 'Do not ask me of the nature of the veil of being | The eve of separation was the dawn of my being' + 'notes': + - 'phrase': 'being' + 'meaning': 'Allusion to the apparent happiness of Man on earth, which is not only his temporary abode but where he is under a thousand constraints' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mujh Se Khabar Na Puch Hijab-e-Wujood Ki | Sham-e-Firaq Subah Thi Meri Namood Ki' +- 'id': '001_018_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ دن گئے کہ قيد سے ميں آشنا نہ تھا | زيب درخت طور مرا آشيانہ تھا' + - 'lang': 'en' + 'text': 'Gone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was' + - 'lang': 'ro' + 'text': 'Woh Din Gye Ke Qaid Se Main Ashna Na Tha | Ziab-e-Darakht-e-Toor Mera Ashiyana Tha' +- 'id': '001_018_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيدي ہوں اور قفس کو چمن جانتا ہوں ميں | غربت کے غم کدے کو وطن جانتا ہوں ميں' + - 'lang': 'en' + 'text': 'I am a prisoner but consider the cage to be a garden | This exile’s hovel of sorrow I consider the homeland' + 'notes': + - 'phrase': 'homeland' + 'meaning': 'This alludes to the several verses of the Holy Qur''an which describe the Command of God to the denizens of the transcendental universe to prostrate before S. Adam A.S., e.g. 2:30-34. ‘Allamah Iqbal derives his philosophy of the superiority of Man or Khuda from these verses. In this verse he refers to the fall of Man by forsaking his Khuda.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qaidi Hun Aur Qafas Ko Chaman Janta Hun Main | Ghurbat Ke Ghamkade Ko Watan Janta Hun Main' +- 'id': '001_018_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياد دطن فسردگي بے سبب بني | شوق نظر کبھي ، کبھي ذوق طلب بني' + - 'lang': 'en' + 'text': 'Memories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became' + - 'lang': 'ro' + 'text': 'Yaad-e-Watan Fasurdagi-e-Be-Sabab Bani | Shauq-e-Nazar Kabhi, Kabhi Zauq-e-Talab Bani' +- 'id': '001_018_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے شمع! انتہائے فريب خيال ديکھ | مسجود ساکنان فلک کا مآل ديکھ' + - 'lang': 'en' + 'text': 'O Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens' + 'notes': + - 'phrase': 'denizens' + 'meaning': 'See Note 7. Creation of the visible universe was for the fulfillment of the Will of God, to exhibit his Creative Power, culminating in the creation of Man, whose climax was the specimen of what ‘Allamah Iqbal calls Insan-i-Kamil (the Perfect Man) in the person of the Holy Prophet S.A.W. Man has lost his high status by losing Khuda.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Shama! Intihaye Faraib-e-Khiyal Dekh | Masjood-e-Sakinan-e-Falak Ka Maal Dekh' +- 'id': '001_018_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضموں فراق کا ہوں ، ثريا نشاں ہوں ميں | آہنگ طبع ناظم کون و مکاں ہوں ميں' + - 'lang': 'en' + 'text': 'Theme of separation I am, the exalted one I am | Design of the Will of the Universe’s Lord I am' + 'notes': + - 'phrase': 'am' + 'meaning': 'Allusion to the high status of Man.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mazmoon Firaaq Ka Hun, Sureya Nishan Hun Main | Ahang-e-Taba-e-Nazim-e-Kaun-o-Makan Hun Main' +- 'id': '001_018_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باندھا مجھے جو اس نے تو چاہي مري نمود | تحرير کر ديا سر ديوان ہست و بود' + - 'lang': 'en' + 'text': 'He desired my display as He designed me | When at the head of Existence’ Diwan He wrote me' + 'notes': + - 'phrase': 'Diwan' + 'meaning': 'Diwan- It is a book containing the complete ghazals of a poet. Placing Man at the head of the Diwan of God''s creation shows Man''s utmost importance in the universe.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bandha Mujhe Jo Uss Ne To Chahi Meri Namood | Tehreeh Kar Diya Sir-e-Diwan-e-Hast-o-Bood' +- 'id': '001_018_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوہر کو مشت خاک ميں رہنا پسند ہے | بندش اگرچہ سست ہے ، مضموں بلند ہے' + - 'lang': 'en' + 'text': 'The pearl likes living in a handful of dust | Style may be dull the subject is excellent' + - 'lang': 'ro' + 'text': 'Gohar Ko Musht-e-Khak Mein Rehna Pasand Hai | Bandish Agarche Sust Hai, Mazmoon Buland Hai' +- 'id': '001_018_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم غلط نگر کا يہ سارا قصور ہے | عالم ظہور جلوہ ذوق شعور ہے' + - 'lang': 'en' + 'text': 'Not seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance' + 'notes': + - 'phrase': 'Cognizance' + 'meaning': 'This means that Man has lost his way to Divine knowledge by being enslaved by the acceptance of only what he sees, and his non-acceptance of the "Alam al-Ghayb" or the transcendental universe. If Man looks at the universe as required by the Holy Qur’an he will realize that the whole purpose of creation of the universe was to create Man. (See Note 11).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chashm-e-Ghalat Nigar Ka Ye Sara Qasoor Hai | Alam-e-Zahoor-e-Jalwa-e-Zauq-e-Shaur Hai' +- 'id': '001_018_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سلسلہ زمان و مکاں کا ، کمند ہے | طوق گلوئے حسن تماشا پسند ہے' + - 'lang': 'en' + 'text': 'This network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty' + - 'lang': 'ro' + 'text': 'Ye Silsila Zaman-o-Makan Ka, Kumand Hai | Tauq-e-Gulooye Husn-e-Tamasha Pasand Hai' +- 'id': '001_018_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل کا اشتياق ہے ، گم کردہ راہ ہوں | اے شمع ! ميں اسير فريب نگاہ ہوں' + - 'lang': 'en' + 'text': 'I have lost the way, Longing for the goal I am | O Candle ! Captive of perception’s illusion I am' + 'notes': + - 'phrase': 'am' + 'meaning': 'This means that Man has lost his way to Divine knowledge by accepting only what he can see.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Manzil Ka Ishtiaq Hai, Gum Karda Rah Hun | Ae Shama! Main Aseer-e-Faraib-e-Nigah Hun' +- 'id': '001_018_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صياد آپ ، حلقہ دام ستم بھي آپ | !بام حرم بھي ، طائر بام حرم بھي آپ' + - 'lang': 'en' + 'text': 'I am the hunter as well as the circle of tyranny’s net ! | I am the Haram’s roof as well as the bird on Haram’s roof' + 'notes': + - 'phrase': 'roof' + 'meaning': 'Allusion to Man being the center and, in fact, the very purpose of creation of the universe.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sayyad App, Halqa-e-Daam-e-Sitam Bhi App | Baam-e-Haram Bhi, Taeer-e-Baam-e-Haram Bhi App!' +- 'id': '001_018_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں حسن ہوں کہ عشق سراپا گداز ہوں | کھلتا نہيں کہ ناز ہوں ميں يا نياز ہوں' + - 'lang': 'en' + 'text': 'Am I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?' + - 'lang': 'ro' + 'text': 'Main Husn Ke Ishq-e-Sarapa Gudaz Hun | Khulta Nahin Ke Naaz Hun Main Ya Niaz Hun' +- 'id': '001_018_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں ، آشنائے لب ہو نہ راز کہن کہيں | پھر چھڑ نہ جائے قصہ دار و رسن کہيں' + - 'lang': 'en' + 'text': 'I am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again' + 'notes': + - 'phrase': 'again' + 'meaning': 'This alludes to the crucifixion (albeit apparent) of S. ‘Isa A.S., where he offered himself willingly to crucifixion for the Love of God in preference to changing his message. Notwithstanding the Grace of God which saved him from being crucified and raised him to the celestial world his sacrifice was complete. It also refers to the willingness of S. Ibraham A.S. in obedience to the Command of God (The Holy Qur''an 37:101-07). The allusion can be extended to innumerable other persons who have sacrificed their lives in the cause of God in various ways just for His Love.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haan, Ashnaye Lab Ho Na Raaz-e-Kuhan Kahin | Phir Chir Na Jaye Qissa-e-Daar-o-Rasan Kahin' diff --git a/data/github_iqbal_demystified/poems/001/001_019.yaml b/data/github_iqbal_demystified/poems/001/001_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c689d830c791f37d80cf47c3d977d2bf14628189 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_019.yaml @@ -0,0 +1,200 @@ +--- +'id': '001_019' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/019-%20Aek%20Arzoo.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک آرزو' +- 'lang': 'en' + 'text': 'A LONGING' +'description': +- 'lang': 'en' + 'text': 'This poem does not portray ‘Allamah Iqbal''s escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man''s existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart''s freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.' +'sher': +- 'id': '001_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کي محفلوں سے اکتا گيا ہوں يا رب | کيا لطف انجمن کا جب دل ہي بجھ گيا ہو' + - 'lang': 'en' + 'text': 'O Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be' + - 'lang': 'ro' + 'text': 'Dunya Ki Mehfilon Se Ukta Gya Hun Ya Rab! | Kya Lutf Anjuman Ka Jab Dil Hi Bujh Gya Ho' +- 'id': '001_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شورش سے بھاگتا ہوں ، دل ڈھونڈتا ہے ميرا | ايسا سکوت جس پر تقرير بھي فدا ہو' + - 'lang': 'en' + 'text': 'I seek escape from tumult, my heart desires | The silence which speech may ardently love!' + - 'lang': 'ro' + 'text': 'Sourish Se Bhagta Hun, Dil Dhoondta Hai Mera | Aesa Sukoot Jis Par Taqreer Bhi Fida Ho' +- 'id': '001_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرتا ہوں خامشي پر ، يہ آرزو ہے ميري | دامن ميں کوہ کے اک چھوٹا سا جھونپڑا ہو' + - 'lang': 'en' + 'text': 'I vehemently desire silence, I strongly long that | A small hut in the mountain''s side may there be' + - 'lang': 'ro' + 'text': 'Merta Hon Khamashi Par, Ye Arzoo Hai Meri | Daman Mein Koh K Ek Chota Sa Jhonpara Ho' +- 'id': '001_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد فکر سے ہوں ، عزلت ميں دن گزاروں | دنيا کے غم کا دل سے کانٹا نکل گيا ہو' + - 'lang': 'en' + 'text': 'Freed from worry I may live in retirement | Freed from the cares of the world I may be' + - 'lang': 'ro' + 'text': 'Azad Fikr Se Hon, Uzlat Mein Din Guzaron | Dunya Ke Gham Ka Dil Se Kanta Nikl Gya Ho' +- 'id': '001_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت سرود کي ہو چڑيوں کے چہچہوں ميں | چشمے کي شورشوں ميں باجا سا بج رہا ہو' + - 'lang': 'en' + 'text': 'Birds'' chirping may give the pleasure of the lyre | In the spring''s noise may the orchestra''s melody be' + - 'lang': 'ro' + 'text': 'Lazzat Surood Ki Ho Chiryon Ke Chehchon Mein | Chashme Ki Shourishon Mein Baja Sa Baj Raha Ho' +- 'id': '001_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل کي کلي چٹک کر پيغام دے کسي کا | ساغر ذرا سا گويا مجھ کو جہاں نما ہو' + - 'lang': 'en' + 'text': 'The flower bud bursting may give God''s message to me | Showing the whole world to me this small wine-cup may be' + 'notes': + - 'phrase': 'world' + 'meaning': 'This metaphor refers to the wine-cup of Jamshad, a Persian king, who could see the whole world in it. This is one of the innumerable messages in `Allamah Iqbal''s works through which he requires his readers to comprehend and enjoy the creative artistry of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gul Ki Kali Chatak Kar Paigham De Kisi Ka | Saghir Zara Sa Goya Mujh Ko Jahan Numa Ho' +- 'id': '001_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو ہاتھ کا سرھانا سبزے کا ہو بچھونا | شرمائے جس سے جلوت ، خلوت ميں وہ ادا ہو' + - 'lang': 'en' + 'text': 'My arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude''s quality be' + - 'lang': 'ro' + 'text': 'Ho Hath Ka Sarhana, Sabze Ka Ho Bichona | Sharmaye Jis Se Jalwat, Khalwat Mein Woh Ada Hi' +- 'id': '001_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانوس اس قدر ہو صورت سے ميري بلبل | ننھے سے دل ميں اس کے کھٹکا نہ کچھ مرا ہو' + - 'lang': 'en' + 'text': 'The nightingale be so familiar with my face that | Her little heart harboring no fear from me may be' + - 'lang': 'ro' + 'text': 'Manoos Iss Qadar Soorat Se Meri Bulbul | Nanhe Se Dil Mein Uss Ke Khatka Na Kuch Mera Ho' +- 'id': '001_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صف باندھے دونوں جانب بوٹے ہرے ہرے ہوں | ندي کا صاف پاني تصوير لے رہا ہو' + - 'lang': 'en' + 'text': 'Avenues of green trees standing on both sides be | The spring''s clear water providing a beautiful picture be' + - 'lang': 'ro' + 'text': 'Sift Bandhe Dono Janib Boote Hare Hare Hon | Nadi Ka Saaf Pani Tasveer Le Raha Ho' +- 'id': '001_019_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو دل فريب ايسا کہسار کا نظارہ | پاني بھي موج بن کر اٹھ اٹھ کے ديکھتا ہو' + - 'lang': 'en' + 'text': 'The view of the mountain range may be so beautiful | To see it the waves of water again and again rising be' + - 'lang': 'ro' + 'text': 'Ho Dil Faraib Aesa Kuhsar Ka Nazara | Pani Bhi Mouj Ban Kar, Uth Uth Ke Dekhta Ho' +- 'id': '001_019_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آغوش ميں زميں کي سويا ہوا ہو سبزہ | پھر پھر کے جھاڑيوں ميں پاني چمک رہا ہو' + - 'lang': 'en' + 'text': 'The verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be' + - 'lang': 'ro' + 'text': 'Aghosh Mein Zameen Ki Soya Huwa Ho Sabza | Phir Phir Ke Jhariyon Mein Pani Chamak Raha Ho' +- 'id': '001_019_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاني کو چھو رہي ہو جھک جھک کے گل کي ٹہني | جيسے حسين کوئي آئينہ ديکھتا ہو' + - 'lang': 'en' + 'text': 'Again and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be' + - 'lang': 'ro' + 'text': 'Pani Ko Chu Rahi Rahi Ho Jhuk Jhuk Ke Gul Ki Tehni | Jaise Haseen Koi Aaeena Dekhta Ho' +- 'id': '001_019_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہندي لگائے سورج جب شام کي دلھن کو | سرخي ليے سنہري ہر پھول کي قبا ہو' + - 'lang': 'en' + 'text': 'When the sun apply myrtle to the evening''s bride | The tunic of every flower may pinkish golden be' + - 'lang': 'ro' + 'text': 'Mehndi Lage Suraj Jab Sham Ki Dulhan Ko | Surkhi Liye Sunehri Har Phool Ki Qaba Ho' +- 'id': '001_019_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راتوں کو چلنے والے رہ جائيں تھک کے جس دم | اميد ان کي ميرا ٹوٹا ہوا ديا ہو' + - 'lang': 'en' + 'text': 'When night''s travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be' + - 'lang': 'ro' + 'text': 'Raton Ko Chalne Wale Reh Jaen Thak Ke Jis Dam | Umeed Un Ki Mera Toota Huwa Diya Ho' +- 'id': '001_019_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجلي چمک کے ان کو کٹيا مري دکھا دے | جب آسماں پہ ہر سو بادل گھرا ہوا ہو' + - 'lang': 'en' + 'text': 'May the lightning lead them to my hut | When clouds hovering over the whole sky be .' + - 'lang': 'ro' + 'text': 'Bijli Chamak Ke Un Ko Kutiya Meri Dikha De | Jab Asman Pe Har Soo Badal Ghira Huwa Ho' +- 'id': '001_019_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پچھلے پہر کي کوئل ، وہ صبح کي مؤذن | ميں اس کا ہم نوا ہوں ، وہ ميري ہم نوا ہو' + - 'lang': 'en' + 'text': 'The early dawn''s cuckoo, that morning''s mu’adhdhin | May my confidante he be, and may his confidante I be' + 'notes': + - 'phrase': 'mu’adhdhin' + 'meaning': 'Mu’adhdhin : The person calling Muslims to congregational prayers. This is a beautiful metaphor calling the cuckoo as the herald of the morning prayer time.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Pichle Pehr Ki Koeel, Woh Subah Ki Mouzan | Main Uss Ka Hamnawa Hun, Woh Meri Humnawa Ho' +- 'id': '001_019_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کانوں پہ ہو نہ ميرے دير وحرم کا احساں | روزن ہي جھونپڑي کا مجھ کو سحر نما ہو' + - 'lang': 'en' + 'text': 'May I not be obligated to the temple or to the mosque | May the hut’s hole alone herald of morning’s arrival be' + - 'lang': 'ro' + 'text': 'Kanon Pe Ho Na Mere Dair-o-Haram Ka Ehsan | Rozan Hi Jhonpari Ka Mujh Ko Sehr Numa Ho' +- 'id': '001_019_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھولوں کو آئے جس دم شبنم وضو کرانے | رونا مرا وضو ہو ، نالہ مري دعا ہو' + - 'lang': 'en' + 'text': 'When the dew may come to perform the flowers’ ablution | May wailing my supplication, weeping my ablution be' + - 'lang': 'ro' + 'text': 'Phoolon Ko Aye Jis Dam Shabnam Wazoo Karne | Rona Mera Wazoo Ho, Nala Meri Dua Ho' +- 'id': '001_019_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس خامشي ميں جائيں اتنے بلند نالے | تاروں کے قافلے کو ميري صدا درا ہو' + - 'lang': 'en' + 'text': 'In this silence may my heart’s wailing rise so high | That for stars’ caravan the clarion’s call my wailing be' + - 'lang': 'ro' + 'text': 'Iss Khamashi Mein Jaen Itne Buland Naale | Taron Ke Qafle Ko Meri Sada Dra Ho' +- 'id': '001_019_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دردمند دل کو رونا مرا رلا دے | بے ہوش جو پڑے ہيں ، شايد انھيں جگا دے' + - 'lang': 'en' + 'text': 'May every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be' + - 'lang': 'ro' + 'text': 'Har Dardmand Dil Ko Rona Mera Rula De | Behosh Jo Pare Hain, Shaid Inhain Jaga De' diff --git a/data/github_iqbal_demystified/poems/001/001_020.yaml b/data/github_iqbal_demystified/poems/001/001_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..32bb0072173e21501f8bfe014d433a64d5ab3781 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_020.yaml @@ -0,0 +1,205 @@ +--- +'id': '001_020' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/020-%20Aftab-e-Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آفتاب صبح' +- 'lang': 'en' + 'text': 'THE MORNING SUN' +'description': +- 'lang': 'en' + 'text': 'This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is "the Great Luminary" in the human view is not equal to even a speck of dust at Man’s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.' +'sher': +- 'id': '001_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شورش ميخانہ انساں سے بالاتر ہے تو | زينت بزم فلک ہو جس سے وہ ساغر ہے تو' + - 'lang': 'en' + 'text': 'Far from the ignoble strife of Man''s tavern you are | The wine-cup adorning the sky''s assemblage you are' + - 'lang': 'ro' + 'text': 'Shourish-e-Maikhana-e-Insan Se Baalatar Hai Tu | Zeenat-e-Bazm-e-Falak Ho Jis Se Woh Saghir Hai Tu' +- 'id': '001_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو در گوش عروس صبح وہ گوہر ہے تو | جس پہ سيمائے افق نازاں ہو وہ زيور ہے تو' + - 'lang': 'en' + 'text': 'The jewel which should be the pearl of the morning''s bride''s ear you are | The ornament which would be the pride of horizon''s forehead you are' + - 'lang': 'ro' + 'text': 'Ho Dar-e-Gosh-e-Uroos-e-Subah Woh Gohar Hai Tu | Jis Pe Seemaye Ufaq Nazaan Ho Woh Zaiwar Hai Tu' +- 'id': '001_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفحہ ايام سے داغ مداد شب مٹا | آسماں سے نقش باطل کي طرح کوکب مٹا' + - 'lang': 'en' + 'text': 'The blot of night''s ink from time''s page has been removed! | The star from sky like a spurious picture has been removed!' + - 'lang': 'ro' + 'text': 'Safha-e-Ayyam Se Dagh-e-Madaad-e-Shab Mita | Asman Se Naqsh-e-Batil Ki Tarah Koukab Mita' +- 'id': '001_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن تيرا جب ہوا بام فلک سے جلوہ گر | آنکھ سے اڑتا ہے يک دم خواب کي مے کا اثر' + - 'lang': 'en' + 'text': 'When from the roof of the sky your beauty appears | Effect of sleep''s wine suddenly from eyes disappears' + - 'lang': 'ro' + 'text': 'Husn Tera Jab Huwa Baam-e-Falak Se Jalwa-Gar | Ankh Se Urta Hai Yak Dam Khawab Ki Mai Ka Asar' +- 'id': '001_020_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور سے معمور ہو جاتا ہے دامان نظر | کھولتي ہے چشم ظاہر کو ضيا تيري مگر' + - 'lang': 'en' + 'text': 'Perception''s expanse gets filled with light | Though opens only the material eye your light' + - 'lang': 'ro' + 'text': 'Noor Se Maamoor Ho Jata Hai Damaan-e-Nazar | Kholti Hai Chashm-e-Zahir Ko Zia Teri Magar' +- 'id': '001_020_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈھونڈتي ہيں جس کو آنکھيں وہ تماشا چاہيے | چشم باطن جس سے کھل جائے وہ جلوا چاہيے' + - 'lang': 'en' + 'text': 'The spectacle which the eyes seek is desired | The effulgence which would open the insight is desired' + - 'lang': 'ro' + 'text': 'Dhoondti Hain Jis Ko Ankhain Woh Tamasha Chahiye | Chashme-e-Batin Jis Se Khul Jaye Woh Jalwa Chahiye' +- 'id': '001_020_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق آزادي کے دنيا ميں نہ نکلے حوصلے | زندگي بھر قيد زنجير تعلق ميں رہے' + - 'lang': 'en' + 'text': 'The desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life' + - 'lang': 'ro' + 'text': 'Shauq-e-Azadi Ke Dunya Mein Na Nikle Hosle | Zindagi Bhar Qaid Zanjeer-e-Taaluq Mein Rahe' +- 'id': '001_020_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زير و بالا ايک ہيں تيري نگاہوں کے ليے | آرزو ہے کچھ اسي چشم تماشا کي مجھے' + - 'lang': 'en' + 'text': 'The high and the low are alike for your eye | I too have longing for such a discerning eye' + - 'lang': 'ro' + 'text': 'Zair-o-Bala Aik Hain Teri Nigahon Ke Liye | Arzoo Hai Kuch Issi Chashm-e-Tamasha Ki Mujhe' +- 'id': '001_020_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ ميري اور کے غم ميں سرشک آباد ہو | امتياز ملت و آئيں سے دل آزاد ہو' + - 'lang': 'en' + 'text': 'May my eye shedding tears in sympathy for others'' woes be! | May my heart free from the prejudice of nation and customs be!' + - 'lang': 'ro' + 'text': 'Ankh Meri Aur Ke Gham Mein Sar Shak Abad Ho | Imtiaz-e-Millat-o-Aaeen Se Dil Azad Ho' +- 'id': '001_020_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستہ رنگ خصوصيت نہ ہو ميري زباں | نوع انساں قوم ہو ميري ، وطن ميرا جہاں' + - 'lang': 'en' + 'text': 'May my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be' + - 'lang': 'ro' + 'text': 'Basta-e-Rang-e-Khasusiat Na Ho Meri Zuban | Noo-e-Insan Qoum Ho Meri, Watan Mera Jahan' +- 'id': '001_020_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديدہ باطن پہ راز نظم قدرت ہو عياں | ہو شناسائے فلک شمع تخيل کا دھواں' + - 'lang': 'en' + 'text': 'May secret of Nature''s organization clear to my insight be | May smoke of my imagination''s candle rising to the sky be' + - 'lang': 'ro' + 'text': 'Didah-e-Batin Pe Raaz-e-Nazm-e-Qudrat Ho Ayan | Ho Shanasaye Falak Shama-e-Takhiyul Ka Duhwan' +- 'id': '001_020_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدہ اضداد کي کاوش نہ تڑپائے مجھے | حسن عشق انگيز ہر شے ميں نظر آئے مجھے' + - 'lang': 'en' + 'text': 'May search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!' + - 'lang': 'ro' + 'text': 'Uqda-e-Azdad Ki Kawish Na Tarpaye Mujhe | Husn-e-Ishq Angaiz Har Shay Mein Nazar Aye Mujhe' +- 'id': '001_020_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدمہ آ جائے ہوا سے گل کي پتي کو اگر | اشک بن کر ميري آنکھوں سے ٹپک جائے اثر' + - 'lang': 'en' + 'text': 'If the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be' + - 'lang': 'ro' + 'text': 'Sadma Aa Jaye Hawa Se Gul Ki Patti Ko Agar | Ashak Ban Kar Meri Ankhon Se Tapak Jaye Asar' +- 'id': '001_020_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ميں ہو سوز محبت کا وہ چھوٹا سا شرر | نور سے جس کے ملے راز حقيقت کي خبر' + - 'lang': 'en' + 'text': 'May the heart contain that little spark of Love''s fire | The light of which may contain the secret of the Truth' + - 'lang': 'ro' + 'text': 'Dil Mein Ho Souz-e-Mohabbat Ka Woh Chota Sa Sharar | Noor Se Jis Ke Mile Raaz-e-Haqiqat Ki Khabar' +- 'id': '001_020_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد قدرت کا آئينہ ہو ، دل ميرا نہ ہو | سر ميں جز ہمدردي انساں کوئي سودا نہ ہو' + - 'lang': 'en' + 'text': 'May my heart not mine but the Beloved''s mirror be! | May no thought in my mind except human sympathy be!' + - 'lang': 'ro' + 'text': 'Shahid-e-Qudrat Ka Aaeena Ho, Dil Mera Na Ho | Sar Mein Juz Hamdardi-e-Insan Koi Souda Na Ho' +- 'id': '001_020_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر زحمت کش ہنگامہ عالم نہيں | يہ فضيلت کا نشاں اے نير اعظم نہيں' + - 'lang': 'en' + 'text': 'If you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!' + - 'lang': 'ro' + 'text': 'Tu Agar Zehmat-Kash-e-Hangama-e-Alam Nahin | Ye Fazilat Ka Nishan Ae Naiyyar-e-Azam Nahin' +- 'id': '001_020_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے حسن عالم آرا سے جو تو محرم نہيں | ہمسر يک ذرہ خاک در آدم نہيں' + - 'lang': 'en' + 'text': 'As you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man''s door!' + - 'lang': 'ro' + 'text': 'Apne Husn-e-Alam Aara Se Jot U Mehram Nahin | Humsar-e-Yak Zarra-e-Khak-e-Dar-e-Adam Nahin' +- 'id': '001_020_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور مسجود ملک گرم تماشا ہي رہا | اور تو منت پذير صبح فردا ہي رہا' + - 'lang': 'en' + 'text': 'The light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow''s morning ever remained' + 'notes': + - 'phrase': 'remained' + 'meaning': 'Man always had the elevated status of searching for the secrets of the Existence and the Essence of God, but you have remained in need of waiting for the morning every day to be able to rise and gain eminence. This shows the superiority of Man over the sun.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Noor-e-Masjood-e-Malak Garam Tamasha Hi Raha | Aur Tu Minnat Pazeer-e-Subah-e-Farda Hi Raha' +- 'id': '001_020_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو نور حقيقت کي ہمارے دل ميں ہے | ليلي ذوق طلب کا گھر اسي محمل ميں ہے' + - 'lang': 'en' + 'text': 'Longing for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter' + - 'lang': 'ro' + 'text': 'Arzoo Noor-e-Haqiqat Ki Humare Dil Mein Hai | Laila-e-Zauq-e-Talab Ka Ghar Issi Mehmil Mein Hai' +- 'id': '001_020_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس قدر لذت کشود عقدہ مشکل ميں ہے | لطف صد حاصل ہماري سعي بے حاصل ميں ہے' + - 'lang': 'en' + 'text': 'Opening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!' + - 'lang': 'ro' + 'text': 'Kis Qadar Lazzat Kushood-e-Aqdah-e-Mushkil Mein Hai | Lutf-e-Sad Hasil Humari Saee-e-Behasil Mein Hai' +- 'id': '001_020_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد استفہام سے واقف ترا پہلو نہيں | جستجوئے راز قدرت کا شناسا تو نہيں' + - 'lang': 'en' + 'text': 'Your bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature' + - 'lang': 'ro' + 'text': 'Dard-e-Istafhaam Se Waqif Tera Pehlu Nahin | Justujoo-e-Raaz-e-Qudrat Ka Shanasa To Nahin' diff --git a/data/github_iqbal_demystified/poems/001/001_021.yaml b/data/github_iqbal_demystified/poems/001/001_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5cfc9dffc84965ee0ef76cc41156ff6496246a27 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_021.yaml @@ -0,0 +1,137 @@ +--- +'id': '001_021' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/021-%20Dard-e-Ishq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'درد عشق' +- 'lang': 'en' + 'text': 'PATHOS OF LOVE' +'description': +- 'lang': 'en' + 'text': 'The introduction to the Poem 14. Sham‘a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic "love" in literary works, especially poetry from amorous love to the God’s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of ‘Allamah Iqbal''s poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover''s heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State''s ideology and the Audience with God in the spiritual world after death. According to the Holy Qur’an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu’min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of "Wahdat-al-Wujud" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib' +'sher': +- 'id': '001_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے درد عشق! ہے گہر آب دار تو | نامحرموں ميں ديکھ نہ ہو آشکار تو' + - 'lang': 'en' + 'text': 'O Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers' + - 'lang': 'ro' + 'text': 'Ae Dard-e-Ishq! Hai Guhr-e-Abdar Tu | Na-Mehramon Mein Dekh Na Ho Ashkara Tu!' +- 'id': '001_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنہاں تہ نقاب تري جلوہ گاہ ہے | ظاہر پرست محفل نو کي نگاہ ہے' + - 'lang': 'en' + 'text': 'The theatre of your display is concealed under the veil | The modern audience'' eye accepts only the visible display' + - 'lang': 'ro' + 'text': 'Pinhan Teh-e-Niqab Teri Jalwagah Hai | Zahir Parast Mehfil-e-Nau Ki Nigah Hai' +- 'id': '001_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئي نئي ہوا چمن ہست و بود ميں | اے درد عشق! اب نہيں لذت نمود ميں' + - 'lang': 'en' + 'text': 'New breeze has arrived in the Existence'' garden | O Pathos of Love! Now there is no pleasure in display' + - 'lang': 'ro' + 'text': 'Ayi Nayi Hawa Chaman-e-Hast-o-Bood Mein | Ae Dard-e-Ishq! Ab Nahin Lazzat Namood Mein' +- 'id': '001_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں خود نمائيوں کي تجھے جستجو نہ ہو | !منت پذير نالہء بلبل کا تو نہ ہو' + - 'lang': 'en' + 'text': 'Beware! You should not be striving for ostentation! | You should not be obligated to the nightingale''s lament!' + - 'lang': 'ro' + 'text': 'Haan, Khud Numaeeyon Ki Tujhe Justujoo Na Ho | Minnat Pazeer Nala-e-Bulbul Ka Tu Na Ho!' +- 'id': '001_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالي شراب عشق سے لالے کا جام ہو | پاني کي بوند گريہء شبنم کا نام ہو' + - 'lang': 'en' + 'text': 'The tulip''s wine-cup should be devoid of wine | The dew''s tear should be a mere drop of water' + - 'lang': 'ro' + 'text': 'Khali Sharab-e-Ishq Se Lale Ka Jam Ho | Pani Ki Boond Girya-e-Shabnam Ka Naam Ho' +- 'id': '001_021_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنہاں درون سينہ کہيں راز ہو ترا | اشک جگر گداز نہ غماز ہو ترا' + - 'lang': 'en' + 'text': 'Your secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer' + - 'lang': 'ro' + 'text': 'Pinhan Duroon-e-Sina Kahin Raaz Ho Tera | Ashak-e-Jigar Gudaz Na Ghammaz Ho Tera' +- 'id': '001_021_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گويا زبان شاعر رنگيں بياں نہ ہو | آواز نے ميں شکوہ فرقت نہاں نہ ہو' + - 'lang': 'en' + 'text': 'The flowery-styled poet''s tongue should not be talking | Separation''s complaint should not be concealed in flute''s music' + - 'lang': 'ro' + 'text': 'Goya Zuban-e-Shayar-e-Rangeen Byan Na Ho | Awaz-e-Ne Mein Shikwa-e-Fursat Nihan Na Ho' +- 'id': '001_021_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ دور نکتہ چيں ہے ، کہيں چھپ کے بيٹھ رہ | جس دل ميں تو مکيں ہے، وہيں چھپ کے بيٹھ رہ' + - 'lang': 'en' + 'text': 'This age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself' + - 'lang': 'ro' + 'text': 'Ye Dour Nukta Cheen Hai, Kahin Chup Ke Baith Reh | Jis Dil Mein Tu Makeen Hai, Wahin Chup Ke Bath Reh' +- 'id': '001_021_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!غافل ہے تجھ سے حيرت علم آفريدہ ديکھ | جويا نہيں تري نگہ نارسيدہ ديکھ' + - 'lang': 'en' + 'text': 'The learning''s surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware' + 'notes': + - 'phrase': 'neglecting' + 'meaning': 'The present day scientific knowledge has revealed many things which astonish mankind. In these circumstances love, specially Divine Love is a nebulous concept to most people and does not seem to produce any tangible results, on account of which it is neglected by them.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghafil Hai Tujh Se Hairat-e-Ilm Afrida Dekh! | Joya Nahin Teri Nigah-e-Na Raseeda Dekh' +- 'id': '001_021_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہنے دے جستجو ميں خيال بلند کو | حيرت ميں چھوڑ ديدہء حکمت پسند کو' + - 'lang': 'en' + 'text': 'Let the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment' + - 'lang': 'ro' + 'text': 'Rehne De Justujoo Mein Khiyal-e-Buland Ko | Hairat Mein Chor Deedah-e-Hikmat Pasand Ko' +- 'id': '001_021_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي بہار تو ہو يہ ايسا چمن نہيں | قابل تري نمود کے يہ انجمن نہيں' + - 'lang': 'en' + 'text': 'This is not the garden whose spring you may be | This is not the audience worthy of your appearance' + - 'lang': 'ro' + 'text': 'Jis Ki Bahar Tu Ho Ye Aesa Chaman Nahin | Qabil Teri Namood Ke Ye Anjuman Nahin' +- 'id': '001_021_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ انجمن ہے کشتہء نظارہء مجاز | مقصد تري نگاہ کا خلوت سرائے راز' + - 'lang': 'en' + 'text': 'This audience is the lover of the material sights | The purpose of your sight is the closet of secrecy' + - 'lang': 'ro' + 'text': 'Ye Anjuman Hai Kushta-e-Nazara-e-Majaz | Maqsad Teri Nigah Ka Khalwat Saraye Raaz' +- 'id': '001_021_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دل مے خيال کي مستي سے چور ہے | کچھ اور آجکل کے کليموں کا طور ہے' + - 'lang': 'en' + 'text': 'Every heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age' + 'notes': + - 'phrase': 'Kalams' + 'meaning': 'tur of Kalam- Alludes to S. Musa A.S. and his conversation with God on the Mount. S .Musa A.S. was attracted to Mount tur by his sub-conscious Longing to see God. That Longing is lacking in the present day so called seekers of the Truth. cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Har Dil Mai-e-Khiyal Ki Masti Se Choor Hai | Kuch Aur Aaj Kal Ke Kaleemon Ka Toor Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_022.yaml b/data/github_iqbal_demystified/poems/001/001_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78768564b9f3118410f490a55c73edaa3d303e84 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_022.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_022' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/022-%20Gul-e-Paszmurda.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گل پژمردہ' +- 'lang': 'en' + 'text': 'THE WITHERED ROSE' +'description': +- 'lang': 'en' + 'text': 'This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate ‘Allamah Iqbal''s frustration which can be appreciated only by those similarly afflicted.' +'sher': +- 'id': '001_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس زباں سے اے گل پژمردہ تجھ کو گل کہوں | کس طرح تجھ کو تمنائے دل بلبل کہوں' + - 'lang': 'en' + 'text': 'O withered rose! How can I still call you a rose? | How can I call you the longing of nightingale''s heart?' + - 'lang': 'ro' + 'text': 'Kis Zuban Se Ae Gul-e-Pazmurda Tujh Ko Gul Kahun | Kis Tarah Yujh Ko Tamanye Dil-e-Bulbul Kahun' +- 'id': '001_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي کبھي موج صبا گہوارہء جنباں ترا | نام تھا صحن گلستاں ميں گل خنداں ترا' + - 'lang': 'en' + 'text': 'Once the zephyr''s movement was your rocking cradle | In the garden''s expanse joyous rose was your name' + - 'lang': 'ro' + 'text': 'Thi Kabhi Mouj-e-Saba Gehwara-e-Junbaan Tera | Naam Tha Sehan-e-Gulistan Mein Gul-e-Khandan Tera' +- 'id': '001_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے احساں کا نسيم صبح کو اقرار تھا | باغ تيرے دم سے گويا طبلہء عطار تھا' + - 'lang': 'en' + 'text': 'The morning breeze acknowledged your benevolence | The garden was like perfumer''s tray by your presence' + - 'lang': 'ro' + 'text': 'Tere Ehsan Ka Naseem-e-Sbahko Iqrar Tha | Bagh Tere Dam Se Goya Table-e-Attar Tha' +- 'id': '001_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ پہ برساتا ہے شبنم ديدہء گرياں مرا | ہے نہاں تيري اداسي ميں دل ويراں مرا' + - 'lang': 'en' + 'text': 'My weeping eye sheds dew on you | My desolate heart is concealed in your sorrow' + - 'lang': 'ro' + 'text': 'Tujh Pe Barsata Hai Shabnam Didah-e-Giryan Mera | Hai Nihan Teri Udasi Mein Dil-e-Weeran Mera' +- 'id': '001_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري بربادي کي ہے چھوٹي سي اک تصوير تو | خوا ب ميري زندگي تھي جس کي ہے تعبير تو' + - 'lang': 'en' + 'text': 'You are a tiny picture of my destruction | You are the interpretation of my life''s dream' + - 'lang': 'ro' + 'text': 'Meri Barbadi Ki Hai Choti Si Ek Tasveer Tu | Khawab Meri Zindagi Thi Jis Ki Hai Tabeer Tu' +- 'id': '001_022_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو نے از نيستان خود حکايت مي کنم | بشنو اے گل! از جدائي ہا شکايت مي کنم' + - 'lang': 'en' + 'text': 'Like a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!' + 'notes': + - 'phrase': 'flute' + 'meaning': 'The melodious tune of the flute, which is made of reed, is full of feelings, representing the flute''s pathos on its separation from the reed-brake, where its origin and homeland is. This verse is a slightly modified version of the opening verse of "Daftar-i-Awwal" (The First Book) of Ruma''s Mathnava-i-Ma‘nava (The Spiritual Mathnavi), which is as follows' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Humcho Ne Az Neestan-e-Khud Hikayat Mee Kunam | Bashno Ae Gul! Az Judai Ha Shikayat Mee Kunam' diff --git a/data/github_iqbal_demystified/poems/001/001_023.yaml b/data/github_iqbal_demystified/poems/001/001_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db8d5ac392c9a43df8554afad6a9a60bba2c9e66 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_023.yaml @@ -0,0 +1,146 @@ +--- +'id': '001_023' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/023-%20Sayyed%20Ki%20Loh-e-Turbat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سيدکي لوح تربت' +- 'lang': 'en' + 'text': 'THE TOMB-STONE OF SAIYYID' +'description': +- 'lang': 'en' + 'text': '"Saiyyid" or "Sir Saiyyid" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of ‘Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of ‘Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.' +'sher': +- 'id': '001_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ تيرا مرغ جاں تار نفس ميں ہے اسير | اے کہ تيري روح کا طائر قفس ميں ہے اسير' + - 'lang': 'en' + 'text': 'O you whose life is confined in the material world | O you whose soul is imprisoned in the cage' + - 'lang': 'ro' + 'text': 'Ae Ke Tera Murgh-e-Jaan Taar-e-Nafas Mein Hai Aseer | Ae Ke Teri Rooh Rooh Ka Taeer Qafas Mein Hai Aseer' +- 'id': '001_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن کے نغمہ پيرائوں کي آزادي تو ديکھ | شہر جو اجڑا ہوا تھا اس کي آبادي تو ديکھ' + - 'lang': 'en' + 'text': 'Look at the freedom of this garden''s warblers | Look at the prosperity of those once desolate' + 'notes': + - 'phrase': 'desolate' + 'meaning': 'This and the following verse allude to the beginning of the renaissance of the Indian Muslims resulting from the efforts of Sir Saiyyid Ahmad Khan and his cooperators.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Chaman Ke Naghma Pairaon Ki Azadi To Dekh | Sheher Jo Ujra Huwa Tha, Uss Ki Abadi To Dekh' +- 'id': '001_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر رہتي تھي مجھے جس کي وہ محفل ہے يہي | صبر و استقلال کي کھيتي کا حاصل ہے يہي' + - 'lang': 'en' + 'text': 'This is the congregation with which I was concerned | This is the reward of patience and perseverance' + - 'lang': 'ro' + 'text': 'Fikr Rehti Thi Mujhe Jis Ki Woh Mehfil Hai Yehi | Sabr-o-Istaqlaal Ki Khaiti Ka Hasil Hai Yehi' +- 'id': '001_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ تربت ہے مرا گرويدہ تقرير ديکھ | چشم باطن سے ذرا اس لوح کي تحرير ديکھ' + - 'lang': 'en' + 'text': 'My tomb-stone is ardently desirous of speech, look ! | At this tomb-stone''s inscription with insight look !' + - 'lang': 'ro' + 'text': 'Sang-e-Turbat Hai Mera Gerwida-e-Taqreer Dekh | Chashm-e-Batin Se Zara Iss Loh Ki Tehreer Dekh' +- 'id': '001_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعا تيرا اگر دنيا ميں ہے تعليم ديں | ترک دنيا قوم کو اپني نہ سکھلانا کہيں' + - 'lang': 'en' + 'text': 'If your aim in the world is dan''s education | Never teach your nation world''s abdication' + - 'lang': 'ro' + 'text': 'Mudda Tera Agar Dunya Mein Hai Taleem-e-Den | Turk-e-Dunya Qoum Ko Apni Na Sikhlana Kahin' +- 'id': '001_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وا نہ کرنا فرقہ بندي کے ليے اپني زباں | چھپ کے ہے بيٹھا ہوا ہنگامہ محشر يہاں' + - 'lang': 'en' + 'text': 'Do not use your tongue for sectarianism | Resurrection Day''s tumult for booty is stalking' + - 'lang': 'ro' + 'text': 'Wa Na Karna Firqa Bandi Ke Liye Apni Zuban | Chup Ke Hai Baitha Huwa Hangama-e-Mehshar Yahan' +- 'id': '001_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وصل کے اسباب پيدا ہوں تري تحرير سے | ديکھ کوئي دل نہ دکھ جائے تري تقرير سے' + - 'lang': 'en' + 'text': 'Your writings should pave the way for unity | Beware! No heart should be hurt by your speech' + - 'lang': 'ro' + 'text': 'Wasl Ke Asbab Paida Hon Teri Tehreer Se | Dekh! Koi Dil Na Dukh Jaye Teri Taqreer Se' +- 'id': '001_023_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل نو ميں پراني داستانوں کو نہ چھيڑ | رنگ پر جو اب نہ آئيں ان فسانوں کو نہ چھيڑ' + - 'lang': 'en' + 'text': 'In the new congregation do not start old tales | Do not start again what are now unacceptable tales' + - 'lang': 'ro' + 'text': 'Mehfil-e-Nau Mein Purani Dastanon Ko Na Chhair | Rang Par Jawab Na Ayen Un Afsanon Ko Na Chhair' +- 'id': '001_023_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر کوئي مدبر ہے تو سن ميري صدا | ہے دليري دست ارباب سياست کا عصا' + - 'lang': 'en' + 'text': 'Listen to my advice if you are any statesman | Courage is your support if you are a leader of men' + - 'lang': 'ro' + 'text': 'Tu Agar Koi Mudabbar Hai To Sun Meri Sada | Hai Dalairi Dast-e-Arbab-e-Siasat Ka Asa' +- 'id': '001_023_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرض مطلب سے جھجک جانا نہيں زيبا تجھے | نيک ہے نيت اگر تيري تو کيا پروا تجھے' + - 'lang': 'en' + 'text': 'Hesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything' + - 'lang': 'ro' + 'text': 'Arz-e-Matlab Se Jhijhak Jana Nahin Zaiba Tujhe | Naik Hai Niyyat Agar Teri To Kya Parwa Tujhe' +- 'id': '001_023_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ مومن کا دل بيم و ريا سے پاک ہے | قوت فرماں روا کے سامنے بے باک ہے' + - 'lang': 'en' + 'text': 'The Mu’min''s heart is clear of fear and hypocrisy | The Mu’min''s heart is fearless against the ruler''s power' + - 'lang': 'ro' + 'text': 'Banda-e-Momin Ka Dil Beem-o-Riya Se Paak Hai | Quwwat-e-Farman-Rawa Ke Samne Bebaak Hai' +- 'id': '001_023_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو اگر ہاتھوں ميں تيرے خامہء معجز رقم | شيشہ دل ہو اگر تيرا مثال جام جم' + - 'lang': 'en' + 'text': 'If your hands do hold the miraculous pen | If your heart''s cup is clear like the cup of Jam' + 'notes': + - 'phrase': 'Jam' + 'meaning': 'This is the legendary wine-cup of a pre-Islamic Persian emperor, Jamshad, in which he could see the world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Agar Hathon Mein Tere Khana-e-Maujiz Raqam | Sheesha-e-Dil Ho Agar Tera Misal-e-Jaam-o-Jam' +- 'id': '001_023_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک رکھ اپني زباں ، تلميذ رحماني ہے تو | !ہو نہ جائے ديکھنا تيري صدا بے آبرو' + - 'lang': 'en' + 'text': 'You are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer''s call remains unanswered!' + - 'lang': 'ro' + 'text': 'Paak Rakh Apni Zuban, Talmeez-e-Rehmani Hai Tu | Ho Na Jaye Dekhna Teri Sada Be-Abru!' +- 'id': '001_023_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سونے والوں کو جگا دے شعر کے اعجاز سے | خرمن باطل جلا دے شعلہ آواز سے' + - 'lang': 'en' + 'text': 'With the miracle of your verse awaken those sleeping | Burn down falsehood''s produce with the flame of your call' + - 'lang': 'ro' + 'text': 'Sone Walon Ko Jaga De Shair Ke Ejaz Se | Khirman-e-Batil Jala De Shaola-e-Awaz Se' diff --git a/data/github_iqbal_demystified/poems/001/001_024.yaml b/data/github_iqbal_demystified/poems/001/001_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4681893ce36192e24adc09e1ae9454134f53d74a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_024.yaml @@ -0,0 +1,83 @@ +--- +'id': '001_024' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/024-%20Maah%20i%20Naw.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ماہ نو' +- 'lang': 'en' + 'text': 'THE CRESCENT' +'description': +- 'lang': 'en' + 'text': 'This poem is the expression of the spontaneous feelings of a lover of God''s creation at the sight of the crescent on the waters of the River Nile. It shows how an ''arif sees and enjoys the beauty of God''s creation and derives inspiration from it. The climax of these feelings is reached in the last verse.' +'sher': +- 'id': '001_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹوٹ کر خورشيد کي کشتي ہوئي غرقاب نيل | ايک ٹکڑا تيرتا پھرتا ہے روئے آب نيل' + - 'lang': 'en' + 'text': 'The sun''s boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile' + - 'lang': 'ro' + 'text': 'Toot Kar Khursheed Ki Kashti Huwi Gharqab-e-Neel | Aik Tukra Tairta Phirta Hai Rooye Aab-e-Neel' +- 'id': '001_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طشت گردوں ميں ٹپکتا ہے شفق کا خون ناب | نشتر قدرت نے کيا کھولي ہے فصد آفتاب' + - 'lang': 'en' + 'text': 'The twilight''s pure blood drips into the sky''s basin | Has the lancet of Nature drawn the sun''s blood ?' + 'notes': + - 'phrase': 'blood' + 'meaning': 'This is a beautiful metaphor for the red colors of the dusk.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tasht-e-Gardoon Mein Tapakta Hai Shafaq Ka Khoon-e-Naab | Nashtar-e-Qudrat Ne Kya Kholi Hai Fasd-e-Aftab' +- 'id': '001_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چرخ نے بالي چرا لي ہے عروس شام کي | نيل کے پاني ميں يا مچھلي ہے سيم خام کي' + - 'lang': 'en' + 'text': 'Has the sky stolen the ear ring of the evening''s bride? | Or has the fragile cord in the Nile''s waters strolling?' + - 'lang': 'ro' + 'text': 'Charakh Ne Bali Chura Li Hai Uroos-e-Shaam Ki | Neel Ke Pani Mein Ya Machli Hai Seem-e-Khaam Ki' +- 'id': '001_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلہ تيرا رواں بے منت بانگ درا | گوش انساں سن نہيں سکتا تري آواز پا' + - 'lang': 'en' + 'text': 'Your caravan is afoot without help of bell''s call | The human ear cannot hear your foot-steps'' sound' + - 'lang': 'ro' + 'text': 'Qafla Tera Rawan Be-Minnat-e-Bang-e-Dra | Gosh-e-Insaan Sun Nahin Sakta Teri Awaz-e-Pa' +- 'id': '001_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گھٹنے بڑھنے کا سماں آنکھوں کو دکھلاتا ہے تو | ہے وطن تيرا کدھر ، کس ديس کو جاتا ہے تو' + - 'lang': 'en' + 'text': 'You show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?' + 'notes': + - 'phrase': 'going?' + 'meaning': 'This alludes to the fact that the creation of God is for the equitable use of the entire humanity and not for a particular country. This is what is included in the concept of the super-national Islamic State.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghatne Barhne Ka Saman Ankhon Ko Dikhlata Hai Tu | Hai Watan Tera Kidhar, Kis Dais Ko Jata Hai Tu' +- 'id': '001_024_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساتھ اے سيارہء ثابت نما لے چل مجھے | خار حسرت کي خلش رکھتي ہے اب بے کل مجھے' + - 'lang': 'en' + 'text': 'O star-like planet take me with yourself | The prick of Longing''s thorn keeps me restless' + - 'lang': 'ro' + 'text': 'Sath Ae Sayyara-e-Sabit Numa Le Chal Mujhe | Khar-e-Hasrat Ki Khalish Rakhti Hai Ab Be Kal Mujhe' +- 'id': '001_024_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور کا طالب ہوں ، گھبراتا ہوں اس بستي ميں ميں | طفلک سيماب پا ہوں مکتب ہستي ميں ميں' + - 'lang': 'en' + 'text': 'I am seeking light, I am weary in this habitation | I am the restless child in the existence''s school' + - 'lang': 'ro' + 'text': 'Noor Ka Talib Hun, Ghabrata Hun Iss Basti Mein Main | Tiflak-e-Seemab Pa Hun Maktab-e-Hasti Mein Main' diff --git a/data/github_iqbal_demystified/poems/001/001_025.yaml b/data/github_iqbal_demystified/poems/001/001_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..270cdaa95e015c92526ca8344f7789486ec34e48 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_025.yaml @@ -0,0 +1,200 @@ +--- +'id': '001_025' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/025-%20Insan%20aur%20Bazm-e-Qudrat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'انسان اور بزم قد رت' +- 'lang': 'en' + 'text': 'MAN AND NATURE''S ASSEMBLAGE' +'description': +- 'lang': 'en' + 'text': 'This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu''min only by the Divine Commands is bound' +'sher': +- 'id': '001_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح خورشيد درخشاں کو جو ديکھا ميں نے | بزم معمورہ ہستي سے يہ پوچھا ميں نے' + - 'lang': 'en' + 'text': 'As I looked at the bright sun in the morning | I asked the assemblage of Existence'' habitation' + - 'lang': 'ro' + 'text': 'Subah Khursheed-e-Durakhsan Ko Jo Dekha Main Ne | Bazm-e-Maamoora-e-Hasti Se Ye Pucha Main Ne' +- 'id': '001_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر تو مہر کے دم سے ہے اجالا تيرا | سيم سيال ہے پاني ترے دريائوں کا' + - 'lang': 'en' + 'text': '"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver' + - 'lang': 'ro' + 'text': 'Par Tu-e-Mehr Ke Dam Se Hai Ujala Tera | Seem-e-Sayyal Hai Pani Tere Daryaon Ka' +- 'id': '001_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر نے نور کا زيور تجھے پہنايا ہے | تيري محفل کو اسي شمع نے چمکايا ہے' + - 'lang': 'en' + 'text': 'The sun has adorned your face with light''s jewelry | This very candle has illuminated your assemblage' + - 'lang': 'ro' + 'text': 'Mehr Ne Noor Ka Ziawar Tujhe Pehnaya Hai | Teri Mehfil Ko Issi Shama Ne Chamkaya Hai' +- 'id': '001_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل و گلزار ترے خلد کي تصويريں ہيں | يہ سبھي سورہء ''والشمس'' کي تفسيريں ہيں' + - 'lang': 'en' + 'text': 'Your roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah "Wa al- Shams"' + 'notes': + - 'phrase': 'Shams"' + 'meaning': 'Surah "Wa al-Shams" : This is an early Makkan Surah. It shows the beauties of Nature and brings home to Man the need for realizing his spiritual responsibilities. It ends with a stern warning to those who do not heed the teachings of the Holy Qur’an about the Hereafter.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gul-o-Gulzar Tere Khuld Ki Tasveerain Hain | Ye Sabhi Surah-e-‘Wa Shamas’ Ki Tafseerain Hain' +- 'id': '001_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرخ پوشاک ہے پھولوں کي ، درختوں کي ہري | تيري محفل ميں کوئي سبز ، کوئي لال پري' + - 'lang': 'en' + 'text': 'The dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies' + - 'lang': 'ro' + 'text': 'Surkh Poshak Hai Phoolon Ki, Darakht Ki Hari | Teri Mehfil Mein Koi Sabz, Koi Laal Pari' +- 'id': '001_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترے خيمہء گردوں کي طلائي جھالر | بدلياں لال سي آتي ہيں افق پر جو نظر' + - 'lang': 'en' + 'text': 'The frill of your tent becomes golden | As the red clouds appear over the horizon' + - 'lang': 'ro' + 'text': 'Hai Tere Khaima-e-Gardoon Ki Talayi Jhalar | Badliyan Laal Si Ati Hain Ufaq Par Jo Nazar' +- 'id': '001_025_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا بھلي لگتي ہے آنکھوں کو شفق کي لالي | مے گلرنگ خم شام ميں تو نے ڈالي' + - 'lang': 'en' + 'text': 'How pleasing to the eye is the red color of the evening''s twilight | As if you have poured rose-colored wine in the evening''s jar' + - 'lang': 'ro' + 'text': 'Kya Bhali Lagti Hai Ankhon Ki Shafaq Ki Laali | Mai-e-Gulrang Khum-e-Shaam Mein Tu Ne Dali' +- 'id': '001_025_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رتبہ تيرا ہے بڑا ، شان بڑي ہے تيري | پردہ نور ميں مستور ہے ہر شے تيري' + - 'lang': 'en' + 'text': 'Your rank is elegant, your grandeur is high | Everything yours is concealed in the light''s veil' + - 'lang': 'ro' + 'text': 'Rutba Tera Hai Bara, Shan Bari Hai Teri | Parda-e-Noor Mein Mastoor Hai Har Shay Teri' +- 'id': '001_025_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح اک گيت سراپا ہے تري سطوت کا | زير خورشيد نشاں تک بھي نہيں ظلمت کا' + - 'lang': 'en' + 'text': 'The morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun' + - 'lang': 'ro' + 'text': 'Subah Ek Geet Sarapa Hai Teri Sitwat Ka | Zair-e-Khursheed Nishan Tak Bhi Nahin Zulmat Ka' +- 'id': '001_025_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں بھي آباد ہوں اس نور کي بستي ميں مگر | جل گيا پھر مري تقدير کا اختر کيونکر؟' + - 'lang': 'en' + 'text': 'In this habitation of light is my abode also | Why then is the star of my destiny burnt down?' + - 'lang': 'ro' + 'text': 'Main Bhi Abad Hun Iss Noor Ki Basti Mein Magar | Jal Gya Phir Meri Taqdeer Ka Akhtar Khunkar?' +- 'id': '001_025_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور سے دور ہوں ظلمت ميں گرفتار ہوں ميں | کيوں سيہ روز ، سيہ بخت ، سيہ کار ہوں ميں؟' + - 'lang': 'en' + 'text': 'I am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning"?' + - 'lang': 'ro' + 'text': 'Noor Se Door Hun Zulmat Mein Griftar Hun Main | Kyun Siyah-e-Roz, Sayah Bakht, Siyah Kar Hun Main?' +- 'id': '001_025_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں يہ کہتا تھا کہ آواز کہيں سے آئي | بام گردوں سے وہ يا صحن زميں سے آئي' + - 'lang': 'en' + 'text': 'As I was saying this a voice from somewhere came | From the sky''s roof or the earth''s expanse it came' + - 'lang': 'ro' + 'text': 'Main Ye Kehta Tha Ke Awaz Kahin Se Ayi | Baam-e-Gardoon Se Ya Sehan-e-Zameen Se Ayi' +- 'id': '001_025_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترے نور سے وابستہ مري بود و نبود | باغباں ہے تري ہستي پے گلزار وجود' + - 'lang': 'en' + 'text': '"My existence is dependent on your light | Your personality is the gardener of Universe'' garden' + - 'lang': 'ro' + 'text': 'Hai Tere Noor Se Wabasta Meri Bood-o-Nabood | Baghban Hai Teri Hasti Bay-e-Gulzar-e-Wujood' +- 'id': '001_025_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجمن حسن کي ہے تو ، تري تصوير ہوں ميں | عشق کا تو ہے صحيفہ ، تري تفسير ہوں ميں' + - 'lang': 'en' + 'text': 'You are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am' + - 'lang': 'ro' + 'text': 'Anjuman Husn Ki Hai Tu, Teri Tasveer Hun Main | Ishq Ka Tu Hai Sahifa, Teri Tafseer Hun Main' +- 'id': '001_025_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے بگڑے ہوئے کاموں کو بنايا تو نے | بار جو مجھ سے نہ اٹھا وہ اٹھايا تو نے' + - 'lang': 'en' + 'text': 'You have put my disordered affairs in order | You have shouldered the burden which I could not bear' + 'notes': + - 'phrase': 'bear' + 'meaning': 'This is an allusion to the Holy Qur''an 59:21, according to which, in his capacity of being the custodian of the Holy Qur''an, Man has exhibited higher strength and fortitude than the mountains which are proverbial for their height, strength and firmness.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mere Bighre Huwe Kamon Ko Banaya Tu Ne | Baar Jo Mujh Se Na Utha Woh Uthaya Tu Ne' +- 'id': '001_025_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور خورشيد کي محتاج ہے ہستي ميري | اور بے منت خورشيد چمک ہے تري' + - 'lang': 'en' + 'text': 'My existence depends upon the light of the sun | And your splendor is not indebted to the sun' + - 'lang': 'ro' + 'text': 'Noor-e-Khursheed Ki Mohtaj Hai Hasti Meri | Aur Be Minnat-e-Khursheed Chamak Hai Teri' +- 'id': '001_025_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو نہ خورشيد تو ويراں ہو گلستاں ميرا | منزل عيش کي جا نام ہو زنداں ميرا' + - 'lang': 'en' + 'text': 'Without the sun my rose garden would be desolate | Instead of happiness prison would be my name' + - 'lang': 'ro' + 'text': 'Ho Na Khursheed To Weeran Ho Gulistan Mera | Manzil-e-Aysh Ki Ja Naam Ho Zindan Mera' +- 'id': '001_025_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!آہ اے راز عياں کے نہ سمجھے والے | حلقہ ، دام تمنا ميں الجھنے والے' + - 'lang': 'en' + 'text': 'Ah! The one who does not understand the open secret! | The one prone to be entangled in the desires'' net' + - 'lang': 'ro' + 'text': 'Ah! Ae Raaz-e-Ayan Ke Na Samajh Wale! | Halqa-e-Daam-e-Tammana Mein Ulajh Wale' +- 'id': '001_025_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہائے غفلت کہ تري آنکھ ہے پابند مجاز | ناز زيبا تھا تجھے ، تو ہے مگر گرم نياز' + - 'lang': 'en' + 'text': 'Alas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye' + - 'lang': 'ro' + 'text': 'Haye Ghafla Ke Teri Ankh Hai Paband-e-Majaz | Naaz Zaiba Tha Tujhe, Tu Hai Magar Garm-e-Niaz' +- 'id': '001_025_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر اپني حقيقت سے خبردار رہے | نہ سيہ روز رہے پھر نہ سيہ کار رہے' + - 'lang': 'en' + 'text': 'If aware of your reality you would be | Neither unlucky nor sinning you would be' + - 'lang': 'ro' + 'text': 'Tu Agar Apni Haqiqat Se Khabardar Rahe | Na Siyah Roz Rahe Phir Na Siyahkaar Rahe' diff --git a/data/github_iqbal_demystified/poems/001/001_026.yaml b/data/github_iqbal_demystified/poems/001/001_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5f0a0210d9a9559e4e9d6e01e1469387ab828ad3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_026.yaml @@ -0,0 +1,109 @@ +--- +'id': '001_026' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/026-%20Payam-e-Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پيا م صبح' +- 'lang': 'en' + 'text': 'THE MESSAGE OF DAWN' +'description': +- 'lang': 'en' + 'text': 'While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, "Masjid-i-Qurèubah" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death' +'sher': +- 'id': '001_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اجالا جب ہوا رخصت جبين شب کي افشاں کا | نسيم زندگي پيغام لائي صبح خنداں کا' + - 'lang': 'en' + 'text': 'When the sparkling of the night''s forehead''s decoration disappeared | The zephyr of life with the news of the happy morning appeared' + 'notes': + - 'phrase': 'disappeared' + 'meaning': 'Allusion to the departing of the stars at the night''s end.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ujala Jab Huwa Rukhsat Jabeen-e-Shab Ki Afshan Ka | Naseem-e-Zindagi Pegham Layi Subah-e-Khandan Ka' +- 'id': '001_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جگايا بلبل رنگيں نوا کو آشيانے ميں | کنارے کھيت کے شانہ ہلايا اس نے دہقاں کا' + - 'lang': 'en' + 'text': 'It awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field''s edge' + - 'lang': 'ro' + 'text': 'Jagaya Bulbul-e-Rangeen Nawa Ko Ashiyane Mein | Kinare Khait Ke Shana Hilaya Uss Ne Dehqan Ka' +- 'id': '001_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلسم ظلمت شب سورہء والنور سے توڑا | اندھيرے ميں اڑايا تاج زر شمع شبستاں کا' + - 'lang': 'en' + 'text': 'It broke the spell of darkness of night’s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber''s candle in the dark' + 'notes': + - 'phrase': 'al-Nur' + 'meaning': 'Allusion to the Holy Qur''an 24:35. It means that the real darkness of the night, which is a metaphor for the lack of knowledge of the unseen spiritual universe, is broken only with the Divine Light referred to in the above verse of the Holy Qur''an. This brings to mind the following verses about the marvels of Mu''min''s power:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tilism-e-Zulmat-e-Shab Surah Wan-Noor Se Tora | Andhere Mein Uraya Taj-e-Zar Shama-e-Shabistan Ka' +- 'id': '001_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پڑھا خوابيدگان دير پر افسون بيداري | برہمن کو ديا پيغام خورشيد درخشاں کا' + - 'lang': 'en' + 'text': 'It chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun' + - 'lang': 'ro' + 'text': 'Parha Khawabidgan-e-Dair Par Afsoon-e-Baidari | Barhman Ko Diya Pegham Khursheed-e-Durakhshan Ka' +- 'id': '001_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي بام حرم پر آ کے يوں گويا مؤذن سے | نہيں کھٹکا ترے دل ميں نمود مہر تاباں کا؟' + - 'lang': 'en' + 'text': 'Arriving at the mosque''s roof it said to the Mu’adhdhin | "Do you not fear appearance of the resplendent sun ?"' + 'notes': + - 'phrase': 'Mu’adhdhin' + 'meaning': 'This morning which is yesterday and today' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Huwi Baam-e-Haram Par Aa Key Un Goya Moazzan Se | Nahin Khatka Tere Dil Mein Namood-e-Mehr-e-Taban Ka?' +- 'id': '001_026_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پکاري اس طرح ديوار گلشن پر کھڑے ہو کر | چٹک او غنچہ گل! تو مؤذن ہے گلستاں کا' + - 'lang': 'en' + 'text': 'Climbing the garden''s wall it cried this to the rose-bud | "Burst! You are the Mu''adhdhin of the morning O rose-bud"' + - 'lang': 'ro' + 'text': 'Pukari Iss Tarah Deewar-e-Gulshan Par Khare Ho Kar | Chatak O Ghuncha-e-Gul! Tu Moazzan Hai Gulistan Ka' +- 'id': '001_026_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ديا يہ حکم صحرا ميں چلو اے قافلے والو | چمکنے کو ہے جگنو بن کے ہر ذرہ بياباں کا' + - 'lang': 'en' + 'text': 'It gave the command in the wilderness "Move O Caravan"! | "Every dust speck will shine like fire-fly in the wilderness"' + - 'lang': 'ro' + 'text': 'Diya Ye Hukm Sehra Mein Chalo Ae Qafile Walo! | Chamakne Ko Hai Juggnu Ban Ke Har Zarra Byaban Ka' +- 'id': '001_026_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوئے گور غريباں جب گئي زندوں کي بستي سے | تو يوں بولي نظارا ديکھ کر شہر خموشاں کا' + - 'lang': 'en' + 'text': 'When it reached the cemetery from the living''s habitation | Witnessing the spectacle of the cemetery it spoke thus' + - 'lang': 'ro' + 'text': 'Sooye Gor-e-Ghareeban Jab Gyi Zindon Ki Basti Se | To Yun Boli Nazara Dekh Kar Sheher-e-Khamoshan Ka' +- 'id': '001_026_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابھي آرام سے ليٹے رہو ، ميں پھر بھي آئوں گي | سلادوں گي جہاں کو خواب سے تم کو جگائوں گي' + - 'lang': 'en' + 'text': '"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I' + 'notes': + - 'phrase': 'I' + 'meaning': 'do not know from where it is created' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Abhi Aram Se Laite Raho, Main Phir Bhi Aun Gi | Sula Dun Gi Jahan Ko, Khawab Se Tum Ko Jagaun Gi' diff --git a/data/github_iqbal_demystified/poems/001/001_027.yaml b/data/github_iqbal_demystified/poems/001/001_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..99e010c6c6ef72148ff7733902a5328b7b2ba70e --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_027.yaml @@ -0,0 +1,219 @@ +--- +'id': '001_027' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/027-%20Ishq%20awr%20Mawt.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عشق اور موت' +- 'lang': 'en' + 'text': 'LOVE AND DEATH' +'description': +- 'lang': 'en' + 'text': 'This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of ‘Allamah Iqbal''s philosophy and pervades all his poetic works. A conspectus of ‘Allamah Iqbal''s views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is' +'sher': +- 'id': '001_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سہاني نمود جہاں کي گھڑي تھي | تبسم فشاں زندگي کي کلي تھي' + - 'lang': 'en' + 'text': 'The hour of the Universe'' appearance was charming | The flower-bud of life was showering smiles' + - 'lang': 'ro' + 'text': 'Suhani Namood-e-Jahan Ki Ghari Thi | Tabassum Fishan Zindagi Ki Kali Thi' +- 'id': '001_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں مہر کو تاج زر مل رہا تھا | عطا چاند کو چاندني ہو رہي تھي' + - 'lang': 'en' + 'text': 'Here the golden crown, the sun was getting | There the moon its moon-light was getting' + - 'lang': 'ro' + 'text': 'Kahin Mehr Ko Taj-e-Zar Mil Raha Tha | Atta Chand Ko Chandani Ho Rahi Thi' +- 'id': '001_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سيہ پيرہن شام کو دے رہے تھے | ستاروں کو تعليم تابندگي تھي' + - 'lang': 'en' + 'text': 'The dark gown to the night was being given | Training of brightness to stars was being given' + - 'lang': 'ro' + 'text': 'Siyah-e-Pairhan Sham Ko De Rahe The | Sitaron Ko Taleem-e-Tabindagi Thi' +- 'id': '001_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں شاخ ہستي کو لگتے تھے پتے | کہيں زندگي کي کلي پھوٹتي تھي' + - 'lang': 'en' + 'text': 'The Existence''s branch was getting leaves here | The bud of life was bursting out there' + - 'lang': 'ro' + 'text': 'Kahin Shakh-e-Hasti Ko Lagte The Patte | Kahin Zindagi Ki Kali Phootti Thi' +- 'id': '001_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتے سکھاتے تھے شبنم کو رونا | ہنسي گل کو پہلے پہل آ رہي تھي' + - 'lang': 'en' + 'text': 'The angels were teaching weeping to the dew | For the first time the rose was laughing' + - 'lang': 'ro' + 'text': 'Farishte Sikhate The Shabnam Ko Rona | Hansi Gul Ko Pehle Pehal Aa Rahi Thi' +- 'id': '001_027_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا درد ہوتا تھا شاعر کے دل کو | خودي تشنہ کام مے بے خودي تھي' + - 'lang': 'en' + 'text': 'They were conferring pathos on the poet''s heart | Khuda for the wine of Bükhuda was pining' + - 'lang': 'ro' + 'text': 'Atta Dard Hota Tha Shayar Ke Dil Ko | Khudi Tashna Kaam-e-Mai-e-Bekhudi Thi' +- 'id': '001_027_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھي اول اول گھٹا کالي کالي | کوئي حور چوٹي کو کھولے کھڑي تھي' + - 'lang': 'en' + 'text': 'For the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing' + - 'lang': 'ro' + 'text': 'Uthi Awwal Awwal Ghata Kali Kali | Koi Hoor Choti Ko Khole Khari Thi' +- 'id': '001_027_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں کو تھا دعوي کہ ميں آسماں ہوں | مکاں کہہ رہا تھا کہ ميں لا مکاں ہوں' + - 'lang': 'en' + 'text': 'The earth was claiming elegance of the sky | The space was claiming to be boundless' + - 'lang': 'ro' + 'text': 'Zameen Ko Tha Dawa Ke Main Asman Hun | Makan Keh Raha Tha Ke Main La-Makan Hun' +- 'id': '001_027_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرض اس قدر يہ نظارہ تھا پيارا | کہ نظارگي ہو سراپا نظارا' + - 'lang': 'en' + 'text': 'In short so beautiful the sight was | That seeing it in itself a panorama was' + - 'lang': 'ro' + 'text': 'Gharz Iss Qadar Ye Nazara Tha Pyara | Ke Nazaragi Ho Sarapa Nazara' +- 'id': '001_027_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملک آزماتے تھے پرواز اپني | جبينوں سے نور ازل آشکارا' + - 'lang': 'en' + 'text': 'The angels their flying powers were testing | Eternal lights from their foreheads were appearing' + - 'lang': 'ro' + 'text': 'Malak Azmate The Parwaz Apni | Jabeenon Se Noor-e-Azal Ashakara' +- 'id': '001_027_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتہ تھا اک ، عشق تھا نام جس کا | کہ تھي رہبري اس کي سب کا سہارا' + - 'lang': 'en' + 'text': 'An angel called Love there was | Whose guidance everyone''s hope was' + - 'lang': 'ro' + 'text': 'Farishta Tha Ek, Ishq Tha Naam Jis Ka | Ke Thi Rahbari Uss Ki Sub Ka Sahara' +- 'id': '001_027_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتہ کہ پتلا تھا بے تابيوں کا | ملک کا ملک اور پارے کا پارا' + - 'lang': 'en' + 'text': 'The angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was' + - 'lang': 'ro' + 'text': 'Farishta Ke Putla Tha Be Tabiyon Ka | Malak Ka Malak Aur Pare Ka Para' +- 'id': '001_027_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پے سير فردوس کو جا رہا تھا | قضا سے ملا راہ ميں وہ قضا را' + - 'lang': 'en' + 'text': 'He was going towards the Paradise for a stroll | He met death on its way by the destiny''s roll' + - 'lang': 'ro' + 'text': 'Pay-e-Sair Fardous Ko Ja Raha Tha | Qaza Se Mila Rah Mein Woh Qaza Ra' +- 'id': '001_027_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پوچھا ترا نام کيا ، کام کيا ہے | نہيں آنکھ کو ديد تيري گوارا' + - 'lang': 'en' + 'text': 'He asked death, "What is the name and work of yours? | I do not want to encounter the face of yours"' + - 'lang': 'ro' + 'text': 'Ye Pucha Tera Naam Kya, Kaam Kya Hai | Nahin Ankh Ko Deed Teri Gawara' +- 'id': '001_027_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا سن کے گويا قضا کا فرشتہ | اجل ہوں ، مرا کام ہے آشکارا' + - 'lang': 'en' + 'text': 'Hearing this said the angel of death | "My work is clear, I am the angel of death' + - 'lang': 'ro' + 'text': 'Huwa Sun Ke Goya Qaza Ka Farishta | Ajal Hun, Mera Kaam Hai Ashkara' +- 'id': '001_027_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑاتي ہوں ميں رخت ہستي کے پرزے | بجھاتي ہوں ميں زندگي کا شرارا' + - 'lang': 'en' + 'text': 'I shatter the chattels of existence | I extinguish the spark of life' + - 'lang': 'ro' + 'text': 'Urati Hun, Main Rakht-e-Hasti Ke Purze | Bujhati Hun Main Zindagi Ka Shararr' +- 'id': '001_027_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري آنکھ ميں جادوئے نيستي ہے | پيام فنا ہے اسي کا اشارا' + - 'lang': 'en' + 'text': 'The magic of annihilation is in my eyes | The message of destruction is its symhol' + - 'lang': 'ro' + 'text': 'Meri Ankh Mein Jadoo-e-Neesti Hai | Paya-e-Fana Hai Issi Ka Ishara' +- 'id': '001_027_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر ايک ہستي ہے دنيا ميں ايسي | وہ آتش ہے ميں سامنے اس کے پارا' + - 'lang': 'en' + 'text': 'But there is one entity in the Universe | It is fire, I am only mercury before it' + - 'lang': 'ro' + 'text': 'Magar Aik Hasti Hai Dunya Mein Aesi | Woh Atish Hai Main Samne Uss Ke Para' +- 'id': '001_027_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرر بن کے رہتي ہے انساں کے دل ميں | وہ ہے نور مطلق کي آنکھوں کا تارا' + - 'lang': 'en' + 'text': 'It lives in the human heart as a spark | It is the darling of the Divine Light' + - 'lang': 'ro' + 'text': 'Sharar Ban Ke Rehti Hai Insan Ke Dil Mein | Woh Hai Noor-e-Mutliq Ki Ankhon Ka Tara' +- 'id': '001_027_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹپکتي ہے آنکھوں سے بن بن کے آنسو | وہ آنسو کہ ہو جن کي تلخي گوارا' + - 'lang': 'en' + 'text': 'It constantly drips as tears from the eyes | The tears whose bitterness is tolerable"' + - 'lang': 'ro' + 'text': 'Tapakti Hai Ankhon Se Ban Ban Ke Ansu | Woh Ansu Ke Ho Jin Ki Talkhi Gawara' +- 'id': '001_027_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سني عشق نے گفتگو جب قضا کي | ہنسي اس کے لب پر ہوئي آشکارا' + - 'lang': 'en' + 'text': 'When Love heard this from the death''s lips , | Laughter started appearing from its lips' + - 'lang': 'ro' + 'text': 'Suni Ishq Ne Guftugoo Jab Qaza Ki | Hansi Uss Ke Lab Par Huwi Ashkara' +- 'id': '001_027_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گري اس تبسم کي بجلي اجل پر | !اندھيرے کا ہو نور ميں کيا گزارا' + - 'lang': 'en' + 'text': 'The thunder of such smile descended on death | How can darkness stay in front of such light?' + - 'lang': 'ro' + 'text': 'Giri Uss Tabassum Ki Bijli Ajal Par | Andhere Ka Ho Noor Mein Kya Guzara' +- 'id': '001_027_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بقا کو جو ديکھا فنا ہو گئي وہ | قضا تھي شکار قضا ہو گئي وہ' + - 'lang': 'en' + 'text': 'On seeing eternity to death it fell | Death it was, to death it fell' + - 'lang': 'ro' + 'text': 'Baqa Ko Jo Dekha Fana Ho Gyi Woh | Qaza Thi, Shakar-e-Qaza Ho Gyi Woh' diff --git a/data/github_iqbal_demystified/poems/001/001_028.yaml b/data/github_iqbal_demystified/poems/001/001_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4cd6cc4c29de0c6d7290fc2a9a459bcba02ba537 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_028.yaml @@ -0,0 +1,259 @@ +--- +'id': '001_028' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/028-%20Zuhad%20aur%20Randi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ز ہد اور رندي' +- 'lang': 'en' + 'text': 'PIETY AND ECSTASY' +'description': +- 'lang': 'en' + 'text': 'This poem brings out two important points in rather humorous style. Firstly, ‘Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called ‘Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. ‘Allamah Iqbal''s knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur''an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.' +'sher': +- 'id': '001_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک مولوي صاحب کي سناتا ہوں کہاني | تيزي نہيں منظور طبيعت کي دکھاني' + - 'lang': 'en' + 'text': 'I am only relating to you the story of a mawlava | I have no intention of showing my smartness' + - 'lang': 'ro' + 'text': 'Ek Molvi Sahib Ki Sunata Hun Kahani | Taizi Nahin Manzoor Tabiat Ki Dikhani' +- 'id': '001_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہرہ تھا بہت آپ کي صوفي منشي کا | کرتے تھے ادب ان کا اعالي و اداني' + - 'lang': 'en' + 'text': 'His pious nature was widely known | All the high and low respected him' + - 'lang': 'ro' + 'text': 'Shohra Tha Bohat App Ki Sufi Manashi Ka | Karte The Adab Un Ka Aa’aali-o-Adani' +- 'id': '001_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتے تھے کہ پنہاں ہے تصوف ميں شريعت | جس طرح کہ الفاظ ميں مضمر ہوں معاني' + - 'lang': 'en' + 'text': 'He used to say that Shara‘ah was veiled in tasawwuf | As meanings were veiled within words' + 'notes': + - 'phrase': 'tasawwuf' + 'meaning': 'Tasawwuf, In this verse, it is used in the sense in which the ‘Ulama of the type described in this poem use it. This consists of merely a means of curing illness and helping people solve their day to day problems through amulets and by pretending to subdue secret spirits to carry out the subduer''s behests. They use this "art" for worldly gains and respectability, and have commercialized a noble concept.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kehte The Ke Pinhan Hai Tasawwuf Mein Shariat | Jis Tarah Ke Alfaz Mein Muzmar Hon Maani' +- 'id': '001_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لبريز مےء زہد سے تھي دل کي صراحي | تھي تہ ميں کہيں درد خيال ہمہ داني' + - 'lang': 'en' + 'text': 'His heart''s flask was filled to the brim with piety''s wine | He also had lees of the thought of pantology at the bottom' + - 'lang': 'ro' + 'text': 'Labraiz Mai-e-Zuhd Se Thi Dil Ki Surahi | Thi Teh Mein Kahin Dard-e-Khiyal-e-Hama-Dani' +- 'id': '001_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرتے تھے بياں آپ کرامات کا اپني | منظور تھي تعداد مريدوں کي بڑھاني' + - 'lang': 'en' + 'text': 'He often used to describe his supernatural powers | He always intended increase of his disciples'' numbers' + - 'lang': 'ro' + 'text': 'Karte The Byan Aap Karamat Ka Apni | Manzoor Thi Taadad Mureedon Ki Barhani' +- 'id': '001_028_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدت سے رہا کرتے تھے ہمسائے ميں ميرے | تھي رند سے زاہد کي ملاقات پراني' + - 'lang': 'en' + 'text': 'He had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long' + - 'lang': 'ro' + 'text': 'Muddat Se Raha Karte The Humsaye Mein Mere | Thi Rind Se Zahid Ki Mulaqat Purani' +- 'id': '001_028_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضرت نے مرے ايک شناسا سے يہ پوچھا | اقبال ، کہ ہے قمري شمشاد معاني' + - 'lang': 'en' + 'text': 'The dignitary asked a friend of mine one day | "Iqbal who is a dignitary in the field of literature' + - 'lang': 'ro' + 'text': 'Hazrat Ne Mere Aik Shanasa Se Ye Pucha | Iqbal Ke Hai Qumri-e-Shamshad-e-Maani' +- 'id': '001_028_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پابندي احکام شريعت ميں ہے کيسا؟ | گو شعر ميں ہے رشک کليم ہمداني' + - 'lang': 'en' + 'text': 'How is he in the obedience to the rules of Shara‘ah ? | Though in poetry he is envy of the Kalam of Hamadan' + - 'lang': 'ro' + 'text': 'Pabandi-e-Ahkam-e-Shariat Mein Hai Kaisa? | Go Shair Mein Hai Rashak-e-Kaleem-e-Hamdani' +- 'id': '001_028_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنتا ہوں کہ کافر نہيں ہندو کو سمجھتا | ہے ايسا عقيدہ اثر فلسفہ داني' + - 'lang': 'en' + 'text': 'I hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy' + - 'lang': 'ro' + 'text': 'Sunta Hun Ke Kafir Nahin Hindu Ko Samajhta | Hai Aesa Aqeeda Asar-e-Falsafa Dani' +- 'id': '001_028_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اس کي طبيعت ميں تشيع بھي ذرا سا | تفضيل علي ہم نے سني اس کي زباني' + - 'lang': 'en' + 'text': 'He has accepted a little bit of Shiaism also | I have heard the greatness of ‘Ala from him' + - 'lang': 'ro' + 'text': 'Hai Iss Ki Tabiyat Mein Tashayyu Bhi Zara Sa | Tafzeel-e-Ali (R.A.) Hum Ne Suni Iss Ki Zubani' +- 'id': '001_028_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھا ہے کہ ہے راگ عبادات ميں داخل | مقصود ہے مذہب کي مگر خاک اڑاني' + - 'lang': 'en' + 'text': 'He considers music as part of adoration | He aims at making a mockery of religion' + - 'lang': 'ro' + 'text': 'Samajha Hai Ke Hai Raag Ibadaat Mein Dakhil | Maqsood Hai Mazhab Ki Magar Khak Urani' +- 'id': '001_028_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ عار اسے حسن فروشوں سے نہيں ہے | عادت يہ ہمارے شعرا کي ہے پراني' + - 'lang': 'en' + 'text': 'He does not feel shy with amorous people | This is a very old habit of our poets' + - 'lang': 'ro' + 'text': 'Kuch Aar Isse Husn Faroshon Se Nahin Hai | Adat Ye Humare Shuara Ki Hai Purani' +- 'id': '001_028_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گانا جو ہے شب کو تو سحر کو ہے تلاوت | اس رمز کے اب تک نہ کھلے ہم پہ معاني' + - 'lang': 'en' + 'text': 'He has music at night, Qur’an''s recitation in the morning | This secret is not yet fully understood by me' + - 'lang': 'ro' + 'text': 'Gana Jo Hai Shab Ko To Sehar Ko Hai Talawat | Iss Ramz Ke Ab Tak Na Khule Hum Pe Maani' +- 'id': '001_028_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن يہ سنا اپنے مريدوں سے ہے ميں نے | بے داغ ہے مانند سحر اس کي جواني' + - 'lang': 'en' + 'text': 'But the information obtained from my disciples is | That spotless like the dawn''s whiteness his youth is' + - 'lang': 'ro' + 'text': 'Lekin Ye Suna Apne Mureedon Se Hai Main Ne | Be-Dagh Hai Manind-e-Sehar Iss Ki Jawani' +- 'id': '001_028_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجموعہ اضداد ہے ، اقبال نہيں ہے | دل دفتر حکمت ہے ، طبيعت خفقاني' + - 'lang': 'en' + 'text': 'He is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is' + - 'lang': 'ro' + 'text': 'Majmooa-e-Azdaad Hai, Iqbal Nahin Hai | Dil Daftar-e-Hikmat Hai, Tabiat Khuftani' +- 'id': '001_028_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رندي سے بھي آگاہ شريعت سے بھي واقف | پوچھو جو تصوف کي تو منصور کا ثاني' + - 'lang': 'en' + 'text': 'He knows spiritual freedom as well as the Shara‘ah | Regarding tasawwuf, he is second only to Mansur' + - 'lang': 'ro' + 'text': 'Rindi Se Bhi Aagah, Shariat Se Bhi Waqif | Pucho Jo Tasawwuf Ki To Mansoor Ka Sani' +- 'id': '001_028_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس شخص کي ہم پر تو حقيقت نہيں کھلتي | ہو گا يہ کسي اور ہي اسلام کا باني' + - 'lang': 'en' + 'text': 'I am unable to understand his reality | Founder of another kind of Islam he appears to be"' + - 'lang': 'ro' + 'text': 'Iss Shakhs Ki Hum Par To Haqiqat Nahin Khulti | Ho Ga Ye Kisi Aur Hi Islam Ka Bani' +- 'id': '001_028_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'القصہ بہت طول ديا وعظ کو اپنے | تا دير رہي آپ کي يہ نغز بياني' + - 'lang': 'en' + 'text': 'In short he prolonged his sermon very much | He long continued this wonderful speech' + - 'lang': 'ro' + 'text': 'Al-Qissa Bohat Toul Diya Waaz Kp Apne | Ta Dair Rahi App Ki Ye Nagz Byani' +- 'id': '001_028_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس شہر ميں جو بات ہو اڑ جاتي ہے سب ميں | ميں نے بھي سني اپنے احبا کي زباني' + - 'lang': 'en' + 'text': 'Everyone soon hears all happenings in this city | I myself heard it through my friends in the city' + - 'lang': 'ro' + 'text': 'Iss Shehar Men Jo Baat Ho, Urh Jati Hai Sub Mein | Main Ne Suni Apne Ahibba Ki Zubani' +- 'id': '001_028_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک دن جو سر راہ ملے حضرت زاہد | پھر چھڑ گئي باتوں ميں وہي بات پراني' + - 'lang': 'en' + 'text': 'One day as the respected ascetic met me in the street | The old story restarted during the talk in the street' + - 'lang': 'ro' + 'text': 'Ek Din Jo Sar-e-Rah Mile Hazrat-e-Zahir | Phir Chhir Gyi Baton Mein Wohi Baat Purani' +- 'id': '001_028_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرمايا ، شکايت وہ محبت کے سبب تھي | تھا فرض مرا راہ شريعت کي دکھاني' + - 'lang': 'en' + 'text': 'He said, "That accusation was due to my affection | It was my duty to show you the path of the Shara‘ah"' + - 'lang': 'ro' + 'text': 'Farmaya, Shikayat Woh Mohabbat Ke Sabab Thi | Tha Farz Mera Rah Shariat Ki Dikhani' +- 'id': '001_028_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے يہ کہا کوئي گلہ مجھ کو نہيں ہے | يہ آپ کا حق تھا ز رہ قرب مکاني' + - 'lang': 'en' + 'text': 'I said, "I have no intention of any complaint at all | It was your right due to being my neighbor' + - 'lang': 'ro' + 'text': 'Main Ne Ye Kaha Koi Gila Mujh Ko Nahin Hai | Ye App Ka Haq Tha Zarah-e-Qurb-e-Makani' +- 'id': '001_028_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خم ہے سر تسليم مرا آپ کے آگے | پيري ہے تواضع کے سبب ميري جواني' + - 'lang': 'en' + 'text': 'I bow my head respectfully before you | My youth is accustomed to respect for the old' + - 'lang': 'ro' + 'text': 'Kham Hai Sar-e-Tasleem Mera App Ke Agay | Peeri Hai Tawazaa Ke Sabab Meri Jawani' +- 'id': '001_028_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر آپ کو معلوم نہيں ميري حقيقت | پيدا نہيں کچھ اس سے قصور ہمہ داني' + - 'lang': 'en' + 'text': 'If you do not know the reality about me | It does not show any lack of pantology' + - 'lang': 'ro' + 'text': 'Gar App Ko Maloom Nahin Meri Haqiqat | Paida Nahin Kuch Iss Se Qasoor-e-Hamadani' +- 'id': '001_028_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں خود بھي نہيں اپني حقيقت کا شناسا | گہرا ہے مرے بحر خيالات کا پاني' + - 'lang': 'en' + 'text': 'I myself do not know my reality | Very deep is the sea of my thoughts' + - 'lang': 'ro' + 'text': 'Main Khud Bhi Nahin Apni Haqiqat Ka Shanasa | Gehra Hai Mere Behr-e-Khiyalaat Ka Pani' +- 'id': '001_028_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو بھي تمنا ہے کہ ''اقبال'' کو ديکھوں | کي اس کي جدائي ميں بہت اشک فشاني' + - 'lang': 'en' + 'text': 'Since long I am also longing to see Iqbal | For long I have shed tears in his separation' + - 'lang': 'ro' + 'text': 'Mujh Ko Bhi Tammana Hai Ke ‘Iqbal’ Ko Dekhun | Ki Iss Ki Juddai Mein Bohat Ashak Fishani' +- 'id': '001_028_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال بھي ''اقبال'' سے آگاہ نہيں ہے | کچھ اس ميں تمسخر نہيں ، واللہ نہيں ہے' + - 'lang': 'en' + 'text': 'Iqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not' + - 'lang': 'ro' + 'text': 'Iqbal Bhi ‘Iqbal’ Se Agah Nahin Hai | Kuch Iss Mein Tamaskhar Nahin Wallah Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_029.yaml b/data/github_iqbal_demystified/poems/001/001_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c23d9c868bf0bf45a10c9bc09c9c61b16ae1124a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_029.yaml @@ -0,0 +1,39 @@ +--- +'id': '001_029' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/029-%20Shaeir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شاعر' +- 'lang': 'en' + 'text': 'THE POET' +'description': +- 'lang': 'en' + 'text': 'This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation''s affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem' +'sher': +- 'id': '001_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم گويا جسم ہے ، افراد ہيں اعضائے قوم | منزل صنعت کے رہ پيما ہيں دست و پائے قوم' + - 'lang': 'en' + 'text': 'A nation is the body, people are its organs | Artisans are the nation''s hands and feet' + - 'lang': 'ro' + 'text': 'Qoum Goya Jism Hai, Afrad Hain Azaaye Qoum | Manzil-e-Sanaat Ke Rah Pema Hain Dast-O-Paye Qoum' +- 'id': '001_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل نظم حکومت ، چہرہء زيبائے قوم | شاعر رنگيں نوا ہے ديدہ بينائے قوم' + - 'lang': 'en' + 'text': 'The State administration is the nation''s beautiful face | The elegant-styled poet is the nation''s clear-sighted eye' + - 'lang': 'ro' + 'text': 'Mehfil-e-Nazam-e-Hukumat, Chehra-e-Zaibaye Qoum | Shayar-e-Rangee Nawa Hai Dida-e-Beenaye Qoum' +- 'id': '001_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مبتلائے درد کوئي عضو ہو روتي ہے آنکھ | کس قدر ہمدرد سارے جسم کي ہوتي ہے آنکھ' + - 'lang': 'en' + 'text': 'When any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye' + - 'lang': 'ro' + 'text': 'Mubtalaye Dard Koi Uzoo Ho, Roti Hai Ankh | Kis Qadar Hamdard Sare Jism Ki Hoti Hai Ankh' diff --git a/data/github_iqbal_demystified/poems/001/001_030.yaml b/data/github_iqbal_demystified/poems/001/001_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91ae32cf24e7340bd12755e964981266f82d8e36 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_030.yaml @@ -0,0 +1,108 @@ +--- +'id': '001_030' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/030-%20Dil.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دل' +- 'lang': 'en' + 'text': 'THE HEART' +'description': +- 'lang': 'en' + 'text': 'Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to ‘Allamah Iqbal''s two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to óaghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man''s cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d''etre of ‘Allamah Iqbal''s poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. ‘Allamah Iqbal emphasizes the need for participating in the ‘abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara‘ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur''an 2:153-57).' +'sher': +- 'id': '001_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصہ دار و رسن بازي طفلانہ دل | التجائے ''ارني'' سرخي افسانہء دل' + - 'lang': 'en' + 'text': 'Tales of gallows and crucifixion are mere child''s play for the Heart | The request of Arina is only the title of the story of the Heart' + 'notes': + - 'phrase': 'Heart' + 'meaning': 'The first line alludes to the sacrifices of life made by the true Lovers of God. The specific references to Husain Bin Mansur Hallaj (a), S.Isma‘al A.S.(b), S. ‘Isa A.S (c) and S. Imam Husain A.S. (d) all of whom gladly offered their lives in the Love and the Cause of God:' + 'occurrence': !!int '1' + - 'phrase': 'Arina' + 'meaning': 'Strange, simple, as well as colored is the Haram''s story' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qissa-e-Dar-o-Rasan Bazi-e-Tiflana-e-Dil | Iltijaye ‘Arini’ Surkhi-e-Afsana Dil' +- 'id': '001_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا رب اس ساغر لبريز کي مے کيا ہو گي | جاوہ ملک بقا ہے خط پيمانہ دل' + - 'lang': 'en' + 'text': 'O Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart' + - 'lang': 'ro' + 'text': 'Ya Rab Iss Saghir-e-Labraiz Ki Mai Kya Ho Gi | Jadah-e-Mulk-e-Baqa Hai Khat-e-Pemane-e-Dil' +- 'id': '001_030_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ابر رحمت تھا کہ تھي عشق کي بجلي يا رب | جل گئي مزرع ہستي تو اگا دانہء دل' + - 'lang': 'en' + 'text': 'O Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life''s crop got burned down, sprouted the seed of the Heart' + - 'lang': 'ro' + 'text': 'Abar-e-Rehmat Tha Ke Thi Ishq Ki Bijli Ta Rab! | Jal Gyi Mazraa-e-Hasti To Uga Dana-e-Dil' +- 'id': '001_030_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن کا گنج گراں مايہ تجھے مل جاتا | !تو نے فرہاد! نہ کھودا کبھي ويرانہ دل' + - 'lang': 'en' + 'text': 'You would have got the Beauty''s bountiful treasure | O Farhad ! You never dug into the ruins of the Heart' + 'notes': + - 'phrase': 'Farhad' + 'meaning': 'is its climax and the beginning is Ismaal' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Husn Ka Janj-e-Giran Maya Tujhe Mil Jata | Tu Ne Farhad! Na Khoda Kabhi Weera-e-Dil' +- 'id': '001_030_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرش کا ہے کبھي کعبے کا ہے دھوکا اس پر | کس کي منزل ہے الہي! مرا کاشانہ دل' + - 'lang': 'en' + 'text': 'Now it looks like the ‘ ‘Arsh ’, now like the Ka''bah | O God! Whose lodging is the abode of my Heart' + - 'lang': 'ro' + 'text': 'Arsh Ka Hai Kabhi Kaabe Ka Hai Dhoka Iss Par | Kis Ki Manzil Hai Elahi! Mera Kashana-e-Dil' +- 'id': '001_030_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کو اپنا ہے جنوں اور مجھے سودا اپنا | دل کسي اور کا ديوانہ ، ميں ديوانہء دل' + - 'lang': 'en' + 'text': 'It has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart' + 'notes': + - 'phrase': 'sawda' + 'meaning': 'This alludes to the several verses of the Holy Qur’an in which the desire of S. Musa A.S. to see God has been mentioned, especially 7:143, in which this word occurs.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Ka Apna Hai Junoon Aur Mujhe Souda Apna | Dil Kisi Aur Ka Diwana, Mein Diwana-e-Dil' +- 'id': '001_030_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سمجھتا نہيں اے زاہد ناداں اس کو | رشک صد سجدہ ہے اک لغزش مستانہء دل' + - 'lang': 'en' + 'text': 'You do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart' + - 'lang': 'ro' + 'text': 'Tu Samajta Nahin Ae Zahid-e-Nadan Iss Ko | Rashk-e-Sad Sajda Hai Ek Laghzish-e-Mastana-e-Dil' +- 'id': '001_030_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک کے ڈھير کو اکسير بنا ديتي ہے | وہ اثر رکھتي ہے خاکستر پروانہ دل' + - 'lang': 'en' + 'text': 'It changes the heap of earth into elixir | Such is the power of the ashes of the Heart' + - 'lang': 'ro' + 'text': 'Khak Ke Dhair Ko Ikseer Bana Deti Hai | Woh Asar Rakhti Hai Khakstar-e-Parwana-e-Dil' +- 'id': '001_030_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کے دام ميں پھنس کر يہ رہا ہوتا ہے | برق گرتي ہے تو يہ نخل ہرا ہوتا ہے' + - 'lang': 'en' + 'text': 'It gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart' + - 'lang': 'ro' + 'text': 'Ishq Ke Daam Mein Phans Kar Ye Riha Hota Hai | Barq Girti Hai To Ye Nakhl Hara Hota Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_031.yaml b/data/github_iqbal_demystified/poems/001/001_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3c52c819bedfaf586ed61e7576e3aff27361900f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_031.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_031' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/031-%20Mouj-e-Darya.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مو ج دريا' +- 'lang': 'en' + 'text': 'THE OCEAN WAVE' +'description': +- 'lang': 'en' + 'text': 'Dynamism is one of the important subjects in ‘Allamah Iqbal''s teachings. "Ocean waves" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.' +'sher': +- 'id': '001_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضطرب رکھتا ہے ميرا دل بے تاب مجھے | عين ہستي ہے تڑپ صورت سيماب مجھے' + - 'lang': 'en' + 'text': 'My impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me' + - 'lang': 'ro' + 'text': 'Muztarib Rakhta Hai Mera Dil-e-Betab Mujhe | Ayn-e-Hasti Hai Tarap Soorat-e-Seemab Mujhe' +- 'id': '001_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج ہے نام مرا ، بحر ہے پاياب مجھے | ہو نہ زنجير کبھي حلقہء گرداب مجھے' + - 'lang': 'en' + 'text': 'Wave is my name, the sea is fordable to me | The whirlpool''s circle would never be a chain to me' + - 'lang': 'ro' + 'text': 'Mouj Hai Naam Mera, Behar Hai Payab Mujhe | Ho Na Zanjeer Kabhi Halqa-e-Gardab Mujhe' +- 'id': '001_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب ميں مثل ہوا جاتا ہے توسن ميرا | خار ماہي سے نہ اٹکا کبھي دامن ميرا' + - 'lang': 'en' + 'text': 'My steed speeds in the water like wind | The fishing tackle has never caught my skirt' + - 'lang': 'ro' + 'text': 'Aab Mein Misl-e-Hawa Jata Hai Tousan Mera | Khar-e-Mahi Se Na Atka Kabhi Daman Mera' +- 'id': '001_031_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں اچھلتي ہوں کبھي جذب مہ کامل سے | جوش ميں سر کو پٹکتي ہوں کبھي ساحل سے' + - 'lang': 'en' + 'text': 'Sometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore' + 'notes': + - 'phrase': 'moon' + 'meaning': 'Allusion to the rising of the ocean waves in the tide created by the full moon.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Main Uchalti Hun Kabhi Jazb-e-Mah-e-Kamil Se | Josh Mein Sar Ko Patakti Hun Kabhi Sahil Se' +- 'id': '001_031_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوں وہ رہرو کہ محبت ہے مجھے منزل سے | کيوں تڑپتي ہوں ، يہ پوچھے کوئي ميرے دل سے' + - 'lang': 'en' + 'text': 'I am the traveller who loves destination | Someone should ask me why I always jump' + - 'lang': 'ro' + 'text': 'Hun Woh Rahru Ke Mohabbat Hai Mujhe Manzil Se | Kyun Tarapti Hun, Ye Puche Koi Mere Dil Se' +- 'id': '001_031_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زحمت تنگي دريا سے گريزاں ہوں ميں | وسعت بحر کي فرقت ميں پريشاں ہوں ميں' + - 'lang': 'en' + 'text': 'Fleeing from the discomfort of the narrow river I am | Upset by separation from the ocean''s vastness I am' + - 'lang': 'ro' + 'text': 'Zehmat-e-Tangi-e-Darya Se Garezan Hun Main | Wusaat-e-Behr Ki Furqat Mein Preshan Hun Main' diff --git a/data/github_iqbal_demystified/poems/001/001_032.yaml b/data/github_iqbal_demystified/poems/001/001_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cc492ada0376fd59a76632d4eb853adc118e6176 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_032.yaml @@ -0,0 +1,217 @@ +--- +'id': '001_032' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/032-%20Rukhsat%20Ay%20Bazm-e-Jahan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رخصت اے بزم جہاں' +- 'lang': 'en' + 'text': 'FAREWELL O WORLD''S ONGREGATION!' +'description': +- 'lang': 'en' + 'text': 'This is a beautiful nature poem. Its essence is that the present day social life with "the maddening crowd''s ignoble strife" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.' +'sher': +- 'id': '001_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخصت اے بزم جہاں! سوئے وطن جاتا ہوں ميں | آہ! اس آباد ويرانے ميں گھبراتا ہوں ميں' + - 'lang': 'en' + 'text': 'Farewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well‑populated wilderness' + - 'lang': 'ro' + 'text': 'Rukhsat Ae Bazm-e-Jahan! Sooye Watan Jata Hun Main | Ah! Iss Abad Weerane Mein Ghabrata Hun Main' +- 'id': '001_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بسکہ ميں افسردہ دل ہوں ، درخور محفل نہيں | تو مرے قابل نہيں ہے ، ميں ترے قابل نہيں' + - 'lang': 'en' + 'text': 'I am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am' + - 'lang': 'ro' + 'text': 'Bas Ke Main Afsurda Dil Hun, Dar Khor-e-Mehfil Mehfil Nahin | Tu Mere Qabil Nahin Hai, Main Tere Qabil Nahin' +- 'id': '001_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيد ہے ، دربار سلطان و شبستان وزير | توڑ کر نکلے گا زنجير طلائي کا اسير' + - 'lang': 'en' + 'text': 'The king''s audience and the minister''s bed-chamber each is a prison | The golden chain''s prisoner will break himself free from this prison' + - 'lang': 'ro' + 'text': 'Qaid Hai Darbar-e-Sultan-o-Shabistan-e-Wazir | Tor Kar Nikle Ga Zanjeer-e-Talai Ka Aseer' +- 'id': '001_032_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو بڑي لذت تري ہنگامہ آرائي ميں ہے | اجنبيت سي مگر تيري شناسائي ميں ہے' + - 'lang': 'en' + 'text': 'Though much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance' + - 'lang': 'ro' + 'text': 'Go Bari Lazzat Teri Hangama Arayi Mein Hai | Ajnabiat Si Magar Teri Shanasai Mein Hai' +- 'id': '001_032_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتوں تيرے خود آرائوں سے ہم صحبت رہا | مدتوں بے تاب موج بحر کي صورت رہا' + - 'lang': 'en' + 'text': 'I remained long in company of your self‑centered people | I remain restless for long like the waves of the ocean' + - 'lang': 'ro' + 'text': 'Muddaton Tere Khud Araon Se Hum-Sohbat Raha | Muddaton Betaab Mouj-e-Behr Ki Soorat Raha' +- 'id': '001_032_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتوں بيٹھا ترے ہنگامہ عشرت ميں ميں | روشني کي جستجو کرتا رہا ظلمت ميں ميں' + - 'lang': 'en' + 'text': 'I remained long in your luxury gatherings | I remained long searching for light in the darkness' + - 'lang': 'ro' + 'text': 'Muddaton Baitha Tere Hangama-e-Ishrat Mein Main | Roshani Ki Justujoo Karta Raha Zulmat Mein Main' +- 'id': '001_032_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتوں ڈھونڈا کيا نظارئہ گل خار ميں | آہ ، وہ يوسف نہ ہاتھ آيا ترے بازار ميں' + - 'lang': 'en' + 'text': 'I searched long for the rose'' sight among thorns | Ah! I have not found that Yusuf in your market place' + 'notes': + - 'phrase': 'place' + 'meaning': 'This alludes to the Holy Qur’an 12:19, in which the sale of S. Yusuf A.S. has been described. He possessed both material and spiritual beauty, which has become proverbial in Islamic literature. Looking for and not getting S. Yusuf A.S. is metaphorically used for searching for and failing to find some invaluable object such as knowledge.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Muddaton Dhoonda Kiya Nazara-Egul, Khar Mein | Ah, Woh Yousaf Na Hath Aya Tere Bazaar Mein' +- 'id': '001_032_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم حيراں ڈھونڈتي اب اور نظارے کو ہے | آرزو ساحل کي مجھ طوفان کے مارے کو ہے' + - 'lang': 'en' + 'text': 'The perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching' + - 'lang': 'ro' + 'text': 'Chashm-e-Heeran Dhoondti Ab Aur Nazare Ko Hai | Arzu Sahil Ki Mujh Toofan Ke Mare Ko Hai' +- 'id': '001_032_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوڑ کر مانند بو تيرا چمن جاتا ہوں ميں | رخصت اے بزم جہاں! سوئے وطن جاتا ہوں ميں' + - 'lang': 'en' + 'text': 'Leaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland' + - 'lang': 'ro' + 'text': 'Chor Kar Manind-e-Bu Tera Chaman Jata Hun Main | Rukhsat Ae Bazm-e-Jahan! Sooye Watan Jata Hun Main' +- 'id': '001_032_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گھر بنايا ہے سکوت دامن کہسار ميں | آہ! يہ لذت کہاں موسيقي گفتار ميں' + - 'lang': 'en' + 'text': 'I have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation''s music!' + - 'lang': 'ro' + 'text': 'Ghar Banaya Hai Sukoot-e-Daman-e-Kuhsar Mein | Ah! Ye Lazzat Kahan Mausiqi-e-Guftar Mein' +- 'id': '001_032_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نشين نرگس شہلا ، رفيق گل ہوں ميں | ہے چمن ميرا وطن ، ہمسايہء بلبل ہوں ميں' + - 'lang': 'en' + 'text': 'Associate of Nargis-i-Shahlah , and rose''s companion I am | The garden is my homeland, nightingale''s associate I am' + 'notes': + - 'phrase': 'Nargis-i-Shahlah' + 'meaning': 'Nargis-i-Shahlah The narcissus which is reddish-blue instead of white or yellow. Nargis-i-Shahlah is invaluable on account of being very rare.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hum-Nasheen-e-Nargis-e-Shehla, Rafeeq-e-Gul Hun Main | Hai Chaman Mera Watan, Humsaya-e-Bulbul Hun Main' +- 'id': '001_032_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام کو آواز چشموں کي سلاتي ہے مجھے | صبح فرش سبز سے کوئل جگاتي ہے مجھے' + - 'lang': 'en' + 'text': 'The sound of the spring''s music lulls me to sleep | The morning cuckoo from the green carpet wakes me up' + - 'lang': 'ro' + 'text': 'Sham Ko Awaz Chashmon Ki Sulati Hai Mujhe | Subah Farsh-e-Sabz Se Ko''el Jagati Hai Mujhe' +- 'id': '001_032_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم ہستي ميں ہے سب کو محفل آرائي پسند | ہے دل شاعر کو ليکن کنج تنہائي پسند' + - 'lang': 'en' + 'text': 'Everyone in the world assemblage social life likes | The poet''s heart but the solitude''s corner likes' + - 'lang': 'ro' + 'text': 'Bazm-e-Hasti Mein Hai Sub Ko Mehfil Arayi Pasand | Hai Dil-e-Shayar Ko Lekin Kunj Tanhai Pasand' +- 'id': '001_032_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے جنوں مجھ کو کہ گھبراتا ہوں آبادي ميں ميں | ڈھونڈتا پھرتا ہوں کس کو کوہ کي وادي ميں ميں ؟' + - 'lang': 'en' + 'text': 'I am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?' + 'notes': + - 'phrase': 'habitations' + 'meaning': 'The word used in the original is Junun which means lunacy. It is commonly used in Urdu and Persian for ardent love.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Junoon Mujh Ko Ke Ghabrata Hun Abadi Mein Main | Dhoondta Phirta Hun Kis Ko Koh Ki Wadi Mein Main?' +- 'id': '001_032_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق کس کا سبزہ زاروں ميں پھراتا ہے مجھے | اور چشموں کے کنارے پر سلاتا ہے مجھے؟' + - 'lang': 'en' + 'text': 'Whose love makes me roam in the meadows? | And makes me sleep on the spring''s banks?' + - 'lang': 'ro' + 'text': 'Shauq Kis Ka Sabza Zaron Mein Phirata Hai Mujhe | Aur Chashmon Ke Kinaron Par Sulata Hai Mujhe?' +- 'id': '001_032_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طعنہ زن ہے تو کہ شيدا کنج عزلت کا ہوں ميں | ديکھ اے غافل! پيامي بزم قدرت کا ہوں ميں' + - 'lang': 'en' + 'text': 'You taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature''s assembly I am' + - 'lang': 'ro' + 'text': 'Tanaa Zan Hai Tu Ke Saida Kunj Uzlat Ka Hun Main | Dekh Ae Ghafil! Pyami Bazm-e-Qudrat Ka Hun Main' +- 'id': '001_032_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم وطن شمشاد کا ، قمري کا ميں ہم راز ہوں | اس چمن کي خامشي ميں گوش بر آواز ہوں' + - 'lang': 'en' + 'text': 'Compatriot of the elms, turtle‑dove''s confidante I am! | In this garden''s silence in the state of anxiety I am!' + - 'lang': 'ro' + 'text': 'Hum Watan Shamshad Ka, Qumri Ka Main Humraaz Hun | Iss Chaman Ki Khamashi Mein Gosh Bar-Awaz Hun' +- 'id': '001_032_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ جو سنتا ہوں تو اوروں کو سنانے کے ليے | ديکھتا ہوں کچھ تو اوروں کو دکھانے کے ليے' + - 'lang': 'en' + 'text': 'If I do hear something it is only to tell others | If I do see something it is only to show others' + - 'lang': 'ro' + 'text': 'Kuch Jo Sunta Hun To Auron Ko Sunane Ke Liye | Dekhta Hun Kuch To Auron Ko Dikhane Ke Liye' +- 'id': '001_032_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشق عزلت ہے دل ، نازاں ہوں اپنے گھر پہ ميں | خندہ زن ہوں مسند دارا و اسکندر پہ ميں' + - 'lang': 'en' + 'text': 'My heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am' + 'notes': + - 'phrase': 'Sikandar' + 'meaning': 'Sikandar ‑ These two kings are considered to be the mightiest monarchs of the ancient world. This expression shows the indifference of ‘Allamah Iqbal to material glory as a Man of Faith should be.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ashiq-e-Uzlat Hai Dil, Nazan Hun Apne Ghar Pe Main | Khanda-Zan Hun Masnad-e-Dara-o-Iskandar Pe Main' +- 'id': '001_032_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليٹنا زير شجر رکھتا ہے جادو کا اثر | شام کے تارے پہ جب پڑتي ہو رہ رہ کر نظر' + - 'lang': 'en' + 'text': 'How enchanting is the act of lying under the trees | As now and then my sight falls at the evening star' + - 'lang': 'ro' + 'text': 'Laitna Zaire-Shajar Rakhta Hai Jadoo Ka Asar | Shaam Ke Tare Pe Jab Parti Ho Reh Reh Kar Nazar' +- 'id': '001_032_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!علم کے حيرت کدے ميں ہے کہاں اس کي نمود | گل کي پتي ميں نظر آتا ہے راز ہست و بود' + - 'lang': 'en' + 'text': 'Where in the strange house of learning can this be seen! | The secret of universe can only in the rose‑petal be seen' + - 'lang': 'ro' + 'text': 'Ilm Ke Hairat-Kade Mein Hai Kahan Iss Ki Namood! | Gul Ki Patti Mein Nazar Ata Hai Raaz-e-Hast-o-Bood' diff --git a/data/github_iqbal_demystified/poems/001/001_033.yaml b/data/github_iqbal_demystified/poems/001/001_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..111d8466e76ae82d0f8628c4f1a549b4795e43eb --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_033.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_033' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/033-%20Tifl-e-Sheer%20Khar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'طفل شير خوار' +- 'lang': 'en' + 'text': 'THE SUCKLING BABY' +'description': +- 'lang': 'en' + 'text': 'This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , “Child is the father of Man”.' +'sher': +- 'id': '001_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے چاقو تجھ سے چھينا ہے تو چلاتا ہے تو | مہرباں ہوں ميں ، مجھے نا مہرباں سمجھا ہے تو' + - 'lang': 'en' + 'text': 'You scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?' + - 'lang': 'ro' + 'text': 'Main Ne Chaqu Tujh Se Cheena Hai To Chillata Hai Tu | Mehrban Hun Main, Mujhe Na-Mehrban Samjha Hai Tu' +- 'id': '001_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر پڑا روئے گا اے نووارد اقليم غم | چبھ نہ جائے ديکھنا! ، باريک ہے نوک قلم' + - 'lang': 'en' + 'text': 'O Newcomer of this sorrowful land, you will scream | Beware! The pen''s point is sharp, the prick may hurt you' + - 'lang': 'ro' + 'text': 'Phir Para Roye Ga Ae Nauwarad-e-Aqleem-e-Ghum | Chubh Na Jaye Dekhna! Bareek Hai Nauk-e-Qalam' +- 'id': '001_033_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! کيوں دکھ دينے والي شے سے تجھ کو پيار ہے | کھيل اس کاغذ کے ٹکڑے سے ، يہ بے آزار ہے' + - 'lang': 'en' + 'text': 'Ah! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it' + - 'lang': 'ro' + 'text': 'Ah! Kyun Dukh Dene Wali Shay Se Tujh Ko Pyar Hai | Khail Iss Kaghaz Ke Tukre Se, Ye Be-Azaar Hai' +- 'id': '001_033_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گيند ہے تيري کہاں ، چيني کي بلي ہے کد ھر؟ | وہ ذرا سا جانور ٹوٹا ہوا ہے جس کا سر' + - 'lang': 'en' + 'text': 'Where is your ball? Where is your China cat? | Where is that small animal with broken head?' + - 'lang': 'ro' + 'text': 'Gaind Hai Teri Kahan, Cheeni Ki Billi Hai Kidhar? | Woh Zara Sa Janwar Toota Huwa Hai Jis Ka Sar' +- 'id': '001_033_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرا آئينہ تھا آزاد غبار آرزو | آنکھ کھلتے ہي چمک اٹھا شرار آرزو' + - 'lang': 'en' + 'text': 'Your mirror had been free of want''s dust cloud | With eye''s opening has been flashed the want''s spark' + - 'lang': 'ro' + 'text': 'Tera Aaeena Tha Azad-e-Ghubar-e-Arzu | Ankh Khulte Hi Chamak Utha Sharar-e-Arzu' +- 'id': '001_033_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتھ کي جنبش ميں ، طرز ديد ميں پوشيدہ ہے | تيري صورت آرزو بھي تيري نوزائيدہ ہے' + - 'lang': 'en' + 'text': 'In your hand''s movement, in your looks is hidden | Your want also is newly born just like you' + - 'lang': 'ro' + 'text': 'Hath Ki Junbish Mein, Tarz-e-Deed Mein Poshida Hai | Teri Soorat Arzu Bhi Teri Nauzaeeda Hai' +- 'id': '001_033_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني ہے تري آزاد قيد امتياز | تيري آنکھوں پر ہويدا ہے مگر قدرت کا راز' + - 'lang': 'en' + 'text': 'Your life is free of the discretion''s restrictions | But the secret of Nature is displayed in your eyes' + - 'lang': 'ro' + 'text': 'Zindagaani Hai Teri Azad-e-Qaid-e-Imtiaz | Teri Ankhon Par Haweda Hai Magar Qudrat Ka Raaz' +- 'id': '001_033_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب کسي شے پر بگڑ کر مجھ سے ، چلاتا ہے تو | کيا تماشا ہے ردي کاغذ سے من جاتا ہے تو' + - 'lang': 'en' + 'text': 'When being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept' + - 'lang': 'ro' + 'text': 'Jab Kisi Shay Par Bigar Kar Mujh Se, Chillata Hai Tu | Kya Tamasha Hai Raddi Kaghaz Se Mann Jata Hai Tu' +- 'id': '001_033_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! اس عادت ميں ہم آہنگ ہوں ميں بھي ترا | تو تلون آشنا ، ميں بھي تلون آشنا' + - 'lang': 'en' + 'text': 'Ah! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness' + - 'lang': 'ro' + 'text': 'Aah! Iss Adat Mein Hum Ahang Hun Main Bhi Tera | Tu Talawwan Ashna, Main Bhi Talawwan Ashna' +- 'id': '001_033_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عارضي لذت کا شيدائي ہوں ، چلاتا ہوں ميں | جلد آ جاتا ہے غصہ ، جلد من جاتا ہوں ميں' + - 'lang': 'en' + 'text': 'I am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down' + - 'lang': 'ro' + 'text': 'Arzi Lazzat Ka Shaidai Hun, Chillata Hun Main | Jald Aa Jata Hai Gussa, Jald Mann Jata Hun Main' +- 'id': '001_033_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري آنکھوں کو لبھا ليتا ہے حسن ظاہري | کم نہيں کچھ تيري ناداني سے ناداني مري' + - 'lang': 'en' + 'text': 'My eyes are attracted by apparent beauty | My ignorance is no less than your ignorance' + - 'lang': 'ro' + 'text': 'Meri Ankhon Ki Lubha Leta Hai Husn-e-Zahiri | Kam Nahin Kuch Teri Nadani Se Nadani Meri' +- 'id': '001_033_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري صورت گاہ گرياں گاہ خنداں ميں بھي ہوں | ديکھنے کو نوجواں ہوں ، طفل ناداں ميں بھي ہوں' + - 'lang': 'en' + 'text': 'I am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby' + - 'lang': 'ro' + 'text': 'Teri Soorat-Gah Giryan-Gah Khandan Main Bhi Hun | Dekhne Ko Naujawan Hun, Tifl-e-Nadan Main Bhi Hun' diff --git a/data/github_iqbal_demystified/poems/001/001_034.yaml b/data/github_iqbal_demystified/poems/001/001_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..180c660594d7b7557352044ab10182b1689a1f31 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_034.yaml @@ -0,0 +1,661 @@ +--- +'id': '001_034' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/034-%20Tasweer%20i%20Dard.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تصوير درد' +- 'lang': 'en' + 'text': 'THE PORTRAIT OF ANGUISH' +'description': +- 'lang': 'en' + 'text': 'This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub‑continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man''s inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of ‘Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of ‘Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub‑continent.' +'sher': +- 'id': '001_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں منت کش تاب شنيدن داستاں ميري | خموشي گفتگو ہے بے زباني ہے زباں ميري' + - 'lang': 'en' + 'text': 'My story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech' + - 'lang': 'ro' + 'text': 'Nahin Minnatkash-e-Taab-e-Shaneedan Dastan Meri | Khamoshi Guftugu Hai, Be-Zubani Hai Zuban Meri' +- 'id': '001_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ دستور زباں بندي ہے کيسا تيري محفل ميں | يہاں تو بات کرنے کو ترستي ہے زباں ميري' + - 'lang': 'en' + 'text': 'Why does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly' + - 'lang': 'ro' + 'text': 'Ye Dastoor-e-Zuban Bandi Hai Kaisa Teri Mehfil Mein | Yahan To Baat Karne Ko Tarasti Hai Zuban Meri' +- 'id': '001_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھائے کچھ ورق لالے نے ، کچھ نرگس نے ، کچھ گل نے | چمن ميں ہر طرف بکھري ہوئي ہے داستاں ميري' + - 'lang': 'en' + 'text': 'Some leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden' + - 'lang': 'ro' + 'text': 'Uthaye Kuch Waraq Lale Ne, Kuch Nargis Ne, Kuch Gul Ne | Chaman Mein Har Taraf Bikhri Huwi Hai Dastan Meri' +- 'id': '001_034_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑالي قمريوں نے ، طوطيوں نے ، عندلبوں نے | چمن والوں نے مل کر لوٹ لي طرز فغاں ميري' + - 'lang': 'en' + 'text': 'The turtle-doves, parrots, and nightingales pilfered away | The garden''s denizens jointly robbed away my plaintive way' + - 'lang': 'ro' + 'text': 'Urha Li Qumriyon Ne, Tootiyon Ne, Andleebon Ne | Chaman Walon Ne Mil Kar Loot Li Tarz-e-Faghan Meri' +- 'id': '001_034_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹپک اے شمع آنسو بن کے پروانے کي آنکھوں سے | سراپا درد ہوں حسرت بھري ہے داستاں ميري' + - 'lang': 'en' + 'text': 'O Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story' + - 'lang': 'ro' + 'text': 'Tapak Ae Shama Ansu Ban Ke Parwane Ki Ankhon Se | Sarapa Darun Hun, Hasrat Bhari Hai Dastan Meri' +- 'id': '001_034_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الہي! پھر مزا کيا ہے يہاں دنيا ميں رہنے کا | !حيات جاوداں ميري ، نہ مرگ ناگہاں ميري' + - 'lang': 'en' + 'text': 'O God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine' + - 'lang': 'ro' + 'text': 'Elahi ! Phir Maza Kiya Hai Yahan Dunya Mein Rehne Ka | Hayat-e-Javidan Meri! Na Marg-e-Naghaan Meri !' +- 'id': '001_034_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا رونا نہيں ، رونا ہے يہ سارے گلستاں کا | وہ گل ہوں ميں ، خزاں ہر گل کي ہے گويا خزاں ميري' + - 'lang': 'en' + 'text': 'This is not only my wailing, but is that of the entire garden | I am a rose, to me every rose'' autumn is my autumn' + - 'lang': 'ro' + 'text': 'Mera Rona Nahi, Rona Hai Ye Sare Gulistan Ka | Woh Gul Hon Main, Khazan Har Gul Ki Hai Goya Khazan Meri' +- 'id': '001_034_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريں حسرت سرا عمريست افسون جرس دارم '''' | ''''ز فيض دل تپيدنہا خروش بے نفس دارم' + - 'lang': 'en' + 'text': '"In this grief-stricken land, in life-long spell of the caravan''s bell I am | From the palpitating heart''s bounties the silent clamor I have "' + - 'lang': 'ro' + 'text': '“Dareen Hasrat Sra Umarist Afsoon-e-Jaras Daram | Za-Faiz-e-Dil Tapeedan Ha Kharosh-e-Be Nafas Daram”' +- 'id': '001_034_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رياض دہر ميں نا آشنائے بزم عشرت ہوں | خوشي روتي ہے جس کو ، ميں وہ محروم مسرت ہوں' + - 'lang': 'en' + 'text': 'In the world''s garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am' + - 'lang': 'ro' + 'text': 'Riyadh-e-Dehr Mein Na-Ashnaye Bazm-e-Ishrat Hon | Khushi Roti Hai Jis Ko, Main Woh Mehroom-e-Mussarat Hun' +- 'id': '001_034_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري بگڑي ہوئي تقدير کو روتي ہے گويائي | ميں حرف زير لب ، شرمندہء گوش سماعت ہوں' + - 'lang': 'en' + 'text': 'Speech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am' + - 'lang': 'ro' + 'text': 'Meri Bigri Huwi Taqdeer Ko Roti Hai Goyai | Main Harf-e-Zair-e-Lab, Sharminda’ay Gosh-e-Sama’at Hun' +- 'id': '001_034_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پريشاں ہوں ميں مشت خاک ، ليکن کچھ نہيں کھلتا | سکندر ہوں کہ آئينہ ہوں يا گرد کدورت ہوں' + - 'lang': 'en' + 'text': 'I am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am' + 'notes': + - 'phrase': 'am' + 'meaning': 'Though the Chinese are credited with the invention of glass and ceramics Alexandar of Greece is reputed to have used a highly polished copper plate as a mirror. This is also used as an allusion to the mirror being represented as being perturbed in Persian and Urdu poetry. The last word is used because glass is made from sand.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Preshan Hun Main Musht-e-Khaak, Lekin Kuch Nahin Khulta | Sikandar Hun Ke Aaeena Hun Ya Gard-e-Kadoorat Hun' +- 'id': '001_034_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سب کچھ ہے مگر ہستي مري مقصد ہے قدرت کا | سراپا نور ہو جس کي حقيقت ، ميں وہ ظلمت ہوں' + - 'lang': 'en' + 'text': 'Despite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am' + - 'lang': 'ro' + 'text': 'Ye Sub Kuch Hai Magar Hasti Meri Maqsad Hai Qudrat Ka | Sarapa Noor Ho Jis Ki Haqiqat, Main Woh Zulmat Hun' +- 'id': '001_034_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خزينہ ہوں ، چھپايا مجھ کو مشت خاک صحرا نے | !کسي کيا خبر ہے ميں کہاں ہوں کس کي دولت ہوں' + - 'lang': 'en' + 'text': 'I am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?' + - 'lang': 'ro' + 'text': 'Khazeena Hun, Chupaya Mujh Ko Musht-e-Khak-e-Sehra Ne | Kisi Ko Kya Khabar Hai Main Kahan Hun Kis Ki Doulat Hun!' +- 'id': '001_034_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر ميري نہيں ممنون سير عرصہء ہستي | ميں وہ چھوٹي سي دنيا ہوں کہ آپ اپني ولايت ہوں' + - 'lang': 'en' + 'text': 'My insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am' + - 'lang': 'ro' + 'text': 'Nazar Meri Nahin Mamnoon-e-Sair-e-Arsa-e-Hasti | Main Woh Chotti Si Dunya Hon Ke Ap Apni Walayat Hon' +- 'id': '001_034_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ صہاہوں نہ ساقي ہوں نہ مستي ہوں نہ پيمانہ | ميں اس ميخا نہء ہستي ميں ہر شے کي حقيقت ہوں' + - 'lang': 'en' + 'text': 'Neither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence'' tavern I am' + - 'lang': 'ro' + 'text': 'Na Sehba Hun Na Saqi Hon, Na Masti Hon Na Pemana | Main Iss Mai Khana-e-Hasti Mein Har Shay Ki Haqiqat Hun' +- 'id': '001_034_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے راز دو عالم دل کا آئينہ دکھاتا ہے | وہي کہتا ہوں جو کچھ سامنے آنکھوں کے آتا ہے' + - 'lang': 'en' + 'text': 'My heart’s mirror shows me both world’s secrets | I relate exactly what I witness before my eyes' + - 'lang': 'ro' + 'text': 'Mujhe Raaz-e-Do Alam Dil Ka Aaeena Dikhata Hai | Wohi Kehta Hun Jo Kuch Samne Aankhon Ke Ata Hai' +- 'id': '001_034_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا ايسا بياں مجھ کو ہوا رنگيں بيانوں ميں | کہ بام عرش کے طائر ہيں ميرے ہم زبانوں ميں' + - 'lang': 'en' + 'text': 'I am bestowed with such speech among the elegant speakers | That the birds of the ‘Arsh’s roof are concordant with me' + - 'lang': 'ro' + 'text': 'Atta Aesa Byan Mujh Ko Huwa Rangeen Byabanon Mein | Ke Baam-e-Arsh Ke Taa’ir Hain Mere Hum Zubanon Mein' +- 'id': '001_034_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اثر يہ بھي ہے اک ميرے جنون فتنہ ساماں کا | مرا آ ئينہ دل ہے قضا کے راز دانوں ميں' + - 'lang': 'en' + 'text': 'This also is an effect of my tumultuous love | That my heart’s mirrors are Destiny’s confidante' + - 'lang': 'ro' + 'text': 'Asar Ye Bhi Hai Ek Mere Junoon-e-Fitna Saman Ka | Mera Aeena’ay Dil Hai Qaza Ke Raaz Danon Mein' +- 'id': '001_034_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رلاتا ہے ترا نظارہ اے ہندوستاں! مجھ کو | کہ عبرت خيز ہے تيرا فسانہ سب فسانوں ميں' + - 'lang': 'en' + 'text': 'Your spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales' + - 'lang': 'ro' + 'text': 'Rulata Hai Tera Nazara Ae Hinduston! Mujh Ko | Ke Ibrat Khaiz Hai Tera Fasana Sub Fasanon Mein' +- 'id': '001_034_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديا رونا مجھے ايسا کہ سب کچھ دے ديا گويا | لکھا کلک ازل نے مجھ کو تيرے نوحہ خوانوں ميں' + - 'lang': 'en' + 'text': 'Conferring the wailing on me is like conferring everything | Since eternity Destiny’s pen has put me where all your mourners are' + - 'lang': 'ro' + 'text': 'Diya Rona Mujhe Aesa Ke Sub Kuch De Diya Goya | Likha Kalk-e-Azal Ne Mujh Ko Tere Noha Khawanon Mein' +- 'id': '001_034_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!نشان برگ گل تک بھي نہ چھوڑ اس باغ ميں گلچيں | تري قسمت سے رزم آرائياں ہيں باغبانوں ميں' + - 'lang': 'en' + 'text': 'O gardener do not leave even the rose-petals’ trace in this garden ! | By your misfortune war preparations are afoot among the gardeners' + - 'lang': 'ro' + 'text': 'Nishan-e-Barg-e-Gul Tak Bhi Na Chorh Iss Bagh Mein Gul-Cheen ! | Teri Qismat Se Razm Arayan Hain Baghbanon Mein' +- 'id': '001_034_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھپاکر آستيں ميں بجلياں رکھي ہيں گردوں نے | عنادل باغ کے غافل نہ بيٹھيں آشيانوں ميں' + - 'lang': 'en' + 'text': 'The sky has kept thunderbolts concealed up its sleeve | Garden’s nightingales should not slumber in their nests' + - 'lang': 'ro' + 'text': 'Chupa Kar Asteen Mein Bijliyan Rakhi Hain Gardoon Ne | Anadil Bagh Ke Ghafil Na Baithen Ashiyon Mein' +- 'id': '001_034_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سن اے غافل صدا ميري، يہ ايسي چيز ہے جس کو | وظيفہ جان کر پڑھتے ہيں طائر بوستانوں ميں' + - 'lang': 'en' + 'text': 'Listen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers' + - 'lang': 'ro' + 'text': 'Sun Ae Ghafil Sada Meri, Ye Aesi Cheez Hai Jis Ko | Wazifa Jaan Kar Perhte Hain Taair Bostanon Mein' +- 'id': '001_034_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وطن کي فکر کر ناداں مصيبت آنے والي ہے | تري برباديوں کے مشورے ہيں آسمانوں ميں' + - 'lang': 'en' + 'text': 'Think of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens' + - 'lang': 'ro' + 'text': 'Watan Ki Fikar Kar Nadan! Musibat Ane Wali Hai | Teri Barbadiyon Ke Mashware Hain Asmanon Mein' +- 'id': '001_034_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا ديکھ اس کو جو کچھ ہو رہا ہے، ہونے والا ہے | دھرا کيا ہے بھلا عہد کہن کي داستانوں ميں' + - 'lang': 'en' + 'text': 'Pay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?' + - 'lang': 'ro' + 'text': 'Zara Dekh Uss Ko Jo Kuch Ho Raha Hai, Hone Wala Hai | Dhara Kya Hai Bhala Ehd-e-Kuhan Ki Dastnon Mein' +- 'id': '001_034_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ خاموشي کہاں تک؟ لذت فرياد پيدا کر | زميں پر تو ہو اور تيري صدا ہو آسمانوں ميں' + - 'lang': 'en' + 'text': 'How long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !' + - 'lang': 'ro' + 'text': 'Ye Khamoshi Kahan Tak? Lazzat-e-Faryad Paida Kar | Zameen Par Tu Ho Aur Teri Sada Ho Asmanon Mein' +- 'id': '001_034_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!نہ سمجھو گے تو مٹ جائو گے اے ہندوستاں والو | تمھاري داستاں تک بھي نہ ہو گي داستانوں ميں' + - 'lang': 'en' + 'text': 'You will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world’s chronicles' + - 'lang': 'ro' + 'text': 'Na Samjho Ge To Mit Jao Ge Ae Hindustanon Walo ! | Tumhari Dastan Tak Bhi Na Ho Gi Daston Mein' +- 'id': '001_034_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي آئين قدرت ہے، يہي اسلوب فطرت ہے | جو ہے راہ عمل ميں گام زن، محبوب فطرت ہے' + - 'lang': 'en' + 'text': 'This is the law of Nature, this is the order of Nature | Those who tread dynamism’s path, are the darlings of Nature' + - 'lang': 'ro' + 'text': 'Ye Aaeen-e-Qudrat Hai, Yehi Asloob-e-Fitrat Hai | Jo Hai Rah-e-Amal Mein Gaamzan, Mehboob-e-Fitrat Hai' +- 'id': '001_034_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہويدا آج اپنے زخم پنہاں کر کے چھوڑوں گا | لہو رو رو کے محفل کو گلستاں کر کے چھوڑوں گا' + - 'lang': 'en' + 'text': 'I will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears' + - 'lang': 'ro' + 'text': 'Hawaida Aaj Apne Zakhm-e-Pinhan Kar Ke Chorun Ga | Lahoo Ro Ro Ke Mehfil Ko Gulistan Kar Ke Chorun Ga' +- 'id': '001_034_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلانا ہے مجھے ہر شمع دل کو سوز پنہاں سے | تري تاريک راتوں ميں چراغاں کر کے چھوڑں گا' + - 'lang': 'en' + 'text': 'I have to light every heart’s candle with hidden pathos | I will surely create bright illumination in your darkness' + - 'lang': 'ro' + 'text': 'Jalana Hai Mujhe Har Shama-e-Dil Ko Souz-e-Pinhan Se | Teri Tareek Raaton Mein Charaghan Kar Ke Chorun Ga' +- 'id': '001_034_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر غنچوں کي صورت ہوں دل درد آشنا پيدا | چمن ميں مشت خاک اپني پريشاں کر کے چھوڑں گا' + - 'lang': 'en' + 'text': 'So that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden' + - 'lang': 'ro' + 'text': 'Magar Ghunchon Ki Soorat Hon Dil-e-Dard Ashna Paida | Chaman Mein Musht-e-Khak Apni Preshan Kar Ke Chorun Ga' +- 'id': '001_034_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرونا ايک ہي تسبيح ميں ان بکھرے دانوں کو | جو مشکل ہے، تو اس مشکل کو آساں کر کے چھوڑوں گا' + - 'lang': 'en' + 'text': 'If stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy' + - 'lang': 'ro' + 'text': 'Parona Aik Hi Tasbeeh Mein In Bikhare Danon Ko | Jo Muskhil Hai, To Iss Mushkil Ki Asan Kar Ke Chorun Ga' +- 'id': '001_034_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے اے ہم نشيں رہنے دے شغل سينہ کاوي ميں | کہ ميں داغ محبت کو نماياں کر کے چھوڑوں گا' + - 'lang': 'en' + 'text': 'O Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love' + - 'lang': 'ro' + 'text': 'Mujhe Ae Hum Nasheen Rehne De Shughal-e-Seena Kawi Mein | Ke Main Dagh-e-Mohabbat Ko Numayan Kar Ke Chorun Ga' +- 'id': '001_034_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دکھا دوں گا جہاں کو جو مر ي آنکھوں نے ديکھا ہے | تجھے بھي صورت آئينہ حيراں کر کے چھوڑوں گا' + - 'lang': 'en' + 'text': 'I will show the world what my eyes have seen | I will surely make you also bewildered like a mirror' + - 'lang': 'ro' + 'text': 'Dikha Doon Ga Jahan Ko Jo Meri Ankhon Ne Dekha Hai | Tujhe Bhi Soorat-e-Aaeena Hairan Kar Ke Chorun Ga' +- 'id': '001_034_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ہے پردوں ميں پنہاں، چشم بينا ديکھ ليتي ہے | زمانے کي طبيعت کا تقاضا ديکھ ليتي ہے' + - 'lang': 'en' + 'text': 'The discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times' + - 'lang': 'ro' + 'text': 'Jo Hai Pardon Mein Pinhan, Chashm-e-Beena Dekh Leti Hai | Zamane Ki Tabiyat Ka Taqaza Dekh Leti Hai' +- 'id': '001_034_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا رفعت کي لذت سے نہ دل کو آشنا تو نے | گزاري عمر پستي ميں مثال نقش پا تو نے' + - 'lang': 'en' + 'text': 'You have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints' + - 'lang': 'ro' + 'text': 'Kiya Riffat Ki Lazzat Se Na Dil Ko Ashna Tu Ne | Guzri Umer Pasti Mein Misal-e-Naqsh-e-Pa Tu Ne' +- 'id': '001_034_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہا دل بستہء محفل، مگر اپني نگاہوں کو | کيا بيرون محفل سے نہ حيرت آشنا تو نے' + - 'lang': 'en' + 'text': 'You always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly' + - 'lang': 'ro' + 'text': 'Raha Dil Basta-e-Mehfil, Magar Apni Nigahon Ko | Kiya Bairoon-e-Mehfil Se Na Hairat Ashna Tu Ne' +- 'id': '001_034_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فدا کرتا رہا دل کو حسنيوں کي ادائوں پر | مگر ديکھي نہ اس آئينے ميں اپني ادا تو نے' + - 'lang': 'en' + 'text': 'You have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror' + - 'lang': 'ro' + 'text': 'Fida Karta Raha Dil Ko Haseenon Ki Ada’on Par | Magar Dekhi Na Iss Aaeene Mein Apni Ada Tu Ne' +- 'id': '001_034_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعصب چھوڑ ناداں! دہر کے آئينہ خانے ميں | يہ تصويريں ہيں تيري جن کو سمجھا ہے برا تو نے' + - 'lang': 'en' + 'text': 'Give up prejudice O imprudent one! In the world''s glass house | They are your own pictures which you have taken as evil ones' + - 'lang': 'ro' + 'text': 'Taassub Chorh Nadan! Dehr Ke Aaeena Khane Mein | Ye Tasveerain Hain Teri Jin Ko Samjha Hai Bura Tu Ne' +- 'id': '001_034_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سراپا نالہ بيداد سوز زندگي ہو جا | سپند آسا گرہ ميں باندھ رکھي ہے صدا تو نے' + - 'lang': 'en' + 'text': 'Become embodiment of the wail of tyranny of life''s pathos! | You have concealed sound in your pocket like the rue seed' + 'notes': + - 'phrase': 'rue' + 'meaning': 'Rue- This is a perennial evergreen European shrub, (Ruta graveolens, Family Rutaceae) . Its seeds when roasted crack and jump. The metaphor is used for a person who is restless in pursuing a just cause.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sarapa Nala-e-Baidad-e-Souz-e-Zindagi Ho Ja | Sapand Aasa Girah Mein Bandh Rakhi Hai Sada Tu Ne' +- 'id': '001_034_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفائے دل کو کيا آرائش رنگ تعلق سے | کف آئينہ پر باندھي ہے او ناداں حنا تو نے' + - 'lang': 'en' + 'text': 'Clarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror''s palm' + - 'lang': 'ro' + 'text': 'Safa’ay Dil Ko Kiya Araish-e-Rang-e-Taaluq Se | Kaf-e-Aaeena Par Baandhi Hai O Nadan Hina Tu Ne' +- 'id': '001_034_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں کيا آسماں بھي تيري کج بيني پہ روتا ہے | غضب ہے سطر قرآں کو چليپا کر ديا تو نے' + - 'lang': 'en' + 'text': 'Not only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur''an''s lines!' + - 'lang': 'ro' + 'text': 'Zameen Kya, Asman Bhi Teri Kaj Beeni Pe Rota Hai | Ghazab Hai Satar-e-Quran Ko Chalipa Kar Diya Tu Ne !' +- 'id': '001_034_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!زباں سے گر کيا توحيد کا دعوي تو کيا حاصل | بنايا ہے بت پندار کو اپنا خدا تو نے' + - 'lang': 'en' + 'text': 'To what purpose is your claim to monotheism! | You have made the idol of self conceit your deity' + - 'lang': 'ro' + 'text': 'Zuban Se Gar Kiya Touheed Ka Dawa To Kya Hasil ! | Banya Hai Butt-e-Pindar Ko Apna Khuda Tu Ne' +- 'id': '001_034_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنويں ميں تو نے يوسف کو جو ديکھا بھي تو کيا ديکھا | ارے غافل! جو مطلق تھا مقيد کر ديا تو نے' + - 'lang': 'en' + 'text': 'What did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined' + 'notes': + - 'phrase': 'confined' + 'meaning': 'This is an allusion to the Holy Qur''an 12:19. The traveller in the caravan who saw S. Yusuf. A.S. saw him as a man, perhaps as a source of profit by sale on account of being extraordinarily handsome. However, he failed to recognize his greatness as a prophet of God, which is the highest stage to which a human being can rise. By extending the analogy ‘Allamah Iqbal means that we see only the ritual part in religion and do not comprehend religion''s higher values, and by doing so we have reduced the absolute Truth of the Holy Qur’an to mere rituals.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kunwain Mein Tu Ne Yousaf Ko Jo Dekha Bhi To Kya Dejha | Are Ghafil! Jo Mutliq Tha Muqayyad Kar Diya Tu Ne' +- 'id': '001_034_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوس بالائے منبر ہے تجھے رنگيں بياني کي | نصيحت بھي تري صورت ہے اک افسانہ خواني کي' + - 'lang': 'en' + 'text': 'You are greedy of flowery style even at the pulpit | Your advice also is a form of story telling' + - 'lang': 'ro' + 'text': 'Hawas Bala’ay Manbar Hai Tujhe Rangeen Byani Ki | Nasihat Bhi Teri Soorat Hai, Ek Afsana Khawani Ki' +- 'id': '001_034_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دکھا وہ حسن عالم سوز اپني چشم پرنم کو | جو تڑپاتا ہے پروانے کو، رلواتا ہے شبنم کو' + - 'lang': 'en' + 'text': 'Show that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye' + - 'lang': 'ro' + 'text': 'Dikha Woh Husn-e-Alam Souz Apni Chashme-Purnam Ko | Jo Tarpata Hai Parwane Ko, Rulata Hai Shabnam Ko' +- 'id': '001_034_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نرا نظارہ ہي اے بوالہوس مقصد نہيں اس کا | بنايا ہے کسي نے کچھ سمجھ کر چشم آدم کو' + - 'lang': 'en' + 'text': 'Mere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose' + - 'lang': 'ro' + 'text': 'Nira Nazara Hi Ae Bu-Al-Hos Maqsad Nahin Iss Ka | Banaya Hai Kissi Ne Kuch Samajh Kar Chashme-e-Adam Ko' +- 'id': '001_034_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ديکھا بھي اس نے سارے عالم کو تو کيا ديکھا | نظر آئي نہ کچھ اپني حقيقت جام سے جم کو' + - 'lang': 'en' + 'text': 'Even if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup' + 'notes': + - 'phrase': 'Jam' + 'meaning': 'Jam- This is the abbreviation for the name of a famous Persian monarch, Jamshid who is believed to have possessed a wine cup in which he could see the whole world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Agar Dekha Bhi Uss Ne Sare Alam Ko To Kya Dekha | Nazar Ayi Na Kuch Apni Haqiqat Jaam Se Jam Ko' +- 'id': '001_034_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شجر ہے فرقہ آرائي، تعصب ہے ثمر اس کا | يہ وہ پھل ہے کہ جنت سے نکلواتا ہے آدم کو' + - 'lang': 'en' + 'text': 'Sectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise' + 'notes': + - 'phrase': 'fruit' + 'meaning': 'This is an allusion to the Holy Qur''an 2:35‑39. Iblas misguided S. Adam A.S. to eat the forbidden fruit on account of his jealousy and prejudice against him. This prejudice of Iblas brought about the descent of S.Adam A.S. from Paradise to earth, which is sometimes described as a punishment, based on the biblical story.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shajar Hai Firqa Arayi, Taassuf Hai Samar Iss Ka | Ye Woh Phal Hai Ke Jannat Se Nikalwata Hai Adam Ko' +- 'id': '001_034_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ اٹھا جذبہء خورشيد سے اک بر گ گل تک بھي | يہ رفعت کي تمنا ہے کہ لے اڑتي ہے شبنم کو' + - 'lang': 'en' + 'text': 'Not even a single rose-petal could rise by sun''s attraction | It is the longing for elegance which raises the dew' + - 'lang': 'ro' + 'text': 'Na Utha Jazba-e-Khursheed Se Ek Barg-e-Gul Tak Bhi | Ye Riffat Ki Tamana Hai Ke Le Urti Hai Shabnam Ko' +- 'id': '001_034_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھرا کرتے نہيں مجروح الفت فکر درماں ميں | يہ زخمي آپ کر ليتے ہيں پيدا اپنے مرہم کو' + - 'lang': 'en' + 'text': 'Those wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure' + - 'lang': 'ro' + 'text': 'Phira Karte Nahi Majrooh-e-Ulfat Fikar-e-Darman Mein | Ye Zakhami Aap Kar Lete Hain Paida Apne Marham Ko' +- 'id': '001_034_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت کے شرر سے دل سراپا نور ہوتا ہے | ذرا سے بيج سے پيدا رياض طور ہوتا ہے' + - 'lang': 'en' + 'text': 'The heart gets complete illumination by the spark of Love | The tur''s flower bed is raised from the Love''s small seed' + - 'lang': 'ro' + 'text': 'Mohabbat Ke Sharar Se Dil Sarapa Noor Hota Hai | Zara Se Beej Se Paida Riyaaz-e-Toor Hota Hai' +- 'id': '001_034_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوا ہر دکھ کي ہے مجروح تيغ آرزو رہنا | علاج زخم ہے آزاد احسان رفو رہنا' + - 'lang': 'en' + 'text': 'Every malady''s cure is to remain wounded with Longing''s sword | Wound''s remedy is to remain free from obligation to stitching' + - 'lang': 'ro' + 'text': 'Dawa Har Dukh Ki Hai Majrooh-e-Taegh-e-Arzoo Rehna | Elaj-e-Zakham Hai Azad-e-Ehsaan-e-Rafoo Rehna' +- 'id': '001_034_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب بے خودي سے تا فلک پرواز ہے ميري | شکت رنگ سے سيکھا ہے ميں نے بن کے بو رہنا' + - 'lang': 'en' + 'text': 'With the Bekhuda''s wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance' + - 'lang': 'ro' + 'text': 'Sharab-e-Bekhudi Se Ta Falak Parwaz Ha Meri | Shikast-e-Rang Se Sikha Hai Main Ne Ban Ke Boo Rehna' +- 'id': '001_034_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھمے کيا ديدئہ گرياں وطن کي نوحہ خواني ميں | عبادت چشم شاعر کي ہے ہر دم با وضو رہنا' + - 'lang': 'en' + 'text': 'How can the weeping eye refrain from homeland''s lamentation? | The ‘ibadah for the poet''s eye is to remain constantly with ablution' + 'notes': + - 'phrase': 'remain' + 'meaning': 'This is the metaphor for the eye perpetually full of tears in the love of something sacred like God, or homeland, as in this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Thame Kya Dida’ay Giryan Watan Ki Noha Khawani Mein | Ibadat Chashm-e-Shayar Ki Hai Har Dam Ba-Wazoo Rehna' +- 'id': '001_034_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنائيں کيا سمجھ کر شاخ گل پر آشياں اپنا | چمن ميں آہ! کيا رہنا جو ہو بے آبرو رہنا' + - 'lang': 'en' + 'text': 'To what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden' + - 'lang': 'ro' + 'text': 'Banayen Kya Samajh Kar Shakh-e-Gul Par Ashiyan Apna | Chaman Mein Aah! Kya Rehna Jo Ho Be Abroo Rehna' +- 'id': '001_034_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو تو سمجھے تو آزادي ہے پوشيدہ محبت ميں | غلامي ہے اسير امتياز ماو تو رہنا' + - 'lang': 'en' + 'text': 'If you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism' + - 'lang': 'ro' + 'text': 'Jo Tu Samjhe To Azadi Hai Poshida Mohabat Mein | Ghulami Hai Aseer-e-Imtiaz-e-Mawatu Rehna' +- 'id': '001_034_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ استغنا ہے ، پاني ميں نگوں رکھتا ہے ساغر کو | تجھے بھي چاہيے مثل حباب آبجو رہنا' + - 'lang': 'en' + 'text': 'Contentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream' + - 'lang': 'ro' + 'text': 'Ye Astagna Hai, Pani Mein Nigun Rakhta Hai Saghar Ko | Tujhe Bhi Chahye Misl-e-Habab-e-Aabju Rehna' +- 'id': '001_034_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ رہ اپنوں سے بے پروا ، اسي ميں خير ہے تيري | اگر منظور ہے دنيا ميں او بيگانہ خو رہنا' + - 'lang': 'en' + 'text': 'It is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world' + - 'lang': 'ro' + 'text': 'Na Reh Apnon Se Beparwa, Issi Mein Khair Hai Teri | Agar Manzoor Hai Dunya Mein Ao Begana Khor! Rehna' +- 'id': '001_034_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب روح پرور ہے محبت نوع انساں کي | سکھايا اس نے مجھ کو مست بے جام و سبو رہنا' + - 'lang': 'en' + 'text': 'Soul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher' + - 'lang': 'ro' + 'text': 'Sharab-e-Rooh Parwar Hai Mohabbat Nu-e-Insan Ki | Shikaya Iss Ne Mujh Ko Mast Bejaam-o-Saboo Rehna' +- 'id': '001_034_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت ہي سے پائي ہے شفا بيمار قوموں نے | کيا ہے اپنے بخت خفتہ کو بيدار قوموں نے' + - 'lang': 'en' + 'text': 'Sick nations have been cured only through Love | Nations have warded off their adversity through Love' + - 'lang': 'ro' + 'text': 'Mohabbat Hi Se Payi Hai Shafa Bimaar Qoumon Ne | Kiya Hai Apne Bakht-e-Khufta Ko Baidar Qoumon Ne' +- 'id': '001_034_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيابان محبت دشت غربت بھي ، وطن بھي ہے | يہ ويرانہ قفس بھي، آشيانہ بھي ، چمن بھي ہے' + - 'lang': 'en' + 'text': 'The expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden' + - 'lang': 'ro' + 'text': 'Byaban-e-Mohabbat Dasht-e-Ghurbat Bhi, Watan Bhi Hai | Ye Wairana Qafas Bhi, Ashiyana Bhi, Chaman Bhi Hai' +- 'id': '001_034_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت ہي وہ منزل ہے کہ منزل بھي ہے ، صحرا بھي | جرس بھي، کارواں بھي، راہبر بھي، راہزن بھي ہے' + - 'lang': 'en' + 'text': 'Love is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber' + - 'lang': 'ro' + 'text': 'Mohabbat Hi Woh Manzil Hai Ke Manzil Bhi Hai, Sehra Bhi | Jaras Bhi, Karwan Bhi, Rahbar Bhi, Rahzan Bhi Hai' +- 'id': '001_034_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرض کہتے ہيں سب اس کو، يہ ہے ليکن مرض ايسا | چھپا جس ميں علاج گردش چرخ کہن بھي ہے' + - 'lang': 'en' + 'text': 'Everybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed' + - 'lang': 'ro' + 'text': 'Marz Kehte Hain Sub Iss Ko, Ye Hai Lekin Marz Aesa | Chupa Jis Mein Ilaj-e-Gardish-e-Charakh-e-Kuhan Bhi Hai' +- 'id': '001_034_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلانا دل کا ہے گويا سراپا نور ہو جانا | يہ پروانہ جو سوزاں ہو تو شمع انجمن بھي ہے' + - 'lang': 'en' + 'text': 'The heart''s pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly''s candle' + - 'lang': 'ro' + 'text': 'Jalana Dil Ka Hai Goya Sarapa Noor Ho Jana | Ye Parwana Jo Souzan Ho To Shama-e-Anjuman Bhi Hai' +- 'id': '001_034_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي اک حسن ہے، ليکن نظر آتا ہے ہر شے ميں | يہ شيريں بھي ہے گويا بيستوں بھي ، کوہکن بھي ہے' + - 'lang': 'en' + 'text': 'The Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger' + 'notes': + - 'phrase': 'digger' + 'meaning': 'Farhad is called here the mountain digger.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Wohi Ek Husn Hai, Lekin Nazar Ata Hai Har Shay Mein | Ye Sheerin Bhi Hai Goya, Bestoon Bhi, Kohkan Bhi Hai' +- 'id': '001_034_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اجاڑا ہے تميز ملت و آئيں نے قوموں کو | مرے اہل وطن کے دل ميں کچھ فکر وطن بھي ہے؟' + - 'lang': 'en' + 'text': 'Distinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot''s hearts?' + - 'lang': 'ro' + 'text': 'Ujaarha Hai Tameez-e-Millat-o-Aaeen Ne Qoumon Ko | Mere Ahl-e-Watan Ke Dil Mein Kuch Fikar-e-Watan Bhi Hai?' +- 'id': '001_034_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوت آموز طول داستان درد ہے ورنہ | زباں بھي ہے ہمارے منہ ميں اور تاب سخن بھي ہے' + - 'lang': 'en' + 'text': 'Prolonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is' + - 'lang': 'ro' + 'text': 'Sakoot Aamoz Tool-e-Dastan-e-Dard Hai Warna | Zuban Bhi Hai Humare Munh Mein Aur Taab-e-Sukhan Bhi Hai' +- 'id': '001_034_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نميگرديد کوتہ رشتہء معني رہا کر دم | حکايت بود بے پاياں، بخاموشي ادا کر دم' + - 'lang': 'en' + 'text': '"Take not this meaningful tale as related by me is | The story was endless, but related with silence is"' + - 'lang': 'ro' + 'text': '"Nameegar Deed Ko The Rishta’ay Ma’ani Raha Kardam | Hikayat-e-Bood Be Payan, Bakhamoshi Ada Kardam"' diff --git a/data/github_iqbal_demystified/poems/001/001_035.yaml b/data/github_iqbal_demystified/poems/001/001_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2b25ae2dae8e1ec96771071904e421c24a82ae51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_035.yaml @@ -0,0 +1,155 @@ +--- +'id': '001_035' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/035-%20Nala-e-Faraq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نا لہ فراق' +- 'lang': 'en' + 'text': 'LAMENT OF SEPARATION' +'description': +- 'lang': 'en' + 'text': 'This short poem is the outburst of affection and reverence which ‘Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.' +'sher': +- 'id': '001_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جا بسا مغرب ميں آخر اے مکاں تيرا مکيں | آہ! مشرق کي پسند آئي نہ اس کو سر زميں' + - 'lang': 'en' + 'text': 'O house! Your resident is now residing in the West | Ah! The land of the East was not liked by him' + - 'lang': 'ro' + 'text': 'Ja Basa Maghrib Mein Akhir Ae Makan Tera Makeen | Ah! Mashriq Ki Pasand Ayi Na Iss Ko Sarzameen' +- 'id': '001_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آ گيا آج اس صداقت کا مرے دل کو يقيں | ظلمت شب سے ضيائے روز فرقت کم نہيں' + - 'lang': 'en' + 'text': 'Today my heart is convinced of this truth | The light of the separation''s day is darker than night' + - 'lang': 'ro' + 'text': 'Aa Gya Aaj Iss Sadaqat Ka Mere Dil Ko Yaqeen | Zulmat-e-Shab Se Zaya-e-Rouz-e-Furqat Kam Nahin' +- 'id': '001_035_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز آغوش وداعش داغ حيرت چيدہ است '''' | ''''ہمچو شمع کشتہ در چشم نگہ خوابيدہ است' + - 'lang': 'en' + 'text': '"As from his departure''s breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle"' + - 'lang': 'ro' + 'text': '“Taaz Aghosh-e-Wadaash Dagh-e-Hairat Cheeda Ast | Humcho Shama-e-Kusta Dar Chasmam Nigah Khawabida Ast”' +- 'id': '001_035_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشتہ عزلت ہوں، آبادي ميں گھبراتا ہوں ميں | شہر سے سودا کي شدت ميں نکل جاتا ہوں ميں' + - 'lang': 'en' + 'text': 'I am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love' + - 'lang': 'ro' + 'text': 'Kushta-e-Uzlat Hun, Abadi Mein Ghabrata Hun Main | Shehar Se Souda Ki Shiddat Mein Nikal Jata Hun Main' +- 'id': '001_035_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياد ايام سلف سے دل کو تڑپاتا ہوں ميں | بہر تسکيں تيري جانب دوڑتا آتا ہوں ميں' + - 'lang': 'en' + 'text': 'I make the heart restless from the olden days'' memory | For satisfaction I come ardently running towards you' + - 'lang': 'ro' + 'text': 'Yaad-e-Ayyam-e-Salaf Se Dil Ko Tarapta Hun Main | Behr-e-Taskeen Teri Janib Dorta Ata Hun Main' +- 'id': '001_035_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ گو مانوس ہے تيرے در و ديوار سے | اجنبيت ہے مگر پيدا مري رفتار سے' + - 'lang': 'en' + 'text': 'Though the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed' + - 'lang': 'ro' + 'text': 'Ankh Go Manoos Hai Tere Dar-o-Diwar Se | Ajnabiat Hai Magar Paida Meri Raftar Se' +- 'id': '001_035_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ميرے دل کا خورشيد آشنا ہونے کو تھا | آئنہ ٹوٹا ہوا عالم نما ہونے کو تھا' + - 'lang': 'en' + 'text': 'My heart''s speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe' + 'notes': + - 'phrase': 'universe' + 'meaning': 'This is based on the concept of "Wahdat al-Wujud" that the whole universe is made of the same material, so that the speck of dust and the sun are really the same substance. Allamah Iqbal believed in "Wahdat al Wujud" earlier in his life. This verse is full of mystic meanings. The first hemistich means that the ‘Allamah''s Intellect was about to comprehend the reality of the universe. The second hemistich means that the broken mirror i.e. his incompletely trained Intellect was going to be perfected under Arnold''s supervision to be able to understand the nature of all things. All this was interrupted by the Arnold''s departure for England.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zarra Mere Dil Ka Khursheed Ashna Hone Ko Tha | Aaeena Toota Huwa Alamnuma Hone Ko Tha' +- 'id': '001_035_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخل ميري آرزوئوں کا ہرا ہونے کو تھا | آہ! کيا جانے کوئي ميں کيا سے کيا ہونے کو تھا' + - 'lang': 'en' + 'text': 'The tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!' + - 'lang': 'ro' + 'text': 'Nakhal Meri Arzuon Ka Hara Hone Ko Tha | Ah! Kya Jane Koi Main Kya Se Kya Hone Ko Tha' +- 'id': '001_035_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر رحمت دامن از گلزار من برچيد و رفت | اند کے بر غنچہ ہائے آرزو باريد و رفت' + - 'lang': 'en' + 'text': 'Mercy''s cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed' + 'notes': + - 'phrase': 'departed' + 'meaning': 'This refers to the relatively short time for which ‘Allamah Iqbal could be associated with Sir Thomas Arnold at the Government College, Lahore.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Abar-e-Rehmat Daman Az Gulzar-e-Mann Barcheeda-o-Raft | And Ke Bar Ghuncha Haye Arzu Bareed-o-Raft' +- 'id': '001_035_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہاں ہے اے کليم ذروئہ سينائے علم | تھي تري موج نفس باد نشاط افزائے علم' + - 'lang': 'en' + 'text': 'Where are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning' + - 'lang': 'ro' + 'text': 'Tu Kahan Hai Ae Kaleem-e-Zarwa-e-Seenaye Ilm | Thi Teri Mouj-e-Nafas Baad-e-Nishat Afzaye Ilm' +- 'id': '001_035_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب کہاں وہ شوق رہ پيمائي صحرائے علم | تيرے دم سے تھا ہمارے سر ميں بھي سودائے علم' + - 'lang': 'en' + 'text': 'Gone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning' + - 'lang': 'ro' + 'text': 'Ab Kahan Woh Shauq-e-Reh Pemayi-e-Sehraye Ilm | Tere Dam Se Tha Humare Sar Mein Bhi Soudaye Ilm' +- 'id': '001_035_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شور ليلي کو کہ باز آرايش سودا کند '''' | ''''خاک مجنوں را غبار خاطر صحرا کند' + - 'lang': 'en' + 'text': '"Where is Lailah''s fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again' + - 'lang': 'ro' + 'text': '“Shour-e-Laila Ko Ke Baaz Araeesh-e-Souda Kunand | Khak-e-Majnu Rah Ghubar-e-Khatir-e-Sehra Kunand”' +- 'id': '001_035_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھول دے گا دشت وحشت عقدئہ تقدير کو | توڑ کر پہنچوں گا ميں پنجاب کي زنجير کو' + - 'lang': 'en' + 'text': 'The wilderness of solitude will open the fate''s knot | I shall reach you after breaking the chains of the Punjab' + - 'lang': 'ro' + 'text': 'Khol De Ga Dast-e-Wehshat Uqda-e-Taqdeer Ko | Tor Kar Pohenchun Ga Main Punjab Ki Zanjeer Ko' +- 'id': '001_035_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھتا ہے ديدئہ حيراں تري تصوير کو | کيا تسلي ہو مگر گرويدہء تقرير کو' + - 'lang': 'en' + 'text': 'The bewildered eye looks upon your picture | But how can one searching for speech be happy?' + - 'lang': 'ro' + 'text': 'Dekhta Hai Dida-e-Heeran Teri Tasveer Ko | Kya Tasalli Ho Magar Garvidah-e-Taqreer Ko' +- 'id': '001_035_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب گويائي نہيں رکھتا دہن تصوير کا '''' | ''''خامشي کہتے ہيں جس کو، ہے سخن تصوير کا' + - 'lang': 'en' + 'text': '"No power to speak the picture''s mouth has | Silence is the speech which the picture has"' + - 'lang': 'ro' + 'text': '“Taab-e-Goyai Nahin Rakhta Dehan Tasveer Ka | Khamoshi Kehte Hai Jis Ko, Hai Sukhan Tasveer Ka”' diff --git a/data/github_iqbal_demystified/poems/001/001_036.yaml b/data/github_iqbal_demystified/poems/001/001_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6951ab3096bd31f94ca10b81978c6749d7ea9c81 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_036.yaml @@ -0,0 +1,129 @@ +--- +'id': '001_036' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/036-%20Chaand.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چاند' +- 'lang': 'en' + 'text': 'THE MOON' +'description': +- 'lang': 'en' + 'text': 'This beautiful short poem is an eloquent expression of ‘Allamah Iqbal''s philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur''an. The climax, which is the purpose of this poem, is reached in the last three verses.' +'sher': +- 'id': '001_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے ويرانے سے کوسوں دور ہے تيرا وطن | ہے مگر دريائے دل تيري کشش سے موجزن' + - 'lang': 'en' + 'text': 'Though miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction' + - 'lang': 'ro' + 'text': 'Mere Weerane Se Kouson Door Hai Tera Watan | Hai Magar Darya’ay Dil Teri Kashish Se Moujzan' +- 'id': '001_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصد کس محفل کا ہے؟ آتا ہے کس محفل سے تو؟ | زرد رو شايد ہوا رنج رہ منزل سے تو' + - 'lang': 'en' + 'text': 'Where do you intend to go? From where are you coming? | Perhaps you have become pale from the journey''s hardships' + - 'lang': 'ro' + 'text': 'Qasad Kis Mehfil Ka Hai Hai? Ata Hai Kis Mehfil Se Tu | Zard Ru Shayad Huwa Ranj-e-Reh-e-Manzil Se Tu' +- 'id': '001_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفرنيش ميں سراپا نور ، ظلمت ہوں ميں | اس سيہ روزي پہ ليکن تيرا ہم قسمت ہوں ميں' + - 'lang': 'en' + 'text': 'In creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am' + - 'lang': 'ro' + 'text': 'Afreenish Mein Sarapa Noor Tu, Zulmat Hun Main | Iss Seh Rozi Pe Lekin Tera Hum Qismat Hun Main' +- 'id': '001_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، ميں جلتا ہوں سوز اشتياق ديد سے | تو سراپا سوز داغ منت خورشيد سے' + - 'lang': 'en' + 'text': 'Ah! Ablaze I am from the heat of longing for God''s Sight | Embodiment of pathos are you from obligation of sun''s sight' + - 'lang': 'ro' + 'text': 'Ah, Main Jalta Hun Souz-e-Ishtiaq-e-Deed Se | Tu Sarapa Souz Dagh-e-Minnat-e-Khursheed Se' +- 'id': '001_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک حلقے پر اگر قائم تري رفتار ہے | ميري گردش بھي مثال گردش پرکار ہے' + - 'lang': 'en' + 'text': 'If your motion established in an orbit is | My motion also like that of a compass is.' + - 'lang': 'ro' + 'text': 'Aik Halqe Par Agar Qaeem Teri Rafter Hai | Meri Gardish Bhi Misal-e-Gardish-e-Parkaar Hai' +- 'id': '001_036_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کي رہ ميں سرگرداں ہے تو، حيراں ہوں ميں | تو فروزاں محفل ہستي ميں ہے ، سوزاں ہوں ميں' + - 'lang': 'en' + 'text': 'You are diligently pursuing your life''s path, so am I | You are lighted in existence'' assembly, so alight am I' + - 'lang': 'ro' + 'text': 'Zindagi Ki Rah Mein Sargardan Hai Tu, Heeran Hun Main | Tu Farozan Mehfil-e-Hasti Mein Hai, Souzan Hun Main' +- 'id': '001_036_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں رہ منزل ميں ہوں، تو بھي رہ منزل ميں ہے | تيري محفل ميں جو خاموشي ہے ، ميرے دل ميں ہے' + - 'lang': 'en' + 'text': 'In the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are' + - 'lang': 'ro' + 'text': 'Main Rah-e-Manzil Mein Hun, Tu Bhi Rah-e-Manzil Mein Hai | Teri Mehfil Mein Jo Khamoshi Hai, Mere Dil Mein Hai' +- 'id': '001_036_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو طلب خو ہے تو ميرا بھي يہي دستور ہے | چاندني ہے نور تيرا، عشق ميرا نور ہے' + - 'lang': 'en' + 'text': 'A seeker you are and the same custom is mine | Moon light is your light, Love is the light mine' + - 'lang': 'ro' + 'text': 'Tu Talab Khu Hai To Mera Bhi Yehi Dastoor Hai | Chandani Hai Noor Tera, Ishq Mera Noor Hai' +- 'id': '001_036_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجمن ہے ايک ميري بھي جہاں رہتا ہوں ميں | بزم ميں اپني اگر يکتا ہے تو، تنہا ہوں ميں' + - 'lang': 'en' + 'text': 'In the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am' + - 'lang': 'ro' + 'text': 'Anjuman Hai Aik Meri Bhi Jahan Rehta Hun Main | Bazm Mein Apni Agar Yakta Hai Tu, Tanha Hun Main' +- 'id': '001_036_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر کا پرتو ترے حق ميں ہے پيغام اجل | محو کر ديتا ہے مجھ کو جلوئہ حسن ازل' + - 'lang': 'en' + 'text': 'The light of the sun as the message of death to you is | Annihilated in the Eternal Beauty''s effulgence my heart is' + - 'lang': 'ro' + 'text': 'Mehr Ka Partou Tere Haq Mein Hai Pegham-e-Ajal | Mehv Kar Deta Hai Mujh Ko Jalwa-e-Husn-e-Azal' +- 'id': '001_036_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر بھي اے ماہ مبيں! ميں اور ہوں تو اور ہے | درد جس پہلو ميں اٹھتا ہو وہ پہلو اور ہے' + - 'lang': 'en' + 'text': 'Still, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different' + - 'lang': 'ro' + 'text': 'Phir Bhi Ae Mah-e-Mubeen! Main Aur Hun Tu Aur Hai | Dard Jis Pehlu Mein Uthta Ho, Woh Pehlu Aur Hai' +- 'id': '001_036_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ميں ظلمت سراپا ہوں، سراپا نور تو | سينکڑوں منزل ہے ذوق آگہي سے دور تو' + - 'lang': 'en' + 'text': 'Though the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are' + - 'lang': 'ro' + 'text': 'Garcha Main Zulmat Sarapa Hun, Sarapa Noor Tu | Saikron Manzil Hai Zauq-e-Aghi Se Door Tu' +- 'id': '001_036_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو مري ہستي کا مقصد ہے ، مجھے معلوم ہے | يہ چمک وہ ہے، جبيں جس سے تري محروم ہے' + - 'lang': 'en' + 'text': 'I know what the purpose of my existence is | This is the luster of which your forehead devoid is' + - 'lang': 'ro' + 'text': 'Jo Meri Hasti Ka Maqsad Hai, Mujhe Maloom Hai | Ye Chamak Woh Hai,Jabeen Jis Se Teri Mehroom Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_037.yaml b/data/github_iqbal_demystified/poems/001/001_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bdacd6998bc8fbbba03b5e693a65cd6358708fa1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_037.yaml @@ -0,0 +1,137 @@ +--- +'id': '001_037' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/037-%20Bilal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بلال' +- 'lang': 'en' + 'text': 'BILAL' +'description': +- 'lang': 'en' + 'text': 'This short poem is an eloquent and sincere tribute of'' ‘Allamah Iqbal to Bilal Ibn Rabah R.A.' +'sher': +- 'id': '001_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک اٹھا جو ستارہ ترے مقدر کا | حبش سے تجھ کو اٹھا کر حجاز ميں لايا' + - 'lang': 'en' + 'text': 'As the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz' + - 'lang': 'ro' + 'text': 'Chamak Utha Jo Sitara Tere Muqaddar Ka | Habash Se Tujh Ko Utha Kar Hijaz Laya' +- 'id': '001_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي اسي سے ترے غم کدے کي آبادي | تري غلامي کے صدقے ہزار آزادي' + - 'lang': 'en' + 'text': 'This alone made inhabited your desolate house | Better than a thousand freedoms is your slavery' + - 'lang': 'ro' + 'text': 'Huwi Issi Se Tere Ghumkade Ki Abadi | Teri Ghulami Ke Sadqe Hazar Azadi' +- 'id': '001_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ آستاں نہ چھٹا تجھ سے ايک دم کے ليے | کسي کے شوق ميں تو نے مزے ستم کے ليے' + - 'lang': 'en' + 'text': 'That threshold not even for a moment you could leave | In some one''s Love all torments you bore cheerfully' + - 'lang': 'ro' + 'text': 'Woh Astan Na Chuta Tujh Se Aik Dam Ke Liye | Kisi Ke Shauq Men Tu Ne Maze Sitam Ke Liye' +- 'id': '001_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جفا جو عشق ميں ہوتي ہے وہ جفا ہي نہيں | ستم نہ ہو تو محبت ميں کچھ مزا ہي نہيں' + - 'lang': 'en' + 'text': 'The oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love' + - 'lang': 'ro' + 'text': 'Jafa Jo Ishq Mein Hoti Hai Woh Jafa Hi Nahin | Sitam Na Ho To Mohabbat Mein Kuch Maza Hi Nahin' +- 'id': '001_037_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر تھي صورت سلماں ادا شناس تري | شراب ديد سے بڑھتي تھي اور پياس تري' + - 'lang': 'en' + 'text': 'Full of Intellection like Salman was your insight | The wine of sight used to increase your thirst' + - 'lang': 'ro' + 'text': 'Nazar Thi Soorat-e-Salman (R.A.) Ada Shanas Teri | Sharab-e-Deed Se Bharti Thi Aur Piyas Teri' +- 'id': '001_037_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے نظارے کا مثل کليم سودا تھا | اويس طاقت ديدار کو ترستا تھا' + - 'lang': 'en' + 'text': 'Like Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight' + - 'lang': 'ro' + 'text': 'Tujhe Nazare Ka Misl-e-Kaleem(A.S.) Souda Tha | Awais (R.A.) Taqat-e-Deedar Ko Tarasta Tha' +- 'id': '001_037_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدينہ تيري نگاہوں کا نور تھا گويا | ترے ليے تو يہ صحرا ہي طور تھا گويا' + - 'lang': 'en' + 'text': 'Madinah was the light for your eyes so to say | For you this wilderness was the tur so to say' + - 'lang': 'ro' + 'text': 'Madina Teri Nigahon Ka Noor Tha Goya | Tere Liye To Ye Sehra Hi Toor Tha Goya' +- 'id': '001_037_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نظر کو رہي ديد ميں بھي حسرت ديد | خنک دلے کہ تپيد و دمے نيا سائيد' + - 'lang': 'en' + 'text': 'Your longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment' + - 'lang': 'ro' + 'text': 'Teri Nazar Ko Rahi Deed Mein Bhi Hasrat-e-Deed | Khunak Dile Ke Tapedo Dame Naya Saeeyd' +- 'id': '001_037_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گري وہ برق تري جان ناشکيبا پر | کہ خندہ زن تري ظلمت تھي دست موسي پر' + - 'lang': 'en' + 'text': 'Such a lightning struck your impatient soul | That your darkness was scoffing at the Musa''s palm' + - 'lang': 'ro' + 'text': 'Gari Woh Barq Teri Jaan-e-Nashakaiba Par | Ke Khandazan Teri Zulmat Thi Dast-e-Musa Par' +- 'id': '001_037_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپش ز شعلہ گر فتند و بر دل تو زدند | چہ برق جلوہ بخاشاک حاصل تو زدند' + - 'lang': 'en' + 'text': '"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!"' + - 'lang': 'ro' + 'text': 'Tapish Za Shaola Griftand Wa Bar-e-Dil Tozand | Che Barq-e-Jalwa Bakhashak-e-Hasil-e-Tozand!' +- 'id': '001_037_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ادائے ديد سراپا نياز تھي تيري | کسي کو ديکھتے رہنا نماز تھي تيري' + - 'lang': 'en' + 'text': 'The charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer' + 'notes': + - 'phrase': 'prayer' + 'meaning': 'Allusion to the ardent love of S. Bilal R.A. for the Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Adaye Deed Sarapa Niaz Thi Teri | Kisi Ko Dekhte Rehna Namaz Thi Teri' +- 'id': '001_037_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اذاں ازل سے ترے عشق کا ترانہ بني | نماز اس کے نظارے کا اک بہانہ بني' + - 'lang': 'en' + 'text': 'Since eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight' + - 'lang': 'ro' + 'text': 'Azan Azal Se Tere Ishq Ka Tarana Bani | Namaz Uss Ke Nazare Ka Ek Bahana Bani' +- 'id': '001_037_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا وہ وقت کہ يثرب مقام تھا اس کا | خوشا وہ دور کہ ديدار عام تھا اس کا' + - 'lang': 'en' + 'text': 'Happy was the age when Yathrib was his abode! | How happy was the time when common was his Sight' + 'notes': + - 'phrase': 'Yathrib' + 'meaning': 'Yathrib‑ This was the old name of Madinah Munawwarah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khosha Woh Waqt Ke Yasrab-e-Maqam Tha Uss Ka | Khosha Woh Dour Ke Didar Aam Tha Uss Ka' diff --git a/data/github_iqbal_demystified/poems/001/001_038.yaml b/data/github_iqbal_demystified/poems/001/001_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eed442fad09d381e7a3f4403ce130ed861dbc8fc --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_038.yaml @@ -0,0 +1,247 @@ +--- +'id': '001_038' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/038-%20Sarguzasht%20i%20Adam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سر گزشت آدم' +- 'lang': 'en' + 'text': 'THE STORY OF MAN' +'description': +- 'lang': 'en' + 'text': 'This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur’an and important events in human history. However, the essence and the raison de’tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of ‘Allamah Iqbal and is often repeated in his works. Cf. | (175) ‘Aèèar, or Ruma, or Raza or Ghazala you may be | Without dawn''s wailing nothing achieved will be' +'sher': +- 'id': '001_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنے کوئي مري غربت کي داستاں مجھ سے | بھلايا قصہ پيمان اوليں ميں نے' + - 'lang': 'en' + 'text': 'Someone should hear the tale of my emigration | I ignored the story of the primeval covenant' + 'notes': + - 'phrase': 'emigration' + 'meaning': 'Allusion to the Holy Qur’an 2:30‑34, which describes the creation of S. Adam A.S. and his spouse and their transfer to the earth.' + 'occurrence': !!int '1' + - 'phrase': 'covenant' + 'meaning': 'Allusion to the Holy Qur’an 3:81. This verse describes the pledge of the prophets. This pledge was to support every prophet of God, not to disregard the prophets who were to appear in the future, not to consider themselves exclusive custodians of the true Faith, and not to oppose the Truth. The pledge of a prophet is binding on his Ummah. However, the human race has betrayed this trust throughout its history except a few righteous people who believed in and testified to the Truth and the message of God as brought by the successive prophets.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sune Koi Meri Ghurbat Ki Dastan Mujh Se | Bhulaya Qissa-e-Peman-e-Awaleen Main Ne' +- 'id': '001_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لگي نہ ميري طبيعت رياض جنت ميں | پيا شعور کا جب جام آتشيں ميں نے' + - 'lang': 'en' + 'text': 'I did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection' + 'notes': + - 'phrase': 'Intellection' + 'meaning': 'Intellection - This is the process of comprehension of all things as taught by God and is the criterion for Man''s distinction from other of God''s creation such as angels. Endowed with such a faculty Man was sent to the earth to populate it and maintain its order and beauty as created by God. According to the Holy Qur''an the emigration of at S. Adam A.S. was not a punishment but a responsibility bestowed by God on him for which he had been prepared and pre‑ordained.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Lagi Na Meri Tabiat Riyaz-e-Jannat Mein | Piya Shaur Ka Jab Jaam-e-Aatisheen Main Ne' +- 'id': '001_038_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہي حقيقت عالم کي جستجو مجھ کو | دکھايا اوج خيال فلک نشيں ميں نے' + - 'lang': 'en' + 'text': 'I remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts' + 'notes': + - 'phrase': 'thoughts' + 'meaning': 'Search for knowledge has been an inseparable part of Man''s nature since his creation.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rahi Haqiqat-e-Alam Ki Justujoo Mujh Ko | Dikhaya Auj-e-Khiyal-e-Falak Nasheeen Main Ne' +- 'id': '001_038_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملا مزاج تغير پسند کچھ ايسا | کيا قرار نہ زير فلک کہيں ميں نے' + - 'lang': 'en' + 'text': 'I got such a change-loving temperament | That I did not settle anywhere under the sky' + 'notes': + - 'phrase': 'sky' + 'meaning': 'Allusion to the constantly wandering nature of the human race throughout history. It also refers to the constantly changing thought of Man.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mila Mazaj Tagiyur Pasand Kuch Aesa | Kiya Qarar Na Zair-e-Falak Kahin Main Ne' +- 'id': '001_038_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکالا کعبے سے پتھر کي مورتوں کو کبھي | کبھي بتوں کو بنايا حرم نشيں ميں نے' + - 'lang': 'en' + 'text': 'Sometimes I removed the stone idols from the Ka''bah | Sometimes I established the idols in the Haram' + 'notes': + - 'phrase': 'Haram' + 'meaning': 'Allusion to the placing of three hundred sixty stone idols in the precincts of the Ka''bah by the Quraish, in the second hemistich, and to their removal by the Holy Prophet S.A.W. and his Companions at the time of the conquest of Makkah Mu’aïïamah in the first hemistich.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nikala Kaabe Se Pathar Ki Mooraton Ko Kabhi | Kabhi Buton Ko Banaya Haram Nasheen Main Ne' +- 'id': '001_038_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ميں ذوق تکلم ميں طور پر پہنچا | چھپايا نور ازل زير آستيں ميں نے' + - 'lang': 'en' + 'text': 'Sometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve' + 'notes': + - 'phrase': 'sleeve' + 'meaning': 'Allusion to the ardent desire of S. Musa A.S. to see and speak with God and the miracle of the illuminated palm (The Holy Qur''an 27:7‑14; 28:29‑35).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kabhi Main Zauq-e-Takalum Mein Toor Par Pohancha | Chupaya Noor-e-Azal Zair-e-Asteen Main Ne' +- 'id': '001_038_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي صليب پہ اپنوں نے مجھ کو لٹکايا | کيا فلک کو سفر، چھوڑ کر زميں ميں نے' + - 'lang': 'en' + 'text': 'Sometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth' + 'notes': + - 'phrase': 'earth' + 'meaning': 'Allusion to the crucifixion and ascension to heaven of S.‘Isa A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kabhi Saleeb Pe Apnon Ne Mujh Ko Latkaya | Kiya Falak Ko Safar, Chor Kar Zameen Main Ne' +- 'id': '001_038_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ميں غار حرا ميں چھپا رہا برسوں | ديا جہاں کو کبھي جام آخريں ميں نے' + - 'lang': 'en' + 'text': 'Sometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine' + 'notes': + - 'phrase': 'years' + 'meaning': 'Allusion to the retirement of the Holy Prophet S.A.W. to the Cave of Hira where he meditated and prayed for long periods of time over several years and where he finally received the first Divine Revelation (The Holy Qur''an 96:1‑5).' + 'occurrence': !!int '1' + - 'phrase': 'wine' + 'meaning': 'Allusion to the Last message of God to Man contained in the Holy Qur''an.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kabhi Mein Ghaar-e-Hira Mein Chupa Raha Barson | Diya Jahan Ko Kabhi Jaam-e-Akhreen Main Ne' +- 'id': '001_038_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنايا ہند ميں آ کر سرود رباني | پسند کي کبھي يوناں کي سر زميں ميں نے' + - 'lang': 'en' + 'text': 'Coming to India I played the Divine Orchestra | Sometimes I chose the land of Greece' + 'notes': + - 'phrase': 'Orchestra' + 'meaning': 'Allusion to the large number of pious persons who preached Tawhad of God and that of mankind in India. The number of such preachers is legion. ‘Allamah Iqbal also includes Gautam Buddha and Guru Nanak among those who preached these doctrines, though they were not Muslims formally. We shall learn more about them in the Poem 126 "Nanak".' + 'occurrence': !!int '1' + - 'phrase': 'Greece' + 'meaning': 'Allusion to the very early history of Christianity when their leaders had to take refuge in Greece where they worked on their Scriptures. Greek philosophy exerted very great influence on Christian thought for that reason.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sunaya Hind Mein Aa Kar Surood-e-Rabbani | Pasand Ki Kabhi Yunan Ki Sar Zameen Main Ne' +- 'id': '001_038_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديار ہند نے جس دم مري صدا نہ سني | بسايا خطہء جاپان و ملک چيں ميں نے' + - 'lang': 'en' + 'text': 'When the people of India paid no heed to my call | I populated the countries of China and Japan' + 'notes': + - 'phrase': 'Japan' + 'meaning': 'Allusion to the persecution of Buddhists by the idol worshipping, caste-ridden and Brahman-dominated Hindu society, on account of which Buddhism which stood of Tawhad-i-Insaniyat and a caste‑less society all but disappeared from India. Buddhists migrated to and settled in far off places, including China and Japan.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Diyar-e-Hind Ne Jis Dam Meri Sada Na Suni | Basaya Khitta-e-Japan-o-Mulk-e-Cheen Main Ne' +- 'id': '001_038_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنايا ذروں کي ترکيب سے کبھي عالم | خلاف معني تعليم اہل ديں ميں نے' + - 'lang': 'en' + 'text': 'Sometimes I created the universe by combining elements | I did this against the meanings of priests'' preaching' + 'notes': + - 'phrase': 'preaching' + 'meaning': 'Allusion to the cosmology and astronomy as evolved in Europe during the Renaissance period. The findings of astronomy were considered heretic by the Roman Catholic Church under the influence of the Greek cosmology which had entered Christian thought and had assumed the position of being a part of the Christian religion.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Banaya Zarron Ki Tarkeeb Se Kabhi Alam | Khilaf-e-Ma’ani-e-Taleem-e-Ahl-e-Deen Main Ne' +- 'id': '001_038_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لہو سے لال کيا سينکڑوں زمينوں کو | جہاں ميں چھيڑ کے پيکار عقل و ديں ميں نے' + - 'lang': 'en' + 'text': 'I stained hundreds of lands with blood | When I started the war between Intellect and religion' + 'notes': + - 'phrase': 'religion' + 'meaning': 'Allusion to the persecution and bloodshed in the Christendom, due to the differences in belief with the Roman Catholic Church during and after the Reformation.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Lahoo Se Laal Kiya Saikron Zameenon Ko | Jahan Mein Chair Ke Pikaar-e-Aqal-o-Deen Main Ne' +- 'id': '001_038_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھ ميں آئي حقيقت نہ جب ستاروں کي | اسي خيال ميں راتيں گزار ديں ميں نے' + - 'lang': 'en' + 'text': 'When I could not understand the reality of stars | I passed sleepless nights in this contemplation' + 'notes': + - 'phrase': 'contemplation' + 'meaning': 'This alludes to the intellectual puzzles of Astronomy.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Samajh Mein Ayi Haqiqat Na Jab Sitaron Ki | Issi Khiyal Mein Raatain Guzar Deen Main Ne' +- 'id': '001_038_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈرا سکيں نہ کليسا کي مجھ کو تلواريں | سکھايا مسئلہ گردش زميں ميں نے' + - 'lang': 'en' + 'text': 'The swords of the Church could not frighten me | When I taught the theory of earth''s revolution' + 'notes': + - 'phrase': 'revolution' + 'meaning': 'Allusion to Galileo who was a famous Italian scientist who presented the theory of the spherical nature of the earth and its revolution round the sun as opposed to the Greek philosophy which taught the earth to be flat and the center of the universe. The Christian Church was so much influenced by Greek thought that they considered Greek philosophy to be part of the Christian faith. Hence, they declared Galileo a heretic.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dra Sakeen Na Kalisa Ki Mujh Ko Talwarain | Sikhaya Masla-e-Gardish-e-Zameen Main Ne' +- 'id': '001_038_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشش کا راز ہويدا کيا زمانے پر | لگا کے آئنہ عقل دور بيں ميں نے' + - 'lang': 'en' + 'text': 'I demonstrated the gravity''s secret to the world | Using the far-sighted Intellect''s mirror' + 'notes': + - 'phrase': 'mirror' + 'meaning': 'Allusion to the discovery of gravity and its multifarious manifestations in the phenomena of nature, particularly those enunciated by Albert Einstein in his theory of general relativity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kasish Ka Raaz Haweda Kiya Zamane Par | Laga Ke Aaeena-e-Aqal-e-Doorbeen Main Ne' +- 'id': '001_038_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا اسير شعاعوں کو ، برق مضطر کو | بنادي غيرت جنت يہ سر زميں ميں نے' + - 'lang': 'en' + 'text': 'I arrested radiations and the restless electricity | I made the earth the source of envy to Paradise' + 'notes': + - 'phrase': 'Paradise' + 'meaning': 'Allusion to the achievements of modern science and technology.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kiya Aseer Shuaon Ko, Barq-e-Muztir Ko | Bana Di Ghairat-e-Jannat Ye Sarzameen Main Ne' +- 'id': '001_038_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر خبر نہ ملي آہ! راز ہستي کي | کيا خرد سے جہاں کو تہ نگيں ميں نے' + - 'lang': 'en' + 'text': 'Ah! But I could not reach the Existence'' secrets | Though I made the world beautiful with my Intellect' + - 'lang': 'ro' + 'text': 'Magar Khabar Na Milli Ah! Raaz-e-Hasti Ki | Kiya Khird Se Jahan Ko Teh-e-Nageen Main Ne' +- 'id': '001_038_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي جو چشم مظاہر پرست وا آخر | تو پايا خانہء دل ميں اسے مکيں ميں نے' + - 'lang': 'en' + 'text': 'In the end as my materialistic eye opened | I found Him lodged in my own heart' + - 'lang': 'ro' + 'text': 'Huwi Jo Chashm-e-Muzahir Parast Wa Akhir | To Paya Khana-e-Dil Mein Isse Makeen Main Ne' diff --git a/data/github_iqbal_demystified/poems/001/001_039.yaml b/data/github_iqbal_demystified/poems/001/001_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4ce727b2b326e8228a1233cb457fd6a1123371d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_039.yaml @@ -0,0 +1,105 @@ +--- +'id': '001_039' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/039-%20Tarana-e-Hindi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترانہء ہندي' +- 'lang': 'en' + 'text': 'AN ODE TO INDIA' +'description': +- 'lang': 'en' + 'text': 'This beautiful poem is what its name shows. This and some other similar poems do not indicate ‘Allamah Iqbal''s belief in secular nationalism even early in his life. ‘Allamah Iqbal''s political philosophy is based on the Islam''s concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. "Waèaniyat" (Nationhood) in Bang-Dara.' +'sher': +- 'id': '001_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سارے جہاں سے اچھا ہندوستاں ہمارا | ہم بلبليں ہيں اس کي، يہ گلستاں ہمارا' + - 'lang': 'en' + 'text': 'Better than the whole world is this India of ours | We are its nightingales, it is the garden of ours' + - 'lang': 'ro' + 'text': 'Sare Jahan Se Acha Hindustan Humara | Hum Bulbulain Hain Iss Ki, Ye Gulistan Humara' +- 'id': '001_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غربت ميں ہوں اگر ہم، رہتا ہے دل وطن ميں | سمجھو وہيں ہميں بھي، دل ہو جہاں ہمارا' + - 'lang': 'en' + 'text': 'If we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present' + - 'lang': 'ro' + 'text': 'Gharbat Mein Hon Agar Hum, Rehta Hai Dil Watan Mein | Samjho Waheen Humain Bhi, Dil Ho Jahan Humara' +- 'id': '001_039_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پربت وہ سب سے اونچا، ہمسايہ آسماں کا | وہ سنتري ہمارا، وہ پاسباں ہمارا' + - 'lang': 'en' + 'text': 'The highest mountain, touching the sky | It is our sentinel, it is our watchman' + 'notes': + - 'phrase': 'watchman' + 'meaning': 'Allusion to the Himalayan Range, for which see Poem 1 Himala (The Himalayas).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Parbat Woh Sub Se Uncha, Humsaya Asman Ka | Woh Santri Humara, Woh Pasban Humara' +- 'id': '001_039_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گودي ميں کھيلتي ہيں اس کي ہزاروں ندياں | گلشن ہے جن کے دم سے رشک جناں ہمارا' + - 'lang': 'en' + 'text': 'Thousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world’s envy' + - 'lang': 'ro' + 'text': 'Godi Mein Khailti Hain Iss Ki Hazaron Nadiyan | Gulshan Hai Jin Ke Dam Se Rashak-e-Jinaan Humara' +- 'id': '001_039_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے آب رود گنگا، وہ دن ہيں ياد تجھ کو؟ | اترا ترے کنارے جب کارواں ہمارا' + - 'lang': 'en' + 'text': 'O, The River Ganga’s waters ! Do you remember the day | When our caravan landed at your banks' + 'notes': + - 'phrase': 'banks' + 'meaning': 'Allusion to the arrival of Muslims in India. Unlike the British the Muslims settled in the Indian sub‑continent and made it their homeland, which establishes their claim to settle the political problems of India with due regard to their interests.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Aab-e-Rood-e-Ganga! Woh Din Hain Yaad Tujh Ko? | Utra Tere Kinare Jab Karwan Humara' +- 'id': '001_039_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب نہيں سکھاتا آپس ميں بير رکھنا | ہندي ہيں ہم وطن ہے ہندوستاں ہمارا' + - 'lang': 'en' + 'text': 'Religion does not teach hostility with each other | We are Indians, India is our homeland' + - 'lang': 'ro' + 'text': 'Mazhab Nahin Sikhata Apas Mein Bair Rakhna | Hindi Hain Hum, Watan Hai Hindustan Humara' +- 'id': '001_039_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يونان و مصر و روما سب مٹ گئے جہاں سے | اب تک مگر ہے باقي نام و نشاں ہمارا' + - 'lang': 'en' + 'text': 'Greece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far' + - 'lang': 'ro' + 'text': 'Yunan-o-Misar-o-Roma Sab Mit Gye Jahan Se | Ab Tak Magar Hai Baqi Naam-o-Nishan Humara' +- 'id': '001_039_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ بات ہے کہ ہستي مٹتي نہيں ہماري | صديوں رہا ہے دشمن دور زماں ہمارا' + - 'lang': 'en' + 'text': 'There is some secret that our existence is not effaced | For centuries time''s vicissitudes have been our foe' + - 'lang': 'ro' + 'text': 'Kuch Baat Hai Ke Hasti Mitti Nahin Humari | Sadiyon Raha Hai Dushman Dour-e-Zaman Humara' +- 'id': '001_039_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال! کوئي محرم اپنا نہيں جہاں ميں | معلوم کيا کسي کو درد نہاں ہمارا' + - 'lang': 'en' + 'text': 'Iqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours' + 'notes': + - 'phrase': 'ours' + 'meaning': 'Allusion to the callousness of the world community to the calamity of the people of the Indian sub‑continent resulting from their political subjugation by the British. This was due to the complete political and economic domination of European countries over Asian and African nations by the beginning of the twentieth century when this poem was written. Naturally, India could not expect any sympathy from European countries. Unfortunately, this state of affairs has not changed after one more century and no European country is sympathetic with any other country in distress, particularly Muslim countries. Among other things this is due to the lack of real independence in spite of apparent political freedom.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iqbal! Koi Mehram Apna Nahin Jahan Mein | Maloom Kya Kisi Ko Dard-e-Nihan Humara' diff --git a/data/github_iqbal_demystified/poems/001/001_040.yaml b/data/github_iqbal_demystified/poems/001/001_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c0c432676c4fa7be3a2123be7e3d13f92761b5b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_040.yaml @@ -0,0 +1,178 @@ +--- +'id': '001_040' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/040-%20Jugnu.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جگنو' +- 'lang': 'en' + 'text': 'THE FIRE-FLY' +'description': +- 'lang': 'en' + 'text': 'This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.' +'sher': +- 'id': '001_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جگنو کي روشني ہے کاشانہء چمن ميں | يا شمع جل رہي ہے پھولوں کي انجمن ميں' + - 'lang': 'en' + 'text': 'The fire-fly''s light is shining in the garden''s abode | Or a candle is lighted in the assembly of flowers ?' + - 'lang': 'ro' + 'text': 'Jugnoo Ki Roshni Hai Kashana-e-Chaman Mein | Ya Shama Jal Rahi Hai Phoolon Ki Anjuman Mein' +- 'id': '001_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آيا ہے آسماں سے اڑ کر کوئي ستارہ | يا جان پڑ گئي ہے مہتاب کي کرن ميں' + - 'lang': 'en' + 'text': 'Has some star flown down from the sky? | Or has a moon''s ray been brought to life?' + - 'lang': 'ro' + 'text': 'Aya Hai Asman Se Urh Kar Koi Sitara | Ya Jaan Parh Gyi Hai Mehtaab Ki Kiran Mein' +- 'id': '001_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا شب کي سلطنت ميں دن کا سفير آيا | غربت ميں آ کے چمکا، گمنام تھا وطن ميں' + - 'lang': 'en' + 'text': 'Or the emissary of the day has come to the night''s kingdom? | Has become prosperous in foreign land was unknown in homeland' + - 'lang': 'ro' + 'text': 'Ya Shab Ki Saltanat Mein Din Ka Safeer Aya | Gharbat Mein Aa Ke Chamka, Ghumnaam Tha Watan Mein' +- 'id': '001_040_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکمہ کوئي گرا ہے مہتاب کي قبا کا | ذرہ ہے يا نماياں سورج کے پيرہن ميں' + - 'lang': 'en' + 'text': 'Has some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun''s shirt?' + - 'lang': 'ro' + 'text': 'Tukma Koi Gira Hai Mehtab Ki Qaba Ka | Zarra Hai Ya Numayan Suraj Ke Pairhan Mein' +- 'id': '001_040_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن قديم کي يہ پوشيدہ اک جھلک تھي | لے آئي جس کو قدرت خلوت سے انجمن ميں' + - 'lang': 'en' + 'text': 'Was it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly' + - 'lang': 'ro' + 'text': 'Husn-e-Qadeem Ki Ye Poshida Ek Jhalak Thi | Le Ayi Jis Ko Qudrat Khalwat Se Anjuman' +- 'id': '001_040_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوٹے سے چاند ميں ہے ظلمت بھي روشني بھي | نکلا کبھي گہن سے، آيا کبھي گہن ميں' + - 'lang': 'en' + 'text': 'Darkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse' + - 'lang': 'ro' + 'text': 'Chote Se Chand Mein Hai Zulmat Bhi Roshni Bhi | Nikla Kabhi Gehn Se, Aya Kabhi Gehn Mein' +- 'id': '001_040_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانہ اک پتنگا، جگنو بھي اک پتنگا | وہ روشني کا طالب، يہ روشني سراپا' + - 'lang': 'en' + 'text': 'The moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light''s embodiment' + - 'lang': 'ro' + 'text': 'Parwana Ek Patanga, Jugnoo Bhi Ek Patanga | Woh Roshni Ka Talib, Ye Roshni Sarapa' +- 'id': '001_040_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چيز کو جہاں ميں قدرت نے دلبري دي | پروانے کو تپش دي، جگنو کو روشني دي' + - 'lang': 'en' + 'text': 'Nature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly' + - 'lang': 'ro' + 'text': 'Har Cheez Ko Jahan Mein Qudrat Ne Dilbari Di | Parwane Ko Tapish Di, Jugnoo Ko Roshani Di' +- 'id': '001_040_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگيں نوا بنايا مرغان بے زباں کو | گل کو زبان دے کر تعليم خامشي دي' + - 'lang': 'en' + 'text': 'It gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent' + 'notes': + - 'phrase': 'rose' + 'meaning': 'This is a beautiful metaphor for the petals of the rose flower.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rangeen Nawa Banaya Murghan-e-Bezuban Ko | Gul Ko Zuban De Kar Taleem-e-Khamashi Di' +- 'id': '001_040_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظارئہ شفق کي خوبي زوال ميں تھي | چمکا کے اس پري کو تھوڑي سي زندگي دي' + - 'lang': 'en' + 'text': 'The beauty of twilight''s spectacle was decaying | Brightening up this fairy, a short life it gave' + - 'lang': 'ro' + 'text': 'Nazara-e-Shafaq Ki Khoobi Zawal Mein Thi | Chamka Ke Iss Pari Ko Thori Si Zindagi Di' +- 'id': '001_040_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگيں کيا سحر کو، بانکي دلھن کي صورت | پہنا کے لال جوڑا شبنم کي آرسي دي' + - 'lang': 'en' + 'text': 'It gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew' + - 'lang': 'ro' + 'text': 'Rangeen Kiya Sehar Ko Banki Dulhan Ki Soorat | Pehna Ke Laal Jorha Shabnam Ki Aar Si Di' +- 'id': '001_040_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سايہ ديا شجر کو، پرواز دي ہوا کو | پاني کو دي رواني، موجوں کو بے کلي دي' + - 'lang': 'en' + 'text': 'It gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves' + - 'lang': 'ro' + 'text': 'Saya Diya Shajar Ko, Parwaz Di Hawa Ko | Pani Ko Di Rawani, Moujon Ko Be-Kali Di' +- 'id': '001_040_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ امتياز ليکن اک بات ہے ہماري | جگنو کا دن وہي ہے جو رات ہے ہماري' + - 'lang': 'en' + 'text': 'This distinction but is a way of our thinking | The fire-fly''s day is the same as our night' + - 'lang': 'ro' + 'text': 'Ye Imtiaz Lekin Ek Baat Hai Humari | Jugnoo Ka Din Wohi Hai Jo Raat Hai Humari' +- 'id': '001_040_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ازل کي پيدا ہر چيز ميں جھلک ہے | انساں ميں وہ سخن ہے، غنچے ميں وہ چٹک ہے' + - 'lang': 'en' + 'text': 'The Eternal Beauty''s reflection is present in everything | It is speech in man. It is blooming in the flower bud' + - 'lang': 'ro' + 'text': 'Husn-e-Azal Ki Paida Har Cheez Mein Jhalak Hai | Insan Mein Woh Sukhan Hai, Ghunche Mein Woh Chatak Hai' +- 'id': '001_040_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ چاند آسماں کا شاعر کا دل ہے گويا | واں چاندني ہے جو کچھ، ياں درد کي کسک ہے' + - 'lang': 'en' + 'text': 'This moon in the sky is the poet''s heart so to say | It is moonlight there what here the prick of pathos is' + - 'lang': 'ro' + 'text': 'Ye Chand Asman Ka Shayar Ka Dil Hai Goya | Waan Chandani Hai Jo Kuch, Yaan Dard Kasak Hai' +- 'id': '001_040_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انداز گفتگو نے دھوکے ديے ہيں ورنہ | نغمہ ہے بوئے بلبل، بو پھول کي چہک ہے' + - 'lang': 'en' + 'text': 'The manners of speech have deceived us, otherwise | Song is nightingale''s fragrance, flower''s fragrance is its song' + - 'lang': 'ro' + 'text': 'Andaz-e-Guftugoo Ne Dhoke Diye Hain Warna | Naghma Hai Bu-e-Bulbul, Boo Phool Ki Chehak Hai' +- 'id': '001_040_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کثرت ميں ہو گيا ہے وحدت کا راز مخفي | جگنو ميں جو چمک ہے وہ پھول ميں مہک ہے' + - 'lang': 'en' + 'text': 'Concealed in plurality is the secret of the Unity | What is fire-fly’s brightness is flower’s fragrance' + - 'lang': 'ro' + 'text': 'Kasrat Mein Ho Gya Hai Wahdat Ka Raaz Makhfi | Jugnoo Mein Jo Chamak Hai, Woh Phool Mein Mehak Hai' +- 'id': '001_040_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ اختلاف پھر کيوں ہنگاموں کا محل ہو | ہر شے ميں جبکہ پنہاں خاموشي ازل ہو' + - 'lang': 'en' + 'text': 'Why should this difference be occasion for dissensions? | When the Primeval Day’s silence be concealed in everything' + - 'lang': 'ro' + 'text': 'Ye Ikhtilaf Phir Kyun Hangamon Ka Mehal Ho | Har Shay Mein Jabke Pinhan Khamoshi-e-Azal Ho' diff --git a/data/github_iqbal_demystified/poems/001/001_041.yaml b/data/github_iqbal_demystified/poems/001/001_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3b168798cdf44cdaa8d2ad629c4f9378deabecd5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_041.yaml @@ -0,0 +1,208 @@ +--- +'id': '001_041' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/041-%20Subh%20Ka%20Sitara.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صبح کا ستارہ' +- 'lang': 'en' + 'text': 'THE MORNING STAR ‑ VENUS' +'description': +- 'lang': 'en' + 'text': 'This poem , in three parts, is yet another one in which ‘Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur’an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, "the morning star", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called "Zahrah", i.e. "the bright one". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place ‘Allamah Iqbal says: | (176) I have learnt from Prophet''s Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu’min family and is one of its virtues.' +'sher': +- 'id': '001_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لطف ہمسايگي شمس و قمر کو چھوڑوں | اور اس خدمت پيغام سحر کو چھوڑوں' + - 'lang': 'en' + 'text': 'Should I abandon the pleasure of sun''s and moon''s company? | And should I abandon this service of conveying dawn''s message' + 'notes': + - 'phrase': 'message' + 'meaning': 'Allusion to the appearance of Venus at dawn proclaiming the arrival of the morning.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Lutf-e-Humsayegi-e-Shams-o-Qamar Ko Chorun | Aur Iss Khidmat-e-Paigham-e-Sehar Ko Chorun' +- 'id': '001_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے حق ميں تو نہيں تاروں کي بستي اچھي | اس بلندي سے زميں والوں کي پستي اچھي' + - 'lang': 'en' + 'text': 'For me the height of the world of stars is not good | For me lowliness of earth''s denizens is better than this height' + - 'lang': 'ro' + 'text': 'Mere Haq Mein To Nahin Taron Ki Basti Achi | Iss Bulandi Se Zameen Walon Ki Pasti Achi' +- 'id': '001_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں کيا ، عدم آباد وطن ہے ميرا | صبح کا دامن صد چاک کفن ہے ميرا' + - 'lang': 'en' + 'text': 'What is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud' + - 'lang': 'ro' + 'text': 'Aasman Kya, Adam Abad Watan Hai Mera | Subah Ka Daman-e-Sad Chaak Kafan Hai Mera' +- 'id': '001_041_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري قسمت ميں ہے ہر روز کا مرنا جينا | ساقي موت کے ہاتھوں سے صبوحي پينا' + - 'lang': 'en' + 'text': 'My destiny is dying and being born every day | Drinking morning draft of wine from the hand of death''s cup-bearer' + - 'lang': 'ro' + 'text': 'Meri Qismat Mein Hai Har Roz Ka Merna Jeena | Saqi-e-Mout Ke Hathon Se Saboohi Peena' +- 'id': '001_041_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ يہ خدمت، نہ يہ عزت، نہ يہ رفعت اچھي | اس گھڑي بھر کے چمکنے سے تو ظلمت اچھي' + - 'lang': 'en' + 'text': 'This service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination' + - 'lang': 'ro' + 'text': 'Na Ye Khidmat, Na Ye Izzat, Na Ye Riffat Achi | Iss Ghari Bhar Ke Chamakne Se To Zulmat Achi' +- 'id': '001_041_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري قدرت ميں جو ہوتا، تو نہ اختر بنتا | قعر دريا ميں چمکتا ہوا گوہر بنتا' + - 'lang': 'en' + 'text': 'If I had the power, I would have never become a planet | I would have become the shining pearl in the ocean''s depth' + - 'lang': 'ro' + 'text': 'Meri Qudrat Mein Jo Hota To Na Akhtar Banta | Qa’ar-e-Darya Mein Chamakta Huwa Gohar Banta' +- 'id': '001_041_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واں بھي موجوں کي کشاکش سے جو دل گھبراتا | چھوڑ کر بحر کہيں زيب گلو ہو جاتا' + - 'lang': 'en' + 'text': 'There also if I would have become weary of the waves'' struggle | Leaving the ocean I would have become some neck''s decoration' + 'notes': + - 'phrase': 'decoration' + 'meaning': 'Allusion to pearls which are produced in the ocean.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Waan Bhi Moujon Ki Kashakash Se Jo Dil Ghabrata | Chor Kar Behr Kahin Zaib-e-Guloo Ho Jata' +- 'id': '001_041_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے چمکنے ميں مزا حسن کا زيور بن کر | زينت تاج سر بانوئے قيصر بن کر' + - 'lang': 'en' + 'text': 'The pleasure of brightness is in being some beauty''s ornament | In being the ornament of the crown of the princess of Caesar' + 'notes': + - 'phrase': 'Caesar' + 'meaning': 'Caesar -This is the generic title of the emperors of the Roman Empire. They are proverbial for their immense power and wealth of that time.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Chamakne Mein Maza Husn Ka Zaiwar Ban Kar | Zeenat-e-Taj-e-Sar-e-Bano-e-Qaisar Ban Kar' +- 'id': '001_041_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک پتھر کے جو ٹکڑے کا نصيبا جاگا | خاتم دست سليماں کا نگيں بن کے رہا' + - 'lang': 'en' + 'text': 'As the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman''s ring' + 'notes': + - 'phrase': 'Sulaiman''s' + 'meaning': 'S. Sulaiman A.S.‑ As Islam considers the Jewish and Christian religions only as evolutionary stages of the final religion of Islam, as contained in the Holy Qur''an Muslims also respect S. Sulaiman A.S. as a true prophet. He is also famous for his wealth, power and glory. The signet ring refers to the stone of his ring which was an emblem of his sovereignty. This verse shows that a mere piece of stone gained elegance by being the stone of the ring of a man.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aik Pathar Ke Jo Tukre Ka Nasiba Jaaga | Khatam-e-Dast-e-Suleman Ka Nageen Ban Ke Raha' +- 'id': '001_041_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايسي چنروں کا مگر دہر ميں ہے کام شکست | ہے گہر ہائے گراں مايہ کا انجام شکست' + - 'lang': 'en' + 'text': 'But breaking is the end of such things in the world | Breaking is the end of the invaluable pearls' + - 'lang': 'ro' + 'text': 'Aesi Cheezon Ka Magar Dehr Mein Hai Kaam Shikast | Hai Guhr Haye Giran Maya Ka Anjaam Shikast' +- 'id': '001_041_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي وہ ہے کہ جو ہو نہ شناسائے اجل | کيا وہ جينا ہے کہ ہو جس ميں تقاضائے اجل' + - 'lang': 'en' + 'text': 'Real life is the one which is not acquainted with death | What good is the life in which there is demand of death?' + - 'lang': 'ro' + 'text': 'Zindagi Woh Hai Ke Jo Ho Na Shanasaye Ajal | Kya Woh Jeena Hai Ke Ho Jis Mein Taqazaye Ajal' +- 'id': '001_041_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے يہ انجام اگر زينت عالم ہو کر | !کيوں نہ گر جائو ں کسي پھول پہ شبنم ہو کر' + - 'lang': 'en' + 'text': 'If this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?' + - 'lang': 'ro' + 'text': 'Hai Ye Anjaam Agar Zeenat-e-Alam Ho Kar | Kyun Na Gir Jaun Kisi Phool Pe Shabnam Ho Kar!' +- 'id': '001_041_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي پيشاني کے افشاں کے ستاروں ميں رہوں | کس مظلوم کي آہوں کے شراروں ميں رہوں' + - 'lang': 'en' + 'text': 'I should live as shining specks in the decoration of someone''s forehead | I should live in the sparks of some oppressed person''s sighs' + - 'lang': 'ro' + 'text': 'Kisi Paishani Ke Afshan Ke Sitaron Mein Rahun | Kisi Mazloom Ki Aahon Ke Shiraron Mein Rahun' +- 'id': '001_041_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک بن کر سرمژگاں سے اٹک جائوں ميں | کيوں نہ اس بيوي کي آنکھوں سے ٹپک جائوں ميں' + - 'lang': 'en' + 'text': 'As tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?' + - 'lang': 'ro' + 'text': 'Ashak Ban Kar Sir-e-Mazgan Se Atak Jaun Main | Kyun Na Uss Biwi Ki Ankhon Se Tapak Jaun Main' +- 'id': '001_041_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کا شوہر ہو رواں، ہو کے زرہ ميں مستور | سوئے ميدان وغا ، حب وطن سے مجبور' + - 'lang': 'en' + 'text': 'Whose husband, clad in the chains‑armor is departing | To battlefield, compelled by the love of the homeland' + - 'lang': 'ro' + 'text': 'Jis Ka Shohar Ho Rawan Ho Ke Zrah Mein Mastoor | Sooye Maidan-e-Dagha, Hub-e-Watan Se Majboor' +- 'id': '001_041_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياس و اميد کا نظارہ جو دکھلاتي ہو | جس کي خاموشي سے تقرير بھي شرماتي ہو' + - 'lang': 'en' + 'text': 'Who may be exhibiting hope and despair''s spectacle | Whose silence may be putting speech to embarrassment' + - 'lang': 'ro' + 'text': 'Yaas-o-Umeed Ka Nazara Jo Dikhati Ho | Jis Ki Khamoshi Se Taqreer Bhi Sharmati Ho' +- 'id': '001_041_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کو شوہر کي رضا تاب شکيبائي دے | اور نگاہوں کو حيا طاقت گويائي دے' + - 'lang': 'en' + 'text': 'To whom pleasing the husband may give the strength for patience | And to whose eyes'' modesty may give the power to speak' + - 'lang': 'ro' + 'text': 'Jis Ko Shohar Ki Raza Taab-e-Shakeebai De | Aur Nigahon Ko Haya Taqat-e-Goyai De' +- 'id': '001_041_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زرد ، رخصت کي گھڑي ، عارض گلگوں ہو جائے | کشش حسن غم ہجر سے افزوں ہو جائے' + - 'lang': 'en' + 'text': 'Whose rosy cheeks at departure''s time may be turned pale | Attraction of whose beauty by separation''s sorrow may be enhanced' + - 'lang': 'ro' + 'text': 'Zard., Rukhsat Ki Ghari, Aariz Gulgoon Ho Jaye | Kashish-e-Husn Gham-e-Hijar Se Afzoon Ho Jaye' +- 'id': '001_041_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاکھ وہ ضبط کرے پر ميں ٹپک ہي جائوں | ساغر ديدئہ پرنم سے چھلک ہي جائوں' + - 'lang': 'en' + 'text': 'However hard she may control but still I may drip | I may spill over from the cup of the tearful eye' + - 'lang': 'ro' + 'text': 'Lakh Woh Zabt Kare Par Main Tapak Ho Jaun | Saghir-e-Didah-e-Purnam Se Chhalak Ho Jaun' +- 'id': '001_041_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک ميں مل کے حيات ابدي پا جائوں | عشق کا سوز زمانے کو دکھاتا جائوں' + - 'lang': 'en' + 'text': 'After mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world' + - 'lang': 'ro' + 'text': 'Khak Mein Mil Ke Hayat-e-Abdi Pa Jaun | Ishq Ka Souz Zamane Ko Dikhata Jaun' diff --git a/data/github_iqbal_demystified/poems/001/001_042.yaml b/data/github_iqbal_demystified/poems/001/001_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5612f0345fd35dae59d4423e2e32cfc0d6d75966 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_042.yaml @@ -0,0 +1,139 @@ +--- +'id': '001_042' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/042-%20Hhindustani%20Bachon%20Ka%20Qoumi%20Geet.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہندوستاني بچوں کا قومي گيت' +- 'lang': 'en' + 'text': 'THE NATIONAL ANTHEM FOR THE INDIAN CHILDREN' +'description': +- 'lang': 'en' + 'text': '‘Allamah Iqbal did not write this poem only as a tribute to the Indian sub‑continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.' +'sher': +- 'id': '001_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشتي نے جس زميں ميں پيغام حق سنايا | نانک نے جس چمن ميں وحدت کا گيت گايا' + - 'lang': 'en' + 'text': 'The land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God' + 'notes': + - 'phrase': 'Chishta' + 'meaning': 'Khwajah Mu‘an- al-Dan Chishta Ajmeri R.A.' + 'occurrence': !!int '1' + - 'phrase': 'Nanak' + 'meaning': 'Guru Nanak' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chishti (R.A.) Ne Jis Zameen Mein Pegham-e-Haq Sunaya | Nanak Ne Jis Chaman Mein Wahdat Ka Geet Gaya' +- 'id': '001_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاتاريوں نے جس کو اپنا وطن بنايا | جس نے حجازيوں سے دشت عرب چھڑايا' + - 'lang': 'en' + 'text': 'The land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness' + 'notes': + - 'phrase': 'Tatars' + 'meaning': 'Tatars- This is a generic name of the people of the mixed Mongoloid and Caucasoid races of Central Asia. All the invasions on India had been made from this area, except those of the Greeks under Alexander, Arabs and the British. All invaders, except the British settled permanently in India and benefited from its fabulous wealth, to which this verse alludes. This term is also applied to a group of the people of Turkish origin, chiefly Muslims, who arrived in the Indian sub‑continent under various names between the tenth and the fifteenth centuries.' + 'occurrence': !!int '1' + - 'phrase': 'wilderness' + 'meaning': 'Allusion to the Arabs or "people of the Hijaz" who settled in India and made it their homeland. They mostly inhabited the Malabar Coast in the western part of the Indian Peninsula and are still an important component of the region''s population.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tatariyon Ne Jis Ko Apna Watan Banaya | Jis Ne Hijaziyon Se Dast-e-Arab Chhuraya' +- 'id': '001_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرا وطن وہي ہے ، ميرا وطن وہي ہے | يونانيوں کو جس نے حيران کر ديا تھا' + - 'lang': 'en' + 'text': 'That same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered' + - 'lang': 'ro' + 'text': 'Mera Watan Wohi Hai, Mera Watan Wohi Hai | Yunanion Ko Jis Ne Heeran Kar Diya Tha' +- 'id': '001_042_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سارے جہاں کو جس نے علم و ہنر ديا تھا | مٹي کو جس کي حق نے زر کا اثر ديا تھا' + - 'lang': 'en' + 'text': 'Which gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir''s effect' + 'notes': + - 'phrase': 'effect' + 'meaning': 'Allusion to the wealth of the Indian sub-continent in the middle ages and up to the downfall of the Mughal Empire.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sare Jahan Ko Jis Ne Ilm-o-Hunar Diya Tha | Mitti Ko Jis Ki Haq Ne Zr Ka Asar Diya Tha' +- 'id': '001_042_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترکوں کا جس نے دامن ہيروں سے بھر ديا تھا | ميرا وطن وہي ہے، ميرا وطن وہي ہے' + - 'lang': 'en' + 'text': 'Which had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland' + 'notes': + - 'phrase': 'diamonds' + 'meaning': 'Allusion to the Muslim rule in India, which was by the Turks and later by the people of the Turko‑Mongoloid origin, known as the Mughals in Indian history.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Turkon Ka Jis Ne Daman Heeron Se Bhar Diya Tha | Mera Watan Wohi Hai, Mera Watan Wohi Hai' +- 'id': '001_042_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹوٹے تھے جو ستارے فارس کے آسماں سے | پھر تاب دے کے جس نے چمکائے کہکشاں سے' + - 'lang': 'en' + 'text': 'Which illuminated and established in the milky way again | The stars which had fallen from the sky of Persia' + - 'lang': 'ro' + 'text': 'Toote The Jo Stare Faras Ke Asman Se | Phir Taab De Ke Jis Ne Chamkaye Kehkashan Se' +- 'id': '001_042_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحدت کي لے سني تھي دنيا نے جس مکاں سے | مير عرب کو آئي ٹھنڈي ہوا جہاں سے' + - 'lang': 'en' + 'text': 'The House from which the world had heard Tawhad''s tune | From where the Holy Prophet had felt cool breeze' + 'notes': + - 'phrase': 'breeze' + 'meaning': 'This alludes to a tradition of the Holy Prophet S.A.W. in which he said that he was feeling the breeze of Divine blessing from Yaman''s direction, which is east of Madana-Munawwarah. ­As the Indian sub‑continent is in the same direction it also means that the Holy Prophet S.A.W. expected the spread of Islam and Islamic values there. This prophecy was fulfilled because India was not only under the Muslim rule for about a thousand years but was also the home and seat of the efforts of innumerable sufas and ‘Ulama who spread and served Islam there. The people of both these classes produced a large body if Islamic literature which propagated Islamic thought and preserved it to last till eternity. Another meaning could be that this tradition referred to S. Uwais Qarana R.A. According to this view this hemistich would mean that the Muslim''s abode is not only in the Indian sub‑continent but also in Najd and Yaman, i.e. Muslim Ummah is super-national. Cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Wahdat Ki Laiy Suni Thi Dunya Ne Jis Makan Se | Meer-e-Arab (S.A.W.) Ko Aayi Thandi Hawa Jahan Se' +- 'id': '001_042_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرا وطن وہي ہے، ميرا وطن وہي ہے | بندے کليم جس کے ، پربت جہاں کے سينا' + - 'lang': 'en' + 'text': 'That same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are' + 'notes': + - 'phrase': 'Kalams' + 'meaning': 'No boundary to the Mu’min''s world is !' + 'occurrence': !!int '1' + - 'phrase': 'Sinais' + 'meaning': 'Mumin''s homeland everywhere is !' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mera Watan Wohi Hai, Mera Watan Wohi Hai | Bande Kaleem Jis Ke, Parbat Jahan Ke Seena' +- 'id': '001_042_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوح نبي کا آ کر ٹھہرا جہاں سفينا | رفعت ہے جس زميں کي بام فلک کا زينا' + - 'lang': 'en' + 'text': 'Where the Prophet Nuh''s boat and its occupants had landed | The land whose elegance is the stairway to the sky' + 'notes': + - 'phrase': 'landed' + 'meaning': 'The neighbor of Jibral is this earthly man' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nooh (A.S.)-e-Nabi Ka Aa Kar Thehra Jahan Safeena | Riffat Hai Jis Zameen Ki Baam-e-Falak Ka Zeena' +- 'id': '001_042_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت کي زندگي ہے جس کي فضا ميں جينا | ميرا وطن وہي ہے، ميرا وطن وہي ہے' + - 'lang': 'en' + 'text': 'Living in whose environment is like living in Paradise | That same is my homeland, that same is my homeland' + - 'lang': 'ro' + 'text': 'Jannat Ki Zindagi Hai Jis Ki Faza Mein Jeena | Mera Watan Wohi Hai, Mera Watan Wohi Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_043.yaml b/data/github_iqbal_demystified/poems/001/001_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..31c7fcbbc808a49ba14fb85903b347841e3047db --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_043.yaml @@ -0,0 +1,93 @@ +--- +'id': '001_043' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/043-%20Naya%20Shiwala.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نيا شوالا' +- 'lang': 'en' + 'text': 'THE NEW TEMPLE' +'description': +- 'lang': 'en' + 'text': 'This poem is another expression of the ardent desire of ‘Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including ‘Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately ‘Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All‑India Muslim League meeting at Allahabad in 1930 that the partition of the sub‑continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All‑India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.' +'sher': +- 'id': '001_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سچ کہہ دوں اے برہمن! گر تو برا نہ مانے | تيرے صنم کدوں کے بت ہو گئے پرانے' + - 'lang': 'en' + 'text': 'May I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic' + - 'lang': 'ro' + 'text': 'Sach Keh Doon Ae Barhman! Gar Tu Bura Na Mane | Tere Sanam Kadon Ke Butt Ho Gye Purane' +- 'id': '001_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنوں سے بير رکھنا تو نے بتوں سے سيکھا | جنگ و جدل سکھايا واعظ کو بھي خدا نے' + - 'lang': 'en' + 'text': 'You have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers' + - 'lang': 'ro' + 'text': 'Apnon Se Bair Rakhna Tu Ne Button Se Se Sikha | Jang-o-Jadal Sikhaya Waaiz Ko Bhi Khuda Ne' +- 'id': '001_043_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگ آ کے ميں نے آخر دير و حرم کو چھوڑا | واعظ کا وعظ چھوڑا، چھوڑے ترے فسانے' + - 'lang': 'en' + 'text': 'Becoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher''s sermons, as well as your stories' + - 'lang': 'ro' + 'text': 'Tang Aa Ke Main Ne Akhir Dair-o-Haram Ko Chora | Waaiz Ka Waaz Chora, Chore Tere Fasane' +- 'id': '001_043_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پتھر کي مورتوں ميں سمجھا ہے تو خدا ہے | خاک وطن کا مجھ کو ہر ذرہ ديوتا ہے' + - 'lang': 'en' + 'text': 'You take the stone idols to contain God | Every speck of the homeland''s dust is holy to me' + - 'lang': 'ro' + 'text': 'Pathar Ki Mootraton Mein Samjha Hai Tu Khuda Hai | Khak-e-Watan Ka Mujh Ko Har Zarra Devta' +- 'id': '001_043_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آ ، غيريت کے پردے اک بار پھر اٹھا ديں | بچھڑوں کو پھر ملا ديں نقش دوئي مٹا ديں' + - 'lang': 'en' + 'text': 'Come! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion' + - 'lang': 'ro' + 'text': 'Aa, Ghairiat Ke Parde Ek Baar Phir Utha Dain | Bichron Ko Phir Mila Dain, Naqsh-e-Dooi Mita Dain' +- 'id': '001_043_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوني پڑي ہوئي ہے مدت سے دل کي بستي | آ ، اک نيا شوالا اس ديس ميں بنا ديں' + - 'lang': 'en' + 'text': 'The heart''s habitation is lying barren since long | Let us build a new temple in this country' + - 'lang': 'ro' + 'text': 'Sooni Pari Huwi Hai Muddat Se Dil Ki Basti | Aa, Ek Naya Shiwala Iss Dais Mein Bana Dain' +- 'id': '001_043_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کے تيرتھوں سے اونچا ہو اپنا تيرتھ | دامان آسماں سے اس کا کلس ملا ديں' + - 'lang': 'en' + 'text': 'Let our shrine be higher than the world''s shrines | Let us make its spire as high as the sky' + - 'lang': 'ro' + 'text': 'Dunya Ke Teerathon Se Ucha Huwa Apna Teerath | Damaan-e-Asman Se Iss Ka Kalas Mila Dain' +- 'id': '001_043_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر صبح اٹھ کے گائيں منتر وہ مٹيھے مٹيھے | سارے پجاريوں کو مے پيت کي پلا ديں' + - 'lang': 'en' + 'text': 'Let our morning''s incantations be so sweet every morning | That all worshipers be ecstatic with the Love''s wine' + - 'lang': 'ro' + 'text': 'Har Subah Uth Ke Gayen Mantar Woh Meethe Meethe | Sare Pujariyon Ko Mai Peet Ki Pila Dain' +- 'id': '001_043_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکتي بھي شانتي بھي بھگتوں کے گيت ميں ہے | دھرتي کے باسيوں کي مکتي پريت ميں ہے' + - 'lang': 'en' + 'text': 'The power and tranquillity is in the devotees'' song | The salvation of the denizens of the earth is in Love' + - 'lang': 'ro' + 'text': 'Shakti Bhi, Shanti Bhi Bhagton Ke Geet Mein Hai | Dharti Ke Basion Ki Mukti Pareet Mein Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_044.yaml b/data/github_iqbal_demystified/poems/001/001_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..558a3b789bb52dedccc23f7cebe309240e9b44c1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_044.yaml @@ -0,0 +1,255 @@ +--- +'id': '001_044' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/044-%20Daagh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'داغ' +- 'lang': 'en' + 'text': 'NAWAB MIRZA KHAN DAGH' +'description': +- 'lang': 'en' + 'text': 'This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of ‘Allamah Iqbal for him.' +'sher': +- 'id': '001_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عظمت غالب ہے اک مدت سے پيوند زميں | مہدي مجروح ہے شہر خموشاں کا مکيں' + - 'lang': 'en' + 'text': 'The grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery''s resident since long' + - 'lang': 'ro' + 'text': 'Azmat-e-Ghalib Hai Ek Muddat Se Pewand-e-Zameen | Mehdi-e-Majrooh Hai Sheher-e-Khamoshan Ka Makeen' +- 'id': '001_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ ڈالي موت نے غربت ميں مينائے امير | چشم محفل ميں ہے اب تک کيف صہبائے امير' + - 'lang': 'en' + 'text': 'Death broke the decanter of Amir in a strange country | The assembly''s eye still has the ecstasy of the wine of Amir' + 'notes': + - 'phrase': 'Amir' + 'meaning': 'Ghalib, Mahda Majruh and Amar- These are three very eminent poets of India who practiced their art in Delhi. Amar Khusroe lived during a period when Urdu was being created but was not known by that name. At that time it was called Raikhtah and was a mixture of Persian and Hindi, which was one of the dialects of Sanskrit. Raikhtah in Persian means "mixed", to indicate that the language was a mixture of Persian and Hindi in which the two languages were distinctly separate from each other. Amar Khusroe was one of the architects of such a language and his genius lies in doing that more successfully than others. He is also famous for devotional poetry in which the Love of God is described in beautiful style. It refers to the famous poet of Delhi, Amar Mana’a. If so the mention of Amar''s "mana" with reference to his poetic name is very artistic.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tor Dali Mout Ne Ghurbat Mein Meenaye Ameer | Chashme-e-Mehfil Mein Hai Ab Tak Kaif-e-Sehbaye Ameer' +- 'id': '001_044_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج ليکن ہمنوا! سارا چمن ماتم ميں ہے | شمع روشن بجھ گئي، بزم سخن ماتم ميں ہے' + - 'lang': 'en' + 'text': 'However, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!' + - 'lang': 'ro' + 'text': 'Aaj Lekin Hum-Nawa! Sara Chaman Matam Mein Hai | Shama-e-Roshan Bujh Gyi, Bazm-e-Sukhan Matam Mein Hai' +- 'id': '001_044_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلبل دلي نے باندھا اس چمن ميں آشياں | ہم نوا ہيں سب عنادل باغ ہستي کے جہاں' + - 'lang': 'en' + 'text': 'The Delhi''s nightingale made its nest in such a garden | Where all the world''s nightingales are singing in a chorus' + - 'lang': 'ro' + 'text': 'Bulbul-e-Dilli Ne Bandha Iss Chaman Mein Ashiyan | Hum Nawa Hain Sub Anadil Bagh-e-Hasti Ke Jahan' +- 'id': '001_044_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چل بسا داغ آہ! ميت اس کي زيب دوش ہے | آخري شاعر جہان آباد کا خاموش ہے' + - 'lang': 'en' + 'text': 'Ah Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent' + 'notes': + - 'phrase': 'Jahanabad' + 'meaning': 'Jahanabad- It is an abbreviation of Shahjahanabad, which was the original name of Delhi, given to it when it was reorganized and rebuilt during the reign of the Mughal emperor Shahjahan.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chal Basa Dagh! Aah! Mayyat Iss Ki Zaib-e-Dosh Hai | Akhri Shayar Jahan Abad Ka Khamosh Hai' +- 'id': '001_044_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب کہاں وہ بانکپن، وہ شوخي طرز بياں | آگ تھي کافور پيري ميں جواني کي نہاں' + - 'lang': 'en' + 'text': 'Gone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age''s camphor' + 'notes': + - 'phrase': 'camphor' + 'meaning': 'Camphor is characterized with coolness. This verse is a very artistic expression of the fact that Dagh''s thinking was a judicious mixture of the fervor of youth tempered with the coolness of mature age.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ab Kahan Woh Bankpan, Woh Soukhi-e-Tarz-e-Byaban | Aag Thi Kafoor-e-Peeri Mein Jawani Ki Nihan' +- 'id': '001_044_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي زبان داغ پر جو آرزو ہر دل ميں ہے | ليلي معني وہاں بے پردہ، ياں محمل ميں ہے' + - 'lang': 'en' + 'text': 'Every heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here' + - 'lang': 'ro' + 'text': 'Thi Zuban-e-Dagh Par Jo Aarzu Har Dil Mein Hai | Laila-e-Maani Wahan Be Parda, Yaan Mehmil Mein Hai' +- 'id': '001_044_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب صبا سے کون پوچھے گا سکوت گل کا راز | کون سمجھے گا چمن ميں نالہ بلبل کا راز' + - 'lang': 'en' + 'text': 'Who will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale''s wailing?' + - 'lang': 'ro' + 'text': 'Ab Saba Se Kon Puche Ga Sukoot-e-Gul Ka Raaz | Kon Samjhe Ga Chaman Mein Nala-e-Bulbul Ka Raaz' +- 'id': '001_044_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي حقيقت سے نہ غفلت فکر کي پرواز ميں | آنکھ طائر کي نشيمن پر رہي پرواز ميں' + - 'lang': 'en' + 'text': 'In his elegant imagination he was not unaware of reality | The bird''s eye remained focused on the nest even in flight' + - 'lang': 'ro' + 'text': 'Thi Haqiqat Se Na Ghaflat Fikar Ki Parwaz Mein | Aankh Taeer Ki Nasheman Par Rahi Parwaz Mein' +- 'id': '001_044_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور دکھلائيں گے مضموں کي ہميں باريکياں | اپنے فکر نکتہ آرا کي فلک پيمائياں' + - 'lang': 'en' + 'text': 'Others will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought' + - 'lang': 'ro' + 'text': 'Aur Dikhlayen Ge Mazmoon Ki Humain Bareekian | Apne Fikr-e-Nukta Aara Ki Falak Pemaeeyan' +- 'id': '001_044_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلخي دوراں کے نقشے کھينچ کر رلوائيں گے | يا تخيل کي نئي دنيا ہميں دکھلائيں گے' + - 'lang': 'en' + 'text': 'They will make us cry painting the picture of time''s vicissitudes | Or will show us the new world of their imagination' + - 'lang': 'ro' + 'text': 'Talakhi-e-Doran Ke Naqhe Khainch Kar Rulwayen Ge | Ya Takhiyul Ki Nayi Dunya Humain Dikhlayen Ge' +- 'id': '001_044_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن ميں ہوں گے پيدا بلبل شيراز بھي | سينکڑوں ساحر بھي ہوں گے، صاحب اعجاز بھي' + - 'lang': 'en' + 'text': 'Nightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles' + 'notes': + - 'phrase': 'Shiraz' + 'meaning': 'Nightingale of Sharaz- This is the honorific title of the famous Persian poet "Hafiz Sharaza" and “Sada Shiraza” on account of their excellence in Persian poetry.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Chaman Mein Hon Ge Paida Bulbul-e-Sheeraz Bhi | Saikron Sahir Bhi Hon Ge, Sahib-e-Ijaz Bhi' +- 'id': '001_044_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھيں گے آزر ہزاروں شعر کے بت خانے سے | مے پلائيں گے نئے ساقي نئے پيمانے سے' + - 'lang': 'en' + 'text': 'Thousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets' + 'notes': + - 'phrase': 'Azars' + 'meaning': 'Azar- He was the father of S. Ibraham A.S. He was a famous sculptor of his age and is famous for making stone idols.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uthain Ge Azar Hazaron Shair Ke Butkhane Se | Mai Pilayen Gen Aye Saqi Naye Pemane Se' +- 'id': '001_044_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لکھي جائيں گي کتاب دل کي تفسيريں بہت | ہوں گي اے خواب جواني! تيري تعبيريں بہت' + - 'lang': 'en' + 'text': 'Many commentaries of the book of Love will be written | There will be many interpretations of the youths'' dreams' + - 'lang': 'ro' + 'text': 'Likhi Jaen Gi Kitab-e-Dil Ki Tafseerain Bohat | Hon Gi Ae Khawab-e-Jawani! Teri Taabeerain Bohat' +- 'id': '001_044_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوبہو کھينچے گا ليکن عشق کي تصوير کون ؟ | اٹھ گيا ناوک فگن، مارے گا دل پر تير کون ؟' + - 'lang': 'en' + 'text': 'However, who will draw the exact picture of Love? | The master having departed who will enchant the heart' + - 'lang': 'ro' + 'text': 'Hu Bahu Khainche Ga Lekin Ishq Ki Tasveer Kon? | Uth Gya Nawak Fagan, Mare Ga Dil Par Teer Kon?' +- 'id': '001_044_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک کے دانے زمين شعر ميں بوتا ہوں ميں | تو بھي رو اے خاک دلي! داغ کو روتا ہوں ميں' + - 'lang': 'en' + 'text': 'I am sowing the seeds of tears in the soil of verse | You also cry, O Delhi''s soil! I am crying for Dagh!' + - 'lang': 'ro' + 'text': 'Ashak Ke Dane Zameen-e-Shair Mein Bota Hun Main | Tu Bhi Ro Ae Khak-e-Dilli! Dagh Ko Rota Hun Main' +- 'id': '001_044_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے جہان آباد، اے سرمايہ بزم سخن | ہوگيا پھر آج پامال خزاں تيرا چمن' + - 'lang': 'en' + 'text': 'Ah! O The Ka''bah of the literateur''s religion | Your garden has been ruined by autumn today' + 'notes': + - 'phrase': 'literateur''s' + 'meaning': 'This refers to Delhi which was the rendezvous of geniuses in all fields of learning throughout the period of Muslim rule in the Indian sub‑continent.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Jahan Abad, Ae Sarmaya-e-Bazm-e-Sukhan! | Ho Gya Phir Aaj Pamal-e-Khazan Tera Chaman' +- 'id': '001_044_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ گل رنگيں ترا رخصت مثال بو ہوا | آہ! خالي داغ سے کاشانہ و اردو ہوا' + - 'lang': 'en' + 'text': 'That colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh' + - 'lang': 'ro' + 'text': 'Woh Gul-e-Rangeen Tera Rukhsat Misal-e-Bu Huwa | Ah! Khali Dagh Se Kashana-e-Urdu Huwa' +- 'id': '001_044_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي نہ شايد کچھ کشش ايسي وطن کي خاک ميں | وہ مہ کامل ہوا پنہاں دکن کي خاک ميں' + - 'lang': 'en' + 'text': 'Perhaps not much attraction was in the homeland''s soil | That full moon has set in the soil of the Dakkan' + 'notes': + - 'phrase': 'Dakkan' + 'meaning': 'Dakkan‑ This refers to Haiderabad, Dakkan.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Thi Na Shaid Kuch Kashish Aesi Watan Ki Khak Mein | Woh Mah-e-Kamil Huwa Pinhan Dakkan Ki Khak Mein' +- 'id': '001_044_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھ گئے ساقي جو تھے، ميخانہ خالي رہ گيا | يادگار بزم دہلي ايک حالي رہ گيا' + - 'lang': 'en' + 'text': 'The cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi''s assembly has been left' + 'notes': + - 'phrase': 'Hala' + 'meaning': 'Hala' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uth Gye Saqi Jo The, Mai-Khana Khali Reh Gya | Yadgar-e-Bazm-e-Dehli Aik Hali Reh Gya' +- 'id': '001_044_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو کو خون رلواتي ہے بيداد اجل | مارتا ہے تير تاريکي ميں صياد اجل' + - 'lang': 'en' + 'text': 'The tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark' + - 'lang': 'ro' + 'text': 'Arzoo Ko Khoon Rulati Hai Baidad-e-Ajal | Maarta Hai Teer Tareeki Mein Sayyad-e-Ajal' +- 'id': '001_044_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھل نہيں سکتي شکايت کے ليے ليکن زباں | ہے خزاں کا رنگ بھي وجہ قيام گلستاں' + - 'lang': 'en' + 'text': 'However, the tongue cannot open in complaint | Autumn''s style is also a prelude to garden''s existence' + 'notes': + - 'phrase': 'existence' + 'meaning': 'This and the next verse are very artistic expression of logic and coherence in the working of the universe. Life without death is tasteless as the spring without autumn is tasteless.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khul Nahin Sakti Shakayat Ke Liye Lekin Zuban | Hai Khazan Ka Rang Bhi Wajah-e-Qayam-e-Gulistan' +- 'id': '001_044_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک ہي قانون عالم گير کے ہيں سب اثر | بوے گل کا باغ سے، گلچيں کا دنيا سے سفر' + - 'lang': 'en' + 'text': 'The one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world' + - 'lang': 'ro' + 'text': 'Aik Hi Qanoon-e-Alamgeer Ke Hain Sub Asar | Bu-e-Gul Ka Bagh Se, Gulcheen Ka Dunya Se Safar' diff --git a/data/github_iqbal_demystified/poems/001/001_045.yaml b/data/github_iqbal_demystified/poems/001/001_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c3d6ce20c350a4d85a34cf45a42ad3b9b60df98c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_045.yaml @@ -0,0 +1,79 @@ +--- +'id': '001_045' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/045-%20Abr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابر' +- 'lang': 'en' + 'text': 'THE CLOUD' +'description': +- 'lang': 'en' + 'text': 'This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way' +'sher': +- 'id': '001_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھي پھر آج وہ پورب سے کالي کالي گھٹا | سياہ پوش ہوا پھر پہاڑ سربن کا' + - 'lang': 'en' + 'text': 'Today dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again' + 'notes': + - 'phrase': 'Sarban' + 'meaning': 'This is a hill in Bhimbar, now in Azad Kashmar. It must have been familiar to ‘Allamah Iqbal on account of being in Kashmar which he loved very much. The poem is a spontaneous outburst of his feelings after witnessing some rain storm.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uthi Phir Aaj Woh Poorab Se Kali Kali Ghata | Siyah Posh Huwa Phir Pahar Sar Ban Ka' +- 'id': '001_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہاں ہوا جو رخ مہر زير دامن ابر | ہوائے سرد بھي آئي سوار توسن ابر' + - 'lang': 'en' + 'text': 'As the sun''s face became hidden under the clouds | Cool breeze also came riding on the steed of clouds' + - 'lang': 'ro' + 'text': 'Nihan Huwa Jo Rukh-e-Mehr Zair-e-Daman-e-Abar | Hawaye Sard Bhi Ayi Sawar-e-Tousan-e-Abar' +- 'id': '001_045_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرج کا شور نہيں ہے ، خموش ہے يہ گھٹا | عجيب مے کدئہ بے خروش ہے يہ گھٹا' + - 'lang': 'en' + 'text': 'There are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds' + - 'lang': 'ro' + 'text': 'Garaj Ka Shor Nahin Hai, Khamosh Hai Ye Ghata | Ajeeb Mai Kuda-e-Be Kharosh Hai Ye Ghata' +- 'id': '001_045_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں حکم نشاط مدام لائي ہے | قبائے گل ميں گہر ٹانکنے کو آئي ہے' + - 'lang': 'en' + 'text': 'It has brought everlasting joy''s message for the garden | It has come to stitch pearls to the jacket of rose' + - 'lang': 'ro' + 'text': 'Chaman Mein Hukm-e-Nishat-e-Madam Layi Hai | Qabaye Gul Mein Guhr Tankne Ko Ayi Hai' +- 'id': '001_045_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو پھول مہر کي گرمي سے سو چلے تھے ، اٹھے | زميں کي گود ميں جو پڑ کے سو رہے تھے ، اٹھے' + - 'lang': 'en' + 'text': 'The flowers which were fading by sun''s heat freshened up | Those which were sleeping in the earth''s bosom woke up' + - 'lang': 'ro' + 'text': 'Jo Phool Mehr Ki Garmi Se Sou Chale The, Uthe | Zameen Ki Gode Mein Jo Par Ke So Rahe The, Uthe' +- 'id': '001_045_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا کے زور سے ابھرا، بڑھا، اڑا بادل | اٹھي وہ اور گھٹا، لو! برس پڑا بادل' + - 'lang': 'en' + 'text': 'With the wind''s force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!' + - 'lang': 'ro' + 'text': 'Hawa Ke Zor Se Ubhra, Barha, Urha Badal | Uthi Woh Aur Ghata, Lo! Baras Para Badal' +- 'id': '001_045_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجيب خيمہ ہے کہسار کے نہالوں کا | يہيں قيام ہو وادي ميں پھرنے والوں کا' + - 'lang': 'en' + 'text': 'The camp of the mountains'' trees is wonderful | Strollers in valleys should stay among its trees' + - 'lang': 'ro' + 'text': 'Ajeeb Khema Hai Kuhsar Ke Nihalon Ka | Yaheen Qayam Ho Wadi Mein Phirne Walon Ka' diff --git a/data/github_iqbal_demystified/poems/001/001_046.yaml b/data/github_iqbal_demystified/poems/001/001_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3b8ad401d0d9ee93b0490944fcc4c7b016aeb5a1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_046.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_046' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/046-%20Aik%20Parinda%20Aur%20Jugnu.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک پرندہ اور جگنو' +- 'lang': 'en' + 'text': 'A BIRD AND THE FIRE‑FLY' +'description': +- 'lang': 'en' + 'text': 'This short poem is a beautiful presentation of the all‑pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of ‘Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God''s Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.' +'sher': +- 'id': '001_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر شام ايک مرغ نغمہ پيرا | کسي ٹہني پہ بيٹھا گا رہا تھا' + - 'lang': 'en' + 'text': 'Early in the evening a song bird | Sitting on a branch was singing' + - 'lang': 'ro' + 'text': 'Sar-e-Shaam Aik Murhg-e-Naghma Paira | Kisi Tehni Pe Baitha Ga Raha Tha' +- 'id': '001_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمکتي چيز اک ديکھي زميں پر | اڑا طائر اسے جگنو سمجھ کر' + - 'lang': 'en' + 'text': 'It saw a glowing object on the ground | Considering it a fire‑fly flew down to it' + - 'lang': 'ro' + 'text': 'Chamakti Cheez Ek Dekhi Zameen Par | Urha Taeer Usse Jugnu Samajh Kar' +- 'id': '001_046_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کہا جگنو نے او مرغ نواريز | نہ کر بے کس پہ منقار ہوس تيز' + - 'lang': 'en' + 'text': 'The fire-fly said to the singing bird | "O singing bird, do not kill a helpless creature,' + - 'lang': 'ro' + 'text': 'Kaha Jugnu Ne O Murgh-e-Nawa Raiz! | Na Kar Bekas Pe Manqar-e-Hawas Taiz' +- 'id': '001_046_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے جس نے چہک ، گل کو مہک دي | اسي اللہ نے مجھ کو چمک دي' + - 'lang': 'en' + 'text': 'Who gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me' + - 'lang': 'ro' + 'text': 'Tujhe Jis Ne Chehak, Gul Ko Mehak Di | Ussi Allah Ne Mujh Ko Chamak Di' +- 'id': '001_046_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لباس نور ميں مستور ہوں ميں | پتنگوں کے جہاں کا طور ہوں ميں' + - 'lang': 'en' + 'text': 'I am clad in the apparel of light | I am the tur of the insects'' world' + - 'lang': 'ro' + 'text': 'Libas-e-Noor Mein Mastoor Hun Main | Patangon Ke Jahan Ka Toor Hun Main' +- 'id': '001_046_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہک تيري بہشت گوش اگر ہے | چمک ميري بھي فردوس نظر ہے' + - 'lang': 'en' + 'text': 'If your chirping is the ear''s pleasure | My brightness also is the sight''s pleasure' + - 'lang': 'ro' + 'text': 'Chehak Teri Behisht-e-Gosh Agar Hai | Chamak Meri Bhi Firdous-e-Nazar Hai' +- 'id': '001_046_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروں کو ميرے قدرت نے ضيا دي | تجھے اس نے صدائے دل ربا دي' + - 'lang': 'en' + 'text': 'Nature has given light to my wings | It has given fascinating voice to you' + - 'lang': 'ro' + 'text': 'Paron Ko Meri Qudat Ne Zia Di | Tujhe Uss Ne Sadaye Dil Ruba Di' +- 'id': '001_046_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري منقار کو گانا سکھايا | مجھے گلزار کي مشعل بنايا' + - 'lang': 'en' + 'text': 'He taught singing to your beak | He made me the torch of the garden' + - 'lang': 'ro' + 'text': 'Teri Manqar Kogana Sikhaya | Mujhe Gulzar Ki Mashal Banaya' +- 'id': '001_046_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک بخشي مجھے، آواز تجھ کو | ديا ہے سوز مجھ کو، ساز تجھ کو' + - 'lang': 'en' + 'text': 'He bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you' + - 'lang': 'ro' + 'text': 'Chamak Bakhsi Mujhe, Awaz Tujh Ko | Diya Hai Souz Mujh Ko, Saaz Tujh Ko' +- 'id': '001_046_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مخالف ساز کا ہوتا نہيں سوز | جہاں ميں ساز کا ہے ہم نشيں سوز' + - 'lang': 'en' + 'text': 'Warmth is not the opposite of music | Everywhere warmth is the associate of music' + - 'lang': 'ro' + 'text': 'Mukhalif Saaz Ka Hota Nahin Souz | Jahan Mein Saaz Ka Hai Hum Nasheen Souz' +- 'id': '001_046_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيام بزم ہستي ہے انھي سے | ظہور اوج و پستي ہے انھي سے' + - 'lang': 'en' + 'text': 'The assembly of existence is based on these alone | All the world''s manifestations are through these alone' + - 'lang': 'ro' + 'text': 'Qayam-e-Bazm-e-Hasti Hai Inhi Se | Zahoor-e-Auj-o-Pasti Hai Inhi Se' +- 'id': '001_046_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم آہنگي سے ہے محفل جہاں کي | اسي سے ہے بہار اس بوستاں کي' + - 'lang': 'en' + 'text': 'The world''s assembly is based on harmony alone | The bloom of this garden is based on this alone"' + - 'lang': 'ro' + 'text': 'Hum Aahangi Se Hai Mehfil Jahan Ki | Iss Se Hai Bahar Iss Bostan Ki' diff --git a/data/github_iqbal_demystified/poems/001/001_047.yaml b/data/github_iqbal_demystified/poems/001/001_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..677a9b57487cc0fffc7d353f931c70c825da9d06 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_047.yaml @@ -0,0 +1,159 @@ +--- +'id': '001_047' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/047-%20Bacha%20Aur%20Shama.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بچہ اور شمع' +- 'lang': 'en' + 'text': 'THE CHILD AND THE CANDLE' +'description': +- 'lang': 'en' + 'text': 'This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al‑Wujud" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem "Light” means manifestation of God, and "Beauty" means the Existence of God. Consequently, I have written both these words in capitals.' +'sher': +- 'id': '001_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کيسي حيراني ہے يہ اے طفلک پروانہ خو | شمع کے شعلوں کو گھڑيوں ديکھتا رہتا ہے تو' + - 'lang': 'en' + 'text': 'O Child with moth-like nature , "How strange that | You keep gazing at the flame of the candle for hours' + - 'lang': 'ro' + 'text': 'Kaisi Hairani Hai Ye Ae Tiflak-e-Parwana Khu! | Shama Ke Shaolon Ko Ghariyon Dekhta Rehta Hai Tu' +- 'id': '001_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مري آغوش ميں بيٹھے ہوئے جنبش ہے کيا | روشني سے کيا بغل گيري ہے تيرا مدعا؟' + - 'lang': 'en' + 'text': 'What is this movement, when you are in my lap? | Are you intending to embrace the light?' + - 'lang': 'ro' + 'text': 'Ye Meri Aghosh Mein Baithe Huwe Junbish Hai Kya | Roshni Se Kya Baghal Geeri Hai Tera Mudda?' +- 'id': '001_047_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس نظارے سے ترا ننھا سا دل حيران ہے | يہ کسي ديکھي ہوئي شے کي مگر پہچان ہے' + - 'lang': 'en' + 'text': 'Though your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!' + 'notes': + - 'phrase': 'seen!' + 'meaning': 'This is the first hint in the poem that the candle''s light is the same light as the Light of God seen by Man on the Primeval Day.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Nazare Se Tera Nanha Sa Dil Heeran Hai | Ye Kisi Dekhi Huwi Shay Ki Magar Pehchan Hai' +- 'id': '001_047_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع اک شعلہ ہے ليکن تو سراپا نور ہے | آہ! اس محفل ميں يہ عرياں ہے تو مستور ہے' + - 'lang': 'en' + 'text': 'The candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed' + 'notes': + - 'phrase': 'concealed' + 'meaning': 'Allusion to the manifest glow of the candle in the transparent mantle of glass and the veiled Light of God in the opaque earthen mantle of human body.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shama Ek Shaola Hai Lekin Tu Sarapa Noor Hai | Ah! Iss Mehfil Mein Ye Uryan Hai Tu Mastoor Hai' +- 'id': '001_047_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!دست قدرت نے اسے کيا جانے کيوں عرياں کيا | تجھ کو خاک تيرہ کے فانوس ميں پنہاں کيا' + - 'lang': 'en' + 'text': 'It is not known why the Nature''s hand made it manifest! | And concealed you in the dark soil''s mantle' + - 'lang': 'ro' + 'text': 'Dast-e-Qudrat Ne Isse Kya Jane Kyun Uryan Kiya! | Tujh Ko Khak-e-Teera Ke Fanoos Mein Pinhan Kiya' +- 'id': '001_047_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور تيرا چھپ گيا زير نقاب آگہي | ہے غبار ديدہء بينا حجاب آگہي' + - 'lang': 'en' + 'text': 'Your light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!' + 'notes': + - 'phrase': 'Intellect!' + 'meaning': 'Allusion to the vision of the Light of God. This and the remaining verses mean that God and His Beauty is present in the multitudes of worldly objects mentioned in those verses. He can be discerned by the discerning eye with the help of Khuda. The Holy Qur''an also teaches us to understand God from the objects of the universe and Man''s own self, which is Khuda. The power of Khuda distinguishes Man from and makes him superior to the rest of the creation of God. However, Knowledge or Intellect conceals Khuda and with it the Light of God fades away from Man''s eyes. This Light dawns only when Man throws away the earthly mantle of Intellect and activates the Love of God. ‘Allamah Iqbal''s works are replete with this thought.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Noor Tera Chup Gya Zair-e-Naqab-e-Aaghi | Hai Ghubar-e-Didah-e-Beena Hijab-e-Aaghi' +- 'id': '001_047_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني جس کو کہتے ہيں فراموشي ہے يہ | خواب ہے، غفلت ہے، سرمستي ہے، بے ہوشي ہے يہ' + - 'lang': 'en' + 'text': 'What is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is' + - 'lang': 'ro' + 'text': 'Zindagaani Jis Ko Kehte Hain Faramoshi Hai Ye | Khawab Hai, Ghaflat Hai, Sar Masti Hai, Behoshi Hai Ye' +- 'id': '001_047_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل قدرت ہے اک دريائے بے پايان حسن | آنکھ اگر ديکھے تو ہر قطرے ميں ہے طوفان حسن' + - 'lang': 'en' + 'text': 'The Nature''s assembly is the Beauty''s boundless ocean | For the discerning eye every drop is the Beauty''s storm' + - 'lang': 'ro' + 'text': 'Mehfil-e-Qudrat Hai Ek Darye Be-Payan-e-Husn | Ankh Agar Dekhe To Har Qatre Mein Hai Toofan-e-Husn' +- 'id': '001_047_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ، کوہستاں کي ہيبت ناک خاموشي ميں ہے | مہر کي ضوگستري، شب کي سيہ پوشي ميں ہے' + - 'lang': 'en' + 'text': 'Beauty is in the frightening silence of the mountain | In shedding of sun''s light, and in night''s darkness' + - 'lang': 'ro' + 'text': 'Husn, Kohistan Ki Haibatnaak Khamoshi Mein Hai | Mehr Ki Zou Gastri, Shab Ji Siyah Poshi Mein Hai' +- 'id': '001_047_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمان صبح کي آئينہ پوشي ميں ہے يہ | شام کي ظلمت، شفق کي گل فرو شي ميں ہے يہ' + - 'lang': 'en' + 'text': 'It is in the morning sky''s mirror-like glitter | In the night''s darkness and in the twilight''s floridity' + - 'lang': 'ro' + 'text': 'Asman-e-Subah Ki Aaeena Poshi Mein Hai Ye | Sham Ki Zulmat, Shafaq Ki Gul Faroshi Mein Hai Ye' +- 'id': '001_047_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عظمت ديرينہ کے مٹتے ہوئے آثار ميں | طفلک ناآشنا کي کوشش گفتار ميں' + - 'lang': 'en' + 'text': 'It is in the disappearing relics of the old magnificence | In the small child''s effort to commence speaking' + - 'lang': 'ro' + 'text': 'Azmat-e-Dairina Ke Mitte Huwe Asaar Mein | Tiflak-e-Na Ashna Ki Koshish-e-Guftar Mein' +- 'id': '001_047_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکنان صحن گلشن کي ہم آوازي ميں ہے | ننھے ننھے طائروں کي آشياں سازي ميں ہے' + - 'lang': 'en' + 'text': 'It is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds' + - 'lang': 'ro' + 'text': 'Sakinan-e-Sehan-e-Gulshan Ki Hum Awazi Mein Hai | Nanhe Nanhe Taeeron Ki Ashiyan Saazi Mein Hai' +- 'id': '001_047_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشمہ کہسار ميں ، دريا کي آزادي ميں حسن | شہر ميں، صحرا ميں، ويرانے ميں، آبادي ميں حسن' + - 'lang': 'en' + 'text': 'In the mountain stream, in the ocean''s freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty' + - 'lang': 'ro' + 'text': 'Chashma-e-Kuhsar Mein, Darya Ki Azadi Mein Husn | Shehr Mein, Sehra Mein, Weerane Mein, Abadi Mein Husn' +- 'id': '001_047_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح کو ليکن کسي گم گشتہ شے کي ہے ہوس | !ورنہ اس صحرا ميں کيوں نالاں ہے يہ مثل جرس' + - 'lang': 'en' + 'text': 'The soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?' + - 'lang': 'ro' + 'text': 'Rooh Ko Lekin Kisi Gum Gashta Shay Ki Hai Hawas | Warna Iss Sehra Mein Kyun Nalan Hai Ye Misl-e-Jaras!' +- 'id': '001_047_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن کے اس عام جلوے ميں بھي يہ بے تاب ہے | زندگي اس کي مثال ماہي بے آب ہے' + - 'lang': 'en' + 'text': 'It is restless even in this general splendor of Beauty | Its life is like a fish out of water' + - 'lang': 'ro' + 'text': 'Husn Ke Iss Aam Jalwe Mein Bhiye Betaab Hai | Zindagi Iss Ki Misal-e-Maahi-e-Be Aab Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_048.yaml b/data/github_iqbal_demystified/poems/001/001_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dea8e8c07b01a2099d9ac835b939c308285a3b44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_048.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_048' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/048-%20Kanar-e-Ravi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کنار راوي' +- 'lang': 'en' + 'text': 'ON THE BANKS OF THE RAVI' +'description': +- 'lang': 'en' + 'text': 'Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem ‘Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river''s beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al‑Dan Jahangar (1569‑1627, reigned 1605‑27). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.' +'sher': +- 'id': '001_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوت شام ميں محو سرود ہے راوي | نہ پوچھ مجھ سے جو ہے کيفيت مرے دل کي' + - 'lang': 'en' + 'text': 'In the evening''s serenity the Rava melodious is | Do not ask me what the condition of my heart is' + - 'lang': 'ro' + 'text': 'Sukoot-e-Shaam Mein Mehv-e-Surood Hai Ravi | Na Puch Mujh Se Jo Kaifiat Mere Dil Ki' +- 'id': '001_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيام سجدے کا يہ زير و بم ہوا مجھ کو | جہاں تمام سواد حرم ہوا مجھ کو' + - 'lang': 'en' + 'text': 'This became message of prostration’s rise and fall to me | The whole world became precincts of the Haram to me' + - 'lang': 'ro' + 'text': 'Payam Sajde Ka Ye Zair-o-Bam Huwa Kujh Ko | Jahan Tamam Sawad-e-Haram Huwa Mujh Ko' +- 'id': '001_048_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر کنارہ آب رواں کھڑا ہوں ميں | خبر نہيں مجھے ليکن کہاں کھڑا ہوں ميں' + - 'lang': 'en' + 'text': 'I am standing at the bank of the running water | However, I do not know where I am standing' + - 'lang': 'ro' + 'text': 'Sir-e-Kinara-e-Aab-e-Rawan Khara Hun Main | Khabar Nahin Mujhe Lekin Kahan Khara Hun Main' +- 'id': '001_048_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب سرخ سے رنگيں ہوا ہے دامن شام | ليے ہے پير فلک دست رعشہ دار ميں جام' + - 'lang': 'en' + 'text': 'The red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand' + - 'lang': 'ro' + 'text': 'Sharab-e-Surkh Se Rangeen Huwa Hai Daman-e-Shaam | Liye Hai Peer-e-Falak Dast-e-Raishadar Mein Jaam' +- 'id': '001_048_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عدم کو قافلہ روز تيز گام چلا | شفق نہيں ہے ، يہ سورج کے پھول ہيں گويا' + - 'lang': 'en' + 'text': 'The day''s fast moving caravan is advancing to its end | The evening''s twilight is the sun''s flower so to say' + - 'lang': 'ro' + 'text': 'Adam Ko Qafila-e-Roz Taizgaam Chala | Shafaq Nahin Hai, Ye Suraj Ke Phool Hain Goya' +- 'id': '001_048_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھڑے ہيں دور وہ عظمت فزائے تنہائي | منار خواب گہ شہسوار چغتائي' + - 'lang': 'en' + 'text': 'In the distance those solitary structures are standing | They are the minarets of the Mughal emperors'' tombs' + - 'lang': 'ro' + 'text': 'Khare Hain Door Woh Azmat Fazaye Tanhai | Manar-e-Khawabgah-e-Shahsawar-e-Chughtai' +- 'id': '001_048_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فسانہء ستم انقلاب ہے يہ محل | کوئي زمان سلف کي کتاب ہے يہ محل' + - 'lang': 'en' + 'text': 'This place is the tale of revolution’s tyranny | This place is some book of the bygone age' + - 'lang': 'ro' + 'text': 'Fasana-e-Sitam-e-Inqilab Hai Ye Mehal | Koi Zaman-e-Salaf Ki Kitab Hai Ye Mehal' +- 'id': '001_048_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام کيا ہے سرود خموش ہے گويا | شجر ، يہ انجمن بے خروش ہے گويا' + - 'lang': 'en' + 'text': 'This place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say' + - 'lang': 'ro' + 'text': 'Maqam Kya Hai, Surood-e-Khamosh Hai Goya | Shajar,Ye Anjuman-e-Be-Kharosh Hai Goya' +- 'id': '001_048_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رواں ہے سينہء دريا پہ اک سفينہ تيز | ہوا ہے موج سے ملاح جس کا گرم ستيز' + - 'lang': 'en' + 'text': 'A fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves' + - 'lang': 'ro' + 'text': 'Rawan Hai Seena-e-Darya Pe Ek Safina-e-Taiz | Huwa Hai Mouj Se Mallah Jis Ka Garm-e-Sataiz' +- 'id': '001_048_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبک روي ميں ہے مثل نگاہ يہ کشتي | نکل کے حلقہ حد نظر سے دور گئي' + - 'lang': 'en' + 'text': 'This boat is in fast speed like the sight | Getting out of sight, it has gone far away' + - 'lang': 'ro' + 'text': 'Subak Rawi Mein Hai Misl-e-Nigah Ye Kashti | Nikal Ke Halqa-e-Hadd-e-Nazar Se Door Gyi' +- 'id': '001_048_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاز زندگي آدمي رواں ہے يونہي | ابد کے بحر ميں پيدا يونہي ، نہاں ہے يونہي' + - 'lang': 'en' + 'text': 'The ship of Man’s life is sailing in the same way | It is present as well as hidden in eternity’s sea' + - 'lang': 'ro' + 'text': 'Jahaz-e-Zindagi-e-Admi Rawan Hai Yunhi | Abad Ke Behar Mein Paida Yunhi, Nihan Hai Yunhi' +- 'id': '001_048_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکست سے يہ کبھي آشنا نہيں ہوتا | نظر سے چھپتا ہے ليکن فنا نہيں ہوتا' + - 'lang': 'en' + 'text': 'It never gets acquainted with defeat | It is concealed from sight but is not effaced !' + - 'lang': 'ro' + 'text': 'Shikast Se Ye Kabhi Ashna Nahin Hota | Nazar Se Chupta Hai Lekin Fana Nahin Hota' diff --git a/data/github_iqbal_demystified/poems/001/001_049.yaml b/data/github_iqbal_demystified/poems/001/001_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..966f810f4ffb30fae039292486dcf79b9b20e66b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_049.yaml @@ -0,0 +1,220 @@ +--- +'id': '001_049' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/049-%20Iltija-e-Musafir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'التجائے مسافر' +- 'lang': 'en' + 'text': 'THE TRAVELER''S REQUEST' +'description': +- 'lang': 'en' + 'text': 'Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom ‘Allamah Iqbal held in great reverence. ‘Allamah Iqbal was a frequent visitor of the saint''s tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum’in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum’in.' +'sher': +- 'id': '001_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتے پڑھتے ہيں جس کو وہ نام ہے تيرا | بڑي جناب تري، فيض عام ہے تيرا' + - 'lang': 'en' + 'text': 'What angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral' + - 'lang': 'ro' + 'text': 'Farishte Parhte Hain Jis Ko Woh Naam Hai Tera | Bari Janab Teri, Faiz Aam Hai Tera' +- 'id': '001_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستارے عشق کے تيري کشش سے ہيں قائم | نظام مہر کي صورت نظام ہے تيرا' + - 'lang': 'en' + 'text': 'The stars are stable by the attraction of your Love | Your system is like the system of the sun' + - 'lang': 'ro' + 'text': 'Sitare Ishq Ke Teri Kashish Se Hain Qaeem | Nizam-e-Mehr Ki Soorat Hai Tera' +- 'id': '001_049_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري لحد کي زيارت ہے زندگي دل کي | مسيح و خضر سے اونچا مقام ہے تيرا' + - 'lang': 'en' + 'text': 'The pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar' + 'notes': + - 'phrase': 'Masih' + 'meaning': 'Masah- Another name of S.‘Isa A.S.' + 'occurrence': !!int '1' + - 'phrase': 'Khidar' + 'meaning': 'Khwajah Khizr A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Teri Lehad Ki Ziarat Hai Zindagi Dil Ki | Maseeh-o-Khizar Se Uncha Maqam Hai Tera' +- 'id': '001_049_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہاں ہے تيري محبت ميں رنگ محبوبي | بڑي ہے شان، بڑا احترام ہے تيرا' + - 'lang': 'en' + 'text': 'The Beloved’s Nature is veiled in your Love | High is your dignity, exalted is your veneration' + - 'lang': 'ro' + 'text': 'Nihan Hai Teri Mohabbat Mein Rang-e-Mehboobi | Bari Hai Shaan, Ehtaraam Hai Tera' +- 'id': '001_049_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر سياہ دلم، داغ لالہ زار تو ام | و گر کشادہ جبينم، گل بہار تو ام' + - 'lang': 'en' + 'text': 'If my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring' + - 'lang': 'ro' + 'text': 'Agar Siyah Dalam, Dagh-e-Lala Zaar-e-Touwaam | Wagar Kushadah Jabeeneam, Gul-e-Bahar-e-Tawaam' +- 'id': '001_049_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن کو چھوڑ کے نکلا ہوں مثل نکہت گل | ہوا ہے صبر کا منظور امتحاں مجھ کو' + - 'lang': 'en' + 'text': 'Leaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance' + - 'lang': 'ro' + 'text': 'Chaman Ko Chor Ke Nikla Hun Misl-e-Nukhat-e-Gul | Huwa Hai Sabr Ka Manzoor Imtihaan Mujh Ko' +- 'id': '001_049_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چلي ہے لے کے وطن کے نگار خانے سے | شراب علم کي لذت کشاں کشاں مجھ کو' + - 'lang': 'en' + 'text': 'I have started with zeal from the homeland’s tavern | The pleasure of the wine of knowledge is speeding me up' + - 'lang': 'ro' + 'text': 'Chali Hai Le Ke Watan Ke Nigar Khane Se | Sharaab-e-Ilm Ki Lazzat Kushan Kushan Mujh Ko' +- 'id': '001_049_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر ہے ابر کرم پر ، درخت صحرا ہوں | کيا خدا نے نہ محتاج باغباں مجھ کو' + - 'lang': 'en' + 'text': 'I am gazing at the mercy’s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener' + - 'lang': 'ro' + 'text': 'Nazar Hai Abar-e-Karam Par, Darkht-e-Sehra Hun | Kiya Khuda Ne Mohtaj-e-Baghban Mujh Ko' +- 'id': '001_049_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلک نشيں صفت مہر ہوں زمانے ميں | تري دعا سے عطا ہو وہ نردباں مجھ کو' + - 'lang': 'en' + 'text': 'May I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings' + - 'lang': 'ro' + 'text': 'Falak Nasheen Sift-e-Mehr Hun Zamane Mein | Teri Dua Se Atta Ho Woh Nardbaan Mujh Ko' +- 'id': '001_049_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام ہم سفروں سے ہوا اس قدر آگے | کہ سمجھے منزل مقصود کارواں مجھ کو' + - 'lang': 'en' + 'text': 'May I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan' + - 'lang': 'ro' + 'text': 'Maqam Hum Safron Se Ho Iss Qadar Agay | Ke Samajhe Manzil-e-Maqsood Karwaan Mujh Ko' +- 'id': '001_049_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري زبان قلم سے کسي کا دل نہ دکھے | کسي سے شکوہ نہ ہو زير آسماں مجھ کو' + - 'lang': 'en' + 'text': 'May my pen not hurt anybody’s feelings | May I have complaint against none under the sun' + - 'lang': 'ro' + 'text': 'Meri Zuban Se Kisi Ka Dil Na Dukhe | Kisi Se Shikwah Na Ho Zair-e-Asman Mujh Ko' +- 'id': '001_049_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلوں کو چاک کرے مثل شانہ جس کا اثر | تري جناب سے ايسي ملے فغاں مجھ کو' + - 'lang': 'en' + 'text': 'Whose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold' + - 'lang': 'ro' + 'text': 'Dilon Ko Chaak Kare Misl-e-Shana Jis Ka Asar | Teri Janab Se Aesi Mile Afghan Mujh Ko' +- 'id': '001_049_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنايا تھا جسے چن چن کے خار و خس ميں نے | چمن ميں پھر نظر آئے وہ آشياں مجھ کو' + - 'lang': 'en' + 'text': 'The nest I had made by picking up bits and pieces | May I see the same nest in the garden again' + - 'lang': 'ro' + 'text': 'Banaya Tha Jise Chun Chun Ke Khar-o-Khs Main Ne | Chaman Mein Phir Nazar Aye Woh Asiyan Mujh Ko' +- 'id': '001_049_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر آ رکھوں قدم مادر و پدر پہ جبيں | کيا جنھوں نے محبت کا رازداں مجھ کو' + - 'lang': 'en' + 'text': 'May I come back to put my forehead at my parents’ feet | Whose efforts made me the confidante of love' + 'notes': + - 'phrase': 'feet' + 'meaning': 'This verse refers to his parents.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir Aa Rakhun Qadam-e-Madar-o-Pidar Pe Jabeen | Kiya Jinhon Ne Mohabbat Ka Raazdaan Mujh Ko' +- 'id': '001_049_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ شمع بارگہ خاندان مرتضوي | رہے گا مثل حرم جس کا آستاں مجھ کو' + - 'lang': 'en' + 'text': 'That candle of the audience of the Holy Prophet’s descendants | Whose threshold I will always consider like the Haram' + 'notes': + - 'phrase': 'descendants' + 'meaning': 'This and the next two verses refer to his teacher S. Mar Hasan.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Shama-e-Bargah-e-Khandan-e-Murtazvi | Rahe Ga Misl-e-Haram Jis Ka Astan Mujh Ko' +- 'id': '001_049_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس سے جس کے کھلي ميري آرزو کي کلي | بنايا جس کي مروت نے نکتہ داں مجھ کو' + - 'lang': 'en' + 'text': 'Whose breath opened the flower bud of my longing | By whose benevolence I became sagacious' + - 'lang': 'ro' + 'text': 'Nafas Se Jis Ke Khuli Meri Arzoo Ki Kali | Banaya Jis Ki Marawwat Ne Nuktadan Mujh Ko' +- 'id': '001_049_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دعا يہ کر کہ خداوند آسمان و زميں | کرے پھر اس کي زيارت سے شادماں مجھ کو' + - 'lang': 'en' + 'text': 'Pray to the terrestrial and the celestial world’s Lord | That I may again become happy with paying homage to him' + - 'lang': 'ro' + 'text': 'Dua Ye Kar Ke Khudawand-e-Asman-o-Zameen | Kare Phir Iss Ki Ziarat Se Shadman Mujh Ko' +- 'id': '001_049_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ميرا يوسف ثاني وہ شمع محفل عشق | ہوئي ہے جس کي اخوت قرار جاں مجھ کو' + - 'lang': 'en' + 'text': 'That second Yusuf to me, that candle of Love’s assembly | Whose brotherly love has given soul’s tranquillity to me' + 'notes': + - 'phrase': 'Yusuf' + 'meaning': 'Yusuf - Reference to S. Yusuf A.S. A person who is regarded to possess extraordinary beauty or who is loved immensely is called the “Second Yusuf”. This rather enigmatic expression refers in all probability to Iqbal’s elder brother Sh. ‘Aèa Muhammad.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Mera Yousaf-e-Sani, Woh Shama-e-Mehfil-e-Ishq | Huwi Hai Jis Ki Akhuwat Qarar-e-Jaan Mujh Ko' +- 'id': '001_049_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلا کے جس کي محبت نے دفتر من و تو | ہوائے عيش ميں پالا، کيا جواں مجھ کو' + - 'lang': 'en' + 'text': 'Who in his love, destroying the book of “you and I” | Has brought me up to my youth in the environment of happiness' + - 'lang': 'ro' + 'text': 'Jala Ke Jis Ki Mohabbat Ne Daftar-e-Man-o-Tu | Hawaye Aysh Mein Pala, Kiya Jawan Mujh Ko' +- 'id': '001_049_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رياض دہر ميں مانند گل رہے خنداں | کہ ہے عزيز تر از جاں وہ جان جاں مجھ کو' + - 'lang': 'en' + 'text': 'May he remain happy in the world like rose | Whom I have always held dearer than my life' + - 'lang': 'ro' + 'text': 'Riyaz-e-Dehr Mein Manind-e-Gul Rahe Khandan | Ke Hai Aziz Tar Az Jaan Woh Jaan-e-Jaan Mujh Ko' +- 'id': '001_049_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!شگفتہ ہو کے کلي دل کي پھول ہو جائے | !يہ التجائے مسافر قبول ہو جائے' + - 'lang': 'en' + 'text': 'Blooming, my heart’s bud may become a flower! | May this traveler’s request be accepted!' + - 'lang': 'ro' + 'text': 'Shugufta Ho Ke Kali Dil Ki Phool Ho Jaye! | Ye Iltijaye Musafir Qabool Ho Jaye!' diff --git a/data/github_iqbal_demystified/poems/001/001_050.yaml b/data/github_iqbal_demystified/poems/001/001_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af1d9e8e4e5af2fd4c0215ea64b95ddb98653c75 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_050.yaml @@ -0,0 +1,48 @@ +--- +'id': '001_050' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/050-%20Ghazliat%20(Gulzar-e-Hastobood%20Na%20Baiganawar%20Deikh).mp3' +'heading': +- 'lang': 'ur' + 'text': 'گلزار ہست و بود نہ بيگانہ وار ديکھ' +- 'lang': 'en' + 'text': 'DO NOT LOOK AT THE GARDEN OF EXISTENCE LIKE A STRANGER' +'description': +- 'lang': 'en' + 'text': 'The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an ‘arif. The third verse is addressed to the Beloved which is God.' +'sher': +- 'id': '001_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلزار ہست و بود نہ بيگانہ وار ديکھ | ہے ديکھنے کي چيز اسے بار بار ديکھ' + - 'lang': 'en' + 'text': 'Do not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly' + - 'lang': 'ro' + 'text': 'Gulzar-e-Hast-o-Bood Na Beganawar Dekh | Hai Dekhne Ki Cheez Isse Bar Bar Dekh' +- 'id': '001_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آيا ہے تو جہاں ميں مثال شرار ديکھ | دم دے نہ جائے ہستي ناپائدار ديکھ' + - 'lang': 'en' + 'text': 'You have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware' + - 'lang': 'ro' + 'text': 'Aya Hai Tu Jahan Mein Msal-e-Sharar Dekh | Dam De Na Jaye Hasti-e-Na-Paidar Dekh' +- 'id': '001_050_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانا کہ تيري ديد کے قابل نہيں ہوں ميں | تو ميرا شوق ديکھ، مرا انتظار ديکھ' + - 'lang': 'en' + 'text': 'Granted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance' + - 'lang': 'ro' + 'text': 'Mana Ke Teri Deed Ke Qabil Nahin Hun Main | Tu Mera Shauq Dekh, Mera Intizar Dekh' +- 'id': '001_050_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھولي ہيں ذوق ديد نے آنکھيں تري اگر | ہر رہ گزر ميں نقش کف پائے يار ديکھ' + - 'lang': 'en' + 'text': 'If your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane' + - 'lang': 'ro' + 'text': 'Kholi Hain Zauq-e-Deed Ne Ankhain Teri Agar | Har Reh Guzar Mein Naqsh-e-Kaf-e-Paye Yaar Dekh' diff --git a/data/github_iqbal_demystified/poems/001/001_051.yaml b/data/github_iqbal_demystified/poems/001/001_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c46c3c6e5160a1357ec0c6625624b3a589389b4d --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_051.yaml @@ -0,0 +1,74 @@ +--- +'id': '001_051' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/051-%20Ghazliat%20(Na%20Aatay%20Hamein%20Is%20Mein%20Takrar%20Kia%20Thi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ آتے ، ہميں اس ميں تکرار کيا تھي' +- 'lang': 'en' + 'text': 'IF YOU HAD NOT COME I WOULD HAVE HAD NO OCCASION FOR CONTENTION' +'description': +- 'lang': 'en' + 'text': 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody''s conjecture. ‘Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.' +'sher': +- 'id': '001_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ آتے ، ہميں اس ميں تکرار کيا تھي | مگر وعدہ کرتے ہوئے عار کيا تھي' + - 'lang': 'en' + 'text': 'If you had not come I would have had no occasion for contention | But what reluctance in making the promise was?' + - 'lang': 'ro' + 'text': 'Na Ate, Humain Iss Mein Takrar Ka Thi | Magar Wada Karte Huwe Aar Kya Thi' +- 'id': '001_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمھارے پيامي نے سب راز کھولا | خطا اس ميں بندے کي سرکار کيا تھي' + - 'lang': 'en' + 'text': 'Your messenger disclosed every secret | O Lord! What fault of Man in this was?' + 'notes': + - 'phrase': 'was?' + 'meaning': 'Allusion to the Holy Qur''an as a source of all knowledge and guidance for which there are many references in the Holy Book itself, such as 4:82; 6:92; 10:1; 27:6; 31:2; 36:2 and 45:2.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tumhare Payami Ne Sub Raaz Khola | Khata Iss Mein Bande Ki Sarkar Kya Thi' +- 'id': '001_051_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھري بزم ميں اپنے عاشق کو تاڑا | !تري آنکھ مستي ميں ہشيار کيا تھي' + - 'lang': 'en' + 'text': 'You recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!' + - 'lang': 'ro' + 'text': 'Bhari Bazm Mein Apne Ashiq Ko Tara | Teri Ankh Masti Mein Hushyar Kya Thi!' +- 'id': '001_051_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تامل تو تھا ان کو آنے ميں قاصد | مگر يہ بتا طرز انکار کيا تھي' + - 'lang': 'en' + 'text': 'True! Reluctant he was to come, O messenger | But tell me what the manner of denial was' + - 'lang': 'ro' + 'text': 'Tammal To Tha Un Ko Ane Mein Qasid | Magar Ye Bata Tarz-e-Inkar Kya Thi' +- 'id': '001_051_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھنچے خود بخود جانب طور موسي | !کشش تيري اے شوق ديدار کيا تھي' + - 'lang': 'en' + 'text': 'Musa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !' + 'notes': + - 'phrase': '!' + 'meaning': 'Allusion to the Holy Qur’an 27:7-14 and 28:29-35.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khinche Khud-Ba-Khud Janib-e-Toor Musa (A.S.) | Kashish Teri Ae Shauq-e-Didar Kya Thi !' +- 'id': '001_051_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں ذکر رہتا ہے اقبال تيرا | فسوں تھا کوئي ، تيري گفتار کيا تھي' + - 'lang': 'en' + 'text': 'Your fame continues somewhere, O Iqbal! | Some magic, not your speech it was' + - 'lang': 'ro' + 'text': 'Kahin Zikr Rehta Hai Iqbal Tera | Fasoon Tha Koi, Teri Guftar Kya Thi' diff --git a/data/github_iqbal_demystified/poems/001/001_052.yaml b/data/github_iqbal_demystified/poems/001/001_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..655fd17ba4e2be5abc952659f99c3ea7d2841b51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_052.yaml @@ -0,0 +1,55 @@ +--- +'id': '001_052' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/052-%20Ghazliat%20(Ajab%20Waeiz%20Ki%20Dien%20Dari%20Hai%20Ya%20Rab).mp3' +'heading': +- 'lang': 'ur' + 'text': 'عجب واعظ کي دينداري ہے يا رب' +- 'lang': 'en' + 'text': 'O LORD! STRANGE IS THE PIETY OF THE PREACHER' +'description': [] +'sher': +- 'id': '001_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب واعظ کي دينداري ہے يا رب | عداوت ہے اسے سارے جہاں سے' + - 'lang': 'en' + 'text': 'O Lord! Strange is the piety of the preacher | He has animosity towards the whole world' + - 'lang': 'ro' + 'text': 'Ajab Waiz Ki Deen-Dari Hai Ya Rab! | Adawat Hai Isse Sare Jahan Se' +- 'id': '001_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي اب تک نہ يہ سمجھا کہ انساں | کہاں جاتا ہے، آتا ہے کہاں سے' + - 'lang': 'en' + 'text': 'Nobody has so far understood that Man | Where he is going, and from where he has come?' + - 'lang': 'ro' + 'text': 'Koi Ab Tak Na Ye Samajha Ke Insan | Kahan Jata Hai, Ata Hai Kahan Se' +- 'id': '001_052_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہيں سے رات کو ظلمت ملي ہے | چمک تارے نے پائي ہے جہاں سے' + - 'lang': 'en' + 'text': 'From the same source has the night obtained darkness | From where the star has obtained brightness' + - 'lang': 'ro' + 'text': 'Wahin Se Raat Ko Zulmat Mili Hai | Chamak Tare Ne Payi Hai Jahan Se' +- 'id': '001_052_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم اپني درد مندي کا فسانہ | سنا کرتے ہيں اپنے رازداں سے' + - 'lang': 'en' + 'text': 'The tale of our compassion is | Always related by our sympathizer' + - 'lang': 'ro' + 'text': 'Hum Apni Dardmani Ka Fasana | Suna Karte Hain Apne Raazdan Se' +- 'id': '001_052_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑي باريک ہيں واعظ کي چاليں | لرز جاتا ہے آواز اذاں سے' + - 'lang': 'en' + 'text': 'Very subtle are the ways of the preacher | He trembles on hearing the sound of adhan !' + - 'lang': 'ro' + 'text': 'Bari Bareek Hain Waaiz Ki Chalain | Larz Jata Hai Awaz-e-Azan Se' diff --git a/data/github_iqbal_demystified/poems/001/001_053.yaml b/data/github_iqbal_demystified/poems/001/001_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ddf5bae77b7a59bf0cf9c378ad2681b5ba585149 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_053.yaml @@ -0,0 +1,93 @@ +--- +'id': '001_053' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/053-%20Ghazliat%20(Laon%20Woh%20Tinkay%20Kahein%20say%20Aashyanay%20Kay%20Liye).mp3' +'heading': +- 'lang': 'ur' + 'text': 'لائوں وہ تنکے کہيں سے آشيانے کے ليے' +- 'lang': 'en' + 'text': 'I SHOULD PROCURE SUCH STRAWS FOR MY NEST FROM SOMEWHERE' +'description': [] +'sher': +- 'id': '001_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لائوں وہ تنکے کہيں سے آشيانے کے ليے | بجلياں بے تاب ہوں جن کو جلانے کے ليے' + - 'lang': 'en' + 'text': 'I should procure such straws for my nest from somewhere | For burning which the lightning may be restless' + 'notes': + - 'phrase': 'restless' + 'meaning': 'One should be prepared to sacrifice everything in the Love of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Laon Woh Tinke Kahin Se Ashiyane Ke Liye | Bijlian Betaab Hun Jin Ko Jalane Ke Liye' +- 'id': '001_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وائے ناکامي ، فلک نے تاک کر توڑا اسے | ميں نے جس ڈالي کو تاڑا آشيانے کے ليے' + - 'lang': 'en' + 'text': 'Alas! O despair! The sky broke it down intently | Whichever branch I selected for my nest' + 'notes': + - 'phrase': 'nest' + 'meaning': 'Under the influence of Greek cosmology the sky was considered to control human destiny throughout the ancient world. In particular it was believed to bring ill luck. Though this belief no longer exists the expression still continues in Urdu and Persian literature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Waye Nakami, Falak Ne Taak Kar Tora Usse | Mein Ne Jis Dali Ko Tara Ashiyane Ke Liye' +- 'id': '001_053_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ مل جاتي ہے ہفتاد و دو ملت سے تري | ايک پيمانہ ترا سارے زمانے کے ليے' + - 'lang': 'en' + 'text': 'You are contending with the seventy two nations | One goblet of yours suits the whole world best' + 'notes': + - 'phrase': 'best' + 'meaning': 'Allusion to the Hadath of the Holy Prophet S.A.W. that the Muslim Ummah would be divided into seventy two sects. However, this verse reminds Muslims that the Holy Qur’an has been sent down to guide the entire world and unite the whole mankind into a super national society and State. So the Muslims, who are its first recipients and custodians, should keep their own brotherhood intact instead of being divided into seventy-two mutually contending sects. See the Holy Qur''an, especially 39:41; 80:11-16; 81:26-29.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ankh Mil Jati Hai Haftad Wa Do Millat Se Teri | Aik Permana Tera Sare Zamane Ke Liye' +- 'id': '001_053_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ميں کوئي اس طرح کي آرزو پيدا کروں | لوٹ جائے آسماں ميرے مٹانے کے ليے' + - 'lang': 'en' + 'text': 'I should create some such longing in my heart | So the sky may turn around to annihilate me best' + - 'lang': 'ro' + 'text': 'Dil Mein Koi Iss Tarah Ki Arzu Paida Karun | Lot Jaye Asman Mere Mitane Ke Liye' +- 'id': '001_053_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمع کر خرمن تو پہلے دانہ دانہ چن کے تو | آ ہي نکلے گي کوئي بجلي جلانے کے ليے' + - 'lang': 'en' + 'text': 'Collect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it' + 'notes': + - 'phrase': 'it' + 'meaning': 'Verses 4 and 5 mean that the highest felicity for a Lover of God is to sacrifice all his hard-earned worldly possessions in His cause.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jama Kar Kharman Tu Pehle Dana Dana Chun Ke Tu | Aa Hi Nikle Gi Koi Bijle Jalane Ke Liye' +- 'id': '001_053_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاس تھا ناکامي صياد کا اے ہم صفير | !ورنہ ميں ، اور اڑ کے آتا ايک دانے کے ليے' + - 'lang': 'en' + 'text': 'I had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?' + - 'lang': 'ro' + 'text': 'Pas Tha Nakami-e-Sayyad Ka Ae Hum-Safeer | Warna Main Aur Urh Ke Ata Aik Dane Ke Liye!' +- 'id': '001_053_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن ميں مرغ دل گائے نہ آزادي کا گيت | آہ يہ گلشن نہيں ايسے ترانے کے ليے' + - 'lang': 'en' + 'text': 'The heart should not sing freedom''s song in this garden | Ah! This garden is not suitable for such odes !' + 'notes': + - 'phrase': 'odes' + 'meaning': 'This refers to the condition of the Indian sub-continent at the beginning of the twentieth century, when nobody could sing patriotic songs.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Chaman Mein Murgh-e-Dil Gaye Na Azadi Ka Geet | Aah! Ye Gulshan Nahin Aese Tarane Ke Liye' diff --git a/data/github_iqbal_demystified/poems/001/001_054.yaml b/data/github_iqbal_demystified/poems/001/001_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..46b2ff8b46ec78b4fee3d7bff28c42282cfaaf30 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_054.yaml @@ -0,0 +1,134 @@ +--- +'id': '001_054' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/054-%20Ghazliat%20(Kia%20Kahon%20Apnay%20Chaman%20Say%20Mein%20Juda%20Kiyonker%20Ho.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کيا کہوں اپنے چمن سے ميں جدا کيونکر ہوا' +- 'lang': 'en' + 'text': 'WHAT CAN I SAY HOW I GOT SEPARATED FROM MY GARDEN' +'description': +- 'lang': 'en' + 'text': 'Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man’s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.' +'sher': +- 'id': '001_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا کہوں اپنے چمن سے ميں جدا کيونکر ہوا | اور اسير حلقہ دام ہوا کيونکر ہوا' + - 'lang': 'en' + 'text': 'What can I say how I got separated from my garden | And how I got imprisoned in the net of greed' + 'notes': + - 'phrase': 'greed' + 'meaning': 'This is a metaphorical description of Man being separated from the path of dan on account of which he became caught in the net of greed. Accountability for deeds is a fundamental component of religion and protects Man from materialism, which is the starting point of greed. "Garden" is the metaphor for the peace of mind obtained from true Iman, which is what Iqbal means.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kya Kahun Apne Chaman Se Main Juda Kyunkar Huwa | Aur Aseer-e-Halqa-e-Daam-e-Hawa Kyunkar Huwa' +- 'id': '001_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جائے حيرت ہے برا سارے زمانے کا ہوں ميں | مجھ کو يہ خلعت شرافت کا عطا کيونکر ہوا' + - 'lang': 'en' + 'text': 'It is strange that the whole world being against me | How the recipient of honor of respectability I have been' + 'notes': + - 'phrase': 'been' + 'meaning': 'The high position of Man made all denizens of the celestial world jealous of him, to the extent that Iblas went to the limit of disobeying God by refusing to prostrate before S. Adam A.S. Several verses of the Holy Qur''an bear witness to this, e.g. 2:34; and 7:11-18. Examples of the condemnation of jealousy are spread over all works of ‘Allamah Iqbal but they cannot be cited here for reasons of brevity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jaye Hairat Hai Bura Sare Zamane Ka Hun Mein | Mujh Ko Ye Khilaat Sharafat Ka Atta Kyunkar Huwa' +- 'id': '001_054_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ دکھانے ديکھنے کا تھا تقاضا طور پر | کيا خبر ہے تجھ کو اے دل فيصلا کيونکر ہوا' + - 'lang': 'en' + 'text': 'Some demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?' + 'notes': + - 'phrase': 'decided?' + 'meaning': 'This refers to the request of S. Musa A.S. on Mount tur to see God and the latter''s refusal to grant that request (The Holy Qur''an 7:143). This verse means that God is beyond Man''s comprehension and, perhaps for that reason, it says that the request of S. Musa A.S. was denied. If his request had been granted it would have been necessary for S. Musa A.S. to describe what he exactly saw, which was impossible. This is exactly what ‘Allamah Iqbal means. Similarly, the Holy Qur''an does not say categorically that even the Holy Prophet S.A.W. saw God. (53:1-10; and 81:19-23) and for the same reason.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kuch Dekhne Dikhane Ka Tha Taqaza Toor Par | Kya Khabar Hai Tujh Ko Ae Dil Faisala Kyunkar Huwa' +- 'id': '001_054_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے طلب بے مدعا ہونے کي بھي اک مدعا | مرغ دل دام تمنا سے رہا کيونکر ہوا' + - 'lang': 'en' + 'text': 'The desire to be without any desire is also a desire | How the heart''s bird freed from the net of greed was' + - 'lang': 'ro' + 'text': 'Hai Talab Be-Mudda Hone Ki Bhi Ek Mudda | Murgh-e-Dil Dam-e-Tamanna Se Raha Kyunkar Huwa' +- 'id': '001_054_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھنے والے يہاں بھي ديکھ ليتے ہيں تجھے | پھر يہ وعدہ حشر کا صبر آزما کيونکر ہوا' + - 'lang': 'en' + 'text': 'Those desirous of seeing You, see You here also | Then how the Last Day''s promise a test of patience was' + 'notes': + - 'phrase': 'was' + 'meaning': 'This and the next verse mean that the deserving persons see God in this world also and this reward for their merits is not restricted to the Hereafter. There is no contradiction between this and the contents of Note 3. The "sight" cannot be measured by the muqannin''s (law maker) scales or described in the faqah''s words. It is a feeling and the happiness which only those can feel who deserve and experience it.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dekhne Wale Yahan Bhi Dekh Lyte Hain Tujhe | Phir Ye Wada Hashar Ka Sabr Azma Kyunkar Huwa' +- 'id': '001_054_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن کامل ہي نہ ہو اس بے حجابي کا سبب | وہ جو تھا پردوں ميں پنہاں ، خود نما کيونکر ہوا' + - 'lang': 'en' + 'text': 'The Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was' + - 'lang': 'ro' + 'text': 'Husn-e-Kamil Hi Na Ho Iss Be-Hijabi Ka Sabab | Woh Jo Tha Pardon Mein Pinhan, Khudnuma Kyunkar Huwa' +- 'id': '001_054_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!موت کا نسخہ ابھي باقي ہے اے درد فراق | چارہ گر ديوانہ ہے ، ميں لا دوا کيونکر ہوا' + - 'lang': 'en' + 'text': 'Death as a recipe still remains, O separation''s pathos! | The physician is insane, how I deemed incurable was' + 'notes': + - 'phrase': 'was' + 'meaning': 'The highest reward for piety is to witness the countenance of God and the persons alive to this human need pine for it. Lack of the fulfillment of this need and longing is a malady, which can be cured in this life as mentioned in the previous verse. However, failing that, it can be cured after death as said in this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mout Ka Nuskha Abhi Baqi Hai Ae Dard-e-Faraaq! | Charahgar Diwana Hai, Main La-Dawa Kyunkar Huwa' +- 'id': '001_054_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نے ديکھا ہے کبھي اے ديدہء عبرت کہ گل | ہو کے پيدا خاک سے رنگيں قبا کيونکر ہوا' + - 'lang': 'en' + 'text': 'O admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful' + 'notes': + - 'phrase': 'colorful' + 'meaning': 'In spite of the apparently lowly origin of Man from dust, he can attain high ranks as a reward for his noble deeds, just as a rose bush rising from dust produces beautiful rose flowers.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Ne Dekha Hai Kabhi Ae Didah-e-Ibrat Ke Gul | Ho Ke Paida Khak Se Rangeen Qaba Kyunkar Huwa' +- 'id': '001_054_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرسش اعمال سے مقصد تھا رسوائي مري | ورنہ ظاہر تھا سبھي کچھ ، کيا ہوا ، کيونکر ہوا' + - 'lang': 'en' + 'text': 'The purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was' + 'notes': + - 'phrase': 'was' + 'meaning': 'This verse shows that God is omni-scient and sees and knows all human actions, including the extenuating circumstances which sometimes compel Man to go astray. In view of this the detailed description of the Holy Qur’an and other religious literature of the procedures of accountability on the Day of Judgment do not mean that God would be collecting evidence to prove the evil deeds of a particular person. They are meant to warn Man that he should guard against evil deeds and save himself the disgrace of the Day of Judgment.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Pursish-e-Amaal Se Maqsad Tha Ruswayi Meri | Warna Zahir Tha Sabhi Kuch, Kya Huwa, Kyunkar Huwa' +- 'id': '001_054_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے مٹنے کا تماشا ديکھنے کي چيز تھي | کيا بتائوں ان کا ميرا سامنا کيونکر ہوا' + - 'lang': 'en' + 'text': 'My destruction was something worth witnessing | What can I say how l facing Him was' + 'notes': + - 'phrase': 'was' + 'meaning': 'This also is a very delicate and abstract concept of tasawwuf. According to Wahdat al-Wujud the highest reward for Man is to be able to feel the Presence of God (Note 4), when he passes from his own self into the Self of God. This is technically known as Fana fa Allah (the mystic experience of losing one''s self in God) followed by Baqa Billah (the mystic experience of subsisting or living in or by God). These concepts are not easy to grasp and need guidance from a competent guide.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mere Mitne Ka Tamasha Dekhne Ki Cheez Thi | Kya Bataun Un Ka Mera Samna Kyunkar Huwa' diff --git a/data/github_iqbal_demystified/poems/001/001_055.yaml b/data/github_iqbal_demystified/poems/001/001_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..686712a3b5817caf1a2ee8ef270c0b3cb7e5633f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_055.yaml @@ -0,0 +1,94 @@ +--- +'id': '001_055' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/055-%20Ghazliat%20(Anokhi%20Waza%20Hai%20Saray%20Zamanay%20Say%20Niralay%20Hein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'انوکھي وضع ہے ، سارے زمانے سے نرالے ہيں' +- 'lang': 'en' + 'text': 'UNUSUAL IN STATE, DISTINCT FROM THE WHOLE WORLD THEY ARE' +'description': [] +'sher': +- 'id': '001_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انوکھي وضع ہے ، سارے زمانے سے نرالے ہيں | يہ عاشق کون سي بستي کے يا رب رہنے والے ہيں' + - 'lang': 'en' + 'text': 'Unusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?' + - 'lang': 'ro' + 'text': 'Anokhi Waza Hai, Sare Zamane Se Nirale Hain | Ye Ashiq Kon Si Basti Ke Ya-Rab Rehne Wale Hain' +- 'id': '001_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علاج درد ميں بھي درد کي لذت پہ مرتا ہوں | جو تھے چھالوں ميں کانٹے ، نوک سوزن سے نکالے ہيں' + - 'lang': 'en' + 'text': 'Even during pathos''s cure I desperately love pathos | Blisters'' thorns have been extracted with needle''s point' + - 'lang': 'ro' + 'text': 'Ilaj-e-Dard Mein Bhi Dard Ki Lazzat Pe Merta Hun | Jo The Chhalon Mein Kante, Nok-e-Souzan Se Nikale Hain' +- 'id': '001_055_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھلا پھولا رہے يا رب! چمن ميري اميدوں کا | جگر کا خون دے دے کر يہ بوٹے ميں نے پالے ہيں' + - 'lang': 'en' + 'text': 'O Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood' + - 'lang': 'ro' + 'text': 'Phala Phula Rahe Ya Rab ! Chaman Meri Umeedon Ka | Jigar Ka Khoon De De Kar Ye Boote Main Ne Pale Hain' +- 'id': '001_055_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رلاتي ہے مجھے راتوں کو خاموشي ستاروں کي | نرالا عشق ہے ميرا ، نرالے ميرے نالے ہيں' + - 'lang': 'en' + 'text': 'The stars'' silence at night makes me weep | Strange my Love is, strange my Laments are' + 'notes': + - 'phrase': 'are' + 'meaning': 'Reference to the Holy Qur''an 2:164 and 3: 190 as well as 2:219-20 (in part) will help appreciating the thought expressed in this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rulati Hai Mujhe Raton Ko Khamoshi Sitaron Ki | Nirala Ishq Hai Mera, Nirale Mere Nale Hain' +- 'id': '001_055_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پوچھو مجھ سے لذت خانماں برباد رہنے کي | نشيمن سينکڑوں ميں نے بنا کر پھونک ڈالے ہيں' + - 'lang': 'en' + 'text': 'Do not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me' + - 'lang': 'ro' + 'text': 'Na Pucho Mujh Se Lazzat Khanaman Barbad Rehne | Nasheman Sekron Main Ne Bana Kar Phoonk Dale Hain' +- 'id': '001_055_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں بيگانگي اچھي رفيق راہ منزل سے | ٹھہر جا اے شرر ، ہم بھي تو آخر مٹنے والے ہيں' + - 'lang': 'en' + 'text': 'Being a stranger to the journey''s companion is not good | O spark! Wait, after all we are also going to disappear' + 'notes': + - 'phrase': 'disappear' + 'meaning': 'A spark is an ephemeral phenomenon, but the spark of Divine Love in the Lover''s heart is not ephemeral and does not part with its companion till the end of the life''s journey.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nahin Begangi Achi Rafiq-e-Rah Manzil Se | Theher Ja Ae Sharar, Hum Bhi To Akhir Mitne Wale Hain' +- 'id': '001_055_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اميد حور نے سب کچھ سکھا رکھا ہے واعظ کو | يہ حضرت ديکھنے ميں سيدھے سادے ، بھولے بھالے ہيں' + - 'lang': 'en' + 'text': 'Expectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are' + 'notes': + - 'phrase': 'are' + 'meaning': 'This is a sarcasm on the half-baked ‘Ulema who give literal interpretation of religious thought and miss it’s inner or real meaning.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Umeed-e-Hoor Ne Sub Kuch Sikha Rakha Hai Waaiz Ko | Ye Hazrat Dekhne Mein Seedhe Sadhe, Bhole Bhale Hain' +- 'id': '001_055_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے اشعار اے اقبال کيوں پيارے نہ ہوں مجھ کو | مرے ٹوٹے ہوئے دل کے يہ درد انگيز نالے ہيں' + - 'lang': 'en' + 'text': 'Why should not my verses be dear to me, O Iqbal | These the painful laments of my heart are' + - 'lang': 'ro' + 'text': 'Mere Ashaar Ae Iqbal! Kyun Pyare Na Hon Mujh Ko | Mere Toote Huwe Dil Ke Ye Dard Angaiz Nale Hain' diff --git a/data/github_iqbal_demystified/poems/001/001_056.yaml b/data/github_iqbal_demystified/poems/001/001_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6a0f41a260d68492a301932d95cac63ac9cf4a9f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_056.yaml @@ -0,0 +1,107 @@ +--- +'id': '001_056' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/056-%20Ghazliat%20(Zahir%20Ki%20Aankh%20Say%20Na%20Tamasha%20Karay%20Koi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ظاہر کي آنکھ سے نہ تماشا کرے کوئي' +- 'lang': 'en' + 'text': 'ONE SHOULD NOT SEE THE SPECTACLE WITH THE MATERIAL EYE' +'description': [] +'sher': +- 'id': '001_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہر کي آنکھ سے نہ تماشا کرے کوئي | ہو ديکھنا تو ديدہء دل وا کرے کوئي' + - 'lang': 'en' + 'text': 'One should not see the Spectacle with the material eye | If one wants to see Him he should open the insight''s eye' + - 'lang': 'ro' + 'text': 'Zahir Ki Ankh Se Na Tamasha Kare Koi | Ho Dekhna To Didah-e-Dil Wa Kare Koi' +- 'id': '001_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منصور کو ہوا لب گويا پيام موت | اب کيا کسي کے عشق کا دعوي کرے کوئي' + - 'lang': 'en' + 'text': 'His talking lip was death''s message to Mansur | How can anybody dare to claim Someone''s Love now' + 'notes': + - 'phrase': 'Mansur' + 'meaning': 'Husain Bin Mansur Hallaj.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mansoor Ko Huwa Lab-e-Goya Payam-e-Mout | Ab Kya Kisi Ke Ishq Ka Dawa Kare Koi' +- 'id': '001_056_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو ديد کا جو شوق تو آنکھوں کو بند کر | ہے ديکھنا يہي کہ نہ ديکھا کرے کوئي' + - 'lang': 'en' + 'text': 'Close your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him' + 'notes': + - 'phrase': 'Him' + 'meaning': 'God cannot be seen with the physical human eye but His Existence can be felt with a clean Mu’min’s clean heart. See also ghazal 50-5, Note 4.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Deed Ka Jo Shauq To Ankhon Ko Band Kar | Hai Dekhna Yehi Ke Na Dekha Kare Koi' +- 'id': '001_056_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں انتہائے عشق ہوں ، تو انتہائے حسن | ديکھے مجھے کہ تجھ کو تماشا کرے کوئي' + - 'lang': 'en' + 'text': 'I am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle' + - 'lang': 'ro' + 'text': 'Main Intihaye Ishq Hun, Tu Intihaye Husn | Dekhe Mujhe Ke Tujh Ko Tamasha Kare Koi' +- 'id': '001_056_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عذر آفرين جرم محبت ہے حسن دوست | محشر ميں عذر تازہ نہ پيدا کرے کوئي' + - 'lang': 'en' + 'text': 'The Beloved''s Beauty is the creator of excuse for Love''s crime | One need not create a new excuse on the Day of Judgment' + 'notes': + - 'phrase': 'Judgment' + 'meaning': 'The Jamal (Beauty) of God is sufficient reason for loving Him and for longing for His Sight. No other reason is necessary for the Longing to see Him on the Day of Judgment.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uzr Afreen-e-Jurm- Hai Husn-e-Dost | Mehshar Mein Uzr Taza Na Paida Kare Koi' +- 'id': '001_056_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!چھپتي نہيں ہے يہ نگہ شوق ہم نشيں | پھر اور کس طرح انھيں ديکھا کر ے کوئي' + - 'lang': 'en' + 'text': 'O Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him' + - 'lang': 'ro' + 'text': 'Chupti Nahin Hai Ye Nigah-e-Shauq Hum-Nasheen | Phir Aur Kis Tarah Unhain Dekha Kare Koi' +- 'id': '001_056_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑ بيٹھے کيا سمجھ کے بھلا طور پر کليم | طاقت ہو ديد کي تو تقاضا کرے کوئي' + - 'lang': 'en' + 'text': 'With what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight' + 'notes': + - 'phrase': 'tur?' + 'meaning': 'Musa A.S. and tur.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Arh Baithe Kya Samajh Ke Bhala Toor Par Kaleem | Taqqat Ho Deed Ki To Taqaza Kare Koi' +- 'id': '001_056_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظارے کو يہ جنبش مژگاں بھي بار ہے | نرگس کي آنکھ سے تجھے ديکھا کرے کوئي' + - 'lang': 'en' + 'text': 'Even the eyebrow''s movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee' + - 'lang': 'ro' + 'text': 'Nazare Ko Ye Junbish-e-Mazgan Bhi Bar Hai | Nargis Ki Ankh Se Tujhe Dekha Kare Koi' +- 'id': '001_056_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھل جائيں ، کيا مزے ہيں تمنائے شوق ميں | دو چار دن جو ميري تمنا کرے کوئي' + - 'lang': 'en' + 'text': 'The pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days' + - 'lang': 'ro' + 'text': 'Khul Jaen, Kya Maze Hain Tamanaye Shauq Mein | Do Char Din Jo Meri Tamanna Kare Koi' diff --git a/data/github_iqbal_demystified/poems/001/001_057.yaml b/data/github_iqbal_demystified/poems/001/001_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..114c39853c9dbc0c26ad985bafe29dded359f013 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_057.yaml @@ -0,0 +1,93 @@ +--- +'id': '001_057' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/057-%20Ghazliat%20(Kahon%20Kia%20Aarzoay%20Baydili%20Mujh%20Ko%20Kahan%20Tak%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کہوں کيا آرزوئے بے دلي مجھ کو کہاں تک ہے' +- 'lang': 'en' + 'text': 'WHAT SHOULD I SAY HOW MUCH LONGING FOR DEJECTION I HAVE' +'description': +- 'lang': 'en' + 'text': 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody''s conjecture. ‘Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.' +'sher': +- 'id': '001_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہوں کيا آرزوئے بے دلي مجھ کو کہاں تک ہے | مرے بازار کي رونق ہي سودائے زياں تک ہے' + - 'lang': 'en' + 'text': 'What should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing' + - 'lang': 'ro' + 'text': 'Kahun Kya Arzu-e-Be-Dili Mujh Ko Kahan Tak Hai | Mere Bazar Ki Ronaq Hi Soda-e-Zayan Tak Hai' +- 'id': '001_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مے کش ہوں فروغ مے سے خود گلزار بن جائوں | ہوائے گل فراق ساقي نامہرباں تک ہے' + - 'lang': 'en' + 'text': 'I am the sot who himself becomes garden by the Wine’s Light | Rose’s love is only up to the departure of the unkind cup bearer' + - 'lang': 'ro' + 'text': 'Woh Mai Kash Hun Farogh-e-Mai Se Khud Gulzar Ban Jaun | Hawaye Gul Faraq-e-Saqi-e-Na-Mehrban Tak Hai' +- 'id': '001_057_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن افروز ہے صياد ميري خوشنوائي تک | رہي بجلي کي بے تابي ، سو ميرے آشياں تک ہے' + - 'lang': 'en' + 'text': 'Hunter’s enhancement of garden’s beauty is till start of my melodies | As for the thunderbolts’ restlessness, it is up to my nest' + - 'lang': 'ro' + 'text': 'Chaman Afroz Hai Sayyad Meri Khush Nawayi Tak | Rhi Bijli Ki Be-Tabi, Sou Mere Ashiyan Tak Hai' +- 'id': '001_057_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مشت خاک ہوں ، فيض پريشاني سے صحرا ہوں | نہ پوچھو ميري وسعت کي ، زميں سے آ سماں تک ہے' + - 'lang': 'en' + 'text': 'I am that handful of dust, which is changed to wilderness by distress’ grace | Do not ask me of my span, it is from the earth to the sky' + - 'lang': 'ro' + 'text': 'Woh Musht-e-Khak Hun, Faiz-e-Preshani Se Sehra Hun | Na Pucho Meri Wusaat Ki, Zameen Se Asman Tak Hai' +- 'id': '001_057_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرس ہوں ، نالہ خوابيدہ ہے ميرے ہر رگ و پے ميں | يہ خاموشي مري وقت رحيل کارواں تک ہے' + - 'lang': 'en' + 'text': 'I am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan’s departure' + - 'lang': 'ro' + 'text': 'Jaras Hun, Nala Khawabida Hai Mere Har Rag-o-Pe Mein | Ye Khamoshi Meri Waqt-e-Raheel-e-Karwan Tak Hai' +- 'id': '001_057_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکون دل سے سامان کشود کار پيدا کر | کہ عقدہ خاطر گرداب کا آب رواں تک ہے' + - 'lang': 'en' + 'text': 'With a tranquil heart create means of attaining your aims | Because the whirlpool’s knot is only up to the water’s flow' + - 'lang': 'ro' + 'text': 'Sukoon-e-Dil Se Saman-e-Kashod-e-Kaar Paida Ker | Ke Uqdah Khatir-e-Gardab Ka Aab-e-Rawan Tak Hai' +- 'id': '001_057_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!چمن زار محبت ميں خموشي موت ہے بلبل | يہاں کي زندگي پابندي رسم فغاں تک ہے' + - 'lang': 'en' + 'text': 'Silence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing’s custom' + - 'lang': 'ro' + 'text': 'Chaman Zaar-e-Mohabat Mein Khamoshi Mout Hai Bulbul! | Yahan Ki Zindagi Pabandi-e-Rasm-e-Faghan Tak Hai' +- 'id': '001_057_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواني ہے تو ذوق ديد بھي ، لطف تمنا بھي | ہمارے گھر کي آبادي قيام ميہماں تک ہے' + - 'lang': 'en' + 'text': 'In youth, there is Sight’s zeal as well as Longing’s pleasure | The happiness of our house is only up to the guest’s presence' + - 'lang': 'ro' + 'text': 'Jawani Hai To Zauq-e-Deed Bhi, Lutf-e-Tamanna Bhi | Humare Ghar Ki Abadi Qaam-e-Mehman Tak Hai' +- 'id': '001_057_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!زمانے بھر ميں رسوا ہوں مگر اے وائے ناداني | سمجھتا ہوں کہ ميرا عشق ميرے رازداں تک ہے' + - 'lang': 'en' + 'text': 'Disgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante' + - 'lang': 'ro' + 'text': 'Zamane Bhar Men Ruswa Hun Magar Ae Waye Nadani! | Samajhta Hun K E Mera Ishq Mere Raazdan Tak Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_058.yaml b/data/github_iqbal_demystified/poems/001/001_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..38baeba9bdb8c635ec1d436fda9b8654f03d8926 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_058.yaml @@ -0,0 +1,210 @@ +--- +'id': '001_058' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/058-%20Ghazliat%20(Jinhein%20Mein%20Dhoondhta%20Tha%20Aasmanoon%20Mein%20Zamino.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جنھيں ميں ڈھونڈتا تھا آسمانوں ميں زمينوں ميں' +- 'lang': 'en' + 'text': 'THE ONE I WAS SEARCHING FOR ON THE EARTH AND IN HEAVEN' +'description': +- 'lang': 'en' + 'text': 'This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.' +'sher': +- 'id': '001_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنھيں ميں ڈھونڈتا تھا آسمانوں ميں زمينوں ميں | وہ نکلے ميرے ظلمت خانہ دل کے مکينوں ميں' + - 'lang': 'en' + 'text': 'The one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart' + - 'lang': 'ro' + 'text': 'inhain Mein Dhondta Tha Asmanon Mein Zameenon Mein | Woh Nikle Mere Zulmat Khana-e-Dil Ke Makeenon Mein' +- 'id': '001_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت اپني آنکھوں پر نماياں جب ہوئي اپني | مکاں نکلا ہمارے خانہ دل کے مکينوں ميں' + - 'lang': 'en' + 'text': 'When the reality of the self became evident to my eyes | The house appeared among residents of my own heart' + 'notes': + - 'phrase': 'heart' + 'meaning': 'The word "house" represents the abode of God and it really exists in the human heart of His true Lover. The human heart is so represented in tasawwuf literature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haqiqat Apni Ankhon Par Namayan Jab Huwi Apni | Makan Nikla Humare Khana-e-Dil Ke Makeenon Mein' +- 'id': '001_058_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کچھ آشنا ہوتا مذاق جبہہ سائي سے | تو سنگ آستاں کعبہ جا ملتا جبينوں ميں' + - 'lang': 'en' + 'text': 'If it were somewhat familiar with taste of rubbing foreheads | The stone of Ka‘bah’s threshold would have joined the foreheads' + 'notes': + - 'phrase': 'foreheads' + 'meaning': 'The pleasure of earnest beseeching before God in prostration is so great that if the stone of the threshold of the Ka’bah was aware of that pleasure it would have preferred to be the forehead itself, and participate in such a prostration than be merely the stone towards which such prostrations are performed.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Agar Kuch Ashana Hota Mazaq-e-Jaba-Sayi Se | To Sang-e-Astan-e-Kaaba Ja Milta Jabeenon Mein' +- 'id': '001_058_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي اپنا بھي نظارہ کيا ہے تو نے اے مجنوں | کہ ليلي کي طرح تو خود بھي ہے محمل نشينوں ميں' + - 'lang': 'en' + 'text': 'O Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter' + 'notes': + - 'phrase': 'Lailah' + 'meaning': 'If the Lover realizes his own self, i.e. develops his own Khuda or self, the difference between the Lover and the Beloved would disappear. This amounts to the concept of Fana Fi Allah of Wahdat al-Wujud. This verse is one of the verses which indicate ‘Allamah Iqbal’s inclination towards Wahdat al-Wujud in early life.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kabhi Apna Bhi Nazara Kiya Hai Tu Ne Ae Majnoon | Ke Laila Ki Tarah Tu Bhi Hai Mehmil Nasheenon Mein' +- 'id': '001_058_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہينے وصل کے گھڑيوں کي صورت اڑتے جاتے ہيں | مگر گھڑياں جدائي کي گزرتي ہيں مہينوں ميں' + - 'lang': 'en' + 'text': 'The months of the union continue flying like moments | But the moments of separation linger for months!' + - 'lang': 'ro' + 'text': 'Mahine Wasl Ke Ghariyon Ki Soorat Urte Jate Hain | Magar Ghariyan Judai Ki Guzerti Hain Mahinon Mein' +- 'id': '001_058_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے روکے گا تو اے ناخدا کيا غرق ہونے سے | کہ جن کو ڈوبنا ہو ، ڈوب جاتے ہيں سفينوں ميں' + - 'lang': 'en' + 'text': 'O seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also' + - 'lang': 'ro' + 'text': 'Mujhe Roke Ga Tu Ae Na-Khuda Kya Gharaq Hone Se | Ke Jin Ko Doobna Ho, Doob Jate Hain Safeenon Mein' +- 'id': '001_058_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھپايا حسن کو اپنے کليم اللہ سے جس نے | وہي ناز آفريں ہے جلوہ پيرا نازنينوں ميں' + - 'lang': 'en' + 'text': 'The one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds' + 'notes': + - 'phrase': 'beloveds' + 'meaning': 'God exists everywhere if His Lover has developed his insight enough to see Him.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chupaya Husn Ko Apne Kaleem-Ullah Se Jis Ne | Wohi Naz Afreen Hai Jalwa Pera Naaz Neenon Mein' +- 'id': '001_058_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلا سکتي ہے شمع کشتہ کو موج نفس ان کي | الہي! کيا چھپا ہوتا ہے اہل دل کے سينوں ميں' + - 'lang': 'en' + 'text': 'The breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?' + 'notes': + - 'phrase': 'Lovers?' + 'meaning': 'The power of God is Supreme.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jala Sakti Hai Shama-e-Kushta Ko Mouj-e-Nafas In Ki | Elahi! Kya Chupa Hota Hai Ahl-e-Dil Ke Seenon Mein' +- 'id': '001_058_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمنا درد دل کي ہو تو کر خدمت فقيروں کي | نہيں ملتا يہ گوہر بادشاہوں کے خزينوں ميں' + - 'lang': 'en' + 'text': 'Serve the faqars if you have the longing for Love | This pearl is not available in the treasures of kings' + - 'lang': 'ro' + 'text': 'Tamanna Dard-e-Dil Ki Ho To Kar Khidmat Faqeeron Ki | Nahin Milta Ye Gohar Badshahon Ke Khazeenon Mein' +- 'id': '001_058_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پوچھ ان خرقہ پوشوں کي ، ارادت ہو تو ديکھ ان کو | يد بيضا ليے بيٹھے ہيں اپني آستينوں ميں' + - 'lang': 'en' + 'text': 'Do not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves' + 'notes': + - 'phrase': 'sleeves' + 'meaning': 'This and the following verse describe the unlimited power of the Lover of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Puch In Kharqa Poshon Ki, Iradat Ho To Dekh In Ko | Yad-e-Baiza Liye Baithe Hain Apni Asteenon Mein' +- 'id': '001_058_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترستي ہے نگاہ نا رسا جس کے نظارے کو | وہ رونق انجمن کي ہے انھي خلوت گزينوں ميں' + - 'lang': 'en' + 'text': 'The unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses' + - 'lang': 'ro' + 'text': 'Tarasti Hai Nigah-e-Narsa Jis Ke Nazare Ko | Woh Ronaq Anjuman Ki Hai Inhi Khalwat Guzinon Mein' +- 'id': '001_058_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي ايسے شرر سے پھونک اپنے خرمن دل کو | کہ خورشيد قيامت بھي ہو تيرے خوشہ چينوں ميں' + - 'lang': 'en' + 'text': 'Burn the produce of your heart with some such spark | That the Last Day’s sun may also be among your gleaners' + 'notes': + - 'phrase': 'gleaners' + 'meaning': 'The sun of the Last Day is proverbial for its torturing heat. However, the power of the true Love of God is such that even that sun will come down to collect flowers from the Lover’s heap.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kisi Aese Sharar Se Phoonk Apne Kharman-e-Dil Ko | Ke Khursheed-e-Qayamat Bhi Ho Tere Khosha Cheenon Mein' +- 'id': '001_058_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت کے ليے دل ڈھونڈ کوئي ٹوٹنے والا | يہ وہ مے ہے جسے رکھتے ہيں نازک آبگينوں ميں' + - 'lang': 'en' + 'text': 'For Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses' + - 'lang': 'ro' + 'text': 'Mohabbat Ke Liye Dil Dhoond Koi Tootne Wala | Ye Woh Mai Hai Jise Rakhte Hain Nazuk Abgeenon Mein' +- 'id': '001_058_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سراپا حسن بن جاتا ہے جس کے حسن کا عاشق | بھلا اے دل حسيں ايسا بھي ہے کوئي حسينوں ميں' + - 'lang': 'en' + 'text': 'The Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?' + 'notes': + - 'phrase': 'beauty?' + 'meaning': 'The universal Beauty of God itself becomes the Lover of a true Lover of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sarapa Husn Ban Jata Hai Jis Ke Husn Ka Ashiq | Bhala Ae Dil Haseen Aesa Bhi Hai Koi Haseenon Mein' +- 'id': '001_058_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھڑک اٹھا کوئي تيري ادائے ''ما عرفنا'' پر | ترا رتبہ رہا بڑھ چڑھ کے سب ناز آفرينوں ميں' + - 'lang': 'en' + 'text': 'Someone became highly excited at your grace of Ma‘arafna | Your rank remained among the most elegant of all the Lovers' + 'notes': + - 'phrase': 'Lovers' + 'meaning': 'Allusion to the Holy Qur’an 5:83 (with slight change), the perusal of which will clarify the meaning of this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Pharak Utha Koi Teri Adaye ‘MA ARAFNA’ Par | Tera Rutba Raha Barh Charh Ke Sub Naaz Afreenon Mein' +- 'id': '001_058_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماياں ہو کے دکھلا دے کبھي ان کو جمال اپنا | بہت مدت سے چرچے ہيں ترے باريک بينوں ميں' + - 'lang': 'en' + 'text': 'Manifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time' + - 'lang': 'ro' + 'text': 'Namayan Ho Ke Dikhla De Kabhi In Ko Jamal Apna | Bohat Muddat Se Cherche Hain Tere Bareek Beenon Mein' +- 'id': '001_058_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خموش اے دل! ، بھري محفل ميں چلانا نہيں اچھا | ادب پہلا قرينہ ہے محبت کے قرينوں ميں' + - 'lang': 'en' + 'text': 'Silent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love' + - 'lang': 'ro' + 'text': 'Khamosh Ae Dil! Bhari Mehfil Mein Chillana Nahin Acha | Adab Pehla Qareena Hai Mohabbat Ke Qareenon Mein' +- 'id': '001_058_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برا سمجھوں انھيں مجھ سے تو ايسا ہو نہيں سکتا | کہ ميں خود بھي تو ہوں اقبال اپنے نکتہ چينوں ميں' + - 'lang': 'en' + 'text': 'It is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics' + - 'lang': 'ro' + 'text': 'Bura Samajhun Inhain, Mujh Se To Aesa Ho Nahin Sakta | Ke Main Khud Bhi To Hun Iqbal Apne Nukta Cheenon Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_059.yaml b/data/github_iqbal_demystified/poems/001/001_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..87898bee9001d3df86739b6996f55bb4e04b24a9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_059.yaml @@ -0,0 +1,80 @@ +--- +'id': '001_059' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/059-%20Ghazliat%20(Teray%20Ishq%20Ki%20Intiha%20Chahta%20Hon).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترے عشق کي انتہا چاہتا ہوں' +- 'lang': 'en' + 'text': 'COMPLETION OF YOUR LOVE IS WHAT I DESIRE' +'description': [] +'sher': +- 'id': '001_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے عشق کي انتہا چاہتا ہوں | مري سادگي ديکھ کيا چاہتا ہوں' + - 'lang': 'en' + 'text': 'Completion of your Love is what I desire | Look at my sincerity what little I desire' + 'notes': + - 'phrase': 'desire' + 'meaning': 'Both the veiling of the Beloved, represented here by torture, and the unveiling are tests of the patience and perseverance of the Lover.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tere Ishq Ki Intiha Chahta Hun | Meri Sadgi Dekh Kya Chahta Hun' +- 'id': '001_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستم ہو کہ ہو وعدہ بے حجابي | کوئي بات صبر آزما چاہتا ہوں' + - 'lang': 'en' + 'text': 'It may be oppression or the promise of unveiling | Something testing my perseverance I desire' + - 'lang': 'ro' + 'text': 'Sitam Ho Ke Ho Wada-e-Be-Hijabi | Koi Baat Sabr Azma Chahta Hun' +- 'id': '001_059_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ جنت مبارک رہے زاہدوں کو | کہ ميں آپ کا سامنا چاہتا ہوں' + - 'lang': 'en' + 'text': 'May the pious be happy with this Paradise | Only to see your Countenance I desire' + 'notes': + - 'phrase': 'desire' + 'meaning': 'For a Mu’min the highest reward on the Day of Judgment is to be able to witness the Countenance of God (The Holy Qur’an 3:15; 56:1-41).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Jannat Mubarik Rahe Zahidon Ko | Ke Mein Ap Ka Samna Chahta Hun' +- 'id': '001_059_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا سا تو دل ہوں ، مگر شوخ اتنا | وہي لن تراني سنا چاہتا ہوں' + - 'lang': 'en' + 'text': 'Though I am but a tiny little heart I am so bold | To hear the same "Lan tarana " I desire' + 'notes': + - 'phrase': 'desire' + 'meaning': 'Allusion to the Holy Qur’an 7:143. S. Musa A.S. , a human being, made of clay, had the courage to request the Sight of the Countenance of God. His Love for God gave him that courage.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zara Sa To Dil Hun Magar Shaukh Itna | Wohi Lan-Tarani Suna Chahta Hun' +- 'id': '001_059_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي دم کا مہماں ہوں اے اہل محفل | چراغ سحر ہوں ، بجھا چاہتا ہوں' + - 'lang': 'en' + 'text': 'O assembly’s companions! I am existing only for a few moments | I am the dawn’s candle, I am about to be extinguished' + - 'lang': 'ro' + 'text': 'Koi Dam Ka Mehman Hun Ae Ahl-e-Mehfil | Charagh-e-Sehar Hun, Bujha Chahta Hun' +- 'id': '001_059_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھري بزم ميں راز کي بات کہہ دي | بڑا بے ادب ہوں ، سزا چاہتا ہوں' + - 'lang': 'en' + 'text': 'I have divulged the secret in the full assembly | I am very insolent, punishment I desire' + 'notes': + - 'phrase': 'desire' + 'meaning': 'Allusion to the theory of Khuda of ‘Allamah Iqbal.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bhari Bazm Mein Raaz Ki Baat Keh Di | Bara Be-Adab Hun, Saza Chahta Hun' diff --git a/data/github_iqbal_demystified/poems/001/001_060.yaml b/data/github_iqbal_demystified/poems/001/001_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dd2ffbd3afe98756c93ed26ce938210ce014ac72 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_060.yaml @@ -0,0 +1,110 @@ +--- +'id': '001_060' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/060-%20Ghazliat%20(Kushada%20Dast-e-Karam%20Jab%20Woh%20Bay%20Niaz%20Karay).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کشادہ دست کرم جب وہ بے نياز کرے' +- 'lang': 'en' + 'text': 'WHEN THAT BENIAZ OPENS HIS GRACEFUL HAND' +'description': [] +'sher': +- 'id': '001_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشادہ دست کرم جب وہ بے نياز کرے | نياز مند نہ کيوں عاجزي پہ ناز کرے' + - 'lang': 'en' + 'text': 'When that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility' + 'notes': + - 'phrase': 'humility' + 'meaning': 'The words Beniaz and Niazmand are difficult to translate. Literally, they mean "the one without need" and "the needy" respectively. They are attributes of God and Man respectively and are used for them. This verse describes the correct psychology of a real man of God, in that on account of the boundless Grace and Beneficence of God, the man who is a real devotee of Him would be proud of his being the needy one. It is so because it is only in this way that he would deserve the Grace of his Lord. The use of Beniaz and Niazmand in the same verse is a mark of literary elegance.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kushada Dast-e-Karam Jab Woh Be-Niaz Kare | Niazmand Na Kyun Ajazi Pe Naaz Kare' +- 'id': '001_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!بٹھا کے عرش پہ رکھا ہے تو نے اے واعظ | خدا وہ کيا ہے جو بندوں سے احتراز کرے' + - 'lang': 'en' + 'text': 'You have confined Him to the ‘Arsh, O preacher ! | What kind of God would keep away from His people?' + 'notes': + - 'phrase': 'people?' + 'meaning': 'God is Omni-present and transcends time and space. In that way He is close to His people. See the Holy Quran 2:186 and 50:16 to cite only a few verses on this subject.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bitha Ke Arsh Pe Rakha Hai Tu Ne Ae Waaiz! | Khuda Woh Kya Hai Jo Bandon Se Ehtraz Kare' +- 'id': '001_060_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نگاہ ميں وہ رند ہي نہيں ساقي | جو ہوشياري و مستي ميں امتياز کرے' + - 'lang': 'en' + 'text': 'In my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it' + 'notes': + - 'phrase': 'rind' + 'meaning': 'Rind is a person who has gone so far in the Love of God that he has become ecstatic and is not able to follow the requirements of the Shara‘h.' + 'occurrence': !!int '1' + - 'phrase': 'it' + 'meaning': 'As long as a person is consciously aware of being or not being ecstatic he is not a rind. He becomes a rind only when he loses this consciousness also.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Meri Nigah Mein Woh Rind Hi Nahin Saqi | Jo Hoshiyari-o-Masti Mein Imtiaz Kare' +- 'id': '001_060_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدام گوش بہ دل رہ ، يہ ساز ہے ايسا | جو ہو شکستہ تو پيدا نوائے راز کرے' + - 'lang': 'en' + 'text': 'Always remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret' + - 'lang': 'ro' + 'text': 'Madaam Gosh Ba Dil Reh, Ye Saaz Hai Aesa | Jo Ho Shikasta To Paida Nawa-e-Raaz Kare' +- 'id': '001_060_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي يہ پوچھے کہ واعظ کا کيا بگڑتا ہے | جو بے عمل پہ بھي رحمت وہ بے نياز کرے' + - 'lang': 'en' + 'text': 'Somebody should ask how it hurts the preacher | If God shows His Grace even to the sinner' + - 'lang': 'ro' + 'text': 'Koi Ye Puche Ke Waaiz Ka Kya Bigarta Hai | Jo Be-Amal Pe Bhi Rehmat Woh Be-Niaz Kare' +- 'id': '001_060_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن ميں سوز ، الہي کہاں سے آتا ہے | يہ چيز وہ ہے کہ پتھر کو بھي گداز کرے' + - 'lang': 'en' + 'text': 'O God! From where does poetry acquire its heat? | This is a thing with which even stone would soften' + - 'lang': 'ro' + 'text': 'Sukhan Mein Souz, Elahi Kahan Se Ata Ha | Ye Cheez Woh Hai Ke Pathar Ko Bhi Gudaz Kare' +- 'id': '001_060_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تميز لالہ و گل سے ہے نالہء بلبل | جہاں ميں وانہ کوئي چشم امتياز کرے' + - 'lang': 'en' + 'text': 'Nightingale’s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye' + - 'lang': 'ro' + 'text': 'Tameez-e-Lala-o-Gul Se Hai Nala-e-Bulbul | Jahan Mein Wa Na Koi Chashm-e-Imtiaz Kare' +- 'id': '001_060_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرور زہد نے سکھلا ديا ہے واعظ کو | کہ بندگان خدا پر زباں دراز کرے' + - 'lang': 'en' + 'text': 'The arrogance of piety has taught the preacher | To use abusive language to the people of God' + 'notes': + - 'phrase': 'God' + 'meaning': 'Allusion to and sarcasm on the arrogance of the seemingly pious persons who are so arrogant that they are rude to other people. Really pious people are not rude and are very modest. Modesty is one of the components of piety.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghuroor-e-Zuhd Ne Shikhla Diya Hai Waaiz Ko | Ke Bandgan-e-Khuda Par Zuban Daraz Kare' +- 'id': '001_060_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا ہو ايسي کہ ہندوستاں سے اے اقبال | اڑا کے مجھ کو غبار رہ حجاز کرے' + - 'lang': 'en' + 'text': 'Such wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz' + - 'lang': 'ro' + 'text': 'Hawa Ho Aesi Ke Hindustan Se Ae Iqbal | Ura Ke Mujh Ko Ghubar-e-Rah-e-Hijaz Kare' diff --git a/data/github_iqbal_demystified/poems/001/001_061.yaml b/data/github_iqbal_demystified/poems/001/001_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3aa0c12b325b8532019b506509669d34b36770ce --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_061.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_061' +'audioUrl': 'http://www.allamaiqbal.com/works/poetry/urdu/bang/audio/01-50-12.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سختياں کرتا ہوں دل پر ، غير سے غافل ہوں ميں' +- 'lang': 'en' + 'text': 'I BEAR HARDSHIPS ON MYSELF, I AM UNCONCERNED WITH OTHERS' +'description': [] +'sher': +- 'id': '001_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سختياں کرتا ہوں دل پر ، غير سے غافل ہوں ميں | ہائے کيا اچھي کہي ظالم ہوں ميں ، جاہل ہوں ميں' + - 'lang': 'en' + 'text': 'I bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant' + 'notes': + - 'phrase': 'ignorant' + 'meaning': 'This is the kind of sarcastic remark people make on the material losses and sufferings of the true Lovers of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sakhtiyan Karta Hun Dil Par, Ghair Se Ghafil Hun Main | Haye Kya Achi Kehi Zalim Hun Main, Jahil Hun Main' +- 'id': '001_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں جبھي تک تھا کہ تيري جلوہ پيرائي نہ تھي | جو نمود حق سے مٹ جاتا ہے وہ باطل ہوں ميں' + - 'lang': 'en' + 'text': 'I existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth' + 'notes': + - 'phrase': 'appeared' + 'meaning': 'This is an expression of the modesty of ‘Allamah Iqbal about himself, similar to that of Sir Isaac Newton.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Main Jabhi Tak Tha Ke Teri Jalwa Pairayi Na Thi | Jo Namood-e-Haq Se Mit Jata Hai Woh Batil Hun Main' +- 'id': '001_061_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کے دريا سے نکلے غوطہ زن گوہر بدست | وائے محرومي! خزف چين لب ساحل ہوں ميں' + - 'lang': 'en' + 'text': 'From the knowledge’s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am' + 'notes': + - 'phrase': 'am' + 'meaning': 'Allusion to the transfer of S. Adam A.S. from Paradise to the earth on account of his negligence in obeying the Command of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ilm Ke Darya Se Nikle Ghota Zan Gohar Badast | Waye Mehroomi! Khazaf Chain-e-Lab Sahil Hun Main' +- 'id': '001_061_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مري ذلت ہي کچھ ميري شرافت کي دليل | جس کي غفلت کو ملک روتے ہيں وہ غافل ہوں ميں' + - 'lang': 'en' + 'text': 'My disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire' + 'notes': + - 'phrase': 'desire' + 'meaning': 'The whole purpose of the Creation of the universe was to create Man, who is the master-piece of the creation , and the master-piece of the human elegance is the person of the Holy Prophet S.A.W . There is a Hadath to the effect that God would not have created the universe if He had not intended to create the Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Meri Dillat Hi Kuch Meri Sharafat Ki Daleel | Jis Ki Ghaflat Ko Malak Rote Hain Woh Ghafil Hun Mein' +- 'id': '001_061_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم ہستي! اپني آرائش پہ تو نازاں نہ ہو | تو تو اک تصوير ہے محفل کي اور محفل ہوں ميں' + - 'lang': 'en' + 'text': 'O the existence’ assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage' + 'notes': + - 'phrase': 'assemblage' + 'meaning': 'Allusion to the constant search of Man to know himself.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bazm-e-Hasti ! Apni Araaish Pe Tu Nazaan Na Ho | Tu To Ek Tasveer Hai Mehfil Ki Aur Mehfil Hun Main' +- 'id': '001_061_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈھونڈتا پھرتا ہوں اے اقبال اپنے آپ کو | آپ ہي گويا مسافر ، آپ ہي منزل ہوں ميں' + - 'lang': 'en' + 'text': 'O Iqbal! I am in constant search for myself | I am the traveler as well as the destination' + - 'lang': 'ro' + 'text': 'Dhoonta Phirta Hun Ae Iqbal Apne App Ko | App Hi Goya Musafir, App Hi Manzil Hun Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_062.yaml b/data/github_iqbal_demystified/poems/001/001_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f9f933eb4927dca7d6dcf6bd22c05a79333d68d --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_062.yaml @@ -0,0 +1,143 @@ +--- +'id': '001_062' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/062-%20Ghazliat%20(Majnon%20Nay%20Shehar%20Chora%20Tou%20Sehra%20Bhi%20Chor%20Day).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مجنوں نے شہر چھوڑا تو صحرا بھي چھوڑ دے' +- 'lang': 'en' + 'text': 'MAJNUN ABANDONED HABITATION, YOU SHOULD ABANDON WILDERNESS ALSO' +'description': +- 'lang': 'en' + 'text': 'The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu’min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.' +'sher': +- 'id': '001_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجنوں نے شہر چھوڑا تو صحرا بھي چھوڑ دے | نظارے کي ہوس ہو تو ليلي بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Majnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also' + 'notes': + - 'phrase': 'also' + 'meaning': 'Allusion to the story of Lailah and Majnun. Majnun gave up living in human habitations and started roaming about in the wilderness. The Lover of God is advised to abandon wilderness also. This is so because it is immaterial for a Lover of God whether he lives in habitations or in the wilderness as God is independent of space and time and is omni-present. The Lover will find Him anywhere and everywhere provided his Love is selfless and sincere.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Majnoon Ne Sheher Chora Tu Sehra Bhi Chor De | Nazare Ki Hawas Ho To Laila Bhi Chor De' +- 'id': '001_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ! کمال ترک سے ملتي ہے ياں مراد | دنيا جو چھوڑ دي ہے تو عقبي بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'O preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also' + - 'lang': 'ro' + 'text': 'Waaiz! Kamal-e-Tark Se Milti Hai Yaan Murad | Dunya Jo Chor Di Ha To Uqba Bhi Chor De' +- 'id': '001_062_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقليد کي روش سے تو بہتر ہے خودکشي | رستہ بھي ڈھونڈ ، خضر کا سودا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Suicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also' + 'notes': + - 'phrase': 'taqlad' + 'meaning': 'Taqlad. Literally it means following the accepted path. In ‘Allamah Iqbal’s terminology it means blind following of traditions.' + 'occurrence': !!int '1' + - 'phrase': 'Khizr' + 'meaning': 'Khizar. Traditionally he is believed to guide the wayfarers who have gone astray.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Taqleed Ki Rawish Se To Behter Hai Khudkushi | Rasta Bhi Dhoond, Khizr Ka Soda Bhi Chor De' +- 'id': '001_062_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانند خامہ تيري زباں پر ہے حرف غير | بيگانہ شے پہ نازش بے جا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Like the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also' + - 'lang': 'ro' + 'text': 'Manind-e-Khama Teri Zuban Par Hai Harf-e-Ghair | Begana Shay Pe Nazish-e-Bay-Ja Bhi Chor De' +- 'id': '001_062_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لطف کلام کيا جو نہ ہو دل ميں درد عشق | بسمل نہيں ہے تو تو تڑپنا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Theology is no pleasure if heart does not have Love’s pathos | If you are not the Wounded, you should abandon fluttering also' + - 'lang': 'ro' + 'text': 'Lutf-e-Kalaam Kya Jo Na Ho Dil Mein Dard-e-Ishq | Bismil Nahin Hai Tu To Tarapna Bhi Chor De' +- 'id': '001_062_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم کي طرح پھولوں پہ رو ، اور چمن سے چل | اس باغ ميں قيام کا سودا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Weep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also' + - 'lang': 'ro' + 'text': 'Shabnam Ki Tarah Phoolon Pe Ro, Aur Chaman Se Chal | Iss Bagh Mein Qayam Ka Soda Bhi Chor De' +- 'id': '001_062_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے عاشقي ميں رسم الگ سب سے بيٹھنا | بت خانہ بھي ، حرم بھي ، کليسا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'The custom of Love is abandonment of all | Abandon temple, mosque, and church also' + - 'lang': 'ro' + 'text': 'Hai Ashiqi Mein Rasm Alag Sub Se Baithna | Butkhana Bhi, Haram Bhi, Kaleesa Bhi Chor De' +- 'id': '001_062_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوداگري نہيں ، يہ عبادت خدا کي ہے | اے بے خبر! جزا کي تمنا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'This is not business, this is ‘ibadat of God ! | O ignorant one, abandon the longing for reward also' + 'notes': + - 'phrase': '‘ibadat' + 'meaning': '‘Ibadat. This is wrongly understood to mean "worship" and formal prayers and the latter are considered to be the climax of piety. This word is derived from the root ‘abd, which literally means a "slave" or "servant". In the Holy Qur’an ‘abd designates the nature, status and destiny of Man, that he is a slave of God and is neither Divine nor has any share in the Powers and Rights of God. According to this his destiny is ‘Abdiyat, ‘Ubudiyat, or bondage. He is required to be a perfect servant or "abd". In Persian and Urdu " ‘abdiyat" is more commonly used than ‘Ubudiyat. Bandah and bandaga are the Persian equivalents of ‘abd and ‘Ubudiyat respectively. ‘Ibadat really means obedience with absolute self-surrender and humility. It includes worship, reverence, and prayer but is really comprised of honesty and sincerity to God in all phases and departments of life. The second line of this verse means that only the Love of God should be the motive force for a Mu’min’s virtuous actions. It is not a trade in which one offers his merchandise and expects a reward as its price. Only that piety is acceptable to God which is performed without the desire for thawab.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sodagari Nahin, Ye Ibadat Khuda Ki Hai | Ae Be-Khabar! Jaza Ki Tamanna Bhi Chor De' +- 'id': '001_062_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اچھا ہے دل کے ساتھ رہے پاسبان عقل | ليکن کبھي کبھي اسے تنہا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'It is good to guard Intuition with Intellect | But sometimes you should let it go alone also' + 'notes': + - 'phrase': 'also' + 'meaning': 'See "The Controversy of ‘Aql and Dil" for a discussion of Intuition and Intellect.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Acha Hai Dil Ke Sath Rahe Paasban-e-Aqal | Lekin Kabhi Kabhi Isse Tanha Bhi Chor De' +- 'id': '001_062_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جينا وہ کيا جو ہو نفس غير پر مدار | شہرت کي زندگي کا بھروسا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'What life is that which is dependent on others ? | Abandon dependence on the life of fame also' + - 'lang': 'ro' + 'text': 'Jeena Woh Kya Jo Ho Nafas-e-Ghair Par Madar | Shohrat Ki Zindagi Ka Bhrosa Bhi Chor De' +- 'id': '001_062_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!شوخي سي ہے سوال مکرر ميں اے کليم | شرط رضا يہ ہے کہ تقاضا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'Repeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also' + - 'lang': 'ro' + 'text': 'Shaukhi Si Hai Sawal-e-Mukarar? Mein Ae Kaleem! | Shart-e-Raza Ye Hai Ke Taqaza Bhi Chor De' +- 'id': '001_062_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ ثبوت لائے جو مے کے جواز ميں | اقبال کو يہ ضد ہے کہ پينا بھي چھوڑ دے' + - 'lang': 'en' + 'text': 'As the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also' + 'notes': + - 'phrase': 'also' + 'meaning': 'It is not clear whether the proof is meant for the virtues of abstention from drinking or that of drinking. In either case the verse shows strong doubts in the mind of ‘Allamah Iqbal about the sincerity of the half-baked ‘Ulama. If the former interpretation is taken it means that unless the preacher himself gives up drinking his preaching cannot be taken as serious. This would mean that such ‘Ulama do not practice what they preach. If the latter interpretation is accepted it would mean that if such an ‘alim supports drinking the ‘Allamah would doubt his sincerity and would give up drinking.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Waaiz Saboot Laye Jo Mai Ke Jawaz Mein | Iqbal Ko Ye Zid Hai Peena Bhi Chor De' diff --git a/data/github_iqbal_demystified/poems/001/001_063.yaml b/data/github_iqbal_demystified/poems/001/001_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ac2d7dc7b2fe325b5533a8f39255c5f9d8506749 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_063.yaml @@ -0,0 +1,199 @@ +--- +'id': '001_063' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/063-%20Muhabbat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'محبت' +- 'lang': 'en' + 'text': 'LOVE' +'description': +- 'lang': 'en' + 'text': 'This poem deals with the Love of God, which is a very favorite topic of ‘Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.' +'sher': +- 'id': '001_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروس شب کي زلفيں تھيں ابھي نا آشنا خم سے | ستارے آسماں کے بے خبر تھے لذت رم سے' + - 'lang': 'en' + 'text': 'The locks of the bride of night’s hair were still unbent | The sky’s stars were unacquainted with the taste of running' + 'notes': + - 'phrase': 'running' + 'meaning': 'This verse refers to the period when the universe was in its early stages and had not started functioning. The first two verses concern the stage when the universe was stationary and had not acquired movement. The next two verses talk about the stage when there was no light.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uroos-e-Shab Ki Zulfain Theen Abhi Na-Ashna Kham Se | Sitare Asaman Ke Be-Khabar The Lazzat-e-Ram Se' +- 'id': '001_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قمر اپنے لباس نو ميں بيگانہ سا لگتا تھا | نہ تھا واقف ابھي گردش کے آئين مسلم سے' + - 'lang': 'en' + 'text': 'The moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution' + - 'lang': 'ro' + 'text': 'Qamar Apne Libas-e-Nawa Mein Begana Sa Lagta Tha | Na Tha Waqif Abhi Gardish Ke Aaeen-e-Muslim Se' +- 'id': '001_063_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابھي امکاں کے ظلمت خانے سے ابھري ہي تھي دنيا | مذاق زندگي پوشيدہ تھا پہنائے عالم سے' + - 'lang': 'en' + 'text': 'The earth had just emanated from possibility’s dark recesses | Life’s taste was still concealed from the expanse of space' + - 'lang': 'ro' + 'text': 'Abhi Imkan Ke Zulmat Khane Se Ubhri Hi Thi Dunya | Mazaq-e-Zindagi Poshida Tha Pehnaye Alam Se' +- 'id': '001_063_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال نظم ہستي کي ابھي تھي ابتدا گويا | ہويدا تھي نگينے کي تمنا چشم خاتم سے' + - 'lang': 'en' + 'text': 'Perfection of the order of existence was just starting | The gem’s longing was apparent from the ring’s eye' + - 'lang': 'ro' + 'text': 'Kamal-e-Nazam-e-Hasti Ki Abhi Thi Ibtada Goya | Haweda Thi Nagine Ki Tamanna Chashme-e-Khatam Se' +- 'id': '001_063_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے عالم بالا ميں کوئي کيمياگر تھا | صفا تھي جس کي خاک پا ميں بڑھ کر ساغر جم سے' + - 'lang': 'en' + 'text': 'It is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam’s wine cup' + 'notes': + - 'phrase': 'cup' + 'meaning': 'As has been explained earlier a famous Persian king, called Jamshad had a wine cup in which he could see the whole world (something analogous to the satellites of the present age). This property of the wine cup was attributed to its clarity. However, here the alchemist’s feet are described as cleaner that Jamshad’s wine cup. The alchemist represents a Mu’min and this verse pays high tribute to Man’s potential, which develops fully on a person’s becoming a M%u’min.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Suna Hai Alam-e-Bala Mein Koi Keemiya-Gar Tha | Safa Thi Jis Ki Khak-e-Pa Mein Barh Kar Saghir-e-Jam Se' +- 'id': '001_063_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لکھا تھا عرش کے پائے پہ اک اکسير کا نسخہ | چھپاتے تھے فرشتے جس کو چشم روح آدم سے' + - 'lang': 'en' + 'text': 'A recipe for an Iksar was written on the leg of ‘Arsh | Which was hidden jealously by angels from Adam’s eye' + 'notes': + - 'phrase': 'Iksar' + 'meaning': 'Iksar. It is an Arabic work and is a legendary substance which would transform any object into gold. Similarly, there was a legendary spring called Chashmah-i-Haivan, or "the spring of life", whose water would confer immortality on any living thing which drank it, including Man. These two things were the objects of the quest of Man in the ancient world. This quest was the purpose and the originator of all research. All knowledge emanated from the pursuit of these two goals. Both of them have been referred to in this poem.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Likha Tha Arsh Ke Paye Pe Ek Ikseer Ka Nuskha | Chupate The Farishte Jis Ko Chashm-e-Rooh-e-Adam Se' +- 'id': '001_063_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہيں تاک ميں رہتي تھيں ليکن کيمياگر کي | وہ اس نسخے کو بڑھ کر جانتا تھا اسم اعظم سے' + - 'lang': 'en' + 'text': 'But the alchemist’s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A‘ïam' + 'notes': + - 'phrase': 'Ism-i-A‘ïam' + 'meaning': 'Ism-i-A‘ïam or "The Great Name". This is one of the ninety nine names or attributes of God, the reciting of which casts an irresistible destructive influence over evil spirits, evil persons and other enemies. This name is not known to any one and is the object of the quest of the people searching for the supernatural. According to this poem the secret of the Ism-i-A‘ïam is concealed in the Love of God. In other words His Lover has the power of facing any enemy successfully.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nigahain Taak Mein Rehti Then Lekin Keemiya-Gar Ki | Woh Iss Nuskhe Ko Barh Kar Janta Tha Ism-e-Azam Se' +- 'id': '001_063_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑھا تسبيح خواني کے بہانے عرش کي جانب | تمنائے دلي آخر بر آئي سعي پيہم سے' + - 'lang': 'en' + 'text': 'He advanced to the ‘Arsh under pretense of doxology | Inner longing was at last achieved by constant effort' + - 'lang': 'ro' + 'text': 'Barha Tasbeeh Khawani Ke Bahane Arsh Ki Janib | Tamanna-e-Dili Akhir Bar Ayi Saee-e-Peham Se' +- 'id': '001_063_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھرايا فکر اجزا نے اسے ميدان امکاں ميں | چھپے گي کيا کوئي شے بارگاہ حق کے محرم سے' + - 'lang': 'en' + 'text': 'He was roaming in the world in search of components | Nothing could be concealed from the knower of God’s Audience' + 'notes': + - 'phrase': 'Audience' + 'meaning': 'Allusion to the Man’s potential for knowing all secrets in the universe, if he tries ardently and in the right way, which includes the Love of God and constant sincere struggle in His cause.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phiraya Fikr-e-Ajza Ne Use Maidan-e-Imkan Mein | Chupe Gi Kya Koi Shay Bargah-e-Haq Ke Mehram Se' +- 'id': '001_063_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک تارے سے مانگي ، چاند سے داغ جگر مانگا | اڑائي تيرگي تھوڑي سي شب کي زلف برہم سے' + - 'lang': 'en' + 'text': 'He procured brightness from the star, spot from the moon | He stole a little darkness from the night’s uncombed hair' + 'notes': + - 'phrase': 'moon' + 'meaning': 'The moon’s spots are poetically considered to be created by the Moon’s Love for God, as a lover’s heart develops scars from the anguish of his love for his beloved.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chamak Tare Se Mangi, Chand Se Dagh-e-Jigar Manga | Urhayi Teergi Thori Si Shab Ki Zulf-e-Barham Se' +- 'id': '001_063_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تڑپ بجلي سے پائي ، حور سے پاکيزگي پائي | حرارت لي نفسہائے مسيح ابن مريم سے' + - 'lang': 'en' + 'text': 'He obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam' + 'notes': + - 'phrase': 'Hur' + 'meaning': 'Hurs. Young virgin female beauties of Paradise.' + 'occurrence': !!int '1' + - 'phrase': 'Maryam' + 'meaning': 'Masah Ibn Maryam - ‘Isa A.S., son of S. Maryam A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tarap Bijli Se Payi,Hoor Se Pakeezgi Payi | Hararat Li Nafashaye Maseeh-e-Ibn-e-Mariam (A.S.) Se' +- 'id': '001_063_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا سي پھر ربوبيت سے شان بے نيازي لي | ملک سے عاجزي ، افتادگي تقدير شبنم سے' + - 'lang': 'en' + 'text': 'Then he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew’s destiny' + 'notes': + - 'phrase': 'Beniyazi' + 'meaning': 'Beniyaza - It means freedom from all needs and is one of the attributes of God. This verse means that the main motive force in the functioning of the universe is gravity or Love, which is only a small part of the Power and Will of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zara Si Phir Rabubiat Se Shan-e-Be-Niazi Li | Malak Se Ajazi, Uftadgi Taqdeer-e-Shabnam Se' +- 'id': '001_063_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر ان اجزا کو گھولا چشمہء حيواں کے پاني ميں | مرکب نے محبت نام پايا عرش اعظم سے' + - 'lang': 'en' + 'text': 'Then dissolved these components in Chashmah-i-Haivan’s water | The compound was given the name of "Love" by the Grand ‘Arsh' + 'notes': + - 'phrase': 'water' + 'meaning': 'Chashmah-i-Haivan This is the spring of immortality referred to in Note 3.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir In Ajza Ko Ghola Chasma-e-Hewan Ke Pani Men | Marakkab Nemohabbat Naam Paya Arsh-e-Azam Se' +- 'id': '001_063_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہوس نے يہ پاني ہستي نوخيز پر چھڑکا | گرہ کھولي ہنر نے اس کے گويا کار عالم سے' + - 'lang': 'en' + 'text': 'The alchemist sprinkled this water at the newly created existence | With skill’s help he opened the knot of the world’s secrets' + - 'lang': 'ro' + 'text': 'Muhwish Ne Ye Pani Hasti-e-Naukhaiz Par Chirka | Girah Kholi Hunar Ne Uss Ke Goya Kaar-e-Alam Se' +- 'id': '001_063_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي جنبش عياں ، ذروں نے لطف خواب کو چھوڑا | گلے ملنے لگے اٹھ اٹھ کے اپنے اپنے ہمدم سے' + - 'lang': 'en' + 'text': 'Movement appeared, the elements gave up sleep | Getting up each started embracing its companion' + - 'lang': 'ro' + 'text': 'Huwi Junbish Ayan, Zarron Ne Lutf-e-Khawab Ko Chora | Gile Milne Lage Uth Uth Ke Apne Apne Humdam Se' +- 'id': '001_063_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرام ناز پايا آفتابوں نے ، ستاروں نے | چٹک غنچوں نے پائي ، داغ پائے لالہ زاروں نے' + - 'lang': 'en' + 'text': 'The suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots' + 'notes': + - 'phrase': 'spots' + 'meaning': 'The Lalah. This is the Persian word for tulip as well as the poppy flower. Here it refers to the latter. The poppy flower has a dark spot at the bottom of the corolla on the inside, which is variously referred to in Persian and Urdu poetry and is taken as a mark of perfection of this flower’s beauty. Other attributes of the different objects mentioned in this verse are signs of their perfection in the same way. The rotatory and revolutionary movements of all bodies in the universe in their fixed orbits is described metaphorically as their search for the Truth of the Beloved, i.e. God. This Love has made the universe operate the way it does. It is a fact that the force of mutual attraction of all these bodies, i.e. gravity keeps the balance between them. This is also referred to by ‘Allamah Iqbal in many places for emphasizing unity in the Muslim Ummah for their proper functioning and prosperity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kharaam-e-Naaz Paya Aftabon Ne, Sitaron Ne | Chatak Ghunchon Ne Payi, Dagh Paye Lala-Zaron Ne' diff --git a/data/github_iqbal_demystified/poems/001/001_064.yaml b/data/github_iqbal_demystified/poems/001/001_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9c1fc034edbb20ba3a967265f471f2b0abb91083 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_064.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_064' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/064-%20Haqeeqat-e-Husn.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حقيقت حسن' +- 'lang': 'en' + 'text': 'THE REALITY OF BEAUTY' +'description': +- 'lang': 'en' + 'text': 'The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur’an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.' +'sher': +- 'id': '001_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا سے حسن نے اک روز يہ سوال کيا | جہاں ميں کيوں نہ مجھے تو نے لازوال کيا' + - 'lang': 'en' + 'text': 'Beauty one day put this question to God | Why did you not make me eternal in the world?' + - 'lang': 'ro' + 'text': 'Khuda Se Husn Ne Ek Roz Ye Sawal Kiya | Jahan Mein Kyun Na Mujhe Tu Ne La-Zawal Kiya' +- 'id': '001_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملا جواب کہ تصوير خانہ ہے دنيا | شب دراز عدم کا فسانہ ہے دنيا' + - 'lang': 'en' + 'text': 'The answer was that the world is like a picture gallery | The world is the story of the long night of annihilation' + - 'lang': 'ro' + 'text': 'Mila Jawab Ke Tasveer-e-Khana Hai Dunya | Shab-e-Daraz-e-Aadam Ka Fasana Hai Dunya' +- 'id': '001_064_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي ہے رنگ تغير سے جب نمود اس کي | وہي حسيں ہے حقيقت زوال ہے جس کي' + - 'lang': 'en' + 'text': 'As the nature of change is the basis of its display | Only that is beautiful whose reality is decline' + - 'lang': 'ro' + 'text': 'Huwi Hai Rang-e-Taghiyar Se Jab Namood Uss Ki | Wohi Haseen Hai Haqiqat Zawal Hai Jis Ki' +- 'id': '001_064_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں قريب تھا ، يہ گفتگو قمر نے سني | فلک پہ عام ہوئي ، اختر سحر نے سني' + - 'lang': 'en' + 'text': 'The moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard' + - 'lang': 'ro' + 'text': 'Kahin Qareeb Tha, Ye Gutugu Qamar Ne Suni | Falak Pe Aam Huwi, Akhtar-e-Sehar Ne Suni' +- 'id': '001_064_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر نے تارے سے سن کر سنائي شبنم کو | فلک کي بات بتا دي زميں کے محرم کو' + - 'lang': 'en' + 'text': 'Having heard from the star the morning related it to the dew | It exposed the celestial world’s secret to earth’s confidante' + - 'lang': 'ro' + 'text': 'Sehar Ne Tare Se Sun Kar Sunayi Shabnam Ko | Falak Ki Baat Bata Di Zameen Ke Mehram Ko' +- 'id': '001_064_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھر آئے پھول کے آنسو پيام شبنم سے | کلي کا ننھا سا دل خون ہو گيا غم سے' + - 'lang': 'en' + 'text': 'The flower’s eye started weeping from the dew’s message | The flower bud’s little heart was injured by this sorrow' + - 'lang': 'ro' + 'text': 'Bhar Aye Phool Ke Ansu Payam-e-Shabnam Se | Kali Ka Nanha Sa Dil Khoon Ho Gya Gham Se' +- 'id': '001_064_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن سے روتا ہوا موسم بہار گيا | شباب سير کو آيا تھا ، سوگوار گيا' + - 'lang': 'en' + 'text': 'The spring weeping from the garden departed | Youth had come for amusement, sad it departed' + - 'lang': 'ro' + 'text': 'Chaman Se Rota Huwa Mousam-e-Bahar Gya | Shabab Sair Ko Aya Tha, Sogawar Gya' diff --git a/data/github_iqbal_demystified/poems/001/001_065.yaml b/data/github_iqbal_demystified/poems/001/001_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b22eee42c1acee8e93f7f68743812741dbfaea7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_065.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_065' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/065-%20Payaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پیا م' +- 'lang': 'en' + 'text': 'THE MESSAGE' +'description': +- 'lang': 'en' + 'text': 'This is an early poem of the 1905-08 period, when ‘Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .' +'sher': +- 'id': '001_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق نے کر دیا تجھے ذوقِ تپش سے آشنا | بزم کو مثلِ شمعِ بزم حاصلِ سوز و ساز دے' + - 'lang': 'en' + 'text': 'Love made you acquainted with the taste of affliction | Like assembly’s candle give affliction’s gift to the assembly' + - 'lang': 'ro' + 'text': 'Ishq Ne Kar Diya Tujhe Zauq-e-Tapish Se Ashna | Bazm Ko Misl-e-Shama-e-Bazm Hasil-e-Souz-o-Saaz' +- 'id': '001_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شانِ کرم پہ ہے مدار عشقِ گرہ کشاے کا | دَیر و حرم کی قید کیا! جس کو وہ بے نیاز دے' + - 'lang': 'en' + 'text': 'The illuminating Love depends on God’s Benevolence | To whomever He may give without restriction of temple or Haram' + - 'lang': 'ro' + 'text': 'Shan-e-Karam Pe Hai Madar Ishq-e-Girah Kushaye Ka | Dair-o-Haram Ki Qaid Kya! Jis Ko Woh Be-Niaz De' +- 'id': '001_065_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورتِ شمع نُور کی مِلتی نہیں قبا اُسے | جس کو خدا نہ دہر میں گریۂ جاں گداز دے' + - 'lang': 'en' + 'text': 'Like the candle the mantle of light he does not get | Whom God does not give effective wail in the world' + - 'lang': 'ro' + 'text': 'Soorat-e-Shama Noor Ki Milti Nahin Qaba Use | Jis Ko Khuda Na Dehr Mein Girya-e-Jaan Gudaz De' +- 'id': '001_065_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تارے میں وہ، قمر میں وہ، جلوہ گہِ سحَر میں وہ | چشمِ نظارہ میں نہ تُو سُرمۂ امتیاز دے' + - 'lang': 'en' + 'text': 'He is in the star, the moon, the dawn’s theatre of display | You need not apply discrimination’s collyrium to the Sightful eye' + - 'lang': 'ro' + 'text': 'Tare Mein Woh, Qamar Mein Woh, Jalwagah-e-Sehar Mein Woh | Chashm-e-Nazara Mein Na Tu Surma-e-Imtiaz De' +- 'id': '001_065_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بلند بال ہے رسم و رہِ نیاز سے | حُسن ہے مستِ ناز اگر تُو بھی جوابِ ناز دے' + - 'lang': 'en' + 'text': 'Love is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply' + - 'lang': 'ro' + 'text': 'Ishq Buland Baal Hai Rasm-o-Reh-e-Niaz Se | Husn Hai Mast-e-Naz Agar Tu Bhi Jawab-e-Naaz De' +- 'id': '001_065_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیرِ مغاں! فرنگ کی مے کا نشاط ہے اثر | اس میں وہ کیفِ غم نہیں، مجھ کو تو خانہ ساز دے' + - 'lang': 'en' + 'text': 'O Tavern-keeper! Pleasure is the only effect of West’s wine | It does not have pleasure of affliction, give me the home-made wine' + - 'lang': 'ro' + 'text': 'Peer-e-Mughan! Farang Ki Mai Ka Nishat Hai Asar | Iss Mein Woh Kaif-e-Gham Nahin, Mujh Ko To Khana Saaz De' +- 'id': '001_065_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو خبر نہیں ہے کیا! بزم کُہن بدل گئی | اب نہ خدا کے واسطے ان کو می مجاز دے' + - 'lang': 'en' + 'text': 'Do you not know? The old congregation has changed | For God’s sake do not give them materialism’s wine' + - 'lang': 'ro' + 'text': 'Tujh Ko Khabar Nahin Hai Kya! Bazm-e-Kuhan Badal Gyi | Ab Na Khuda Ke Waste In Ko Mai-e-Majaz De' diff --git a/data/github_iqbal_demystified/poems/001/001_066.yaml b/data/github_iqbal_demystified/poems/001/001_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..90d4a02c53fe1f91cdcabb9e78aecd9393e52300 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_066.yaml @@ -0,0 +1,81 @@ +--- +'id': '001_066' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/066-%20Suwami%20Raam%20Teerath.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سوامي رام تير تھ' +- 'lang': 'en' + 'text': 'SWAMI RAM TIRATH' +'description': +- 'lang': 'en' + 'text': 'This poem has a personal reference to a very close friend of ‘Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter’s death when ‘Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by "The Temple of God " is above all these considerations.' +'sher': +- 'id': '001_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم بغل دريا سے ہے اے قطرہ بے تاب تو | پہلے گوہر تھا ، بنا اب گوہر ناياب تو' + - 'lang': 'en' + 'text': 'O Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl' + - 'lang': 'ro' + 'text': 'Hum Baghal Darya Se Hai Ae Qatra-e-Betaab Tu | Pehle Gohar Tha, Bana Ab Kohar-e-Nayab Tu' +- 'id': '001_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ کھولا کس ادا سے تو نے راز رنگ و بو | ميں ابھي تک ہوں اسير امتياز رنگ و بو' + - 'lang': 'en' + 'text': 'Ah! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life' + - 'lang': 'ro' + 'text': 'Aah! Khola Kis Ada Se Tu Ne Raaz-e-Rang-o-Bu | Main Abhi Tak Hun Aseer-e-Imtiaz-e-Rang-o-Bu' +- 'id': '001_066_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مٹ کے غوغا زندگي کا شورش محشر بنا | يہ شرارہ بجھ کے آتش خانہ آزر بنا' + - 'lang': 'en' + 'text': 'The life’s clamor on destruction became the Last Day’s tumult | The spark on being extinguished became Azar ‘ s fire temple' + 'notes': + - 'phrase': 'temple' + 'meaning': 'Azar- He was the father of S. Ibraham A.S. He was a master sculptor and idol maker in Chaldea. Though he was not connected with the pre-Islamic fire temples of Iran this expression confers special excellence , in the material sense , on fire temples.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mit Ke Ghogha Zindagi Ka Shorish-e-Mehshar Bana | Ye Sharah Bujh Ke Atish Khana-e-Azar Bana' +- 'id': '001_066_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفي ہستي اک کرشمہ ہے دل آگاہ کا | ''لا'' کے دريا ميں نہاں موتي ہے ''الااللہ'' کا' + - 'lang': 'en' + 'text': 'The denial of Existence is the Love’s gesture of the informed heart | In the river of La is concealed the pearl of Illallah' + 'notes': + - 'phrase': 'Illallah' + 'meaning': 'This alludes to the Kalimah-i-Tawhad. The first part of the Kalimah, "La" is the negation and denial of everything except God and is the prelude to the second part Illallah which is what the Kalimah accepts and testifies.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nafi-e-Hasti Ek Karishma Hai Dil-e-Agah Ka | ‘LA’ Ke Darya Mein Nihan Moti Hai ‘ILLALLAH’ Ka' +- 'id': '001_066_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم نابينا سے مخفي معني انجام ہے | تھم گئي جس دم تڑپ ، سيماب سيم خام ہے' + - 'lang': 'en' + 'text': 'The meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,' + - 'lang': 'ro' + 'text': 'Chashm-e-Nabeena Se Makhfi Maani-e-Anjaam Hai | Tham Gyi Jis Dam Tarap, Seemab Seem-e-Kham Hai' +- 'id': '001_066_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ ديتا ہے بت ہستي کو ابراہيم عشق | ہوش کا دارو ہے گويا مستي تسنيم عشق' + - 'lang': 'en' + 'text': 'The Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness' + 'notes': + - 'phrase': 'Love' + 'meaning': 'This alludes to the Holy Qur’an 21:51-71 according to which the Love of S. Ibraham A.S. for God resulted in the destruction of the temple’s idols and the fire of Namrud. See also verse 3 above.' + 'occurrence': !!int '1' + - 'phrase': 'Tasnam' + 'meaning': 'This verse is highly mystical. Tasnam is one of the streams of Paradise. Ecstasy denotes perfection of Love and the ecstasy produced by the water of Tasnam is the perfection of the Love of God. This perfection is the cure for the awareness which is an impediment to ecstasy resulting from the Love of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Torh Deta Hai But-e-Hasti Ko Ibraheem-e-Ishq | Hosh Ka Daru Hai Goya Masti-e-Tasneem-e-Ishq' diff --git a/data/github_iqbal_demystified/poems/001/001_067.yaml b/data/github_iqbal_demystified/poems/001/001_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cd9d9d0c282c55425a00fd221c9ee1fed101f0cc --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_067.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_067' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/067-%20Tulaba%20i%20Aligarh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'طلبہء علي گڑھ کالج کے نام' +- 'lang': 'en' + 'text': 'ADDRESSED TO THE STUDENTS OF ALIGARH COLLEGE' +'description': +- 'lang': 'en' + 'text': 'This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the ‘Allamah’s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with ‘heart within and God over head’ in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.' +'sher': +- 'id': '001_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اوروں کا ہے پيام اور ، ميرا پيام اور ہے | عشق کے درد مند کا طرز کلام اور ہے' + - 'lang': 'en' + 'text': 'The message of others is different, my message is different | The style of address of the one afflicted with Love is different' + - 'lang': 'ro' + 'text': 'Auron Ka Hai Payam Aur, Mera Payam Aur Hai | Ishq Ke Dardmand Ka Tarz-e-Kalaam Aur Hai' +- 'id': '001_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طائر زير دام کے نالے تو سن چکے ہو تم | يہ بھي سنو کہ نالہء طائر بام اور ہے' + - 'lang': 'en' + 'text': 'You have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different' + - 'lang': 'ro' + 'text': 'Taair-e-Zair-e-Daam Ke Naale Tu Sun Chukke Ho Tum | Ye Bhi Suno Ke Nala-e-Tair-e-Baam Aur Hai' +- 'id': '001_067_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي تھي کوہ سے صدا راز حيات ہے سکوں | کہتا تھا مور ناتواں لطف خرام اور ہے' + - 'lang': 'en' + 'text': 'Call was coming from the mount, "Life’s secret is peace" | The frail ant was saying "The pleasure of struggle is different"' + - 'lang': 'ro' + 'text': 'At Thi Koh Se Sada Raaz-e-Hayat Hai Sukoon | Kehta Tha Moor-e-Natwan Lutf-e-Kharaam Aur Hai' +- 'id': '001_067_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جذب حرم سے ہے فروغ انجمن حجاز کا | اس کا مقام اور ہے ، اس کا نظام اور ہے' + - 'lang': 'en' + 'text': 'The glory of Hijaz’ assemblage is based on Haram’s Love | The station of this is different, the system of that is different!' + - 'lang': 'ro' + 'text': 'Jazb-e-Haram Se Hai Farough Anjuman-e-Hijaz | Iss Ka Maqam Aur Hai, Iss Ka Nizam Aur Hai' +- 'id': '001_067_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت ہے عيش جاوداں ، ذوق طلب اگر نہ ہو | گردش آدمي ہے اور ، گردش جام اور ہے' + - 'lang': 'en' + 'text': 'Eternal luxury is death if there is no Longing for Search | Man’s revolving is different, wine-cup’s revolving is different' + - 'lang': 'ro' + 'text': 'Mout Hai Aysh-e-Javidan, Zuaq-e-Talab Agar Na Ho | Gardish-e-Adami Hai Aur, Gardish-e-Jaam Aur Hai' +- 'id': '001_067_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع سحر يہ کہہ گئي سوز ہے زندگي کا ساز | غم کدہء نمود ميں شرط دوام اور ہے' + - 'lang': 'en' + 'text': 'The dawn’s candle left the message that burning is life’s secret | In the life’s sorrowful abode the condition for eternity is different' + - 'lang': 'ro' + 'text': 'Shama-e-Sehar Ye Keh Gyi Souz Hai Zindagi Ka Saaz | Ghamkuda-e-Namood Mein Shart-e-Dawam Aur Hai' +- 'id': '001_067_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ ہے نيم رس ابھي ، شوق ہے نارسا ابھي | رہنے دو خم کے سر پہ تم خشت کليسيا ابھي' + - 'lang': 'en' + 'text': 'The wine is still half-mature, Love is unsuccessful still | Leave the church’s brick on the pitcher’s mouth still' + - 'lang': 'ro' + 'text': 'Badah Hai Neem Ras Abhi, Shuaq Hai Na-Rasa Abhi | Rehne Do Khum Ke Sar Pe Tum Khisht-e-Kaleesiya Abhi' diff --git a/data/github_iqbal_demystified/poems/001/001_068.yaml b/data/github_iqbal_demystified/poems/001/001_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..558447430d03589b7ff25e1e5f3ce9a3d3d46849 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_068.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_068' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/068-%20Akhtar-e-Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اختر صبح' +- 'lang': 'en' + 'text': 'THE MORNING STAR - VENUS' +'description': +- 'lang': 'en' + 'text': 'This short poem carries the message that Man’s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.' +'sher': +- 'id': '001_068_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستارہ صبح کا روتا تھا اور يہ کہتا تھا | ملي نگاہ مگر فرصت نظر نہ ملي' + - 'lang': 'en' + 'text': 'The dawn’s star was weeping and saying this | "I got the eye but not the leisure for Sight' + - 'lang': 'ro' + 'text': 'Sitara Subah Ka Rota Tha Aur Ye Kehta Tha | Mili Nigah Magar Fursat-e-Nazar Na Mili' +- 'id': '001_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي ہے زندہ دم آفتاب سے ہر شے | اماں مجھي کو تہ دامن سحر نہ ملي' + - 'lang': 'en' + 'text': 'Everything has come to life through the sun’s energy | Only I did not get protection under the morning’s skirt' + - 'lang': 'ro' + 'text': 'Huwi Hai Zinda Dam-e-Aftab Se Har Shay | Aman Mujhi Ko Teh-e-Daman-e-Sehar Na Mili' +- 'id': '001_068_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بساط کيا ہے بھلا صبح کے ستارے کي | نفس حباب کا ، تابندگي شرارے کي' + - 'lang': 'en' + 'text': 'After all what is the capacity of the dawn’s star | It is like bubble’s breath, like the spark’s brightness"' + - 'lang': 'ro' + 'text': 'Bisat Kya Hai Bhala Subah Ke Sitare Ki | Nafas Habab Ka, Tabindagi Sharare Ki' +- 'id': '001_068_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کہا يہ ميں نے کہ اے زيور جبين سحر | غم فنا ہے تجھے! گنبد فلک سے اتر' + - 'lang': 'en' + 'text': 'I said "O beautiful jewel of the dawn’ s forehead | Do you have fear of death? Come down from the sky' + - 'lang': 'ro' + 'text': 'Kaha Ye Main Ne Ke Ae Zaiwar-e-Jabeen-e-Sehar ! | Gham-e-Fana Hai Tujhe ! Gunbad-e-Falak Se Uter' +- 'id': '001_068_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹپک بلندي گردوں سے ہمرہ شبنم | مرے رياض سخن کي فضا ہے جاں پرور' + - 'lang': 'en' + 'text': 'Drop down from the sky’s height with the dew | My poetry’s field will be invigorating to you' + - 'lang': 'ro' + 'text': 'Tapak Bulandi-e-Gardoon Se Hum-Rah-e-Shabnam | Mere Riyaz-e-Sukhan Ki Faza Hai Jaan Parwar' +- 'id': '001_068_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں باغباں ہوں ، محبت بہار ہے اس کي | بنا مثال ابد پائدار ہے اس کي' + - 'lang': 'en' + 'text': 'I am the gardener, Love is its bloom | Its foundation is firm like eternity' + - 'lang': 'ro' + 'text': 'Main Baghban Hun, Mohabbat Bahar Hai Iss Ki | Bina Misal-e-Abad Paidar Hai Iss Ki' diff --git a/data/github_iqbal_demystified/poems/001/001_069.yaml b/data/github_iqbal_demystified/poems/001/001_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bce59b02621c2911a038aa56bd9ea799c69177a0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_069.yaml @@ -0,0 +1,118 @@ +--- +'id': '001_069' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/069-%20Husn%20o%20Ishq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حسن و عشق' +- 'lang': 'en' + 'text': 'THE BEAUTY AND THE LOVE' +'description': +- 'lang': 'en' + 'text': 'This poem is the spontaneous manifestation of Divine Love in the breast of ‘Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of ‘Ishq-i-Haqaqa ’ (Love of God) in the terminology of ‘Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.' +'sher': +- 'id': '001_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس طرح ڈوبتي ہے کشتي سيمين قمر | نور خورشيد کے طوفان ميں ہنگام سحر' + - 'lang': 'en' + 'text': 'Just as the moon’s silver boat is drowned | In the storm of sun’s light at the break of dawn' + - 'lang': 'ro' + 'text': 'Jis Tarah Doobti Hai Kishti-e-Simeen-e-Qamar | Noor-e-Khursheed Ke Toofan Mein Hangam-e-Sehar' +- 'id': '001_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسے ہو جاتا ہے گم نور کا لے کر آنچل | چاندني رات ميں مہتاب کا ہم رنگ کنول' + - 'lang': 'en' + 'text': 'Just as the moon-like lotus disappears | Behind the veil of light in the moon-lit night' + - 'lang': 'ro' + 'text': 'Jaise Ho Jata Hai Gum Noor Ka Le Kar Anchal | Chandani Raat Mein Mehtab Ka Hum-Rang Kanwal' +- 'id': '001_069_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ طور ميں جيسے يد بيضائے کليم | موجہ نکہت گلزار ميں غنچے کي شميم' + - 'lang': 'en' + 'text': 'Just like the Kalam’s radiant palm in the tur’s effulgence | And the flower bud’s fragrance in the wave of garden’s breeze' + 'notes': + - 'phrase': 'effulgence' + 'meaning': 'Allusion to the miracle by which the palm of S. Musa A.S. turned radiant on the Mount tur which was one of the signs of God as described in the Holy Qur‘an 27:12 and 28: 32.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jalwa-e-Toor Mein Jaise Yad-Baiza-e-Kaleem | Mouja-e-Nukhat-e-Gulzar Mein Ghunche Ki Shamim' +- 'id': '001_069_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترے سيل محبت ميں يونہي دل ميرا | تو جو محفل ہے تو ہنگامہء محفل ہوں ميں' + - 'lang': 'en' + 'text': 'Similar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly’s splendor' + - 'lang': 'ro' + 'text': 'Hai Tere Seel-e-Mohabbat Mein Tunhi Dil Mera | Tu Jo Mehfil Hai To Hangama-e-Mehfil Hun Mein' +- 'id': '001_069_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن کي برق ہے تو ، عشق کا حاصل ہوں ميں | تو سحر ہے تو مرے اشک ہيں شبنم تيري' + - 'lang': 'en' + 'text': 'If Thou art the Beauty’s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew' + 'notes': + - 'phrase': 'Love' + 'meaning': 'This verse alludes to the high status of Man in the universe.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Husn Ki Barq Hai Tu, Ishq Ka Hasil Hun Mein | Tu Sehar Hai To Mere Ashk Hain Shabnam Teri' +- 'id': '001_069_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام غربت ہوں اگر ميں تو شفق تو ميري | مرے دل ميں تري زلفوں کي پريشاني ہے' + - 'lang': 'en' + 'text': 'If I am traveler’s night, Thou art my twilight | My heart harbors Thy disheveled hair locks' + 'notes': + - 'phrase': 'twilight' + 'meaning': 'Just as the evening’s twilight constitutes its beauty, the Love of God creates and perfects the beauty of Man.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sham-e-Ghurbat Hun Agar Main To Shafaq Tu Meri | Mere Dil Mein Teri Zulfon Ki Preshani Hai' +- 'id': '001_069_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري تصوير سے پيدا مري حيراني ہے | حسن کامل ہے ترا ، عشق ہے کامل ميرا' + - 'lang': 'en' + 'text': 'My bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect' + - 'lang': 'ro' + 'text': 'Teri Tasveer Se Paida Meri Herani Hai | Husn Kamil Hai Tera, Ishq Hai Kamil Mera' +- 'id': '001_069_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مرے باغ سخن کے ليے تو باد بہار | ميرے بے تاب تخيل کو ديا تو نے قرار' + - 'lang': 'en' + 'text': 'Thou art the spring’s breeze for my poetry’s garden | Thou gave tranquillity to my restless imagination' + 'notes': + - 'phrase': 'breeze' + 'meaning': 'Just as the spring’s breeze confers and perfects the beauty of the garden the Love of God confers and perfects the beauty of the literary works of ‘Allamah Iqbal. These attributes of the Love of God can be extended to any other person who strives to create and nurture it in his breast. This thought is continued in the next two verses.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Mere Bagh-e-Sukhan Ke Liye Tu Baad-e-Bahar | Mere Betaab Takhiyyul Ko Diya Tu Ne Qarar' +- 'id': '001_069_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب سے آباد ترا عشق ہوا سينے ميں | نئے جوہر ہوئے پيدا مرے آئينے ميں' + - 'lang': 'en' + 'text': 'Since Thy Love took residence in my breast | New lights have been added to my mirror' + - 'lang': 'ro' + 'text': 'Jab Se Abad Tera Ishq Huwa Seene Mein | Naye Jouhar Huwe Paida Mere Aaeene Mein' +- 'id': '001_069_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن سے عشق کي فطرت کو ہے تحريک کمال | تجھ سے سر سبز ہوئے ميري اميدوں کے نہال' + - 'lang': 'en' + 'text': 'Love’s nature gets stimulation for Perfection from Beauty | My hope’s trees flourished through Thy favor' + - 'lang': 'ro' + 'text': 'Husn Se Ishq Ki Fitrat Ko Hai Tehreek-e-Kamal | Tujh Se Sar-Sabz Huwe Mer Umeedon Ke Nihal' diff --git a/data/github_iqbal_demystified/poems/001/001_070.yaml b/data/github_iqbal_demystified/poems/001/001_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a5f4e040a2dc81f2077f48b4935325bcfd792507 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_070.yaml @@ -0,0 +1,111 @@ +--- +'id': '001_070' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/070-%20Ki%20Goud%20Mein%20Billi%20Deikh%20Ker.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ــــــــ کي گود ميں بلي ديکھ کر' +- 'lang': 'en' + 'text': 'ON SEEING A CAT IN THE LAP OF SOMEONE' +'description': +- 'lang': 'en' + 'text': 'In this poem also ‘Allamah Iqbal uses a common object like a cat in somebody’s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur‘an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.' +'sher': +- 'id': '001_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو دزديدہ نگاہي يہ سکھا دي کس نے | رمز آغاز محبت کي بتا دي کس نے' + - 'lang': 'en' + 'text': 'Who has taught you this glancing with shyness? | Who has taught you the riddle of Love’s initiation?' + - 'lang': 'ro' + 'text': 'Tujh Ko Duz Didah Nigahi Ye Sikha Di Kis Ne | Ramz Aghaz-e-Mohabbat Ki Bata Di Kis Ne' +- 'id': '001_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر ادا سے تيري پيدا ہے محبت کيسي | نيلي آنکھوں سے ٹپکتي ہے ذکاوت کيسي' + - 'lang': 'en' + 'text': 'Love comes out of each grace of yours | Wit is dripping from the blue eyes of yours' + - 'lang': 'ro' + 'text': 'Har Ada Se Teri Paida Hai Mohabat Kaisi | Neeli Ankhon Se Tapakti Hai Zakawat Kaisi' +- 'id': '001_070_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھتي ہے کبھي ان کو، کبھي شرماتي ہے | کبھي اٹھتي ہے ، کبھي ليٹ کے سو جاتي ہے' + - 'lang': 'en' + 'text': 'You see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes' + - 'lang': 'ro' + 'text': 'Dekhti Hai Kabhi In Ko, Kabhi Sharmati Hai | Kabhi Uthti Hai, Kabhi Lait Ke So Jati Hai' +- 'id': '001_070_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ تيري صفت آئنہ حيران ہے کيا | نور آگاہي سے روشن تري پہچان ہے کيا' + - 'lang': 'en' + 'text': 'Is your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?' + - 'lang': 'ro' + 'text': 'Ankh Teri Sift-e-Aaeena Heran Hai Kya | Noor-e-Agahi Se Roshan Teri Pehchan Hai Kya' +- 'id': '001_070_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مارتي ہے انھيں پونہچوں سے، عجب ناز ہے يہ | چھيڑ ہے ، غصہ ہے يا پيار کا انداز ہے يہ؟' + - 'lang': 'en' + 'text': 'You strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?' + - 'lang': 'ro' + 'text': 'Maarti Hai Inhain Ponhchon Se, Ajab Naaz Hai Ye | Chair Hai, Gussa Hai Ya Pyar Ka Andaz Hai Ye?' +- 'id': '001_070_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوخ تو ہوگي تو گودي سے اتاريں گے تجھے | گر گيا پھول جو سينے کا تو ماريں گے تجھے' + - 'lang': 'en' + 'text': 'You will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall' + - 'lang': 'ro' + 'text': 'Shaukh Tu Ho Gi To Godi Se Utarain Ge Tujhe | Gir Gya Phool Jp Seene Ka To Marain Ge Tujhe' +- 'id': '001_070_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا تجسس ہے تجھے ، کس کي تمنائي ہے | آہ! کيا تو بھي اسي چيز کي سودائي ہے' + - 'lang': 'en' + 'text': 'What are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?' + - 'lang': 'ro' + 'text': 'Kya Tajasus Hai Tujhe, Kis Ki Tamanai Hai | Ah! Kya Tu Bhi Issi Cheez Ki Sodayi Hai' +- 'id': '001_070_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاص انسان سے کچھ حسن کا احساس نہيں | صورت دل ہے يہ ہر چيز کے باطن ميں مکيں' + - 'lang': 'en' + 'text': 'The feeling for Beauty is not special to Man | Like the heart it is present in everything' + - 'lang': 'ro' + 'text': 'Khas Insan Se Kuch Husn Ka Ehsas Nahin | Soorat-e-Dil Hai Ye Har Cheez Ke Batin Mein Makeen' +- 'id': '001_070_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيشہ دہر ميں مانند مے ناب ہے عشق | روح خورشيد ہے، خون رگ مہتاب ہے عشق' + - 'lang': 'en' + 'text': 'In the flask of time Love is like the pure wine | Love is the sun’s spirit, and the blood in moon’s veins' + - 'lang': 'ro' + 'text': 'Sheesha-e-Dehr Mein Manind-e-Mai-e-Naab Hai Ishq | Rooh-e-Khursheed Hai, Khoon-e-Rag-e-Mehtab Hai Ishq' +- 'id': '001_070_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ہر ذرہ ميں پوشيدہ کسک ہے اس کي | نور يہ وہ ہے کہ ہر شے ميں جھلک ہے اس کي' + - 'lang': 'en' + 'text': 'Its pain is concealed in every speck’s core | This is the light which is reflected in everything' + - 'lang': 'ro' + 'text': 'Dil-e-Har Zarra Mein Poshida Kasak Haai Iss Ki | Noor Ye Wo Hai Ke Har Shay Mein Jhalak Hai Uss Ki' +- 'id': '001_070_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں سامان مسرت، کہيں ساز غم ہے | کہيں گوہر ہے ، کہيں اشک ، کہيں شبنم ہے' + - 'lang': 'en' + 'text': 'It causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere' + - 'lang': 'ro' + 'text': 'Kahin Saman-e-Musarrat, Kahin Saaz-e-Gham Hai | Kahin Gohar Hai, Kahin Ashk, Kahin Shabnam Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_071.yaml b/data/github_iqbal_demystified/poems/001/001_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..84ebe26c5a8fd40818c6a73dae5f9f2b9f11ed2c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_071.yaml @@ -0,0 +1,97 @@ +--- +'id': '001_071' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/071-%20Kali.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کلي' +- 'lang': 'en' + 'text': 'THE FLOWER BUD' +'description': +- 'lang': 'en' + 'text': 'This is another short poem in which ‘Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur’an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.' +'sher': +- 'id': '001_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب دکھاتي ہے سحر عارض رنگيں اپنا | کھول ديتي ہے کلي سينہء زريں اپنا' + - 'lang': 'en' + 'text': 'When the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast' + - 'lang': 'ro' + 'text': 'Jab Dikhati Hai Sehar Ariz-e-Rangeen Apna | Khol Deti Hai Kali Seena-e-Zarren Apna' +- 'id': '001_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ آشام ہے صبح کے مے خانے ميں | زندگي اس کي ہے خورشيد کے پيمانے ميں' + - 'lang': 'en' + 'text': 'It is manifest in the dawn''s tavern | Its life is in the goblet of the sun' + - 'lang': 'ro' + 'text': 'Jalwa Ashaam Haiye Subah Ke Mai Khane Mein | Zindagi Iss Ki Hai Khursheed Ke Pemane Mein' +- 'id': '001_071_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سامنے مہر کے دل چير کے رکھ ديتي ہے | کس قدر سينہ شگافي کے مزے ليتي ہے' + - 'lang': 'en' + 'text': 'It opens up its heart before the sun | It enjoys the Love''s anguish immensely' + - 'lang': 'ro' + 'text': 'Samne Mehr Ke Dil Cheer Ke Rakh Deti Hai | Kis Qadar Seena Shagafi Ke Maze Leti Hai' +- 'id': '001_071_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے خورشيد! کبھي تو بھي اٹھا اپني نقاب | بہر نظارہ تڑپتي ہے نگاہ بے تاب' + - 'lang': 'en' + 'text': 'My sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight' + - 'lang': 'ro' + 'text': 'Mere Khusheed! Kabhi Tu Bhi Utha Apni Naqab | Beher-e-Nazara Tarapti Hai Nigah-e-Betaab' +- 'id': '001_071_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے جلوے کا نشيمن ہو مرے سينے ميں | عکس آباد ہو تيرا مرے آئينے ميں' + - 'lang': 'en' + 'text': 'May the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast' + 'notes': + - 'phrase': 'breast' + 'meaning': 'This and the remaining verses are the spontaneous expression of ‘Allamah Iqbal''s feelings of Love for God and request to Him to appear in tangible form instead of through His signs, like the sun. In this poem "My sun" means God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tere Jalwe Ka Nasheman Ho Mere Seene Mein | Aks Abad Ho Tera Mere Aaeene Mein' +- 'id': '001_071_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي ہو ترا نظارہ مرے دل کے ليے | روشني ہو تري گہوارہ مرے دل کے ليے' + - 'lang': 'en' + 'text': 'May your sight be the life for my heart | May your light be the cradle of my heart' + - 'lang': 'ro' + 'text': 'Zindagi Ho Tera Nazara Mere Dil Ke Liye | Roshni Ho Teri Gehwara Mere Dil Ke Liye' +- 'id': '001_071_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ذرہ ہو مرا پھر طرب اندوز حيات | ہو عياں جوہر انديشہ ميں پھر سوز حيات' + - 'lang': 'en' + 'text': 'May every speck of mine full of pleasure be again | May life''s warmth appear again in the skill of my thoughts' + - 'lang': 'ro' + 'text': 'Zarra Zarra Ho Mera Phir Tarb Andoz-e-Hayat | Ho Ayan Johar-e-Andesha Mein Phir Souz-e-Hayat' +- 'id': '001_071_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے خورشيد کا نظارہ کروں دور سے ميں | صفت غنچہ ہم آغوش رہوں نور سے ميں' + - 'lang': 'en' + 'text': 'May I view my sun''s sight from the distance | May I embrace its light like a flower bud' + - 'lang': 'ro' + 'text': 'Apne Khursheed Ka Nazara Karun Door Se Mein | Sifat-e-Guncha Hum Agosh Rahun Noor Se Mein' +- 'id': '001_071_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان مضطر کي حقيقت کو نماياں کر دوں | دل کے پوشيدہ خيالوں کو بھي عرياں کر دوں' + - 'lang': 'en' + 'text': 'May I highlight the reality of the restless life | May I also open the secret of heart ''s thoughts' + - 'lang': 'ro' + 'text': 'Jaan-e-Muztar Ki Haqiqat Ko Namayan Kar Doon | Dil Ke Poshida Khiyalon Ko Bhi Uryan Kar Doon' diff --git a/data/github_iqbal_demystified/poems/001/001_072.yaml b/data/github_iqbal_demystified/poems/001/001_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..160305e1ab5a5c2714e01f07b7452e23aa123340 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_072.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_072' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/072-%20Chand%20awr%20Taare.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چاند اور تارے' +- 'lang': 'en' + 'text': 'THE MOON AND STARS' +'description': +- 'lang': 'en' + 'text': 'This poem gives the message of “Longing and Constant Struggle” which is a very strong message in ‘Allamah Iqbal''s works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur’an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire' +'sher': +- 'id': '001_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈرتے ڈرتے دم سحر سے | تارے کہنے لگے قمر سے' + - 'lang': 'en' + 'text': 'Being scared by the approaching dawn | Stars started saying to the moon' + - 'lang': 'ro' + 'text': 'Darte Darte Dam-e-Sehar Se | Tare Kehne Lage Qamar Se' +- 'id': '001_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظارے رہے وہي فلک پر | ہم تھک بھي گئے چمک چمک کر' + - 'lang': 'en' + 'text': '"The same scenes have continued in the sky | We became even tired of continuous shining' + - 'lang': 'ro' + 'text': 'Nazare Rahe Wohi Falak Par | Hum Thak Bhi Gaye Chamak Chamak Kar' +- 'id': '001_072_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کام اپنا ہے صبح و شام چلنا | چلنا چلنا ، مدام چلنا' + - 'lang': 'en' + 'text': 'Our duty is moving morning till night | Moving, moving, continuously moving' + - 'lang': 'ro' + 'text': 'Kaam Apna Hai Subah-o-Shaam Chalna | Chalna, Chalna, Madaam Chalna' +- 'id': '001_072_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے تاب ہے اس جہاں کي ہر شے | کہتے ہيں جسے سکوں، نہيں ہے' + - 'lang': 'en' + 'text': 'Everything in this universe is restless | What is known as rest does not exist' + - 'lang': 'ro' + 'text': 'Betaab Hai Iss Jahan Ki Har Shay | Kehte Hain Jise Sukoon, Nahin Hain' +- 'id': '001_072_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہتے ہيں ستم کش سفر سب | تارے، انساں، شجر، حجر سب' + - 'lang': 'en' + 'text': 'Remain oppressed by the moving all | Stars, mankind, trees, rocks and all' + - 'lang': 'ro' + 'text': 'Rehte Hain Sitam Kash-e-Safar Sub | Tare, Insan, Shajar, Hajar Sub' +- 'id': '001_072_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوگا کبھي ختم يہ سفر کيا | منزل کبھي آئے گي نظر کيا' + - 'lang': 'en' + 'text': 'Will this journey ever finish? | Will destination be ever visible?"' + - 'lang': 'ro' + 'text': 'Ho Ga Kabhi Khatam Ye Safar Kya | Manzil Kabhi Aye Gi Nazar Kya' +- 'id': '001_072_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنے لگا چاند ، ہم نشينو | !اے مزرع شب کے خوشہ چينو' + - 'lang': 'en' + 'text': 'The moon started saying, "O Companions"! | "O gleaners of the field of night' + - 'lang': 'ro' + 'text': 'Kehne Laga Chand, Hum Nasheeno | Ae Mazra-e-Shab Ke Khausha Cheeno!' +- 'id': '001_072_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنبش سے ہے زندگي جہاں کي | يہ رسم قديم ہے يہاں کي' + - 'lang': 'en' + 'text': 'In motion is the life of the universe | This is an age‑old custom of this place' + - 'lang': 'ro' + 'text': 'Junbish Se Hai Zindagi Jahan Ki | Ye Rasm Qadeem Hai Yahan Ki' +- 'id': '001_072_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے دوڑتا اشہب زمانہ | کھا کھا کے طلب کا تازيانہ' + - 'lang': 'en' + 'text': 'The horse of time is ever running | Flogged by the desire for search' + - 'lang': 'ro' + 'text': 'Hai Dorta Ashab-e-Zamana | Kha Kha Ke Talab Ka Taziyana' +- 'id': '001_072_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس رہ ميں مقام بے محل ہے | پوشيدہ قرار ميں اجل ہے' + - 'lang': 'en' + 'text': 'Resting on this path is inappropriate | Concealed in the rest''s cloak is death' + - 'lang': 'ro' + 'text': 'Iss Reh Mein Maqam Be-Mehel Hai | Poshida Qarar Mein Ajal Hai' +- 'id': '001_072_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چلنے والے نکل گئے ہيں | جو ٹھہرے ذرا، کچل گئے ہيں' + - 'lang': 'en' + 'text': 'Those who were moving, have moved away! | Those halting a little, have been trampled!' + - 'lang': 'ro' + 'text': 'Chalne Wale Nikl Gye Hain | Jo Thehre Zra, Kuchal Gye Hain' +- 'id': '001_072_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجام ہے اس خرام کا حسن | آغاز ہے عشق، انتہا حسن' + - 'lang': 'en' + 'text': 'The reward for this moving is Beauty | Love is the beginning, the end is Beauty' + - 'lang': 'ro' + 'text': 'Anjaam Hai Iss Kharaam Ka Husn | Aghaz Hai Ishq, Intihaa Husn' diff --git a/data/github_iqbal_demystified/poems/001/001_073.yaml b/data/github_iqbal_demystified/poems/001/001_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a7487e198ca8a0c403e6d6b7c166f2d70f46b6b0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_073.yaml @@ -0,0 +1,111 @@ +--- +'id': '001_073' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/073-%20Visaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'و صال' +- 'lang': 'en' + 'text': 'MEETING THE BELOVED; THE UNION' +'description': +- 'lang': 'en' + 'text': 'This poem is a very artistic exposition of one aspect of the theory of "Wahdat al‑Wujud" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un‑initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man''s afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real "Ibadah", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as "Fana Fillah", leading to "Baqa Billah". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50‑7 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.' +'sher': +- 'id': '001_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجو جس گل کي تڑپاتي تھي اے بلبل مجھے | خوبي قسمت سے آخر مل گيا وہ گل مجھے' + - 'lang': 'en' + 'text': 'O Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found' + - 'lang': 'ro' + 'text': 'Justujoo Jis Gul Ki Tarpati Thi Ae Bulbul Mujhe | Khoobi-e-Qismat Se Akhir Mil Gya Woh Gul Mujhe' +- 'id': '001_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود تڑپتا تھا ، چمن والوں کو تڑپاتا تھا ميں | تجھ کو جب رنگيں نوا پاتا تھا ، شرماتا تھا ميں' + - 'lang': 'en' + 'text': 'I used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully' + - 'lang': 'ro' + 'text': 'Khud Tarapta Tha, Chaman Ko Tarpata Tha Mein | Tujh Ko Jab Rangeen Nawa Pata Tha, Sharmata Tha Mein' +- 'id': '001_073_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے پہلو ميں دل مضطر نہ تھا ، سيماب تھا | ارتکاب جرم الفت کے ليے بے تاب تھا' + - 'lang': 'en' + 'text': 'A mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love' + - 'lang': 'ro' + 'text': 'Mere Pehlu Mein Dil-e-Mutar Na Tha, Seemab Tha | Irtaqab-e-Jurm-e-Ulfat Ke Liye Be-Taab Tha' +- 'id': '001_073_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نامرادي محفل گل ميں مري مشہور تھي | صبح ميري آئنہ دار شب ديجور تھي' + - 'lang': 'en' + 'text': 'My misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night' + - 'lang': 'ro' + 'text': 'Na-Muradi Mehfil-e-Gul Mein Meri Mashoor Thi | Subah Meri Aaeena Dar-e-Shab-e-Dejoor Thi' +- 'id': '001_073_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نفس در سينہء خوں گشتہ نشتر داشتم | زير خاموشي نہاں غوغائے محشر داشتم' + - 'lang': 'en' + 'text': 'With my breath I have a blood‑stained knife in the bosom | Under the cloak of silence I have Judgment Day''s uproar' + - 'lang': 'ro' + 'text': 'Az Nafas Dar Seena-e-Khoon Gashta Nashtar Dashtam | Zair-e-Khamoshi Nahan Ghoghaye Mehshar Dashtam' +- 'id': '001_073_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب تاثر کے جہاں ميں وہ پريشاني نہيں | اہل گلشن پر گراں ميري غزل خواني نہيں' + - 'lang': 'en' + 'text': 'Now that distress does not exist in my reflections'' world | My reciting ghazals is no longer irksome to rose garden''s assembly' + - 'lang': 'ro' + 'text': 'Ab Taasar Ke Jahan Mein Woh Preshani Nahin | Ahl-e-Gulshan Par Garan Meri Ghazal Khawani Nahin' +- 'id': '001_073_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي گرمي سے شعلے بن گئے چھالے مرے | کھليتے ہيں بجليوں کے ساتھ اب نالے مرے' + - 'lang': 'en' + 'text': 'With the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings' + - 'lang': 'ro' + 'text': 'Ishq Ki Garmi Se Shoale Ban Gye Chale Mere | Khailte Hain Bijlion Ke Sath Ab Nale Mere' +- 'id': '001_073_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غازئہ الفت سے يہ خاک سيہ آئينہ ہے | اور آئينے ميں عکس ہمدم ديرينہ ہے' + - 'lang': 'en' + 'text': 'The rouge of Love has changed this dark dust into a mirror | And I see the old companion''s reflection in the mirror' + - 'lang': 'ro' + 'text': 'Ghazah-e-Ulfat Se Ye Khak-e-Seh Aaeena Hai | Aur Aaeene Mein Aks-e-Humdam-e-Dairina Hai' +- 'id': '001_073_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيد ميں آيا تو حاصل مجھ کو آزادي ہوئي | دل کے لٹ جانے سے ميرے گھر کي آبادي ہوئي' + - 'lang': 'en' + 'text': 'By becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house' + - 'lang': 'ro' + 'text': 'Qaid Mein Aya To Hasil Mujh Ko Azadi Huwi | Dil Ke Lut Jane Se Mere Ghar Ki Abadi Huwi' +- 'id': '001_073_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضو سے اس خورشيد کي اختر مرا تابندہ ہے | چاندني جس کے غبار راہ سے شرمندہ ہے' + - 'lang': 'en' + 'text': 'My star is shining with this sun''s light | By whose path''s dust the moon light is shy' + - 'lang': 'ro' + 'text': 'Zou Se Iss Khursheed Ki Akhtar Mera Tabinda Hai | Chandni Jis Ke Ghubar-e-Rah Se Sharminda Hai' +- 'id': '001_073_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يک نظر کر دي و آداب فنا آموختي | اے خنک روزے کہ خاشاک مرا واسوختي' + - 'lang': 'en' + 'text': 'By a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me' + - 'lang': 'ro' + 'text': 'Yak Nazar Kardi-o-Adaab-e-Fana Amokhti | Ae Khunak Roze Ke Khashak-e-MerWa Soukhti' diff --git a/data/github_iqbal_demystified/poems/001/001_074.yaml b/data/github_iqbal_demystified/poems/001/001_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..639b94263039a4a57e7f45dd4e472ffec0055e28 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_074.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_074' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/074-%20Sulaima.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سليمي' +- 'lang': 'en' + 'text': 'SULAIMA' +'description': +- 'lang': 'en' + 'text': 'It was customary in pre‑Islamic Arab poetry to write poems about the poet’s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk‑lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by ‘Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of "Wahdat al‑Shuhud ". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master‑piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.' +'sher': +- 'id': '001_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي نمود ديکھي چشم ستارہ بيں نے | خورشيد ميں ، قمر ميں ، تاروں کي انجمن ميں' + - 'lang': 'en' + 'text': 'The one whose manifestation witnessed the astronomer''s eye | In the sun, in the moon, in the assembly of stars' + - 'lang': 'ro' + 'text': 'Jis Ki Namood Dekhi Chasm-e-Sitara Been Ne | Khursheed Mein, Qamar Mein, Taron Ki Anjuman Mein' +- 'id': '001_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صوفي نے جس کو دل کے ظلمت کدے ميں پايا | شاعر نے جس کو ديکھا قدرت کے بانکپن ميں' + - 'lang': 'en' + 'text': 'Whom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature' + - 'lang': 'ro' + 'text': 'Sufi Ne Jis Ko Dil Ke Zulmat Kade Mein Paya | Shayar Ne Jis Ko Dekha Qudrat Ke Bankpan Mein' +- 'id': '001_074_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي چمک ہے پيدا ، جس کي مہک ہويدا | شبنم کے موتيوں ميں ، پھولوں کے پيرہن ميں' + - 'lang': 'en' + 'text': 'Whose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers' + - 'lang': 'ro' + 'text': 'Jis Ki Chamak Hai Paida, Jis Ki Mehak Haweda | Shabnam Ke Motiyon Mein, Phoolon Ke Pairhan Mein' +- 'id': '001_074_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحرا کو ہے بسايا جس نے سکوت بن کر | ہنگامہ جس کے دم سے کاشانہ چمن ميں' + - 'lang': 'en' + 'text': 'Who has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden' + - 'lang': 'ro' + 'text': 'Sehra Ko Hai Basaya Jis Ne Sukoot Ban Kar | Hangama Jis Ke Dam Se Kashana-e-Chaman Mein' +- 'id': '001_074_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر شے ميں ہے نماياں يوں تو جمال اس کا | آنکھوں ميں ہے سليمي تيري کمال اس کا' + - 'lang': 'en' + 'text': 'Though His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!' + - 'lang': 'ro' + 'text': 'Har Shay Mein Hai Namayan Yun To Jamal Uss Ka | Ankhon Mein Hai Sulema! Teri Kamal Uss Ka' diff --git a/data/github_iqbal_demystified/poems/001/001_075.yaml b/data/github_iqbal_demystified/poems/001/001_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a34454db39b2ba48a6a33659720d28d3cb76c894 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_075.yaml @@ -0,0 +1,299 @@ +--- +'id': '001_075' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/075-%20Aashiq-e-Harjai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عا شق ہر جائي' +- 'lang': 'en' + 'text': 'THE UNFAITHFUL LOVER' +'description': +- 'lang': 'en' + 'text': 'This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu''min. Such a person''s love for God''s creation is really a reflection of his Love for God.' +'sher': +- 'id': '001_075_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(1)' + - 'lang': 'en' + 'text': '(Part 1)' + - 'lang': 'ro' + 'text': '(1)' +- 'id': '001_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے عجب مجموعہء اضداد اے اقبال تو | رونق ہنگامہء محفل بھي ہے، تنہا بھي ہے' + - 'lang': 'en' + 'text': 'O Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly’s crowd as well as alone' + - 'lang': 'ro' + 'text': 'Hai Ajab Majmooa-e-Azdad Ae Iqbal To | Ronaq-e-Hangama Mehfil Bhi Hai, Tanha Bhi Hai' +- 'id': '001_075_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!تيرے ہنگاموں سے اے ديوانہ رنگيں نوا | زينت گلشن بھي ہے ، آرائش صحرا بھي ہے' + - 'lang': 'en' + 'text': 'O lunatic with colorful song ! Your struggles and efforts | Are the garden’s beauty as well as wilderness’ adornment' + 'notes': + - 'phrase': 'efforts' + 'meaning': 'These Persian and Arabic equivalents of "lunatic" are often used for lovers.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tere Hangamon Se Ae Diwana-e-Rangeen Nawa! | Zeenat-e-Gulshan Bhi Hai, Araish-e-Sehra Bhi Hai' +- 'id': '001_075_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نشيں تاروں کا ہے تو رفعت پرواز سے | اے زميں فرسا ، قدم تيرا فلک پيما بھي ہے' + - 'lang': 'en' + 'text': 'You are the associate of stars due to your flight’s elegance | O land traveler your steps also traverse the sky' + - 'lang': 'ro' + 'text': 'Hum Nasheen Taron Ka Hai Tu Riffat-e-Parwaz Se | Ae Zameen Farsa, Qadam Tera Falak Pema Bhi Hai' +- 'id': '001_075_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عين شغل ميں پيشاني ہے تيري سجدہ ريز | کچھ ترے مسلک ميں رنگ مشرب مينا بھي ہے' + - 'lang': 'en' + 'text': 'Your forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also' + - 'lang': 'ro' + 'text': 'Ayn Shugal-e-Mai Mein Preshani Teri Sajda Raiz | Kuch Tere Maslik Mein Rang-e-Mashrab-e-Meena Bhi Hai' +- 'id': '001_075_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل بوئے گل لباس رنگ سے عرياں ہے تو | ہے تو حکمت آفريں ، ليکن تجھے سودا بھي ہے' + - 'lang': 'en' + 'text': 'Like flower’s fragrance you are devoid of color’s dress | Though you are a creator of wisdom you are also insane' + 'notes': + - 'phrase': 'insane' + 'meaning': 'Same as reference 1.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Misl-e-Boo-e-Gul Libas-e-Rang Se Uryan Hai Tu | Hai Tu Hikmat Afreen, Lekin Tujhe Soda Bhi Hai' +- 'id': '001_075_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانب منزل رواں بے نقش پا مانند موج | اور پھر افتادہ مثل ساحل دريا بھي ہے' + - 'lang': 'en' + 'text': 'Like waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore' + 'notes': + - 'phrase': 'sea-shore' + 'meaning': 'This means that though you claim to pursue the path of the Love of God, which ultimately leads to Fana Fiallah you are also involved in the love of material objects of the universe, including human beings. Is this not anomalous?' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Janib-e-Manzil Rawan Be-Naqsh-e-Pa Manind-e-Mouj | Aur Phir Uftada Misl-e-Sahil-e-Darya Bhi Hai' +- 'id': '001_075_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن نسواني ہے بجلي تيري فطرت کے ليے | پھر عجب يہ ہے کہ تيرا عشق بے پروا بھي ہے' + - 'lang': 'en' + 'text': 'Female beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also' + 'notes': + - 'phrase': 'also' + 'meaning': 'As you have "`Ishq-i-Majaza ", including "Husn‑i‑Niswan " or female beauty you really do not follow the customs of fidelity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Husn-e-Niswani Hai Bijli Teri Fitrat Ke Liye | Phir Ajab Ye Hai Ke Tera Ishq Be Parwa Bhi Hai' +- 'id': '001_075_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري ہستي کا ہے آئين تفنن پر مدار | تو کبھي ايک آستانے پر جبيں فرسا بھي ہے ؟' + - 'lang': 'en' + 'text': 'Your existence depends on the amusement’s law | Are you prostrating only at a single door step?' + - 'lang': 'ro' + 'text': 'Teri Hasti Ka Hai Aaeen-e-Taffanan Par Madar | Tu Kabhi Aik Astane Par Jabeen Farsa Bhi Hai?' +- 'id': '001_075_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے حسينوں ميں وفا نا آشنا تيرا خطاب | اے تلون کيش! تو مشہور بھي ، رسوا بھي ہے' + - 'lang': 'en' + 'text': 'Among the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous' + - 'lang': 'ro' + 'text': 'Hai Haseenon Mein Wafa Na-Ashna Tera Khitab | Ae Talawwun Kaesh! Tu Mashoor Bhi, Ruswa Bhi Hai' +- 'id': '001_075_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لے کے آيا ہے جہاں ميں عادت سيماب تو | تيري بے تابي کے صدقے، ہے عجب بے تاب تو' + - 'lang': 'en' + 'text': 'You have come into the world with mercury’s nature | Your restlessness is lovable, you are very restless' + - 'lang': 'ro' + 'text': 'Le Ke Aya Hai Jahan Mein Adat-e-Seemab Tu | Teri Betaabi Ke Sadqe, Hai Ajab Betaab Tu' +- 'id': '001_075_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': '(Part-2)' + - 'lang': 'ro' + 'text': '(2)' +- 'id': '001_075_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي آشفتگي نے کر ديا صحرا جسے | مشت خاک ايسي نہاں زير قبا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'What the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak' + - 'lang': 'ro' + 'text': 'Ishq Ki Ashuftagi Ne Kar Diya Sehra Jise | Musht-e-Khak Aesi Nahan Zair-e-Qaba Rakhta Hun Main' +- 'id': '001_075_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں ہزاروں اس کے پہلو ، رنگ ہر پہلو کا اور | سينے ميں ہيرا کوئي ترشا ہوا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'It has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast' + - 'lang': 'ro' + 'text': 'Hain Hazaron Iss Ke Pehlu, Rang Har Pehlu Ka Aur | Seene Mein Heera Koi Tarsha Huwa Rakhta Hun Main' +- 'id': '001_075_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل نہيں شاعر کا ، ہے کيفيتوں کي رستخيز | کيا خبر تجھ کو درون سينہ کيا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'The poet’s heart, is but intoxication’s toil and hustle | What do you know, what I keep inside my breast!' + - 'lang': 'ro' + 'text': 'Dil Nahin Shayar Ka, Hai Kaifiyat Ki Rastkhair | Kya Khabar Tujh Ko, Durun-e-Seena Kya Rakhta Hun Main' +- 'id': '001_075_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو ہر کيفيت ميں اک نئے جلوے کي ہے | مضطرب ہوں ، دل سکوں نا آشنا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'In every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest' + - 'lang': 'ro' + 'text': 'Arzoo Har Kafiat Mein Ek Naye Jalwe Ke Hai | Muztarib Hun, Dil Sukoon Na-Ashna Rakhta Hun Main' +- 'id': '001_075_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو حسين تازہ ہے ہر لحظہ مقصود نظر | حسن سے مضبوط پيمان وفا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'Though a new beauty every moment is the sight’s object | I have a firm covenant of fidelity with the Beauty' + 'notes': + - 'phrase': 'Beauty' + 'meaning': 'Though I love the beauty of every new object of the material universe I possess the everlasting Love of God in my heart.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Go Haseen-e-Taza Hai Har Lehza Maqsood-e-Nazar | Husn Se Mazboot Peman-e-Wafa Rakhta Hun Main' +- 'id': '001_075_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے نيازي سے ہے پيدا ميري فطرت کا نياز | سوز و ساز جستجو مثل صبا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'Beniaza has created my nature''s Niaz | I keep the struggle for the Longing like the zephyr' + 'notes': + - 'phrase': 'zephyr' + 'meaning': 'Beniaza ( freedom from need, which is an attribute of God ) has created the opposite nature of "niaz" (or being in need) in me. This needfulness has created the longing for the Sight of God, which is my strongest need and for which I am wandering around like zephyr. This thought extends to the next two verses.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Be-Niazi Se Hai Paida Meri Fitrat Ka Niaz | Souz-o-Saaz-e-Justujoo Misl-e-Saba Rakhta Hun Main' +- 'id': '001_075_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موجب تسکيں تماشائے شرار جستہ اے | ہو نہيں سکتا کہ دل برق آشنا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'The spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart' + - 'lang': 'ro' + 'text': 'Mujab-e-Taskeen Tamashaye Sharar-e-Jasta Ae | Ho Nahin Sakta Ke Dil Barq Ashna Rakhta Hun Main' +- 'id': '001_075_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر تقاضا عشق کي فطرت کا ہو جس سے خموش | آہ! وہ کامل تجلي مدعا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'What may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim' + - 'lang': 'ro' + 'text': 'Har Taqaza Ishq Ki Fitrat Ka Ho Jis Se Khamosh | Aah! Woh Kamil Tajalli Mudda Rakhta Hun Main' +- 'id': '001_075_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجو کل کي ليے پھرتي ہے اجزا ميں مجھے | حسن بے پاياں ہے ، درد لادوا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'The search for the Whole misguides me into It’s parts | The Beauty is boundless, I have the incurable pathos' + 'notes': + - 'phrase': 'pathos' + 'meaning': 'According to the theory of "Wahdat al‑Shuhud" God is the Whole or Real Being and has a real Existence while the material objects of the universe are merely the reflections of this Being. In my search for God I am temporarily misguided to the objects of the material world. However, my objective is always kept in view which guides me back to the right path.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Justujoo Kul Ki Liye Phirti Hai Ajza Mein Mujhe | Husn Be-Payan Hai, Dard-e-La-Dawa Rakhta Hun Main' +- 'id': '001_075_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي الفت کي درد انجاميوں سے ہے مري | عشق کو آزاد دستور وفا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'My life depends upon Love''s extreme compassion | But I keep the Love free of customs of fidelity' + 'notes': + - 'phrase': 'fidelity' + 'meaning': 'For the reasons mentioned in note 7, though I appreciate and love the material objects of the universe I keep that love free of the custom of fidelity. This guides me away from them and towards the object of my real Love, i.e. God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zindagi Ulfat Ki Dard Anjamiyon Se Hai Meri | Ishq Ko Azad-e-Dastoor-e-Wafa Rakhta Hun Main' +- 'id': '001_075_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سچ اگر پوچھے تو افلاس تخيل ہے وفا | دل ميں ہر دم اک نيا محشر بپا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'The truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart' + 'notes': + - 'phrase': 'fidelity' + 'meaning': 'People practice fidelity in their love for material objects, like human beings, because of their lack of power of imagination on account of which they do not realize that the material objects do not have a real existence and are merely reflections of the Divine Beauty.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Such Agar Puche To Aflas-e-Takhiyul Hai Wafa | Dil Mein Har Dam Ek Naya Mehshar Bipa Rakhta Hun Main' +- 'id': '001_075_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فيض ساقي شبنم آسا ، ظرف دل دريا طلب | تشنہء دائم ہوں آتش زير پا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'Cup‑bearer''s bounty is like dew, heart''s capacity demands oceans | I am always thirsty, I have a burning fire under my foot' + - 'lang': 'ro' + 'text': 'Faiz-e-Saqi Shabnam Aasa, Zarf-e-Dil Darya Talab | Tashna-e-Dayem Hun Atish Zair-e-Pa Rakhta Hun Main' +- 'id': '001_075_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو پيدا کر کے اپنا نکتہ چيں پيدا کيا | نقش ہوں ، اپنے مصور سے گلا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'By creating me He created His own critic | As a picture, I have complaint against my Painter' + 'notes': + - 'phrase': 'Painter' + 'meaning': 'Allusion to the anomaly that though Man has been created by God he always criticizes his Creator.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mujh Ko Paida Kar Ke Apna Nukta-Cheen Paida Kiya | Naqsh Hun, Apne Musawwar Se Gila Rakhta Hun Main' +- 'id': '001_075_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل ہستي ميں جب ايسا تنک جلوہ تھا حسن | پھر تخيل کس ليے لا انتہا رکھتا ہوں ميں' + - 'lang': 'en' + 'text': 'If the Beauty was so short‑lived in existence'' assembly | Why then do I keep such a boundless imagination?' + - 'lang': 'ro' + 'text': 'Mehfil-e-Hasti Mein Jab Aesa Tunk Jalwa Tha Husn | Phir Takhiyyul Kis Liye La-Intiha Rakhta Hun Main' +- 'id': '001_075_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بيابان طلب پيوستہ مي کوشيم ما | موج بحريم و شکست خويش بر دوشيم ما' + - 'lang': 'en' + 'text': 'I am constantly struggling in the Longing''s wilderness | I am the ocean''s wave, I carry my destruction on my shoulder' + 'notes': + - 'phrase': 'shoulder' + 'meaning': 'This is an extremely beautiful metaphor. The ocean waves harbor their destruction in their existence, which occurs when they reach the shore. Similarly, my creation and existence as a human being harbor the potential for my destruction on reaching the life''s end. Cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dar Byanban-e-Talab Pewasta Mee Kosheeyam Ma | Mouj-e-Beheriyam-o-Shikast-e-Khowesh Bar Dosheyam Ma' diff --git a/data/github_iqbal_demystified/poems/001/001_076.yaml b/data/github_iqbal_demystified/poems/001/001_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3e455f847320b9ed0a083091bdf8494ad156616b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_076.yaml @@ -0,0 +1,77 @@ +--- +'id': '001_076' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/076-%20Koshish-e-Na%20Tamam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کوشش نا تما م' +- 'lang': 'en' + 'text': 'THE UNSUCCESSFUL EFFORT' +'description': +- 'lang': 'en' + 'text': 'This short but beautiful poem brings out an important component of `Allamah Iqbal’s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.' +'sher': +- 'id': '001_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرقت آفتاب ميں کھاتي ہے پيچ و تاب صبح | چشم شفق ہے خوں فشاں اختر شام کے ليے' + - 'lang': 'en' + 'text': 'The dawn is vexed by separation from the sun | The twilight''s eye is raining blood for the evening star' + - 'lang': 'ro' + 'text': 'Furqat-e-Aftab Mein Khati Hai Paich-o-Taab Subha | Chasm-e-Shafaq Hai Khoon Fashan Akhtar-e-Shaam Ke Liye' +- 'id': '001_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہتي ہے قيس روز کو ليلي شام کي ہوس | اختر صبح مضطرب تاب دوام کے ليے' + - 'lang': 'en' + 'text': 'The day''s Qais has the pining for the night''s Lailah | The morning star is restless for perpetual radiance' + 'notes': + - 'phrase': 'Lailah' + 'meaning': 'Qais or Majnun and Lailah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rehti Hai Qais-e-Roz Ko Laila-e-Sham Ki Hawas | Akhtar-e-Subah Muztarib Taab-e-Dawam Ke Liye' +- 'id': '001_076_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا تھا قطب آسماں قافلہ نجوم سے | ہمرہو ، ميں ترس گيا لطف خرام کے ليے' + - 'lang': 'en' + 'text': 'The sky''s polar star was saying to the stars'' caravan | "Companions ! I am tantalized for the pleasure of walking"' + - 'lang': 'ro' + 'text': 'Kehta Tha Qutb-e-Asman Qafla-e-Najoom Se | Humraho, Main Taras Gya Lutf-e-Kharaam Ke Liye' +- 'id': '001_076_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوتوں کو نديوں کا شوق ، بحر کا نديوں کو عشق | موجہء بحر کو تپش ماہ تمام کے ليے' + - 'lang': 'en' + 'text': 'Springs desire rivers, rivers love the ocean | The ocean wave is in love with the full moon' + - 'lang': 'ro' + 'text': 'Soton Ko Naddiyon Ka Shauq, Behar Ka Naddiyon Ko Ishq | Moja-e-Behar Ko Tapish Mah-e-Tamam Ke Liye' +- 'id': '001_076_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ازل کہ پردہء لالہ و گل ميں ہے نہاں | کہتے ہيں بے قرار ہے جلوہء عام کے ليے' + - 'lang': 'en' + 'text': 'The eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation' + - 'lang': 'ro' + 'text': 'Husn-e-Azal Ke Parda-e-Lala-o-Gul Mein Hai Nihan | Kehte Hain Be-Qarar Hai Jalwa-e-Aam Ke Liye' +- 'id': '001_076_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز حيات پو چھ لے خضر خجستہ گام سے | زندہ ہر ايک چيز ہے کوشش ناتمام سے' + - 'lang': 'en' + 'text': 'Ask Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort' + 'notes': + - 'phrase': 'Khizar' + 'meaning': 'Khizar.' + 'occurrence': !!int '1' + - 'phrase': 'effort' + 'meaning': 'An important attribute of Khizar A.S. is his traditional restlessness and incessant activism (See Poem 144. "Khizar-i-Rah, Jawab-i-Khizar, Sahra Navarda" (The Traveler''s Guide, The Response of Khizar, Wandering in the Wilderness). Similarly an object is living only as long as it is in incessant search of its Creator and "activism" is that effort. It becomes lifeless if it loses these attributes and it will disappear once it finds the Creator.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Raaz-e-Hayat Puch Le Khizr-e-Khajasta Gaam Se | Zinda Har Aik Cheez Hai Kosish-e-Natamam Se' diff --git a/data/github_iqbal_demystified/poems/001/001_077.yaml b/data/github_iqbal_demystified/poems/001/001_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4f0cbfad85b89d19c7b5df51736f32cb4f070057 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_077.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_077' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/077-%20Nawa-e-Gham.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نوائے غم' +- 'lang': 'en' + 'text': 'THE SONG OF GRIEF' +'description': +- 'lang': 'en' + 'text': 'This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is "lunacy", as love is often called.' +'sher': +- 'id': '001_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني ہے مري مثل رباب خاموش | جس کي ہر رنگ کے نغموں سے ہے لبريز آغوش' + - 'lang': 'en' + 'text': 'My life is similar to that of the silent violin | The lap of which is full of all kinds of melodies' + - 'lang': 'ro' + 'text': 'Zindagaani Hai Meri Misl-e-Rubab-e-Khamosh | Jis Ki Har Rang Ke Naghmon Se Hai Labraiz Aghosh' +- 'id': '001_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بربط کون و مکاں جس کي خموشي پہ نثار | جس کے ہر تار ميں ہيں سينکڑوں نغموں کے مزار' + - 'lang': 'en' + 'text': 'The harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies' + - 'lang': 'ro' + 'text': 'Barbat-e-Kon-o-Makan Jis Ki Khamoshi Pe Nisar | Jis Ke Har Taar Mein Hain Saikrhon Naghmon Ke Mazar' +- 'id': '001_077_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محشرستان نوا کا ہے اميں جس کا سکوت | اور منت کش ہنگامہ نہيں جس کا سکوت' + - 'lang': 'en' + 'text': 'The silence of which is the custodian of music''s perfection | And the silence of which is not obligated to any uproar' + - 'lang': 'ro' + 'text': 'Mehsharistan-e-Nawa Ka Hai Ameen Jis Ka Sukoot | Aur Minnat Kash-e-Hangama Nahin Jis Ka Sukoot' +- 'id': '001_077_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! اميد محبت کي بر آئي نہ کبھي | چوٹ مضراب کي اس ساز نے کھائي نہ کبھي' + - 'lang': 'en' + 'text': 'Ah ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum' + - 'lang': 'ro' + 'text': 'Aah! Umeed Mohabbat Ki Bar Ayi Na Kabhi | Chot Mizrab Ki Iss Saaz Ne Khayi Na Kabhi' +- 'id': '001_077_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر آتي ہے نسيم چمن طور کبھي | سمت گردوں سے ہوائے نفس حور کبھي' + - 'lang': 'en' + 'text': 'But sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri’s breath from the sky' + - 'lang': 'ro' + 'text': 'Magar Ati Hai Naseem-e-Chaman-e-Toor Kabhi | Simat-e-Gurdoon Se Hawaye Nafas-e-Hoor Kabhi' +- 'id': '001_077_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھيڑ آہستہ سے ديتي ہے مرا تار حيات | جس سے ہوتي ہے رہا روح گرفتار حيات' + - 'lang': 'en' + 'text': 'Which gently touches the string of my life | And frees the imprisoned soul of my life' + - 'lang': 'ro' + 'text': 'Chair Ahista Se Deti Hai Mera Taar-e-Hayat | Jis Se Hoti Hai Riha Rooh-e-Graftar-e-Hayat' +- 'id': '001_077_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ياس کي دھيمي سي صدا اٹھتي ہے | اشک کے قافلے کو بانگ درا اٹھتي ہے' + - 'lang': 'en' + 'text': 'The gentle sound of the music of despair rises | The clarion''s call for the caravan of tears rises' + - 'lang': 'ro' + 'text': 'Naghma-e-Yaas Ki Dheemi Si Sada Uthti Hai | Ashak Ke Qafle Ko Bang-e-Dra Uthti Hai' +- 'id': '001_077_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس طرح رفعت شبنم ہے مذاق رم سے | ميري فطرت کي بلندي ہے نوائے غم سے' + - 'lang': 'en' + 'text': 'Just as dew''s elegance depends upon the taste for racing | The elegance of my nature depends upon grief''s melodies !' + - 'lang': 'ro' + 'text': 'Jis Tarah Riffat-e-Shabnam Hai Mazaq-e-Ram Se | Meri Fitrat Ki Bulandi Hai Nawaye Gham Se' diff --git a/data/github_iqbal_demystified/poems/001/001_078.yaml b/data/github_iqbal_demystified/poems/001/001_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5239e0421a5988bf8f5598051630e020e3156a0f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_078.yaml @@ -0,0 +1,83 @@ +--- +'id': '001_078' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/078-%20Ishrat-e-Imroz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عشر ت امروز' +- 'lang': 'en' + 'text': 'THE SHORT-LIVED JOY' +'description': +- 'lang': 'en' + 'text': 'This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of "Anfus o Afaq" to which the Holy Qur''an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as "Wajib al-Wujud" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur''an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts ‘Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur''an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. ‘Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | “The point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re‑emergence of Man involves the re‑emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego''s new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur''an 50:3,4 throw some light on this point. | ''What ! When dead and turned to dust, shall we rise again ? Remote is such a return''. Now know what the earth consumeth and what with us is as a book in which account is kept .’ | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the ''second creation'' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur’an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this ‑ that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur''an the ego''s re‑emergence brings him a "sharp sight" whereby he clearly sees his "self‑built fate fastened round his neck" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur''an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur’an, is '' God''s kindled fire which mounts above the heart '' ! -- ­the painful realization of one''s failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word ''eternity'' used in certain verses, relating to Hell, is explained by the Holy Qur’an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re‑shaping must require time. Hell, therefore, as conceived by the Holy Qur’an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, ''which every moment appears in a new glory''. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding."' +'sher': +- 'id': '001_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مجھ سے کہہ کہ اجل ہے پيام عيش و سرور | نہ کھينچ نقشہ کيفيت شراب طہور' + - 'lang': 'en' + 'text': 'You should not tell me, "Death is a message of luxury and pleasure" | You should not draw the picture of Sharab-i-tuhur''s ecstasy ­' + 'notes': + - 'phrase': 'Sharab-i-tuhur''s' + 'meaning': 'Sharab-i-tuhur- This is the holy beverage, or wine of Paradise which, according to the Holy Qur’an is free from the evils of the earthly wines (47:15; 76:21; 78:35 and 83:25‑28).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Mujh Se Keh Ke Ajal Hai Payam-e-Aysh-o-Suroor | Na Khainch Naqsha-e-Kafiat-e-Sharab-e-Tahoor' +- 'id': '001_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فراق حور ميں ہو غم سے ہمکنار نہ تو | پري کو شيشہ الفاظ ميں اتار نہ تو' + - 'lang': 'en' + 'text': 'Do not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words' + - 'lang': 'ro' + 'text': 'Firaaq-e-Hoor Mein Ho Gham Se Humkinar Na Tu | Pari Ko Shisha-e-Alfaz Mein Utar Na Tu' +- 'id': '001_078_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے فريفتہ ساقي جميل نہ کر | بيان حور نہ کر ، ذکر سلسبيل نہ کر' + - 'lang': 'en' + 'text': 'Do not make me fascinated by the beautiful cup‑bearer | Do not describe the Houri, do not relate the Salsabal’s story' + 'notes': + - 'phrase': 'Salsabal’s' + 'meaning': 'Salsabal- This is one of the streams of Paradise.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mujhe Fareefta-e-Saqi-e-Jameel Na Kar | Byan-e-Hoor Na Kar, Zikr-e-Salsbeel Na Kar' +- 'id': '001_078_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام امن ہے جنت ، مجھے کلام نہيں | شباب کے ليے موزوں ترا پيام نہيں' + - 'lang': 'en' + 'text': 'I do not doubt Paradise being the place of peace | Your message is not proper for the life''s prime!' + - 'lang': 'ro' + 'text': 'Maqam-e-Aman Hai Jannat, Mujhe Kalam Nahin | Shabab Ke Liye Mouzun Tera Payam Nahin' +- 'id': '001_078_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شباب ، آہ! کہاں تک اميدوار رہے | وہ عيش ، عيش نہيں ، جس کا انتظار رہے' + - 'lang': 'en' + 'text': 'Ah! How long should youth linger in hope | Joy is not joy for which you remain waiting' + - 'lang': 'ro' + 'text': 'Shabab, Aah ! Kahan Tak Umeedwar Rahe | Woh Aysh, Aysh Nahin, Jis Ka Intizar Rahe' +- 'id': '001_078_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ حسن کيا جو محتاج چشم بينا ہو | نمود کے ليے منت پذير فردا ہو' + - 'lang': 'en' + 'text': 'What worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation' + - 'lang': 'ro' + 'text': 'Woh Husn Kya Ke Jo Mouhtaj-e-Chashm-e-Beena Ho | Namood Ke Liye Minnat Pazeer-e-Farda Ho' +- 'id': '001_078_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجيب چيز ہے احساس زندگاني کا | عقيدہ ''عشرت امروز'' ہے جواني کا' + - 'lang': 'en' + 'text': 'Strange is the feeling for life | "Today''s joy" is the belief of youth' + - 'lang': 'ro' + 'text': 'Ajeeb Cheez Hai Ehsas Zindagi Ka | Aqeedah ‘Ishrat-e-Amroz’ Hai Jawani Ka' diff --git a/data/github_iqbal_demystified/poems/001/001_079.yaml b/data/github_iqbal_demystified/poems/001/001_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91be6973e9966ee7fa097c1561eeddc326592557 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_079.yaml @@ -0,0 +1,106 @@ +--- +'id': '001_079' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/079-%20Insan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'انسان' +- 'lang': 'en' + 'text': 'MANKIND' +'description': +- 'lang': 'en' + 'text': 'This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un‑enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.' +'sher': +- 'id': '001_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!قدرت کا عجيب يہ ستم ہے | انسان کو راز جو بنايا' + - 'lang': 'en' + 'text': 'What an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret' + - 'lang': 'ro' + 'text': 'Qudrat Ka Ajeeb Ye Sitam Hai! | Insan Ko Raaz Jo Banaya' +- 'id': '001_079_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز اس کي نگاہ سے چھپايا | بے تاب ہے ذوق آگہي کا' + - 'lang': 'en' + 'text': 'The Secret has been concealed from his eyes | The taste for awareness is restless' + - 'lang': 'ro' + 'text': 'Raaz Uss Ki Nigah Se Chupaya | Be-Taab Hai Zauq Aaghi Ka' +- 'id': '001_079_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلتا نہيں بھيد زندگي کا | حيرت آغاز و انتہا ہے' + - 'lang': 'en' + 'text': 'The secret of life is not un‑raveled | Amazing is the alpha and omega of life' + 'notes': + - 'phrase': 'life' + 'meaning': 'Alpha and Omega- Alpha is the first letter of the Greek alphabet. This word is also used for the brightest star in a constellation. Omega is the last letter of the Greek alphabet. The phrase is used for the most important person or entity, e.g. The New Testament, The Book of Revelations of Saint John the Divine, Chapter 1:8, in which S. ‘Isa A.S. is supposed to have said to Saint John in his dream "I am Alpha and Omega, the beginning and the ending." In this verse ‘Allamah Iqbal uses this phrase to show the intrinsic value and elegance of Man, and also the miraculous way in which he was created by God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khulta Nahin Bhaid Zindagi Ka | Hairat Aaghaz-o-Intiha Hai' +- 'id': '001_079_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئينے کے گھر ميں اور کيا ہے | ہے گرم خرام موج دريا' + - 'lang': 'en' + 'text': 'What else is there in the mirror''s house? | The river stream is moving fast' + - 'lang': 'ro' + 'text': 'Aaeene Ke Ghar Mein Aur Kya Hai | Hai Garm-e-Kharaam Mouj-e-Darya' +- 'id': '001_079_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريا سوئے سجر جادہ پيما | بادل کو ہوا اڑا رہي ہے' + - 'lang': 'en' + 'text': 'The river is moving towards the ocean | The wind is blowing the cloud' + - 'lang': 'ro' + 'text': 'Darya Sooye Behr Jadah Pema | Badal Ko Hawa Urha Rahi Hai' +- 'id': '001_079_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شانوں پہ اٹھائے لا رہي ہے | تارے مست شراب تقدير' + - 'lang': 'en' + 'text': 'Is bringing the cloud on its shoulders | Stars are intoxicated with destiny''s wine' + - 'lang': 'ro' + 'text': 'Shanon Pe Uthaye La Rahi Hai | Taare Mast-e-Sharab-e-Taqdeer' +- 'id': '001_079_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندان فلک ميں پا بہ زنجير | خورشيد ، وہ عابد سحر خيز' + - 'lang': 'en' + 'text': 'They are chained in the prison of the sky | The sun, that early rising devotee' + - 'lang': 'ro' + 'text': 'Zindan-e-Falak Mein Pa Ba Zanjeer | Khursheed, Woh Abid-e-Sehar Khaiz' +- 'id': '001_079_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لانے والا پيام بر خيز | مغرب کي پہاڑيوں ميں چھپ کر' + - 'lang': 'en' + 'text': 'That carrier of the message of "rise" | Concealed in the hills of the west' + - 'lang': 'ro' + 'text': 'Lane Wala Pyam-e-‘Barkhaiz’ | Magrib Ki Pahariyon Mein Chup Kar' +- 'id': '001_079_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيتا ہے مے شفق کا ساغر | لذت گير وجود ہر شے' + - 'lang': 'en' + 'text': 'Is drinking wine in twilight''s goblet | Everything is enjoying its existence' + - 'lang': 'ro' + 'text': 'Peeta Hai Mai-e-Shafaq Ka Saghar | Lazzat Geer-e-Wujood Harshay' +- 'id': '001_079_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر مست مے نمود ہر شے | کوئي نہيں غم گسار انساں' + - 'lang': 'en' + 'text': 'It is intoxicated with manifestation''s wine | None is sympathetic with Man!' + - 'lang': 'ro' + 'text': 'Sarmast-e-Mai-e-Namood Har Shay | Koi Nahin Gham Gusaar-e-Insaar' diff --git a/data/github_iqbal_demystified/poems/001/001_080.yaml b/data/github_iqbal_demystified/poems/001/001_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d1c2169562c4f75b81840db5400753dbc8702511 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_080.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_080' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/080-%20Jalwa-e-Husn.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جلوہء حسن' +- 'lang': 'en' + 'text': 'THE MANIFESTATION OF BEAUTY' +'description': +- 'lang': 'en' + 'text': 'This short poem is the spontaneous expression of the poet''s Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English ''and are equally difficult to be appreciated by those un‑initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.' +'sher': +- 'id': '001_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ حسن کہ ہے جس سے تمنا بے تاب | پالتا ہے جسے آغوش تخيل ميں شباب' + - 'lang': 'en' + 'text': 'Beauty''s manifestation which gives restlessness to Longing | Which youth nurtures in its fancy''s lap' + - 'lang': 'ro' + 'text': 'Jalwa-e-Husn Ke Hai Jis Se Tamanna Be-Taab | Palta Hai Jise Aghosh-e-Takhiyyul Mein Shabab' +- 'id': '001_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابدي بنتا ہے يہ عالم فاني جس سے | ايک افسانہ رنگيں ہے جواني جس سے' + - 'lang': 'en' + 'text': 'By which this ephemeral universe becomes eternal | By which youth becomes a colorful tale' + - 'lang': 'ro' + 'text': 'Abdi Banta Hai Ye Alam-e-Fani Jis Se | Aik Afsana-e-Rangeen Hai Jawani Jis Se' +- 'id': '001_080_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو سکھاتا ہے ہميں سر بہ گريباں ہونا | منظر عالم حاضر سے گريزاں ہونا' + - 'lang': 'en' + 'text': 'Which teaches us to be meditating | To be escaping the present state''s scene' + - 'lang': 'ro' + 'text': 'Jo Sikhata Hai Humain Sar Ba Gireban Hona | Manzar-e-Alam-e-Hazir Se Gurezan Hona' +- 'id': '001_080_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور ہو جاتي ہے ادراک کي خامي جس سے | عقل کرتي ہے تاثر کي غلامي جس سے' + - 'lang': 'en' + 'text': 'Which removes the immaturity of perceptions | Which makes Intellect a slave to impressions' + - 'lang': 'ro' + 'text': 'Door Ho Jati Hai Adraak Ki Khaami Jis Se | Aqal Karti Hai Taasar Ki Ghulami Jis Se' +- 'id': '001_080_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! موجود بھي وہ حسن کہيں ہے کہ نہيں | خاتم دہر ميں يا رب وہ نگيں ہے کہ نہيں' + - 'lang': 'en' + 'text': 'Ah! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe'' ring?' + - 'lang': 'ro' + 'text': 'Aah! Moujood Bhi Woh Husn Kahin Hai Ke Nahin | Khatam-e-Dehr Mein Ya Rab Woh Nageen Hai Ke Nahin' diff --git a/data/github_iqbal_demystified/poems/001/001_081.yaml b/data/github_iqbal_demystified/poems/001/001_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..abc26362c3c56c09bbac4652991a67561585d947 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_081.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_081' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/081-%20Aek%20Shaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک شام' +- 'lang': 'en' + 'text': 'AN EVENING' +'description': +- 'lang': 'en' + 'text': 'This is a beautiful nature poem which reflects the poet''s feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature''s poet of England, William Wordsworth ( 1770‑1850 ) . He is one of `Allamah Iqbal’s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905‑08) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu’mins.' +'sher': +- 'id': '001_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموش ہے چاندني قمر کي | شاخيں ہيں خموش ہر شجر کي' + - 'lang': 'en' + 'text': 'The moon''s light is silent | The branches of every tree are silent' + - 'lang': 'ro' + 'text': 'Khamosh Hai Chandani Qamar Ki | Shakhain Hain Khamosh Har Shajar Ki' +- 'id': '001_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادي کے نوا فروش خاموش | کہسار کے سبز پوش خاموش' + - 'lang': 'en' + 'text': 'The songsters of the valley are silent | The green trees of the mountain are silent' + - 'lang': 'ro' + 'text': 'Wadi Ke Nawa Farosh Khamosh | Kuhsar Ke Sabz Posh Khamosh' +- 'id': '001_081_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت بے ہوش ہو گئي ہے | آغوش ميں شب کے سو گئي ہے' + - 'lang': 'en' + 'text': 'Nature has become unconscious | It is sleeping in the night''s lap' + - 'lang': 'ro' + 'text': 'Fitrat Be-Hosh Ho Gyi Hai | Aghosh Mein Shab Ke So Gyi Hai' +- 'id': '001_081_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ ايسا سکوت کا فسوں ہے | نيکر کا خرام بھي سکوں ہے' + - 'lang': 'en' + 'text': 'Some such spell of serenity exists | That Neckar''s flow is also serene' + - 'lang': 'ro' + 'text': 'Kuch Aesa Sukoot Ka Fasoon Hai | Naikar Ka Kharaam Bhi Sukoon Hai' +- 'id': '001_081_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاروں کا خموش کارواں ہے | يہ قافلہ بے درا رواں ہے' + - 'lang': 'en' + 'text': 'The caravan of stars is silent | The caravan is moving without the bell' + - 'lang': 'ro' + 'text': 'Taron Ka Khamosh Karwan Hai | Ye Qafla Be-Dra Rawan Hai' +- 'id': '001_081_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموش ہيں کوہ و دشت و دريا | قدرت ہے مراقبے ميں گويا' + - 'lang': 'en' + 'text': 'Silent are the mountains, forest, river | As if Nature is absorbed in deep meditation' + - 'lang': 'ro' + 'text': 'Khamosh Hain Koh-o-Dasht-o-Darya | Qudrat Hai Muraqbe Mein Goya' +- 'id': '001_081_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے دل! تو بھي خموش ہو جا | آغوش ميں غم کو لے کے سو جا' + - 'lang': 'en' + 'text': 'O Heart! You should also become silent | Taking grief in your lap go to sleep' + - 'lang': 'ro' + 'text': 'Ae Dil! Tu Bhi Khamosh Ho Ja | Aghosh Mein Gam Ko Le Ke So Ja' diff --git a/data/github_iqbal_demystified/poems/001/001_082.yaml b/data/github_iqbal_demystified/poems/001/001_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..45102e202c55227584d8c166538d784a5f5bdf3b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_082.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_082' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/082-%20Tanhai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تنہائي' +- 'lang': 'en' + 'text': 'LONELINESS' +'description': +- 'lang': 'en' + 'text': '`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.' +'sher': +- 'id': '001_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنہائي شب ميں ہے حزيں کيا | !انجم نہيں تيرے ہم نشيں کيا' + - 'lang': 'en' + 'text': 'Why are you sad in the night''s loneliness? | Are not the stars your close associates?' + - 'lang': 'ro' + 'text': 'Tanhai-e-Shab Mein Hai Hazeen Kya | Anjum Nahin Tere Hum-Nasheen Kya?' +- 'id': '001_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ رفعت آسمان خاموش | خوابيدہ زميں ، جہان خاموش' + - 'lang': 'en' + 'text': 'This elegant dignity of the silent sky | This sleeping earth, this silent world' + - 'lang': 'ro' + 'text': 'Ye Riffat-e-Asman-e-Khamosh | Khawabidah Zameen, Jahan-e-Khamosh' +- 'id': '001_082_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ چاند ، يہ دشت و در ، يہ کہسار | فطرت ہے تمام نسترن زار' + - 'lang': 'en' + 'text': 'This moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses' + - 'lang': 'ro' + 'text': 'Ye Chand, Ye Dasht-o-Dar, Ye Kuhsar | Fitrat Hai Tamam Nasteran Zaar' +- 'id': '001_082_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موتي خوش رنگ ، پيارے پيارے | يعني ترے آنسوئوں کے تارے' + - 'lang': 'en' + 'text': 'The colorful pearls, are variegate and beautiful | Seem to be the stars of your tears' + - 'lang': 'ro' + 'text': 'Moti Khush Rang, Pyare Pyare | Tani Tere Aansuon Ke Tare' +- 'id': '001_082_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کس شے کي تجھے ہوس ہے اے دل | !قدرت تري ہم نفس ہے اے دل' + - 'lang': 'en' + 'text': 'What do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!' + - 'lang': 'ro' + 'text': 'Kis Shay Ki Tujhe Hawas Hai Ae Dil ! | Qudrat Teri Hum-Nafas Hai Ae Dil !' diff --git a/data/github_iqbal_demystified/poems/001/001_083.yaml b/data/github_iqbal_demystified/poems/001/001_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..22281274c13beb70ea03e86506c6f7ba680f147a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_083.yaml @@ -0,0 +1,94 @@ +--- +'id': '001_083' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/083-%20Payam-e-Ishq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پيام عشق' +- 'lang': 'en' + 'text': 'THE MESSAGE OF LOVE' +'description': +- 'lang': 'en' + 'text': 'In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.' +'sher': +- 'id': '001_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سن اے طلب گار درد پہلو! ميں ناز ہوں ، تو نياز ہو جا | ميں غزنوي سومنات دل کا ، تو سراپا اياز ہو جا' + - 'lang': 'en' + 'text': 'Listen O seeker of heart''s pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart''s Somnath, you completely become Ayaz' + 'notes': + - 'phrase': 'Niaz' + 'meaning': 'Naz and Niaz- In the first hemistich of this verse Love addresses those who are anxious to develop the Love of God and says that this Love is the beloved and it is necessary to become a true Lover to win it. In the second hemistich the same message is repeated in another form.' + 'occurrence': !!int '1' + - 'phrase': 'Ayaz' + 'meaning': 'Ghaznava, Somnath and Ayaz‑' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sun Ae Talabgaar-e-Dard-e-Pehlu! Main Naaz Hun, Tu Niaz Ho Ja | Main Ghaznavi Soumanat-e-Dil Ka Hum Tu Sarapa Ayaz Ho Ja' +- 'id': '001_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہے وابستہ زير گردوں کمال شان سکندري سے | تمام ساماں ہے تيرے سينے ميں ، تو بھي آئينہ ساز ہو جا' + - 'lang': 'en' + 'text': 'Greatness in the world is not associated with the Alexander’s splendor | Your breast has everything, you should also become the maker of mirrors' + 'notes': + - 'phrase': 'mirrors' + 'meaning': 'Alexander‑ .He is believed to have made a mirror of very highly polished copper plate, which is alluded to here. This verse means that being a conqueror like Alexander does not make a person ''great''. However making a mirror with the help of one''s knowledge and effort does confer greatness. As a Mu’min has the potential for making the mirror he has also the potential for attaining greatness.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nahin Hai Wabasta Zair-e-Gurdoon Kamal Shan-e-Sikandari Se | Tamam Saman Hai Tere Seene Mein, Tu Bhi Aaeena Saaz Ho Ja' +- 'id': '001_083_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرض ہے پيکار زندگي سے کمال پائے ہلال تيرا | جہاں کا فرض قديم ہے تو ، ادا مثال نماز ہو جا' + - 'lang': 'en' + 'text': 'The aim of life''s struggle is perfection of your Crescent''s grandeur | You are the world''s oldest Divine Command, be fulfilled like prayer' + 'notes': + - 'phrase': 'prayer' + 'meaning': 'This is a reminder to the Muslim Ummah that they are the vice‑gerents of God on earth and for that reason are charged with the responsibility of establishing the sovereignty of God on earth. It is a reminder to them that they should rise to their responsibilities and achieve what is expected of them.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Garz Hai Paikar-e-Zindagi Se Kamal Paye Hilal Tera | Jahan Ka Farz-e-Qadeem Hai Tu, Ada Misal-e-Namaz Ho Ja' +- 'id': '001_083_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہو قناعت شعار گلچيں! اسي سے قائم ہے شان تيري | وفور گل ہے اگر چمن ميں تو اور دامن دراز ہو جا' + - 'lang': 'en' + 'text': 'Be not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar' + - 'lang': 'ro' + 'text': 'Na Ho Qinaat Shuar Gulcheen! Issi Se Qayam Hai Shan Teri | Wafoor-e-Gul Hai Agar Chaman Mein To Aur Daman Daraz Ho Ja' +- 'id': '001_083_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گئے وہ ايام ، اب زمانہ نہيں ہے صحرانورديوں کا | جہاں ميں مانند شمع سوزاں ميان محفل گداز ہو جا' + - 'lang': 'en' + 'text': 'Gone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation''s lighted candle' + - 'lang': 'ro' + 'text': 'Gye Woh Ayyam, Ab Zamana Nahin Hai Sehra Nawardiyon Ka | Jahan Mein Manind-e-Shama Souzan Miyan-e-Mehfil Gudaz Ho Ja' +- 'id': '001_083_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجود افراد کا مجازي ہے ، ہستي قوم ہے حقيقي | فدا ہو ملت پہ يعني آتش زن طلسم مجاز ہو جا' + - 'lang': 'en' + 'text': 'The individual''s existence is unreal, the nation''s existence is real | Be devoted to the nation, become destroyer of the unreal''s magic' + - 'lang': 'ro' + 'text': 'Wujood Afrad Ka Majazi Hai, Hasti-e-Qoum Hai Haqeeqi | Fida Ho Millat Pe Yani Atish Zan-e-Tilism-e-Majaaz Ho Ja' +- 'id': '001_083_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہند کے فرقہ ساز اقبال آزري کر رہے ہيں گويا | بچا کے دامن بتوں سے اپنا غبار راہ حجاز ہو جا' + - 'lang': 'en' + 'text': 'Iqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz' + 'notes': + - 'phrase': 'Azar' + 'meaning': 'Azar‑ .This verse means that the people who are creating and nurturing sectarian poison in India are like Azar, and Muslims should avoid them and keep their own objectives before them, close their ranks and attain those objectives.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Hind Ke Firqa Saaz Iqbal Azari Kar Rahe Hain Goya | Bacha Ke Daman Buton Se Apna Gubar-e-Rah-e-Hijaz Ho Ja' diff --git a/data/github_iqbal_demystified/poems/001/001_084.yaml b/data/github_iqbal_demystified/poems/001/001_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71bf92822ed5f95bdeca515ce152d780a0b779a2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_084.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_084' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/084-%20Firaaq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فراق' +- 'lang': 'en' + 'text': 'SEPARATION' +'description': +- 'lang': 'en' + 'text': 'This poem was written during the period of ‘Allamah Iqbal''s stay in Europe and expresses the pangs of separation from the homeland.' +'sher': +- 'id': '001_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلاش گوشہء عزلت ميں پھر رہا ہوں ميں | يہاں پہاڑ کے دامن ميں آ چھپا ہوں ميں' + - 'lang': 'en' + 'text': 'I am wandering in search of a secluded corner | I have taken refuge at this mountain''s side' + - 'lang': 'ro' + 'text': 'Talash-e-Gosha-e-Uzlat Mein Phir Raha Hun Main | Yahan Pahar Ke Daman Mein Aa Chupa Hun Main' +- 'id': '001_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکستہ گيت ميں چشموں کے دلبري ہے کمال | دعائے طفلک گفتار آزما کي مثال' + - 'lang': 'en' + 'text': 'Attraction of springs in their broken songs is excellent | Like the infant''s supplication, who is learning to speak' + - 'lang': 'ro' + 'text': 'Shikasta Geet Mein Chashmon Ke Dilbari Hai Kamal | Dua-e-Tiflik-e-Guftar Azma Ki Misal' +- 'id': '001_084_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تخت لعل شفق پر جلوس اختر شام | بہشت ديدہء بينا ہے حسن منظر شام' + - 'lang': 'en' + 'text': 'The evening stars are established on the throne of twilight''s rubies | The spectacle of the evening''s beauty is Paradise for the observant''s eye' + - 'lang': 'ro' + 'text': 'Hai Takht-e-La''al-e-Shafaq Par Jaloos-e-Akhtar-e-Sham | Behisht-e-Didah-e-Beena Hai Husn-e-Manzar-e-Sham' +- 'id': '001_084_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوت شام جدائي ہوا بہانہ مجھے | کسي کي ياد نے سکھلا ديا ترانہ مجھے' + - 'lang': 'en' + 'text': 'Silence of separation''s evening was an excuse to me | Someone''s memory taught singing of this ode to me' + - 'lang': 'ro' + 'text': 'Sukoot-e-Sham-e-Judai Huwa Bahana Mujhe | Kisi Ki Yaad Ne Sikhla Diya Tarana Mujhe' +- 'id': '001_084_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کيفيت ہے مري جان ناشکيبا کي | مري مثال ہے طفل صغير تنہا کي' + - 'lang': 'en' + 'text': 'This is the state of my impatient soul | I am like the small baby who is left alone' + - 'lang': 'ro' + 'text': 'Ye Kaifiat Hai Meri Jaan-e-Na-Shakiba Ki | Meri Misal Hai Tifl-e-Sagheer-e-Tanha Ki' +- 'id': '001_084_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندھيري رات ميں کرتا ہے وہ سرود آغاز | صدا کو اپني سمجھتا ہے غير کي آواز' + - 'lang': 'en' + 'text': 'He starts the music in the darkness of the night | He considers his own voice as someone else''s voice' + - 'lang': 'ro' + 'text': 'Andheri Raat Mein Karta Hai Woh Surood Aaghaz | Sada Ko Apni Samajhta Hai Ghair Ki Awaz' +- 'id': '001_084_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يونہي ميں دل کو پيام شکيب ديتا ہوں | شب فراق کو گويا فريب ديتا ہوں' + - 'lang': 'en' + 'text': 'In this way I give message of patience to my heart | In other words I beguile the night of separation' + - 'lang': 'ro' + 'text': 'Yunhi Mein Dil Ko Payam-e-Shakeeb Deta Hun | Shab-e-Firaq Ko Goya Faraib Deta Hun' diff --git a/data/github_iqbal_demystified/poems/001/001_085.yaml b/data/github_iqbal_demystified/poems/001/001_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3f2b56e3680523623c4cb111fe71e9536d0875b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_085.yaml @@ -0,0 +1,140 @@ +--- +'id': '001_085' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/085-%20Abdul%20Qadir%20Kay%20Naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عبد القادر کے نام' +- 'lang': 'en' + 'text': 'ADDRESSED TO ABD AL-QADIR' +'description': +- 'lang': 'en' + 'text': 'This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir ‘Abd al‑Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of "Bang-i-Dara ".' +'sher': +- 'id': '001_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھ کہ ظلمت ہوئي پيدا افق خاور پر | بزم ميں شعلہ نوائي سے اجالا کر ديں' + - 'lang': 'en' + 'text': 'Rise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs' + - 'lang': 'ro' + 'text': 'Uth Ke Zulmat Huwi Paida Ufaq-e-Khawar Par | Bazm Mein Shoala Nawayi Se Ujala Kar Dain' +- 'id': '001_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک فرياد ہے مانند سپند اپني بساط | اسي ہنگامے سے محفل تہ و بالا کر ديں' + - 'lang': 'en' + 'text': 'Our capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar' + 'notes': + - 'phrase': 'rue' + 'meaning': 'Sipand or Wild Rue‑ The property of the rue seed of cracking and jumping when put in fire is referred to here as an expression of distress and lament as well as the restlessness produced by them.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aik Faryad Hai Manind-e-Sipand Apni Bisat | Issi Hangame Se Mehfil Tah-o-Bala Kar Dain' +- 'id': '001_085_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل محفل کو دکھا ديں اثر صيقل عشق | سنگ امروز کو آئينہ فردا کر ديں' + - 'lang': 'en' + 'text': 'We should show the assemblage the effect of Love’s polish | We should convert the stone of today into the mirror of tomorrow' + 'notes': + - 'phrase': 'tomorrow' + 'meaning': 'This refers to the technology of glass making, ultimately making mirrors, whose starting material is a base material like silicates in stones and soil. This hemistich means that we should convert the youth of today, who are inert and useless like stones, into the mirrors of tomorrow.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ahl-e-Mehfil Ko Dikha Dain Asr-e-Saqeel-e-Ishq | Sang-e-Amroz Ko Aeena-e-Farda Kar Dain' +- 'id': '001_085_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ يوسف گم گشتہ دکھا کر ان کو | تپش آمادہ تر از خون زليخا کر ديں' + - 'lang': 'en' + 'text': 'By showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha’s blood' + 'notes': + - 'phrase': 'Yusuf' + 'meaning': 'This verse alludes to the early part of the story of S. Yusuf A.S. for which see the Holy Qur''an Surah 12, especially the first 20 verses.' + 'occurrence': !!int '1' + - 'phrase': 'blood' + 'meaning': 'Zalikhah or Zulaykhah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jalwa-e-Yousaf-e-Gum Gashta Dikha Kar In Ko | Tapish Aamadah Tar Az Khoon-e-Zulekha Kar Dain' +- 'id': '001_085_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن کو سبق آئين نمو کا دے کر | قطرہ شبنم بے مايہ کو دريا کر ديں' + - 'lang': 'en' + 'text': 'By giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean' + - 'lang': 'ro' + 'text': 'Iss Chaman Ko Sabaq Aaeene-e-Namoo Ka Dar Kar | Qatra-e-Shabnam-e-Be-Maya Ko Darya Kar Dain' +- 'id': '001_085_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت جاں بت کدہء چيں سے اٹھا ليں اپنا | سب کو محو رخ سعدي و سليمي کر ديں' + - 'lang': 'en' + 'text': 'We should lift our dearest chattel from the China'' s temple | We should fascinate all with the face of Sa''di and Sulaima' + 'notes': + - 'phrase': 'temple' + 'meaning': 'This is a part of the often repeated message of ‘Allamah Iqbal that Muslims should return to Islam for guidance in knowledge and for inspiration for noble deeds. The mention of China is a delicate reference to the Hadath that one should acquire knowledge even if it is in China.' + 'occurrence': !!int '1' + - 'phrase': 'Sa''di' + 'meaning': 'Sa`da.' + 'occurrence': !!int '1' + - 'phrase': 'Sulaima' + 'meaning': 'Sulaima- It was a tradition in pre‑Islamic Arabic poetry to write poems about their beloveds. However, the identity of the beloved was not revealed and she was represented by one of the several legendary beauties of the Arab folk‑lore, such as Salmah, Sulaima, Lubnah, Lailah etc. This poetic tradition was continued and strengthened by the Muslim poets, particularly the sufa ones. However, the difference was that God and/or the Holy Prophet S.A.W. was the focus of their Love instead of the human beauties. The tradition of using the names of the legendary beauties came into Persian and Urdu poetry also. `Allamah Iqbal has adopted the name of Salaima in his poetry, as here, in the sense of converging full attention on Islam and Islamic values.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rakht-e-Jaan Butkuda-e-Cheen De Utha Lain Apna | Sub Ko Mehv-e-Rukh-e-Saadi-o-Sulema Kar Dain' +- 'id': '001_085_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ! يثرب ميں ہوا ناقہ ليلي بيکار | قيس کو آرزوئے نو سے شناسا کر ديں' + - 'lang': 'en' + 'text': 'Look! The Lailah'' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing' + 'notes': + - 'phrase': 'Longing' + 'meaning': 'With the advent of Islam old values in literature, including poetry, changed as has been stated earlier [See Introduction to Poem 15. "`Aql-o-Dil" (The Intellect and Heart)]. Instead of Lailah and her she‑camel, God and Holy Prophet S.A.W. became the objects of Love and they were referred to metaphorically as Lailah. `Allamah Iqbal has used this metaphor often. Cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dekh! Yasrab Mein Huwa Naqa-e-Laila Baikar | Qias Ko Arzoo-e-Nau Se Shanasa Kar Dain' +- 'id': '001_085_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ ديرينہ ہو اور گرم ہو ايسا کہ گداز | جگر شيشہ و پيمانہ و مينا کر ديں' + - 'lang': 'en' + 'text': 'The wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter' + - 'lang': 'ro' + 'text': 'Badah Dairina Ho Aur Garam Ho Aesa Ke Gudaz | Jigar-e-Shisha-o-Pemana-o-Meena Kar Dain' +- 'id': '001_085_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم رکھتا تھا ہميں سردي مغرب ميں جو داغ | چير کر سينہ اسے وقف تماشا کر ديں' + - 'lang': 'en' + 'text': 'The grief which kept us warm in the cold of the West | Opening up the breast we should make it public' + - 'lang': 'ro' + 'text': 'Garam Rakhta Tha Humain Sardi-e-Maghrib Mein Jo Dagh | Cheer Kar Seena Usse Waqf-e-Tamasha Kar Dain' +- 'id': '001_085_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع کي طرح جييں بزم گہ عالم ميں | خود جليں ، ديدہ اغيار کو بينا کر ديں' + - 'lang': 'en' + 'text': 'In the world''s congregation we should live like the candle | We should burn ourselves and open up the rivals'' eyes' + - 'lang': 'ro' + 'text': 'Shama Ki Tarah Jabeen Bazm Gah-e-Alam Mein | Khud Jalain, Didah-e-Aghyar Ko Beena Kar Dain' +- 'id': '001_085_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ در دل گذرد وقف زباں دارد شمع '''' | ''''سوختن نيست خيالے کہ نہاں دارد شمع' + - 'lang': 'en' + 'text': '"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals"' + - 'lang': 'ro' + 'text': '“Har Che Dil Guzrd Wa Qaf-e-Zuban Darad Shama | Sokhtan Neest Khaya Le Ke Nihan Darad Shama”' diff --git a/data/github_iqbal_demystified/poems/001/001_086.yaml b/data/github_iqbal_demystified/poems/001/001_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0d91c2fe3de7ecb749be187ba95ef5b8fecf2774 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_086.yaml @@ -0,0 +1,190 @@ +--- +'id': '001_086' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/086-%20Siqliyah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صقليہ' +- 'lang': 'en' + 'text': 'THE ISLAND OF SICILY' +'description': +- 'lang': 'en' + 'text': 'This poem is complementary to the previous one. It resulted from two things. One was ‘Allamah Iqbal''s deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations'' inherent hatred for and their machinations against the Muslim world, which resulted in the latter''s decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south‑eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made ‘Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did ‘Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life‑long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love''s fire | The Muslim is no more than a heap of burnt ashes !' +'sher': +- 'id': '001_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رو لے اب دل کھول کر اے ديدہء خوننابہ بار | وہ نظر آتا ہے تہذيب حجازي کا مزار' + - 'lang': 'en' + 'text': 'O blood-dripping eye! Now cry to your heart''s content | There you can see the mausoleum of the civilization of Hijaz' + - 'lang': 'ro' + 'text': 'Ro Le Ab Dil Khol Kar Ae Didah-e-Khunanaba Bar | Woh Nazar Ata Hai Tehzeeb-e-Hijazi Ka Mazar' +- 'id': '001_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا يہاں ہنگامہ ان صحرا نشينوں کا کبھي | بحر بازي گاہ تھا جن کے سفينوں کا کبھي' + - 'lang': 'en' + 'text': 'This was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once' + - 'lang': 'ro' + 'text': 'Tha Yahab Hangama In Sehra Nasheenon Ka Kabhi | Beher Bazi-Gah Tha Jin Ke Safeenon Ka Kabhi' +- 'id': '001_086_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زلزلے جن سے شہنشاہوں کے درباروں ميں تھے | بجليوں کے آشيانے جن کي تلواروں ميں تھے' + - 'lang': 'en' + 'text': 'Who shook up the audience halls of emperors | Thunderbolts were harbored in whose swords' + - 'lang': 'ro' + 'text': 'Zalzale Jin Se Shehanshahon Ke Darbaron Mein The | Bijliyon Ke Aashiyane Jin Ki Talwaron Mein The' +- 'id': '001_086_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک جہان تازہ کا پيغام تھا جن کا ظہور | کھا گئي عصر کہن کو جن کي تيغ ناصبور' + - 'lang': 'en' + 'text': 'Whose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world' + - 'lang': 'ro' + 'text': 'Ek Jahan-e-Taza Ka Pegham Tha Jin Ka Zahoor | Kha Gyi Asr-e-Kuhan Ko Jin Ki Taegh-e-Na-Saboor' +- 'id': '001_086_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ عالم زندہ جن کي شورش قم سے ہوا | آدمي آزاد زنجير توہم سے ہوا' + - 'lang': 'en' + 'text': 'The dead world with whose "Qum" was infused with life | Man was freed from the chains of superstitious beliefs' + 'notes': + - 'phrase': '"Qum"' + 'meaning': 'This is an allusion to the miracle of S.Isa A.S. by which he could bring the dead to life with the permission of God. The first line of this verse means that just as S. Isa A.S. brought the dead to life the Muslim civilization brought the Europe''s dark ages to new life. It is also a reference to the re‑birth of Europe under the influence of the Islamic civilization of Spain and Baghdad. For S. Isa A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Murda Alam Zinda Jin Ki Sourish-e-Qum Se Huwa | Admi Azad Zanjeer-e-Toham Se Huwa' +- 'id': '001_086_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلغلوں سے جس کے لذت گير اب تک گوش ہے | کيا وہ تکبير اب ہميشہ کے ليے خاموش ہے؟' + - 'lang': 'en' + 'text': 'The ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?' + 'notes': + - 'phrase': 'Takbar' + 'meaning': 'Takbar.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghulghulon Se Jis Ke Lazzat-Geer Ab Tak Gosh Hai | Kya Woh Takbeer Ab Hamasha Ke Liye Khamosh Hai?' +- 'id': '001_086_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ اے سسلي! سمندرکي ہے تجھ سے آبرو | رہنما کي طرح اس پاني کے صحرا ميں ہے تو' + - 'lang': 'en' + 'text': 'Ah! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water''s expanse' + - 'lang': 'ro' + 'text': 'Aah Ae Sisli! Samunder Ki Hai Tujh Se Abru | Rehnama Ki Tarah Iss Pani Ke Sehra Mein Hai Tu' +- 'id': '001_086_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زيب تيرے خال سے رخسار دريا کو رہے | تيري شمعوں سے تسلي بحر پيما کو رہے' + - 'lang': 'en' + 'text': 'May the ocean''s cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor' + - 'lang': 'ro' + 'text': 'Zaib Tere Khal Se Rukhsar-e-Darya Ko Rahe | Teri Shamaon Se Tasalli Beher-Pema Ko Rahe' +- 'id': '001_086_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو سبک چشم مسافر پر ترا منظر مدام | موج رقصاں تيرے ساحل کي چٹانوں پر مدام' + - 'lang': 'en' + 'text': 'May your sight ever remain beautiful to traveler’s eyes | May the wave on your shore''s rocks ever remain dancing' + - 'lang': 'ro' + 'text': 'Ho Subak Chashme-e-Musafir Par Tera Manzar Madaam | Mouj Raqsaan Tere Sahil Ki Chatanon Par Madaam' +- 'id': '001_086_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کبھي اس قوم کي تہذيب کا گہوارہ تھا | حسن عالم سوز جس کا آتش نظارہ تھا' + - 'lang': 'en' + 'text': 'You were the cradle of that nation''s civilization once | Whose universal beauty was the object for spectacle' + - 'lang': 'ro' + 'text': 'Tu Kabhi Uss Qoum Ki Tehzeeb Ka Gehwara Tha | Husn-e-Alam Souz Jis Ka Atish-e-Nazzara Tha' +- 'id': '001_086_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ کش شيراز کا بلبل ہوا بغداد پر | داغ رويا خون کے آنسو جہاں آباد پر' + - 'lang': 'en' + 'text': 'The Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad' + 'notes': + - 'phrase': 'Sharaz' + 'meaning': 'The Nightingale of Sharaz - This is the honorific title of Sheikh Musleh al-Din Sa ‘’adi of Shiraz. This hemistich alludes to Sheikh Sa‘ada’s elegy on the destruction, pillage, mass murders and unprecedented atrocities at the hands of Halaku Khan at the time of invasion of the Tartars on Baghdad in 1258. Baghdad was the capital of the Abbasid Khilafah headed by al-Musta‘asam Billah. Sheikh Sa‘ada wrote two allegies, one in Persian and the other in Arabic, of which the first is very famous. The heart rending grief which this allegy cast on Sheikh Sa‘ada can be visualized by the following two verses:' + 'occurrence': !!int '1' + - 'phrase': 'Dagh' + 'meaning': 'The sky is fully entitled to rain blood on the earth' + 'occurrence': !!int '1' + - 'phrase': 'Jahanabad' + 'meaning': 'the fall of the country of Musta‘asam, Amar al-Mu’minan' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nala-Kash Sheeraz Ka Bulbul Huwa Baghdad Par | Dagh Roya Khoon Ke Ansu Jahan-Abad Par' +- 'id': '001_086_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں نے دولت غرناطہ جب برباد کي | ابن بدروں کے دل ناشاد نے فرياد کي' + - 'lang': 'en' + 'text': 'When the sky destroyed the State of Gharnaèah | The unhappy heart of Ibn Badrun lamented' + 'notes': + - 'phrase': 'Gharnaèah' + 'meaning': 'O Muhammad ! If you would rise from the ground on the Last Day,' + 'occurrence': !!int '1' + - 'phrase': 'Badrun' + 'meaning': 'Last Day has already risen from the ground over creation, rise and see' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Asman Ne Doulat-e-Gharnata Jab Barbad Ki | Ibn-e-Badroon Ke Dil-e-Na-Shaad Ne Faryad Ki' +- 'id': '001_086_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم نصيب اقبال کو بخشا گيا ماتم ترا | چن ليا تقدير نے وہ دل کہ تھا محرم ترا' + - 'lang': 'en' + 'text': 'The ill‑fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante' + - 'lang': 'ro' + 'text': 'Gham Naseeb Iqbal Ko Bakhsa Gya Matam Tera | Chun Liya Taqdeer Ne Woh Dil Ke Tha Mehram Tera' +- 'id': '001_086_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترے آثار ميں پوشيدہ کس کي داستاں | تيرے ساحل کي خموشي ميں ہے انداز بياں' + - 'lang': 'en' + 'text': 'Whose story is concealed in your relics? | In your shore''s silence is a style of speech' + - 'lang': 'ro' + 'text': 'Hai Tere Asaar Mein Poshidah Kis Ki Dastan | Tere Sahil Ki Khamoshi Mein Hai Andaz-e-Byan' +- 'id': '001_086_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد اپنا مجھ سے کہہ ، ميں بھي سراپا درد ہوں | جس کي تو منزل تھا ، ميں اس کارواں کي گرد ہوں' + - 'lang': 'en' + 'text': 'Tell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage' + - 'lang': 'ro' + 'text': 'Dard Apna Mujh Se Keh, Main Bhi Sarapa Dard Hun | Jis Ki Tu Manzil Tha, Main Uss Karwan Ki Gard Hun' +- 'id': '001_086_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ تصوير کہن ميں بھر کے دکھلا دے مجھے | قصہ ايام سلف کا کہہ کے تڑپا دے مجھے' + - 'lang': 'en' + 'text': 'Show me the old picture painted again | Make me restless by relating the tale of bygone days' + - 'lang': 'ro' + 'text': 'Rang Tasveer-e-Kuhan Mein Bhar Ke Dikhla De Mujhe | Qissa Ayyam-e-Salaf Ka Keh Ke Tarpa De Mujhe' +- 'id': '001_086_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ترا تحفہ سوئے ہندوستاں لے جاؤں گا | خود يہاں روتا ہوں ، اوروں کو وہاں رلوائوں گا' + - 'lang': 'en' + 'text': 'I will take your gift towards India | I myself weep here, and will make others weep there' + - 'lang': 'ro' + 'text': 'Main Tera Tohfa Sooye Hindustan Le Jaun Ga | Khud Yahan Rota Hun, Auron Ko Wahan Rulaon Ga' diff --git a/data/github_iqbal_demystified/poems/001/001_087.yaml b/data/github_iqbal_demystified/poems/001/001_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3797607a0cd3fe27333fe3af8b41525749512e94 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_087.yaml @@ -0,0 +1,64 @@ +--- +'id': '001_087' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/087-%20Ghazliat%20(Zindagi%20Insan%20Ki%20Ek%20Dam%20Kay%20Siwa%20Kuch%20Bhi%20Nahein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زندگي انساں کي اک دم کے سوا کچھ بھي نہيں' +- 'lang': 'en' + 'text': 'THE LIFE OF MAN IS NO MORE THAN A BREATH!' +'description': +- 'lang': 'en' + 'text': 'This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.' +'sher': +- 'id': '001_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي انساں کي اک دم کے سوا کچھ بھي نہيں | دم ہوا کي موج ہے ، رم کے سوا کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'The life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !' + 'notes': + - 'phrase': 'flow' + 'meaning': 'Apparently human life is no more than a breath. However, breath is a wave of air, and like all waves is constantly flowing. It is alive only as long as it is flowing. In the same way human life, which this wave sustains, is worth its existence only as long as it is active.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zindagi Insan Ki Ek Dam Ke Sawa Kuch Bhi Nahin | Dam Hawa Ki Mouj Hai, Ram Ke Siwa Kuch Bhi Nahin' +- 'id': '001_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل تبسم کہہ رہا تھا زندگاني کو مگر | شمع بولي ، گريہء غم کے سوا کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'The flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !' + 'notes': + - 'phrase': 'grief' + 'meaning': 'Everyone perceives life according to his own lights. The flower, which is an emblem of happiness, sees life as a smile, but the candle, which is an emblem of grief perceives it as grief.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gul Tabassum Keh Raha Tha Zindagaani Ko Magar | Shama Boli, Girya-e-Gham Ke Siwa Kuch Bhi Nahin' +- 'id': '001_087_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز ہستي راز ہے جب تک کوئي محرم نہ ہو | کھل گيا جس دم تو محرم کے سوا کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'The secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !' + 'notes': + - 'phrase': '!' + 'meaning': 'The confidant of life is an "‘Arif ". When the confidant understands the secret he realizes that he, i.e. Man is the only secret in the universe. This secret is that though Man apparently has humble origins, being created from soil, he has the potential of being the vice‑gerent of God on earth.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Raaz-e-Hasti Raaz Hai Jab Tak Koi Mehram Na Ho | Khul Gya Jis Dam To Mehram Ke Siwa Kuch Bhi Nahin' +- 'id': '001_087_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زائران کعبہ سے اقبال يہ پوچھے کوئي | !کيا حرم کا تحفہ زمزم کے سوا کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'Somebody should ask the pilgrims of Ka''bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?' + 'notes': + - 'phrase': 'Zamzam?' + 'meaning': 'Zamzam‑ This is the sacred spring in the precincts of the K‘abah in Makkah Mu ‘aïïamah whose water is carried home by all pilgrims and distributed to friends and relatives as the most precious gift. This verse is sarcastic and carries the lesson that the real gift of the Haram is that the pilgrim should return from there after sacrificing his arrogance, greed and jealousy, after stoning the Satan in his own self and after controlling the evil in himself by circumambulation.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zaeeran-e-Kaaba Se Iqbal Ye Puche Koi | Kya Haram Ka Tohfa Zamzam Ke Siwa Kuch Bhi Nahin' diff --git a/data/github_iqbal_demystified/poems/001/001_088.yaml b/data/github_iqbal_demystified/poems/001/001_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5ace13b87a214175af22cb3ca5c4b0734affcd41 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_088.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_088' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/088-%20Ghazliat%20(Ilahi%20Aql-e-Khujista%20Pay%20Ko%20Zara%20Si%20Diwangi%20Sikh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'الہي عقل خجستہ پے کو ذرا سي ديوانگي سکھا دے' +- 'lang': 'en' + 'text': 'O GOD! TEACH A LITTLE LOVE TO MY HAPPY INTELLECT' +'description': +- 'lang': 'en' + 'text': 'Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter‑connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) ‘Allamah Iqbal did not believe in "art for art''s sake" and used poetry only to convey his message of Islam to the people in succinct and impressive form.' +'sher': +- 'id': '001_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الہي عقل خجستہ پے کو ذرا سي ديوانگي سکھا دے | اسے ہے سودائے بخيہ کاري ، مجھے سر پيرہن نہيں ہے' + - 'lang': 'en' + 'text': 'O God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar' + - 'lang': 'ro' + 'text': 'Elahi Aqal-e-Khujasta Pe Ko Zara Si Diwangi Sikha De | Isse Hai Sodaye Bakhya Kari, Mujhe Sirr-e-Pairhan Nahin Hai' +- 'id': '001_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملا محبت کا سوز مجھ کو تو بولے صبح ازل فرشتے | مثال شمع مزار ہے تو ، تري کوئي انجمن نہيں ہے' + - 'lang': 'en' + 'text': 'As I got Love''s ardor the angels said on azal''s morning | "You are like the grave''s candle, you have no assembly"' + - 'lang': 'ro' + 'text': 'Mila Mohabbat Ka Souz Mujh Ko To Bole Subah-e-Azal Farishte | Misal-e-Shama-e-Mazar Hai Tu, Teri Koi Anjuman Nahin Hai' +- 'id': '001_088_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!يہاں کہاں ہم نفس ميسر ، يہ ديس نا آشنا ہے اے دل | وہ چيز تو مانگتا ہے مجھ سے کہ زير چرخ کہن نہيں ہے' + - 'lang': 'en' + 'text': 'No friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky' + - 'lang': 'ro' + 'text': 'Yahan Kahan Hum-Nafas Mayyasar, Ye Dais Na-Ashna Hai Ae Dil ! | Woh Cheez Tu Mangta Hai Mujh Se Ke Zair-e-Charakh-e-Kuhan Nahin Hai' +- 'id': '001_088_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نرالا سارے جہاں سے اس کو عرب کے معمار نے بنايا | بنا ہمارے حصار ملت کي اتحاد وطن نہيں ہے' + - 'lang': 'en' + 'text': 'The Arab architect made it distinct from the whole world | The foundation of our nation''s fort is not geographical unity' + - 'lang': 'ro' + 'text': 'Nirala Sare Jahan Se Iss Ko Arab Ke Maamaar (S.A.W.) Ne Banaya | Bina Humare Hisar-e-Millat Ki Ithaad-e-Watan Nahin Hai' +- 'id': '001_088_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہاں کا آنا ، کہاں کا جانا ، فريب ہے امتياز عقبي | نمود ہر شے ميں ہے ہماري ، کہيں ہمارا وطن نہيں ہے' + - 'lang': 'en' + 'text': 'Why this coming and going, future''s concern is a conceit | We are manifest in everything, we do not have any homeland' + - 'lang': 'ro' + 'text': 'Kahan Ka Ana, Kahan Ka Jana, Faraib Hai Imtiaz-e-Uqba | Namood Har Shay Mein Hai Humari, Kahin Humara Watan Nahin Hai' +- 'id': '001_088_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدير ''مخزن'' سے کوئي اقبال جا کے ميرا پيام کہہ دے | جوکام کچھ کر رہي ہيں قوميں ، انھيں مذاق سخن نہيں ہے' + - 'lang': 'en' + 'text': 'Somebody should take my message to the Makhzan''s editor | Activist nations do not have taste for poetic literature!' + - 'lang': 'ro' + 'text': 'Mudeer-e-‘Makhzan’ Se Koi Iqbal Ja Ke Mera Payam Keh De | Jo Kaam Kuch Kar Rahi Hain Qoumain, Unhain Mazaq-e-Sukhan Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_089.yaml b/data/github_iqbal_demystified/poems/001/001_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..636230c67ca1f97a755278a53ee93a81a84b92ce --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_089.yaml @@ -0,0 +1,129 @@ +--- +'id': '001_089' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/089-%20Ghazliat%20(Zamana%20Dheikhay%20Ga%20Jab%20Meray%20Dil%20Say%20Mehshar%20Uth.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمانہ ديکھے گا جب مرے دل سے محشر اٹھے گا گفتگو کا' +- 'lang': 'en' + 'text': 'THE WORLD WILL KNOW WHEN THE FLOOD OF CONVERSATION WILL EMERGE FROM MY HEART' +'description': +- 'lang': 'en' + 'text': 'This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu’mins with ability to comprehend.' +'sher': +- 'id': '001_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ ديکھے گا جب مرے دل سے محشر اٹھے گا گفتگو کا | مري خموشي نہيں ہے ، گويا مزار ہے حرف آرزو کا' + - 'lang': 'en' + 'text': 'The world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing' + - 'lang': 'ro' + 'text': 'Zamane Dekhe Ga Jab Mere Dil Se Mehshar Uthe Ga Gutugoo Ka | Meri Khamoshi Nahin Hai, Goya Mazar Hai Harf-e-Arzoo Ka' +- 'id': '001_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو موج دريا لگي يہ کہنے ، سفر سے قائم ہے شان ميري | گہر يہ بولا صدف نشيني ہے مجھ کو سامان آبرو کا' + - 'lang': 'en' + 'text': 'As the ocean wave said, "My dignity is established by flowing" | The pearl said, "Sitting in shell is the safety of my brightness"' + - 'lang': 'ro' + 'text': 'Jo Mouj-e-Darya Lagi Ye Kehne, Safar Se Qayem Hai Shan Meri | Guhar Ye Bola Sadaf Nasheeni Hai Mujh Ko Saman Aabru Ka' +- 'id': '001_089_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہو طبيعت ہي جن کي قابل ، وہ تربيت سے نہيں سنورتے | ہوا نہ سرسبز رہ کے پاني ميں عکس سرو کنار جو کا' + - 'lang': 'en' + 'text': 'Whose temperament does not deserve are not improved by training | Reflection of the river bank''s cypress does not prosper by living in the water' + - 'lang': 'ro' + 'text': 'Na Ho Tabiat Hi Jin Ki Qabil, Woh Tarbiat Se Nahin Sanwarte | Huwa Na Sar Sabz Reh Ke Pani Mein Aks Saru-e-Kinar-e-Joo Ka' +- 'id': '001_089_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي دل ايسا نظر نہ آيا نہ جس ميں خوابيدہ ہو تمنا | الہي تيرا جہان کيا ہے نگار خانہ ہے آرزو کا' + - 'lang': 'en' + 'text': 'I did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing' + - 'lang': 'ro' + 'text': 'Koi Dil Aesa Nazar Na Aya Na Jis Mein Khawabida Ho Tamanna | Elahi Tera Jahan Kya Hai, Nigar Khana Hai Arzoo Ka' +- 'id': '001_089_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلا يہ مر کر کہ زندگي اپني تھي طلسم ہوس سراپا | جسے سمجھتے تھے جسم خاکي ، غبار تھا کوئے آرزو کا' + - 'lang': 'en' + 'text': 'It dawned after death that our life was a spell of greed | What we called material body, was dust‑cloud of greed''s lane' + - 'lang': 'ro' + 'text': 'Khula Ye Mer Kar Ke Zindagi Apni Thi Tilism-e-Hawas Sarapa | Jise Samajhte The Jism-e-Khaki, Gubar Tha Kooye Arzoo Ka' +- 'id': '001_089_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کوئي شے نہيں ہے پنہاں تو کيوں سراپا تلاش ہوں ميں | نگہ کو نظارے کي تمنا ہے، دل کو سودا ہے جستجو کا' + - 'lang': 'en' + 'text': 'Why am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search' + - 'lang': 'ro' + 'text': 'Agar Koi Shay Nahin Hai Pinhan To Kyun Sarapa Talash Hun Mein | Nigah Ko Nazzare Ki Tamanna Hai, Dil Ko Soda Hai Justujoo Ka' +- 'id': '001_089_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں گلچيں سے غنچہ کہتا تھا ، اتنا بيدرد کيوں ہے انساں | تري نگاہوں ميں ہے تبسم شکستہ ہونا مرے سبو کا' + - 'lang': 'en' + 'text': 'The garden''s flower bud asked the gardener, "Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes' + - 'lang': 'ro' + 'text': 'Chaman Mein Gulcheen Se Ghuncha Kehta Tha, Itna Bedard Kyun Hai Insan | Teri Nigahon Mein Hai Tabassum Shakista Ho Na Mere Saboo Ka' +- 'id': '001_089_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رياض ہستي کے ذرے ذرے سے ہے محبت کا جلوہ پيدا | حقيقت گل کو تو جو سمجھے تو يہ بھي پيماں ہے رنگ و بو کا' + - 'lang': 'en' + 'text': 'The effulgence of Love emanates from every speck of the existence'' garden | If you know the reality of rose, it is also a combination of color and fragrance"' + - 'lang': 'ro' + 'text': 'Riyaz-e-Hasti Ke Zarre Zaree Se Hai Mohabbat Ka Jalwa Paida | Haqiqat-e-Gul Ko Tu Jo Samajhe To Ye Bhi Pema Hai Rang-o-Bu Ka' +- 'id': '001_089_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمام مضموں مرے پرانے ، کلام ميرا خطا سراپا | ہنر کوئي ديکھتا ہے مجھ ميں تو عيب ہے ميرے عيب جو کا' + - 'lang': 'en' + 'text': 'All my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic' + - 'lang': 'ro' + 'text': 'Tamam Mazmoon Mere Parane, Kalam Mera Khata Sarapa | Hunar Koi Dekhta Hai Mujh Mein To Ayb Hai Mere Ayb Joo Ka' +- 'id': '001_089_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سپاس شرط ادب ہے ورنہ کرم ترا ہے ستم سے بڑھ کر | ذرا سا اک دل ديا ہے ، وہ بھي فريب خوردہ ہے آرزو کا' + - 'lang': 'en' + 'text': 'Decorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed' + - 'lang': 'ro' + 'text': 'Sapas Shart-e-Adab Hai Warna Karam Tera Hai Sitam Se Barh Kar | Zara Sa Ek Dil Diya Hai, Woh Bhi Faraib Khurda Hai Arzoo Ka' +- 'id': '001_089_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال وحدت عياں ہے ايسا کہ نوک نشتر سے تو جو چھيڑے | يقيں ہے مجھ کو گرے رگ گل سے قطرہ انسان کے لہو کا' + - 'lang': 'en' + 'text': 'Unity''s perfection is so evident that if you cut with the knife '' s tip | Sure you would see human blood trickling out of the rose'' vein' + - 'lang': 'ro' + 'text': 'Kamal-e-Wahdat Ayan Hai Aesa Ke Nauk-e-Nashtar Se Tu Jo Chaire | Yaqeen Hai Mujh Ko Gire Rag-e-Gul Se Qatra Insan Ke Lahoo Ka' +- 'id': '001_089_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گيا ہے تقليد کا زمانہ ، مجاز رخت سفر اٹھائے | ہوئي حقيقت ہي جب نماياں تو کس کو يارا ہے گفتگو کا' + - 'lang': 'en' + 'text': 'The age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?' + - 'lang': 'ro' + 'text': 'Gya Hai Taqleed Ka Zamana, Majaz Rakht-e-Safar Uthaye | Huwi Haqiqat Hi Jab Namayan To Kis Ko Yara Hai Guftugoo Ka' +- 'id': '001_089_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو گھر سے اقبال دور ہوں ميں ، تو ہوں نہ محزوں عزيز ميرے | مثال گوہر وطن کي فرقت کمال ہے ميري آبرو کا' + - 'lang': 'en' + 'text': 'If I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance' + - 'lang': 'ro' + 'text': 'Jo Ghar Se Iqbal Door Hun Main, To Hun Na Mehzoon Aziz Mere | Misal-e-Gohar Watan Ki Furqat Kamal Hai Meri Abroo Ka' diff --git a/data/github_iqbal_demystified/poems/001/001_090.yaml b/data/github_iqbal_demystified/poems/001/001_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e18bde82da339d21c9e638c1ed1029eb41dd7f3b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_090.yaml @@ -0,0 +1,92 @@ +--- +'id': '001_090' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/090-%20Ghazliat%20(Chamak%20Teri%20Ayan%20Bijli%20Mein,%20Aatish%20Mein,%20Sharar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چمک تيري عياں بجلي ميں ، آتش ميں ، شرارے ميں' +- 'lang': 'en' + 'text': 'THY SPLENDOR IS MANIFEST IN THUNDER, IN FIRE, IN SPARK' +'description': +- 'lang': 'en' + 'text': 'This ghazal is mainly on "Wahdat al-Shuhud ". This thought has been expressed in verses 1‑5 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.' +'sher': +- 'id': '001_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک تيري عياں بجلي ميں ، آتش ميں ، شرارے ميں | جھلک تيري ہويدا چاند ميں ،سورج ميں ، تارے ميں' + - 'lang': 'en' + 'text': 'Thy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star' + - 'lang': 'ro' + 'text': 'Chamak Teri Ayan Bijli Mein, Atish Mein, Sharare Mein | Jhalak Teri Haweda Chand Mein, Suraj Mein, Tare Mein' +- 'id': '001_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلندي آسمانوں ميں ، زمينوں ميں تري پستي | رواني بحر ميں ، افتادگي تيري کنارے ميں' + - 'lang': 'en' + 'text': 'Thy elegance exists in skies'' heights, and in earths'' depths | It is in the ocean''s flow, and in falling behind of the shore' + - 'lang': 'ro' + 'text': 'Bulandi Aasmanon Mein, Zameeon Mein Teri Pasti | Rawani Behr Mein, Uftadgi Teri Kinare Mein' +- 'id': '001_090_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شريعت کيوں گريباں گير ہو ذوق تکلم کي | چھپا جاتا ہوں اپنے دل کا مطلب استعارے ميں' + - 'lang': 'en' + 'text': 'Why should Shara`ah be the accuser of the eloquence'' taste? | I only conceal the meaning of my heart in metaphors' + - 'lang': 'ro' + 'text': 'Shariat Kyun Gireban-Geer Ho Zauq-e-Takallam Ki | Chupa Jata Hun Apne Dil Ka Matlab Istaare Mein' +- 'id': '001_090_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ہے بيدار انساں ميں وہ گہري نيند سوتا ہے | شجر ميں ، پھول ميں ، حيواں ميں ، پتھر ميں ، ستارے ميں' + - 'lang': 'en' + 'text': 'The real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star' + 'notes': + - 'phrase': 'life' + 'meaning': '"Real Life"‑ It means the Love of God and the Longing to see and know Him.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Hai Baidar Insan Mein Woh Gehri Neend Sota Hai | Shajar Mein, Phool Mein, Haiwan Mein, Pathar Mein, Sitare Mein' +- 'id': '001_090_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے پھونکا ہے سوز قطرہء اشک محبت نے | غضب کي آگ تھي پاني کے چھوٹے سے شرارے ميں' + - 'lang': 'en' + 'text': 'The heat of the drop of Love''s tear has consumed me | Boundless fire existed in this little drop of water' + - 'lang': 'ro' + 'text': 'Mujhe Phoonka Hai Souz-e-Qatra-e-Ashak-e-Mohabbat Ne | Ghazab Ki Aag Thi Pani Ke Chote Se Sharare Mein' +- 'id': '001_090_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں جنس ثواب آخرت کي آرزو مجھ کو | وہ سوداگر ہوں ، ميں نے نفع ديکھا ہے خسارے ميں' + - 'lang': 'en' + 'text': 'There is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss' + - 'lang': 'ro' + 'text': 'Nahin Jinse-e-Sawab-e-Akhrat Ki Arzoo Mujh Ko | Woh Soudagar Hun, Main Ne Nafa Dekha Hai Khasare Mein' +- 'id': '001_090_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوں نا آشنا رہنا اسے سامان ہستي ہے | تڑپ کس دل کي يا رب چھپ کے آ بيٹھي ہے پارے ميں' + - 'lang': 'en' + 'text': 'Being unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury' + - 'lang': 'ro' + 'text': 'Sukoon Na-Ashna Rehna Isse Saman-e-Hasti Hai | Tarap Kis Dil Ki Ya Rab Chup Ke Aa Baithi Hai Pare Mein' +- 'id': '001_090_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدائے لن تراني سن کے اے اقبال ميں چپ ہوں | تقاضوں کي کہاں طاقت ہے مجھ فرقت کے مارے ميں' + - 'lang': 'en' + 'text': 'O Iqbal I am silent after hearing the call of "Lan Tarana" | Being afflicted with separation I have no strength for importunity' + 'notes': + - 'phrase': 'Tarana"' + 'meaning': '"Lan Tarana"‑ Allusion to the Holy Qur''an 7:143. Perhaps, being the true Lover of God S. Musa A.S. was in the same category of men as is referred to in the last verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sadaye Lan Tarani Sun Ke Ae Iqbal Mein Chup Hun | Taqazon Ki Kahan Taqat Hai Mujh Furqat Ke Mare Main' diff --git a/data/github_iqbal_demystified/poems/001/001_091.yaml b/data/github_iqbal_demystified/poems/001/001_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1315f9bff214f1ce5c9faad7991221141a8764cf --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_091.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_091' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/091-%20Ghazliat%20(Youn%20Tou%20Ay%20Bazm-e-Jahan%20Dilkush%20Thay%20Hangamay.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يوں تو اے بزم جہاں! دلکش تھے ہنگامے ترے' +- 'lang': 'en' + 'text': 'O WORLDLY CONGREGATION! THOUGH YOUR GATHERINGS WERE ATTRACTIVE' +'description': +- 'lang': 'en' + 'text': 'This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. ‘Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah''s camel''s dust-clouds is lost | Ruma''s hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama' +'sher': +- 'id': '001_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں تو اے بزم جہاں! دلکش تھے ہنگامے ترے | اک ذرا افسردگي تيرے تماشائوں ميں تھي' + - 'lang': 'en' + 'text': 'O worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles' + - 'lang': 'ro' + 'text': 'Yun To Ae Bazm-e-Jahan! Dilkash The Hangame Tere | Ek Zara Afsudagi Tere Tamashaon Mein Thi' +- 'id': '001_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا گئي آسودگي کوئے محبت ميں وہ خاک | مدتوں آوارہ جو حکمت کے صحرائوں ميں تھي' + - 'lang': 'en' + 'text': 'Finally that dust acquired comfort in Love | Which had been wandering long in Intellect''s wilderness' + - 'lang': 'ro' + 'text': 'Pa Gyi Aasudgi Kooye Mohabbat Mein Woh Khaak | Muddaton Aawara Jo Hikmat Ke Sehraon Mein Thi' +- 'id': '001_091_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس قدر اے مے! تجھے رسم حجاب آئي پسند | پردہ انگور سے نکلي تو مينائوں ميں تھي' + - 'lang': 'en' + 'text': 'O Wine! How much enamored you were with the custom of concealment | After emerging from grape''s veil you were concealed in the decanter' + - 'lang': 'ro' + 'text': 'Kis Qadar Ae Mai, Tujhe Rasm-e-Hijab Ayi Pasand | Parda-e-Angoor Se Nikli To Minaon Mein Thi' +- 'id': '001_091_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن کي تاثير پر غالب نہ آ سکتا تھا علم | اتني ناداني جہاں کے سارے دانائوں ميں تھي' + - 'lang': 'en' + 'text': 'Knowledge could not comprehend the Beauty''s effect | So much ignorance prevailed in all the world''s sages' + - 'lang': 'ro' + 'text': 'Husn Ki Taseer Par Ghalib Na Aa Sakta Tha Ilm | Itni Nadani Jahan Ke Sare Danaon Mein Thi' +- 'id': '001_091_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے اے اقبال يورپ ميں اسے ڈھونڈا عبث | بات جو ہندوستاں کے ماہ سيمائوں ميں تھي' + - 'lang': 'en' + 'text': 'O Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India' + - 'lang': 'ro' + 'text': 'Main Ne Ae Iqbal Yourap Mein Usse Dhoonda Abas | Baat Jo Hindustan Ke Mah Seemaon Mein Thi' diff --git a/data/github_iqbal_demystified/poems/001/001_092.yaml b/data/github_iqbal_demystified/poems/001/001_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..24568284d9f349172d2bdbe7bf6a7fc9112b6806 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_092.yaml @@ -0,0 +1,130 @@ +--- +'id': '001_092' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/092-%20Ghazliat%20(Misal-e-Partaway%20May%20Touf-e-Jaam%20Kartay%20Hein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مثال پرتو مے ، طوف جام کرتے ہيں' +- 'lang': 'en' + 'text': 'WE CIRCUMAMBULATE THE WINE‑CUP LIKE THE WINE''S REFLECTION' +'description': [] +'sher': +- 'id': '001_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال پرتو مے ، طوف جام کرتے ہيں | يہي نماز ادا صبح و شام کرتے ہيں' + - 'lang': 'en' + 'text': 'We circumambulate the wine‑cup like the wine''s reflection | We are offering this prayer from morning till evening' + 'notes': + - 'phrase': 'evening' + 'meaning': 'Our daily prayers are only ritual in nature. They resemble circumambulation of the wine‑cup rather that of the wine. Similarly our circumambulation of the Holy Ka''bah does not make us close to God which the Holy Ka''bah represents.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Misal-e-Partou Mai Tof-e-Jaam Karte Hain | Yehi Namaz Ada Subah-o-Shaam Karte Hain' +- 'id': '001_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خصوصيت نہيں کچھ اس ميں اے کليم تري | شجر حجر بھي خدا سے کلام کرتے ہيں' + - 'lang': 'en' + 'text': 'You are not singular in this O Kalam | Trees and stones are also talking with God' + 'notes': + - 'phrase': 'Kalam' + 'meaning': 'Kalam‑ S. Musa A.S.' + 'occurrence': !!int '1' + - 'phrase': 'God' + 'meaning': 'Allusion to the verses of the Holy Qur''an which give this information, e.g. 62:1 and 64:1. This means that the Love of and approach to God is universally present in the nature of all His creation, even in inanimate objects.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khasoosiat Nahin Kuch Iss Mein Ae Kaleem Teri | Shajar Hajar Bhi Khuda Se Kalam Karte Hain' +- 'id': '001_092_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نيا جہاں کوئي اے شمع ڈھونڈيے کہ يہاں | ستم کش تپش ناتمام کرتے ہيں' + - 'lang': 'en' + 'text': 'O Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love' + 'notes': + - 'phrase': 'here' + 'meaning': 'This and the next verse express the quest for a new world because the world of the Indian sub‑continent was not suitable for expression of the true Love for God, which among other things, includes political freedom, which was anathema to the British Government in India.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Naya Jahan Koi Ae Shama! Dhoondiye Ke Yahan | Sitam Kash-e-Tapish-e-Natamam Karte Hain' +- 'id': '001_092_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھلي ہے ہم نفسو اس چمن ميں خاموشي | کہ خوشنوائوں کو پابند دام کرتے ہيں' + - 'lang': 'en' + 'text': 'O Companions! Silence in this garden is good | As the melodious ones are kept in cages here' + - 'lang': 'ro' + 'text': 'Bhali Hai Hum Nafso Iss Chaman Mein Khamoshi | Ke Khushnawaon Ko Paband-e-Daam Karte Hain' +- 'id': '001_092_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرض نشاط ہے شغل شراب سے جن کي | حلال چيز کو گويا حرام کرتے ہيں' + - 'lang': 'en' + 'text': 'Those whose purpose is pleasure from wine | Are changing the lawful into the unlawful' + 'notes': + - 'phrase': 'unlawful' + 'meaning': 'This verse refers to the two kinds of wine. One is the wine of the Love of God, which is not only lawful but essential for the fulfillment of the potentials of human life. The other one is the ordinary wine which people drink for pleasure, which is not only unlawful, but dulls those potentials.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gharz Nishaat Hai Shughal-e-Sharab Se Jin Ki | Hilal Cheez Ko Goya Haram Karte Hain' +- 'id': '001_092_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!بھلا نبھے گي تري ہم سے کيونکر اے واعظ | کہ ہم تو رسم محبت کو عام کرتے ہيں' + - 'lang': 'en' + 'text': 'How can you and we reconcile, O preacher | As we are making the custom of Love universal!' + - 'lang': 'ro' + 'text': 'Bhala Nibhe Gi Teri Hum Se Kyunkar Ae Waiz! | Ke Hum To Rasm-e-Mohabbat Ko Aam Karte Hain' +- 'id': '001_092_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!الہي سحر ہے پيران خرقہ پوش ميں کيا | کہ اک نظر سے جوانوں کو رام کرتے ہيں' + - 'lang': 'en' + 'text': 'O God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance' + - 'lang': 'ro' + 'text': 'Elahi Sehar Hai Peeran-e-Kharqa Posh Mein Kya! | Ke Ek Nazar Se Jawanon Ko Raam Karte Hain' +- 'id': '001_092_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ان کي محفل عشرت سے کانپ جاتا ہوں | جو گھر کو پھونک کے دنيا ميں نام کرتے ہيں' + - 'lang': 'en' + 'text': 'I shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes' + - 'lang': 'ro' + 'text': 'Main Un Ki Mehfil-e-Ishrat Se Kanp Jata Hun | Jo Ghar Ko Phoonk Ke Dunya Mein Naam Karte Hain' +- 'id': '001_092_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ہرے رہو وطن مازني کے ميدانو | جہاز پر سے تمھيں ہم سلام کرتے ہيں' + - 'lang': 'en' + 'text': 'May the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away' + 'notes': + - 'phrase': 'ship' + 'meaning': 'This expresses ‘Allamah Iqbal''s patriotism at the time of his departure from India.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hare Raho Watan-e-Maazni Ke Maidano! | Jahaz Par Se Tumhain Hum Salam Karte Hain' +- 'id': '001_092_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بے نماز کبھي پڑھتے ہيں نماز اقبال | بلا کے دير سے مجھ کو امام کرتے ہيں' + - 'lang': 'en' + 'text': 'When those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam' + 'notes': + - 'phrase': 'prayers' + 'meaning': 'The portion in italics refers to the people who are un‑accustomed to prayers for show. This is sarcasm on the ostentatious people who look down upon people who do not show off their piety.' + 'occurrence': !!int '1' + - 'phrase': 'Imam' + 'meaning': 'Imam- Leader of the Muslim congregational prayer.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Be-Namaz Kabhi Parhte Hain Namaz Iqbal | Bula Ke Dair Se Mujh Ko Imam Karte Hain' diff --git a/data/github_iqbal_demystified/poems/001/001_093.yaml b/data/github_iqbal_demystified/poems/001/001_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b6409a095814d14aa46443cb51d914c51b4f767b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_093.yaml @@ -0,0 +1,169 @@ +--- +'id': '001_093' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/093-%20March%201907-%20Zamana%20Aya%20Hai%20Behijabi%20ka.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمانہ آيا ہے بے حجابي کا ، عام ديدار يار ہو گا' +- 'lang': 'en' + 'text': 'TIME HAS COME FOR OPENNESS, BELOVED''S SIGHT WILL BE COMMON' +'description': +- 'lang': 'en' + 'text': 'This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal''s stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. ‘Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1‑3 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7‑9 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 "‘Abd al‑Qadir Key Nam (Addressed to Abd al‑Qadir) and Introduction to ghazal 75‑5. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14‑16). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam''s revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).' +'sher': +- 'id': '001_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ آيا ہے بے حجابي کا ، عام ديدار يار ہو گا | سکوت تھا پردہ دار جس کا ، وہ راز اب آشکار ہوگا' + - 'lang': 'en' + 'text': 'Time has come for openness, Beloved''s Sight will be common | The secret which silence had concealed, will be unveiled now' + - 'lang': 'ro' + 'text': 'Zamana Aya Hai Behijabi Ka, Aam Didar-e-Yar Ho Ga | Sakoot Tha Parda Dar Jis Ka, Woh Raaz Ab Ashkar Ho Ga' +- 'id': '001_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گزر گيا اب وہ دور ساقي کہ چھپ کے پيتے تھے پينے والے | بنے گا سارا جہان مے خانہ ، ہر کوئي بادہ خوار ہو گا' + - 'lang': 'en' + 'text': 'O Cup‑bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking' + - 'lang': 'ro' + 'text': 'Guzar Gya Ab Woh Dor Saqi Ke Chup Ke Peete The Peene Wale | Bane Ga Sara Jahan Maikhana, Har Koi Bada Khwar Ho Ga' +- 'id': '001_093_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي جو آوارہ جنوں تھے ، وہ بستيوں ميں پھر آ بسيں گے | برہنہ پائي وہي رہے گي مگر نيا خارزار ہو گا' + - 'lang': 'en' + 'text': 'Those who once wandered insane, will return to habitations | Lovers'' wandering will be the same but deserts will be new' + - 'lang': 'ro' + 'text': 'Kabhi Jo Awara’ay Junoon The, Woh Bastiyon Mein Phir Aa Basain Ge | Barhna Payi Wohi  Rahe Gi, Magar Naya Khar Zaar Ho Ga' +- 'id': '001_093_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ديا گوش منتظر کو حجاز کي خامشي نے آخر | جو عہد صحرائيوں سے باندھا گيا تھا ، پھر استوار ہو گا' + - 'lang': 'en' + 'text': 'The Hijaz’ silence has proclaimed to the waiting ear at last | The covenants established with desert''s inhabitants will be re‑affirmed' + - 'lang': 'ro' + 'text': 'Suna Diya Gosh-e-Muntazir Ko Hijaz Ki Khamshi Ne Akhir | Jo Ehad  Sehraiyon Se Bandha Gya Tha, Phir Ustawar Ho Ga' +- 'id': '001_093_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکل کے صحرا سے جس نے روما کي سلطنت کو الٹ ديا تھا | سنا ہے يہ قدسيوں سے ميں نے ، وہ شير پھر ہوشيار ہو گا' + - 'lang': 'en' + 'text': 'Which coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened' + - 'lang': 'ro' + 'text': 'Nikl Ke Sehra Se Jis Ne Roma Ki Saltanat Ko Ulat Diya Tha | Suna Hai Ye Qudsiyon Se Main Ne, Woh Sher Phir Hoshyar Ho Ga' +- 'id': '001_093_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا مرا تذکرہ جوساقي نے بادہ خواروں کي انجمن ميں | تو پير ميخانہ سن کے کہنے لگا کہ منہ پھٹ ہے ، خوار ہو گا' + - 'lang': 'en' + 'text': 'As the cup‑bearer mentioned me in the wine‑drinkers'' assembly | The tavern''s sage said, "He is insolent, he will be disgraced"' + - 'lang': 'ro' + 'text': 'Kiya Mera Tazkara Jo Saqi Ne Badah Khawaron Ki Anjuman Mein | To Peer-e-Maikhana Sun Ke Kehne Laga Ke Munh Phat Hai, Khuwar Ho Ga' +- 'id': '001_093_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديار مغرب کے رہنے والو! خدا کي بستي دکاں نہيں ہے | کھرا جسے تم سمجھ رہے ہو ، وہ اب زر کم عيار ہو گا' + - 'lang': 'en' + 'text': 'O Western world''s inhabitants, God''s world is not a shop! | What you are considering genuine, will be regarded counterfeit' + - 'lang': 'ro' + 'text': 'Diyar-e-Maghrib Ke Rehne Walo ! Khuda Ki Basti Dukan Nahin Hai | Khara Jise Tum Samajh Rahe Ho, Woh Ab Zr-e-Kam Ayaar Ho Ga' +- 'id': '001_093_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمھاري تہذيب اپنے خنجر سے آپ ہي خود کشي کرے گي | جوشاخ نازک پہ آشيانہ بنے گا ، ناپائدار ہو گا' + - 'lang': 'en' + 'text': 'Your civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable' + - 'lang': 'ro' + 'text': 'Tumhari Tehzeeb Apne Khanjar Se Ap Hi Khudkushi Kare Gi | Jo Shakh-e-Nazuk Pe Ashiyana Bane Ga, Na Paidar Ho Ga' +- 'id': '001_093_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفينہ برگ گل بنا لے گا قافلہ مور ناتواں کا | ہزار موجوں کي ہو کشاکش مگر يہ دريا سے پار ہو گا' + - 'lang': 'en' + 'text': 'The caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves'' tumult be it will cross the ocean' + - 'lang': 'ro' + 'text': 'Safina’ay Barg-e-Gul Bana Le Ga Qafla Moor-e-Natawan Ka | Hazar Moujon Ki Ho Kashakash Magar Ye Darya Se Paar Ho Ga' +- 'id': '001_093_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں لالہ دکھاتا پھرتا ہے داغ اپنا کلي کلي کو | يہ جانتا ہے کہ اس دکھاوے سے دل جلوں ميں شمار ہو گا' + - 'lang': 'en' + 'text': 'The poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers' + - 'lang': 'ro' + 'text': 'Chaman Mein Lala Dikhata Phirta Hai Dagh Apna Kali Kali Ko | Ye Janta Hai Ke Iss Dikhawe Se Dil Jalon Mein Shumar Ho Ga' +- 'id': '001_093_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ايک تھا اے نگاہ تو نے ہزار کر کے ہميں دکھايا | يہي اگر کيفيت ہے تيري تو پھر کسے اعتبار ہو گا' + - 'lang': 'en' + 'text': 'O Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?' + 'notes': + - 'phrase': 'credibility?' + 'meaning': 'Allusion to the theories of Intellect about God, which present an enigma to Man. This attains nothing but confusion. However, Iman , Love of God and Faith present the Truth through the revelation of the Holy Qur’an. In this condition Intellect cannot be trusted as a guide on this path.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Aik Tha Ae Nigah Tu Ne Hazar Kar Ke Humain Dikhaya | Yehi Agar Kaifiyat Hai Teri To Phir Kise Itibaar Ho Ga' +- 'id': '001_093_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا جوقمري سے ميں نے اک دن ، يہاں کے آزاد پا بہ گل ہيں | توغنچے کہنے لگے ، ہمارے چمن کا يہ رازدار ہو گا' + - 'lang': 'en' + 'text': 'As I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden''s secrets!' + - 'lang': 'ro' + 'text': 'Kaha Jo Qumri Se Main Ne Ek Din, Yahan Ke Azad Pa Ba Gil Hain | To Ghunche Kehne Lage, Humare Chaman Ka Ye Raazdaar Ho Ga' +- 'id': '001_093_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا کے عاشق تو ہيں ہزاروں ، بنوں ميں پھرتے ہيں مارے مارے | ميں اس کا بندہ بنوں گا جس کو خدا کے بندوں سے پيار ہو گا' + - 'lang': 'en' + 'text': 'There are thousands of God''s Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God''s people' + - 'lang': 'ro' + 'text': 'Khuda Ke Ashiq To Hain Hazaron, Bannu Mein Phirte Hain Mare Mare | Mein Uss Ka Banda Bano Ga Jis Ko Khuda Ke Bandon Se Pyar Ho Ga' +- 'id': '001_093_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ رسم بزم فنا ہے اے دل! گناہ ہے جنبش نظر بھي | رہے گي کيا آبرو ہماري جو تو يہاں بے قرار ہو گا' + - 'lang': 'en' + 'text': 'This is the world''s custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?' + - 'lang': 'ro' + 'text': 'Ye Rasm-e-Bazm-e-Fana Hai Ae Dil! Gunah Hai Junbish-e-Nazar Bhi | Rahe Gi Kya Abru Humari Jo Tu Yahan Be-Qarar Ho Ga' +- 'id': '001_093_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ظلمت شب ميں لے کے نکلوں گا اپنے درماندہ کارواں کو | شررفشاں ہوگي آہ ميري ، نفس مرا شعلہ بار ہو گا' + - 'lang': 'en' + 'text': 'In the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames' + - 'lang': 'ro' + 'text': 'Mein Zulmat-e-Shab Mein Le Ke Niklun Ga Apne Darmandah Karwan Ko | Sharar Fishan Ho Gi Aah Meri, Nafas Mera Shaola Bar Ho Ga' +- 'id': '001_093_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہے غير از نمود کچھ بھي جو مدعا تيري زندگي کا | تو اک نفس ميں جہاں سے مٹنا تجھے مثال شرار ہو گا' + - 'lang': 'en' + 'text': 'If there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark' + - 'lang': 'ro' + 'text': 'Nahin Hai Ghair Az Namood Kuch Bhi Jo Maddaa Teri Zindagi Ka | Tu Ek Nafas Mein Jahan Se Mitna Tujhe Misl-e-Sharaar Ho Ga' +- 'id': '001_093_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پوچھ اقبال کا ٹھکانا ابھي وہي کيفيت ہے اس کي | کہيں سر رہ گزار بيٹھا ستم کش انتظار ہو گا' + - 'lang': 'en' + 'text': 'Do not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!' + - 'lang': 'ro' + 'text': 'Na Pooch Iqbal Ka Thikana, Abhi Wohi Kaifiyat Hai Uss Ki | Kahin Sar-e-Rah Guzar Baitha Sitam Kash-e-Intizar Ho Ga' diff --git a/data/github_iqbal_demystified/poems/001/001_094.yaml b/data/github_iqbal_demystified/poems/001/001_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..16506ec5f14a785f1847bef5f6576dd3f0ff64d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_094.yaml @@ -0,0 +1,279 @@ +--- +'id': '001_094' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/094-%20Bilaad-e-Islamia.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بلاد اسلاميہ' +- 'lang': 'en' + 'text': 'THE ISLAMIC CITIES' +'description': +- 'lang': 'en' + 'text': 'The rise and fall of he Muslim Ummah was a very favorite topic with ‘Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah’s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.' +'sher': +- 'id': '001_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرزميں دلي کي مسجود دل غم ديدہ ہے | ذرے ذرے ميں لہو اسلاف کا خوابيدہ ہے' + - 'lang': 'en' + 'text': 'The region of Delhi is adored by my grieved heart | In every speck of it the ancestors’ blood is asleep' + 'notes': + - 'phrase': 'Delhi' + 'meaning': 'Delhi- Delhi was also called Shahjahanabad or Jahanabad after its re-establishment by the famous Mughal Emperor, Shahjahan (reigned 1627-57). Except for short periods of time it was the capital of several Muslim dynasties for a period of 664 years from 1193 to 1857. It was conquered by Sulèan Quèb al-Dan Aibak in 1193 who made it his capital, and was lost to the British in 1857 after the unfortunate defeat of the India’s freedom fighters in the first war of independence. During this long period it was not only the political capital of the Muslim India but was also a showpiece of their cultural, social and intellectual progress and achievements. It was not only the seat of some of the best and most powerful emperors of India, as is exhibited by its buildings and other historical relics, but was also the rendezvous of the best spiritual, ecclesiastical and temporal scholars of the world. Qureshi (1942) says, “ It is now being gradually recognized that the Sultanate was a part of the greater world of Islam, that it possessed intimate sources of knowledge about the rest of the Muslim world, in particular the Eastern lands, and that the history and institutions of the empire of Delhi cannot be properly understood if they are separated from the general background of Islamic History.” (p. vi). “ Delhi became the most enlightened city of the East and the fame of the Sultanate spread into the four corners of the Muslim world” (p. 5). This status of Delhi entitles it to be the starting point of this poem.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sarzameen Dilli Ki Masjood-E-Dil-E-Gham Didah Hai | Zarre Zarre Mein Lahoo Aslaaf Ka Khawabidah Hai' +- 'id': '001_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک اس اجڑے گلستاں کي نہ ہو کيونکر زميں | خانقاہ عظمت اسلام ہے يہ سرزميں' + - 'lang': 'en' + 'text': 'Why should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam' + - 'lang': 'ro' + 'text': 'Paak Iss Ujhre Gulistan Ki Na Ho Kyunkar Zameen | Khanqah-E-Azmat-E-Islam Hai Ye Sarzameen' +- 'id': '001_094_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوتے ہيں اس خاک ميں خير الامم کے تاجدار | نظم عالم کا رہا جن کي حکومت پر مدار' + - 'lang': 'en' + 'text': 'Kings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order' + 'notes': + - 'phrase': 'al-Umam' + 'meaning': 'the greater part of the suzerainty of Muslims the Muslim world has consisted of three important regions, viz (1) the Eastern region with its center at Delhi, (ii) the Central region with its center at Baghdad and Qusèunèuniyah (Constantinople) and (iii) the Western region with its centre at Qurtubah (Cordoba) in Islamic Spain. ‘Allamah Iqbal describes the glories of all of them in this poem. This is followed by his tribute to Madanah Munawwarah and Makkah Mu‘aïïamah which are the original spiritual centers of the Islamic world and the Muslim’s heart.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sote Hain Iss Khaak Mein Khair-Ul-Ummam Ke Tajdar | Nazam-E-Alam Ka Raha Jin Ki Hukumat Par Madar' +- 'id': '001_094_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کو تڑپاتي ہے اب تک گرمي محفل کي ياد | جل چکا حاصل مگر محفوظ ہے حاصل کي ياد' + - 'lang': 'en' + 'text': 'Memory of assembly’s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure' + - 'lang': 'ro' + 'text': 'Dil Ko Tarpati Hai Ab Taak Garmi-E-Mehfil Ki Yaad | Jal Chuka Hasil Magar Mehfooz Hai Hasil Ki Yaad' +- 'id': '001_094_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے زيارت گاہ مسلم گو جہان آباد بھي | اس کرامت کا مگر حق دار ہے بغداد بھي' + - 'lang': 'en' + 'text': 'Though Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence' + 'notes': + - 'phrase': 'Jahanabad' + 'meaning': '“Khair al-Umam-” The title of the Muslim Ummah as is conferred on them by the Holy Qur’an 3:110.' + 'occurrence': !!int '1' + - 'phrase': 'Baghdad' + 'meaning': 'Same as refernce no. 1' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Ziaratgah-E-Muslim Go Jahan Abad Bhi | Iss Karamat Ka Magar Haqdar Hai Baghdad Bhi' +- 'id': '001_094_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ چمن وہ ہے کہ تھا جس کے ليے سامان ناز | لالہ صحرا جسے کہتے ہيں تہذيب حجاز' + - 'lang': 'en' + 'text': 'This is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz' + - 'lang': 'ro' + 'text': 'Ye Chaman Woh Hai Ke Tha Jis Ke Liye Saman-E-Naz | Lala’ay Sehra Jise Kehte Hain Tehzeeb-E-Hijaz' +- 'id': '001_094_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک اس بستي کي ہو کيونکر نہ ہمدوش ارم | جس نے ديکھے جانشينان پيمبر کے قدم' + - 'lang': 'en' + 'text': 'Why should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet’s successors' + 'notes': + - 'phrase': 'Iram' + 'meaning': 'Baghdad- it is one of the world’s oldest cities and is situated in Iraq. It remained the capital of the Abbasid Dynasty for about 450 years from the middle of the eighth to the middle of the twelfth centuries. For this period it is well known for its achievements in the fields of learning, art and culture as well as its cosmopolitan nature. Though it preceded Delhi’s glory it was in no way different from that.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khak Iss Basti Ki Ho Kyunkar Na Humdosh-E-Iram | Jis Ne Dekhe Janasheenan-E-Peyambar (S.A.W.W.) Ke Qadam' +- 'id': '001_094_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کے غنچے تھے چمن ساماں ، وہ گلشن ہے يہي | کاپنتا تھا جن سے روما ، ان کا مدفن ہے يہي' + - 'lang': 'en' + 'text': 'The garden whose flower buds were the garden’s wealth is this | The grave yard of those who made Rome tremble is this' + 'notes': + - 'phrase': 'this' + 'meaning': 'Iram- This was a famous garden in Yemen, established on the model of Paradise by Shaddad, an ancient king. This word is also used for Paradise.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jis Ke Gunche The Chaman Saman, Woh Gulshan Hai Yehi | Kanpta Tha Jin Se Roma, Un Ka Madfan Hai Yehi' +- 'id': '001_094_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے زمين قرطبہ بھي ديدہء مسلم کا نور | ظلمت مغرب ميں جو روشن تھي مثل شمع طور' + - 'lang': 'en' + 'text': 'The land of Qurtubah also is the light of the Muslim’s eye | Which shined in Europe’s darkness like the candle of tur' + 'notes': + - 'phrase': 'Qurtubah' + 'meaning': 'Allusion to the struggle of the Muslim mujahids whose struggle in the cause of God and Islam shook up and ultimately destroyed the Eastern or the Byzantine part of the Roman Empire.' + 'occurrence': !!int '1' + - 'phrase': 'tur' + 'meaning': 'Qurèubah (Cordova)- This important city in north-central Spain was the capital of the Muslim Khilafah in Andalus (Spain) for about three centuries from the middle of the eighth to the middle of the eleventh centuries. During this period its contribution to the strength of the Muslims and Islam in Spain as well as its rich and intellectual culture is famous. ‘Allamah Iqbal was very much moved during his visit to Spain in 1933, which is reflected in several poems in his book Bal-i-Jibral, the most important of which is “Masjid-i-Qurèubah” (written in Spain, particularly in Cordova), which can be appreciated and enjoyed only by reading the poem itself. However, the following two verses are presented as a small sample:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Zameen-E-Qurtuba Bhi Didah-E-Muslim Ka Noor | Zulmat-E-Maghrib Mein Jo Roshan Thi Misl-E-Shama-E-Toor' +- 'id': '001_094_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجھ کے بزم ملت بيضا پريشاں کر گئي | اور ديا تہذيب حاضر کا فروزاں کر گئي' + - 'lang': 'en' + 'text': 'Extinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day’s materialistic civilization' + 'notes': + - 'phrase': 'Millat-i-Baiza' + 'meaning': 'The signal of the Man of God is your majesty and beauty' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bujh Ke Bazm-E-Millat-E-Baiza Preshan Kar Gyi | Aur Diya Tehzeeb-E-Hazir Ka Farozaan Kar Gyi' +- 'id': '001_094_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبر اس تہذيب کي يہ سر زمين پاک ہے | جس سے تاک گلشن يورپ کي رگ نم ناک ہے' + - 'lang': 'en' + 'text': 'This holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe’s vines' + 'notes': + - 'phrase': 'vines' + 'meaning': 'has majesty and beauty as you have majesty and beauty' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qabar Uss Tehzeeb Ki Ye Sarzameen-E-Paak Hai | Jis Se Taak-E-Gulshan-E-Yourap Ki Rag Namnaak Hai' +- 'id': '001_094_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خطہ قسطنطنيہ يعني قيصر کا ديار | مہدي امت کي سطوت کا نشان پائدار' + - 'lang': 'en' + 'text': 'The tract of Constantinople that is the Caesar’s city | The perpetual banner of the grandeur of the Ummah’s Mahda' + 'notes': + - 'phrase': 'Constantinople' + 'meaning': 'The K’abah of the people of learning! The grandeur of Islam' + 'occurrence': !!int '1' + - 'phrase': 'Mahda' + 'meaning': 'have made the Andalus region equal in rank to the Haram' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khitta-E-Qustuntuniya Yani Qaisar Ka Diyar | Mehdi-E-Ummat Ki Satwat Ka Nishan-E-Paidar' +- 'id': '001_094_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت خاک حرم يہ سر زميں بھي پاک ہے | آستان مسند آرائے شہ لولاک ہے' + - 'lang': 'en' + 'text': 'Like the Haram’s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak' + 'notes': + - 'phrase': 'Shah-i-Lawlak' + 'meaning': 'Allusion to the leading role of Qurtubah in the spread of knowledge in Europe. Cf.:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Soorat-E-Khaak-E-Haram Ye Sarzameen Bhi Paak Hai | Astaan-E-Masnad Araye Shah-E-Loulaak (S.A.W.W.) Hai' +- 'id': '001_094_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکہت گل کي طرح پاکيزہ ہے اس کي ہوا | تربت ايوب انصاري سے آتي ہے صدا' + - 'lang': 'en' + 'text': 'Its breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara' + 'notes': + - 'phrase': 'Ansara' + 'meaning': 'Whose vision educating the East and the West was' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nikhat-E-Gul Ki Tarah Pakeezah Hai Iss Ki Hawa | Turbat-E-Ayub Ansari (R.A.) Se Ati Hai Sada' +- 'id': '001_094_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مسلماں! ملت اسلام کا دل ہے يہ شہر | سينکڑوں صديوں کي کشت و خوں کا حاصل ہے يہ شہر' + - 'lang': 'en' + 'text': '“O Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!”' + - 'lang': 'ro' + 'text': 'Ae Musalman! Millat-E-Islam Ka Dil Hai Ye Shehar | Saikron Sadiyon Ki Kusht-O-Khoon Ka Hasil Hai Ye Shehar' +- 'id': '001_094_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ زميں ہے تو مگر اے خواب گاہ مصطفي | ديد ہے کعبے کو تيري حج اکبر سے سوا' + - 'lang': 'en' + 'text': 'But you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar' + 'notes': + - 'phrase': 'Hajj-i-Akbar' + 'meaning': 'intellect beacon of light in Europe’s darkness was' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Zameen Hai Tu Magar Ae Khawab Gah-E-Mustafa (S.A.W.W.) | Deed Hai Kaabe Ko Teri Hajj-E-Akbar Se Sawa' +- 'id': '001_094_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاتم ہستي ميں تو تاباں ہے مانند نگيں | اپني عظمت کي ولادت گاہ تھي تيري زميں' + - 'lang': 'en' + 'text': 'In the world’s ring you are shining like a gem | Your land was the birth place of our grandeur' + - 'lang': 'ro' + 'text': 'Khatam-E-Hasti Mein Tu Taban Hai Manind-E-Nageen | Apni Azmat Ki Waladat Gah Thi Teri Zameen' +- 'id': '001_094_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ ميں راحت اس شہنشاہ معظم کو ملي | جس کے دامن ميں اماں اقوام عالم کو ملي' + - 'lang': 'en' + 'text': 'That Magnificent Emperor got rest in your midst | Under whose protection the world nations got security' + - 'lang': 'ro' + 'text': 'Tujh Mein Rahat Uss Shehanshah-E-Moazam (S.A.W.W.) Ko Mili | Jis Ke Daman Mein Aman Aqwam-E-Alam Ko Mili' +- 'id': '001_094_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نام ليوا جس کے شاہنشاہ عالم کے ہوئے | جانشيں قيصر کے ، وارث مسند جم کے ہوئے' + - 'lang': 'en' + 'text': 'Whose successors became rulers of world’s empires | Became successors of Caesar, inheritors of Jam’s throne' + 'notes': + - 'phrase': 'throne' + 'meaning': 'Millat-i-Baiza - It means “the nation like the illuminated egg ”, which comes from the bright egg-shaped mark on the palm of S. Musa A.S. Conferred by God at Mount tur ( The Holy Qur’an 27:12). ‘Allamah Iqbal has frequently used this name for the Muslim Ummah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Naam Lewa Jis Ke Shahanshah Alam Ke Huway | Janasheen Qaisar Ke, Waris Masnad-E-Jim Ke Huway' +- 'id': '001_094_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اگر قوميت اسلام پابند مقام | ہند ہي بنياد ہے اس کي ، نہ فارس ہے ، نہ شام' + - 'lang': 'en' + 'text': 'If the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base' + - 'lang': 'ro' + 'text': 'Hai Agar Qoumiat-E-Islam Paband-E-Maqam | Hind Hi Bunyaad Hai Iss Ki, Na Faris Hai, Na Shaam' +- 'id': '001_094_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ يثرب! ديس ہے مسلم کا تو ، ماوا ہے تو | نقطہ جاذب تاثر کي شعاعوں کا ہے تو' + - 'lang': 'en' + 'text': 'Ah Yathrib! You are the Muslim’s homeland and his shelter | You are the focal point of the rays of his inner feelings' + 'notes': + - 'phrase': 'Yathrib!' + 'meaning': 'Allusion to the fact that Europe’s material and intellectual progress is the result of the light of learning radiating from Cordova and its educational institutions which brought about the Reformation and Renaissance in Europe.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ah Yasrib! Dais Hai Muslim Ka Tu, Mawa Hai Tu | Nukta’ay Jazib Tassar Ki Shuaon Ka Hai Tu' +- 'id': '001_094_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب تلک باقي ہے تو دنيا ميں ، باقي ہم بھي ہيں | صبح ہے تو اس چمن ميں گوہر شبنم بھي ہيں' + - 'lang': 'en' + 'text': 'As long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew’s pearls' + 'notes': + - 'phrase': 'pearls' + 'meaning': 'Qusèunèuniyah (Constantinople)- This the third of the Muslim city which saw the beauty and grandeur of the Muslim world. It was the capital of the Uthmaniya Khilafah from 1453 to 1921. It was originally established by the Romans and called Constantinople by them after the Emperor Constantine (280-337). This is referred to in the first hemistich of this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jab Talak Baqi Hai Tu Dunya Mein, Baqi Hum Bhi Hain | Subah Hai Tou Iss Chaman Mein Gohar-E-Shabnam Bhi Hain' diff --git a/data/github_iqbal_demystified/poems/001/001_095.yaml b/data/github_iqbal_demystified/poems/001/001_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..972a4c91bc52abda39f192875b77c8581d5450cb --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_095.yaml @@ -0,0 +1,88 @@ +--- +'id': '001_095' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/095-%20Sitara.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ستارہ' +- 'lang': 'en' + 'text': 'THE STAR' +'description': +- 'lang': 'en' + 'text': 'This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur’an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur’an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. ‘Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of ”Kun fa Yakun ” is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.' +'sher': +- 'id': '001_095_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قمر کا خوف کہ ہے خطرہء سحر تجھ کو | مآل حسن کي کيا مل گئي خبر تجھ کو؟' + - 'lang': 'en' + 'text': 'Are you afraid of the moon or the dawn? | Are you conscious of the end of beauty?' + - 'lang': 'ro' + 'text': 'Qamar Ka Khof Ke Hai Khatra-e-Sehar Tujh Ko | Maal-e-Husn Ki Kya Mil Gyi Khabar Tujh Ko?' +- 'id': '001_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع نور کے لٹ جانے کا ہے ڈر تجھ کو | ہے کيا ہراس فنا صورت شرر تجھ کو؟' + - 'lang': 'en' + 'text': 'Are you afraid of being robbed of light’s wealth? | Are you afraid of annihilation like the spark?' + - 'lang': 'ro' + 'text': 'Mataa-e-Noor Ke Lut Jane Ka Hai Dar Tujh Ko | Hai Kya Haras-e-Fana Soorat-e-Sharar Tujh Ko?' +- 'id': '001_095_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں سے دور ديا آسماں نے گھر تجھ کو | مثال ماہ اڑھائي قبائے زر تجھ کو' + - 'lang': 'en' + 'text': 'The sky has settled you far from the earth | It has wrapped you in gold’s mantle like the moon' + - 'lang': 'ro' + 'text': 'Zameen Se Door Diya Aasman Ne Ghar Tujh Ko | Misal-e-Mah Urhayi Qabaye Zar Tujh Ko' +- 'id': '001_095_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!غضب ہے پھر تري ننھي سي جان ڈرتي ہے | تمام رات تري کانپتے گزرتي ہے' + - 'lang': 'en' + 'text': 'It is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear' + 'notes': + - 'phrase': 'fear' + 'meaning': 'The reply to the questions in the first three verses is obviously in the negative. In that case the fourth verse expresses surprise at the conditions stated in it. The amazement is satisfied in the last four verses according to which all creation, irrespective of it’s beauty and station in the universe is ephemeral and is destined to die or be annihilated.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghazab Hai Phir Teri Nanhi Si Jaan Derti Hai! | Tamam Raat Teri Kanpte Guzerti Hai' +- 'id': '001_095_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمکنے والے مسافر! عجب يہ بستي ہے | جو اوج ايک کا ہے ، دوسرے کي پستي ہے' + - 'lang': 'en' + 'text': 'O shining traveler! This habitation is strange | The rise of one leads to the fall of the other' + - 'lang': 'ro' + 'text': 'Chamakne Wale Musafir! Ajeeb Ye Basti Hai | Jo Auj Aik Ka Hai, Dosre Ki Pasti Hai' +- 'id': '001_095_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اجل ہے لاکھوں ستاروں کي اک ولادت مہر | فنا کي نيند مے زندگي کي مستي ہے' + - 'lang': 'en' + 'text': 'The birth of one sun is the death of a myriad stars | Annihilation’s sleep is the ecstasy of life’s wine' + - 'lang': 'ro' + 'text': 'Ajal Hai Lakhon Sitaron Ki Ek Waladat-e-Mehr | Fana Ki Neend Mai-e-Zindagi Ki Masti Hai' +- 'id': '001_095_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وداع غنچہ ميں ہے راز آفرينش گل | !عدم ، عدم ہے کہ آئينہ دار ہستي ہے' + - 'lang': 'en' + 'text': 'Flower bud’s departure is the secret of flower’s birth | Is annihilation life’s end, or is the equivalent of life!' + - 'lang': 'ro' + 'text': 'Widaa-e-Ghuncha Mein Hai Raaz-e-Afrainash-e-Gul | Adam, Adam Hai Ke Aaeena Daar-e-Hasti Hai!' +- 'id': '001_095_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوں محال ہے قدرت کے کارخانے ميں | ثبات ايک تغير کو ہے زمانے ميں' + - 'lang': 'en' + 'text': 'Quiescence is difficult in the universe | Only change is permanent in the universe' + - 'lang': 'ro' + 'text': 'Sukoon Muhal Hai Qudrat Ke Kaarkhane Mein | Sabat Aik Taghiyur Ko Hai Zamane Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_096.yaml b/data/github_iqbal_demystified/poems/001/001_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..11092189e4c07fdd3760b2f5f56ceaf11d782778 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_096.yaml @@ -0,0 +1,74 @@ +--- +'id': '001_096' +'audioUrl': 'http://www.allamaiqbal.com/works/poetry/urdu/bang/audio/03-03.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دوستارے' +- 'lang': 'en' + 'text': 'THE TWO STARS' +'description': +- 'lang': 'en' + 'text': 'This and the previous poem, named “Star” are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it’s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. ‘Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it’s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur’an , which is another marvel of the creation of God, is also a masterpiece of logical order of it’s constituents. Though the Holy Qur’an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it’s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur’an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam’s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it’s study than chronological order, which is often suggested by western scholars. | ‘Allamah ‘Abd Allah Yusuf ‘Ala has very ably shown this orderly arrangement as well as it’s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word “star” in the last verse of surah 52 corresponding to “stars” in the first verse of surah 53. Consequently, this pair of surahs is called “Zahrawatain” or “The Two Bright Ones”. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur’an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem’s last verse, i.e. the destruction of the universe in it’s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as “qiran”, meaning “conjunction of stars”. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. “Qur’an”.' +'sher': +- 'id': '001_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئے جو قراں ميں دو ستارے | کہنے لگا ايک ، دوسرے سے' + - 'lang': 'en' + 'text': 'As two stars came together in the Holy Qur’an | One started saying this to the other' + - 'lang': 'ro' + 'text': 'Aye Jo Qiran Mein Do Sitare | Kehne Laga Aik, Dusre Se' +- 'id': '001_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ وصل مدام ہو تو کيا خوب | انجام خرام ہو تو کيا خوب' + - 'lang': 'en' + 'text': '“How excellent if this union together be permanent | How excellent if the end be walking together' + - 'lang': 'ro' + 'text': 'Ye Wasl Madaam Ho To Kya Khoob | Anjaam-e-Kharaam Ho To Kya Khoob' +- 'id': '001_096_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھوڑا سا جو مہرباں فلک ہو | ہم دونوں کي ايک ہي چمک ہو' + - 'lang': 'en' + 'text': 'If the sky becomes slightly favorable | We two will be with similar glow”' + 'notes': + - 'phrase': 'sky' + 'meaning': 'Under the influence of Greek thought the sky was considered to influence the happenings on the earth as well as the destinies of it’s denizens. Though after the advent of Islam , this is no longer believed it continues to be so expressed in Urdu and Persian literature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Thora Sa Jo Mehrban Falak Ho | Hum Dono Ki Aik Hi Chamak Ho' +- 'id': '001_096_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن يہ وصال کي تمنا | پيغام فراق تھي سراپا' + - 'lang': 'en' + 'text': 'But this longing for the union proved | Completely a message of the end of the union' + - 'lang': 'ro' + 'text': 'Lekin Ye Visal Ki Tamanna | Pegham-e-Faraaq Thi Sarapa' +- 'id': '001_096_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش تاروں کا ہے مقدر | ہر ايک کي راہ ہے مقرر' + - 'lang': 'en' + 'text': 'Revolution is the destiny of the stars | For each its special orbit is fixed' + - 'lang': 'ro' + 'text': 'Gardish Taron Ka Hai Muqaddar | Har Aik Ki Rah Hai Muqarrar' +- 'id': '001_096_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے خواب ثبات آشنائي | آئين جہاں کا ہے جدائي' + - 'lang': 'en' + 'text': 'The permanence of union is a mere dream | The rule of the universe is separation !' + 'notes': + - 'phrase': '!' + 'meaning': 'Allusion to the fact that stars do not occur in pairs but all of them cohere together as components of the universe. Similarly, the surahs of the Holy Qur’an constitute a coherent whole and so should the Muslim Ummah be.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Khawab Sabat-e-Ashnayi | Aaeen Jahan Ka Hai Judai' diff --git a/data/github_iqbal_demystified/poems/001/001_097.yaml b/data/github_iqbal_demystified/poems/001/001_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b6960d49e7e7b60ef9c65faeee93e547cfce641 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_097.yaml @@ -0,0 +1,566 @@ +--- +'id': '001_097' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/097-%20Gouristaan-e-Shahi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گورستان شاہي' +- 'lang': 'en' + 'text': 'THE ROYAL CEMETERY' +'description': +- 'lang': 'en' + 'text': 'This long poem of ten stanzas is the expression of ‘Allamah Iqbal’s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.' +'sher': +- 'id': '001_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں ، بادل کا پہنے خرقہء ديرينہ ہے | کچھ مکدر سا جبين ماہ کا آئينہ ہے' + - 'lang': 'en' + 'text': 'The sky is clothed in the cloud’s old tattered robe | The mirror of moon’s forehead is somewhat gloomy' + - 'lang': 'ro' + 'text': 'Asman, Badal Ka Pehne Kharqa-e-Dairina Hai | Kuch Mukddar Sa Jabeen-e-Mah Ka Aaeena Hai' +- 'id': '001_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاندني پھيکي ہے اس نظارہء خاموش ميں | صبح صادق سو رہي ہے رات کي آغوش ميں' + - 'lang': 'en' + 'text': 'The moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night' + - 'lang': 'ro' + 'text': 'Chandni Pheeki Hai Iss Nazara-e-Khamosh Mein | Subah-e-Sadiq So Rahi Hai Raat Ki Aghosh Mein' +- 'id': '001_097_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس قدر اشجار کي حيرت فزا ہے خامشي | بربط قدرت کي دھيمي سي نوا ہے خامشي' + - 'lang': 'en' + 'text': 'How astonishing is silence of the trees | This silence is the soft tune of Nature’s harp' + - 'lang': 'ro' + 'text': 'Kis Qadar Ashjaar Ki Hairat Faza Hai Khamashi | Barbat-e-Qudrat Ki Dheemi Si Nawa Hai Khamashi' +- 'id': '001_097_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطن ہر ذرہء عالم سراپا درد ہے | اور خاموشي لب ہستي پہ آہ سرد ہے' + - 'lang': 'en' + 'text': 'The heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence' + - 'lang': 'ro' + 'text': 'Batin-e-Har Zarra-e-Alam Sarapa Dard Hai | Aur Khamoshi Lab-e-Hasti Pe Aah-e-Sard Hai' +- 'id': '001_097_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! جولاں گاہ عالم گير يعني وہ حصار | دوش پر اپنے اٹھائے سيکڑوں صديوں کا بار' + - 'lang': 'en' + 'text': 'Ah ! That fort, that universal mustering ground | Is carrying millennia’s weight on its shoulders' + - 'lang': 'ro' + 'text': 'Aah! Joulan-Gah Alamgeer Yani Woh Hisar | Dosh Par Apne Uthaye Saikron Sadiyon Ka Bar' +- 'id': '001_097_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي سے تھا کبھي معمور ، اب سنسان ہے | يہ خموشي اس کے ہنگاموں کا گورستاں ہے' + - 'lang': 'en' + 'text': 'Was full of life at one time, now is desolate | This silence is the cemetery of its past elegance' + - 'lang': 'ro' + 'text': 'Zindagi Se Tha Kabhi Maamoor, Ab Sunsaan Hai | Ye Khamoshi Iss Ke Hangamon Ka Goristan Hai' +- 'id': '001_097_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے سکان کہن کي خاک کا دلدادہ ہے | کوہ کے سر پر مثال پاسباں استادہ ہے' + - 'lang': 'en' + 'text': 'It is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel' + - 'lang': 'ro' + 'text': 'Apne Sukkaan-e-Kuhan Ki Khak Ka Dildah Hai | Koh Ke Sar Par Missal-e-Pasban Istada Hai' +- 'id': '001_097_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر کے روزن سے وہ بالائے بام آسماں | ناظر عالم ہے نجم سبز فام آسماں' + - 'lang': 'en' + 'text': 'There from the cloud’s window above the sky’s roof | That young green star is viewing the universe' + - 'lang': 'ro' + 'text': 'Abar Ke Rozan Se Woh Balaye Baam-e-Asman | Naazar-e-Alam Hai Najam-e-Sabz Faam-e-Asman' +- 'id': '001_097_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک بازي وسعت دنيا کا ہے منظر اسے | داستاں ناکامي انساں کي ہے ازبر اسے' + - 'lang': 'en' + 'text': 'The earth’s vast expanse is a mere child’s play to it | The story of Man’s failure is known to it by heart' + - 'lang': 'ro' + 'text': 'Khak Bazi Wussat-e-Dunya Ka Hai Manzar Isse | Dastan Nakami-e-Insan Ki Hai Azbar Isse' +- 'id': '001_097_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ازل سے يہ مسافر سوئے منزل جا رہا | آسماں سے انقلابوں کا تماشا ديکھتا' + - 'lang': 'en' + 'text': 'This traveler is going to his destination since eternity | Seeing revolutions’ spectacles from the sky’s seclusion' + - 'lang': 'ro' + 'text': 'Hai Azal Se Ye Musafir Sooye Manzil Ja Raha | Asman Se Inqalabon Ka Tamasha Dekhta' +- 'id': '001_097_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو سکوں ممکن نہيں عالم ميں اختر کے ليے | فاتحہ خواني کو يہ ٹھہرا ہے دم بھر کے ليے' + - 'lang': 'en' + 'text': 'Though quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead' + - 'lang': 'ro' + 'text': 'Go Sukoon Mumkin Nahin Alam Mein Akhtar Ke Liye | Fateha Khawani Ko Ye Thehra Hai Dam Bhar Ke Liye' +- 'id': '001_097_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ و آب زندگي سے گل بدامن ہے زميں | سينکڑوں خوں گشتہ تہذيبوں کا مدفن ہے زميں' + - 'lang': 'en' + 'text': 'This earth is full of flowers of life’s variegations | This earth is the cemetery of many destroyed civilizations' + - 'lang': 'ro' + 'text': 'Rang-o-Aab-e-Zindagi Se Gul Ba-Daman Hai Zameen | Saikron Khoon Gashta Tehzeebon Ka Madfan Hai Zameen' +- 'id': '001_097_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواب گہ شاہوں کي ہے يہ منزل حسرت فزا | ديدہء عبرت! خراج اشک گلگوں کر ادا' + - 'lang': 'en' + 'text': 'This grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears' + - 'lang': 'ro' + 'text': 'Khawab Gah Shahon Ki Hai Ye Manzil-e-Hasrat Fiza | Dida-e-Ibrat! Kharaaj-e-Ashak-e-Gulgoon Kar Ada' +- 'id': '001_097_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تو گورستاں مگر يہ خاک گردوں پايہ ہے | آہ! اک برگشتہ قسمت قوم کا سرمايہ ہے' + - 'lang': 'en' + 'text': 'Though a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!' + - 'lang': 'ro' + 'text': 'Hai Tu Goristan Magar Ye Khak Gardoon Paya Hai | Aah! Ek Bargashta Qismat Qoum Ka Sarmaya Hai' +- 'id': '001_097_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقبروں کي شان حيرت آفريں ہے اس قدر | جنبش مژگاں سے ہے چشم تماشا کو حذر' + - 'lang': 'en' + 'text': 'So astounding is the grandeur of mausoleums | That the spectator’s eye evades even winking' + - 'lang': 'ro' + 'text': 'Maqbaron Ki Shan Hairat Afreen Hai Iss Qadr | Junbish-e-Mazgan Se Hai Chashm-e-Tamasha Ko Hazr' +- 'id': '001_097_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيفيت ايسي ہے ناکامي کي اس تصوير ميں | جو اتر سکتي نہيں آئينہء تحرير ميں' + - 'lang': 'en' + 'text': 'Such an expression of failure is in this picture | Which is impossible to reflect in description’s mirror' + - 'lang': 'ro' + 'text': 'Kaifiat Aesi Hai Nakami Ki Iss Tasveer Mein | Jo Uter Sakti Nahin Aaeena-e-Tehreer Mein' +- 'id': '001_097_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوتے ہيں خاموش ، آبادي کے ہنگاموں سے دور | مضطرب رکھتي تھي جن کو آرزوئے ناصبور' + - 'lang': 'en' + 'text': 'Far from the habitations’ crowds are sleeping | Those who were restless with unfulfilled Longings' + - 'lang': 'ro' + 'text': 'Sote Hain Khamosh, Abadi Ke Hangamon Se Door | Muztarib Rakhti Thi Jin Ko Arzu-e-Na-Saboor' +- 'id': '001_097_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبر کي ظلمت ميں ہے ان آفتابوں کي چمک | جن کے دروازوں پہ رہتا تھا جبيں گستر فلک' + - 'lang': 'en' + 'text': 'The grave’s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating' + - 'lang': 'ro' + 'text': 'Qabr Ki Zulmat Mein Hai Un Aftabon Ki Chamak | Jin Ke Darwazon Pe Rehta Tha Jabeen-Gastar Falak' +- 'id': '001_097_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا يہي ہے ان شہنشاہوں کي عظمت کا مآل | جن کي تدبير جہاں باني سے ڈرتا تھا زوال' + - 'lang': 'en' + 'text': 'Is this the end of these emperors’ magnificence? | Whose diplomatic policies knew no decline' + - 'lang': 'ro' + 'text': 'Kya Yehi Hai Un Shehenshahon Ki Azmat Ka Ma’al | Jin Ki Tadbeer-e-Jahan Bani Se Darta Tha Zawal' +- 'id': '001_097_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رعب فغفوري ہو دنيا ميں کہ شان قيصري | ٹل نہيں سکتي غنيم موت کي يورش کبھي' + - 'lang': 'en' + 'text': 'Be it the grandeur of Qaisar or Faghfur’s sway | The foe of death’s assault cannot be turned away' + 'notes': + - 'phrase': 'Faghfur’s' + 'meaning': 'Faghfur and Qaisar- They are the titles of the emperors of China and the Roman Empire respectively. These two empires and their rulers were emblems of power, authority and grandeur, and they still represent these attribute in Urdu and Persian literature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Roab-e-Faghfoori Ho Dunya Mein Ke Shan-e-Qaisari | Tal Nahin Sakti Ghaneem-e-Mout Ki Yorish Kabhi' +- 'id': '001_097_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادشاہوں کي بھي کشت عمر کا حاصل ہے گور | جادہ عظمت کي گويا آخري منزل ہے گور' + - 'lang': 'en' + 'text': 'The result of kings’ life-efforts also is the grave | The last stage on path of magnificence is the grave' + - 'lang': 'ro' + 'text': 'Badshahon Ki Bhi Kisht-e-Umar Ka Hasil Hai Gaur | Jadah-e-Azmat Ki Goya Akhri Manzil Hai Gaur' +- 'id': '001_097_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شورش بزم طرب کيا ، عود کي تقرير کيا | درد مندان جہاں کا نالہء شب گير کيا' + - 'lang': 'en' + 'text': 'Neither the happy assembly’s commotion nor the genius’ talk | Not even the wailing people’s whole night’s compassion!' + - 'lang': 'ro' + 'text': 'Sourish-e-Bazm-e-Tarab Kya, Uood Ki Taqdeer Kya | Dard Mandan-e-Jahan Ka Nala-e-Shabgeer Kya' +- 'id': '001_097_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرصہء پيکار ميں ہنگامہء شمشير کيا | خون کو گرمانے والا نعرہء تکبير کيا' + - 'lang': 'en' + 'text': 'Neither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !' + 'notes': + - 'phrase': '!' + 'meaning': 'Takbar- It is the Muslim creed which is “Allah-u-Akbar” (God is Great). It is usually called in battles and other difficult times.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Arsa-e-Paikar Mein Hangama-e-Shamsheer Kya | Khoon Ko Garmane Wala Nara-e-Takbeer Kya' +- 'id': '001_097_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب کوئي آواز سوتوں کو جگا سکتي نہيں | سينہ ويراں ميں جان رفتہ آ سکتي نہيں' + - 'lang': 'en' + 'text': 'No call can wake up those who are sleeping | No life can return to the desolate breast' + - 'lang': 'ro' + 'text': 'Ab Koi Awaz Soton Ko Jaga Sakti Nahin | Seena-e-Weeran Mein Jaan-e-Rafta Aa Sakti Nahin' +- 'id': '001_097_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح ، مشت خاک ميں زحمت کش بيداد ہے | کوچہ گرد نے ہوا جس دم نفس ، فرياد ہے' + - 'lang': 'en' + 'text': 'The soul in the handful of dust is enduring injustice | When breath enters non-existence’ flute it is a mere complaint' + 'notes': + - 'phrase': 'dust' + 'meaning': 'Allusion to the human body.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rooh, Musht-e-Khak Mein Zehmat Kash-e-Baidad Hai | Koocha Gard-e-Ne Huwa Jis Dam Nafas, Faryad Hai' +- 'id': '001_097_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي انساں کي ہے مانند مرغ خوش نوا | شاخ پر بيٹھا ، کوئي دم چہچايا ، اڑ گيا' + - 'lang': 'en' + 'text': 'Human life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away' + - 'lang': 'ro' + 'text': 'Zindagi Insan Ki Hai Manid-e-Murgh-e-Khush Nawa | Shakh Par Baitha, Koi Dam Chehchaya, Urh Gya' +- 'id': '001_097_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!آہ! کيا آئے رياض دہر ميں ہم ، کيا گئے | زندگي کي شاخ سے پھوٹے ، کھلے ، مرجھا گئے' + - 'lang': 'en' + 'text': 'Ah ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life’s branch, blossomed, faded away' + - 'lang': 'ro' + 'text': 'Aah! Kya Aye Riyaz-e-Dehr Mein Hum, Kya Gye! | Zindagi Ki Shakh Se Phoote, Khile, Murjha Gye' +- 'id': '001_097_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت ہر شاہ و گدا کے خواب کي تعبير ہے | اس ستم گر کا ستم انصاف کي تصوير ہے' + - 'lang': 'en' + 'text': 'Death is interpretation of the dream of the king and the poor alike | This atrocious one’s terror is the picture of justice' + 'notes': + - 'phrase': 'justice' + 'meaning': 'Allusion to the Islamic teaching that death is not annihilation but a change in location and condition. The necessary corollary of the above is the resurrection when real justice will be done to all and all injustices of the worldly life will be redressed. Both these things are ephemeral.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mout Har Shah-o-Gada Ke Khawab Ki Tabeer Hai | Iss Sitam-Gar Ka Sitam Insaf Ki Tasveer Hai' +- 'id': '001_097_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلسلہ ہستي کا ہے اک بحر نا پيدا کنار | اور اس دريائے بے پاياں کے موجيں ہيں مزار' + - 'lang': 'en' + 'text': 'The stream of life is a boundless ocean | And the grave is a wave of this boundless ocean' + - 'lang': 'ro' + 'text': 'Silsila Hasti Ka Hai Ek Behr-e-Na Paida Kinar | Aur Iss Darye Be Payan Ki Moujain Hain Mazar' +- 'id': '001_097_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ہوس! خوں رو کہ ہے يہ زندگي بے اعتبار | يہ شرارے کا تبسم ، يہ خس آتش سوار' + - 'lang': 'en' + 'text': 'O ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw' + - 'lang': 'ro' + 'text': 'Ae Hawas! Khoonro Ke Hai Ye Zindagi Be- Etibar | Ye Sharare Ka Tabassum, Ye Khs-e-Atish Sawar' +- 'id': '001_097_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاند ، جو صورت گر ہستي کا اک اعجاز ہے | پہنے سيمابي قبا محو خرام ناز ہے' + - 'lang': 'en' + 'text': 'This moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling' + - 'lang': 'ro' + 'text': 'Chand, Jo Soorat Gar-e-Hasti Ka Ek Ejaz Hai | Pehnaye Seemabi Qaba Mehv-e-Kharaam-e-Naz Hai' +- 'id': '001_097_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چرخ بے انجم کي دہشت ناک وسعت ميں مگر | بے کسي اس کي کوئي ديکھے ذرا وقت سحر' + - 'lang': 'en' + 'text': 'But in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn' + - 'lang': 'ro' + 'text': 'Charkh-e-Be-Anjum Ki Dehshat-Naak Wussat Mein Magar | Bekasi Iss Ki Koi Dekhe Zara Waqt-e-Sehar' +- 'id': '001_097_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک ذرا سا ابر کا ٹکڑا ہے ، جو مہتاب تھا | آخري آنسو ٹپک جانے ميں ہو جس کي فنا' + - 'lang': 'en' + 'text': 'What was the moon is a mere piece of cloud | Whose destruction is in the last tear drop' + - 'lang': 'ro' + 'text': 'Ek Zara Sa Abar Ka Tukra Hai, Jo Mehtab Tha | Akhri Ansu Tapak Jane Mein Hi Jis Ki Fana' +- 'id': '001_097_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي اقوام کي بھي ہے يونہي بے اعتبار | رنگ ہائے رفتہ کي تصوير ہے ان کي بہار' + - 'lang': 'en' + 'text': 'Similarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by' + - 'lang': 'ro' + 'text': 'Zindagi Aqwam Ki Bhi Hai Yunhi Be-Etibar | Ranghaye-e-Rafta Ki Tasveer Hai Un Ki Bahar' +- 'id': '001_097_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس زياں خانے ميں کوئي ملت گردوں وقار | رہ نہيں سکتي ابد تک بار دوش روزگار' + - 'lang': 'en' + 'text': 'In this world no nation however prestigious it may be | Can continue its existence till the end of time' + - 'lang': 'ro' + 'text': 'Iss Zayan Khane Mein Koi Millat-e-Gardoon Waqar | Reh Nahin Sakti Abad Tak Bar-e-Dosh-e-Rozgar' +- 'id': '001_097_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قدر قوموں کي بربادي سے ہے خوگر جہاں | ديکھتا بے اعتنائي سے ہے يہ منظر جہاں' + - 'lang': 'en' + 'text': 'So much accustomed to nations’ destruction is the universe | That it watches this scene with indifference' + - 'lang': 'ro' + 'text': 'Iss Qadar Qoumon Ki Barbadi Se Hai Khugar Jahan | Dekhta Be-Itnayi Se Hai Ye Manzar Jahan' +- 'id': '001_097_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک صورت پر نہيں رہتا کسي شے کو قرار | ذوق جدت سے ہے ترکيب مزاج روزگار' + - 'lang': 'en' + 'text': 'Nothing stays the same without change | The universe’ nature is made of change' + - 'lang': 'ro' + 'text': 'Aik Soorat Par Nahin Rehta Kisi Shay Ko Qarar | Zauq-e-Jiddat Se Hai Tarkeeb-e-Mazaj-e-Rozgar' +- 'id': '001_097_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے نگين دہر کي زينت ہميشہ نام نو | مادر گيتي رہي آبستن اقوام نو' + - 'lang': 'en' + 'text': 'The beauty of world’s jewel is in ever-changing names | The mother earth has always remained expecting new nations!' + - 'lang': 'ro' + 'text': 'Hai Nageen-e-Dehr Ki Zeenat Hamesha Naam-e-Nau | Madar-e-Geeti Rahi Aabastan-e-Aqwam-e-Nau' +- 'id': '001_097_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ہزاروں قافلوں سے آشنا يہ رہ گزر | چشم کوہ نور نے ديکھے ہيں کتنے تاجور' + - 'lang': 'en' + 'text': 'This highway is acquainted with thousands of caravans | Koh-i-Nur’s eye is familiar with innumerable kings' + 'notes': + - 'phrase': 'Koh-i-Nur’s' + 'meaning': 'Koh-i-Nur- This was the diamond in the crown of Shahjahan (the Mughal Emperor who ruled from 1627 to 1657, which was the period of the highest glory of the Mughal Empire). This verse alludes to the many kings who used the Koh-i-Nur in their crowns. These included the successors of Shahjahan till the attack of Nadir Shah in 1756 when he took it to Iran. It was taken from Iran by the British after one of the battles with Iran in the 19th century and since then is included in the jewels of the British crown.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Hazaron Qaflon Se Ashna Ye Reh Guzr | Chashm-e-Koh-e-Noor Ne Dekhe Hain Kitne Tajwar' +- 'id': '001_097_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصر و بابل مٹ گئے باقي نشاں تک بھي نہيں | دفتر ہستي ميں ان کي داستاں تک بھي نہيں' + - 'lang': 'en' + 'text': 'Egypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names' + 'notes': + - 'phrase': 'Babylon' + 'meaning': 'Egypt and Babylon - These are the countries of the ancient world which had reached the highest stage of civilization, including science and technology. Egypt is a country with the longest known history, though the dates of the period before 1600 B.C. are disputed. The oldest known history dates back to 3110 B.C. In the course of history through which Egypt passed several religious and ethnic groups, including Persians, Greeks, Romans and Muslims held suzerainty over it. Each of these periods has left its marks on the civilization and culture of Egypt.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Misr-o-Babil Mit Gye, Baqi Nishan Tak Bhi Nahin | Daftar-e-Hasti Mein In Ki Dastan Takbhi Nahin' +- 'id': '001_097_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آ دبايا مہر ايراں کو اجل کي شام نے | عظمت يونان و روما لوٹ لي ايام نے' + - 'lang': 'en' + 'text': 'The evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome' + - 'lang': 'ro' + 'text': 'Adabaya Mehr-e-Iran Ko Ajal Ki Sham Ne | Azmat-e-Yunan-o-Ruma Loot Li Ayyam Ne' +- 'id': '001_097_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! مسلم بھي زمانے سے يونہي رخصت ہوا | آسماں سے ابر آذاري اٹھا ، برسا ، گيا' + - 'lang': 'en' + 'text': 'Ah! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed' + 'notes': + - 'phrase': 'azar' + 'meaning': 'was also an ancient kingdom on the Tigris and Euphrates in South Mesopotamia (present day Iraq). Its history dates back to 3500 B.C. During this period its borders advanced and receded many times. For a great part of their history the Babylonians were traders. They were reputed for their law and administration and temples. They had attained high proficiency in astronomy, medicine and music.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aah ! Muslim Bhi Zamane Se Yunhi Rukhsat Huwa | Asman Se Abar-e-Aazari Utha, Barsa, Gya' +- 'id': '001_097_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے رگ گل صبح کے اشکوں سے موتي کي لڑي | کوئي سورج کي کرن شبنم ميں ہے الجھي ہوئي' + - 'lang': 'en' + 'text': 'The rose petal’s vein is a string of pearls with dawn’s tears | Some ray of the sun is enmeshed in the dew' + - 'lang': 'ro' + 'text': 'Hai Rag-e-Gul Subah Ke Ashakon Se Moti Ki Lari | Koi Suraj Ki Kiran Shabnam Mein Hai Uljhi Huwi' +- 'id': '001_097_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہ دريا شعاعوں کے ليے گہوارہ ہے | کس قدر پيارا لب جو مہر کا نظارہ ہے' + - 'lang': 'en' + 'text': 'The river’s breast is the cradle for sun’s rays | How beautiful is the sun’s sight at the river bank!' + - 'lang': 'ro' + 'text': 'Seena-e-Darya Shuaon Ke Liye Gehwara Hai | Kis Qadar Pyara Lab-e-Joo Mehr Ka Nazzara Hai' +- 'id': '001_097_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محو زينت ہے صنوبر ، جوئبار آئينہ ہے | غنچہ گل کے ليے باد بہار آئينہ ہے' + - 'lang': 'en' + 'text': 'Juniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror' + - 'lang': 'ro' + 'text': 'Mehv-e-Zeenat Hai Sanobar, Juebar Aaeena Hai | Ghuncha-e-Gul Ke Liye Bad-e-Bahar Aaeena Hai' +- 'id': '001_097_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعرہ زن رہتي ہے کوئل باغ کے کاشانے ميں | چشم انساں سے نہاں ، پتوں کے عزلت خانے ميں' + - 'lang': 'en' + 'text': 'The cuckoo remains calling from the garden’s nest | Remains hidden from the human eye in the leaves’ privacy' + - 'lang': 'ro' + 'text': 'Na’ara Zan Rehti Hai Koel Bagh Ke Kashane Mein | Chashm-e-Insan Se Nihan, Patton Ke Uzlat Khane Mein' +- 'id': '001_097_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور بلبل ، مطرب رنگيں نوائے گلستاں | جس کے دم سے زندہ ہے گويا ہوائے گلستاں' + - 'lang': 'en' + 'text': 'And the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden' + - 'lang': 'ro' + 'text': 'Aur Bulbul, Mutrib Rangeen Nawaye Gulistan | Jis Ke Dam Se Zinda Hai Goya Hawaye Gulistan' +- 'id': '001_097_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کے ہنگاموں کي اڑتي ہوئي تصوير ہے | خامہ قدرت کي کيسي شوخ يہ تحرير ہے' + - 'lang': 'en' + 'text': 'Is a living picture of the commotion of Love | How beautiful is this picture from Nature’s pen!' + - 'lang': 'ro' + 'text': 'Ishq Ke Hangamon Ke Urti Huwi Tasveer Hai | Khama-e-Qudrat Ki Kaisi Shoukh Ye Tehreer Hai' +- 'id': '001_097_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغ ميں خاموش جلسے گلستاں زادوں کے ہيں | وادي کہسار ميں نعرے شباں زادوں کے ہيں' + - 'lang': 'en' + 'text': 'In the garden the roses silent assemblies are holding | The shepherd boys’ shouts in the valley are echoing' + - 'lang': 'ro' + 'text': 'Bagh Mein Khamosh Jalse Gulistan Zadon Ke Hain | Wadi-e-Kuhsar Mein Na’are Shaban Zadon Ke Hain' +- 'id': '001_097_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي سے يہ پرانا خاک داں معمور ہے | موت ميں بھي زندگاني کي تڑپ مستور ہے' + - 'lang': 'en' + 'text': 'This old world is so full of life | That in death also is hidden the zest of life' + - 'lang': 'ro' + 'text': 'Zindagi Se Ye Purana Khakdan Maamoor Hai | Mout Mein Bhi Zindagaani Ki Tarap Mastoor Hai' +- 'id': '001_097_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پتےاں پھولوں کي گرتي ہيں خزاں ميں اس طرح | دست طفل خفتہ سے رنگيں کھلونے جس طرح' + - 'lang': 'en' + 'text': 'The petals fall in autumn in the same way | As toys fall from the sleeping infant’s hand' + - 'lang': 'ro' + 'text': 'Patiyan Phoolon Ki Girti Hain Khazan Mein Iss Tarah | Dast-e-Tifl-e-Khufta Se Rangeen Khilone Jis Tarah' +- 'id': '001_097_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس نشاط آباد ميں گو عيش بے اندازہ ہے | ايک غم ، يعني غم ملت ہميشہ تازہ ہے' + - 'lang': 'en' + 'text': 'In this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh' + - 'lang': 'ro' + 'text': 'Iss  Nishat Abad Mein Go Aysh Be-Andaza Hai | Aik Gham, Yani Gham-e-Millat Hamesha Taza Hai' +- 'id': '001_097_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ہمارے ياد عہد رفتہ سے خالي نہيں | اپنے شاہوں کو يہ امت بھولنے والي نہيں' + - 'lang': 'en' + 'text': 'Memories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings’ memories form its heart' + - 'lang': 'ro' + 'text': 'Dil Humare Yad-e-Ehd-e-Rafta Se Khali Nahin | Apne Shahon Ko Ye Ummat Bhoolne Wali Nahin' +- 'id': '001_097_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک باري کے بہانے ہيں يہ اجڑے بام و در | گريہ پيہم سے بينا ہے ہماري چشم تر' + - 'lang': 'en' + 'text': 'These desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears' + - 'lang': 'ro' + 'text': 'Ashak Bari Ke Bahane Hain Ye Ujre Baam-o-Dar | Girya-e-Peham Se Beena Hai Humari Chasm-e-Tar' +- 'id': '001_097_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہر کو ديتے ہيں موتي ديدہء گرياں کے ہم | آخري بادل ہيں اک گزرے ہوئے طوفاں کے ہم' + - 'lang': 'en' + 'text': 'We give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by' + - 'lang': 'ro' + 'text': 'Dehr Ko Dete Hain Moti Dida-e-Giryan Ke Hum | Akhri Badal Hain Ek Guzre Huwe Toofan Ke Hum' +- 'id': '001_097_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں ابھي صد ہا گہر اس ابر کي آغوش ميں | برق ابھي باقي ہے اس کے سينہء خاموش ميں' + - 'lang': 'en' + 'text': 'There are hundreds of pearls in this cloud’s breast | Thunder still lurks in this cloud’s silent breast' + - 'lang': 'ro' + 'text': 'Hain Abhi Sad Ha Guhariss Abar Ki Aghosh Mein | Barq Abhi Baqi Hai Iss Ke Seena-e-Khamosh Mein' +- 'id': '001_097_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادي گل ، خاک صحرا کو بنا سکتا ہے يہ | خواب سے اميد دہقاں کو جگا سکتا ہے يہ' + - 'lang': 'en' + 'text': 'It can change the dry wilderness to a flowery vale | It can change the farmer’s hope from slumber to awakening' + - 'lang': 'ro' + 'text': 'Wadi-e-Gul, Khak-e-Sehra Ko Bana Sakta Hai Ye | Khawab Se Umeed-e-Dehqan Ko Jaga Sakta Hai Ye' +- 'id': '001_097_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو چکا گو قوم کي شان جلالي کا ظہور | ہے مگر باقي ابھي شان جمالي کا ظہور' + - 'lang': 'en' + 'text': 'The manifestation of this nation’s majesty has passed | But the manifestation of its beauty has not yet passed' + 'notes': + - 'phrase': 'passed' + 'meaning': 'Azar - Sixth month of the Greek or Syrian year corresponding to the month of March.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Chukka Go Qoum Ki Shan-e-Jalali Ka Zahoor | Hai Magar Baqi Abhi Shan-e-Jamali Ka Zahoor' diff --git a/data/github_iqbal_demystified/poems/001/001_098.yaml b/data/github_iqbal_demystified/poems/001/001_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..258ad0ab3f630365a7a3737bb8d803b070692c3a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_098.yaml @@ -0,0 +1,91 @@ +--- +'id': '001_098' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/098-%20Noumood-e-Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نمود صبح' +- 'lang': 'en' + 'text': 'MORNING’S APPEARANCE' +'description': [] +'sher': +- 'id': '001_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو رہي ہے زير دامان افق سے آشکار | صبح يعني دختر دوشيزہ ليل و نہار' + - 'lang': 'en' + 'text': 'From under the horizon’s skirt is appearing | The day and night’s virgin daughter that is dawn' + - 'lang': 'ro' + 'text': 'Ho Rahi Hai Zair-e-Daman-e-Ufaq Se Aashkar | Subah Yani Dukhtar-e-Doshiza-e-Lail-o-Nahar' +- 'id': '001_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا چکا فرصت درود فصل انجم سے سپہر | کشت خاور ميں ہوا ہے آفتاب آئينہ کار' + - 'lang': 'en' + 'text': 'The sky has completed benedictions for the star’s crop | The sun has decorated the eastern horizon with mirrors' + - 'lang': 'ro' + 'text': 'Pa Chuka Fursat Durood-e-Fasl-e-Anjum Se Sipihr | Kisht-e-Khawar Mein Huwa Hai Aftab Aaeena Kaar' +- 'id': '001_098_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں نے آمد خورشيد کي پا کر خبر | محمل پرواز شب باندھا سر دوش غبار' + - 'lang': 'en' + 'text': 'The sky, getting news of the arrival of the sun | Has packed up night’s litter on dust-cloud’s shoulders' + - 'lang': 'ro' + 'text': 'Aasman Ne Amad-e-Khursheed Ki Pa Kar Khabar | Mehmil-e-Parwaz-e-Shab Bandha Sar-e-Dosh-e-Ghubar' +- 'id': '001_098_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہء خورشيد گويا حاصل اس کھيتي کا ہے | بوئے تھے دہقان گردوں نے جو تاروں کے شرار' + - 'lang': 'en' + 'text': 'The sun’s flame seems to be the produce of this field | Which was sown by sky’s farmer as sparks of stars' + - 'lang': 'ro' + 'text': 'Shaola Khursheed Goya Hasil Iss Khaiti Ka Hai | Boye The Dehqan-e-Gardoon Ne Jo Taron Ke Sharaar' +- 'id': '001_098_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے رواں نجم سحر ، جيسے عبادت خانے سے | سب سے پيچھے جائے کوئي عابد شب زندہ دار' + - 'lang': 'en' + 'text': 'The morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving' + - 'lang': 'ro' + 'text': 'Hai Rawan Najam-e-Sehar, Jaise Ibadat Khane Se | Sub Se Peche Jaye Koi Abid-e-Shab Zinda Dar' +- 'id': '001_098_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا سماں ہے جس طرح آہستہ آہستہ کوئي | کھينچتا ہو ميان کي ظلمت سے تيغ آب دار' + - 'lang': 'en' + 'text': 'What a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath’s darkness' + - 'lang': 'ro' + 'text': 'Kya Saman Hai Jis Tarah Ahista Ahista Koi | Khainchta Hi Miyan Ki Zulmat Se Taigh-e-Aabdar' +- 'id': '001_098_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مطلع خورشيد ميں مضمر ہے يوں مضمون صبح | جيسے خلوت گاہ مينا ميں شراب خوش گوار' + - 'lang': 'en' + 'text': 'The dawn’s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden' + - 'lang': 'ro' + 'text': 'Matla-e-Khursheed Mein Muzmar Hai Yun Mazmoon-e-Subah | Jaise Khalwat-Gah-e-Meena Mein Sharab-e-Khushgawar' +- 'id': '001_098_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تہ دامان باد اختلاط انگيز صبح | شورش ناقوس ، آواز اذاں سے ہمکنار' + - 'lang': 'en' + 'text': 'The dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan' + - 'lang': 'ro' + 'text': 'Hai Teh-e-Damaan-e-Baad-e-Ikhtilaat Angaiz-e-Subah | Shaurish-e-Naqoos, Awaz-e-Azan Se Humkinar' +- 'id': '001_098_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاگے کوئل کي اذاں سے طائران نغمہ سنج | ہے ترنم ريز قانون سحر کا تار تار' + - 'lang': 'en' + 'text': 'All the singing birds woke up by the cuckoo’s call | Every string of dawn’s system has become musical' + - 'lang': 'ro' + 'text': 'Jaage Koeel Ki Azan Se Taeeran-e-Naghma Sanj | Hai Tarannum Raiz Qanoon-e-Sehr Ka Taar Taar' diff --git a/data/github_iqbal_demystified/poems/001/001_099.yaml b/data/github_iqbal_demystified/poems/001/001_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..83b843dbba09e6f0f1e5635da7ad481cd66017b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_099.yaml @@ -0,0 +1,112 @@ +--- +'id': '001_099' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/099-%20Tazmeen%20Bar%20Sher-e-Anisi%20Shamlo.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تضمين بر شعر انيسي شاملو' +- 'lang': 'en' + 'text': 'TADMIN ON A VERSE OF ANISI SHAMLU' +'description': +- 'lang': 'en' + 'text': 'Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Naïara Nishapura. The present poem is based on the opening verse of one of Shamlu’s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes ‘Allamah Iqbal’s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.' +'sher': +- 'id': '001_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہميشہ صورت باد سحر آوارہ رہتا ہوں | محبت ميں ہے منزل سے بھي خوشتر جادہ پيمائي' + - 'lang': 'en' + 'text': 'I always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination' + 'notes': + - 'phrase': 'destination' + 'meaning': 'This concept is common in ‘Allamah Iqbal’s works. Cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hamesha Soorat-e-Bad-e-Sehar Awara Rehta Hun | Mohabbat Mein Hai Manzil Se Bhi Khaushtar Jadah Pemayi' +- 'id': '001_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بے تاب جا پہنچا ديار پير سنجر ميں | ميسر ہے جہاں درمان درد نا شکيبائي' + - 'lang': 'en' + 'text': 'The restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available' + 'notes': + - 'phrase': 'Sanjar' + 'meaning': 'Though the caravan is enamored by the rest at the stage' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dil-e-Betab Ja Pohancha Diyar-e-Peer-e-Sanjar Mein | Muyassar Hai Jahan Darman-e-Dard-e-Nashakeebai' +- 'id': '001_099_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابھي نا آشنائے لب تھا حرف آرزو ميرا | زباں ہونے کو تھي منت پذير تاب گويائي' + - 'lang': 'en' + 'text': 'The longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech' + - 'lang': 'ro' + 'text': 'Abhi Na-Ashnaye Lab Tha Harf-e-Arzoo Mera | Zuban Hone Ko Thi Minnat Pazeer-e-Taab-e-Goyai' +- 'id': '001_099_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مرقد سے صدا آئي ، حرم کے رہنے والوں کو | !شکايت تجھ سے ہے اے تارک آئين آبائي' + - 'lang': 'en' + 'text': 'A voice came from the tomb, “The Haram’s inhabitants have | A complaint against you, O renouncer of ancestors’ ways!' + - 'lang': 'ro' + 'text': 'Ye Marqad Se Sada Ayi, Haram Ke Rehne Walon Ko | Shikayat Tujh Se Hai Ae Tarik-e-Aaeen-e-Aabayi !' +- 'id': '001_099_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا اے قيس کيونکر ہوگيا سوز دروں ٹھنڈا | کہ ليلي ميں تو ہيں اب تک وہي انداز ليلائي' + - 'lang': 'en' + 'text': 'O Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self' + 'notes': + - 'phrase': 'Qais' + 'meaning': 'than the stage’s comfort is the journey’s pleasure' + 'occurrence': !!int '1' + - 'phrase': 'Lailah' + 'meaning': 'this is another name of Khawajah Mu`an al-Dan Chishta R.A.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tera Ae Qais Kyunkar Ho Gya Souz-e-Daroon Thanda | Ke Laila Mein To Hain Ab Tak Wohi Andaz-e-Lailayi' +- 'id': '001_099_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ تخم ''لا الہ'' تيري زمين شور سے پھوٹا | زمانے بھر ميں رسوا ہے تري فطرت کي نازائي' + - 'lang': 'en' + 'text': 'The seed of “La Ilaha” did not sprout in your barren soil | The sterility of your nature is universally disgraced' + 'notes': + - 'phrase': 'Ilaha”' + 'meaning': 'Qais or Majnun and Lailah- They are the hero and heroine respectively of the famous epic of love, known as “Lailah O Majnun” by Ilyas Ibn Yusuf Niïama (d. 1209).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Tukhm-e-‘La Ilaha’ Teri Zameen-e-Shor Se Phoota | Zamane Bhar Mein Ruswa Hai Teri Fitrat Ki Nazayi' +- 'id': '001_099_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے معلوم ہے غافل کہ تيري زندگي کيا ہے | کنشتي ساز، معمور نوا ہائے کليسائي' + - 'lang': 'en' + 'text': 'O imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music' + - 'lang': 'ro' + 'text': 'Tujhe Maaloom Hai Ghafil Ke Teri Zindagi Kya Hai | Kunishti Saaz, Maamoor-e-Nawa Haye Kaleesai' +- 'id': '001_099_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي ہے تربيت آغوش بيت اللہ ميں تيري | دل شوريدہ ہے ليکن صنم خانے کا سودائي' + - 'lang': 'en' + 'text': 'Though your training has been in the House of God | Your rebellious heart is the lover of temple' + - 'lang': 'ro' + 'text': 'Huwi Hai Tarbiat Aghosh-e-Bait Ullah Mein Teri | Dil Shourida Hai Lekin Sanam Khane Ka Soudai' +- 'id': '001_099_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وفا آموختي از ما، بکار ديگراں کر دي '''' | ''''ربودي گوہرے از ما نثار ديگراں کر دي' + - 'lang': 'en' + 'text': '“You learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others”' + - 'lang': 'ro' + 'text': '“Wafa Aamo Khasti Azma” Bakar-e-Deegaran Kardi | Rabudi Gohare Azma Nisar-e-Deegran Kardi”' diff --git a/data/github_iqbal_demystified/poems/001/001_100.yaml b/data/github_iqbal_demystified/poems/001/001_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7ad6fc899e09cd6e2996efbe2ac948529d2d7c51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_100.yaml @@ -0,0 +1,312 @@ +--- +'id': '001_100' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/100-%20Falsafa-e-Gham.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فلسفہ غم' +- 'lang': 'en' + 'text': 'THE PHILOSOPHY OF GRIEF' +'description': +- 'lang': 'en' + 'text': 'Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of ‘Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of ‘Allamah Iqbal’s works. This poem is similar. The poem is an exegesis of The Holy Qur’an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of ‘Allamah’s readers in the hour of his trial.' +'sher': +- 'id': '001_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو سراپا کيف عشرت ہے شراب زندگي | اشک بھي رکھتا ہے دامن ميں سحاب زندگي' + - 'lang': 'en' + 'text': 'Though the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt' + - 'lang': 'ro' + 'text': 'Go Sarapa Kaif-e-Ishrat Hai Sharab-e-Zindagi | Ashak Bhi Rakhta Hai Daman Mein Sihab-e-Zindagi' +- 'id': '001_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج غم پر رقص کرتا ہے حباب زندگي | ہے ''الم'' کا سورہ بھي جزو کتاب زندگي' + - 'lang': 'en' + 'text': 'The bubble of life dances on the wave of grief | “Alam’s” Surah is also part of the Book of Life' + 'notes': + - 'phrase': 'Surah' + 'meaning': 'Allusion to the Holy Qur’an : 94: 5-6.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mouj-e-Gham Par Raqs Karta Hai Habab-e-Zindagi | Hai ‘Alam’ Ka Surah Bhi Juzw-e-Kitab-e-Zindagi' +- 'id': '001_100_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک بھي پتي اگر کم ہو تو وہ گل ہي نہيں | جو خزاں ناديدہ ہو بلبل، وہ بلبل ہي نہيں' + - 'lang': 'en' + 'text': 'By losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale' + - 'lang': 'ro' + 'text': 'Aik Bhi Patti Agar Kam Ho To Woh Gul Hi Nahin | Jo Khazan Na-Deedah Ho Bulbul, Woh Bulbul Hi Nahin' +- 'id': '001_100_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو کے خون سے رنگيں ہے دل کي داستاں | نغمہ انسانيت کامل نہيں غير از فغاں' + - 'lang': 'en' + 'text': 'The heart’s story is colored with Longing’s blood | The human music is incomplete without lament’s cry' + - 'lang': 'ro' + 'text': 'Arzoo Ke Khoon Se Rangeen Hai Dil Ki Dastan | Naghma-e-Insaniat Kamil Nahin Ghair Az Faghan' +- 'id': '001_100_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديدہ بينا ميں داغ غم چراغ سينہ ہے | روح کو سامان زينت آہ کا آئينہ ہے' + - 'lang': 'en' + 'text': 'For the discerning eye the grief’s scar is insight | For the soul sigh’s mirror is beauty’s accompaniment' + - 'lang': 'ro' + 'text': 'Didah-e-Beena Mein Dagh-e-Gham Charagh-e-Seena Hai | Rooh Ko Saman-e-Zeenat Aah Ka Aeena Hai' +- 'id': '001_100_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حادثات غم سے ہے انساں کي فطرت کو کمال | غازہ ہے آئينہء دل کے ليے گرد ملال' + - 'lang': 'en' + 'text': 'Incidents of grief give perfection to human nature | The dust of anguish is rouge for the heart’s mirror' + - 'lang': 'ro' + 'text': 'Hadsat-e-Gham Se Hai Insan Ki Fitrat Ko Kamal | Ghazah Hai Aaeena-e-Dil Ke Liye Gard-e-Malal' +- 'id': '001_100_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم جواني کو جگا ديتا ہے لطف خواب سے | ساز يہ بيدار ہوتا ہے اسي مضراب سے' + - 'lang': 'en' + 'text': 'Youth is awakened from sleep’s pleasure by grief | This orchestra wakes up with this plectrum alone' + - 'lang': 'ro' + 'text': 'Gham Jawani Ko Jaga Deta Hai Lutf-e-Khawab Se | Saaz Ye Baidar Hota Hai Issi Mazrab Se' +- 'id': '001_100_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طائر دل کے ليے غم شہپر پرواز ہے | راز ہے انساں کا دل غم انکشاف راز ہے' + - 'lang': 'en' + 'text': 'For the heart’s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief' + - 'lang': 'ro' + 'text': 'Tair-e-Dil Ke Liye Gham Shehpar-e-Parwaz Hai | Raaz Hai Insan Ka Dil, Gham Inkashaf-e-Raaz Hai' +- 'id': '001_100_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم نہيں غم، روح کا اک نغمہء خاموش ہے | جو سرود بربط ہستي سے ہم آغوش ہے' + - 'lang': 'en' + 'text': 'Grief is not distress, but is the soul’s silent song | Which is locked in the embrace of existence’ harp' + - 'lang': 'ro' + 'text': 'Gham Nahin Gham, Rooh Ka Ek Naghma-e-Khamosh Hai | Jo Surood-e-Barbat-e-Hasti Se Hum Aghosh Hai' +- 'id': '001_100_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام جس کي آشنائے نالہء ''يا رب'' نہيں | جلوہ پيرا جس کي شب ميں اشک کے کوکب نہيں' + - 'lang': 'en' + 'text': 'Whose night is not acquainted with “Ya Rab”’s plaint! | Whose night does not manifest the stars of tears' + 'notes': + - 'phrase': 'Rab”’s' + 'meaning': 'This expression is used by true believers in the hour of their distress and trial.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shaam Jis Ki Ashnaye Naala-e-‘Ya Rab’ Nahin | Jalwa Pera Jis Ki Shab Mein Ashak Ke Kokab Nahin' +- 'id': '001_100_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کا جام دل شکست غم سے ہے ناآشنا | جو سدا مست شراب عيش و عشرت ہي رہا' + - 'lang': 'en' + 'text': 'Whose heart’s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration' + - 'lang': 'ro' + 'text': 'Jis Ka Jaam-e-Dil Shikast-e-Gham Se Hai Na-Ashna | Jo Sada Mast-e-Sharab-e-Aysh-o-Ishrat Hi Raha' +- 'id': '001_100_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتھ جس گلچيں کا ہے محفوظ نوک خار سے | عشق جس کا بے خبر ہے ہجر کے آزار سے' + - 'lang': 'en' + 'text': 'The gardener whose hand is safe from thorn’s tip | Whose love is unaware of the pathos of separation' + - 'lang': 'ro' + 'text': 'Hath Jis Gulcheen Ka Hai Mehfooz Nauk-e-Khar Se | Ishq Jis Ka Be Khabar Hai Hijar Ke Azaar Se' +- 'id': '001_100_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلفت غم گرچہ اس کے روز و شب سے دور ہے | زندگي کا راز اس کي آنکھ سے مستور ہے' + - 'lang': 'en' + 'text': 'Though grief’s affliction is far from his life | The secret of life is concealed from his eyes' + - 'lang': 'ro' + 'text': 'Kulfat-e-Gham Gharche Uss Ke Rouz-o-Shab Se Door Hai | Zindagi Ka Raaz Uss Ki Ankh Se Mastoor Hai' +- 'id': '001_100_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ نظم دہر کا ادراک ہے حاصل تجھے | کيوں نہ آساں ہو غم و اندوہ کي منزل تجھے' + - 'lang': 'en' + 'text': 'O the one with comprehension of life’s affairs | Why should not grief and sorrow be easy for you?' + - 'lang': 'ro' + 'text': 'Ae Ke Nazm-e-Dehr Ka Idraak Hai Hasil Tujhe | Kyun Na Asan Ho Gham-o-Andoh Ki Manzil Tujhe' +- 'id': '001_100_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ابد کے نسخہ ديرينہ کي تمہيد عشق | عقل انساني ہے فاني، زندہء جاويد عشق' + - 'lang': 'en' + 'text': 'Love is the introduction to the Eternity’s old treatise | Human intellect is mortal but Love is eternally alive' + - 'lang': 'ro' + 'text': 'Ha Abad Ke Nuskha-e-Dairina Ki Tamheed Ishq | Aqal-e-Insani Hai Fani, Zinda-e-Javaid Ishq' +- 'id': '001_100_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کے خورشيد سے شام اجل شرمندہ ہے | عشق سوز زندگي ہے ، تا ابد پائندہ ہے' + - 'lang': 'en' + 'text': 'The evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity' + - 'lang': 'ro' + 'text': 'Ishq Ke Khursheed Se Sham-e-Ajal Sharminda Hai | Ishq Souz-e-Zindagi Hai , Ta-Abad Paeenda Hai' +- 'id': '001_100_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخصت محبوب کا مقصد فنا ہوتا اگر | جوش الفت بھي دل عاشق سے کر جاتا سفر' + - 'lang': 'en' + 'text': 'If annihilation had been intended for the departed beloved | Love’s zeal would have also departed from the Lover’s heart' + - 'lang': 'ro' + 'text': 'Rikhsat-e-Mehboob Ka Maqsad Fana Hota Agar | Josh-e-Ulfat Bhi Dil-e-Ashiq Se Kar Jata Safar' +- 'id': '001_100_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کچھ محبوب کے مرنے سے مر جاتا نہيں | روح ميں غم بن کے رہتا ہے ، مگر جاتا نہيں' + - 'lang': 'en' + 'text': 'Love does not die by the beloved’s death | It stays in the soul as grief but does not die' + - 'lang': 'ro' + 'text': 'Ishq Kuch Mehboob Ke Merne Se Mar Jata Nahin | Rooh Mein Gham Ban Ke Rehta Hai, Magar Jata Nahin' +- 'id': '001_100_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے بقائے عشق سے پيدا بقا محبوب کي | زندگاني ہے عدم ناآشنا محبوب کي' + - 'lang': 'en' + 'text': 'Lover’s immortality is the beloved’s immortality | The beloved’s life is unacquainted with mortality' + - 'lang': 'ro' + 'text': 'Hai Baqaye Ishq Se Paida Baqa Mehboob Ki | Zindagaani Hai Adam Na-Ashna Mehboob Ki' +- 'id': '001_100_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي ہے ندي جبين کوہ سے گاتي ہوئي | آسماں کے طائروں کو نغمہ سکھلاتي ہوئي' + - 'lang': 'en' + 'text': 'The spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky' + - 'lang': 'ro' + 'text': 'Ati Hai Naddi Jabeen-e-Koh Se Gati Huwi | Asman Ke Taeeron Ko Naghma Sikhlati Huwi' +- 'id': '001_100_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئنہ روشن ہے اس کا صورت رخسار حور | گر کے وادي کي چٹانوں پر يہ ہو جاتا ہے چور' + - 'lang': 'en' + 'text': 'Its mirror is bright like the Houri’s cheek | But falling on valley’s rocks it is shattered' + - 'lang': 'ro' + 'text': 'Aaeena Roshan Hai Uss Ka Soorat-e-Rukhsar-e-Hoor | Gir Ke Wadi Ki Chatanon Par Ye Ho Jata Hai Choor' +- 'id': '001_100_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہر جو تھي ، اس کے گوہر پيارے پيارے بن گئے | يعني اس افتاد سے پاني کے تارے بن گئے' + - 'lang': 'en' + 'text': 'The river’s pearls ever more beautiful became | That is by this fall they water’s stars became' + - 'lang': 'ro' + 'text': 'Nehr Jo Thi, Uss Ke Gohar Pyare Pyare Ban Gye | Yani Uss Uftad Se Pani Ke Tare Ban Gye' +- 'id': '001_100_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوئے سيماب رواں پھٹ کر پريشاں ہو گئي | مضطرب بوندوں کي اک دنيا نماياں ہو گئي' + - 'lang': 'en' + 'text': 'The river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest' + - 'lang': 'ro' + 'text': 'Jooye Seemab Rawan Phat Kar Preshan Ho Gyi | Muztarib Boondon Ki Ek Dunya Namayan Ho Gyi' +- 'id': '001_100_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہجر، ان قطروں کو ليکن وصل کي تعليم ہے | دو قدم پر پھر وہي جو مثل تار سيم ہے' + - 'lang': 'en' + 'text': 'But separation is the training for reunion to those drops | After a while the same river is running like a silver string' + - 'lang': 'ro' + 'text': 'Hijar, In Qatron Ko Lekin Wasal Ki Taleem Hai | Do Qadam Par Phir Wohi Joo Misl-e-Taar-e-Seem' +- 'id': '001_100_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک اصليت ميں ہے نہر روان زندگي | گر کے رفعت سے ہجوم نوع انساں بن گئي' + - 'lang': 'en' + 'text': 'The flowing river of life is of the same origin | Falling from high it became the concourse of humanity' + - 'lang': 'ro' + 'text': 'Aik Asliat Mein Hai Nehr-e-Rawan-e-Zindagi | Gir Ke Riffat Se Hajoom-e-Noo-e-Insan Ban Gayi' +- 'id': '001_100_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پستي عالم ميں ملنے کو جدا ہوتے ہيں ہم | عارضي فرقت کو دائم جان کر روتے ہيں ہم' + - 'lang': 'en' + 'text': 'In the depths of this world we part to reunite | But we cry considering temporary parting as permanent' + - 'lang': 'ro' + 'text': 'Pasti -e-Alam Mein Milne Ko Juda Hote Hain Hum | Aarzi Furqat Ko Dayem Jaan Kar Rote Hain Hum' +- 'id': '001_100_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرنے والے مرتے ہيں ليکن فنا ہوتے نہيں | يہ حقيقت ميں کبھي ہم سے جدا ہوتے نہيں' + - 'lang': 'en' + 'text': 'Though the dead do die they do not perish | Really they do not get separated from us' + - 'lang': 'ro' + 'text': 'Merne Wale Merte Hain Lekin Fana Hote Nahin | Ye Haqiqat Mein Kabhi Hum Se Juda Hote Nahin' +- 'id': '001_100_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل جس دم دہر کي آفات ميں محصور ہو | يا جواني کي اندھيري رات ميں مستور ہو' + - 'lang': 'en' + 'text': 'When Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth' + - 'lang': 'ro' + 'text': 'Aqal Jis Dam Dehr Ki Aafaat Mein Mehsoor Ho | Ya Jawani Ki Andheri Raat Mein Mastoor Ho' +- 'id': '001_100_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دامن دل بن گيا ہو رزم گاہ خير و شر | راہ کي ظلمت سے ہو مشکل سوئے منزل سفر' + - 'lang': 'en' + 'text': 'When the heart’s skirt be the battle field of good and evil | When journey to the goal be difficult in road’s darkness' + - 'lang': 'ro' + 'text': 'Daman-e-Dil Ban Gya Ho Razmgah-e-Khair-o-Shar | Rah Ki Zulmat Se Ho Mushkil Sooye Manzil Safar' +- 'id': '001_100_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خضر ہمت ہو گيا ہو آرزو سے گوشہ گير | فکر جب عاجز ہو اور خاموش آواز ضمير' + - 'lang': 'en' + 'text': 'When the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice' + 'notes': + - 'phrase': 'Khizar' + 'meaning': 'Khizar.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khizr-e-Himmat Ho Gya Ho Arzoo Se Gosha-Geer | Fikr Jab Aajiz Ho Aur Khamosh Awaz-e-Zameer' +- 'id': '001_100_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادي ہستي ميں کوئي ہم سفر تک بھي نہ ہو | جادہ دکھلانے کو جگنو کا شرر تک بھي نہ ہو' + - 'lang': 'en' + 'text': 'When not a single fellow-traveler be in the vale of life | When not even fire-fly’s spark to show the way there be' + - 'lang': 'ro' + 'text': 'Wadi-e-Hasti Mein Koi Hum Safar Tak Bhi Na Ho | Jadoo Dikhlane Ko Jugnoo Ka Sharar Tak Bhi Na Ho' +- 'id': '001_100_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرنے والوں کي جبيں روشن ہے اس ظلمات ميں | جس طرح تارے چمکتے ہيں اندھيري رات ميں' + - 'lang': 'en' + 'text': 'The foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night' + - 'lang': 'ro' + 'text': 'Merne Walon Ki Jabeen Roshan Hai Iss Zulmat Mein | Jis Tarah Chamakte Hain Andheri Raat Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_101.yaml b/data/github_iqbal_demystified/poems/001/001_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..99478f1535bf04a9b97a400e5a47f6eb44aedd8e --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_101.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_101' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/101-%20Phool%20Ka%20Touhfa%20Ata%20Honay%20Per.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پھول کا تحفہ عطا ہونے پر' +- 'lang': 'en' + 'text': 'ON BEING PRESENTED WITH A FLOWER' +'description': +- 'lang': 'en' + 'text': 'This is a simple nature poem and expresses the poet’s sentiments created by looking at a flower presented to him by a dear friend.' +'sher': +- 'id': '001_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مست ناز جو گلشن ميں جا نکلتي ہے | کلي کلي کي زباں سے دعا نکلتي ہے' + - 'lang': 'en' + 'text': 'When that exquisite beauty strolls into the garden | Every single flower bud recites this supplication' + - 'lang': 'ro' + 'text': 'Woh Mast-e-Naaz Jo Gulshan Mein Ja Niklti Hai | Kali Kali Ki Zuban Se Dua Niklti Hai' +- 'id': '001_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الہي! پھولوں ميں وہ انتخاب مجھ کو کرے '''' | ''''کلي سے رشک گل آفتاب مجھ کو کرے' + - 'lang': 'en' + 'text': '“O God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me”' + - 'lang': 'ro' + 'text': '“Elahi! Phoolon Mein Woh Intikhab Mujh Ko Kare | Kali Se Rashak-e-Gul-e-Aftab Mujh Ko Kare”' +- 'id': '001_101_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے وہ شاخ سے توڑيں! زہے نصيب ترے | تڑپتے رہ گئے گلزار ميں رقيب ترے' + - 'lang': 'en' + 'text': 'He may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you' + - 'lang': 'ro' + 'text': 'Tujhe Woh Shakh Se Torain! Zahe Naseeb Tere | Tarapte Reh Gye Gulzar Mein Raqeeb Tere' +- 'id': '001_101_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھا کے صدمہ فرقت وصال تک پہنچا | تري حيات کا جوہر کمال تک پہنچا' + - 'lang': 'en' + 'text': 'From pangs of separation to the union you reached | The essence of your life to perfection reached' + - 'lang': 'ro' + 'text': 'Utha Ke Sadma-e-Furqat Wisal Tak Pohncha | Teri Hayat Ka Jouhar Kamal Tak Pohncha' +- 'id': '001_101_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا کنول کہ تصدق ہيں جس پہ اہل نظر | مرے شباب کے گلشن کو ناز ہے جس پر' + - 'lang': 'en' + 'text': 'My lotus, which beauty’s worshipers adore | Which the prime of my youth does ever adore' + - 'lang': 'ro' + 'text': 'Mera Kanwal Le Tasadduq Hain Jis Pe Ahl-e-Nazar | Mere Shabab Ke Gulshan Ko Naaz Hai Jis Par' +- 'id': '001_101_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي يہ پھول ہم آغوش مدعا نہ ہوا | کسي کے دامن رنگيں سے آشنا نہ ہوا' + - 'lang': 'en' + 'text': 'This flower could never attain its objective | Could never know some one’s colorful skirt' + - 'lang': 'ro' + 'text': 'Kabhi Ye Phool Hum Aghosh-e-Mudda Na Huwa | Kisi Ke Daman-e-Rageen Se Ashna Na Huwa' +- 'id': '001_101_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شگفتہ کر نہ سکے گي کبھي بہار اسے | فسردہ رکھتا ہے گلچيں کا انتظار اسے' + - 'lang': 'en' + 'text': 'Spring will never be able to make it bloom | Waiting for the gardener ever keeps it sad' + - 'lang': 'ro' + 'text': 'Shugufta Kar Na Sake Gi Kabhi Bahar Isse | Fusurda Rakhta Hai Gulcheen Ka Intizar Isse' diff --git a/data/github_iqbal_demystified/poems/001/001_102.yaml b/data/github_iqbal_demystified/poems/001/001_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3accd4505a2480ba59ea539758636b17b69b8a1f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_102.yaml @@ -0,0 +1,135 @@ +--- +'id': '001_102' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/102-%20Tarana-e-Milli.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترانہ ملي' +- 'lang': 'en' + 'text': 'THE MUSLIM NATIONAL ANTHEM' +'description': +- 'lang': 'en' + 'text': 'This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam’s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur’an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur’an in which God always calls Himself “Rabb-ul-Alaman’’ (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur’an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur’an. 9:33¬; 27:91-93; 30:30; 48:8-10, 28¬ and 61:9¬, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur’an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur’an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.' +'sher': +- 'id': '001_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چين و عرب ہمارا ، ہندوستاں ہمارا | مسلم ہيں ہم ، وطن ہے سارا جہاں ہمارا' + - 'lang': 'en' + 'text': 'China and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours' + - 'lang': 'ro' + 'text': 'Cheen-o-Arab Humara, Hindustan Humara | Muslim Hain Hum, Watan Hai Sara Jahan Humara' +- 'id': '001_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توحيد کي امانت سينوں ميں ہے ہمارے | آساں نہيں مٹانا نام و نشاں ہمارا' + - 'lang': 'en' + 'text': 'The trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours' + - 'lang': 'ro' + 'text': 'Touheed Ki Amanat Seenon Mein Hai Humare | Asan Nahin Nitana Naam-o-Nishan Humara' +- 'id': '001_102_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کے بت کدوں ميں پہلا وہ گھر خدا کا | ہم اس کے پاسباں ہيں، وہ پاسباں ہمارا' + - 'lang': 'en' + 'text': 'Among the world’s temples that first House of God | We are its sentinels, it is the sentinel of ours' + 'notes': + - 'phrase': 'God' + 'meaning': 'Though man was inhabiting the earth since long and many prophets had brought the message of God the first sanctuary devoted to the worship of the single God was built by S. Ibraham A.S. (The Holy Qur’an 3:96) who lived in the second millennium B.C.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dunya Ke Butkadon Mein Pehla Woh Ghar Khuda Ka | Hum Uss Ke Pasban Hain, Woh Pasban Humara' +- 'id': '001_102_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيغوں کے سائے ميں ہم پل کر جواں ہوئے ہيں | خنجر ہلال کا ہے قومي نشاں ہمارا' + - 'lang': 'en' + 'text': 'We have been brought up under the shade of swords | The crescent’s dagger is the national insignia of ours' + - 'lang': 'ro' + 'text': 'Taighon Ke Saye Mein Hum Pal Kar Jawan Huwe Hain | Khanjar Hilal Ka Hai Qoumi Nishan Humara' +- 'id': '001_102_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغرب کي واديوں ميں گونجي اذاں ہماري | تھمتا نہ تھا کسي سے سيل رواں ہمارا' + - 'lang': 'en' + 'text': 'Our Adhan echoed in the valleys of the West | None could stop the advancing flood of ours' + - 'lang': 'ro' + 'text': 'Maghrib Ki Wadiyon Mein Goonji Azan Humari | Thamta Na Tha Kisi Se Seel-e-Rawan Humara' +- 'id': '001_102_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل سے دنبے والے اے آسماں نہيں ہم | سو بار کر چکا ہے تو امتحاں ہمارا' + - 'lang': 'en' + 'text': 'We cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours' + - 'lang': 'ro' + 'text': 'Batil Se Dabne Wale Ae Asman Nahin Hum | Sou Baar Kar Chuka Hai Tu Imtihan Humara' +- 'id': '001_102_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے گلستان اندلس! وہ دن ہيں ياد تجھ کو | تھا تيري ڈاليوں پر جب آشياں ہمارا' + - 'lang': 'en' + 'text': 'O garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?' + 'notes': + - 'phrase': 'Andalus' + 'meaning': 'Andalus is the Arabic name of Spain. Muslims ruled in Spain for over 700 years from 711 to 1492. Their achievements in art, culture, literature, as well as politico-economic systems are well known to all educated persons. ‘Allamah Iqbal was very much frustrated by the loss of Spain by Muslims for which see the poem “Masjid-i-Qurtubah” (The Mosque of Cordova)' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Gulistan-e-Aundlas ! Woh Din Hain Yaad Tujh Ko | Tha Teri Daliyon Par Jab Ashiyan Humara' +- 'id': '001_102_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے موج دجلہ! تو بھي پہچانتي ہے ہم کو | اب تک ہے تيرا دريا افسانہ خواں ہمارا' + - 'lang': 'en' + 'text': 'O wave of the Tigris ! You also recognize us | Your river still recites the stories of ours' + 'notes': + - 'phrase': 'Tigris' + 'meaning': 'Allusion to the battle of Karbalah (680) in which Imam Hussain R.A. was martyred in the defense of truth and perpetuation of the Divinely guided Khilafah..' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Mouj-e-Dajla! Tu Bhi Pehchanti Hai Hum Ko | Ab Tak Hai Tera Darya Afsana Khawan Humara' +- 'id': '001_102_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ارض پاک! تيري حرمت پہ کٹ مرے ہم | ہے خوں تري رگوں ميں اب تک رواں ہمارا' + - 'lang': 'en' + 'text': 'O Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours' + 'notes': + - 'phrase': 'Land' + 'meaning': 'Reference to Palestine and the long struggle for liberation of Jerusalem during Islam’s history and its revival since World War I in which Muslims are consistently making sacrifices.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Arz-e-Pak! Teri Hurmat Pe Kat Mare Hum | Hai Khoon Teri Ragon Mein Ab Tak Rawan Humara' +- 'id': '001_102_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سالار کارواں ہے مير حجاز اپنا | اس نام سے ہے باقي آرام جاں ہمارا' + - 'lang': 'en' + 'text': 'The Hijaz’s Chief is the commander of our caravan | This name preserves solace of the hearts of ours' + 'notes': + - 'phrase': 'Chief' + 'meaning': 'Reference to the Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Salar-e-Karwan Hai Meer-e-Hijaz (S.A.W.) Apna | Iss Naam Se Hai Baqi Aram-e-Jaan Humara' +- 'id': '001_102_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال کا ترانہ بانگ درا ہے گويا | ہوتا ہے جادہ پيما پھر کارواں ہمارا' + - 'lang': 'en' + 'text': 'This anthem of Iqbal is the clarion’s call so to say | Again prepares for the journey the caravan of ours' + 'notes': + - 'phrase': 'clarion’s' + 'meaning': 'This is also a subtle reference to his book Bang-i- Dara which contains material for the rejuvenation and renaissance of world Muslims.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iqbal Ka Tarana Bang-e-Dra Hai Goya | Hota Hai Jadah Pema Phir Karwan Humara' diff --git a/data/github_iqbal_demystified/poems/001/001_103.yaml b/data/github_iqbal_demystified/poems/001/001_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fedf61c98f7ebeaeb7082247fcbdbee626a2275c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_103.yaml @@ -0,0 +1,136 @@ +--- +'id': '001_103' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/103-%20Wataniyat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وطنيت' +- 'lang': 'en' + 'text': 'WATANIYAT' +'description': +- 'lang': 'en' + 'text': 'This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.' +'sher': +- 'id': '001_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور ميں مے اور ہے ، جام اور ہے جم اور | ساقي نے بنا کي روش لطف و ستم اور' + - 'lang': 'en' + 'text': 'In this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny' + 'notes': + - 'phrase': 'Jam' + 'meaning': 'Jam- This is the name of a Persian king who is reputed to have a wine cup in which he could see the whole world' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Dour Mein Mai Aur Hai, Jaam Aur Hai Jam Aur | Saqi Ne Bina Ki Rawish-e-Lutf-o-Sitam Aur' +- 'id': '001_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم نے بھي تعمير کيا اپنا حرم اور | تہذيب کے آزر نے ترشوائے صنم اور' + - 'lang': 'en' + 'text': 'The Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own' + 'notes': + - 'phrase': 'Azar' + 'meaning': 'Azar- He was the father of S. Ibraham A.S. and is famous as a sculptor of idols in Ur in the kingdom of Chaldea.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Muslim Ne Bhi Tameer Kiya Apna Haram Aur | Tehzeeb Ke Azar Ne Tarshawaye Sanam Aur' +- 'id': '001_103_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان تازہ خداؤں ميں بڑا سب سے وطن ہے | جو پيرہن اس کا ہے ، وہ مذہب کا کفن ہے' + - 'lang': 'en' + 'text': 'Country, is the biggest among these new gods! | What is its shirt is the shroud of Dan' + - 'lang': 'ro' + 'text': 'In Taza Khudaon Mein Bara Sub Se Watan Hai | Jo Pairhan Iss Ka Hai, Woh Mazhab Ka Kafan Hai' +- 'id': '001_103_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ بت کہ تراشيدہء تہذيب نوي ہے | غارت گر کاشانہء دين نبوي ہے' + - 'lang': 'en' + 'text': 'This idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet’s Dan' + - 'lang': 'ro' + 'text': 'Ye But Ke Tarashida-e-Tehzeeb-e-Nawi Hai | Gharatgar-e-Kashana-e-Deen-e-Nabwi Hai' +- 'id': '001_103_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بازو ترا توحيد کي قوت سے قوي ہے | اسلام ترا ديس ہے ، تو مصطفوي ہے' + - 'lang': 'en' + 'text': 'Your arm is enforced with the strength of the Divine Unity | You are the followers of Musèafa , your country is Islam' + 'notes': + - 'phrase': 'Musèafa' + 'meaning': 'Musèafa- This is an honorific name of the Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bazu Tera Touheed Ki Quwwat Se Qawi Hai | Islam Tera Dais Hai, Tu Mustafavi Hai' +- 'id': '001_103_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظارہ ديرينہ زمانے کو دکھا دے | !اے مصطفوي خاک ميں اس بت کو ملا دے' + - 'lang': 'en' + 'text': 'You should show the old panorama to the world | O Musèafaa’s follower ! You should destroy this idol' + - 'lang': 'ro' + 'text': 'Nazzara-e-Dairina Zamane Ko Dikha De | Ae Mustafavi Khak Mein Iss Butt Ko Mila De!' +- 'id': '001_103_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو قيد مقامي تو نتيجہ ہے تباہي | رہ بحر ميں آزاد وطن صورت ماہي' + - 'lang': 'en' + 'text': 'The limitation to country results in destruction | Live like the fish in the ocean free from country' + - 'lang': 'ro' + 'text': 'Ho Qaid-e-Maqami To Nateeja Hai Tabahi | Reh Behar Mein Azad-e-Watan Soorat-e-Mahi' +- 'id': '001_103_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترک وطن سنت محبوب الہي | دے تو بھي نبوت کي صداقت پہ گواہي' + - 'lang': 'en' + 'text': 'Renouncing the country is the way of the God’s Beloved | You should also testify to the Prophethood’s Truth by similar action' + 'notes': + - 'phrase': 'Beloved' + 'meaning': 'Allusion to the emigration of the Holy Prophet S.A.W. from Makkah to Madanah .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Tark-e-Watan Sunnat-e- Mehboob (S.A.W.) -e-Elahi | De Tu Bhi Nabuwwat Ki Sadaqat Pe Gawahi' +- 'id': '001_103_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتار سياست ميں وطن اور ہي کچھ ہے | ارشاد نبوت ميں وطن اور ہي کچھ ہے' + - 'lang': 'en' + 'text': 'In political parlance country is something different | In Prophet’s command country is something different' + - 'lang': 'ro' + 'text': 'Guftar-e-Siasat Mein Watan Aur Hi Kuch Hai | Irshad-e-Nabuwwat Mein Watan Aur Hi Kuch Hai' +- 'id': '001_103_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقوام جہاں ميں ہے رقابت تو اسي سے | تسخير ہے مقصود تجارت تو اسي سے' + - 'lang': 'en' + 'text': 'The antagonism among world’s nations is created by this alone | Subjugation as the goal of commerce is created by this alone' + - 'lang': 'ro' + 'text': 'Aqwam-e-Jahan Mein Hai Raqabat To Issi Se | Taskheer Hai Maqsood-e-Tajarat To Issi Se' +- 'id': '001_103_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالي ہے صداقت سے سياست تو اسي سے | کمزور کا گھر ہوتا ہے غارت تو اسي سے' + - 'lang': 'en' + 'text': 'Politics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone' + - 'lang': 'ro' + 'text': 'Khali Hai Sadaqat Se Siasat To Issi Se | Kamzor Ka Ghar Hota Hai Gharat To Issi Se' +- 'id': '001_103_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقوام ميں مخلوق خدا بٹتي ہے اس سے | قوميت اسلام کے جڑ کٹتي ہے اس سے' + - 'lang': 'en' + 'text': 'God’s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it' + - 'lang': 'ro' + 'text': 'Aqwam Mein Makhlooq-e-Khuda Batti Hai Iss Se | Qoumiat-e-Islam Ki Jar Katti Hai Iss Se' diff --git a/data/github_iqbal_demystified/poems/001/001_104.yaml b/data/github_iqbal_demystified/poems/001/001_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ed0a0599aed79229acb58a163a180ec52ded835f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_104.yaml @@ -0,0 +1,97 @@ +--- +'id': '001_104' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/104-%20Aik%20Haji%20Madinay%20Kay%20Rastay%20Mein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک حاجي مدينے کے راستے ميں' +- 'lang': 'en' + 'text': 'A PILGRIM ON HIS WAY TO MADINAH' +'description': +- 'lang': 'en' + 'text': 'This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to ‘Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem’s climax is reached in the last verse.' +'sher': +- 'id': '001_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلہ لوٹا گيا صحرا ميں اور منزل ہے دور | اس بياباں يعني بحر خشک کا ساحل ہے دور' + - 'lang': 'en' + 'text': 'The caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far' + - 'lang': 'ro' + 'text': 'Qafla Loota Gya Sehra Mein Aur Manzil Hai Door | Iss Byaban Yani Behr-e-Khushk Ka Sahil Hai Door' +- 'id': '001_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم سفر ميرے شکار دشنہء رہزن ہوئے | بچ گئے جو ، ہو کے بے دل سوئے بيت اللہ پھرے' + - 'lang': 'en' + 'text': 'My fellow travelers became victims of the robbers’ dagger | The remaining ones turned back to Makkah in frustration' + - 'lang': 'ro' + 'text': 'Hum Safar Mere Shikar-e-Dashna-e-Rehzan Huwe | Bach Gye Jo, Ho Ke Be-Dil Sooye Bait Ullah Phire' +- 'id': '001_104_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اس بخاري نوجواں نے کس خوشي سے جان دي | موت کے زہراب ميں پائي ہے اس نے زندگي' + - 'lang': 'en' + 'text': 'How willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!' + - 'lang': 'ro' + 'text': 'Uss Bukhari Naujawan Ne Kis Khushi Se Jaan Di! | Mout Ke Zehr Ab Mein Payi Hai Uss Ne Zindagi' +- 'id': '001_104_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنجر رہزن اسے گويا ہلال عيد تھا | ''ہائے يثرب'' دل ميں ، لب پر نعرہ توحيد تھا' + - 'lang': 'en' + 'text': 'The robber’s dagger was the Eid’s crescent to him | “Ah Yathrib” was within heart, Tawhad’s slogan was on the lips' + - 'lang': 'ro' + 'text': 'Khanjar-e-Rahzan Usse Goya Hilal-e-Eid Tha | ‘Haye Yasrab’ Dil Mein Lab Par Naara-e-Touheed Tha' +- 'id': '001_104_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوف کہتا ہے کہ يثرب کي طرف تنہا نہ چل | شوق کہتا ہے کہ تو مسلم ہے ، بے باکانہ چل' + - 'lang': 'en' + 'text': 'Fear says, “Do not travel alone towards Yathrib” | Longing says, “You are a Muslim, travel fearlessly”' + - 'lang': 'ro' + 'text': 'Khauf Kehta Hai Ke Yasrab Ki Taraf Tanha Na Chal | Shauq Kehta Hai Tu Muslim Hai, Bebakana Chal' +- 'id': '001_104_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے زيارت سوئے بيت اللہ پھر جاؤں گا کيا | عاشقوں کو روز محشر منہ نہ دکھلاؤں گا کيا' + - 'lang': 'en' + 'text': '“Would I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?' + - 'lang': 'ro' + 'text': 'Be-Ziarat Sooye Bait Ullah Phir Jaun Ga Kya | Ashiqon Ko Rouz-e-Mehshar Munh Na Dikhlaun Ga Kya' +- 'id': '001_104_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوف جاں رکھتا نہيں کچھ دشت پيمائے حجاز | ہجرت مدفون يثرب ميں يہي مخفي ہے راز' + - 'lang': 'en' + 'text': 'The traveler through Hijaz’ wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet' + - 'lang': 'ro' + 'text': 'Khauf-e-Jaan Rakhta Nahin Kuch Dast Pemaye Hijaz | Hijrat-e-Madfoon-e- Yasrab (S.A.W.)   Mein Yehi Makhfi Hai Raaz' +- 'id': '001_104_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو سلامت محمل شامي کي ہمراہي ميں ہے | عشق کي لذت مگر خطروں کے جاں کاہي ميں ہے' + - 'lang': 'en' + 'text': 'Thought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger' + 'notes': + - 'phrase': 'litter' + 'meaning': 'Allusion to the custom of a State caravan proceeding from Damascus in Syria to Makkah Mu’aïïamah for Haj in which safety was ensured.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Go Salamat Mehmil-e-Shami Ki Humrahi Mein Hai | Ishq Ki Lazzat Magar Khatron Ki Jaankahi Mein Hai' +- 'id': '001_104_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! يہ عقل زياں انديش کيا چالاک ہے | اور تاثر آدمي کا کس قدر بے باک ہے' + - 'lang': 'en' + 'text': 'Ah! How clever this timid Intellect is! | And the brave man’s feeling how fearless is!' + - 'lang': 'ro' + 'text': 'Aah! Ye Aqal-e-Zayan Andaish Kya Chalak Hai | Aur Tassur Admi Ka Kis Qadr Bebaak Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_105.yaml b/data/github_iqbal_demystified/poems/001/001_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..38bda85bdc46e7d4c5d61a143a95462868e5f28d --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_105.yaml @@ -0,0 +1,48 @@ +--- +'id': '001_105' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/105-%20Qata.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قطعہ' +- 'lang': 'en' + 'text': 'QAT`AH' +'description': +- 'lang': 'en' + 'text': 'A qaè`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem ‘Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.' +'sher': +- 'id': '001_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کل ايک شوريدہ خواب گاہ نبي پہ رو رو کے کہہ رہا تھا | کہ مصر و ہندوستاں کے مسلم بنائے ملت مٹا رہے ہيں' + - 'lang': 'en' + 'text': 'Yesterday a desperate Lover was saying with wailing at the Prophet’s tomb | “The Egyptian and Indian Muslims dare destroying the Millat’s foundation!' + - 'lang': 'ro' + 'text': 'Kal Aik Shaurida Khawab-Gah-e- Nabi (S.A.W.) Pe Ro Ro Ke Keh Raha Tha | Ke Misr-o-Hindustan Ke Muslim Binaye-e-Millat Mita Rahe Hain' +- 'id': '001_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ زائران حريم مغرب ہزار رہبر بنيں ہمارے | ہميں بھلا ان سے واسطہ کيا جو تجھ سے نا آشنا رہے ہيں' + - 'lang': 'en' + 'text': 'These pilgrims to the West’s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?' + - 'lang': 'ro' + 'text': 'Ye Zaeeran-e-Hareem-e-Magrib Hazar Rahbar Banain Humare | Humain Bhala In Se Wasta Kya Jo Tujh Se Na-Ashna Rahe Hain' +- 'id': '001_105_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!غضب ہيں يہ ''مرشدان خود بيں خدا تري قوم کو بچائے | بگاڑ کر تيرے مسلموں کو يہ اپني عزت بنا رہے ہيں' + - 'lang': 'en' + 'text': 'Outrageous are these “self-seeking spiritual leaders”, May God protect your Millat | They are promoting their own glory by destroying the Muslims' + - 'lang': 'ro' + 'text': 'Ghazab Hain Ye ‘Murshadan-e-Khud-Been’ Khuda Qaum Ko Bachaye! | Bighaar Kar Tere Muslamon Ko Ye Apni Izzat Bana Rahe Hain' +- 'id': '001_105_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنے گا اقبال کون ان کو ، يہ انجمن ہي بدل گئي ہے | !نئے زمانے ميں آپ ہم کو پراني باتيں سنا رہے ہيں' + - 'lang': 'en' + 'text': 'O Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age' + - 'lang': 'ro' + 'text': 'Sune Ga Iqbal Kon In Ko, Ye Anjuman Hi Badal Gyi Hai | Naye Zamane Mein App  Hum Ko Purani Batain Suna Rahe Hain!' diff --git a/data/github_iqbal_demystified/poems/001/001_106.yaml b/data/github_iqbal_demystified/poems/001/001_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9820696f83793c6be5b4b0f70bc7645443b04d49 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_106.yaml @@ -0,0 +1,937 @@ +--- +'id': '001_106' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/106-%20Shikwa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شکوہ' +- 'lang': 'en' + 'text': 'THE COMPLAINT' +'description': +- 'lang': 'en' + 'text': 'Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. ‘Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. ‘Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat’s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The ‘Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, “Sham‘a-o-Sha‘ir ” (The Candle and the Poet) and “Jawab-i-Shakwah” (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which ‘Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah ‘Allamah Iqbal’s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made ‘Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.' +'sher': +- 'id': '001_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں زياں کار بنوں ، سود فراموش رہوں | فکر فردا نہ کروں محو غم دوش رہوں' + - 'lang': 'en' + 'text': 'Why should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today’s problems?' + - 'lang': 'ro' + 'text': 'Kyun Ziyaan Kaar Banun, Sood Framosh Rahun | Fikr-e-Farda Na Karum, Mahw-e-Ghum-e-Dosh Rahun' +- 'id': '001_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالے بلبل کے سنوں اور ہمہ تن گوش رہوں | ہم نوا ميں بھي کوئي گل ہوں کہ خاموش رہوں' + - 'lang': 'en' + 'text': 'Should I hear nightingale’s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?' + - 'lang': 'ro' + 'text': 'Naale Bulbul Ke Sunoon, Aur Hama Tan Gosh Rahun | Humnawa Main Bhi Koi Gul Hun Ke Khamosh Rahun' +- 'id': '001_106_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرات آموز مري تاب سخن ہے مجھ کو | شکوہ اللہ سے ، خاکم بدہن ، ہے مجھ کو' + - 'lang': 'en' + 'text': 'The strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!' + 'notes': + - 'phrase': 'me' + 'meaning': '“Dust in the mouth”- This is the expression used in the original poem. This expression is used as a curse in Urdu and is pronounced when someone makes an exaggerated statement or request.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jurrat Aamoz Miri Taab-e-Sakhun Hai Mujh | Ko Shikwa Allah Se Khakam Badahan Hai Mujh Ko' +- 'id': '001_106_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے بجا شيوہء تسليم ميں مشہور ہيں ہم | قصہ درد سناتے ہيں کہ مجبور ہيں ہم' + - 'lang': 'en' + 'text': 'It is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion' + - 'lang': 'ro' + 'text': 'Hai Baja Shewa-e-Tasleem Mein Mashoor Hain Hum | Qissa-e-Dard Sunate Hain Ke Majboor Hain Hum' +- 'id': '001_106_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز خاموش ہيں ، فرياد سے معمور ہيں ہم | نالہ آتا ہے اگر لب پہ تو معذور ہيں ہم' + - 'lang': 'en' + 'text': 'Though a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable' + - 'lang': 'ro' + 'text': 'Saaz-e-Khamosh Hain, Faryad Se Maamoor Hain Hum | Nala Ata Hai Agar Lab Pe To Maazoor Hain Hum' +- 'id': '001_106_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے خدا! شکوہء ارباب وفا بھي سن لے | خوگر حمد سے تھوڑا سا گلا بھي سن لے' + - 'lang': 'en' + 'text': 'O God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you' + - 'lang': 'ro' + 'text': 'Ae Khuda Shikwa-e-Arbab-e-Wafa Bhi Sun Le | Khugar-e-Hamd Se Thora Sa Gila Bhi Sun Le' +- 'id': '001_106_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي تو موجود ازل سے ہي تري ذات قديم | پھول تھا زيب چمن پر نہ پريشاں تھي شميم' + - 'lang': 'en' + 'text': 'Though Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed' + - 'lang': 'ro' + 'text': 'Thi To Maujood Azal Se Hi Teri Zaat-e-Qadim | Phool Tha Zaib-e-Chaman, Par Na Preshan Thi Shamim' +- 'id': '001_106_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرط انصاف ہے اے صاحب الطاف عميم | بوئے گل پھيلتي کس طرح جو ہوتي نہ نسيم' + - 'lang': 'en' + 'text': 'Justice is a condition, O Lord of Universal Benevolence | How could flower’s fragrance spread if zephyr did not exist?' + - 'lang': 'ro' + 'text': 'Shart Insaaf Hai, Ae Sahib-e-Altaf-e-Amim | Boo-e-Gul Phailti Kis Tarah Jo Hoti Na Nasim' +- 'id': '001_106_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم کو جمعيت خاطر يہ پريشاني تھي | ورنہ امت ترے محبوب کي ديواني تھي؟' + - 'lang': 'en' + 'text': 'This problem’s solution was the source of satisfaction to us | Otherwise was the Holy Prophet’s Ummah insane?' + - 'lang': 'ro' + 'text': 'Hum Ko Jamiat-e-Khatir Ye Preshani Thi | Warna Ummat Tere Mehboob (S.A.W.) Ki Diwani Thi' +- 'id': '001_106_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم سے پہلے تھا عجب تيرے جہاں کا منظر | کہيں مسجود تھے پتھر ، کہيں معبود شجر' + - 'lang': 'en' + 'text': 'The scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere' + - 'lang': 'ro' + 'text': 'Hum Se Pehle Tha Ajab Tere Jahan Ka Manzar | Kahin Masjood The Pathar, Kahin Maabood Shajar' +- 'id': '001_106_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوگر پيکر محسوس تھي انساں کي نظر | مانتا پھر کوئي ان ديکھے خدا کو کيونکر' + - 'lang': 'en' + 'text': 'The eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?' + - 'lang': 'ro' + 'text': 'Khugar-e-Paikar-e-Mahsoos Thi Insaan Ki Nazar | Manta Phir Koi Un-Dekhe Khuda Ko Kyunkar' +- 'id': '001_106_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو معلوم ہے ، ليتا تھا کوئي نام ترا؟ | قوت بازوئے مسلم نے کيا کام ترا' + - 'lang': 'en' + 'text': 'Doth Those know who ever told Thy beads? | The strength of the Muslim’s arm completed Thy task!' + - 'lang': 'ro' + 'text': 'Tujh Ko Maalum Hai Leta Tha Koi Naam Tera? | Quwwat-e-Baazoo-e-Muslim Ne Kiya Kaam Tera' +- 'id': '001_106_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بس رہے تھے يہيں سلجوق بھي، توراني بھي | اہل چيں چين ميں ، ايران ميں ساساني بھي' + - 'lang': 'en' + 'text': 'Saljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also' + 'notes': + - 'phrase': 'Saljuqs' + 'meaning': 'Saljuqs- This was a Turkish tribe which inhabited Central Asia. Later they accepted Islam and produced famous Khalafahs like Salah-al-Dan Ayyuba.' + 'occurrence': !!int '1' + - 'phrase': 'Turanas' + 'meaning': 'Turanas- People inhabiting the tract north of the Oxus River.' + 'occurrence': !!int '1' + - 'phrase': 'Sasanas' + 'meaning': 'Sasanids- This was a tribe inhabiting Persia. They ruled over a large empire east of the Byzantine Empire across the Euphrates River (ca. 226-641). They were followers of Zoroaster and worshipped fire. They were defeated by the Muslims in 641 during the time of S. ‘Umar R.A.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bas Rahe The Yahin Saljuq Bhi, Toorani Bhi | Ahl-e-Chin Cheen Mein, Iran Mein Sasaani Bhi' +- 'id': '001_106_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي معمورے ميں آباد تھے يوناني بھي | اسي دنيا ميں يہودي بھي تھے ، نصراني بھي' + - 'lang': 'en' + 'text': 'The Greeks were also living in the same habitation | In the same world were the Jews and the Christians also' + - 'lang': 'ro' + 'text': 'Issi Maamoore Mein Aabad The Yoonani Bhi | Issi Dunya Mein Yahudi Bhi The, Nusraani Bhi' +- 'id': '001_106_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر ترے نام پہ تلوار اٹھائي کس نے | بات جو بگڑي ہوئي تھي ، وہ بنائي کس نے' + - 'lang': 'en' + 'text': 'But who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?' + - 'lang': 'ro' + 'text': 'Par Tere Naam Pe Talwar Uthai Kis Ne | Baat Jo Bigri Huwi Thi, Woh Banaai Kis Ne' +- 'id': '001_106_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھے ہميں ايک ترے معرکہ آراؤں ميں | خشکيوں ميں کبھي لڑتے ، کبھي درياؤں ميں' + - 'lang': 'en' + 'text': 'We alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans' + - 'lang': 'ro' + 'text': 'The Hameen Ek Tire Maarka Aaraaon Mein! | Khushkion Mein Kabhi Larte, Kabhi Dariyaon Mein,' +- 'id': '001_106_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديں اذانيں کبھي يورپ کے کليساؤں ميں | کبھي افريقہ کے تپتے ہوئے صحراؤں ميں' + - 'lang': 'en' + 'text': 'Some times we were calling adhans in the Europe’s cathedrals | And sometimes in the scorching African deserts' + - 'lang': 'ro' + 'text': 'Deen Azaanen Kabhi Europe Ke Kaleesaaon Mein | Kabhi Africa Ke Tapte Huwe Sehraaon Mein.' +- 'id': '001_106_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شان آنکھوں ميں نہ جچتي تھي جہاں داروں کي | کلمہ پڑھتے تھے ہم چھاؤں ميں تلواروں کي' + - 'lang': 'en' + 'text': 'We never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords' + 'notes': + - 'phrase': 'Kalimah' + 'meaning': 'Kalimah-The Muslim creed of “La Ilaha Ill Allah O Muhammad al-Rasul Allah,” (There is no deity except God and Muhammad S.A.W. is His Prophet).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shan Ankhon Mein Na Jachti Thi Jahan Daron Ki | Kalima Parhte The Hum Chaon Mein Talwaron Ki' +- 'id': '001_106_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم جو جيتے تھے تو جنگوں کے مصيبت کے ليے | اور مرتے تھے ترے نام کي عظمت کے ليے' + - 'lang': 'en' + 'text': 'If we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name' + - 'lang': 'ro' + 'text': 'Hum Jo Jeete The To Jnagon Ki Musibat Ke Liye | Aur Merte The Tere Naam Ki Azmat Ke Liye' +- 'id': '001_106_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي نہ کچھ تيغ زني اپني حکومت کے ليے | سربکف پھرتے تھے کيا دہر ميں دولت کے ليے؟' + - 'lang': 'en' + 'text': 'We did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?' + - 'lang': 'ro' + 'text': 'Thi Na Kuch Taeg-Zani Apni Hukumat Ke Liye | Sar-Bakaf Phirte The Kya Dehar Mein Doulat Ke Liye' +- 'id': '001_106_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم اپني جو زر و مال جہاں پر مرتي | !بت فروشي کے عوض بت شکني کيوں کرتي' + - 'lang': 'en' + 'text': 'If our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?' + 'notes': + - 'phrase': 'sellers' + 'meaning': 'This alludes to Sultan Mahmud of Ghazna and his very favorite slave, Ayaz.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qaum Apni Jo Zar-o-Maal-e-Jahan Par Marti, | But Faroshi Ke Iwaz But Shikni Kyon Karti?' +- 'id': '001_106_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹل نہ سکتے تھے اگر جنگ ميں اڑ جاتے تھے | پاؤں شيروں کے بھي ميداں سے اکھڑ جاتے تھے' + - 'lang': 'en' + 'text': 'Once firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight' + - 'lang': 'ro' + 'text': 'Tal Na Sakte The Agar Jang Mein Arh Jate The | Paon Sheron Ke Bhi Maidan Se Ukhar Jate The' +- 'id': '001_106_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ سے سرکش ہوا کوئي تو بگڑ جاتے تھے | تيغ کيا چيز ہے ، ہم توپ سے لڑ جاتے تھے' + - 'lang': 'en' + 'text': 'We were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons' + - 'lang': 'ro' + 'text': 'Tujh Se Sarkash Huwa Koi To Bighar Jate The | Taeg Kya Cheez Hai, Hum Toup Se Larh Jate The' +- 'id': '001_106_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش توحيد کا ہر دل پہ بٹھايا ہم نے | زير خنجر بھي يہ پيغام سنايا ہم نے' + - 'lang': 'en' + 'text': 'We impressed Tawhad’s picture on every heart | We conveyed this message even under the dagger' + - 'lang': 'ro' + 'text': 'Naqsh Tauheed Ka Har Dil Pe Bithaya Hum Ne | Zer-e-Khanjar Bhi Yeh Paigham Sunaya Hum Ne' +- 'id': '001_106_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہي کہہ دے کہ اکھاڑا در خيبر کس نے | شہر قيصر کا جو تھا ، اس کو کيا سر کس نے' + - 'lang': 'en' + 'text': 'Tell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar’s ?' + 'notes': + - 'phrase': 'Khaibar' + 'meaning': 'Khaibar- This was a stronghold of Jews in Hijaz, where they consolidated themselves after their expulsion from Madanah Munawwarah (625). Khaibar had six forts of which Qamus was the strongest. It was attacked by the Holy Prophet in ca. 630. The gate of the fort of Qamus was broken by S. ‘Ala R.A. which is a very famous act of bravery in Islamic history.' + 'occurrence': !!int '1' + - 'phrase': 'Qaisar’s' + 'meaning': 'City of Qaisar- Allusion to Qusèunèuäiyah (Constantinople) for which see poem 76 (Bilad-i-Islamiyah) Note 10.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Hi Keh De Ke Ukhara Dar-e-Khyber Kis Ne | Sheher Qaiser Ka Jo Tha, Us Ko Kiya Sar Kis Ne' +- 'id': '001_106_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑے مخلوق خداوندوں کے پيکر کس نے | کاٹ کر رکھ ديے کفار کے لشکر کس نے' + - 'lang': 'en' + 'text': 'By whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?' + - 'lang': 'ro' + 'text': 'Tore Makhluq Khudawandon Ke Paikar Kis Ne | Kaat Kar Rakh Diye Kuffaar Ke Lashkar Kis Ne' +- 'id': '001_106_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نے ٹھنڈا کيا آتشکدہ ايراں کو؟ | کس نے پھر زندہ کيا تذکرہ يزداں کو؟' + - 'lang': 'en' + 'text': 'By whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?' + 'notes': + - 'phrase': 'Yazdan' + 'meaning': 'Yazdan- This is the god of Virtue and Good in the Zoroastrian religion as opposed to the god of Evil and Sin represented by Ahirman. The word is also used in Persian and Urdu for God, as is done here.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kis Ne Thanda Kiya Atishkuda-e-Iran Ko? | Kis Ne Phir Zinda Kiya Tazkara-e-Yazdaan Ko?' +- 'id': '001_106_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون سي قوم فقط تيري طلب گار ہوئي | اور تيرے ليے زحمت کش پيکار ہوئي' + - 'lang': 'en' + 'text': 'Which nation did become Thy seeker exclusively? | And became embroiled in wars’ calamities for Thee?' + - 'lang': 'ro' + 'text': 'Kon Si Qoum Faqat Teri Talabgar Huwi | Aur Tere Liye Zehmat Kash-e-Paikaar Huwi' +- 'id': '001_106_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کي شمشير جہاں گير ، جہاں دار ہوئي | کس کي تکبير سے دنيا تري بيدار ہوئي' + - 'lang': 'en' + 'text': 'Whose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?' + - 'lang': 'ro' + 'text': 'Kis Ki Shamsheer Jahangeer, Jahandar Huwi | Kis Ki Takbeer Se Dunya Teri Baidar Huwi' +- 'id': '001_106_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کي ہيبت سے صنم سہمے ہوئے رہتے تھے | منہ کے بل گر کے ''ھو اللہ احد'' کہتے تھے' + - 'lang': 'en' + 'text': 'Through whose fear idols did perpetually alarmed remain? | Falling on their faces saying “Huwa Allah O Ahad did remain?' + 'notes': + - 'phrase': 'Ahad' + 'meaning': 'Allusion to the Holy Qur’an (48:22-23 and 112:1).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kis Ki Haibat Se Sanam Sehme Huwe RehteThe | Munh Ke Bal Gir Ke ''HU WA-ALLAH HU AHAD'' Kehte The' +- 'id': '001_106_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آ گيا عين لڑائي ميں اگر وقت نماز | قبلہ رو ہو کے زميں بوس ہوئي قوم حجاز' + - 'lang': 'en' + 'text': 'If the time of prayer right during the battle fell | Hijaz’ nation in prostration facing the Ka’abah fell' + - 'lang': 'ro' + 'text': 'Aa Gaya Ain Laraai Mein Agar Waqt-e-Namaz | Qibla Ru Ho Ke Zameen Bos Huwi Qoum-e-Hijaz' +- 'id': '001_106_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک ہي صف ميں کھڑے ہو گئے محمود و اياز | نہ کوئي بندہ رہا اور نہ کوئي بندہ نواز' + - 'lang': 'en' + 'text': 'Both Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood' + 'notes': + - 'phrase': 'Ayaz' + 'meaning': 'Mahmud O Ayaz.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ek Hi Saf Mein Khare Ho Gaye Mahmood-o-Ayaz, | No Koi Banda Raha Aur Na Koi Banda Nawaz.' +- 'id': '001_106_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ و صاحب و محتاج و غني ايک ہوئے | تيري سرکار ميں پہنچے تو سبھي ايک ہوئے' + - 'lang': 'en' + 'text': 'The slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!' + - 'lang': 'ro' + 'text': 'Banda-o-Sahib-o-Mauhtaaj-o-Ghani Aik Huwe | Teri Sarkar Mein Pohanche To Sabhi Aik Huwe' +- 'id': '001_106_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل کون و مکاں ميں سحر و شام پھرے | مے توحيد کو لے کر صفت جام پھرے' + - 'lang': 'en' + 'text': 'We continuously wandered all over the world | We wandered like the wine-cup with Tawhad’s wine' + - 'lang': 'ro' + 'text': 'Mehfil-e-Kon-o-Makan Mein Sehar-o-Sham Phire | Mai-e-Tauheed Ko Lekar Sifat-e-Jam Phire' +- 'id': '001_106_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ ميں ، دشت ميں لے کر ترا پيغام پھرے | !اور معلوم ہے تجھ کو ، کبھي ناکام پھرے' + - 'lang': 'en' + 'text': 'We wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?' + - 'lang': 'ro' + 'text': 'Koh Mein, Dasht Mein Le Kar Tera Pegham Phire | Aur Maaloom Hai Tujh Ko, Kabhi Nakaam Phire !' +- 'id': '001_106_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشت تو دشت ہيں ، دريا بھي نہ چھوڑے ہم نے | بحر ظلمات ميں دوڑا ديے گھوڑے ہم نے' + - 'lang': 'en' + 'text': 'What of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !' + 'notes': + - 'phrase': 'ocean' + 'meaning': 'Allusion to the achievements of Khair-al-Dan Barbaràsah (1474-1546). This particular verse alludes to the expedition of Barbaràsah Brothers (Arouj and Khair-al-Dan Barbaràsah) in north-west Africa for expelling the Spaniards from those Muslim lands and establishing the suzerainty of the Islamic Ottoman Khilafah. About 1512 they conquered up to the north-western sea coast and in their zeal drove their horses to some distance in the Atlantic Ocean, saying that if the land of God extended beyond the African coast they would conquer it also in His name.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dasht To Dasht Hain, Darya Bhi Na Chhore Hum Ne | Bahr-e-Zulmaat Mein Daura Diye Ghore Hum Ne' +- 'id': '001_106_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفحہ دہر سے باطل کو مٹايا ہم نے | نوع انساں کو غلامي سے چھڑايا ہم نے' + - 'lang': 'en' + 'text': 'We effaced falsehood from the earth’s surface | We freed the human race from bonds of slavery' + - 'lang': 'ro' + 'text': 'Safah-e-Dahar Se Baatil Ko Mitaya Hum Ne | Nau-e-Insaan Ko Ghulami Se Chhuraya Hum Ne' +- 'id': '001_106_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے کعبے کو جبينوں سے بسايا ہم نے | تيرے قرآن کو سينوں سے لگايا ہم نے' + - 'lang': 'en' + 'text': 'We filled Thy Ka’bah with our foreheads | We put Thy Qur’an to our hearts' + - 'lang': 'ro' + 'text': 'Tere Kaabe Ko Jabeenon Se Basaya Hum Ne | Tere Quran Ko Seenon Se Lagaya Hum Ne' +- 'id': '001_106_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر بھي ہم سے يہ گلہ ہے کہ وفادار نہيں | !ہم وفادار نہيں ، تو بھي تو دلدار نہيں' + - 'lang': 'en' + 'text': 'Still Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous' + - 'lang': 'ro' + 'text': 'Phir Bhi Hum Se Yeh Gila Hai Ke Wafadar Nahin | Hum Wafadar Nahin, Tu Bhi To Dildar Nahin!' +- 'id': '001_106_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتيں اور بھي ہيں ، ان ميں گنہ گار بھي ہيں | عجز والے بھي ہيں ، مست مےء پندار بھي ہيں' + - 'lang': 'en' + 'text': 'There are other ummahs, among them are sinners also | There are modest people and arrogant ones also' + - 'lang': 'ro' + 'text': 'Ummatain Aur Bhi Hain, In Mein Gunahgar Bhi Hain | Ejz Wale Bhi Hain, Mast-e-Mai-e-Pindar Bhi Hain' +- 'id': '001_106_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان ميں کاہل بھي ہيں، غافل بھي ہيں، ہشيار بھي ہيں | سينکڑوں ہيں کہ ترے نام سے بيزار بھي ہيں' + - 'lang': 'en' + 'text': 'Among them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name' + - 'lang': 'ro' + 'text': 'In Mein Kahil Bhi Hain, Ghafil Bhi Hain, Hushyar Bhi Hain | Saikron Hain Ke Tere Naam Se Baizar Bhi Hain' +- 'id': '001_106_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رحمتيں ہيں تري اغيار کے کاشانوں پر | برق گرتي ہے تو بيچارے مسلمانوں پر' + - 'lang': 'en' + 'text': 'Thy Graces descend on the other people’s abodes | Lightning strikes only the poor Muslims’ abodes' + - 'lang': 'ro' + 'text': 'Rehmatain Hain Teri Aghiyar Ke Kashaanon Par | Barq Girti Hai To Bechare Musalmanon Par' +- 'id': '001_106_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بت صنم خانوں ميں کہتے ہيں ، مسلمان گئے | ہے خوشي ان کو کہ کعبے کے نگہبان گئے' + - 'lang': 'en' + 'text': 'The idols in temples say ‘The Muslims are gone’ | They are glad that the Ka’bah’s sentinels are gone' + - 'lang': 'ro' + 'text': 'Boott Sanam Khanon Mein Kehte Hain, Musalman Gye | Hai Khushi In Ko Ke Kaabe Ke Nigehban Gye' +- 'id': '001_106_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل دہر سے اونٹوں کے حدي خوان گئے | اپني بغلوں ميں دبائے ہوئے قرآن گئے' + - 'lang': 'en' + 'text': 'From the world’s stage the huda singers are gone | They, with the Qur’an in their arm pits, are gone' + 'notes': + - 'phrase': 'huda' + 'meaning': 'Huda- Songs which camel drivers sing when the caravan is marching.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Manzil-e-dehr Se Unthon Ke Hudi Khawan Gye | Apni Baghlon Mein Dabaye Huwe Quran Gye' +- 'id': '001_106_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خندہ زن کفر ہے ، احساس تجھے ہے کہ نہيں | اپني توحيد کا کچھ پاس تجھے ہے کہ نہيں' + - 'lang': 'en' + 'text': 'Infidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?' + - 'lang': 'ro' + 'text': 'Khandah Zan Kufr Hai, Ehsas Tujhe Hai Ke Nahin | Apni Touheed Ka Kuch Paas Tujhe Hai Ke Nahin' +- 'id': '001_106_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ شکايت نہيں ، ہيں ان کے خزانے معمور | نہيں محفل ميں جنھيں بات بھي کرنے کا شعور' + - 'lang': 'en' + 'text': 'We do not complain that their treasures are full | Who are not in possession of even basic social graces' + - 'lang': 'ro' + 'text': 'Ye Shikayatt Nahin, Hain Un Ke Khazane Maamur | Nahin Mehfil Mein Jinhain Baat Bhi Karne Ka Shaur' +- 'id': '001_106_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قہر تو يہ ہے کہ کافر کو مليں حور و قصور | اور بيچارے مسلماں کو فقط وعدہ حور' + - 'lang': 'en' + 'text': 'Outrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris' + - 'lang': 'ro' + 'text': 'Qehar To Ye Hai Ke Kafir Ko Milain Hoor-o-Qasoor | Aur Bechare Musalman Ko Faqat Wada-e-Hoor' +- 'id': '001_106_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب وہ الطاف نہيں ، ہم پہ عنايات نہيں | بات يہ کيا ہے کہ پہلي سي مدارات نہيں' + - 'lang': 'en' + 'text': 'We have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?' + - 'lang': 'ro' + 'text': 'Ab Woh Altaf Nahin, Hum Pe Anayat Nahin Baat | Ye Kya Hai Ke Pehli Si Madarat Nahin' +- 'id': '001_106_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں مسلمانوں ميں ہے دولت دنيا ناياب | تيري قدرت تو ہے وہ جس کي نہ حد ہے نہ حساب' + - 'lang': 'en' + 'text': 'Why is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable' + - 'lang': 'ro' + 'text': 'Kyun Musalmanon Mein Hai Doulat-e-Dunya Nayaab | Teri Qudrat To Hai Woh Jis Ki Na Had Hai Na Hisab' +- 'id': '001_106_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو جو چاہے تو اٹھے سينہء صحرا سے حباب | رہرو دشت ہو سيلي زدہء موج سراب' + - 'lang': 'en' + 'text': 'With Thy Will the desert’s bosom would produce bubbles | The desert’s rambler can be facing flood of mirage’s waves' + - 'lang': 'ro' + 'text': 'Tu Jo Chahe To Uthe Seena-e-Sehra Se Habab | Rahroo-e-Dasht Ho Seeli Zada Mouj-e-Saraab' +- 'id': '001_106_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طعن اغيار ہے ، رسوائي ہے ، ناداري ہے | کيا ترے نام پہ مرنے کا عوض خواري ہے؟' + - 'lang': 'en' + 'text': 'Others’ sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?' + - 'lang': 'ro' + 'text': 'Taan-e-Aghiyaar Hai, Ruswai Hai, Nadaari Hai, | Kya tere Nam Pe Marne Ka Iwaz Khwari Hai?' +- 'id': '001_106_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بني اغيار کي اب چاہنے والي دنيا | رہ گئي اپنے ليے ايک خيالي دنيا' + - 'lang': 'en' + 'text': 'Now, this world is the lover of others | For us it is only an imaginary world' + - 'lang': 'ro' + 'text': 'Bani Aghyar Ki Ab Chahne Wali Dunya | Reh Gyi Apne Liye Aik Khiyali Dunya' +- 'id': '001_106_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم تو رخصت ہوئے ، اوروں نے سنبھالي دنيا | پھر نہ کہنا ہوئي توحيد سے خالي دنيا' + - 'lang': 'en' + 'text': 'We have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world' + - 'lang': 'ro' + 'text': 'Hum To Rukhsat Huwe, Auron Ne Sanbhali Dunya | Phir Na Kehna Huwi Touheed Se Khali Dunya' +- 'id': '001_106_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم تو جيتے ہيں کہ دنيا ميں ترا نام رہے | !کہيں ممکن ہے کہ ساقي نہ رہے ، جام رہے' + - 'lang': 'en' + 'text': 'We live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?' + - 'lang': 'ro' + 'text': 'Hum Tau Jeete Hain Ke Duniya Mein Tira Naam Rahe, | Kahin Mumkin Hai Saqi Na Rahe, Jaam Rahe?' +- 'id': '001_106_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري محفل بھي گئي ، چاہنے والے بھي گئے | شب کے آہيں بھي گئيں ، صبح کے نالے بھي گئے' + - 'lang': 'en' + 'text': 'Thy assemblage is gone, and Thy Lovers are also gone | The night’s sighs and the dawn’s wailings are gone' + - 'lang': 'ro' + 'text': 'Teri Mehfil Bhi Gai, Chahne Walw Bhi Gaye, | Shab Ki Aahen Bhi Gaien, Subah Ke Nale Bhi Gaye,' +- 'id': '001_106_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل تجھے دے بھي گئے ، اپنا صلا لے بھي گئے | آ کے بيٹھے بھي نہ تھے اور نکالے بھي گئے' + - 'lang': 'en' + 'text': 'They had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out' + - 'lang': 'ro' + 'text': 'Dil Tujhe Debhi Gaye, Apna Sila Le Bhi Gaye, | Aa Ke Baithe Bhi Na The, Ke Nikaale Bhi Gaye.' +- 'id': '001_106_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئے عشاق ، گئے وعدہء فردا لے کر | اب انھيں ڈھونڈ چراغ رخ زيبا لے کر' + - 'lang': 'en' + 'text': 'The Lovers came but with tomorrow’s promise were sent away | Now seek them with Thy beautiful face’s lamp every way!' + 'notes': + - 'phrase': 'lamp' + 'meaning': 'The expression “searching something with a lamp in hand” is used in Urdu to search for something almost non-existent. The intensity of the search as well as a hint of taunt is added by ‘Allamah Iqbal by including the part of the “lamp of the Beautiful Face of God”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aae Ushaaq, Gaye Waada-e-Farda Lekar, | Ab Unhen Dhoond Charag-e-Rukh-e-Zeba Lekar!' +- 'id': '001_106_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد ليلي بھي وہي ، قيس کا پہلو بھي وہي | نجد کے دشت و جبل ميں رم آہو بھي وہي' + - 'lang': 'en' + 'text': 'Lailah’s pathos is the same, and Qais’ bosom is the same | In the Najd’s wilderness and mountains the deer’s running is the same' + - 'lang': 'ro' + 'text': 'Dard-e-Laila Bhi Wohi, Qais Ka Pahlu Bhi Wohi, | Nejd Ke Dasht-o-Jabal Mein Ram-e-Aahoo Bhi Wohi,' +- 'id': '001_106_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کا دل بھي وہي ، حسن کا جادو بھي وہي | امت احمد مرسل بھي وہي ، تو بھي وہي' + - 'lang': 'en' + 'text': 'The Love’s heart is the same, the Beauty’s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same' + - 'lang': 'ro' + 'text': 'Ishq Ka Dil Bhi Wohi, Husn Ka Jaadoo Bhi Wohi, | Ummat-e-Ahmed-e-Mursil Bhi Wohi, Tu Bhi Wohi,' +- 'id': '001_106_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر يہ آزردگي غير سبب کيا معني | اپنے شيداؤں پہ يہ چشم غضب کيا معني' + - 'lang': 'en' + 'text': 'Why then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?' + - 'lang': 'ro' + 'text': 'Phir Yeh Aazurdagi-e-Ghair-Sabab Kya Maani, | Apne Shaidaaon Pe Yeh Chashm-e-Ghazab Kya Maani?' +- 'id': '001_106_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو چھوڑا کہ رسول عربي کو چھوڑا؟ | بت گري پيشہ کيا ، بت شکني کو چھوڑا؟' + - 'lang': 'en' + 'text': 'Did we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?' + - 'lang': 'ro' + 'text': 'Tujh Ko Chora Ke Rasool-e-Arabi (S.A.W.) Ko Chora? | Boutgari Paisha Kiya, Bout Shikani Ko Chora?' +- 'id': '001_106_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کو ، عشق کي آشفتہ سري کو چھوڑا؟ | رسم سلمان و اويس قرني کو چھوڑا؟' + - 'lang': 'en' + 'text': 'Did we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur’an ?' + 'notes': + - 'phrase': 'Salman' + 'meaning': 'Salman Abu `Abd Allah Farisa R.A.' + 'occurrence': !!int '1' + - 'phrase': 'Qur’an' + 'meaning': 'Uwais Qarana.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ishq Ko, Ishq Ki Ashuftah-Sari Ko Chora? | Rasm-e-Salman (R.A.)-o-Awais-e-Qarani (R.A.) Ko Chora?' +- 'id': '001_106_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگ تکبير کي سينوں ميں دبي رکھتے ہيں | زندگي مثل بلال حبشي رکھتے ہيں' + - 'lang': 'en' + 'text': 'We have the Takbar’s fire suppressed in our hearts! | We are living the life of Bilal the Negro!' + 'notes': + - 'phrase': 'Bilal' + 'meaning': 'Bilal Ibn Rabah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aag Takbeer Ki Seenon Mein Dabi Rakhte Hain | Zindagi Misl-e-Bilal-e-Habshi (R.A.) Rakhte Hain' +- 'id': '001_106_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي خير وہ پہلي سي ادا بھي نہ سہي | جادہ پيمائي تسليم و رضا بھي نہ سہي' + - 'lang': 'en' + 'text': 'Granted that Love has lost its former elegance also | We may have lost treading the path of Love also' + - 'lang': 'ro' + 'text': 'Ishq Ki Khair, Who Pehli Si Ada Bhi Na Sahi, | Jaada Paimaai Taslim-o-Raza Bhi Na Sahi,' +- 'id': '001_106_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضطرب دل صفت قبلہ نما بھي نہ سہي | اور پابندي آئين وفا بھي نہ سہي' + - 'lang': 'en' + 'text': 'We may have lost the restless heart like the compass also | And we may have lost the observance of fidelity’s rules also' + - 'lang': 'ro' + 'text': 'Muztarib Dil Sifat-e-Qibla Nama Bhi Na Sahi | Aur Pabandi-e-Aaeen-e-Wafa Bhi Na Sahi' +- 'id': '001_106_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ہم سے ، کبھي غيروں سے شناسائي ہے | !بات کہنے کي نہيں ، تو بھي تو ہرجائي ہے' + - 'lang': 'en' + 'text': 'Thou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !' + 'notes': + - 'phrase': 'unfaithful' + 'meaning': 'This is a pun on the word “harja’a” used in the text. It means omni-present as well as a person who is not restricted to one person in love and fidelity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kabhi Hum Se, Kabhi Ghairon Se Shanasaai Hai | Baat Kehne Ki Nahin, Tu Bhi To Harjaai Hai' +- 'id': '001_106_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر فاراں پہ کيا دين کو کامل تو نے | اک اشارے ميں ہزاروں کے ليے دل تو نے' + - 'lang': 'en' + 'text': 'Thou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment' + 'notes': + - 'phrase': 'Faran' + 'meaning': 'Peak of Faran- Faran is the mountain on which the Cave of Hira is located. God, in His Infinite Grace and Mercy sent His prophets and messengers among all people of the world and at all times. The message of these prophets was confined to that nation and that period. However, the Holy Prophet S.A.W. brought Islam, which was sent as the Dan for all people for all times (see The Holy Qur’an 5:3).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sar-e-Faran Pe Kiya Deen Ko Kamil Tu Ne | Ek Ishare Mein Hazaron Ke Liye Dil Tu Ne' +- 'id': '001_106_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش اندوز کيا عشق کا حاصل تو نے | پھونک دي گرمي رخسار سے محفل تو نے' + - 'lang': 'en' + 'text': 'Thou consumed the produce of Love with fire | Thou burned the congregation with Thy face’s fire' + - 'lang': 'ro' + 'text': 'Atish Andoz Kiya Ishq Ka Hasil Tu Ne | Phoonk Di Garmi-e-Rukhsar Se Mehfil Tu Ne' +- 'id': '001_106_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج کيوں سينے ہمارے شرر آباد نہيں | ہم وہي سوختہ ساماں ہيں ، تجھے ياد نہيں؟' + - 'lang': 'en' + 'text': 'Why are not our breasts filled with Love’s sparks now? | We are the same Lovers, dost Thou not remember now?' + - 'lang': 'ro' + 'text': 'Aaj Kyun Seene Humare Sharar Abad Nahin | Hum Wohi Sokhta Saman Hain, Tuhe Yaad Nahin?' +- 'id': '001_106_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادي نجد ميں وہ شور سلاسل نہ رہا | قيس ديوانہ نظارہ محمل نہ رہا' + - 'lang': 'en' + 'text': 'The noise of Lovers’ chains in the Najd’s Valley has disappeared | Qais has no more remained longing for the litter’s sight' + - 'lang': 'ro' + 'text': 'Wadi-e-Najd Mein Woh Shor-e-Silasil Na Raha | Qais Diwana-e-Nazara Mehmil Na Raha' +- 'id': '001_106_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حوصلے وہ نہ رہے ، ہم نہ رہے ، دل نہ رہا | گھر يہ اجڑا ہے کہ تو رونق محفل نہ رہا' + - 'lang': 'en' + 'text': 'Those old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house' + - 'lang': 'ro' + 'text': 'Hosle Woh Na Rahe, Hum Na Rahe, Dil Na Raha | Ghar Ye Ujhra Hai Ke Tu Ronaq-e-Mehfil Na Raha' +- 'id': '001_106_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے خوش آں روز کہ آئي و بصد ناز آئي | بے حجابانہ سوئے محفل ما باز آئي' + - 'lang': 'en' + 'text': 'O that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back' + - 'lang': 'ro' + 'text': 'Ae Khush Aan Roz Ke Ayi-o-Bsad Naz Ayi | Be-Hijabana Soo''ay Mehfil-e-Ma Baaz Ayi' +- 'id': '001_106_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ کش غير ہيں گلشن ميں لب جو بيٹھے | سنتے ہيں جام بکف نغمہ کو کو بيٹھے' + - 'lang': 'en' + 'text': 'Others are sitting at the stream bank in the rose garden | Listening to the cuckoo’s call with wine-cup in their hand' + - 'lang': 'ro' + 'text': 'Badahkash Gair Hain Gulshan Mein Lab-e-Joo Baithe | Sunte Hain Jaam Bakaf Naghma-e-Kuku Baithe' +- 'id': '001_106_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور ہنگامہ گلزار سے يک سو بيٹھے | تيرے ديوانے بھي ہيں منتظر ''ھو'' بيٹھے' + - 'lang': 'en' + 'text': 'In the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!' + 'notes': + - 'phrase': 'Hu!' + 'meaning': 'Hu- This is an abbreviation for ‘huva’ which means ‘He’ and is used for God. Here it is used as part of the expression ‘Allah Hu’ which means ‘Only God has real Existence’ and is used in Tasawwuf’s spiritual exercises.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Door Hungama-e-Gulzar Se Yak Soo Baithe | Tere Diwane Bhi Hain Muntazir ''Hoo'' Baithe' +- 'id': '001_106_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے پروانوں کو پھر ذوق خود افروزي دے | برق ديرينہ کو فرمان جگر سوزي دے' + - 'lang': 'en' + 'text': 'Again endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning' + - 'lang': 'ro' + 'text': 'Apne Parwanon Ko Phir Zauq-e-Khud Afrozi De | Barq-e-Dairina Ko Farman-e-Jigar Sozi De' +- 'id': '001_106_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم آوارہ عناں تاب ہے پھر سوئے حجاز | لے اڑا بلبل بے پر کو مذاق پرواز' + - 'lang': 'en' + 'text': 'The wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale' + - 'lang': 'ro' + 'text': 'Qoum-e-Awara Anaa Taab Hai Phir Soo''ay Hijaz | Le Ura Bulbul-e-Be Par Ko Mazak-e-Parwaz' +- 'id': '001_106_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضطرب باغ کے ہر غنچے ميں ہے بوئے نياز | تو ذرا چھيڑ تو دے، تشنہء مضراب ہے ساز' + - 'lang': 'en' + 'text': 'The fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum' + - 'lang': 'ro' + 'text': 'Muztarib Bagh Ke Har Ghunche Mein Hai Boo''ay Niaz | Tu Zara Chair To De, Tashna-e-Mizrab Hai Saaz' +- 'id': '001_106_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمے بے تاب ہيں تاروں سے نکلنے کے ليے | طور مضطر ہے اسي آگ ميں جلنے کے ليے' + - 'lang': 'en' + 'text': 'Songs are restless to come out of the strings | tur is impatient for burning in the same fire' + - 'lang': 'ro' + 'text': 'Naghme Betaab Hain Taron Se Niklne Ke Liye | Toor Muztar Hai Ussi Aag Mein Jalne Ke Liye' +- 'id': '001_106_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکليں امت مرحوم کي آساں کر دے | مور بے مايہ کو ہمدوش سليماں کر دے' + - 'lang': 'en' + 'text': 'Make easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman' + 'notes': + - 'phrase': 'Sulaiman' + 'meaning': 'S. Sulaiman A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mushkalain Ummat-e-Marhoom Ki Asan Kar | De Moor-e-Bemaya Ko Humdosh-e-Suleman Kar De' +- 'id': '001_106_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنس ناياب محبت کو پھر ارزاں کر دے | ہند کے دير نشينوں کو مسلماں کر دے' + - 'lang': 'en' + 'text': 'Make the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again' + - 'lang': 'ro' + 'text': 'Jins-e-Nayaab-e-Mohabbat Ko Phir Arzaan Kar De | Hind Ke Dair Nasheenon Ko Musalman Kar De' +- 'id': '001_106_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوئے خوں مي چکد از حسرت ديرينہء ما | مي تپد نالہ بہ نشتر کدہ سينہ ما' + - 'lang': 'en' + 'text': 'A stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!' + - 'lang': 'ro' + 'text': 'Joo''ay Khoon Mee Chakad Az Hasrat-e-Dairina-e-Maa | Mee Tapd Nala Ba Nashtar Kadah-e-Seena-e-Maa' +- 'id': '001_106_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوئے گل لے گئي بيرون چمن راز چمن | !کيا قيامت ہے کہ خود پھول ہيں غماز چمن' + - 'lang': 'en' + 'text': 'The rose’ fragrance took garden’s secret outside the garden | Outrageous that flowers themselves are informers against the garden' + - 'lang': 'ro' + 'text': 'Boo-e-Gul Le Gyi Bairun-e-Chaman Raaz-e-Chaman | Kya Qayamat Hai Ke Khud Phool Hain Ghammaz-e-Chaman !' +- 'id': '001_106_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عہد گل ختم ہوا ٹوٹ گيا ساز چمن | اڑ گئے ڈاليوں سے زمزمہ پرواز چمن' + - 'lang': 'en' + 'text': 'The spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden' + - 'lang': 'ro' + 'text': 'Ahd-e-Gul Khatam Hua, Tut Gaya Saaz-e-Chaman, | Ur Gaye Dalion Se Zamzama Pardaaz-e-Chaman.' +- 'id': '001_106_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک بلبل ہے کہ ہے محو ترنم اب تک | اس کے سينے ميں ہے نغموں کا تلاطم اب تک' + - 'lang': 'en' + 'text': 'Only a nightingale is left which is singing still | In its breast overflows the flood of songs still' + 'notes': + - 'phrase': 'still' + 'meaning': 'In this verse and those following it to the end of the poem ‘Allamah Iqbal is referring to himself and his book, Bang-i-Dara.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ek Bulbul Hai Ke Hai Mahw-e-Tarannum Ab Tak, | Us Ke Seene Mein Hai Naghmon Ka Talatam Ab Tak.' +- 'id': '001_106_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قمرياں شاخ صنوبر سے گريزاں بھي ہوئيں | پےتاں پھول کي جھڑ جھڑ کے پريشاں بھي ہوئيں' + - 'lang': 'en' + 'text': 'Turtle-doves from the juniper’s branches are gone also | Flower petals dropping from the flower are scattered also' + - 'lang': 'ro' + 'text': 'Qumrian Shaakh-e-Sanober Se Gurezaan Bhi Huin, | Pattian Phool Ki Jhar Jhar Ke Pareshan Bhi Huin;' +- 'id': '001_106_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ پراني روشيں باغ کي ويراں بھي ہوئيں | ڈالياں پيرہن برگ سے عرياں بھي ہوئيں' + - 'lang': 'en' + 'text': 'The garden’s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also' + - 'lang': 'ro' + 'text': 'Who Purani Ravishen Bagh Ki Weeran Bhi Huin, | Daalian Parahan-e-Barg Se Uriaan Bhi Huin.' +- 'id': '001_106_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيد موسم سے طبيعت رہي آزاد اس کي | !کاش گلشن ميں سمجھتا کوئي فرياد اس کي' + - 'lang': 'en' + 'text': 'But his nature remained free of the season’s restrictions | Would somebody in the garden understand his complaint!!' + - 'lang': 'ro' + 'text': 'Qaid-e-Mausim Se Tabiat Rahi Aazad Uski, | Kaash Gulshan Mein Samjhta Koi Faryaad Uski.' +- 'id': '001_106_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لطف مرنے ميں ہے باقي ، نہ مزا جينے ميں | کچھ مزا ہے تو يہي خون جگر پينے ميں' + - 'lang': 'en' + 'text': 'There is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is' + - 'lang': 'ro' + 'text': 'Lutf Merne Main Hai Baqi, Na Maza Jeene Mein | Kuch Maza Hai To Yehi Khoon-e-Jigar Peene Mein' +- 'id': '001_106_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کتنے بے تاب ہيں جوہر مرے آئينے ميں | کس قدر جلوے تڑپتے ہيں مرے سينے ميں' + - 'lang': 'en' + 'text': 'Many a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!' + - 'lang': 'ro' + 'text': 'Kitne Betaab Hain Jouhar Mere Aaeene Mein | Kis Qadar Jalwe Tarapte Hain Mere Seene Mein' +- 'id': '001_106_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس گلستاں ميں مگر ديکھنے والے ہي نہيں | داغ جو سينے ميں رکھتے ہوں ، وہ لالے ہي نہيں' + - 'lang': 'en' + 'text': 'But there is none in this garden to see them | There are no poppies with Love’s stain on their breasts' + 'notes': + - 'phrase': 'poppies' + 'meaning': 'The poppy flower has a black stain at the bottom of its corolla. This is poetically referred to as the mark of Love of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Gulistan Mein Magar Dekhne Wale Hi Nahin | Dagh Jo Seene Mein Rakhte Hun, Woh Lale Hi Nahin' +- 'id': '001_106_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاک اس بلبل تنہا کي نوا سے دل ہوں | جاگنے والے اسي بانگ درا سے دل ہوں' + - 'lang': 'en' + 'text': 'May hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara' + - 'lang': 'ro' + 'text': 'Chaak Iss Bulbul-e-Tanha Ki Nawa Se Dil Hon | Jaagne Wale Issi Bang-e-Dara Se Dil Hon' +- 'id': '001_106_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يعني پھر زندہ نئے عہد وفا سے دل ہوں | پھر اسي بادہء ديرينہ کے پياسے دل ہوں' + - 'lang': 'en' + 'text': 'May the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine' + - 'lang': 'ro' + 'text': 'Yani Phir Zinda Naye Ehd-e-Wafa Se Dil Hon | Phir Issi Bada-e-Deerina Ke Pyaase Dil Hon' +- 'id': '001_106_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجمي خم ہے تو کيا ، مے تو حجازي ہے مري | !نغمہ ہندي ہے تو کيا ، لے تو حجازي ہے مري' + - 'lang': 'en' + 'text': 'My alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz' + - 'lang': 'ro' + 'text': 'Ajami Khum Hai To Kya, Mai To Hijazi Hai Meri | Naghma Hindi Hai To Kya, Lai To Hijazi Hai Meri' diff --git a/data/github_iqbal_demystified/poems/001/001_107.yaml b/data/github_iqbal_demystified/poems/001/001_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b239d38f7e4226091cff69551e2dbed50257f307 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_107.yaml @@ -0,0 +1,88 @@ +--- +'id': '001_107' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/107-%20Chand.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چاند' +- 'lang': 'en' + 'text': 'THE MOON' +'description': +- 'lang': 'en' + 'text': 'This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His ‘ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real ‘Ibadah (in the board sense). This is supported by the Holy Qur’an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.' +'sher': +- 'id': '001_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے چاند! حسن تيرا فطرت کي آبرو ہے | طوف حريم خاکي تيري قديم خو ہے' + - 'lang': 'en' + 'text': 'O moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit' + 'notes': + - 'phrase': 'sanctuary' + 'meaning': 'Earthly Sanctuary- Metaphor for Earth.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Chand! Husn Tera Fitrat Ki Aabru Hai | Tof-e-Hareem-e-Khaki Teri Qadeem Khu Hai' +- 'id': '001_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ داغ سا جو تيرے سينے ميں ہے نماياں | عاشق ہے تو کسي کا، يہ داغ آرزو ہے؟' + - 'lang': 'en' + 'text': 'This something like a spot which appears on your breast | Are you someone’s Lover? Is this the Longing’s scar?' + - 'lang': 'ro' + 'text': 'Ye Dagh Sa Jo Tere Seene Mein Hai Namayan | Ashiq Hai Tu Kisi Ka, Ye Dagh-e-Arzu Hai?' +- 'id': '001_107_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں مضطرب زميں پر، بے تاب تو فلک پر | تجھ کو بھي جستجو ہے ، مجھ کو بھي جستجو ہے' + - 'lang': 'en' + 'text': 'I am restless on the earth, you are impatient in the sky | You are also in search, I am also in search' + - 'lang': 'ro' + 'text': 'Mein Mutarib Zameen Par, Betab Tu Falak Par | Tujh Ko Bhi Justujoo Hai, Mujh Ko Bhi Justujoo Hai' +- 'id': '001_107_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انساں ہے شمع جس کي ، محفل وہي ہے تيري؟ | ميں جس طرف رواں ہوں ، منزل وہي ہے تيري؟' + - 'lang': 'en' + 'text': 'Man is the candle of the congregation which is also yours | The direction in which I am going is also your destination' + - 'lang': 'ro' + 'text': 'Insan Hai Shama Jis Ki, Mehfil Wohi Hai Teri? | Main Jis Taraf Rawan Hun, Manzil Wohi Hai Teri?' +- 'id': '001_107_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ڈھونڈتا ہے جس کو تاروں کي خامشي ميں | پوشيدہ ہے وہ شايد غوغائے زندگي ميں' + - 'lang': 'en' + 'text': 'The one you are searching for in the stars’ silence | Perhaps is concealed in the commotion of life' + - 'lang': 'ro' + 'text': 'Tu Dhoondta Hai Jis Ko Taron Ki Khamashi Mein | Poshida Hai Woh Shaid Ghoghaye Zindagi Mein' +- 'id': '001_107_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'استادہ سرو ميں ہے ، سبزے ميں سو رہا ہے | بلبل ميں نغمہ زن ہے ، خاموش ہے کلي ميں' + - 'lang': 'en' + 'text': 'It is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud' + - 'lang': 'ro' + 'text': 'Istada Saru Mein Hai, Sabze Mein So Raha Hai | Bulbul Mein Naghma-Zan Hai, Khamosh Hai Kali Mein' +- 'id': '001_107_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آ ! ميں تجھے دکھاؤں رخسار روشن اس کا | نہروں کے آئنے ميں شبنم کي آرسي ميں' + - 'lang': 'en' + 'text': 'Come, I shall show you His luminous cheek | In rivers’ mirror, in dew’s looking glass' + - 'lang': 'ro' + 'text': 'Aa ! Mein Tujhe Dikhaon Rukhsar-e-Roshan Uss Ka | Nehron Ke Aaeene Mein, Shabnam Ki Aarasi Mein' +- 'id': '001_107_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحرا و دشت و در ميں ، کہسار ميں وہي ہے | انساں کے دل ميں ، تيرے رخسار ميں وہي ہے' + - 'lang': 'en' + 'text': 'In forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists' + - 'lang': 'ro' + 'text': 'Sehra-o-Dasht-o-Dar Mein, Kuhsar Mein Wohi Hai | Insan Ke Dil Mein, Tere Rukhsar Mein Wohi Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_108.yaml b/data/github_iqbal_demystified/poems/001/001_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7931992f175b0c27bf6d10176317c2e367a9e22a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_108.yaml @@ -0,0 +1,182 @@ +--- +'id': '001_108' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/108-%20Raat%20Aur%20Shaeir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رات اور شاعر' +- 'lang': 'en' + 'text': 'THE NIGHT AND THE POET' +'description': +- 'lang': 'en' + 'text': 'This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of ‘Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.' +'sher': +- 'id': '001_108_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(1)' + - 'lang': 'en' + 'text': 'Part 1' + - 'lang': 'ro' + 'text': 'part1' +- 'id': '001_108_002' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رات' + - 'lang': 'en' + 'text': 'Rat ( The Night )' + - 'lang': 'ro' + 'text': 'raat' +- 'id': '001_108_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں ميري چاندني ميں پھرتا ہے تو پريشاں | خاموش صورت گل ، مانند بو پريشاں' + - 'lang': 'en' + 'text': 'Why in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed' + - 'lang': 'ro' + 'text': 'Kyun Meri Chandni Mein Phirta Hai Tu Preshan | Khamosh Soorat-e-Gul, Manind-e-Bu Preshan' +- 'id': '001_108_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاروں کے موتيوں کا شايد ہے جوہري تو | مچھلي ہے کوئي ميرے دريائے نور کي تو' + - 'lang': 'en' + 'text': 'Perhaps you are the jeweler of the star’s pearls | Perhaps you are some fish of the river of my light' + - 'lang': 'ro' + 'text': 'Taron Ke Moutiyon Ka Shaid Hai Jouhari Tu | Machli Hai Koi Mere Darya-e-Noor Ki Tu' +- 'id': '001_108_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا تو مري جبيں کا تارا گرا ہوا ہے | رفعت کو چھوڑ کر جو بستي ميں جا بسا ہے' + - 'lang': 'en' + 'text': 'Or you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility' + - 'lang': 'ro' + 'text': 'Ya Tu Meri Jabeen Ka Tara Gira Huwa Hai | Riffat Ko Chor Kar Jo Pasti Mein Ja Basa Hai' +- 'id': '001_108_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموش ہو گيا ہے تار رباب ہستي | ہے ميرے آئنے ميں تصوير خواب ہستي' + - 'lang': 'en' + 'text': 'Quiet has become the string of the harp of life | In my mirror is the picture of the dream of life' + - 'lang': 'ro' + 'text': 'Khamosh Ho Gya Hai Tar-e-Rabab–E-Hasti | Hai Mere Aaeene Mein Tasveer-e-Khawab-e-Hasti' +- 'id': '001_108_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريا کي تہ ميں چشم گرادب سو گئي ہے | ساحل سے لگ کے موج بے تاب سو گئي ہے' + - 'lang': 'en' + 'text': 'At the bottom of the river the whirlpool’s eye is asleep | By the river bank the restless wave has fallen asleep' + - 'lang': 'ro' + 'text': 'Darya Ki Teh Mein Chashm-e-Gard Ab So Gyi Hai | Sahil Se Lag Ke Mouj-e-Betaab So Gyi Hai' +- 'id': '001_108_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستي زميں کي کيسي ہنگامہ آفريں ہے | يوں سو گئي ہے جيسے آباد ہي نہيں ہے' + - 'lang': 'en' + 'text': 'How tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is' + - 'lang': 'ro' + 'text': 'Basti Zameen Ki Kaisi Hangama Afreen Hai | Yun So Gyi Hai Jaise Abad Hi Nahin Hai' +- 'id': '001_108_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر کا دل ہے ليکن ناآشنا سکوں سے | آزاد رہ گيا تو کيونکر مرے فسوں سے؟' + - 'lang': 'en' + 'text': 'But the poet’s heart is unacquainted with peace | How did you remain free from my enchantment?' + - 'lang': 'ro' + 'text': 'Shayar Ka Dil Hai Lekin Na-Ashna Sukoon Se | Azad Reh Gya Tu Kyunkar Mere Fusoon Se' +- 'id': '001_108_010' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': 'Part 2' + - 'lang': 'ro' + 'text': 'part2' +- 'id': '001_108_011' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر' + - 'lang': 'en' + 'text': 'Sha`ir ( The Night)' + - 'lang': 'ro' + 'text': 'shayer' +- 'id': '001_108_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ترے چاند کي کھيتي ميں گہر بوتا ہوں | چھپ کے انسانوں سے مانند سحر روتا ہوں' + - 'lang': 'en' + 'text': 'I am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn' + - 'lang': 'ro' + 'text': 'Main Tere Chand Ki Khaiti Mein Guhar Bota Hun | Chup Ke Insanon Se Manind-e-Sehar  Rota Hun' +- 'id': '001_108_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دن کي شورش ميں نکلتے ہوئے گھبراتے ہيں | عزلت شب ميں مرے اشک ٹپک جاتے ہيں' + - 'lang': 'en' + 'text': 'Being shy of coming out in the day’s commotion | My tears start dripping in the night’s seclusion' + - 'lang': 'ro' + 'text': 'Din Ki Sourish Mein Niklte Huwe Ghabrate Hain | Uzlat-e-Shab Mein Mere Ashk Tapak Jate Hain' +- 'id': '001_108_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ ميں فرياد جو پنہاں ہے ، سناؤں کس کو | تپش شوق کا نظارہ دکھاؤں کس کو' + - 'lang': 'en' + 'text': 'To whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?' + 'notes': + - 'phrase': 'Love' + 'meaning': 'Heat of Sight of the Beloved, i.e. God- To ‘Allamah Iqbal solution of the problems stated in the introduction were possible only with the Love of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mujh Mein Faryad Jo Pinhan Hai, Sunaon Kis Ko | Tapish-e-Shauq Ka Nazzara Dikhaon Kis Ko' +- 'id': '001_108_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق ايمن مرے سينے پہ پڑي روتي ہے | !ديکھنے والي ہے جو آنکھ ، کہاں سوتي ہے' + - 'lang': 'en' + 'text': 'Aiman’s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?' + 'notes': + - 'phrase': 'Aiman’s' + 'meaning': 'Aiman- The valley of Mount tur where S. Musa A.S. saw the Effulgence of God in the form of lightning.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Barq-e-Aeman  Mere Seene Pe Pari Roti Hai | Dekhne Wali Hai Jo Ankh, Kahan Soti Hai!' +- 'id': '001_108_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفت شمع لحد مردہ ہے محفل ميري | آہ، اے رات! بڑي دور ہے منزل ميري' + - 'lang': 'en' + 'text': 'My congregation is dead like the grave’s candle | Ah! O night my destination is very far' + - 'lang': 'ro' + 'text': 'Sift-e-Shama-e-Lehd Murda Hai Mehfil Meri | Ah, Ae Raat! Bari Door Hai Manzil Meri' +- 'id': '001_108_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عہد حاضر کي ہوا راس نہيں ہے اس کو | اپنے نقصان کا احساس نہيں ہے اس کا' + - 'lang': 'en' + 'text': 'The present day conditions are not amenable to it | There is no perception of it’s own loss in it' + - 'lang': 'ro' + 'text': 'Ehd-e-Hazir Ki Hawa Raas Nahin Hai Iss Ko | Apne Nuksan Ka Ehsas Nahin Hai Iss Ko' +- 'id': '001_108_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضبط پيغام محبت سے جو گھبراتا ہوں | تيرے تابندہ ستاروں کو سنا جاتا ہوں' + - 'lang': 'en' + 'text': 'When I become tired of the restraint of Love’s message | Coming here I relate them to your shining states!' + - 'lang': 'ro' + 'text': 'Zabt-e-Pegham-e-Mohabbat Se Ghabrata Hun | Tere Tabindah Sitaron Ko Suna Jata Hun' diff --git a/data/github_iqbal_demystified/poems/001/001_109.yaml b/data/github_iqbal_demystified/poems/001/001_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8e4931076ddfa13babf93ec38f7b3cd39cd7bac --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_109.yaml @@ -0,0 +1,147 @@ +--- +'id': '001_109' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/109-%20Bazm%20i%20Anjum.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بزم انجم' +- 'lang': 'en' + 'text': 'THE ASSEMBLY OF STARS' +'description': +- 'lang': 'en' + 'text': 'This poem is complementary to the previous one. In the previous poem ‘Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it’s success. This is expressly stated in the last stanza, particularly in the last verse.' +'sher': +- 'id': '001_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سورج نے جاتے جاتے شام سيہ قبا کو | طشت افق سے لے کر لالے کے پھول مارے' + - 'lang': 'en' + 'text': 'While setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon’s basin' + - 'lang': 'ro' + 'text': 'Suraj Ne Jate Jate Shaam-e-Seh Qaba Ko | Tasht-e-Ufaq Se Le Kar Lale Ke Phool Mare' +- 'id': '001_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہنا ديا شفق نے سونے کا سارا زيور | قدرت نے اپنے گہنے چاندي کے سب اتارے' + - 'lang': 'en' + 'text': 'The twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments' + - 'lang': 'ro' + 'text': 'Pehna Diya Shafaq Ne Sone Ka Sara Zaiwar | Qudrat Ne Apne Gehne Chandi Ke Sub Utare' +- 'id': '001_109_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محمل ميں خامشي کے ليلائے ظلمت آئي | چمکے عروس شب کے موتي وہ پيارے پيارے' + - 'lang': 'en' + 'text': 'The Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening’s bride' + - 'lang': 'ro' + 'text': 'Mehmil Mein Khamshi Ke Lela’ay Zulmat Ayi | Chamke Aroos-E-Shab Ke Moti Vo Pyare Pyare' +- 'id': '001_109_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ دور رہنے والے ہنگامہء جہاں سے | ''کہتا ہے جن کو انساں اپني زباں ميں ''تارے' + - 'lang': 'en' + 'text': 'Those living far from the commotion of the world | Which Man calls “stars” in his own language' + - 'lang': 'ro' + 'text': 'Vo Door Rehne Wale Hungama’ay Jahan Se | Kehta Hai Jin Ko Insan Apni Zuban Mein ''Taray''' +- 'id': '001_109_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محو فلک فروزي تھي انجمن فلک کي | عرش بريں سے آئي آواز اک ملک کي' + - 'lang': 'en' + 'text': 'The sky’s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came' + - 'lang': 'ro' + 'text': 'Mehv-e-Falak Ferozi Thi Anjuman Falak Ki | Arsh-e-Bareen Se Ayi Awaz Ek Malak Ki' +- 'id': '001_109_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اے شب کے پاسانو، اے آسماں کے تارو | تابندہ قوم ساري گردوں نشيں تمھاري' + - 'lang': 'en' + 'text': '"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky' + - 'lang': 'ro' + 'text': 'Ae Shab Ke Pasbano, Ae Asman Ke Taro ! | Tabinda Qaum Sari Gurdoon Nasheen Tumhari' +- 'id': '001_109_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھيڑو سرود ايسا ، جاگ اٹھيں سونے والے | رہبر ہے قافلوں کي تاب جبيں تمھاري' + - 'lang': 'en' + 'text': 'Start such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans' + - 'lang': 'ro' + 'text': 'Chairo Sarood Aesa, Jaag Uthain Sone Wale | Rahbar Hai Qaflon Ki Tab-e-Jabeen Tumhari' +- 'id': '001_109_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئينے قسمتوں کے تم کو يہ جانتے ہيں | شايد سنيں صدائيں اہل زميں تمھاري' + - 'lang': 'en' + 'text': 'The earth’s denizens consider you the destiny’s mirrors | Perhaps they will listen to your call”' + - 'lang': 'ro' + 'text': 'Aynay Qismaton Ke Tum Ko Ye Jante Hain | Shaid Sunain Sadaeyn Ahl-e-Zameen Tumhari' +- 'id': '001_109_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخصت ہوئي خموشي تاروں بھري فضا سے | وسعت تھي آسماں کي معمور اس نوا سے' + - 'lang': 'en' + 'text': 'Silence departed from this star-spangled expanse | The sky’s expanse was filled with this music' + - 'lang': 'ro' + 'text': 'Rukhsat Huwi Khamoshi Taron Bhari Faza Se | Wusa’at Thi Asman Ki Ma’amoor Iss Nawa Se' +- 'id': '001_109_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ازل ہے پيدا تاروں کي دلبري ميں | جس طرح عکس گل ہو شبنم کے آرسي ميں' + - 'lang': 'en' + 'text': 'The Eternal Beauty is produced in the stars’ loveliness | As the image of rose is in the looking glass of the dew' + - 'lang': 'ro' + 'text': 'Husn Azal Se Paida Taron Ki Dilbari Mein | Jis Tarah Aks-e-Gul Ho Shabnam Ki Arsi Mein' +- 'id': '001_109_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئين نو سے ڈرنا ، طرز کہن پہ اڑنا | منزل يہي کھٹن ہے قوموں کي زندگي ميں' + - 'lang': 'en' + 'text': 'To be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations' + - 'lang': 'ro' + 'text': 'Aayen-e-Nau Se Darna, Tarz-e-Kuhan Pe Urna | Manzil Yehi Kathan Hai Qoumon Ki Zindagi Mein' +- 'id': '001_109_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کاروان ہستي ہے تيز گام ايسا | قوميں کچل گئي ہيں جس کي رواروي ميں' + - 'lang': 'en' + 'text': 'This caravan of life is so fast moving | Many a nation is trampled in whose race' + - 'lang': 'ro' + 'text': 'Ye Karwan-e-Hasti Hai Taez Gaam Aesa | Qoumain Kuchal Gayi Hain Jis Ki Rawarawi Mein' +- 'id': '001_109_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھوں سے ہيں ہماري غائب ہزاروں انجم | داخل ہيں وہ بھي ليکن اپني برادري ميں' + - 'lang': 'en' + 'text': 'Thousands of stars are hidden from our eyes | But their existence is also included in our group' + - 'lang': 'ro' + 'text': 'Aankhon Se Hain Humari Ghayeb Hazon Anjum | Dakhil Hain Vo Bhi Lekin Apni Baradari Mein' +- 'id': '001_109_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک عمر ميں نہ سمجھے اس کو زمين والے | جو بات پا گئے ہم تھوڑي سي زندگي ميں' + - 'lang': 'en' + 'text': 'The earth’s denizens did not understand in a whole life | What has come in our comprehension in a short span of life' + - 'lang': 'ro' + 'text': 'Ek Umer Mein Na Samjhe Iss Ko Zameen Wale | Jo Baat Pa Gaye Hum Thori Si Zindagi Mein' +- 'id': '001_109_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں جذب باہمي سے قائم نظام سارے | پوشيدہ ہے يہ نکتہ تاروں کي زندگي ميں' + - 'lang': 'en' + 'text': 'All systems are established on mutual attraction | This secret is concealed in the life of the stars”' + - 'lang': 'ro' + 'text': 'Hain Jazb-e-Bahmi Se Qaim Nazam Sare | Posida Hai Ye Nukta Taron Ki Zindagi Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_110.yaml b/data/github_iqbal_demystified/poems/001/001_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1bea6c29c7cb6b22d4d96b9e38e96ae9fc5bdf00 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_110.yaml @@ -0,0 +1,142 @@ +--- +'id': '001_110' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/110-%20Sayr-e-Falak.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سير فلک' +- 'lang': 'en' + 'text': 'STROLLING IN THE CELESTIAL WORLD' +'description': +- 'lang': 'en' + 'text': 'This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur’an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.' +'sher': +- 'id': '001_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا تخيل جو ہم سفر ميرا | آسماں پر ہوا گزر ميرا' + - 'lang': 'en' + 'text': 'As only imagination was my fellow-traveler | My path happened to pass through the sky' + - 'lang': 'ro' + 'text': 'Tha Takhiyyul Jo Hum Safar Mera | Asman Par Huwa Guzr Mera' +- 'id': '001_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑتا جاتا تھا اور نہ تھا کوئي | جاننے والا چرخ پر ميرا' + - 'lang': 'en' + 'text': 'I was flying constantly and no one | Was acquainted with me in the sky' + - 'lang': 'ro' + 'text': 'Urta Jata Tha Aur Na Tha Koi | Jan’ane Wala Charakh Par Mera' +- 'id': '001_110_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تارے حيرت سے ديکھتے تھے مجھے | راز سر بستہ تھا سفر ميرا' + - 'lang': 'en' + 'text': 'The stars were staring at me in surprise | My journey was a well guarded secret' + - 'lang': 'ro' + 'text': 'Tare Hairat Se Dekhte The Mujhe | Raaz-e-Sar Basta Tha Safar Mera' +- 'id': '001_110_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ صبح و شام سے نکلا | اس پرانے نظام سے نکلا' + - 'lang': 'en' + 'text': 'I escaped from the alternation of day and night | I escaped from this ancient order of things' + - 'lang': 'ro' + 'text': 'Halqa-e-Subah-o-Shaam Se Nikla | Iss Purane Nizam Se Nikla' +- 'id': '001_110_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا سناؤں تمھيں ارم کيا ہے | خاتم آرزوئے ديدہ و گوش' + - 'lang': 'en' + 'text': 'What can I tell you what Paradise is | It is the climax of material longings' + - 'lang': 'ro' + 'text': 'Kya Sunaon Tumhain Irm Kya Hai | Khatam-e-Arzoo-e-Didah-o-Ghosh' +- 'id': '001_110_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ طوبي! پہ نغمہ ريز طيور | بے حجابانہ حور جلوہ فروش' + - 'lang': 'en' + 'text': 'Birds were singing in the branches of tubah | Unabashed Houri’s beauty was present all around' + 'notes': + - 'phrase': 'tubah' + 'meaning': 'The name of a tree in Paradise whose fruit is said to be most delicious.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shakh-e-Tooba Pe Naghma Raiz Tuyoor | Be-Hijabana Hoor Jalwa Farosh' +- 'id': '001_110_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساقيان جميل جام بدست | پينے والوں ميں شور نوشانوش' + - 'lang': 'en' + 'text': 'Beautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more”' + - 'lang': 'ro' + 'text': 'Saqiyan-e-Jameel Jaam Badast | Peene Walon Mein Shor-e-Nosha Nosh' +- 'id': '001_110_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور جنت سے آنکھ نے ديکھا | ايک تاريک خانہ سرد و خموش' + - 'lang': 'en' + 'text': 'Far from the Paradise the eye observed | There was a dark house, cold and silent' + - 'lang': 'ro' + 'text': 'Door Jannat Se Ankh Ne Dekha | Aik Tareek Khana, Sard-o-Khamosh' +- 'id': '001_110_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طالع قيس و گيسوئے ليلي | اس کي تاريکيوں سے دوش بدوش' + - 'lang': 'en' + 'text': 'Countenance of Qais and Lailah’s material form | Were shoulder to shoulder with its darkness' + - 'lang': 'ro' + 'text': 'Taala’e Qais Wa Gaisu-e-Laila | Uss Ki Tareekiyon Se Dosh Ba Dosh' +- 'id': '001_110_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک ايسا کہ جس سے شرما کر | کرہ زمہرير ہو روپوش' + - 'lang': 'en' + 'text': 'It was so cold that being embarrassed by it | The Arctic Circle was concealing its face' + - 'lang': 'ro' + 'text': 'Khunk Aesa Ke Jis Se Sharma Kar | Kurra-e-Zamhareer Ho Ru-Posh' +- 'id': '001_110_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے پوچھي جو کيفيت اس کي | حيرت انگيز تھا جواب سروش' + - 'lang': 'en' + 'text': 'When I inquired about its condition | The reply of the angel was strange' + - 'lang': 'ro' + 'text': 'Main Ne Puchi Jo Kaifiat Uss Ki | Hiarat Angaiz Tha Jawab-e-Sarosh' +- 'id': '001_110_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مقام خنک جہنم ہے | نار سے ، نور سے تہي آغوش' + - 'lang': 'en' + 'text': '“This cold place is called Hell | It is deprived of fire and light' + - 'lang': 'ro' + 'text': 'Ye Maqam-e-Khunak Jahanum Hai | Naar Se, Noor Se Tehi Agosh' +- 'id': '001_110_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلے ہوتے ہيں مستعار اس کے | جن سے لرزاں ہيں مرد عبرت کوش' + - 'lang': 'en' + 'text': 'The heat of its flames which is borrowed | Terrifies the people seeking admonition' + - 'lang': 'ro' + 'text': 'Shaole Hote Hain Musta’ar Iss Ke | Jin Se Larzan Hain Mard-e-Ibrat Kosh' +- 'id': '001_110_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل دنيا يہاں جو آتے ہيں | اپنے انگار ساتھ لاتے ہيں' + - 'lang': 'en' + 'text': 'When the earth’s people come here | They bring their embers with them”' + - 'lang': 'ro' + 'text': 'Ahl-e-Dunya Yahan Jo Ate Hain | Apne Angaar Saath Late Hain' diff --git a/data/github_iqbal_demystified/poems/001/001_111.yaml b/data/github_iqbal_demystified/poems/001/001_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..12b46007618d2bbfb0b04f3b20f9c1067b00e566 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_111.yaml @@ -0,0 +1,127 @@ +--- +'id': '001_111' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/111-%20Naseehat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نصيحت' +- 'lang': 'en' + 'text': 'ADVICE' +'description': +- 'lang': 'en' + 'text': 'This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.' +'sher': +- 'id': '001_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے اقبال سے از راہ نصيحت يہ کہا | عامل روزہ ہے تو اور نہ پابند نماز' + - 'lang': 'en' + 'text': 'One day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers' + - 'lang': 'ro' + 'text': 'Mein Ne Iqbal Se Azrah-e-Nasihat Ye Kaha | Aamil-e-Roza Hai Tu Aur Na Paband Namaz' +- 'id': '001_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بھي ہے شيوہ ارباب ريا ميں کامل | دل ميں لندن کي ہوس ، لب پہ ترے ذکر حجاز' + - 'lang': 'en' + 'text': 'You are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz' + - 'lang': 'ro' + 'text': 'Tu Bhi Hai Shewa-e-Arbab-e-Raya Mein Kamil | Dil Mein Landan Ki Hasas, Lab Pe Tere Zikr-e-Hijaz' +- 'id': '001_111_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جھوٹ بھي مصلحت آميز ترا ہوتا ہے | تيرا انداز تملق بھي سراپا اعجاز' + - 'lang': 'en' + 'text': 'Your lies are also based on what is expediency | The manner of your flattery also is fully miraculous' + - 'lang': 'ro' + 'text': 'Jhoot Bhi Maslahat Amaiz Tera Hota Hai | Tera Andaz-e-Tamluq Bhi Sarapa Ejaz' +- 'id': '001_111_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ختم تقرير تري مدحت سرکار پہ ہے | فکر روشن ہے ترا موجد آئين نياز' + - 'lang': 'en' + 'text': 'Your lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating' + - 'lang': 'ro' + 'text': 'Khatam Taqreer Teri Midhat-e-Sarkar Pe Hai | Fikr-e-Roshan Hai Tera Mujad-e-Aaeen-e-Niaz' +- 'id': '001_111_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حکام بھي ہے تجھ کو مقام محمود | پالسي بھي تري پيچيدہ تر از زلف اياز' + - 'lang': 'en' + 'text': 'Officials’ doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz’ hair' + 'notes': + - 'phrase': 'Maqam-i-Mahmud' + 'meaning': 'Maqam-i-Mahmud - This is the elevated place and the elegant status of the Holy Prophet (S.A.W.) on the Day of Judgment from where he will request God for forgiveness for his Ummah. Placing the status of Mahmud and the lock of hair of Ayaz in the same verse is poetically very elegant.' + 'occurrence': !!int '1' + - 'phrase': 'hair' + 'meaning': 'Ayaz - The entangled hair of the locks of the beloved is a mark of his beauty in Urdu literature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dar-e-Hukkam Bhi Hai Tujh Ko Maqam-e-Mehmood | Palicy Bhi Teri Pecheeda Ter Az Zulf-e-Ayaz' +- 'id': '001_111_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور لوگوں کي طرح تو بھي چھپا سکتا ہے | پردہ خدمت ديں ميں ہوس جاہ کا راز' + - 'lang': 'en' + 'text': 'Like other people you can also conceal | Secrets of self aggrandizement in your cloak of din’s service' + - 'lang': 'ro' + 'text': 'Aur Logon Ki Tarah Tu Bhi Chupa Sakta Hai | Parda-e-Khidmat-e-Deen Mein Hawas-e-Jah Ka Raaz' +- 'id': '001_111_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر آجاتا ہے مسجد ميں بھي تو عيد کے دن | اثر وعظ سے ہوتي ہے طبيعت بھي گداز' + - 'lang': 'en' + 'text': 'You are seen in the mosque also on the Eid day | Your heart is also softened by the sermon’s effect' + - 'lang': 'ro' + 'text': 'Nazar Aa Jata Hai Masjid Mein Bhi Tu Eid Ke Din | Asr-e-Wa’az Se Hoti Hai Tabiat Bhi Gudaz' +- 'id': '001_111_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست پرورد ترے ملک کے اخبار بھي ہيں | چھيڑنا فرض ہے جن پر تري تشہير کا ساز' + - 'lang': 'en' + 'text': 'You practice reading country’s newspapers also | Which are obligated to sing your repute’s songs' + - 'lang': 'ro' + 'text': 'Dast Parward Tere Mulk Ke Akhbar Bhi Hain | Chairna Farz Hai Jin Par Teri Tashheer Ka Saaz' +- 'id': '001_111_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس پہ طرہ ہے کہ تو شعر بھي کہہ سکتا ہے | تيري مينائے سخن ميں ہے شراب شيراز' + - 'lang': 'en' + 'text': 'On top of all this you can also write verse | Your poetry’s goblets are full of the wine of Shiraz' + - 'lang': 'ro' + 'text': 'Iss Pe Turra Hai Ke Tu Shair Bhi Keh Sakta Hai | Teri Meenaye Sukhan Mein Hai Sharab-e-Shiraz' +- 'id': '001_111_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جتنے اوصاف ہيں ليڈر کے ، وہ ہيں تجھ ميں سبھي | تجھ کو لازم ہے کہ ہو اٹھ کے شريک تگ و تاز' + - 'lang': 'en' + 'text': 'Whatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle' + - 'lang': 'ro' + 'text': 'Jitne Ausaf Hain Leader Ke, Wo Hain Tujh Mein Sabhi | Tujh Ko Lazim Hai Ke Ho Uth Ke Shareek-e-Tag-o-Taaz' +- 'id': '001_111_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم صياد نہيں ، اور پر و بال بھي ہيں | پھر سبب کيا ہے ، نہيں تجھ کو دماغ پرواز' + - 'lang': 'en' + 'text': 'You are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?' + - 'lang': 'ro' + 'text': 'Gham-e-Sayyad Nahin, Aur Par-o-Baal Bhi Hain | Phir Sabab Kya Hai, Nahin Tujh Ko Damagh-e-Parwaz' +- 'id': '001_111_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاقبت منزل ما وادي خاموشان است '''' | ''''حاليا غلغلہ در گنبد افلاک انداز' + - 'lang': 'en' + 'text': '“The end of our life is the cemetery | Presently raise tumult in the sky’s vault”' + - 'lang': 'ro' + 'text': '“Aaqabat  Manzil-e-Ma Wadi-e-Khamoshan-e-Ast | Haliya Ghughula Dar Gunbad-e-Aflak Andaz”' diff --git a/data/github_iqbal_demystified/poems/001/001_112.yaml b/data/github_iqbal_demystified/poems/001/001_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..50611a78c7feb25706f7127a41db15c412c6e040 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_112.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_112' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/112-%20Raam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رام' +- 'lang': 'en' + 'text': 'RAMA' +'description': +- 'lang': 'en' + 'text': 'Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama’s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father’s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama’s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology ‘Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.' +'sher': +- 'id': '001_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لبريز ہے شراب حقيقت سے جام ہند | سب فلسفي ہيں خطہء مغرب کے رام ہند' + - 'lang': 'en' + 'text': 'Overflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India' + - 'lang': 'ro' + 'text': 'Labraiz Hai Sharab-e-Haqiqat Se Jam-e-Hind | Sub Falsafi Hain Khita-e-Maghrib Ke Raam-e-Hind' +- 'id': '001_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہنديوں کے فکر فلک رس کا ہے اثر | رفعت ميں آسماں سے بھي اونچا ہے بام ہند' + - 'lang': 'en' + 'text': 'It is the result of the elegant thinking of Indians | That higher than the sky is the position of India' + - 'lang': 'ro' + 'text': 'Ye Hindiyon Ke Fikr-e-Falak Ras Ka Hai Asar | Riffat Mein Asman Se Bhi Uncha Hai Baam-e-Hind' +- 'id': '001_112_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس ديس ميں ہوئے ہيں ہزاروں ملک سرشت | مشہور جن کے دم سے ہے دنيا ميں نام ہند' + - 'lang': 'en' + 'text': 'This country has had many people of angelic disposition | On whose account world renowned is the name of India' + - 'lang': 'ro' + 'text': 'Iss Dais Mein Huwe Hain Hazaron Malak Sarasht | Mashoor Jin Ke Dam Se Hai Dunya Mein Naam-e-Hind' +- 'id': '001_112_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے رام کے وجود پہ ہندوستاں کو ناز | اہل نظر سمجھتے ہيں اس کو امام ہند' + - 'lang': 'en' + 'text': 'India is proud of the existence of Rama | Spiritual people consider him prelate of India' + - 'lang': 'ro' + 'text': 'Hai Raam Ke Wujood Pe Hindustan Ko Naaz | Ahl-e-Nazar Samajhte Hain Uss Ko Imam-e-Hind' +- 'id': '001_112_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعجاز اس چراغ ہدايت کا ہے يہي | روشن تر از سحر ہے زمانے ميں شام ہند' + - 'lang': 'en' + 'text': 'This alone is the miracle of this light of righteousness | That brighter than world’s morning is the evening of India' + - 'lang': 'ro' + 'text': 'Ejaz Uss Charagh-e-Hadayat Ka Hai Yehi | Roshan Tar Az Sehar Hai Zamane Mein Sham-e-Hind' +- 'id': '001_112_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلوار کا دھني تھا ، شجاعت ميں فرد تھا | پاکيزگي ميں ، جوش محبت ميں فرد تھا' + - 'lang': 'en' + 'text': 'He was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love' + - 'lang': 'ro' + 'text': 'Talwar Ka Dhani Tha, Shujaat Mein Fard Tha | Pakeezgi Mein, Josh-e-Mohabbat Mein Fard Tha' diff --git a/data/github_iqbal_demystified/poems/001/001_113.yaml b/data/github_iqbal_demystified/poems/001/001_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..615326c9d10671298eafae433d1748e7b8de40df --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_113.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_113' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/113-%20Motor.mp3' +'heading': +- 'lang': 'ur' + 'text': 'موٹر' +- 'lang': 'en' + 'text': 'THE MOTOR CAR' +'description': +- 'lang': 'en' + 'text': 'This short poem emphasizes the value of modesty. It is one of those poems in which ‘Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.' +'sher': +- 'id': '001_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيسي پتے کي بات جگندر نے کل کہي | موٹر ہے ذوالفقار علي خان کا کيا خموش' + - 'lang': 'en' + 'text': 'How rightly Jogender said this yesterday | “The car of Zulfiqar ‘Ala Khan is so quiet' + - 'lang': 'ro' + 'text': 'Kaisi Pate Ki Baat Jugandar Ne Kal Kahi | Motor Hai Zulfiqar Ali Khan Ka Kya Khamosh' +- 'id': '001_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنگامہ آفريں نہيں اس کا خرام ناز | مانند برق تيز ، مثال ہوا خموش' + - 'lang': 'en' + 'text': 'Its elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet”' + - 'lang': 'ro' + 'text': 'Hangama Afreen Nahin Iss Ka Kharaam-e-Naaz | Manind-e-Barq Taez, Misal-e-Hawa Khamosh' +- 'id': '001_113_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے کہا ، نہيں ہے يہ موٹر پہ منحصر | ہے جادہء حيات ميں ہر تيزپا خموش' + - 'lang': 'en' + 'text': 'I replied “This is not restricted to car | In the path of life every fleet footed is quiet' + - 'lang': 'ro' + 'text': 'Mein Ne Kaha, Nahin Hai Ye Motor Pe Munhasir | Hai Jadah-e-Hayat Mein Har Taez Pa Khamosh' +- 'id': '001_113_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے پا شکستہ شيوہء فرياد سے جرس | نکہت کا کارواں ہے مثال صبا خموش' + - 'lang': 'en' + 'text': 'The bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet' + - 'lang': 'ro' + 'text': 'Hai Pa Shakista Shewa-e-Faryad Se Jaras | Nikhat Ka Karwan Hai Misal-e-Sehba Khamosh' +- 'id': '001_113_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مينا مدام شورش قلقل سے پا بہ گل | ليکن مزاج جام خرام آشنا خموش' + - 'lang': 'en' + 'text': 'The decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet' + 'notes': + - 'phrase': 'embers' + 'meaning': '“Walking on embers or fire” is an expression to indicate walking under difficult conditions.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Meena Madaam Sourish-e-Qulqul Se Pa Ba Gil | Lekin Mazaj-e-Jaam-e-Kharaam Ashna Khamosh' +- 'id': '001_113_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر کے فکر کو پر پرواز خامشي | !سرمايہ دار گرمي آواز خامشي' + - 'lang': 'en' + 'text': 'To the poet’s thoughts the wings for flight are silence | The wealth of the voice’s warmth lies in silence”!' + - 'lang': 'ro' + 'text': 'Shayar Ke Fikr Ko Par Parwaz Khamashi | Sarmayadar-e-Garmi-e-Awaz Khamoshi' diff --git a/data/github_iqbal_demystified/poems/001/001_114.yaml b/data/github_iqbal_demystified/poems/001/001_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9bf216efb34060bf0fc3de3a631bc28918db7ab2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_114.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_114' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/114-%20Insan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'انسان' +- 'lang': 'en' + 'text': 'THE HUMAN RACE' +'description': +- 'lang': 'en' + 'text': 'This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.' +'sher': +- 'id': '001_114_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منظر چمنستاں کے زيبا ہوں کہ نازيبا | محروم عمل نرگس مجبور تماشا ہے' + - 'lang': 'en' + 'text': 'The sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!' + - 'lang': 'ro' + 'text': 'Manzar-e-Chamnistan Ke Zaiba Hun Ke Na-Zaiba | Mehroom-e-Amal Nargis Majboor-e-Tamasha Hai' +- 'id': '001_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفتار کي لذت کا احساس نہيں اس کو | فطرت ہي صنوبر کي محروم تمنا ہے' + - 'lang': 'en' + 'text': 'It does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!' + - 'lang': 'ro' + 'text': 'Raftar Ki Lazzat Ka Ehsas Nahin Iss Ko | Fitrat Hi Sanobar Ki Mehroom-e-Tamanna Hai' +- 'id': '001_114_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تسليم کي خوگر ہے جو چيز ہے دنيا ميں | انسان کي ہر قوت سرگرم تقاضا ہے' + - 'lang': 'en' + 'text': 'Whatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!' + - 'lang': 'ro' + 'text': 'Tasleem Ki Khugar Hai Jo Cheez Hai Dunya Mein | Insan Ki Har Quwwat Sargaram-e-Taqaza Hai' +- 'id': '001_114_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس ذرے کو رہتي ہے وسعت کي ہوس ہر دم | يہ ذرہ نہيں ، شايد سمٹا ہوا صحرا ہے' + - 'lang': 'en' + 'text': 'This speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is' + - 'lang': 'ro' + 'text': 'Iss Zarre Ko Rehti Hai Wussat Ki Hawas Har Dam | Ye Zarra Nahin, Shaid Simta Huwa Sehra Hai' +- 'id': '001_114_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاہے تو بدل ڈالے ہےئت چمنستاں کي | يہ ہستي دانا ہے ، بينا ہے ، توانا ہے' + - 'lang': 'en' + 'text': 'If he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is' + - 'lang': 'ro' + 'text': 'Chahe To Badal Dale Haeeyat Chamanistan Ki | Ye Hasti-e-Dana Hai, Beena Hai, Tawana Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_115.yaml b/data/github_iqbal_demystified/poems/001/001_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3854cfdd4d06f0f9931fc9e2894a01516d0faf5b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_115.yaml @@ -0,0 +1,145 @@ +--- +'id': '001_115' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/115-%20Khitaab%20Ba%20Jawanaan-e-Islam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خطاب بہ جوانان اسلام' +- 'lang': 'en' + 'text': 'ADDRESSED TO THE YOUTH OF ISLAM' +'description': +- 'lang': 'en' + 'text': 'As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to ‘Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah’s distancing itself from Islamic literature and the heritage of their ancestors.' +'sher': +- 'id': '001_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي اے نوجواں مسلم! تدبر بھي کيا تو نے | وہ کيا گردوں تھا تو جس کا ہے اک ٹوٹا ہوا تارا' + - 'lang': 'en' + 'text': 'O Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?' + - 'lang': 'ro' + 'text': 'Kabhi Ae Naujawan Muslim, Tadabbur  Bhi Kiya Tu Ne | Woh Kya Gardoon Tha Tu Jis Ka Hai Ek Toota Huwa Tara' +- 'id': '001_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے اس قوم نے پالا ہے آغوش محبت ميں | کچل ڈالا تھا جس نے پائوں ميں تاج سر دارا' + - 'lang': 'en' + 'text': 'That nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara’s head' + 'notes': + - 'phrase': 'Dara’s' + 'meaning': 'Dara or Darius.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tujhe Iss Qoum Ne Pala Hai Aghosh-e-Muhabbat Mein | Kuchal Dala Tha Jis Ne Paon Mein Taj-e-Sar-e-Dara' +- 'id': '001_115_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمدن آفريں خلاق آئين جہاں داري | وہ صحرائے عرب يعني شتربانوں کا گہوارا' + - 'lang': 'en' + 'text': 'Civilization’s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers' + - 'lang': 'ro' + 'text': 'Tamaddun Afreen, Khallaq-e-Aaeen-e-Jahandari | Woh Sehra-e-Arab Yani Shutar-Banon Ka Gehwara' +- 'id': '001_115_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سماں ''الفقر فخري'' کا رہا شان امارت ميں | ''''بآب و رنگ و خال و خط چہ حاجت روے زيبا را''''' + - 'lang': 'en' + 'text': '“Al Faqru fakhra’s ” state even in glory of authority existed | “Why would the beautiful face need beautifying and cosmetics”' + 'notes': + - 'phrase': '”' + 'meaning': 'This is a famous Hadath of the Holy Prophet (S.A.W). It means “Faqr is my pride”. It is difficult to translate Faqr correctly into English. Nevertheless its correct comprehension is necessary to understand this Hadath as well as this verse. Literally it means poverty but in Tasawwuf it is a technical term, which also is difficult to understand.' + 'occurrence': !!int '1' + - 'phrase': 'cosmetics”' + 'meaning': 'This is the second hemistich of a verse of Hafiï Sharaza ( Khwajah Shams al-Dan of Sharaz ) which is given bellow:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sama ‘Al-Faqru Fakhri’ Ka Raha Shan-e-Amarat Mein | ‘Baab-o-Rang-o-Khal-o-Khat Che Hajat Rooye Zaibara’' +- 'id': '001_115_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گدائي ميں بھي وہ اللہ والے تھے غيور اتنے | کہ منعم کو گدا کے ڈر سے بخشش کا نہ تھا يارا' + - 'lang': 'en' + 'text': 'Even in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar’s fear' + - 'lang': 'ro' + 'text': 'Gadai Mein Bhi Woh Allah Wale The Ghayoor Itne | Ke Mun’em Ko Gada Ke Dar Se Bakhshish Ka Na Tha Yara' +- 'id': '001_115_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرض ميں کيا کہوں تجھ سے کہ وہ صحرا نشيں کيا تھے | جہاں گير و جہاں دار و جہاں بان و جہاں آرا' + - 'lang': 'en' + 'text': 'In short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners' + - 'lang': 'ro' + 'text': 'Gharz Main Kya Kahun Tujh Se Ke Woh Sehra Nasheen Kya The | Jahangeer-o-Jahan Dar-o-Jahan Baan-o-Jahan Aara' +- 'id': '001_115_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر چاہوں تو نقشہ کھينچ کر الفاظ ميں رکھ دوں | مگر تيرے تخيل سے فزوں تر ہے وہ نظارا' + - 'lang': 'en' + 'text': 'If I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination' + - 'lang': 'ro' + 'text': 'Agar Chahon To Naqsha Khainch Kar Alfaz Mein Rakh Dun | Magar Tere Takhiyyul Se Se Fazoon Tar Hai Woh Nazara' +- 'id': '001_115_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے آبا سے اپنے کوئي نسبت ہو نہيں سکتي | کہ تو گفتار وہ کردار ، تو ثابت وہ سےارا' + - 'lang': 'en' + 'text': 'You cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets' + - 'lang': 'ro' + 'text': 'Tujhe Aaba Se Apne Koi Nisbat Ho Nahin Sakti | Ke Tu Guftar Woh Kirdar, Tu Sabit Woh Sayyara' +- 'id': '001_115_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنوا دي ہم نے جو اسلاف سے ميراث پائي تھي | ثريا سے زميں پر آسماں نے ہم کو دے مارا' + - 'lang': 'en' + 'text': 'We have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth' + 'notes': + - 'phrase': 'Thurayyah' + 'meaning': 'The beauty of the beloved does not need our incomplete love' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ganwa Di Hum Ne Jo Aslaf Se Meeras Payi Thi | Surreya Se Zameen Par Asman Ne Hum Ko De Mara' +- 'id': '001_115_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکومت کا تو کيا رونا کہ وہ اک عارضي شے تھي | نہيں دنيا کے آئين مسلم سے کوئي چارا' + - 'lang': 'en' + 'text': 'Why should we cry for suzerainty, as it was temporary | There is no escape from the world’s established principles' + - 'lang': 'ro' + 'text': 'Hukumat Ka To Kya Rona Ke Woh Ek Aarzi Shay Thi | Nahin Dunya Ke Aaeen-e-Musallam Se Koi Chara' +- 'id': '001_115_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر وہ علم کے موتي ، کتابيں اپنے آبا کي | جو ديکھيں ان کو يورپ ميں تو دل ہوتا ہے سيپارا' + - 'lang': 'en' + 'text': 'But those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder' + - 'lang': 'ro' + 'text': 'Magar Woh Ilm Ke Moti, Kitabain Apne Aaba Ki | Jo Dekhain In Ko Yourap Mein Tou Dil Hota Hai Seepara' +- 'id': '001_115_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غني! روز سياہ پير کنعاں را تماشا کن '''' | ''''کہ نور ديدہ اش روشن کند چشم زليخا را' + - 'lang': 'en' + 'text': '“O Ghani ! witness the dark day of the saint of Kina‘an | Because the light of his eyes brightens Zulaikhah’s eyes' + 'notes': + - 'phrase': 'Ghani' + 'meaning': 'would the beautiful face beautifying and cosmetics need?' + 'occurrence': !!int '1' + - 'phrase': 'Kina‘an' + 'meaning': 'Thurayyah called the Pleides in English and is a collection of seven stars in the constellation Taurus.' + 'occurrence': !!int '1' + - 'phrase': 'Zulaikhah’s' + 'meaning': 'Mullah Muhammad óahir Ghana.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '"Ghani Rouz-e-Siyah-e-Peer-e-Kanaan Ra Tamasha Kun | Ke Noor-e-Didah Ash Roshan Kunan Chashm-e-Zulekhara”' diff --git a/data/github_iqbal_demystified/poems/001/001_116.yaml b/data/github_iqbal_demystified/poems/001/001_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3267ec6785ac0037c09e8015cb70907868e51120 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_116.yaml @@ -0,0 +1,198 @@ +--- +'id': '001_116' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/116-%20Gharra-e-Shawwaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غرہ شوال' +- 'lang': 'en' + 'text': 'THE EID CRESCENT' +'description': +- 'lang': 'en' + 'text': 'Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in ‘Allamah Iqbal’s mind. He took stock of the state of the Muslim Ummah and recounted some of it’s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham‘a Awr Sha‘ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.' +'sher': +- 'id': '001_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرہء شوال! اے نور نگاہ روزہ دار | آ کہ تھے تيرے ليے مسلم سراپا انتظار' + - 'lang': 'en' + 'text': 'O the pride of Shawwal ! O the fasting person’s darling! | Come ! As Muslims were very anxiously waiting for you' + 'notes': + - 'phrase': 'Shawwal' + 'meaning': 'Shawwal - The tenth month of the Hijra calendar on the first day of which ‘¢id al-Fièr is celebrated.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gurrah-e-Shawwal! Ae Noor-e-Nigah-e-Rozadar | Aa Ke The Tere Liye Muslim Sarapa Intizar' +- 'id': '001_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري پيشاني پہ تحرير پيام عيد ہے | شام تيري کيا ہے ، صبح عيش کي تميد ہے' + - 'lang': 'en' + 'text': 'The message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure' + - 'lang': 'ro' + 'text': 'Teri Peshani Pe Tehreer-e-Payam-e-Eid Hai | Sham Teri Kya Hai, Subah-e-Aysh Ki Tamheed Hai' +- 'id': '001_116_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرگزشت ملت بيضا کا تو آئينہ ہے | اے مہ نو! ہم کو تجھ سے الفت ديرينہ ہے' + - 'lang': 'en' + 'text': 'You are the mirror of the history of Millat-i-BaiÉah | O crescent ! We are your lovers since a very long time' + 'notes': + - 'phrase': 'Millat-i-BaiÉah' + 'meaning': 'Allusion to the egg-shaped radiant mark on the palm of S. Musa A.S., which was bestowed on him by God (The Holy Qur’an 7: 108). ‘Allamah Iqbal calls the Muslim Ummah as “Millat-i-Baiza” because he is confident of the rise of Islam in the world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sargazasht-e-Millat-e-Baiza Ka Tu Aaeena Hai | Ae Mah-e-Nau! Hum Ko Tujh Se Ulfat-e-Dairina Hai' +- 'id': '001_116_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس علم کے سائے ميں تيغ آزما ہوتے تھے ہم | دشمنوں کے خون سے رنگيں قبا ہوتے تھے ہم' + - 'lang': 'en' + 'text': 'The banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies' + - 'lang': 'ro' + 'text': 'Jis Ilm Ke Saye Mein Taigh Azma Hote The Hum | Dushmanon Ke Khoon Se Rangeen Qaba Hote The Hum' +- 'id': '001_116_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري قسمت ميں ہم آغوشي اسي رايت کي ہے | حسن روز افزوں سے تيرے آبرو ملت کي ہے' + - 'lang': 'en' + 'text': 'The companionship of this very banner is your destiny | The Millat’s honor is by your ever-increasing beauty' + 'notes': + - 'phrase': 'banner' + 'meaning': 'Allusion to the inclusion of the crescent on the flags of Muslim countries as an insignia of Islam and its rising power.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Teri Qismat Mein Hum Aghoshi Ussu Raayat Ki Hai | Husn-e-Roz Afzoon Se Tere Aabru Millat Ki Hai' +- 'id': '001_116_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشنا پرور ہے قوم اپني ، وفا آئيں ترا | ہے محبت خيز يہ پيراہن سيميں ترا' + - 'lang': 'en' + 'text': 'Our nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love' + - 'lang': 'ro' + 'text': 'Ashana Parwar Hai Qoum Apni, Wafa Aaeen Tera | Hai Muhabbat Khaiz Ye Pairhan-e-Seemeen Tera' +- 'id': '001_116_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اوج گردوں سے ذرا دنيا کي بستي ديکھ لے | !اپني رفعت سے ہمارے گھر کي پستي ديکھ لے' + - 'lang': 'en' + 'text': 'Look at the earth’s habitation from your celestial apses! | Look at the depth of our abode from your eminence!' + - 'lang': 'ro' + 'text': 'Auj-e-Gurdoon Se Zara Dunya Ki Basti Dekh Le | Apni Riffat Se Humare Ghar Ki Pasti Dekh Le!' +- 'id': '001_116_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلے ديکھ اور ان کي برق رفتاري بھي ديکھ | رہر و درماندہ کي منزل سے بيزاري بھي ديکھ' + - 'lang': 'en' + 'text': 'Look at the caravans and also look at their fast speed | At the destitute traveler’s estrangement with destination also look' + - 'lang': 'ro' + 'text': 'Qafle Dekh Aur Un Ki Barq Raftari Bhi Dekh | Rahru-e-Darmandah Ki Manzil Se Bezari Bhi Dekh' +- 'id': '001_116_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ کر تجھ کو افق پر ہم لٹاتے تھے گہر | اے تہي ساغر! ہماري آج ناداري بھي ديکھ' + - 'lang': 'en' + 'text': 'On sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look' + - 'lang': 'ro' + 'text': 'Dekh Kar Tujh Ko Ufaq Par Hum Lutate The Guhar | Ae Tehi Saghar! Humari Aaj Nadari Bhi Dekh' +- 'id': '001_116_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرقہ آرائي کي زنجيروں ميں ہيں مسلم اسير | اپني آزادي بھي ديکھ ، ان کي گرفتاري بھي ديکھ' + - 'lang': 'en' + 'text': 'Muslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look' + - 'lang': 'ro' + 'text': 'Firqa Aarayi Ki Zanjeeron Mein Hain Muslim Aseer | Apni Azadi Bhi Dekh, Un Ki Giraftari Bhi Dekh' +- 'id': '001_116_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ مسجد ميں شکست رشتہ تسبيح شيخ | بت کدے ميں برہمن کي پختہ زناري بھي ديکھ' + - 'lang': 'en' + 'text': 'In the mosque look at disintegration of the priest’s love | In the temple at the Brahman’s strong idol-worship also look' + - 'lang': 'ro' + 'text': 'Dekh Masjid Mein Shikast-e-Rishta-e-Tasbeeh-e-Sheikh | But Kade Mein Barhaman Ki Pukhta Zunnari Bhi Dekh' +- 'id': '001_116_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافروں کي مسلم آئيني کا بھي نظارہ کر | اور اپنے مسلموں کي مسلم آزاري بھي ديکھ' + - 'lang': 'en' + 'text': 'Look at the sight of the Muslim ways in the infidels’ life | And at your Muslims’ tormenting other Muslims also look' + - 'lang': 'ro' + 'text': 'Kafiron Ki Muslim Aaeeni Ka Bhi Nazara Kar | Aur Apne Muslamon Ki Muslim Aazari Bhi Dekh' +- 'id': '001_116_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بارش سنگ حوادث کا تماشائي بھي ہو | امت مرحوم کي آئينہ ديواري بھي ديکھ' + - 'lang': 'en' + 'text': 'Be the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah’s abodes also look' + - 'lang': 'ro' + 'text': 'Barish-e-Sang-e-Hawadis Ka Tamashayi Bhi Ho | Ummat-e-Marhoom Ki Aaeena Deewari Bhi Dekh' +- 'id': '001_116_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں ، تملق پيشگي ديکھ آبرو والوں کي تو | اور جو بے آبرو تھے ، ان کي خود داري بھي ديکھ' + - 'lang': 'en' + 'text': 'Yes, look at the advance flattery of the ‘honorable’ people | And at the self-respect of the formerly shameless people also look' + - 'lang': 'ro' + 'text': 'Haan, Tamlluq Paishgi Dekh Aabru Walon Ki Tu | Aur Jo Be-Aabu The, Un Ki Khuddari Bhi Dekh' +- 'id': '001_116_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کو ہم نے آشنا لطف تکلم سے کيا | اس حريف بے زباں کي گرم گفتاري بھي ديکھ' + - 'lang': 'en' + 'text': 'Whom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look' + - 'lang': 'ro' + 'text': 'Jis Ko Hum Ne Ashna Lutf-e-Takallum Se Kiya | Uss Hareef-e-Bezuban Ki Garm Guftari Bhi Dekh' +- 'id': '001_116_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز عشرت کي صدا مغرب کے ايوانوں ميں سن | اور ايراں ميں ذرا ماتم کي تياري بھي ديکھ' + - 'lang': 'en' + 'text': 'Listen to sounds of pleasurable orchestra in West’s palaces | And at the preparations for the mourning in Iran also look' + 'notes': + - 'phrase': 'Iran' + 'meaning': 'Allusion to the poor condition of Iran at the time this poem was written. This called for collective bereavement, in contrast with the condition of the West, described in the first hemistich.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Saaz-e-Ishrat Ki Sada Magrib Ke Aewanon Mein Sun | Aur Iran Mein Zara Matam Ki Tayyari Bhi Dekh' +- 'id': '001_116_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاک کر دي ترک ناداں نے خلافت کي قبا | سادگي مسلم کي ديکھ ، اوروں کي عياري بھي ديکھ' + - 'lang': 'en' + 'text': 'The imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims’ simplicity at other’s cunningness also look' + 'notes': + - 'phrase': 'Khilafah' + 'meaning': 'Reference to Musèafa Kamal Pasha (1881-1938 C.E.) who was the famous post-war founder of present-day Turkey and it’s first dictator and president. He was a trained soldier and earned the rank of a hero in Turkish history. His hard and bold military actions before, during and after World War I in the pursuit of protecting Turkey against the political intrigues as well as military onslaughts of the Western Allied Powers has earned a high place for him. However, after assuming political power after World War I, he abolished the Uthmaniya Khilafah in 1924, which exposed him to the anger of sincere Muslims all over the world who wanted to restore Islam to its pristine purity and grandeur after freeing the Muslim world from the clutches of Western Powers. ‘Allamah Iqbal is one of this group of Muslims whose heart was grieved by the abolition of the Khilafah. Though the political and economic weakness of the Uthmania Khilafah, before, during and after the First World War cannot be denied, nor can the existence of corruption and inefficiency which led to that state of affairs. However , the Institution of Khilafah, in spite of its defects and shortcomings, was providing some degree of unity to the Muslim Ummah and was giving it the colour of a super-national political entity. This was lost by its abolition and the Muslim Ummah was divided into secular nation states whose evils we are seeing now. By this act Mustafa Kamal also tarnished his own image among the Muslim Ummah, a name which he had earned by extremely heroic deeds in defense of the Khilafah before, during and after World War I. So by abolition of the Khilafah , Mustafa Kamal deprived Islam and the Muslim Ummah of its rightful place of being the only super-national entity, as well as tarnished his own image in Muslim History. It is in this sense that ‘Allamah Iqbal calls him “imprudent Turk”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chaak Kar Di Turk-e-Nadan Ne Khilafat Ki Qaba | Sadgi Muslim Ki Dekh, Auron Ki Ayyari Bhi Dekh' +- 'id': '001_116_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت آئينہ سب کچھ ديکھ اور خاموش رہ | شورش امروز ميں محو سرود دوش رہ' + - 'lang': 'en' + 'text': 'Look at everything, and remain quiet like a mirror | In today tumult remain occupied in evening’s music!' + 'notes': + - 'phrase': 'music!' + 'meaning': 'In this verse ‘Allamah Iqbal is providing sane advice to the Muslim Ummah for its revival in the form of advice to the Eid crescent.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Soorat-e-Aaeena Sub Kuch Dekh Aur Khamosh Reh | Sourish-e-Amroz Mein Mehw-e-Surood-e-Dosh Reh' diff --git a/data/github_iqbal_demystified/poems/001/001_117.yaml b/data/github_iqbal_demystified/poems/001/001_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9f8c43c7141466a9b5a4b167a249ae5ac294bc73 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_117.yaml @@ -0,0 +1,836 @@ +--- +'id': '001_117' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/117-%20Shama%20o%20Shaair.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شمع اور شاعر' +- 'lang': 'en' + 'text': 'THE CANDLE AND THE POET' +'description': +- 'lang': 'en' + 'text': 'This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to ‘Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur’an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of ‘Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur’an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.' +'sher': +- 'id': '001_117_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر' + - 'lang': 'en' + 'text': 'The Poet' + - 'lang': 'ro' + 'text': 'asd' +- 'id': '001_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوش مي گفتم بہ شمع منزل ويران خويش | گيسوے تو از پر پروانہ دارد شانہ اے' + - 'lang': 'en' + 'text': 'Last night I said to the candle of my desolate house | “Your hair gets combed by the wings of the moth' + - 'lang': 'ro' + 'text': 'Dosh Mee Gutam Ba Shama-e-Manzil-e-Weeran-e-Khowesh | Gaisuay Tu Azpar-e-Parwana Dar Dashana Ae' +- 'id': '001_117_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درجہاں مثل چراغ لالہ صحراستم | نے نصيب محفلے نے قسمت کاشانہ اے' + - 'lang': 'en' + 'text': 'In the world I am like the lamp of the wilderness’ tulip | I am neither in an assembly’s lot, nor in a house’ fortune' + - 'lang': 'ro' + 'text': 'Dar Jahan Misl-e-Charagh-e-Lala-e-Sehrastam | Ne Naseeb-e-Mehfile, Ne Qismat-e-Kashana Ae' +- 'id': '001_117_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتے مانند تو من ہم نفس مي سوختم | در طواف شعلہ ام بالے نہ زد پروانہ اے' + - 'lang': 'en' + 'text': 'Since a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing' + - 'lang': 'ro' + 'text': 'Madd Te Manind-e-Tou Man Hum Nafas Mee Soukhtam | Dar Tawaf-e-Shaula Am Baale Na Zad Parwana Ae' +- 'id': '001_117_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مي تپد صد جلوہ در جان امل فرسودم ن | بر نمي خيزد ازيں محفل دل ديوانہ اے' + - 'lang': 'en' + 'text': 'Many an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly' + - 'lang': 'ro' + 'text': 'Mee Tapad Sad Jalwa-e-Dar Jaan-e-Amal Far Sood-e-Mann | Bar Namee Khaizd Azeen Mehfil Dil-e-Diwana Ae' +- 'id': '001_117_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کجا ايں آتش عالم فروز اندوختي | کرمک بے مايہ را سوز کليم آموختي' + - 'lang': 'en' + 'text': 'From where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect” !' + 'notes': + - 'phrase': 'Kalam' + 'meaning': 'Kalam.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Az Kuja Aen Aatish-e-Alam Faroz Andokhti | Kirmak-e-Be Maya Ra Souz-e-Kaleem Amoskhti' +- 'id': '001_117_007' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع' + - 'lang': 'en' + 'text': 'The Candle' + - 'lang': 'ro' + 'text': 'candle' +- 'id': '001_117_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو جو موج نفس ديتي ہے پيغام اجل | لب اسي موج نفس سے ہے نوا پيرا ترا' + - 'lang': 'en' + 'text': '“The blow of breath which gives me the message of death | By the same blow of breath your lip is melodious' + - 'lang': 'ro' + 'text': 'Mujh Ko Mouj-e-Nafas Deti Hai Paigham-e-Ajal | Lab Issi Mouj-e-Nafas Se Hai Nawa Paira Tera' +- 'id': '001_117_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں تو جلتي ہوں کہ ہے مضمر مري فطرت ميں سوز | تو فروزاں ہے کہ پروانوں کو ہو سودا ترا' + - 'lang': 'en' + 'text': 'I am alight because burning is built into my nature | You are alight so that the moths may have the love of yours' + - 'lang': 'ro' + 'text': 'Mein To Jalti Hun Ke Hai Muzmir Meri Fitrat Mein Souz | Tu Firouzan Hai Ke Parwanon Ko Ho Soda Tera' +- 'id': '001_117_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گريہ ساماں ميں کہ ميرے دل ميں ہے طوفان اشک | شبنم افشاں تو کہ بزم گل ميں ہو چرچا ترا' + - 'lang': 'en' + 'text': 'I am weeping because a flood gushes forth from my heart | You shed dew so that garden’s assembly may sing praises yours' + - 'lang': 'ro' + 'text': 'Girya Saman Main Ke Mere Dil Mein Hai Toofan-e-Ashak | Shabnam Afshan Tu Ke Bazm-e-Gul Mein Ho Charcha Tera' +- 'id': '001_117_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل بہ دامن ہے مري شب کے لہو سے ميري صبح | ہے ترے امروز سے نا آشنا فردا ترا' + - 'lang': 'en' + 'text': 'My morning is adorned with the roses from my night’s toil | Your tomorrow is unaware of the today of yours' + - 'lang': 'ro' + 'text': 'Gul Ba Daman Hai Meri Shab Ke Lahoo Se Meri Subah | Hai Tere Amroz Se Na-Ashna Farda Tera' +- 'id': '001_117_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں تو روشن ہے مگر سوز دروں رکھتا نہيں | شعلہ ہے مثل چراغ لالہء صحرا ترا' + - 'lang': 'en' + 'text': 'Though you are lightened your are devoid of the inner heat | Like the lamp of the wilderness’ tulip is the flame of yours' + - 'lang': 'ro' + 'text': 'Yun To Roshan Hai Magar Souz-e-Darun Rakhta Nahin | Shaola  Hai Misl-e-Charagh-e-Lala-e-Sehra Tera' +- 'id': '001_117_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوچ تو دل ميں ، لقب ساقي کا ہے زيبا تجھے؟ | !انجمن پياسي ہے اور پيمانہ بے صہبا ترا' + - 'lang': 'en' + 'text': 'Just think if cup-bearer’s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours' + - 'lang': 'ro' + 'text': 'Soch To Dil Mein, Laqab Saqi Ka Hai Zaiba Tujhe? | Anjuman Pyasi Hai Aur Pemana Be-Sehba Tera!' +- 'id': '001_117_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور ہے تيرا شعار ، آئين ملت اور ہے | زشت روئي سے تري آئينہ ہے رسوا ترا' + - 'lang': 'en' + 'text': 'Your ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours' + - 'lang': 'ro' + 'text': 'Aur Hai Tera Shua’ar, Aaeene-e-Millat Aur Hai | Zisht Ruyi Se Teri Aaeena Hai Ruswa Tera' +- 'id': '001_117_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کعبہ پہلو ميں ہے اور سودائي بت خانہ ہے | کس قدر شوريدہ سر ہے شوق بے پروا ترا' + - 'lang': 'en' + 'text': 'With the Ka‘bah by your side you are temple’s lover | How rebellious is the irresponsible love of yours' + - 'lang': 'ro' + 'text': 'Kaaba Pehlu Mein Hai Aur Soudai-e-Butkhana Hai | Kis Qadar Shourida Sar Hai Shauq-e-Be-Parwa Tera' +- 'id': '001_117_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيس پيدا ہوں تري محفل ميں يہ ممکن نہيں | تنگ ہے صحرا ترا ، محمل ہے بے ليلا ترا' + - 'lang': 'en' + 'text': 'That Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours' + - 'lang': 'ro' + 'text': 'Qais Paida Hon Teri Mehfil Mein, Ye Mumkin Nahin | Tang Hai Sehra Tera, Mehmil Hai Be-Laila Tera' +- 'id': '001_117_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اے در تابندہ ، اے پروردہء آغوش موج | لذت طوفاں سے ہے نا آشنا دريا ترا' + - 'lang': 'en' + 'text': 'O brilliant pearl ! O the one reared in the wave’s lap | Unacquainted with the taste of storms is the ocean of yours' + - 'lang': 'ro' + 'text': 'Ae Dur-e-Tabinda, Ae Parwardah-e-Aghosh-e-Mouj! | Lazzat-e-Toofan Se Hai Na-Ashna Darya Tera' +- 'id': '001_117_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب نوا پيرا ہے کيا ، گلشن ہوا برہم ترا | بے محل تيرا ترنم ، نغمہ بے موسم ترا' + - 'lang': 'en' + 'text': 'Why are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season' + - 'lang': 'ro' + 'text': 'Ab Nawa Paira Hai Kya, Gulshan Huwa Barham Tera | Be-Mehel Tera Taranum, Naghma Be-Mousam Tera' +- 'id': '001_117_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا جنھيں ذوق تماشا ، وہ تو رخصت ہو گئے | لے کے اب تو وعدہ ديدار عام آيا تو کيا' + - 'lang': 'en' + 'text': 'Those who were anxious for the Spectacle have departed | Your coming now with general Sighting’s promise matters little' + - 'lang': 'ro' + 'text': 'Tha Jinhain Zauq-e-Tamasha, Woh To Rukhsat Ho Gye | Le Ke Ab Tu Wada-e-Didar-e-Aam Aya To Kya' +- 'id': '001_117_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجمن سے وہ پرانے شعلہ آشام اٹھ گئے | ساقيا! محفل ميں تو آتش بجام آيا تو کيا' + - 'lang': 'en' + 'text': 'Those old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little' + - 'lang': 'ro' + 'text': 'Anjuman Se Woh Purane Shaola Aasham Uth Gye | Saqiya! Mehfil Mein Tu Aatish Bajaam Aaya To Kya' +- 'id': '001_117_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، جب گلشن کي جمعيت پريشاں ہو چکي | پھول کو باد بہاري کا پيام آيا تو کيا' + - 'lang': 'en' + 'text': 'Ah ! When the rose garden’s organization has already got disorganized | If the flower got the message of spring breeze matters little' + - 'lang': 'ro' + 'text': 'Aah, Jab Gulshan Ki Jamiat Preshan Ho Chukki | Phool Ko Baad-e-Bahari Ka Payam Aya To Kya' +- 'id': '001_117_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر شب ديد کے قابل تھي بسمل کي تڑپ | صبحدم کوئي اگر بالائے بام آيا تو کيا' + - 'lang': 'en' + 'text': 'The lover’s condition was worth seeing at the night’s end | The Beloved’s arrival early in the morning matters little' + - 'lang': 'ro' + 'text': 'Akhir-e-Shab Deeb Ke Qabil Thi Bismil Ki Tarap | Subahdam Koi Agar Balaye Baam Aya To Kya' +- 'id': '001_117_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجھ گيا وہ شعلہ جو مقصود ہر پروانہ تھا | اب کوئي سودائي سوز تمام آيا تو کيا' + - 'lang': 'en' + 'text': 'Extinguished is the flame which was every moth’s objective | If some pursuer of perfect love came now it matters little' + - 'lang': 'ro' + 'text': 'Bujh Gya Woh Shaola Jo Maqsood-e-Har Parwana Tha | Ab Koi Soudai-e-Souz-e-Tamam Aya To Kya' +- 'id': '001_117_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھول بے پروا ہيں ، تو گرم نوا ہو يا نہ ہو | کارواں بے حس ہے ، آواز درا ہو يا نہ ہو' + - 'lang': 'en' + 'text': 'The flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring' + - 'lang': 'ro' + 'text': 'Phool Be-Parwa Hain, Tu Garam-e-Nawa Ho Ya Na Ho | Karwan Be-Hiss Hai, Awaz-e-Dra Ho Ya Na Ho' +- 'id': '001_117_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع محفل ہو کے تو جب سوز سے خالي رہا | تيرے پروانے بھي اس لذت سے بيگانے رہے' + - 'lang': 'en' + 'text': 'If devoid of love’s warmth you remained even as assembly’s candle | Your moths also unacquainted with this taste remained' + - 'lang': 'ro' + 'text': 'Shama-e-Mehfil Ho Ke Tu Jab Souz Se Khali Raha | Tere Parwane Bhi Iss Lazzat Se Baigane Rahe' +- 'id': '001_117_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ الفت ميں جب ان کو پرو سکتا تھا تو | پھر پريشاں کيوں تري تسبيح کے دانے رہے' + - 'lang': 'en' + 'text': 'If you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?' + - 'lang': 'ro' + 'text': 'Rishta-e-Ulfat Mein Jab In Ko Pero Sakta Tha Tu | Phir Preshan Kyun Teri Tasbeeh Ke Dane Rahe' +- 'id': '001_117_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق بے پروا گيا ، فکر فلک پيما گيا | تيري محفل ميں نہ ديوانے نہ فرزانے رہے' + - 'lang': 'en' + 'text': 'Gone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain' + 'notes': + - 'phrase': 'insane' + 'meaning': 'Insane and Sage-The original word is the Urdu equivalent of insane. The behavior of a person in ardent love, including such Love of God, is strange and is so selfish that it appears insane to ordinary people. Hence, lovers are also called “insane”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shauq-e-Beparwa Gya, Fikr-e-Falak Pema Gya | Teri Mehfil Main Na Diwane Na Farzane Rahe' +- 'id': '001_117_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ جگر سوزي نہيں ، وہ شعلہ آشامي نہيں | فائدہ پھر کيا جو گرد شمع پروانے رہے' + - 'lang': 'en' + 'text': 'Gone is that burning of Love, gone is that heart’s pathos | What good it is if the moths round the candle did remain?' + - 'lang': 'ro' + 'text': 'Woh Jigar Souzi Nahin, Wo Shaola Ashaami Nahin | Faida Phir Kya Jo Gird-e-Shama Parwane Rahe' +- 'id': '001_117_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خير ، تو ساقي سہي ليکن پلائے گا کسے | اب نہ وہ مے کش رہے باقي نہ مے خانے رہے' + - 'lang': 'en' + 'text': 'Very well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain' + - 'lang': 'ro' + 'text': 'Khair, Tu Saqi Sahi Lekin Pilaye Ga Kise | Ab Na Woh Mai-Kash Rahe Baqi Na Maikhane Rahe' +- 'id': '001_117_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رو رہي ہے آج اک ٹوٹي ہوئي مينا اسے | کل تلک گردش ميں جس ساقي کے پيمانے رہے' + - 'lang': 'en' + 'text': 'Today a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain' + - 'lang': 'ro' + 'text': 'Ro Rahi Hai Aaj Ek Tooti Huwi Meena Usse | Kal Talak Gardish Mein Jis Saqi Ke Paimane Rahe' +- 'id': '001_117_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج ہيں خاموش وہ دشت جنوں پرور جہاں | رقص ميں ليلي رہي ، ليلي کے ديوانے رہے' + - 'lang': 'en' + 'text': 'Today are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain' + - 'lang': 'ro' + 'text': 'Aaj Hain Khamosh Woh Dasht-e-Junoon Parwar Jahan | Raqs Mein Laila Rahi, Laila Ke Diwane Rahe' +- 'id': '001_117_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وائے ناکامي! متاع کارواں جاتا رہا | کارواں کے دل سے احساس زياں جاتا رہا' + - 'lang': 'en' + 'text': 'How disappointing ! The caravan’s wealth is gone | The feeling of loss from caravan’s heart is gone' + - 'lang': 'ro' + 'text': 'Waye Nakami! Mataa-e-Karwan Jata Raha | Karwan Ke Dil Se Ehsas-e-Ziyan Jata Raha' +- 'id': '001_117_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کے ہنگاموں سے تھے آباد ويرانے کبھي | شہر ان کے مٹ گئے آبادياں بن ہو گئيں' + - 'lang': 'en' + 'text': 'With whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became' + - 'lang': 'ro' + 'text': 'Jin Ke Hangamon Se The Aabad Weerane Kabhi | Sheher Un Ke Mit Gaye Abadiyan Ban Ho Gaeen' +- 'id': '001_117_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوت توحيد قائم جن نمازوں سے ہوئي | وہ نمازيں ہند ميں نذر برہمن ہو گئيں' + - 'lang': 'en' + 'text': 'The prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become' + - 'lang': 'ro' + 'text': 'Siwat-e-Touheed Qayam Jin Namazon Se Huwi | Woh Namazain Hund Mein Nazar-e-Barhman Ho Gaeen' +- 'id': '001_117_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہر ميں عيش دوام آئيں کي پابندي سے ہے | موج کو آزادياں سامان شيون ہو گئيں' + - 'lang': 'en' + 'text': 'In this world ever-lasting comfort on laws’ observance depends | To the ocean wave freedoms prelude to lamentation have become' + - 'lang': 'ro' + 'text': 'Dehr Mein Aysh-e-Dawam Aaeen Ki Pabandi Se Ha | Mouj Ko Azadiyan Saman-e-Shewan Ho Gaeen' +- 'id': '001_117_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود تجلي کو تمنا جن کے نظاروں کي تھي | وہ نگاہيں نا اميد نور ايمن ہوگئيں' + - 'lang': 'en' + 'text': 'The Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman’s light have become' + 'notes': + - 'phrase': 'light' + 'meaning': 'Aiman- This is the valley of Mount tur. Its light is the effulgence of God which S. Musa A.S. saw on the mount.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khud Tajalli Ko Tamanna Jin Ke Nazaron Ki Thi | Woh Nigahain Na-Umeed-e-Noor-e-Ayman Ho Gayen' +- 'id': '001_117_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑتي پھرتي تھيں ہزاروں بلبليں گلزار ميں | دل ميں کيا آئي کہ پابند نشيمن ہو گئيں' + - 'lang': 'en' + 'text': 'Thousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?' + - 'lang': 'ro' + 'text': 'Urti Phirti Theen Hazaron Bulbulain Gulzar Mein | Dil Mein Kya Ayi Ke Paband-e-Nasheman Ho Gaeen' +- 'id': '001_117_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وسعت گردوں ميں تھي ان کي تڑپ نظارہ سوز | بجلياں آسودہء دامان خرمن ہوگئيں' + - 'lang': 'en' + 'text': 'In the celestial expanse whose lightning power was panoramic | Those lightning’s satiated with the barn’s sides have become' + - 'lang': 'ro' + 'text': 'Wusaat-e-Gardoon Mein Thi Un Ki Tarap Nazara Souz | Bijliyan Aasuda-e-Damaan-e-Khirman Ho Gaeen' +- 'id': '001_117_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديدہء خونبار ہو منت کش گلزار کيوں | اشک پيہم سے نگاہيں گل بہ دامن ہو گئيں' + - 'lang': 'en' + 'text': 'Why should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become' + - 'lang': 'ro' + 'text': 'Didah-e-Khunbar Ho Minnat Kash-e-Gulzar Kyun | Ashak-e-Peham Se Nigahain Gul Ba Daman Ho Gaeen' +- 'id': '001_117_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام غم ليکن خبر ديتي ہے صبح عيد کي | ظلمت شب ميں نظر آئي کرن اميد کي' + - 'lang': 'en' + 'text': 'However, the grief’s night gives the message of ‘Eid’s morning | In the darkness of the night the ray of hope has appeared' + - 'lang': 'ro' + 'text': 'Sham-e-Gham Lekin Khabar Detai Hai Subah-e-Eid Ki | Zulmat-e-Shab Mein Nazar Ayi Kiran Umeed Ki' +- 'id': '001_117_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!مژدہ اے پيمانہ بردار خمستان حجاز | بعد مدت کے ترے رندوں کو پھر آيا ہے ہوش' + - 'lang': 'en' + 'text': 'Glad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness' + - 'lang': 'ro' + 'text': 'Muzda Ae Paimana Bardaar-e-Khumistan-e-Hijaz! | Baad Muddat Ke Tere Rindon Ko Phir Aaya Hai Hosh' +- 'id': '001_117_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقد خودداري بہائے بادہء اغيار تھي | پھر دکاں تيري ہے لبريز صدائے نائو نوش' + - 'lang': 'en' + 'text': 'Wealth of self-respect was the price for other’s wine | Now your shop is again full of calls for the carousal' + - 'lang': 'ro' + 'text': 'Naqad-e-Khuddari Bahaye Badah-e-Aghyar Thi | Phir Dukan Teri Hai Labraiz-e-Sadaye Nau Nosh' +- 'id': '001_117_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹوٹنے کو ہے طلسم ماہ سيمايان ہند | پھر سليمي کي نظر ديتي ہے پيغام خروش' + - 'lang': 'en' + 'text': 'About to break is the magic of India’s white faced masters | Again the Sulaima’s eye is the harbinger of clamor’s message' + 'notes': + - 'phrase': 'masters' + 'meaning': 'India’s white-faced masters- Reference to the British who had full and unfettered mastery over India and were very hostile to Muslims and Islamic values' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tootne Ko Hai Talism-e-Mah Seemayaan-e-Hind | Phir Sulema Ko Nazar Deti Hai Pegham-e-Kharosh' +- 'id': '001_117_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر يہ غوغا ہے کہ لاساقي شراب خانہ ساز | دل کے ہنگامے مےء مغرب نے کر ڈالے خموش' + - 'lang': 'en' + 'text': 'There is clamor again for cup-bearer to bring the home-made wine | As the heart’s uproars have been silenced by the West’s wine' + 'notes': + - 'phrase': 'wine' + 'meaning': 'Simile for the up-side down, i.e. empty wine-cup.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir Ye Ghogha Hai Ke La Saqi Sharab-e-Khana Saaz | Dil Ke Hangame Mai-e-Maghrib Ne Kar Dale Khamosh' +- 'id': '001_117_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ پيرا ہو کہ يہ ہنگام خاموشي نہيں | ہے سحر کا آسماں خورشيد سے مينا بدوش' + - 'lang': 'en' + 'text': 'Sing because this is not the time for silence | The dawn’s sky is shouldering the sun like decanter' + - 'lang': 'ro' + 'text': 'Naghma Paira Ho Ke Ye Hangam-e-Khamoshi Nahin | Hai Sehar Ka Asman Khursheed Se Meena Badosh' +- 'id': '001_117_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غم ديگر بسوز و ديگراں را ہم بسوز | گفتمت روشن حديثے گر تواني دار گوش' + - 'lang': 'en' + 'text': 'Burn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you' + - 'lang': 'ro' + 'text': 'Dar Gham-e-Deegar Basouz-o-Deegran Rahum Basouz | Guftmat Roshan Hadisay Gar Touwani Daar Gosh!' +- 'id': '001_117_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ گئے ہيں شاعري جزو يست از پيغمبري | ہاں سنا دے محفل ملت کو پيغام سروش' + - 'lang': 'en' + 'text': 'Ancestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !' + - 'lang': 'ro' + 'text': 'Keh Gye Hain Shayari Juzweest Az Peghambari | Haan Suna De Mehfil-e-Millat Ko Pegham-e-Sarosh' +- 'id': '001_117_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ کو بيدار کر دے وعدہ ديدار سے | زندہ کر دے دل کو سوز جوہر گفتار سے' + - 'lang': 'en' + 'text': 'Awaken the eye with the promise of the Beloved’s Sight | Bring the heart to life with the warmth of speech’s skill' + - 'lang': 'ro' + 'text': 'Ankh Ko Baidar Kar De Wadaa-e-Deedar Se | Zinda Kar De Dil Ko Souz-e-Jouhar-e-Guftar Se' +- 'id': '001_117_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہزن ہمت ہوا ذوق تن آساني ترا | بحر تھا صحرا ميں تو ، گلشن ميں مثل جو ہوا' + - 'lang': 'en' + 'text': 'Your love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became' + - 'lang': 'ro' + 'text': 'Rahzan-e-Himmat Huwa Zauq-e-Tan Asani Tera | Beher Tha Sehra Mein Tu, Gulshan Mein Misl-e-Joo Huwa' +- 'id': '001_117_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني اصليت پہ قائم تھا تو جمعيت بھي تھي | چھوڑ کر گل کو پريشاں کاروان بو ہوا' + - 'lang': 'en' + 'text': 'When you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became' + - 'lang': 'ro' + 'text': 'Apni Asliyat Pe Qayam Tha To Jamiat Bhi Thi | Chor Kar Gul Ko Preshan Karwaan-e-Boo Huwa' +- 'id': '001_117_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي قطرے کي سکھلاتي ہے اسرار حيات | يہ کبھي گوہر ، کبھي شبنم ، کبھي آنسو ہوا' + - 'lang': 'en' + 'text': 'The life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became' + - 'lang': 'ro' + 'text': 'Zindagi Qatre Ki Sikhlati Hai Asrar-e-Hayat | Ye Kabhi Gohar, Kabhi Ansu Huwa' +- 'id': '001_117_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر کہيں سے اس کو پيدا کر ، بڑي دولت ہے يہ | زندگي کيسي جو دل بيگانہء پہلو ہوا' + - 'lang': 'en' + 'text': 'Obtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became' + - 'lang': 'ro' + 'text': 'Phir Kahin Se Iss Ko Paida Kar, Bari Doulat Hai Ye | Zindagi Kaisi Jo Dil Begana-e-Pehlu Huwa' +- 'id': '001_117_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد قائم ربط ملت سے ہے ، تنہا کچھ نہيں | موج ہے دريا ميں اور بيرون دريا کچھ نہيں' + - 'lang': 'en' + 'text': 'Your honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became' + - 'lang': 'ro' + 'text': 'Aabru Baqi Teri Millat Ki Jamiat Se Thi | Jab Ye Jamiat Gyi, Dunya Mein Ruswa Tu Huwa' +- 'id': '001_117_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ دل ميں محبت کو ابھي مستور رکھ | آبر باقي تري ملت کي جميعت ہے تھي' + - 'lang': 'en' + 'text': 'The individual is firm by nation’s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing' + - 'lang': 'ro' + 'text': 'Fard Qayam Rabt-e-Millat Se Hai, Tanha Kuch Nahin | Mouj Hai Darya Mein Aur Bairun-e-Darya Kuch Nahin' +- 'id': '001_117_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب يہ جميعت گئي ، دنيا ميں رسوا تو ہوا | يعني اپني مے کو رسوا صورت مينا نہ کر' + - 'lang': 'en' + 'text': 'Keep the love concealed in your heart’s veil still | That is do not disgrace your wine like the decanter' + - 'lang': 'ro' + 'text': 'Parda-e-Dil Mein Mohabbat Ko Abhi Mastoor Rakh | Yani Apni Mai Ko Ruswa Soorat-e-Meena Na Kar' +- 'id': '001_117_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خيمہ زن ہو وادي سينا ميں مانند کليم | شعلہ تحقيق کو غارت گر کاشانہ کر' + - 'lang': 'en' + 'text': 'Pitch your tent in the Valley of Sinai like Kalam | Make the Truth’s flame destroyer of home’s comfort' + - 'lang': 'ro' + 'text': 'Khema-Zan Ho Wadi-e-Seena Mein Manind-e-Kaleem | Shaola-e-Tehqeeq Ko Gharatgar-e-Kashana Kar' +- 'id': '001_117_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع کو بھي ہو ذرا معلوم انجام ستم | صرف تعمير سحر خاکستر پروانہ کر' + - 'lang': 'en' + 'text': 'The candle should also know the result of atrocities | Make the moth’s ashes restorer of the morning' + - 'lang': 'ro' + 'text': 'Shama Ko Bhi Ho Zara Maloom Anjam-e-Sitam | Sarf-e-Tameer-e-Sehar Khakstar-e-Parwana Kar' +- 'id': '001_117_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر خود دار ہے ، منت کش ساقي نہ ہو | عين دريا ميں حباب آسا نگوں پيمانہ کر' + - 'lang': 'en' + 'text': 'If you are self-respecting be not obliged to the cup-bearer | In the ocean’s midst turn the goblet up side down like the bubble' + - 'lang': 'ro' + 'text': 'Tu Agar Khuddar Hai, Minnat Kash-e-Saqi Na Ho | Ayn Darya Mein Habab Aasa Nigoon Pema Na Kar' +- 'id': '001_117_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيفيت باقي پرانے کوہ و صحرا ميں نہيں | ہے جنوں تيرا نيا، پيدا نيا ويرانہ کر' + - 'lang': 'en' + 'text': 'No joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness' + - 'lang': 'ro' + 'text': 'Kaifiat Baqi Purane Koh-o-Sehra Mein Nahin | Hai Junoon Tera Naya, Paida Naya Weerana Kar' +- 'id': '001_117_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک ميں تجھ کو مقدر نے ملايا ہے اگر | تو عصا افتاد سے پيدا مثال دانہ کر' + - 'lang': 'en' + 'text': 'If the destiny has destroyed you completely | From downfall make a new rod like the seed' + - 'lang': 'ro' + 'text': 'Khak Mein Tujh Ko Muqaddar Ne Milya Hai Agar | To Asa Uftaad Se Paida Misal-e-Dana Kar' +- 'id': '001_117_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں ، اسي شاخ کہن پر پھر بنا لے آشياں | اہل گلشن کو شہيد نغمہ مستانہ کر' + - 'lang': 'en' + 'text': 'Yes !@ Build your nest again on the same old branch | Make the rose garden’s residents martyrs of the song of intoxication' + - 'lang': 'ro' + 'text': 'Haan, Issi Shakh-e-Kuhan Par Phir Bana Le Ashiyan | Ahl-e-Gulshan Ko Shaheed-e-Naghma-e-Mastana Kar' +- 'id': '001_117_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس چمن ميں پيرو بلبل ہو يا تلميذ گل | يا سراپا نالہ بن جا يا نوا پيدا نہ کر' + - 'lang': 'en' + 'text': 'In this garden be the nightingale’s follower or rose’ pupil | Either be all complaint or do not produce any music' + - 'lang': 'ro' + 'text': 'Iss Chaman Mein Pairwe Bulbul Ho Ya Talmeez-e-Gul | Ya Sarapa Nala Ban Ja Ya Nawa Paida Na Kar' +- 'id': '001_117_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں چمن ميں بے صدا مثل رم شبنم ہے تو | لب کشا ہو جا ، سرود بربط عالم ہے تو' + - 'lang': 'en' + 'text': 'Why are you silent in the garden like dew’s retreat | Open your lips, you are the music of the world’s harp!' + - 'lang': 'ro' + 'text': 'Kyun Chaman Mein Be-Sada Misl-e-Ram-e-Shabnam Hai Tu | Lab Kusha Ho Ja, Surood-e-Barbat-e-Alam Hai Tu' +- 'id': '001_117_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشنا اپني حقيقت سے ہو اے دہقاں ذرا | دانہ تو ، کھيتي بھي تو ، باراں بھي تو ، حاصل بھي تو' + - 'lang': 'en' + 'text': 'Become somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are' + - 'lang': 'ro' + 'text': 'Ashna Apni Haqiqat Se Ho Ae Dehqan Zara | Dana Tu, Khaiti Bhi Tu, Baran Bhi Tu, Hasil Bhi Tu' +- 'id': '001_117_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، کس کي جستجو آوارہ رکھتي ہے تجھے | راہ تو ، رہرو بھي تو، رہبر بھي تو ، منزل بھي تو' + - 'lang': 'en' + 'text': 'Ah ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are' + - 'lang': 'ro' + 'text': 'Aah, Kis Ki Justujoo Aawara Rakhti Hai Tujhe | Rah Tu, Rahru Bhi Tu, Rahbar Bhi Tu, Manzil Bhi Tu' +- 'id': '001_117_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کانپتا ہے دل ترا انديشہء طوفاں سے کيا | ناخدا تو ، بحر تو ، کشتي بھي تو ، ساحل بھي تو' + - 'lang': 'en' + 'text': 'Why is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are' + - 'lang': 'ro' + 'text': 'Kanpta Hai Dil Tera Andesha-e-Toofan Se Kya | Na-Khuda Tu, Beher Tu, Kashti Bhi Tu, Sahil Bhi Tu' +- 'id': '001_117_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ آ کر کوچہء چاک گريباں ميں کبھي | قيس تو، ليلي بھي تو ، صحرا بھي تو، محمل بھي تو' + - 'lang': 'en' + 'text': 'Come and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are' + 'notes': + - 'phrase': 'collars' + 'meaning': 'As stated in Note 1, a person in ardent love is considered insane. In Urdu and Persian literature torn collar represents ardent love of its wearer' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dekh Aa Kar Kaucha-e-Chaak-e-Greban Mein Kabhi | Qais Tu, Laila Bhi Tu, Sehra Bhi Tu, Mehmil Bhi Tu' +- 'id': '001_117_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وائے ناداني کہ تو محتاج ساقي ہو گيا | مے بھي تو، مينا بھي تو، ساقي بھي تو، محفل بھي تو' + - 'lang': 'en' + 'text': 'Woe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are' + - 'lang': 'ro' + 'text': 'Waye Nadani Ke Tu Mouhtaj-e-Saqi Ho Gya | Mai Bhi Tu, Meena Bhi Tu, Saqi Bhi Tu, Mehfil Bhi Tu' +- 'id': '001_117_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ بن کر پھونک دے خاشاک غير اللہ کو | خوف باطل کيا کہ ہے غارت گر باطل بھي تو' + - 'lang': 'en' + 'text': 'Becoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are' + - 'lang': 'ro' + 'text': 'Shaola Ban Kar Phoonk De Khashak-e-Ghair Allah Ko | Khof-e-Batil Kya Ke Hai Gharatgar-e-Batil Bhi Tu' +- 'id': '001_117_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے خبر! تو جوہر آئينہء ايام ہے | تو زمانے ميں خدا کا آخري پيغام ہے' + - 'lang': 'en' + 'text': 'O imprudent one ! You are the essence of time’s mirror | The ultimate message of God in the world you are !' + - 'lang': 'ro' + 'text': 'Be-Khabar! Tu Jouhar-e-Aaeena-e-Ayyam Hai | Tu Zamane Mein Khuda Ka Akhri Pegham Hai' +- 'id': '001_117_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني اصليت سے ہو آگاہ اے غافل کہ تو | قطرہ ہے ، ليکن مثال بحر بے پاياں بھي ہے' + - 'lang': 'en' + 'text': 'O imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean' + - 'lang': 'ro' + 'text': 'Apni Asliyat Se Ho Agah Ae Ghafil Ke Tu | Qatra Hai, Lekin Misal-e-Behr Be-Payan Bhi Hai' +- 'id': '001_117_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں گرفتار طلسم ہيچ مقداري ہے تو | ديکھ تو پوشيدہ تجھ ميں شوکت طوفاں بھي ہے' + - 'lang': 'en' + 'text': 'Why are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm’s power!' + - 'lang': 'ro' + 'text': 'Kyun Giraftar-e-Tilism-e-Haich Maqdari Hai Tu | Dekh To Poushida Tujh Mein Shoukat-e-Toofan Bhi Hai' +- 'id': '001_117_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہ ہے تيرا اميں اس کے پيام ناز کا | جو نظام دہر ميں پيدا بھي ہے ، پنہاں بھي ہے' + - 'lang': 'en' + 'text': 'Your breast is custodian of the love’s message of the one | Who is Apparent as well as Hidden in the universe’ system' + 'notes': + - 'phrase': 'Hidden' + 'meaning': 'The Apparent One, The Concealed One- Allusion to God, whose attributes include “Al-ïahir” (The Apparent One) and “Al-Baèin” (The Concealed One). This verse means that as a Muslim you are the repository of the treasures of the last message of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Seena Hai Tera Amen Uss Ke Payam-e-Naaz Ka | Jo Nazam-e-Dehr Mein Paida Bhi Hai, Pinhan Bhi Hai' +- 'id': '001_117_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہفت کشور جس سے ہو تسخير بے تيغ و تفنگ | تو اگر سمجھے تو تيرے پاس وہ ساماں بھي ہے' + - 'lang': 'en' + 'text': 'What conquers the whole world without sword and gun | If you understand the material is also in your mettle' + - 'lang': 'ro' + 'text': 'Haft Kishor Jis Se Ho Taskheer Be-Taigh-o-Tafnang | Tu Agar Samjhe To Tere Paas Woh Saman Bhi Hai' +- 'id': '001_117_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب تلک شاہد ہے جس پر کوہ فاراں کا سکوت | اے تغافل پيشہ! تجھ کو ياد وہ پيماں بھي ہے ؟' + - 'lang': 'en' + 'text': 'O indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness' + 'notes': + - 'phrase': 'Faran' + 'meaning': 'Mount Faran- It is the peak of the mountain on which the cave of Hira is located and where the Holy Prophet (S.A.W.) used to retire for prayer and meditation and where he got his first Wahy.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ab Talak Shahid Hai Jis Par Koh-e-Faran Ka Sukoot | Ae Taghafil Paisha! Tujh Ko Yaad Woh Paiman Bhi Hai?' +- 'id': '001_117_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہي ناداں چند کليوں پر قناعت کر گيا | ورنہ گلشن ميں علاج تنگي داماں بھي ہے' + - 'lang': 'en' + 'text': 'O ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver’s small capacity!' + - 'lang': 'ro' + 'text': 'Tu Hi Nadaan Chand Kaliyon Par Qinaat Kar Gya | Warna Gulshan Mein Alaj-e-Tangi-e-Damaan Bhi Hai' +- 'id': '001_117_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کي کيفيت ہے پيدا پردہء تقرير ميں | کسوت مينا ميں مے مستور بھي ، عرياں بھي ہے' + - 'lang': 'en' + 'text': 'The heart’s state is produced in the speech’s curtain | In decanter’s veil the wine is apparent as well as veiled' + - 'lang': 'ro' + 'text': 'Dil Ki Kaifiat Hai Paida Parda-e-Taqreer Mein | Kiswat-e-Meena Mein Mai Mastoor Bhi, Uryan Bhi Hai' +- 'id': '001_117_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھونک ڈالا ہے مري آتش نوائي نے مجھے | اورميري زندگاني کا يہي ساماں بھي ہے' + - 'lang': 'en' + 'text': 'My fiery music has burnt me down | And this is the very means of my life!' + - 'lang': 'ro' + 'text': 'Phoonk Dala Hai Meri Aatish-Nawayi Ne Mujhe | Aur Meri Zindagaani Ka Yehi Samaan Bhi Hai' +- 'id': '001_117_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز اس آتش نوائي کا مرے سينے ميں ديکھ | !جلوہ تقدير ميرے دل کے آئينے ميں ديکھ' + - 'lang': 'en' + 'text': 'Look into my breast for the secret of this fiery music | Look into heart’s mirror for destiny’s manifestation !' + - 'lang': 'ro' + 'text': 'Raaz Iss Aatish Nawai Ka Mere Seene Mein Dekh | Jalwa-e-Taqdeer Mere Dil Ke Aaeene Mein Dekh!' +- 'id': '001_117_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں ہوگا سحر کے نور سے آئينہ پوش | اور ظلمت رات کي سيماب پا ہو جائے گي' + - 'lang': 'en' + 'text': 'The sky will shine mirror-like with the morning’s light | And the night’s darkness will be speeding away!' + - 'lang': 'ro' + 'text': 'Aasman Ho Ga Sehar Ke Noor Se Aaeena Posh | Aur Zulmat Raat Ki Seemab Pa Ho Jaye Gi' +- 'id': '001_117_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قدر ہوگي ترنم آفريں باد بہار | نکہت خوابيدہ غنچے کي نوا ہو جائے گي' + - 'lang': 'en' + 'text': 'The spring breeze will be so melody inspiring | That flower-bed’s silent fragrance will become melodious!' + - 'lang': 'ro' + 'text': 'Iss Qadar Ho Gi Tarannum Aafreen Baad-e-Bahar | Nukhat-e-Khawabeeda Ghunche Ki Nawa Ho Jaye Gi' +- 'id': '001_117_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمليں گے سينہ چاکان چمن سے سينہ چاک | بزم گل کي ہم نفس باد صبا ہو جائے گي' + - 'lang': 'en' + 'text': 'The garden’s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose’ assembly!' + - 'lang': 'ro' + 'text': 'Aa Milain Ge Seena Chakaan-e-Chaman Se Seena Chaak | Bazm-e-Gul Ki Hum-Nafas Baad-e-Saba Ho Jaye Gi' +- 'id': '001_117_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم افشاني مري پيدا کرے گي سوز و ساز | اس چمن کي ہر کلي درد آشنا ہو جائے گي' + - 'lang': 'en' + 'text': 'My gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!' + - 'lang': 'ro' + 'text': 'Shabnam Afshani Meri Paida Kare Gi Souz-o-Saaz | Iss Chamanki Har Kali Dard Ashna Ho Jaye Gi' +- 'id': '001_117_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ لو گے سطوت رفتار دريا کا مآل | موج مضطر ہي اسے زنجير پا ہو جائے گي' + - 'lang': 'en' + 'text': 'You will see the result of the glory of the river’s flow | The restless wave itself will become its ankle’s chain!' + - 'lang': 'ro' + 'text': 'Dekh Lo Ge Sitwat-e-Raftar-e-Darya Ka Ma’al | Mouj-e-Muztar  Hi Isse Zanjeer Pa Ho Jaye Gi' +- 'id': '001_117_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر دلوں کو ياد آ جائے گا پيغام سجود | پھر جبيں خاک حرم سے آشنا ہو جائے گي' + - 'lang': 'en' + 'text': 'The hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram’s dust' + - 'lang': 'ro' + 'text': 'Phir Dilon Ko Yaad Aa Jaye Ga Paigham-e-Sujood | Phir Jabeen Khak-e-Haram Se Aashna Ho Jaye Gi' +- 'id': '001_117_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہء صياد سے ہوں گے نوا ساماں طيور | خون گلچيں سے کلي رنگيں قبا ہو جائے گي' + - 'lang': 'en' + 'text': 'The hunter’s wailing will give material for the birds’ singing | Colored with flower-picker’s blood the flower-bud will became' + - 'lang': 'ro' + 'text': 'Nala-e-Sayyad Se Hon Ge Nawa Saman-e-Tayoor | Khoon-e-Gulcheen Se Kali Rangeen Qaba Ho Jaye Gi' +- 'id': '001_117_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ جو کچھ ديکھتي ہے ، لب پہ آ سکتا نہيں | محو حيرت ہوں کہ دنيا کيا سے کيا ہو جائے گي' + - 'lang': 'en' + 'text': 'Whatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !' + - 'lang': 'ro' + 'text': 'Ankh Jo Kuch Dekhti Hai, Lab Pe Aa Sakta Nahin | Mehw-e-Hairat Hun Ke Dunya Kya Se Kya Ho Jaye Gi' +- 'id': '001_117_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب گريزاں ہو گي آخر جلوہ خورشيد سے | يہ چمن معمور ہوگا نغمہ توحيد سے' + - 'lang': 'en' + 'text': 'The night will eventually disappear by sun’s appearance! | This garden will be filled with the Light of Tawhad!' + - 'lang': 'ro' + 'text': 'Shab Gurezan Ho Gi Akhir Jalwa-e-Khursheed Se | Ye Chaman Maamoor Ho Ga Naghma-e-Touheed Se' diff --git a/data/github_iqbal_demystified/poems/001/001_118.yaml b/data/github_iqbal_demystified/poems/001/001_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f2960861401d31f5ce4c5b0ced029cb54cf08132 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_118.yaml @@ -0,0 +1,182 @@ +--- +'id': '001_118' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/118-%20Muslim.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسلم' +- 'lang': 'en' + 'text': 'Muslim' +'description': +- 'lang': 'en' + 'text': 'This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from ‘Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the ‘Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.' +'sher': +- 'id': '001_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر نفس اقبال تيرا آہ ميں مستور ہے | سينہ سوزاں ترا فرياد سے معمور ہے' + - 'lang': 'en' + 'text': 'O Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint' + - 'lang': 'ro' + 'text': 'Har Nafas Iqbal Tera Aah Mein Mastoor Hai | Seena’ay Sozaan Tera Faryad Se Maamoor Hai' +- 'id': '001_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ اميد تيري بربط دل ميں نہيں | ہم سمجھتے ہيں يہ ليلي تيرے محمل ميں نہيں' + - 'lang': 'en' + 'text': 'The song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter' + - 'lang': 'ro' + 'text': 'Naghama’ay Umeed Teri Barbat-e-Dil Mein Nahin | Hum Samajhte Hain Ye Laila Tere Mahmil Mein Nahin' +- 'id': '001_118_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوش آواز سرود رفتہ کا جويا ترا | اور دل ہنگامہء حاضر سے بے پروا ترا' + - 'lang': 'en' + 'text': 'Your ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today’s affairs' + - 'lang': 'ro' + 'text': 'Gosh Awaz-e-Surood-e-Rafta Ka Joya (Talash) Tera | Aur Dil Hungama’ay Hazir Se Be Parwa Tera' +- 'id': '001_118_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصہ گل ہم نوايان چمن سنتے نہيں | اہل محفل تيرا پيغام کہن سنتے نہيں' + - 'lang': 'en' + 'text': 'Your garden companions do not listen to the tale of roses | The assembly’s people do not listen to your old message' + - 'lang': 'ro' + 'text': 'Qissa’ay Gul Hum Nawayan-e-Chaman Sunte Nahin | Ahl-e-Mehfil Tera Pegham-e-Kuhan Sunte Nahin' +- 'id': '001_118_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے درائے کاروان خفتہ پا! خاموش رہ | ہے بہت ياس آفريں تيري صدا خاموش رہ' + - 'lang': 'en' + 'text': 'O bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet' + - 'lang': 'ro' + 'text': 'Ae Dara’ay Karwan-e-Khufta Pa! Khamosh Reh | Hai Bohat Yaas Afreen Teri Sada Khamosh Reh' +- 'id': '001_118_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ پھر وہ محفل ديرينہ ہو سکتي نہيں | شمع سے روشن شب دوشينہ ہوسکتي نہيں' + - 'lang': 'en' + 'text': 'That old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle' + - 'lang': 'ro' + 'text': 'Zinda Phir Woh Mehfil-e-Dairina Ho Sakti Nahin | Shama Se Roshan Shab-e-Dosheena Ho Sakti Nahin' +- 'id': '001_118_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نشيں! مسلم ہوں ميں، توحيد کا حامل ہوں ميں | اس صداقت پر ازل سے شاہد عادل ہوں ميں' + - 'lang': 'en' + 'text': 'O Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth' + - 'lang': 'ro' + 'text': 'Hum Nasheen! Muslim Hun Mein, Touheed Ka Hamil Hun Main | Iss Sadaqat Par Azal Se Shahid-e-Adil Hun Main' +- 'id': '001_118_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نبض موجودات ميں پيدا حرارت اس سے ہے | اور مسلم کے تخيل ميں جسارت اس سے ہے' + - 'lang': 'en' + 'text': 'The warmth in the pulse of the universe is from this | And the courage in the Muslim’s thought is from this' + - 'lang': 'ro' + 'text': 'Nabz-e-Moujudat Main Paida Hararat Iss Se Hai | Aur Muslim Ke Takhiyyul Main Jasarat Iss Se Hai' +- 'id': '001_118_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق نے عالم اس صداقت کے ليے پيدا کيا | اور مجھے اس کي حفاظت کے ليے پيدا کيا' + - 'lang': 'en' + 'text': 'God created the universe for this Truth | And created me for its guardianship' + 'notes': + - 'phrase': 'guardianship' + 'meaning': 'Allusion to the Holy Qur’an 51:56. True service to God implies firm belief in His Tawhad and other attributes, not only in words but by affirmation with the heart and by deeds in His cause and in the service of humanity as is required by the Holy Qur’an .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haq Ne Alam Iss Sadaqat Ke Liye Paida Kiya | Aur Mujhe Is Ski Hifazat Ke Liye Paida Kiya' +- 'id': '001_118_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہر ميں غارت گر باطل پرستي ميں ہوا | حق تو يہ ہے حافظ ناموس ہستي ميں ہوا' + - 'lang': 'en' + 'text': 'I became the destroyer of false worship in the world | The truth is that I became the protector of Existence’ honor' + - 'lang': 'ro' + 'text': 'Dehr Mein Gharat Gar-e-Batil Prasti Main Huwa | Haq To Ye Hai Hafiz-e-Namoos-e-Hasti Main Huwa' +- 'id': '001_118_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري ہستي پيرہن عرياني عالم کي ہے | ميرے مٹ جانے سے رسوائي بني آدم کي ہے' + - 'lang': 'en' + 'text': 'My life is the cover for the world’s nakedness | My destruction is the disgrace of the human race' + - 'lang': 'ro' + 'text': 'Meri Hasti Pairhan Uryani-e-Alam Ki Hai | Mere Mit Jane Se Ruswayi Bani Adam Ki Hai' +- 'id': '001_118_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قسمت عالم کا مسلم کوکب تابندہ ہے | جس کي تاباني سے افسون سحر شرمندہ ہے' + - 'lang': 'en' + 'text': 'The Muslim is the shining star of the universe’s destiny | The spell of the morning by whose brilliance is shy' + 'notes': + - 'phrase': 'destiny' + 'meaning': 'These two verses show the supremacy of Man in the creation of God. According to ‘Allamah Iqbal’s concept of Khuda Man reaches perfection and the zenith of his spiritual progress by complete submission to God, which is what Islam is. Also see the Holy Qur’an 2:143, 144. It has been stated earlier that ‘Allamah Iqbal sincerely believed that the decline and fall of the Muslim world to its present abject state is the cause of the ethical and moral degeneration of the whole human race. This, in its turn, is the cause of the evils in the present day world. These two verses illustrate this point.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qismat-e-Alam Ka Muslim Koukab-e-Tabinda Hai | Jis Ki Tabani Se Afsoon-e-Sehar Sharminda Hai' +- 'id': '001_118_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا ہيں مري آنکھوں پہ اسرار حيات | کہہ نہيں سکتے مجھے نوميد پيکار حيات' + - 'lang': 'en' + 'text': 'The secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life' + - 'lang': 'ro' + 'text': 'Ashkara Hain Meri Ankhon Pe Asrar-e-Hayat | Keh Nahi Sakte Mujhe Naumeed-e-Paikaar-e-Hayat' +- 'id': '001_118_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب ڈرا سکتا ہے غم کا عارضي منظر مجھے | ہے بھروسا اپني ملت کے مقدر پر مجھے' + - 'lang': 'en' + 'text': 'How can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me' + - 'lang': 'ro' + 'text': 'Kab Dra Sakta Hai Gham Ka Arzi Manzar Mujhe | Hai Bharosa Apni Millat Ke Muqaddar Par Mujhe' +- 'id': '001_118_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياس کے عنصر سے ہے آزاد ميرا روزگار | فتح کامل کي خبر دتيا ہے جوش کارزار' + - 'lang': 'en' + 'text': 'My world is free of the component of despair | The zeal for battle gives the news of complete victory' + - 'lang': 'ro' + 'text': 'Yaas Ke Unsar Se Hai Azad Mera Rozgaar | Fateh-e-Kamil Ki Khabar Deta Hai Josh-e-Karzaar' +- 'id': '001_118_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں يہ سچ ہے چشم بر عہد کہن رہتا ہوں ميں | اہل محفل سے پراني داستاں کہتا ہوں ميں' + - 'lang': 'en' + 'text': 'Yes, it is true I keep my eye on the old times | I relate the old story to the assembly’s audience' + - 'lang': 'ro' + 'text': 'Haan Ye Sach Hai Chashme Bar Ehd-e-Kuhan Rehta Hun Main | Ahl-e-Mehfil Se Purani Dastan Kehta Hun Mein' +- 'id': '001_118_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياد عہد رفتہ ميري خاک کو اکسير ہے | ميرا ماضي ميرے استقبال کي تفسير ہے' + - 'lang': 'en' + 'text': 'Memory of the past age is the elixir for my life | My past is the interpretation of my future' + - 'lang': 'ro' + 'text': 'Yad-e-Ehd-e-Rafta Meri Khak Ko Ikseer Hai | Mera Mazi Mere Istaqbal Ki Tafseer Hai' +- 'id': '001_118_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سامنے رکھتا ہوں اس دور نشاط افزا کو ميں | ديکھتا ہوں دوش کے آئينے ميں فردا کو ميں' + - 'lang': 'en' + 'text': 'I keep that pleasurable period before me | I see the tomorrow in the mirror of today' + - 'lang': 'ro' + 'text': 'Samne Rakhta Hun Uss Dour-e-Nishat Afza Ko Main | Dekhta Hun Dosh Ke Aaeene Mein Farda Ko Main' diff --git a/data/github_iqbal_demystified/poems/001/001_119.yaml b/data/github_iqbal_demystified/poems/001/001_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..928714afae7a2e88194178b640f0a47104a291b5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_119.yaml @@ -0,0 +1,115 @@ +--- +'id': '001_119' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/119-%20Huzoor%20i%20Risalat%20Ma_ab%20(S.A.W.W)%20main.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حضور رسالت مآب ميں' +- 'lang': 'en' + 'text': 'IN AUDIENCE WITH THE HOLY PROPHET S.A.W.' +'description': +- 'lang': 'en' + 'text': 'This short poem, full of pathos, is the sincere out-pouring of ‘Allamah Iqbal’s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with ‘Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the ‘Allamah’s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them “civilized”, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.‘Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | “His (Arsalan’s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.” (p. 19) | The so-called “International system of protectorates” was the establishment of suzerainty of European powers. (Author) | “In this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani’s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar “I let my pen loose on those dogs”. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur’an’s beneath their horses’ hooves and then used them to light the fires of their cooking pots.” (p. 100). | “The Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.' +'sher': +- 'id': '001_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں جو مجھ پہ يہ ہنگامہ زمانہ ہوا | جہاں سے باندھ کے رخت سفر روانہ ہوا' + - 'lang': 'en' + 'text': 'When I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world' + - 'lang': 'ro' + 'text': 'Giran Jo Mujh Pe Hangama-e-Zamana Huwa | Jahan Se Bandh Ke Rakht-e-Safar Rawana Huwa' +- 'id': '001_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيود شام وسحر ميں بسر تو کي ليکن | نظام کہنہ عالم سے آشنا نہ ہوا' + - 'lang': 'en' + 'text': 'Though I did pass life within limits of morning and evening | I never got acquainted with the old system of the world' + - 'lang': 'ro' + 'text': 'Qayood-e-Shaam-o-Sahar Mein Basar To Ki Lekin | Nazam-e-Kuhna-e-Alam Se Aashna Na Huwa' +- 'id': '001_119_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتے بزم رسالت ميں لے گئے مجھ کو | حضور آيہ رحمت ميں لے گئے مجھ کو' + - 'lang': 'en' + 'text': 'The angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God’s Mercy' + - 'lang': 'ro' + 'text': 'Farishte Bazm-e- Rifsalat (S.A.W.) Mein Le Gye Mujh Ko Huzoor-e-Aya-e-Rehmat (S.A.W.) Mein Le Gye Mujh Ko | From earth, and angels led me where the Prophet (PBUH)' +- 'id': '001_119_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کہا حضور نے ، اے عندليب باغ حجاز | کلي کلي ہے تري گرمي نوا سے گداز' + - 'lang': 'en' + 'text': 'The Holy Prophet said “ O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music’s warmth' + - 'lang': 'ro' + 'text': 'Kali Kali Hai Teri Garmi-e-Nawa Se Gudaz | ‘Nightingale of the gardens of Hijaz! each bud' +- 'id': '001_119_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہميشہ سرخوش جام ولا ہے دل تيرا | فتادگي ہے تري غيرت سجود نياز' + - 'lang': 'en' + 'text': 'Your heart is always ecstatic with the wine-cup of God’s proximity | Your supplication is the envy of prostrations in Divine Love' + - 'lang': 'ro' + 'text': 'Fatadgi Hai Teri Ghairat-e-Sujood-e-Niaz | Your heart forever steeped in the wine of ecstasy,' +- 'id': '001_119_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑا جو پستي دنيا سے تو سوئے گردوں | سکھائي تجھ کو ملائک نے رفعت پرواز' + - 'lang': 'en' + 'text': 'In your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight' + - 'lang': 'ro' + 'text': 'Sikhayi Tujh Ko Malaeek Ne Riffat-e-Parwaz | But since, taught by these Seraphim to mount so high,' +- 'id': '001_119_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکل کے باغ جہاں سے برنگ بو آيا | ہمارے واسطے کيا تحفہ لے کے تو آيا؟' + - 'lang': 'en' + 'text': 'You have come like fragrance out of the world’s garden | With what gift for me have come you?”' + - 'lang': 'ro' + 'text': 'Humare Waste Kya Tohfa Le Ke Tu Aya? | And like a scent comes here from the orchards of the earth—' +- 'id': '001_119_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '،حضور! دہر ميں آسودگي نہيں ملتي | تلاش جس کي ہے وہ زندگي نہيں ملتي' + - 'lang': 'en' + 'text': '“Sire ! Satisfaction on the earth is not available | The life I am searching for is not available' + - 'lang': 'ro' + 'text': 'Talash Jis Ki Hai Woh Zindagi Nahin Milti” | ‘Master! there is no quiet in that land of time and space,' +- 'id': '001_119_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاروں لالہ و گل ہيں رياض ہستي ميں | وفا کي جس ميں ہو بو، وہ کلي نہيں ملتي' + - 'lang': 'en' + 'text': 'Thousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available' + - 'lang': 'ro' + 'text': 'Wafa Ki Jis Mein Ho Bu, Wo Kali Nahin Milti | Though all creation’s flowerbeds teem with tulip and red rose,' +- 'id': '001_119_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر ميں نذر کو اک آبگينہ لايا ہوں | جو چيز اس ميں ہے، جنت ميں بھي نہيں ملتي' + - 'lang': 'en' + 'text': 'But I have brought a lover’s wine-glass as an offering | Whatever is in this even in paradise is not available' + 'notes': + - 'phrase': 'offering' + 'meaning': 'This verse and the next one refer to ‘Allamah Iqbal’s entire poetic works.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Cheez Iss Mein Hai, Jannat Mein Bhi Nahin Milti | But I have brought this chalice here to make my sacrifice;' +- 'id': '001_119_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جھلکتي ہے تري امت کي آبرو اس ميں | طرابلس کے شہيدوں کا ہے لہو اس ميں' + - 'lang': 'en' + 'text': 'Glistens your Ummah’s honor in this | Blood of Tripoli’s martyrs is in this”' + - 'lang': 'ro' + 'text': 'Tarablas Ke Shaheedon Ka Hai Lahoo Iss Mein | See here, oh Lord, the honour of your people brimming up!' diff --git a/data/github_iqbal_demystified/poems/001/001_120.yaml b/data/github_iqbal_demystified/poems/001/001_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1dc1b7be71176fb4533f0badc6ee87097b9e00ca --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_120.yaml @@ -0,0 +1,91 @@ +--- +'id': '001_120' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/120-%20Shifa%20Khana-e-Hijaaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شفاخانہ حجاز' +- 'lang': 'en' + 'text': 'THE HOSPITAL OF HIJAZ' +'description': +- 'lang': 'en' + 'text': 'This short poem expresses the ardent love of ‘Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.' +'sher': +- 'id': '001_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک پيشوائے قوم نے اقبال سے کہا | کھلنے کو جدہ ميں ہے شفاخانہ حجاز' + - 'lang': 'en' + 'text': 'A leader of the nation once said to Iqbal | “A hospital is about to open in Jeddah for Hijaz' + - 'lang': 'ro' + 'text': 'Ek Paishwaye Qoum Ne Iqbal Se Kaha | Khulne Ko Jaddah Mein Hai Shifa Khana-e-Hijaz' +- 'id': '001_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوتا ہے تيري خاک کا ہر ذرہ بے قرار | سنتا ہے تو کسي سے جو افسانہ حجاز' + - 'lang': 'en' + 'text': 'Every speck of your dust becomes restless | As you hear from somebody the tale of Hijaz' + - 'lang': 'ro' + 'text': 'Hota Hai Teri Khak Ka Har Zarra Be-Qarar | Sunta Hai Tu Kisi Se Jo Afsana-e-Hijaz' +- 'id': '001_120_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست جنوں کو اپنے بڑھا جيب کي طرف | مشہور تو جہاں ميں ہے ديوانہ حجاز' + - 'lang': 'en' + 'text': 'Move your hand of Love towards your pocket | You are world famous as the lover of Hijaz' + - 'lang': 'ro' + 'text': 'Dast-e-Junoon Ko Apne Barha Jaib Ki Taraf | Mashoor Tu Jahan Mein Hai Diwana-e-Hijaz' +- 'id': '001_120_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دارالشفا حوالي لبطحا ميں چاہيے | نبض مريض پنجہ عيسي ميں چاہيے' + - 'lang': 'en' + 'text': 'The hospital in the suburbs of Baèha is needed | In the hands of ‘Isa the patient’s pulse is needed ”' + 'notes': + - 'phrase': 'Baèha' + 'meaning': 'This is another name of Makkah Mu‘aïïamah.' + 'occurrence': !!int '1' + - 'phrase': 'needed' + 'meaning': 'Allusion to S.‘Isa A.S. and his miracle of bringing the dead to life.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Daru-Shifa Hawali-e-Batha Mein Chahye | Nabz-e-Mareez Panja-e-Esa Mein Chahye' +- 'id': '001_120_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے کہا کہ موت کے پردے ميں ہے حيات | پوشيدہ جس طرح ہو حقيقت مجاز ميں' + - 'lang': 'en' + 'text': 'I said “Life lies in the veil of death | As the Truth lies veiled in metaphors' + - 'lang': 'ro' + 'text': 'Main Ne Kaha Ke Mout Ke Parde Mein Hai Hayat | Poushida Jis Tarah Ho Haqiqat Majaz' +- 'id': '001_120_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلخابہ اجل ميں جو عاشق کو مل گيا | پايا نہ خضر نے مے عمر دراز ميں' + - 'lang': 'en' + 'text': 'What the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life' + - 'lang': 'ro' + 'text': 'Talkhabah-e-Ajal Mein Jo Ashiq Ko Mil Gya | Piya Na Khizr Ne Mai-e-Umer-e-Daraz' +- 'id': '001_120_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اوروں کو ديں حضور! يہ پيغام زندگي | ميں موت ڈھونڈتا ہوں زمين حجاز ميں' + - 'lang': 'en' + 'text': 'Sir, convey this message of life to others | I am searching for death in the land of Hijaz' + - 'lang': 'ro' + 'text': 'Auron Ko Dain Huzoor! Ye Pegham-e-Zindagi | Main Mout Dhoondta Hun Zameen-e-Hijaz Mein' +- 'id': '001_120_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئے ہيں آپ لے کے شفا کا پيام کيا | !رکھتے ہيں اہل درد مسيحا سے کام کيا' + - 'lang': 'en' + 'text': 'Why have you brought the message of cure? | What concern do Lovers have with the Masaha2' + - 'lang': 'ro' + 'text': 'Aye Hain App Le Ke Shifa Ka Payam Kya | Rakhte Hain Ahl-e-Dard Masiha Se Kaam Kya!' diff --git a/data/github_iqbal_demystified/poems/001/001_121.yaml b/data/github_iqbal_demystified/poems/001/001_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..54873dc1e14310f227ba4f16aa525532cd1cbed8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_121.yaml @@ -0,0 +1,1086 @@ +--- +'id': '001_121' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/121-%20Jawaab%20Shikwa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جواب شکوہ' +- 'lang': 'en' + 'text': 'THE RESPONSE TO THE COMPLAINT' +'description': +- 'lang': 'en' + 'text': 'This long poem is part of the series of long poems in which ‘Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 “Shakwah” (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the ‘Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims’ own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur’an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.' +'sher': +- 'id': '001_121_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل سے جو بات نکلتي ہے اثر رکھتي ہے | پر نہيں'' طاقت پرواز مگر رکھتي ہے' + - 'lang': 'en' + 'text': 'Whatever comes out of the heart is effective | It has no wings but has the power of flight' + - 'lang': 'ro' + 'text': 'Dil Se Jo Baat Nikalti Hai, Asar Rakhti Hai | Par Nahin, Taaqat-e-Parwaaz Magar Rakhti Hai' +- 'id': '001_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدسي الاصل ہے'' رفعت پہ نظر رکھتي ہے | خاک سے اٹھتي ہے ، گردوں پہ گزر رکھتي ہے' + - 'lang': 'en' + 'text': 'It has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world' + - 'lang': 'ro' + 'text': 'Qudsi-Ul-Asal Hai, Riffat Pe Nazar Rakhti Hai | Khaak Se Uthti Hai, Gardoon Pe Guzar Rakhti Hai' +- 'id': '001_121_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق تھا فتنہ گرو سرکش و چالاک مرا | آسماں چير گيا نالہ بے باک مرا' + - 'lang': 'en' + 'text': 'My love was seditious, rebellious and clever | My fearless wailing rent through the sky' + - 'lang': 'ro' + 'text': 'Ishq Tha Fitna Gar-o-Sarkash-o-Chalaak Mera | Aasman Cheer Gaya Nala-e-Bebaak Mera' +- 'id': '001_121_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير گردوں نے کہا سن کے'' کہيں ہے کوئي | بولے سيارے'' سر عرش بريں ہے کوئي' + - 'lang': 'en' + 'text': 'On hearing it the sun said, “Somewhere there is somebody!” | The planets said, “At the ‘Arsh-i-Baran there is somebody!”' + 'notes': + - 'phrase': '‘Arsh-i-Baran' + 'meaning': '‘Arsh-i-Baran Literally it means the “High Divine Throne”. It is difficult to comprehend the nature of the Throne of God because it so much different from the earthly thrones.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Peer-e-Gardoon Ne Kaha Sun Ke, Kahin Hai Koi! | Bole Sayyaare, Sar-e-Arsh-e-Bareen Hai Koi!' +- 'id': '001_121_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاند کہتا تھا'' نہيں! اہل زميں ہے کوئي | کہکشاں کہتي تھي'' پوشيدہ يہيں ہے کوئي' + - 'lang': 'en' + 'text': 'The moon was saying, “No, it is some inhabitant of the earth!” | The milky way was saying, “Somebody is concealed just here”!' + - 'lang': 'ro' + 'text': 'Chaand Kahta Tha, Nahin, Ahl-e-Zameen Hai Koi! | Kehkashaan Kehti Thi, Poshida Yahin Hai Koi!' +- 'id': '001_121_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ جو سمجھا مرے شکوے کو تو رضواں سمجھا | مجھے جنت سے نکالا ہوا انساں سمجھا' + - 'lang': 'en' + 'text': 'If someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !' + 'notes': + - 'phrase': 'Rizwan' + 'meaning': 'Rizwan - The angel who is the gate keeper of Paradise.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kuch Jo Samjha Tau Mere Shikwe Ko Rizwan Samjha | Mujhe Jannat Se Nikala Huwa Insan Samjha' +- 'id': '001_121_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي فرشتوں کو بھي حيرت کہ يہ آواز ہے کيا | !عرش والوں پہ بھي کھلتا نہيں يہ راز ہے کيا' + - 'lang': 'en' + 'text': 'Even angels exclaimed in surprise “What could this voice be! | Unknown even to the ‘Arsh’s keepers what the secret could be!' + - 'lang': 'ro' + 'text': 'Thi Farishton Ko Bhi Hairat, Ke Yeh Awaz Hai Kya! | Arsh Walon Pe Bhi Khulta Nahin Yeh Raaz Hai Kya!' +- 'id': '001_121_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!تا سر عرش بھي انساں کي تگ و تاز ہے کيا | !آگئي خاک کي چٹکي کو بھي پرواز ہے کيا' + - 'lang': 'en' + 'text': 'Is the mankind’s reach really even to the ‘Arsh? | Has this pinch of dust also learned flight?' + - 'lang': 'ro' + 'text': 'Taa Sar-e-Arsh Bhi Insan Ki Tag-o-Taaz Hai Kya? | Aa Gyi Khak Ki Chutki Ko Bhi Parwaaz Hai Kya?' +- 'id': '001_121_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل آداب سے سکان زميں کيسے ہيں | !شوخ و گستاخ يہ پستي کے مکيں کيسے ہيں' + - 'lang': 'en' + 'text': 'How ignorant of good manners the earth’s denizens are! | How bold and insolent these denizens of the low are!' + - 'lang': 'ro' + 'text': 'Ghafil Aadaab Se Yeh Sukkaan-e-Zameen Kaise Hain | Shokh-o-Gustakh Yeh Pasti Ke Makeen Kaise Hain!' +- 'id': '001_121_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قدر شوخ کہ اللہ سے بھي برہم ہے | !تھا جو مسجود ملائک'' يہ وہي آدم ہے' + - 'lang': 'en' + 'text': 'Is he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?' + - 'lang': 'ro' + 'text': 'Iss Qadar Shokh Ke Allah Se Bhi Barham Hai | Tha Jo Masjood-e-Malaeek Yeh Wohi Aadam Hai?' +- 'id': '001_121_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم کيف ہے'' دانائے رموز کم ہے | ہاں مگر عجز کے اسرار سے نامحرم ہے' + - 'lang': 'en' + 'text': 'He is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty' + 'notes': + - 'phrase': 'Kamm' + 'meaning': 'Kaif and Kamm - These are two terms of Greek philosophy which were adopted by the early Muslim philosophers. They concern properties of matter. Kaif refers to the qualitative properties or “attributes”, such as color, taste, big, small etc. Kamm refers to quantitative properties and is derived from Aristotle’s ten categories. It includes volume, length, age, weight etc. These two terms were the precursors of the Muslim philosophy of Existence. This philosophy dealt with two aspects of the Existence of God, i.e. the “Sifat (attributes) of God” and the “Dhat (Essence) of God”. Together these two terms give the complete knowledge about something. This verse means that though Man is conversant with all knowledge about God and His universe he is not aware of the secrets and qualities of modesty.' + 'occurrence': !!int '1' + - 'phrase': 'Kaif' + 'meaning': 'Same as last reference' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Alam-e-Kaif Hai, Dana-e-Ramooz-e-Kam Hai | Haan, Magar Ijz Ke Asrar Se Namehram Hai' +- 'id': '001_121_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناز ہے طاقت گفتار پہ انسانوں کو | بات کرنے کا سليقہ نہيں نادانوں کو' + - 'lang': 'en' + 'text': 'Mankind are proud of the power of their rhetoric | These ignorant people are incapable of talking”!' + - 'lang': 'ro' + 'text': 'Naaz Hai Taaqat-e-Guftaar Pe Insanon Ko | Baat Karne Ka Saliqa Nahin Nadanon Ko!' +- 'id': '001_121_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئي آواز'' غم انگيز ہے افسانہ ترا | اشک بے تاب سے لبريز ہے پيمانہ ترا' + - 'lang': 'en' + 'text': 'A voice came “Very pathetic is your story | Full of restless tears is your wine-measure' + - 'lang': 'ro' + 'text': 'Ayi Aawaz Ghum-Angaiz Hai Afsana Tera | Ashk-e-Betaab Se Labraiz Hai Paimana Tera' +- 'id': '001_121_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں گير ہوا نعرئہ مستانہ ترا | کس قدر شوخ زباں ہے دل ديوانہ ترا' + - 'lang': 'en' + 'text': 'Your ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !' + - 'lang': 'ro' + 'text': 'Asmangeer Huwa Naara-e-Mastana Tera | Kis Qadar Shokh Zuban Hai Dil-e-Diwana Tera' +- 'id': '001_121_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکر شکوے کو کيا حسن ادا سے تو نے | ہم سخن کر ديا نبدوں کو خدا سے تو نے' + - 'lang': 'en' + 'text': 'You sweetened the Remonstrance with elegant graces | You established intercourse between God and His people' + - 'lang': 'ro' + 'text': 'Shukr Shikwe Ko Kiya Husn-e-Ada Se Tu Ne | Hum Sukhan Kar Diya Bandon Ko Khuda Se Tu Ne' +- 'id': '001_121_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم تو مائل بہ کرم ہيں'' کوئي سائل ہي نہيں | راہ دکھلائيں کسے'' رہر و منزل ہي نہيں' + - 'lang': 'en' + 'text': 'We are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination' + 'notes': + - 'phrase': 'We' + 'meaning': 'The use of the words “We” and “Us” in this and other poems does not compromise the concept of Tawhad of God in Islam. These words are used instead of “I” and “Me” to indicate His Grandeur and Glory. These plural pronouns indicate the Majesty of God. The Holy Qur’an uses these expressions frequently e.g. (2:34,35).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hum Tau Mayal Ba-Karam Hain, Koi Sayal Hi Nahin | Rah Dikhlaen Kise Rahraw-e-Manzil Hi Nahin' +- 'id': '001_121_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تربيت عام تو ہے'' جوہر قابل ہي نہيں | جس سے تعمير ہو آدم کي'' يہ وہ گل ہي نہيں' + - 'lang': 'en' + 'text': 'Jewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam' + - 'lang': 'ro' + 'text': 'Tarbiat Aam Tau Hai, Jauhar-e-Qabil Hi Nahin | Jis Se Taamir Ho Aadam Ki Yeh Woh Gil Hi Nahin' +- 'id': '001_121_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي قابل ہو تو ہم شان کئي ديتے ہيں | ڈھونڈنے والوں کو دنيا بھي نئي ديتے ہيں' + - 'lang': 'en' + 'text': 'We confer the glory of Kai on the deserving | We confer even a whole new world on those who search!' + 'notes': + - 'phrase': 'Kai' + 'meaning': 'Ka’a - This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Iran (then Persia). As Persia was a world power for several pre-Christian centuries this dynasty is often used as a metaphor for grandeur and power.' + 'occurrence': !!int '1' + - 'phrase': 'world' + 'meaning': 'This means the “New World” and alludes to the discovery and occupation of the continents of America and Australia by Europeans.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Koi Qabil Ho Tau Hum Shan-e-Kai Dete Hain | Dhoondne Walon Ko Dunya Bhi Nai Dete Hain!' +- 'id': '001_121_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتھ بے زور ہيں'' الحاد سے دل خوگر ہيں | امتي باعث رسوائي پيغمبر ہيں' + - 'lang': 'en' + 'text': 'Arms are feeble, hearts are accustomed to apostasy | The ‘believers’ are a source of disgrace to the Prophet' + - 'lang': 'ro' + 'text': 'Hath Be-Zor Hain, Ilhaad Se Dil Khoo-Gar Hain | Ummati Baais-e-Ruswai-e-Paighamber (S.A.W) Hain' +- 'id': '001_121_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بت شکن اٹھ گئے'' باقي جو رہے بت گر ہيں | تھا براہيم پدر اور پسر آزر ہيں' + - 'lang': 'en' + 'text': 'Idol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar' + 'notes': + - 'phrase': 'Ibraham' + 'meaning': 'S. Ibraham A.S.' + 'occurrence': !!int '1' + - 'phrase': 'Azar' + 'meaning': 'Azar.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'But-Shikan Uth Gaye, Baqi Jo Rahe But-Gar Hain | Tha Braheem Pidar, Aur Pisar Aazar Hain' +- 'id': '001_121_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ آشام نئے ، بادہ نيا'' خم بھي نئے | حرم کعبہ نيا'' بت بھي نئے'' تم بھي نئے' + - 'lang': 'en' + 'text': 'The wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka‘bah, the idols, even you are new' + - 'lang': 'ro' + 'text': 'Badah Aasham Naye, Bada Naya, Khum Bhi Naye | Harm-e-Kaaba Naya, But Bhi Naye, Tum Bhi Naye' +- 'id': '001_121_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ بھي دن تھے کہ يہي مايہ رعنائي تھا | نازش موسم گل لالہ صحرائي تھا' + - 'lang': 'en' + 'text': 'There was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring' + - 'lang': 'ro' + 'text': 'Woh Bhi Din The Ke Yehi Maya-e-Raanai Tha | Nazish-e-Mousam-e-Gul Lala-e-Sahrai Tha!' +- 'id': '001_121_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو مسلمان تھا'' اللہ کا سودائي تھا | کبھي محبوب تمھارا يہي ہرجائي تھا' + - 'lang': 'en' + 'text': 'Whichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was' + 'notes': + - 'phrase': 'was' + 'meaning': 'Har Ja’a - This word in the original literally means “omni-present”. However, it is commonly used for an unfaithful beloved. This is a pun on the word and is used as sarcasm for God. Also see the last verse of stanza 22 of poem 88, “Shakwah” (The Complaint).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Musalmaan Tha Allah Ka Saudai Tha | Kabhi Mehboob Tumhara Yehi Harjai Tha' +- 'id': '001_121_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي يکجائي سے اب عہد غلامي کر لو | !ملت احمد مرسل کو مقامي کو لو' + - 'lang': 'en' + 'text': 'Make the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!' + - 'lang': 'ro' + 'text': 'Kisi Yakjai Se Ab Ehd-e-Ghulami Kar Lo | Millat-e- Ahmad (S.A.W.) Ko Maqami Kar Lo!' +- 'id': '001_121_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس قدر تم پہ گراں صبح کي بيداري ہے | ہم سے کب پيار ہے! ہاں نيند تمھيں پياري ہے' + - 'lang': 'en' + 'text': 'How difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you' + - 'lang': 'ro' + 'text': 'Kis Qadar Tum Pe Garan Subah Ki Baidari Hai | Hum Se Kab Pyar Hai! Haan Neend Tumhain Pyari Hai' +- 'id': '001_121_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع آزاد پہ قيد رمضاں بھاري ہے | تمھي کہہ دو يہي آئين و فاداري ہے؟' + - 'lang': 'en' + 'text': 'Ramazan’s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?' + - 'lang': 'ro' + 'text': 'Tabaa-e-Azad Pe Qaid-e-Ramazan Bhari Hai | Tumhi Keh Do, Yehi Aaeen-e-Wafadari Hai?' +- 'id': '001_121_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم مذہب سے ہے'' مذہب جو نہيں'' تم بھي نہيں | جذب باہم جو نہيں'' محفل انجم بھي نہيں' + - 'lang': 'en' + 'text': 'A nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist' + - 'lang': 'ro' + 'text': 'Qoum Mazhab Se Hai, Mazhab Jo Nahin, Tum Bhi Nahin | Jazb-e-Baham Jo Nahin, Mehfil-e-Anjum Bhi Nahin' +- 'id': '001_121_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کو آتا نہيں دنيا ميں کوئي فن'' تم ہو | نہيں جس قوم کو پروائے نشيمن، تم ہو' + - 'lang': 'en' + 'text': 'You are the ones who do not know any art in the world | You are the nation which does not care for its nest' + - 'lang': 'ro' + 'text': 'Jin Ko Ata Nahin Dunya Mein Koi Fann, Tum Ho | Nahin Jis Qoum Ko Parwaye Nasheman, Tum Ho' +- 'id': '001_121_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجلياں جس ميں ہوں آسودہ'' وہ خرمن تم ہو | بيچ کھاتے ہيں جو اسلاف کے مدفن، تم ہو' + - 'lang': 'en' + 'text': 'You are the harvest which harbors the lightning | You are those who sell their ancestors’ graves' + - 'lang': 'ro' + 'text': 'Bijliyan Jis Mein Hon Aasudah, Woh Khirman Tum Ho | Baich Khate Hain Jo Aslaaf Ke Madfan, Tum Ho' +- 'id': '001_121_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو نکو نام جو قبروں کي تجارت کرکے | کيا نہ بيچو گے جو مل جائيں صنم پتھر کے' + - 'lang': 'en' + 'text': 'As you have earned a good name by selling graves | Will you not sell if idols of stone you get?' + - 'lang': 'ro' + 'text': 'Ho Niko Naam Jo Qabaron Ki Tajarat Kar Ke | Kya Na Baicho Ge Jo Mil Jaen Sanam Pathar Ke' +- 'id': '001_121_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفحہ دہرئے سے باطل کو مٹايا کس نے؟ | نوع انساں کو غلامي سے چھڑايا کس نے؟' + - 'lang': 'en' + 'text': 'Who effaced false worship from the face of the world? | Who rescued the human race from slavery ?' + 'notes': + - 'phrase': '?' + 'meaning': '‘Allamah Iqbal has emphasized this achievement of Islam and early Muslims at many places in his works. This concept is based on the message of the Holy Qur’an. Though this message of the Holy Prophet S.A.W. has been explained in many verses of the Holy Qur’an and Muslims have been instructed to make all possible sacrifices in their struggle to make the mission successful the following three verses are very significant in that the message has been repeated verbatim three times to emphasize its importance. These verse were: 9:33; 48:28; and 61:9.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Safah-e-Dehr Se Batil Ko Mitaya Kis Ne? | Nau-e-Insan Ko Ghulami Se Chhuraya Kis Ne?' +- 'id': '001_121_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے کعبے کو جبينوں سے بسايا کس نے؟ | ميرے قرآن کو سينوں سے لگايا کس نے؟' + - 'lang': 'en' + 'text': 'Who adorned my Ka‘bah with their foreheads in Love? | Who put my Qur’an to their breasts in reverence?' + - 'lang': 'ro' + 'text': 'Mere Kaabe Ko Jabeenon Se Basaya Kis Ne? | Mere Quran Ko Seenon Se Lagaya Kis Ne?' +- 'id': '001_121_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھے تو آبا وہ تھارے ہي'' مگر تم کيا ہو | !ہاتھ پر ہاتھ دھرے منتظر فردا ہو' + - 'lang': 'en' + 'text': 'They were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !' + - 'lang': 'ro' + 'text': 'The Tou Aaba Woh Tumhare Hi, Magar Tum Kya Ho? | Hath Par Hath Dhare Muntazir-e-Farda Ho!' +- 'id': '001_121_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا کہا ! بہر مسلماں ہے فقط وعدہ حور | شکوہ بے جا بھي کرے کوئي تو لازم ہے شعور' + - 'lang': 'en' + 'text': 'What did you say? “For the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary' + - 'lang': 'ro' + 'text': 'Kya Kaha? "Bahr-e-Musalman Hai Faqt Wade-e-Hoor | Shikwa Be-Ja Bhi Kare Koi Tau Lazim Hai Shaoor!' +- 'id': '001_121_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عدل ہے فاطر ہستي کا ازل سے دستور | مسلم آئيں ہوا کافر تو ملے حور و قصور' + - 'lang': 'en' + 'text': 'Justice is the Creator of Existence’ custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces' + - 'lang': 'ro' + 'text': 'Adal Hai Fatir-e-Hasti Ka Azal Se Dastoor | Muslim Aaeen Huwa Kafir Tau Mile Hoor-o-Qasoor' +- 'id': '001_121_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم ميں حوروں کا کوئي چاہنے والا ہي نہيں | جلوئہ طور تو موجود ہے'' موسي ہي نہيں' + - 'lang': 'en' + 'text': 'Not a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa' + 'notes': + - 'phrase': 'Musa' + 'meaning': 'S. Musa A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tum Mein Hooron Ka Koi Chahne Wala Hi Nahin | Jalwa-e-Toor Tau Maujood Hai, Moosa Hi Nahin' +- 'id': '001_121_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منفعت ايک ہے اس قوم کي'' نقصان بھي ايک | ايک ہي سب کا نبي'' دين بھي'' ايمان بھي ايک' + - 'lang': 'en' + 'text': 'The gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one' + - 'lang': 'ro' + 'text': 'Manfa’at Aik Hai Is Qaum Ki, Nuqsan Bhi Aik | Ek Hi Sab Ka Nabi (S.A.W), Din Bhi, Iman Bhi Aik' +- 'id': '001_121_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم پاک بھي'' اللہ بھي'' قرآن بھي ايک | کچھ بڑي بات تھي ہوتے جو مسلمان بھي ايک' + - 'lang': 'en' + 'text': 'The Holy Haram is one, God is one, Qur’an also is one | Would it have been very difficult for Muslims to be one' + - 'lang': 'ro' + 'text': 'Harm-e-Paak Bhi, Allah Bhi, Quran Bhi Aik, | Kuch Bari Baat Thi Hote Jo Musalmaan Bhi Aik!' +- 'id': '001_121_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرقہ بندي ہے کہيں اور کہيں ذاتيں ہيں | کيا زمانے ميں پنپنے کي يہي باتيں ہيں' + - 'lang': 'en' + 'text': 'Sects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?' + - 'lang': 'ro' + 'text': 'Firqa Bandi Hai Kahin, Aur Kahin Zaatain Hain | Kya Zamane Mein Panapne Ki Yehi Baatain Hain?' +- 'id': '001_121_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون ہے تارک آئين رسول مختار؟ | مصلحت وقت کي ہے کس کے عمل کا معيار؟' + - 'lang': 'en' + 'text': 'Who is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?' + - 'lang': 'ro' + 'text': 'Kon Hai Taarik-e-Aaeen-e-Rasool-e-Mukhtar (S.A.W.)? | Maslihat Waqt Ki Hai Kis Ke Amal Ka Maayaar?' +- 'id': '001_121_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کي آنکھوں ميں سمايا ہے شعار اغيار؟ | ہوگئي کس کي نگہ طرز سلف سے بيزار؟' + - 'lang': 'en' + 'text': 'Who is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors’ ways?' + - 'lang': 'ro' + 'text': 'Kis Ki Ankhon Mein Samaya Hai Sha’ar-e-Aghyar | Ho Gyi Kis Ki Nigah Tarz-e-Salaf Se Baizar?' +- 'id': '001_121_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب ميں سوز نہيں'' روح ميں احساس نہيں | کچھ بھي پيغام محمد کا تمھيں پاس نہيں' + - 'lang': 'en' + 'text': 'No warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!' + - 'lang': 'ro' + 'text': 'Qalb Mein Souz Nahin, Rooh Mein Ehsas Nahin | Kuch Bhi Paigham-e-Muhammad (S.A.W.) Ka Tumhain Paas Nahin' +- 'id': '001_121_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاکے ہوتے ہيں مساجد ميں صف آرا'' تو غريب | زحمت روزہ جو کرتے ہيں گوارا ، تو غريب' + - 'lang': 'en' + 'text': 'If some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor' + - 'lang': 'ro' + 'text': 'Jaa Ke Hote Hain Masajid Mein Saf-Aara, Tau Ghareeb | Zehmat-e-Roza Jo Karte Hain Gawara, Tau Ghareeb' +- 'id': '001_121_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نام ليتا ہے اگر کوئي ہمارا'' تو غريب | پردہ رکھتا ہے اگر کوئي تمھارا'' تو غريب' + - 'lang': 'en' + 'text': 'If some are reverent to Us it is the poor | If some hide your faults it is the poor' + - 'lang': 'ro' + 'text': 'Naam Leta Hai Agar Koi Hamara, Tau Ghareeb | Pardah Rakhta Hai Agar Koi Tumhara, Tau Ghareeb' +- 'id': '001_121_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امرا نشہ دولت ميں ہيں غافل ہم سے | زندہ ہے ملت بيضا غربا کے دم سے' + - 'lang': 'en' + 'text': 'The rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor' + - 'lang': 'ro' + 'text': 'Umra Nasha-e-Doulat Mein Hain Ghafil Hum Se | Zinda Hai Millat-e-Baiza Ghurba Ke Dam Se' +- 'id': '001_121_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ قوم کي وہ پختہ خيالي نہ رہي | برق طبعي نہ رہي، شعلہ مقالي نہ رہي' + - 'lang': 'en' + 'text': 'That mature thinking of the nation’s preacher is gone | That natural lightning is gone, fiery speeches are gone' + - 'lang': 'ro' + 'text': 'Waaiz-e-Qoum Ki Woh Pukhta Khayali Na Rahi | Barq Taba’ee Na Rahi, Shaola Maqali Na Rahi' +- 'id': '001_121_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہ گئي رسم اذاں روح بلالي نہ رہي | فلسفہ رہ گيا ، تلقين غزالي نہ رہي' + - 'lang': 'en' + 'text': 'The ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone' + 'notes': + - 'phrase': 'Bilal' + 'meaning': 'S. Bilal R.A.' + 'occurrence': !!int '1' + - 'phrase': 'Ghazala' + 'meaning': 'Imam Abu Hamid al-Ghazala.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Reh Gyi Rasm-e-Azan, Rooh-e-Bilali Na Rahi | Falsafa Reh Gya, Talqeen-e-Ghazali Na Rahi' +- 'id': '001_121_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسجديں مرثيہ خواں ہيں کہ نمازي نہ رہے | يعني وہ صاحب اوصاف حجازي نہ رہے' + - 'lang': 'en' + 'text': 'Mosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz’ people are gone' + - 'lang': 'ro' + 'text': 'Masjidain Marsiya Khawan Hain Ke Namazi Na Rahe | Yani Woh Sahib-e-Ausaf-e-Hijazi Na Rahe' +- 'id': '001_121_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شور ہے، ہو گئے دنيا سے مسلماں نابود | !ہم يہ کہتے ہيں کہ تھے بھي کہيں مسلم موجود' + - 'lang': 'en' + 'text': 'Clamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?' + - 'lang': 'ro' + 'text': 'Shor Hai Ho Gaye Dunya Se Musalman Nabood | Hum Ye Kehte Hain Ke The Bhi Kahin Muslim Maujood!' +- 'id': '001_121_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وضع ميں تم ہو نصاري تو تمدن ميں ہنود | يہ مسلماں ہيں! جنھيں ديکھ کے شرمائيں يہود' + - 'lang': 'en' + 'text': 'In fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!' + - 'lang': 'ro' + 'text': 'Waza Mein Tum Ho Nisara, Tau Tamaddun Mein Hanood, | Yeh Musalman Hain! Jinhain Dekh Ke Sharmaen Yahood?' +- 'id': '001_121_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں تو سيد بھي ہو، مرزا بھي ہو، افغان بھي ہو | !تم سبھي کچھ ہو ، بتائو تو مسلمان بھي ہو' + - 'lang': 'en' + 'text': 'Sure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?' + - 'lang': 'ro' + 'text': 'Yun To Syed Bhi Ho, Mirza Bhi Ho, Afghan Bhi Ho | Tum Sabhi Kuch Ho, Batao To Musalman Bhi Ho!' +- 'id': '001_121_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم تقرير تھي مسلم کي صداقت بے باک | عدل اس کا تھا قوي، لوث مراعات سے پاک' + - 'lang': 'en' + 'text': 'During speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias' + - 'lang': 'ro' + 'text': 'Dam-e-Taqreer Thi Muslim Ki Sadaqat Bebak | Adal Uss Ka Tha Qawi, Loos-e-Mara’at Se Pak' +- 'id': '001_121_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شجر فطرت مسلم تھا حيا سے نم ناک | تھا شجاعت ميں وہ اک ہستي فوق الادراک' + - 'lang': 'en' + 'text': 'The tree of Muslim’s nature was watered with modesty | In valor he was an incomprehensible existence' + - 'lang': 'ro' + 'text': 'Shajar-e-Fitrat-e-Muslim Tha Haya Se Namnak | Tha Shujaat Mein Woh Ek Hasti-e-Fouq-Ul-Idraak' +- 'id': '001_121_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود گدازي نم کيفيت صہبايش بود | خالي از خويش شدن صورت مينايش بود' + - 'lang': 'en' + 'text': 'Internal warmth was the essence of his wine’s quality | To empty itself was the custom of his decanter' + - 'lang': 'ro' + 'text': 'Khud Gudazi Nam-e-Kaifiat-e-Sehbayesh Bood | Khali Az Khawaish Shudan Soorat-e-Meenayesh Bood' +- 'id': '001_121_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر مسلماں رگ باطل کے ليے نشتر تھا | اس کے آئينہء ہستي ميں عمل جوہر تھا' + - 'lang': 'en' + 'text': 'Every Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life' + - 'lang': 'ro' + 'text': 'Har Musalman Rag-e-Batil Ke Liye Nashtar Tha | Uss Ke Aaeena-e-Hasti Mein Amal Jouhar Tha' +- 'id': '001_121_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بھروسا تھا اسے قوت بازو پر تھا | ہے تمھيں موت کا ڈر، اس کو خدا کا ڈر تھا' + - 'lang': 'en' + 'text': 'Whatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was' + - 'lang': 'ro' + 'text': 'Jo Bharosa Tha Usse Quwwat-e-Bazoo Par Tha | Hai Tumhain Mout Ka Dar, Uss Ko Khuda Ka Dar Tha' +- 'id': '001_121_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باپ کا علم نہ بيٹے کو اگر ازبر ہو | !پھر پسر قابل ميراث پدر کيونکر ہو' + - 'lang': 'en' + 'text': 'If the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!' + - 'lang': 'ro' + 'text': 'Baap Ka Ilm Na Bete Ko Agar Azbar Ho | Phir Pisar Qabil-e-Miraas-e-Pidar Kyunkar Ho!' +- 'id': '001_121_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کوئي مست مے ذوق تن آساني ہے | !تم مسلماں ہو! يہ انداز مسلماني ہے' + - 'lang': 'en' + 'text': 'Everyone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?' + - 'lang': 'ro' + 'text': 'Har Koi Mast-e-Mai-e-Zauq-e-Tan Asani Hai, | Tum Musalman Ho? Ye Andaaz-e-Musalmani Hai?' +- 'id': '001_121_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيدري فقر ہے نے دولت عثماني ہے | تم کو اسلاف سے کيا نسبت روحاني ہے؟' + - 'lang': 'en' + 'text': 'You have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?' + 'notes': + - 'phrase': 'Haidar' + 'meaning': 'S. ‘Ala R.A.' + 'occurrence': !!int '1' + - 'phrase': 'Uthman' + 'meaning': 'S. Uthman Ibn `Affan R.A.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haidari Faqr Hai Ne Doulat-e-Usmani Hai | Tum Ko Aslaaf Se Kya Nisbat-e-Rohani Hai?' +- 'id': '001_121_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ زمانے ميں معزز تھے مسلماں ہو کر | اور تم خوار ہوئے تارک قرآں ہو کر' + - 'lang': 'en' + 'text': 'They were respected in the world by being Muslims | And you became disgraced by abandoning the Qur’an' + - 'lang': 'ro' + 'text': 'Woh Zamane Mein Mu’azzaz The Musalman Ho Kar | Aur Tum Khawar Huwe Taarik-e-Quran Ho Kar' +- 'id': '001_121_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم ہو آپس ميں غضب ناک، وہ آپس ميں رحيم | تم خطاکار و خطابيں، وہ خطا پوش و کريم' + - 'lang': 'en' + 'text': 'You are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were' + - 'lang': 'ro' + 'text': 'Tum Ho Apas Mein Ghazabnak, Woh Apas Mein Raheem | Tum Khatakaar-o-Khatabeen, Woh Khata Posh-o-Kareem' +- 'id': '001_121_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاہتے سب ہيں کہ ہوں اوج ثريا پہ مقيم | پہلے ويسا کوئي پيدا تو کرے قلب سليم' + - 'lang': 'en' + 'text': 'Though everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart' + - 'lang': 'ro' + 'text': 'Chahte Sub Hain Ke Hon Auj-e-Surayya Pe Muqeem, | Pehle Waisa Koi Paida Tau Kare Qalb-e-Salim!' +- 'id': '001_121_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخت فغفور بھي ان کا تھا، سرير کے بھي | يونہي باتيں ہيں کہ تم ميں وہ حميت ہے بھي؟' + - 'lang': 'en' + 'text': 'The throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?' + 'notes': + - 'phrase': 'Faghfur' + 'meaning': 'Faghfur- This is the generic title of the Emperors of Ancient China.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Takht-e-Faghfoor Bhi Un Ka Tha, Sareer-e-Ke Bhi | Yunhi Baatain Hain Ke Tum Mein Woh Hameeyyat Hai Bhi?' +- 'id': '001_121_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودکشي شيوہ تمھارا، وہ غيور و خود دار | تم اخوت سے گريزاں، وہ اخوت پہ نثار' + - 'lang': 'en' + 'text': 'You are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were' + - 'lang': 'ro' + 'text': 'Khudkushi Shewa Tumhara, Woh Ghayoor-o-Khuddar | Tum Akhuwat Se Gurezan, Woh Akhuwat Pe Nisar' +- 'id': '001_121_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم ہو گفتار سراپا، وہ سراپا کردار | تم ترستے ہو کلي کو، وہ گلستاں بہ کنار' + - 'lang': 'en' + 'text': 'You are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were' + - 'lang': 'ro' + 'text': 'Tum Ho Guftar Sarapa, Woh Sarapa Kirdar | Tum Taraste Ho Kali Ko, Woh Gulistan Bah Kinar' +- 'id': '001_121_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب تلک ياد ہے قوموں کو حکايت ان کي | نقش ہے صفحہ ہستي پہ صداقت ان کي' + - 'lang': 'en' + 'text': 'Even now nations remember their story | Impressed on existence’s sheet is their fidelity!' + - 'lang': 'ro' + 'text': 'Ab Talak Yaad Hai Qoumon Ko Hikayat Un Ki | Naqsh Hai Safah-e-Hasti Pe Sadaqat Un Ki' +- 'id': '001_121_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل انجم افق قوم پہ روشن بھي ہوئے | بت ہندي کي محبت ميں برہمن بھي ہوئے' + - 'lang': 'en' + 'text': 'Like stars on the nation’s horizon you appeared also | In the Indian idol’s love you became a Brahman also' + - 'lang': 'ro' + 'text': 'Misl-e-Anjum Ufaq-e-Qoum Pe Roshan Bhi Huwe | But-e-Hindi Ki Mohabbat Mein Barhman Bhi Huwe' +- 'id': '001_121_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق پرواز ميں مہجور نشيمن بھي ہوئے | بے عمل تھے ہي جواں ، دين سے بدظن بھي ہوئے' + - 'lang': 'en' + 'text': 'In the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also' + - 'lang': 'ro' + 'text': 'Shauq-e-Parwaz Mein Mehjoor-e-Nasheman Bhi Huwe | Be-Amal The Hi Jawan, Deen-e-Se Badzan Bhi Huwe' +- 'id': '001_121_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان کو تہذيب نے ہر بند سے آزاد کيا | لا کے کعبے سے صنم خانے ميں آباد کيا' + - 'lang': 'en' + 'text': 'They have been freed from every restraint by ‘civilization’ | Having been brought from Ka‘bah, they have been settled in the temple' + - 'lang': 'ro' + 'text': 'In Ko Tehzeeb Ne Har Bande Se Azad Kiya | La Ke Kaabe Se Sanamkhane Mein Abad Kiya' +- 'id': '001_121_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيس زحمت کش تنہائي صحرا نہ رہے | شہر کي کھائے ہوا ، باديہ پيما نہ رہے' + - 'lang': 'en' + 'text': 'Qais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness' + - 'lang': 'ro' + 'text': 'Qais Zehmat Kash-e-Tanhai-e-Sehra Na Rahe | Shehr Ki Khaye Huwa, Bad Ye Pema Na Rahe!' +- 'id': '001_121_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ تو ديوانہ ہے، بستي ميں رہے يا نہ رہے | !يہ ضروري ہے حجاب رخ ليلا نہ رہے' + - 'lang': 'en' + 'text': 'He is insane, he may or may not in the city remain | It is necessary the Lailah’s veil may not remain' + - 'lang': 'ro' + 'text': 'Woh To Diwana Hai, Basti Mein Rahe Ya Na Rahe | Ye Zaroori Hai Hijab-e-Rukh-e-Laila Na Rahe!' +- 'id': '001_121_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلہ جور نہ ہو ، شکوئہ بيداد نہ ہو | !عشق آزاد ہے ، کيوں حسن بھي آزاد نہ ہو' + - 'lang': 'en' + 'text': 'Let there be no wailing against ‘tyranny’ or complaint of ‘injustice’ | Love is free, why should not the Beauty be free also?' + - 'lang': 'ro' + 'text': 'Gila-e-Jor Na Ho, Shikwa-e-Baidad Na Ho | Ishq Azad Hai, Kyun Husn Bhi Azad Na Ho!' +- 'id': '001_121_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عہد نو برق ہے ، آتش زن ہر خرمن ہے | ايمن اس سے کوئي صحرا نہ کوئي گلشن ہے' + - 'lang': 'en' + 'text': 'The new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is' + - 'lang': 'ro' + 'text': 'Ehd-e-Nau Barq Hai, Aatish Zan-e-Har Khirman Hai | Ayman Is Se Koi Sehra No Koi Gulshan Hai' +- 'id': '001_121_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس نئي آگ کا اقوام کہن ايندھن ہے | ملت ختم رسل شعلہ بہ پيراہن ہے' + - 'lang': 'en' + 'text': 'Of this new fire old nations are the fuel | The Ummah of the last Prophet is set afire' + - 'lang': 'ro' + 'text': 'Is Nayi Aag Ka Aqwam-e-Kuhan Indhan Hai | Millat-e-Khatam-e-Rusal (S.A.W.) Shaola Ba Perahan Hai' +- 'id': '001_121_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج بھي ہو جو براہيم کا ايماں پيدا | آگ کر سکتي ہے انداز گلستاں پيدا' + - 'lang': 'en' + 'text': 'If the Iman of Ibrahim is acquired even now | Fire can create the garden’s norm even now' + - 'lang': 'ro' + 'text': 'Aaj Bhi Jo Baraheem (A.S.) Ka Imaan Paida | Aag Kar Sakti Hai Andaz-e-Gulistan Paida' +- 'id': '001_121_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ کر رنگ چمن ہو نہ پريشاں مالي | کوکب غنچہ سے شاخيں ہيں چمکنے والي' + - 'lang': 'en' + 'text': 'The gardener should not be upset by seeing the garden’s state | Branches are about to appear from the bunches of buds' + - 'lang': 'ro' + 'text': 'Dekh Kar Rang-e-Chaman Ho Na Pareshan Mali | Koukab-e-Ghuncha Se Shakhain Hain Chamakne Wali' +- 'id': '001_121_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خس و خاشاک سے ہوتا ہے گلستاں خالي | گل بر انداز ہے خون شہدا کي لالي' + - 'lang': 'en' + 'text': 'The garden will be cleared soon of the waste and trash | The red of the martyrs’ blood will be producing rose buds' + - 'lang': 'ro' + 'text': 'Khas-o-Khashaak Se Hota Hai Gulistan Khali | Gul Bar Andaaz Hai Khoon-e-Shuhada Ki Laali' +- 'id': '001_121_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ گردوں کا ذرا ديکھ تو عنابي ہے | يہ نکلتے ہوئے سورج کي افق تابي ہے' + - 'lang': 'en' + 'text': 'Look a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!' + - 'lang': 'ro' + 'text': 'Rang Gardoon Ka Zara Dekh Tau Unnabi Hai | Yeh Nikalte Huwe Suraj Ki Ufaq Taabi Hai' +- 'id': '001_121_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتيں گلشن ہستي ميں ثمر چيدہ بھي ہيں | اور محروم ثمر بھي ہيں، خزاں ديدہ بھي ہيں' + - 'lang': 'en' + 'text': 'Some nations in the existence’s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are' + - 'lang': 'ro' + 'text': 'Ummatain Gulshan-e-Hasti Mein Samar Cheeda Bhi Hain | Aur Mehroom-e-Samar Bhi Hain, Khazan Didah Bhi Hain' +- 'id': '001_121_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينکڑوں نخل ہيں، کاہيدہ بھي، باليدہ بھي ہيں | سينکڑوں بطن چمن ميں ابھي پوشيدہ بھي ہيں' + - 'lang': 'en' + 'text': 'Hundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are' + - 'lang': 'ro' + 'text': 'Saikron Nakhl Hain, Kaheeda Bhi, Baleeda Bhi Hain | Saikron Batan-e-Chaman Mein Abhi Poshida Bhi Hain' +- 'id': '001_121_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخل اسلام نمونہ ہے برومندي کا | پھل ہے يہ سينکڑوں صديوں کي چمن بندي کا' + - 'lang': 'en' + 'text': 'The tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is' + - 'lang': 'ro' + 'text': 'Nakhl-e-Islam Namoona Hai Bru-Mandi Ka | Phal Hai Ye Saikron Saalon Ki Chaman Bandi Ka' +- 'id': '001_121_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک ہے گرد وطن سے سر داماں تيرا | تو وہ يوسف ہے کہ ہر مصر ہے کنعاں تيرا' + - 'lang': 'en' + 'text': 'Your skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan’an' + 'notes': + - 'phrase': 'Yusuf' + 'meaning': 'S. Yusuf A.S. Allusion to the story of S. Yusuf A.S. for which see the Holy Qur’an Surah 12. The message of this verse is that Islam and Muslims are super-national and are not restricted to geographical boundaries. This thought has also been emphasized by ‘Allamah Iqbal by repeating it in his works. Cf.' + 'occurrence': !!int '1' + - 'phrase': 'Kan’an' + 'meaning': 'When Tariq burnt the boats on the Spain’s shore' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Pak Hai Gard-e-Watan Se Sirr-e-Daman Tera | Tu Woh Yousaf Hai Ke Har Misr Hai Kinaan Tera' +- 'id': '001_121_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلہ ہو نہ سکے گا کبھي ويراں تيرا | غير يک بانگ درا کچھ نہيں ساماں تيرا' + - 'lang': 'en' + 'text': 'It will never be possible to destroy your caravan | Nothing except the ‘Clarions’s Call’ are your chattel' + - 'lang': 'ro' + 'text': 'Qafila Ho Na Sake Ga Kabhi Weeran Tera | Ghair Yak Bang-e-Dara Kuch Nahin Saman Tera' +- 'id': '001_121_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخل شمع استي و درشعلہ دود ريشہ تو | عاقبت سوز بود سايہ انديشہ تو' + - 'lang': 'en' + 'text': 'You are a candle-like tree, in its flame’s smoke your roots are | Your thoughts free from the care of the end are' + 'notes': + - 'phrase': 'are' + 'meaning': 'said “Your deed is against common sense' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Nakhl-e-Shama Asti-o-Dar Shaola Dawad Resha-e-Tu | Aaqbat Soz Bawad Saya-e-Andesha-e-Tu' +- 'id': '001_121_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نہ مٹ جائے گا ايران کے مٹ جانے سے | نشہ مے کو تعلق نہيں پيمانے سے' + - 'lang': 'en' + 'text': 'You will not be destroyed by the destruction of Iran | Wine’s ecstasy is not connected with its container' + 'notes': + - 'phrase': 'Iran' + 'meaning': 'We are far from our homeland how shall we reach back' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Na Mit Jaye Ga Iran Ke Mit Jane Se | Nasha-e-Mai Ko Ta’aluq Nahin Pemane Se' +- 'id': '001_121_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے عياں يورش تاتار کے افسانے سے | پاسباں مل گئے کعبے کو صنم خانے سے' + - 'lang': 'en' + 'text': 'It is evident from the story of the invasion of Tatars | That Ka‘bah got protectors from the temple' + 'notes': + - 'phrase': 'temple' + 'meaning': 'of resources is not permitted by the Shariah”' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Ayan Yorish-e-Tataar Ke Afsane Se | Pasban Mil Gaye Kaabe Ko Sanam Khane Se' +- 'id': '001_121_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشتي حق کا زمانے ميں سہارا تو ہے | عصر نو رات ہے، دھندلا سا ستارا تو ہے' + - 'lang': 'en' + 'text': 'You are the support of the boat of God in the world | The present age is night, you are a glimmering star' + - 'lang': 'ro' + 'text': 'Kashti-e-Haq Ka Zamane Mein Sahara Tu Hai | Asr-e-Nau Raat Hai, Dhundla Sa Sitara Tu Hai' +- 'id': '001_121_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے جو ہنگامہ بپا يورش بلغاري کا | غافلوں کے ليے پيغام ہے بيداري کا' + - 'lang': 'en' + 'text': 'This tumult of Bulgaria’s invasion which is afoot | Is the message of awakening for the negligent' + 'notes': + - 'phrase': 'negligent' + 'meaning': 'He laughed and took his hand to the sword and said' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Jo Hangama Bipa Yorish-e-Balghari Ka | Ghafilon Ke Liye Pegham Hai Baidari Ka' +- 'id': '001_121_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سمجھتا ہے يہ ساماں ہے دل آزاري کا | امتحاں ہے ترے ايثار کا، خود داري کا' + - 'lang': 'en' + 'text': 'You think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect' + - 'lang': 'ro' + 'text': 'Tu Samajhta Hai Ye Saman Hai Dil Aazari Ka | Imtihan Hai Tere Isaar Ka, Khud-Dari Ka' +- 'id': '001_121_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں ہراساں ہے صہيل فرس اعدا سے | نور حق بجھ نہ سکے گا نفس اعدا سے' + - 'lang': 'en' + 'text': 'Why are you afraid of the hooves of the enemies’ horses ? | The enemies’ blows will be unable to extinguish the light of the Truth' + - 'lang': 'ro' + 'text': 'Kyun Harasan Hai Saheel-e-Faras-e-Aada Se | Noor-e-Haq Bujh Na Sake Ga Nafs-e-Aada Se' +- 'id': '001_121_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم اقوام سے مخفي ہے حقيقت تيري | ہے ابھي محفل ہستي کو ضرورت تيري' + - 'lang': 'en' + 'text': 'Your potential is still hidden from the world’s nations | The assembly of existence still has need for you' + - 'lang': 'ro' + 'text': 'Chashme-e-Aqwam Se Makhfi Hai Haqiqat Teri | Hai Abhi Mehfil-e-Hasti Ko Zaroorat Teri' +- 'id': '001_121_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رکھتي ہے زمانے کو حرارت تيري | کوکب قسمت امکاں ہے خلافت تيري' + - 'lang': 'en' + 'text': 'The whole world is kept alive by your warmth | Your Khilafah is the star of the possibility’s destiny' + - 'lang': 'ro' + 'text': 'Zinda Rakhti Hai Zamane Ko Hararat Teri | Koukab-e-Qismat-e-Imkan Hai Khilafat Teri' +- 'id': '001_121_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت فرصت ہے کہاں، کام ابھي باقي ہے | نور توحيد کا اتمام ابھي باقي ہے' + - 'lang': 'en' + 'text': 'There is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done' + - 'lang': 'ro' + 'text': 'Waqt-e-Fursat Hai Kahan, Kaam Abhi Baqi Hai | Noor-e-Touheed Ka Itmam Abhi Baqi Hai' +- 'id': '001_121_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل بو قيد ہے غنچے ميں، پريشاں ہوجا | رخت بردوش ہوائے چمنستاں ہوجا' + - 'lang': 'en' + 'text': 'Like fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden' + - 'lang': 'ro' + 'text': 'Misl-e-Bu Qaid Hai Ghunche Mein, Preshan Ho Ja | Rakht Bar Dosh Hawaye Chamanistan Ho Ja' +- 'id': '001_121_095' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تنک مايہ تو ذرے سے بياباں ہوجا | !نغمہ موج سے ہنگامہء طوفاں ہوجا' + - 'lang': 'en' + 'text': 'If you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be' + - 'lang': 'ro' + 'text': 'Hai Tunk Maya To Zarre Se Byaban Ho Ja | Naghma-e-Mouj Se Hangama-e-Toofan Ho Ja!' +- 'id': '001_121_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت عشق سے ہر پست کو بالا کر دے | دہر ميں اسم محمد سے اجالا کر دے' + - 'lang': 'en' + 'text': 'With the Love’s power elevate every low to elegance | With Muhammad’s name illuminate the whole world' + - 'lang': 'ro' + 'text': 'Quwwat-e-Ishq Se Har Past Ko Bala Kar De | Dehr Mein Ism-e-Muhammad (S.A.W.) Se Ujala Kar De' +- 'id': '001_121_097' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو نہ يہ پھول تو بلبل کا ترنم بھي نہ ہو | چمن دہر ميں کليوں کا تبسم بھي نہ ہو' + - 'lang': 'en' + 'text': 'If there is no flower nightingale’s music should also not be | In the world’s garden smile of flower-buds should also not be' + - 'lang': 'ro' + 'text': 'Ho Na Ye Phool To Bulbul Ka Tarannum Bhi Na Ho | Chaman-e-Dehr Mein Kaliyon Ka Tabassum Bhi Na Ho' +- 'id': '001_121_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نہ ساقي ہو تو پھرمے بھي نہ ہو، خم بھي نہ ہو | بزم توحيد بھي دنيا ميں نہ ہو، تم بھي نہ ہو' + - 'lang': 'en' + 'text': 'If there is no cup-bearer, wine, and decanter should also not be | Tawhad’s assembly in the world and you should also not be' + - 'lang': 'ro' + 'text': 'Ye Na Saqi Ho To Phir Mai Bhi Na Ho, Khum Bhi Na Ho | Bazm-e-Touheed Bhi Dunya Mein Na Ho, Tum Bhi Na Ho' +- 'id': '001_121_099' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خيمہ افلاک کا استادہ اسي نام سے ہے | نبض ہستي تپش آمادہ اسي نام سے ہے' + - 'lang': 'en' + 'text': 'The system of the universe is stable by this very name | The existence’ pulse is warm with this very name' + - 'lang': 'ro' + 'text': 'Khema Aflak Ka Istada Issi Naam Se Hai | Nabz-e-Hasti Tapish Aamadah Issi Naam Se Hai' +- 'id': '001_121_100' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشت ميں، دامن کہسار ميں، ميدان ميں ہے | بحر ميں، موج کي آغوش ميں، طوفان ميں ہے' + - 'lang': 'en' + 'text': 'In the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is' + - 'lang': 'ro' + 'text': 'Dasht Mein, Daman-e-Kuhsar Mein, Maidan Mein Hai | Behr Mein, Mouj Ki Aghosh Mein, Toofan Mein Hai' +- 'id': '001_121_101' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چين کے شہر، مراقش کے بيابان ميں ہے | اور پوشيدہ مسلمان کے ايمان ميں ہے' + - 'lang': 'en' + 'text': 'In China’s city, in Morocco’s desert it is | And concealed in the Iman of the Muslim it is' + - 'lang': 'ro' + 'text': 'Cheen Ke Shehr, Maraqash Ke Byaban Mein Hai | Aur Poshida Musalman Ke Iman Mein Hai' +- 'id': '001_121_102' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم اقوام يہ نظارہ ابد تک ديکھے | رفعت شان ''رفعنالک ذکرک'' ديکھے' + - 'lang': 'en' + 'text': 'The world’s eyes should witness this sight till eternity | The Elegance of the grandeur of “Rafa‘na Laka Zikrak” should see' + 'notes': + - 'phrase': 'Zikrak”' + 'meaning': 'land is our land because it is our God’s land' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Chashm-e-Aqwam Ye Nazara Abad Tak Dekhe | Riffat-e-Shan-e-‘Rafaana La Ka Zikrak’ Dekhe' +- 'id': '001_121_103' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردم چشم زميں يعني وہ کالي دنيا | وہ تمھارے شہدا پالنے والي دنيا' + - 'lang': 'en' + 'text': 'The majority people, that is the non-white world | The world which would nurture your martyrs' + 'notes': + - 'phrase': 'world' + 'meaning': 'Same as last reference' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mardam-e-Chashm-e-Zameen Yani Woh Kali Dunya | Woh Tumhare Shuhada Palne Wali Dunya' +- 'id': '001_121_104' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمي مہر کي پروردہ ہلالي دنيا | عشق والے جسے کہتے ہيں بلالي دنيا' + - 'lang': 'en' + 'text': 'The world reared by the sun, the crescent’s world | What the people of Love call the Bilal’s world' + - 'lang': 'ro' + 'text': 'Garmi-e-Mehr Ki Parwarda Hilali Dunya | Ishq Wale Jise Kehte Hain Bilali Dunya' +- 'id': '001_121_105' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپش اندوز ہے اس نام سے پارے کي طرح | غوطہ زن نور ميں ہے آنکھ کے تارے کي طرح' + - 'lang': 'en' + 'text': 'Is agitated like mercury by this name | Is diving in Light like the Beloved' + - 'lang': 'ro' + 'text': 'Tapish Andoz Hai Iss Naam Se Paare Ki Tarah | Ghouta Zan Noor Mein Hai Aankh Ke Tare Ki Tarah' +- 'id': '001_121_106' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ہے تيري سپر، عشق ہے شمشير تري | مرے درويش! خلافت ہے جہاں گير تري' + - 'lang': 'en' + 'text': 'Intellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering' + 'notes': + - 'phrase': '!' + 'meaning': 'This is the expression of the Islamic teaching that a true Muslim should struggle in the cause of God and Truth without caring for his success and failure. Islam’s history is replete with acts of unimaginable heroism in the cause of God. ‘Allamah Iqbal has also conveyed this message repeatedly in his poems. Detailed description of Islam’s teachings on this point are contained in the poem 144. Khizar-i-Rah (The Guide), section Zindaga (Life) which appears later in this commentary.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aqal Hai Teri Sipar, Ishq Hai Shamsheer Teri | Mere Darvaish! Khilafat Hai Jahangeer Teri' +- 'id': '001_121_107' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماسوي اللہ کے ليے آگ ہے تکبير تري | تو مسلماں ہو تو تقدير ہے تدبير تري' + - 'lang': 'en' + 'text': 'Your Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is' + - 'lang': 'ro' + 'text': 'Ma Siwa Allah Ke Liye Aag Hai Takbeer Teri | Tu Musalman Ho To Taqdeer Hai Tadbeer Teri' +- 'id': '001_121_108' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کي محمد سے وفا تو نے تو ہم تيرے ہيں | يہ جہاں چيز ہے کيا، لوح و قلم تيرے ہيں' + - 'lang': 'en' + 'text': 'If you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours' + 'notes': + - 'phrase': 'Pen' + 'meaning': 'As stated earlier the Muslim world was on the path of decline even before World War I, which continued for a long time. However, focusing attention on Iran in this verse is not for exigencies of poetry. Under the Qajar dynasty (1794-1925) Iran was drawn into European power politics, entering into treaties with France (1807), Britain (1814), and ceding most of it’s territory in the Caucasus to Russia. Though Britain and Russia had guaranteed Iran’s independence in 1834 Britain forced Iran’s withdrawal from Afghanistan in 1885. The discovery of oil in 1901 increased Western interference in the Iran’s affairs. In 1907 Britain and Russia agreed to divide Iran into two zones of influence. An army officer Raza Khan mounted a coup de`etat and became dictator in 1921, assuming the title of Raza Shah Pahlava in 1925. All these circumstances bereaved ‘Allamah Iqbal on account of which he included Iran in this verse. However, he has used it as a conviction of hope for Islam and Muslims to reduce their frustration at the world affairs vis- a-vis Muslims.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ki Muhammed (S.A.W.) Se Wafa Tu Ne Tau Hum Tere Hain | Yeh Jahan Cheez Hai Kya, Loh-o-Qalam Tere Hain' diff --git a/data/github_iqbal_demystified/poems/001/001_122.yaml b/data/github_iqbal_demystified/poems/001/001_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..910aeb2ca1f05764f25dbc50d4dcac4b32e5f12c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_122.yaml @@ -0,0 +1,39 @@ +--- +'id': '001_122' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/122-%20Saaqi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ساقي' +- 'lang': 'en' + 'text': 'THE CUP-BEARER' +'description': +- 'lang': 'en' + 'text': 'This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m‘arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 “tulu-i-Islam” (The Dawn of Islam), which is coming later in the book.' +'sher': +- 'id': '001_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشہ پلا کے گرانا تو سب کو آتا ہے | مزا تو جب ہے کہ گرتوں کو تھام لے ساقي' + - 'lang': 'en' + 'text': 'Everyone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer' + - 'lang': 'ro' + 'text': 'Nasha Pila Ke Girana To Sub Ko Ata Hai | Maza To Jab Hai Ke Girton Ko Thaam Le Saqi' +- 'id': '001_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بادہ کش تھے پرانے، وہ اٹھتے جاتے ہيں | !کہيں سے آب بقائے دوام لے ساقي' + - 'lang': 'en' + 'text': 'Those who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer' + - 'lang': 'ro' + 'text': 'Jo Badah Kash The Purane, Woh Uthte Jate Hain | Kaheen Se Aab-e-Baqaye Dawam Le Saqi!' +- 'id': '001_122_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کٹي ہے رات تو ہنگامہ گستري ميں تري | !سحر قريب ہے، اللہ کا نام لے ساقي' + - 'lang': 'en' + 'text': 'Your whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!' + - 'lang': 'ro' + 'text': 'Kati Hai Raat To Hangama Gustari Mein Teri | Sehar Qareeb Hai, Allah Ka Name Le Saqi!' diff --git a/data/github_iqbal_demystified/poems/001/001_123.yaml b/data/github_iqbal_demystified/poems/001/001_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bcff5702c7dddcad2c324796c7798df6fd0e1f5f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_123.yaml @@ -0,0 +1,48 @@ +--- +'id': '001_123' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/123-%20Taleem%20Aur%20Is%20kay%20Nataij.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تعليم اور اس کے نتائج' +- 'lang': 'en' + 'text': 'EDUCATION AND ITS CONSEQUENCES' +'description': +- 'lang': 'en' + 'text': 'This short poem is based on a verse of Tahmasp Qula Baig, Mullah ‘Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. ‘Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.' +'sher': +- 'id': '001_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش تو ہيں ہم بھي جوانوں کي ترقي سے مگر | لب خنداں سے نکل جاتي ہے فرياد بھي ساتھ' + - 'lang': 'en' + 'text': 'Though we also are happy with the progress of the young | But some complaint from the happy lips also comes with it' + - 'lang': 'ro' + 'text': 'Khush To Hain Hum Bhi Jawanon Ki Taraqqi Se Magar | Lab-e-Khandan Se Nikal Jati Hai Faryad Bhi Sath' +- 'id': '001_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم سمجھتے تھے کہ لائے گي فراغت تعليم | کيا خبر تھي کہ چلا آئے گا الحاد بھي ساتھ' + - 'lang': 'en' + 'text': 'We had thought education would bring economic freedom | We did not know that atheism would also come with it' + - 'lang': 'ro' + 'text': 'Hum Samajhte The Ke Laye Gi Faraghat Taleem | Kya Khabar Thi Ke Chala Aye Ga Ilhad Bhi Sath' +- 'id': '001_123_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گھر ميں پرويز کے شيريں تو ہوئي جلوہ نما | لے کے آئي ہے مگر تيشہء فرہاد بھي ساتھ' + - 'lang': 'en' + 'text': 'Though Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her' + - 'lang': 'ro' + 'text': 'Ghar Mein Parvaiz Ke Shireen To Huwi Jalwa Numa | Le Ke Ayi Hai Taisha-e-Farhad Bhi Sath' +- 'id': '001_123_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''''تخم ديگر بکف آريم و بکاريم ز نو | کانچہ کشتيم ز خجلت نتواں کرد درو' + - 'lang': 'en' + 'text': 'Let us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed' + - 'lang': 'ro' + 'text': '“Tukham-e-Degar Bakaf Aaryem-Wa-Bakariyem Za-Nau | Kancha Kashtiyem Za Khujlat Natawan Kard Drau”' diff --git a/data/github_iqbal_demystified/poems/001/001_124.yaml b/data/github_iqbal_demystified/poems/001/001_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de56e90d345dc12c446f30e8aee11ab6036a5d5f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_124.yaml @@ -0,0 +1,106 @@ +--- +'id': '001_124' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/124-%20Qurb-e-Sultan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قرب سلطان' +- 'lang': 'en' + 'text': 'CLOSENESS TO KINGS' +'description': +- 'lang': 'en' + 'text': 'This poem is based on three second hemistichs and one full verse of Hafiï of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of ‘Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.' +'sher': +- 'id': '001_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تميز حاکم و محکوم مٹ نہيں سکتي | مجال کيا کہ گداگر ہو شاہ کا ہمدوش' + - 'lang': 'en' + 'text': 'The distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king' + - 'lang': 'ro' + 'text': 'Tameez-e-Hakim-o-Mekhoom Mit Nahin Sakti | Majal Kya Ke Gadagar Ho Shah Ka Humdosh' +- 'id': '001_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں خواجہ پرستي ہے بندگي کا کمال | رضاے خواجہ طلب کن قباے رنگيں پوش' + - 'lang': 'en' + 'text': 'In the world adoration of the master is the climax of devotion | “Seek the pleasure of the master and have the beautiful tunic”' + - 'lang': 'ro' + 'text': 'Jahan Mein Khawajah Prasti Hai Bande Ka Kamal | Razaye Khawajah Talab Kun Qabaye Rangeen-Posh' +- 'id': '001_124_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر غرض جو حصول رضائے حاکم ہو | خطاب ملتا ہے منصب پرست و قوم فروش' + - 'lang': 'en' + 'text': 'But if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national' + - 'lang': 'ro' + 'text': 'Magar Gharz Jo Husool-e-Razaye Hakim Ho | Khitab Milta Hai Mansab Parast-o-Qoum Farosh' +- 'id': '001_124_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرانے طرز عمل ميں ہزار مشکل ہے | نئے اصول سے خالي ہے فکر کي آغوش' + - 'lang': 'en' + 'text': 'The old way has thousands of difficulties | In the new principle the lap is free of worries' + - 'lang': 'ro' + 'text': 'Purane Tarz-e-Amal Mein Hazar Mushkil Hai | Naye Asool Se Khali Hai Fikar Ki Aghosh' +- 'id': '001_124_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مزا تو يہ ہے کہ يوں زير آسماں رہيے | ''''ہزار گونہ سخن در دہان و لب خاموش''''' + - 'lang': 'en' + 'text': 'The real joy comes by passing one’s life like this | “Thousand words in the mouth and have silent lips”' + - 'lang': 'ro' + 'text': 'Maza To Ye Hai Ke Yun Zair-e-Asman Rahye | “Hazar Guna Sukhan Dar Dahan-Wa-Lab Khamosh”' +- 'id': '001_124_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي اصول ہے سرمايہء سکون حيات | ''''گداے گوشہ نشيني تو حافظا مخروش''''' + - 'lang': 'en' + 'text': 'This principle alone is the mainstay of peaceful existence | “The recluse beggar you are, O Hafiï make no clamor”' + - 'lang': 'ro' + 'text': 'Yehi Asool Hai Sarmaya-e-Sukoon-e-Hayat | “Gadaye Ghosha Nasheeni To Hafiza Makhrosh”' +- 'id': '001_124_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر خروش پہ مائل ہے تو ، تو بسم اللہ | ''''بگير بادئہ صافي، ببانگ چنگ بنوش''''' + - 'lang': 'en' + 'text': 'But “If you are inclined to clamor let us begin | “Grasp holy wine, then drink it to the harp’s tune”' + 'notes': + - 'phrase': 'tune”' + 'meaning': 'This means drink openly. Ba Bang-i-chang used in the original is a popular expression in Persian and Urdu for doing or saying something openly and without fear.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Magar Kharosh Pe Mayal Hai T To Bismillah | “Bageer Badah-e-Safi, Babang-e-Ching Ba Nosh”' +- 'id': '001_124_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شريک بزم امير و وزير و سلطاں ہو | لڑا کے توڑ دے سنگ ہوس سے شيشہء ہوش' + - 'lang': 'en' + 'text': 'Join the assemblies of the rich, the minister and the king | Smash to pieces conscience’ goblet with greed’s stone' + - 'lang': 'ro' + 'text': 'Shareek-e-Bazam-e-Ameer-o-Wazeer-o-Sultan Ho | Lara Ke Torh De Sang-e-Hawas Se Shisha-e-Hosh' +- 'id': '001_124_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيام مرشد شيراز بھي مگر سن لے | کہ ہے يہ سر نہاں خانہء ضمير سروش' + - 'lang': 'en' + 'text': 'However, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller’s closet' + - 'lang': 'ro' + 'text': 'Payam-e-Murshid-e-Sheeraz Bhi Magar Sun Le | Ke Hai Ye Sirr-e-Nahan Khana-e-Zameer-e-Sarfarosh' +- 'id': '001_124_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محل نور تجلي ست راے انور شاہ '''' | ''''چو قرب او طلبي درصفاے نيت کوش' + - 'lang': 'en' + 'text': '“Light of effulgence is the king’s brilliant opinion | If you want his closeness try to have clean intention”' + - 'lang': 'ro' + 'text': '“Mehel-e-Noor-e-Tajalli Sat Raye Anwar Shah | Cho Qurb O Talabi Dar Safaye Niyyat Kosh”' diff --git a/data/github_iqbal_demystified/poems/001/001_125.yaml b/data/github_iqbal_demystified/poems/001/001_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7f813575b1f871f06854e48b1b9d6cc5d13bf1e4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_125.yaml @@ -0,0 +1,88 @@ +--- +'id': '001_125' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/125-%20Shaeir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شا عر' +- 'lang': 'en' + 'text': 'THE POET' +'description': +- 'lang': 'en' + 'text': 'In this short and sweet apparently nature poem ‘Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of ‘Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.' +'sher': +- 'id': '001_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوئے سرود آفريں آتي ہے کوہسار سے | پي کے شراب لالہ گوں مے کدئہ بہار سے' + - 'lang': 'en' + 'text': 'The melodious brook is coming down from the mountain | After drinking red wine from the tavern’s spring' + - 'lang': 'ro' + 'text': 'Jooye Surood Afreen Ati Hai Kohsar Se | Pi Ke Sharab-e-Lala Goon Mai Kada-e-Bahar Se' +- 'id': '001_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مست مے خرام کا سن تو ذرا پيام تو | زندہ وہي ہے کام کچھ جس کو نہيں قرار سے' + - 'lang': 'en' + 'text': 'Just listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is' + - 'lang': 'ro' + 'text': 'Mast-e-Mai-e-Kharaam Ka Sun To Zara Payam Tu | Zinda Wohi Hai Kaam Kuch Jis Ko Nahin Qarar Se' +- 'id': '001_125_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھرتي ہے واديوں ميں کيا دخترخوش خرام ابر | کرتي ہے عشق بازياں سبزئہ مرغزار سے' + - 'lang': 'en' + 'text': 'In the valleys the cloud’s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is' + - 'lang': 'ro' + 'text': 'Phirti Hai Wadiyon Mein Kya Dukhtar-e-Khush Kharaam-e-Abar | Karti Hai Ishq Baziyan Sabza-e-Murghzar Se' +- 'id': '001_125_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جام شراب کوہ کے خم کدے سے اڑاتي ہے | پست و بلند کرکے طے کھيتوں کو جا پلاتي ہے' + - 'lang': 'en' + 'text': 'Stealing away the cup of wine from mountain’s tavern | Passing throughout ups and downs suckling the fields is' + - 'lang': 'ro' + 'text': 'Jaam-e-Sharab Koh Ke Khum Kade Se Urati Hai | Past-o-Buland Kar Ke Tae Khaiton Ko Ja Pilati Hai' +- 'id': '001_125_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر دل نواز بھي بات اگر کہے کھري | ہوتي ہے اس کے فيض سے مزرع زندگي ہري' + - 'lang': 'en' + 'text': 'If the affectionate poet also exhibits the truth | Life’s cultivation greens up from his bountiful ways' + - 'lang': 'ro' + 'text': 'Shayar-e-Dil Nawaz Bhi Baat Agar Kahe Khari | Hoti Hai Uss Ke Faiz Se Mazra-e-Zindagi Hari' +- 'id': '001_125_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شان خليل ہوتي ہے اس کے کلام سے عياں | کرتي ہے اس کي قوم جب اپنا شعار آزري' + - 'lang': 'en' + 'text': 'Khalal’s glory is evident from his verse | When his nation exhibits the Azar’s ways' + 'notes': + - 'phrase': 'Khalal’s' + 'meaning': 'Khalal- This is abbreviation of Khalal Allah which is a title of S. Ibraham A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Shan-e-Khalil Hoti Hai Uss Ke Kalam Se Ayan | Karti Hai Uss Ki Qoum Jab Apna Shiaar Azari' +- 'id': '001_125_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل زميں کو نسخہء زندگي دوام ہے | خون جگر سے تربيت پاتي ہے جو سخنوري' + - 'lang': 'en' + 'text': 'For earth’s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways' + - 'lang': 'ro' + 'text': 'Ahl-e-Zameen Ko Nuskha-e-Zindagi-e-Dawam Hai | Khoon-e-Jigr Se Tarbiat Pati Hai Jo Sukhanwari' +- 'id': '001_125_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلشن دہر ميں اگر جوئے مے سخن نہ ہو | پھول نہ ہو، کلي نہ ہو، سبزہ نہ ہو، چمن نہ ہو' + - 'lang': 'en' + 'text': 'If the book of literature’s wine in the world’s garden does not exist | The flower, the bud, the verdure, even the garden will not exist' + - 'lang': 'ro' + 'text': 'Gulshan-e-Dehr Mein Agar Jooye Mai-e-Sukhan Na Ho | Phool Na Ho, Kali Na Ho, Sabza Na Ho, Chaman Na Ho' diff --git a/data/github_iqbal_demystified/poems/001/001_126.yaml b/data/github_iqbal_demystified/poems/001/001_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cec6145a167356e3dbe22b5d906958400b7970a3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_126.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_126' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/126-%20Naveed-e-Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نو يد صبح' +- 'lang': 'en' + 'text': 'THE GOOD NEWS OF THE DAWN' +'description': +- 'lang': 'en' + 'text': 'In this beautiful, short and apparently nature poem ‘Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. “Huzur Risalat Ma’ab Mein (In Audience with the Holy Prophet S.A.W ).' +'sher': +- 'id': '001_126_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي ہے مشرق سے جب ہنگامہ در دامن سحر | منزل ہستي سے کر جاتي ہے خاموشي سفر' + - 'lang': 'en' + 'text': 'When the dawn full of action arrives from the east | The silence marches off from the stage of life' + - 'lang': 'ro' + 'text': 'Ati Hai Mashriq Se Jab Hangama Dar Daman Sehar | Manzil-e-Hasti Se Kar Jati Hai Khamoshi Safar' +- 'id': '001_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل قدرت کا آخر ٹوٹ جاتا ہے سکوت | ديتي ہے ہر چيز اپني زندگاني کا ثبوت' + - 'lang': 'en' + 'text': 'The quietude of nature’s congregation ends at last | Everything presents evidence of its life at last' + - 'lang': 'ro' + 'text': 'Mehfil-e-Qudrat Ka Akhir Toot Jata Hai Sukoot | Deti Hai Har Cheez Apni Zindagaani Ka Saboot' +- 'id': '001_126_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہچاتے ہيں پرندے پا کے پيغام حيات | باندھتے ہيں پھول بھي گلشن ميں احرام حيات' + - 'lang': 'en' + 'text': 'The birds warble on getting the message of life | In the garden flowers also put on the robe of life' + - 'lang': 'ro' + 'text': 'Chehchate Hain Prinde Pa Ke Pegham-e-Hayat | Bandhte Hain Phool Bhi Gulshan Mein Ahram-e-Hayat' +- 'id': '001_126_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم خوابيدہ اٹھ ، ہنگامہ آرا تو بھي ہو | وہ چمک اٹھا افق ، گرم تقاضا تو بھي ہو' + - 'lang': 'en' + 'text': 'O sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be' + - 'lang': 'ro' + 'text': 'Muslim-e-Khawabidah Uth, Hangama Aara Tu Bhi Ho | Woh Chamak Utha Ufaq, Garam-e-Taqaza Tu Bhi Ho2' +- 'id': '001_126_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وسعت عالم ميں رہ پيما ہو مثل آفتاب | دامن گردوں سے ناپيدا ہوں يہ داغ سحاب' + - 'lang': 'en' + 'text': 'In the universe’s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be' + - 'lang': 'ro' + 'text': 'Wusaat-e-Alam Mein Reh Pema Ho Misl-e-Aftab | Daman-e-Gardoon Se Na-Paida Hon Ye Dagh-e-Sahaab' +- 'id': '001_126_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھينچ کر خنجر کرن کا ، پھر ہو سرگرم ستيز | پھر سکھا تاريکي باطل کو آداب گريز' + - 'lang': 'en' + 'text': 'Pulling the dagger of sun’s ray get busy again in the fight | Again teacher of escape’s rules to falsehood’s darkness be' + - 'lang': 'ro' + 'text': 'Khainch Kar Khanjar Kiran Ka, Phir Ho Sargarma-e-Sataiz | Phir Sikha Tareeki-e-Batil Ko Adaab-e-Guraiz' +- 'id': '001_126_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سراپا نور ہے، خوشتر ہے عرياني تجھے | اور عرياں ہو کے لازم ہے خود افشاني تجھے' + - 'lang': 'en' + 'text': 'You are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you' + - 'lang': 'ro' + 'text': 'Tu Sarapa Noor Hai, Khoshtar Hai Uryani Tujhe | Aur Uryan Ho Ke Lazim Hai Khud Afshani Tujhe' +- 'id': '001_126_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں ، نماياں ہو کے برق ديدئہ خفاش ہو | اے دل کون ومکاں کے راز مضمر! فاش ہو' + - 'lang': 'en' + 'text': 'Yes ! On being manifest become lightning to the bat’s eye | O hidden mystery of the heart of universe manifest be!' + - 'lang': 'ro' + 'text': 'Haan, Numayan Ho Ke Barq-e-Didah-e-Khafash Ho | Ae Dil-e-Kon-o-Makan Ke Raaz-e-Muzmir Faash Ho' diff --git a/data/github_iqbal_demystified/poems/001/001_127.yaml b/data/github_iqbal_demystified/poems/001/001_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..396f74722aebda54c2eebf79578b78237db685ba --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_127.yaml @@ -0,0 +1,110 @@ +--- +'id': '001_127' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/127-%20Dua.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دعا' +- 'lang': 'en' + 'text': 'THE SUPPLICATION' +'description': +- 'lang': 'en' + 'text': 'This very beautiful and forceful poem describes the ardent desire of ‘Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.' +'sher': +- 'id': '001_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا رب! دل مسلم کو وہ زندہ تمنا دے | جو قلب کو گرما دے ، جو روح کو تڑپا دے' + - 'lang': 'en' + 'text': 'O Lord! To the Muslim’s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant' + - 'lang': 'ro' + 'text': 'Ya Rab! Dil-e-Muslim Ko Woh Zinda Tamana De | Jo Qalb Ko Garma De, Jo Rooh Ko Tarpa De' +- 'id': '001_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر وادي فاراں کے ہر ذرے کو چمکا دے | پھر شوق تماشا دے، پھر ذوق تقاضا دے' + - 'lang': 'en' + 'text': 'Again brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant' + 'notes': + - 'phrase': 'grant' + 'meaning': 'Allusion to the Holy Qur’an 7:142-145, particularly 143, in which the longing of S. Musa A.S. to witness the countenance of God is described.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir Wadi-e-Faran Ke Har Zarre Ko Chamka De | Phir Shauq-e-Tamasha De, Phir Zauq-e-Taqaza' +- 'id': '001_127_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محروم تماشا کو پھر ديدئہ بينا دے | ديکھا ہے جو کچھ ميں نے اوروں کو بھي دکھلا دے' + - 'lang': 'en' + 'text': 'Again to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant' + - 'lang': 'ro' + 'text': 'Mehroom-e-Tamasha Ko Phir Dida-e-Beena De | Dekha Hai Jo Kuch Mein Ne Auron Ko Bhi Dikhla De' +- 'id': '001_127_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھٹکے ہوئے آہو کو پھر سوئے حرم لے چل | اس شہر کے خوگر کو پھر وسعت صحرا دے' + - 'lang': 'en' + 'text': 'Again guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant' + 'notes': + - 'phrase': 'Haram' + 'meaning': 'This is a metaphor for the Muslim Ummah having gone astray and supplication to guide them to the right path.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Bhatke Huway Aahu Ko Phir Soo’ay Haram Le Chal | Iss Sheher Ke Khugar Ko Phir Wusaat-e-Sehra De' +- 'id': '001_127_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيدا دل ويراں ميں پھر شورش محشر کر | اس محمل خالي کو پھر شاہد ليلا دے' + - 'lang': 'en' + 'text': 'Again in the forlorn heart create the Last Day’s tumult | Again to this empty camel-litter the lover of Lailah grant' + - 'lang': 'ro' + 'text': 'Paida Dil-e-Weeran Mein Phir Shaurish-e-Mehshar Kar | Iss Mehmil-e-Khali Ko Phir Shahid-e-Laila De' +- 'id': '001_127_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور کي ظلمت ميں ہر قلب پريشاں کو | وہ داغ محبت دے جو چاند کو شرما دے' + - 'lang': 'en' + 'text': 'In the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant' + - 'lang': 'ro' + 'text': 'Iss Dour Ki Zulmat Mein Har Qalb-e-Preshan Ko | Woh Dagh-e-Mohabbat De Jo Chand Ko Sharma De' +- 'id': '001_127_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفعت ميں مقاصد کو ہمدوش ثريا کر | خودداري ساحل دے، آزادي دريا دے' + - 'lang': 'en' + 'text': 'In elegance raise the Muslims’ goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant' + - 'lang': 'ro' + 'text': 'Riffat Mein Maqasid Ko Humdosh-e-Surraya Kar | Khuddari-e-Sahil De, Azadi-e-Darya De' +- 'id': '001_127_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے لوث محبت ہو ، بے باک صداقت ہو | سينوں ميں اجالا کر، دل صورت مينا دے' + - 'lang': 'en' + 'text': 'Love should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant' + - 'lang': 'ro' + 'text': 'Be Lous Mohabbat Ho, Bebak Sadaqat Ho | Seenon Mein Ujala Kar, Dil Soorat-e-Meena De' +- 'id': '001_127_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احساس عنايت کر آثار مصيبت کا | امروز کي شورش ميں انديشہء فردا دے' + - 'lang': 'en' + 'text': 'Grant the feeling for signs of the calamity | In today’s tumult concern for tomorrow grant' + - 'lang': 'ro' + 'text': 'Ehsas Anayat Kar Asaar-e-Mosibat Ka | Amroz Ki Shuarish Mein Andesha-e-Farda De' +- 'id': '001_127_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں بلبل نالاں ہوں اک اجڑے گلستاں کا | !تاثير کا سائل ہوں ، محتاج کو ، داتا دے' + - 'lang': 'en' + 'text': 'I am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant' + - 'lang': 'ro' + 'text': 'Main Bulbul-e-Nalan Hun Ek Ujre Gulistan Ka | Taseer Ka Saa’il Hun, Mauhtaj Ko, Data De!' diff --git a/data/github_iqbal_demystified/poems/001/001_128.yaml b/data/github_iqbal_demystified/poems/001/001_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..02cb7051b5106b7fcea4888c59631c8cbf76e3ce --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_128.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_128' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/128-%20Eid%20Per%20Sheir%20Likhnay%20Ki%20Farmaish%20Kay%20Jawab%20Mein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عيد پر شعر لکھنے کي فرمائش کے جواب ميں' +- 'lang': 'en' + 'text': 'IN RESPONSE TO THE REQUEST FOR WRITING A POEM ON ‘EID' +'description': +- 'lang': 'en' + 'text': 'As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos ‘Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.' +'sher': +- 'id': '001_128_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ شالامار ميں اک برگ زرد کہتا تھا | گيا وہ موسم گل جس کا رازدار ہوں ميں' + - 'lang': 'en' + 'text': 'In the Shalamar Garden a yellowed leaf was saying | “Gone is that spring of which the confidante I am' + - 'lang': 'ro' + 'text': 'Ya Shalamaar Mein Ek Barg-e-Zard Kehta Tha | Gya Woh Mousam-e-Gul Jis Ka Raazdar Hun Main' +- 'id': '001_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پائمال کريں مجھ کو زائران چمن | انھي کي شاخ نشيمن کي يادگار ہوں ميں' + - 'lang': 'en' + 'text': 'The garden’s visitors should not trample me down | The memory of the branch of their own nest I am”' + - 'lang': 'ro' + 'text': 'Na Paimaal Karain Mujh Ko Zaeeran-e-Chaman | Inhi Ki Shakh Nasheman Ki Yadgar Hun Main' +- 'id': '001_128_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا سے پتے نے بيتاب کر ديا دل کو | چمن ميں آکے سراپا غم بہار ہوں ميں' + - 'lang': 'en' + 'text': 'This tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am' + - 'lang': 'ro' + 'text': 'Zara Se Patte Ne Betaab Kar Diya Dil Ko | Chaman Mein Aa Ke Sarapa Gham-e-Bahar Hun Main' +- 'id': '001_128_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خزاں ميں مجھ کو رلاتي ہے ياد فصل بہار | خوشي ہو عيد کي کيونکر کہ سوگوار ہوں ميں' + - 'lang': 'en' + 'text': 'In the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am' + - 'lang': 'ro' + 'text': 'Khazan Main Mujh Ko Rulati Hai Yad-e-Fasl-e-Bahar | Khushi Ho Eid Ki Kyunkar Ke Sougwar Hun Main' +- 'id': '001_128_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اجاڑ ہو گئے عہد کہن کے ميخانے | گزشتہ بادہ پرستوں کي يادگار ہوں ميں' + - 'lang': 'en' + 'text': 'Devastated have become the olden days’ taverns | A memorial of the olden days’ wine drinkers I am' + - 'lang': 'ro' + 'text': 'Ujaar Ho Gye Ehd-e-Kuhan Ke Maikhane | Guzishta Badah Praston Ki Yaadgar Hun Main' +- 'id': '001_128_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيام عيش ، مسرت ہميں سناتا ہے | ہلال عيد ہماري ہنسي اڑاتا ہے' + - 'lang': 'en' + 'text': 'It gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!' + - 'lang': 'ro' + 'text': 'Payam-e-Aysh-o-Massarat Humain Sunata Hai | Hilal-e-Eid Humari Hansi Urata Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_129.yaml b/data/github_iqbal_demystified/poems/001/001_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..69d60d70908bd11cf5713592ac32bb45f5fd9e8c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_129.yaml @@ -0,0 +1,120 @@ +--- +'id': '001_129' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/129-%20Fatima%20Bint-e-Abdullah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فاطمہ بنت عبداللہ' +- 'lang': 'en' + 'text': 'FATIMAH DAUGHTER OF ABD ALLAH' +'description': +- 'lang': 'en' + 'text': 'See introduction to the Poem 101 “Huzur-i-Risalat Ma’ab Mein” (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem ‘Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur’an 2:153-154; 3:157-158, 169-171 and 22:58-59)' +'sher': +- 'id': '001_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاطمہ! تو آبروئے امت مرحوم ہے | ذرہ ذرہ تيري مشت خاک کا معصوم ہے' + - 'lang': 'en' + 'text': 'Fatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are' + - 'lang': 'ro' + 'text': 'Fatima! Tu Abroo-e-Ummat-e-Marhoom Hai | Zarra Zarra Teri Musht-e-Khak Ka Masoom Hai' +- 'id': '001_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سعادت ، حور صحرائي! تري قسمت ميں تھي | غازيان ديں کي سقائي تري قسمت ميں تھي' + - 'lang': 'en' + 'text': 'O nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was' + - 'lang': 'ro' + 'text': 'Ye Sa’adat, Hoor-e-Sehrayi! Teri Qismat Mein Thi | Ghaziyan-e-Deen Ki Saqqayi Teri Qismat Mein Thi' +- 'id': '001_129_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ جہاد اللہ کے رستے ميں بے تيغ و سپر | ہے جسارت آفريں شوق شہادت کس قدر' + - 'lang': 'en' + 'text': 'This holy war in God’s cause without armaments is! | How courage-inspiring this desire for martyrdom is!' + - 'lang': 'ro' + 'text': 'Ye Jihad Allah Ke Raste Mein Be-Taegh-o-Sipar | Hai Jasarat Afreen Shauq-e-Shahadat Kis Qaddar' +- 'id': '001_129_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کلي بھي اس گلستان خزاں منظر ميں تھي | !ايسي چنگاري بھي يارب، اپني خاکستر ميں تھي' + - 'lang': 'en' + 'text': 'This flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!' + - 'lang': 'ro' + 'text': 'Ye Kali Bhi Iss Gulistan-e-Khazan Manzar Mein Thi | Aesi Chingari Bhi Ya Rab, Apni Khakstar Mein Thi' +- 'id': '001_129_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے صحرا ميں بہت آہو ابھي پوشيدہ ہيں | !بجلياں برسے ہوئے بادل ميں بھي خوابيدہ ہيں' + - 'lang': 'en' + 'text': 'In our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!' + - 'lang': 'ro' + 'text': 'Apne Sehra Mein Bohat Aahu Abhi Poshida Hain | Bijliyan Barse Huway Badal Mein Bhi Khawabida Hain!' +- 'id': '001_129_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاطمہ! گو شبنم افشاں آنکھ تيرے غم ميں ہے | نغمہ عشرت بھي اپنے نالہ ماتم ميں ہے' + - 'lang': 'en' + 'text': 'Fatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is' + - 'lang': 'ro' + 'text': 'Fatima! Go Shabnam Afshan Ankh Tere Gham Mein Hai | Naghma-e-Ishrat Bhi Apne Nala-e-Matam Mein Hai' +- 'id': '001_129_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رقص تيري خاک کا کتنا نشاط انگيز ہے | ذرہ ذرہ زندگي کے سوز سے لبريز ہے' + - 'lang': 'en' + 'text': 'How pleasing the dancing of your dust is! | Every speck full of the warmth of life is' + - 'lang': 'ro' + 'text': 'Raqs Teri Khak Ka Kitna Nishat Angaiz Hai | Zarra Zarra Zindagi Ke Souz Se Labraiz Hai' +- 'id': '001_129_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے کوئي ہنگامہ تيري تربت خاموش ميں | پل رہي ہے ايک قوم تازہ اس آغوش ميں' + - 'lang': 'en' + 'text': 'Some activity in your silent grave is | A nation being reared in this lap is' + - 'lang': 'ro' + 'text': 'Hai Koi Hangama Teri Turbat-e-Khamosh Mein | Pal Rahi Hai Aik Qoum-e-Taza Iss Aghosh Mein' +- 'id': '001_129_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے خبر ہوں گرچہ ان کي وسعت مقصد سے ميں | آفرينش ديکھتا ہوں ان کي اس مرقد سے ميں' + - 'lang': 'en' + 'text': 'Though unaware of the extent of their aims I am | Their re-birth from this grave discerning I am' + - 'lang': 'ro' + 'text': 'Bekhabar Hun Gharche Un Ki Wusaat Se Mein | Afreenash Dekhta Hun Un Ki Iss Marqad Se Mein' +- 'id': '001_129_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ انجم کا فضائے آسماں ميں ہے ظہور | ديدئہ انساں سے نامحرم ہے جن کي موج نور' + - 'lang': 'en' + 'text': 'New stars appearing in the celestial space are | Whose light waves strange to the human eye are' + - 'lang': 'ro' + 'text': 'Taza Anjum Ka Faza’ay Asman Mein Hai Zahoor | Didah’ay Insan Se Na-Mehram Hai Jin Ki Mouj-e-Noor' +- 'id': '001_129_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ابھي ابھرے ہيں ظلمت خانہء ايام سے | جن کي ضو ناآشنا ہے قيد صبح و شام سے' + - 'lang': 'en' + 'text': 'Who just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are' + - 'lang': 'ro' + 'text': 'Jo Abhi Ubhre Hain Zulmat Khana’ay Ayyam Se | Jin Ki Zou Na Ashna Hai Qaid-e-Subah-o-Sham Se' +- 'id': '001_129_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کي تاباني ميں انداز کہن بھي، نو بھي ہے | اور تيرے کوکب تقدير کا پرتو بھي ہے' + - 'lang': 'en' + 'text': 'In whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are' + - 'lang': 'ro' + 'text': 'Jin Ki Tabani Mein Andaz-e-Kuhan Bhi, Nau Bhi Hai | Aur Tere Koukab-e-Taqdeer Ka Parto Bhi Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_130.yaml b/data/github_iqbal_demystified/poems/001/001_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6530494d9570575ca1b8296c875884680be595ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_130.yaml @@ -0,0 +1,138 @@ +--- +'id': '001_130' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/130-%20Shabnam%20Aur%20Sitaray.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شبنم اور ستارے' +- 'lang': 'en' + 'text': 'THE DEW AND THE STARS' +'description': +- 'lang': 'en' + 'text': 'In this poem ‘Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.' +'sher': +- 'id': '001_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک رات يہ کہنے لگے شبنم سے ستارے | ہر صبح نئے تجھ کو ميسر ہيں نظارے' + - 'lang': 'en' + 'text': 'One night stars started saying this to the dew | “Every morning new sights are available to you' + - 'lang': 'ro' + 'text': 'Ek Raat Ye Kehne Lage Shabnam Se Sitare | Har Subah Naye Tujh Ko Mayassar Hain Nazare' +- 'id': '001_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا جانيے ، تو کتنے جہاں ديکھ چکي ہے | جو بن کے مٹے، ان کے نشاں ديکھ چکي ہے' + - 'lang': 'en' + 'text': 'Who knows how many worlds you have seen! | Relics of those who rose and fell you have seen' + - 'lang': 'ro' + 'text': 'Kya Janiye, Tu Kitne Jahan Dekh Chuki Hai | Jo Ban Ke Mite, Un Ke Nishan Dekh Chuki Hai' +- 'id': '001_130_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زہرہ نے سني ہے يہ خبر ايک ملک سے | انسانوں کي بستي ہے بہت دور فلک سے' + - 'lang': 'en' + 'text': 'Venus has heard this news from an angel | That human habitation is very far from the sky' + - 'lang': 'ro' + 'text': 'Zohra Ne Suni Hai Ye Khabar Aik Malik Se | Insanon Ki Basti Hai Bohat Door Falak Se' +- 'id': '001_130_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ ہم سے بھي اس کشور دلکش کا فسانہ | گاتا ہے قمر جس کي محبت کا ترانہ' + - 'lang': 'en' + 'text': 'Tell us the tale of this beautiful realm | The ode of whose love the moon sings”' + - 'lang': 'ro' + 'text': 'Keh Hum Se Bhi Uss Kishwar-e-Dilkash Ka Fasana | Gata Hai Qamar Jis Ki Mohabbat Ka Tarana' +- 'id': '001_130_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے تارو نہ پوچھو چمنستان جہاں کي | گلشن نہيں ، اک بستي ہے وہ آہ و فغاں کي' + - 'lang': 'en' + 'text': '“O stars ! Do not ask me about the earth’s garden | A place of sighs and wailing it is, not a garden' + - 'lang': 'ro' + 'text': 'Ae Taro Na Pucho Chamanistan-e-Jahan Ki | Gulshan Nahin, Ek Basti Hai Woh Aah-o-Faghan Ki' +- 'id': '001_130_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي ہے صبا واں سے پلٹ جانے کي خاطر | بے چاري کلي کھلتي ہے مرجھانے کي خاطر' + - 'lang': 'en' + 'text': 'The zephyr comes from there only to return | The poor flower-bud opens only to wither' + - 'lang': 'ro' + 'text': 'Ati Hai Saba Waan Se Palat Jane Ki Khatir | Bechari Kali Khilti Hai Murjhane Ki Khatir' +- 'id': '001_130_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا تم سے کہوں کيا چمن افروز کلي ہے | ننھا سا کوئي شعلہ بے سوز کلي ہے' + - 'lang': 'en' + 'text': 'What can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is' + - 'lang': 'ro' + 'text': 'Kya Tum Se Kahun Kya Chaman Afroz Kali Hai | Nanha Sa Koi Shaola Besouz Kali Hai' +- 'id': '001_130_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل نالہ بلبل کي صدا سن نہيں سکتا | دامن سے مرے موتيوں کو چن نہيں سکتا' + - 'lang': 'en' + 'text': 'The rose cannot hear the nightingale’s call | It cannot pick up the pearls from my skirt' + - 'lang': 'ro' + 'text': 'Gul-e-Nala-e-Bulbul Ki Sada Sun Nahin Sakta | Daman Se Mere Motiyon Ko Chun Nahin Sakta' +- 'id': '001_130_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں مرغ نواريز گرفتار، غضب ہے | اگتے ہيں تہ سايہ گل خار، غضب ہے' + - 'lang': 'en' + 'text': 'The melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous' + - 'lang': 'ro' + 'text': 'Hain Murgh-e-Nawa Raiz Giraftar, Ghazab Hai | Ugte Hai Teh-e-Saya-e-Gul Khar, Ghazab Hai' +- 'id': '001_130_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہتي ہے سدا نرگس بيمار کي تر آنکھ | دل طالب نظارہ ہے ، محروم نظر آنکھ' + - 'lang': 'en' + 'text': 'The eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless' + - 'lang': 'ro' + 'text': 'Rehti Hai Sada Nargis-e-Bimaar Ki Tar Aankh | Dil Talib-e-Nazara Hai, Mehroom-e-Nazar Ankh' +- 'id': '001_130_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل سوختہ گرمي فرياد ہے شمشاد | زنداني ہے اور نام کو آزاد ہے شمشاد' + - 'lang': 'en' + 'text': 'The elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner' + - 'lang': 'ro' + 'text': 'Dil Soukhta-e-Garmi-e-Faryad Hai Shamshad | Zindani Hai Aur Naam Ko Azad Hai Shamshad' +- 'id': '001_130_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تارے شرر آہ ہيں انساں کي زباں ميں | ميں گريہ گردوں ہوں گلستاں کي زباں ميں' + - 'lang': 'en' + 'text': 'The stars are the sparks of sighs to the human eye | In the rose garden’s language I am only lament’s cry' + - 'lang': 'ro' + 'text': 'Tare Sharar-e-Aah Hain Insan Ki Zuban Mein | Mein Girya-e-Gardoon Hun Gulistan Ki Zuban Mein' +- 'id': '001_130_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناداني ہے يہ گرد زميں طوف قمر کا | سمجھا ہے کہ درماں ہے وہاں داغ جگر کا' + - 'lang': 'en' + 'text': 'Circumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is' + - 'lang': 'ro' + 'text': 'Nadani Hai Ye Gard-e-Zameen Touf Qamar Ka | Samjha Hai Ke Darman Hai Wahan Dagh Jigar Ka' +- 'id': '001_130_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنياد ہے کاشانہ عالم کي ہوا پر | فرياد کي تصوير ہے قرطاس فضا پر' + - 'lang': 'en' + 'text': 'The foundation of the world’s abode is in the air1 | It is the picture of lament on the sheet of space !”' + - 'lang': 'ro' + 'text': 'Bunyad Hai Kashana-e-Alam Ki Hawa Par | Faryad Ki Tasveer Hai Qartas-e-Faza Par' diff --git a/data/github_iqbal_demystified/poems/001/001_131.yaml b/data/github_iqbal_demystified/poems/001/001_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..95c7ae7ed68f4ac2de84e8d4118d9978f13b9e2c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_131.yaml @@ -0,0 +1,92 @@ +--- +'id': '001_131' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/131-%20Mohasra-e-Adarna.mp3' +'heading': +- 'lang': 'ur' + 'text': 'محاصرہ ادرنہ' +- 'lang': 'en' + 'text': 'THE SIEGE OF ADRIANOPLE' +'description': +- 'lang': 'en' + 'text': 'It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.' +'sher': +- 'id': '001_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يورپ ميں جس گھڑي حق و باطل کي چھڑ گئي | حق خنجر آزمائي پہ مجبور ہو گيا' + - 'lang': 'en' + 'text': 'When the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger' + - 'lang': 'ro' + 'text': 'Yourap Mein Jis Ghari Haq-o-Batil Ki Chir Gyi | Haq Khanjar Aazmai Pe Majboor Ho Gya' +- 'id': '001_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرد صليب گرد قمر حلقہ زن ہوئي | شکري حصار درنہ ميں محصور ہو گيا' + - 'lang': 'en' + 'text': 'The dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople' + 'notes': + - 'phrase': 'Shakree' + 'meaning': 'Shakree - He was the commander of the army of the Uthmaniyah Khilafah defending Adrianople.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gard-e-Saleeb, Gard-e-Qamar Halqa Zan Huwi | Shikri Hisar-e-Darna Mein Mehsoor Ho Gya' +- 'id': '001_131_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم سپاہيوں کے ذخيرے ہوئے تمام | روئے اميد آنکھ سے مستور ہو گيا' + - 'lang': 'en' + 'text': 'Provisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed' + - 'lang': 'ro' + 'text': 'Muslim Sipahiyon Ke Zakheere Huwe Tamam | Rooye Umeed Aankh Se Mastoor Ho Gya' +- 'id': '001_131_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر امير عسکر ترکي کے حکم سے | ''آئين جنگ'' شہر کا دستور ہوگيا' + - 'lang': 'en' + 'text': 'At last by the Turkish army commander’s orders | “Martial Law” was proclaimed the law of the city' + - 'lang': 'ro' + 'text': 'Akhir Ameer-e-Askar-e-Turkey Ke Hukm Se | ‘Aaeen-e-Jang’ Sheher Ka Dastoor Ho Gya' +- 'id': '001_131_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر شے ہوئي ذخيرہ لشکر ميں منتقل | شاہيں گدائے دانہء عصفور ہو گيا' + - 'lang': 'en' + 'text': 'Everything was transferred to the army camp’s store | The eagle became beggar for the grain of the sparrow' + - 'lang': 'ro' + 'text': 'Har Shay Huwi Zakheera-e-Lashkar Mein Muntaqil | Shaheen Gadaye Dana-e-Usfoor Ho Gya' +- 'id': '001_131_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن فقيہ شہر نے جس دم سني يہ بات | گرما کے مثل صاعقہ طور ہو گيا' + - 'lang': 'en' + 'text': 'But when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur' + - 'lang': 'ro' + 'text': 'Lekin Faqeeh-e-Sheher Ne Jis Dam Suni Ye Baat | Garma Ke Misl-e-Saeeqa-e-Toor Ho Gya' +- 'id': '001_131_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذمي کا مال لشکر مسلم پہ ہے حرام | فتوي تمام شہر ميں مشہور ہو گيا' + - 'lang': 'en' + 'text': '“Dhimma’s “ wealth is forbidden for the Muslim army” | This edict was published throughout the whole city' + 'notes': + - 'phrase': '“' + 'meaning': 'Dhimma- This is a non-Muslim who lives in an Islamic State and pays Jizyah, which is a tax which exempts him from military service and makes the Islamic government responsible for his protection and welfare.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '‘Zimmi Ka Maal Lashkar-e-Muslim Pe Hai Haraam’ | Fatwa Tamam Sheher Mein Mashoor Ho Gya' +- 'id': '001_131_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوتي نہ تھي يہود و نصاري کا مال فوج | مسلم ، خدا کے حکم سے مجبور ہوگيا' + - 'lang': 'en' + 'text': 'The army would not touch the Jews’ and Christians’ wealth | The Muslim became compelled by the Command of God !' + - 'lang': 'ro' + 'text': 'Chhuti Na Thi Yahood-o-Nasara Ka Maal Fouj | Muslim, Khuda Ke Hukm Se Majboor Ho Gya' diff --git a/data/github_iqbal_demystified/poems/001/001_132.yaml b/data/github_iqbal_demystified/poems/001/001_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..35c2add7586a125da90e63fb86369f113929b276 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_132.yaml @@ -0,0 +1,133 @@ +--- +'id': '001_132' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/132-%20Ghulam%20Qadir%20Ruhilah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غلام قادر رہيلہ' +- 'lang': 'en' + 'text': 'GHULAM QADIR RUHILAH' +'description': +- 'lang': 'en' + 'text': 'The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great ‘alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As ‘Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation’s conscience becomes spoiled' +'sher': +- 'id': '001_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہيلہ کس قدر ظالم، جفا جو، کينہ پرور تھا | نکاليں شاہ تيموري کي آنکھيں نوک خنجر سے' + - 'lang': 'en' + 'text': 'How cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger' + - 'lang': 'ro' + 'text': 'Ruhela Kis Qadar Zalim, Jafa Joo, Keena Parwar Tha | Nikalain Shah-e-Taimoori Ki Ankhain Nauk-e-Khanjar Se' +- 'id': '001_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديا اہل حرم کو رقص کا فرماں ستم گر نے | يہ انداز ستم کچھ کم نہ تھا آثار محشر سے' + - 'lang': 'en' + 'text': 'The tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day’s signal' + - 'lang': 'ro' + 'text': 'Diya Ahl-e-Haram Ko Raqs Ka Farman Sitamgar Ne | Ye Andaz-e-Sitam Kuch Kam Na Tha Asaar-e-Mehshar Se' +- 'id': '001_132_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!بھلا تعميل اس فرمان غيرت کش کي ممکن تھي | شہنشاہي حرم کي نازنينان سمن بر سے' + - 'lang': 'en' + 'text': 'For the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order' + - 'lang': 'ro' + 'text': 'Bhala Tameel Iss Farman-e-Ghairat Kush Ki Mumkin Thi! | Shahenshahi Haram Ki Nainaan-e-Saman Bar Se' +- 'id': '001_132_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنايا آہ! سامان طرب بيدرد نے ان کو | نہاں تھا حسن جن کا چشم مہر و ماہ و اختر سے' + - 'lang': 'en' + 'text': 'Ah ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun’s, moon’s and stars' + - 'lang': 'ro' + 'text': 'Banaya Ah! Saman-e-Tarab Bedard Ne Un Ko | Nihan Tha Husn Jin Ka Chasm-e-Mehr-o-Mah-o-Akhtar Se' +- 'id': '001_132_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرزتے تھے دل نازک، قدم مجبور جنبش تھے | رواں دريائے خوں ، شہزاديوں کے ديدئہ تر سے' + - 'lang': 'en' + 'text': 'The feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses' + - 'lang': 'ro' + 'text': 'Larazte The Dil-e-Nazuk, Qadam Majboor-e-Junbish The | Rawan Darya-e-Khoon, Shehzadiyon Ke Dida-e-Tar Se' +- 'id': '001_132_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يونہي کچھ دير تک محو نظر آنکھيں رہيں اس کي | کيا گھبرا کے پھر آزاد سر کو بار مغفر سے' + - 'lang': 'en' + 'text': 'For some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar' + 'notes': + - 'phrase': 'Mighfar' + 'meaning': 'Mighfar- This is the head covering worn under the helmet. It is also used as a helmet.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Yunhi Kuch Dair Tak Mehw-e-Nazar Ankhain Raheen Uss Ki | Kiya Ghabra Ke Phir Azad Sar Ko Baar-e-Mighfar Se' +- 'id': '001_132_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمر سے ، اٹھ کے تيغ جاں ستاں ، آتش فشاں کھولي | سبق آموز تاباني ہوں انجم جس کے جوہر سے' + - 'lang': 'en' + 'text': 'He untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars' + - 'lang': 'ro' + 'text': 'Qamar Se, Uth Ke Taigh-e-Jaan Satan, Aatish Fashan Kholi | Sabaq Aamoz-e-Tabani Hun Anjum Jis Ke Jouhar Se' +- 'id': '001_132_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکھا خنجر کو آگے اور پھر کچھ سوچ کر ليٹا | تقاضا کر رہي تھي نيند گويا چشم احمر سے' + - 'lang': 'en' + 'text': 'He put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say' + - 'lang': 'ro' + 'text': 'Rakha Khanjar Ko Agay Aur Phir Kuch Soch Kar Leta | Taqaza Kar Rahi Thi Neend Goya Chasm-e-Ahmar Se' +- 'id': '001_132_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجھائے خواب کے پاني نے اخگر اس کي آنکھوں کے | نظر شرما گئي ظالم کي درد انگيز منظر سے' + - 'lang': 'en' + 'text': 'The water of sleep extinguished the embers of his eyes | The tyrant’s sight became ashamed of the painful spectacle!' + - 'lang': 'ro' + 'text': 'Bujhaye Khawab Ke Pani Ne Akhgar Uss Ki Ankhon Ke | Nazar Sharma Gi Zalim Ki Dard-Angaiz Manzar Se' +- 'id': '001_132_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر اٹھا اور تيموري حرم سے يوں لگا کہنے | شکايت چاہيے تم کو نہ کچھ اپنے مقدر سے' + - 'lang': 'en' + 'text': 'He got up and started saying this to Taimur’s household | “You should have no complaint against your fate”' + - 'lang': 'ro' + 'text': 'Phir Utha Aur Taimoori Haram Se Yun Laga Kehne | Shikayat Chahye Tum Ko Na Kuch Apne Muqaddar Se' +- 'id': '001_132_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا مسند پہ سو جانا بناوٹ تھي، تکلف تھا | کہ غفلت دور سے شان صف آرايان لشکر سے' + - 'lang': 'en' + 'text': 'My sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters' + - 'lang': 'ro' + 'text': 'Mera Masnad Pe Sou Jana Banawat Thi, Takaluf Tha | Ke Ghaflat Door Hai Shaan-e-Saf Aryaan-e-Lashkar Se' +- 'id': '001_132_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مقصد تھا مرا اس سے ، کوئي تيمور کي بيٹي | مجھے غافل سمجھ کر مار ڈالے ميرے خنجر سے' + - 'lang': 'en' + 'text': 'It was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,' + - 'lang': 'ro' + 'text': 'Ye Maqsad Tha Mera Iss Se, Koi Taimoor Ki Beti | Mujhe Ghafil Samajh Kar Maar Dale Mere Khanjar Se' +- 'id': '001_132_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر يہ راز آخر کھل گيا سارے زمانے پر | حميت نام ہے جس کا، گئي تيمور کے گھر سے' + - 'lang': 'en' + 'text': 'But at last this secret has dawned to the whole world | Concern for honor has departed from Taimur’s household' + - 'lang': 'ro' + 'text': 'Magar Ye Raaz Akhir Khul Gya Sare Zamane Par | Hamiyyat Naam Ha Jis Ka, Gyi Taimoor Ke Ghar Se' diff --git a/data/github_iqbal_demystified/poems/001/001_133.yaml b/data/github_iqbal_demystified/poems/001/001_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..55ed3837ae9144ab812401a5f63cc602162ecbb0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_133.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_133' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/133-%20Aik%20Makalma.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک مکالمہ' +- 'lang': 'en' + 'text': 'A DIALOGUE' +'description': +- 'lang': 'en' + 'text': 'This poem shows the elegance of the freedom of heart over heart’s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of ‘Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah’s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture’s world is different from the eagle’s world' +'sher': +- 'id': '001_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک مرغ سرا نے يہ کہا مرغ ہوا سے | !پردار اگر تو ہے تو کيا ميں نہيں پردار' + - 'lang': 'en' + 'text': 'A domesticated bird once said to the wild bird | “If you have wings, do not I also have wings?' + - 'lang': 'ro' + 'text': 'Ek Murgh-e-Sara Ne Ye Kaha Murhg-e-Hawa Se | Par-Dar Agar Tu Hai To Kya Main Nahin Par-Dar!' +- 'id': '001_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر تو ہے ہوا گير تو ہوں ميں بھي ہوا گير | آزاد اگر تو ہے ، نہيں ميں بھي گرفتار' + - 'lang': 'en' + 'text': 'If you are air-borne, I am also air-borne | If you are free I am also not a prisoner' + - 'lang': 'ro' + 'text': 'Gar Tu Hai Hai Hawa Geer To Hun Main Bhi Hawa Geer | Azad Agar Tu Hai, Nahin Main Bhi Griftar' +- 'id': '001_133_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرواز ، خصوصيت ہر صاحب پر ہے | کيوں رہتے ہيں مرغان ہوا مائل پندار؟' + - 'lang': 'en' + 'text': 'All winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!”' + - 'lang': 'ro' + 'text': 'Parwaz, Khasusiat-e-Har Sahib-e-Par Hai | Kyun Rehte Hain Murghan-e-Hawa Maeel-e-Pindar?' +- 'id': '001_133_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجروح حميت جو ہوئي مرغ ہوا کي | يوں کہنے لگا سن کے يہ گفتار دل آزار' + - 'lang': 'en' + 'text': 'As the wild bird’s self-respect became wounded | He spoke thus on hearing this heart-rending talk' + - 'lang': 'ro' + 'text': 'Majrooh-e-Hamiyat Jo Huwi Murgh-e-Hawa K | Yun Kehne Laga Sun Ke Ye Guftar-e-Dil Aazar' +- 'id': '001_133_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ شک نہيں پرواز ميں آزاد ہے تو بھي | حد ہے تري پرواز کي ليکن سر ديوار' + - 'lang': 'en' + 'text': '“There is no doubt you also are free for flight | But the limit of your flight is only up to the wall' + - 'lang': 'ro' + 'text': 'Kuch Shak Nahin Parwaz Mein Azad Hai Tu Bhi | Had Hai Teri Parwaz Ki Lekin Sirr-e-Diwar' +- 'id': '001_133_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واقف نہيں تو ہمت مرغان ہوا سے | تو خاک نشيمن ، انھيں گردوں سے سروکار' + - 'lang': 'en' + 'text': 'Are you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky' + - 'lang': 'ro' + 'text': 'Waqif Nahin Tu Himmat-e-Murghaan-e-Hawa Se | Tu Khak Nasheman, Unhain Gardoon Se Sarokar' +- 'id': '001_133_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مرغ سرائي ، خورش از خاک بجوئي | ما در صدد دانہ بہ انجم زدہ منقار' + - 'lang': 'en' + 'text': 'You are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain”' + - 'lang': 'ro' + 'text': 'Tu Murgh-e-Sarai, Khaurish Az Khak Bajooyi | Ma Dar Sadad-e-Dana Ba Anjum Zada Minqar' diff --git a/data/github_iqbal_demystified/poems/001/001_134.yaml b/data/github_iqbal_demystified/poems/001/001_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..276f0ed3c7e73bf680a32792a41b8fa712e64ab7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_134.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_134' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/134-%20Mein%20Aur%20Tou.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ميں اورتو' +- 'lang': 'en' + 'text': 'I AND YOU' +'description': +- 'lang': 'en' + 'text': 'This poem is in praise of contentment and freedom from care for material gains. “I” represents the contented man and “you” the average man of materialistic outlook.' +'sher': +- 'id': '001_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذاق ديد سے ناآشنا نظر ہے مري | تري نگاہ ہے فطرت کي راز داں، پھر کيا' + - 'lang': 'en' + 'text': 'My eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature’s secret, so what?' + - 'lang': 'ro' + 'text': 'Mazaq-e-Deed Se Na-Ashna Nazar Hai Meri | Teri Nigah Hai Fitrat Ki Raazdaan, Phir Kya' +- 'id': '001_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہين شکوئہ ايام ہے زبان مري | تري مراد پہ ہے دور آسماں، پھر کيا' + - 'lang': 'en' + 'text': 'My tongue is indebted to the complaint against time | The universe’s rotation depends on your will, so what ?' + - 'lang': 'ro' + 'text': 'Raheen-e-Shikwa-e-Ayyam Hai Zuban Meri | Teri Murad Pe Hai Door-e-Asman, Phir Kya' +- 'id': '001_134_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکھا مجھے چمن آوارہ مثل موج نسيم | عطا فلک نے کيا تجھ کو آشياں، پھر کيا' + - 'lang': 'en' + 'text': 'The sky kept me wandering in garden like the breeze’s current | The sky has bestowed the abode over you, so what ?' + - 'lang': 'ro' + 'text': 'Rakha Mujhe Chaman Awarah Misl-e-Mouj-e-Naseem | Atta Falak Ne Kiya Tujh Ko Ashiyan, Phir Kya' +- 'id': '001_134_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فزوں ہے سود سے سرمايہء حيات ترا | مرے نصيب ميں ہے کاوش زياں، پھر کيا' + - 'lang': 'en' + 'text': 'The wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?' + - 'lang': 'ro' + 'text': 'Fuzoon Hai Sood Se Sarmaya-e-Hayat Tera | Mere Naseeb Mein Hai Kawish-e-Zyan, Phir Kya' +- 'id': '001_134_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا ميں تيرتے پھرتے ہيں تيرے طيارے | مرا جہاز ہے محروم بادباں، پھر کيا' + - 'lang': 'en' + 'text': 'Your planes are flying about in the air | My ship is devoid of the sail, so what?' + - 'lang': 'ro' + 'text': 'Hawa Mein Tairte Phirte Hain Tere Tayyare | Mera Jahaz Hai Mehroom-e-Badbaan, Phir Kya' +- 'id': '001_134_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوي شديم چہ شد، ناتواں شديم چہ شد | چنيں شديم چہ شد يا چناں شديم چہ شد' + - 'lang': 'en' + 'text': 'I became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?' + - 'lang': 'ro' + 'text': 'Qawi Shadem Che Shad, Natawan Shaem Che Shad | Chaneen Shadem Cha Shad Ya Chanan Shadem Cha Shad' +- 'id': '001_134_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہيچ گونہ دريں گلستاں قرارے نيست | توگر بہار شدي، ما خزاں شديم، چہ شد' + - 'lang': 'en' + 'text': 'Tranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?' + - 'lang': 'ro' + 'text': 'Baheech Go Na Dareen Gulistan Qarare Neest | Tu Gar Bahr Shudi, Ma Khazan Shadem, Cha Shad' diff --git a/data/github_iqbal_demystified/poems/001/001_135.yaml b/data/github_iqbal_demystified/poems/001/001_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..623552eea782b5783345e97a7381ded0ff2468be --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_135.yaml @@ -0,0 +1,79 @@ +--- +'id': '001_135' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/135-%20Tazmeen%20Barsher-e-Abu%20Talib%20Kaleem.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تضمين بر شعر ابوطالب کليم' +- 'lang': 'en' + 'text': 'THE POEM BASED ON A VERSE OF ABU TALIB KALIM' +'description': +- 'lang': 'en' + 'text': 'For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which ‘Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.' +'sher': +- 'id': '001_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوب ہے تجھ کو شعار صاحب ثيرب کا پاس | کہہ رہي ہے زندگي تيري کہ تو مسلم نہيں' + - 'lang': 'en' + 'text': 'Your regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim' + 'notes': + - 'phrase': 'Yathrib' + 'meaning': 'Lord of Yathrib- The Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khoob Hai Tujh Ko Shiaar-e- Sahib-e-Yasrib (S.A.W.) Ka Paas | Keh Rahi Hai Zindagi Teri Ke Tu Muslim Nahin' +- 'id': '001_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس سے تيرے حلقہء خاتم ميں گردوں تھا اسير | اے سليماں! تيري غفلت نے گنوايا وہ نگيں' + - 'lang': 'en' + 'text': 'What made heavens contained in your ring’s circle | O Sulaiman ! that jewel is lost by your negligence !' + - 'lang': 'ro' + 'text': 'Jis Se Tere Halqa-e-Khatim Mein Gardoon Tha Aseer | Ae Suleman! Teri Ghaflat Ne Ganwaya Woh Nageen' +- 'id': '001_135_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ نشان سجدہ جو روشن تھا کوکب کي طرح | ہوگئي ہے اس سے اب ناآشنا تيري جبيں' + - 'lang': 'en' + 'text': 'That mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !' + - 'lang': 'ro' + 'text': 'Woh Nishan-e-Sajda Jo Roshan Tha Koukab Ki Tarah | Ho Gyi Hai Uss Se Ab Na-Ashna Teri Jabeen' +- 'id': '001_135_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ تو اپنا عمل، تجھ کو نظر آتي ہے کيا | وہ صداقت جس کي بے باکي تھي حيرت آفريں' + - 'lang': 'en' + 'text': 'Just look at your actions, do you envisage | That candor whose fearlessness was always wonderful' + - 'lang': 'ro' + 'text': 'Dekh To Apna Amal, Tujh Ko Nazar Ati Hai Kya | Woh Sadaqat Jis Ki Be-Baki Thi Hairat Afreen' +- 'id': '001_135_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے آبا کي نگہ بجلي تھي جس کے واسطے | ہے وہي باطل ترے کاشانہء دل ميں مکيں' + - 'lang': 'en' + 'text': 'Your ancestors’ eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast' + - 'lang': 'ro' + 'text': 'Tere Aaba Ki Nigah Bijli Thi Jis Ke Waste | Hai Wohi Batil Tere Kashana-e-Dil Mein Makeen' +- 'id': '001_135_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل! اپنے آشياں کو آ کے پھر آباد کر | نغمہ زن ہے طور معني پر کليم نکتہ بيں' + - 'lang': 'en' + 'text': 'O negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur' + - 'lang': 'ro' + 'text': 'Ghafil! Apne Ashiyan Ko Aa Ke Phir Abad Kar | Naghma Zan Hai Toor-e-Ma’ani Par Kaleem-e-Nukta Been' +- 'id': '001_135_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '،سرکشي باہر کہ کردي رام او بايد شدن | ،شعلہ ساں از ہر کجا برخاستي ، آنجانشيں' + - 'lang': 'en' + 'text': '“You must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it”' + - 'lang': 'ro' + 'text': '“Sarkashi Bahir Ke Kar Di, Raam-e-Ao Bayad Shadan | Shaola Saan Azhar Kuja Barkhasti, Aanja Nasheen"' diff --git a/data/github_iqbal_demystified/poems/001/001_136.yaml b/data/github_iqbal_demystified/poems/001/001_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db39f0332db2a552ecc5c343677577b1a491a1a3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_136.yaml @@ -0,0 +1,106 @@ +--- +'id': '001_136' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/136-%20Shibli-o-Hali.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شبلي وحالي' +- 'lang': 'en' + 'text': 'SHIBLI AND HALI' +'description': +- 'lang': 'en' + 'text': 'For Mawlana Khwajah Alèaf Husain Hala and Mawlana Shibla N‘umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of ‘Allamah Iqbal and covered the same fields as the ‘Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, ‘Allamah Iqbal’s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N‘umana.' +'sher': +- 'id': '001_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم سے ايک روز يہ اقبال نے کہا | ديوان جزو و کل ميں ہے تيرا وجود فرد' + - 'lang': 'en' + 'text': 'One day Iqbal said to the Muslim | “Your existence is unique in the universe' + - 'lang': 'ro' + 'text': 'Muslim Se Aik Roz Ye Iqbal Ne Kaha | Diwan-e-Juzw-o-Kul Mein Hai Tera Wujood Fard' +- 'id': '001_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے سرود رفتہ کے نغمے علوم نو | تہذيب تيرے قافلہ ہائے کہن کي گرد' + - 'lang': 'en' + 'text': 'The tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans' + - 'lang': 'ro' + 'text': 'Tere Surood-e-Rafta Ke Nagme Uloom-e-Nau | Tehzeeb Tere Qafla Haye Kuhan Ki Gard' +- 'id': '001_136_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پتھر ہے اس کے واسطے موج نسيم بھي | نازک بہت ہے آئنہ آبروئے مرد' + - 'lang': 'en' + 'text': 'Even the zephyr’s current is like stone to it | Very delicate is the mirror of Man’s honor' + - 'lang': 'ro' + 'text': 'Pathar Hai Iss Ke Waste Mouj-e-Naseem Bhi | Nazuk Bohat Hai Aaeena-e-Aabru-e-Mard' +- 'id': '001_136_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردان کار، ڈھونڈ کے اسباب حادثات | کرتے ہيں چارئہ ستم چرخ لاجورد' + - 'lang': 'en' + 'text': 'The men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky’s cruelties' + 'notes': + - 'phrase': 'action' + 'meaning': 'The men of action do not believe in he superstition of the control of celestial bodies on human fate and they do so by searching for physical causes to explain strange happenings and phenomena.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mardan-e-Kaar, Dhoond Ke Asbab-e-Hadsaat | Karte Hain Charah-e-Sitam-e-Charakh-e-La-Joward' +- 'id': '001_136_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوچھ ان سے جو چمن کے ہيں ديرنيہ رازدار | کيونکر ہوئي خزاں ترے گلشن سے ہم نبرد' + - 'lang': 'en' + 'text': 'Ask them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden”' + - 'lang': 'ro' + 'text': 'Puch Un Se Jo Chaman Ke Hain Dairina Raazdaar | Kyunkar Huwi Khazan Tere Gulshan Se Hum Nabard' +- 'id': '001_136_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم مرے کلام سے بے تاب ہوگيا | غماز ہوگئي غم پنہاں کي آہ سرد' + - 'lang': 'en' + 'text': 'The Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow' + - 'lang': 'ro' + 'text': 'Muslim Mere Kalam Se Betaab Ho Gya | Ghamaz Ho Gyi Gham-e-Pinhan Ki Aah-e-Sard' +- 'id': '001_136_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنے لگا کہ ديکھ تو کيفيت خزاں | اوراق ہو گئے شجر زندگي کے زرد' + - 'lang': 'en' + 'text': 'He said “Just look at the autumn’s condition | The leaves of the tree of life have become pale' + - 'lang': 'ro' + 'text': 'Kehne Laga Ke Dekh To Kaifiat-e-Khazan | Auraq Ho Gye Shajar-e-Zindagi Ke Zard' +- 'id': '001_136_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموش ہو گئے چمنستاں کے رازدار | سرمايہ گداز تھي جن کي نوائے درد' + - 'lang': 'en' + 'text': 'Those garden’s secret keepers became silent | Whose tune of pathos was the means of mellowness' + - 'lang': 'ro' + 'text': 'Khamosh Ho Gye Chamanistan Ke Raazdaar | Sarmaya-e-Gudaz Thi Jin Ki Nawaye Dard' +- 'id': '001_136_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبلي کو رو رہے تھے ابھي اہل گلستاں | حالي بھي ہوگيا سوئے فردوس رہ نورد' + - 'lang': 'en' + 'text': 'The garden’s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise' + - 'lang': 'ro' + 'text': 'Shibli Ko Ro Rahe The Abhi Ahl-e-Gulistan | Haali Bhi Ho Gya Sooye Fardous Rah Naward' +- 'id': '001_136_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اکنوں کرا دماغ کہ پرسد زباغباں '''' | ''''بلبل چہ گفت و گل چہ شنيد و صبا چہ کرد' + - 'lang': 'en' + 'text': '“Still he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?”' + - 'lang': 'ro' + 'text': '“Aknon Kra Damagh Ke Pursad Za Baghban | Bulbul Che Guft-o-Gul Che Shuneed-o-Saba Che Kard”' diff --git a/data/github_iqbal_demystified/poems/001/001_137.yaml b/data/github_iqbal_demystified/poems/001/001_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a27f229cff03a15764c4e77185ff696c8f465f2f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_137.yaml @@ -0,0 +1,90 @@ +--- +'id': '001_137' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/137-%20Irtiqa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ارتقا' +- 'lang': 'en' + 'text': 'EVOLUTION' +'description': +- 'lang': 'en' + 'text': 'This poem, though named Irtiqa or “Evolution” does not deal with the Darwinian theory of evolution. Also, “struggle for existence and survival of the fittest” which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one’s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to ‘Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d’etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations’ life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.' +'sher': +- 'id': '001_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستيزہ کار رہا ہے ازل سے تا امروز | چراغ مصطفوي سے شرار بولہبي' + - 'lang': 'en' + 'text': 'Struggle has continued from eternity till the present day | Between the lamp of Musèafa and the spark of Bu Lahab' + 'notes': + - 'phrase': 'Musèafa' + 'meaning': 'Musèafa- The Holy Prophet (S.A.W.)' + 'occurrence': !!int '1' + - 'phrase': 'Lahab' + 'meaning': 'Abu Lahab- He was one of the uncles of the Holy Prophet (S.A.W.) but was still one of the strongest enemies of him and of Islam.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Staiza Kaar Raha Hai Azal Se Ta Amroz | Charagh-e- Mustafavi (S.A.W.) Se Sharar-e-Bu-Lahbi' +- 'id': '001_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيات شعلہ مزاج و غيور و شور انگيز | سرشت اس کي ہے مشکل کشي، جفا طلبي' + - 'lang': 'en' + 'text': 'Life is flame-tempered, high-minded and fervent | It’s nature is resolving difficulty, bearing cruelty' + - 'lang': 'ro' + 'text': 'Hayat Shaola Mazaj-o-Ghayoor-o-Shor Angaiz | Sarisht Iss Ki Hai Muskhil-Kashi, Jafa-Talbi' +- 'id': '001_137_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوت شام سے تا نغمہ سحر گاہي | ہزار مرحلہ ہائے فعان نيم شبي' + - 'lang': 'en' + 'text': 'From the evening’s quietude till the morning’s song | There are many a stage of the midnight wailing!' + - 'lang': 'ro' + 'text': 'Sukoot-e-Shaam Se Ta Naghma-e-Sehargahi | Hazar Marhala Haye Faghan-e-Neem-Shabi' +- 'id': '001_137_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشا کش زم و گرما، تپ و تراش و خراش | ز خاک تيرہ دروں تا بہ شيشہ حلبي' + - 'lang': 'en' + 'text': 'Struggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !' + 'notes': + - 'phrase': 'Halab' + 'meaning': 'Halab- Halab or Aleppo was a famous place for the manufacture of quality glassware.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kasha-Kashe Zam-o-Garma, Tab-o-Tarash-o-Kharash | Za-Khak-e-Teer Darun Ta Ba Sheesha-e-Jalbi' +- 'id': '001_137_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام بست و شکت و فشار و سوز و کشيد | ميان قطرئہ نيسان و آتش عنبي' + - 'lang': 'en' + 'text': 'The phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!' + - 'lang': 'ro' + 'text': 'Maqam-e-Bast-o-Shikast-o-Fashar-o-Souz-o-Kasheed | Mayan-e-Qatra-e-Neesan-o-Aatish-e-Ghibi' +- 'id': '001_137_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي کشاکش پيہم سے زندہ ہيں اقوام | يہي ہے راز تب و تاب ملت عربي' + - 'lang': 'en' + 'text': 'Nations live by this continuous struggle alone | This alone is the secret of the Arab nation’s struggle !' + 'notes': + - 'phrase': 'struggle' + 'meaning': 'Millat-i-`Araba- This refers to the early Muslims who struggled incessantly in the cause of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Issi Kasha-Kash-e-Peham Se Zinda Hain Aqwam | Yehi Hai Raaz-e-Tab-o-Taab-e-Millat-e-Arabi' +- 'id': '001_137_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغاں کہ دانہء انگور آب مي سازند '''' | ''''ستارہ مي شکنند، آفتاب مي سازند' + - 'lang': 'en' + 'text': '“The tavern-keepers making wine from the grape | Break the stars and construct the sun”' + - 'lang': 'ro' + 'text': '“Maghan Ke Dana-e-Angoor Aab Mee Sazand | Sitara Mee Shaknand, Aftab Mee Saazand”' diff --git a/data/github_iqbal_demystified/poems/001/001_138.yaml b/data/github_iqbal_demystified/poems/001/001_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fb3992b165c594187cd028f5e2480de70ef9c4a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_138.yaml @@ -0,0 +1,137 @@ +--- +'id': '001_138' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/138-%20Siddiq%20(R.A.A).mp3' +'heading': +- 'lang': 'ur' + 'text': 'صديق' +- 'lang': 'en' + 'text': 'ABU BAKR SIDDIQ R.A.' +'description': +- 'lang': 'en' + 'text': 'This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.' +'sher': +- 'id': '001_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک دن رسول پاک نے اصحاب سے کہا | ديں مال راہ حق ميں جو ہوں تم ميں مالدار' + - 'lang': 'en' + 'text': 'One day the Holy Prophet to his companions appealed | “All who have wealth should give some in God’s cause”' + - 'lang': 'ro' + 'text': 'Ek Din Rusool-e-Pak (S.A.W.) Ne Ashab (R.A.) Se Kaha | Dain Maal Rah-e-Haq Mein Jo Hon Tum Mein Maal-Dar' +- 'id': '001_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارشاد سن کے فرط طرب سے عمر اٹھے | اس روز ان کے پاس تھے درہم کئي ہزار' + - 'lang': 'en' + 'text': 'One hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams' + 'notes': + - 'phrase': 'dirhams' + 'meaning': 'Dirham - This was the coin current in the Arab world at that time and even at present in some countries.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Irshad Sun Ke Fart-e-Tarb Se Umer ( R.A.) Uthe | Uss Roz Un Ke Pas The Darham Kai Hazar' +- 'id': '001_138_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ميں يہ کہہ رہے تھے کہ صديق سے ضرور | بڑھ کر رکھے گا آج قدم ميرا راہوار' + - 'lang': 'en' + 'text': 'He was saying to himself that certainly that day | He would excel Siddaq by far that day' + - 'lang': 'ro' + 'text': 'Dil Mein Ye Keh Rahe The Ke Siddique (R.A.) Se Zuroor | Barh Kar Rakhe Ga Aaj Qadam Mera Rahwar' +- 'id': '001_138_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لائے غرضکہ مال رسول اميں کے پاس | ايثار کي ہے دست نگر ابتدائے کار' + - 'lang': 'en' + 'text': 'At last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice' + - 'lang': 'ro' + 'text': 'Laye Ghazke Maal Rusool-e-Ameen (S.A.W.) Ke Paas | Aesar Ki Hai Dast Nigar Ibtadaye Kaar' +- 'id': '001_138_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!پوچھا حضور سرور عالم نے ، اے عمر | اے وہ کہ جوش حق سے ترے دل کو ہے قرار' + - 'lang': 'en' + 'text': 'The Holy Prophet asked him, “O Umar! | To whom God’s Love is the solace of the heart!' + - 'lang': 'ro' + 'text': 'Pucha Huzoor Sarwar-e-Alam (S.A.W.) Ne, Ae Umer ! | Ae Woh Ke Josh-e-Haq Se Tere Dil Ko Hai Qarar' +- 'id': '001_138_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکھا ہے کچھ عيال کي خاطر بھي تو نے کيا؟ | مسلم ہے اپنے خويش و اقارب کا حق گزار' + - 'lang': 'en' + 'text': 'Have you kept anything for the family? | Muslim is responsible for family’s rights”' + - 'lang': 'ro' + 'text': 'Rakha Hai Kuch Ayaal Ki Khatir Bhi Tu Ne Kya? | Muslim Hai Apne Khowesh-o-Aqarab Ka Haq-Guzar' +- 'id': '001_138_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کي عرض نصف مال ہے فرزند و زن کا حق | باقي جو ہے وہ ملت بيضا پہ ہے نثار' + - 'lang': 'en' + 'text': 'He exclaimed “Half wealth is the son and wife’s share | The rest is made a present to the Ummah in sacrifice”' + - 'lang': 'ro' + 'text': 'Ki Arz Nisf Maal Hai Farzand-o-Zan Ka Haq | Baqi Jo Hai Woh Millat-e-Baiza Pe Hai Nisar' +- 'id': '001_138_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اتنے ميں وہ رفيق نبوت بھي آگيا | جس سے بنائے عشق و محبت ہے استوار' + - 'lang': 'en' + 'text': 'Soon after, that friend of prophethood also arrived | On whom the foundation of Love is established' + - 'lang': 'ro' + 'text': 'Itne Mein Woh Rafeeq-e-Nabuwwat Bhi Aa Gya | Jis Se Binaye Ishq-o-Mohabbat Hai Ustawar' +- 'id': '001_138_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لے آيا اپنے ساتھ وہ مرد وفا سرشت | ہر چيز ، جس سے چشم جہاں ميں ہو اعتبار' + - 'lang': 'en' + 'text': 'That man of proved loyalty brought with him | Everything which is creditable in the world’s eye' + - 'lang': 'ro' + 'text': 'Le Aya Apne Sath Woh Mard-e-Wafa Sarisht | Har Cheez, Jis Se Chashm-e-Jahan Mein Ho Aetibar' +- 'id': '001_138_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملک يمين و درہم و دينار و رخت و جنس | اسپ قمر سم و شتر و قاطر و حمار' + - 'lang': 'en' + 'text': 'All that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys' + - 'lang': 'ro' + 'text': 'Milk-e-Yameen-o-Dirham-o-Dinar-o-Rakht-o-Jinse | Isp-e-Qamarsam-o-Shutar-o-Qatir-o-Himaar' +- 'id': '001_138_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بولے حضور، چاہيے فکر عيال بھي | کہنے لگا وہ عشق و محبت کا راز دار' + - 'lang': 'en' + 'text': 'The Holy Prophet said, “You also need to care for the family” | Replied that secret-keeper of Love and Fidelity' + - 'lang': 'ro' + 'text': 'Bole Huzoor (S.A.W.) , Chahiye Fikr-e-Ayaal Bhi | Kehne Laga Woh Ishq-o-Mohabbat Ka Raaz-Dar' +- 'id': '001_138_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اے تجھ سے ديدئہ مہ و انجم فروغ گير | !اے تيري ذات باعث تکوين روزگار' + - 'lang': 'en' + 'text': '“O you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe' + 'notes': + - 'phrase': 'universe' + 'meaning': 'Allusion to the Hadith-i-Qudsi according to which God would not have created the universe if He had not intended to create the person of the Holy Prophet (S.A.W).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Tujh Se Didah-e-Mah-o-Anjum Farogh-Geer! | Ae Teri Zaat Baees-e-Takween-e-Rozgar!' +- 'id': '001_138_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانے کو چراغ ہے، بلبل کو پھول بس | صديق کے ليے ہے خدا کا رسول بس' + - 'lang': 'en' + 'text': 'Lamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!”' + - 'lang': 'ro' + 'text': 'Parwane Ko Charagh Hai, Bulbul Ko Phool Bas | Siddique Ke Liye Hai Khuda Ka Rusool (S.A.W.) Bas' diff --git a/data/github_iqbal_demystified/poems/001/001_139.yaml b/data/github_iqbal_demystified/poems/001/001_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a47454dc4a0703d5051dd82880d757a526a7fa94 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_139.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_139' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/139-%20Tehzeeb-e-Hazir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تہذيب حاضر' +- 'lang': 'en' + 'text': 'THE PRESENT CIVILIZATION' +'description': +- 'lang': 'en' + 'text': 'For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of ‘Allamah Iqbal’s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .' +'sher': +- 'id': '001_139_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرارت ہے بلاکي بادئہ تہذيب حاضر ميں | بھڑک اٹھا بھبوکا بن کے مسلم کا تن خاکي' + - 'lang': 'en' + 'text': 'Extremely excessive is the heat of current civilization’s wine | The clay body of the Muslim has exploded into flames' + - 'lang': 'ro' + 'text': 'Hararat Hai Bala Ki Badah-e-Tehzeeb-e-Hazir Mein | Bharak Utha Bhbooka Ban Ke Muslim Ka Tan-e-Khaki' +- 'id': '001_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا ذرے کو جگنو دے کے تاب مستعار اس نے | کوئي ديکھے تو شوخي آفتاب جلوہ فرما کي' + - 'lang': 'en' + 'text': 'It made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is' + - 'lang': 'ro' + 'text': 'Kiya Zarre Ko Jugnu De Ke Taab-e-Mustaar Iss Ne | Koi Dekhe To Shoukhi Aftab-e-Jalwa Farma Ki' +- 'id': '001_139_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نئے انداز پائے نوجوانوں کي طبيعت نے | يہ رعنائي ، يہ بيداري ، يہ آزادي ، يہ بے باکي' + - 'lang': 'en' + 'text': 'The nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness' + - 'lang': 'ro' + 'text': 'Naye Andaz Paye Naujawanon Ki Tabiat Ne | Ye Ranai, Ye Baidari, Ye Azadi, Ye Bebaki' +- 'id': '001_139_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تغير آگيا ايسا تدبر ميں، تخيل ميں | ہنسي سمجھي گئي گلشن ميں غنچوں کي جگر چاکي' + - 'lang': 'en' + 'text': 'Such a change has come about in planning and thought | Bursting of the garden’s flower-buds in Love is considered trivial' + - 'lang': 'ro' + 'text': 'Taghiyur Aa Gya Aesa Mudabbar Mein, Takhiyul Mein | Hansi Samjhi Gyi Gulshan Mein Ghunchon Ki Jigar Chaki' +- 'id': '001_139_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا گم تازہ پروازوں نے اپنا آشياں ليکن | مناظر دلکشا دکھلا گئي ساحر کي چالاکي' + - 'lang': 'en' + 'text': 'The newly flying birds have lost their nests but | A pretty sight has been shown by magician’s cunningness' + - 'lang': 'ro' + 'text': 'Kiya Gum Taza Parwazon Ne Apna Ashiyan  Lekin | Manazir Dilkusha Dikhla Gyi Sahir Ki Chalaki' +- 'id': '001_139_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيات تازہ اپنے ساتھ لائي لذتيں کيا کيا | رقابت ، خودفروشي ، ناشکيبائي ، ہوسناکي' + - 'lang': 'en' + 'text': 'The new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed' + - 'lang': 'ro' + 'text': 'Hayat-e-Taza Apne Sath Layi Lazzatain Kya Kya | Raqabat, Khud-Faramoshi, Na-Shikeebai, Hawasnaki' +- 'id': '001_139_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ شمع نو سے بزم مسلم جگمگا اٹھي | مگر کہتي ہے پروانوں سے ميري کہنہ ادراکي' + - 'lang': 'en' + 'text': 'Muslim’s assembly is glittering with the new candle’s light | But my old time wisdom is saying this to the moths' + - 'lang': 'ro' + 'text': 'Farogh-e-Shama Se Bazm-e-Muslim Jagmaga Uthi | Magar Kehti Hai Parwanon Se Meri Kuhna Idraaki' +- 'id': '001_139_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اے پروانہ ! ايں گرمي ز شمع محفلے داري '''' | ''''چو من در آتش خود سوز اگر سوز دلے داري' + - 'lang': 'en' + 'text': '“O moth! You have derived this warmth from the assembly’s candle | Burn in your own fire like me if you have the warmth of the heart' + - 'lang': 'ro' + 'text': '“Tu Ae Parwana! Aen Garmi Za Shama-e-Mehfile Dari | Choman Dar Aatish-e-Khud Souz Agar Souz-e-Dile Dari”' diff --git a/data/github_iqbal_demystified/poems/001/001_140.yaml b/data/github_iqbal_demystified/poems/001/001_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5474b1a4f4a7246985e25b5461bf5bf809243af7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_140.yaml @@ -0,0 +1,798 @@ +--- +'id': '001_140' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/140-%20Walida%20Marhuma%20ki%20yaad%20main.mp3' +'heading': +- 'lang': 'ur' + 'text': 'والدہ مرحومہ کي ياد ميں' +- 'lang': 'en' + 'text': 'IN MEMORY OF MOTHER OF BLESSED MEMORY' +'description': +- 'lang': 'en' + 'text': 'This poem was written in Europe at the time of the death of ‘Allamah Iqbal’s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother’s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man’s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.' +'sher': +- 'id': '001_140_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ذرہ دہر کا زنداني تقدير ہے | پردئہ مجبوري و بے چارگي تدبير ہے' + - 'lang': 'en' + 'text': 'Every particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion' + - 'lang': 'ro' + 'text': 'Zarra Zarra Dehr Ka Zindaani-e-Taqdeer Hai | Parda-e-Majboor-o-Bechargi Tadbeer Hai' +- 'id': '001_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں مجبور ہے، شمس و قمر مجبور ہيں | انجم سيماب پا رفتار پر مجبور ہيں' + - 'lang': 'en' + 'text': 'The sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving' + - 'lang': 'ro' + 'text': 'Asaman Majboor Hai, Shamas-o-Qamar Majboor Hain | Anjum-e-Seemab Pa Raftar Par Majboor Hai' +- 'id': '001_140_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے شکت انجام غنچے کا سبو گلزار ميں | سبزہ و گل بھي ہيں مجبور نمو گلزار ميں' + - 'lang': 'en' + 'text': 'Breaking is the end of flower bud’s pitcher in the garden | The garden’s verdure and flowers are also compelled to grow' + - 'lang': 'ro' + 'text': 'Hai Shikast Anjam Ghunche Ka Saboo Gulzar Mein | Sabza-o-Gul Bhi Hain Majboor-e-Namoo Gulzar Mein' +- 'id': '001_140_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ بلبل ہو يا آواز خاموش ضمير | ہے اسي زنجير عالم گير ميں ہر شے اسير' + - 'lang': 'en' + 'text': 'It may be nightingale’s song or conscience’ silent call | Everything is chained in the same universal chain!' + - 'lang': 'ro' + 'text': 'Nagma-e-Bulbul Ho Ya Awaz-e-Khamosh-e-Zameer | Hai Issi Zanjeer-e-Alamgeer Mein Har She Aseer' +- 'id': '001_140_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکھ پر ہوتا ہے جب يہ سر مجبوري عياں | خشک ہو جاتا ہے دل ميں اشک کا سيل رواں' + - 'lang': 'en' + 'text': 'When this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up' + - 'lang': 'ro' + 'text': 'Ankh Par Hota Hai Jab Ye Sirr-e-Majboori Ayan | Khush Ho Jata Hai Dil Mein Ashak Ka Seel-e-Rawan' +- 'id': '001_140_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب انساني ميں رقص عيش و غم رہتا نہيں | نغمہ رہ جاتا ہے ، لطف زيروبم رہتا نہيں' + - 'lang': 'en' + 'text': 'The dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain' + - 'lang': 'ro' + 'text': 'Qalb-e-Insani Mein Raqs-e-Aysh-o-Gham Rehta Nahin | Naghma Reh Jata Hai, Lutf-e-Zair-o-Bam Rehta Nahin' +- 'id': '001_140_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت رہزن سامان اشک و آہ ہے | يعني اک الماس کا ٹکڑا دل آگاہ ہے' + - 'lang': 'en' + 'text': 'Knowledge and wisdom are robbers of tears and sighs’ wealth | That is the intelligent heart is a piece of diamond!' + - 'lang': 'ro' + 'text': 'Ilm-o-Hikmat Rahzan-e-Saman-e-Ashak-o-Aah Hai | Yani Ek Almas Ka Tukra Dil Agah Hai' +- 'id': '001_140_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ميرے باغ ميں شبنم کي شادابي نہيں | آنکھ ميري مايہ دار اشک عنابي نہيں' + - 'lang': 'en' + 'text': 'Though the dew’s freshness does not exist in my garden | My eye is not enriched with the red tears' + - 'lang': 'ro' + 'text': 'Garche Mere Bagh Mein Shabnam Ki Shadabi Nahin | Ankh Meri Mayadaar-e-Ashak-e-Unnabi Nahin' +- 'id': '001_140_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانتا ہوں آہ ، ميں آلام انساني کا راز | ہے نوائے شکوہ سے خالي مري فطرت کا ساز' + - 'lang': 'en' + 'text': 'Ah! I am aware of the secret of human afflictions | But my nature’s orchestra is unaware of complaint’s song' + - 'lang': 'ro' + 'text': 'Janta Hun Aah, Main Aalaam Insane Ka Raaz | Hai Nawaye Shikwah Se Khali Meri Fitrat Ka Saaz' +- 'id': '001_140_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے لب پر قصہ نيرنگي دوراں نہيں | دل مرا حيراں نہيں، خنداں نہيں، گرياں نہيں' + - 'lang': 'en' + 'text': 'The story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying' + - 'lang': 'ro' + 'text': 'Mere Lab Par Qissa-e-Nairangi-e-Douran Nahin | Dil Mera Heeran Nahin, Khandan Nahin, Giryan Nahin' +- 'id': '001_140_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر تري تصوير قاصد گريہء پيہم کي ہے | آہ! يہ ترديد ميري حکمت محکم کي ہے' + - 'lang': 'en' + 'text': 'But O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!' + - 'lang': 'ro' + 'text': 'Par Teri Tasveer Qasid Girya-e-Peham Ki Hai | Aah! Ye Tardeed Meri Hikmat-e-Muhkam Ki Hai' +- 'id': '001_140_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گريہ سرشار سے بنياد جاں پائندہ ہے | درد کے عرفاں سے عقل سنگدل شرمندہ ہے' + - 'lang': 'en' + 'text': 'Life’s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos' + - 'lang': 'ro' + 'text': 'Girya-e-Sarshaar Se Bunyad-e-Jaan Paeenda Hai | Dard Ke Irfan Se Aqal-e-Sangdil Sharminda Hai' +- 'id': '001_140_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج دود آہ سے آئينہ ہے روشن مرا | گنج آب آورد سے معمور ہے دامن مرا' + - 'lang': 'en' + 'text': 'My mirror is bright with the wave of sighs’ smoke | My skirt is full with the treasure of tears' + - 'lang': 'ro' + 'text': 'Mouj-e-Dood-e-Aah Se Aaeena Hai Roshan Mera | Gunj-e-Aab Award Se Maamoor Hai Daman Mera' +- 'id': '001_140_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيرتي ہوں ميں تري تصوير کے اعجاز کا | رخ بدل ڈالا ہے جس نے وقت کي پرواز کا' + - 'lang': 'en' + 'text': 'The miracle of your picture has surprised me | Which has completely changed the flight of time' + - 'lang': 'ro' + 'text': 'Hairati Hun Mein Teri Tasveer Ke Ijaz Ka | Rukh Badal Dala Hai Jis Ne Waqt Ki Parwaz Ka' +- 'id': '001_140_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفتہ و حاضر کو گويا پا بپا اس نے کيا | عہد طفلي سے مجھے پھر آشنا اس نے کيا' + - 'lang': 'en' + 'text': 'As if it brought the past and present together | It acquainted me again with the age of infancy' + - 'lang': 'ro' + 'text': 'Rafta-o-Hazir Ko Goya Pa Bapa Iss Ne Kiya | Ehd-e-Tifli Se Mujhe Phir Ashna Iss Ne Kiya' +- 'id': '001_140_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب ترے دامن ميں پلتي تھي وہ جان ناتواں | بات سے اچھي طرح محرم نہ تھي جس کي زباں' + - 'lang': 'en' + 'text': 'When that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking' + - 'lang': 'ro' + 'text': 'Jab Tere Daman Mein Palti Thi Woh Jaan-e-Natwan | Baat Se Achi Tarah Mehram Na Thi Jis Ki Zuban' +- 'id': '001_140_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور اب چرچے ہيں جس کي شوخي گفتار کے | بے بہا موتي ہيں جس کي چشم گوہربار کے' + - 'lang': 'en' + 'text': 'And whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless' + - 'lang': 'ro' + 'text': 'Aur Ab Charche Hain Jis Ki Shoukhi-e-Guftar Ke | Be-Baha Moti Hain Jis Ki Chashm-e-Gohar Baar Ke' +- 'id': '001_140_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کي سنجيدہ گفتاري، بڑھاپے کا شعور | دنيوي اعزاز کي شوکت، جواني کا غرور' + - 'lang': 'en' + 'text': 'The learning’s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age' + - 'lang': 'ro' + 'text': 'Ilm Ki Sanjeeda Guftari, Barhape Ka Shaur | Dunyavi Izaz Ki Shoukat, Jawani Ka Gharoor' +- 'id': '001_140_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کي اوج گاہوں سے اتر آتے ہيں ہم | صحبت مادر ميں طفل سادہ رہ جاتے ہيں ہم' + - 'lang': 'en' + 'text': 'We descend from the positions of dignity in life | We descend as a simple child in the lap of the mother' + - 'lang': 'ro' + 'text': 'Zindagi Ki Auj-Gahon Se Uter Ate Hain Hum | Sohbat-e-Madir Mein Tifl-e-Sada Reh Jate Hain Hum' +- 'id': '001_140_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے تکلف خندہ زن ہيں، فکر سے آزاد ہيں | پھر اسي کھوئے ہوئے فردوس ميں آباد ہيں' + - 'lang': 'en' + 'text': 'We are laughing informally, we are free from care | We are once more living in the same lost paradise' + - 'lang': 'ro' + 'text': 'Be Takaluf  Khandazan Hain, Fikr Se Azad Hain | Phir Ussi Khoye Huwe Firdous Mein Abad Hain' +- 'id': '001_140_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کو اب ہوگا وطن ميں آہ! ميرا انتظار | کون ميرا خط نہ آنے سے رہے گا بے قرار' + - 'lang': 'en' + 'text': 'Ah! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?' + - 'lang': 'ro' + 'text': 'Kis Ko Ab Ho Ga Watan Mein Aah! Mera Intizar | Kon Mera Khat Na Ane Se Rahe Ga Be-Qarar' +- 'id': '001_140_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک مرقد پر تري لے کر يہ فرياد آئوں گا | !اب دعائے نيم شب ميں کس کو ياد ميں آئوں گا' + - 'lang': 'en' + 'text': 'I will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?' + - 'lang': 'ro' + 'text': 'Khak-e-Marqad Par Teri Le Kar Ye Faryad Aun Ga | Ab Duaye Neem Shab Mein Kis Ko Main Yaad Aun Ga!' +- 'id': '001_140_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تربيت سے تيري ميں انجم کا ہم قسمت ہوا | گھر مرے اجداد کا سرمايہ عزت ہوا' + - 'lang': 'en' + 'text': 'With your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride' + - 'lang': 'ro' + 'text': 'Tarbiat Se Teri Main Anjum Ka Hum-Qismat Huwa | Ghar Mere Ajdad Ka Sarmaya-e-Izzat Huwa' +- 'id': '001_140_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دفتر ہستي ميں تھي زريں ورق تيري حيات | تھي سراپا ديں و دنيا کا سبق تيري حيات' + - 'lang': 'en' + 'text': 'Your life was written in gold letters in the existence’ book | Your life was a full lesson of secular and religious education' + - 'lang': 'ro' + 'text': 'Daftar-e-Hasti Mein Thi Zareen Waraq Teri Hayat | Thi Sarapa Deen-o-Dunya Ka Sabaq Teri Hayat' +- 'id': '001_140_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمر بھر تيري محبت ميري خدمت گر رہي | ميں تري خدمت کے قابل جب ہوا تو چل بسي' + - 'lang': 'en' + 'text': 'Your love remained in my service for your whole life | When I was able to serve you, you did not survive' + - 'lang': 'ro' + 'text': 'Umer Bhar Teri Mohabbat Meri Khidmat Rahi | Main Teri Khidmat Ke Qabil Jab Huwa Tu Chal Basi' +- 'id': '001_140_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ جواں، قامت ميں ہے جو صورت سرو بلند | تيري خدمت سے ہوا جو مجھ سے بڑھ کر بہرہ مند' + - 'lang': 'en' + 'text': 'That youth who equals the slender cypress in stature | Who became more fortunate in serving you than me' + 'notes': + - 'phrase': 'stature' + 'meaning': 'Allusion to his younger brother, which extends up to the end of this stanza.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Jawan, Qamat Mein Hai Jo Soorat-e-Sarv-e-Buland | Teri Khidmat Se Huwa Jo Mujh Se Barh Kar Behramand' +- 'id': '001_140_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروبار زندگاني ميں وہ ہم پہلو مرا | وہ محبت ميں تري تصوير، وہ بازو مرا' + - 'lang': 'en' + 'text': 'That constant companion of mine in the business of life | That picture of yours in love, that source of my strength' + - 'lang': 'ro' + 'text': 'Karobar-e-Zindagaani Mein Woh Hum Pehlu Mera | Woh Mohabbat Mein Teri Tasveer, Woh Bazoo Mera' +- 'id': '001_140_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو مثل طفلک بے دست و پا روتا ہے وہ | صبر سے ناآشنا صبح و مسا روتا ہے وہ' + - 'lang': 'en' + 'text': 'He is crying like a helpless infant for you | He is crying with impatience from morning till evening' + - 'lang': 'ro' + 'text': 'Tujh Ko  Misl-e-Tiflak-e-Be Dast-o-Paa Rota Hai Woh | Sabr Se Na Ashna Subah-o-Masa Rota Hai Woh' +- 'id': '001_140_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم جس کا تو ہماري کشت جاں ميں بو گئي | شرکت غم سے وہ الفت اور محکم ہوگئي' + - 'lang': 'en' + 'text': 'The love whose seed you planted in our life’s field | By the grief of separation that love became more firm' + - 'lang': 'ro' + 'text': 'Tukhm Jis Ka Tu Humari Kisht-e-Jaan Mein Bo Gyi | Shirkat-e-Gham Se Woh Ulfat Aur Mohkam Ho Gyi' +- 'id': '001_140_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! يہ دنيا ، يہ ماتم خانہ برنا و پير | !آدمي ہے کس طلسم دوش و فردا ميں اسير' + - 'lang': 'en' + 'text': 'Ah! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!' + - 'lang': 'ro' + 'text': 'Aah! Ye Dunya, Ye Matam Khana-e-Barna-o-Peer | Admi Hai Kis Tilism-e-Dosh-o-Farda Mein Aseer!' +- 'id': '001_140_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کتني مشکل زندگي ہے، کس قدر آساں ہے موت | گلشن ہستي ميں مانند نسيم ارزاں ہے موت' + - 'lang': 'en' + 'text': 'How difficult it is to live! How easy it is to die! | In the existence’ garden death is cheap as breeze!' + - 'lang': 'ro' + 'text': 'Kitni Mushkil Zindagi Hai, Kis Qadar Asan Hai Mout | Gulshan-e-Hasti Mein Manind-e-Naseem Arzan Hai Mout' +- 'id': '001_140_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زلزلے ہيں، بجلياں ہيں، قحط ہيں، آلام ہيں | !کيسي کيسي دختران مادر ايام ہيں' + - 'lang': 'en' + 'text': 'There are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!' + - 'lang': 'ro' + 'text': 'Zalzale Hain, Bijlian Hain, Qeht Hain, Aalaam Hain | Kaisi Kaisi Dukhtaran-e-Madar-e-Ayyam Hain!' +- 'id': '001_140_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلبہ افلاس ميں، دولت کے کاشانے ميں موت | دشت و در ميں، شہر ميں، گلشن ميں، ويرانے ميں موت' + - 'lang': 'en' + 'text': 'In poor man’s hovel, in rich man’s mansion is death | In forest, house, city, garden, wilderness is death' + - 'lang': 'ro' + 'text': 'Kulba-e-Aflaas Mein, Doulat Ke Kashane Mein Mout | Dasht-o-Dar Mein, Shehar Mein, Gulshan Mein, Weerane Mein Mout' +- 'id': '001_140_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت ہے ہنگامہ آرا قلزم خاموش ميں | ڈوب جاتے ہيں سفينے موج کي آغوش ميں' + - 'lang': 'en' + 'text': 'Death is tumultuous in the silent ocean | Boats are drowned in the lap of death' + - 'lang': 'ro' + 'text': 'Mout Hai Hangama Aara Qulzum-e-Khamosh Mein | Doob Jate Hain Safeene Mouj Ki Aghosh Mein' +- 'id': '001_140_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے مجال شکوہ ہے، نے طاقت گفتار ہے | !زندگاني کيا ہے ، اک طوق گلو افشار ہے' + - 'lang': 'en' + 'text': 'Neither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat' + - 'lang': 'ro' + 'text': 'Ne Majal-e-Shikwah Hai, Ne Taqat-e-Guftar Hai | Zindagaani Kya Hai, Ek Tauk-e-Guloo Afshar Hai!' +- 'id': '001_140_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلے ميں غير فرياد درا کچھ بھي نہيں | اک متاع ديدئہ تر کے سوا کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'In the caravan nothing but bell’s wailing exists | Nothing except the valuable weeping eye exists!' + - 'lang': 'ro' + 'text': 'Qafle Mein Ghair-e-Faryad-e-Dra Kuch Bhi Nahin | Ek Mataa-e-Deeda-e-Tar Ke Siwa Kuch Bhi Nahin' +- 'id': '001_140_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ختم ہو جائے گا ليکن امتحاں کا دور بھي | ہيں پس نہ پردئہ گردوں ابھي اور بھي' + - 'lang': 'en' + 'text': 'However, this period of trial will also come to its end | Behind the sky’s nine orbits there are other orbits also' + 'notes': + - 'phrase': 'also' + 'meaning': 'Allusion to the nine planets of the sun’s solar system and existence of other systems beyond it.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khatam Ho Jaye Ga Lekin Imtihaan Ka Dour Bhi | Hain Pas-e-Nuh Parda-e-Gardoon Abhi Dour Aur Bhi' +- 'id': '001_140_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہ چاک اس گلستاں ميں لالہ و گل ہيں تو کيا | نالہ و فرياد پر مجبور بلبل ہيں تو کيا' + - 'lang': 'en' + 'text': 'What if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?' + - 'lang': 'ro' + 'text': 'Seena Chaak Iss Gulistan Mein Lala-o-Gul Hain To Kya | Nala-o-Faryad Par Majboor Bulbul Hain To Kya' +- 'id': '001_140_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جھاڑياں، جن کے قفس ميں قيد ہے آہ خزاں | سبز کر دے گي انھيں باد بہار جاوداں' + - 'lang': 'en' + 'text': 'The bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow' + - 'lang': 'ro' + 'text': 'Jhariyan, Jin Ke Qafas Mein Qaid Hai Aah-e-Khazan | Sabz Kar De Gi Unhain Baad-e-Bahar-e-Javidan' +- 'id': '001_140_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتہ خاک پے سپر ميں ہے شرار اپنا تو کيا | عارضي محمل ہے يہ مشت غبار اپنا تو کيا' + - 'lang': 'en' + 'text': 'What if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?' + - 'lang': 'ro' + 'text': 'Khufta Khak-e-Pay Sipr Mein Hai Sharar Apna To Kya | Aarzi Mehmil Hai Ye Musht-e-Ghubar Apna To Kya' +- 'id': '001_140_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کي آگ کا انجام خاکستر نہيں | ٹوٹنا جس کا مقدر ہو يہ وہ گوہر نہيں' + - 'lang': 'en' + 'text': 'The end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!' + - 'lang': 'ro' + 'text': 'Zindagi Ki Aag Ka Anjaam Khakstar Nahin | Tootna Jis Ka Muqaddar Ho Ye Woh Gohar Nahin' +- 'id': '001_140_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي محبوب ايسي ديدئہ قدرت ميں ہے | ذوق حفظ زندگي ہر چيز کي فطرت ميں ہے' + - 'lang': 'en' + 'text': 'Life is such a beloved in the eye of Nature | Life’s preservation is in everything’s nature' + - 'lang': 'ro' + 'text': 'Zindagi Mehboob Aesi Dida-e-Qudrat Mein Hai | Zauq-e-Hifz-e-Zindagi Har Cheez Ki Fitrat Mein Hai' +- 'id': '001_140_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کے ہاتھوں سے مٹ سکتا اگر نقش حيات | عام يوں اس کو نہ کر ديتا نظام کائنات' + - 'lang': 'en' + 'text': 'If the death’s hand could efface life’s picture | The system of the universe would not have made it so common' + - 'lang': 'ro' + 'text': 'Mout Ke Hathon Se Mit Sakta Agar Naqsh-e-Hayat | Aam Yun Iss Ko Na Kar Deta Nazam-e-Kainat' +- 'id': '001_140_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اگر ارزاں تو يہ سمجھو اجل کچھ بھي نہيں | جس طرح سونے سے جينے ميں خلل کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'If it is cheap then think that death is nothing | Just as there is no break in living by sleeping' + - 'lang': 'ro' + 'text': 'Hai Agar Arzan To Samjho Ajal Kuch Bhi Nahin | Jis Tarah Sone Se Jeene Mein Khalal Kuch Bhi Nahin' +- 'id': '001_140_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ غافل! موت کا راز نہاں کچھ اور ہے | نقش کي ناپائداري سے عياں کچھ اور ہے' + - 'lang': 'en' + 'text': 'Ah ! O imprudent one! Death’s hidden secret is something different! | The instability of the picture exhibits something different!' + - 'lang': 'ro' + 'text': 'Ah Ghafil! Mout Ka Raaz-e-Nihan Kuch Aur Hai | Naqsh Ki Na-Paedari Se Ayan Kuch Aur Hai' +- 'id': '001_140_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت نظارہ ہے نقش ہوا بالائے آب | موج مضطر توڑ کر تعمير کرتي ہے حباب' + - 'lang': 'en' + 'text': 'The picture of wind over water is sight’s paradise | By break in the restless wave it makes the bubbles' + - 'lang': 'ro' + 'text': 'Jannat Nazzar Hai Naqsh-e-Hawa Balaye Aab | Mouj-e-Muztar Torh Kar Tameer Kari Hai Habab' +- 'id': '001_140_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج کے دامن ميں پھر اس کو چھپا ديتي ہے يہ | کتني بيدردي سے نقش اپنا مٹا ديتي ہے يہ' + - 'lang': 'en' + 'text': 'It conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture' + - 'lang': 'ro' + 'text': 'Mouj Ke Daman Mein Phir Uss Ko Chupa Deti Hai Ye | Kitni Baidardi Se Naqsh Apna Mita Deti Hai Ye' +- 'id': '001_140_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر نہ کر سکتي حباب اپنا اگر پيدا ہوا | توڑنے ميں اس کے يوں ہوتي نہ بے پروا ہوا' + - 'lang': 'en' + 'text': 'If the wind could not create its bubble again | The wind would not have broken it so carelessly' + - 'lang': 'ro' + 'text': 'Phir Na Kar Sakti Habab Apna Agar Paida Huwa | Torne Mein Uss Ke Yun Hoti Na Be-Parwa Huwa' +- 'id': '001_140_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس روش کا کيا اثر ہے ہےئت تعمير پر | يہ تو حجت ہے ہوا کي قوت تعمير پر' + - 'lang': 'en' + 'text': 'What is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation' + - 'lang': 'ro' + 'text': 'Iss Rawish Ka Kya Asar Hai Heeyat-e-Tameer Par | Ye To Hujjat Hai Hawa Ki Quwwat-e-Tameeer Par' +- 'id': '001_140_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت ہستي شہيد آرزو رہتي نہ ہو | خوب تر پيکر کي اس کو جستجو رہتي نہ ہو' + - 'lang': 'en' + 'text': 'If the existence’ nature be not in search of longing | It would never be in search of the better form!' + - 'lang': 'ro' + 'text': 'Fitrat-e-Hasti Shaheed-e-Arzu Rehti Na Ho | Khoob Tar Paikar Ki Iss Ko Justujoo Rehti Na Ho' +- 'id': '001_140_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ سيماب پريشاں ، انجم گردوں فروز | شوخ يہ چنگارياں ، ممنون شب ہے جن کا سوز' + - 'lang': 'en' + 'text': 'Ah ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night' + - 'lang': 'ro' + 'text': 'Ah Seemab-e-Preshan, Anjum-e-Gardoon Faroz | Shoukh Ye Chingariyan, Mamnoon-e-Shab Hai Jin Ka Souz' +- 'id': '001_140_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل جس سے سر بہ زانو ہے وہ مدت ان کي ہے | سرگزشت نوع انساں ايک ساعت ان کي ہے' + - 'lang': 'en' + 'text': 'Their antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them' + - 'lang': 'ro' + 'text': 'Aqal Jis Se Sar Ba Zanu Hai Woh Muddat Un Ki Hai | Sargazisht-e-Nu-e-Insan Aik Saa’at In Ki Hai' +- 'id': '001_140_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر يہ انساں، آں سوئے افلاک ہے جس کي نظر | قدسيوں سے بھي مقاصد ميں ہے جو پاکيزہ تر' + - 'lang': 'en' + 'text': 'Then this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis' + 'notes': + - 'phrase': 'qudsis' + 'meaning': 'Qudsas. They are the angels surrounding the Divine Throne.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir Ye Insan, Aan Sooye Aflaak Hai Jis Ki Nazar | Qudsiyon Se Bhi Maqasid Mein Hai Jo Pakeeza Tar' +- 'id': '001_140_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو مثال شمع روشن محفل قدرت ميں ہے | آسماں اک نقطہ جس کي وسعت فطرت ميں ہے' + - 'lang': 'en' + 'text': 'Who is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot' + - 'lang': 'ro' + 'text': 'Jo Misal-e-Shama Roshan Mehfil-e-Qudrat Mein Hai | Saman Ek Nukta Jis Ki Wusaat-e-Fitrat Mein Hai' +- 'id': '001_140_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي ناداني صداقت کے ليے بيتاب ہے | جس کا ناخن ساز ہستي کے ليے مضراب ہے' + - 'lang': 'en' + 'text': 'Whose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence' + - 'lang': 'ro' + 'text': 'Jis Ki Nadani Sadaqat Ke Liye Betaab Hai | Jis Ka Nakhun Saaz-e-Hasti Ke Liye Mizraab Hai' +- 'id': '001_140_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ يہ کمتر ہے گردوں کے شراروں سے بھي کيا | کم بہا ہے آفتاب اپنا ستاروں سے بھي کيا' + - 'lang': 'en' + 'text': 'Is this flame inferior than the sky’s sparks even? | Is our sun less precious than the stars even?' + - 'lang': 'ro' + 'text': 'Shaola Ye Kamtar Hai Gadroon Ke Shararon Se Bhi Kya | Kama Baha Hai Aftab Apna Sitaron Se Bhi Kya' +- 'id': '001_140_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم گل کي آنکھ زير خاک بھي بے خواب ہے | کس قدر نشوونما کے واسطے بے تاب ہے' + - 'lang': 'en' + 'text': 'The eye of flower’s seed is awake even under the soil | How restless for growth and development the seed is' + - 'lang': 'ro' + 'text': 'Tukhm-e-Gul Ki Ankh Zair-e-Khak Bhi Be-Khawab Hai | Kis Qadar Nashonama Ke Waste Be-Taab Hai' +- 'id': '001_140_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کا شعلہ اس دانے ميں جو مستور ہے | خود نمائي ، خودفزائي کے ليے مجبور ہے' + - 'lang': 'en' + 'text': 'The flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth' + - 'lang': 'ro' + 'text': 'Zindagi Ka Shaola Iss Dane Mein Jo Mastoor Hai | Khudnumayi, Khudfazai Ke Liye Majboor Hai' +- 'id': '001_140_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سردي مرقد سے بھي افسردہ ہو سکتا نہيں | خاک ميں دب کر بھي اپنا سوز کھو سکتا نہيں' + - 'lang': 'en' + 'text': 'Even with the grave’s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!' + - 'lang': 'ro' + 'text': 'Sardi-e-Marqad Se Bhi Afsurda Ho Sakta Nahin | Khak Mein Dab Kar Bhi Apna Souz Kho Sakta Nahin' +- 'id': '001_140_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھول بن کر اپني تربت سے نکل آتا ہے يہ | موت سے گويا قبائے زندگي پاتا ہے يہ' + - 'lang': 'en' + 'text': 'Becoming a flower, it comes out of its grave | That is it gets the robe of life from its death' + - 'lang': 'ro' + 'text': 'Phool Ban Kar Apni Turbat Se Nikl Ata Hai Ye | Mout Se Goya Qabaye Zindagi Pata Hai Ye' +- 'id': '001_140_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے لحد اس قوت آشفتہ کي شيرازہ بند | ڈالتي ہے گردن گردوں ميں جو اپني کمند' + - 'lang': 'en' + 'text': 'Grave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky’s neck' + - 'lang': 'ro' + 'text': 'Hai Lehad Uss Quwwat-e-Aashufta Ki Sheeraza Band | Dalti Hai Gardan-e-Gardoon Mein Jo Apne Kumand' +- 'id': '001_140_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت، تجديد مذاق زندگي کا نام ہے | خواب کے پردے ميں بيداري کا اک پيغام ہے' + - 'lang': 'en' + 'text': 'Death is the name of the renewal of life’s taste | Behind the veil of sleep it is a message of awakening' + - 'lang': 'ro' + 'text': 'Mout, Tajdeed-e-Mazaq-e-Zindagi Ka Naam Hai | Khawab Ke Parde Mein Baidari Ka Ek Paigham Hai' +- 'id': '001_140_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوگر پرواز کو پرواز ميں ڈر کچھ نہيں | موت اس گلشن ميں جز سنجيدن پر کچھ نہيں' + - 'lang': 'en' + 'text': 'The one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!' + - 'lang': 'ro' + 'text': 'Khugar-e-Parwaz Ko Parwaz Mein Dar Kuch Nahin | Mout Iss Gulshan Mein Juz Sanjeedan-e-Par Kuch Nahin' +- 'id': '001_140_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتے ہيں اہل جہاں درد اجل ہے لا دوا | زخم فرقت وقت کے مرہم سے پاتا ہے شفا' + - 'lang': 'en' + 'text': 'People say that the pain of death is incurable | Separation’s wound is cured with time’s salve' + - 'lang': 'ro' + 'text': 'Kehte Hain Ahl-e-Jahan Dard-e-Ajal Hai La Dawa | Zakham-e-Furqat Waqt Ke Marham Se Pata Hai Shafa' +- 'id': '001_140_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل مگر ، غم مرنے والوں کا جہاں آباد ہے | حلقہ زنجير صبح و شام سے آزاد ہے' + - 'lang': 'en' + 'text': 'But the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening' + - 'lang': 'ro' + 'text': 'Dil Magar, Ghum Merne Walon Ka Jahan Abad Hai | Halqa-e-Zanjeer-e-Subah-o-Shaam Se Azad Hai' +- 'id': '001_140_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت کے افسوں سے تھمتا نالئہ ماتم نہيں | وقت زخم تيغ فرقت کا کوئي مرہم نہيں' + - 'lang': 'en' + 'text': 'Mourning’s wailing does not stop with the spell of time | Time is no salve for the wound of separation’s sword' + - 'lang': 'ro' + 'text': 'Waqt Ke Afsoon Se Thamta Nala-e-Matam Nahin | Waqt Zakhm-e-Taigh-e-Furqat Ka Koi Marham Nahin' +- 'id': '001_140_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر پہ آجاتي ہے جب کوئي مصيبت ناگہاں | اشک پيہم ديدئہ انساں سے ہوتے ہيں رواں' + - 'lang': 'en' + 'text': 'When some sudden calamity befalls us | Tears come out of the eyes constantly' + - 'lang': 'ro' + 'text': 'Sar Pe Aa Jati Hai Jab Koi Musibat Nagahan | Ashak-e-Peham Dida-e-Insan Se Hote Hain Rawan' +- 'id': '001_140_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربط ہو جاتا ہے دل کو نالہ و فرياد سے | خون دل بہتا ہے آنکھوں کي سرشک آباد سے' + - 'lang': 'en' + 'text': 'The heart becomes accustomed to wailing and complaint | The heart’s blood drips from the tearful eyes' + - 'lang': 'ro' + 'text': 'Rabt Ho Jata Hai Dil Ko Nala-o-Faryad Se | Khoon-e-Dil Behta Hai Ankhon Ki Sarshak Abad Se' +- 'id': '001_140_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمي تاب شکيبائي سے گو محروم ہے | اس کي فطرت ميں يہ اک احساس نامعلوم ہے' + - 'lang': 'en' + 'text': 'Though Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature' + - 'lang': 'ro' + 'text': 'Admi Taab-e-Shikeebai Se Go Mehroom Hai | Iss Ki Fitrat Mein Ye Ek Ehsas-e-Namaloom Hai' +- 'id': '001_140_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر انساں عدم سے آشنا ہوتا نہيں | آنکھ سے غائب تو ہوتا ہے ،فنا ہوتا نہيں' + - 'lang': 'en' + 'text': 'The essence of Man does not become annihilated | He disappears from sight but is not annihilated' + - 'lang': 'ro' + 'text': 'Jouhar-e-Insan Adam Se Ashna Hota Nahin | Ankh Se Ghaeeb To Hota Hai Fana Hota Nahin' +- 'id': '001_140_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت ہستي خاک، غم کي شعلہ افشاني سے ہے | سرد يہ آگ اس لطيف احساس کے پاني سے ہے' + - 'lang': 'en' + 'text': 'The baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling’s water' + - 'lang': 'ro' + 'text': 'Rakht-e-Hasti Khak, Gham Ki Shaola Afshani Se Hai | Sard Ye Aag Iss Lateef Ehsas Ke Pani Se Hai' +- 'id': '001_140_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ، يہ ضبط فغاں غفلت کي خاموشي نہيں | آگہي ہے يہ دل آسائي، فراموشي نہيں' + - 'lang': 'en' + 'text': 'Ah! This control of wailing is not negligence’ silence | This consolation is awareness, it is not forgetfulness!' + - 'lang': 'ro' + 'text': 'Ah, Ye Zabt-e-Faghan Ghaflat Ki Khamoshi Nahin | Aa Gahi Hai Ye Dil Aasayi, Faramoshi Nahin' +- 'id': '001_140_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردئہ مشرق سے جس دم جلوہ گر ہوتي ہے صبح | داغ شب کا دامن آفاق سے دھوتي ہے صبح' + - 'lang': 'en' + 'text': 'When the dawn manifests itself from the east | It washes away the night’s stain from the world’s skirt' + - 'lang': 'ro' + 'text': 'Parda-e-Mashriq Se Jis Dam Jalwagar Hoti Hai Subah | Dagh Shab Ka Daman-e-Afaq Se Dhoti Hai Subah' +- 'id': '001_140_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ افسردہ کو آتش قبا کرتي ہے يہ | بے زباں طائر کو سرمست نوا کرتي ہے يہ' + - 'lang': 'en' + 'text': 'It clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music' + - 'lang': 'ro' + 'text': 'Lala-e-Afsurda Ko Atish Qaba Karti Hai Ye | Be-Zuban Taeer Ko Sarmast-e-Nawa Karti Hai Ye' +- 'id': '001_140_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہ بلبل کے زنداں سے سرود آزاد ہے | سينکڑوں نغموں سے باد صج دم آباد ہے' + - 'lang': 'en' + 'text': 'The song is freed from the nightingale’s breast | The morning breeze is so full of hundreds of tunes' + - 'lang': 'ro' + 'text': 'Seena-e-Bulbul Ke Zindan Se Surood Azad Hai | Saikhron Naghmon Se Baad-e-Subahdam Abad Hai' +- 'id': '001_140_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتگان لالہ زار و کوہسار و رودباد | ہوتے ہيں آخر عروس زندگي سے ہمکنار' + - 'lang': 'en' + 'text': 'Those who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing' + - 'lang': 'ro' + 'text': 'Khuftagan-e-Lala Zaar -o-Kuhsar-o-Roodbar | Hote Hain Akhir Uroos-e-Zindagi Se Humkinar' +- 'id': '001_140_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ اگر آئين ہستي ہے کہ ہو ہر شام صبح | مرقد انساں کي شب کا کيوں نہ ہو انجام صبح' + - 'lang': 'en' + 'text': 'If the law of life is that every night dawn be | Why the end of Man’s grave should not his dawn be' + - 'lang': 'ro' + 'text': 'Ye Agar Aaeen-e-Hasti Hai Ke Ho Har Shaam Subah | Marqad-e-Insaan Ki Shab Ka Kyun Na Ho Anjaam Subah' +- 'id': '001_140_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دام سيمين تخيل ہے مرا آفاق گير | کر ليا ہے جس سے تيري ياد کو ميں نے اسير' + - 'lang': 'en' + 'text': 'The net of my silvery imagination is universal | In which I have imprisoned your remembrance!' + - 'lang': 'ro' + 'text': 'Daam-e-Seemeen-e-Takhiyul Hai Mera Afaqgeer | Kar Liya Hai Jis Se Teri Yaad Ko Main Ne Aseer' +- 'id': '001_140_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ياد سے تيري دل درد آشنا معمور ہے | جيسے کعبے ميں دعاؤں سے فضا معمور ہے' + - 'lang': 'en' + 'text': 'The affliction stricken heart is filled with your memory | As in the Ka’bah the expanse is filled with supplications!' + - 'lang': 'ro' + 'text': 'Yaad Se Teri Dil Dard Ashna Mamoor Hai | Kaise Kaabe Mein Duaon Se Faza Maamoor Hai' +- 'id': '001_140_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ فرائض کا تسلسل نام ہے جس کا حيات | جلوہ گاہيں اس کي ہيں لاکھوں جہاں بے ثبات' + - 'lang': 'en' + 'text': 'The sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds' + - 'lang': 'ro' + 'text': 'Woh Faraeez Ka Taslsul Naam Hai Jis Ka Hayat | Jalwah Gahain Uss Ki Hai Lakhon Jahan-e-Be-Sabat' +- 'id': '001_140_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مختلف ہر منزل ہستي کي رسم و راہ ہے | آخرت بھي زندگي کي ايک جولاں گاہ ہے' + - 'lang': 'en' + 'text': 'The ways of every stage of life are different | Hereafter also is a marshaling place of life!' + - 'lang': 'ro' + 'text': 'Mukhtalif Har Manzil-e-Hasti Ki Rasm-o-Rah Hai | Akhrat Bhi Zindagi Ki Aik Joulangah Hai' +- 'id': '001_140_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے وہاں بے حاصلي کشت اجل کے واسطے | ساز گار آب و ہوا تخم عمل کے واسطے' + - 'lang': 'en' + 'text': 'Nothing is available there to the death’s field | But the climate is favorable for action’s seed' + - 'lang': 'ro' + 'text': 'Hai Wahan Be-Hasili Kisht-e-Ajal Ke Waste | Saazgar Aab-o-Hawa Tukhm-e-Amal Ke Waste' +- 'id': '001_140_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور فطرت ظلمت پيکر کا زنداني نہيں | تنگ ايسا حلقہء افکار انساني نہيں' + - 'lang': 'en' + 'text': 'The light of nature is not imprisoned in body’s darkness | The expanse of the human thought is not so narrow' + - 'lang': 'ro' + 'text': 'Noor-e-Fitrat Zulmat-e-Pekar Ka Zindaani Nahin | Tang Aesa Halqa-e-Afkaar-e-Insaani Nahin' +- 'id': '001_140_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني تھي تري مہتاب سے تابندہ تر | خوب تر تھا صبح کے تارے سے بھي تيرا سفر' + - 'lang': 'en' + 'text': 'Your life was brighter than even the moon | Your journey was better than even that of the morning star' + - 'lang': 'ro' + 'text': 'Zindagaani Thi Teri Mehtaab Se Tabinda Tar | Khoob Tar Tha Subah Ke Tare Se Bhi Tera Safar' +- 'id': '001_140_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل ايوان سحر مرقد فروزاں ہو ترا | نور سے معمور يہ خاکي شبستاں ہو ترا' + - 'lang': 'en' + 'text': 'May your grave be bright like the dawn’s mansion | May this dusty bed-chamber of yours be light-filled!' + - 'lang': 'ro' + 'text': 'Misl-e-Aewan-e-Sehar Marqad Furozan Ho Tera | Noor Se Maamoor Ye Khaki Shabisan Ho Tera' +- 'id': '001_140_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں تيري لحد پر شبنم افشاني کرے | سبزئہ نورستہ اس گھر کي نگہباني کرے' + - 'lang': 'en' + 'text': 'May the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!' + - 'lang': 'ro' + 'text': 'Asman Teri Lehad Par Shabnam Afshani Kare | Sabza-e-Nourasta Iss Ghar Ki Nighebani Kare' diff --git a/data/github_iqbal_demystified/poems/001/001_141.yaml b/data/github_iqbal_demystified/poems/001/001_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82398808b351abd10a9d3b31a8d968eb0375eaf2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_141.yaml @@ -0,0 +1,93 @@ +--- +'id': '001_141' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/141-%20Shua-e-Aaftaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شعاع آفتاب' +- 'lang': 'en' + 'text': 'THE SUN’S RAY' +'description': +- 'lang': 'en' + 'text': 'This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the ‘Allamah wants to convey through the poem.' +'sher': +- 'id': '001_141_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح جب ميري نگہ سودائي نظارہ تھي | آسماں پر اک شعاع آفتاب آوارہ تھي' + - 'lang': 'en' + 'text': 'At the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about' + - 'lang': 'ro' + 'text': 'Subah Jab Meri Nigah Soudai-e-Nazara Thi | Asman Par Ek Shua-e-Aftab Awara Thi' +- 'id': '001_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ميں نے پوچھا اس کرن سے ''''اے سراپا اضطراب | تيري جان ناشکيبا ميں ہے کيسا اضطراب' + - 'lang': 'en' + 'text': 'I asked the ray, “O head to foot restlessness! | What kind of restlessness your impatient life has!' + - 'lang': 'ro' + 'text': 'Main Ne Pucha Uss Kiran Se “Ae Sarapa Iztarab! | Teri Jaan-e-Na-Shakeeba Mein Hai Kaisa Iztarab' +- 'id': '001_141_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کوئي چھوٹي سي بجلي ہے کہ جس کو آسماں | کر رہا ہے خرمن اقوام کي خاطر جواں' + - 'lang': 'en' + 'text': 'Are you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations' + - 'lang': 'ro' + 'text': 'Tu Koi Choti Si Bijli Hai Ke Jis Ko Asman | Kar Raha Hai Khirman-e-Aqwam Ki Khatir Jawan' +- 'id': '001_141_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ تڑپ ہے يا ازل سے تيري خو ہے، کيا ہے يہ | رقص ہے، آوارگي ہے، جستجو ہے، کيا ہے يہ''''؟' + - 'lang': 'en' + 'text': 'Is this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?”' + - 'lang': 'ro' + 'text': 'Ye Tarap Hai Ya Azal Se Teri Khu Hai, Kya Hai Ye | Raqs Hai, Awargi Hai, Justujoo Hai, Kya Hai Ye?”' +- 'id': '001_141_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''''خفتہ ہنگامے ہيں ميري ہستي خاموش ميں | پرورش پائي ہے ميں نے صبح کي آغوش ميں' + - 'lang': 'en' + 'text': '“A sea of tumults is asleep in my silent life | My existence has been nurtured by the morning’s breeze' + - 'lang': 'ro' + 'text': '“Khufta Hungame Hain Meri  Hasti-e-Khamosh Mein | Parwarish Payi Hai Main Ne Subah Ki Aghosh Mein' +- 'id': '001_141_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضطرب ہر دم مري تقدير رکھتي ہے مجھے | جستجو ميں لذت تنوير رکھتي ہے مجھے' + - 'lang': 'en' + 'text': 'My destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking' + - 'lang': 'ro' + 'text': 'Muztarib Har Dam Meri Taqdeer Rakhti Hai Mujhe | Justujoo Mein Lazzat-e-Tanveer Rakhti  Hai Mujhe' +- 'id': '001_141_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق آتش خو نہيں، فطرت ميں گو ناري ہوں ميں | مہر عالم تاب کا پيغام بيداري ہوں ميں' + - 'lang': 'en' + 'text': 'I am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!' + - 'lang': 'ro' + 'text': 'Barq-e-Atish Khu Nahin, Fitrat Mein Go Naari Hun Main | Mehr-e-Alam Tab Ka Paigham-e-Baidari Hun Main' +- 'id': '001_141_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرمہ بن کر چشم انساں ميں سما جائوں گي ميں | رات نے جو کچھ چھپا رکھا تھا، دکھلائوں گي ميں' + - 'lang': 'en' + 'text': 'Becoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye' + - 'lang': 'ro' + 'text': 'Surma Ban Kar Chashm-e-Insaan Mein Sama Jaun Gi Main | Raat Ne Jo Kuch Chupa Rakha Tha, Dikhlaun Gi Main' +- 'id': '001_141_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے مستوں ميں کوئي جويائے ہشياري بھي ہے | سونے والوں ميں کسي کو ذوق بيداري بھي ہے؟' + - 'lang': 'en' + 'text': 'Among your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?”' + - 'lang': 'ro' + 'text': 'Tere Maston Mein Koi Jooya’ay Hoshiyari Bhi Hai | Sone Walon Mein Kisi Ko Zauq-e-Baidari Bhi Hai?”' diff --git a/data/github_iqbal_demystified/poems/001/001_142.yaml b/data/github_iqbal_demystified/poems/001/001_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e8f22dc3783faf80a3062dbd59a917cde84c9f8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_142.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_142' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/142-%20Urfi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عرفي' +- 'lang': 'en' + 'text': 'URFI' +'description': +- 'lang': 'en' + 'text': 'For Saiyyid Muhammad Jamal al-Dan ‘Urfa Sharaza. The prominent characteristics of ‘Urfa’s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of ‘Allamah Iqbal’s thought. Hence the ‘Allamah was very much influenced by ‘Urfa’s poetry and has often used his thought as well as has based some of his poems on ‘Urfa’s verses. The end of the poem under review is one such example. The same verse has been used in ‘Allamah Iqbal’s major poem 145. tulu‘-i-Islam (The Dawn of the Islam) which comes later in this translation.' +'sher': +- 'id': '001_142_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محل ايسا کيا تعمير عرفي کے تخيل نے | تصدق جس پہ حيرت خانہء سينا و فارابي' + - 'lang': 'en' + 'text': 'The imagination of ‘Urfa has created a mansion | Which has became the envy of Sana and Faraba' + - 'lang': 'ro' + 'text': 'Mehal Aesa Kiya Taameer Urfi Ke Takhiyul Ne | Tasadduq Jis Pe Hairat Khana-e-Seena-o-Farabi' +- 'id': '001_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فضائے عشق پر تحرير کي اس نے نوا ايسي | ميسر جس سے ہيں آنکھوں کو اب تک اشک عنابي' + - 'lang': 'en' + 'text': 'On the subject of Love he wrote such music | By which red tears are still available to eyes' + - 'lang': 'ro' + 'text': 'Fazaye Ishq Par Tehreer Ki Uss Ne Nawa Aesi | Muyassar Jis Se Hain Ankhon Ko Ab Tak Ashak-e-Unabi' +- 'id': '001_142_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے دل نے يہ اک دن اس کي تربت سے شکايت کي | نہيں ہنگامہ عالم ميں اب سامان بيتابي' + - 'lang': 'en' + 'text': 'One day my heart made this complaint at his grave | “Tunes of restlessness no longer come from world’s assembly' + - 'lang': 'ro' + 'text': 'Mere Dil Ne Ye Ek Din Uss Ki Turbat Se Shikayat Ki | Nahin Hungama-e-Alam  Mein Ab Saman-e-Betabi' +- 'id': '001_142_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مزاج اہل عالم ميں تغير آگيا ايسا | کہ رخصت ہوگئي دنيا سے کيفيت وہ سيمابي' + - 'lang': 'en' + 'text': 'The disposition of the world’s people has changed so much | That such condition of restlessness has gone from the world' + - 'lang': 'ro' + 'text': 'Mazaj-e-Ahl-e-Alam  Mein Taghiyur Aa Gya Aesa | Ke Rukhsat Ho Gyi Dunya Se Kaifiat Woh Seemabi' +- 'id': '001_142_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فغان نيم شب شاعر کي بار گوش ہوتي ہے | نہ ہو جب چشم محفل آشنائے لطف بے خوابي' + - 'lang': 'en' + 'text': 'The midnight wailing of the poet is offensive to the ear | When assembly’s eye be unaware of pleasure of sleeplessness' + - 'lang': 'ro' + 'text': 'Faghan-e-Neem Shab Shayar Ki Baar-e-Gosh Hoti Hai | Na Ho Jab Chashm-e-Mehfil Ashnaye Lutf-e-Be-Khawabi' +- 'id': '001_142_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي کا شعلہء فرياد ہو ظلمت ربا کيونکر | گراں ہے شب پرستوں پر سحر کي آسماں تابي' + - 'lang': 'en' + 'text': 'How can somebody’s flame of lament remove darkness? | When the morning’s light is unwelcome for nightly worshipers”' + - 'lang': 'ro' + 'text': 'Kisi Ka Shaola  Faryad Ho Zulmat Ruba Kyunkar | Garan Hai Shab Par Sutoon Par Sehar Ki Asman Tabi' +- 'id': '001_142_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدا تربت سے آئي ، شکوہء اہل جہاں کم گو | نوارا تلخ تر مي زن چو ذوق نغمہ کم يابي ''''' + - 'lang': 'en' + 'text': 'Call came from grave “Reduce complaint against world’s people | ‘Strike the tune harder if the taste for music has become low' + - 'lang': 'ro' + 'text': 'Sada Turbat Se Ati “Shikwa-e-Ahl-e-Jahan Kam Gou | Nawa Ra Talakh Tar Mee Zan Chu Zauq-e-Naghma Kmyabi' diff --git a/data/github_iqbal_demystified/poems/001/001_143.yaml b/data/github_iqbal_demystified/poems/001/001_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..afd9c0e702e791c693f3ad9e053e7f40de79748d --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_143.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_143' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/143-%20Aik%20Khat%20Kay%20Jawab%20Mein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک خط کے جواب ميں' +- 'lang': 'en' + 'text': 'IN RESPONSE TO A LETTER' +'description': +- 'lang': 'en' + 'text': 'This poem was written in reply to a letter from some unspecified friend persuading ‘Allamah Iqbal to try for a career in politics. Beniaza, qana‘at, tawakkul and self-respect were strong pillars in the edifice of ‘Allamah Iqbal’s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafiï of Sharaz.' +'sher': +- 'id': '001_143_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوس بھي ہو تو نہيں مجھ ميں ہمت تگ و تاز | حصول جاہ ہے وابستہ مذاق تلاش' + - 'lang': 'en' + 'text': 'Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search' + - 'lang': 'ro' + 'text': 'Hawas Bhi Ho To Nahin Mujh Mein Himmat-e-Tag-o-Taaz | Husool-e-Jah Hai Wabasta-e-Mazaq-e-Talash' +- 'id': '001_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار شکر، طبيعت ہے ريزہ کار مري | ہزار شکر، نہيں ہے دماغ فتنہ تراش' + - 'lang': 'en' + 'text': 'A thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous' + - 'lang': 'ro' + 'text': 'Hazar Shukar, Tabiat Hai Raiza Kaar Meri | Hazar Shukar, Nahin Hai Damagh-e-Fitna-e-Tarash' +- 'id': '001_143_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے سخن سے دلوں کي ہيں کھيتياں سرسبز | جہاں ميں ہوں ميں مثال سحاب دريا پاش' + - 'lang': 'en' + 'text': 'Cultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud' + - 'lang': 'ro' + 'text': 'Mere Sukhan Se Dilon Hain Khaitian Sar Sabz | Jahan Mein Hun Main Missal-e-Sihaab Darya Pash' +- 'id': '001_143_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عقدہ ہائے سياست تجھے مبارک ہوں | کہ فيض عشق سے ناخن مرا ہے سينہ خراش' + - 'lang': 'en' + 'text': 'Congratulations to you on these secrets of politics | As my finger nail by Love’s grace is breast-excoriating' + - 'lang': 'ro' + 'text': 'Ye Uqdah Haye Siasat Tujhe Mubarik Hon | Ke Faiz-e-Ishq Se Nakhan Mera Hai Seena Kharash' +- 'id': '001_143_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائے بزم سلاطيں دليل مردہ دلي | کيا ہے حافظ رنگيں نوا نے راز يہ فاش' + - 'lang': 'en' + 'text': 'Desire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafiï of elegant poetry' + - 'lang': 'ro' + 'text': 'Hawaye Bazm-e-Salateen Daleel-e-Murda Dili | Kiya Hai Hafiz-e-Rangeen Nawa Ne Raaz Ye Fash' +- 'id': '001_143_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرت ہوا ست کہ با خضر ہم نشيں باشي '''' | ''''نہاں ز چشم سکندر چو آب حيواں باش' + - 'lang': 'en' + 'text': '“If you desire that you elevated to Khizar be | Hidden from Sikandar’s eye as immortality’s water be”' + 'notes': + - 'phrase': 'Khizar' + 'meaning': 'This hemistich alludes to the tradition of Khizar A.S. and Sikandar. Khizar was endowed with two gifts from God, viz. mercy and knowledge from His own Presence. The second hemistich is relevant to the parable alluded to here. This gift entitled him to interpret the inner meaning and mystery of events and creations of God. Though the Holy Qur’an does not say so in Muslim literature Khizar is credited with the knowledge of the stream, of the water of immortality, drinking which would confer immortality on any living object, including Man. This tradition could be based on Greek writings which have influenced Muslim thought to a very great extent. Sikandar was one of the persons who requested Khizar to lead him to this stream. The identity of Sikandar is also shrouded in mystery. The Holy Qur’an relates the parable of a powerful and righteous king Dhul Qarnain ( TheTwo- horned One) in Surah 18:83-101. This king is identified with three kings, viz (I) Alexander the Great of Greece (356-323 B.C.); (ii) an ancient Persian king and (iii) a prehistoric Himyarite king. For a discussion of the comparative merits of these three hypotheses see the Holy Qur’an 18:83-101. However, the lesson of the parable which ‘Allamah Iqbal wants to convey is not very dependent on the identity of Sikandar. When Khizar was very much pressed by Sikandar for leading him to the stream of immortality he did so. When they reached there they found hundreds of thousands of living beings, including men, who had taken the water and had not died. They had grown old, decrepit and devoid of feelings. The moral of the story is that the normal cycle of the birth and death as designed by God is the best scheme of things for human beings as well as other living things. The moral of the story also is that the value of the water of immortality, which persists till today in folk lore, lies in its being unavailable even to a king like Sikandar. Similarly, the value of a self-respecting person lies in his being out of reach of kings and other materialistic elite of the world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '“Garat Hawast Ke Ba-Khizr  Hum Nasheen Bashi | Nihan Za Chashm-e-Sikandar Cho Aab-e-Heewan Bash”' diff --git a/data/github_iqbal_demystified/poems/001/001_144.yaml b/data/github_iqbal_demystified/poems/001/001_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a18d272f1dc21f3ef8ed21faa0269306b3d87662 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_144.yaml @@ -0,0 +1,92 @@ +--- +'id': '001_144' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/144-%20Nanak.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نانک' +- 'lang': 'en' + 'text': 'NANAK' +'description': +- 'lang': 'en' + 'text': 'Out of the many differences between Islam and Hinduism the two most important ones in the view of ‘Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the ‘Allamah’s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur’an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the ‘Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha’s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).' +'sher': +- 'id': '001_144_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم نے پيغام گو تم کي ذرا پروا نہ کي | قدر پہچاني نہ اپنے گوہر يک دانہ کي' + - 'lang': 'en' + 'text': 'The nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all' + 'notes': + - 'phrase': 'pearl' + 'meaning': 'In the Urdu and Persian literary works a belief is expressed that pearls are formed in the oyster shell by the spring rain drops. If the shell is contented with one drop only one pearl is formed. Such a pearl is larger in size and superior in brightness than those of the shells with many pearls.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qoum Ne Pegham-e-Gautam Ki Zara Parwa Na Ki | Qadar Na Pehchani Na Apne Gohar-e-Yak Dana Ki' +- 'id': '001_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! بد قسمت رہے آواز حق سے بے خبر | غافل اپنے پھل کي شيريني سے ہوتا ہے شجر' + - 'lang': 'en' + 'text': 'Ah! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit' + - 'lang': 'ro' + 'text': 'Ah! Bad-Qismat Rahe Azwaz-e-Haq Se Be Khabar | Ghafil Apne Phal Ki Sheerini Se Hota Hai Shajar' +- 'id': '001_144_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکار اس نے کيا جو زندگي کا راز تھا | ہند کو ليکن خيالي فلسفے پر ناز تھا' + - 'lang': 'en' + 'text': 'He exhibited whatever the secret of life was | But India proud of its visionary philosophy was' + - 'lang': 'ro' + 'text': 'Ashakara Uss Ne Kiya Jo Zindagi Ka Raaz Tha | Hind Ko Lekin Khayali Falsafe Par Naaz Tha' +- 'id': '001_144_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع حق سے جو منور ہو يہ وہ محفل نہ تھي | بارش رحمت ہوئي ليکن زميں قابل نہ تھي' + - 'lang': 'en' + 'text': 'The assembly which could be illuminated by Truth’s light was not this | The rain of mercy did come but the soil was not suitable!' + - 'lang': 'ro' + 'text': 'Shama-e-Haq Se Jo Munawwar Ho Ye Woh Mehfil Na Thi | Barish-e-Rehmat Huwi Lekin Zameen Qabil Na Thi' +- 'id': '001_144_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! شودر کے ليے ہندوستاں غم خانہ ہے | درد انساني سے اس بستي کا دل بيگانہ ہے' + - 'lang': 'en' + 'text': 'Ah ! India is a place of sorrow for the Shudra | This habitation’s heart is unaware of human sympathy' + - 'lang': 'ro' + 'text': 'Aah! Shudar Ke Liye Hindustan Ghum Khana Hai | Dard-e-Insani Se Iss Basti Dil Begana Gai' +- 'id': '001_144_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہمن سرشار ہے اب تک مےء پندار ميں | شمع گو تم جل رہي ہے محفل اغيار ميں' + - 'lang': 'en' + 'text': 'The Brahman is still intoxicated with the wine of arrogance | Gautam’s candle is alight in the assembly of strangers' + 'notes': + - 'phrase': 'strangers' + 'meaning': 'Allusion to the fact that on account of the atrocities perpetrated by Hindus on the Buddhists in the Indian Sub-continent. Buddhism all but disappeared from that region by about the commencement of the Christian era. However, the Buddhists migrated to the neighboring countries of Ceylon (present day Sri Lanka), Burma, Malaya, China and Japan, where it flourished and still exists.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Barhman Sarshar Hai Ab Tak Mai-e-Pindar Mein | Shama-e-Gautam Jal Rahi Hai Mehfil-e-Aghyar Mein' +- 'id': '001_144_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بت کدہ پھر بعد مدت کے مگر روشن ہوا | نور ابراہيم سے آزر کا گھر روشن ہوا' + - 'lang': 'en' + 'text': 'However, the temple again became lighted after eons | The house of Azar became lighted with Ibraham’s light' + - 'lang': 'ro' + 'text': 'Butkada Phir Baad Muddat Ke Magar Roshan Huwa | Noor-e-Ibraheem Se Azar Ka Ghar Roshan Huwa' +- 'id': '001_144_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر اٹھي آخر صدا توحيد کي پنجاب سے | ہند کو اک مرد کامل نے جگايا خواب سے' + - 'lang': 'en' + 'text': 'At last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!' + - 'lang': 'ro' + 'text': 'Phir Uthi Akhir Sada Touheed Ki Punjab Se | Hind Ko Ek Mard-e-Kamil Ne Jagaya Khawab Se' diff --git a/data/github_iqbal_demystified/poems/001/001_145.yaml b/data/github_iqbal_demystified/poems/001/001_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5a95e345467d437ca76a1cb87f7f1229df82f770 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_145.yaml @@ -0,0 +1,79 @@ +--- +'id': '001_145' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/145-%20Kufr-o-Islam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کفر واسلام' +- 'lang': 'en' + 'text': 'INFIDELITY AND ISLAM' +'description': +- 'lang': 'en' + 'text': 'For Haj Mar Saiyyid Raza Danish. ‘Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur’an 7: 142-145 and 21: 51-71.' +'sher': +- 'id': '001_145_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک دن اقبال نے پوچھا کليم طور سے | اے کہ تيرے نقش پا سے وادي سينا چمن' + - 'lang': 'en' + 'text': 'One day Iqbal questioned the Kalam of tur | “ O You whose foot-prints converted the Valley of Sinai into a garden!' + - 'lang': 'ro' + 'text': 'Aik Din Iqbal Ne Pucha Kaleem-e-Toor Se | Ae Ke Tere Naqsh-e-Pa Se Wadi Seena-e-Chaman' +- 'id': '001_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش نمرود ہے اب تک جہاں ميں شعلہ ريز | ہوگيا آنکھوں سے پنہاں کيوں ترا سوز کہن' + - 'lang': 'en' + 'text': 'The fire of Namrud is still ablaze in the world | Why your Love’s old fire has been hidden from the eye”?' + 'notes': + - 'phrase': 'Namrud' + 'meaning': 'Namrud- Though the Holy Qur’an does not say so it is universally believed in Islamic literature that Namrud was the king who ordered that S. Ibraham A.S. be thrown into the fire (Holy Qur’an 21: 68-69).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aatish-e-Namrood Hai Ab Tak Jahan Mein Shaola Raiz | Ho Gya Ankhon Se Pinhan Kyun Tera Souz-e-Kuhan' +- 'id': '001_145_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا جواب صاحب سينا کہ مسلم ہے اگر | چھوڑ کر غائب کو تو حاضر کا شيدائي نہ بن' + - 'lang': 'en' + 'text': 'The reply of Sinai’s Master was “If you are a Muslim | Leaving the Invisible do not become the lover of the visible' + - 'lang': 'ro' + 'text': 'Tha Jawab-e-Sahib-e-Seena Ke Muslim Hai Agar | Chor Kar Ghaeeb Ko Tu Hazir Ka Shedai Na Ban' +- 'id': '001_145_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق حاضر ہے تو پھر لازم ہے ايمان خليل | ورنہ خاکستر ہے تيري زندگي کا پيرہن' + - 'lang': 'en' + 'text': 'If you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life' + - 'lang': 'ro' + 'text': 'Zauq-e-Hazir Hai Tou Phir Lazim Hai Iman-e-Khalil (A.S.) | Warna Khakstar Hai Teri Zindagi Ka Pairhan' +- 'id': '001_145_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اگر ديوانہء غائب تو کچھ پروا نہ کر | منتظر رہ وادي فاراں ميں ہو کر خيمہ زن' + - 'lang': 'en' + 'text': 'If you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting' + - 'lang': 'ro' + 'text': 'Hai Agar Diwana-e-Ghaeeb To Kuch Parwa Na Kar | Muntazir Reh Wadi-e-Faran Mein Ho Kar Khema Zan' +- 'id': '001_145_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عارضي ہے شان حاضر ، سطوت غائب مدام | اس صداقت کو محبت سے ہے ربط جان و تن' + - 'lang': 'en' + 'text': 'The visible’s glory is temporary, the Invisibile’s Majesty is permanent | This Truth has the body-and-soul connection with Love' + - 'lang': 'ro' + 'text': 'Aarzi Hai Shan-e-Hazir, Sitwat-e-Ghaeeb Madaam | Iss Sadaqat Ko Mohabbat Se Hai Rabt-e-Jaan-o-Tan' +- 'id': '001_145_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ نمرود ہے روشن زمانے ميں تو کيا | شمع خود رامي گدازد درميان انجمن ''''' + - 'lang': 'en' + 'text': 'What if the flame of Namrud is alight in the world | ‘ The candle melts itself in the midst of the assembly' + - 'lang': 'ro' + 'text': 'Shaola-E-Namrood Hai Roshan Zamane Mein To Kya | “Shama Khud Ra Mee Gudazd Darmian-e-Anjuman' diff --git a/data/github_iqbal_demystified/poems/001/001_146.yaml b/data/github_iqbal_demystified/poems/001/001_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0422dec552d52089688f612b3224c088deea8cfd --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_146.yaml @@ -0,0 +1,121 @@ +--- +'id': '001_146' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/146-%20Bilal%20(R.A.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بلال' +- 'lang': 'en' + 'text': 'BILAL' +'description': +- 'lang': 'en' + 'text': 'This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. “Alexander” is shown to be Roman. Firstly, “Alexander” is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word “Ruma” has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.' +'sher': +- 'id': '001_146_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لکھا ہے ايک مغربي حق شناس نے | اہل قلم ميں جس کا بہت احترام تھا' + - 'lang': 'en' + 'text': 'A righteous Western writer has written | Who was highly respected among the literateur' + - 'lang': 'ro' + 'text': 'Likha Hai Aik Maghrabi Haq Shanas Ne | Ahl-e-Qalam Mein Jis Ka Bohat Ehtram Tha' +- 'id': '001_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جولاں گہ سکندر رومي تھا ايشيا | گردوں سے بھي بلند تر اس کا مقام تھا' + - 'lang': 'en' + 'text': '“Asia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky' + 'notes': + - 'phrase': 'Sikandar' + 'meaning': 'Sikandar or Alexander “The Great”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Joulan Gah-e-Sikandar-e-Rumi Tha Asia | Gardoon Se Bhi Buland Tar Uss Ka Maqam Tha' +- 'id': '001_146_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاريخ کہہ رہي ہے کہ رومي کے سامنے | دعوي کيا جو پورس و دارا نے، خام تھا' + - 'lang': 'en' + 'text': 'History attests that in combat with the Romans | The claims of Porus and Dara were vain' + 'notes': + - 'phrase': 'Porus' + 'meaning': 'Porus - See last reference' + 'occurrence': !!int '1' + - 'phrase': 'Dara' + 'meaning': 'Dara.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tareekh Keh Rahi Hai Ke Rumi Ke Samne | Dawa Kiya Jo Poras-o-Dara Ne, Khaam Tha' +- 'id': '001_146_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کے اس شہنشہ انجم سپاہ کو | حيرت سے ديکھتا فلک نيل فام تھا' + - 'lang': 'en' + 'text': 'At this emperor with the myriad-man army | The blue sky was looking with amazement' + - 'lang': 'ro' + 'text': 'Dunya Ke Uss Shahenshah-o-Anjum Sipah Ko | Hairat Se Dekhta Falak-e-Neel Faam Tha' +- 'id': '001_146_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج ايشيا ميں اس کو کوئي جانتا نہيں | تاريخ دان بھي اسے پہچانتا نہيں' + - 'lang': 'en' + 'text': 'Today nobody knows him in Asia | Even the historian does not recognize him' + 'notes': + - 'phrase': 'Asia' + 'meaning': 'Though Alexander is a hero to Europeans and the Western world he is remembered in Asia as a cruel and ravaging conqueror. ‘Allamah Iqbal himself has equated him with a pirate in his short poem titled “Aik Bahry Qazzaq Awr Sikandar” (A Pirate and Alexander). This poem is so succinct and explicit that the whole may be read and is cited below:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aaj Asia Mein Uss Ko Koi Janta Nahin | Tareekh Daan Bhi Use Pehchanta Nahin' +- 'id': '001_146_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن بلال، وہ حبشي زادئہ حقير | فطرت تھي جس کي نور نبوت سے مستنير' + - 'lang': 'en' + 'text': 'But Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood’s Light' + - 'lang': 'ro' + 'text': 'Lekin Bilal (R.A.) , Woh Habshi Zada Haqeer | Fitrat Thi Jis Ki Noor-e-Nabuwwat Se Mustaneer' +- 'id': '001_146_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کا اميں ازل سے ہوا سينہء بلال | محکوم اس صدا کے ہيں شاہنشہ و فقير' + - 'lang': 'en' + 'text': 'The call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!' + 'notes': + - 'phrase': 'eternity' + 'meaning': 'Alexander:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jis Ka Amen Azal Se Huwa Seena-e- Bilal (R.A.) | Mehkoom Uss Sada Ke Hain Shahanshah-o-Faqeer' +- 'id': '001_146_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوتا ہے جس سے اسود و احمر ميں اختلاط | کرتي ہے جو غريب کو ہم پہلوئے امير' + - 'lang': 'en' + 'text': 'Which brings amity between the black and the red | By which the poor and the rich are placed together' + - 'lang': 'ro' + 'text': 'Hota Hai Jis Se Aswad-o-Ahmar Mein Ikhtilaat | Karti Hai Jo Ghareeb Ko Hum Pehlu-e-Ameer' +- 'id': '001_146_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تازہ آج تک وہ نوائے جگر گداز | صديوں سے سن رہا ہے جسے گوش چرخ پير' + - 'lang': 'en' + 'text': 'That heart-melting song is fresh till the present age | Which the old sky’s ear has been hearing for centuries”' + - 'lang': 'ro' + 'text': 'Hai Taza Aaj Tak Woh Nawa-e-Jigar Gudaz | Sadiyon Se Sun Raha Hai Jise Gosh-e-Charakh-e-Peer' +- 'id': '001_146_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال! کس کے عشق کا يہ فيض عام ہے | رومي فنا ہوا ، حبشي کو دوام ہے' + - 'lang': 'en' + 'text': 'Iqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!' + - 'lang': 'ro' + 'text': 'Iqbal ! Kis Ke Ishq Ka Ye Faiz-e-Aam Hai | Rumi Fana Huwa, Habshi Ko Dawam Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_147.yaml b/data/github_iqbal_demystified/poems/001/001_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0c7fdb4f77862e30565f692f06bd250d9a622ecf --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_147.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_147' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/147-%20Musalmaan%20Aur%20Taleem-e-Jadeed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان اور تعليم جديد' +- 'lang': 'en' + 'text': 'THE MUSLIMS AND MODERN EDUCATION' +'description': +- 'lang': 'en' + 'text': 'Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Niïam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham ‘Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem ‘Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah ‘Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of ‘Allamah Iqbal’s views on Western education. Though the educational philosophy of ‘Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur’an. Establishment of the “Kingdom of God on earth” in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur’an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims’ aspirations and objectives. A small sample of quotations from some other poems of ‘Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools’ lords | They are teaching mud-slinging to falcon’s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that ‘Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent’s Muslims to acquire Western education they had scientific and technical education foremost in mind. ‘Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West’s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur’anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur’an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur’an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one’s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora’s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur’an. | The following small sample is presented to reflect ‘Allamah Iqbal’s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is' +'sher': +- 'id': '001_147_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرشد کي يہ تعليم تھي اے مسلم شوريدہ سر | لازم ہے رہرو کے ليے دنيا ميں سامان سفر' + - 'lang': 'en' + 'text': 'The preceptor’s teaching was, “O foolish Muslim! | “Necessary preparations are incumbent on the traveler' + - 'lang': 'ro' + 'text': 'Murshid Ki Ye Taleem Thi Ae Muslim-e-Shourida Sar | Lazim Hai Rahru Ke Liye Dunya Mein Saman-e-Safar' +- 'id': '001_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدلي زمانے کي ہوا ، ايسا تغير آگيا | تھے جو گراں قميت کبھي، اب ہيں متاع کس مخر' + - 'lang': 'en' + 'text': 'The world’s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now' + - 'lang': 'ro' + 'text': 'Badly Zamane Ki Hawa, Aesa Taghiyur Aa Gya | The Jo Garan Qeemat Kabhi, Ab Hain Mataa-e-Kas Makhar' +- 'id': '001_147_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ شعلہ روشن ترا ظلمت گريزاں جس سے تھي | گھٹ کر ہوا مثل شرر تارے سے بھي کم نور تر' + - 'lang': 'en' + 'text': 'That bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars' + - 'lang': 'ro' + 'text': 'Woh Shaola Roshan Tera, Zulmat Grezan Jis Se Thi | Ghat Kar Huwa Misl-e-Sharar Taare Se Bhi Kam Noor Tar' +- 'id': '001_147_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيدائي غائب نہ رہ، ديوانہء موجود ہو | غالب ہے اب اقوام پر معبود حاضر کا اثر' + - 'lang': 'en' + 'text': 'Cease to be the Invisible’s Lover, be the visible’s lover | Now influence of the visible God is triumphant over nations' + - 'lang': 'ro' + 'text': 'Shedai-e-Ghaeeb Na Reh, Diwana-e-Moujood Ho | Ghalib Hai Ab Aqwam Par Mabood-e-Hazir Ka Asar' +- 'id': '001_147_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکن نہيں اس باغ ميں کوشش ہو بار آور تري | فرسودہ ہے پھندا ترا، زيرک ہے مرغ تيز پر' + - 'lang': 'en' + 'text': 'In this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever' + - 'lang': 'ro' + 'text': 'Mumkin Nahin Iss Bagh Mein Kosish Ho Bar Awar Teri | Farsooda Hai Phanda Tera, Zeerak Hai Murgh-e-Taiz Par' +- 'id': '001_147_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور ميں تعليم ہے امراض ملت کي دوا | ہے خون فاسد کے ليے تعليم مثل نيشتر' + - 'lang': 'en' + 'text': 'In this age education is the cure for nations’ maladies | Education is like a lancet for the diseased blood”' + - 'lang': 'ro' + 'text': 'Iss Dour Mein Taleem Hai Amraz-e-Millat Ki Dawa | Hai Khoon-e-Fasid Ke Liye Taleem Misl-e-Nashetar' +- 'id': '001_147_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہبر کے ايما سے ہوا تعليم کا سودا مجھے | واجب ہے صحرا گرد پر تعميل فرمان خضر' + - 'lang': 'en' + 'text': 'By the leader’s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness' + - 'lang': 'ro' + 'text': 'Rahbar Ke Aema Se Huwa Taleem Ka Souda Mujhe | Wajib Hai Sehra-Gard Par Taameel-e-Farman-e-Khizar' +- 'id': '001_147_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن نگاہ نکتہ بيں ديکھے زبوں بختي مري | رفتم کہ خار از پا کشم ،محمل نہاں شد از نظر ''''' + - 'lang': 'en' + 'text': 'But the discerning eye should see my misfortune | “Went to pull thorn from foot, the litter disappeared from the sight' + - 'lang': 'ro' + 'text': 'Lekin Nigah-e-Nukta Been Dekhe Zuboon Bakhti Meri | “Raftam Ke Khar Az Paksham, Mehmil Nihan Shad Az Nazar' diff --git a/data/github_iqbal_demystified/poems/001/001_148.yaml b/data/github_iqbal_demystified/poems/001/001_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b9075bee90acbccf1dd64468b0ff9e0b9091c4e8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_148.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_148' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/148-%20Pholon%20Ki%20Shehzadi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پھولوں کي شہز ادي' +- 'lang': 'en' + 'text': 'THE PRINCESS OF FLOWERS' +'description': +- 'lang': 'en' + 'text': 'Through this short poem ‘Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.' +'sher': +- 'id': '001_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلي سے کہہ رہي تھي ايک دن شبنم گلستاں ميں | رہي ميں ايک مدت غنچہ ہائے باغ رضواں ميں' + - 'lang': 'en' + 'text': 'One day the dew in the garden was saying to the flower bud | “I lived for a long time among the flower buds of Paradise' + - 'lang': 'ro' + 'text': 'Kali Se Keh Rahi Thi Aik Din Shabnam Gulisan Mein | Rahi Main Aik Muddat Ghuncha Haye Bagh-e-Rizwan Mein' +- 'id': '001_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمھارے گلستاں کي کيفيت سرشار ہے ايسي | نگہ فردوس در دامن ہے ميري چشم حيراں ميں' + - 'lang': 'en' + 'text': 'The condition of your garden is so elegant | The Paradise’s sight is concealed in my bewildered eye' + - 'lang': 'ro' + 'text': 'Tumhare Gulistan Ki Kaifiat Sarshar Hai Aesi | Nigah Firdous Dar Daman Hai Meri Chashm-e-Heeran Mein' +- 'id': '001_148_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے کوئي شہزادي ہے حاکم اس گلستاں کي | کہ جس کے نقش پا سے پھول ہوں پيدا بياباں ميں' + - 'lang': 'en' + 'text': 'I have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers' + - 'lang': 'ro' + 'text': 'Suna Hai Koi Shehzadi Hai Hakim Iss Gulistan Ki | Ke Jis Ke Naqsh-e-Pa Se Phool Hon Paida Byaban Mein' +- 'id': '001_148_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ساتھ اپنے اس کے آستاں تک مجھ کو تو لے چل | چھپا کر اپنے دامن ميں برنگ موج بو لے چل' + - 'lang': 'en' + 'text': 'Some day take me with you up to her palace | Take me concealed in your skirt like fragrance”' + - 'lang': 'ro' + 'text': 'Kabhi Sath Apne Uss Ke Astan Tak Mujh Ko Tu Le Chal | Chupa Kar Apne Daman Mein Barang-e-Mouj-e-Bu Le Chal' +- 'id': '001_148_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلي بولي، سرير آرا ہماري ہے وہ شہزادي | درخشاں جس کي ٹھوکر سے ہوں پتھر بھي نگيں بن کر' + - 'lang': 'en' + 'text': 'The flower bud said “On the throne is that princess of ours | By whose kick even stones become resplendent jewels' + - 'lang': 'ro' + 'text': 'Kali Boli, Sareer Ara Humari Hai Woh Shehzadi | Darkhashan Jis Ki Thoukar Se Hon Pathar  Bhi Nageen Ban Kar' +- 'id': '001_148_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر فطرت تري افتندہ اور بيگم کي شان اونچي | نہيں ممکن کہ تو پہنچے ہماري ہم نشيں بن کر' + - 'lang': 'en' + 'text': 'But your nature is bright and princess’ rank is elegant | It is not possible that you reach her in company with me' + - 'lang': 'ro' + 'text': 'Magar Fitrat Teri Uftanda Aur Begam Ki Shan Unchi | Nahin Mumkin Ke Tu Pohenche Humari Hum-Nasheen Ban Kar' +- 'id': '001_148_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہنچ سکتي ہے تو ليکن ہماري شاہزادي تک | کسي دکھ درد کے مارے کا اشک آتشيں بن کر' + - 'lang': 'en' + 'text': 'However you can reach up to our princess | By becoming the hot tear of some afflicted person' + - 'lang': 'ro' + 'text': 'Pohench Sakti Hai Tu Lekin Humari Shahzadi Tak | Kisi Dukh Dard Ke Mare Ka Ashak-e-Atisheen Ban Kar' +- 'id': '001_148_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر اس کي پيام عيد ہے اہل محرم کو | بنا ديتي ہے گوہر غم زدوں کے اشک پيہم کو' + - 'lang': 'en' + 'text': 'Her glance is the message of ‘Eid to the Muharram’s people | Turns the continuous tears of afflicted people into pearls' + - 'lang': 'ro' + 'text': 'Nazar Uss Ki Payam-e-Eid Hai Ahl-e-Muhram Ko | Bana Deti Hai Gohar Ghamzadon Ke Ashak-e-Peham Ko' diff --git a/data/github_iqbal_demystified/poems/001/001_149.yaml b/data/github_iqbal_demystified/poems/001/001_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a28dba3e9e707b00160be2758060afbc2e898b3c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_149.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_149' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/149-%20Tazmeen%20Bar%20Sheir-e-Saieb.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تضمين بر شعر صائب' +- 'lang': 'en' + 'text': 'BASED ON A VERSE OF SA’IB' +'description': +- 'lang': 'en' + 'text': 'For Sa’ib Tabraza Isfahana. This poem is the expression of ‘Allamah Iqbal’s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.' +'sher': +- 'id': '001_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہاں اقبال تو نے آ بنايا آشياں اپنا | نوا اس باغ ميں بلبل کو ہے سامان رسوائي' + - 'lang': 'en' + 'text': 'O Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale’s disgrace!' + - 'lang': 'ro' + 'text': 'Kahan Iqbal Tu Ne Aa Banaya Ashiyan Apna | Nawa Iss Bagh Mein Bulbul Ko Hai Saman-e-Ruswai' +- 'id': '001_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرارے وادي ايمن کے تو بوتا تو ہے ليکن | نہيں ممکن کہ پھوٹے اس زميں سے تخم سينائي' + - 'lang': 'en' + 'text': 'Though you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil' + - 'lang': 'ro' + 'text': 'Sharare Wadi-e-Ayman Ke Tu Bota To Hai Lekin | Nahin Mumkin Ke Phoote Iss Zameen Se Tukhme-e-Seenai' +- 'id': '001_149_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلي زور نفس سے بھي وہاں گل ہو نہيں سکتي | جہاں ہر شے ہو محروم تقاضائے خود افزائي' + - 'lang': 'en' + 'text': 'The bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development' + - 'lang': 'ro' + 'text': 'Kali Roz-e-Nafas Se Bhi Wahan Gul Ho Nahin Sakti | Jahan Har Shay Ho Mehroom-e-Taqazaye Khud Afzai' +- 'id': '001_149_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قيامت ہے کہ فطرت سو گئي اہل گلستاں کي | نہ ہے بيدار دل پيري، نہ ہمت خواہ برنائي' + - 'lang': 'en' + 'text': 'Outrageous that the nature of garden’s denizens is asleep | Neither old age’s heart is awake nor the youth is courageous' + - 'lang': 'ro' + 'text': 'Qayamat Hai Ke Fitrat Sou Gyi Ahl-e-Gulistan Ki | Na Hai Baidar Dil Peeri, Na Himmat Khawah Barnai' +- 'id': '001_149_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل آگاہ جب خوابيدہ ہو جاتے ہيں سينوں ميں | نو اگر کے ليے زہراب ہوتي ہے شکر خائي' + - 'lang': 'en' + 'text': 'When the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison' + - 'lang': 'ro' + 'text': 'Dil Agah Jab Khawabida Ho Jate Hain Seenon Mein | Nawa Gar Ke Liye Zaherab Hoti Hai Shakar Khai' +- 'id': '001_149_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ضبط نوا ممکن تو اڑ جا اس گلستاں سے | کہ اس محفل سے خوشتر ہے کسي صحرا کي تنہائي' + - 'lang': 'en' + 'text': 'Fly away from this garden if music’s restraint is impossible | As better than this assembly is the seclusion of some wilderness' + - 'lang': 'ro' + 'text': 'Nahin Zabt-e-Nawa Mumkin To Urh Ja Iss Gulistan Se | Ke Iss Mehfil Se Khoshtar Hai Kisi Sehra Ki Tanhai' +- 'id': '001_149_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہماں بہتر کہ ليلي در بياباں جلوہ گر باشد '''' | ''''ندارد تنگناے شہر تاب حسن صحرائي' + - 'lang': 'en' + 'text': '“Manifestation of Lailah is much better in wilderness | City’s strait is unable to contain wilderness’ beauty”' + - 'lang': 'ro' + 'text': '“Haman Behtar Ke Laila Dar Bayan Jalwa Gar Bashad | Nadarad Tangnaye Sheher  Taab-e-Husn Sehrai”' diff --git a/data/github_iqbal_demystified/poems/001/001_150.yaml b/data/github_iqbal_demystified/poems/001/001_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dabf798037c15738d3d8aea6a820ee3b0a9102e7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_150.yaml @@ -0,0 +1,149 @@ +--- +'id': '001_150' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/150-%20Firdous%20Mein%20Aik%20Makalima.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فردوس ميں ايک مکالمہ' +- 'lang': 'en' + 'text': 'A CONVERSATION IN PARADISE' +'description': +- 'lang': 'en' + 'text': 'This is another poem in which ‘Allamah Iqbal’s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta‘lam-i-Jadad (Muslims and Modern Education).' +'sher': +- 'id': '001_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتف نے کہا مجھ سے کہ فردوس ميں اک روز | حالي سے مخاطب ہوئے يوں سعدي شيراز' + - 'lang': 'en' + 'text': 'Hatif said to me that in Paradise one day | Sa‘da of Sharaz addressed Hala in this way' + 'notes': + - 'phrase': 'Hatif' + 'meaning': 'Hatif- The hidden angel who puts ideas in mind or gives news of the unknown. It may also refer to the famous Irana poet of the period of literary renaissance of Iran.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hatif Ne Kaha Mujh Se Ka Firdous Mein Ek Roz | Haali Se Mukhatib Huwe Yun Saadi-e-Sheeraz' +- 'id': '001_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے آنکہ ز نور گہر نظم فلک تاب | !دامن بہ چراغ مہ اختر زدہ اي باز' + - 'lang': 'en' + 'text': '“O with the pearl of whose poetry’s sky-illuminating light | The falcon became companion of moon and stars’ light!' + 'notes': + - 'phrase': 'light!' + 'meaning': 'Allusion to Madd-O-Jazr-i-Islam (Rise and Fall of Islam) also known as Musaddas-i-Hala published in 1879. This book is one of the jewels of Urdu literature. It describes in detail the condition of Arabia before the advent of Islam, the virtues of Islam and the blessings it brought to the world in general and the Arabs in particular, the decline and fall of Muslims and their condition during the author’s times. It exhorts Muslims to move forward in the material as well as the ethical and spiritual world. It lays great stress on acquisition of Western knowledge, particularly of science and technology. For this reason Sa‘da is shown in this poem addressing Hala to inquire about the effects of Western education on the Muslim Youth of the Indian sub-continent to whom it was primarily addressed. As is well known Western education did much material good to these Muslims, but also distanced them from their cultural and religious heritage, which was an irreparable loss. Hala, in his reply, expresses his concern for the above unexpected turn of events as is shown in the fifth and subsequent verses.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Ankah Za-Noor-e-Guhar-e-Nazam-e-Falak Taab | Daman Ba Charagh-e-Mah-o-Akhtar Zada Aee Baaz!' +- 'id': '001_150_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ کيفيت مسلم ہندي تو بياں کر | واماندئہ منزل ہے کہ مصروف تگ و تاز' + - 'lang': 'en' + 'text': 'Relate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?' + - 'lang': 'ro' + 'text': 'Kuch Kaifiat-e-Muslim-e-Hindi To Bayan Kar | Wa Mandah-e-Manzil Hai Ke Masroof-e-Tag-o-Taaz' +- 'id': '001_150_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب کي حرارت بھي ہے کچھ اس کي رگوں ميں؟ | تھي جس کي فلک سوز کبھي گرمي آواز' + - 'lang': 'en' + 'text': 'Is some warmth of dan left in his veins? | The heat of whose call was once burning the sky”' + 'notes': + - 'phrase': 'call' + 'meaning': 'Allusion to the Muslims’ adhan.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mazhab Ki Hararat Bhi Hai Kuch Iss Ki Ragon Mein? | Thi Jis Ki Falak Souz Kabhi Garmi-e-Awaz' +- 'id': '001_150_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باتوں سے ہوا شيخ کي حالي متاثر | ،رو رو کے لگا کہنے کہ ''''اے صاحب اعجاز' + - 'lang': 'en' + 'text': 'Hala was moved by the talk of the Shaikh | He started weeping and saying, “O man of miracles!' + - 'lang': 'ro' + 'text': 'Baaton Se Huwa Sheikh Ki Haali Mutasir | Ro Ro Ke Laga Kehne K "Ae Sahib-e-Ijaz' +- 'id': '001_150_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب پير فلک نے ورق ايام کا الٹا | آئي يہ صدا ، پائوگے تعليم سے اعزاز' + - 'lang': 'en' + 'text': 'When the sky turned over the leaf of time | The call came that respect was possible only with education!' + - 'lang': 'ro' + 'text': 'Jab Peer-e-Falak Ne Waraq-e-Ayyam Ka Ulta | Ayi Ye Sada, Pao Ge Taleem Se Azaaz' +- 'id': '001_150_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آيا ہے مگر اس سے عقيدوں ميں تزلزل | دنيا تو ملي، طائر ديں کر گيا پرواز' + - 'lang': 'en' + 'text': 'But this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined' + - 'lang': 'ro' + 'text': 'Aya Hai Magar Iss Se Aqeedaton Mein Tazalzal | Dunya To Mili, Taeer-e-Deen Kar Gya Parwaz' +- 'id': '001_150_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديں ہو تو مقاصد ميں بھي پيدا ہو بلندي | فطرت ہے جوانوں کي زميں گير زميں تاز' + - 'lang': 'en' + 'text': 'Goals also become exalted if the dan is preserved | The youth’s nature is paralyzed and very low keyed' + - 'lang': 'ro' + 'text': 'Deen Ho To Maqasid Mein Bhi Paida Ho Bulandi | Fitrat Hai Jawanon Ki Zameen-Geer, Zameen Taza' +- 'id': '001_150_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب سے ہم آہنگي افراد ہے باقي | ديں زخمہ ہے ، جمعيت ملت ہے اگر ساز' + - 'lang': 'en' + 'text': 'Concordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument' + - 'lang': 'ro' + 'text': 'Mazhab Se Hum Ahangi-e-Afrad Hai Baqi | Deen Zakhma Hai, Jamiat-e-Millat Hai Agar Saaz' +- 'id': '001_150_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنياد لرز جائے جو ديوار چمن کي | ظاہر ہے کہ انجام گلستاں کا ہے آغاز' + - 'lang': 'en' + 'text': 'If the foundation of the garden’s wall is shaken | It is clearly the beginning of the garden’s end' + - 'lang': 'ro' + 'text': 'Bunyad Laraz Jaye Jo Deewar-e-Chaman Ki | Zahir Hai Ke Anjaam-e-Gulistan Ka Hai Aghaz' +- 'id': '001_150_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاني نہ ملا زمزم ملت سے جو اس کو | پيدا ہيں نئي پود ميں الحاد کے انداز' + - 'lang': 'en' + 'text': 'As the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny' + 'notes': + - 'phrase': 'Zamzam' + 'meaning': 'Zamzam- This is the sacred spring inside the Holy Haram in Makkah Mu‘aïïamah. It dates back to the time of S. Ibraham A.S. which was created miraculously for his wife and infant son S. Isma‘il A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Pani Na Mila Zamzam-e-Millat Se Jo Iss Ko | Paida Hain Nayi Poud Mein Ilhaad Ke Andaz' +- 'id': '001_150_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ذکر حضور شہ يثرب ميں نہ کرنا | سمجھيں نہ کہيں ہند کے مسلم مجھے غماز' + - 'lang': 'en' + 'text': 'Do not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting”' + 'notes': + - 'phrase': 'Yathrib' + 'meaning': 'Reference to the Holy Prophet S.A.W.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Zikr Huzoor-e- Shah-e-Yasrab (S.A.W.) Mein Na Karna | Samjhain Na Kahin Hind Ke Muslim Mujhe Ghammaz' +- 'id': '001_150_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرما نتواں يافت ازاں خار کہ کشتيم '''' | ''''ديبا نتواں بافت ازاں پشم کہ رشتيم' + - 'lang': 'en' + 'text': 'Dates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun”' + - 'lang': 'ro' + 'text': '‘Khurma Natawan Yafat Azan Khar Ke Kashteeam | Deeba Natawan Bafat Azan Pashem Ke Rashteeam”' diff --git a/data/github_iqbal_demystified/poems/001/001_151.yaml b/data/github_iqbal_demystified/poems/001/001_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5006b4bc5d0014c6c87d65894c7480c303a9d167 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_151.yaml @@ -0,0 +1,70 @@ +--- +'id': '001_151' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/151-%20Mazhab%20Tazmeen%20Bar%20Sheir-e-Meerza%20Baydal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مذ ہب' +- 'lang': 'en' + 'text': 'RELIGION' +'description': +- 'lang': 'en' + 'text': 'For Abu al-M‘ala Mirza ‘Abd al-Qadir Bedil ‘Aïamabada. In spite of being somewhat indifferent to Bedil’s difficult to understand style ‘Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry ‘Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T‘alam-i-Jadad (Muslims and Modern Education).' +'sher': +- 'id': '001_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعليم پير فلسفہء مغربي ہے يہ | ناداں ہيں جن کو ہستي غائب کي ہے تلاش' + - 'lang': 'en' + 'text': 'The teaching of the sage of Western philosophy is | “Those seeking the Invisible Existence are ignorant' + - 'lang': 'ro' + 'text': 'Taleem-e-Peer-e-Falsafa-e-Maghrabi Hai Ye | Nadan Hain Jin Ko Hasti-e-Ghaeeb Ki Hai Talash' +- 'id': '001_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيکر اگر نظر سے نہ ہو آشنا تو کيا | ہے شيخ بھي مثال برہمن صنم تراش' + - 'lang': 'en' + 'text': 'If the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?' + - 'lang': 'ro' + 'text': 'Paikar Agar Nazar Se Na Ho Ashna To Kya | Hai Sheikh Bhi Misal-e-Barhman Sanam Tarash' +- 'id': '001_151_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محسوس پر بنا ہے علوم جديد کي | اس دور ميں ہے شيشہ عقائد کا پاش پاش' + - 'lang': 'en' + 'text': 'The foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered' + - 'lang': 'ro' + 'text': 'Mehsoos Par Bina Hai Uloom-e-Jadeed Ki | Iss Dour Mein Hai Sheesha Aqaeed Ka Pash Pash' +- 'id': '001_151_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب ہے جس کا نام، وہ ہے اک جنون خام | ہے جس سے آدمي کے تخيل کو انتعاش' + - 'lang': 'en' + 'text': 'What is known as dan is an immature frenzy | Which is repulsive to human imagination”' + - 'lang': 'ro' + 'text': 'Mazhab Hai Jis Ka Naam, Woh Hai Ek Junoon-e-Kham | Hai Jis Se Adami Ke Takhiyul Ko Intaash' +- 'id': '001_151_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا مگر ہے فلسفہء زندگي کچھ اور | مجھ پر کيا يہ مرشد کامل نے راز فاش' + - 'lang': 'en' + 'text': 'But the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor' + 'notes': + - 'phrase': 'Preceptor' + 'meaning': 'Allusion to Mirza Bedil' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kehta Magar Hai Falsafa-e-Zindagi Kuch Aur | Mujh Par Liya Ye Murshid-e-Kamil Ne Raaz Faash' +- 'id': '001_151_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با ہر کمال اند کے آشفتگي خوش است '''' | ''''ہر چند عقل کل شدہ اي بے جنوں مباش' + - 'lang': 'en' + 'text': '“With every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love”' + - 'lang': 'ro' + 'text': '“Bahir Kamal And Ke Ashuftagi Khush Ast | Har Chand Aqal-e-Kul Shuda Aee Be-Junoon Mabash”' diff --git a/data/github_iqbal_demystified/poems/001/001_152.yaml b/data/github_iqbal_demystified/poems/001/001_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0e21b39e9f8ab3344b322b36f81e530942524dd7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_152.yaml @@ -0,0 +1,114 @@ +--- +'id': '001_152' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/152-%20Jang%20i%20Yarmuk.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جنگ ير موک کاايک واقعہ' +- 'lang': 'en' + 'text': 'AN INCIDENT OF THE BATTLE OF YARMUK' +'description': +- 'lang': 'en' + 'text': 'This poem refers to the battle of Yarmuk waged during the Khilafah of S. ‘Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The “young man” in the second verse was just a soldier and his conversation with S. Abu ‘Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.' +'sher': +- 'id': '001_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صف بستہ تھے عرب کے جوانان تيغ بند | تھي منتظر حنا کي عروس زمين شام' + - 'lang': 'en' + 'text': 'The armed Arab youth were arrayed for battle | The bride of Syria’s land was waiting for myrtle' + 'notes': + - 'phrase': 'myrtle' + 'meaning': 'This metaphor for blood is used for the blood about to be shed in the battle.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Saf Basta The Arab Ke Jawanan-e-Taeghband | Thi Muntazir Hina Ki Uroos-e-Zameen-e-Shaam' +- 'id': '001_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک نوجوان صورت سيماب مضطرب | آ کر ہوا امير عساکر سے ہم کلام' + - 'lang': 'en' + 'text': 'A young man who was restless like mercury | Approaching the army’s general started saying' + - 'lang': 'ro' + 'text': 'Ek Naujawan Soorat-e-Seemab Muztarib | Aa Kar Huwa Ameer-e-Asakar Se Hum Kalam' +- 'id': '001_152_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے بوعبيدہ رخصت پيکار دے مجھے | لبريز ہو گيا مرے صبر و سکوں کو جام' + - 'lang': 'en' + 'text': '“O Abu ‘Ubaidah grant me permission to fight | The cup of my patience and calm is full' + 'notes': + - 'phrase': '‘Ubaidah' + 'meaning': 'Abu ‘Ubaidah ibn-Jarrah- He was an eminent companion of the Holy Prophet (S.A.W.) and was among those who joined him early. He took part in the fateful Battle of Badr and continued fighting for the cause of God all his life. He is famous for his services to Islam during the Khilafahs of S. Abu Bakr Siddaq R.A. and S.‘Umar Faruq R.A.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Bu-Ubaidah (R.A.) Rukhsat-e-Paikaar De Mujhe | Labraiz Ho Gya Mere Sabr-o-Sakoon Ka Jaam' +- 'id': '001_152_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے تاب ہو رہا ہوں فراق رسول ميں | اک دم کي زندگي بھي محبت ميں ہے حرام' + - 'lang': 'en' + 'text': 'I am becoming impatient in the Holy Prophet’s separation | In his Love even a moment’s life has become hard' + - 'lang': 'ro' + 'text': 'Be Taab Ho Raha Hun Mein Firaaq-e- Rasool (S.A.W.) Mein | Ek Dam Ki Zindagi Bhi Mohabbat Mein Hai Haraam' +- 'id': '001_152_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاتا ہوں ميں حضور رسالت پناہ ميں | لے جائوں گا خوشي سے اگر ہو کوئي پيام' + - 'lang': 'en' + 'text': 'As I am going to the Holy Prophet’s audience | I shall gladly convey if there is any message”' + - 'lang': 'ro' + 'text': 'Jata Hun Mein Huzoor-e-Risalat Panah (S.A.W.) Mein | Le Jaun Ga Khushi Se Agar Ho Koi Peyam' +- 'id': '001_152_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ذوق و شوق ديکھ کے پرنم ہوئي وہ آنکھ | جس کي نگاہ تھي صفت تيغ بے نيام' + - 'lang': 'en' + 'text': 'The general’s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears' + - 'lang': 'ro' + 'text': 'Ye Zauq-o-Shauq Dekh Kar Purnam Huwi Woh Ankh | Jis Ki Nigah Thi Safat-e-Taegh-e-Benayam' +- 'id': '001_152_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بولا امير فوج کہ ''''وہ نوجواں ہے تو | پيروں پہ تيرے عشق کا واجب ہے احترام' + - 'lang': 'en' + 'text': 'The army’s general exclaimed., “You are that young man | The respect for whose Love is binding on the elders' + - 'lang': 'ro' + 'text': 'Bola Ameer-e-Fouj Ke “Woh Naujawan Hai Tu | Peeron Pet Ere Ishq Ka Wajib Hai Ehtaram' +- 'id': '001_152_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوري کرے خدائے محمد تري مراد | !کتنا بلند تيري محبت کا ہے مقام' + - 'lang': 'en' + 'text': 'May the God of Muhammad fulfill your wish | How elegant is the stage of your Love!' + - 'lang': 'ro' + 'text': 'Pure Kare Khuda’ay Muhammad (S.A.W.) Teri Murad | Kitna Buland Teri Mohabbat Ka Hai Maqam!' +- 'id': '001_152_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہنچے جو بارگاہ رسول اميں ميں تو | کرنا يہ عرض ميري طرف سے پس از سلام' + - 'lang': 'en' + 'text': 'When you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments' + - 'lang': 'ro' + 'text': 'Pohanche Jo Bargah-e- Rasool-e-Ameen (S.A.W.)   Mein Tu | Karna Ye Arz Meri Taraf Se Pas Az Salam' +- 'id': '001_152_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم پہ کرم کيا ہے خدائے غيور نے | پورے ہوئے جو وعدے کيے تھے حضور نے' + - 'lang': 'en' + 'text': '“The Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us”' + 'notes': + - 'phrase': 'us”' + 'meaning': 'This verse refers to the Holy Qur’an 2:155-157 read with 33:9-27. Unfavorable circumstances and adversity test the mettle of a person, and sort out the hypocrites from the sincere believers. The attitude of the former is portrayed in 33:9-21 and that of the latter in 33:22-27, particularly 33:22 .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hum Par Karam Kiya Hai Khuda’ay Ghayoor Ne | Puray Huwe Jo Wade Kiye The Huzoor (S.A.W.) Ne' diff --git a/data/github_iqbal_demystified/poems/001/001_153.yaml b/data/github_iqbal_demystified/poems/001/001_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e50fe0f6d67fb397c7c90d745bea0d7c34139b3c --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_153.yaml @@ -0,0 +1,39 @@ +--- +'id': '001_153' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/153-%20Mazhab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مذ ہب' +- 'lang': 'en' + 'text': 'RELIGION' +'description': +- 'lang': 'en' + 'text': 'This short poem is another portrayal of ‘Allamah Iqbal’s views on secular nationalism and religion.' +'sher': +- 'id': '001_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني ملت پر قياس اقوام مغرب سے نہ کر | خاص ہے ترکيب ميں قوم رسول ہاشمي' + - 'lang': 'en' + 'text': 'Judge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet’s nation' + - 'lang': 'ro' + 'text': 'Apni Millat Par Qiyas Aqwam-e-Maghrib Se Na Kar | Khas Hai Tarkeeb Mein Qoum-e-Rusool-e-Hashmi' +- 'id': '001_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان کي جمعيت کا ہے ملک و نسب پر انحصار | قوت مذہب سے مستحکم ہے جمعيت تري' + - 'lang': 'en' + 'text': 'Based on country and race is their organization | The force of dan stabilizes your organization' + - 'lang': 'ro' + 'text': 'Un Ki Jamiat Ka Hai Mulk-o-Nasab Par Inhasar | Quwwat-e-Mazhab Se Mustahkam Hai Jamiat Teri' +- 'id': '001_153_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دامن ديں ہاتھ سے چھوٹا تو جمعيت کہاں | اور جمعيت ہوئي رخصت تو ملت بھي گئي' + - 'lang': 'en' + 'text': 'If the dan’s skirt is lost, disappears the organization | And if organization departs also disappears the nation!' + - 'lang': 'ro' + 'text': 'Daman-e-Deen Hath Se Chhuta To Jamiat Kahan | Aur Jamiat Huwi Rukhsat To Millat Bhi Gyi' diff --git a/data/github_iqbal_demystified/poems/001/001_154.yaml b/data/github_iqbal_demystified/poems/001/001_154.yaml new file mode 100644 index 0000000000000000000000000000000000000000..10f414a1a062adc7fb63740a29dda25a44a7b762 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_154.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_154' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/154-%20Paywasta%20reh%20Shajar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پيوستہ رہ شجر سے ، اميد بہار رکھ' +- 'lang': 'en' + 'text': 'REMAIN ATTACHED TO THE TREE KEEP SPRING’S EXPECTATION' +'description': +- 'lang': 'en' + 'text': 'This short poem repeats the message of ‘Allamah Iqbal for unity in the Muslim Ummah.' +'sher': +- 'id': '001_154_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈالي گئي جو فصل خزاں ميں شجر سے ٹوٹ | ممکن نہيں ہري ہو سحاب بہار سے' + - 'lang': 'en' + 'text': 'The branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring' + - 'lang': 'ro' + 'text': 'Dali Gyi Jo Fasal-e-Khazan Mein Shajar Se Toot | Mumkin Nahin Hari Ho Sahab-e-Bahar Se' +- 'id': '001_154_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے لازوال عہد خزاں اس کے واسطے | کچھ واسطہ نہيں ہے اسے برگ و بار سے' + - 'lang': 'en' + 'text': 'The autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring' + - 'lang': 'ro' + 'text': 'Hai La-Zawal Ehd-e-Khazan Uss Ke Waste | Kuch Wasta Naahin Hai Usse Barg-o-Baar Se' +- 'id': '001_154_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تيرے گلستاں ميں بھي فصل خزاں کا دور | خالي ہے جيب گل زر کامل عيار سے' + - 'lang': 'en' + 'text': 'Autumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash' + - 'lang': 'ro' + 'text': 'Hai Tere Gulistan Mein Bhi Fasal-e-Khazan Ka Dour | Khali Hai Jaib-e-Gul Zr-e-Kamil Ayaar Se' +- 'id': '001_154_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو نغمہ زن تھے خلوت اوراق ميں طيور | رخصت ہوئے ترے شجر سايہ دار سے' + - 'lang': 'en' + 'text': 'The birds which were singing in the seclusion of leaves | Have departed from your shady tree’s leaves' + - 'lang': 'ro' + 'text': 'Jo Naghma Zan Thay Khalwat-e-Auraq Mein Tayoor | Rukhsat Huway Tere Shajar-e-Sayadar Se' +- 'id': '001_154_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ بريدہ سے سبق اندوز ہو کہ تو | ناآشنا ہے قاعدئہ روزگار سے' + - 'lang': 'en' + 'text': 'You should learn a lesson from the separated branch | As you are unacquainted with the customs of the world' + - 'lang': 'ro' + 'text': 'Shakh-e-Bureeda Se Sabaq Andoz Ho Ke Tu | Na Ashna Hai Qaida’ay Rozgar Se' +- 'id': '001_154_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت کے ساتھ رابطہء استوار رکھ | !پيوستہ رہ شجر سے ، اميد بہار رکھ' + - 'lang': 'en' + 'text': 'Keep very strong communication with the nation | Remain attached to the tree and have spring’s expectation!' + - 'lang': 'ro' + 'text': 'Millat Ke Sath Rabta Ustawar Rakh | Pewasta Reh Shajar Se, Umeed-e-Bahar Rakh!' diff --git a/data/github_iqbal_demystified/poems/001/001_155.yaml b/data/github_iqbal_demystified/poems/001/001_155.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6435bcae0a99444d8d2093bcf8fa839a6b8fb826 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_155.yaml @@ -0,0 +1,30 @@ +--- +'id': '001_155' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/155-%20Shab-e-Mairaaj.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شبِ معراج' +- 'lang': 'en' + 'text': 'THE NIGHT OF THE CELESTIAL ASCENSION OF THE HOLY PROPHET S.A.W.' +'description': +- 'lang': 'en' + 'text': 'This short but beautiful poem, eulogizing the night of Mi‘raj portrays the spontaneous feelings of ‘Allamah Iqbal after reading the Holy Qur’an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by ‘Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet’s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).' +'sher': +- 'id': '001_155_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اختر شام کي آتي ہے فلک سے آواز | سجدہ کرتي ہے سحر جس کو، وہ ہے آج کي رات' + - 'lang': 'en' + 'text': 'This call of the evening star is coming from the sky | “This is the night before which the dawn prostrates' + - 'lang': 'ro' + 'text': 'Akhtar-e-Shaam Ki Ati Hai Falak Se Awaz | Sajda Karti Hai Sahar Jis Ko, Woh Hai Aaj Ki Raat' +- 'id': '001_155_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہ يک گام ہے ہمت کے ليے عرش بريں | کہہ رہي ہے يہ مسلمان سے معراج کي رات' + - 'lang': 'en' + 'text': '“For courage the ‘Arsh-i-Baran is only a pace away” | The Mi‘raj’s night is saying this to the Muslim' + - 'lang': 'ro' + 'text': 'Reh-e-Yak Gaam Hai Himmat Ke Liye Arsh-e-Bareen | Keh Rahi Hai Ye Musalman Se Meeraj Ki Raat' diff --git a/data/github_iqbal_demystified/poems/001/001_156.yaml b/data/github_iqbal_demystified/poems/001/001_156.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1f9ea5ba7e054781e4d2ccad613d9a00e0d1cfd1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_156.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_156' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/156-%20Phool.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پھول' +- 'lang': 'en' + 'text': 'THE FLOWER' +'description': +- 'lang': 'en' + 'text': 'In this beautiful and apparently nature poem ‘Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.' +'sher': +- 'id': '001_156_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے کيوں فکر ہے اے گل دل صد چاک بلبل کي | تو اپنے پيرہن کے چاک تو پہلے رفو کر لے' + - 'lang': 'en' + 'text': 'O flower! Why do you care for the nightingale’s wounded heart | First you should darn the slits of your own shirt!' + - 'lang': 'ro' + 'text': 'Tujhe Kyun Fikar Hai Ae Gul Dil-e-Sad Chaak-e-Bulbul Ki | Tu Apne Pairhan Ke Chaak To Pehle Rafoo Kar Le' +- 'id': '001_156_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمنا آبرو کي ہو اگر گلزار ہستي ميں | تو کانٹوں ميں الجھ کر زندگي کرنے کي خو کرلے' + - 'lang': 'en' + 'text': 'If you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!' + - 'lang': 'ro' + 'text': 'Tamanna Abru Ki Ho Agar Gulzar-e-Hasti Mein | To Kanton Mein Ulajh Kar Zindagi Karne Ki Khu Kar Le' +- 'id': '001_156_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صنوبر باغ ميں آزاد بھي ہے، پا بہ گل بھي ہے | انھي پابنديوں ميں حاصل آزادي کو تو کر لے' + - 'lang': 'en' + 'text': 'The juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!' + - 'lang': 'ro' + 'text': 'Sanobar Bagh Mein Azad Bhi Hai, Pa Ba Gill Bhi Hai | Inhi Pabandiyon Mein Hasil Azadi Ko Tu Kar Le' +- 'id': '001_156_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنک بخشي کو استغنا سے پيغام خجالت دے | نہ رہ منت کش شبنم نگوں جام وسبو کر لے' + - 'lang': 'en' + 'text': 'With contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!' + - 'lang': 'ro' + 'text': 'Tunak Bakhshi Ko Istaghna Se Pegham-e-Khajalat De | Na Reh Minnat Kash-e-Shabnam, Nigun Jaam-o-Saboo Kar Le' +- 'id': '001_156_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں يہ شان خودداري ، چمن سے توڑ کر تجھ کو | کوئي دستار ميں رکھ لے ، کوئي زيب گلو کر لے' + - 'lang': 'en' + 'text': 'It does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!' + - 'lang': 'ro' + 'text': 'Nahin Ye Shan-e-Khud-Dari, Chaman Se Torh Kar Tujh Ko | Koi Dastaar Mein Rakh Le, Koi Zaib-e-Guloo Kar Le' +- 'id': '001_156_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں غنچہ گل سے يہ کہہ کر اڑ گئي شبنم | مذاق جور گلچيں ہو تو پيدا رنگ و بو کر لے' + - 'lang': 'en' + 'text': 'The dew disappeared from garden saying to the flower bud | If you love gardener’s oppression, you should create beauty' + - 'lang': 'ro' + 'text': 'Chaman Mein Ghuncha-e-Gul Se Ye Keh Kar Urh Gyi Shabnam | Mazaq-e-Jour-e-Gulcheen Ho To Paida Rang-o-Bu Kar Le' +- 'id': '001_156_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر منظور ہو تجھ کو خزاں ناآشنا رہنا | جہان رنگ و بو سے، پہلے قطع آرزو کر لے' + - 'lang': 'en' + 'text': 'If you want to remain unacquainted with autumn | First you should abandon the desire for the beauty’s world' + - 'lang': 'ro' + 'text': 'Agar Manzoor Ho Tujh Ko Khazan Na-Ashna Rehna | Jahan-e-Rang-o-Bu Se, Pehle Qataa-e-Arzu Kar Le' +- 'id': '001_156_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي ميں ديکھ ، مضمر ہے کمال زندگي تيرا | جو تجھ کو زينت دامن کوئي آئينہ رو کر لے' + - 'lang': 'en' + 'text': 'Look, in this alone is concealed your life’s perfection! | If you should be the decoration of some beauty’s robe!' + - 'lang': 'ro' + 'text': 'Iss Mein Dekh, Muzmir Hai Kamal-e-Zindagi Tera | Jo Tujh Ko Zeenat-e-Daman Koi Aaeena Ru Kar Le' diff --git a/data/github_iqbal_demystified/poems/001/001_157.yaml b/data/github_iqbal_demystified/poems/001/001_157.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1528c5ea2eabdc0153307ab627b3c7659b0ee09a --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_157.yaml @@ -0,0 +1,75 @@ +--- +'id': '001_157' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/157-%20Shaksepear.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شيکسپير' +- 'lang': 'en' + 'text': 'WILLIAM SHAKESPEARE' +'description': +- 'lang': 'en' + 'text': '‘Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, ‘Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare’s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.' +'sher': +- 'id': '001_157_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شفق صبح کو دريا کا خرام آئينہ | نغمہ شام کو خاموشي شام آئينہ' + - 'lang': 'en' + 'text': 'To the dawn’s twilight the river’s graceful flow is a mirror | To the evening’s song the evening’s silence is a mirror' + - 'lang': 'ro' + 'text': 'Shafaq-e-Subah Ko Darya Ka Kharaam Aaeena | Naghma-e-Shaam Ko Khamoshi-e-Shaam Aaeena' +- 'id': '001_157_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ گل آئنہ عارض زبيائے بہار | شاہد مے کے ليے حجلہ جام آئينہ' + - 'lang': 'en' + 'text': 'To the spring’s beautiful cheek flower petal is a mirror | To the lover of wine the cup’s cavity is mirror' + - 'lang': 'ro' + 'text': 'Barg-e-Gul Aaeena Ariz-e-Ziabaye Bahar | Shahid-e-Mai Ke Liye Hujla-e-Jaam Aaeena' +- 'id': '001_157_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن آئنہ حق اور دل آئنہ حسن | دل انساں کو ترا حسن کلام آئينہ' + - 'lang': 'en' + 'text': 'Beauty is God’s mirror and heart is Beauty’s mirror | To the human heart the beauty of your marks is a mirror' + - 'lang': 'ro' + 'text': 'Husn Aaeena-e-Haq Aur Dil Aaeena-e-Husn | Dil-e-Insan Ko Tera Husn-e-Kalaam Aaeena' +- 'id': '001_157_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ترے فکر فلک رس سے کمال ہستي | کيا تري فطرت روشن تھي مآل ہستي' + - 'lang': 'en' + 'text': 'By your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?' + - 'lang': 'ro' + 'text': 'Hai Tere Fikr-e-Falak Ras Se Kamal-e-Hasti | Kya Teri Fitrat-e-Roshan Thi Maal-e-Hasti' +- 'id': '001_157_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو جب ديدئہ ديدار طلب نے ڈھونڈا | تاب خورشيد ميں خورشيد کو پنہاں ديکھا' + - 'lang': 'en' + 'text': 'When the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun' + - 'lang': 'ro' + 'text': 'Tujh Ko Jab Dida-e-Deedar Talab Ne Dhoonda | Taab-e-Khursheed Mein Khursheed Ko Pinhan Dekha' +- 'id': '001_157_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم عالم سے تو ہستي رہي مستور تري | اور عالم کو تري آنکھ نے عرياں ديکھا' + - 'lang': 'en' + 'text': 'Your existence surely remained veiled from the world’s eye | And your eye saw the world completely unveiled' + - 'lang': 'ro' + 'text': 'Chashm-e-Alam Se To Hasti Rahi Mastoor Teri | Aur Alam Ko Teri Ankh Ne Uryan Dekha' +- 'id': '001_157_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حفظ اسرار کا فطرت کو ہے سودا ايسا | رازداں پھر نہ کرے گي کوئي پيدا ايسا' + - 'lang': 'en' + 'text': 'Nature has such a strong desire for guarding secrets | That another confidante like you it will never create!' + - 'lang': 'ro' + 'text': 'Hifz-e-Asrar Ka Fitrat Ko Hai Souda Aesa | Raazdaan Phir Na Kare Gi Koi Paida Aesa' diff --git a/data/github_iqbal_demystified/poems/001/001_158.yaml b/data/github_iqbal_demystified/poems/001/001_158.yaml new file mode 100644 index 0000000000000000000000000000000000000000..359db9a40e84e73379314b732184fe6a6993b417 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_158.yaml @@ -0,0 +1,135 @@ +--- +'id': '001_158' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/158-%20Main%20awr%20Tu.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ميں اورتو' +- 'lang': 'en' + 'text': 'I AND YOU' +'description': +- 'lang': 'en' + 'text': 'This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur’an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.' +'sher': +- 'id': '001_158_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ سليقہ مجھ ميں کليم کا نہ قرينہ تجھ ميں خليل کا | ميں ہلاک جادوئے سامري، تو قتيل شيوئہ آزري' + - 'lang': 'en' + 'text': 'Neither I have Kalam’s knowledge nor you have Khalal’s manners | I am destroyed by Samira’s magic, you are the victim of Azar’s method!' + 'notes': + - 'phrase': 'Kalam’s' + 'meaning': 'Kalam.' + 'occurrence': !!int '1' + - 'phrase': 'Khalal’s' + 'meaning': 'Khalal- Khalal is an abbreviation “Khalal Allah” (The Friend of God) which is the title of S. Ibraham A.S.' + 'occurrence': !!int '1' + - 'phrase': 'Samira’s' + 'meaning': 'Samiri- He was a clever man, or magician, who was with Bani Isra’al during their exodus from Egypt. He misled Bana Isra’al and persuaded them to melt their gold ornaments, mold them into a calf and worship the same. This happened during the period when in the Sinai desert, S. Musa A.S had gone to Mount tur in pursuit of fire and where he was honored with conversation with God. For more details on Samira see The Holy Qur’an 20:85-98, No. 8, pp. 781-84. Also see the Holy Bible Exodus xii : 35-36.' + 'occurrence': !!int '1' + - 'phrase': 'Azar’s' + 'meaning': 'Azar.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Saliqa Mujh Mein Kaleem Ka Na Qareena Tujh Mein Khalil Ka | Mein Halak-e-Jadoo-e-Samri, Tu Qateel-e-Shewa-e-Azari' +- 'id': '001_158_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نوائے سوختہ در گلو ، تو پريدہ رنگ، رميدہ بو | ميں حکايت غم آرزو ، تو حديث ماتم دلبري' + - 'lang': 'en' + 'text': 'I am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief’s longing, you are the narration of love’s mourning!' + - 'lang': 'ro' + 'text': 'Main Nawaye Soukhta Dar Guloo, Tu Parida Rang, Ramida Bu | Mein Hikayat-e-Gham-e-Arzoo, Tu Hadees-e-Matam-e-Dilbari' +- 'id': '001_158_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا عيش غم ،مرا شہد سم ، مري بود ہم نفس عدم | ترا دل حرم، گرو عجم ترا ديں خريدہ کافري' + - 'lang': 'en' + 'text': 'My grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the ‘Ajam, your dan has been purchased by infidelity!' + - 'lang': 'ro' + 'text': 'Mera Aysh Gham, Mera Shehad Samm, Meri Bood Hum Nafas-e-Adam | Tera Dil Haram, Girv-e-Ajam, Tera Deen Khareeda-e-Kafiri' +- 'id': '001_158_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم زندگي رم زندگي، غم زندگي سم زندگي | غم رم نہ کر، سم غم نہ کھا کہ يہي ہے شان قلندري' + - 'lang': 'en' + 'text': 'Loss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief’s poison as this is the way of qalandara!' + - 'lang': 'ro' + 'text': 'Dam Zindagi Ram-e-Zindagi, Gham-e-Zindagi Sam-e-Zindagi | Gham-e-Ram Na Kar, Sam-e-Gham Na Kha Ke Yehi Hai Shan-e-Qalandari' +- 'id': '001_158_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري خاک ميں ہے اگر شرر تو خيال فقر و غنا نہ کر | کہ جہاں ميں نان شعير پر ہے مدار قوت حيدري' + - 'lang': 'en' + 'text': 'Do not care for poverty and affluence, if your dust has a spark | Because in the world Haider’s strength depends on bread of Sha‘ar' + 'notes': + - 'phrase': 'Haider’s' + 'meaning': 'Haider - This is another name of S. ‘Ala R.A.' + 'occurrence': !!int '1' + - 'phrase': 'Sha‘ar' + 'meaning': 'Sha‘ar- This is one of the coarse and cheap grains grown in many Asian countries, including the Arab countries and the Indian sub-continent. The word is usually translated as “barley”which is not correct as it does not resemble barley in appearance or value. The Persian and Urdu word “jau” is appropriate. The bread of Sha‘ar or jau represents “simple living and high thinking”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Teri Khak Mein Hai Agar Sharar To Khiyal-e-Faqr-o-Ghana Na Kar | Ke Jahan Mein Naan-e-Shaeer Par Hai Madar-e-Quwwat-e-Haidari' +- 'id': '001_158_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کوئي ايسي طرز طواف تو مجھے اے چراغ حرم بتا | کہ ترے پتنگ کو پھر عطا ہو وہي سرشت سمندري' + - 'lang': 'en' + 'text': 'O Haram’s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander’s nature!' + 'notes': + - 'phrase': 'salamander’s' + 'meaning': 'Salamander This is a mythical creature supposed to be living and flourishing in fire as well as liking it.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Koi Aesi Tarz-e-Tawaaf Tu Mujhe Ae Charagh-e-Haram Bata! | Ke Tere Patang Ko Phir Atta Ho Wohi Sarisht-e-Samundari' +- 'id': '001_158_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلہء جفائے وفا نما کہ حرم کو اہل حرم سے ہے | ''کسي بت کدے ميں بياں کروں تو کہے صنم بھي ''ہري ہري' + - 'lang': 'en' + 'text': 'The complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out “Hari Hari”' + 'notes': + - 'phrase': 'Hari”' + 'meaning': 'Hari- This is the name of the Hindu deity Vishnu. The expression Hara Hara is used by the Hindus in the Indian sub-continent for expressing extreme surprise or disgust.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gila-e-Jafaye Wafa Nama Ke Haram Ko Ahl-e-Haram Se Hai | Kisi Butkude Mein Byan Krun To Kahe Sanam Bhi ‘Hari Hari’' +- 'id': '001_158_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ستيزہ گاہ جہاں نئي نہ حريف پنجہ فگن نئے | وہي فطرت اسد اللہي وہي مرحبي، وہي عنتري' + - 'lang': 'en' + 'text': 'Neither the world’s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and ‘Antara are the same' + 'notes': + - 'phrase': 'Asad-ul-Laha' + 'meaning': 'Asad-ul-Laha- Literally it means the attributes of being the Lion of God. As a mark of great respect S. ‘Ala R.A. is known as Asad Ullah or the “Lion of God” on account of his proverbial prowess.' + 'occurrence': !!int '1' + - 'phrase': 'Marhaba' + 'meaning': 'Marhaba-This alludes to Marhab of Khaibar. Khaibar was an oasis about 320 km. north of Madina-i-Munawwarah. It was a fertile tract where Jews had gathered after being expelled from Palestine by the Romans and several encounters with the Islamic State which they had lost. It was the biggest and the most fortified stronghold of Jews in the Arabian Peninsula. The Jews, living there in prosperity, were the biggest adversaries of Islam at that time. They were constantly plotting against Islam in collusion with the pagan and hypocrite Arab tribes. This state of affairs could not be tolerated for long and the Holy Prophet (S.A.W) was compelled to invade Khaibar in 629. At that time Khaibar comprised six fortresses, the strongest and safest of which was Qamus, which was headed by Marhab. He was a Jewish hero and was considered to be equivalent to a thousand cavalry men on account of his strength and bravery. This fortress was finally attacked by Muslims under the leadership of S. ‘Ala (R.A.) after several unsuccessful attempts under other leaders. Marhab made his appearance first, very heavily armed in full armor. He was engaged in battle by S. ‘Ali (R.A). After a short engagement S.‘Ala (R.A.) killed him and the fortress fell. According to this hemistich marhaba or the anti-Islamic activities of Marhab still persist. The strength and prowess of Sayyidina ‘Ali (R.A) also persist till today. Only it has to be activated and used to face and vanquish the powers of evil.' + 'occurrence': !!int '1' + - 'phrase': '‘Antara' + 'meaning': '‘Antara- This is an allusion to the “Romance of ‘Antar” which consists of the tales of chivalry centered round the black Arab desert poet and warrior, ‘Antar Ibn Shaddad, who was one of the poets of the celebrated pre-Islamic poetic collection called “al-Mu ‘allaqat” (These were literary pieces of superb composition which were hung on the walls of the K‘abah in the pre-Islamic period as a recognition of their merit). It’s origin is not clear. The “Romance of ‘Antar” evolved out of a Bedouin tradition that emphasized nobility of character and desert chivalry, and of which ‘Antar was made the epitome. It was written in rhymed prose interspersed with 10,000 poetic verses, divided into 32 books, each being a tale in suspense. This romance relates the fabulous childhood of ‘Antar son of an Arab king by a black slave girl and his adventures for the hand of his cousin, Ahad, in marriage.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Sataiza-Gah-e-Jahan Nayi Na Hareef-e-Panja Faggan Naye | Wohi Fitrat-e-Asadullahi, Wohi Marhabi, Wohi Aantari' +- 'id': '001_158_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرم اے شہ عرب و عجم کہ کھڑے ہيں منتظر کرم | وہ گدا کہ تو نے عطا کيا ہے جنھيں دماغ سکندري' + - 'lang': 'en' + 'text': 'Mercy ! O Arab and ‘Ajam’s Lord as waiting for benevolence are | # translation missing' + 'notes': + - 'phrase': 'Lord' + 'meaning': 'reference here is to the attributes of ‘Antar, particularly his chivalry and perseverance.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Karam Ae Shah (S.A.W.) -e-Arab-o-Ajam Ke Khare Hain Muntazir-e-Karam | Woh Gaza Ke Tu Ne Atta Kiya Hai Jinhain Damagh-e-Sikandari' diff --git a/data/github_iqbal_demystified/poems/001/001_159.yaml b/data/github_iqbal_demystified/poems/001/001_159.yaml new file mode 100644 index 0000000000000000000000000000000000000000..15e2987acfa2fa7c6609b3e0e440b5bba8dc38e7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_159.yaml @@ -0,0 +1,52 @@ +--- +'id': '001_159' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/159-%20Aseeri.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اسيري' +- 'lang': 'en' + 'text': 'IMPRISONMENT' +'description': +- 'lang': 'en' + 'text': 'The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.' +'sher': +- 'id': '001_159_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اسيري اعتبار افزا جو ہو فطرت بلند | قطرئہ نيساں ہے زندان صدف سے ارجمند' + - 'lang': 'en' + 'text': 'Imprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell’s prison' + 'notes': + - 'phrase': 'prison' + 'meaning': 'Allusion to the formation of pearl by a rain drop which gets imprisoned in the shell according to the popular beleif in the olden days.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Aseeri Atebar Afza Jo Ho Fitrat Buland | Qatra-e-Neesan Hai Zindan-e-Sadaf Se Arjumand' +- 'id': '001_159_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشک اذفر چيز کيا ہے ، اک لہو کي بوند ہے | مشک بن جاتي ہے ہو کر نافہ آہو ميں بند' + - 'lang': 'en' + 'text': 'The excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer’s navel' + - 'lang': 'ro' + 'text': 'Mushk-e-Azfar Cheez Kya Hai, Ek Lahoo Ki Boondhai | Mushk Ban Jati Hai Ho Kar Nafa-e-Ahu Mein Band' +- 'id': '001_159_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کسي کي تربيت کرتي نہيں قدرت، مگر | کم ہيں وہ طائر کہ ہيں دام وقفس سے بہرہ مند' + - 'lang': 'en' + 'text': 'However, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment' + - 'lang': 'ro' + 'text': 'Har Kisi Ki Tarbiat Karti Nahin Qudrat, Magar | Kam Hain Woh Taeer Ke Hain Daam-o-Qafas Se Behramand' +- 'id': '001_159_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہپر زاغ و زغن در بند قيد و صيد نيست '''' | ''''ايں سعادت قسمت شہباز و شاہيں کردہ اند' + - 'lang': 'en' + 'text': '“Strength of crow’s and kite’s wing is not in cage and prey | This grace is reserved for the falcon and the eagle”' + - 'lang': 'ro' + 'text': '“Sehpar-e-Zaagh-o-Zaghan Dar Band-e-Qaid-o-Said Needs | Aen Saadat Qismat-e-Shahbaz-o-Shaheen Kardah And”' diff --git a/data/github_iqbal_demystified/poems/001/001_160.yaml b/data/github_iqbal_demystified/poems/001/001_160.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cf93f524e87b06e37c355c551d0aa5b9d5370d1f --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_160.yaml @@ -0,0 +1,52 @@ +--- +'id': '001_160' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/160-%20Daryooza-e-Khilafat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دريوزہ خلافت' +- 'lang': 'en' + 'text': 'BEGGING FOR KHILAFAH' +'description': +- 'lang': 'en' + 'text': 'This short poem is an elegant expression of ‘Allamah Iqbal’s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur’an has declared as the ‘best nation’ (3:110). Also, we learn from the Holy Qur’an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. ‘Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falasèana ‘Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe’s jugular vein is in Jews’ clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion’s taste' +'sher': +- 'id': '001_160_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ملک ہاتھوں سے جاتا ہے، جائے | تو احکام حق سے نہ کر بے وفائي' + - 'lang': 'en' + 'text': 'If the territory is being lost let it be lost | You should not be disloyal to God’s commands' + - 'lang': 'ro' + 'text': 'Agar Mulk Hathon Se Jata Hai, Jaye | Tu Ahkam-e-Haq Se Na Kar Be-Wafai' +- 'id': '001_160_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں تجھ کو تاريخ سے آگہي کيا | خلافت کي کرنے لگا تو گدائي' + - 'lang': 'en' + 'text': 'Do you not have knowledge of history? | You have started begging for the Khilafah!' + - 'lang': 'ro' + 'text': 'Nahin Tujh Ko Tareekh Se Aghi Kya | Khilafat Ki Karne Laga Tu Gadai' +- 'id': '001_160_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خريديں نہ جس کو ہم اپنے لہو سے | مسلماں کو ہے ننگ وہ پادشائي' + - 'lang': 'en' + 'text': 'If we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!' + - 'lang': 'ro' + 'text': 'Khareedain Na Jis Ko Hum Apne Lahoo Se | Musalman Ko Hai Nanang Woh Padshai' +- 'id': '001_160_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا از شکستن چناں عار نايد '''' | ''''کہ از ديگراں خواستن موميائي' + - 'lang': 'en' + 'text': '“I do not feel as much ashamed of being broken down | As in asking others for màmiya’a for my treatment”' + 'notes': + - 'phrase': 'treatment”' + 'meaning': 'Màmiyai- This is a medicinal substance which appears from rocks in lime stone formations in mountains. It is believed to have extraordinary tonic and healing properties. Geologically the closest substances to màmiya’a are “stalactite” and “stalacmite”. The former is formed very slowly when the water containing calcium bicarbonate drips down slowly from the roof of a cave of lime stone rock. The desposit hangs from the roof of the cave like icicles. The latter is also made up of calcium bicarbonate and is formed in the same way at the bottom of the cave. The verse means that being defeated is better than gaining success through begging help from others.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '“Mera Az Shakistan Chuna Aar Nayed | Ke Az Deegaran Khawastan Moumiyai”' diff --git a/data/github_iqbal_demystified/poems/001/001_161.yaml b/data/github_iqbal_demystified/poems/001/001_161.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42eecd6cdcd70ad4c67960d0df8b8d127a2b2797 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_161.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_161' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/161-%20Humayoun.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہمايوں' +- 'lang': 'en' + 'text': 'HUMAYUN' +'description': +- 'lang': 'en' + 'text': 'This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.' +'sher': +- 'id': '001_161_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ہمايوں! زندگي تيري سراپا سوز تھي | تيري چنگاري چراغ انجمن افروز تھي' + - 'lang': 'en' + 'text': 'O Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp' + - 'lang': 'ro' + 'text': 'Ae Humayun! Zindagi Teri Sarapa Souz Thi | Teri Chingari Charagh-e-Anjuman Afroz Thi' +- 'id': '001_161_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ تھا تيرا تن خاکي نزار و دردمند | تھي ستارے کي طرح روشن تري طبع بلند' + - 'lang': 'en' + 'text': 'Though your earthly body was slim and weak | Your elegant disposition was bright like a star' + - 'lang': 'ro' + 'text': 'Garche Tha Tera Tan-e-Khaki Nazaar-o-Dard Mand | Thi Sitare Ki Tarah Roshan Teri Taba-e-Buland' +- 'id': '001_161_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس قدر بے باک دل اس ناتواں پيکر ميں تھا | شعلہ گردوں نورد اک مشت خاکستر ميں تھا' + - 'lang': 'en' + 'text': 'How fearless a heart in this frail body was | A universal flame in this handful of dust was!' + - 'lang': 'ro' + 'text': 'Kis Qadar Bebak Dil Iss Natawan Paikar Mein Tha | Shoala-e-Gardoon Naward Ek Musht-e-Khakstar Mein Tha' +- 'id': '001_161_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کي ليکن دل دانا کو کچھ پروا نہيں | شب کي خاموشي ميں جز ہنگامہ فردا نہيں' + - 'lang': 'en' + 'text': 'But the intelligent heart was not at all afraid of death | In night’s silence there is nothing except morrow’s affairs!' + - 'lang': 'ro' + 'text': 'Mout Ki Lekin Dil-e-Dana Ko Kuch Parwa Nahin | Shab Ki Khamoshi Mein Juz Hangama-e-Farda Nahin' +- 'id': '001_161_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کو سمجھے ہيں غافل اختتام زندگي | ہے يہ شام زندگي، صبح دوام زندگي' + - 'lang': 'en' + 'text': 'The imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!' + - 'lang': 'ro' + 'text': 'Mout Ko Samjhe Hain Ghafil Ikhtitam-e-Zindagi | Hai Ye Sham-e-Zindagi Subah-e-Dawam-e-Zindagi' diff --git a/data/github_iqbal_demystified/poems/001/001_162.yaml b/data/github_iqbal_demystified/poems/001/001_162.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6247d4db4de0cc1f605740e72de4bf6e50e20335 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_162.yaml @@ -0,0 +1,1007 @@ +--- +'id': '001_162' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/162-%20Khizr%20i%20Raah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خضرراہ' +- 'lang': 'en' + 'text': 'THE TRAVELERS’ GUIDE' +'description': +- 'lang': 'en' + 'text': 'This long poem is an allegory prepared to convey ‘Allamah Iqbal’s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur’an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur’an uses the expression Majma‘ al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, ‘Allamah Abu al-A‘la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the “Bahr-al-Abyaz” (The White Nile) and “Bahr-al-Arzaq” (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by ‘Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.' +'sher': +- 'id': '001_162_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساحل دريا پہ ميں اک رات تھا محو نظر | گوشہ دل ميں چھپائے اک جہان اضطراب' + - 'lang': 'en' + 'text': 'One night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart’s recesses' + - 'lang': 'ro' + 'text': 'Sahil-E-Darya Pe Main Ek Raat Tha Mehv-E-Nazar | Gosha-E-Dil Mein Chupaye Ek Jahan-E-Iztaraab' +- 'id': '001_162_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب سکوت افزا، ہوا آسودہ، دريا نرم سير | تھي نظر حيراں کہ يہ دريا ہے يا تصوير آب' + - 'lang': 'en' + 'text': 'The night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!' + - 'lang': 'ro' + 'text': 'Shab Sakoot Afza, Hawa Asoodah, Darya Naram Sair | Thi Nazar Heeran Ke Ye Darya Hai Ya Tasveer-E-Aab' +- 'id': '001_162_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جيسے گہوارے ميں سو جاتا ہے طفل شير خوار | موج مضطر تھي کہيں گہرائيوں ميں مست خواب' + - 'lang': 'en' + 'text': 'As the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!' + - 'lang': 'ro' + 'text': 'Jaise Gehware Mein So Jata Hai Tifle-E-Sheer Khawaar | Mouj-E-Muztar Thi Kahin Gehraiyon Mein Mast-E-Khawab' +- 'id': '001_162_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رات کے افسوں سے طائر آشيانوں ميں اسير | انجم کم ضو گرفتار طلسم ماہتاب' + - 'lang': 'en' + 'text': 'With the spell of night the birds were confined in nests | The twinkling stars were caught in the moon’s spell!' + - 'lang': 'ro' + 'text': 'Raat Ke Ufsoon Se Tair Ashiyanon Mein Aseer | Anjum-E-Kam Zou Giraftar-E-Tilism-E-Mahtab' +- 'id': '001_162_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھتا کيا ہوں کہ وہ پيک جہاں پيما خضر | جس کي پيري ميں ہے مانند سحر رنگ شباب' + - 'lang': 'en' + 'text': 'Suddenly I saw that the globe-trotting Khizar | Whose old age contained youth’s color like dawn' + 'notes': + - 'phrase': 'Khizar' + 'meaning': 'Khizar.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dekhta Kya Hun Ke Woh Paik-E-Jahan Peyma Khizar | Jis Ki Peeri Mein Hai Manind-E-Sahar Rang-E-Shabab' +- 'id': '001_162_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کہہ رہا ہے مجھ سے، اے جويائے اسرار ازل | چشم دل وا ہو تو ہے تقدير عالم بے حجاب' + - 'lang': 'en' + 'text': 'Was saying to me “O seeker of the eternal secrets | If the inner eye be open world’s destiny would be unveiled”!' + - 'lang': 'ro' + 'text': 'Keh Raha Mujh Se, Ae Joya’ay Asrar-E-Azal ! | Chashm-E-Dil Wa Ho To Hai Taqdeer-E-Alam Behijab' +- 'id': '001_162_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ميں يہ سن کر بپا ہنگامہ محشر ہوا | ميں شہيد جستجو تھا، يوں سخن گستر ہوا' + - 'lang': 'en' + 'text': 'On hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus' + - 'lang': 'ro' + 'text': 'Dil Mein Ye Sun Kar Bapa Hangama’ay Mehshar Huwa | Main Shaheed-E-Justujoo Tha, Yun Sukhan-E-Gastar Huwa' +- 'id': '001_162_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے تري چشم جہاں بيں پر وہ طوفاں آشکار | جن کے ہنگامے ابھي دريا ميں سوتے ہيں خموش' + - 'lang': 'en' + 'text': '“O you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river' + - 'lang': 'ro' + 'text': 'Ae Teri Chashme-E-Jahan Been Par Woh Toofan Ashkar | Jin Ke Hangame Abhi Darya Mein Sote Hain Khamosh' +- 'id': '001_162_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '،''کشتي مسکين، و ''جان پاک'' و ''ديوار يتيم | علم موسي بھي ہے تيرے سامنے حيرت فروش' + - 'lang': 'en' + 'text': 'The “indigent’s boat” the chaste soul , the “orphan’s wall” | Even the knowledge of Musa before you is in amazement' + 'notes': + - 'phrase': 'boat”' + 'meaning': 'Allusion to the Holy Qur’an 18:71-73 and 79.' + 'occurrence': !!int '1' + - 'phrase': 'soul' + 'meaning': 'Allusion to the Holy Qur’an 18:74-76 and 80-81.' + 'occurrence': !!int '1' + - 'phrase': 'wall”' + 'meaning': 'Allusion to the Holy Qur’an 18: 77 and 82' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '‘Kashti-E-Miskeen’-O-‘Jaan-E-Paak’-O-‘Diwar-E-Yateem’ | Ilm-E-Musa (A.S.) Bhi Hai Tere Samne Hairat Farosh' +- 'id': '001_162_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوڑ کر آبادياں رہتا ہے تو صحرا نورد | زندگي تيري ہے بے روز و شب و فردا دوش' + - 'lang': 'en' + 'text': 'Leaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life' + - 'lang': 'ro' + 'text': 'Chorh Kar Abadiyan Rehta Hai Tu Sehra Naward | Zindagi Teri Hai Be Roz-O-Shab-O-Farda-O-Dosh' +- 'id': '001_162_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کا راز کيا ہے، سلطنت کيا چيز ہے | اور يہ سرمايہ و محنت ميں ہے کيسا خروش' + - 'lang': 'en' + 'text': 'What is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?' + - 'lang': 'ro' + 'text': 'Zindagi Ka Raaz Kya Hai, Saltanat Kya Cheez Hai | Aur Ye Sarmaya-O-Mehnat Mein Hai Kaisa Kharosh' +- 'id': '001_162_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو رہا ہے ايشيا کا خرقہ ديرينہ چاک | نوجواں اقوام نو دولت کے ہيں پيرايہ پوش' + - 'lang': 'en' + 'text': 'The ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !' + 'notes': + - 'phrase': 'ornaments' + 'meaning': 'Allusion to the conditions after World War I in which the imperialist hold of Western countries over the rest of the world had become stronger and more secure than before the war. In India itself promises of gradual self rule were made during the war. However, on termination of the war and victory of the Allies Britain’s hold over India became tighter as is evidenced by the repressive legislation and suppressive actions of the British Government in the post-war period. In the Muslim countries the conditions were even worse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Rahah Hai Asia Ka Kharqa-E-Dairina Chaak | Naujawan Aqwam-E-Nau Doulat Ke Hain Peraya Posh' +- 'id': '001_162_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ اسکندر رہا محروم آب زندگي | فطرت اسکندري اب تک ہے گرم نائونوش' + - 'lang': 'en' + 'text': 'Though Alexander remained deprived of eternity’s water | The nature of Alexander is busy still in merry-making!' + 'notes': + - 'phrase': 'Alexander' + 'meaning': 'Sikandar or Alexander.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Garcha Iskandar Raha Mehroom-E-Aab-E-Zindagi | Fitrat-E-Iskandari Ab Tak Hai Garam-E-Nao’ay Nosh' +- 'id': '001_162_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيچتا ہے ہاشمي ناموس دين مصطفي | خاک و خوں ميں مل رہا ہے ترکمان سخت کوش' + - 'lang': 'en' + 'text': 'The Holy Prophet’s progeny is selling his dan’s honor | And the struggling Turk is smeared in dust and blood !' + 'notes': + - 'phrase': 'blood' + 'meaning': 'This refers to the behavior of the Arab countries during and after World War I in staging what is known as “Arab Revolt”, and the courageous handling of events by the Turks during and after that War. During the War Arabs sided with the British and undermined the strength of ‘Uthmaniya Khilafah by waging war and sabotage. This is not only a general reference to all Arabs but also a specific reference to King Faisal I who was made the first king of the Hashimite Kingdom of Iraq by the British as a reward for his betrayal of the‘Uthmaniya Khilafah during the War. As he claimed descent from the Holy Prophet (S.A.W) he is referred to as the “Hashimite”. ‘Abd al-‘Azaz ibn Sa‘ud (1880-1953), in his desire to rule the whole of Arabian Peninsula, managed to get British help. He used this help not only for establishing his own rule throughout the Arabian peninsula by subduing all the tribes, which could only be done after wholesale bloodshed. He also used it for ousting Sharaf Hussain, Sherif of Makkah Mu‘aïïamah (1908-1924). By this stratagem he succeeded in getting control over what is now known as Saudi Arabia, including the custody of the two biggest shrines of the Islamic world in Makkah Mu‘ïïamah and Madana Munawwarah. This also could only be achieved after much bloodshed and inestimable damage to the glory of the Holy City and the Ka’bah. The Arab revolt was the most painful event of this war. It established complete British control over the heartland of Islam which continues till now. As the British have now ceased to be a superpower the control has passed to the United States. In contrast with all this, under the leadership of Musèafa Kamal Pasha and Enver Pasha, the Turks continued fighting the enemies of Islam, viz. the Greeks and the British who were helping them, even after the official termination of the War. As the Turkish armies were then extremely poor in war material and other requisites this War was very hard on them. This verse alludes to those conditions.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Baichta Hai Hashmi Namoos-E-Deen-E-Mustafa (S.A.W.) | Khak-O-Khoon Mein Mil Raha Hai Turkaman-E-Sakht Kosh' +- 'id': '001_162_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگ ہے، اولاد ابراہيم ہے، نمرود ہے | !کيا کسي کو پھر کسي کا امتحاں مقصود ہے' + - 'lang': 'en' + 'text': 'There is fire, there is Ibraham’s progeny, there is Namrud ! | Does someone desire someone’s test again' + 'notes': + - 'phrase': 'Ibraham’s' + 'meaning': 'behavior of the Arabs was a severe heart-ache to ‘Allamah Iqbal and he has not been able to conceal his feelings. He has expressed his disgust in many poems and individual verses, two of which are cited below:' + 'occurrence': !!int '1' + - 'phrase': 'Namrud' + 'meaning': 'Short-sightedness of Haram’s “holy men” disgraced the Haram' + 'occurrence': !!int '1' + - 'phrase': 'again' + 'meaning': 'insight by the Youth of Turkey was displayed!' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aag Hai, Aulad-E-Ibraheem (A.S.) Hai, Namrood Hai | Kya Kisi Ko Phir Kisi Ka Imtihaan Maqsood Hai !' +- 'id': '001_162_016' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب خضر' + - 'lang': 'en' + 'text': 'THE RESPONSE OF KHI¿AR' + - 'lang': 'ro' + 'text': 'jawwaab e khizr' +- 'id': '001_162_017' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحرا نوردي' + - 'lang': 'en' + 'text': 'Wandering in Deserts' + - 'lang': 'ro' + 'text': 'sehra nuuri' +- 'id': '001_162_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں تعجب ہے مري صحرا نوردي پر تجھے | يہ تگا پوئے دمادم زندگي کي ہے دليل' + - 'lang': 'en' + 'text': 'Why are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life' + - 'lang': 'ro' + 'text': 'Kyun Taajub Hai Meri Sehra Nawardi Par Tujhe | Ye Taga Pooye Dama Dam Zindagi Ki Hai Daleel' +- 'id': '001_162_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے رہين خانہ تو نے وہ سماں ديکھا نہيں | گونجتي ہے جب فضائے دشت ميں بانگ رحيل' + - 'lang': 'en' + 'text': 'O the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!' + - 'lang': 'ro' + 'text': 'Ae Raheen-E-Khana Tu Ne Woh Saman Dekha Nahin | Goonjti Hai Jab Faza’ay Dasht Mein Bang-E-Raheel' +- 'id': '001_162_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ريت کے ٹيلے پہ وہ آہو کا بے پروا خرام | وہ حضر بے برگ و ساماں، وہ سفر بے سنگ و ميل' + - 'lang': 'en' + 'text': 'That care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!' + - 'lang': 'ro' + 'text': 'Rait Ke Teele Pe Woh Aaho Ka Be Parwa Kharaam | Woh Hazar Be Barg-O-Saman, Woh Safar Be Sang-O-Meel' +- 'id': '001_162_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ نمود اختر سيماب پا ہنگام صبح | يا نماياں بام گردوں سے جبين جبرئيل' + - 'lang': 'en' + 'text': 'That appearance of the fast-moving star at the dawn | Or the forehead of Jibra’al manifest from the sky!' + 'notes': + - 'phrase': 'dawn' + 'meaning': 'Time has arrived when I should re-open the tavern of Ruma' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Namood-E-Akhtar-E-Simab Pa Hangam-E-Subah | Ya Numayan Baam-E-Gardoon Se Jibeen-E-Jibraeel (A.S.)' +- 'id': '001_162_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ سکوت شام صحرا ميں غروب آفتاب | جس سے روشن تر ہوئي چشم جہاں بين خليل' + - 'lang': 'en' + 'text': 'That setting of the sun in the silence of the desert air | By which increased the insight of Khalal’s universe-envisaging eye !' + 'notes': + - 'phrase': 'eye' + 'meaning': 'Haram’s holy men in Church’s compound ecstatic I see' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Sakoot-E-Sham-E-Sehra Mein Gharoob-E-Aftab | Jis Se Roshan Tar Huwi Chashm-E-Jahan Been-E-Khalil (A.S.)' +- 'id': '001_162_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور وہ پاني کے چشمے پر مقام کارواں | اہل ايماں جس طرح جنت ميں گرد سلسبيل' + - 'lang': 'en' + 'text': 'And that halting of the caravan at the stream bank | As the believers’ gathering round the Salsabal !' + 'notes': + - 'phrase': 'Salsabal' + 'meaning': 'S. Ibraham A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aur Woh Pani Ke Chashme Par Maqam-E-Karwan | Ahl-E-Aeeman Jis Tarah Jannat Mein Gird-E-Salsabeel' +- 'id': '001_162_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ ويرانے کي سودائے محبت کو تلاش | اور آبادي ميں تو زنجيري کشت و نخيل' + - 'lang': 'en' + 'text': 'The ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture' + - 'lang': 'ro' + 'text': 'Taza Weerane Ki Soda’ay Mohabbat Ko Talash | Aur Abadi Mein Tu Zanjeeri Kisht-O-Nakheel' +- 'id': '001_162_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ تر ہے گردش پہيم سے جام زندگي | ہے يہي اے بے خبر راز دوام زندگي' + - 'lang': 'en' + 'text': 'The cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life’s permanence!' + - 'lang': 'ro' + 'text': 'Pukhta Tar Hai Gardish-E-Peham Se Jaam-E-Zindagi | Hai Yehi Ae Be-Khabar Raaz-E-Dawam-E-Zindagi' +- 'id': '001_162_026' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي' + - 'lang': 'en' + 'text': 'Life' + - 'lang': 'ro' + 'text': 'Zindagi' +- 'id': '001_162_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برتر از انديشہء سود و زياں ہے زندگي | ہے کبھي جاں اور کبھي تسليم جاں ہے زندگي' + - 'lang': 'en' + 'text': 'Much above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!' + - 'lang': 'ro' + 'text': 'Bartar Az Andesha’ay Sood-O-Ziyan Hai Zindagi | Hai Kabhi Jaan Aur Kabhi Tasleem-E-Jaan Hai Zindagi' +- 'id': '001_162_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اسے پيمانہ امروز و فردا سے نہ ناپ | جاوداں پيہم دواں، ہر دم جواں ہے زندگي' + - 'lang': 'en' + 'text': 'Do not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!' + - 'lang': 'ro' + 'text': 'Tu Isse Pemana’ay Amroz-O-Farda Se Na Naap | Javidan, Peham Dawan, Har Dam Jawan Hai Zindagi' +- 'id': '001_162_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني دنيا آپ پيدا کر اگر زندوں ميں ہے | سر آدم ہے، ضمير کن فکاں ہے زندگي' + - 'lang': 'en' + 'text': 'Create your own world if you claim to be among the living | The secret of Adam and the object of “Kun fikan” is life' + 'notes': + - 'phrase': 'Adam' + 'meaning': 'Namrud- Though the Holy Qur’an does not say so according to Muslim traditions Namrud was the king of Ur who ordered the throwing of S. Ibraham A.S into fire.' + 'occurrence': !!int '1' + - 'phrase': 'fikan”' + 'meaning': 'Reference to the world-wide calamities for the Asian and African countries resulting from the victories of the Western countries to which reference has been made in pervious notes. Of special concern to ‘Allamah Iqbal was the plight of the Muslim world to which special reference is made in this verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Apni Dunya Ap Paida Kar Agar Zindon Mein Hai | Sirr-E-Adam Hai, Zameer-E-Kun Fikan Hai Zindagi' +- 'id': '001_162_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني کي حقيقت کوہکن کے دل سے پوچھ | جوئے شير و تيشہ و سنگ گراں ہے زندگي' + - 'lang': 'en' + 'text': 'Ask the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life' + 'notes': + - 'phrase': 'life' + 'meaning': 'This is a message of hope for the Muslim Ummah in the hour of their trial.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zindagani Ki Haqiqat Kohkan Ke Dil Se Pooch | Jooye Sheer-O-Teesha-O-Sang-E-Garan Hai Zindagi' +- 'id': '001_162_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندگي ميں گھٹ کے رہ جاتي ہے اک جوئے کم آب | اور آزادي ميں بحر بے کراں ہے زندگي' + - 'lang': 'en' + 'text': 'In slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life' + - 'lang': 'ro' + 'text': 'Bandagi Mein Ghat Ke Reh Jati Hai Ek Jooay Kam Aab | Aur Azadi Mein Beher-E-Bekaran Hai Zindagi' +- 'id': '001_162_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا ہے يہ اپني قوت تسخير سے | گرچہ اک مٹي کے پيکر ميں نہاں ہے زندگي' + - 'lang': 'en' + 'text': 'It is manifested by its power of subduing | Though concealed in a body of dust is life' + - 'lang': 'ro' + 'text': 'Ashkara Hai Ye Apni Quwwat-E-Taskheer Se | Gharche Ek Mitti Ke Paikar Mein Nihan Hai Zindagi' +- 'id': '001_162_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزم ہستي سے تو ابھرا ہے مانند حباب | اس زياں خانے ميں تيرا امتحاں ہے زندگي' + - 'lang': 'en' + 'text': 'You have emerged from the existence’ ocean like a bubble | In this losing battle your examination is life' + - 'lang': 'ro' + 'text': 'Qulzam-E-Hasti Se Tu Ubhra Hai Manind-E-Habab | Iss Ziyan Khane Mein Tera Imtihan Hai Zindagi' +- 'id': '001_162_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خام ہے جب تک تو ہے مٹي کا اک انبار تو | پختہ ہو جائے تو ہے شمشير بے زنہار تو' + - 'lang': 'en' + 'text': 'While you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!' + - 'lang': 'ro' + 'text': 'Kham Hai Jab Tak To Hai Mitti Ka Ek Anbar Tu | Pukhta Ho Jaye To Hai Shamsheer-E-Bezanhar Tu' +- 'id': '001_162_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو صداقت کے ليے جس دل ميں مرنے کي تڑپ | پہلے اپنے پيکر خاکي ميں جاں پيدا کرے' + - 'lang': 'en' + 'text': 'The heart which is restless for death in defense of Truth | Should first life in his own body must create' + 'notes': + - 'phrase': 'Truth' + 'meaning': 'Reference to the Holy Qur’an 6:75-79. This whole stanza emphasizes the evils of inaction and need for activism by Muslims. It also shows the value of studying the physical world as a means of understanding the Existence and nature of God, as is repeatedly emphasized by the Holy Qur’an. This verse is the climax of this message and shows how the world of stars, moon and sun led S. Ibraham A.S. towards recognizing the Unity, Uniqueness and Superiority of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Sadaqat Ke Liye Jis Dil Mein Marne Ki Tarap | Pehle Apne Paikar-E-Khaki Mein Jaan Paida Kare' +- 'id': '001_162_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھونک ڈالے يہ زمين و آسمان مستعار | اور خاکستر سے آپ اپنا جہاں پيدا کرے' + - 'lang': 'en' + 'text': 'Should burn down this borrowed universe | And from the ashes his own universe should create' + - 'lang': 'ro' + 'text': 'Phoonk Dale Ye Zameen-O-Asman-E-Mastaar | Aur Khakstar Se Ap Apna Jahan Paida Kare' +- 'id': '001_162_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کي قوت پنہاں کو کر دے آشکار | تا يہ چنگاري فروغ جاوداں پيدا کرے' + - 'lang': 'en' + 'text': 'Should demonstrate the potential power of life | So that this spark may the eternal light create' + - 'lang': 'ro' + 'text': 'Zindagi Ki Quwwat-E-Pinhan Ko Kar De Ashakar | Ta Ye Chingari Furogh-E-Javidan Paida Kare' +- 'id': '001_162_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک مشرق پر چمک جائے مثال آفتاب | تا بدخشاں پھر وہي لعل گراں پيدا کرے' + - 'lang': 'en' + 'text': 'Should shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create' + 'notes': + - 'phrase': 'Badakhshan' + 'meaning': 'Salsabal - This is a spring in the Paradise and the stream ensuing from it.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khak-E-Mashriq Par Chamak Jaye Misal-E-Aftab | Ta Badkhishan Phir Wohi Laal-E-Giran Paida Kare' +- 'id': '001_162_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوئے گردوں نالہ شب گير کا بھيجے سفير | رات کے تارں ميں اپنے رازداں پيدا کرے' + - 'lang': 'en' + 'text': 'Should send heaven-ward the emissary of nightly wailing | And in the night’s stars its confidantes should create' + - 'lang': 'ro' + 'text': 'Suay Gardoon Nala-E-Shabgeer Ka Bheje Safeer | Raat Ke Taron Mein Apne Raazdan Paida Kare' +- 'id': '001_162_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ گھڑي محشر کي ہے ، تو عرصہء محشر ميں ہے | پيش کر غافل ، عمل کوئي اگر دفتر ميں ہے' + - 'lang': 'en' + 'text': 'This is the hour of Judgment you in the Judgement’s field are | O negligent one, present actions if some in your treasure are!' + - 'lang': 'ro' + 'text': 'Ye Ghari Mehshar Ki Hai, Tu Arsa’ay Mehshar Mein Hai | Paish Kar Ghafil, Amal Koi Agar Daftar Mein Hai !' +- 'id': '001_162_041' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطنت' + - 'lang': 'en' + 'text': 'Imperialism' + - 'lang': 'ro' + 'text': 'Saltanat' +- 'id': '001_162_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''آبتائوں تجھ کو رمز آيہء ''ان الملوک | سلطنت اقوام غالب کي ہے اک جادوگري' + - 'lang': 'en' + 'text': 'Come, I shall tell you the secret of the verse “Inn al-muluk” | Imperialism is an enchantment of the victorious nations' + 'notes': + - 'phrase': 'al-muluk”' + 'meaning': 'S. Adam A.S.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aa Bataon Tujh Ko Ramz-E-Aaya-E-INNAL MULOOK | Saltanat Aqwam-E-Ghalib Ki Hai Ek Jadoogari' +- 'id': '001_162_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواب سے بيدار ہوتا ہے ذرا محکوم اگر | پھر سلا ديتي ہے اس کو حکمراں کي ساحري' + - 'lang': 'en' + 'text': 'If the ruled from his stupor slightly wakes up | The ruler’s spell lulls him back to sleep again' + - 'lang': 'ro' + 'text': 'Khawab Se Baidar Hota Hai Zara Mehkoom Agar | Phir Sula Deti Hai Uss Ko Hukamran Ki Sahiri' +- 'id': '001_162_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جادوئے محمود کي تاثير سے چشم اياز | ديکھتي ہے حلقہء گردن ميں ساز دلبري' + - 'lang': 'en' + 'text': 'From the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck' + 'notes': + - 'phrase': 'Mahmud' + 'meaning': 'Reference to the Holy Qur’an 6:73 in which God describes the creation of the universe as His Will and Command. As the Holy Qur’an has repeatedly said the creation of the universe is purposeful. That purpose was the eventual creation of Man as the master-piece of His creation and Man’s subsequent perfection into “perfect man” (‘Allamah Iqbal’s Mard-i-Kamil ) in the personality of the Holy Prophet (S.A.W.). This is supported by a Hadath to the effect that ‘God would not have created the universe if He had not created me’. God also created the Holy Qur’an for the guidance of Man with which every person can be perfected. Perusal of the poem Malad-i-Adam (The Creation of Adam in his book Payam-i-Mashriq (The Message of the East), and his book Asrar-i-Khuda is recommended for proper understanding of this subject.' + 'occurrence': !!int '1' + - 'phrase': 'Ayaz' + 'meaning': 'Heavy rock - Reference to Farhad in the epic of love known as “Sharin O Farhad”. Farhad is known as “mountain digger” because he successfully dug a canal through a mountain and filled it with milk in compliance with a requirement for getting the hand of Sharan, his beloved.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jadoo-E-Mehmood Ki Taseer Se Chashm-E-Ayaz | Dekhti Hai Halqa-E-Gardan Mein Saaz-E-Dilbari' +- 'id': '001_162_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون اسرائيل آجاتا ہے آخر جوش ميں | توڑ ديتا ہے کوئي موسي طلسم سامري' + - 'lang': 'en' + 'text': 'At last the blood of Isra’al boils up with anger | The spell of Samira is smashed up by some Musa' + 'notes': + - 'phrase': 'Isra’al' + 'meaning': 'This stanza is a description of the pre-requisites to be acquired by a person who is prepared to struggle in the cause of God and Islam.' + 'occurrence': !!int '1' + - 'phrase': 'Samira' + 'meaning': 'Badakhshan- This is a region in the present day Afghanistan which is famous for rubies and other precious stones.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khoon-E-Israel Aa Jata Hai Akhir Josh Mein | Torh Deta Hai Koi Musa (A.S.) Tilism-E-Samri' +- 'id': '001_162_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سروري زيبا فقط اس ذات بے ہمتا کو ہے | حکمراں ہے اک وہي، باقي بتان آزري' + - 'lang': 'en' + 'text': 'Sovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar’s idols' + 'notes': + - 'phrase': 'Essence' + 'meaning': 'This alludes to The Holy Qur’an 27:34 in which the Queen of Saba (Shaba), on receiving the letter of S. Sulaiman A.S. inviting her to accept Islam, addressed her courtiers thus: “Kings, when they enter a country despoil it, and make the noblest of its people its meanest. Thus do they behave”. This verse is a clear condemnation of imperialism in Islam.' + 'occurrence': !!int '1' + - 'phrase': 'Azar’s' + 'meaning': 'Story of Mehmud and Ayaz.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sarwari Zaiba Faqat Uss Zaat-E-Be Hamta Ko Hai | Hukamran Hai Ek Wohi, Baqi Bootan-E-Azri' +- 'id': '001_162_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامي فطرت آزاد را رسوا مکن | تا تراشي خواجہ ے از برہمن کافر تري' + - 'lang': 'en' + 'text': 'Do not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman' + - 'lang': 'ro' + 'text': 'Az Ghulami Fitrat-E-Azad Ra Ruswa Makun | Ta Tarashi Khawajah Ae Az Barhaman Kafir Teri' +- 'id': '001_162_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے وہي ساز کہن مغرب کا جمہوري نظام | جس کے پردوں ميں نہيں غير از نوائے قيصري' + - 'lang': 'en' + 'text': 'The Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar’s tune' + 'notes': + - 'phrase': 'Qaisar’s' + 'meaning': 'Story of Mehmud and Ayaz.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Wohi Saaz-E-Kuhan Maghrib Ka Jamhoori Nazam | Jis Ke Pardon Mein Nahin Ghair Az Nawa’ay Qaisari' +- 'id': '001_162_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديو استبداد جمہوري قبا ميں پاے کوب | تو سمجھتا ہے يہ آزادي کي ہے نيلم پري' + - 'lang': 'en' + 'text': 'The monster of despotism is treading in democracy’s robe | You consider it as the beautiful ferry of independence!' + - 'lang': 'ro' + 'text': 'Deo Istabdad Jamhoori Qba Mein Paye Koob | Tu Samjhta Hai Ye Azadi Ki Hai Neelam Pari' +- 'id': '001_162_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجلس آئين و اصلاح و رعايات و حقوق | طب مغرب ميں مزے ميٹھے، اثر خواب آوري' + - 'lang': 'en' + 'text': 'The legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!' + - 'lang': 'ro' + 'text': 'Majlis-E-Aaeen-O-Islah-O-Ra’ayaat-O-Haqooq | Tib-E-Maghrib Mein Maze Mithe, Asar Khawab Awri' +- 'id': '001_162_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!گرمي گفتار اعضائے مجالس، الاماں | يہ بھي اک سرمايہ داروں کي ہے جنگ زرگري' + - 'lang': 'en' + 'text': 'May God protect us from the fervor of speeches of members of assemblies | This also is the capitalists’ sham quarreling to deceive the poor!' + - 'lang': 'ro' + 'text': 'Garmi-E-Ghuftar-E-Aza’ay Majaalis, Al-Aman ! | Ye Bhi Ek Sarmaya Daron Ki Hai Jang-E-Zargari' +- 'id': '001_162_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس سراب رنگ و بو کو گلستاں سمجھا ہے تو | آہ اے ناداں! قفس کو آشياں سمجھا ہے تو' + - 'lang': 'en' + 'text': 'You have taken this apparent beauty’s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!' + - 'lang': 'ro' + 'text': 'Iss Sarab-E-Rang-O-Bu Ko Gulistan Samjha Hai Tu | Aah Ae Nadad! Qafas Ko Ashiyan Samjha Hai Tu' +- 'id': '001_162_053' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرمايہ ومحنت' + - 'lang': 'en' + 'text': 'Capital and Labor' + - 'lang': 'ro' + 'text': 'Sarmaya-O-Mehnat' +- 'id': '001_162_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندئہ مزدور کو جا کر مرا پيغام دے | خضر کا پيغام کيا، ہے يہ پيام کائنات' + - 'lang': 'en' + 'text': 'Go and deliver my message to the laboring person | “Not only Khizar’s message, this is the universal message!' + - 'lang': 'ro' + 'text': 'Banda’ay Mazdoor Ko Ja Kar Mera Pegham De | Khizar Ka Pegham Kya, Hai Ye Peyam-E-Kainat' +- 'id': '001_162_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ تجھ کو کھا گيا سرمايہ دار حيلہ گر | شاخ آہو پر رہي صديوں تلک تيري برات' + - 'lang': 'en' + 'text': 'O whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries' + - 'lang': 'ro' + 'text': 'Ae Ke Tujh Ko Kha Gya Sarmayadar-E-Heela Gar | Shakh-E-Aahu Par Rahi Sadiyon Talak Teri Barat' +- 'id': '001_162_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست دولت آفريں کو مزد يوں ملتي رہي | اہل ثروت جيسے ديتے ہيں غريبوں کو زکات' + - 'lang': 'en' + 'text': 'The wealth-creating hand had been paid wages | As the rich pay charity to the poor!' + - 'lang': 'ro' + 'text': 'Dast-E-Doulat Afreen Ko Muzd Yun Milti Rahi | Ehl-E-Sarwat Jaise Dete Hain Gharibon Ko Zakat' +- 'id': '001_162_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساحر الموط نے تجھ کو ديا برگ حشيش | اور تو اے بے خبر سمجھا اسے شاخ نبات' + - 'lang': 'en' + 'text': 'The magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!' + 'notes': + - 'phrase': 'Alamut' + 'meaning': 'The blood of Isra’al- This verse refers to the magic of the sorcerer Samira (Note 23). During the period between the prophethood of S. Musa A.S. and S. ‘Isa A.S. the people of Isra’al were the inheritors of the vice-regency of God and they are treated like “Muslims” in the Holy Qur’an.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sahir-E-Muut Ne Tujh Ko Diya Barg-E-Hasheesh | Aur Tu Ae Bekhabar Samjha Isse Shakh-E-Nabat' +- 'id': '001_162_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسل، قوميت، کليسا، سلطنت، تہذيب، رنگ | خواجگي نے خوب چن چن کے بنائے مسکرات' + - 'lang': 'en' + 'text': 'Race, nation, church, empire, civilization, color | This assortment of intoxicants is made by “imperialism”' + - 'lang': 'ro' + 'text': 'Nasal, Qoumiat, Kalisa, Saltanat, Tehzeeb, Rang | Khawajgi Ne Khoob Chun Chun Ke Banaye Muskirat' +- 'id': '001_162_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کٹ مرا ناداں خيالي ديوتائوں کے ليے | سکرکي لذت ميں تو لٹوا گيا نقد حيات' + - 'lang': 'en' + 'text': 'The ignorant one gave up his life for mythical gods | You destroyed your life’s capital under intoxicants’ love' + - 'lang': 'ro' + 'text': 'Kat Mara Nadan Khiyali Deota’on Ke Liye | Sukr Ki Lazzat Mein Tu Lutwa Gya Naqd-E-Hayat' +- 'id': '001_162_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکر کي چالوں سے بازي لے گيا سرمايہ دار | انتہائے سادگي سے کھا گيا مزدور مات' + - 'lang': 'en' + 'text': 'The capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated' + - 'lang': 'ro' + 'text': 'Makr Ki Chalon Se Bazi Le Gya Sarmayadar | Intaha’ay Sadgi Se Kha Gya Mazdoor Maat' +- 'id': '001_162_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھ کہ اب بزم جہاں کا اور ہي اندازہے | مشرق و مغرب ميں تيرے دور کا آغاز ہے' + - 'lang': 'en' + 'text': 'Rise, as the world’s assembly has adopted different ways | In the East and the West is the beginning of your age' + 'notes': + - 'phrase': 'age' + 'meaning': 'Samira- This is an allusion to Holy Qur’an 20: 85, 95-97.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Uth Ke Ab Bazm-E-Jahan Ka Aur Hi Andaz Hai | Mashriq-O-Maghrib Mein Tere Dour Ka Aghaz Hai' +- 'id': '001_162_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت عالي تو دريا بھي نہيں کرتي قبول | غنچہ ساں غافل ترے دامن ميں شبنم کب تلک' + - 'lang': 'en' + 'text': 'Those with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?' + - 'lang': 'ro' + 'text': 'Himat-E-Aali To Darya Bhi Nahin Karti Qabool | Ghuncha Saan Ghafil Tere Daman Mein Shabnam Kab Talak' +- 'id': '001_162_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ بيداري جمہور ہے سامان عيش | قصہ خواب آور اسکندر و جم کب تلک' + - 'lang': 'en' + 'text': 'Music of masses’ renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?' + 'notes': + - 'phrase': '?' + 'meaning': 'Peerless Essence Reference to God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Naghma’ay Baidari-E-Jamhoor Hai Saman-E-Aysh | Qissa’ay Khawab Awar-E-Iskandar-O-Jim Kab Talak' +- 'id': '001_162_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب تازہ پيدا بطن گيتي سے ہوا | آسمان! ڈوبے ہوئے تاروں کا ماتم کب تلک' + - 'lang': 'en' + 'text': 'A new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?' + - 'lang': 'ro' + 'text': 'Aftab-E-Taza Paida Batan-E-Geeti Se Huwa | Asman! Doobe Huay Taron Ka Matam Kab Talak' +- 'id': '001_162_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ ڈاليں فطرت انساں نے زنجيريں تمام | دوري جنت سے روتي چشم آدم کب تلک' + - 'lang': 'en' + 'text': 'Human nature has broken down all the chains | Man’s eye would weep for the lost Paradise how long?' + - 'lang': 'ro' + 'text': 'Torh Dalain Fitrat-E-Insan Ne Zanjeerain Tamam | Doori Jannat Se Roti Chasm-E-Adam Kab Talak' +- 'id': '001_162_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغبان چارہ فرما سے يہ کہتي ہے بہار | زخم گل کے واسطے تدبير مرہم کب تلک' + - 'lang': 'en' + 'text': 'The spring says this to the helping gardener | You would apply ointment to the rose’ wounded heart how long?' + - 'lang': 'ro' + 'text': 'Baghban-E-Chara Farma Se Ye Kehti Hai Bahar | Zakhm-E-Gul Ke Waste Tadbeer-E-Marham Kab Talak!' +- 'id': '001_162_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرمک ناداں! طواف شمع سے آزاد ہو | اپني فطرت کے تجلي زار ميں آباد ہو' + - 'lang': 'en' + 'text': 'O simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!' + - 'lang': 'ro' + 'text': 'Karmak-E-Nadan! Tawaf-E-Shama Se Azad Ho | Apni Fitrat Ke Tajalli Zaar Mein Abad Ho' +- 'id': '001_162_068' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيائے اسلام' + - 'lang': 'en' + 'text': 'The World of Islam' + - 'lang': 'ro' + 'text': 'Dunya-e-Islam' +- 'id': '001_162_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا سناتا ہے مجھے ترک و عرب کي داستاں | مجھ سے کچھ پنہاں نہيں اسلاميوں کا سوز و ساز' + - 'lang': 'en' + 'text': 'Why are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me' + 'notes': + - 'phrase': 'me' + 'meaning': 'Azar’s idols.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kya Sunata Hai Mujhe Turk-O-Arabki Dastan | Mujh Se Kuch Pinhan Nahin Islamiyon Ka Souz-O-Saaz' +- 'id': '001_162_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لے گئے تثليث کے فرزند ميراث خليل | خشت بنياد کليسا بن گئي خاک حجاز' + - 'lang': 'en' + 'text': 'The sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church’s foundation!' + 'notes': + - 'phrase': 'foundation!' + 'meaning': 'Qaiser’s tune- Reference to the imperialism of the Roman Empire which is famous for its atrocities.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Le Gye Taslees Ke Farzand Meeras-E-Khalil (A.S.) | Khisht-E-Bunyad-E-Kalisa Ban Gyi Khak-E-Hijaz' +- 'id': '001_162_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوگئي رسوا زمانے ميں کلاہ لالہ رنگ | جو سراپا ناز تھے، ہيں آج مجبور نياز' + - 'lang': 'en' + 'text': 'The red cap has become disgraced in the world | Those who were formerly proud are in need of others!' + 'notes': + - 'phrase': 'cap' + 'meaning': 'Magician of Alamut- Reference to the Hasan Bin Sabbah (d. 1138 )who was a wizard of his age. He lived in Iran in the eleventh century C.E. He built a fort at Alamut, between Qazwain and Jalan. He furnished it’s interior with the state of the art furnishings and accouterment of comfort and luxury, including the most beautiful girls available. He designated this fort “Paradise”, and laid claims to prophethood. He had a body of followers who enticed unwary people in cities with administration of hemp and transported them to the Alamut Fort when they became intoxicated with hemp. On gaining consciousness they found themselves in strange surroundings which were the ultimate in luxury, including “houra’s”. When they thus became convinced of being in “paradise” they accepted Hasan Bin Sabbah as their prophet. He had built formidable strength which the State could not subdue with mere force. He was a contemporary of Ghias al-Dan Abu al-Fath Qamar Bin Ibraham al-Khayyam, the famous “‘Umar Khayyam”: who was a mathematician, astronomer and poet (ca. 1050-1123). The latter ultimately subdued Hasan Bin Sabbah with better wisdom, based on righteousness instead of wizardry. Later this organization was destroyed by the Mongols about the middle of the 13th century .' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ho Gyi Ruswa Zamane Mein Kulah-E-Lala Rang | Jo Sarapa Naz The, Hain Aaj Majboor-E-Niaz' +- 'id': '001_162_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لے رہا ہے مے فروشان فرنگستاں سے پارس | وہ مےء سرکش حرارت جس کي ہے مينا گداز' + - 'lang': 'en' + 'text': 'From the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted' + 'notes': + - 'phrase': 'melted' + 'meaning': 'Allusion to the labor movements all over the world starting at that time. These movements are usually credited to communism and general awakening in the West. However, in reality they owe their origin to the awakening kindled by Islam and Muslim scholars in Spain and Iraq in the middle ages which brought about Reformation and Renaissance in Europe and which is an on-going movement of human liberation from the forces of undue domination. See also the poem titled Masjid-i-Qurèubah (The Cordova’s Mosque) in ‘Allamah Iqbal’s book Bal-i-Jibral (The Gabriel’s Wings).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Le Raha Hai Mai Faroshaan-E-Farangistan Se Paras | Woh Mai’ay Sarkash Hararat Jis Ki Hai Meena Gudaz' +- 'id': '001_162_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت مغرب سے ملت کي يہ کيفيت ہوئي | ٹکڑے ٹکڑے جس طرح سونے کو کر ديتا ہے گاز' + - 'lang': 'en' + 'text': 'The politics of the West has reduced the nation such | As gold is rendered to pieces by scissors' + 'notes': + - 'phrase': 'scissors' + 'meaning': 'Sikandar O Jam- Reference to the Alexander of Greece and Jamshad of the Persian Empire which were two most powerful empires of the ancient world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hikmat-E-Maghrib Se Millat Ki Ye Kaifiyat Huwi | Tukre Tukre Jis Tarah Sone Ko Kar Deta Hai Gaaz' +- 'id': '001_162_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوگيا مانند آب ارزاں مسلماں کا لہو | مضطرب ہے تو کہ تيرا دل نہيں دانائے راز' + - 'lang': 'en' + 'text': 'The blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate' + - 'lang': 'ro' + 'text': 'Ho Gya Manind-E-Aab Arzaan Musalman Ka Lahoo | Muztarib Hai Tu Ke Tera Dil Nahin Dana’ay Raaz' +- 'id': '001_162_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''''گفت رومي ''''ہر بناے کہنہ کآباداں کنند | ''''مي نداني ''''اول آں بنياد را ويراں کنند' + - 'lang': 'en' + 'text': 'Rumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?' + - 'lang': 'ro' + 'text': 'Guft Rumi “Har Banaye Kuhna Ka Badaan Kunand” | Mee Nadani “Awal Aan Bunyad Ra Weeran Kunand”' +- 'id': '001_162_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''''ملک ہاتھوں سے گيا ملت کي آنکھيں کھل گئيں'''' | حق ترا چشمے عطا کردست غافل در نگر' + - 'lang': 'en' + 'text': '“The homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!' + - 'lang': 'ro' + 'text': 'Mulk Haathon Se Gya Millat Ki Aankhain Khul Gayin | Haq Tera Chashme Atta Kar Dast Ghafil Dar Nagar' +- 'id': '001_162_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موميائي کي گدائي سے تو بہتر ہے شکست | مور بے پر! حاجتے پيش سليمانے مبر' + - 'lang': 'en' + 'text': 'Defeat is better than helplessly begging for màmiya’a | O helpless ant ! Do not take your requests to a Sulaiman' + 'notes': + - 'phrase': 'màmiya’a' + 'meaning': 'This means that the whole history of the Muslim Ummah was known to S. Khizar A.S. It also refers to the history of secession of the Arab world from the fold of the Uthmaniya Khilafah and its aftermath, which has been briefly described in Note 7 above.' + 'occurrence': !!int '1' + - 'phrase': 'Sulaiman' + 'meaning': 'Reference to the upper hand of Christians in Islamic countries, particularly those with Muslim majorities and Muslim governments.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Moumiyai Ki Gadai Se To Behter Hai Shikast | Moor-e-Be Par! Hajatay Paish-e-Sulimanay Mabar' +- 'id': '001_162_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربط و ضبط ملت بيضا ہے مشرق کي نجات | ايشيا والے ہيں اس نکتے سے اب تک بے خبر' + - 'lang': 'en' + 'text': 'The salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery' + - 'lang': 'ro' + 'text': 'Rabt-o-Zabt-e-Millat-e-Baiza Hai Mashriq Ki Nijaat | Asia Wale Hain Iss Nukte Se Ab Tak Be-Khabar' +- 'id': '001_162_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر سياست چھوڑ کر داخل حصار ديں ميں ہو | ملک و دولت ہے فقط حفظ حرم کا اک ثمر' + - 'lang': 'en' + 'text': 'Relinquishing “politics” enter the fort of dan again | Country and wealth is only a reward for Haram’s defense' + 'notes': + - 'phrase': '“politics”' + 'meaning': 'This refers to the Turkish cap which was red in color and had a black frill. It was used as a national cap by Muslims in greater part of the world. It lasted till the beginning of World War II.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Phir Siasat Chorh Kar Dakhil Hisar-e-Deen Mein Ho | Mulk-o-Doulat Hai Faqat Hifz-e-Haram Ka Ek Samar' +- 'id': '001_162_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک ہوں مسلم حرم کي پاسباني کے ليے | نيل کے ساحل سے لے کر تا بخاک کاشغر' + - 'lang': 'en' + 'text': 'The Muslims should unite into one body for Haram’s defense | From the banks of the Nile to the City of Kashghar !' + 'notes': + - 'phrase': 'Kashghar' + 'meaning': 'Reference to the inordinate Western influence in the politics and, still worse, in social life of the people in the Muslim world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aik Hon Muslim Haram Ki Pasbani Ke Liye | Neel Ke Sahil Se Le Kar Ta Bakhak-e-Kashghar' +- 'id': '001_162_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو کرے گا امتياز رنگ و خوں ، مٹ جائے گا | ترک خرگاہي ہو يا اعرابي والا گہر' + - 'lang': 'en' + 'text': 'Whoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !' + 'notes': + - 'phrase': 'Arab' + 'meaning': 'Reference to the division of the Muslim world into a large number of secular nation states after World War I. However, our misfortune is that, in spite of the efforts of `Allamah Iqbal and a large number of other reformers all over the Muslim world, the trend towards fragmentation of the Ummah is continuing un-abated.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jo Kare Ga Imtiaz-e-Rang-o-Khoon, Mit Jaye Ga | Turk-e-Khargahi Ho Ya Araabi Wala Guhar' +- 'id': '001_162_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسل اگر مسلم کي مذہب پر مقدم ہوگئي | اڑ گيا دنيا سے تو مانند خاک رہ گزر' + - 'lang': 'en' + 'text': 'If race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!' + - 'lang': 'ro' + 'text': 'Nasal Agar Muslim Ki Mazhab Par Muqadam Ho Gyi | Urh Gya Dunya Se Tu Manind-E-Khak-E-Reh Guzar' +- 'id': '001_162_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خلافت کي بنا دنيا ميں ہو پھر استور | لا کہيں سے ڈھونڈ کر اسلاف کا قلب و جگر' + - 'lang': 'en' + 'text': 'To establish the Khilafah’s foundations in the world again | The need is to bring from somewhere the ancestors’ mettle' + - 'lang': 'ro' + 'text': 'Ta Khilafat Ki Bina Dunya Mein Ho Phir Ustawar | La Kahin Se Dhoond Kar Aslaaf Ka Qalb-O-Jigar' +- 'id': '001_162_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ نشناسي خفي را از جلي ہشيار باش | اے گرفتار ابوبکر و علي ہشيار باش' + - 'lang': 'en' + 'text': 'O You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and ‘Ala, beware ”' + 'notes': + - 'phrase': 'beware' + 'meaning': 'Rumi.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Ke Nashna See Khafi Ra Az Jali Hushyar Bash | Ae Giraftar-E-Abubakr (R.A.)-O-Ali (R.A.) Hushyar Bash' +- 'id': '001_162_085' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر' + - 'lang': 'en' + 'text': 'Sha‘ir ( The Poet )' + - 'lang': 'ro' + 'text': 'shaer' +- 'id': '001_162_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کو فرياد لازم تھي سو وہ بھي ہو چکي | اب ذرا دل تھام کر فرياد کي تاثير ديکھ' + - 'lang': 'en' + 'text': 'Complaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!' + - 'lang': 'ro' + 'text': 'Ishq Ko Faryad Lazim Thi So Woh Bhi Ho Chuki | Ab Zara Dil Thaam Kar Faryad Ki Taseer Dekh' +- 'id': '001_162_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نے ديکھا سطوت رفتار دريا کا عروج | موج مضطر کس طرح بنتي ہے اب زنجير ديکھ' + - 'lang': 'en' + 'text': 'You have witnessed the zenith of the majesty of the river’s flow | Now watch how the restless wave becomes a chain in which it gets entangled' + - 'lang': 'ro' + 'text': 'Tu Ne Dekha Satwat-E-Raftar-E-Darya Ka Urooj | Mouj-E-Muztar Kis Tarah Banti Hai Ab Zanjeer Dekh' +- 'id': '001_162_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عام حريت کا جو ديکھا تھا خواب اسلام نے | اے مسلماں آج تو اس خواب کي تعبير ديکھ' + - 'lang': 'en' + 'text': 'The dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!' + - 'lang': 'ro' + 'text': 'Aam Huriyat Ka Jo Dekha Tha Khawab Islam Ne | Ae Musalman Aaj Tu Uss Khawab Ki Tabeer Dekh' +- 'id': '001_162_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خاکستر سمندر کو ہے سامان وجود | مر کے پھر ہوتا ہے پيدا يہ جہان پير، ديکھ' + - 'lang': 'en' + 'text': 'Its own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!' + 'notes': + - 'phrase': 'salamander' + 'meaning': 'Sulaiman.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Apni Khakstar Samundar Ko Hai Saman-E-Wujood | Mar Ke Phir Hota Hai Ye Jahan-E-Peer, Dekh' +- 'id': '001_162_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھول کر آنکھيں مرے آئينہء گفتار ميں | آنے والے دور کي دھندلي سي اک تصوير ديکھ' + - 'lang': 'en' + 'text': 'With open eyes in the mirror or my discourses | You should watch a faint image of the coming age' + 'notes': + - 'phrase': 'age' + 'meaning': 'This verse does not teach Muslims to withdraw from politics. It preaches only refraining from God-less Western politics, on the vices of which he is very emphatic. Cf.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khol Kar Ankhain Mere Ayna-E-Guftar Mein | Ane Wale Dour Ki Dhundli Si Ek Tasveer Dekh' +- 'id': '001_162_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزمودہ فتنہ ہے اک اور بھي گردوں کے پاس | سامنے تقدير کے رسوائي تدبير ديکھ' + - 'lang': 'en' + 'text': 'The sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny’s strength' + 'notes': + - 'phrase': 'strength' + 'meaning': 'I have good insight into this God-less politics' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Azmudah Fitna Hai Ek Aur Bhi Gardoon Ke Pas | Samne Taqdeer Ke Ruswayi-E-Tadbeer Dekh' +- 'id': '001_162_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم استي سينہ را از آرزو آباد دار | ہر زماں پيش نظر، ''لايخلف الميعاد'' دار' + - 'lang': 'en' + 'text': 'You are a Muslim keep your breast happy with Longing | Every moment keep your eye on “La yukhlif-ul-Ma’ad”' + 'notes': + - 'phrase': 'yukhlif-ul-Ma’ad”' + 'meaning': 'is Ahriman’s slave-girl, mean, corrupt and dishonest' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Muslim Asti Seena Ra Az Arzoo Abad Dar | Har Zaman Paish-E-Nazar ‘La Yukhalif Ul Meead’ Dar' diff --git a/data/github_iqbal_demystified/poems/001/001_163.yaml b/data/github_iqbal_demystified/poems/001/001_163.yaml new file mode 100644 index 0000000000000000000000000000000000000000..991e8a99d0654a57a0196a429f37f82b71e11223 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_163.yaml @@ -0,0 +1,799 @@ +--- +'id': '001_163' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/163-%20Tulu%20i%20Islam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'طلوع اسلام' +- 'lang': 'en' + 'text': 'THE RENAISSANCE OF ISLAM' +'description': +- 'lang': 'en' + 'text': 'This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express ‘Allamah Iqbal’s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur’an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur’an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.' +'sher': +- 'id': '001_163_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دليل صبح روشن ہے ستاروں کي تنک تابي | افق سے آفتاب ابھرا ،گيا دور گراں خوابي' + - 'lang': 'en' + 'text': 'The fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!' + - 'lang': 'ro' + 'text': 'Daleel-E-Subah-E-Roshan Hai Sitaron Ki Tunak Tabi | Ufaq Se Aftab Ubhra, Gya Dour-E-Garan Khawabi' +- 'id': '001_163_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروق مردئہ مشرق ميں خون زندگي دوڑا | سمجھ سکتے نہيں اس راز کو سينا و فارابي' + - 'lang': 'en' + 'text': 'Life-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !' + 'notes': + - 'phrase': 'Sana' + 'meaning': 'Abu Ala Husain `Abd Allah Ibn Hasan Ibn ‘Ala Sana.' + 'occurrence': !!int '1' + - 'phrase': '!' + 'meaning': 'Muhammad Ibn Muhammad Ibn tarakhan Nasr Farabi.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Urooq-E-Murda’ay Mashriq Mein Khoon-E-Zindagi Dora | Samajh Sakte Nahin Iss Raaz Ko Seena-O-Farabi' +- 'id': '001_163_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلماں کو مسلماں کر ديا طوفان مغرب نے | تلاطم ہائے دريا ہي سے ہے گوہر کي سيرابي' + - 'lang': 'en' + 'text': 'The storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl’s beauty to its perfection' + - 'lang': 'ro' + 'text': 'Musalman Ko Musalman Kar Diya Toofan-E-Maghrib Ne | Talatum Haye Darya Hi Se Hai Gohar Ki Seerabi' +- 'id': '001_163_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا مومن کو پھر درگاہ حق سے ہونے والا ہے | شکوہ ترکماني، ذہن ہندي، نطق اعرابي' + - 'lang': 'en' + 'text': 'The Muslim is to be endowed again from the God’s Court with | Turkoman’s dignity , Indian’s intellect , Arab’s eloquence' + 'notes': + - 'phrase': 'dignity' + 'meaning': 'above two intellectuals are very eminent philosophers of the Muslim world. The former was also a very famous physician whose books were used as text books in Europe till only about two centuries ago. What ‘Allamah Iqbal means is that even these two luminaries of the intellectual world are unable to understand the secrets of Divine and spiritual knowledge through which the miracles related in this verse had been enacted.' + 'occurrence': !!int '1' + - 'phrase': 'intellect' + 'meaning': 'Turkomans- They are members of any of the chiefly Muslim Turkish tribes inhabiting Turkomanistan, Uzbekistan and Kazakistan. During the period of the zenith of the Muslim world the people of this region were a formidable force and ruled over a vast territory from Central Asia to India. They were very much respected for their prowess and political power.' + 'occurrence': !!int '1' + - 'phrase': 'eloquence' + 'meaning': 'In ancient times in the fourth and fifth centuries B.C. India was famous for its learning and intellect. In this respect it was one of the five prominent cultures of that period, viz. Indian, Greek, Zoroastrian, Egyptian, and Chinese.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Atta Momin Ko Phir Dargah-E-Haq Se Hone Wala Hai | Shikoh-E-Turkamani, Zehan-E-Hindi, Nutq-E-Arabi' +- 'id': '001_163_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اثر کچھ خواب کا غنچوں ميں باقي ہے تو اے بلبل | ''''نوا را تلخ تر مي زن چو ذوق نغمہ کم يابي''''' + - 'lang': 'en' + 'text': 'If some slumber is lurking still in the flower buds | “Strike the beat harder if the taste for music is lacking”' + 'notes': + - 'phrase': 'lacking”' + 'meaning': 'In the pre-Islamic as well as in the early Islamic period Arabs were famous for their proficiency in language. They were so proud of the richness, prosody and rhetoric of their language that they called other nations as dumb and mute (`ajam). This word became and still is synonymous with “non-Arab” though the epithet no longer applies.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Asar Kuch Khawab Ka Ghunchon Mein Baqi Hai To Ae Bulbul ! | “Nawa Ra Talakh Tar Mee Zan Choo Zauq-E-Nagma Kmyabi”' +- 'id': '001_163_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تڑپ صحن چمن ميں، آشياں ميں ، شاخساروں ميں | جدا پارے سے ہو سکتي نہيں تقدير سيمابي' + - 'lang': 'en' + 'text': 'Jump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness' + - 'lang': 'ro' + 'text': 'Tarap Sehan-E-Chaman Mein, Ashiyan Mein, Shakhsaron Mein | Juda Pare Se Ho Sakti Nahin Taqdeer-E-Seemabi' +- 'id': '001_163_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ چشم پاک بيں کيوں زينت برگستواں ديکھے | نظر آتي ہے جس کو مرد غازي کي جگر تابي' + - 'lang': 'en' + 'text': 'Why should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza’s soul!' + 'notes': + - 'phrase': 'Ghaza’s' + 'meaning': 'This is the first line of a verse of the famous Persian poet of India, Saiyyid Muhammad Jamal al-Dan Urfa. The complete verse is as follows:' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Chashm-E-Paak Been Kyun Zeenat-E-Bargistawan Dekhe | Nazar Ati Hai Jis Ko Mard-E-Ghazi Ki Jigar Tabi' +- 'id': '001_163_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير لالہ ميں روشن چراغ آرزو کر دے | چمن کے ذرے ذرے کو شہيد جستجو کر دے' + - 'lang': 'en' + 'text': 'O God, light the candle of Longing in the tulip’s heart | Make every speck of garden’s dust a martyr searching for the Truth' + - 'lang': 'ro' + 'text': 'Zameer-E-Lala Mein Roshan Charagh-E-Arzoo Kar De | Chaman Ke Zarre Zarre Ko Shaheed-E-Justujoo Kar De' +- 'id': '001_163_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرشک چشم مسلم ميں ہے نيساں کا اثر پيدا | خليل اللہ کے دريا ميں ہوں گے پھر گہر پيدا' + - 'lang': 'en' + 'text': 'The effect of spring showers exists in the Muslim’s tears | Pearls are to be produced again in the ocean of Ibraham' + 'notes': + - 'phrase': 'exists' + 'meaning': 'Strike the beat harder if the taste for music is lacking' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sar Shak-E-Chashm-E-Muslim Mein Hai Neesan Ka Asar Paida | Khalil-Allah (A.S.) Ke Darya Mein Hon Ge Phir Guhar Paida' +- 'id': '001_163_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کتاب ملت بيضا کي پھر شيرازہ بندي ہے | يہ شاخ ہاشمي کرنے کو ہے پھر برگ و بر پيدا' + - 'lang': 'en' + 'text': 'The Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!' + 'notes': + - 'phrase': 'Branch' + 'meaning': 'livelier the marching songs if the load is heavy' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kitab-E-Millat-E-Baiza Ki Phir Sheeraza Bandi Hai | Ye Shakh-E-Hashmi Karne Ko Hai Phir Barg-E-Bar Paida' +- 'id': '001_163_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربود آں ترک شيرازي دل تبريز و کابل را | صبا کرتي ہے بوئے گل سے اپنا ہم سفر پيدا' + - 'lang': 'en' + 'text': 'The beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose’ fragrance!' + 'notes': + - 'phrase': 'Kabul' + 'meaning': 'Ghaza- He is a Muslim fighter in the cause of God.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rubood Aan Turk Sheerazi Dil-E-Tabraiz-O-Kabil Ra | Saba Karti Hai Buay Gul Se Apna Hamsafar Paida' +- 'id': '001_163_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر عثمانيوں پر کوہ غم ٹوٹا تو کيا غم ہے | کہ خون صد ہزار انجم سے ہوتي ہے سحر پيدا' + - 'lang': 'en' + 'text': 'The avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad’s of stars!' + - 'lang': 'ro' + 'text': 'Agar Usmaniyon Par Koh-E-Gham Toota To Kya Gham Hai | Ke Khoon-E-Sad Hazar Anjum Se Hoti Hai Sahar Paida' +- 'id': '001_163_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں باني سے ہے دشوار تر کار جہاں بيني | جگر خوں ہو تو چشم دل ميں ہوتي ہے نظر پيدا' + - 'lang': 'en' + 'text': 'Insight into the world is more difficult than the world’s sovereignty | Insight is produced only when the heart melts into blood!' + - 'lang': 'ro' + 'text': 'Jahan Baani Se Hai Dushwar Tar Kar-E-Jahan Beeni | Jigar Khoon Ho To Chashm-E-Dil Mein Hoti Hai Nazar Paida' +- 'id': '001_163_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاروں سال نرگس اپني بے نوري پہ روتي ہے | بڑي مشکل سے ہوتا ہے چمن ميں ديدہ ور پيدا' + - 'lang': 'en' + 'text': 'For thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty' + - 'lang': 'ro' + 'text': 'Hazaron Saal Nargis Apni Benoori Pe Roti Hai | Bari Mushkil Se Hota Hai Chaman Mein Didahwar Paida' +- 'id': '001_163_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا پيرا ہو اے بلبل کہ ہو تيرے ترنم سے | کبوتر کے تن نازک ميں شاہيں کا جگر پيدا' + - 'lang': 'en' + 'text': 'Sing O Nightingale so that with your modulations | The falcon’s heart in the pigeon’s frail body be produced' + - 'lang': 'ro' + 'text': 'Nawa Pera Ho Ae Bulbul Ke Ho Tere Taranum Se | Kabootar Ke Tan-E-Nazuk Mein Shaheen Ka Jigar Paida' +- 'id': '001_163_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے سينے ميں ہے پوشيدہ راز زندگي کہہ دے | مسلماں سے حديث سوز و ساز زندگي کہہ دے' + - 'lang': 'en' + 'text': 'Concealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life' + - 'lang': 'ro' + 'text': 'Tere Seene Mein Hai Poshida Raaz-E-Zindagi Keh De | Musalman Se Hadees-E-Soz-O-Saaz-E-Zindagi Keh De' +- 'id': '001_163_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدائے لم يزل کا دست قدرت تو، زباں تو ہے | يقيں پيدا کر اے غافل کہ مغلوب گماں تو ہے' + - 'lang': 'en' + 'text': 'You are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts' + 'notes': + - 'phrase': 'doubts' + 'meaning': 'Nesan- This is the spring rain. In Persian and Urdu legends its drops are believed to produce pearls in some bivalves. The metaphor means that the tears produced by the Muslims’ eyes as a result of the calamities they are facing will result in pearls, i.e. their apparent calamities will soon turn into successes.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Khuda’ay Lam Yazil Ka Dast-E-Qudrat Tu, Zuban Tu Hai | Yaqeen Paida Kar Ae Ghafil Ke Maghloob-E-Guman Tu Hai' +- 'id': '001_163_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرے ہے چرخ نيلي فام سے منزل مسلماں کي | ستارے جس کي گرد راہ ہوں، وہ کارواں تو ہے' + - 'lang': 'en' + 'text': 'The Muslim’s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!' + - 'lang': 'ro' + 'text': 'Pare Hai Charakh-E-Neeli Faam Se Manzil Musalman Ki | Sitare Jis Ki Gard-E-Rah Hon, Woh Karwan Tu Hai' +- 'id': '001_163_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکاں فاني ، مکيں آني، ازل تيرا، ابد تيرا | خدا کا آخري پيغام ہے تو، جاوداں تو ہے' + - 'lang': 'en' + 'text': 'The house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!' + - 'lang': 'ro' + 'text': 'Makan Fani, Makeen Ani, Azal, Tera, Abad Tera | Khuda Ka Akhiri Pegham Hai Tu, Javidan Tu Hai' +- 'id': '001_163_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حنا بند عروس لالہ ہے خون جگر تيرا | تري نسبت براہيمي ہے، معمار جہاں تو ہے' + - 'lang': 'en' + 'text': 'Your life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world’s architect!' + - 'lang': 'ro' + 'text': 'Hina Band-E-Uroos-E-Lala Hai Khoon-E-Jigar Tera | Teri Nisbat Baraheemi Hai, Mamaar-E-Jahan Tu Hai' +- 'id': '001_163_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري فطرت اميں ہے ممکنات زندگاني کي | جہاں کے جوہر مضمر کا گويا امتحاں تو ہے' + - 'lang': 'en' + 'text': 'Your nature is the custodian of all life’s possibilities | So to say you are the touch-stone for world’s hidden jewels!' + - 'lang': 'ro' + 'text': 'Teri Fitrat Ameen Hai Mumkanat-E-Zindagani Ki | Jahan Ke Johar-E-Muzmar Ka Goya Imtihan Tu Hai' +- 'id': '001_163_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان آب و گل سے عالم جاويد کي خاطر | نبوت ساتھ جس کو لے گئي وہ ارمغاں تو ہے' + - 'lang': 'en' + 'text': 'From the material world to the Eternal world | You are the gift which the Holy Prophet took!' + - 'lang': 'ro' + 'text': 'Jahan-E-Aab-O-Gil Se Alam-E-Javed Ki Khatir | Nabuwat Sath Jis Ko Le Gyi Woh Armgahan Tu Hai' +- 'id': '001_163_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نکتہ سرگزشت ملت بيضا سے ہے پيدا | کہ اقوام زمين ايشيا کا پاسباں تو ہے' + - 'lang': 'en' + 'text': 'The history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia' + - 'lang': 'ro' + 'text': 'Ye Nukta Sargazhat-E-Millat-E-Baiza Se Hai Paida | Ke Aqwam-E-Zameen-E-Asia Ka Pasban Tu Hai' +- 'id': '001_163_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبق پھر پڑھ صداقت کا ، عدالت کا ، شجاعت کا | ليا جائے گا تجھ سے کام دنيا کي امامت کا' + - 'lang': 'en' + 'text': 'Learn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world’s leadership!' + - 'lang': 'ro' + 'text': 'Sabaq Phir Parh Sadaqat Ka, Adalat Ka, Shujaat Ka | Liya Jaye Ga Tujh Se Kaam Dunya Ki Imamat Ka' +- 'id': '001_163_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي مقصود فطرت ہے، يہي رمز مسلماني | اخوت کي جہاں گيري، محبت کي فراواني' + - 'lang': 'en' + 'text': 'This alone is the creation’s objective, this alone is Islam’s secret | That there should be universal brotherhood, abundant love!' + - 'lang': 'ro' + 'text': 'Yehi Maqsood-E-Fitrat Hai, Yehi Ramz-E-Muslamani | Akhuwat Ki Jahangeeri, Mohabat Ki Farawani' +- 'id': '001_163_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتان رنگ و خوں کو توڑ کر ملت ميں گم ہو جا | نہ توراني رہے باقي، نہ ايراني، نہ افغاني' + - 'lang': 'en' + 'text': 'Breaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!' + 'notes': + - 'phrase': 'Turanian' + 'meaning': 'Hashima, “Hashimite Branch” or Bana Hashim- This is the branch of the Ismelite section of the progeny of S. Ibraham A.S. As the Holy Prophet (S.A.W.) belonged to Bana Hashim the term is extended to all Muslims.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Butan-E-Rang-O-Khoon Ko Torh Kar Millat Mein Gum Ho Ja | Na Toorani Rahe Baqi, Na Irani Na Afghani' +- 'id': '001_163_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ميان شاخساراں صحبت مرغ چمن کب تک | ترے بازو ميں ہے پرواز شاہين قہستاني' + - 'lang': 'en' + 'text': 'How long the companionship of garden’s birds inside the garden’s confines? | Your wings are capable of the flight of Quhistan’s falcon!' + 'notes': + - 'phrase': 'Quhistan’s' + 'meaning': 'Turk-i Sharaza- This refers to Shaikh Musleh al-Dan Sa`da Sharaza. His poetry is very popular among all Muslims including Afghans, which is a sign of the attachment of Muslims to their heritage.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Miyan-E-Shakhsaran Sohbat-E-Murgh-E-Chaman Kab Talak! | Tere Bazu Mein Hai Parwaz-E-Shaheen-E-Kehsatani' +- 'id': '001_163_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گمان آباد ہستي ميں يقيں مرد مسلماں کا | بياباں کي شب تاريک ميں قنديل رہباني' + - 'lang': 'en' + 'text': 'In the world of existence full of doubts, the Muslim’s Faith | Is like a beacon of light in the dark night of the wilderness’' + - 'lang': 'ro' + 'text': 'Guman Abad-E-Hasti Mein Yaqeen Mard-E-Musalman Ka | Byaban Ki Shab-E-Tareek Mein Qindeel-E-Rahbani' +- 'id': '001_163_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مٹايا قيصر و کسري کے استبداد کو جس نے | وہ کيا تھا، زور حيدر، فقر بوذر، صدق سلماني' + - 'lang': 'en' + 'text': 'What could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider’s prowess, Bu Dhar’s faqr , Salman’s truth' + 'notes': + - 'phrase': 'Qaiser' + 'meaning': 'This verse stresses the importance of aman in achieving success.' + 'occurrence': !!int '1' + - 'phrase': 'Kisra' + 'meaning': 'Turana- The term applies to any of the peoples who live in Turan, which is the region north of the River Oxus.' + 'occurrence': !!int '1' + - 'phrase': 'Haider’s' + 'meaning': 'Quhistan- This is a tract of land in Kerman, now in Iran. The falcons of Quhistan are famous for the elegance and swiftness of flight.' + 'occurrence': !!int '1' + - 'phrase': 'Dhar’s' + 'meaning': 'Qaiser- This is the collective name for the Caesars of the Roman Empire.' + 'occurrence': !!int '1' + - 'phrase': 'faqr' + 'meaning': 'Kisra- He is the Persian Emperor in whose reign Iran was conquered by Muslims.' + 'occurrence': !!int '1' + - 'phrase': 'Salman’s' + 'meaning': 'Haider- This is another name of S. ‘Ala R.A.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mitaya Qaisar-E-Kasra Ke Istabdad Ko Jis Ne | Woh Kya Tha, Zor-E-Haider (R.A.), Faqr-E-Bu Zar (R.A.), Sidq-E-Salmani (R.A.)' +- 'id': '001_163_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئے احرار ملت جادہ پيما کس تجمل سے | تماشائي شگاف در سے ہيں صديوں کے زنداني' + - 'lang': 'en' + 'text': 'With what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door’s crevices!' + - 'lang': 'ro' + 'text': 'Huway Ahrar-E-Millat Jadah Pema Kis Tajamul Se | Tamashayi Shagaaf-E-Dar Se Hain Sadiyon Ke Zindani' +- 'id': '001_163_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ثبات زندگي ايمان محکم سے ہے دنيا ميں | کہ الماني سے بھي پائندہ تر نکلا ہے توراني' + - 'lang': 'en' + 'text': 'Stability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German' + 'notes': + - 'phrase': 'German' + 'meaning': 'Abu Dhar- He is a well known companion of the Holy Prophet (S.A.W.) who is proverbial for his piety, which includes Faqr.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sabat-E-Zindagi Aeeman-E-Muhkam Se Hai Dunya Mein | Kah Almani Se Bhi Paenda Tar Nikla Hai Toorani' +- 'id': '001_163_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب اس انگارئہ خاکي ميں ہوتا ہے يقيں پيدا | تو کر ليتا ہے يہ بال و پر روح الاميں پيدا' + - 'lang': 'en' + 'text': 'When Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!' + - 'lang': 'ro' + 'text': 'Jab Iss Angara’ay Khaki Mein Hota Hai Yaqeen Paida | To Kar Leta Hai Ye Bal-O-Par-E-Rooh-ul-Ameen Paida' +- 'id': '001_163_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلامي ميں نہ کام آتي ہيں شمشيريں نہ تدبيريں | جو ہو ذوق يقيں پيدا تو کٹ جاتي ہيں زنجيريں' + - 'lang': 'en' + 'text': 'Neither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created' + - 'lang': 'ro' + 'text': 'Ghulami Mein Na Kaam Ati Hain Shamsheerain Na Tadbeerain | Jo Ho Zauq-E-Yaqeen Paida To Kat Jati Hain Zanjeerain' +- 'id': '001_163_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي اندازہ کر سکتا ہے اس کے زور بازو کا | نگاہ مرد مومن سے بدل جاتي ہيں تقديريں' + - 'lang': 'en' + 'text': 'Can anyone assess the strength of his arms? | Destinies are changed by the Believer’s mere glance!' + - 'lang': 'ro' + 'text': 'Koi Andaza Kar Sakta Hai Uss Ke Zor-E-Bazu Ka ! | Nigah-E-Mard-E-Momin Se Badal Jati Hain Taqdeerain' +- 'id': '001_163_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولايت ، پادشاہي ، علم اشيا کي جہاں گيري | يہ سب کيا ہيں، فقط اک نکتہء ايماں کي تفسيريں' + - 'lang': 'en' + 'text': 'Sainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!' + - 'lang': 'ro' + 'text': 'Walayat, Padshahi, Ilm-E-Ashiya Ki Jahangeeri | Ye Sub Kya Hain, Faqat Ek Nukta-E-Aeeman Ki Tafseerain' +- 'id': '001_163_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'براہيمي نظر پيدا مگر مشکل سے ہوتي ہے | ہوس چھپ چھپ کے سينوں ميں بنا ليتي ہے تصويريں' + - 'lang': 'en' + 'text': 'It is however difficult to develop Ibraham’s vision | Greed creates subconscious images stealthily in the vision!' + - 'lang': 'ro' + 'text': 'Baraheemi Nazar Paida Magar Mushkil Se Hoti Hai | Hawas Chup Chup Ke Seenon Mein Bana Leti Hai Tasweerain' +- 'id': '001_163_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تميز بندہ و آقا فساد آدميت ہے | حذر اے چيرہ دستاں! سخت ہيں فطرت کي تغريريں' + - 'lang': 'en' + 'text': 'The ruled and ruler’s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!' + - 'lang': 'ro' + 'text': 'Tameez-E-Banda-O-Aaqa Fasad-E-Admiyat Hai | Hazar Ae Cheerah Dastan! Sakht Hain Fitrat Ki Taazirain' +- 'id': '001_163_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت ايک ہے ہر شے کي، خاکي ہو کہ نوري ہو | لہو خورشيد کا ٹپکے اگر ذرے کا دل چيريں' + - 'lang': 'en' + 'text': 'The essence of everything is the same, be it of dust or light | Sun’s blood would drip by cutting the core of dust’s speck' + 'notes': + - 'phrase': 'speck' + 'meaning': 'Faqr.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haqiqat Aik Hai Har Shay Ki, Khaki Ho Ke Noori Ho | Lahoo Khursheed Ka Tapake Agar Zarre Ka Dil Cheerain' +- 'id': '001_163_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يقيں محکم، عمل پيہم، محبت فاتح عالم | جہاد زندگاني ميں ہيں يہ مردوں کي شمشيريں' + - 'lang': 'en' + 'text': 'Firm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life' + - 'lang': 'ro' + 'text': 'Yaqeen Mohkam, Amal Peham, Mohabbat Faateh-E-Alam | Jahad-E-Zindagani Mein Hain Ye Mardon Ki Shamsheerain' +- 'id': '001_163_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ بايد مرد را طبع بلندے ، مشرب نابے | دل گرمے ، نگاہ پاک بينے ، جان بيتابے' + - 'lang': 'en' + 'text': 'What is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!' + - 'lang': 'ro' + 'text': 'Cha Bayad Mard Ra Tabaa-E-Bulanday, Mashrab-E-Naabay | Dil-E-Garmee, Nigah-E-Pak Beenay, Jaan-E-Betabay' +- 'id': '001_163_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقابي شان سے جھپٹے تھے جو ، بے بال و پر نکلے | ستارے شام کے خون شفق ميں ڈوب کر نکلے' + - 'lang': 'en' + 'text': 'Those who had attacked like eagle emerged as wingless | The evening stars after diving into dusk’s blood emerged shining!' + 'notes': + - 'phrase': 'wingless' + 'meaning': 'Salman.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Auqabi Shan Se Jhapte The Jo, Bebaal-O-Par Nikle | Sitare Sham Ke Khoon-E-Shafaq Mein Doob Kar Nikle' +- 'id': '001_163_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئے مدفون دريا زير دريا تيرنے والے | طمانچے موج کے کھاتے تھے ، جو ، بن کر گہر نکلے' + - 'lang': 'en' + 'text': 'Those accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves’ dashes emerged as pearls!' + 'notes': + - 'phrase': 'pearls!' + 'meaning': 'Reference to the continuation of war by the Turks against Greeks after the formal termination of World War I. As the Greeks were fighting on the strength of British support this was really a war against the British, who were a world power at that time.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Huway Madfoon-E-Darya Zair-E-Darya Tairne Wale | Tamanche Mouj Ke Khate The Jo, Ban Kar Guhar Nikle' +- 'id': '001_163_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غبار رہ گزر ہيں، کيميا پر ناز تھا جن کو | جبينيں خاک پر رکھتے تھے جو، اکسير گر نکلے' + - 'lang': 'en' + 'text': 'Those who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !' + 'notes': + - 'phrase': 'makers' + 'meaning': 'Allusion to the creation and existence of the spiritual universe, which also contained angels, made of light, and the material universe, which includes Man made of dust. This verse, read with the previous one means all creation of God is equal.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghabar-Ereh Guzar Hain, Keemiya Par Naaz Tha Jin Ko | Jibeenain Khak Par Rakhte The Jo, Ikseer Gar Nikle' +- 'id': '001_163_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمارا نرم رو قاصد پيام زندگي لايا | خبر ديتي تھيں جن کو بجلياں وہ بے خبر نکلے' + - 'lang': 'en' + 'text': 'Our slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !' + 'notes': + - 'phrase': 'uninformed' + 'meaning': 'Reference to the defeat of Germans in World War I which rendered them powerless.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hamara Naram Ro Qasid Peyam-E-Zindagi Laya | Khabar Deti Theen Jin Ko Bijliyan Woh Be-Khabar Nikle' +- 'id': '001_163_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم رسوا ہوا پير حرم کي کم نگاہي سے | جوانان تتاري کس قدر صاحب نظر نکلے' + - 'lang': 'en' + 'text': 'The Haram has been disgraced by the priests’ short-sight | With what excellent insight the Tatar youth have come out !' + 'notes': + - 'phrase': 'out' + 'meaning': 'Allusion to the inability of submarines, invented by Germans, to win the war.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Haram Ruswa Huwa Peer-E-Haram Ki Kam Nigahi Se | Jawanan-E-Tatari Kis Qadar Sahib-E-Nazar Nikle' +- 'id': '001_163_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں سے نوريان آسماں پرواز کہتے تھے | يہ خاکي زندہ تر، پائندہ تر، تابندہ تر نکلے' + - 'lang': 'en' + 'text': 'Angels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!' + - 'lang': 'ro' + 'text': 'Zameen Se Nooriyan-E-Asman Parwaz Kehte The | Ye Khaki Zinda Tar, Paenda Tar, Tabinda Tar Nikle' +- 'id': '001_163_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں اہل ايماں صورت خورشيد جيتے ہيں | ادھر ڈوبے ، ادھر نکلے ادھر ڈوبے ، ادھر نکلے' + - 'lang': 'en' + 'text': 'The men of Faith live in the world like the sun | Set here, come out there, set there, come out here !' + 'notes': + - 'phrase': 'here' + 'meaning': 'Allusion to scientists and materialists.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jahan Mein Ahl-E-Aeeman Soorat-E-Khursheed Jeete Hain | Idhar Doobe Udhar Nikle, Udhar Doobe Idhar Nikle' +- 'id': '001_163_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يقيں افراد کا سرمايہ تعمير ملت ہے | يہي قوت ہے جو صورت گر تقدير ملت ہے' + - 'lang': 'en' + 'text': 'The individual’s Faith is the means of national renaissance | This is the force which shapes the nation’s destiny!' + - 'lang': 'ro' + 'text': 'Yaqeen Afrad Ka Sarmaya-E-Tameer-E-Millat Hai | Yehi Quwwat Hai Jo Soorat Gar-E-Taqdeer-E-Millat Hai' +- 'id': '001_163_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو راز کن فکاں ہے، اپني انکھوں پر عياں ہو جا | خودي کا راز داں ہو جا، خدا کا ترجماں ہو جا' + - 'lang': 'en' + 'text': 'You are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God' + 'notes': + - 'phrase': 'Fikan' + 'meaning': 'Allusion to spiritual persons whose spiritual powers attain what arms and ammunition cannot.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Raaz-E-Kun Fakan Hai, Apni Ankhon Par Ayan Ho Ja | Khudi Ka Raazdan Ho Ja, Khuda Ka Tarjuman Ho Ja' +- 'id': '001_163_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوس نے کر ديا ہے ٹکڑے ٹکڑے نوع انساں کو | اخوت کا بياں ہو جا، محبت کي زباں ہو جا' + - 'lang': 'en' + 'text': 'Human greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love' + - 'lang': 'ro' + 'text': 'Hawas Ne Kar Diya Tukre Tukre Nu-E-Insan Ko | Akhuwat Ka Byan Ho Ja, Mohabbat Ki Zuban Ho Ja' +- 'id': '001_163_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہندي، وہ خراساني، يہ افغاني، وہ توراني | تو اے شرمندئہ ساحل! اچھل کر بے کراں ہو جا' + - 'lang': 'en' + 'text': 'This is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless' + - 'lang': 'ro' + 'text': 'Ye Hindi, Who Khurasani, Ye Afghani, Who Toorani | Tu Ae Sharminda-E-Sahil ! Uchal Kar Be-Karan Ho Ja' +- 'id': '001_163_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غبار آلودئہ رنگ ونسب ہيں بال و پر تيرے | تو اے مرغ حرم! اڑنے سے پہلے پرفشاں ہو جا' + - 'lang': 'en' + 'text': 'Your wings and plumage are polluted with race and color’s dust | O Haram’s bird flutter your wings before you become ready for flight' + 'notes': + - 'phrase': 'bird' + 'meaning': 'This refers to the damage to the Holy Land and the world of Islam in general and to the glory and sanctity of the Holy Ka‘bah in particular by the treachery of the Arabs. For details see Poem 144 (Khizar-i-Rah), Explanatory Note 7.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ghubar Aludah’ay Rang-O-Nasb Hain Baal-O-Par Tere | Tu Ae Murgh-E-Hara ! Urne Se Pehle Par-Fishan Ho Ja' +- 'id': '001_163_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ميں ڈوب جا غافل! يہ سر زندگاني ہے | نکل کر حلقہ شام و سحر سے جاوداں ہو جا' + - 'lang': 'en' + 'text': 'O imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal' + - 'lang': 'ro' + 'text': 'Khudi Mein Doob Ja Ghafil ! Ye Sir-E-Zindagani Hai | Nikl Kar Halqa-E-Shaam-O-Sahar Se Javidan Ho Ja' +- 'id': '001_163_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصاف زندگي ميں سيرت فولاد پيدا کر | شبستان محبت ميں حرير و پرنياں ہو جا' + - 'lang': 'en' + 'text': 'In the battle of life acquire the nature of steel | In the Love’s bed-chamber become soft like silk' + 'notes': + - 'phrase': 'silk' + 'meaning': 'Allusion to the Holy Qur’an 2:154 and 3:169, according to which people who lose their physical life in the cause of God should not be considered as dead. Also, the light of Truth which illuminates the heart of a man of Faith cannot be extinguished. Faith keeps on fighting and struggling in the pursuit of their goal incessantly all over the world in cooperation with each other . This makes the infidels lose the war at the end.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Masaf-E-Zindagi Mein Seerat-E-Foulad Paida Kar | Shabistan-E-Mohabbat Mein Harair-O-Parniyan Ho Ja' +- 'id': '001_163_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گزر جا بن کے سيل تند رو کوہ و بياباں سے | گلستاں راہ ميں آئے تو جوئے نغمہ خواں ہو جا' + - 'lang': 'en' + 'text': 'Transcend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook' + - 'lang': 'ro' + 'text': 'Guzar Ja Ban Ke Seel-E-Tund Ro Koh-E-Byaban Se | Gulistan Rah Mein Aye To Joo’ay Naghma Khawan Ho Ja' +- 'id': '001_163_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے علم و محبت کي نہيں ہے انتہا کوئي | نہيں ہے تجھ سے بڑھ کر ساز فطرت ميں نوا کوئي' + - 'lang': 'en' + 'text': 'The bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!' + - 'lang': 'ro' + 'text': 'Tere Ilm-O-Mohabbat Ki Nahin Hai Intaha Koi | Nahin Hai Tujh Se Barh Kar Saaz-E-Fitrat Mein Nawa Koi' +- 'id': '001_163_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابھي تک آدمي صيد زبون شہرياري ہے | قيامت ہے کہ انساں نوع انساں کا شکاري ہے' + - 'lang': 'en' + 'text': 'Humanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!' + - 'lang': 'ro' + 'text': 'Abhi Tak Admi Sayd-E-Zaboon-E-Sheher Yari Hai | Qayamat Hai Ke Insan Nu-E-Insan Ka Shikari Hai' +- 'id': '001_163_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر کو خيرہ کرتي ہے چمک تہذيب حاضر کي | يہ صناعي مگر جھوٹے نگوں کي ريزہ کاري ہے' + - 'lang': 'en' + 'text': 'The glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!' + - 'lang': 'ro' + 'text': 'Nazar Ko Kheerah Karti Hai Chamak Tehzeeb-E-Hazir Ki | Ye Sanaee Magar Jhoote Nagon Ki Rezakari Hai' +- 'id': '001_163_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ حکمت ناز تھا جس پر خرو مندان مغرب کو | ہوس کے پنچہ خونيں ميں تيغ کارزاري ہے' + - 'lang': 'en' + 'text': 'The science which was the pride of the West’s sages | Is the battle-sword in the blood-stained clutches of greed!' + 'notes': + - 'phrase': 'greed!' + 'meaning': 'This is an invitation to Muslims to realize the greatness of Man and specially that of Muslims, whose life is totally dedicated to God and who live for and die in His cause. This whole stanza is an invitation to the Muslim Ummah to acquire Islamic virtues.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Woh Hikmat Naz Tha Jis Par Khiradmandan-E-Maghrib Ko | Hawas Ke Panja’ay Khoonin Mein Taegh-E-Karzari Hai' +- 'id': '001_163_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تدبر کي فسوں کاري سے محکم ہو نہيں سکتا | جہاں ميں جس تمدن کي بنا سرمايہ داري ہے' + - 'lang': 'en' + 'text': 'The magic of prudence cannot make stable | The civilization which is based on capitalism' + 'notes': + - 'phrase': 'capitalism' + 'meaning': 'Haram’s Bird- Allusion to the Muslim Ummah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tadabur Ki Fasoon Kari Se Mohkam Ho Nahin Sakta | Jahan Mein Jis Tamaddan Ki Bina Sarmayadari Hai' +- 'id': '001_163_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمل سے زندگي بنتي ہے جنت بھي، جہنم بھي | يہ خاکي اپني فطرت ميں نہ نوري ہے نہ ناري ہے' + - 'lang': 'en' + 'text': 'Dynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal' + - 'lang': 'ro' + 'text': 'Amal Se Zindagi Banti Hai Jannat Bhi, Jahanum Bhi | Ye Khaki Apni Fitrat Mein Na Noori Hai Na Naari Hai' +- 'id': '001_163_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خروش آموز بلبل ہو ، گرہ غنچے کي وا کر دے | کہ تو اس گلستاں کے واسطے باد بہاري ہے' + - 'lang': 'en' + 'text': 'Partake the nightingale’s clamor, open the flower bud | As your person is the spring breeze for this garden' + 'notes': + - 'phrase': 'garden' + 'meaning': 'This and the next verse is an allusion to the Holy Qur’an 48:29, which instructs Muslims to unite and be firm against infidels and kind and affectionate to believers.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kharosh Amoz-E-Bulbul Ho, Girah Ghunche Ki Wa Kar De | Ke Tu Iss Gulistan Ke Waste Baad-E-Bahari Hai' +- 'id': '001_163_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر اٹھي ايشيا کے دل سے چنگاري محبت کي | زميں جولاں گہ اطلس قبايان تتاري ہے' + - 'lang': 'en' + 'text': 'The spark of Love has again risen from the Asia’s heart | The world is the parading ground of the satin-clad Tatars' + - 'lang': 'ro' + 'text': 'Phir Uthi Asia Ke Dil Se Chankari Mohabbat Ki | Zameen Joulan Geh-E-Atlas Qabayan-E-Tatari Hai' +- 'id': '001_163_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيا پيدا خريدارست جان ناتوانے را | ''''پس از مدت گذار افتاد بر ما کاروانے را''''' + - 'lang': 'en' + 'text': 'Come, a purchaser has appeared for this frail soul | “After a long time a caravan has arrived at our place”' + 'notes': + - 'phrase': 'place”' + 'meaning': 'Allusion to the atrocities to and usurpation of the wealth of non-European peoples, especially Muslims by the Europe’s imperialist nations during their entire history.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Baya Paida Khareedarst Jaan-E-Natoowane Ra | “Pas Az Muddat Gudaz Aftaad Barma Karwame Ra”' +- 'id': '001_163_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيا ساقي نواے مرغ زار از شاخسار آمد | بہار آمد نگار آمد نگار آمد قرار آمد' + - 'lang': 'en' + 'text': 'Come, O cup-bearer, the sad bird’s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!' + - 'lang': 'ro' + 'text': 'Baya Saqi Nawaye Murgh-E-Zaar Az Shakhsar Amad | Bahar Amad Nigar Amad, Nigar Amad Qirar Amad' +- 'id': '001_163_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشيد ابر بہاري خيمہ اندر وادي و صحرا | صداے آبشاراں از فراز کوہسار آمد' + - 'lang': 'en' + 'text': 'The spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!' + - 'lang': 'ro' + 'text': 'Kasheed Abar-E-Bahari Khemah Andar Wai-O-Sehra | Sada’ay Absharan Az Faraz-E-Kohsar Amad' +- 'id': '001_163_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرت گردم تو ہم قانون پيشيں سازدہ ساقي | کہ خيل نغمہ پردازاں قطار اندر قطار آمد' + - 'lang': 'en' + 'text': 'I have surrendered my life to you, O cup-bearer, you should also sing the future’s songs | Because in rows after rows groups of singing birds have come!' + - 'lang': 'ro' + 'text': 'Sarat Gardam To Ham Qanoon-E-Paisheen Saazdah Saqi | Ke Kheel-E-Naghma Pardazan Qitar Andar Qitar Amad' +- 'id': '001_163_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنار از زاہداں برگيروبے باکانہ ساغر کش | پس از مدت ازيں شاخ کہن بانگ ہزار آمد' + - 'lang': 'en' + 'text': 'Withdraw from the ascetics and fearlessly draw the wine cup | After long nightingale’s song from this old branch has come!' + - 'lang': 'ro' + 'text': 'Kanar Az Zahadan Bargeer-O-Bebakana Saghar Kash | Pas Az Muddar Azeen Shakh-E-Kuhan Bang-E-Hazar Amad' +- 'id': '001_163_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ مشتاقاں حديث خواجہ بدر و حنين آور | تصرف ہاے پنہانش بچشمم آشکار آمد' + - 'lang': 'en' + 'text': 'Narrate to Lovers the traditions of Badr and Hunain’s Master | His hidden meanings clear to my eyes have become !' + 'notes': + - 'phrase': 'Master' + 'meaning': 'This is a warning by ‘Allamah Iqbal that the Western system, based on capitalism-imperialism, will not last in spite of the magic of political maneuvering. In view of the collapse and ultimate demise of the communist world this seems to be paradoxical. This is so because we are accustomed to considering only two systems, i.e. capitalism and communism. The Muslim world has been so much frustrated and over-awed by the glitter of the Western world that it has completely forgotten the potential of the Islamic political-economic system. ‘Allamah Iqbal’s works also give the false impression that he was pro-Communist and anti-capitalist. However, a little thought and deep study of his works would show that his support of communism was only apparent and transient and revealed only his temporary satisfaction in the sense that in his view the advent of communism posed the first threat to the capitalist system. The capitalist-communist fighting gave the Muslims a respite and a golden opportunity to reconstruct their material and spiritual world and eventually be able to deal a final deadly blow to both these systems and establish the Islamic system. He has repeatedly shown his disapproval and unhappiness with the communist system, as he has done with the capitalist system. His forecast contained in this verse has been partially fulfilled in the demise of communism. Now that the Islamic world is waking up from its deep stupor the conflict with the Western world and its systems is inevitable. In this conflict the Islamic system will succeed. However, it will not come as a miracle but will have to be achieved by the Muslim world through their sweat and blood. This latter thought is conveyed in the next two verses.' + 'occurrence': !!int '1' + - 'phrase': 'become' + 'meaning': 'This and the following verses to the end of the poem contain the message of hope and prompting for struggle for Muslims. The climax is reached in the last verse of the poem in which the poet invites Muslims to revolutionize the world and establish the new Islamic world order.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ba Mushtaqan Hadees-E-Khawajah (S.A.W.)-E-Badar-O-Hunain Awar | Tasarraf Haye Pinhanash Ba-Chashm Ashkar Amad' +- 'id': '001_163_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر شاخ خليل از خون ما نم ناک مي گرد | بيازار محبت نقد ما کامل عيار آمد' + - 'lang': 'en' + 'text': 'The other branch of Khalal is greening up with our blood | In Love’s market-place our currency full value has become' + 'notes': + - 'phrase': 'Khalal' + 'meaning': 'Allusion to the Holy Qur’an 12:19. The arrival of the caravan at the well into which S. Yusuf A.S. had been thrown was the turning point in his life. In the same way the present time, when the Western world is losing its credibility, is the turning point in the life of the Muslim Ummah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dgar Shakh-E-Khalil (A.S.) Az Khoon-E-Ma Namnaak Mee Gardad | Babazaar-E-Mohabbat Naqad-E-Maa Kamil Ayar Amad' +- 'id': '001_163_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر خاک شہيدے برگہاے لالہ مي پاشم | کہ خونش با نہال ملت ما سازگار آمد' + - 'lang': 'en' + 'text': 'I am sprinkling tulip petals at the martyr’s grave | As his blood favorable to our nation’s sapling has become!' + - 'lang': 'ro' + 'text': 'Sir-E-Khak Shaheeday Barg Haye Lala Mee Pasham | Ke Khawinsh Banihal-E-Millat Ma Saazgar Amad' +- 'id': '001_163_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيا تا گل بيفشانيم و مے در ساغر اندازيم '''' | ''''فلک را سقف بشگافيم و طرح ديگر اندازيم' + - 'lang': 'en' + 'text': '“Come, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky’s roof and establish a new foundation”' + - 'lang': 'ro' + 'text': '“Baya Ta Gul Bifasha-Neeyam Wa May Dar Saghar Andazyam | Falak Ra Saqaf Bashagafiyam Wa Tarah-E-Deegar Andazyam”' diff --git a/data/github_iqbal_demystified/poems/001/001_164.yaml b/data/github_iqbal_demystified/poems/001/001_164.yaml new file mode 100644 index 0000000000000000000000000000000000000000..77dc903f522be47573e65bb2adcf6fe4ee4e3165 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_164.yaml @@ -0,0 +1,61 @@ +--- +'id': '001_164' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/164-%20Ghazliaat%20(Aey%20Bad-e-Saba%20Kamli%20Walay%20Say%20Ja%20Kahiyo%20Pheigh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اے باد صبا! کملي والے سے جا کہيو پيغام مرا' +- 'lang': 'en' + 'text': 'O ZEPHYR! CONVEY MY MESSAGE TO THE ONE WRAPPED IN BLANKET' +'description': +- 'lang': 'en' + 'text': 'This ghazal expresses ‘Allamah Iqbal’s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.' +'sher': +- 'id': '001_164_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے باد صبا! کملي والے سے جا کہيو پيغام مرا | قبضے سے امت بيچاري کے ديں بھي گيا، دنيا بھي گئي' + - 'lang': 'en' + 'text': 'O zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources' + 'notes': + - 'phrase': 'blanket' + 'meaning': 'The word in the original is “One wrapped in a small blanket”. This is the title of the Holy Prophet (S.A.W.) as a mark of affection and is based on such affection shown by no less an entity than God in the opening verses of the Holy Qur’an, Surahs 73 and 74.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Bad-e-Saba! Kamli Wale (S.A.W.) Se Ja Kehiyo Pegham Mera | Qabze Se Ummat Bechari Ke Deen Bhi Gya, Dunya Bhi Gyi' +- 'id': '001_164_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ موج پريشاں خاطر کو پيغام لب ساحل نے ديا | !ہے دور وصال بحر بھي، تو دريا ميں گھبرا بھي گئي' + - 'lang': 'en' + 'text': 'The river bank gave this message to the restless wave | “Union with ocean is still far and you have already lost patience in the river”' + - 'lang': 'ro' + 'text': 'Ye Mouj-e-Pareeshan  Khatar Ko Pegham Lab-e-Sahil Ne Diya | Hai Door Wisaal-e-Behar Abhi, Tu Darya Mein Ghabra Bhi Gyi!' +- 'id': '001_164_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزت ہے محبت کي قائم اے قيس! حجاب محمل سے | محمل جو گيا عزت بھي گئي، غيرت بھي گئي ليلا بھي گئي' + - 'lang': 'en' + 'text': 'O Qais! Love’s honor is made durable with litter’s curtain | If litter is lost, glory, honor as well as Lailah is lost!' + - 'lang': 'ro' + 'text': 'Izzat Hai Mohabbat Ki Qaeem Ae Qais! Hijab-e-Mehmil Se | Mehmil Jo Gya Izzat Bhi Gyi, Ghairat Bhi Gyi, Laila Bhi Gyi' +- 'id': '001_164_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کي ترک تگ و دو قطرے نے تو آبروئے گوہر بھي ملي | آوارگي فطرت بھي گئي اور کشمکش دريا بھي گئي' + - 'lang': 'en' + 'text': 'Though the drop got pearl’s dignity by abandoning struggle | It lost taste for wandering and struggle in the river' + - 'lang': 'ro' + 'text': 'Ki Tark Tag-o-Dou Qatre Ne To Abruye Gohar Bhi Mili | Awargi-e-Fitrat Bhi Gyi Aur Kashmakash-e-Darya Bhi Gyi' +- 'id': '001_164_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکلي تو لب اقبال سے ہے، کيا جانيے کس کي ہے يہ صدا | پيغام سکوں پہنچا بھي گئي ، دل محفل کا تڑپا بھي گئي' + - 'lang': 'en' + 'text': 'Though this voice has emerged from Iqbal’s lips its source is unknown | The assembly got hope’s message as well as became restless for activism' + - 'lang': 'ro' + 'text': 'Nikli To Lab-e-Iqbal Se Hai, Kya Janiye Kis Ki Hai Ye Sada | Pegham-e-Sukoon Pohancha Bhi Gyi, Dil Mehfil Ka Tarpa Bhi Gyi' diff --git a/data/github_iqbal_demystified/poems/001/001_165.yaml b/data/github_iqbal_demystified/poems/001/001_165.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de756df2cadaafc940178bd33073beef4e37351e --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_165.yaml @@ -0,0 +1,90 @@ +--- +'id': '001_165' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/165-%20Ghazliaat%20(Yeh%20Sorood-e-Qumuri-o-Bulbul%20Faraib-e-Goosh%20Hai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ سرود قمري و بلبل فريب گوش ہے' +- 'lang': 'en' + 'text': 'THESE SONGS OF TURTLE DOVES AND NIGHTINGALES ARE MERELY EAR’S ILLUSION' +'description': +- 'lang': 'en' + 'text': 'This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.' +'sher': +- 'id': '001_165_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سرود قمري و بلبل فريب گوش ہے | باطن ہنگامہ آباد چمن خاموش ہے' + - 'lang': 'en' + 'text': 'These songs of turtle doves and nightingales are merely ear’s illusion | Behind this uproar the world of the garden is silent' + 'notes': + - 'phrase': 'silent' + 'meaning': 'These two verses mean that the universe has no real existence and is only a figment of human imagination. This concept is based on Plato’s philosophy of idealism, according to which the universe is only something in human thought and as such is only an idea and not a reality. This is also believed in a modified form of sufism according to which the real existence is that of God only and the universe is only a figment of human mind. The casual mention of this thought in this ghazal does not mean that ‘Allamah Iqbal believed in Plato’s philosophy. It has been shown earlier that he was very much opposed to Plato and his philosophy, which distracts Man from deeds and engulfs him in mere thought. The second hemstitch of the verse contradicts Plato’s thought.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Surood-e-Qumri-o-Bulbul Faraib-e-Gosh Hai | Batin-e-Hangama Abad-e-Chaman Khamosh Hai' +- 'id': '001_165_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے پيمانوں کا ہے يہ اے مےء مغرب اثر | خندہ زن ساقي ہے، ساري انجمن بے ہوش ہے' + - 'lang': 'en' + 'text': 'O Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious' + 'notes': + - 'phrase': 'unconscious' + 'meaning': 'This verse metaphorically expresses the thought that Western wisdom is only outwardly idealistic and has no reality in its heart. The same thought has been expressed earlier in the fourth part of Poem 144. (Khizar-i-Rah).' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tere Pemanon Ka Hai Ye Ae Mai-e-Maghrib Asar | Khanda-Zan Saqi Hai, Sari Anjuman Be-Hosh Hai' +- 'id': '001_165_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہر کے غم خانے ميں تيرا پتا ملتا نہيں | جرم تھا کيا آفرينش بھي کہ تو روپوش ہے' + - 'lang': 'en' + 'text': 'In the world’s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?' + 'notes': + - 'phrase': 'concealed' + 'meaning': 'This verse is addressed to God which means that all human Intellect is helpless in understanding His Nature.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Dehr Ke Gham Khane Mein Tera Pata Milta Nahin | Jurm Tha Kya Afreenish Bhi Ke Tu Ru-Posh Hai' +- 'id': '001_165_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! دنيا دل سمجھتي ہے جسے، وہ دل نہيں | پہلوئے انساں ميں اک ہنگامہء خاموش ہے' + - 'lang': 'en' + 'text': 'Ah! What the world considers heart is not heart | In the human breast this is a silent tumult' + 'notes': + - 'phrase': 'tumult' + 'meaning': 'Same as first reference of the poem' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ah, Dunya Dil Samajhti Hai Jise, Woh Dil Nahin | Pehlu-e-Insan Mein Ek Hangama-e-Khamosh Hai' +- 'id': '001_165_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کي رہ ميں چل، ليکن ذرا بچ بچ کے چل | يہ سمجھ لے کوئي مينا خانہ بار دوش ہے' + - 'lang': 'en' + 'text': 'Walk on the path of life but walk carefully | Understand that some glass work is on your shoulders' + 'notes': + - 'phrase': 'shoulders' + 'meaning': 'This verse emphasizes the Islamic concept that Man should live a life of full involvement in the world but in such a manner that the world and its material benefits should be used for Man’s betterment but should not become part of Man’s ideal or purpose of his life. This delicate thought is presented in the second hemstitch.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Zindagi Ki Rah Mein Chal, Lekin Zara Bach Bach Ke Chal | Ye Samajh Le Koi Meena Khana Bar-e-Dosh Hai' +- 'id': '001_165_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کے دم سے دلي و لاہور ہم پہلو ہوئے | آہ، اے اقبال وہ بلبل بھي اب خاموش ہے' + - 'lang': 'en' + 'text': 'Through whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now' + 'notes': + - 'phrase': 'now' + 'meaning': 'This verse refers to the famous Urdu poet Khwajah Alèaf Husain Hala for whom ‘Allamah Iqbal had much respect.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Jis Ke Dam Se Dilli-o-Lahore Hum Pehlu Huwe | Ah, Ae Iqbal! Woh Bulbul Bhi Ab Khamosh Hai' diff --git a/data/github_iqbal_demystified/poems/001/001_166.yaml b/data/github_iqbal_demystified/poems/001/001_166.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e6ed8ce0ad4db09c9c3399f823cb0e4794eccc98 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_166.yaml @@ -0,0 +1,106 @@ +--- +'id': '001_166' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/166-%20Ghazliaat%20(Nala%20Hai%20Bulbul-e-Showreeda%20Tera%20Khaam%20abhi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نالہ ہے بلبل شوريدہ ترا خام ابھي' +- 'lang': 'en' + 'text': 'O DEJECTED NIGHTINGALE YOUR LAMENT IS IMMATURE STILL' +'description': +- 'lang': 'en' + 'text': 'This ghazal deals with the controversy of Love and Intellect.' +'sher': +- 'id': '001_166_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ہے بلبل شوريدہ ترا خام ابھي | اپنے سينے ميں اسے اور ذرا تھام ابھي' + - 'lang': 'en' + 'text': 'O dejected nightingale your lament is immature still | You should hold it in your breast for a little while still' + - 'lang': 'ro' + 'text': 'Nala Hai Bulbul-e-Shourida Tera Khaam Abhi | Apne Seene Mein Isse Aur Zara Thaam Abhi' +- 'id': '001_166_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ ہوتي ہے اگر مصلحت انديش ہو عقل | عشق ہو مصلحت انديش تو ہے خام ابھي' + - 'lang': 'en' + 'text': 'If Intellect is prudent it is considered mature | If Love is prudent it is considered immature still' + - 'lang': 'ro' + 'text': 'Pukhta Hoti Hai Agar Muslihat Andaish Ho Aqal | Ishq Ho Muslihat Andaish To Hai Khaam Abhi' +- 'id': '001_166_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے خطر کود پڑا آتش نمردو ميں عشق | عقل ہے محو تماشائے لب بام ابھي' + - 'lang': 'en' + 'text': 'Love fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still' + 'notes': + - 'phrase': 'Namrud' + 'meaning': 'Allusion is to the story of S. Ibraham A.S going through the trial by fire at the hand s of Namrud , reflected in the Holy Qur’an 21:1-70' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Be-Khatar Kood Para Aatish-e-Namrood Mein Ishq | Aqal Hai Mehv-e-Tamasha-e-Lab-e-Baam Abhi' +- 'id': '001_166_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق فرمودئہ قاصد سے سبک گام عمل | عقل سمجھي ہي نہيں معني پيغام ابھي' + - 'lang': 'en' + 'text': 'Love moves fast in action under the messenger’s precept | Intellect has not even understood the Love’s message still' + - 'lang': 'ro' + 'text': 'Ishq Farmouda-e-Qasid Se Subak Gaam-e-Amal | Aqal Samajhi Hi Nahin Maani-e-Pegham Abhi' +- 'id': '001_166_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيوئہ عشق ہے آزادي و دہر آشوبي | تو ہے زناري بت خانہء ايام ابھي' + - 'lang': 'en' + 'text': 'The way of Love is freedom and world revolution | You are imprisoned in day and night’s temple still' + - 'lang': 'ro' + 'text': 'Shewa-e-Ishq Hai Azadi-o-Dehr Ashobi | Tu Hai Zunnari-e-Butkhana-e-Ayyam Abhi' +- 'id': '001_166_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عذر پرہيز پہ کہتا ہے بگڑ کر ساقي | ہے ترے دل ميں وہي کاوش انجام ابھي' + - 'lang': 'en' + 'text': 'On the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still' + - 'lang': 'ro' + 'text': 'Uzr-e-Parhaiz Pe Kehta Hai Bigar Kar Saqi | Hai Tere Dil Mein Wohi Kaswish-e-Anjam Abhi' +- 'id': '001_166_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سعي پيہم ہے ترازوئے کم و کيف حيات | تيري ميزاں ہے شمار سحر و شام ابھي' + - 'lang': 'en' + 'text': 'Constant struggle is the measure for life’s Kamm and Kaif | Your measure is the counting of days and nights still' + - 'lang': 'ro' + 'text': 'Sae-e-Peham Hai Tarazuye Kam-o-Kaif-e-Hayat | Teri Meezan Hai Shumar-e-Sehar-o-Shaam Abhi' +- 'id': '001_166_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر نيساں! يہ تنک بخشي شبنم کب تک | مرے کہسار کے لالے ہيں تہي جام ابھي' + - 'lang': 'en' + 'text': 'O spring rain! How long this miserliness? | The tulips of my hillside are thirsty still' + - 'lang': 'ro' + 'text': 'Abar-e-Neesan! Ye Tunak Bakhsi-e-Shabnam Kab Tak | Mere Kuhsar Ke Lale Hain Tehi Jaam Abhi' +- 'id': '001_166_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ گردان عجم وہ ، عربي ميري شراب | مرے ساغر سے جھجکتے ہيں مے آشام ابھي' + - 'lang': 'en' + 'text': 'They are accustomed to `Ajam’s wine I have the `Arab wine | My cup makes wine-drinkers startled still' + - 'lang': 'ro' + 'text': 'Badah Gardan-e-Ajam Woh, Arabi Meri Sharab | Mere Saghir Se Jhijhakte Hain Mai Ashaam Abhi' +- 'id': '001_166_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خبر اقبال کي لائي ہے گلستاں سے نسيم | نو گرفتار پھڑکتا ہے تہ دام ابھي' + - 'lang': 'en' + 'text': 'Zepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still' + - 'lang': 'ro' + 'text': 'Khabar Iqbal Ki Layi Hai Gulistan Se Naseem | Nau Griftar Pharakta Hai Teh-e-Daam Abhi' diff --git a/data/github_iqbal_demystified/poems/001/001_167.yaml b/data/github_iqbal_demystified/poems/001/001_167.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d899779fbdde41891d6a0851ad2393a91705ecfb --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_167.yaml @@ -0,0 +1,84 @@ +--- +'id': '001_167' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/167-%20Ghazliaat%20(Parda%20Chehray%20Say%20Utha%20Anjuman%20Aarai%20Ker).mp3' +'heading': +- 'lang': 'ur' + 'text': 'پردہ چہرے سے اٹھا ، انجمن آرائي کر' +- 'lang': 'en' + 'text': 'LIFT THE VEIL FROM THY FACE AND BE MANIFEST IN THE ASSEMBLY' +'description': +- 'lang': 'en' + 'text': 'This also is a highly mystical ghazal in which ‘Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. ‘Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. ‘Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.' +'sher': +- 'id': '001_167_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ چہرے سے اٹھا ، انجمن آرائي کر | چشم مہر و مہ و انجم کو تماشائي کر' + - 'lang': 'en' + 'text': 'Lift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators' + - 'lang': 'ro' + 'text': 'Parda Chehre Se Utha, Anjum Arayi Kar | Chashm-e-Meher-o-Mah-o-Anjum Ko Tamashayi Kar' +- 'id': '001_167_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو جو بجلي ہے تو يہ چشمک پنہاں کب تک | بے حجابانہ مرے دل سے شناسائي کر' + - 'lang': 'en' + 'text': 'If Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil' + - 'lang': 'ro' + 'text': 'Tu Jo Bijli Hai To Ye Chashmak-e-Pinhan Kab Tak | Be-Hijabana Mere Dil Se Shanasayi Kar' +- 'id': '001_167_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس گرم کي تاثير ہے اعجاز حيات | تيرے سينے ميں اگر ہے تو مسيحائي کر' + - 'lang': 'en' + 'text': 'The warm breath’s effect is the miracle of life | If it is on Thy breast perform life-giving miracles' + - 'lang': 'ro' + 'text': 'Nafas-e-Garam Ki Taseer Hai Ijaz-e-Hayat | Tere Seene Mein Agar Hai To Masihayi Kar' +- 'id': '001_167_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب تلک طور پہ دريوزہ گرمي مثل کليم | اپني ہستي سے عياں شعلہ سينائي کر' + - 'lang': 'en' + 'text': 'How long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence' + - 'lang': 'ro' + 'text': 'Kab Talak Toor Pe Daryooza Gari Misl-e-Kaleem | Apni Hasti Se Ayan Shuala’ay Seenayi Kar' +- 'id': '001_167_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو تري خاک کے ہر ذرے سے تعمير حرم | دل کو بيگانہ انداز کليسائي کر' + - 'lang': 'en' + 'text': 'Let the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church' + - 'lang': 'ro' + 'text': 'Ho Teri Khak Ke Har Zarre Se Tameer-e-Haram | Dil Ko Baigana’ay Andaz-e-Kalisayi Kar' +- 'id': '001_167_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس گلستاں ميں نہيں حد سے گزرنا اچھا | ناز بھي کر تو بہ اندازئہ رعنائي کر' + - 'lang': 'en' + 'text': 'It is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace' + - 'lang': 'ro' + 'text': 'Iss Gulistan Mein Nahin Had Se Guzarna Acha | Naz Bhi Kar To Ba Andaza-e-Raanayi Kar' +- 'id': '001_167_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہلے خوددار تو مانند سکندر ہو لے | پھر جہاں ميں ہوس شوکت دارائي کر' + - 'lang': 'en' + 'text': 'First become self-respecting like Alexander | Then make the show of desire of Dara’s grandeur' + - 'lang': 'ro' + 'text': 'Pehle Khud-Dar To Manind-e-Sikandar Ho Le | Phir Jahan Mein Hawas-e-Shoukat-e-Darayi Kar' +- 'id': '001_167_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!مل ہي جائے گي کبھي منزل ليلي اقبال | کوئي دن اور ابھي باديہ پيمائي کر' + - 'lang': 'en' + 'text': 'You will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness' + - 'lang': 'ro' + 'text': 'Mil Hi Jaye Gi Kabhi Manzil-e-Laila Iqbal ! | Koi Din Aur Abhi Baad Ye Pemayi Kar' diff --git a/data/github_iqbal_demystified/poems/001/001_168.yaml b/data/github_iqbal_demystified/poems/001/001_168.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f6629e32eea0e19ea1aa09a3fd48310a4ce1c79b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_168.yaml @@ -0,0 +1,66 @@ +--- +'id': '001_168' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/168-%20Ghazliaat%20(Phir%20Baad-e-Bahaar%20Aai%20Iqbal%20Ghazal%20Khuwan%20Ho).mp3' +'heading': +- 'lang': 'ur' + 'text': 'پھر باد بہار آئي ، اقبال غزل خواں ہو' +- 'lang': 'en' + 'text': 'THE SPRING BREEZE IS FLOWING AGAIN START SINGING, O IQBAL' +'description': +- 'lang': 'en' + 'text': 'This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.' +'sher': +- 'id': '001_168_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر باد بہار آئي ، اقبال غزل خواں ہو | غنچہ ہے اگر گل ہو ، گل ہے تو گلستاں ہو' + - 'lang': 'en' + 'text': 'The spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become' + - 'lang': 'ro' + 'text': 'Phir Bad-e-Bahar Ayi, Iqbal Ghazal Khawan Ho | Ghuncha Hai Agar Gul Ho, Gul Hai To Gulistan Ho' +- 'id': '001_168_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو خاک کي مٹھي ہے ، اجزا کي حرارت سے | برہم ہو، پريشاں ہو ، وسعت ميں بياباں ہو' + - 'lang': 'en' + 'text': 'You are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become' + - 'lang': 'ro' + 'text': 'Tu Khak Ki Muthi Hai, Ajza Ki Hararat Se | Barham Ho, Preshan Ho, Wusa’at Mein Byanban Ho' +- 'id': '001_168_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو جنس محبت ہے ، قيمت ہے گراں تيري | کم مايہ ہيں سوداگر ، اس ديس ميں ارزاں ہو' + - 'lang': 'en' + 'text': 'You belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become' + - 'lang': 'ro' + 'text': 'Tu Jins-e-Mohabbat Hai, Qeemat Hai Garan Teri | Kam-Maya Hain Soudagar, Iss Daes Mein Arzan Ho' +- 'id': '001_168_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں ساز کے پردے ميں مستور ہو لے تيري | تو نغمہ رنگيں ہے ، ہر گوش پہ عرياں ہو' + - 'lang': 'en' + 'text': 'Why should your tunes be veiled in the guitar’s frets? | You are an ornamented song, evident to every ear become' + - 'lang': 'ro' + 'text': 'Kyun Saaz Ke Parde Mein Mastoor Ho Lay Teri | Tu Naghma’ay Rangeen Hai, Har Gosh Pe Uryan Ho' +- 'id': '001_168_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے رہرو فرزانہ! رستے ميں اگر تيرے | گلشن ہے تو شبنم ہو، صحرا ہے تو طوفاں ہو' + - 'lang': 'en' + 'text': 'O wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become' + - 'lang': 'ro' + 'text': 'Ae Rehro-e-Farzana! Raste Mein Agar Tere | Gulshan Hai To Shabnam Ho, Sehra Hai To Toofan Ho' +- 'id': '001_168_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساماں کي محبت ميں مضمر ہے تن آساني | مقصد ہے اگر منزل ، غارت گر ساماں ہو' + - 'lang': 'en' + 'text': 'Indulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become' + - 'lang': 'ro' + 'text': 'Saman Ki Mohabbat Mein Muzmar Hai Tan Asani | Maqsad Hai Agar Manzil, Gharat Gar-e-Saman Ho' diff --git a/data/github_iqbal_demystified/poems/001/001_169.yaml b/data/github_iqbal_demystified/poems/001/001_169.yaml new file mode 100644 index 0000000000000000000000000000000000000000..45d5e906b722399c309d36f01d09f8d6ac9dbf85 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_169.yaml @@ -0,0 +1,79 @@ +--- +'id': '001_169' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/169-%20Kabhi%20Ae%20Haqiqat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کبھي اے حقيقت منتظر نظر لباس مجاز ميں' +- 'lang': 'en' + 'text': 'O THE MUCH SOUGHT AFTER REALITY! SOME TIME APPEAR IN MATERIAL FORM' +'description': +- 'lang': 'en' + 'text': 'Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.' +'sher': +- 'id': '001_169_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھي اے حقيقت منتظر نظر لباس مجاز ميں | کہ ہزاروں سجدے تڑپ رہے ہيں مري جبين نياز ميں' + - 'lang': 'en' + 'text': 'O the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are' + - 'lang': 'ro' + 'text': 'Kabhi Ae Haqiqat-e-Muntazir! Nazar Aa Libas-e-Majaz Mein | Ke Hazar Sajde Tarap Rahe Hain Meri Jabeen-e-Niaz Mein' +- 'id': '001_169_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرب آشنائے خروش ہو، تو نوا ہے محرم گوش ہو | وہ سرود کيا کہ چھپا ہوا ہو سکوت پردئہ ساز ميں' + - 'lang': 'en' + 'text': 'Join the assembly’s celebrations, You are a song, be heard | What good are melodies which veiled in guitar’s frets are' + - 'lang': 'ro' + 'text': 'Tarb Ashnaye Kharosh Ho, Tu Nawa Hai Mehram-e-Gosh Ho | Woh Surood Kya Ke Chupa Huwa Ho Sakoot-e-Parda-e-Saaz Mein' +- 'id': '001_169_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بچابچا کے نہ رکھ اسے، ترا آئنہ ہے وہ آئنہ | کہ شکستہ ہو تو عزيز تر ہے نگاہ آئنہ ساز ميں' + - 'lang': 'en' + 'text': 'Do not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker’s eye if they broken are' + - 'lang': 'ro' + 'text': 'Tu Bacha Bacha Ke Na Rakh Isse, Tera Aaeena Hai Woh Aaeena | Ke Shikast Ho To Aziz Tar Hai Nigah-e-Aaeena Saaz Mein' +- 'id': '001_169_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم طوف کرمک شمع نے يہ کہا کہ وہ اثرکہن | نہ تري حکايت سوز ميں، نہ مري حديث گداز ميں' + - 'lang': 'en' + 'text': 'During circumambulation the moth exclaimed, “Those past effects | Neither in your story of pathos, nor in my tale of love are”' + - 'lang': 'ro' + 'text': 'Dam-e-Tof Karmak-e-Shama Ne Ye Kaha Ke Woh Asar-e-Kuhan | Na Teri Hikayat-e-Souz Mein, Na Meri Hadees-e-Gudaz Mein' +- 'id': '001_169_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کہيں جہاں ميں اماں ملي، جو اماں ملي تو کہاں ملي | مرے جرم خانہ خراب کو ترے عفو بندہ نواز ميں' + - 'lang': 'en' + 'text': 'My wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were' + 'notes': + - 'phrase': 'were' + 'meaning': 'Allusion to the Holy Qur’an 39:53.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Kaheen Jahan Mein Aman Mili, Jo Aman Mili To Kahan Mili | Mere Jurm-e-Khana Kharab Ko Tere Ufuw-e-Banda Nawaz Mein' +- 'id': '001_169_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ وہ عشق ميں رہيں گرمياں،نہ وہ حسن ميں رہيں شوخياں | نہ وہ غزنوي ميں تڑپ رہي، نہ وہ خم ہے زلف اياز ميں' + - 'lang': 'en' + 'text': 'Neither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are' + - 'lang': 'ro' + 'text': 'Na Woh Ishq Mein Raheen Garmiyaan, Na Woh Husn Mein Raheen Shaukiyan | Na Woh Ghaznavi Mein Tarap Rahi, Na Kham Hai Zulf-e-Ayaz Mein' +- 'id': '001_169_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ميں سر بسجدہ ہوا کبھي تو زميں سے آنے لگي صدا | ترا دل تو ہے صنم آشنا، تجھے کيا ملے گا نماز ميں' + - 'lang': 'en' + 'text': 'Whenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are' + - 'lang': 'ro' + 'text': 'Jo Mein Sar Basajda Huwa Kabhi To Zameen Se Ane Lagi Sada | Tera Dil To Hai Sanam Ashna, Tujhe Kya Mile Ga Namaz Mein' diff --git a/data/github_iqbal_demystified/poems/001/001_170.yaml b/data/github_iqbal_demystified/poems/001/001_170.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c0dcf86876195f9dcf138fc64a0342f487d95fb2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_170.yaml @@ -0,0 +1,56 @@ +--- +'id': '001_170' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/170-%20Ghazliaat%20(Tah-e-Daam%20Bhi%20Ghazal%20Aashna%20Rahay%20Tairaan-e-Ch.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تہ دام بھي غزل آشنا رہے طائران چمن تو کيا' +- 'lang': 'en' + 'text': 'NO WONDER IF THE GARDEN BIRDS REMAINED FOND OF POETRY EVEN UNDER THE NET' +'description': +- 'lang': 'en' + 'text': 'This ghazal gives the flavor of ‘Allamah Iqbal’s Love for God in the first two verses and Islamic ideology in the last two verses.' +'sher': +- 'id': '001_170_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہ دام بھي غزل آشنا رہے طائران چمن تو کيا | جو فغاں دلوں ميں تڑپ رہي تھي، نوائے زير لبي رہي' + - 'lang': 'en' + 'text': 'No wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained' + - 'lang': 'ro' + 'text': 'Teh-e-Daam Bhi Ghazal Ashna Rahe Taaeeran-e-Chaman To Kya | Jo Faghan Dilon Mein Tarap Rahi Thi, Nawaye Ziar-e-Labi Rahi' +- 'id': '001_170_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا جلوہ کچھ بھي تسلي دل ناصبور نہ کر سکا | وہ گريہ سحري رہا ، وہي آہ نيم شبي رہي' + - 'lang': 'en' + 'text': 'Thy Effulgence could not satisfy the restless heart at all | The same dawn’s lament remained, the same midnight sighs remained' + - 'lang': 'ro' + 'text': 'Tera Jalwa Kuch Bhi Tasalli Dil-e-Na-Saboor Na Kar Saka | Wohi Garya-e-Sehri Raha, Wohi Aah-e-Neem Shabi Rahi' +- 'id': '001_170_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ خدا رہا نہ صنم رہے ، نہ رقيب دير حرم رہے | نہ رہي کہيں اسد اللہي، نہ کہيں ابولہبي رہي' + - 'lang': 'en' + 'text': 'Neither God, nor idols nor the rivals of temple and the Haram remained | Neither ‘Ali’s prowess nor Abu Lahab’s infidelity remained' + 'notes': + - 'phrase': 'remained' + 'meaning': 'This is a sad commentary on the disappearance of religion and the Love of God from the present day Man and the goals of his life.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Na Khuda Raha Na Sanam Rahe, Na Raqeeb-e-Dair-o-Haram Rahe | Na Rahi Kahin Asadullah, Na Kahin Abu Lahbi Rahi' +- 'id': '001_170_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ساز اگرچہ ستم رسيدئہ زخمہ ہائے عجم رہا | وہ شہيد ذوق وفا ہوں ميں کہ نوا مري عربي رہي' + - 'lang': 'en' + 'text': 'Though my orchestra remained oppressed by `Ajam’s plectrum | I am that martyr in fidelity’s cause whose song ever Arabic remained!' + 'notes': + - 'phrase': 'remained!' + 'meaning': '‘Allamah Iqbal was one of those reformers who tried to remove the effect of non-Islamic thoughts and ideologies (Greek, Zoroastrian, Chinese, Hindu) from Islamic thinking. This verse refers to this and says that in spite of the deep influence of non-Islamic ideologies on Islam he has continued to keep his thinking purely Islamic.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mera Saaz Agarcha Sitam Raseeda-e-Zakhama Haye Ajam Raha | Woh Shaheed-e-Zauq Wafa Hun Mein Ke Nawa Meri Arabi Rahi' diff --git a/data/github_iqbal_demystified/poems/001/001_171.yaml b/data/github_iqbal_demystified/poems/001/001_171.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d530329f5067f2672b3a4f98167a678315afbcde --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_171.yaml @@ -0,0 +1,57 @@ +--- +'id': '001_171' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bang%20e%20Dara/171-%20Ghazliaat%20(Gar%20Chay%20Tou%20Zindani-e-Asbaab%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'گرچہ تو زنداني اسباب ہے' +- 'lang': 'en' + 'text': 'THOUGH YOU ARE BOUND BY CAUSE AND EFFECT' +'description': [] +'sher': +- 'id': '001_171_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ تو زنداني اسباب ہے | قلب کو ليکن ذرا آزاد رکھ' + - 'lang': 'en' + 'text': 'Though you are bound by cause and effect | Keep your heart a little independent' + - 'lang': 'ro' + 'text': 'Garcha Tu Zindani-e-Asbab Hai | Qalb Ko Lekin Zara Azad Rakh' +- 'id': '001_171_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل کو تنقيد سے فرصت نہيں | عشق پر اعمال کي بنياد رکھ' + - 'lang': 'en' + 'text': 'Intellect is not free from criticism | Establish the foundation of your deeds on Love' + - 'lang': 'ro' + 'text': 'Aqal Ko Tanqeed Se Fusat Nahin | Ishq Par Amaal Ki Bunyad Rakh' +- 'id': '001_171_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مسلماں! ہر گھڑي پيش نظر | آيہ ''لا يخلف الميعاد'' رکھ' + - 'lang': 'en' + 'text': 'O Muslim always in your mind | Keep the verse “La Yukhlif ul ma ‘ad”' + 'notes': + - 'phrase': '‘ad”' + 'meaning': 'Allusion to the Holy Qur’an 3: 9.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ae Musalman! Har Ghari Paish-e-Nazar | Aaya-e- ‘La Yukhliful Miaad’ Rakh' +- 'id': '001_171_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ''لسان العصر'' کا پيغام ہے | ''''ان وعد اللہ حق'''' ياد رکھ''''' + - 'lang': 'en' + 'text': 'This is the message of the Voice of Time | Always deep in heart “Inna wa`d-Allah i Haqqun”' + 'notes': + - 'phrase': 'Time' + 'meaning': 'The Holy Qur’an.' + 'occurrence': !!int '1' + - 'phrase': 'Haqqun”' + 'meaning': 'Allusion to the Holy Qur’an 4:122 and 14:47' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye ‘Lasan Al Asr’ Ka Pegham Hai | “Inna Wadallahi Haqqun Yaad Rakh"' diff --git a/data/github_iqbal_demystified/poems/001/001_172.yaml b/data/github_iqbal_demystified/poems/001/001_172.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0166995baba6e9f8d04ecf7b2effbc7bef77703b --- /dev/null +++ b/data/github_iqbal_demystified/poems/001/001_172.yaml @@ -0,0 +1,929 @@ +--- +'id': '001_172' +'audioUrl': 'http://www.allamaiqbal.com/works/poetry/urdu/bang/audio/04.MP3' +'heading': +- 'lang': 'ur' + 'text': 'ظر یفا نہ' +- 'lang': 'en' + 'text': 'Humorous Poems' +'description': +- 'lang': 'en' + 'text': 'This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of ‘Allamah Iqbal’s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. ‘Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.' +'sher': +- 'id': '001_172_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق ميں اصول دين بن جاتے ہيں | مغرب ميں مگر مشين بن جاتے ہيں' + - 'lang': 'en' + 'text': 'In the East principles are changed to religion | But in the West they are changed into machines' + 'notes': + - 'phrase': 'machines' + 'meaning': 'Reference to the doctrine of Trinity.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mashriq Mein Asool Deen Ban Jate Hain | Maghrib Mein Magar Machine Ban Jate Hain' +- 'id': '001_172_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہتا نہيں ايک بھي ہمارے پلے | واں ايک کے تين تين بن جاتے ہيں' + - 'lang': 'en' + 'text': 'We do not retain even one of them | There one is changed into three' + - 'lang': 'ro' + 'text': 'Rehta Nahin Aik Bhi Humare Palle | Waan Aik Ke Teen Teen Ban Jate Hain' +- 'id': '001_172_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لڑکياں پڑھ رہي ہيں انگريزي | ڈھونڈلي قوم نے فلاح کي راہ' + - 'lang': 'en' + 'text': 'The girls are learning English | The nation prosperity’s way has found' + - 'lang': 'ro' + 'text': 'Larkiyan Parh Rahi Hain Angraizi | Dhoond Li Qoum Ne Falah Ki Rah' +- 'id': '001_172_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روش مغربي ہے مدنظر | وضع مشرق کو جانتے ہيں گناہ' + - 'lang': 'en' + 'text': 'The ways of the West are in view | Eastern ways sinful are found' + - 'lang': 'ro' + 'text': 'Rawish-e-Maghrabi Hai Madd-e-Nazar | Wazaa-e-Mashriq Ko Jante Hain Gunah' +- 'id': '001_172_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ڈراما دکھائے گا کيا سين | پردہ اٹھنے کي منتظر ہے نگاہ' + - 'lang': 'en' + 'text': 'What scenes will this drama produce? | On curtain’s rising this will be found' + - 'lang': 'ro' + 'text': 'Ye Drama Dikhaye Ga Kya Seen | Parda Uthne Ki Muntazir Hai Nigah' +- 'id': '001_172_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيخ صاحب بھي تو پردے کے کوئي حامي نہيں | مفت ميں کالج کے لڑکے ان سے بدظن ہو گئے' + - 'lang': 'en' + 'text': 'The Shaikh also is not a supporter of women’s seclusion | The college boys unnecessarily suspicious of him became' + - 'lang': 'ro' + 'text': 'Shiekh Sahib Bhi To Parde Ke Koi Haami Nahin | Muft Mein Collge Ke Larke Un Se Badzan Ho Gye' +- 'id': '001_172_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وعظ ميں فرما ديا کل آپ نے يہ صاف صاف | ''''پروہ آخر کس سے ہو جب مرد ہي زن ہو گئے''''' + - 'lang': 'en' + 'text': 'He clearly stated in the sermon yesterday | “From whom would women be secluded if men women became”' + 'notes': + - 'phrase': 'became”' + 'meaning': 'Humorous reference to the clean-shaved faces adopted by men in the Indian sub-continent following Lord Curzon. The word used in the original is ‘zan’, which is the Persian word for ‘woman’. There is a pun in ‘zan’ and “Curzon”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Waaz Mein Farma Diya Kal Aap Ne Ye Saaf Saaf | “Parda Akhir Kis Se Ho Jab Mard Hi Zan Ho Gye”' +- 'id': '001_172_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!يہ کوئي دن کي بات ہے اے مرد ہوش مند | غيرت نہ تجھ ميں ہو گي، نہ زن اوٹ چاہے گي' + - 'lang': 'en' + 'text': 'O wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want' + - 'lang': 'ro' + 'text': 'Ye Koi Din Ki Baat Hai Ae Mard-e-Hosh Mand! | Ghairat Na Tujh Mein Ho Gi, Na Zan Owt Chahe Gi' +- 'id': '001_172_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتا ہے اب وہ دور کہ اولاد کے عوض | کونسل کي ممبري کے ليے ووٹ چاہے گي' + - 'lang': 'en' + 'text': 'That time is approaching when instead of children | Votes for the council’s membership will she want' + - 'lang': 'ro' + 'text': 'Ata Hai Ab Woh Dour Ke Aulad Ke Ewz | Council Ki Member Ke Liye Vote Chahe Gi' +- 'id': '001_172_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعليم مغربي ہے بہت جرات آفريں | پہلا سبق ہے، بيٹھ کے کالج ميں مار ڈينگ' + - 'lang': 'en' + 'text': 'Western education is very encouraging | Its first lesson is to brag sitting in the college' + - 'lang': 'ro' + 'text': 'Taleem-e-Maghrabi Hai Bohat Juraat Afreen | Pehla Sabaq Hai, Baith Ke College Mein Maar Deeng' +- 'id': '001_172_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستے ہيں ہند ميں جو خريدار ہي فقط | آغا بھي لے کے آتے ہيں اپنے وطن سے ہينگ' + - 'lang': 'en' + 'text': 'As only the purchasers inhabit India | Afghans also bring assafoetida from their country' + - 'lang': 'ro' + 'text': 'Baste Hain Hind Mein Jo Khareedar Hi Faqat | Agha Bhi Le Ate Hain Apne Watan Se Heeng' +- 'id': '001_172_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرا يہ حال، لوٹ کي ٹو چاٹتا ہوں ميں | ان کا يہ حکم، ديکھ! مرے فرش پر نہ رينگ' + - 'lang': 'en' + 'text': 'My condition is that I lick the toe of the boot | She says “Beware do not be crawling on my carpet”' + - 'lang': 'ro' + 'text': 'Mera Ye Haal, Boot Ki Tou Chatta Hun Main | Un Ka Ye Hukam, Dekh! Mere Farash Par Na Reeng' +- 'id': '001_172_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنے لگے کہ اونٹ ہے بھدا سا جانور | اچھي ہے گائے، رکھتي ہے کيا نوک دار سينگ' + - 'lang': 'en' + 'text': 'The camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns' + - 'lang': 'ro' + 'text': 'Kehne Lage Ke Unth Hai Bhadda Sa Janwar | Achi Hai Gaye, Rakhti Hai Ka Naukdar Seeng' +- 'id': '001_172_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ غم نہيں جو حضرت واعظ ہيں تنگ دست | تہذيب نو کے سامنے سر اپنا خم کريں' + - 'lang': 'en' + 'text': 'It does not matter if the preacher is poor | He should bend to the new civilization' + - 'lang': 'ro' + 'text': 'Kuch Gham Nahin Jo Hazrat-e-Waaiz Hain Tang Dast | Tehzeeb-e-Nau Ke Samne Sar Apna Kham Karain' +- 'id': '001_172_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رد جہاد ميں تو بہت کچھ لکھا گيا | ترديد حج ميں کوئي رسالہ رقم کريں' + - 'lang': 'en' + 'text': 'Much has been written on cancellation of jihad | He should write a tract on cancellation of hajj' + 'notes': + - 'phrase': 'jihad' + 'meaning': 'Jihad- This is a sarcasm on the publication of literature in the Indian sub-continent seeking excuses to divert the attention of the Muslims from the aspect of jihad technically known as “qital”. This was very prominent in the literature produced by the Qadayana Community, especially the literature produced by the community’s founder, Mirza Ghulam Ahmad of Qadiyan.”' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Rad-e-Jihad Mein To Bohat Kuch Likha Gya | Tardeed-e-Hajj Mein Koi Risala Raqam Karain' +- 'id': '001_172_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!تہذيب کے مريض کو گولي سے فائدہ | دفع مرض کے واسطے پل پيش کيجيے' + - 'lang': 'en' + 'text': 'The patient of civilization will not be cured by the gàla | For curing of the malady you should present him with pill' + 'notes': + - 'phrase': 'gàla' + 'meaning': 'Urdu word for pill.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tehzeeb Ke Mareez Ko Goli Se Faida! | Dafa-e-Marz Ke Waaste ‘Pill’ Paish Kijiye' +- 'id': '001_172_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھے وہ بھي دن کہ خدمت استاد کے عوض | دل چاہتا تھا ہديہء دل پيش کيجيے' + - 'lang': 'en' + 'text': 'There was a time when in exchange for the teacher’s services | One wanted that the gift of the heart he should present!' + - 'lang': 'ro' + 'text': 'The Woh Bhi Din Ke Khidmat-e-Ustad Ke Ewz | Dil Chahta Tha Hadiya-e-Dil Paish Kijiye' +- 'id': '001_172_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدلا زمانہ ايسا کہ لڑکا پس از سبق | !''''کہتا ہے ماسٹر سے کہ ''''بل پيش کيجيے' + - 'lang': 'en' + 'text': 'Times have changed so much that the pupil after the lesson | Says to the teacher “You should present the bill”' + - 'lang': 'ro' + 'text': 'Badla Zamana Aesa Ke Larka Pas Az Sabaq | Kehta Hai Master Se Ke “Bill Paish Kijiye!”' +- 'id': '001_172_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انتہا بھي اس کي ہے؟ آخر خريديں کب تلک | چھترياں، رومال، مفلر، پيرہن جاپان سے' + - 'lang': 'en' + 'text': 'Will there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan' + - 'lang': 'ro' + 'text': 'Intiha Bhi Iss Ki Hai? Akhir Khareedain Kab Talak | Chatriyan, Rumal, Maflar, Pairhan Japan Se' +- 'id': '001_172_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني غفلت کي يہي حالت اگر قائم رہي | آئيں گے غسال کابل سے ،کفن جاپان سے' + - 'lang': 'en' + 'text': 'If this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan' + - 'lang': 'ro' + 'text': 'Apni Ghaflat Ki Yehi Halat Agar Qaeem Rahi | Ayen Ge Ghussal Kabul Se, Kafan Japan Se' +- 'id': '001_172_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم مشرق کے مسکينوں کا دل مغرب ميں جا اٹکا ہے | واں کنڑ سب بلوري ہيں ياں ايک پرانا مٹکا ہے' + - 'lang': 'en' + 'text': 'We poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here' + - 'lang': 'ro' + 'text': 'Hum Mashriq Ke Maskeenon Ka Dil Maghrib Mein Ja Atka Hai | Waan Kantar Sub Ballori Hain Yaan Aik Purana Matka Hai' +- 'id': '001_172_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور ميں سب مٹ جائيں گے، ہاں! باقي وہ رہ جائے گا | جو قائم اپني راہ پہ ہے اور پکا اپني ہٹ کا ہے' + - 'lang': 'en' + 'text': 'All will be annihilated in this age except the one | Who established in his ways and firm in his thought is' + - 'lang': 'ro' + 'text': 'Iss Dour Mein Sub Mit Jaen Ge, Haan! Baqi Woh Rehjaye Ga | Jo Qaeem Apni Rah Pe Hai Aur Pakka Apni Hat Ka Hai' +- 'id': '001_172_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے شيخ و برہمن، سنتے ہو! کيا اہل بصيرت کہتے ہيں | گردوں نے کتني بلندي سے ان قوموں کو دے پٹکا ہے' + - 'lang': 'en' + 'text': 'O Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations' + - 'lang': 'ro' + 'text': 'Ae Shiekh-o-Barhman, Sunte Ho! Kya Ahl-e-Basirat Kehte Hain | Gardoon Ne Kitni Bulandi Se In Qoumon Ko De Tapka Hai' +- 'id': '001_172_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا باہم پيار کے جلسے تھے ، دستور محبت قائم تھا | يا بحث ميں اردو ہندي ہے يا قرباني يا جھٹکا ہے' + - 'lang': 'en' + 'text': 'Who formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka' + 'notes': + - 'phrase': 'Jhatka' + 'meaning': 'Dhibh - is the Muslim way of killing an animal for food, in which the name of God is invoked as a mark of dedication of the food to Him. Jhatka is the Sikh way of doing the same in which the animal is killed with one stroke, separating the head from the body. The Sikhs were and still are so adamantly against Dhibh that they would not eat the meat of an animal killed with that process. The mention of these controversies is no exaggeration. They did rise in the serious political parleys between Muslims and Hindus in the twenties and thirties. The name of the India’s national language was so controversial that Hindus insisted that it should be Hindi though Urdu had been the official language of the Indian sub-continent during the two hundred years of British rule. Even in the discussions during the proceedings of the commission appointed by Mr. M.K. Gandhi for drafting the educational policy of independent India, known as the “Wardha Scheme” this name was under hot discussion. Even Mr. Gandhi’s modest suggestion of using the term “Hindustana” was rejected by the Hindu members. This happened in spite of the great reverence in which Hindus held Mr. Gandhi. The partition of India and its aftermath could have been avoided with a little toleration and understanding. This matter has been discussed earlier also.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ya Baham Pyar Ke Jalse The, Dastoor-e-Mohabbat Qaeem Tha | Ya Behas Mein Urdu Hindi Hai Ya Qurbani Ya Jhatka Hai' +- 'id': '001_172_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''''اصل شہود و شاہد و مشہود ايک ہے'''' | غالب کا قول سچ ہے تو پھر ذکر غير کيا' + - 'lang': 'en' + 'text': '“The search, the witness and the thing witnessed are the same” | If this saying of Ghalib is true there is no strangeness' + - 'lang': 'ro' + 'text': '“Asal-e-Shuhood-o-Shahid-o-Mashood Aik Hai” | Ghalib Ka Qoul Sach Hai To Phir Zikr-e-Ghair Kya' +- 'id': '001_172_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں اے جناب شيخ! سنا آپ نے بھي کچھ | کہتے تھے کعبے والوں سے کل اہل دير کيا' + - 'lang': 'en' + 'text': 'O Shaikh! Have you heard something? | What the temple’s people’s say to the Ka`bah’s people!' + - 'lang': 'ro' + 'text': 'Kyun Ae Janab-e-Sheikh! Suna App Ne Bhi Kuch | Kehte The Kaabe Se Kal Ahle-e-Dair Kya' +- 'id': '001_172_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم پوچھتے ہيں مسلم عاشق مزاج سے | !الفت بتوں سے ہے تو برہمن سے بير کيا' + - 'lang': 'en' + 'text': '“We ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?”' + - 'lang': 'ro' + 'text': 'Hum Puchte Hain Muslim-e-Ashiq Mazaj Se | Ulfat Buton Se Hai To Barhman Se Bair Kya!' +- 'id': '001_172_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتھوں سے اپنے دامن دنيا نکل گيا | رخصت ہوا دلوں سے خيال معاد بھي' + - 'lang': 'en' + 'text': 'We have lost all material resources | The thought of Judgment Day has gone also' + - 'lang': 'ro' + 'text': 'Hathon Se Apne Daman-e-Duya Nikal Gya | Rukhsat Huwa Dilon Se Khiyal-e-Ma’ad Bhi' +- 'id': '001_172_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قانوں وقف کے ليے لڑتے تھے شيخ جي | !پوچھو تو، وقف کے ليے ہے جائداد بھي' + - 'lang': 'en' + 'text': 'The Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?' + 'notes': + - 'phrase': 'Acts' + 'meaning': 'Such legislative acts were being considered at one time in the Indian sub-continent to protect Muslim properties from being taken over by Hindu money lenders for payment of the heavy debts which Muslims usually owed to them. These acts became controversial. Some ‘Ulama supported them as a means of protecting Muslim properties, especially those of endowments to descendants. Others opposed them as being in conflict with the laws of inheritance of the Shara‘ah.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Qunoon-e-Waqf Ke Liye Larte The Sheikh Ji | Pucho To, Waqf Ke Liye Hai Jaidad Bhi!' +- 'id': '001_172_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مس بولي ارادہ خودکشي کا جب کيا ميں نے | مہذب ہے تو اے عاشق! قدم باہر نہ دھر حد سے' + - 'lang': 'en' + 'text': 'As I tried to commit suicide the Miss exclaimed | “O lover! If you are civilized do not transgress the limits' + - 'lang': 'ro' + 'text': 'Woh Miss Boli Irada Khudkushi Ka Jab Kiya Main Ne | Muhazzib Hai Tu Ae Ashiq! Qadam Bahir Na Dhar Had Se' +- 'id': '001_172_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ جرات ہے ، نہ خنجر ہے تو قصد خودکشي کيسا | يہ مانا درد ناکامي گيا تيرا گزر حد سے' + - 'lang': 'en' + 'text': 'Without courage or dagger suicide’s intention is strange | Even granting your pain of failure has exceeded the limits”' + - 'lang': 'ro' + 'text': 'Na Juraat Hai, Na Khanjar Hai To Qasad-e-Khudkushi Kaisa | Ye Mana Dard-e-Nakami Gya Tera Guzr Had Se' +- 'id': '001_172_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا ميں نے کہ اے جاں جہاں کچھ نقد دلوا دو | کرائے پر منگالوں گا کوئي افغان سرحد سے' + - 'lang': 'en' + 'text': 'I said, “O dear, give me some cash | I shall hire some Afghan from the Frontier Province”' + - 'lang': 'ro' + 'text': 'Kaha Main Ke Ae Jaan-e-Jahan Kuch Naqad Dilwa Do | Karaye Par Mangwa Loon Ga Koi Afghan Sarhad Se' +- 'id': '001_172_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناداں تھے اس قدر کہ نہ جاني عرب کي قدر | حاصل ہوا يہي، نہ بچے مار پيٹ سے' + - 'lang': 'en' + 'text': 'So naive were they not to appreciate the Arabs’ worth | What they got was that assault and battery they escaped not' + - 'lang': 'ro' + 'text': 'Nadan The Iss Qadar Ke Na Jani Arab Ki Qadar | Hasil Huwa Yehi, Na Bache Maar Peet Se' +- 'id': '001_172_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغرب ميں ہے جہاز بياباں شتر کا نام | ترکوں نے کام کچھ نہ ليا اس فليٹ سے' + - 'lang': 'en' + 'text': 'In the West camel is called ship of the desert | The Turks made use of this fleet not' + - 'lang': 'ro' + 'text': 'Maghrib Mein Hai Jahaz-e-Byaban Shutar Ka Naam | Turkon Ne Kaam Kuch Na Liya Iss Fleet Se' +- 'id': '001_172_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہندوستاں ميں جزو حکومت ہيں کونسليں | آغاز ہے ہمارے سياسي کمال کا' + - 'lang': 'en' + 'text': 'In India councils are a part of the government | This is the start of our political perfection' + - 'lang': 'ro' + 'text': 'Hindustan Mein Juzw-e-Hukumat Hain Councilain | Aghaz Hai Humare Siasi Kamal Ka' +- 'id': '001_172_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم تو فقير تھے ہي، ہمارا تو کام تھا | سيکھيں سليقہ اب امرا بھي ''سوال'' کا' + - 'lang': 'en' + 'text': 'We were always beggars ,begging was our way | The rich should now acquire the skill of “begging”' + 'notes': + - 'phrase': ',begging' + 'meaning': 'This refers to the “begging” for votes by the rich people. Adult suffrage did not come into the Indian sub-continent till the Government of India Act 1935. Till then suffrage was restricted to persons above a certain annual income.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hum Tou Faqeer The Hi, Humara Tou Kaam Tha | Sikhain Saliqa Ab Umra Bhi ‘Sawal’ Ka' +- 'id': '001_172_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممبري امپيريل کونسل کي کچھ مشکل نہيں | ووٹ تو مل جائيں گے ، پيسے بھي دلوائيں گے کيا؟' + - 'lang': 'en' + 'text': 'Membership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?' + - 'lang': 'ro' + 'text': 'Memberi Imperial Council Ki Kuch Mushkil Nahin | Vote To Mil Jaen Ge, Paise Bhi Dilwaen Ge Kya?' +- 'id': '001_172_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرزا غالب خدا بخشے ، بجا فرما گئے | ''''ہم نے يہ ماناکہ دلي ميں رہيں، کھائيں گے کيا؟''''' + - 'lang': 'en' + 'text': 'May God bless Mirza Ghalib, who has rightly said | “We are prepared to live in Delhi, how shall we subsist”?' + - 'lang': 'ro' + 'text': 'Mirza Ghalib, Khuda Bakhse Baja Farma Gye | “Hum Ne Ye Mana Ke Dili Mein Rahain, Khaen Ge Kya?”' +- 'id': '001_172_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دليل مہر و وفا اس سے بڑھ کے کيا ہوگي | نہ ہو حضور سے الفت تو يہ ستم نہ سہيں' + - 'lang': 'en' + 'text': 'What will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be' + - 'lang': 'ro' + 'text': 'Daleel-e-Mehr-o-Wafa Iss Se Barh Ke Kya Ho Gi | Na Ho Huzoor Se Ulfat To Ye Sitam Na Sahain' +- 'id': '001_172_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصر ہے حلقہ ،کميٹي ميں کچھ کہيں ہم بھي | مگر رضائے کلکٹر کو بھانپ ليں تو کہيں' + - 'lang': 'en' + 'text': 'Insistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be' + 'notes': + - 'phrase': 'Collector' + 'meaning': 'Collector (also known as Deputy Commissioner) is the highest administrative officer at the district level in the Indian sub-continent. He was so powerful during the British rule that the service to which he belonged was said to be the “steel frame of the British Empire”. This verse is a sarcasm on the state of affairs in which nothing could happen in the district without the implicit or explicit concurrence of the Collector.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Musir Hai Halqa, Committee Mein Kuch Kahain Hum Bhi | Magar Razaye Collector Ko Bhanp Lain To Kahain' +- 'id': '001_172_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سند تو ليجيے ، لڑکوں کے کام آئے گي | وہ مہربان ہيں اب، پھر رہيں، رہيں نہ رہيں' + - 'lang': 'en' + 'text': 'Obtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be' + - 'lang': 'ro' + 'text': 'Sanad To Lijiye, Larkon Ke Kaam Aye Ge | Woh Mehrban Hain Ab, Phir Rahain Rahain Na Rahain' +- 'id': '001_172_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمين پر تو نہيں ہنديوں کو جا ملتي | مگر جہاں ميں ہيں خالي سمندروں کي تہيں' + - 'lang': 'en' + 'text': 'Indians cannot find a place on the earth | But the oceans’ bottom available may be' + - 'lang': 'ro' + 'text': 'Zameen Parto Nahin Hindiyon Ko Ja Milti | Magar Jahan Mein Hain Khali Samundar Ki Tehain' +- 'id': '001_172_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال کشتي بے حس مطيع فرماں ہيں | کہو تو بستہ ساحل رہيں ، کہو تو بہيں' + - 'lang': 'en' + 'text': 'Like the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be' + - 'lang': 'ro' + 'text': 'Misal-e-Kashti-e-Behiss Matee-e-Farman Hain | Kaho To Basta-e-Sahil Rahain, Kaho To Bahain' +- 'id': '001_172_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرما رہے تھے شيخ طريق عمل پہ وعظ | کفار ہند کے ہيں تجارت ميں سخت کوش' + - 'lang': 'en' + 'text': 'The Shaikh was giving a sermon on the mode of operation | “The infidels of India are very hard working in business' + - 'lang': 'ro' + 'text': 'Farma Rahe The Shiekh Tareeq-e-Amal Pe Waaz | Kuffar Hind Ke Hain Tijarat Mein Sakht Kosh' +- 'id': '001_172_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرک ہيں وہ جو رکھتے ہيں مشرک سے لين دين | ليکن ہماري قوم ہے محروم عقل و ہوش' + - 'lang': 'en' + 'text': 'Polytheists are those having trade relations with polytheists | But our nation’s people are lacking in intelligence and sense' + - 'lang': 'ro' + 'text': 'Mushriq Hain Woh Jo Rakhte Hain Mushriq Se Lain Dain | Lekin Humari Qoum Hai Mehroom-e-Aqal-o-Hosh' +- 'id': '001_172_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناپاک چيز ہوتي ہے کافر کے ہاتھ کي | سن لے، اگر ہے گوش مسلماں کا حق نيوش' + - 'lang': 'en' + 'text': 'Unclean is the article touched by the infidel | Should listen if Muslim’s ears are amenable to truth!' + - 'lang': 'ro' + 'text': 'Napaak Cheez Hoti Hai Kafir Ke Hath Ki | Sun Le, Agar Hai Gosh Musalman Ka Haq Neewosh' +- 'id': '001_172_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک بادہ کش بھي وعظ کي محفل ميں تھا شريک | جس کے ليے نصيحت واعظ تھي بار گوش' + - 'lang': 'en' + 'text': 'A drunkard was also present in the sermon’s assembly | To whom such talks as those of the preacher were irksome' + - 'lang': 'ro' + 'text': 'Ek Badah Kash Bhi Waaz Ki Mehfil Mein Tha Shareek | Jis Ke Liye Nasihat-e-Waaiz Thi Baar-e-Gosh' +- 'id': '001_172_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنے لگا ستم ہے کہ ايسے قيود کي | پابند ہو تجارت سامان خورد و نوش' + - 'lang': 'en' + 'text': 'He said, “It is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink”' + - 'lang': 'ro' + 'text': 'Kehne Laga Sitam Hai Ke Aese Quyood Ki | Paband Ho Tijarat-e-Saman-e-Khurd-o-Nosh' +- 'id': '001_172_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے کہا کہ آپ کو مشکل نہيں کوئي | ہندوستاں ميں ہيں کلمہ گو بھي مے فروش' + - 'lang': 'en' + 'text': 'I said, “There is no difficulty for you | As in India Muslims also are liquor sellers!”' + 'notes': + - 'phrase': 'sellers!”' + 'meaning': 'This is a sarcasm on the fact that a fairly large number of the Muslims in India were dealing in wine and other intoxicants.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Main Ne Kaha Ke App Ko Mushkil Nahin Koi | Hindustan Mein Hain Kalmia Go Bhi Mai Farosh' +- 'id': '001_172_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھے چلتي ہے مشرق کي تجارت کب تک | شيشہ ديں کے عوض جام و سبو ليتا ہے' + - 'lang': 'en' + 'text': 'Let us see how long this business of the East lasts | People are buying cups and jars instead of din’s goblets' + - 'lang': 'ro' + 'text': 'Dekhiye Chalti Hai Mashriq Ki Tijarat Kab Tak | Shisha-e-Deen Ke Ewz Jaam-o-Saboo Leta Hai' +- 'id': '001_172_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مداوائے جنون نشتر تعليم جديد | ميرا سرجن رگ ملت سے لہو ليتا ہے' + - 'lang': 'en' + 'text': 'The cure of Love is the new education’s lancet | My surgeon is drawing blood from the Millat’s vein' + - 'lang': 'ro' + 'text': 'Hai Madawaye Junoon Nashtar-e-Taleem-e-Jadeed | Mera Sarjan Rag-e-Millat Se Lahoo Leta Hai' +- 'id': '001_172_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گائے اک روز ہوئي اونٹ سے يوں گرم سخن | نہيں اک حال پہ دنيا ميں کسي شے کو قرار' + - 'lang': 'en' + 'text': 'The cow one day started saying to the camel | Nothing in the world rests in one condition' + - 'lang': 'ro' + 'text': 'Gaye Ek Roz Huwi Unth Se Yun Garm-e-Sukhan | Nahin Ek Haal Pe Dunya Mein Kisi Shay Ko Qarar' +- 'id': '001_172_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں تو بد نام ہوئي توڑ کے رسي اپني | سنتي ہوں آپ نے بھي توڑکے رکھ دي ہے مہار' + - 'lang': 'en' + 'text': 'I am ignominious by breaking my rope | I hear you have also broken your nose string' + - 'lang': 'ro' + 'text': 'Main To Badnaam Huwi Tor Ke Rassi Apni | Sunti Hun App Ne Bhi Tor Ke Rakh Di Hai Muhar' +- 'id': '001_172_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند ميں آپ تو از روئے سياست ہيں اہم | ريل چلنے سے مگر دشت عرب ميں بيکار' + - 'lang': 'en' + 'text': 'Though you are important in India for political reasons | But due to railway the Arabian desert finds no use for you' + - 'lang': 'ro' + 'text': 'Hind Mein App Tawazooye Siasat Hain Aham | Rail Chalne Se Magar Dasht-e-Arab Mein Baikar' +- 'id': '001_172_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کل تلک آپ کو تھا گائے کي محفل سے حذر | تھي لٹکتے ہوئے ہونٹوں پہ صدائے زنہار' + - 'lang': 'en' + 'text': 'Till yesterday you were avoiding the cow’s companionship | The voice of ‘never’ on your hanging lips was persistent' + - 'lang': 'ro' + 'text': 'Kal Talak App Ko Tha Gaye Ki Mehfil Se Hazar | Thi Latakte Huwe Honton Pe Sadaye Zanhaar' +- 'id': '001_172_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج يہ کيا ہے کہ ہم پر ہے عنايت اتني | نہ رہا آئنہء دل ميں وہ ديرينہ غبار' + - 'lang': 'en' + 'text': 'What is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today' + - 'lang': 'ro' + 'text': 'Aaj Ye Kya Hai Ke Hum Par Hai Inayat Itni | Na Taha Aaeena-e-Dil Mein Woh Deerina Ghubaar' +- 'id': '001_172_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب يہ تقرير سني اونٹ نے، شرما کے کہا | ہے ترے چاہنے والوں ميں ہمارا بھي شمار' + - 'lang': 'en' + 'text': 'Hearing this speech the camel bashfully said | I am also to be counted among your lovers' + - 'lang': 'ro' + 'text': 'Jab Ye Taqreer Suni Unth Ne, Sharma Ke Kaha | Hai Tere Chahne Walon Mein Hamara Bhi Shumaar' +- 'id': '001_172_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشک صد غمزئہ اشتر ہے تري ايک کليل | ہم تو ہيں ايسي کليلوں کے پرانے بيمار' + - 'lang': 'en' + 'text': 'The envy of hundreds of camel’s ogle is your one frisk | Since long I am the lover of such a frisk' + - 'lang': 'ro' + 'text': 'Rashak-e-Sad Ghamzada-e-Ushtar Hai Teri Aik Kulail | Hum To Hain Aesi Kulailon Ke Purane Bimaar' +- 'id': '001_172_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے ہنگاموں کي تاثير يہ پھيلي بن ميں | بے زبانوں ميں بھي پيدا ہے مذاق گفتار' + - 'lang': 'en' + 'text': 'The effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless' + - 'lang': 'ro' + 'text': 'Tere Hangamon Ki Taseer Ye Phaili Ban Mein | Be-Zubanon Mein Bhi Paida Hai Mazaq-e-Guftar' +- 'id': '001_172_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک ہي بن ميں ہے مدت سے بسيرا اپنا | گرچہ کچھ پاس نہيں، چارا بھي کھاتے ہيں ادھار' + - 'lang': 'en' + 'text': 'I am living only in one desert since a long time | As I have nothing I am fed on borrowed money' + - 'lang': 'ro' + 'text': 'Aik Hi Ban Mein Hai Muddat Se Basera Apna | Gharche Kuch Paas Nahin, Chara Bhi Khate Hain Udhar' +- 'id': '001_172_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوسفند و شتر و گاو و پلنگ و خر لنگ | ايک ہي رنگ ميں رنگيں ہوں تو ہے اپنا وقار' + - 'lang': 'en' + 'text': 'If goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige' + - 'lang': 'ro' + 'text': 'Go Safand-o-Shutar-o-Gao-o-Palang-o-Khar-e-Lang | Aik Hi Rang Mein Rangeen Hon To Hai Apna Waqar' +- 'id': '001_172_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغباں ہو سبق آموز جو يکرنگي کا | ہمزباں ہو کے رہيں کيوں نہ طيور گلزار' + - 'lang': 'en' + 'text': 'If the gardener learns the lesson of uniformity | Why should not the gardens’ birds live in harmony' + - 'lang': 'ro' + 'text': 'Baghban Ho Sabaq Amoz Jo Yak Rangi Ka | Hum-Zuban Ho Ke Rahain Kyun Na Tayoor-e-Gulzar' +- 'id': '001_172_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دے وہي جام ہميں بھي کہ مناسب ہے يہي | تو بھي سرشار ہو، تيرے رفقا بھي سرشار' + - 'lang': 'en' + 'text': 'Give me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated' + - 'lang': 'ro' + 'text': 'De Wohi Jam Humain Bhi Ke Manasib Hai Yehi | Tu Bhi Sarshaar Ho, Tere Rufaqa Bhi Sarshaar' +- 'id': '001_172_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلق حافظ بچہ ارزد بہ ميش رنگيں کن '''' | ''''وانگہش مست و خراب از رہ بازار بيار' + - 'lang': 'en' + 'text': '“The patched garment of Hafiï is worthless, color him with wine | Then bring him to the market, lost and intoxicated' + - 'lang': 'ro' + 'text': '“Dalaq-e-Hafiz Bacha Arzad Ba Maish Rangeen Kun | Wanghash  Mast-o-Kharab Azrah-e-Bazar Byar”' +- 'id': '001_172_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رات مچھر نے کہہ ديا مجھ سے | ماجرا اپني ناتمامي کا' + - 'lang': 'en' + 'text': 'Last night the mosquito related to me | The whole story of his failures' + - 'lang': 'ro' + 'text': 'Raat Machar Ne Keh Diya Mujh Se | Majra Apni Na-Tamami Ka' +- 'id': '001_172_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو ديتے ہيں ايک بوند لہو | صلہ شب بھر کي تشنہ کامي کا' + - 'lang': 'en' + 'text': '“They give me only one drop of blood | In return for the whole night’s labor' + - 'lang': 'ro' + 'text': 'Mujh Ko Dete Hain Aik Boond Lahoo | Sila Shab Bhar Ki Tashna Kaami Ka' +- 'id': '001_172_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور يہ بسوہ دار، بے زحمت | پي گيا سب لہو اسامي کا' + - 'lang': 'en' + 'text': 'And this land owner without any effort | Sucked all the blood of the cultivator”' + - 'lang': 'ro' + 'text': 'Aur Ye Biswadar Be-Zehmat | Pe Gya Sub Lahoo Asami Ka' +- 'id': '001_172_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ آيہ نو ، جيل سے نازل ہوئي مجھ پر | گيتا ميں ہے قرآن تو قرآن ميں گيتا' + - 'lang': 'en' + 'text': 'This new `verse’ was revealed to me from the jail | That the Qur’an is in the Gata and the Gata is in the Qur’an' + - 'lang': 'ro' + 'text': 'Ye Aaya-e-Nau, Jail Se Nazil Huwi Mujh Par | Gita Mein Hai Quran To Quran Mein Geeta' +- 'id': '001_172_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا خوب ہوئي آشتي شيخ و برہمن | اس جنگ ميں آخر نہ يہ ہارا نہ وہ جيتا' + - 'lang': 'en' + 'text': 'How well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning' + - 'lang': 'ro' + 'text': 'Kya Khoob Huwi Aashti-e-Sheikh-o-Barhman | Iss Jang Mein Akhir Na Ye Hara Na Woh Jeeta' +- 'id': '001_172_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''مندر سے تو بيزار تھا پہلے ہي سے ''بدري | مسجد سے نکلتا نہيں، ضدي ہے مسيتا' + - 'lang': 'en' + 'text': '“Badra” was already disgusted with the temple | “Masata” does not step out of the mosque, he is stubborn' + 'notes': + - 'phrase': 'stubborn' + 'meaning': 'Badra and Masata respectively are names of an uneducated village Hindu and Muslim in the Indian sub-continent.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Mandar Se To Bezar Tha Pehle Hi Se ‘Badri’ | Masjid Se Nikalta Nahin, Ziddi Hai ‘Masita’' +- 'id': '001_172_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان جائے ہاتھ سے جائے نہ ست | ہے يہي اک بات ہر مذہب کا تت' + - 'lang': 'en' + 'text': 'Life may be lost but truth should not be lost | This one principle is the core of all religions' + - 'lang': 'ro' + 'text': 'Jaan Jaye Hath Se Jaye Na Sat | Hai Yehi Ek Baat Har Mazhab Ka Tat' +- 'id': '001_172_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چٹے بٹے ايک ہي تھيلي کے ہيں | ساہو کاري، بسوہ داري، سلطنت' + - 'lang': 'en' + 'text': 'They are the birds of the same feather, | Banking, landlordship, monarchy' + - 'lang': 'ro' + 'text': 'Chatte Batte Aik Hi Thaili Ke Hain | Sahu-Kari, Biswah Dari, Saltanat' +- 'id': '001_172_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محنت و سرمايہ دنيا ميں صف آرا ہو گئے | ديکھے ہوتا ہے کس کس کي تمنائوں کا خون' + - 'lang': 'en' + 'text': 'Capital and labor are in confrontation with each other | Let us see how many people’s expectations are destroyed' + - 'lang': 'ro' + 'text': 'Mehnat-o-Sarmaya Dunya Mein Saf Aara Ho Gye | Dekhiye Hota Hai Kis Kis Ki Tamanaon Ka Khoon' +- 'id': '001_172_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت و تدبير سے يہ فتنہ آشوب خيز | ،ٹل نہيں سکتا ، وقد کنتم بہ تستعجلون' + - 'lang': 'en' + 'text': 'With cleverness and prudence this mischief cannot be delayed | Because “Wa qad kuntum biha tasta‘jilun”' + 'notes': + - 'phrase': 'tasta‘jilun”' + 'meaning': 'Allusion to the Holy Qur’an 10: 51.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hikmat-o-Tadbeer Se Ye Fitna-e-Ashob | Tal Nahin Sakta ''Wa Qad Quntum Bihi Tastaajiloon''' +- 'id': '001_172_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھل گئے، ياجوج اور ماجوج کے لشکر تمام | ''چشم مسلم ديکھ لے تفسير حرف ''ينسلون' + - 'lang': 'en' + 'text': 'Gog and Magog all have been released | The Muslim eye will see the meaning of Yansilun' + 'notes': + - 'phrase': 'Yansilun' + 'meaning': 'Allusion to the Holy Qur’an 21: 96. In this verse the reference is to the capitalist-imperialists who together despoiled the defenseless non-European world.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': '‘Khul Gye’ Yajooj Majooj Ke Lashkar Tamam | Chashme-e-Muslim Dekh Le Tafseer-e-Harf-e- ‘Yansiloon’' +- 'id': '001_172_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام کي سرحد سے رخصت ہے وہ رند لم يزل | رکھ کے ميخانے کے سارے قاعدے بالائے طاق' + - 'lang': 'en' + 'text': 'That eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern' + 'notes': + - 'phrase': 'Sham' + 'meaning': 'Arabic name of the region now included in Syria and Lebanon' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Sham Ki Sarhad Se Rukhsat Hai Woh Rind-e-Lam-Yazil | Rakh Ke Maikhane Ke Sare Qaeede Balaye Taaq' +- 'id': '001_172_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ اگر سچ ہے تو ہے کس درجہ عبرت کا مقام | رنگ اک پل ميں بدل جاتا ہے يہ نيلي رواق' + - 'lang': 'en' + 'text': 'If so, how much is this the occasion for admonition | The blue sky changes its colors in a moment' + - 'lang': 'ro' + 'text': 'Ye Agar Sach Hai To Hai Kis Darja Ibrat Ka Maqam | Rang Ek Pal Mein Badal Jata Hai Ye Neeli Riwaaq' +- 'id': '001_172_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضرت کرزن کو اب فکر مداوا ہے ضرور | حکم برداري کے معدے ميں ہے درد لايطاق' + - 'lang': 'en' + 'text': 'Cursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion' + 'notes': + - 'phrase': 'Cursor' + 'meaning': 'Curzon - He was the British Foreign Secretary during the period 1920-25 when an effort was made to settle the Middle East problem to the detriment of the Arabs and advantage of Jews. The part played by Sir Agha Khan III is referred to in the last verse.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hazrat-e-Karzon Ko Ab Fikr-e-Madawa Hai Zaroor | Hukm Baradari Ke Maide Mein Hai Dard-e-La Yutaaq' +- 'id': '001_172_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وفد ہندستاں سے کرتے ہيں سرآغا خاں طلب | کيا يہ چورن ہے پےء ہضم فلسطين و عراق؟' + - 'lang': 'en' + 'text': 'Sir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine' + 'notes': + - 'phrase': 'Khan' + 'meaning': 'Reference to Sir Sulèan Muhammad Shah the Agha Khan III who was a veteran statesman of the Indian sub-continent and played an important role in the politics of India, particularly that of Muslims, including the settlement of the Middle East problem, to which reference is made in the last line of the poem.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Wafad Hindustan Se Karte Hain Sir Agha Khan Talab | Kya Ye Chooran Hai Pe-e-Hazm-e-Falasteen-o-Iraq' +- 'id': '001_172_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکرار تھي مزارع و مالک ميں ايک روز | دونوں يہ کہہ رہے تھے، مرا مال ہے زميں' + - 'lang': 'en' + 'text': 'One day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him' + - 'lang': 'ro' + 'text': 'Takrar Thi Mazara-o-Malik Men Aik Roz | Dono Ye Keh Rahe The, Mera Maal Hai Zameen' +- 'id': '001_172_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا تھا وہ، کرے جو زراعت اسي کا کھيت | کہتا تھا يہ کہ عقل ٹھکانے تري نہيں' + - 'lang': 'en' + 'text': 'The farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented' + - 'lang': 'ro' + 'text': 'Kehta Tha Woh, Kare Jo Zaraat Ussi Ka Kahait | Kehta Tha Ye Ke Aqal Thikane Teri Nahin' +- 'id': '001_172_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوچھا زميں سے ميں نے کہ ہے کس کا مال تو | بولي مجھے تو ہے فقط اس بات کا يقيں' + - 'lang': 'en' + 'text': 'I asked the land as to whose property it was | It replied that it was believing only this:' + - 'lang': 'ro' + 'text': 'Pucha Zameen Se Main Ne Ke Hai Kis Ka Maal Tu | Boli Mujhe To Hai Faqt Iss Baat Ka Yaqeen' +- 'id': '001_172_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مالک ہے يا مزارع شوريدہ حال ہے | جو زير آسماں ہے ، وہ دھرتي کا مال ہے' + - 'lang': 'en' + 'text': 'Whether it be the owner or the wretched farmer | Whatever is under the sky is property of the land' + - 'lang': 'ro' + 'text': 'Malik Hai Ya Mazara-e-Shourida Haal Hai | Jo Zair-e-Asman Hai, Woh Dharti Ka Maal Hai' +- 'id': '001_172_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھا کر پھينک دو باہر گلي ميں | نئي تہذيب کے انڈے ہيں گندے' + - 'lang': 'en' + 'text': 'Throw them out in the alley | The new civilization’s eggs are rotten' + - 'lang': 'ro' + 'text': 'Utha Kar Phaink Do Bahir Gali Mein | Nayi Tehzeeb Ke Ande Hain Gande' +- 'id': '001_172_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الکشن، ممبري، کونسل، صدارت | بنائے خوب آزادي نے پھندے' + - 'lang': 'en' + 'text': 'Election, membership, council, presidency | The nooses of independence are very strange' + - 'lang': 'ro' + 'text': 'Election, Memberi, Council, Sadarat | Banaye Khoob Azadi Ne Phande' +- 'id': '001_172_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مياں نجار بھي چھيلے گئے ساتھ | نہايت تيز ہيں يورپ کے رندے' + - 'lang': 'en' + 'text': 'The carpenter has also been pared | The Europe’s planes are very sharp' + - 'lang': 'ro' + 'text': 'Mian Najjar Bhi Cheele Gye Sath | Nihayat Taiz Hain Yourap Ke Rande' +- 'id': '001_172_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارخانے کا ہے مالک مردک ناکردہ کار | عيش کا پتلا ہے، محنت ہے اسے ناسازگار' + - 'lang': 'en' + 'text': 'The owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him' + - 'lang': 'ro' + 'text': 'Karkhane Ka Hai Malik Mardak-e-Na Kardah Kaar | Aysh Ka Putla Hai, Mehnat Hai Isse Na-Saazgar' +- 'id': '001_172_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکم حق ہے ليس للا نسان الا ماسعي | کھائے کيوں مزدور کي محنت کا پھل سرمايہ دار' + - 'lang': 'en' + 'text': 'God’s command is “Laisa lil Insani Illa Ma Sa‘a” | Fruit of laborer’s work should not be usurped by the capitalist' + 'notes': + - 'phrase': 'Sa‘a”' + 'meaning': 'This is an illusion to The Holy Qur’an 53:39 which means “That Man can have nothing but what he strives for”.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hukm-e-Haq Hai Lesa Lil-Insani Illah Ma Sa’aa | Khaye Kyun Mazdoor Ki Mehnat Ka Phal Sarmaya-Dar' +- 'id': '001_172_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے ميں نے، کل يہ گفتگو تھي کارخانے ميں | پرانے جھونپڑوں ميں ہے ٹھکانا دست کاروں کا' + - 'lang': 'en' + 'text': 'I have heard this was the talk in the factory yesterday | “The artisans only in old huts have their abode' + - 'lang': 'ro' + 'text': 'Suna Hai Main Ne, Kal Ye Guftagoo Thi Karkhane Mein | Purane Jhonparon Mein Hai Thikana Dast Karwan Ka' +- 'id': '001_172_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر سرکار نے کيا خوب کونسل ہال بنوايا | کوئي اس شہر ميں تکيہ نہ تھا سرمايہ داروں کا' + - 'lang': 'en' + 'text': 'But what a good council hall the government has made | In this city the capitalists did not have any abode”' + - 'lang': 'ro' + 'text': 'Magar Sarkar Ne Kya Khoob Council Haal Banwaya | Koi Iss Sheher Mein Takiya Na Tha Sarmaya Daron Ka' +- 'id': '001_172_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسجد تو بنا دي شب بھر ميں ايماں کي حرارت والوں نے | من اپنا پرانا پاپي ہے، برسوں ميں نمازي بن نہ سکا' + - 'lang': 'en' + 'text': 'Though the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be' + - 'lang': 'ro' + 'text': 'Masjid To Bana Di Shab Bhar Mein Iman Ki Hararat  Walon Ne | Mann Apna Purana Papi Hai, Barsoun Mein Namazi Ban Na Saka' +- 'id': '001_172_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا خوب امير فيصل کو سنوسي نے پيغام ديا | تو نام و نسب کا حجازي ہے پر دل کا حجازي بن نہ سکا' + - 'lang': 'en' + 'text': 'What a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be' + 'notes': + - 'phrase': 'Sanusa' + 'meaning': 'Sanusa - A member of the Sufa brotherhood founded in 1837 in North Africa by Muhammad Ibn ‘Ala al-Sanusa (d. 1859), an Algerian Muslim leader.' + 'occurrence': !!int '1' + - 'phrase': 'Faisal' + 'meaning': 'King Faisal I.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Kya Khoob Ameer-e-Faisal Ko Sannosi Ne Paigham Diya | Tu Naam-o-Nasb Ka Hijazi Hai Par Dil Ka Hijazi Ban Na Saka' +- 'id': '001_172_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تر آنکھيں تو ہو جاتي ہيں، پر کيا لذت اس رونے ميں | جب خون جگر کي آميزش سے اشک پيازي بن نہ سکا' + - 'lang': 'en' + 'text': 'Though eyes become wet there is no pleasure is in this weeping | If by mixture of affliction’s blood tears pink could not be' + - 'lang': 'ro' + 'text': 'Tar Ankhain To Ho Jati Hain, Kya Lazzat Iss Rone Mein | Jab Khoon-e-Jigar Ki Amaizish Se Ashak Piyazi Ban Na Saka' +- 'id': '001_172_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال بڑا اپديشک ہے من باتوں ميں موہ ليتا ہے | گفتارکا يہ غازي تو بنا ،کردار کا غازي بن نہ سکا' + - 'lang': 'en' + 'text': 'Iqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be' + - 'lang': 'ro' + 'text': 'Iqbal Bara Updeshak Hai, Mann Baaton Mein Moh Leta Hai | Guftar Ka Ye Ghazi To Bana, Kirdar Ka Ghazi Ban Na Saka' diff --git a/data/github_iqbal_demystified/poems/002/002_001.yaml b/data/github_iqbal_demystified/poems/002/002_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5266e78a3dd924cbf1649d3a15e936610b8ae84f --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_001.yaml @@ -0,0 +1,104 @@ +--- +'id': '002_001' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/203-%20Meri%20Nawai%20shawq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ميري نوائے شوق سے شور حريم ذات ميں' +- 'lang': 'en' + 'text': 'A blaze is raging near His Throne, By my strains that burn like flames' +'description': +- 'lang': 'en' + 'text': 'Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God’s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel’s Wing by Syed Akbar Ali Shah.' +'sher': +- 'id': '002_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري نوائے شوق سے شور حريم ذات ميں | غلغلہ ہائے الاماں بت کدئہ صفات ميں' + - 'lang': 'en' + 'text': 'A blaze is raging near His Throne , By my strains that burn like flames | The cries of "Mercy !" rise aloft , From the Temple of His Names .' + 'notes': + - 'phrase': 'blaze' + 'meaning': 'Blaze: Conflagration.' + 'occurrence': !!int '1' + - 'phrase': 'Throne' + 'meaning': 'His Throne: the precincts of the Absolute Being or Harirn-i-Zat, the original word in the text' + 'occurrence': !!int '1' + - 'phrase': 'strains' + 'meaning': 'Strains: songs.' + 'occurrence': !!int '1' + - 'phrase': 'aloft' + 'meaning': 'Aloft: on high.' + 'occurrence': !!int '1' + - 'phrase': 'Names' + 'meaning': 'Templeof His Names: The Temple of His attributes.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Meri Nawa’ay Shauq Se Shor Hareem-e-Zaat Mein | Ghalghala Ha’ay Al-Aman But Kada’ay Sifaat Mein' +- 'id': '002_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حور و فرشتہ ہيں اسير ميرے تخيلات ميں | ميري نگاہ سے خلل تيري تجليات ميں' + - 'lang': 'en' + 'text': 'Houris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.' + 'notes': + - 'phrase': 'moulds' + 'meaning': 'Moulds: shapes i.e., the different aspects in which God displays Himself.' + 'occurrence': !!int '1' + - 'phrase': 'ruffled' + 'meaning': 'Ruffled : disturbed.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hoor-o-Farishta Hain Aseer Mere Takhiyulat Mein | Meri Nigah Se Khalal Teri Tajaliat Mein' +- 'id': '002_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہے ميري جستجو دير و حرم کي نقش بند | ميري فغاں سے رستخيز کعبہ و سومنات ميں' + - 'lang': 'en' + 'text': 'In my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .' + 'notes': + - 'phrase': 'Cloisters' + 'meaning': 'Cloister: a place of religious retirement, a sanctuary.' + 'occurrence': !!int '1' + - 'phrase': 'founds' + 'meaning': 'Founds: foundations.' + 'occurrence': !!int '1' + - 'phrase': 'Fane' + 'meaning': 'Pane: temple.' + 'occurrence': !!int '1' + - 'phrase': 'Shrine' + 'meaning': 'Shrine: sanctuary.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Garche Hai Meri Justujoo Dair-e-Haram Ki Naqsh Band | Meri Faghan Se Rustkhaiz Kaaba-O-Somanat Mein' +- 'id': '002_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ مري نگاہ تيز چير گئي دل وجود | گاہ الجھ کے رہ گئي ميرے توہمات ميں' + - 'lang': 'en' + 'text': 'There were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.' + 'notes': + - 'phrase': 'mark' + 'meaning': 'Mark: target.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Gah Meri Nigah-e-Taiz Cheer Gyi Dil-e-Wujood | Gah Uljah Ke Reh Gyi Meri Touwahamaat Mein' +- 'id': '002_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نے يہ کيا غضب کيا، مجھ کو بھي فاش کر ديا | !ميں ہي تو اک راز تھا سينہء کائنات ميں' + - 'lang': 'en' + 'text': 'I was the only secret veil’d, In Nature’s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!' + 'notes': + - 'phrase': 'Womb' + 'meaning': 'Womb: Uterus, the organ in which the young of mammals are developed and kept till birth, the word in the poem is Sina-i-Kainat.' + 'occurrence': !!int '1' + - 'phrase': 'Latent' + 'meaning': 'Latent: hidden.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Tu Ne Ye Kya Ghazab Kiya, Mujh Ko Bhi Fash Kar Diya | Main Hi Tou Aik Raaz Tha Sina’ay Kainat Mein !' diff --git a/data/github_iqbal_demystified/poems/002/002_002.yaml b/data/github_iqbal_demystified/poems/002/002_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1aaff6985d88baab496a5c37a2d01e18e7abccc8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_002.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_002' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/205-%20Agar%20Kajraw.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اگر کج رو ہيں انجم ، آسماں تيرا ہے يا ميرا' +- 'lang': 'en' + 'text': 'If the stars are astray' +'description': [] +'sher': +- 'id': '002_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کج رو ہيں انجم ، آسماں تيرا ہے يا ميرا | مجھے فکر جہاں کيوں ہو ، جہاں تيرا ہے يا ميرا؟' + - 'lang': 'en' + 'text': 'If the stars have strayed— To whom do the heavens belong, You or Me? | Why must I worry about the world— To whom does this world belong, You or Me?' + - 'lang': 'ro' + 'text': 'Meri Nawa’ay Shauq Se Shor Hareem-e-Zaat Mein | Ghalghala Ha’ay Al-Aman But Kada’ay Sifaat Mein' +- 'id': '002_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ہنگامہ ہائے شوق سے ہے لامکاں خالي | خطا کس کي ہے يا رب! لامکاں تيرا ہے يا ميرا؟' + - 'lang': 'en' + 'text': 'If the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?— Does that realm belong to You or to me?' + - 'lang': 'ro' + 'text': 'Hoor-o-Farishta Hain Aseer Mere Takhiyulat Mein | Meri Nigah Se Khalal Teri Tajaliat Mein' +- 'id': '002_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسے صبح ازل انکار کي جرات ہوئي کيونکر | مجھے معلوم کيا ، وہ راز داں تيرا ہے يا ميرا؟' + - 'lang': 'en' + 'text': 'On the morning of eternity he dared to say ʹNoʹ, | But how would I know why— Is he Your confidant, or is he mine?' + - 'lang': 'ro' + 'text': 'Garche Hai Meri Justujoo Dair-e-Haram Ki Naqsh Band | Meri Faghan Se Rustkhaiz Kaaba-O-Somanat Mein' +- 'id': '002_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محمد بھي ترا ، جبريل بھي ، قرآن بھي تيرا | مگر يہ حرف شيريں ترجماں تيرا ہے يا ميرا؟' + - 'lang': 'en' + 'text': 'Muhammad is Yours, Gabriel is Yours, The Qurʹan is Yours— | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?' + - 'lang': 'ro' + 'text': 'Gah Meri Nigah-e-Taiz Cheer Gyi Dil-e-Wujood | Gah Uljah Ke Reh Gyi Meri Touwahamaat Mein' +- 'id': '002_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي کوکب کي تاباني سے ہے تيرا جہاں روشن | زوال آدم خاکي زياں تيرا ہے يا ميرا؟' + - 'lang': 'en' + 'text': 'Your world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?' + - 'lang': 'ro' + 'text': 'Tu Ne Ye Kya Ghazab Kiya, Mujh Ko Bhi Fash Kar Diya | Main Hi Tou Aik Raaz Tha Sina’ay Kainat Mein !' +- 'id': '002_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے شيشے ميں مے باقي نہيں ہے | بتا ، کيا تو مرا ساقي نہيں ہے' + - 'lang': 'en' + 'text': 'All potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup‐bearer, may I ask?' + - 'lang': 'ro' + 'text': 'Tere Shishe Mein May Baqi Nahin Hai | Bata, Kya Tu Mera Saqi Nahi Hai' +- 'id': '002_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمندر سے ملے پياسے کو شبنم | بخيلي ہے يہ رزاقي نہيں ہے' + - 'lang': 'en' + 'text': 'Thou gavest me a drop from an ocean; | Art Thou a miser in a Nourisherʹs mask?' + - 'lang': 'ro' + 'text': 'Samundar Se Mille Piyase Ko Shabnam | Bakheeli Hai Ye Razzaqi Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_003.yaml b/data/github_iqbal_demystified/poems/002/002_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f181ea54bf83015a8e755ba5743d89ccca155227 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_003.yaml @@ -0,0 +1,75 @@ +--- +'id': '002_003' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/206-%20Gaisu%20i%20Taabdaar.mp3' +'heading': +- 'lang': 'ur' + 'text': "گيسوئے تاب دار کو اور بھي تاب دار کر" +- 'lang': 'en' + 'text': 'Bright are Thy tresses, brighten them even more' +'description': +- 'lang': 'en' + 'text': 'These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}' +'sher': +- 'id': '002_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گيسوئے تاب دار کو اور بھي تاب دار کر | ہوش و خرد شکار کر ، قلب و نظر شکار کر' + - 'lang': 'en' + 'text': 'Bright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.' + - 'lang': 'ro' + 'text': 'Gaisuay Tabdar Ko Aur Bhi Tabdar Kar | Hosh-o-Khirad Shakar Kar, Qalb-o-Nazar Shakar Kar' +- 'id': '002_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بھي ہو حجاب ميں ، حسن بھي ہو حجاب ميں | يا تو خود آشکار ہو يا مجھے آشکار کر' + - 'lang': 'en' + 'text': 'Love concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.' + - 'lang': 'ro' + 'text': 'Ishq Bhi Ho Hijab Mein, Husn Bhi Ho Hijab Mein | Ya Tu Khud Ashkar Ho Ya Mujhe Aashkar Kar' +- 'id': '002_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہے محيط بے کراں ، ميں ہوں ذرا سي آبجو | يا مجھے ہمکنار کر يا مجھے بے کنار کر' + - 'lang': 'en' + 'text': 'You are the limitless ocean and I am but a tiny rivulet— | Either make Your peer or turn me limitless at least.' + - 'lang': 'ro' + 'text': 'Tu Hai Muheet-e-Bekaran, Mein Hun Zara Si Aabjoo | Ya Mujhe Hamkinar Kar Ya Mujhe Bekinar Kar' +- 'id': '002_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ہوں صدف تو تيرے ہاتھ ميرے گہر کي آبرو | ميں ہوں خزف تو تو مجھے گوہر شاہوار کر' + - 'lang': 'en' + 'text': 'If I am a mother‐of‐pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond’s sheen.' + - 'lang': 'ro' + 'text': 'Main Hun Sadaf Tou Tere Hath Mere Guhar Ki Abroo | Mein Hun Khazaf Tou Tu Mujhe Gohar-e-Shahwar Kar' +- 'id': '002_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہء نو بہار اگر ميرے نصيب ميں نہ ہو | اس دم نيم سوز کو طائرک بہار کر' + - 'lang': 'en' + 'text': 'If I am not destined to sing at the advent of Spring, | Make this half‐enraptured breath a skylark of the Spring.' + - 'lang': 'ro' + 'text': 'Naghma’ay Nau Bahar Agar Mere Naseeb Mein Na Ho | Iss Dam-e-Neem Souz Ko Taeerak-e-Bahar Kar' +- 'id': '002_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغ بہشت سے مجھے حکم سفر ديا تھا کيوں | کار جہاں دراز ہے ، اب مرا انتظار کر' + - 'lang': 'en' + 'text': 'Why did You order me to quit the Garden of Eden?— | Now there is much to be done here—so just wait for me!' + - 'lang': 'ro' + 'text': 'Bagh-e-Bahisht Se Mujhe Hukam-e-Safar Diya Tha Kyun | Kaar-e-Jahan Daraz hai Ab Mera Intizar Kar' +- 'id': '002_003_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز حساب جب مرا پيش ہو دفتر عمل | آپ بھي شرمسار ہو ، مجھ کو بھي شرمسار کر' + - 'lang': 'en' + 'text': 'When the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me.' + - 'lang': 'ro' + 'text': 'Roz-e-Hisab Jab Mera Paish Ho Daftar-e-Amal | Aap Bhi Sharamsaar Ho, Mujh Ko Bhi Sharamsaar Kar' diff --git a/data/github_iqbal_demystified/poems/002/002_004.yaml b/data/github_iqbal_demystified/poems/002/002_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9252f3cd380f4095ad4a11d5c8856f4f2fc08dd5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_004.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_004' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/208-%20Ghazliaat%20(Asar%20Karay%20Na%20Karay%20Sun%20Tou%20Lay%20Meri%20Faryaad).mp3' +'heading': +- 'lang': 'ur' + 'text': 'اثر کرے نہ کرے ، سن تو لے مري فرياد' +- 'lang': 'en' + 'text': 'Whether or not it moves you, At least listen to my complaint' +'description': [] +'sher': +- 'id': '002_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اثر کرے نہ کرے ، سن تو لے مري فرياد | نہيں ہے داد کا طالب يہ بندہء آزاد' + - 'lang': 'en' + 'text': 'Whether or not it moves you, At least listen to my complaint— | It is not redress this free spirit seeks.' + - 'lang': 'ro' + 'text': 'Asar Kare Na Kare, Sun To Le Meri Faryad | Nahin Hai Dad Ka Talib Ye Banda’ay Azad' +- 'id': '002_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مشت خاک ، يہ صرصر ، يہ وسعت افلاک | !کرم ہے يا کہ ستم تيري لذت ايجاد' + - 'lang': 'en' + 'text': 'This handful of dust, This fiercely blowing wind, And these vast, limitless heavens— | Is the delight You take in creation, A blessing or some wanton joke?' + - 'lang': 'ro' + 'text': 'Ye Musht-e-Khaak, Ye Sar Sar, Ye Wusaat-e-Aflak | Karam Hai Ya Ke Sitam Teri Lazzat-e-Ijad' +- 'id': '002_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھہر سکا نہ ہوائے چمن ميں خيمہء گل | يہي ہے فصل بہاري ، يہي ہے باد مراد؟' + - 'lang': 'en' + 'text': 'The tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?' + - 'lang': 'ro' + 'text': 'Thehar Saka Na Huwa’ay Chaman Mein Khaima’ay Gul | Ye Hai Fasal-e-Bahari, Ye Hai Baad-e-Murad' +- 'id': '002_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصور وار ، غريب الديار ہوں ليکن | ترا خرابہ فرشتے نہ کر سکے آباد' + - 'lang': 'en' + 'text': 'I am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.' + - 'lang': 'ro' + 'text': 'Kasoorwar, Ghareeb-ud-Diyar Hun, Lekin | Tera Kharaba Farishte Na Kar Sake Abad' +- 'id': '002_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري جفا طلبي کو دعائيں ديتا ہے | وہ دشت سادہ ، وہ تيرا جہان بے بنياد' + - 'lang': 'en' + 'text': 'That stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.' + - 'lang': 'ro' + 'text': 'Meri Jafa Talbi Ko Duaen Deta Hai | Woh Dasht-e-Sada, Woh Tera Jahan-e-Bebunyad' +- 'id': '002_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خطر پسند طبيعت کو ساز گار نہيں | وہ گلستاں کہ جہاں گھات ميں نہ ہو صياد' + - 'lang': 'en' + 'text': 'An adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.' + - 'lang': 'ro' + 'text': 'Khatar Pasand Tabiyat Ko Saazgaar Nahin | Woh Gulistan Ke Jahan Ghaat Mein Na Ho Sayyad' +- 'id': '002_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام شوق ترے قدسيوں کے بس کا نہيں | انھي کا کام ہے يہ جن کے حوصلے ہيں زياد' + - 'lang': 'en' + 'text': 'The station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it.' + - 'lang': 'ro' + 'text': 'Maqam-e-Shauq Tere Qudsiyon Ke Bus Ka Nahin | Unhi Ka Kaam Hai Ye Jin Ke Hosle Hain Zayyad' diff --git a/data/github_iqbal_demystified/poems/002/002_005.yaml b/data/github_iqbal_demystified/poems/002/002_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db28084d92c18935d316ee21c8314b4001a3703b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_005.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_005' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/210-%20Ghazliaat%20(Kia%20Ishq%20Aik%20Zindagi-e-Mustaar%20Ka).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کيا عشق ايک زندگي مستعار کا' +- 'lang': 'en' + 'text': 'What avails love when life is so ephemeral?' +'description': [] +'sher': +- 'id': '002_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا عشق ايک زندگي مستعار کا | کيا عشق پائدار سے ناپائدار کا' + - 'lang': 'en' + 'text': 'What avails love when life is so ephemeral? | What avaiIs a mortal’s love for the immortal?' + - 'lang': 'ro' + 'text': 'Kya Ishq Aik Zindagi-e-Mastaar Ka | Kya Ishq Paidar Se Na-Paidar Ka' +- 'id': '002_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ عشق جس کي شمع بجھا دے اجل کي پھونک | اس ميں مزا نہيں تپش و انتظار کا' + - 'lang': 'en' + 'text': 'Love that is snuffed out by death’s passing blast | Love without the pain, the passion that consumes?' + - 'lang': 'ro' + 'text': 'Woh Ishq Jis Ki Shama Bujha De Ajal Ki Phoonk | Uss Mein Maza Nahin Tapish-o-Intizaar Ka' +- 'id': '002_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري بساط کيا ہے ، تب و تاب يک نفس | شعلے سے بے محل ہے الجھنا شرار کا' + - 'lang': 'en' + 'text': 'A flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!' + - 'lang': 'ro' + 'text': 'Meri Bisaat Kya Hai, Tab-o-Taab-e-Yak Nafas | Shole Se Bemehal Hai Ulajhna Sharaar Ka' +- 'id': '002_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر پہلے مجھ کو زندگي جاوداں عطا | پھر ذوق و شوق ديکھ دل بے قرار کا' + - 'lang': 'en' + 'text': 'Grant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.' + - 'lang': 'ro' + 'text': 'Kar Pehle Mujh Ko Zindagi Javidan Atta | Phir Zauq-o-Shauq Dekh Dil-e-Beqarar Ka' +- 'id': '002_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کانٹا وہ دے کہ جس کي کھٹک لازوال ہو | !يارب ، وہ درد جس کي کسک لازوال ہو' + - 'lang': 'en' + 'text': 'Give me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.' + - 'lang': 'ro' + 'text': 'Kanta Woh De Ke Jis Ki Khatak La-zawal Ho | Ya Rab! Woh Dard Jis Ki Kasak La-zawal Ho' +- 'id': '002_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلوں کو مرکز مہر و وفا کر | حريم کبريا سے آشنا کر' + - 'lang': 'en' + 'text': 'Make our hearts the seats of mercy and love, | And make them in Thy thought for ever move;' + - 'lang': 'ro' + 'text': 'Dilon Ko Markaz-e-Mehar-o-Wafa Kar | Hareem-e-Kibriya Se Ashna Kar' +- 'id': '002_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسے نان جويں بخشي ہے تو نے | اسے بازوئے حيدر بھي عطا کر' + - 'lang': 'en' + 'text': 'Give the invincible power of Ali the brave, | To one whom gavest Thou poor means to live.' + - 'lang': 'ro' + 'text': 'Jise Naan-e-Jaween Bakhshi Hai Tu Ne | Usse Bazoo-e-Haider (R.A.) Bhi Atta Ka' diff --git a/data/github_iqbal_demystified/poems/002/002_006.yaml b/data/github_iqbal_demystified/poems/002/002_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5d6a44053324db9751e7f32cfcede2332149c1b7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_006.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_006' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/211-%20Ghazliaat%20(Paraishan%20Ho%20Kay%20Meri%20Khaak%20Aakhir%20Dil%20Na%20Ban.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پريشاں ہوکے ميري خاک آخر دل نہ بن جائے' +- 'lang': 'en' + 'text': 'If my scattered dust turns into a heart again' +'description': [] +'sher': +- 'id': '002_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پريشاں ہوکے ميري خاک آخر دل نہ بن جائے | جو مشکل اب ہے يارب پھر وہي مشکل نہ بن جائے' + - 'lang': 'en' + 'text': 'If my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.' + - 'lang': 'ro' + 'text': 'Preshan Ho Ke Meri Khaak Akhir Dil Na Ban Jaye | Jo Mushkil Ab Hai Ya Rab Phir Wohi Mushkil Na Ban Jaye' +- 'id': '002_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کر ديں مجھ کو مجبور نوا فردوس ميں حوريں | مرا سوز دروں پھر گرمي محفل نہ بن جائے' + - 'lang': 'en' + 'text': 'If the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.' + - 'lang': 'ro' + 'text': 'Na Kar Dain Mujh Ko Majboor-e-Nawa Firdous Mein Hoorain | Mera Souz-e-Daroon Phir Garmi-e-Mehfil Na Ban Jaye' +- 'id': '002_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي چھوڑي ہوئي منزل بھي ياد آتي ہے راہي کو | کھٹک سي ہے ، جو سينے ميں ، غم منزل نہ بن جائے' + - 'lang': 'en' + 'text': 'Love has made me an ocean, boundless, fathomless, | But my self—awareness may change me into a shore.' + - 'lang': 'ro' + 'text': 'Kabhi Chhori Huwi Manzil Bhi Yaad Ati Hai Raahi Ko | Khatak Si Hai, Jo Sinay Mein, Gham-e-Manzil Na Ban Jaye' +- 'id': '002_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنايا عشق نے دريائے ناپيدا کراں مجھ کو | يہ ميري خود نگہداري مرا ساحل نہ بن جائے' + - 'lang': 'en' + 'text': 'In the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.' + - 'lang': 'ro' + 'text': 'Banaya Ishq Ne Darya’ay Na-Payda Karan Mujh Ko | Ye Meri Khud Nigahdari Mera Sahil Na Ban Jaye' +- 'id': '002_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں اس عالم بے رنگ و بو ميں بھي طلب ميري | وہي افسانہ دنبالہ محمل نہ بن جائے' + - 'lang': 'en' + 'text': 'Man’s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.' + - 'lang': 'ro' + 'text': 'Kahin Iss Alam-e-Be-Rang-o-Bu Mein Bhi Talab Meri | Wohi Afsana-e-Dunbala-e-Mehmil Na Ban Jaye' +- 'id': '002_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروج آدم خاکي سے انجم سہمے جاتے ہيں | کہ يہ ٹوٹا ہوا تارا مہ کامل نہ بن جائے' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Urooj-e-Adam-e-Khaki Se Anjum Sehme Jate Hain | Ke Ye Toota Hua Tara Mah-e-Kamil Na Ban Jaye' diff --git a/data/github_iqbal_demystified/poems/002/002_007.yaml b/data/github_iqbal_demystified/poems/002/002_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..161e1b5f8cffbb61ddf973d39058c630d25e80a3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_007.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_007' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/213-%20Ghazliaat%20(Digar%20Goon%20Hai%20Jahan%20Taroon%20Ki%20Gardish%20Taiz%20Hai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دگرگوں ہے جہاں ، تاروں کي گردش تيز ہے ساقي' +- 'lang': 'en' + 'text': 'Contrary runs our planet, the stars whirl fast, oh Saki!' +'description': [] +'sher': +- 'id': '002_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگرگوں ہے جہاں ، تاروں کي گردش تيز ہے ساقي | دل ہر ذرہ ميں غوغائے رستا خيز ہے ساقي' + - 'lang': 'en' + 'text': 'Contrary runs our planet, the stars whirl fast, oh Saki! | In every atom’s heartbeat a Doomsday blast, oh Saki!' + - 'lang': 'ro' + 'text': 'Dirgargoon Hai, Jahan, Taaron Ki Garzish Taiz Hai Saqi | Dil Har Zarra Mein Ghogha’ay Rasta Khaiz Hai Saqi' +- 'id': '002_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع دين و دانش لٹ گئي اللہ والوں کي | يہ کس کافر ادا کا غمزئہ خوں ريز ہے ساقي' + - 'lang': 'en' + 'text': 'Torn from God’s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!' + - 'lang': 'ro' + 'text': 'Mataa-e-Deen-o-Danish Lut Gyi Allah Walon Ki | Ye Kis Kafir Ada Ka Ghamzada’ay Khoonraiz Hai Saqi' +- 'id': '002_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي ديرينہ بيماري ، وہي نا محکمي دل کي | علاج اس کا وہي آب نشاط انگيز ہے ساقي' + - 'lang': 'en' + 'text': 'For our inveterate sickness, our wavering heart, the cure— | That same joy‐dropping nectar as in the past, oh Saki.' + - 'lang': 'ro' + 'text': 'Wohi Daireena Bemari, Wohi Na-Mehkami Dil Ki | Ilaj Iss Ka Wohi Aab-e-Nishaat Anghaiz Hai Saqi' +- 'id': '002_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم کے دل ميں سوز آرزو پيدا نہيں ہوتا | کہ پيدائي تري اب تک حجاب آميز ہے ساقي' + - 'lang': 'en' + 'text': 'Within Islam’s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.' + - 'lang': 'ro' + 'text': 'Haram Ke Dil Mein Souz-e-Arzoo Payda Nahin Hota | Ke Paidai Teri Ab Tak Hijab Amaiz Hai Saqi' +- 'id': '002_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ اٹھا پھر کوئي رومي عجم کے لالہ زاروں سے | وہي آب و گل ايراں ، وہي تبريز ہے ساقي' + - 'lang': 'en' + 'text': 'Unchanged is Persia’s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.' + - 'lang': 'ro' + 'text': 'Na Utha Phir Koi Rumi Ajam Ke Lala-Zaaron Se | Wohi Aab-o-Gill-e-Iran, Wohi Tabraiz Hai Saqi' +- 'id': '002_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہے نااميد اقبال اپني کشت ويراں سے | ذرا نم ہو تو يہ مٹي بہت زرخيز ہے ساقي' + - 'lang': 'en' + 'text': 'But of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!' + - 'lang': 'ro' + 'text': 'Nahin Hai Na-Umeed Iqbal Apni Kisht-e-Weeran Se | Zara Nam Ho To Ye Mitti Bohat Zarkhaiz Hai Saqi' +- 'id': '002_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقير راہ کو بخشے گئے اسرار سلطاني | بہا ميري نوا کي دولت پرويز ہے ساقي' + - 'lang': 'en' + 'text': 'On me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki.' + - 'lang': 'ro' + 'text': 'Faqeer-e-Rah Ko Bakhshe Ga’ay Asrar-e-Sultani | Baha Meri Nawa Ki Doulat-e-Pervaiz Hai Saqi' diff --git a/data/github_iqbal_demystified/poems/002/002_008.yaml b/data/github_iqbal_demystified/poems/002/002_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aa480fffdffb905d4773378e7c46d39c7ef63ad0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_008.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_008' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/215-%20Laa%20Phir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لا پھر اک بار وہي بادہ و جام اے ساقي' +- 'lang': 'en' + 'text': 'Set out once more that cup, that wine, oh Saki' +'description': [] +'sher': +- 'id': '002_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا پھر اک بار وہي بادہ و جام اے ساقي | !ہاتھ آ جائے مجھے ميرا مقام اے ساقي' + - 'lang': 'en' + 'text': 'Set out once more that cup, that wine, oh Saki— | Let my true place at last be mine, oh Saki!' + - 'lang': 'ro' + 'text': 'La Phir Ek Baar Wohi Bada-o-Jaam Ae Saqi | Haath Aa Jaye Mujhe Mera Maqam Ae Saqi' +- 'id': '002_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تين سو سال سے ہيں ہند کے ميخانے بند | اب مناسب ہے ترا فيض ہو عام اے ساقي' + - 'lang': 'en' + 'text': 'Three centuries India’s wine‐shops have been closed, | And now for your largesse we pine, oh Saki;' + - 'lang': 'ro' + 'text': 'Teen Sou Saal Se Hain Hind Ke Maikhane Band | Ab Munasib Hai Tera Faiz Ho Aam Ae Saqi' +- 'id': '002_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري مينائے غزل ميں تھي ذرا سي باقي | شيخ کہتا ہے کہ ہے يہ بھي حرام اے ساقي' + - 'lang': 'en' + 'text': 'My flask of poetry held the last few drops— | Unlawful, says our crabb’d devine, oh Saki.' + - 'lang': 'ro' + 'text': 'Meri Meenaye Ghazal Mein Thi Zara Si Baqi | Sheikh Kehta Hai K Hai Ye Bhi Haraam Ae Saqi' +- 'id': '002_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شير مردوں سے ہوا بيشہء تحقيق تہي | رہ گئے صوفي و ملا کے غلام اے ساقي' + - 'lang': 'en' + 'text': 'Truth’s forest hides no lion‐hearts now: men grovel | Before the priest, or the saint’s shrine, oh Saki.' + - 'lang': 'ro' + 'text': 'Sher Mardon Se Huwa Baisha-e-Tehqeeq Tehi | Reh Gye Sufi-o-Mullah Ke Ghulam Ae Saqi' +- 'id': '002_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي تيغ جگردار اڑا لي کس نے | علم کے ہاتھ ميں خالي ہے نيام اے ساقي' + - 'lang': 'en' + 'text': 'Who has borne off Love’s valiant sword? | About An empty scabbard Wisdom’s hands twine, oh Saki.' + - 'lang': 'ro' + 'text': 'Ishq Ki Taigh-e-Jigardar Ura Li Kis Ne | Ilm Ke Hath Mein Khali Hai Niyam Ae Saqi' +- 'id': '002_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہ روشن ہو تو ہے سوز سخن عين حيات | ہو نہ روشن ، تو سخن مرگ دوام اے ساقي' + - 'lang': 'en' + 'text': 'Verse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;' + - 'lang': 'ro' + 'text': 'Sina Roshan Ho Tou Hai Souz-e-Sukhan Ayn-e-Hayat | Ho Na Roshan, Tou Sukhan Marg-e-Dawam Ae Saqi' +- 'id': '002_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مري رات کو مہتاب سے محروم نہ رکھ | !ترے پيمانے ميں ہے ماہ تمام اے ساقي' + - 'lang': 'en' + 'text': 'Bereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!' + - 'lang': 'ro' + 'text': 'Tu Meri Raat Ko Mehtaab Se Mehroom Na Rakh | Tere Paimane Mein Hai Mah-e-Tamam Ae Saqi !' diff --git a/data/github_iqbal_demystified/poems/002/002_009.yaml b/data/github_iqbal_demystified/poems/002/002_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9f99ef3e3ab6756fb0ebd8a3853ef83212387337 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_009.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_009' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/217-%20Mita%20diya.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مٹا ديا مرے ساقي نے عالم من و تو' +- 'lang': 'en' + 'text': 'My Saki made me drink the wine, Of There is no god but He' +'description': [] +'sher': +- 'id': '002_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مٹا ديا مرے ساقي نے عالم من و تو | پلا کے مجھ کو مے لا الہ الا ھو' + - 'lang': 'en' + 'text': 'My Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.' + - 'lang': 'ro' + 'text': 'Mitta Diya Mere Saqi Ne Alam-E-Mann-o-Tu | Pila Ke Mujh Ko Mai-e-‘La ILLAHA ILLAH HOO’' +- 'id': '002_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مے ،نہ شعر ، نہ ساقي ، نہ شور چنگ و رباب | !سکوت کوہ و لب جوے و لالہ خود رو' + - 'lang': 'en' + 'text': 'Now I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.' + - 'lang': 'ro' + 'text': 'Na Mai, Na Shair, Na Saqi, Na Shor-E-Ching-o-Rabab | Sakoot-e-Koh-o-Lab-e-Jooy-e-Lala’ay Khudroo !' +- 'id': '002_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گدائے مے کدہ کي شان بے نيازي ديکھ | !پہنچ کے چشمہ حيواں پہ توڑتا ہے سبو' + - 'lang': 'en' + 'text': 'My flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.' + - 'lang': 'ro' + 'text': 'Gada’ay May Kudah Ki Shan-e-Be-Niazi Dekh | Pohanch Ke Chashma’ay Hiwan Pe Torhta Hai Saboo !' +- 'id': '002_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا سبوچہ غنيمت ہے اس زمانے ميں | کہ خانقاہ ميں خالي ہيں صوفيوں کے کدو' + - 'lang': 'en' + 'text': 'In love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam’d heart.' + - 'lang': 'ro' + 'text': 'Mera Saboocha Ghanimat Hai Iss Zamane Mein | Ke Khanqah Mein Khali Hain Sufiyon Ke Kadoo' +- 'id': '002_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نو نياز ہوں ، مجھ سے حجاب ہي اولي | کہ دل سے بڑھ کے ہے ميري نگاہ بے قابو' + - 'lang': 'en' + 'text': 'The dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.' + - 'lang': 'ro' + 'text': 'Mein No Niaz Hun, Mujh Se Hijab Hi Aola | Ke Dil Se Barh Ke Hai Meri Nigah Be Qaboo' +- 'id': '002_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ بحر کي موجوں ميں ہے مقام اس کا | صفائے پاکي طينت سے ہے گہر کا وضو' + - 'lang': 'en' + 'text': 'Through the poet’s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel’s piercing glance, Is nothing less than magic gleam.' + - 'lang': 'ro' + 'text': 'Agarcha Behar Ki Moujon Mein Hai Maqam Uss Ka | Safa’ay Paki Tiniat Se Hai Guhar Ka Wazoo' +- 'id': '002_009_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جميل تر ہيں گل و لالہ فيض سے اس کے | نگاہ شاعر رنگيں نوا ميں ہے جادو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Jameel Tar Hain Gul-o-Lala Faiz Se Uss Ke | Nigah-e-Shayar-e-Rangeen Nawa Mein Hai Jadoo' diff --git a/data/github_iqbal_demystified/poems/002/002_010.yaml b/data/github_iqbal_demystified/poems/002/002_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a1668113929064f949b29c8ccb5d680ac357ea05 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_010.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_010' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/219-%20Mata%20i%20be%20Baha.mp3' +'heading': +- 'lang': 'ur' + 'text': 'متاع بے بہا ہے درد و سوز آرزو مندي' +- 'lang': 'en' + 'text': 'Consuming fire for thee' +'description': [] +'sher': +- 'id': '002_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع بے بہا ہے درد و سوز آرزو مندي | مقام بندگي دے کر نہ لوں شان خداوندي' + - 'lang': 'en' + 'text': 'Consuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal’s rank; With that of a master of men.' + - 'lang': 'ro' + 'text': 'Mataa-e-Bebaha Hai Dard-o-Souz-e-Arzoo-Mandi | Maqam-e-Bandagi De Kar Na Loon Shan-e-Khudawandi' +- 'id': '002_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے آزاد بندوں کي نہ يہ دنيا ، نہ وہ دنيا | يہاں مرنے کي پابندي ، وہاں جينے کي پابندي' + - 'lang': 'en' + 'text': 'Neither this world nor the next; Is fit for the freedom—loving; | They are forced to die in this, And forced to live in the other.' + - 'lang': 'ro' + 'text': 'Tere Azad Bandon Ki Na Ye Dunya, Na Woh Dunya | Yahan Merne Ki Pabandi, Wahan Jeene Ki Pabandi' +- 'id': '002_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حجاب اکسير ہے آوارہ کوئے محبت کو | ميري آتش کو بھڑکاتي ہے تيري دير پيوندي' + - 'lang': 'en' + 'text': 'Thy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.' + - 'lang': 'ro' + 'text': 'Hijab-e-Ikseer Hai Awara-e-Koo''ay Mohabbat Ko | Meri Aatish Ko Bharkati Hai Teri Dair Paiwandi' +- 'id': '002_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گزر اوقات کر ليتا ہے يہ کوہ و بياباں ميں | کہ شاہيں کے ليے ذلت ہے کار آشياں بندي' + - 'lang': 'en' + 'text': 'The austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.' + - 'lang': 'ro' + 'text': 'Guzar Auqat Kar Leta Hai Ye Koh-o-Biyaban Mein | Ke Shaheen Ke Liye Zillat Hai Kaar-e-Ashiyan Bandi' +- 'id': '002_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ فيضان نظر تھا يا کہ مکتب کي کرامت تھي | سکھائے کس نے اسمعيل کو آداب فرزندي' + - 'lang': 'en' + 'text': 'Who taught to young Isma’il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?' + - 'lang': 'ro' + 'text': 'Ye Faizan-e-Nazar Tha Ya Ke Maktab Ki Karamat Thi | Sikhaye Kis Ne Ismaeel (A.S.) Ko Adaab-e-Farzandi' +- 'id': '002_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زيارت گاہ اہل عزم و ہمت ہے لحد ميري | کہ خاک راہ کو ميں نے بتايا راز الوندي' + - 'lang': 'en' + 'text': 'My grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.' + - 'lang': 'ro' + 'text': 'Ziarat Gah-e-Ahl-e-Azam-o-Himmat Hai Lehad Meri | Ke Khak-e-Rah Ko Mein Ne Bataya Raaz-e-Alwandi' +- 'id': '002_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري مشاطگي کي کيا ضرورت حسن معني کو | کہ فطرت خود بخود کرتي ہے لالے کي حنا بندي' + - 'lang': 'en' + 'text': 'The beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose.' + - 'lang': 'ro' + 'text': 'Meri Mashatagi Ki Kya Zaroorat Husn-e-Maani Ko | Ke Fitrat Khud Ba Khud Karti Hai Lale Ki Hina Bandi' diff --git a/data/github_iqbal_demystified/poems/002/002_011.yaml b/data/github_iqbal_demystified/poems/002/002_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3251727991a1b7c982311ca4487bc7551f516713 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_011.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_011' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/221-%20Tujhe%20Yaad%20Kiya.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تجھے ياد کيا نہيں ہے مرے دل کا وہ زمانہ' +- 'lang': 'en' + 'text': 'Have You forgotten then my heart of old' +'description': [] +'sher': +- 'id': '002_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے ياد کيا نہيں ہے مرے دل کا وہ زمانہ | وہ ادب گہ محبت ، وہ نگہ کا تازيانہ' + - 'lang': 'en' + 'text': 'Have You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?' + - 'lang': 'ro' + 'text': 'Tujhe Yaad Kya Nahin Hai Mere Dil Ka Woh Zamana | Woh Adab Gah-e-Mohabbat, Woh Nigah Ka Taziyana' +- 'id': '002_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ بتان عصر حاضر کہ بنے ہيں مدرسے ميں | نہ ادائے کافرانہ ، نہ تراش آزرانہ' + - 'lang': 'en' + 'text': 'The school‐bred demi‐goddesses of this age | Lack the carved grace of the old pagan mold!' + - 'lang': 'ro' + 'text': 'Ye Butan-e-Asar-e-Hazir Ke Bane Hain Madrasay Mein | Na Ada’ay Kafirana, Na Taraash-e-Azrana' +- 'id': '002_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں اس کھلي فضا ميں کوئي گوشہء فراغت | يہ جہاں عجب جہاں ہے ، نہ قفس نہ آشيانہ' + - 'lang': 'en' + 'text': 'This is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.' + - 'lang': 'ro' + 'text': 'Nahin Iss Khuli Faza Mein Koi Ghosh’ay Faraghat | Ye Jahan Ajab Jahan Hai, Qafas Na Ashiyana' +- 'id': '002_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رگ تاک منتظر ہے تري بارش کرم کي | کہ عجم کے مے کدوں ميں نہ رہي مے مغانہ' + - 'lang': 'en' + 'text': 'The vine awaits Your bounteous rain: no more | Is the Magian wine in Persia’s taverns sold.' + - 'lang': 'ro' + 'text': 'Rag-e-Taak Muntazir Hai Teri Barish-e-Karam Ki | Ke Ajam Ke Mai Kadon Mein Na Rahi Mai’ay Maghana' +- 'id': '002_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے ہم صفير اسے بھي اثر بہار سمجھے | انھيں کيا خبر کہ کيا ہے يہ نوائے عاشقانہ' + - 'lang': 'en' + 'text': 'My comrades thought my song were of Spring’s kindling— | How should they know what in Love’s notes is told?' + - 'lang': 'ro' + 'text': 'Mere Hum Safeer Isse Bhi Asar-e-Bahar Samjhe | Inhain Kya Khabar Ke Kya Hai Ye Nawa’ay Ashiqana' +- 'id': '002_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے خاک و خوں سے تونے يہ جہاں کيا ہے پيدا | صلہ شہيد کيا ہے ، تب و تاب جاودانہ' + - 'lang': 'en' + 'text': 'Out of my flesh and blood You made this earth; | Its quenchless fever the martyr’s crown of gold.' + - 'lang': 'ro' + 'text': 'Mere Khaak-o-Khoon Se Tu Ne Ye Jahan Kiya Hai Paida | Sila-e-Shaheed Kya Hai, Tab-o-Taab-e-Javidana' +- 'id': '002_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري بندہ پروري سے مرے دن گزر رہے ہيں | نہ گلہ ہے دوستوں کا ، نہ شکايت زمانہ' + - 'lang': 'en' + 'text': 'My days supported by Your alms, I do not | Complain against my friends, or the times scold.' + - 'lang': 'ro' + 'text': 'Teri Banda Parwari Se Mere Din Guzar Rahe Hain | Na Gila Hai Doston Ka, Na Shikayat-e-Zamana' diff --git a/data/github_iqbal_demystified/poems/002/002_012.yaml b/data/github_iqbal_demystified/poems/002/002_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..48dbeb1be49783ec7528ff94d4463d5a6928717b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_012.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_012' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/223-%20Ghazliaat%20(Zameer-e-Lala%20Mai-e-Lal%20Say%20Howa%20Labraiz).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ضمير لالہ مے لعل سے ہوا لبريز' +- 'lang': 'en' + 'text': 'By dint of Spring the poppy‐cup' +'description': [] +'sher': +- 'id': '002_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير لالہ مے لعل سے ہوا لبريز | اشارہ پاتے ہي صوفي نے توڑ دي پرہيز' + - 'lang': 'en' + 'text': 'By dint of Spring the poppy‐cup, With vintage red is over‐flown: | With her advent the hermit too, Temperance to the wind hath thrown.' + - 'lang': 'ro' + 'text': 'Zameer-e-Lala Mai’ay La’al Se Huwa Labraiz | Ishara Pate Hi Sufi Ne Tor Di Parhaiz' +- 'id': '002_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچھائي ہے جو کہيں عشق نے بساط اپني | کيا ہے اس نے فقيروں کو وارث پرويز' + - 'lang': 'en' + 'text': 'When great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.' + - 'lang': 'ro' + 'text': 'Bichayi Hai Jo Kahin Ishq Ne Bisat Apni | Kiya Hai Iss Ne Faqeeron Ko Waris-e-Parvaiz' +- 'id': '002_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرانے ہيں يہ ستارے ، فلک بھي فرسودہ | جہاں وہ چاہيے مجھ کو کہ ہو ابھي نوخيز' + - 'lang': 'en' + 'text': 'Antique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.' + - 'lang': 'ro' + 'text': 'Purane Hain Ye Sitare, Falak Bhi Farsudah | Jahan Woh Chahiye Mujh Ko Ke Ho Abi Naukhaiz' +- 'id': '002_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسے خبر ہے کہ ہنگامہ نشور ہے کيا | تري نگاہ کي گردش ہے ميري رستاخيز' + - 'lang': 'en' + 'text': 'The stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day’s Trumpet Call.' + - 'lang': 'ro' + 'text': 'Kise Khabar Hai Ke Hangama’ay Nishor Hai Kya | Teri Nigah Ki Gardish Hai Meri Rasta Khaiz' +- 'id': '002_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ چھين لذت آہ سحر گہي مجھ سے | نہ کر نگہ سے تغافل کو التفات آميز' + - 'lang': 'en' + 'text': 'Snatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.' + - 'lang': 'ro' + 'text': 'Na Cheen Lazzat-e-Aah-e-Sahar-Gehi Mujh Se | Na Kar Nigah Se Tughafil Ko Iltifat Amaiz' +- 'id': '002_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل غميں کے موافق نہيں ہے موسم گل | صدائے مرغ چمن ہے بہت نشاط انگيز' + - 'lang': 'en' + 'text': 'My sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.' + - 'lang': 'ro' + 'text': 'Dil-e-Ghameen Ke Muwafiq Bahin Hai Mousam-e-Gul | Sada’ay Murgh-e-Chaman Hai Bohat Nishaat Angaiz' +- 'id': '002_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حديث بے خبراں ہے ، تو با زمانہ بساز | زمانہ با تو نسازد ، تو با زمانہ ستيز' + - 'lang': 'en' + 'text': 'Unwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage.' + - 'lang': 'ro' + 'text': 'Hadees-e-Bekhabran Hai, Tu Ba-Zamana Ba-Saaz | Zamana Ba Toon-Saazd, Tu Ba Zamana Sataiz' diff --git a/data/github_iqbal_demystified/poems/002/002_013.yaml b/data/github_iqbal_demystified/poems/002/002_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..10b894fd0ae9bcb7130d456f3ea5f22039e7e3a2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_013.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_013' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/225-%20Wohi%20Meri.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وہي ميري کم نصيبي ، وہي تيري بے نيازي' +- 'lang': 'en' + 'text': 'Mine ill luck the same and same, O Lord, the coldness on Your part' +'description': [] +'sher': +- 'id': '002_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي ميري کم نصيبي ، وہي تيري بے نيازي | ميرے کام کچھ نہ آيا يہ کمال نے نوازي' + - 'lang': 'en' + 'text': 'Mine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.' + - 'lang': 'ro' + 'text': 'Wohi Meri Kam Naseebi, Wohi Teri Be Niazi | Mere Kaam Kuch Na Aya Ye Kamal-e-Ne Nawazi' +- 'id': '002_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کہاں ہوں تو کہاں ہے ، يہ مکاں کہ لامکاں ہے؟ | يہ جہاں مرا جہاں ہے کہ تري کرشمہ سازي' + - 'lang': 'en' + 'text': 'Where am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?' + - 'lang': 'ro' + 'text': 'Mein Kahan Hun Tu Kahan Hai, Ye Makan Ke La-Makan Hai? | Ye Jahan Mera Jahan Hai Teri Karishma Sazi' +- 'id': '002_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي کشمکش ميں گزريں مري زندگي کي راتيں | کبھي سوزو ساز رومي ، کبھي پيچ و تاب رازي' + - 'lang': 'en' + 'text': 'The precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.' + - 'lang': 'ro' + 'text': 'Issi Kashmakash Mein Guzreen Meri Zindagi Ki Raatain | Kabhi Souz-o-Saaz-e-Rumi, Kabhi Paich-o-Taab-e-Razi' +- 'id': '002_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ فريب خوردہ شاہيں کہ پلا ہو کرگسوں ميں | اسے کيا خبر کہ کيا ہے رہ و رسم شاہبازي' + - 'lang': 'en' + 'text': 'A hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.' + - 'lang': 'ro' + 'text': 'Woh Faraib Khurdah Shaheen K Pala Ho Kargason Mein | Ussay Kya Khabar Kya Hai Reh-O-Rasm-E-Shahbazi' +- 'id': '002_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ زباں کوئي غزل کي ، نہ زباں سے باخبر ميں | کوئي دلکشا صدا ہو ، عجمي ہو يا کہ تازي' + - 'lang': 'en' + 'text': 'For song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.' + - 'lang': 'ro' + 'text': 'Na Zuban Koi Ghazal Ki, Na Zuban Se Ba-Khabar Main | Koi Dil Kusha Sada Ho, Ajami Ho Ya Ke Tazi' +- 'id': '002_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں فقر و سلطنت ميں کوئي امتياز ايسا | يہ سپہ کي تيغ بازي ، وہ نگہ کي تيغ بازي' + - 'lang': 'en' + 'text': 'Faqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.' + - 'lang': 'ro' + 'text': 'Nahin Faqar-O-Saltanat Mein Koi Imtiaz Aesa | Ye Sipah Ki Taeg Bazi, Woh Nigah Ki Taeg Bazi' +- 'id': '002_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي کارواں سے ٹوٹا ، کوئي بدگماں حرم سے | کہ امير کارواں ميں نہيں خوئے دل نوازي' + - 'lang': 'en' + 'text': 'Some have left the caravan train, And some on Ka‘bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack.' + - 'lang': 'ro' + 'text': 'Koi Karwan Se Toota, Koi Bad-Ghuman Haram Se | Ke Ameer-E-Karwan Mein Nahin Khuay Dil Nawazi' diff --git a/data/github_iqbal_demystified/poems/002/002_014.yaml b/data/github_iqbal_demystified/poems/002/002_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d5733be93226ef0afab565fe71a8fb5e3905e23c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_014.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_014' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/227-%20Apni%20Jawlaangah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اپني جولاں گاہ زير آسماں سمجھا تھا ميں' +- 'lang': 'en' + 'text': 'Methought my racing field lay under the skies' +'description': [] +'sher': +- 'id': '002_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني جولاں گاہ زير آسماں سمجھا تھا ميں | آب و گل کے کھيل کو اپنا جہاں سمجھا تھا ميں' + - 'lang': 'en' + 'text': 'Methought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;' + - 'lang': 'ro' + 'text': 'Apni Jolangah Zair-e-Asman Samjha Tha Mein | Aab-o-Gil Ke Khail Ko Apna Jahan Samjha Tha Mein' +- 'id': '002_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے حجابي سے تري ٹوٹا نگاہوں کا طلسم | اک ردائے نيلگوں کو آسماں سمجھا تھا ميں' + - 'lang': 'en' + 'text': 'Thy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.' + - 'lang': 'ro' + 'text': 'Behijabi Se Teri Toota Nigahon Ka Tilism | Ek Rida’ay Neelgoon Ko Asman Samjha Tha Mein' +- 'id': '002_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارواں تھک کر فضا کے پيچ و خم ميں رہ گيا | مہروماہ و مشتري کو ہم عناں سمجھا تھا ميں' + - 'lang': 'en' + 'text': 'The Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:' + - 'lang': 'ro' + 'text': 'Karwan Thak Kar Faza Ke Paich-o-Kham Mein Reh Gya | Meher-o-Mah-o-Mushtari Ko Hum Ana Samjha Tha Mein' +- 'id': '002_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي اک جست نے طے کر ديا قصہ تمام | اس زمين و آسماں کو بے کراں سمجھا تھا ميں' + - 'lang': 'en' + 'text': 'One leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.' + - 'lang': 'ro' + 'text': 'Ishq Ki Ek Jast Ne Tay Kar Diya Qissa Tamam | Iss Zameen-o-Asman Ko Be-Karan Samjha Tha Mein' +- 'id': '002_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ گئيں راز محبت پردہ دار يہاے شوق | تھي فغاں وہ بھي جسے ضبط فغاں سمجھا تھا ميں' + - 'lang': 'en' + 'text': 'What I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.' + - 'lang': 'ro' + 'text': 'Keh Gayen Raaz-e-Mohabbat Parda-Dari-e-Haye Shauq | Thi Faghan Who Bhi Jise Zabt-e-Faghan Samjha Tha Mein' +- 'id': '002_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي کسي درماندہ رہرو کي صداے درد ناک | جس کو آواز رحيل کارواں سمجھا تھا ميں' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Thi Kisi Darmanda Rehro Ki Sada’ay Dardnaak | Jis Ko Awaz-e-Raheel-e-Karwan Samjha Tha Mein' diff --git a/data/github_iqbal_demystified/poems/002/002_015.yaml b/data/github_iqbal_demystified/poems/002/002_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1d56596d8f2a2df3e3a176e0fc4015abc640a5b2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_015.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_015' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/229-%20Ik%20Daanish%20i.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اک دانش نوراني ، اک دانش برہاني' +- 'lang': 'en' + 'text': 'Reason is either luminous, or it seeks proofs' +'description': [] +'sher': +- 'id': '002_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک دانش نوراني ، اک دانش برہاني | ہے دانش برہاني ، حيرت کي فراواني' + - 'lang': 'en' + 'text': 'Reason is either luminous, or it seeks proofs; | Proof—seeking reason is but an excess of wonder.' + - 'lang': 'ro' + 'text': 'Ek Danish-e-Noorani, Ek Danish-e-Burhani | Hai Danish-e-Burhani, Hairat Ki Farawani' +- 'id': '002_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس پيکر خاکي ميں اک شے ہے ، سو وہ تيري | ميرے ليے مشکل ہے اس شے کي نگہباني' + - 'lang': 'en' + 'text': 'Thine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.' + - 'lang': 'ro' + 'text': 'Iss Paikar-e-Khaaki Mein Ek Shay Hai, So Woh Teri | Mere Liye Mushkil Hai Uss Shay Ki Nighabani' +- 'id': '002_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب کيا جو فغاں ميري پہنچي ہے ستاروں تک | تو نے ہي سکھائي تھي مجھ کو يہ غزل خواني' + - 'lang': 'en' + 'text': 'My songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.' + - 'lang': 'ro' + 'text': 'Ab Kya Jo Meri Afghan Pohenchi Hai Sitaron Tak | Tu Ne Hi Sikhai Thi Mujh Ko Ye Ghazal Khawani' +- 'id': '002_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو نقش اگر باطل ، تکرار سے کيا حاصل | کيا تجھ کو خوش آتي ہے آدم کي يہ ارزاني؟' + - 'lang': 'en' + 'text': 'Art Thou pleased, O Lord, with man’s imperfection? | Why repeat a flawed attempt, and make his shame eternal?' + - 'lang': 'ro' + 'text': 'Ho Naqsh Agar Batil, Takrar Se Kya Hasil | Kya Tujh Ko Khush Ati Hai Adam Ki Ye Arzani?' +- 'id': '002_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو تو سکھا دي ہے افرنگ نے زنديقي | !اس دور کے ملا ہيں کيوں ننگ مسلماني' + - 'lang': 'en' + 'text': 'The Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?' + - 'lang': 'ro' + 'text': 'Mujh Ko To Sikha Di Hai Afrang Ne Zindeeqi | Iss Dour Ke Mullah Hain Kyun Nang-e-Musalmani !' +- 'id': '002_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير شکن قوت باقي ہے ابھي اس ميں | ناداں جسے کہتے ہيں تقدير کا زنداني' + - 'lang': 'en' + 'text': 'Fools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.' + - 'lang': 'ro' + 'text': 'Taqdeer Shikan Quwwat Baqi Hai Abhi Iss Mein | Nadan Jise Kehte Hain Taqdeer Ka Zindani' +- 'id': '002_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے بھي صنم خانے ، ميرے بھي صنم خانے | دونوں کے صنم خاکي ، دونوں کے صنم فاني' + - 'lang': 'en' + 'text': 'Thou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die.' + - 'lang': 'ro' + 'text': 'Tere Bhi Sanam Khane, Mere Bhi Sanam Khane | Dono Ke Sanam Khaaki, Dono Ke Sanam Fani\' diff --git a/data/github_iqbal_demystified/poems/002/002_016.yaml b/data/github_iqbal_demystified/poems/002/002_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5115f7b4e4c263312dd6d52fc5da54d1e8dc9abc --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_016.yaml @@ -0,0 +1,154 @@ +--- +'id': '002_016' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/231-%20Ghazliaat%20(Ya%20Rab%20Yeh%20Jahan-e-Guzaran%20Khoob%20Hai%20Lekin).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يارب! يہ جہان گزراں خوب ہے ليکن' +- 'lang': 'en' + 'text': 'Lovely, oh Lord, this fleeting world' +'description': [] +'sher': +- 'id': '002_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يارب! يہ جہان گزراں خوب ہے ليکن | کيوں خوار ہيں مردان صفا کيش و ہنرمند' + - 'lang': 'en' + 'text': 'Lovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?' + - 'lang': 'ro' + 'text': 'Ya Rab! Ye Jahan-e-Guzran Khoob Hai Lekin | Kyun Khawar Hain Mardan-e-Safa Kaish-o-Hunar Mand' +- 'id': '002_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو اس کي خدائي ميں مہاجن کا بھي ہے ہاتھ | دنيا تو سمجھتي ہے فرنگي کو خداوند' + - 'lang': 'en' + 'text': 'Though usury mingle somewhat with his godship, | The white man is the world’s arch‐deity;' + - 'lang': 'ro' + 'text': 'Go Us Ski Khudai Mein Mahajan Ka Bhi Hai Haath | Dunya To Samajhti Hai Farangi Ko Khudawand' +- 'id': '002_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو برگ گيا ہے ندہي اہل خرد را | او کشت گل و لالہ بنجشد بہ خرے چند' + - 'lang': 'en' + 'text': 'His asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;' + - 'lang': 'ro' + 'text': 'To Barg-e-Gya Hai Nadhi Ahle-e-Khirad Ra | Aur Kisht-e-Gul-o-Lala Babkhashand Ba Kharay Chand' +- 'id': '002_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاضر ہيں کليسا ميں کباب و مے گلگوں | مسجد ميں دھرا کيا ہے بجز موعظہ و پند' + - 'lang': 'en' + 'text': 'His Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.' + - 'lang': 'ro' + 'text': 'Hazir Hain Kalisa Mein Kabab-o-Ma’ay Gulgoon | Masjid Mein Dhara Kya Hai Bajaz Moaza-o-Pand' +- 'id': '002_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احکام ترے حق ہيں مگر اپنے مفسر | تاويل سے قرآں کو بنا سکتے ہيں پاژند' + - 'lang': 'en' + 'text': 'Your laws are just, but their expositors | Bedevil the Koran, twist it awry;' + - 'lang': 'ro' + 'text': 'Ahkaam Tere Haq Hain Magar Apne Mufassir | Taveel Se Quran Ko Bana Sakte Hain Pazand' +- 'id': '002_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فردوس جو تيرا ہے ، کسي نے نہيں ديکھا | افرنگ کا ہر قريہ ہے فردوس کي مانند' + - 'lang': 'en' + 'text': 'Your paradise no‐one has seen: in Europe | No village but with paradise can view.' + - 'lang': 'ro' + 'text': 'Firdous Jo Tera Hai, Kisi Ne Nahin Dekha | Afrang Ka Har Qariya Hai Firdous Ki Manand' +- 'id': '002_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدت سے ہے آوارہ افلاک مرا فکر | کر دے اسے اب چاند کي غاروں ميں نظر بند' + - 'lang': 'en' + 'text': 'Long, long have my thoughts wandered about heaven; | Now in the moon’s blind caverns let them sty!' + - 'lang': 'ro' + 'text': 'Muddat Se Hai Awara’ay Aflaak Mera Fikar | Kar De Isse Ab Chand Ki Gharon Mein Nazarband' +- 'id': '002_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت نے مجھے بخشے ہيں جوہر ملکوتي | خاکي ہوں مگر خاک سے رکھتا نہيں پيوند' + - 'lang': 'en' + 'text': 'I, dowered by Nature with empyreal essence, | Am dust—but not through dust does my way lie;' + - 'lang': 'ro' + 'text': 'Fitrat Ne Mujhe Bakhse Hain Johar-e-Malkooti | Khaki Hun Magar Khaak Se Rakhta Nahin Paewand' +- 'id': '002_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درويش خدا مست نہ شرقي ہے نہ غربي | گھر ميرا نہ دلي ، نہ صفاہاں ، نہ سمرقند' + - 'lang': 'en' + 'text': 'Nor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,' + - 'lang': 'ro' + 'text': 'Darvesh-e-Khuda Mast Na Sharqi Hai Na Gharbi | Ghar Mera Na Dilli, Na Safahan, Na Samarqand' +- 'id': '002_016_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا ہوں وہي بات سمجھتا ہوں جسے حق | نے ابلہ مسجد ہوں ، نہ تہذيب کا فرزند' + - 'lang': 'en' + 'text': 'God‐filled, I roam, speaking what truth I see— | No fool for priests, nor yet of this age’s fry.' + - 'lang': 'ro' + 'text': 'Kehta Hun Wohi Baat Samajhta Hun Jise Haq | Ne Abla-e-Masjid Hun, Na Tehzeeb Ka Farzand' +- 'id': '002_016_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے بھي خفا مجھ سے ہيں ، بيگانے بھي ناخوش | ميں زہر ہلاہل کو کبھي کہہ نہ سکا قند' + - 'lang': 'en' + 'text': 'My folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;' + - 'lang': 'ro' + 'text': 'Apne Bhi Khafa Mujh Se Hain, Begane Bhi Na-Khush | Main Zehar-e-Halahil Ko Kabhi Keh Na Saka Qand' +- 'id': '002_016_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکل ہے کہ اک بندہ حق بين و حق انديش | خاشاک کے تودے کو کہے کوہ دماوند' + - 'lang': 'en' + 'text': 'How could a weigher of truth see Mount Damawand | And think a common refuse‐heap as high?' + - 'lang': 'ro' + 'text': 'Mushkil Hai Ke Ek Banda’ay Haq Been-o-Haq Andesh | Khashaak Ke To De Ko Kahe Koh-e-Damawand' +- 'id': '002_016_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوں آتش نمرود کے شعلوں ميں بھي خاموش | ميں بندہ مومن ہوں ، نہيں دانہ اسپند' + - 'lang': 'en' + 'text': 'In Nimrod’s fire faith’s silent witness, not | Like mustard‐seed in the grate, burned splutteringly—' + - 'lang': 'ro' + 'text': 'Hun Atish-e-Namrood Ke Shaolon Mein Bhi Khamosh | Main Band’ay Momin Hun, Nahin Dana’ay Aspand' +- 'id': '002_016_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر سوز و نظرباز و نکوبين و کم آزار | آزاد و گرفتار و تہي کيسہ و خورسند' + - 'lang': 'en' + 'text': 'Blood warm, gaze keen, right‐following, wrong‐forswearing, | In fetters free, prosperous in penury,' + - 'lang': 'ro' + 'text': 'Pursoz-o-Nazarbaz-o-Nikobeen-o-Kam Azar | Azad-o-Giraftar-o-Tehi Keesa-o-Khorsand' +- 'id': '002_016_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر حال ميں ميرا دل بے قيد ہے خرم | !کيا چھينے گا غنچے سے کوئي ذوق شکر خند' + - 'lang': 'en' + 'text': 'In fair of foul untamed and light of heart— | Who can steal laughter from a flower’s bright eye?' + - 'lang': 'ro' + 'text': 'Har Haal Mein Mera Dil-e-Be Qaid Hai Khurram | Kya Cheenay Ga Gunche Se Koi Zauq-e-Shakar Khand !' +- 'id': '002_016_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چپ رہ نہ سکا حضرت يزداں ميں بھي اقبال | !کرتا کوئي اس بندہ گستاخ کا منہ بند' + - 'lang': 'en' + 'text': 'Will no one hush this too proud thing Iqbal | Whose tongue God’s presence‐chamber could not tie!' + - 'lang': 'ro' + 'text': 'Chup Reh Na Saka Hazrat-e-Yazdan Mein Bhi Iqbal | Karta Koi Iss Banda’ay Gustakh Ka Munh Band !' diff --git a/data/github_iqbal_demystified/poems/002/002_017.yaml b/data/github_iqbal_demystified/poems/002/002_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..782fa67af27a8711f5194b613a0396f22cd65408 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_017.yaml @@ -0,0 +1,237 @@ +--- +'id': '002_017' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/232-%20Sama%20sakta-%20Ma%20az%20paye%20Sanai%20w%20Attar-e-Amdeem.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سما سکتا نہيں پہنائے فطرت ميں مرا سودا' +- 'lang': 'en' + 'text': 'All Nature’s vastness cannot contain you' +'description': +- 'lang': 'en' + 'text': 'In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.' +'sher': +- 'id': '002_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سما سکتا نہيں پہنائے فطرت ميں مرا سودا | غلط تھا اے جنوں شايد ترا اندازہ صحرا' + - 'lang': 'en' + 'text': 'All Nature’s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro' + - 'lang': 'ro' + 'text': 'Sama Sakta Nahin Pehna’ay Fitrat Mein Mera Soda | Galat Tha Ae Junoon Shaid Tera Andaza’ay Sehra' +- 'id': '002_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي سے اس طلسم رنگ و بو کو توڑ سکتے ہيں | يہي توحيد تھي جس کو نہ تو سمجھا نہ ميں سمجھا' + - 'lang': 'en' + 'text': 'In deserts! By selfhood only are the spells | Of sense broken,— that power we did not know.' + - 'lang': 'ro' + 'text': 'Khudi Se Iss Tilism-E-Rang-O-Boo Ko Torh Sakte Hain | Yehi Touheed Thi Jis Ko Na Tu Samjha Na Mein Samjha' +- 'id': '002_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ پيدا کر اے غافل تجلي عين فطرت ہے | کہ اپني موج سے بيگانہ رہ سکتا نہيں دريا' + - 'lang': 'en' + 'text': 'Rub your eyes, sluggard! Light is Nature’s law, | And not unknown to Ocean its waves flow.' + - 'lang': 'ro' + 'text': 'Nigah Payda Kar Ae Ghafil Tajali Aen-E-Fitrat Hai | Ke Apni Mouj Se Begana Reh Sakta Nahin Darya' +- 'id': '002_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رقابت علم و عرفاں ميں غلط بيني ہے منبر کي | کہ وہ حلاج کي سولي کو سمجھا ہے رقيب اپنا' + - 'lang': 'en' + 'text': 'Where reason and revelation war, faith errs | To think the Mystic on his cross its foe,' + - 'lang': 'ro' + 'text': 'Raqabat Ilm-O-Irfan Mein Galat Beeni Hai Manbar Ki | Ke Woh Hallaj Ki Sooli Ko Samjha Hai Raqeeb Apna' +- 'id': '002_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا کے پاک بندوں کو حکومت ميں ، غلامي ميں | زرہ کوئي اگر محفوظ رکھتي ہے تو استغنا' + - 'lang': 'en' + 'text': 'For God’s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world’s show.' + - 'lang': 'ro' + 'text': 'Khuda Ke Pak Bandon Ko Hukoomat Mein, Ghulami Mein | Zirah Koi Agar Mehfooz Rakhti Hai To Istagna' +- 'id': '002_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کر تقليد اے جبريل ميرے جذب و مستي کي | !تن آساں عرشيوں کو ذکر و تسبيح و طواف اولي' + - 'lang': 'en' + 'text': 'But do not, Gabriel, envy my rapture: better | For Heaven’s dounce folk the prayer and the beads’ neat row!' + - 'lang': 'ro' + 'text': 'Na Kar Taqleed Ae Jibraeel Mere Jazb-O-Masti Ki | Tan Asan Arshiyon Ko Zikr-O-Tasbeeh-O-Taawaf Aola' +- 'id': '002_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہت ديکھے ہيں ميں نے مشرق و مغرب کے ميخانے | يہاں ساقي نہيں پيدا ، وہاں بے ذوق ہے صہبا' + - 'lang': 'en' + 'text': 'I have seen many a wine‐shop East and West; | But here no Saki, there in the grape no glow.' + - 'lang': 'ro' + 'text': 'Bohat Dekhe Hain Main Ne Mashriq-o-Maghrib Ke May Khane | Yahan Saqi Nahin Payda, Wahan Be-Zauq Hai Sehba' +- 'id': '002_017_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ايراں ميں رہے باقي ، نہ توراں ميں رہے باقي | وہ بندے فقر تھا جن کا ہلاک قيصر و کسري' + - 'lang': 'en' + 'text': 'In Iran no more, in Tartary no more, | Those world‐renouncers who could overthrow' + - 'lang': 'ro' + 'text': 'Na Iran Main Rahe Baqi, Na Tooran Mein Rahe Baqi | Woh Banday Faqr Tha Jin Ka Halaak-e-Qaisar-o-Kasra' +- 'id': '002_017_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي شيخ حرم ہے جو چرا کر بيچ کھاتا ہے | !گليم بوذر و دلق اويس و چادر زہرا' + - 'lang': 'en' + 'text': 'Great kings; the Prophet’s heir filches and sells | The blankets of the Prophet’s kin. When to' + - 'lang': 'ro' + 'text': 'Yehi Sheikh-e-Haram Hai Jo Chura Kar Baich Khata Hai | Galeem-e-Bu Zar (R.A.)-o-Dalaq-e-Awais (R.A)-o-Chadar-e-Zahra (R.A.)' +- 'id': '002_017_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور حق ميں اسرافيل نے ميري شکايت کي | يہ بندہ وقت سے پہلے قيامت کر نہ دے برپا' + - 'lang': 'en' + 'text': 'The Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow' + - 'lang': 'ro' + 'text': 'Huzoor-e-Haq Mein Israfeel Ne Meri Shikayat Ki | Ye Banda Waqt Se Pehle Qayamat Kar Na De Barpa' +- 'id': '002_017_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندا آئي کہ آشوب قيامت سے يہ کيا کم ہے | ''!گرفتہ چينياں احرام و مکي خفتہ در بطحا ''' + - 'lang': 'en' + 'text': 'Its trumpet, God made answer—Is Doomsday far | When Makkah sleeps while China worships?— Though' + - 'lang': 'ro' + 'text': 'Nida Ayi Ke Ashob-e-Qayamat Se Ye Kya Kam Hai | ‘Garaftah Cheeniyan Ahram-o-Makki Khufta Dar Batha’' +- 'id': '002_017_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لبالب شيشہ تہذيب حاضر ہے مے ''لا'' سے | ''مگر ساقي کے ہاتھوں ميں نہيں پيمانہ ''الا' + - 'lang': 'en' + 'text': 'The bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.' + - 'lang': 'ro' + 'text': 'Labalab Shisha’ay Tehzeeb-e-Hazir Hai Ma’ay ‘LA’ Se | Magar Saqi Ke Hathon Mein Nahin Paymana’ay ‘ILLAH’' +- 'id': '002_017_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دبا رکھا ہے اس کو زخمہ ور کي تيز دستي نے | بہت نيچے سروں ميں ہے ابھي يورپ کا واويلا' + - 'lang': 'en' + 'text': 'Subdued by the dexterous fiddler’s chords there murmurs | In the lowest string the wail of Europe’s woe—' + - 'lang': 'ro' + 'text': 'Daba Rakha Hai Uss Ko Zakhmawer Ki Taiz Dasti Ne | Bohat Neeche Suron Mein Hai Abhi Yourap Ka Wavela' +- 'id': '002_017_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي دريا سے اٹھتي ہے وہ موج تند جولاں بھي | نہنگوں کے نشيمن جس سے ہوتے ہيں تہ و بالا' + - 'lang': 'en' + 'text': 'Her waters that have bred the shark now breed | The storm‐wave that will smash its den below!' + - 'lang': 'ro' + 'text': 'Issi Darya Se Uthti Hai Woh Mouj-e-Tund Joulan Bhi | Nehnangon Ke Nasheman Jis Se Hote Hain Teh-o-Bala' +- 'id': '002_017_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلامي کيا ہے ؟ ذوق حسن و زيبائي سے محرومي | جسے زيبا کہيں آزاد بندے ، ہے وہي زيبا' + - 'lang': 'en' + 'text': 'Slavery—exile from the love of beauty: | Beauty—whatever free men reckon so;' + - 'lang': 'ro' + 'text': 'Ghulami Kya Hai? Zauq-e-Husn-o-Zaibai Se Mehroomi | Jise Zaiba Kahin Azad Bande, Hai Wohi Zaiba' +- 'id': '002_017_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھروسا کر نہيں سکتے غلاموں کي بصيرت پر | کہ دنيا ميں فقط مردان حر کي آنکھ ہے بينا' + - 'lang': 'en' + 'text': 'Trust no slave’s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow' + - 'lang': 'ro' + 'text': 'Bharosa Kar Nahin Sakte Ghulamon Ki Baseerat Par | Ke Dunya Mein Faqat Mardan-e-Hur Ki Ankh Hai Beena' +- 'id': '002_017_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي ہے صاحب امروز جس نے اپني ہمت سے | زمانے کے سمندر سے نکالا گوہر فردا' + - 'lang': 'en' + 'text': 'The empire of To‐day on him who fishes | To‐morrow’s pearl up from Time’s undertow.' + - 'lang': 'ro' + 'text': 'Wohi Hai Sahib-e-Amroz Jis Ne Apni Himat Se | Zamane Ke Sumander Se Nikala Gohar-e-Farda' +- 'id': '002_017_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگي شيشہ گر کے فن سے پتھر ہوگئے پاني | مري اکسير نے شيشے کو بخشي سختي خارا' + - 'lang': 'en' + 'text': 'The Frankish glassblowers’ arts can make stone run: | My alchemy makes glass flint‐hard. Pharaoh' + - 'lang': 'ro' + 'text': 'Farangi Shisha Gar Kar Ke Fun Se Pathar Ho Gye Pani | Meri Ikseer Ne Shishe Ko Bakhshi Sakhti-e-Khara' +- 'id': '002_017_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے ہيں ، اور ہيں فرعون ميري گھات ميں اب تک | مگر کيا غم کہ ميري آستيں ميں ہے يد بيضا' + - 'lang': 'en' + 'text': 'Plotted and plots against me; but what harm? | Heaven lifts my hand, like Moses’, white as snow;' + - 'lang': 'ro' + 'text': 'Rahe Hain, Aur Hain Firon Meri Ghaat Mein Ab Tak | Magar Kya Gham Ke Meri Asteen Mein Hai Yad-e-Baiza' +- 'id': '002_017_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ چنگاري خس و خاشاک سے کس طرح دب جائے | جسے حق نے کيا ہو نيستاں کے واسطے پيدا' + - 'lang': 'en' + 'text': 'Earth’s rubbish‐heaps can never quell this spark | God struck to light whole deserts, His flambeau!' + - 'lang': 'ro' + 'text': 'Who Chingari Khas-o-Khashaak Se Kis Tarah Dab Jaye | Jise Haq Ne Kiya Ho Neestan Ke Wastay Paida' +- 'id': '002_017_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت خويشتن بيني ، محبت خويشتن داري | محبت آستان قيصر و کسري سے بے پروا' + - 'lang': 'en' + 'text': 'Love, self‐beholding, self‐sustaining, stands | Un‐awed at the gates of Caesar or Khosro;' + - 'lang': 'ro' + 'text': 'Mohabbat Khaweshtan Beeni, Mohabbat Khwaestan Dari | Mohabbat Astan-e-Qaisar-o-Kasra Se Beparwa' +- 'id': '002_017_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب کيا رمہ و پرويں مرے نخچير ہو جائيں | ''کہ برفتراک صاحب دولتے بستم سر خود را ''' + - 'lang': 'en' + 'text': 'If moon or Pleiades fall my prey, what wonder— | Myself bound fast to the Prophet’s saddle‐bow!' + - 'lang': 'ro' + 'text': 'Ajab kya Gar Meh-o-Parveen Mere Nakhcheer Ho Jaen | ‘Ke Bar Fatraak-e-Sahib Doulatay Bistam Sar-e-Khud Ra’' +- 'id': '002_017_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ دانائے سبل ، ختم الرسل ، مولائے کل جس نے | غبار راہ کو بخشا فروغ وادي سينا' + - 'lang': 'en' + 'text': 'He—Guide, Last Envoy, Lord of All—lent brightness | Of Sinai to our dust; Love’s eyes, not slow' + - 'lang': 'ro' + 'text': 'Woh Dana’ay Subul, Khatam-Ur-Rusul, Moula’ay Kul (S.A.W.) Jis Ne | Ghubar-e-Rah Ko Bakhsha Farogh-e-Wadi-e-Sina' +- 'id': '002_017_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ عشق و مستي ميں وہي اول ، وہي آخر | وہي قرآں ، وہي فرقاں ، وہي يسيں ، وہي طہ' + - 'lang': 'en' + 'text': 'To kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go' + - 'lang': 'ro' + 'text': 'Nigah-e-Ishq-o-Masti Mein Wohi Awal, Wohi Akhir | Wohi Quran, Wohi Furqan, Wohi Yasin, Wohi Taha' +- 'id': '002_017_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنائي کے ادب سے ميں نے غواصي نہ کي ورنہ | ابھي اس بحر ميں باقي ہيں لاکھوں لولوئے لالا' + - 'lang': 'en' + 'text': 'Pearl‐diving there, for reverence of Sina‘i; | But in these tides a million pearls still grow.' + - 'lang': 'ro' + 'text': 'Sanayi Ke Adab Se Mein Ne Gawwasi Na Ki Warna | Abhi Iss Behar Mein Baqi Hain Lakhon Lulu’ay Lala' diff --git a/data/github_iqbal_demystified/poems/002/002_018.yaml b/data/github_iqbal_demystified/poems/002/002_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7443c1c6b6f9515364e5e95a2239e490eb912601 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_018.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_018' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/233-%20Ghazliaat%20(Yeh%20Kon%20Ghazal%20Khuwan%20Hai%20Pursooz-o-Nishaat%20Ang.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ کون غزل خواں ہے پرسوز و نشاط انگيز' +- 'lang': 'en' + 'text': 'Who is this composer of ghazals, who is burningly passionate and cheerful' +'description': [] +'sher': +- 'id': '002_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کون غزل خواں ہے پرسوز و نشاط انگيز | انديشہ دانا کو کرتا ہے جنوں آميز' + - 'lang': 'en' + 'text': 'Who is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.' + - 'lang': 'ro' + 'text': 'Ye Kon Ghazal Khawan Hai, Pursouz-o-Nishat Angaiz | Andesha’ay Dana Ko Karta Hai Junoon Amaiz' +- 'id': '002_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو فقر بھي رکھتا ہے انداز ملوکانہ | نا پختہ ہے پرويزي بے سلطنت پرويز' + - 'lang': 'en' + 'text': 'Although poverty also has royal characteristics, | Kingship is only half complete without a kingdom.' + - 'lang': 'ro' + 'text': 'Gau Faqr Bhi Rakhta Hai Andaz-e-Mulookana | Na-Pukhta Hai Pervaizi Be-Saltanat-e-Pervaiz' +- 'id': '002_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب حجرہ صوفي ميں وہ فقر نہيں باقي | خون دل شيراں ہو جس فقر کي دستاويز' + - 'lang': 'en' + 'text': 'Now in the cell of the Sufi, the same poverty has not remained— | The poverty whose charter is written in the blood of the hearts of lions.' + - 'lang': 'ro' + 'text': 'Ab Hujra’ay Sufi Mein Woh Faqr Nahin Baqi | Khoon-e-Dil-e-Shairan Ho Jis Faqr Ki Dastavaiz' +- 'id': '002_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے حلقہ درويشاں! وہ مرد خدا کيسا | ہو جس کے گريباں ميں ہنگامہ رستا خيز' + - 'lang': 'en' + 'text': 'Ah circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement’s Day—' + - 'lang': 'ro' + 'text': 'Ae Halqa’ay Darveshan! Who Mard-e-Khuda Kaisa | Ho Jis Ke Gireeban Mein Hangama’ay Rastakhaiz' +- 'id': '002_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو ذکر کي گرمي سے شعلے کي طرح روشن | !جو فکر کي سرعت ميں بجلي سے زيادہ تيز' + - 'lang': 'en' + 'text': '—who is as bright as a flame by the heat of repetition of God’s name; | Who is quicker than the lightning by the swiftness of his thought.' + - 'lang': 'ro' + 'text': 'Jo Zakr Ki Garmi Se Shaule Ki Tarah Roshan | Jo Fikar Ki Sura’at Mein Bajli Se Zaida Taez !' +- 'id': '002_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرتي ہے ملوکيت آثار جنوں پيدا | اللہ کے نشتر ہيں تيمور ہو يا چنگيز' + - 'lang': 'en' + 'text': 'Kingship gives rise to signs of madness— | They are the scalpels of Allah, be they Taimur of Genghis.' + - 'lang': 'ro' + 'text': 'Karti Hai Mulookiat Asaar-e-Junoon Paida | Allah Ke Nashtar Hain Taimoor Ho Ya Changaiz' +- 'id': '002_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں داد سخن مجھ کو ديتے ہيں عراق و پارس | يہ کافر ہندي ہے بے تيغ و سناں خوں ريز' + - 'lang': 'en' + 'text': 'Thus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears.' + - 'lang': 'ro' + 'text': 'Yun Dad-e-Sukhan Mujh Ko Dete Hain Iraq-o-Paras | Ye Kafir-e-Hindi Hai Be Taeg-o-Sanaan Khoonraiz' diff --git a/data/github_iqbal_demystified/poems/002/002_019.yaml b/data/github_iqbal_demystified/poems/002/002_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..31d2ec488a98e106613b3b5911c3428ae68f7051 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_019.yaml @@ -0,0 +1,91 @@ +--- +'id': '002_019' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/234-%20Wo%20harf%20i%20raaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وہ حرف راز کہ مجھ کو سکھا گيا ہے جنوں' +- 'lang': 'en' + 'text': 'The secret divine my ecstasy has taught' +'description': [] +'sher': +- 'id': '002_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ حرف راز کہ مجھ کو سکھا گيا ہے جنوں | خدا مجھے نفس جبرئيل دے تو کہوں' + - 'lang': 'en' + 'text': 'The secret divine my ecstasy has taught | I may convey if I have Gabriel’s breath.' + - 'lang': 'ro' + 'text': 'Woh Harf-e-Raaz Ke Mujh Ko Sikha Gya Hai Junoon | Khuda Mujhe Nafs-e-Jibraeel De To Kahoon' +- 'id': '002_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستارہ کيا مري تقدير کي خبر دے گا | وہ خود فراخي افلاک ميں ہے خوار و زبوں' + - 'lang': 'en' + 'text': 'What can these stars tell me of my fate? | They are lost themselves in the boundless firmament.' + - 'lang': 'ro' + 'text': 'Sitara Kya Meri Taqdeer Ki Khabar De Ga | Woh Khud Farakhi-e-Aflaak Mein Hai Khwaar-o-Zaboon' +- 'id': '002_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيات کيا ہے ، خيال و نظر کي مجذوبي | خودي کي موت ہے انديشہ ہائے گونا گوں' + - 'lang': 'en' + 'text': 'The total absorption of thought and vision is life, | Scattered thought is selfhood’s total death.' + - 'lang': 'ro' + 'text': 'Hayat Kya Hai, Khiyal-o-Nazar Ki Majzoobi | Khudi Ki Mout Hai Andesha Ha’ay Goonagoon' +- 'id': '002_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب مزا ہے ، مجھے لذت خودي دے کر | وہ چاہتے ہيں کہ ميں اپنے آپ ميں نہ رہوں' + - 'lang': 'en' + 'text': 'Pleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.' + - 'lang': 'ro' + 'text': 'Ajab Maza Hai, Mujhe Lazzat-e-Khudi De Kar | Woh Chahte Hain Ke Main Apne Aap Mein Na Rahoon' +- 'id': '002_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير پاک و نگاہ بلند و مستي شوق | نہ مال و دولت قاروں ، نہ فکر افلاطوں' + - 'lang': 'en' + 'text': 'With a pure heart, a noble aim, a poignant soul. | I care not for Solomon’s wealth or Plato’s thought.' + - 'lang': 'ro' + 'text': 'Zameer-e-Paak-o-Nigah-e-Buland-o-Masti-e-Shauq | Na Maal-o-Doulat-e-Qaroon, Na Fikar-e-Aflatoon' +- 'id': '002_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبق ملا ہے يہ معراج مصطفي سے مجھے | کہ عالم بشريت کي زد ميں ہے گردوں' + - 'lang': 'en' + 'text': 'The Prophet’s ‘Mairaj’ has taught me that heaven | Lies within the bounds of human reach.' + - 'lang': 'ro' + 'text': 'Sabaq Mila Hai Ye Miraaj-E-Mustafa (S.A.W.) Se Mujhe | Ke Alam-e-Bashriyat Ki Zad Mein Hai Gardoon' +- 'id': '002_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کائنات ابھي ناتمام ہے شايد | ''کہ آرہي ہے دما دم صدائے ''کن فيکوں' + - 'lang': 'en' + 'text': 'This universe, perhaps, is yet incomplete, | For I hear repeated sounds of "Be, And It Was."' + - 'lang': 'ro' + 'text': 'Ye Kainat Abhi Na-Tamam Hai Shaid | Ke Aa Rahi Hai Damadam Sada’ay ‘Kun Fayakoon’' +- 'id': '002_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علاج آتش رومي کے سوز ميں ہے ترا | تري خرد پہ ہے غالب فرنگيوں کا فسوں' + - 'lang': 'en' + 'text': 'Thy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi’s faith.' + - 'lang': 'ro' + 'text': 'Elaj Atish-E-Rumi Ke Soz Mein Hai Tera | Teri Khirad Pe Hai Ghalib Farangion Ka Fasoon' +- 'id': '002_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي کے فيض سے ميري نگاہ ہے روشن | اسي کے فيض سے ميرے سبو ميں ہے جيحوں' + - 'lang': 'en' + 'text': 'It is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light.' + - 'lang': 'ro' + 'text': 'Ussi Ke Faiz Se Meri Nigah Hai Roshan | Ussi Ke Faiz Se Mere Saboo Mein Hai Jehoon' diff --git a/data/github_iqbal_demystified/poems/002/002_020.yaml b/data/github_iqbal_demystified/poems/002/002_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..756e6bd427053603e3b57e80e29271549a58f41f --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_020.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_020' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/235-%20Aaalam%20aab%20o%20khaak.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عالم آب و خاک و باد! سر عياں ہے تو کہ ميں' +- 'lang': 'en' + 'text': 'O myriad — coloured earth!' +'description': [] +'sher': +- 'id': '002_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم آب و خاک و باد! سر عياں ہے تو کہ ميں | وہ جو نظر سے ہے نہاں ، اس کا جہاں ہے تو کہ ميں' + - 'lang': 'en' + 'text': 'O myriad — coloured earth! Which of us is a secret revealed’? | And which of us is the world, The Invisible One loves more?' + - 'lang': 'ro' + 'text': 'Alam-e-Aab-o-Khaak-o-Baad ! Sirr-e-Ayaan Hai Tu Ke Main | Woh Jo Nazar Se Hai Nahan, Uss Ka Jahan Hai Tu Ke Main' +- 'id': '002_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ شب درد و سوز و غم ، کہتے ہيں زندگي جسے | اس کي سحر ہے تو کہ ميں ، اس کي اذاں ہے تو کہ ميں' + - 'lang': 'en' + 'text': 'Which of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?' + - 'lang': 'ro' + 'text': 'Woh Shab-e-Dard-o-Souz-o-Gham, Kehte Hain Zindagi Jise | Uss Ki Sahar Hai Tu Ke Main, Uss Ki Azaan Hai Tu Ke Main' +- 'id': '002_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کي نمود کے ليے شام و سحر ہيں گرم سير | شانہ روزگار پر بار گراں ہے تو کہ ميں' + - 'lang': 'en' + 'text': 'Which of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?' + - 'lang': 'ro' + 'text': 'Kis Ki Namood Ke Liye Shaam-o-Sahar Hain Garam-e-Sair | Shana’ay Rozgar Par Bar-e-Garan Hai Tu Ke Main' +- 'id': '002_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کف خاک و بے بصر ، ميں کف خاک و خودنگر | کشت وجود کے ليے آب رواں ہے تو کہ ميں' + - 'lang': 'en' + 'text': 'Thou art dust and blind, I am dust and self—aware; | Which of us is the crown and glory, Ruling all life?' + - 'lang': 'ro' + 'text': 'Tu Kaf-e-Khaak-o-Bebasar, Main Kaf-e-Khaak-o-Khud Nigar | Kisht-e-Wujood Ke Liye Aab-e-Rawan Hai Tu Ke Main' diff --git a/data/github_iqbal_demystified/poems/002/002_021.yaml b/data/github_iqbal_demystified/poems/002/002_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..12bacb42cc2121349f81e692a270f890f9152cf9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_021.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_021' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/236-%20Ghazliaat%20(Tou%20Abhi%20Rah%20Guzar%20Mein%20Hai%20Qaid-e-Maqaam%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تو ابھي رہ گزر ميں ہے ، قيد مقام سے گزر' +- 'lang': 'en' + 'text': 'Thou art yet region—bound' +'description': [] +'sher': +- 'id': '002_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ابھي رہ گزر ميں ہے ، قيد مقام سے گزر | مصر و حجاز سے گزر ، پارس و شام سے گزر' + - 'lang': 'en' + 'text': 'Thou art yet region—bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.' + - 'lang': 'ro' + 'text': 'Tu Abhi Reh Guzr Mein Hai, Qaid-e-Maqam Se Guzr | Misr-o-Hijaz Se Guzr, Paras-o-Shaam Se Guzr' +- 'id': '002_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کا عمل ہے بے غرض ، اس کي جزا کچھ اور ہے | حور و خيام سے گزر ، بادہ و جام سے گزر' + - 'lang': 'en' + 'text': 'For selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.' + - 'lang': 'ro' + 'text': 'Jis Ka Amal Hai Be-Gharz, Uss Ki Jaza Kuch Aur Hai | Hoor-o-Khiyaam Se Guzr, Badah-o-Jaam Se Guzr' +- 'id': '002_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہے دلکشا بہت حسن فرنگ کي بہار | طائرک بلند بال ، دانہ و دام سے گزر' + - 'lang': 'en' + 'text': 'Ravishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.' + - 'lang': 'ro' + 'text': 'Garcha Hai Dilkusha Bohat Husn-e-Farang Ki Bahar | Taeerik-e-Buland Baal, Dana-o-Daam Se Guzr' +- 'id': '002_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ شگاف تيري ضرب ، تجھ سے کشاد شرق و غرب | تيغ ہلال کي طرح عيش نيام سے گزر' + - 'lang': 'en' + 'text': 'With a mountain—cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.' + - 'lang': 'ro' + 'text': 'Koh Shigaaf Teri Zarb, Tujh Se Kushaad-e-Sharq-o-Gharb | Taigh-e-Hilal Ki Tarah Aesh-e-Niyam Se Guzr' +- 'id': '002_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرا امام بے حضور ، تيري نماز بے سرور | !ايسي نماز سے گزر ، ايسے امام سے گزر' + - 'lang': 'en' + 'text': 'Thy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this.' + - 'lang': 'ro' + 'text': 'Tera Imam Be Huzoor, Teri Namaz Be Suroor | Aesi Namaz Se Guzr, Aese Imam Se Guzr' diff --git a/data/github_iqbal_demystified/poems/002/002_022.yaml b/data/github_iqbal_demystified/poems/002/002_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7f337027ad8e4c3ae149b5c1fd143dee12d48a9c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_022.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_022' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/237-%20Ghazliaat%20(Ameen-e-Raaz%20Hai%20Mardaan-e-Hur%20Ki%20Darwaishi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'امين راز ہے مردان حر کي درويشي' +- 'lang': 'en' + 'text': 'The free by dint of faqr' +'description': [] +'sher': +- 'id': '002_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امين راز ہے مردان حر کي درويشي | کہ جبرئيل سے ہے اس کو نسبت خويشي' + - 'lang': 'en' + 'text': 'The free by dint of faqr, Life’s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.' + - 'lang': 'ro' + 'text': 'Ameen-e-Raaz Hai Mardan-e-Hur Ki Darveshi | Ke Jibraeel (A.S.) Se Hai Iss Ko Nisbat-e-Khoweshi' +- 'id': '002_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسے خبر کہ سفينے ڈبو چکي کتنے | فقيہ و صوفي و شاعر کي نا خوش انديشي' + - 'lang': 'en' + 'text': 'The scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.' + - 'lang': 'ro' + 'text': 'Kise Khabar Ke Safinay Dobo Chuki Kitne | Faqeeh-o-Sufi-o-Shayar Ki Na-Khush Andeshi' +- 'id': '002_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ گرم کہ شيروں کے جس سے ہوش اڑ جائيں | نہ آہ سرد کہ ہے گوسفندي و ميشي' + - 'lang': 'en' + 'text': 'You need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.' + - 'lang': 'ro' + 'text': 'Nigah-e-Garam Ke Sheron Ke Jis Se Hosh Urh Jaen | Na Aah-e-Sard Ke Hai Gosafandi-o-Maishi' +- 'id': '002_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبيب عشق نے ديکھا مجھے تو فرمايا | ترا مرض ہے فقط آرزو کي بے نيشي' + - 'lang': 'en' + 'text': 'Love’s physician scanned my face, And thus he did bespeak, | “You have no ailment, but Your zeal is faint and weak.”' + - 'lang': 'ro' + 'text': 'Tabeeb-e-Ishq Ne Dekha Mujhe To Farmaya | Tera Marz Hai Faqat Arzoo Ki Be-Naishi' +- 'id': '002_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ شے کچھ اور ہے کہتے ہيں جان پاک جسے | يہ رنگ و نم ، يہ لہو ، آب و ناں کي ہے بيشي' + - 'lang': 'en' + 'text': 'The soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat.' + - 'lang': 'ro' + 'text': 'Woh Shay Kuch Aur Hai Kehte Hain Jaan-e-Paak Jise | Ye Rang-o-Nam, Ye Lahoo, Aab-o-Naa Ki Hai Baishi' diff --git a/data/github_iqbal_demystified/poems/002/002_023.yaml b/data/github_iqbal_demystified/poems/002/002_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78470d7d37bd37688bac8b1b643608858b9bbafc --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_023.yaml @@ -0,0 +1,91 @@ +--- +'id': '002_023' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/238-%20Phir%20charaagh%20i%20lala.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پھر چراغ لالہ سے روشن ہوئے کوہ و دمن' +- 'lang': 'en' + 'text': 'Hill and vale once more under the poppy’s lamps are bright' +'description': [] +'sher': +- 'id': '002_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر چراغ لالہ سے روشن ہوئے کوہ و دمن | مجھ کو پھر نغموں پہ اکسانے لگا مرغ چمن' + - 'lang': 'en' + 'text': 'Hill and vale once more under the poppy’s lamps are bright, | In my heart the nightingale has set new songs alight;' + - 'lang': 'ro' + 'text': 'Phir Charagh-E-Lala Se Roshan Huway Koh-O-Daman | Mujh Ko Phir Naghmon Pe Uksane Laga Murg-E-Chaman' +- 'id': '002_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھول ہيں صحرا ميں يا پرياں قطار اندر قطار | اودے اودے ، نيلے نيلے ، پيلے پيلے پيرہن' + - 'lang': 'en' + 'text': 'Violet, violet, azure, azure, golden, golden, mantles— | Flowers, or fairies of the desert, rank on rank in sight?' + - 'lang': 'ro' + 'text': 'Phool Hain Sehra Mein Ya Pariyan Qitar Andar Qitar | Ude Ude, Neele Neele, Peele Peele Payrhan' +- 'id': '002_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ گل پر رکھ گئي شبنم کا موتي باد صبح | اور چمکاتي ہے اس موتي کو سورج کي کرن' + - 'lang': 'en' + 'text': 'On the rosy‐spray dawn’s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.' + - 'lang': 'ro' + 'text': 'Barg-E-Gul Par Rakh Gyi Shabnam Ka Moti Bad-E-Subah | Aur Chamkati Hai Iss Moti Ko Sooraj Ki Kiran' +- 'id': '002_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن بے پروا کو اپني بے نقابي کے ليے | ہوں اگر شہروں سے بن پيارے تو شہر اچھے کہ بن' + - 'lang': 'en' + 'text': 'Town or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?' + - 'lang': 'ro' + 'text': 'Husn-E-Beparwa Ko Apni Be-Naqabi Ke Liye | Hun Agar Shehron Se Bann Payare To Shehar Ache K Bann' +- 'id': '002_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے من ميں ڈوب کر پا جا سراغ زندگي | تو اگر ميرا نہيں بنتا نہ بن ، اپنا تو بن' + - 'lang': 'en' + 'text': 'Delve into your soul and there seek our life’s buried tracks; | Will you not be mine? then be not mine, be your own right!' + - 'lang': 'ro' + 'text': 'Apne Mann Mein Doob Kar Pa Ja Suragh-E-Zindagi | Tu Agar Mera Nahin Banta Na Bann, Apna To Bann' +- 'id': '002_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کي دنيا ! من کي دنيا سوز و مستي ، جذب و شوق | تن کي دنيا! تن کي دنيا سود و سودا ، مکروفن' + - 'lang': 'en' + 'text': 'World of soul—the world of fire and ecstasy and longing: | World of sense—the world of gain that fraud and cunning blight;' + - 'lang': 'ro' + 'text': 'Mann Ki Duniya! Mann Ki Dunya Souz-O-Masti, Jazab-O-Shauq | Tann Ki Dunya! Tann Ki Dunya Sood-O-Soda, Maker-O-Fann' +- 'id': '002_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کي دولت ہاتھ آتي ہے تو پھر جاتي نہيں | تن کي دولت چھاؤں ہے ، آتا ہے دھن جاتا ہے دھن' + - 'lang': 'en' + 'text': 'Treasure of the soul once won is never lost again: | Treasure gold, a shadow—wealth soon comes and soon takes flight.' + - 'lang': 'ro' + 'text': 'Mann Ki Doulat Hath Ati Hai To Phir Jati Nahin | Tann Ki Doulat Chaon Hai, Ata Hai Dhan Jata Hai Dhan' +- 'id': '002_023_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کي دنيا ميں نہ پايا ميں نے افرنگي کا راج | من کي دنيا ميں نہ ديکھے ميں نے شيخ و برہمن' + - 'lang': 'en' + 'text': 'In the spirit’s world I have not seen a white man’s Raj, | In that world I have not seen Hindu and Muslim fight.' + - 'lang': 'ro' + 'text': 'Mann Ki Duniya Mein Na Paya Mein Ne Afrangi Ka Raaj | Man Ki Duniya Mein Na Dekhe, Mein Ne Sheikh-O-Barhaman' +- 'id': '002_023_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاني پاني کر گئي مجھ کو قلندر کي يہ بات | تو جھکا جب غير کے آگے ، نہ من تيرا نہ تن' + - 'lang': 'en' + 'text': 'Shame and shame that hermit’s saying pouted on me—you forfeit | Body and soul alike if once you cringe to another’s might!' + - 'lang': 'ro' + 'text': 'Pani Pani Kar Gyi Mujh Ko Qalandar Ki Ye Baat | Tu Jhuka Jab Ghair Ke Agay, Na Mann Tera Na Tann' diff --git a/data/github_iqbal_demystified/poems/002/002_024.yaml b/data/github_iqbal_demystified/poems/002/002_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a152699cf0539295c76db249914c2ecd7bc5c83d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_024.yaml @@ -0,0 +1,66 @@ +--- +'id': '002_024' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/239-%20Ghazliaat%20(Musalman%20Kay%20Luhu%20Mein%20Hai%20Saliqa%20Dil%20Nawazi%20Ka.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسلماں کے لہو ميں ہے سليقہ دل نوازي کا' +- 'lang': 'en' + 'text': 'Muslims are born with a gift to charm, to persuade' +'description': +- 'lang': 'en' + 'text': '(Written in Kabul)' +'sher': +- 'id': '002_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلماں کے لہو ميں ہے سليقہ دل نوازي کا | مروت حسن عالم گير ہے مردان غازي کا' + - 'lang': 'en' + 'text': 'Muslims are born with a gift to charm, to persuade; | Brave men—they are endowed with a noble courtesy.' + - 'lang': 'ro' + 'text': 'Musalman Ke Lahoo Mein Hai, Saliqa Dil Nawazi Ka | Marawwat Husn-E-Alamgeer Hai Mardan-E-Ghazi Ka' +- 'id': '002_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکايت ہے مجھے يا رب! خداوندان مکتب سے | سبق شاہيں بچوں کو دے رہے ہيں خاکبازي کا' + - 'lang': 'en' + 'text': 'Slaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.' + - 'lang': 'ro' + 'text': 'Shikayat Hai Mujhe Ya Rab! Khudawand-E-Maktab Se | Sabaq Shaheen Bachon Ko De Rahe Hain Khaakbazi Ka' +- 'id': '002_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہت مدت کے نخچيروں کا انداز نگہ بدلا | کہ ميں نے فاش کر ڈالا طريقہ شاہبازي کا' + - 'lang': 'en' + 'text': 'These victims of the past have seen the dawn of hope, | When I revealed to them the eagle’s ways.' + - 'lang': 'ro' + 'text': 'Bohat Muddat Ke Nakhcheeron Ka Andaz-E-Nigah Badla | Ke Main Ne Faash Kar Dala Tareeqah Shahbazi Ka' +- 'id': '002_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلندر جز دو حرف لاالہ کچھ بھي نہيں رکھتا | فقيہ شہر قاروں ہے لغت ہائے حجازي کا' + - 'lang': 'en' + 'text': 'The man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.' + - 'lang': 'ro' + 'text': 'Qalander Juz Do Harf-E-LA ILAHA Kuch Bhi Nahin Rakhta | Faqeeh-E-Sheher Qaroon Hai Lighat-E-Ha’ay Hijazi Ka' +- 'id': '002_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حديث بادہ و مينا و جام آتي نہيں مجھ کو | نہ کر خارا شگافوں سے تقاضا شيشہ سازي کا' + - 'lang': 'en' + 'text': 'About wine and women I know not how to write; | Ask not a stone-breaker to work on glass.' + - 'lang': 'ro' + 'text': 'Hadees-E-Badah-O-Meena-O-Jaam Ati Nahin Mujh Ko | Na Kar Khara Shighafon Se Taqaza Shisha Sazi Ka' +- 'id': '002_024_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہاں سے تونے اے اقبال سيکھي ہے يہ درويشي | کہ چرچا پادشاہوں ميں ہے تيري بے نيازي کا' + - 'lang': 'en' + 'text': 'O Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!' + - 'lang': 'ro' + 'text': 'Kahan Se Tu Ne Ae Iqbal Seekhi Hai Darveshi | Ke Charcha Padshahon Mein Hai, Teri Be-Niazi Ka' diff --git a/data/github_iqbal_demystified/poems/002/002_025.yaml b/data/github_iqbal_demystified/poems/002/002_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..62eeb730558222e1423dd3bb3b0ede07665e9169 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_025.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_025' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/240-%20Ghazliaat%20(Ishq%20Say%20Paida%20Nawa-e-Zindagi%20Mein%20Zair-o-Bam).mp3' +'heading': +- 'lang': 'ur' + 'text': 'عشق سے پيدا نوائے زندگي ميں زير و بم' +- 'lang': 'en' + 'text': 'Through Love the song of Life' +'description': [] +'sher': +- 'id': '002_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق سے پيدا نوائے زندگي ميں زير و بم | عشق سے مٹي کي تصويروں ميں سوز وم بہ دم' + - 'lang': 'en' + 'text': 'Through Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.' + - 'lang': 'ro' + 'text': 'Ishq Se Paida Nawa’ay Zindagi Mein Zeer-O-Bamm | Ishq Se Mitti Ki Tasweer Mein Soz-E-Dam Ba Dam' +- 'id': '002_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمي کے ريشے ريشے ميں سما جاتا ہے عشق | شاخ گل ميں جس طرح باد سحر گاہي کا نم' + - 'lang': 'en' + 'text': 'Love makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.' + - 'lang': 'ro' + 'text': 'Admi Ke Raishe Raishe Mein Sama Jata Hai Ishq | Shakh-E-Gul Mein Jis Tarah Bad-E-Sahar Gahi Ka Namm' +- 'id': '002_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے رازق کو نہ پہچانے تو محتاج ملوک | اور پہچانے تو ہيں تيرے گدا دارا و جم' + - 'lang': 'en' + 'text': 'If man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.' + - 'lang': 'ro' + 'text': 'Apne Razzaq Ko Na Pehchane To Mohtaj-E-Mulook | Aur Pehchane To Tera Gada Dara-O-Jamm' +- 'id': '002_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کي آزادي شہنشاہي ، شکم سامان موت | !فيصلہ تيرا ترے ہاتھوں ميں ہے ، دل يا شکم' + - 'lang': 'en' + 'text': 'Free heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.' + - 'lang': 'ro' + 'text': 'Apne Razzaq Ko Na Pehchane To Mohtaj-E-Mulook | Aur Pehchane To Tera Gada Dara-O-Jamm' +- 'id': '002_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مسلماں! اپنے دل سے پوچھ ، ملا سے نہ پوچھ | ہوگيا اللہ کے بندوں سے کيوں خالي حرم' + - 'lang': 'en' + 'text': 'O Muslim, search your heart, Of mullah don’t ask it, | “The sacred House of God, The righteous why have quit?”' + - 'lang': 'ro' + 'text': 'Ae Muslaman ! Apne Dil Se Puch, Mullah Se Na Puch | Ho Gya Allah Ke Bandon Se Kyun Khali Haram' diff --git a/data/github_iqbal_demystified/poems/002/002_026.yaml b/data/github_iqbal_demystified/poems/002/002_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..81011df3f0fb406eaba0831c4f4f9ffc91f88599 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_026.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_026' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/241-%20Dil%20sooz%20se.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دل سوز سے خالي ہے ، نگہ پاک نہيں ہے' +- 'lang': 'en' + 'text': 'Of passion’s glow your heart is blank' +'description': [] +'sher': +- 'id': '002_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل سوز سے خالي ہے ، نگہ پاک نہيں ہے | پھر اس ميں عجب کيا کہ تو بے باک نہيں ہے' + - 'lang': 'en' + 'text': 'Of passion’s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.' + - 'lang': 'ro' + 'text': 'Dil Souz Se Khali Hai, Nigah Paak Nahin Hai | Phir Iss Mein Ajab Kya Ke Tu Be-Baak Nahin Hai' +- 'id': '002_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ذوق تجلي بھي اسي خاک ميں پنہاں | غافل! تو نرا صاحب ادراک نہيں ہے' + - 'lang': 'en' + 'text': 'A longing strong for God’s display, Is also hid in self‐same clay: | O heedless man, let this be known, Brains alone you do not own.' + - 'lang': 'ro' + 'text': 'Hai Zauq-E-Tajali Bhi Issi Khaak Mein Pinhan | Ghafil! Tu Nira Sahib-E-Adraak Nahin Hai' +- 'id': '002_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ آنکھ کہ ہے سرم ہ افرنگ سے روشن | پرکار و سخن ساز ہے ، نم ناک نہيں ہے' + - 'lang': 'en' + 'text': 'The eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others’ woe.' + - 'lang': 'ro' + 'text': 'Who Ankh Ke Hai Surma’ay Afrang Se Roshan | Purkaar-O-Sukhan Saaz Hai, Nam Naak Nahin Hai' +- 'id': '002_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا صوفي و ملا کو خبر ميرے جنوں کي | ان کا سر دامن بھي ابھي چاک نہيں ہے' + - 'lang': 'en' + 'text': 'How can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.' + - 'lang': 'ro' + 'text': 'Kya Sufi-O-Mullah Ko Khabar Mere Junoon Ki | Un Ka Sar-E-Daman Bhi Abhi Chaak Nahin Hai' +- 'id': '002_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب تک رہے محکومي انجم ميں مري خاک | يا ميں نہيں ، يا گردش افلاک نہيں ہے' + - 'lang': 'en' + 'text': 'How long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.' + - 'lang': 'ro' + 'text': 'Kab Tak Rahe Mehkoomi-E-Anjum Mein Meri Khaak | Ya Main Nahin, Ya Gardish-E-Aflaak Nahin Hai' +- 'id': '002_026_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجلي ہوں ، نظر کوہ و بياباں پہ ہے مري | ميرے ليے شاياں خس و خاشاک نہيں ہے' + - 'lang': 'en' + 'text': 'Lightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.' + - 'lang': 'ro' + 'text': 'Bijli Hun, Nazar Koh-O-Bayanbaan Pe Hai Meri | Mere Liye Shayan-E-Khas-O-Khashaak Nahin Hai' +- 'id': '002_026_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم ہے فقط مومن جاں باز کي ميراث | !مومن نہيں جو صاحب لولاک نہيں ہے' + - 'lang': 'en' + 'text': 'That godly man gets world’s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet’s call.' + - 'lang': 'ro' + 'text': 'Alam Hai Faqat Momin-E-Jaan Baaz Ki Miras | Momin Nahin Jo Sahib-E-Loulaak Nahin Hai !' diff --git a/data/github_iqbal_demystified/poems/002/002_027.yaml b/data/github_iqbal_demystified/poems/002/002_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6a2eab0ed5ea435da5f3f3fbff0bebb41644b749 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_027.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_027' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/242-%20Ghazliaat%20(Hazaar%20Khouf%20Ho%20Lekin%20Zaban%20Ho%20Dil%20Ki%20Rafeeq).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہزار خوف ہو ليکن زباں ہو دل کي رفيق' +- 'lang': 'en' + 'text': 'A host of peril though you face, Yet your tongue with heart ally' +'description': [] +'sher': +- 'id': '002_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار خوف ہو ليکن زباں ہو دل کي رفيق | يہي رہا ہے ازل سے قلندروں کا طريق' + - 'lang': 'en' + 'text': 'A host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.' + - 'lang': 'ro' + 'text': 'Hazar Khof Ho Lekin Zuban Ho Dil Ki Rafeeq | Yehi Raha Hai Azal Se Qalanderon La Tareeq' +- 'id': '002_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہجوم کيوں ہے زيادہ شراب خانے ميں | فقط يہ بات کہ پير مغاں ہے مرد خليق' + - 'lang': 'en' + 'text': 'Men congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.' + - 'lang': 'ro' + 'text': 'Hajoom Kyun Hai Zaida Sharab Khane Mein | Faqat Ye Baat Ke Peer-e-Mughan Hai Mard-e-Takhleeq' +- 'id': '002_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علاج ضعف يقيں ان سے ہو نہيں سکتا | غريب اگرچہ ہيں رازي کے نکتہ ہائے دقيق' + - 'lang': 'en' + 'text': 'Though the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.' + - 'lang': 'ro' + 'text': 'Ilaj-e-Zu''af-e-Yaqeen In Se Ho Nahin Sakta | Gareeb Agarcha Hain Razi Ke Nukta Ha''ay Daqeeq' +- 'id': '002_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد سادہ تو رو رو کے ہو گيا تائب | خدا کرے کہ ملے شيخ کو بھي يہ توفيق' + - 'lang': 'en' + 'text': 'The disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!' + - 'lang': 'ro' + 'text': 'Mureed Sada Tou Ro Ro Ke Ho Gaya Ta''eb | Khuda Kare Ke Mile Sheikh Ko Bhi Ye Toufeeq' +- 'id': '002_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي طلسم کہن ميں اسير ہے آدم | بغل ميں اس کي ہيں اب تک بتان عہد عتيق' + - 'lang': 'en' + 'text': 'Man is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.' + - 'lang': 'ro' + 'text': 'Ussi Talism-e-Kuhan Mein Aseer Hai Adam | Baghal Mein Uss Ki Hain Ab Tak Butan-e-Ehad-e-Ateeq' +- 'id': '002_027_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے ليے تو ہے اقرار باللساں بھي بہت | ہزار شکر کہ ملا ہيں صاحب تصديق' + - 'lang': 'en' + 'text': 'Enough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah’s claim, That he with heart avows, indeed.' + - 'lang': 'ro' + 'text': 'Mere Liye Tou Hai Iqrar-e-Bil-Lisan Bhi Bohat | Hazar Shukar Ke Mullah Hain Sahib-e-Tasdeeq' +- 'id': '002_027_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ہو عشق تو ہے کفر بھي مسلماني | نہ ہو تو مرد مسلماں بھي کافر و زنديق' + - 'lang': 'en' + 'text': 'As good as Muslim’s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq.' + - 'lang': 'ro' + 'text': 'Agar Ho Ishq Tou Hai Kuffar Bhi Musalmani | Na Ho Tou Mard-e-Musalman Bhi Kafir-o-Zandeeq' diff --git a/data/github_iqbal_demystified/poems/002/002_028.yaml b/data/github_iqbal_demystified/poems/002/002_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82d5f597daafd9197aa589007d9c5f8580169804 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_028.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_028' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/243-%20Ghazliaat%20(Pooch%20Is%20Say%20Kay%20Maqbool%20Hai%20Fitrat%20Ki%20Gawahi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'پوچھ اس سے کہ مقبول ہے فطرت کي گواہي' +- 'lang': 'en' + 'text': 'Rely on the witness of the phenomenal world' +'description': [] +'sher': +- 'id': '002_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوچھ اس سے کہ مقبول ہے فطرت کي گواہي | تو صاحب منزل ہے کہ بھٹکا ہوا راہي' + - 'lang': 'en' + 'text': 'Rely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:' + - 'lang': 'ro' + 'text': 'Pooch Iss Se K Maqbool Hai Fitrat Ki Gawahi | Tu Sahib-E-Manzil Hai K Bahtka Huwa Raahi' +- 'id': '002_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر ہے مسلماں تو نہ شاہي نہ فقيري | مومن ہے تو کرتا ہے فقيري ميں بھي شاہي' + - 'lang': 'en' + 'text': 'Neither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.' + - 'lang': 'ro' + 'text': 'Kafir Hai Musalman To Na Shahi Na Faqeeri | Momin Hai To Karta Hai Faqeeri Mein Bhi Shahi' +- 'id': '002_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر ہے تو شمشير پہ کرتا ہے بھروسا | مومن ہے تو بے تيغ بھي لڑتا ہے سپاہي' + - 'lang': 'en' + 'text': 'He depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.' + - 'lang': 'ro' + 'text': 'Kafir Hai To Shamsheer Pe Karta Hai Bharosa | Momin Hai To Be-Taeg Bhi Larta Hai Sipahi' +- 'id': '002_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر ہے تو ہے تابع تقدير مسلماں | مومن ہے تو وہ آپ ہے تقدير الہي' + - 'lang': 'en' + 'text': 'A Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.' + - 'lang': 'ro' + 'text': 'Kafir Hai To Hai Taba-E-Taqdeer Musalman | Momin Hai, To Who Aap Hai Taqdeer-E-ILAHI' +- 'id': '002_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے توکيا پردئہ اسرار کو بھي چاک | ديرينہ ہے تيرا مرض کور نگاہي' + - 'lang': 'en' + 'text': 'I revealed the secrets and rent the veil, | But your blindness has no cure.' + - 'lang': 'ro' + 'text': 'Main Ne To Kiya Parda’ay Asrar Ko Bhi Chaak | Daireena Hai Tera Marz-E-Kaur Nigai' diff --git a/data/github_iqbal_demystified/poems/002/002_029.yaml b/data/github_iqbal_demystified/poems/002/002_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2d04ccedc44bf318848943f33b021e3162deeece --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_029.yaml @@ -0,0 +1,75 @@ +--- +'id': '002_029' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/244-%20Ghazliaat%20(Yeh%20Hoorian-e-Farangi%20Dil-o-Nazar%20ka%20Hijaab).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ حوريان فرنگي ، دل و نظر کا حجاب' +- 'lang': 'en' + 'text': 'These Western nymphs' +'description': +- 'lang': 'en' + 'text': '(Written in Cordova)' +'sher': +- 'id': '002_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ حوريان فرنگي ، دل و نظر کا حجاب | بہشت مغربياں ، جلوہ ہائے پا بہ رکاب' + - 'lang': 'en' + 'text': 'These Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.' + - 'lang': 'ro' + 'text': 'Ye Hooriyan-E-Farangi, Dil-O-Nazar Ka Hijab | Bahisht-E-Magrabiyan, Jalwa Ha’ay Pa Ba-Rakab' +- 'id': '002_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل و نظر کا سفينہ سنبھال کر لے جا | مہ و ستارہ ہيں بحر وجود ميں گرداب' + - 'lang': 'en' + 'text': 'Thy heart is a wavering ship, Tossed by beauty’s assault | These moons and stars that glisten, Are whirlpools in thy sea.' + - 'lang': 'ro' + 'text': 'Dil-O-Nazar Ka Safina Sanbhal Kar Le Ja | Mah-O-Sitara Hain Behar-E-Wujood Mein Gardab' +- 'id': '002_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان صوت و صدا ميں سما نہيں سکتي | لطيفہ ازلي ہے فغان چنگ و رباب' + - 'lang': 'en' + 'text': 'The warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.' + - 'lang': 'ro' + 'text': 'Jahan-E-Soot-O-Sada Mein Sama Nahin Sakti | Latifa’ay Azali Hai Afghan-E-Ching-O-Rubab' +- 'id': '002_029_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکھا ديے ہيں اسے شيوہ ہائے خانقہي | فقيہ شہر کو صوفي نے کر ديا ہے خراب' + - 'lang': 'en' + 'text': 'By teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.' + - 'lang': 'ro' + 'text': 'Sikha Diye Hain Isse Shewa Haye Khanqahi | Faqeeh-E-Sheher Ko Sufi Ne Kar Diya Kharab' +- 'id': '002_029_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ سجدہ ، روح زميں جس سے کانپ جاتي تھي | اسي کو آج ترستے ہيں منبر و محراب' + - 'lang': 'en' + 'text': 'The prostration that once, Shook the earth’s soul, | Now leaves not a trace, On the mosque’s decadent walls.' + - 'lang': 'ro' + 'text': 'Woh Sajda, Rooh-E-Zameen Jis Se Kanp Jati Thi | Ussi Ko Aj Taraste Hain Minber-O-Mehrab' +- 'id': '002_029_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سني نہ مصر و فلسطيں ميں وہ اذاں ميں نے | ديا تھا جس نے پہاڑوں کو رعشہ سيماب' + - 'lang': 'en' + 'text': 'I have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.' + - 'lang': 'ro' + 'text': 'Suni Na Misar-O-Falasteen Mein Woh Azaan Main Ne | Diya Tha Jis Ne Paharon Ko Raisha’ay Simab' +- 'id': '002_029_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائے قرطبہ! شايد يہ ہے اثر تيرا | مري نوا ميں ہے سوز و سرور عہد شباب' + - 'lang': 'en' + 'text': 'O Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth.' + - 'lang': 'ro' + 'text': 'Hawa-E-Qurtuba ! Shaid Ye Hai Asar Tera | Meri Nawa Mein Hai, Souz-Surroor-E-Ehad-E-Shabab' diff --git a/data/github_iqbal_demystified/poems/002/002_030.yaml b/data/github_iqbal_demystified/poems/002/002_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c2f7d219962b47d12fa69bd48e5d50d9ec8bb6e3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_030.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_030' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/245-%20Ghazliaat%20(Dil-e-Baidaar%20Farooqi%20Dil-e-Baidaar%20Karrari).mp3' +'heading': +- 'lang': 'ur' + 'text': 'دل بيدار فاروقي ، دل بيدار کراري' +- 'lang': 'en' + 'text': 'A heart awake to man imparts' +'description': [] +'sher': +- 'id': '002_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بيدار فاروقي ، دل بيدار کراري | مس آدم کے حق ميں کيميا ہے دل کي بيداري' + - 'lang': 'en' + 'text': 'A heart awake to man imparts, Umar’s brains and Hyder’s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.' + - 'lang': 'ro' + 'text': 'Dil Baidar Farooqi, Dil Baidar Karari | Mis-E-Adam Ke Haq Mein Keemiya Hai Dil Ki Baidari' +- 'id': '002_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بيدار پيدا کر کہ دل خوابيدہ ہے جب تک | نہ تيري ضرب ہے کاري ، نہ ميري ضرب ہے کاري' + - 'lang': 'en' + 'text': 'Beget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.' + - 'lang': 'ro' + 'text': 'Dil-E-Baidar Paida Kar K Dil Khawabida Hai Jab Tak | Na Teri Zarb Hai Kari, Na Meri Zarb Hai Kari' +- 'id': '002_030_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشام تيز سے ملتا ہے صحرا ميں نشاں اس کا | ظن و تخميں سے ہاتھ آتا نہيں آہوئے تاتاري' + - 'lang': 'en' + 'text': 'If sense of smell be full and stunted, The musk‐deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.' + - 'lang': 'ro' + 'text': 'Mashaam-E-Taiz Se Milta Hai Sehra Mein Nishan Iss Ka | Zan-O-Takhmeen Se Haath Ata Nahin Ahoo’ay Tatari' +- 'id': '002_030_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس انديشے سے ضبط آہ ميں کرتا رہوں کب تک | کہ مغ زادے نہ لے جائيں تري قسمت کي چنگاري' + - 'lang': 'en' + 'text': 'My sighs no more I can withhold, When Muslims’ sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.' + - 'lang': 'ro' + 'text': 'Iss Andeshe Se Zabt-E-Aah Main Karta Rahon Kab Tak | K Munaa Zade Na Le Jaen Teri Qismat Ki Changari' +- 'id': '002_030_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خداوندا يہ تيرے سادہ دل بندے کدھر جائيں | کہ درويشي بھي عياري ہے ، سلطاني بھي عياري' + - 'lang': 'en' + 'text': 'These simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.' + - 'lang': 'ro' + 'text': 'Khudawanda Ye Tere Sada Dil Bande Kidhar Jaen | Ke Darvaishi Bhi Ayyari Hai, Sultani Bhi Ayyari' +- 'id': '002_030_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے تہذيب حاضر نے عطا کي ہے وہ آزادي | کہ ظاہر ميں تو آزادي ہے ، باطن ميں گرفتاري' + - 'lang': 'en' + 'text': 'The freedom that this age does grant, Does ever freedom’s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.' + - 'lang': 'ro' + 'text': 'Mujhe Tehzeeb-E-Hazir Ne Ata Ki Hai Vi Azadi | K Zahir Mein To Azadi Hai, Batin Mein Giraftari' +- 'id': '002_030_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اے مولائے يثرب! آپ ميري چارہ سازي کر | مري دانش ہے افرنگي ، مرا ايماں ہے زناري' + - 'lang': 'en' + 'text': 'O Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true.' + - 'lang': 'ro' + 'text': 'Tu Ae MOLA’AY YASRAB (S.A.W.) ! Ap Meri Chara-Sazi Kar | Meri Danish Hai Afrangi, Mera Iman Hai Zunnari' diff --git a/data/github_iqbal_demystified/poems/002/002_031.yaml b/data/github_iqbal_demystified/poems/002/002_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7d0ac4b28e9ec9046cf7905bf2e7ee4922ee547e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_031.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_031' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/246-%20Ghazliaat%20(Khudi%20Ki%20Shokhi-o-Tundi%20Mein%20Kibr-o-Naaz%20Nahein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کي شوخي و تندي ميں کبر و ناز نہيں' +- 'lang': 'en' + 'text': 'In the coquetry and fierceness of the self there' +'description': [] +'sher': +- 'id': '002_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي شوخي و تندي ميں کبر و ناز نہيں | جو ناز ہو بھي تو بے لذت نياز نہيں' + - 'lang': 'en' + 'text': 'In the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.' + - 'lang': 'ro' + 'text': 'Khudi Ki Shokhi-O-Tundi Mein Kubr-O-Naaz Nahin | Jo Naaz Ho Bhi To Be-Lazzat-E-Niaz Nahin' +- 'id': '002_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ عشق دل زندہ کي تلاش ميں ہے | شکار مردہ سزاوار شاہباز نہيں' + - 'lang': 'en' + 'text': 'The eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.' + - 'lang': 'ro' + 'text': 'Nigah-E-Ishq Dil-E-Zindah Ki Talash Mein Hai | Shikar-E-Murda Sazawar-E-Shahbaz Nahin' +- 'id': '002_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نوا ميں نہيں ہے ادائے محبوبي | کہ بانگ صور سرافيل دل نواز نہيں' + - 'lang': 'en' + 'text': 'In my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.' + - 'lang': 'ro' + 'text': 'Meri Nawa Main Nahin Hai Ada’ay Mehboobi | K Bang-E-Soor-E-Sarafeel Dil Nawaz Nahin' +- 'id': '002_031_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوال مے نہ کروں ساقي فرنگ سے ميں | کہ يہ طريقہ رندان پاک باز نہيں' + - 'lang': 'en' + 'text': 'I will not ask for wine from the Frank, Saki, | for this is not the way of the pure‐hearted profligates.' + - 'lang': 'ro' + 'text': 'Sawal-E-Mai Na Karoon Saqi-E-Farang Se Main | Ke Ye Tareeqa-E-Rindan-E-Pakbaz Nahin' +- 'id': '002_031_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي نہ عام جہاں ميں کبھي حکومت عشق | سبب يہ ہے کہ محبت زمانہ ساز نہيں' + - 'lang': 'en' + 'text': 'The rule of love has never been widespread in the world. | The reason is this—that love is no time‐server.' + - 'lang': 'ro' + 'text': 'Huwi Na Aam Jahan Mein Kabhi Hukumat-E-Ishq | Sabab Ye Hai K Mohabbat Zamana Saaz Nahin' +- 'id': '002_031_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک اضطراب مسلسل ، غياب ہو کہ حضور | ميں خود کہوں تو مري داستاں دراز نہيں' + - 'lang': 'en' + 'text': 'One continual anxiety—whether absent or present! | If I tell it myself, my story is not long.' + - 'lang': 'ro' + 'text': 'Ek Iztarab-E-Musalsal, Ghayaab Ho Ke Huzoor | Main Khud Kahoon To Meri Dastan Daraz Nahin' +- 'id': '002_031_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ہو ذوق تو خلوت ميں پڑھ زبور عجم | فغان نيم شبي بے نوائے راز نہيں' + - 'lang': 'en' + 'text': 'If you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets.' + - 'lang': 'ro' + 'text': 'Agar Ho Zauq To Khalwat Mein Perh Zuboor-E-Ajam | Faghan-E-Neem Shabi Be-Nawa’ay Raaz Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_032.yaml b/data/github_iqbal_demystified/poems/002/002_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6d0eb7f9f27bac994d65ced3dbc12cdae05b32e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_032.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_032' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/247-%20Mir%20i%20sipaah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مير سپاہ ناسزا ، لشکرياں شکستہ صف' +- 'lang': 'en' + 'text': 'A recreant captain, a battle‐line thrown back' +'description': [] +'sher': +- 'id': '002_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مير سپاہ ناسزا ، لشکرياں شکستہ صف | آہ! وہ تير نيم کش جس کا نہ ہو کوئي ہدف' + - 'lang': 'en' + 'text': 'A recreant captain, a battle‐line thrown back, | The arrow hanging target‐less and slack!' + - 'lang': 'ro' + 'text': 'Mir-e-Sipah Na Saza, Lashkariyan Shakista Saf | Aah ! Woh Teer-e-Neem Kush Jis Ka Na Ho Koi Hadaf' +- 'id': '002_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے محيط ميں کہيں گوہر زندگي نہيں | ڈھونڈ چکا ميں موج موج ، ديکھ چکا صدف صدف' + - 'lang': 'en' + 'text': 'Nowhere near you that shell which holds life’s pearl; | I have dragged the waves and searched the ocean’s track.' + - 'lang': 'ro' + 'text': 'Tere Muheet Mein Kahin Gohar-e-Zindagi Nahin | Dhoond Chuka Main Mouj Mouj, Dekh Chuka Sadaf Sadaf' +- 'id': '002_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بتاں سے ہاتھ اٹھا ، اپني خودي ميں ڈوب جا | نقش و نگار دير ميں خون جگر نہ کر تلف' + - 'lang': 'en' + 'text': 'Plunge in your self, on idols dote no more, | Pour our no more heart’s blood for paint to deck' + - 'lang': 'ro' + 'text': 'Ishq-e-Butan Se Hath Utha, Apni Khudi Mein Doob Ja | Naqsh-o-Nigar-e-Dair Mein Khoon-e-Jigar Na Kar Talaf' +- 'id': '002_032_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھول کے کيا بياں کروں سر مقام مرگ و عشق | عشق ہے مرگ با شرف ، مرگ حيات بے شرف' + - 'lang': 'en' + 'text': 'Their shrines. I unveil the courts of Love and Death: | Death—life dishonoured; Love—death for honour’s sake.' + - 'lang': 'ro' + 'text': 'Khol Ke Kya Bayan Karun Sirr-e-Maqam-e-Marg-o-Ishq | Ishq Hai Marg-e-Ba-Sharaf, Marg Hayat-e-Be-Sharaf' +- 'id': '002_032_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت پير روم سے مجھ پہ ہوا يہ راز فاش | لاکھ حکيم سر بجيب ، ايک کليم سر بکف' + - 'lang': 'en' + 'text': 'I gleaned in Rumi’s company: one bold heart | Is worth of learned heads the whole tame pack;' + - 'lang': 'ro' + 'text': 'Sohbat-e-Peer-e-Room Se Mujh Pe Huwa Ye Raaz Fash | Lakh Hakeem Sar Bajeeb, Aik Kaleem Sar Bakaf' +- 'id': '002_032_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل کليم ہو اگر معرکہ آزما کوئي | اب بھي درخت طور سے آتي ہے بانگ'' لا تخف' + - 'lang': 'en' + 'text': 'Once more that voice from Sinai’s tree would cry | Fear not! if some new Moses led the attack.' + - 'lang': 'ro' + 'text': 'Misl-e-Kaleem Ho Agar Maarka Azma Koi | Ab Bhi Darkht-e-Toor Se Ati Hai Bang-e-‘LA TAKHAF’' +- 'id': '002_032_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خيرہ نہ کر سکا مجھے جلوہ دانش فرنگ | سرمہ ہے ميري آنکھ کا خاک مدينہ و نجف' + - 'lang': 'en' + 'text': 'No glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black.' + - 'lang': 'ro' + 'text': 'Kheerah Na Kar Saka Mujhe Jalwa’ay Danish-e-Farang | Surma Hai Meri Ankh Ka Khak-e-Madina-o-Najaf' diff --git a/data/github_iqbal_demystified/poems/002/002_033.yaml b/data/github_iqbal_demystified/poems/002/002_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a5963edec9b7b4504c0025f647b7ec4f08c1565d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_033.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_033' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/248-%20Ghazliaat%20(Zimistaani%20Hawa%20Mien%20Garcheh%20Thi%20Shamsheer%20Ki.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمستاني ہوا ميں گرچہ تھي شمشير کي تيزي' +- 'lang': 'en' + 'text': 'At London, winter wind' +'description': [] +'sher': +- 'id': '002_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمستاني ہوا ميں گرچہ تھي شمشير کي تيزي | نہ چھوٹے مجھ سے لندن ميں بھي آداب سحر خيزي' + - 'lang': 'en' + 'text': 'At London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn’t forego.' + - 'lang': 'ro' + 'text': 'Zmastani Hawa Mein Garcha Thi Shamsheer Ki Taizi | Na Chhoote Mujh Se London Mein Bhi Adab-E-Sehar Khaizi' +- 'id': '002_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں سرمايہ محفل تھي ميري گرم گفتاري | کہيں سب کو پريشاں کر گئي ميري کم آميزي' + - 'lang': 'en' + 'text': 'At times my heated talk to gathering pleasure lent; | My holding ’loof at times perplexed them all, I trow.' + - 'lang': 'ro' + 'text': 'Kahin Sarmaya’ay Mehfil Thi Meri Garam Guftari | Kahin Sub Ko Preshan Kar Gyi Meri Kam Amaizi' +- 'id': '002_033_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!زمام کار اگر مزدور کے ہاتھوں ميں ہو پھر کيا | طريق کوہکن ميں بھي وہي حيلے ہيں پرويزي' + - 'lang': 'en' + 'text': 'No hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.' + - 'lang': 'ro' + 'text': 'Zamam-E-Kaar Agar Mazdoor Ke Hathon Mein Ho Phir Kya! | Tareeq-E-Kohkan Mein Bhi Wohi Heelay Hain Parvaizi' +- 'id': '002_033_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلال پادشاہي ہو کہ جمہوري تماشا ہو | جدا ہو ديں سياست سے تو رہ جاتي ہے چنگيزي' + - 'lang': 'en' + 'text': 'Statecraft divorced from Faith to reign of terror leads, | Though it be a monarch’s rule or Commoners’ Show.' + - 'lang': 'ro' + 'text': 'Jalal-E-Padshahi Ho K Jamhoori Tamasha Ho | Juda Ho Deen Siasat Se To Reh Jati Hai Changaizi' +- 'id': '002_033_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سواد رومة الکبرے ميں دلي ياد آتي ہے | وہي عبرت ، وہي عظمت ، وہي شان دل آويزي' + - 'lang': 'en' + 'text': 'The streets of Rome remind of Delhi’s glorious past, | The lesson same and charm are writ upon its brow.' + - 'lang': 'ro' + 'text': 'Sawad-E-Ruma-Tul-Kubra Mein Dilli Yaad Ati Hai | Wohi Ibrat, Wohi Azmat, Wohi Shaan-E-Dil-Awaizi' diff --git a/data/github_iqbal_demystified/poems/002/002_034.yaml b/data/github_iqbal_demystified/poems/002/002_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..13219e906aa544d4859d78a8d3968ae866a716f2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_034.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_034' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/249-%20Ye%20dayr%20i%20kuhan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ دير کہن کيا ہے ، انبار خس و خاشاک' +- 'lang': 'en' + 'text': 'The ancient fane in which we live' +'description': [] +'sher': +- 'id': '002_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ دير کہن کيا ہے ، انبار خس و خاشاک | مشکل ہے گزر اس ميں بے نالہ آتش ناک' + - 'lang': 'en' + 'text': 'The ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.' + - 'lang': 'ro' + 'text': 'Ye Dair-E-Kuhan Kya Hai, Anbaar-E-Khas-O-Khashaak | Mushkil Hai Guzar Iss Mein Be-Nala’ay Atishnaak' +- 'id': '002_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخچير محبت کا قصہ نہيں طولاني | لطف خلش پيکاں ، آسودگي فتراک' + - 'lang': 'en' + 'text': 'The tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.' + - 'lang': 'ro' + 'text': 'Nakhcheer-E-Mohabbat Ka Qissa Nahin Toolani | Lutf-E-Khalish-E-Paikan, Asoodgi-E-Fatraak' +- 'id': '002_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھويا گيا جو مطلب ہفتاد و دو ملت ميں | سمجھے گا نہ تو جب تک بے رنگ نہ ہو ادراک' + - 'lang': 'en' + 'text': 'The sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?' + - 'lang': 'ro' + 'text': 'Khoya Kya Jo ''Matlab Haftad Wa Do''-O-Millat Mein | Samjhe Ga Na Tu Jab Taak Be Rang Na Ho Adraak' +- 'id': '002_034_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک شرع مسلماني ، اک جذب مسلماني | ہے جذب مسلماني سر فلک الافلاک' + - 'lang': 'en' + 'text': 'One is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.' + - 'lang': 'ro' + 'text': 'Ek Sharaa-E-Musalmani, Ek Jazb-E-Musalmani | Hai Jazb-E-Musalani Sirr-E-Falak-Ul-Aflaak' +- 'id': '002_034_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے رہرو فرزانہ ، بے جذب مسلماني | نے راہ عمل پيدا نے شاخ يقيں نم ناک' + - 'lang': 'en' + 'text': 'O pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.' + - 'lang': 'ro' + 'text': 'Ae Rahro-E-Farzana! Be Jazb-E-Musalmani | Ne Rah-E-Amal Paida Ne Shakh-E-Yaqeen Namnaak' +- 'id': '002_034_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمزيں ہيں محبت کي گستاخي و بے باکي | ہر شوق نہيں گستاخ ، ہر جذب نہيں بے باک' + - 'lang': 'en' + 'text': 'Courage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev’ry person shown.' + - 'lang': 'ro' + 'text': 'Ramzain Hain Mohabat Ki Gustakhi-O-Bebaki | Har Shauq Nahin Gustakh, Har Jazb Nahin Bebaak' +- 'id': '002_034_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فارغ تو نہ بيٹھے گا محشر ميں جنوں ميرا | !يا اپنا گريباں چاک يا دامن يزداں چاک' + - 'lang': 'en' + 'text': 'On the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest.' + - 'lang': 'ro' + 'text': 'Farig To Na Baithe Ga Mehshar Mein Junoon Mera | Ya Apna Grebaan Chaak Ya Daman-E-Yazdaan Chaak!' diff --git a/data/github_iqbal_demystified/poems/002/002_035.yaml b/data/github_iqbal_demystified/poems/002/002_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..45ee4139595710e9dfa031019bbede5db889fbd9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_035.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_035' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/250-%20Ghazliaat%20(Kamal-e-Tark%20Nahein%20Aab-o-Gil%20Say%20Mehjoori).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کمال ترک نہيں آب و گل سے مہجوري' +- 'lang': 'en' + 'text': 'The way to renounce is, To conquer the earth and heaven' +'description': [] +'sher': +- 'id': '002_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال ترک نہيں آب و گل سے مہجوري | کمال ترک ہے تسخير خاکي و نوري' + - 'lang': 'en' + 'text': 'The way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.' + - 'lang': 'ro' + 'text': 'Kamal-E-Tark Nahin Aab-O-Gil Se Mehjoori | Kamal-E-Tark Hai Taskheer-E-Khaki-O-Noori' +- 'id': '002_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ايسے فقر سے اے اہل حلقہ باز آيا | تمھارا فقر ہے بے دولتي و رنجوري' + - 'lang': 'en' + 'text': 'O cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.' + - 'lang': 'ro' + 'text': 'Main Aese Faqr Se Ae Ahl-E-Halqa Baaz Aya | Tumhara Faqr Hai Be-Doulati-O-Ranjoori' +- 'id': '002_035_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ فقر کے ليے موزوں ، نہ سلطنت کے ليے | وہ قوم جس نے گنوايا متاع تيموري' + - 'lang': 'en' + 'text': 'A nation that has lost, Taimur’s great heritage, | Is unfit for piety, And is unfit to rule.' + - 'lang': 'ro' + 'text': 'Na Faqr Ke Liye Mouzun, Na Saltanat Ke Liye | Who Qoum Jis Ne Ganwaya Mataa-E-Taimoori' +- 'id': '002_035_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنے نہ ساقي مہ وش تو اور بھي اچھا | عيار گرمي صحبت ہے حرف معذوري' + - 'lang': 'en' + 'text': 'If the sweet Cup—bearer, Listens not to me, it is good; | When I say, ‘no more’, That will only bring me more.' + - 'lang': 'ro' + 'text': 'Sune Na Saqi-E-Mehwash To Aur Bhi Acha | Ayar-E-Garmi-E-Sohbat Hai Harf-E-Maazoori' +- 'id': '002_035_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکيم و عارف و صوفي ، تمام مست ظہور | کسے خبر کہ تجلي ہے عين مستوري' + - 'lang': 'en' + 'text': 'The Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.' + - 'lang': 'ro' + 'text': 'Hakeem-O-Arif-O-Sufi, Tamam Mast-E-Zahoor | Kise Khabar K Tajalli Hai Ayn Mastoori' +- 'id': '002_035_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ملتفت ہوں تو کنج قفس بھي آزادي | نہ ہوں تو صحن چمن بھي مقام مجبوري' + - 'lang': 'en' + 'text': 'Bondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.' + - 'lang': 'ro' + 'text': 'oh Multafat Hon To Kunj Qafs Bhi Azadi | Na Hon To Sehat-E-Chaman Bhi Maqam-E-Majboori' +- 'id': '002_035_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برا نہ مان ، ذرا آزما کے ديکھ اسے | فرنگ دل کي خرابي ، خرد کي معموري' + - 'lang': 'en' + 'text': 'The West is a treasure-house, For the reason’s quest; | But for the heart it is, A source of decay and death.' + - 'lang': 'ro' + 'text': 'Bura Na Maan, Zara Azma Ke Dekh Isse | Farang Dil Ki Kharabi, Khirad Ki Maamoori' diff --git a/data/github_iqbal_demystified/poems/002/002_036.yaml b/data/github_iqbal_demystified/poems/002/002_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..319ab203d095ae66e7f05a503aff814e24ea556c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_036.yaml @@ -0,0 +1,91 @@ +--- +'id': '002_036' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/251-%20Aql%20go%20aastan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عقل گو آستاں سے دور نہيں' +- 'lang': 'en' + 'text': 'Though reason to the portal guide' +'description': [] +'sher': +- 'id': '002_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل گو آستاں سے دور نہيں | اس کي تقدير ميں حضور نہيں' + - 'lang': 'en' + 'text': 'Though reason to the portal guide, | Yet entry to it is denied.' + - 'lang': 'ro' + 'text': 'Aqal Go Astan Se Door Nahin | Iss Ki Taqdeer Mein Huzoor Nahin' +- 'id': '002_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بينا بھي کر خدا سے طلب | آنکھ کا نور دل کا نور نہيں' + - 'lang': 'en' + 'text': 'Beg God to grant a lighted heart, | For light and sight are things apart.' + - 'lang': 'ro' + 'text': 'Dil-E-Beena Bhi Kar Khuda Se Talab | Ankh Ka Noor Dil Ka Noor Nahin' +- 'id': '002_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم ميں بھي سرور ہے ليکن | يہ وہ جنت ہے جس ميں حور نہيں' + - 'lang': 'en' + 'text': 'Though knowledge lends to mind a glow, | No houris its Eden can ever show.' + - 'lang': 'ro' + 'text': 'Ilm Mein Bhi Suroor Hai Lekin | Ye Woh Jannat Hai Jis Mein Hoor Nahin' +- 'id': '002_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا غضب ہے کہ اس زمانے ميں | ايک بھي صاحب سرور نہيں' + - 'lang': 'en' + 'text': 'How strange that in the present time | No one owns the joy sublime!' + - 'lang': 'ro' + 'text': 'Kya Ghazab Hai Kh Iss Zamane Mein | Aik Bhi Sahib-E-Suroor Nahin' +- 'id': '002_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک جنوں ہے کہ باشعور بھي ہے | اک جنوں ہے کہ باشعور نہيں' + - 'lang': 'en' + 'text': 'Some passions leave the mind intact, | While others make it blind to fact.' + - 'lang': 'ro' + 'text': 'Ek Junoon Hai K Ba-Shaur Bhi Hai | Ek Junoon Hai K Ba-Shaur Nahin' +- 'id': '002_036_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناصبوري ہے زندگي دل کي | آہ وہ دل کہ ناصبور نہيں' + - 'lang': 'en' + 'text': 'The heart from unrest gets its life, | What pity if it knows no strife!' + - 'lang': 'ro' + 'text': 'Na-Saboori Hai Zindagi Dil Ki | Aah Woh Dil K Na-Saboor Nahin' +- 'id': '002_036_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے حضوري ہے تيري موت کا راز | زندہ ہو تو تو بے حضور نہيں' + - 'lang': 'en' + 'text': 'You die because from God you flee, | If living, linked with God shall be.' + - 'lang': 'ro' + 'text': 'Be-Huzoori Hai Teri Mout Ka Raaz | Zinda Ho Tu To Be-Huzoor Nahin' +- 'id': '002_036_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر گہر نے صدف کو توڑ ديا | تو ہي آمادہ ظہور نہيں' + - 'lang': 'en' + 'text': 'The pearls have all their covering cleft, | Of urge to show you are bereft.' + - 'lang': 'ro' + 'text': 'Har Guhar Ne Sadaf Ko Tor Diya | Tu Hi Amada’ay Zahoor Nahin' +- 'id': '002_036_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارني ميں بھي کہہ رہا ہوں ، مگر | يہ حديث کليم و طور نہيں' + - 'lang': 'en' + 'text': 'Show unto me, though I too cry, | It is not tale of Moses and Sinai.' + - 'lang': 'ro' + 'text': '‘ARINI’ Mein Bhi Keh Raha Hon, Magar | Ye Hadees-E-Kaleem (A.S)-O-Toor Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_037.yaml b/data/github_iqbal_demystified/poems/002/002_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..95bbb76c96e812e7910c3c418551751f89d662b9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_037.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_037' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/252-%20Khudi%20wo%20behr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي وہ بحر ہے جس کا کوئي کنارہ نہيں' +- 'lang': 'en' + 'text': 'The self of man is ocean vast' +'description': [] +'sher': +- 'id': '002_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي وہ بحر ہے جس کا کوئي کنارہ نہيں | تو آبجو اسے سمجھا اگر تو چارہ نہيں' + - 'lang': 'en' + 'text': 'The self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?' + - 'lang': 'ro' + 'text': 'Khudi Woh Behar Hai Jis Ka Koi Kinara Nahin | Tu Aabjoo Usse Samjha Agar To Chara Nahin' +- 'id': '002_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلسم گنبد گردوں کو توڑ سکتے ہيں | زجاج کي يہ عمارت ہے ، سنگ خارہ نہيں' + - 'lang': 'en' + 'text': 'The magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.' + - 'lang': 'ro' + 'text': 'Tilism-e-Gunbad-e-Gardoon Ko Torh Sakte Hain | Zujaj Ki Ye Amarat Hai, Sang-e-Khara Nahin' +- 'id': '002_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ميں ڈوبتے ہيں پھر ابھر بھي آتے ہيں | مگر يہ حوصلہ مرد ہيچ کارہ نہيں' + - 'lang': 'en' + 'text': 'In Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?' + - 'lang': 'ro' + 'text': 'Khudi Mein Doobte Hain Phir Ubhar Bhi Ate Hain | Magar Ye Hosla-e-Mard-e-Haichkarah Nahin' +- 'id': '002_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے مقام کو انجم شناس کيا جانے | کہ خاک زندہ ہے تو ، تابع ستارہ نہيں' + - 'lang': 'en' + 'text': 'Your rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.' + - 'lang': 'ro' + 'text': 'Tere Maqam Ko Anjum Shanas Kya Jane | Ke Khak-e-Zinda Hai Tu, Taba-e-Sitara Nahin' +- 'id': '002_037_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہيں بہشت بھي ہے ، حور و جبرئيل بھي ہے | تري نگہ ميں ابھي شوخي نظارہ نہيں' + - 'lang': 'en' + 'text': 'The maids of Ed’n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.' + - 'lang': 'ro' + 'text': 'Yahin Behisht Hi Hai, Hoor-o-Jibreel Bhi Hai | Teri Nigah Mein Abhi Shaukhi-e-Nazara Nahin' +- 'id': '002_037_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے جنوں نے زمانے کو خوب پہچانا | وہ پيرہن مجھے بخشا کہ پارہ پارہ نہيں' + - 'lang': 'en' + 'text': 'My craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.' + - 'lang': 'ro' + 'text': 'Mere Junoon Ne Zamane Ko Khoob Pehchana | Woh Pairhan Mujhe Bakhsha Ke Para Para Nahin' +- 'id': '002_037_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غضب ہے ، عين کرم ميں بخيل ہے فطرت | کہ لعل ناب ميں آتش تو ہے ، شرارہ نہيں' + - 'lang': 'en' + 'text': 'Spite of Nature’s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark.' + - 'lang': 'ro' + 'text': 'Ghazab Hai, Ayin-e-Karam Mein Bukheel Hai Fitrat | Ke Laal-e-Naab Mein Atish To Hai, Sharara Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_038.yaml b/data/github_iqbal_demystified/poems/002/002_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c7f0e7ca36fdfe7c789931d44905a006c98c858e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_038.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_038' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/253-%20Ghazliaat%20(Yeh%20Payaam%20Day%20Gai%20Hai%20Mujhay%20Baad-e-Subh%20Gahi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ پيام دے گئي ہے مجھے باد صبح گاہي' +- 'lang': 'en' + 'text': 'The morning breeze has whispered to me a secret' +'description': [] +'sher': +- 'id': '002_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پيام دے گئي ہے مجھے باد صبح گاہي | کہ خودي کے عارفوں کا ہے مقام پادشاہي' + - 'lang': 'en' + 'text': 'The morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.' + - 'lang': 'ro' + 'text': 'Ye Peyam De Gyi Hai Mujhe Bad-e-Subahgahi | Ke Khudi Ke Arifon Ka Hai Maqam Padshahi' +- 'id': '002_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري زندگي اسي سے ، تري آبرو اسي سے | جو رہي خودي تو شاہي ، نہ رہي تو روسياہي' + - 'lang': 'en' + 'text': 'Selfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.' + - 'lang': 'ro' + 'text': 'Teri Zindagi Issi Se, Teri Aabru Issi Se | Jo Rahi Khudi To Shahi, Na Rahi To Roosiyahi' +- 'id': '002_038_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ديا نشان منزل مجھے اے حکيم تو نے | مجھے کيا گلہ ہو تجھ سے ، تو نہ رہ نشيں نہ راہي' + - 'lang': 'en' + 'text': 'Thou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.' + - 'lang': 'ro' + 'text': 'Na Diya Nishan-e-Manzil Mujhe Ae Hakeem Tu Ne | Mujhe Kya Gila Ho Tujh Se, Tu Na Reh Nasheen Na Rahi' +- 'id': '002_038_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے حلقہ سخن ميں ابھي زير تربيت ہيں | وہ گدا کہ جانتے ہيں رہ و رسم کجکلاہي' + - 'lang': 'en' + 'text': 'Fakirs who know the wont and way of kings | Are as yet being trained in my literary circle.' + - 'lang': 'ro' + 'text': 'Mere Halqa-e-Sukhan Mein Abhi Zair-e-Tarbiat Hain | Woh Gada Ke Jante Hain Rah-o-Rasm-e-Kajkalahi' +- 'id': '002_038_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ معاملے ہيں نازک ، جو تري رضا ہو تو کر | کہ مجھے تو خوش نہ آيا يہ طريق خانقاہي' + - 'lang': 'en' + 'text': 'Thy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.' + - 'lang': 'ro' + 'text': 'Ye Maamle Hain Nazuk, Jo Teri Raza Ho Tu Kar | Ke Mujhe To Khush Na Aya Ye Tareeq-e-Khanqahi' +- 'id': '002_038_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہما کا ہے شکاري ، ابھي ابتدا ہے تيري | نہيں مصلحت سے خالي يہ جہان مرغ و ماہي' + - 'lang': 'en' + 'text': 'This world of inferior prey is meant to sharpen thy claws, | Thou art an eagle—hunter, but art a novice yet.' + - 'lang': 'ro' + 'text': 'Tu Huma Ka Hai Shikari, Abhi Ibtada Hai Teri | Nahin Muslihat Se Khali Ye Jahan-e-Murg-o-Mahi' +- 'id': '002_038_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو عرب ہو يا عجم ہو ، ترا لا الہ الا | لغت غريب ، جب تک ترا دل نہ دے گواہي' + - 'lang': 'en' + 'text': 'Whether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it.' + - 'lang': 'ro' + 'text': 'Tu Arab Ho Ya Ajam Ho, Tera ‘LA ILAHA ILLAH’ | Lughat-e-Ghareeb, Jab Tak Tera Dil Na De Gawahi' diff --git a/data/github_iqbal_demystified/poems/002/002_039.yaml b/data/github_iqbal_demystified/poems/002/002_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0aa90e557c76ec7dc07871eef35ab53adda7abc8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_039.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_039' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/254-%20Ghazliaat%20(Teri%20Nigaah%20Far-o-Maya%20Haath%20Hai%20Kohtaah).mp3' +'heading': +- 'lang': 'ur' + 'text': 'تري نگاہ فرومايہ ، ہاتھ ہے کوتاہ' +- 'lang': 'en' + 'text': 'Thy vision and thy hands are chained, earth—bound' +'description': [] +'sher': +- 'id': '002_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نگاہ فرومايہ ، ہاتھ ہے کوتاہ | ترا گنہ کہ نخيل بلند کا ہے گناہ' + - 'lang': 'en' + 'text': 'Thy vision and thy hands are chained, earthbound, | Is it thy nature’s fault, or of the thought too high?' + - 'lang': 'ro' + 'text': 'Teri Nigah Firomaya, Hath Hai Kotah | Tera Gunah Ke Nakheel-e-Buland Ka Hai Gunah' +- 'id': '002_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلا تو گھونٹ ديا اہل مدرسہ نے ترا | ''کہاں سے آئے صدا ''لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'The schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.' + - 'lang': 'ro' + 'text': 'Gala To Ghoont Diya Ahl-e-Madrasa Ne Tera | Kahan Se Aye Sada ‘LA ILAHA ILLALLAH’' +- 'id': '002_039_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!خودي ميں گم ہے خدائي ، تلاش کر غافل | يہي ہے تيرے ليے اب صلاح کار کي راہ' + - 'lang': 'en' + 'text': 'Absorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.' + - 'lang': 'ro' + 'text': 'Khudi Mein Gum Hai Khudai, Talash Kar Ghafil! | Yehi Hai Tere Liye Ab Salah-e-Kaar Ki Rah' +- 'id': '002_039_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حديث دل کسي درويش بے گليم سے پوچھ | خدا کرے تجھے تيرے مقام سے آگاہ' + - 'lang': 'en' + 'text': 'Ask an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.' + - 'lang': 'ro' + 'text': 'Hadees-e-Dil Kisi Darvaish-e-Be-Gileem Se Puch | Khuda Kare Tujhe Tere Maqam Se Aagah' +- 'id': '002_039_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہنہ سر ہے تو عزم بلند پيدا کر | يہاں فقط سر شاہيں کے واسطے ہے کلاہ' + - 'lang': 'en' + 'text': 'If bare‐headed, have a towering will, | The crown is not for thee, but for the eagle alone.' + - 'lang': 'ro' + 'text': 'Barahna Sar Hai Tu Azam-e-Buland Paida Kar | Yahan Faqt Sar-e-Shaheen Ke Waste Hai Kulah' +- 'id': '002_039_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہے ستارے کي گردش ، نہ بازي افلاک | خودي کي موت ہے تيرا زوال نعمت و جاہ' + - 'lang': 'en' + 'text': 'When thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.' + - 'lang': 'ro' + 'text': 'Na Rahe Sitare Ki Gardish Na Bazi-e-Aflak | Khudi Ki Mout Hai Tera Zawal-e-Naimat-o-Jah' +- 'id': '002_039_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھا ميں مدرسہ و خانقاہ سے غم ناک | !نہ زندگي ، نہ محبت ، نہ معرفت ، نہ نگاہ' + - 'lang': 'en' + 'text': 'Monasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge.' + - 'lang': 'ro' + 'text': 'Utha Main Madrasa-o-Khanqah Se Ghamnaak | Na Zindagi, Na Mohabbat, Na Maarifat, Na Nigah!' diff --git a/data/github_iqbal_demystified/poems/002/002_040.yaml b/data/github_iqbal_demystified/poems/002/002_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..412f0d2b096132377908fae61c8c11e124d25003 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_040.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_040' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/255-%20Khirad%20ke%20paas.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد کے پاس خبر کے سوا کچھ اور نہيں' +- 'lang': 'en' + 'text': 'The mind can give you naught' +'description': [] +'sher': +- 'id': '002_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد کے پاس خبر کے سوا کچھ اور نہيں | ترا علاج نظر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'The mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.' + - 'lang': 'ro' + 'text': 'Khird Ke Paas Khabar Ke Siwa Kuch Aur Nahin | Tera Ilaj Nazar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر اک مقام سے آگے مقام ہے تيرا | حيات ذوق سفر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'The goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?' + - 'lang': 'ro' + 'text': 'Har Ek Maqam Se Agay Maqam Hai Tera | Hayat Zauq-e-Safar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں بہا ہے تو حفظ خودي سے ہے ورنہ | گہر ميں آب گہر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'Much worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?' + - 'lang': 'ro' + 'text': 'Giran Baha Hai To Hifz-e-Khudi Se Hai Warna | Guhar Mein Aab-e-Guhar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رگوں ميں گردش خوں ہے اگر تو کيا حاصل | حيات سوز جگر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'Though blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.' + - 'lang': 'ro' + 'text': 'Ragon Mein Gardish-e-Khoon Hai Agar To Kya Hasil | Hayat Souz-e-Jigar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروس لالہ! مناسب نہيں ہے مجھ سے حجاب | کہ ميں نسيم سحر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'Wherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.' + - 'lang': 'ro' + 'text': 'Uroos-e-Lala! Munasib Nahin Hai Mujh Se Hijab | Ke Main Naseem-e-Sehar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسے کساد سمجھتے ہيں تاجران فرنگ | وہ شے متاع ہنر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'What Frankish dealers take, For counterfeit and fake, | Is true and real art— Not valued in their Mart.' + - 'lang': 'ro' + 'text': 'Jise Kisaad Samjhte Hain Tajiran-e-Farang | Woh Shay Mata-e-Hunar Ke Siwa Kuch Aur Nahin' +- 'id': '002_040_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑا کريم ہے اقبال بے نوا ليکن | عطائے شعلہ شرر کے سوا کچھ اور نہيں' + - 'lang': 'en' + 'text': 'Though indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?' + - 'lang': 'ro' + 'text': 'Bara Kareem Hai Iqbal Be-Nawa Lekin | Atta-e-Shola Sharar Ke Siwa Kuch Aur Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_041.yaml b/data/github_iqbal_demystified/poems/002/002_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d1af992023cc6669a6c2e17471cbf7bbff1ae32a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_041.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_041' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/256-%20Ghazliaat%20(Nigaah-e-Faqr%20Mein%20Shaan-e-Sikandari%20Kia%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ فقر ميں شان سکندري کيا ہے' +- 'lang': 'en' + 'text': 'The splendour of a monarch great' +'description': [] +'sher': +- 'id': '002_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ فقر ميں شان سکندري کيا ہے | !خراج کي جو گدا ہو ، وہ قيصري کيا ہے' + - 'lang': 'en' + 'text': 'The splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?' + - 'lang': 'ro' + 'text': 'Nigah-e-Faqr Mein Shan-e-Sikandari Kya Hai | Kharaj Ki Jo Gada Ho, Woh Qaisri Kya Hai!' +- 'id': '002_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتوں سے تجھ کو اميديں ، خدا سے نوميدي | !مجھے بتا تو سہي اور کافري کيا ہے' + - 'lang': 'en' + 'text': 'You pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?' + - 'lang': 'ro' + 'text': 'Buton Se Tujh Ko Umeedain, Khuda Se Naumeedi | Mujhe Bata To Sahi Aur Kafiri Kya Hai!' +- 'id': '002_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلک نے ان کو عطا کي ہے خواجگي کہ جنھيں | خبر نہيں روش بندہ پروري کيا ہے' + - 'lang': 'en' + 'text': 'Luck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.' + - 'lang': 'ro' + 'text': 'Falak Ne Un Ko Atta Ki Hai Khawajgi Ke Jinhain | Khabar Nahin Rawish-e-Banda Parwari Kya Hai' +- 'id': '002_041_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقط نگاہ سے ہوتا ہے فيصلہ دل کا | نہ ہو نگاہ ميں شوخي تو دلبري کيا ہے' + - 'lang': 'en' + 'text': 'One look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.' + - 'lang': 'ro' + 'text': 'Faqt Nigah Se Hota Hai Faisla Dil Ka | Na Ho Nigah Mein Shaukhi To Dilbari Kya Hai' +- 'id': '002_041_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي خطا سے عتاب ملوک ہے مجھ پر | کہ جانتا ہوں مآل سکندري کيا ہے' + - 'lang': 'en' + 'text': 'I am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.' + - 'lang': 'ro' + 'text': 'Issi Khata Se Itaab-e-Mulook Hai Mujh Par | Ke Janta Hun Maal-e-Sikandari Kya Hai' +- 'id': '002_041_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسے نہيں ہے تمنائے سروري ، ليکن | !خودي کي موت ہو جس ميں وہ سروري کيا ہے' + - 'lang': 'en' + 'text': 'To be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego’s fall.' + - 'lang': 'ro' + 'text': 'Kise Nahin Hai Tamana-e-Sarwari, Lekin | Khudi Ki Mout Ho Jis Mein Woh Sarwari Kya Hai!' +- 'id': '002_041_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش آگئي ہے جہاں کو قلندري ميري | !وگرنہ شعر مرا کيا ہے ، شاعري کيا ہے' + - 'lang': 'en' + 'text': 'My bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet’s art.' + - 'lang': 'ro' + 'text': 'Khush Aa Gyi Hai Jahan Ko Qalandari Meri | Wagarna Shair Mera Kya Hai, Shayari Kya Hai!' diff --git a/data/github_iqbal_demystified/poems/002/002_042.yaml b/data/github_iqbal_demystified/poems/002/002_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b61214c21038a4600aa21f64714d37891e2dc93b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_042.yaml @@ -0,0 +1,82 @@ +--- +'id': '002_042' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/257-%20Na%20tu%20zamin%20ke.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ تو زميں کے ليے ہے نہ آسماں کے ليے' +- 'lang': 'en' + 'text': 'You are neither for the earth nor for the heaven' +'description': [] +'sher': +- 'id': '002_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ تو زميں کے ليے ہے نہ آسماں کے ليے | جہاں ہے تيرے ليے ، تو نہيں جہاں کے ليے' + - 'lang': 'en' + 'text': 'You are neither for the earth nor for the heaven: | The world is for you, and not you for the world.' + - 'lang': 'ro' + 'text': 'Na Tu Zameen Ke Liye Hai Na Asman Ke Liye | Jahan Hai Tere Liye, Tu Nahin Jahan Ke Liye' +- 'id': '002_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عقل و دل ہيں شرر شعلہ محبت کے | وہ خار و خس کے ليے ہے ، يہ نيستاں کے ليے' + - 'lang': 'en' + 'text': 'The sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.' + - 'lang': 'ro' + 'text': 'Ye Aqal-o-Dil Hain Sharar Shola-e-Mohabbat Ke | Woh Khaar-o-Khs Ke Liye Hai, Ye Neetan Ke Liye' +- 'id': '002_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام پرورش آہ و نالہ ہے يہ چمن | نہ سير گل کے ليے ہے نہ آشياں کے ليے' + - 'lang': 'en' + 'text': 'This garden is for painful strains: | Neither for enjoying the roses nor for making a nest.' + - 'lang': 'ro' + 'text': 'Maqam-e-Parwarish-e-Aah-o-Nala Hai Ye Chaman | Na Sair-e-Gul Ke Liye Hai Na Ashiyan Ke Liye' +- 'id': '002_042_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے گا راوي و نيل و فرات ميں کب تک | !ترا سفينہ کہ ہے بحر بے کراں کے ليے' + - 'lang': 'en' + 'text': 'How long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.' + - 'lang': 'ro' + 'text': 'Rahe Ga Ravi-o-Neel-o-Firat Mein Kab Tak | Tera Safina Ke Hai Behar-e-Bekaran Ke Liye!' +- 'id': '002_042_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشان راہ دکھاتے تھے جو ستاروں کو | ترس گئے ہيں کسي مرد راہ داں کے ليے' + - 'lang': 'en' + 'text': 'Once who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.' + - 'lang': 'ro' + 'text': 'Nishan-e-Rah Dikhate The Jo Sitaron Ko | Taras Gye Hain Kisi Mard-e-Rah Daan Ke Liye' +- 'id': '002_042_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ بلند ، سخن دل نواز ، جاں پرسوز | يہي ہے رخت سفر مير کارواں کے ليے' + - 'lang': 'en' + 'text': 'High ambition, winsome speech, a passionate soul— | This is all the luggage for a leader of the Caravan.' + - 'lang': 'ro' + 'text': 'Nigah Buland, Sukhan Dil Nawaz, Jaan Pursouz | Yehi Hai Rakht-e-Safar Mir-e-Karwan Ke Liye' +- 'id': '002_042_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا سي بات تھي ، انديشہ عجم نے اسے | بڑھا ديا ہے فقط زيب داستاں کے ليے' + - 'lang': 'en' + 'text': 'It was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.' + - 'lang': 'ro' + 'text': 'Zara Si Baat Thi, Andaisha-e-Ajam Ne Isse | Barha Diya Hai Faqat Zaib-e-Dastan Ke Liye' +- 'id': '002_042_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے گلو ميں ہے اک نغمہ جبرئيل آشوب | سنبھال کر جسے رکھا ہے لامکاں کے ليے' + - 'lang': 'en' + 'text': 'I am saving a song for the Placeless Realm— | A song that could shake even the trusty Gabriel.' + - 'lang': 'ro' + 'text': 'Mere Gulu Mein Hai Ek Naghma Jibreel Ashob | Sanbhal Kar Jise Rakha Hai La-Makan Ke Liye' diff --git a/data/github_iqbal_demystified/poems/002/002_043.yaml b/data/github_iqbal_demystified/poems/002/002_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c9d7cade4ac3759f86effff66d23a5cce089753d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_043.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_043' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/258-%20Ghazliaat%20(Tou%20Aay%20Aseer-e-Makan%20La%20Makan%20Say%20Door%20Nahein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'تو اے اسير مکاں! لامکاں سے دور نہيں' +- 'lang': 'en' + 'text': 'O Prisoner of Space! You are not far from the Placeless Realm' +'description': [] +'sher': +- 'id': '002_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اے اسير مکاں! لامکاں سے دور نہيں | وہ جلوہ گاہ ترے خاک داں سے دور نہيں' + - 'lang': 'en' + 'text': 'O Prisoner of Space! You are not far from the Placeless Realm— | That Audience Hall is not far away from your planet.' + - 'lang': 'ro' + 'text': 'Tu Ae Aseer-E-Makan! La-Makan Se Door Nahin | Woh Jalwagah Tere Khakdan Se Door Nahin' +- 'id': '002_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مرغزار کہ بيم خزاں نہيں جس ميں | غميں نہ ہو کہ ترے آشياں سے دور نہيں' + - 'lang': 'en' + 'text': 'Grieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.' + - 'lang': 'ro' + 'text': 'Woh Marghzar Ke Beem-E-Khazan Nahin Jis Mein | Ghameen Na Ho Ke Tere Ashiyan Se Door Nahin' +- 'id': '002_043_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہے خلاصہ علم قلندري کہ حيات | خدنگ جستہ ہے ليکن کماں سے دور نہيں' + - 'lang': 'en' + 'text': 'The gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!' + - 'lang': 'ro' + 'text': 'Ye Hai Khulasa-E-Ilm Qalandari Ke Hiyat | Khadang-E-Jasta Hai Lekin Kaman Se Door Nahin' +- 'id': '002_043_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فضا تري مہ و پرويں سے ہے ذرا آگے | قدم اٹھا ، يہ مقام آسماں سے دور نہيں' + - 'lang': 'en' + 'text': 'Your station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.' + - 'lang': 'ro' + 'text': 'Faza Teri Mah-O-Parveen Se Hai Zara Agay | Qadam Uthao, Ye Maqam Asman Se Door Nahin' +- 'id': '002_043_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہے نہ راہ نما سے کہ چھوڑ دے مجھ کو | يہ بات راہرو نکتہ داں سے دور نہيں' + - 'lang': 'en' + 'text': 'Lest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much.' + - 'lang': 'ro' + 'text': 'Kahe Na Rahnuma Se Ke Chor De Mujh Ko | Ye Baat Rahroo Nukta Dan Se Door Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_044.yaml b/data/github_iqbal_demystified/poems/002/002_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..246d2ca4481ac515ce439fd34e8dfa4e5fdb7113 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_044.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_044' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/259-%20Khirad%20ne.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد نے مجھ کو عطا کي نظر حکيمانہ' +- 'lang': 'en' + 'text': 'My mind on me bestowed a thinker’s gaze' +'description': [] +'sher': +- 'id': '002_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد نے مجھ کو عطا کي نظر حکيمانہ | سکھائي عشق نے مجھ کو حديث رندانہ' + - 'lang': 'en' + 'text': 'My mind on me bestowed a thinker’s gaze, | From Love I learnt a toper’s wont and ways.' + - 'lang': 'ro' + 'text': 'Khirad Ne Mujh Ko Atta Ki Nazar Hakeemana | Sikhai Ishq Ne Mujh Ko Hadees-e-Rindana' +- 'id': '002_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ بادہ ہے ، نہ صراحي ، نہ دور پيمانہ | فقط نگاہ سے رنگيں ہے بزم جانانہ' + - 'lang': 'en' + 'text': 'No wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.' + - 'lang': 'ro' + 'text': 'Na Bada Hai, Na Soorahi, Na Dour-e-Pemana | Faqt Nigah Se Rangeen Hai Bazm-e-Janana' +- 'id': '002_044_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نوائے پريشاں کو شاعري نہ سمجھ | کہ ميں ہوں محرم راز درون ميخانہ' + - 'lang': 'en' + 'text': 'Take not my rhymes for poet’s art, | I know the secrets of wine‐seller’s mart.' + - 'lang': 'ro' + 'text': 'Meri Nuwa-e-Preshan Ko Shayari Na Samajh | Ke Main Hun Mehram-e-Raaz-e-Darun-e-Maikhana' +- 'id': '002_044_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلي کو ديکھ کہ ہے تشنہ نسيم سحر | اسي ميں ہے مرے دل کا تمام افسانہ' + - 'lang': 'en' + 'text': 'Behold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.' + - 'lang': 'ro' + 'text': 'Kali Ko Dekh Ke Hai Tashna-e-Naseem-e-Sehar | Issi Mein Hai Mere Dil Ka Tamam Afsana' +- 'id': '002_044_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي بتائے مجھے يہ غياب ہے کہ حضور | سب آشنا ہيں يہاں ، ايک ميں ہوں بيگانہ' + - 'lang': 'en' + 'text': 'Know not, absence or presence if it be, | I am the alien here, all others free.' + - 'lang': 'ro' + 'text': 'Koi Bataye Mujhe Ye Ghayaab Hai Ke Huzoor | Sub Ashna Hain Yahan, Aik Main Hun Begana' +- 'id': '002_044_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگ ميں کوئي دن اور بھي ٹھہر جاؤں | مرے جنوں کو سنبھالے اگر يہ ويرانہ' + - 'lang': 'en' + 'text': 'My stay in West I may prolong a bit, | My frenzy if this desert will admit.' + - 'lang': 'ro' + 'text': 'Farang Mein Koi Din Aur Bhi Thehar Jaun | Mere Junoon Ko Sanbhale Agar Ye Werana' +- 'id': '002_044_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام عقل سے آساں گزر گيا اقبال | مقام شوق ميں کھويا گيا وہ فرزانہ' + - 'lang': 'en' + 'text': 'The stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost.' + - 'lang': 'ro' + 'text': 'Maqam-e-Aqal Se Asan Guzar Gya Iqbal | Maqam-e-Shauq Mein Khoya Gya Woh Farzana' diff --git a/data/github_iqbal_demystified/poems/002/002_045.yaml b/data/github_iqbal_demystified/poems/002/002_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b76f3652b86c3a6b8167512bd42d1b8b1a3b7e7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_045.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_045' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/260-%20Aflaak%20se%20aata.mp3' +'heading': +- 'lang': 'ur' + 'text': 'افلاک سے آتا ہے نالوں کا جواب آخر' +- 'lang': 'en' + 'text': 'From the heavens comes an answer to our long cries at last' +'description': [] +'sher': +- 'id': '002_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افلاک سے آتا ہے نالوں کا جواب آخر | کرتے ہيں خطاب آخر ، اٹھتے ہيں حجاب آخر' + - 'lang': 'en' + 'text': 'From the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!' + - 'lang': 'ro' + 'text': 'Aflak Se Ata Hai Nalon Ka Jawab Akhir | Karte Hain Khitab Akhir, Uthte Hain Hijab Akhir' +- 'id': '002_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احوال محبت ميں کچھ فرق نہيں ايسا | سوز و تب و تاب اول ، سوزو تب و تاب آخر' + - 'lang': 'en' + 'text': 'Little of change love’s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.' + - 'lang': 'ro' + 'text': 'Ahwal-e-Mohabbat Mein Kuch Farq Nahin Aesa | Souz-o-Tab-o-Taab Awwal, Souz-o-Tab-o-Taab Akhi' +- 'id': '002_045_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں تجھ کو بتاتا ہوں ، تقدير امم کيا ہے | شمشير و سناں اول ، طاؤس و رباب آخر' + - 'lang': 'en' + 'text': 'The destiny of nations I chart for you: at first | The sword and spear; the zither’s, the lute’s soft sighs at last.' + - 'lang': 'ro' + 'text': 'Main Tujh Ko Batata Hun, Taqdeer-e-Umam Kya Hai | Shamsheer-o-Sanaa Awwal, Taoos-o-Rabab Akhir' +- 'id': '002_045_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميخانہ يورپ کے دستور نرالے ہيں | لاتے ہيں سرور اول ، ديتے ہيں شراب آخر' + - 'lang': 'en' + 'text': 'Outlandish are the customs that Europe’s tavern knows! | It steeps men first in pleasure, the wine supplies at last.' + - 'lang': 'ro' + 'text': 'Maikhane-e-Yourap Ke Dastoor Nirale Hain | Late Hain Suroor Awwal, Dete Hain Sharab Akhir' +- 'id': '002_045_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا دبدبہ نادر ، کيا شوکت تيموري | ہو جاتے ہيں سب دفتر غرق م ے ناب آخر' + - 'lang': 'en' + 'text': 'Be it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.' + - 'lang': 'ro' + 'text': 'Kya Dabdaba-e-Nadir, Kya Shaukat-e-Taimoori | Hi Jate Hain Sub Daftar Gharq Mai-e-Naab Akhir' +- 'id': '002_045_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت کي گھڑي گزري ، جلوت کي گھڑي آئي | چھٹنے کو ہے بجلي سے آغوش سحاب آخر' + - 'lang': 'en' + 'text': 'The cloistered hour is over, the arena’s hour begins; | The lightning comes to asunder those cloudy skies at last!' + - 'lang': 'ro' + 'text': 'Khalwat Ki Ghari Guzri, Jalwat Ki Ghari Ayi | Chutne Ko Hai Bijle Se Agosh-e-Sahaab Akhir' +- 'id': '002_045_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا ضبط بہت مشکل اس سيل معاني کا | کہہ ڈالے قلندر نے اسرار کتاب آخر' + - 'lang': 'en' + 'text': 'It was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book.' + - 'lang': 'ro' + 'text': 'Tha Zabt Bohat Mushkil Iss Seel-e-Maani Ka | Keh Dale Qalandar Ne Asrar-e-Kitab Akhir' diff --git a/data/github_iqbal_demystified/poems/002/002_046.yaml b/data/github_iqbal_demystified/poems/002/002_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5da9b517cd0acb8f4a77dbae37fcce712ea2c486 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_046.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_046' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/261-%20Har%20shai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہر شے مسافر ، ہر چيز راہي' +- 'lang': 'en' + 'text': 'All life is voyaging, all life in motion' +'description': [] +'sher': +- 'id': '002_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر شے مسافر ، ہر چيز راہي | کيا چاند تارے ، کيا مرغ و ماہي' + - 'lang': 'en' + 'text': 'All life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.' + - 'lang': 'ro' + 'text': 'Har Shay Musafir, Har Cheez Rahi | Kya Chand Tare, Kya Murg-o-Maahi' +- 'id': '002_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مرد ميداں ، تو مير لشکر | نوري حضوري تيرے سپاہي' + - 'lang': 'en' + 'text': 'To you the champion, the lord of battle, | Bright angels offer, their swords’ devotion' + - 'lang': 'ro' + 'text': 'Tu Mard-e-Maidan, Tu Mir-e-Lashkar | Noori Huzoori Tere Sipahi' +- 'id': '002_046_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ قدر اپني تو نے نہ جاني | !يہ بے سوادي ، يہ کم نگاہي' + - 'lang': 'en' + 'text': 'But of that blindness, that caravan spirit! | Of your own greatness, you have no notion.' + - 'lang': 'ro' + 'text': 'Kuch Qadar Apni Tu Ne Na Jani | Ye Besawadi, Ye Kam Nigai !' +- 'id': '002_046_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيائے دوں کي کب تک غلامي | يا راہبي کر يا پادشاہي' + - 'lang': 'en' + 'text': 'How long this bondage to darkness? Choose now: | A prince’s scepter,— a hermit’s potion.' + - 'lang': 'ro' + 'text': 'Dunya-e-Doon Ki Kab Tak Ghulami | Ya Raahbi Kar Ya Padshahi' +- 'id': '002_046_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير حرم کو ديکھا ہے ميں نے | کردار بے سوز ، گفتار واہي' + - 'lang': 'en' + 'text': 'I know our priesthood, how faint in action, | In sermons pouring, a languid lotion.' + - 'lang': 'ro' + 'text': 'Peer-e-Haram Ko Dekha Hai Mein Ne | Kirdar Be-Souz, Guftar Waahi' diff --git a/data/github_iqbal_demystified/poems/002/002_047.yaml b/data/github_iqbal_demystified/poems/002/002_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a463820daad0a18070b76d0b3c7bd875953c7353 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_047.yaml @@ -0,0 +1,82 @@ +--- +'id': '002_047' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/262-%20Har%20cheez%20he.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہر چيز ہے محو خود نمائي' +- 'lang': 'en' + 'text': 'Every atom pants for glory' +'description': [] +'sher': +- 'id': '002_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چيز ہے محو خود نمائي | ہر ذرہ شہيد کبريائي' + - 'lang': 'en' + 'text': 'Every atom pants for glory: greed | Of self‐fruition earth’s whole creed!' + - 'lang': 'ro' + 'text': 'Har Cheez Hai Mehw-e-Khudnumai | Har Zarra Shaheed-e-Kibriyai' +- 'id': '002_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے ذوق نمود زندگي ، موت | تعمير خودي ميں ہے خدائي' + - 'lang': 'en' + 'text': 'Life that thirsts for no flowering—death: | Self‐creation—a godlike deed;' + - 'lang': 'ro' + 'text': 'Be-Zauq-e-Namood Zindagi, Mout | Tameer-e-Khudi Mein Hai Khudai' +- 'id': '002_047_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رائي زور خودي سے پربت | پربت ضعف خودي سے رائي' + - 'lang': 'en' + 'text': 'Through self the mustard‐seed becomes | A hill: without, the hill a seed.' + - 'lang': 'ro' + 'text': 'Rayi Zor-e-Khudi Se Parbat | Parbat Zu’af-e-Khudi Se Rayi' +- 'id': '002_047_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تارے آوارہ و کم آميز | تقدير وجود ہے جدائي' + - 'lang': 'en' + 'text': 'The stars wander and do not meet, | To all things severance is decreed;' + - 'lang': 'ro' + 'text': 'Taare Awara-o-Kam Maiz | Taqdeer-e-Wujood Hai Juddai' +- 'id': '002_047_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پچھلے پہر کا زرد رو چاند | بے راز و نياز آشنائي' + - 'lang': 'en' + 'text': 'Pale is the moon of night’s last hour | No whispered things of friendship speed.' + - 'lang': 'ro' + 'text': 'Ye Pichle Peher Ka Zard-Ru Chehra | Be Raaz-o-Niaz-e-Ashnai' +- 'id': '002_047_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري قنديل ہے ترا دل | تو آپ ہے اپني روشنائي' + - 'lang': 'en' + 'text': 'Own self is all the light you need; | # translation missing' + - 'lang': 'ro' + 'text': 'Teri Qandeel Hai Tera Dil | Tu Aap Hai Apni Roshanai' +- 'id': '002_047_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک تو ہے کہ حق ہے اس جہاں ميں | باقي ہے نمود سيميائي' + - 'lang': 'en' + 'text': 'You are this world’s sole truth, all else, | Illusion such as sorceries breed.' + - 'lang': 'ro' + 'text': 'Ek Tu Hai Ke Haq Hai Iss Jahan Mein | Baqi Hai Namood-e-Seemiyai' +- 'id': '002_047_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں عقدہ کشا يہ خار صحرا | کم کر گلہ برہنہ پائي' + - 'lang': 'en' + 'text': 'These desert thorns prick many a doubt: | Do not complain if bare feet bleed.' + - 'lang': 'ro' + 'text': 'Hain Auqdah Kusha Ye Khaar-e-Sehra | Kam Kar Gila-e-Barhana Payi' diff --git a/data/github_iqbal_demystified/poems/002/002_048.yaml b/data/github_iqbal_demystified/poems/002/002_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e3aa089682bb9ebce8c2e7757c0820a37368459d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_048.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_048' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/263-%20Ghazliaat%20(Aijaaz%20Hai%20Kisi%20Ka%20ya%20gardish-e-Zamana).mp3' +'heading': +- 'lang': 'ur' + 'text': '!اعجاز ہے کسي کا يا گردش زمانہ' +- 'lang': 'en' + 'text': 'This wonder by some glance is wrought' +'description': [] +'sher': +- 'id': '002_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اعجاز ہے کسي کا يا گردش زمانہ | ٹوٹا ہے ايشيا ميں سحر فرنگيانہ' + - 'lang': 'en' + 'text': 'This wonder by some glance is wrought, Or Fortune’s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.' + - 'lang': 'ro' + 'text': 'Ejaz Hai Kisi Ka Ya Gardish-e-Zamana! | Toota Hai Asia Mein Seher-e-Farangiyana' +- 'id': '002_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعمير آشياں سے ميں نے يہ راز پايا | اہل نوا کے حق ميں بجلي ہے آشيانہ' + - 'lang': 'en' + 'text': 'By the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.' + - 'lang': 'ro' + 'text': 'Tameer-e-Ashiyan Se Main Ne Ye Raaz Paya | Ahl-e-Nawa Ke Haq Mein Bijli Hai Ashiyana' +- 'id': '002_048_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ بندگي خدائي ، وہ بندگي گدائي | !يا بندہ خدا بن يا بندہ زمانہ' + - 'lang': 'en' + 'text': 'If slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.' + - 'lang': 'ro' + 'text': 'Ye Bandagi Khudai, Woh Bandagi Gadai | Ya Banda-e-Khuda Ban Ya Banda-e-Zamana!' +- 'id': '002_048_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل نہ ہو خودي سے ، کر اپني پاسباني | شايد کسي حرم کا تو بھي ہے آستانہ' + - 'lang': 'en' + 'text': 'Of selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.' + - 'lang': 'ro' + 'text': 'Ghafil Na Ho Khudi Se, Kar Apni Pasbani | Shaid Kisi Haram Ka Tub Hi Hai Astana' +- 'id': '002_048_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے لا الہ کے وارث! باقي نہيں ہے تجھ ميں | گفتار دلبرانہ ، کردار قاہرانہ' + - 'lang': 'en' + 'text': 'O heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.' + - 'lang': 'ro' + 'text': 'Ae LA ILAH Ke Waris! Baqi Nahin Hai Tujh Mein | Guftar-e-Dilbarana, Kirdar-e-Qaharana' +- 'id': '002_048_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري نگاہ سے دل سينوں ميں کانپتے تھے | کھويا گيا ہے تيرا جذب قلندرانہ' + - 'lang': 'en' + 'text': 'Your glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar’s fervent zeal, In you is dead and is at rest.' + - 'lang': 'ro' + 'text': 'Teri Nigah Se Dil Seenon Mein Kanpte The | Khoya Gya Hai Tera Jazb-e-Qalandarana' +- 'id': '002_048_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز حرم سے شايد اقبال باخبر ہے | ہيں اس کي گفتگو کے انداز محرمانہ' + - 'lang': 'en' + 'text': 'Of Sanctuary’s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air.' + - 'lang': 'ro' + 'text': 'Raaz-e-Haram Se Shaid Iqbal Ba-Khabar Hai | Hain Iss Ki Guftugu Ke Andaz Mehramana' diff --git a/data/github_iqbal_demystified/poems/002/002_049.yaml b/data/github_iqbal_demystified/poems/002/002_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6ad500c50ffb577d740420451fae0ec0f4e7ac16 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_049.yaml @@ -0,0 +1,68 @@ +--- +'id': '002_049' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/264-%20Ghazliaat%20(Khird%20Mandoon%20Say%20Kia%20Poochon%20Keh%20Meri%20Ibtida.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خردمندوں سے کيا پوچھوں کہ ميري ابتدا کيا ہے' +- 'lang': 'en' + 'text': 'Why should I ask wise men about my origin' +'description': [] +'sher': +- 'id': '002_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خردمندوں سے کيا پوچھوں کہ ميري ابتدا کيا ہے | کہ ميں اس فکر ميں رہتا ہوں ، ميري انتہا کيا ہے' + - 'lang': 'en' + 'text': 'Why should I ask wise men about my origin? | For my mind ponders on the end of my life.' + - 'lang': 'ro' + 'text': 'Khird-Mandon Se Kya Puchon Ke Meri Ibtida Kya Hai | Ke Main Iss Fikar Mein Rehta Hun, Meri Intiha Kya Hai' +- 'id': '002_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کو کر بلند اتنا کہ ہر تقدير سے پہلے | خدا بندے سے خود پوچھے ، بتا تيري رضا کيا ہے' + - 'lang': 'en' + 'text': 'Raise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.' + - 'lang': 'ro' + 'text': 'Khudi Ko Kar Buland Itna Ke Har Taqdeer Se Pehle | Khuda Bande Se Khud Puche, Bata Teri Raza Kya Hai' +- 'id': '002_049_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام گفتگو کيا ہے اگر ميں کيميا گرہوں | !يہي سوز نفس ہے ، اور ميري کيميا کيا ہے' + - 'lang': 'en' + 'text': 'If I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.' + - 'lang': 'ro' + 'text': 'Maqam-e-Guftugu Kya Hai Agar Main Keemiya-Gar Hun | Yehi Souz-e-Nafas Hai, Aur Meri Keemiya Kya Hai!' +- 'id': '002_049_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر آئيں مجھے تقدير کي گہرائياں اس ميں | نہ پوچھ اے ہم نشيں مجھ سے وہ چشم سرمہ سا کيا ہے' + - 'lang': 'en' + 'text': 'I know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.' + - 'lang': 'ro' + 'text': 'Nazar Ayeen Mujhe Taqdeer Ki Gehraiyan Uss Mein | Na Puch Ae Hum-Nasheen Mujh Se Woh Chashm-e-Surma Sa Kya Hai' +- 'id': '002_049_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ہوتا وہ مجذوب فرنگي اس زمانے ميں | تو اقبال اس کو سمجھاتا مقام کبريا کيا ہے' + - 'lang': 'en' + 'text': 'If that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.' + 'notes': + - 'phrase': 'West' + 'meaning': '(Iqbal’s note): Nietzsche, the famous philosopher of Germany, who was unable to determine his exact emotional experiences, and whose philosophical speculations led him astray.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Agar Hota Woh Majzoob*-e-Farangi Iss Zamane Mein | To Iqbal Uss Ko Samjhata Maqam-e-Kibriya Kya Hai' +- 'id': '002_049_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نواے صبح گاہي نے جگر خوں کر ديا ميرا | !خدايا جس خطا کي يہ سزا ہے ، وہ خطا کيا ہے' + - 'lang': 'en' + 'text': 'The agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?' + - 'lang': 'ro' + 'text': 'Nawa-e-Subahgahi Ne Jigar Khoon Kar Diya Mera | Khudaya Jis Khata Ki Ye Saza Hai, Woh Khata Kya Hai!' diff --git a/data/github_iqbal_demystified/poems/002/002_050.yaml b/data/github_iqbal_demystified/poems/002/002_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f7580a14ff58d9006de7ce3f3c06b3ccc5e3b6ba --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_050.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_050' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/265-%20Ghazliaat%20(Jab%20Ishq%20Sikhata%20Hai%20Aadaab-e-Khud%20Aagahi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'جب عشق سکھاتا ہے آداب خود آگاہي' +- 'lang': 'en' + 'text': 'When through the Love man conscious grows' +'description': [] +'sher': +- 'id': '002_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب عشق سکھاتا ہے آداب خود آگاہي | کھلتے ہيں غلاموں پر اسرار شہنشاہي' + - 'lang': 'en' + 'text': 'When through the Love man conscious grows, Of respect self‐awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.' + - 'lang': 'ro' + 'text': 'Jab Ishq Sikhata Hai Adab-e-Khud Agaahi | Khule Hain Ghulamon Par Asrar-e-Shehanshahi' +- 'id': '002_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطار ہو ، رومي ہو ، رازي ہو ، غزالي ہو | کچھ ہاتھ نہيں آتا بے آہ سحر گاہي' + - 'lang': 'en' + 'text': 'Like Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.' + - 'lang': 'ro' + 'text': 'Attar Ho, Rumi Ho, Razi Ho, Ghazali Ho | Kuch Hath Nahin Ata Be Aah-e-Sahargahi' +- 'id': '002_050_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!نوميد نہ ہو ان سے اے رہبر فرزانہ | کم کوش تو ہيں ليکن بے ذوق نہيں راہي' + - 'lang': 'en' + 'text': 'No need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.' + - 'lang': 'ro' + 'text': 'Naumeed Na Ho In Se Ae Rahbar-e-Farzana | Kamkosh To Hain Lekin Be-Zauq Nahin Raahi' +- 'id': '002_050_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے طائر لاہوتي! اس رزق سے موت اچھي | جس رزق سے آتي ہو پرواز ميں کوتاہي' + - 'lang': 'en' + 'text': 'O Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.' + - 'lang': 'ro' + 'text': 'Ae Tair-e-Lahooti! Uss Rizq Se Mout Achi | Jis Rizq Se Ati Ho Parwaz Mein Kotahi' +- 'id': '002_050_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دارا و سکندر سے وہ مرد فقير اولي | ہو جس کي فقيري ميں بوئے اسد اللہي' + - 'lang': 'en' + 'text': 'A person poor and destitute, Who walks in steps of God’s Lion bold, | Is more exalt’d than monarchs great: He spurns the worldly wealth and gold.' + - 'lang': 'ro' + 'text': 'Dara-o-Sikandar Se Woh Mard-e-Faqeer Aula | Ho Jis Ki Faqeeri Mein Boo-e-Asadullahi' +- 'id': '002_050_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئين جوانمردں ، حق گوئي و بے باکي | اللہ کے شيروں کو آتي نہيں روباہي' + - 'lang': 'en' + 'text': 'Men bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts.' + - 'lang': 'ro' + 'text': 'Aaeen-e-Jawanmardan, Haq Goyi-o-Bebaki | Allah Ke Sheron Ko Ati Nahin Roobahi' diff --git a/data/github_iqbal_demystified/poems/002/002_051.yaml b/data/github_iqbal_demystified/poems/002/002_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7cdda1f32b1934f7059a75cb643de79dbb0fb22d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_051.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_051' +'audioUrl': 'http://www.allamaiqbal.com/works/poetry/urdu/bal/audio/02-35.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مجھے آہ و فغان نيم شب کا پھر پيام آيا' +- 'lang': 'en' + 'text': 'Once more I feel the urge to wail' +'description': [] +'sher': +- 'id': '002_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے آہ و فغان نيم شب کا پھر پيام آيا | تھم اے رہرو کہ شايد پھر کوئي مشکل مقام آيا' + - 'lang': 'en' + 'text': 'Once more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.' + - 'lang': 'ro' + 'text': 'Jab Ishq Sikhata Hai Adab-e-Khud Agaahi | Khule Hain Ghulamon Par Asrar-e-Shehanshahi' +- 'id': '002_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرا تقدير کي گہرائيوں ميں ڈوب جا تو بھي | کہ اس جنگاہ سے ميں بن کے تيغ بے نيام آيا' + - 'lang': 'en' + 'text': 'Awhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.' + - 'lang': 'ro' + 'text': 'Attar Ho, Rumi Ho, Razi Ho, Ghazali Ho | Kuch Hath Nahin Ata Be Aah-e-Sahargahi' +- 'id': '002_051_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مصرع لکھ ديا کس شوخ نے محراب مسجد پر | يہ ناداں گر گئے سجدوں ميں جب وقت قيام آيا' + - 'lang': 'en' + 'text': 'This verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.”' + - 'lang': 'ro' + 'text': 'Naumeed Na Ho In Se Ae Rahbar-e-Farzana | Kamkosh To Hain Lekin Be-Zauq Nahin Raahi' +- 'id': '002_051_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چل ، اے ميري غريبي کا تماشا ديکھنے والے | وہ محفل اٹھ گئي جس دم تو مجھ تک دور جام آيا' + - 'lang': 'en' + 'text': 'O man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.' + - 'lang': 'ro' + 'text': 'Ae Tair-e-Lahooti! Uss Rizq Se Mout Achi | Jis Rizq Se Ati Ho Parwaz Mein Kotahi' +- 'id': '002_051_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديا اقبال نے ہندي مسلمانوں کو سوز اپنا | يہ اک مرد تن آساں تھا ، تن آسانوں کے کام آيا' + - 'lang': 'en' + 'text': 'Iqbal his glow to Muslims lent, Who in India dwell: | An easy‐going man he was, And served the sluggards well.' + - 'lang': 'ro' + 'text': 'Dara-o-Sikandar Se Woh Mard-e-Faqeer Aula | Ho Jis Ki Faqeeri Mein Boo-e-Asadullahi' +- 'id': '002_051_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي اقبال کي ميں جستجو کرتا رہا برسوں | بڑي مدت کے بعد آخر وہ شاہيں زير دام آيا' + - 'lang': 'en' + 'text': 'To find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net.' + - 'lang': 'ro' + 'text': 'Aaeen-e-Jawanmardan, Haq Goyi-o-Bebaki | Allah Ke Sheron Ko Ati Nahin Roobahi' diff --git a/data/github_iqbal_demystified/poems/002/002_052.yaml b/data/github_iqbal_demystified/poems/002/002_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..857390bc68fb677d6be3b70cbc4411ebd2fce19a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_052.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_052' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/267-%20Ghazliaat%20(Na%20Ho%20Tughyaan-e-Mushtaaqi%20Tou%20Mein%20Rehta%20Nahei.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ ہو طغيان مشتاقي تو ميں رہتا نہيں باقي' +- 'lang': 'en' + 'text': 'This onrush of yearning— I cannot live without it' +'description': [] +'sher': +- 'id': '002_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہو طغيان مشتاقي تو ميں رہتا نہيں باقي | کہ ميري زندگي کيا ہے ، يہي طغيان مشتاقي' + - 'lang': 'en' + 'text': 'This onrush of yearning— I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.' + - 'lang': 'ro' + 'text': 'Na Ho Tughyan-e-Mushtaqi To Main Rehta Nahin Baqi | Ke Meri Zindagi Kya Hai, Yehi Tughyan-e-Mushtaqi' +- 'id': '002_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے فطرت نوا پر پے بہ پے مجبور کرتي ہے | ابھي محفل ميں ہے شايد کوئي درد آشنا باقي' + - 'lang': 'en' + 'text': 'Nature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.' + - 'lang': 'ro' + 'text': 'Mujhe Fitrat Nawa Par Pe-Ba-Pe Majboor Karti Hai | Abhi Mehfil Mein Hai, Shaid Koi Dard Ashna Baqi' +- 'id': '002_052_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ آتش آج بھي تيرا نشيمن پھونک سکتي ہے | !طلب صادق نہ ہو تيري تو پھر کيا شکوئہ ساقي' + - 'lang': 'en' + 'text': 'That Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.' + - 'lang': 'ro' + 'text': 'Woh Atish Aaj Bhi Tera Nasheman Phook Sakti Hai | Talab Sadiq Na Ho Teri To Phir Kya Shikwa-e-Saqi !' +- 'id': '002_052_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کر افرنگ کا اندازہ اس کي تابناکي سے | کہ بجلي کے چراغوں سے ہے اس جوہر کي براقي' + - 'lang': 'en' + 'text': 'Do not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.' + - 'lang': 'ro' + 'text': 'Na Kar Afrang Ka Andaza Iss Ki Tabnaki Se | Ke Bijli Ke Charaghon Se Hai Iss Jouhar Ki Barraqi' +- 'id': '002_052_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلوں ميں ولولے آفاق گيري کے نہيں اٹھتے | نگاہوں ميں اگر پيدا نہ ہو انداز آفاقي' + - 'lang': 'en' + 'text': 'If thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.' + - 'lang': 'ro' + 'text': 'Dilon Mein Walwale Afaaq Geeri Ke Nahin Uthte | Nigahon Mein Agar Paida Na Huwa Andaz-e-Afaqi' +- 'id': '002_052_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خزاں ميں بھي کب آسکتا تھا ميں صياد کي زد ميں | مري غماز تھي شاخ نشيمن کي کم اوراقي' + - 'lang': 'en' + 'text': 'A hunter’s prey I would not be, Even in winter’s wrath, | If my abode had not been, So meagre, so exposed.' + - 'lang': 'ro' + 'text': 'Khazan Mein Bhi Kab Aa Sakta Tha Main Sayyaad Ki Zad Mein | Meri Ghammaz Thi Shakh-e-Nasheeman Ki Kam-Auraqi' +- 'id': '002_052_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الٹ جائيں گي تدبيريں ، بدل جائيں گي تقديريں | حقيقت ہے ، نہيں ميرے تخيل کي يہ خلاقي' + - 'lang': 'en' + 'text': 'It is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy—turvy.' + - 'lang': 'ro' + 'text': 'Ulat Jaen Gi Tadbeerain, Badal Jaen Gi Taqdeerain | Haqiqat Hai, Nahin Mere Takhayyul Ki Ye Khallaqi' diff --git a/data/github_iqbal_demystified/poems/002/002_053.yaml b/data/github_iqbal_demystified/poems/002/002_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4e13715f7d592eb3afde5744e9cc3b4766f00a3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_053.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_053' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/268-%20Fitrat%20ko%20khirad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فطرت کو خرد کے روبرو کر' +- 'lang': 'en' + 'text': 'Nature before your mind present' +'description': [] +'sher': +- 'id': '002_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کو خرد کے روبرو کر | تسخير مقام رنگ و بو کر' + - 'lang': 'en' + 'text': 'Nature before your mind present, | Subdue this world of hue and scent.' + - 'lang': 'ro' + 'text': 'Fitrat Ko Khird Ke Ru-Ba-Ru Kar | Taskheer-e-Maqam-e-Rang-o-Bu Kar' +- 'id': '002_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اپني خودي کو کھو چکا ہے | کھوئي ہوئي شے کي جستجو کر' + - 'lang': 'en' + 'text': 'Of selfhood you appear bereft, | To find the thing lost go on quest.' + - 'lang': 'ro' + 'text': 'Tu Apni Khudi Ko Kho Chukka Hai | Khoyi Huwi Shay Ki Justuju Kar' +- 'id': '002_053_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاروں کي فضا ہے بيکرانہ | تو بھي يہ مقام آرزو کر' + - 'lang': 'en' + 'text': 'The stars do shine in boundless space, | Desire to get this lofty place.' + - 'lang': 'ro' + 'text': 'Taron Ki Faza Hai Baikarana | Tu Bhi Ye Maqam Arzu Kar' +- 'id': '002_053_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرياں ہيں ترے چمن کي حوريں | چاک گل و لالہ کو رفو کر' + - 'lang': 'en' + 'text': 'Disrobed the houris of your mead, | The rose and tulip darning need.' + - 'lang': 'ro' + 'text': 'Uryan Hain Tere Chaman Ki Hoorain | Chaak-e-Gul-o-Lala Ko Rafu Kar' +- 'id': '002_053_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے ذوق نہيں اگرچہ فطرت | !جو اس سے نہ ہو سکا ، وہ تو کر' + - 'lang': 'en' + 'text': 'Of urge, though Nature not deplete, | Yet where it fails you must complete.' + - 'lang': 'ro' + 'text': 'Be-Zauq Nahin Agarche Fitrat | Jo Uss Se Na Ho Saka, Woh Tu Kar !' diff --git a/data/github_iqbal_demystified/poems/002/002_054.yaml b/data/github_iqbal_demystified/poems/002/002_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..35fe060fd4fd75ee4921c84ad0c1abb15fb7d667 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_054.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_054' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/269-%20Ghazliaat%20(Yeh%20Peeran-e-Kalisa-o-Haram%20Aay%20Waye%20Majboori).mp3' +'heading': +- 'lang': 'ur' + 'text': '!يہ پيران کليسا و حرم ، اے وائے مجبوري' +- 'lang': 'en' + 'text': 'Alas! These men of church and mosque are known' +'description': [] +'sher': +- 'id': '002_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!يہ پيران کليسا و حرم ، اے وائے مجبوري | صلہ ان کي کدوي کاوش کا ہے سينوں کي بے نوري' + - 'lang': 'en' + 'text': 'Alas! These men of church and mosque are known, | To do their best to make the soul benighted.' + - 'lang': 'ro' + 'text': 'Ye Peeran-e-Kalisa-o-Haram, Ae Waye Majboori! | Sila In Ki Kid-o-Kawish Ka Hai Seenon Ki Benoori' +- 'id': '002_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يقيں پيدا کر اے ناداں! يقيں سے ہاتھ آتي ہے | وہ درويشي ، کہ جس کے سامنے جھکتي ہے فغفوري' + - 'lang': 'en' + 'text': 'It is faith, and faith alone, that gives the power— | The power of the dervish, that conquers kings.' + - 'lang': 'ro' + 'text': 'Yaqeen Paida Kar Ae Nadan! Yaqeen Se Hath Ati Hai | Woh Darvaishi Ke Jis Ke Samne Jhukti Hai Fagfoori' +- 'id': '002_054_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي حيرت ، کبھي مستي ، کبھي آہ سحرگاہي | بدلتا ہے ہزاروں رنگ ميرا درد مہجوري' + - 'lang': 'en' + 'text': 'My soul’s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.' + - 'lang': 'ro' + 'text': 'Kabhi Hairat, Kabhi Masti, Kabhi Aah-e-Sahargahi | Badalta Hai Hazaron Rang Mera Dard-e-Mehjoori' +- 'id': '002_054_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حد ادراک سے باہر ہيں باتيں عشق و مستي کي | سمجھ ميں اس قدر آيا کہ دل کي موت ہے ، دوري' + - 'lang': 'en' + 'text': 'Heavenly love is beyond the pale of reason; | The pain of being estranged is the heart’s death.' + - 'lang': 'ro' + 'text': 'Had-e-Adraak Se Bahir Hain Batain Ishq-o-Masti Ki | Samajh Mein Iss Qadar Aya Ke Dil Ki Mout Hai Doori' +- 'id': '002_054_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ اپنے حسن کي مستي سے ہيں مجبور پيدائي | مري آنکھوں کي بينائي ميں ہيں اسباب مستوري' + - 'lang': 'en' + 'text': 'His pride in Beauty makes Him show Himself, | But my eyes’ vision is the hindering veil.' + - 'lang': 'ro' + 'text': 'Woh Apne Husn Ki Masti Se Majboor-e-Paidai | Meri Ankhon Ki Bainai Mein Hain Asbaab-e-Mastoori' +- 'id': '002_054_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي تقدير کي منطق سمجھ سکتا نہيں ورنہ | نہ تھے ترکان عثماني سے کم ترکان تيموري' + - 'lang': 'en' + 'text': 'The logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.' + - 'lang': 'ro' + 'text': 'Koi Taqdeer Ki Mantaq Samajh Sakta Nahin Warna | Na The Turkaan-e-Usmani Se Kam Turkaan-e-Taimoori' +- 'id': '002_054_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقيران حرم کے ہاتھ اقبال آگيا کيونکر | ميسر ميرو سلطاں کو نہيں شاہين کافوري' + - 'lang': 'en' + 'text': 'How was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings.' + - 'lang': 'ro' + 'text': 'Faqeeran-e-Haram Ke Hath Iqbal Aa Gya Kyunkar | Maiyasar Mir-e-Sultan Ko Nahin Shaheen-e-Kafoori' diff --git a/data/github_iqbal_demystified/poems/002/002_055.yaml b/data/github_iqbal_demystified/poems/002/002_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4a57dfa52a8adb2d7d689fda03f8c97cee9ef170 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_055.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_055' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/270-%20Ghazliaat%20(Taaza%20Phir%20Daanish-e-Hazir%20Nay%20Kia%20Sehar-e-Qade.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تازہ پھر دانش حاضر نے کيا سحر قديم' +- 'lang': 'en' + 'text': 'Reason has devised again the magic of ancient days' +'description': [] +'sher': +- 'id': '002_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ پھر دانش حاضر نے کيا سحر قديم | گزر اس عہد ميں ممکن نہيں بے چوب کليم' + - 'lang': 'en' + 'text': 'Reason has devised again the magic of ancient days; | What the magic needs, is a new Moses’ wand.' + - 'lang': 'ro' + 'text': 'Taza Phir Danish-e-Hazir Ne Kiya Sahar-e-Qadeem | Guzar Iss Ehad Mein Mumkin Nahin Be-Chob-e-Kaleem' +- 'id': '002_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل عيار ہے ، سو بھيس بنا ليتي ہے | !عشق بے چارہ نہ ملا ہے نہ زاہد نہ حکيم' + - 'lang': 'en' + 'text': 'The intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.' + - 'lang': 'ro' + 'text': 'Aqal Ayyar Hai, Sau Bhais Bana Leti Hai | Ishq Bechara Na Mullah Hai Na Zahid Na Hakeem!' +- 'id': '002_055_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عيش منزل ہے غريبان محبت پہ حرام | سب مسافر ہيں ، بظاہر نظر آتے ہيں مقيم' + - 'lang': 'en' + 'text': 'Travellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.' + - 'lang': 'ro' + 'text': 'Aysh-e-Manzil Hai Ghareeban-e-Mohabbat Pe Haram | Sub Musafir Hain, Bazahir Nazar Ate Hain Maqeem' +- 'id': '002_055_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے گراں سير غم راحلہ و زاد سے تو | کوہ و دريا سے گزر سکتے ہيں مانند نسيم' + - 'lang': 'en' + 'text': 'Grieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.' + - 'lang': 'ro' + 'text': 'Hai Garan Sair Gham-e-Rahla-o-Zaad Se Tu | Koh-o-Darya Se Guzar Sakte Hain Manind-e-Naseem' +- 'id': '002_055_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد درويش کا سرمايہ ہے آزادي و مرگ | ہے کسي اور کي خاطر يہ نصاب زر و سيم' + - 'lang': 'en' + 'text': 'The dervish’s asset is freedom on his death; | This silver and gold ‘nisab’ is not the law for him.' + - 'lang': 'ro' + 'text': 'Mard-e-Darvaish Ka Sarmaya Hai Azadi-o-Marg | Hai Kisi Aur Ki Khatir Ye Nasaab-e-Zer-o-Seem' diff --git a/data/github_iqbal_demystified/poems/002/002_056.yaml b/data/github_iqbal_demystified/poems/002/002_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9cecff4ea36a2d29b5024494f95546ccff248bf0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_056.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_056' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/271-%20Sitaaron%20se%20aage.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ستاروں سے آگے جہاں اور بھي ہيں' +- 'lang': 'en' + 'text': 'Other worlds exist beyond the stars' +'description': [] +'sher': +- 'id': '002_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستاروں سے آگے جہاں اور بھي ہيں | ابھي عشق کے امتحاں اور بھي ہيں' + - 'lang': 'en' + 'text': 'Other worlds exist beyond the stars— | More tests of love are still to come.' + - 'lang': 'ro' + 'text': 'Sitaron Se Agay Jahan Aur Bhi Hain | Abhi Ishq Ke Imtihan Aur Bhi Hain' +- 'id': '002_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہي ، زندگي سے نہيں يہ فضائيں | يہاں سينکڑوں کارواں اور بھي ہيں' + - 'lang': 'en' + 'text': 'This vast space does not lack life— | Hundreds of other caravans are here.' + - 'lang': 'ro' + 'text': 'Tehi, Zindagi Se Nahin Ye Fazaen | Yahan Saikron Karwan Aur Bhi Hain' +- 'id': '002_056_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قناعت نہ کر عالم رنگ و بو پر | چمن اور بھي آشياں اور بھي ہيں' + - 'lang': 'en' + 'text': 'Do not be content with the world of colour and Smell, | Other gardens there are, other nests, too.' + - 'lang': 'ro' + 'text': 'Qanaat Na Kar Alam-e-Rang-o-Bu Par | Chaman Aur Bhi Ashiyan Aur Bhi Hain' +- 'id': '002_056_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کھو گيا اک نشيمن تو کيا غم | مقامات آہ و فغاں اور بھي ہيں' + - 'lang': 'en' + 'text': 'What is the worry if one nest is lost? | There are other places to sigh and cry for!' + - 'lang': 'ro' + 'text': 'Agar Kho Gya Ek Nasheeman To Kya Gham | Maqamat-e-Aah-o-Faghan Aur Bhi Hain' +- 'id': '002_056_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو شاہيں ہے ، پرواز ہے کام تيرا | ترے سامنے آسماں اور بھي ہيں' + - 'lang': 'en' + 'text': 'You are an eagle, flight is your vocation: | You have other skies stretching out before you.' + - 'lang': 'ro' + 'text': 'Tu Shaheen Hai, Parwaz Hai Kaam Tera | Tere Samne Asman Aur Bhi Hain' +- 'id': '002_056_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي روز و شب ميں الجھ کر نہ رہ جا | کہ تيرے زمان و مکاں اور بھي ہيں' + - 'lang': 'en' + 'text': 'Do not let mere day and night ensnare you, | Other times and places belong to you.' + - 'lang': 'ro' + 'text': 'Issi Roz-o-Shab Mein Ulajh Kar Na Reh Ja | Ke Tere Zaman-o-Makan Aur Bhi Hain' +- 'id': '002_056_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گئے دن کہ تنہا تھا ميں انجمن ميں | يہاں اب مرے رازداں اور بھي ہيں' + - 'lang': 'en' + 'text': 'Gone are the days when I was alone in company— | Many here are my confidants now.' + - 'lang': 'ro' + 'text': 'Gye Din Ke Tanha Tha Main Anjuman Mein | Yahan Ab Mere Raazdaan Aur Bhi Hain' diff --git a/data/github_iqbal_demystified/poems/002/002_057.yaml b/data/github_iqbal_demystified/poems/002/002_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b911d603d74eac668ae62bb9b7371806b0e8f37a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_057.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_057' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/272-%20Ghazliaat%20(Dhoond%20Raha%20Hai%20Farang%20Aiesh-e-Jahan%20Ka%20Dawaam).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ڈھونڈ رہا ہے فرنگ عيش جہاں کا دوام' +- 'lang': 'en' + 'text': 'The West seeks to make life a perpetual feast' +'description': [] +'sher': +- 'id': '002_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈھونڈ رہا ہے فرنگ عيش جہاں کا دوام | !وائے تمنائے خام ، وائے تمنائے خام' + - 'lang': 'en' + 'text': 'The West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!' + - 'lang': 'ro' + 'text': 'Dhoond Raha Hai Farang Aysh-e-Jahan Ka Dawam | Waye Tamana-e-Kham, Waye Tamana-e-Kham !' +- 'id': '002_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير حرم نے کہا سن کے مري روئداد | پختہ ہے تيري فغاں ، اب نہ اسے دل ميں تھام' + - 'lang': 'en' + 'text': 'Aware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.' + - 'lang': 'ro' + 'text': 'Peer-e-Haram Ne Kaha Sun Ke Meri Ruedad | Pukhta Hai Teri Faghan, Ab Na Isse Dil Mein Thaam' +- 'id': '002_057_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا ارني گو کليم ، ميں ارني گو نہيں | اس کو تقاضا روا ، مجھ پہ تقاضا حرام' + - 'lang': 'en' + 'text': 'Moses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.' + - 'lang': 'ro' + 'text': 'Tha Arini Go Kaleem, Main Arini Go Nahin | Uss Ko Taqaza Rawa, Mujh Pe Taqaza Haraam' +- 'id': '002_057_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہے افشائے راز ، اہل نظر کي فغاں | ہو نہيں سکتا کبھي شيوہ رندانہ عام' + - 'lang': 'en' + 'text': 'The plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.' + - 'lang': 'ro' + 'text': 'Gharche Hai Afsaye Raaz, Ahl-e-Nazar Ki Fagahan | Ho Nahin Sakta Kabhi Shewa-e-Rindana Aam' +- 'id': '002_057_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ صوفي ميں ذکر ، بے نم و بے سوز و ساز | ميں بھي رہا تشنہ کام ، تو بھي رہا تشنہ کام' + - 'lang': 'en' + 'text': 'Zikr in the Sufis’ circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.' + - 'lang': 'ro' + 'text': 'Halqa-e-Sufi Mein Zikr, Benam-o-Besouz-o-Saaz | Main Bhi Raha Tashna Kaam, Tub Hi Raha Tashna Kaam' +- 'id': '002_057_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق تري انتہا ، عشق مري انتہا | تو بھي ابھي ناتمام ، ميں بھي ابھي ناتمام' + - 'lang': 'en' + 'text': 'Love is thy goal, and mine, too, but both | Are so far novices on the path of love.' + - 'lang': 'ro' + 'text': 'Ishq Teri Intaha, Ishq Meri Intaha | Tu Bhi Abhi Na-Tamam, Main Bhi Abhi Na-Tamam' +- 'id': '002_057_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ کہ کھويا گيا تجھ سے فقيري کا راز | ورنہ ہے مال فقير سلطنت روم و شام' + - 'lang': 'en' + 'text': 'Alas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men.' + - 'lang': 'ro' + 'text': 'Aah Ke Khoya Gya Tujh Se Faqeeri Ka Raaz | Warna Hai Maal-e-Faqeer Saltanat-e-Rome-o-Sham' diff --git a/data/github_iqbal_demystified/poems/002/002_058.yaml b/data/github_iqbal_demystified/poems/002/002_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..05be6e3623ee1ac99477d5d59e65008dd3ef8b95 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_058.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_058' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/273-%20Khudi%20ho%20ilm.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي ہو علم سے محکم تو غيرت جبريل' +- 'lang': 'en' + 'text': 'Selfhood is Gabriel’s power, If fortified by learning' +'description': [] +'sher': +- 'id': '002_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہو علم سے محکم تو غيرت جبريل | اگر ہو عشق سے محکم تو صور اسرافيل' + - 'lang': 'en' + 'text': 'Selfhood is Gabriel’s power, If fortified by learning; | And Israfeel’s trumpet, If fortified by love.,' + - 'lang': 'ro' + 'text': 'Khudi Ho Ilm Se Muhkam To Ghairat-e-Jibreel | Agar Ho Ishq Se Muhkam To Soor-e-Israfeel' +- 'id': '002_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عذاب دانش حاضر سے باخبر ہوں ميں | کہ ميں اس آگ ميں ڈالا گيا ہوں مثل خليل' + - 'lang': 'en' + 'text': 'I am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.' + - 'lang': 'ro' + 'text': 'Azab-e-Danish-e-Hazir Se Ba-Khabar Hun Mein | Ke Main Iss Aag Mein Dala Gya Hun Misl-e-Khalil (A.S.)' +- 'id': '002_058_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فريب خوردہ منزل ہے کارواں ورنہ | زيادہ راحت منزل سے ہے نشاط رحيل' + - 'lang': 'en' + 'text': 'The caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.' + - 'lang': 'ro' + 'text': 'Faraib Khurdah-e-Manzil Hai Karwan Warna | Zaida Rahat-e-Manzil Se Hai Nishat-e-Raheel' +- 'id': '002_058_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر نہيں تو مرے حلقہ سخن ميں نہ بيٹھ | کہ نکتہ ہائے خودي ہيں مثال تيغ اصيل' + - 'lang': 'en' + 'text': 'I do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.' + - 'lang': 'ro' + 'text': 'Nazar Nahin To Mere Halqa-e-Sukhan Mein Na Baith | Ke Nukta Haye Khudi Hain Misaal-e-Taeg-e-Aseel' +- 'id': '002_058_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے وہ درس فرنگ آج ياد آتے ہيں | !کہاں حضور کي لذت ، کہاں حجاب دليل' + - 'lang': 'en' + 'text': 'These secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.' + - 'lang': 'ro' + 'text': 'Mujhe Woh Dars-e-Farang Aaj Yad Ate Hain | Kahan Huzoor Ki Lazzat, Kahan Hijab-e-Daleel !' +- 'id': '002_058_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندھيري شب ہے ، جدا اپنے قافلے سے ہے تو | ترے ليے ہے مرا شعلہ نوا ، قنديل' + - 'lang': 'en' + 'text': 'Thou art alone, abandoned, In the night’s darkness; | My flame—begotten song, Is for thee a beacon of light.' + - 'lang': 'ro' + 'text': 'Andheri Shab Hai, Juda Apne Qafle Se Hai Tu | Tere Liye Hai Mera Shaola-e-Nawa, Qandeel' +- 'id': '002_058_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غريب و سادہ و رنگيں ہے داستان حرم | نہايت اس کي حسين ، ابتدا ہے اسمعيل' + - 'lang': 'en' + 'text': 'The Holy Land’s story, Is colourful, simple, strange; | It begins with Isma’il, And ends with Hussain.' + - 'lang': 'ro' + 'text': 'Ghareeb-o-Sada-o-Rangeen Hai Dastan-e-Haram | Nahayat Iss Ki Hussain (R.A.), Ibtada Hai Ismaeel (A.S.)' diff --git a/data/github_iqbal_demystified/poems/002/002_059.yaml b/data/github_iqbal_demystified/poems/002/002_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..478e290d3857e08db4d75eaed60a8af71487b076 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_059.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_059' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/274-%20Ghazliaat%20(Maktaboon%20Mein%20Kahein%20Raanai-e-Afkaar%20Bhi%20Hai_).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مکتبوں ميں کہيں رعنائي افکار بھي ہے؟' +- 'lang': 'en' + 'text': 'Does freshness of thought, Exist in any school?' +'description': [] +'sher': +- 'id': '002_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتبوں ميں کہيں رعنائي افکار بھي ہے؟ | خانقاہوں ميں کہيں لذت اسرار بھي ہے؟' + - 'lang': 'en' + 'text': 'Does freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?' + - 'lang': 'ro' + 'text': 'Maktabon Mein Kahin Raanayi-e-Afkaar Bhi Hai? | Khanqahon Mein Kahin Lazzat-e-Asrar Bhi Hai?' +- 'id': '002_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل راہرواں دور بھي ، دشوار بھي ہے | کوئي اس قافلے ميں قافلہ سالار بھي ہے؟' + - 'lang': 'en' + 'text': 'Thy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?' + - 'lang': 'ro' + 'text': 'Manzil-e-Rahrawan Door Bhi, Dushwar Bhi Hai | Koi Iss Qafle Mein Qafla Salaar Bhi Hai?' +- 'id': '002_059_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑھ کے خيبر سے ہے يہ معرکہ دين و وطن | اس زمانے ميں کوئي حيدر کرار بھي ہے؟' + - 'lang': 'en' + 'text': 'This war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?' + - 'lang': 'ro' + 'text': 'Barh Ke Khayber Se Hai Ye Maarka-e-Deen-o-Watan | Iss Zamane Mein Koi Haidar-e-Karar Bhi Hai?' +- 'id': '002_059_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کي حد سے پرے ، بندہ مومن کے ليے | لذت شوق بھي ہے ، نعمت ديدار بھي ہے' + - 'lang': 'en' + 'text': 'Beyond the realm of knowledge, Are pleasures for the Muslim— | he pleasures of ecstasy, The pleasures of a vision.' + - 'lang': 'ro' + 'text': 'Ilm Ki Had Se Pare, Banda-e-Momin Ke Liye | Lazzat-e-Shauq Bhi Hai, Naimat-e-Didar Bhi Hai' +- 'id': '002_059_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير ميخانہ يہ کہتا ہے کہ ايوان فرنگ | !سست بنياد بھي ہے ، آئنہ ديوار بھي ہے' + - 'lang': 'en' + 'text': 'Discerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top.' + - 'lang': 'ro' + 'text': 'Peer-e-Maikhana Ye Kehta Hai Ke Aiwan-e-Farang | Sust Bunyad Bhi Hai, Aaeena Diwar Bhi Hai !' diff --git a/data/github_iqbal_demystified/poems/002/002_060.yaml b/data/github_iqbal_demystified/poems/002/002_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7c75d9466c68e1a019590d0d41c45605ea9c0bb4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_060.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_060' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/275-%20Hadisa%20wo%20jo.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حادثہ وہ جو ابھي پردہ افلاک ميں ہے' +- 'lang': 'en' + 'text': 'Events as yet folded in the scroll of Time' +'description': [] +'sher': +- 'id': '002_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حادثہ وہ جو ابھي پردہ افلاک ميں ہے | عکس اس کا مرے آئينہ ادراک ميں ہے' + - 'lang': 'en' + 'text': 'Events as yet folded in the scroll of Time | Reflect in the mirror of my perception.' + - 'lang': 'ro' + 'text': 'Hadsa Woh Jo Abhi Parda-e-Aflak Mein Hai | Aks Uss Ka Mere Aaeena-e-Idraak Mein Hai' +- 'id': '002_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ستارے ميں ہے ، نے گردش افلاک ميں ہے | تيري تقدير مرے نالہ بے باک ميں ہے' + - 'lang': 'en' + 'text': 'Neither the planets, nor the spinning skies— | Only my bold song—can tell you your destiny.' + - 'lang': 'ro' + 'text': 'Na Sitare Mein Hai, Ne Gardish-e-Aflak Mein Hai | Teri Taqdeer Mere Nala-e-Bebaak Mein Hai' +- 'id': '002_060_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا مري آہ ميں کوئي شرر زندہ نہيں | يا ذرا نم ابھي تيرے خس و خاشاک ميں ہے' + - 'lang': 'en' + 'text': 'Either my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;' + - 'lang': 'ro' + 'text': 'Ya Meri Aah Mein Koi Sharar-e-Zinda Nahin | Ya Zara Nam Abhi Tere Khs-o-Khashak Mein Hai' +- 'id': '002_060_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا عجب ميري نوا ہائے سحر گاہي سے | زندہ ہو جائے وہ آتش کہ تري خاک ميں ہے' + - 'lang': 'en' + 'text': 'Yet perchance my morning song | May quicken the fire that your dust contains—' + - 'lang': 'ro' + 'text': 'Kya Ajab Meri Nawa Haye Sehargahi Se | Zinda Ho Jaye Woh Atish Ke Teri Khak Mein Hai' +- 'id': '002_060_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ ڈالے گي يہي خاک طلسم شب و روز | گرچہ الجھي ہوئي تقدير کے پيچاک ميں ہے' + - 'lang': 'en' + 'text': 'The dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet.' + - 'lang': 'ro' + 'text': 'Tor Dale Gi Yehi Khak Tilism-e-Shab-o-Roz | Gharche Uljhi Huwi Taqdeer Ke Paichaak Mein Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_061.yaml b/data/github_iqbal_demystified/poems/002/002_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2831d0ca9f065b6d9bdf52da05ec6e22356651d3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_061.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_061' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/276-%20Ghazliaat%20(Raha%20Na%20Halqa-e-Sufi%20Mein%20Sooz-e-Mushtaaqi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'رہا نہ حلقہ صوفي ميں سوز مشتاقي' +- 'lang': 'en' + 'text': 'Sufis lack the fire, the passion that consumes' +'description': [] +'sher': +- 'id': '002_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہا نہ حلقہ صوفي ميں سوز مشتاقي | فسانہ ہائے کرامات رہ گئے باقي' + - 'lang': 'en' + 'text': 'Sufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.' + - 'lang': 'ro' + 'text': 'Raha Na Halqa-e-Sufi Mein Souz-e-Mushtaqi | Fasana Haye Karamaat Reh Gye Baqi' +- 'id': '002_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خراب کوشک سلطان و خانقاہ فقير | فغاں کہ تخت و مصلي کمال زراقي' + - 'lang': 'en' + 'text': 'Be it the king’s palace, or the fakir’s sanctum, | Both have. usurped God’s power of providing sustenance.' + - 'lang': 'ro' + 'text': 'Kharab Ko Shak-e-Sultan-O-Khanqah-e-Faqeer | Faghan Ke Takht-O-Musalla Kamal-e-Zarraqi' +- 'id': '002_061_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرے گي داور محشر کو شرمسار اک روز | کتاب صوفي و ملا کي سادہ اوراقي' + - 'lang': 'en' + 'text': 'On the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.' + - 'lang': 'ro' + 'text': 'Kare Gi Dawar-e-Mehshar Ko Sharamsaar Ek Roz | Kitab-e-Sufi-O-Mullah Ki Sada Auraqi' +- 'id': '002_061_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ چيني و عربي وہ ، نہ رومي و شامي | سما سکا نہ دو عالم ميں مرد آفاقي' + - 'lang': 'en' + 'text': 'The world— wanderer does not yield to the world’s shackles, | Be it Arabia the blessed, The ‘Immortal City’ or China.' + - 'lang': 'ro' + 'text': 'Na Cheeni-O-Arabi Woh, Na Rumi-O-Shami | Sama Saka Na Do Alam Mein Mard-e-Afaqi' +- 'id': '002_061_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'م ے شبانہ کي مستي تو ہو چکي ، ليکن | کھٹک رہا ہے دلوں ميں کرشمہ ساقي' + - 'lang': 'en' + 'text': 'Inebriation of the night is a vaporous memory now, | But The Cup—bearer’s glances are an eternal flame.' + - 'lang': 'ro' + 'text': 'Mai-e-Shabana Ki Masti To Ho Chuki, Lekin | Khatak Raha Hai Dilon Mein Karishma-e-Saqi' +- 'id': '002_061_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں تلخ نوائي مري گوارا کر | کہ زہر بھي کبھي کرتا ہے کار ترياقي' + - 'lang': 'en' + 'text': 'Bear with my songs, venom — bared and harsh— | For it is venom that acts as an antidote sometimes.' + - 'lang': 'ro' + 'text': 'Chaman Mein Talakh Nawayi Meri Gawara Kar | Ke Zehar Bhi Kabhi Karta Hai Kar-e-Taryaqi' +- 'id': '002_061_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزيز تر ہے متاع امير و سلطاں سے | وہ شعر جس ميں ہو بجلي کا سوز و براقي' + - 'lang': 'en' + 'text': 'A song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates.' + - 'lang': 'ro' + 'text': 'Aziz Tat Hai Mataa-e-Ameer-O-Sultan Se | Woh Shair Jis Mein Ho Bijli Ka Souz-O-Barraqi' diff --git a/data/github_iqbal_demystified/poems/002/002_062.yaml b/data/github_iqbal_demystified/poems/002/002_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fbad68f125050119abc08d262ffb98ec8c37ad42 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_062.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_062' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/277-%20Hua%20na%20zoar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہوا نہ زور سے اس کے کوئي گريباں چاک' +- 'lang': 'en' + 'text': 'Intuition in the West was clever in its power' +'description': [] +'sher': +- 'id': '002_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا نہ زور سے اس کے کوئي گريباں چاک | اگرچہ مغربيوں کا جنوں بھي تھا چالاک' + - 'lang': 'en' + 'text': 'Intuition in the West was clever in its power, | But had not the plenitude for absolute abandon.' + - 'lang': 'ro' + 'text': 'Huwa Na Zor Se Uss Ke Koi Greban Chaak | Agarcha Maghribiyon Ka Junoon Bhi Tha Chalaak' +- 'id': '002_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'م ے يقيں سے ضمير حيات ہے پرسوز | نصيب مدرسہ يا رب يہ آب آتش ناک' + - 'lang': 'en' + 'text': 'The quintessence of life is the force of faith supreme— | It is a force denied to all our seats of learning.' + - 'lang': 'ro' + 'text': 'Mai-e-Yaqeen Se Zameer-e-Hayat Hai Pursouz | Naseeb-e-Madrasa Ya Rab Ye Aab-e-Atish Naak' +- 'id': '002_062_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروج آدم خاکي کے منتظر ہيں تمام | يہ کہکشاں ، يہ ستارے ، يہ نيلگوں افلاک' + - 'lang': 'en' + 'text': 'The galaxies, the planets, the firmament, are all | Waiting for man’s rise, like a star in heaven.' + - 'lang': 'ro' + 'text': 'Urooj-e-Adam-e-Khaki Ke Mutazir Hain Tamam | Ye Kehkashan, Ye Sitare, Ye Neelgoon aflaak' +- 'id': '002_062_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي زمانہ حاضر کي کائنات ہے کيا | دماغ روشن و دل تيرہ و نگہ بے باک' + - 'lang': 'en' + 'text': 'Brains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?' + - 'lang': 'ro' + 'text': 'Yehi Zamana-e-Hazir Ki Kainat Hai Kya | Damagh Roshan-o-Dil Teerah-o-Nigah Bebaak' +- 'id': '002_062_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بے بصر ہو تو يہ مانع نگاہ بھي ہے | وگرنہ آگ ہے مومن ، جہاں خس و خاشاک' + - 'lang': 'en' + 'text': 'The world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.' + - 'lang': 'ro' + 'text': 'Tu Be-Basar Ho To Ye Mana’ay Nigah Bhi Hai | Wagarna Aag Hai Momin, Jahan Khs-o-Khashak' +- 'id': '002_062_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ عقل کو سمجھا ہوا ہے مشعل راہ | کسے خبر کہ جنوں بھي ہے صاحب ادراک' + - 'lang': 'en' + 'text': 'To a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.' + - 'lang': 'ro' + 'text': 'Zamana Aqal Ko Samjha Huwa Hai Mashal-e-Rah | Kise Khabar Ke Junoon Bhi Hai Sahib-e-Idraak' +- 'id': '002_062_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں تمام ہے ميراث مرد مومن کي | ميرے کلام پہ حجت ہے نکتہ لولاک' + - 'lang': 'en' + 'text': 'The world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it.' + - 'lang': 'ro' + 'text': 'oon Jahan Tamam Hai Meeras Mard-e-Momin Ki | Mere Kalam Pe Hujjat Hai Nukta-e-Loulaak' diff --git a/data/github_iqbal_demystified/poems/002/002_063.yaml b/data/github_iqbal_demystified/poems/002/002_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb60d13ce58e18ed56230a8d0cb63135f31533f6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_063.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_063' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/278-%20Yuun%20haath%20nahin.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يوں ہاتھ نہيں آتا وہ گوہر يک دانہ' +- 'lang': 'en' + 'text': 'Cut the Gordian knot, And capture thy jewel' +'description': [] +'sher': +- 'id': '002_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں ہاتھ نہيں آتا وہ گوہر يک دانہ | !يک رنگي و آزادي اے ہمت مردانہ' + - 'lang': 'en' + 'text': 'Cut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.' + - 'lang': 'ro' + 'text': 'Yun Hath Nahin Ata Woh Gohar-e-Yak Dana | Yak Rangi-o-Azadi Ae Himmat-e-Mardana!' +- 'id': '002_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا سنجر و طغرل کا آئين جہاں گيري | !يا مرد قلندر کے انداز ملوکانہ' + - 'lang': 'en' + 'text': 'The ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.' + - 'lang': 'ro' + 'text': 'Ya Sanjar-o-Tughral Ka Aaeen-e-Jahangeeri | Ya Mard-e-Qalandar Ke Andaz-e-Mulookana!' +- 'id': '002_063_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا حيرت فارابي يا تاب و تب رومي | !يا فکر حکيمانہ يا جذب کليمانہ' + - 'lang': 'en' + 'text': 'Farabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.' + - 'lang': 'ro' + 'text': 'Ya Hairat-e-Farabi Ya Taab-o-Tab-e-Rumi | Ya Fikr-e-Hakeemana Ya Jazb-e-Kaleemana!' +- 'id': '002_063_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا عقل کي روباہي يا عشق يد اللہي | !يا حيلہ افرنگي يا حملہ ترکانہ' + - 'lang': 'en' + 'text': 'Choose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk—,' + - 'lang': 'ro' + 'text': 'Ya Aqal Ki Roobahi Ya Ishq-e-Yadullahi | Ya Heela-e-Afrangi Ya Hamla-e-Tarkana!' +- 'id': '002_063_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا شرع مسلماني يا دير کي درباني | !يا نعرہ مستانہ ، کعبہ ہو کہ بت خانہ' + - 'lang': 'en' + 'text': 'Either a Muslim’s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.' + - 'lang': 'ro' + 'text': 'Ya Shara-e-Musalmani Ya Dair Ki Darbani | Ya Naara-e-Mastana , Kaaba Ho Ke Butkhana!' +- 'id': '002_063_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري ميں فقيري ميں ، شاہي ميں غلامي ميں | کچھ کام نہيں بنتا بے جرأت رندانہ' + - 'lang': 'en' + 'text': 'Whether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon.' + - 'lang': 'ro' + 'text': 'Meeri Mein Faqeeri Mein, Shahi Mein Ghulami Mein | Kuch Kaam Nahin Banta Be-Jurrat-e-Rindana' diff --git a/data/github_iqbal_demystified/poems/002/002_064.yaml b/data/github_iqbal_demystified/poems/002/002_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7757e423fb4174780395c39f078d6f31454fa181 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_064.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_064' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/279-%20Na%20takht%20o%20taaj.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ تخت و تاج ميں ، نے لشکر و سپاہ ميں ہے' +- 'lang': 'en' + 'text': 'Neither the power of kings, Nor the might of armies' +'description': [] +'sher': +- 'id': '002_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ تخت و تاج ميں ، نے لشکر و سپاہ ميں ہے | جو بات مرد قلندر کي بارگاہ ميں ہے' + - 'lang': 'en' + 'text': 'Neither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.' + - 'lang': 'ro' + 'text': 'Na Takht-o-Taaj Mein Ne Lashkar-o-Sipah Mein Hai | Jo Baat Mard-e-Qalandar Ki Bargah Mein Hai' +- 'id': '002_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صنم کدہ ہے جہاں اور مرد حق ہے خليل | يہ نکتہ وہ ہے کہ پوشيدہ لاالہ ميں ہے' + - 'lang': 'en' + 'text': '‘There is no God but God’, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.' + - 'lang': 'ro' + 'text': 'Sanam Kadah Hai Jahan Aur Mard-e-Haq Hai Khalil | Ye Nukta Woh Hai Ke Poshida LA ILAHA Mein Hai' +- 'id': '002_064_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي جہاں ہے ترا جس کو تو کرے پيدا | يہ سنگ و خشت نہيں ، جو تري نگاہ ميں ہے' + - 'lang': 'en' + 'text': 'Thy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.' + - 'lang': 'ro' + 'text': 'Woh Jahan Hai Tera Jis Ko Tu Kare Paida | Ye Sang-o-Khisht Nahin, Jo Teri Nigah Mein Hai' +- 'id': '002_064_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و ستارہ سے آگے مقام ہے جس کا | وہ مشت خاک ابھي آوارگان راہ ميں ہے' + - 'lang': 'en' + 'text': 'Thy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth—bound.' + - 'lang': 'ro' + 'text': 'Mah-o-Sitara Se Agay Maqam Hai Jis Ka | Woh Musht-e-Khak Abhi Awargan-e-Rah Mein Hai' +- 'id': '002_064_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خبر ملي ہے خدايان بحر و بر سے مجھے | فرنگ رہ گزر سيل بے پناہ ميں ہے' + - 'lang': 'en' + 'text': 'The West is faced with a torrent— Gigantic, monster—like, | A torrent that will engulf, Its power over the world.' + - 'lang': 'ro' + 'text': 'Khabar Mili Hai Khudayan-e-Behar-o-Bar Se Mujhe | Farang Reh-Guzar-e-Seel-e-Be Panah Mein Hai' +- 'id': '002_064_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلاش اس کي فضاؤں ميں کر نصيب اپنا | جہان تازہ مري آہ صبح گاہ ميں ہے' + - 'lang': 'en' + 'text': 'My sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.' + - 'lang': 'ro' + 'text': 'Talash Uss Ki Fazaon Mein Kar Naseeb Apna | Jahan-e-Taza Meri Aah-e-Subahgah Mein Hai' +- 'id': '002_064_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے کدو کو غنيمت سمجھ کہ بادہ ناب | نہ مدرسے ميں ہے باقي نہ خانقاہ ميں ہے' + - 'lang': 'en' + 'text': 'Though I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools.' + - 'lang': 'ro' + 'text': 'Mere Kidu Ko Ghanimat Samajh Ke Bada-e-Naab | Na Madrase Mein Hai, Baqi Na Khanqah Mein Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_065.yaml b/data/github_iqbal_demystified/poems/002/002_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..511524e98128ae2ea45018ca1ee59283f016f93f --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_065.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_065' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/280-%20Ghazliaat%20(Fitrat%20Nay%20Na%20Bakhsha%20Mujhay%20Andaysha-e-Chalaak.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فطرت نے نہ بخشا مجھے انديشہ چالاک' +- 'lang': 'en' + 'text': 'On me no subtle brain though Nature spent' +'description': [] +'sher': +- 'id': '002_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت نے نہ بخشا مجھے انديشہ چالاک | رکھتي ہے مگر طاقت پرواز مري خاک' + - 'lang': 'en' + 'text': 'On me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent—' + - 'lang': 'ro' + 'text': 'Fitrat Ne Na Bakhsha Mujhe Andaisha-e-Chalaak | Rakhti Hai Magar Taqat-e-Parwaz Meri Khak' +- 'id': '002_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ خاک کہ ہے جس کا جنوں صيقل ادراک | وہ خاک کہ جبريل کي ہے جس سے قبا چاک' + - 'lang': 'en' + 'text': 'That frantic dust whose eye outranges reason, | Dust by whose madness Gabriel’s rose is rent;' + - 'lang': 'ro' + 'text': 'Woh Khak Ke Hai Jis Ka Junoon Saqeel-e-Idraak | Woh Khak Ke Jibreel Ki Hai Jis Se Qaba Chaak' +- 'id': '002_065_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ خاک کہ پروائے نشيمن نہيں رکھتي | چنتي نہيں پہنائے چمن سے خس و خاشاک' + - 'lang': 'en' + 'text': 'That will not creep about its garden gathering | Straw for a nest—un‐housed and yet content.' + - 'lang': 'ro' + 'text': 'Woh Khak Ke Parwaye Nasheeman Nahin Rakhti | Chunti Nahin Pehnaye Chaman Se Khs-o-Khashak' +- 'id': '002_065_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس خاک کو اللہ نے بخشے ہيں وہ آنسو | کرتي ہے چمک جن کي ستاروں کو عرق ناک' + - 'lang': 'en' + 'text': 'And Allah to this dust a gift of tears | Whose brightness shames the constellations, lent.' + - 'lang': 'ro' + 'text': 'Iss Khak Ko Allah Ne Bakhse Hain Woh Ansu | Karti Hai Chamak Jin Ki Sitaron Ko Arq-Naak' diff --git a/data/github_iqbal_demystified/poems/002/002_066.yaml b/data/github_iqbal_demystified/poems/002/002_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f22382658dc2690e9b5e13b5b01d7354252bf1ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_066.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_066' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/281-%20Ghazliaat%20(Karein%20Gay%20Ehl-e-Nazar%20Taaza%20Bastiaan%20Aabaad).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کريں گے اہل نظر تازہ بستياں آباد' +- 'lang': 'en' + 'text': 'By men whose eyes see far and wide new cities shall be founded' +'description': [] +'sher': +- 'id': '002_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کريں گے اہل نظر تازہ بستياں آباد | مري نگاہ نہيں سوئے کوفہ و بغداد' + - 'lang': 'en' + 'text': 'By men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought’s vision bounded.' + - 'lang': 'ro' + 'text': 'Karain Ge Ahl-e-Nazar Taza Bastiyan Abad | Meri Nigah Nahin Soo’ay Kufa-o-Baghdad' +- 'id': '002_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مدرسہ ، يہ جواں ، يہ سرور و رعنائي | انھي کے دم سے ہے ميخانہ فرنگ آباد' + - 'lang': 'en' + 'text': 'Rash youth, new‐fangled learning, giddy pleasure, gaudy plume,— | With these, while these still swarm, the Frankish wine‐shop is surrounded.' + - 'lang': 'ro' + 'text': 'Ye Madrasa, Ye Jawan, Ye Suroor-o-Rinayi | Inhi Ke Dam Se Hai Maikhana-e-Farang Abad' +- 'id': '002_066_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ فلسفي سے ، نہ ملا سے ہے غرض مجھ کو | يہ دل کي موت ، وہ انديشہ و نظر کا فساد' + - 'lang': 'en' + 'text': 'Not with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;' + - 'lang': 'ro' + 'text': 'Na Falsafi Se, Na Mullah Se Hai Gharz Mujh Ko | Ye Dil Ki Mout, Woh Andaisha-o-Nazar Ka Fasad' +- 'id': '002_066_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقيہ شہر کي تحقير! کيا مجال مري | مگر يہ بات کہ ميں ڈھونڈتا ہوں دل کي کشاد' + - 'lang': 'en' + 'text': 'And for the Pharisee—far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.' + - 'lang': 'ro' + 'text': 'Faqeeh-e-Shehar Ki Tehqeer! Kya Majal Meri | Magar Ye Baat Ke Main Dhoondta Hun Dil Ki Kushad' +- 'id': '002_066_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خريد سکتے ہيں دنيا ميں عشرت پرويز | خدا کي دين ہے سرمايہ غم فرہاد' + - 'lang': 'en' + 'text': 'The fleshpots of the wealthy are for sale about the world; | Who bears love’s toils and pangs earns wealth that God’s hand has compounded.' + - 'lang': 'ro' + 'text': 'Khareed Sakte Hain Dunya Mein Ishrat-e-Parwaiz | Khuda Ki Dayn Hai Sarmaya-e-Gham-e-Farhad' +- 'id': '002_066_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيے ہيں فاش رموز قلندري ميں نے | کہ فکر مدرسہ و خانقاہ ہو آزاد' + - 'lang': 'en' + 'text': 'I have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.' + - 'lang': 'ro' + 'text': 'Kiye Hain Faash Rumooz-e-Qalandari Main Ne | Ke Fikar-e-Madrasa-o-Khanqah Ho Azad' +- 'id': '002_066_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشي کے فاقوں سے ٹوٹا نہ برہمن کا طلسم | عصا نہ ہو تو کليمي ہے کار بے بنياد' + - 'lang': 'en' + 'text': 'No fastings of Mahatmas will destroy the Brahmins’ sway; | Vainly, when Moses holds no rod, have all his words resounded!' + - 'lang': 'ro' + 'text': 'Rishi Ke Faqon Se Toota Na Barhaman Ka Tilism | Assa Na Ho To Kaleemi Hai Kaar-e-Bebunyad' diff --git a/data/github_iqbal_demystified/poems/002/002_067.yaml b/data/github_iqbal_demystified/poems/002/002_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6a08a5c28e453915cdfb43a50c7275bcf30ab2dd --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_067.yaml @@ -0,0 +1,37 @@ +--- +'id': '002_067' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/282-%20Ghazliaat%20(Ki%20Haq%20Say%20Farishtoon%20Nay%20Iqbal%20Ki%20Ghammazi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کي حق سے فرشتوں نے اقبال کي غمازي' +- 'lang': 'en' + 'text': 'To God the angels did complain' +'description': [] +'sher': +- 'id': '002_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کي حق سے فرشتوں نے اقبال کي غمازي | گستاخ ہے ، کرتا ہے فطرت کي حنا بندي' + - 'lang': 'en' + 'text': 'To God the angels did complain ʹGainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.' + - 'lang': 'ro' + 'text': 'Ki Haq Se Farishton Ne Iqbal Ki Ghammazi | Gustakh Hai, Karta Hai Fitrat Ki Hina Bandi' +- 'id': '002_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکي ہے مگر اس کے انداز ہيں افلاکي | رومي ہے نہ شامي ہے ، کاشي نہ سمرقندي' + - 'lang': 'en' + 'text': 'Though born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.' + - 'lang': 'ro' + 'text': 'Khaki Hai Magar Iss Ke Andaz Hain Aflaki | Rumi Hai Na Shami Hai, Kashi Na Samarqandi' +- 'id': '002_067_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکھلائي فرشتوں کو آدم کي تڑپ اس نے | !آدم کو سکھاتا ہے آداب خداوندي' + - 'lang': 'en' + 'text': 'To throngs of Heaven he has taught, Like man, to fret and pine. | To clay‐made man he fain would teach, The wont and mode divine.' + - 'lang': 'ro' + 'text': 'Sikhlayi Farishton Ko Adam Ki Tarap Iss Ne | Adam Ko Sikhata Hai Adaab-e-Khudawandi!' diff --git a/data/github_iqbal_demystified/poems/002/002_068.yaml b/data/github_iqbal_demystified/poems/002/002_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4b49c2feebec2fa0cbd3f0bc4cb4a55929dd9bf8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_068.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_068' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/283-%20Ghazliaat%20(Nay%20Mouhra%20Baaqi%20Nay%20Mouhra%20Baazi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نے مہرہ باقي ، نے مہرہ بازي' +- 'lang': 'en' + 'text': 'Over the tussle of heart and head' +'description': [] +'sher': +- 'id': '002_068_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے مہرہ باقي ، نے مہرہ بازي | جيتا ہے رومي ، ہارا ہے رازي' + - 'lang': 'en' + 'text': 'Over the tussle of heart and head | Rumi has won and Rizi fled.' + - 'lang': 'ro' + 'text': 'Ne Muhra Baqi, Ne Muhra Bazi | Jeeta Hai Rumi, Haara Hai Razi' +- 'id': '002_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن ہے جام جمشيد اب تک | شاہي نہيں ہے بے شيشہ بازي' + - 'lang': 'en' + 'text': 'Still bowl of Jamshid is alive, | Without guile kingship cannot thrive.' + - 'lang': 'ro' + 'text': 'Roshan Hai Jaam-e-Jamshaid Ab Tak | Shahi Nahin Hai Be Sheesha Bazi' +- 'id': '002_068_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ہے مسلماں ميرا نہ تيرا | !تو بھي نمازي ، ميں بھي نمازي' + - 'lang': 'en' + 'text': 'Both you and I aren’t Muslims true, | Though we say the prayers due.' + - 'lang': 'ro' + 'text': 'Dil Hai Musalman Mera Na Tera | Tu Bhi Namazi, Mein Bhi Namazi!' +- 'id': '002_068_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں جانتا ہوں انجام اس کا | جس معرکے ميں ملا ہوں غازي' + - 'lang': 'en' + 'text': 'I know the end of wrangle well | Where mullahs at each other yell.' + - 'lang': 'ro' + 'text': 'Mein Janta Hun Anjaam Uss Ka | Jis Maarke Mein Mullah Hon Ghazi' +- 'id': '002_068_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترکي بھي شيريں ، تازي بھي شيريں | حرف محبت ترکي نہ تازي' + - 'lang': 'en' + 'text': 'Turkish and Arabic both are sweet, | For talk of Love all tongues are meet.' + - 'lang': 'ro' + 'text': 'Turki Bhi Sheerin, Tazi Bhi Sheerin | Harf-e-Mohabbat Turki Na Tazi' +- 'id': '002_068_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزر کا پيشہ خارا تراشي | کار خليلاں خارا گدازي' + - 'lang': 'en' + 'text': 'The breed of Azar idols make, | But Friends of God these idols break.' + - 'lang': 'ro' + 'text': 'Aazar Ka Paisha Khara Tarashi | Kaar-e-Khaleelan Khara Gudazi' +- 'id': '002_068_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو زندگي ہے ، پائندگي ہے | باقي ہے جو کچھ ، سب خاک بازي' + - 'lang': 'en' + 'text': 'You are alive and live for aye | The rest is all a play with clay.' + - 'lang': 'ro' + 'text': 'Tu Zindagi Hai, Paendagi Hai | Baqi Hai Jo Kuch, Sub Khaak Bazi' diff --git a/data/github_iqbal_demystified/poems/002/002_069.yaml b/data/github_iqbal_demystified/poems/002/002_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..831ab09713e410d01b5322a3e7fb4d97b1118ba7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_069.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_069' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/284-%20Ghazliaat%20(Garm-e-Fughan%20Hai%20Jaras%20Uth%20Keh%20Gaya%20Qaaflah).mp3' +'heading': +- 'lang': 'ur' + 'text': 'گرم فغاں ہے جرس ، اٹھ کہ گيا قافلہ' +- 'lang': 'en' + 'text': 'Arise! The bugle calls! It is time to leave!' +'description': [] +'sher': +- 'id': '002_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم فغاں ہے جرس ، اٹھ کہ گيا قافلہ | !وائے وہ رہرو کہ ہے منتظر راحولہ' + - 'lang': 'en' + 'text': 'Arise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!' + - 'lang': 'ro' + 'text': 'Garam-e-Gaghan Hai Jaras, Uth Ke Gya Qafla | Waye Woh Rehru Ke Hai Muntazir-e-Rahla !' +- 'id': '002_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري طبيعت ہے اور ، تيرا زمانہ ہے اور | تيرے موافق نہيں خانقہي سلسلہ' + - 'lang': 'en' + 'text': 'The confines of a monastery suit thee not— | The times have changed, thou seest, and so hast thou.' + - 'lang': 'ro' + 'text': 'Teri Tabiyat Hai Aur, Tera Zamana Hai Aur | Tere Muwafiq Nahin Khanqahi Silsala' +- 'id': '002_069_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ہو غلام خرد يا کہ امام خرد | سالک رہ ، ہوشيار! سخت ہے يہ مرحلہ' + - 'lang': 'en' + 'text': 'Thorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.' + - 'lang': 'ro' + 'text': 'Dil Ho Ghulam-e-Khirad Ya Ke Imam-e-Khirad | Salik-e-Rah, Hoshiyar ! Sakht Hai Ye Marhala' +- 'id': '002_069_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي خودي ہے ابھي شام و سحر ميں اسير | گردش دوراں کا ہے جس کي زباں پر گلہ' + - 'lang': 'en' + 'text': 'The Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.' + - 'lang': 'ro' + 'text': 'Uss Ki Khudi Hai Abhi Sham-o-Sehar Mein Aseer | Gardish-e-Doran Ka Hai Jis Ki Zuban Par Gila' +- 'id': '002_069_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے نفس سے ہوئي آتش گل تيز تر | مرغ چمن! ہے يہي تيري نوا کا صلہ' + - 'lang': 'en' + 'text': 'O songbird! Thy song is well rewarded when | It infuses fire into the rose’s bloom.' + - 'lang': 'ro' + 'text': 'Tere Nafs Se Huwi Atish-e-Gul Taiz Tar | Murg-e-Chaman! Hai Yehi Teri Nawa Ka Sila' diff --git a/data/github_iqbal_demystified/poems/002/002_070.yaml b/data/github_iqbal_demystified/poems/002/002_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d3b8ae874704258ee26ca8cc4b0d849863031b6d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_070.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_070' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/285-%20Ghazliaat%20(Meri%20Nawa%20Say%20Howay%20Zinda%20Aarif-o-Aami).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مري نوا سے ہوئے زندہ عارف و عامي' +- 'lang': 'en' + 'text': 'The Gnostic and the common throng' +'description': [] +'sher': +- 'id': '002_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نوا سے ہوئے زندہ عارف و عامي | ديا ہے ميں نے انھيں ذوق آتش آشامي' + - 'lang': 'en' + 'text': 'The Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Loveʹs fiery wine.' + - 'lang': 'ro' + 'text': 'Meri Nawa Se Huwe Zinda Arif-o-Aami | Diya Hai Main Ne Inhain Zauq-e-Atish Ashami' +- 'id': '002_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم کے پاس کوئي اعجمي ہے زمزمہ سنج | کہ تار تار ہوئے جامہ ہائے احرامي' + - 'lang': 'en' + 'text': 'Some Ajami near the Holy Shrine, Did sadly sing this song and pine, | “Alas! the robes by pilgrims worn, To threads and pieces now are torn.”' + - 'lang': 'ro' + 'text': 'Haram Ke Pas Koi Ajami Hai Zamzama Sanj | Ke Tar Tar Huwe Jama Haye Ahrami' +- 'id': '002_070_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت ابدي ہے مقام شبيري | بدلتے رہتے ہيں انداز کوفي و شامي' + - 'lang': 'en' + 'text': 'The place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.' + - 'lang': 'ro' + 'text': 'Haqiqat-e-Abdi Hai Maqam-e-Shabiri | Badalte Rehte Hain Andaz-e-Kufi-o-Shami' +- 'id': '002_070_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے يہ ڈر ہے مقامر ہيں پختہ کار بہت | نہ رنگ لائے کہيں تيرے ہاتھ کي خامي' + - 'lang': 'en' + 'text': 'The gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.' + - 'lang': 'ro' + 'text': 'Mujhe Ye Darr Hai Muqamir Hain Pukhta Kaar Bohat | Na Rang Laye Kahin Tere Hath Ki Khami' +- 'id': '002_070_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب نہيں کہ مسلماں کو پھر عطا کر ديں | شکوہ سنجر و فقر جنيد و بسطامي' + - 'lang': 'en' + 'text': 'No wonder If the Muslims gain, Their ancient glory once again– | Sanjarʹs splendour pomp and state, The piety and faqr of mystics great.' + - 'lang': 'ro' + 'text': 'Ajab Nahin Ke Musalman Ko Phir Atta Kar Dain | Shikoh-e-Sanjar-o-Faqr-e-Junaid (R.A.)-o-Bastami (R.A.)' +- 'id': '002_070_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبائے علم و ہنر لطف خاص ہے ، ورنہ | !تري نگاہ ميں تھي ميري ناخوش اندامي' + - 'lang': 'en' + 'text': 'The robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim.' + - 'lang': 'ro' + 'text': 'Qaba-e-Ilm-o-Hunar Lutf-e-Khaas Hai, Warna | Teri Nigah Mein Thi Meri Na-Khush Andami' diff --git a/data/github_iqbal_demystified/poems/002/002_071.yaml b/data/github_iqbal_demystified/poems/002/002_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9eea24574f0ebf699f053a6d407118bc0242e123 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_071.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_071' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/286-%20Har%20ik%20maqaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہر اک مقام سے آگے گزر گيا مہ نو' +- 'lang': 'en' + 'text': 'The crescent has surpassed' +'description': [] +'sher': +- 'id': '002_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر اک مقام سے آگے گزر گيا مہ نو | کمال کس کو ميسر ہوا ہے بے تگ و دو' + - 'lang': 'en' + 'text': 'The crescent has surpassed, The constellation’s might | And grown in plenitude, With arduous labour.' + - 'lang': 'ro' + 'text': 'Har Ek Maqam Se Agay Guzar Gya Mah-e-Nau | Kamal Kis Ko Mayasar Huwa Hai Be-Tag-e-Dou !' +- 'id': '002_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس کے زور سے وہ غنچہ وا ہوا بھي تو کيا | جسے نصيب نہيں آفتاب کا پرتو' + - 'lang': 'en' + 'text': 'In vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.' + - 'lang': 'ro' + 'text': 'Nafs Ke Zor Se Woh Ghuncha Wa Huwa Bhi To Kya | Jise Naseeb Nahin Aftab Ka Partou' +- 'id': '002_071_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ پاک ہے تيري تو پاک ہے دل بھي | کہ دل کو حق نے کيا ہے نگاہ کا پيرو' + - 'lang': 'en' + 'text': 'If thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.' + - 'lang': 'ro' + 'text': 'Nigah Paak Hai Teri To Pak Hai Dil Bhi | Ke Dil Ko Haq Ne Kiya Hai Nigah Ka Pairo' +- 'id': '002_071_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنپ سکا نہ خياباں ميں لالہ دل سوز | کہ ساز گار نہيں يہ جہان گندم و جو' + - 'lang': 'en' + 'text': 'The mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.' + - 'lang': 'ro' + 'text': 'Panap Saka Na Khayaban Mein Lala-e-Dil Souz | Ke Saazgar Nahin Ye Jahan-e-Gandum-o-Jou' +- 'id': '002_071_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے نہ ايبک و غوري کے معرکے باقي | ہميشہ تازہ و شيريں ہے نغمہ خسرو' + - 'lang': 'en' + 'text': 'Who cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame.' + - 'lang': 'ro' + 'text': 'Rahe Na Aebak-o-Ghauri Ke Maarke Baqi | Hamasha Taza-o-Sheerin Hai Naghma-e-Khusro' diff --git a/data/github_iqbal_demystified/poems/002/002_072.yaml b/data/github_iqbal_demystified/poems/002/002_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8442b3b75516a4fac381b5d9bc43c6bff8b8333e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_072.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_072' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/287-%20Ghazliaat%20(Kho%20Nah%20Ja%20Is%20Sahar-o-Shaam%20Mein%20Aye%20Sahib-e-Ho.mp3' +'heading': +- 'lang': 'ur' + 'text': '!کھو نہ جا اس سحروشام ميں اے صاحب ہوش' +- 'lang': 'en' + 'text': 'In the maze of eve and morn' +'description': [] +'sher': +- 'id': '002_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کھو نہ جا اس سحروشام ميں اے صاحب ہوش | اک جہاں اور بھي ہے جس ميں نہ فردا ہے نہ دوش' + - 'lang': 'en' + 'text': 'In the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.' + - 'lang': 'ro' + 'text': 'Kho Na Ja Iss Sehar-o-Sham Mein Ae Sahib-e-Hosh! | Ek Jahan Aur Bhi Hai Jis Mein Na Farda Hai Na Dosh' +- 'id': '002_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کو معلوم ہے ہنگامہ فردا کا مقام | مسجد و مکتب و ميخانہ ہيں مدت سے خموش' + - 'lang': 'en' + 'text': 'None knows that tumult’s worth and price, Which hidden lies in future’s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.' + - 'lang': 'ro' + 'text': 'Kis Ko Maaloom Hai Hungama-e-Farda Ka Maqam | Masjid-o-Maktab-o-Maikhana Hain Muddat Se Khamosh' +- 'id': '002_072_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے پايا ہے اسے اشک سحر گاہي ميں | جس در ناب سے خالي ہے صدف کي آغوش' + - 'lang': 'en' + 'text': 'In tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.' + - 'lang': 'ro' + 'text': 'Main Ne Paya Hai Usse Ashk-e-Sehargahi Mein | Jis Dur-e-Naab Se Khali Hai Sadaf Ki Aagosh' +- 'id': '002_072_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نئي تہذيب تکلف کے سوا کچھ بھي نہيں | !چہرہ روشن ہو تو کيا حاجت گلگونہ فروش' + - 'lang': 'en' + 'text': 'The Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.' + - 'lang': 'ro' + 'text': 'Nayi Tehzeeb Takaluf Ke Sawa Kuch Bhi Nahin | Chehra Roshan Ho To Kya Hajat-e-Gluguna Farosh!' +- 'id': '002_072_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب ساز کو لازم ہے کہ غافل نہ رہے | گاہے گاہے غلط آہنگ بھي ہوتا ہے سروش' + - 'lang': 'en' + 'text': 'Much care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong.' + - 'lang': 'ro' + 'text': 'Sahib-e-Saaz Ko Lazim Hai Ke Ghafil Na Rahe | Gahe Gahe Galat Aahang Bhi Hota Hai Sarosh' diff --git a/data/github_iqbal_demystified/poems/002/002_073.yaml b/data/github_iqbal_demystified/poems/002/002_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..444c21908ce97182e30640f35a80b629d62ef069 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_073.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_073' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/288-%20Ghazliaat%20(Tha%20Jahan%20Madrasa-e-Shairi-o-Shahanshahi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'تھا جہاں مدرسہ شيري و شاہنشاہي' +- 'lang': 'en' + 'text': 'The cloisters, once the rearing place, Of daring men and royal breed' +'description': [] +'sher': +- 'id': '002_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا جہاں مدرسہ شيري و شاہنشاہي | آج ان خانقہوں ميں ہے فقط روباہي' + - 'lang': 'en' + 'text': 'The cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart— To foxy ways they pay much heed.' + - 'lang': 'ro' + 'text': 'Tha Jahan Madrasa-e-Sheri-o-Shehanshahi | Aaj Un Khanqahon Mein Hai Faqt Rubahi' +- 'id': '002_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر آئي نہ مجھے قافلہ سالاروں ميں | وہ شباني کہ ہے تمہيد کليم اللہي' + - 'lang': 'en' + 'text': 'The chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd’s task, And leads to Moses’ noble rank.' + - 'lang': 'ro' + 'text': 'Nazar Ayi Na Mujhe Qafla Salaron Mein | Woh Shabani Ke Hai Tamheed-e-Kaleem-Ullahi' +- 'id': '002_073_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت نغمہ کہاں مرغ خوش الحاں کے ليے | آہ ، اس باغ ميں کرتا ہے نفس کوتاہي' + - 'lang': 'en' + 'text': 'How can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.' + - 'lang': 'ro' + 'text': 'Lazzat-e-Naghma Kahan Murg-e-Khush Alhan Ke Liye | Aah, Iss Bagh Mein Karta Hai Nafas Kotahi' +- 'id': '002_073_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک سرمستي و حيرت ہے سراپا تاريک | ايک سرمستي و حيرت ہے تمام آگاہي' + - 'lang': 'en' + 'text': 'One type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.' + - 'lang': 'ro' + 'text': 'Aik Sar Masti-o-Hairat Hai Sarapa Tareek | Aik Sar Masti-o-Hairat Hai Tamam Agahi' +- 'id': '002_073_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفت برق چمکتا ہے مرا فکر بلند | کہ بھٹکتے نہ پھريں ظلمت شب ميں راہي' + - 'lang': 'en' + 'text': 'My thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray.' + - 'lang': 'ro' + 'text': 'Sifat-e-Barq Chamakta Hai Mera Fikr-e-Buland | Ke Bhatakte Na Phirain Zulmat-e-Shab Mein Raahi' diff --git a/data/github_iqbal_demystified/poems/002/002_074.yaml b/data/github_iqbal_demystified/poems/002/002_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..291bfd95bbee732ab7fd4dddd703bd0ff4e5e09b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_074.yaml @@ -0,0 +1,41 @@ +--- +'id': '002_074' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/289-%20Ghazliaat%20(Hai%20Yaad%20Mujhay%20Nukta-e-Salmaan-e-Khush%20Aahang).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہے ياد مجھے نکتہ سلمان خوش آہنگ' +- 'lang': 'en' + 'text': 'Salman, the mellifluous, In words of power and wit' +'description': [] +'sher': +- 'id': '002_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ياد مجھے نکتہ سلمان خوش آہنگ | دنيا نہيں مردان جفاکش کے ليے تنگ' + - 'lang': 'en' + 'text': 'Salman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.' + 'notes': + - 'phrase': 'Salman' + 'meaning': '(Iqbal’s Note): Salman—Masood Saad Salman was a Persian poet of the Ghaznavi period, and was probably born in Lahore.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Hai Yaad Mujhe Nukta-e-Salman-e-Khush Ahang | Dunya Nahin Mardan-e-Jafa Kash Ke Liye Tang' +- 'id': '002_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چيتے کا جگر چاہيے ، شاہيں کا تجسس | جي سکتے ہيں بے روشني دانش و فرہنگ' + - 'lang': 'en' + 'text': 'But one should have a lion’s heart, An eagle’s piercing eye, | Then one can live without the light, Of a lexicon and learning.' + - 'lang': 'ro' + 'text': 'Cheete Ka Jigar Chahye, Shaheen Ka Tajasus | Ji Sakte Hain Be-Roshni-e-Danish-o-Farhang' +- 'id': '002_074_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر بلبل و طاؤس کي تقليد سے توبہ | !بلبل فقط آواز ہے ، طاؤس فقط رنگ' + - 'lang': 'en' + 'text': 'Ape not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.' + - 'lang': 'ro' + 'text': 'Kar Bulbul-o-Taaus Ki Taqleed Se Tauba | Bulbul Faqat Awaz Hai, Taaus Faqat Rang!' diff --git a/data/github_iqbal_demystified/poems/002/002_075.yaml b/data/github_iqbal_demystified/poems/002/002_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b958316e2b800b8c85ec35f0b4c164eef513bd0d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_075.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_075' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/290-%20Ghazliaat%20(Faqr%20Kay%20Hein%20Muajzaat%20Taaj-o-Sareer-o-Sipaah).mp3' +'heading': +- 'lang': 'ur' + 'text': 'فقر کے ہيں معجزات تاج و سرير و سپاہ' +- 'lang': 'en' + 'text': 'The crown, the throne, and mighty arms' +'description': [] +'sher': +- 'id': '002_075_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر کے ہيں معجزات تاج و سرير و سپاہ | فقر ہے ميروں کا مير ، فقر ہے شاہوں کا شاہ' + - 'lang': 'en' + 'text': 'The crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.' + - 'lang': 'ro' + 'text': 'Faqr Ke Hain Muajazaat Taaj-o-Sareer-o-Sipah | Faqr Hai Meeron Ka Meer, Faqr Hai Shahon Ka Shah' +- 'id': '002_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کا مقصود ہے پاکي عقل و خرد | فقر کا مقصود ہے عفت قلب و نگاہ' + - 'lang': 'en' + 'text': 'By means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.' + - 'lang': 'ro' + 'text': 'Ilm Ka Maqsood Hai Paki-e-Aqal-o-Khirad | Faqr Ka Maqsood Hai Iffat-e-Qalb-o-Nigah' +- 'id': '002_075_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم فقيہ و حکيم ، فقر مسيح و کليم | علم ہے جويائے راہ ، فقر ہے دانائے راہ' + - 'lang': 'en' + 'text': 'Scholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.' + - 'lang': 'ro' + 'text': 'Ilm Faqeer-o-Hakeem, Faqr Maseeh-o-Kaleem | Ilm Hai Jooya’ay Rah, Faqr Hai Danye Rah' +- 'id': '002_075_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر مقام نظر ، علم مقام خبر | فقر ميں مستي ثواب ، علم ميں مستي گناہ' + - 'lang': 'en' + 'text': 'The state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.' + - 'lang': 'ro' + 'text': 'Faqr Maqam-e-Nazar, Ilm Maqam-e-Khabar | Faqr Mein Masti Sawab, Ilm Mein Masti Gunah' +- 'id': '002_075_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم کا ''موجود'' اور ، فقر کا ''موجود'' اور | !اشھد ان لا الہ'' اشھد ان لا الہ' + - 'lang': 'en' + 'text': 'One God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.' + - 'lang': 'ro' + 'text': 'Ilm Ka ‘Mojood’ Aur, Faqar Ka ‘Mojood’ Aur | ASHADU ALLA ILAHA, ASHADU ALLA ILAHA !' +- 'id': '002_075_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چڑھتي ہے جب فقر کي سان پہ تيغ خودي | ايک سپاہي کي ضرب کرتي ہے کار سپاہ' + - 'lang': 'en' + 'text': 'On the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.' + - 'lang': 'ro' + 'text': 'Charhti Hai Jab Faqr Ki Saan Pe Taeg-e-Khudi | Aik Sipahi Ki Zarb Karti Hai Kaar-e-Sipah' +- 'id': '002_075_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل اگر اس خاک ميں زندہ و بيدار ہو | تيري نگہ توڑ دے آئنہء مہروماہ' + - 'lang': 'en' + 'text': 'Within your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break.' + - 'lang': 'ro' + 'text': 'Dil Agar Iss Khak Mein Zinda-o-Baidar Ho | Teri Nigah Torh De Aaeena-e-Mehar-o-Mah' diff --git a/data/github_iqbal_demystified/poems/002/002_076.yaml b/data/github_iqbal_demystified/poems/002/002_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..50f96737d515c3f98cded725cbc8a1551db190d2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_076.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_076' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/291-%20Ghazliaat%20(Kamaal-e-Joush-e-Junon%20Mein%20Raha%20Mein%20Garm-e-Ta.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کمال جوش جنوں ميں رہا ميں گرم طواف' +- 'lang': 'en' + 'text': 'In my craze that knows no bound' +'description': [] +'sher': +- 'id': '002_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال جوش جنوں ميں رہا ميں گرم طواف | خدا کا شکر ، سلامت رہا حرم کا غلاف' + - 'lang': 'en' + 'text': 'In my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.' + - 'lang': 'ro' + 'text': 'Kamal-e-Josh-e-Junoon Mein Raha Main Garam-e-Tawaf | Khuda Ka Shukar, Salamat Raha Haram Ka Ghilaaf' +- 'id': '002_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ اتفاق مبارک ہو مومنوں کے ليے | کہ يک زباں ہيں فقيہان شہر ميرے خلاف' + - 'lang': 'en' + 'text': 'I wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.' + - 'lang': 'ro' + 'text': 'Ye Ittefaq Mubarik Ho Mominon Ke Liye | Ke Yak Zuban Hain Faqeehan-e-Shehar Mere Khilaf' +- 'id': '002_076_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تڑپ رہا ہے فلاطوں ميان غيب و حضور | ازل سے اہل خرد کا مقام ہے اعراف' + - 'lang': 'en' + 'text': 'Men, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.' + - 'lang': 'ro' + 'text': 'Tarap Raha Hai Falatoon Miyan-e-Ghaib-o-Huzoor | Azal Se Ahl-e-Khirad Ka Maqam Hai Aaraaf' +- 'id': '002_076_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے ضمير پہ جب تک نہ ہو نزول کتاب | گرہ کشا ہے نہ رازي نہ صاحب کشاف' + - 'lang': 'en' + 'text': 'Unless the Bookʹs each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound' + - 'lang': 'ro' + 'text': 'Tere Zameer Pe Jab Tak Na Ho Nazool-e-Kitab | Girah Kusha Hai Na Razi Na Shib-e-Kashaaf' +- 'id': '002_076_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرور و سوز ميں ناپائدار ہے ، ورنہ | م ے فرنگ کا تہ جرعہ بھي نہيں ناصاف' + - 'lang': 'en' + 'text': 'The joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul.' + - 'lang': 'ro' + 'text': 'Suroor-o-Souz Mein Na-Paidar Hai, Warna | Mai-e-Farang Ka The Juraa Bhi Nahin Na Saaf' diff --git a/data/github_iqbal_demystified/poems/002/002_077.yaml b/data/github_iqbal_demystified/poems/002/002_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb624dad26f015d25c3d7cbf32ff062d90e2f2c8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_077.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_077' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/292-%20Ghazliaat%20(Shaoor-o-Hoosh-o-Khirad%20Ka%20Moamla%20Hai%20Ajeeb).mp3' +'heading': +- 'lang': 'ur' + 'text': 'شعور و ہوش و خرد کا معاملہ ہے عجيب' +- 'lang': 'en' + 'text': 'Knowledge and reason work in manner strange' +'description': [] +'sher': +- 'id': '002_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعور و ہوش و خرد کا معاملہ ہے عجيب | مقام شوق ميں ہيں سب دل و نظر کے رقيب' + - 'lang': 'en' + 'text': 'Knowledge and reason work in manner strange, | In case of Love ’gainst heart and sight they range.' + - 'lang': 'ro' + 'text': 'Shaur-o-Hosh-o-Khirad Ka Maamla Hai Ajeeb | Maqam-e-Shauq Mein Hain Sub Dil-o-Nazar Ke Raqeeb' +- 'id': '002_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں جانتا ہوں جماعت کا حشر کيا ہو گا | مسائل نظري ميں الجھ گيا ہے خطيب' + - 'lang': 'en' + 'text': 'The end of Muslim folk I know full well, | On theoretic points their preachers dwell.' + - 'lang': 'ro' + 'text': 'Mein Janta Hun Jamaat Ka Hashar Kya Ho Ga | Masael-e-Nazari Mein Ulajh Gya Hai Khateeb' +- 'id': '002_077_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ ميرے نشيمن کا کر رہا ہے طواف | مري نوا ميں نہيں طائر چمن کا نصيب' + - 'lang': 'en' + 'text': 'Though bird of mead hovers my lodge around, | Yet has no share of my melodious sound.' + - 'lang': 'ro' + 'text': 'Agarche Mere Nasheeman Ka Kar Raha Hai Tawwaaf | Meri Nawa Mein Nahin Taair-e-Chaman Ka Naseeb' +- 'id': '002_077_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے ميں نے سخن رس ہے ترک عثماني | سنائے کون اسے اقبال کا يہ شعر غريب' + - 'lang': 'en' + 'text': 'The Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?' + - 'lang': 'ro' + 'text': 'Suna Hai Main Ne Sukhan Ras Hai Turk-e-Usmani | Sunaye Kon Usse Iqbal Ka Ye Shair-e-Ghareeb' +- 'id': '002_077_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھ رہے ہيں وہ يورپ کو ہم جوار اپنا | !ستارے جن کے نشيمن سے ہيں زيادہ قريب' + - 'lang': 'en' + 'text': 'ʺYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.ʺ' + - 'lang': 'ro' + 'text': 'Samajh Rahe Hain Woh Yourap Ko Hum-Jawaar Apna | Sitare Jin Ke Nasheman Se Hain Zaida Qareeb!' diff --git a/data/github_iqbal_demystified/poems/002/002_078.yaml b/data/github_iqbal_demystified/poems/002/002_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a2b5ee7686e8e3c73a113302b43c5d01099ed947 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_078.yaml @@ -0,0 +1,39 @@ +--- +'id': '002_078' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/350-%20Qataa.mp3' +'heading': +- 'lang': 'ur' + 'text': "انداز بياں گرچہ بہت شوخ نہيں ہے" +- 'lang': 'en' + 'text': 'The style may not he vivid and lively' +'description': +- 'lang': 'en' + 'text': 'This poem introduces one of Iqbal''s basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today''s Islamic conceptualization. | {Contributed by user: Saad Mahmood}' +'sher': +- 'id': '002_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انداز بياں گرچہ بہت شوخ نہيں ہے | شايد کہ اتر جائے ترے دل ميں مري بات' + - 'lang': 'en' + 'text': 'The style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:' + - 'lang': 'ro' + 'text': 'Andaz-e-Byan Gharche Bohat Shaukh Nahin Hai | Shaid Ke Utar Jaye Tere Dil Mein Meri Baat' +- 'id': '002_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا وسعت افلاک ميں تکبير مسلسل | يا خاک کے آغوش ميں تسبيح و مناجات' + - 'lang': 'en' + 'text': 'The faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;' + - 'lang': 'ro' + 'text': 'Ya Wusaat-e-Aflak Mein Takbeer-e-Musalsal | Ya Khak Ke Aghosh Mein Tasbeeh-o-Munajat' +- 'id': '002_078_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مذہب مردان خود آگاہ و خدا مست | يہ مذہب ملا و جمادات و نباتات' + - 'lang': 'en' + 'text': 'The faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust.' + - 'lang': 'ro' + 'text': 'Woh Mazhab-e-Mardan-e-Khud Agah-o-Khuda Mast | Ye Mazhab-e-Mullah-o-Jamadat-o-Nabataat' diff --git a/data/github_iqbal_demystified/poems/002/002_079.yaml b/data/github_iqbal_demystified/poems/002/002_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..14b8aa3adf6b00244b1ec2554387c11abfc7a4ec --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_079.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_079' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/293-%20Rubaaiyyaat%20(Rah-o-Rasam-e-Haram%20Na%20Muharmana).mp3' +'heading': +- 'lang': 'ur' + 'text': 'رہ و رسم حرم نا محرمانہ' +- 'lang': 'en' + 'text': 'Estranging are the ways in the holy precinct' +'description': [] +'sher': +- 'id': '002_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہ و رسم حرم نا محرمانہ | کليسا کي ادا سوداگرانہ' + - 'lang': 'en' + 'text': 'Estranging are the ways in the holy precinct, | And commercial is the tone of churches rites;' + - 'lang': 'ro' + 'text': 'Rah-o-Rasm-e-Haram Na-Mehramana | Kalisa Ki Ada Soudagarana' +- 'id': '002_079_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تبرک ہے مرا پيراہن چاک | نہيں اہل جنوں کا يہ زمانہ' + - 'lang': 'en' + 'text': 'My soul''s absorption is a relic now, | For gone are the days of men of ecstasy.' + - 'lang': 'ro' + 'text': 'Tabarrak Hai Mera Pairhan-e-Chaak | Nahin Ahl-e-Junoon Ka Ye Zamana' diff --git a/data/github_iqbal_demystified/poems/002/002_080.yaml b/data/github_iqbal_demystified/poems/002/002_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0d26dee4dfe0ae92d59221b9f18f7c9586e978fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_080.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_080' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/294-%20Rubaaiyyaat%20(Zalaam-e-Behar%20Mein%20Kho%20Ker%20Sanmbhal%20Ja).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ظلام بحر ميں کھو کر سنبھل جا' +- 'lang': 'en' + 'text': 'O wave! Plunge headlong into the dark seas' +'description': [] +'sher': +- 'id': '002_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظلام بحر ميں کھو کر سنبھل جا | تڑپ جا ، پيچ کھا کھا کر بدل جا' + - 'lang': 'en' + 'text': 'O wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;' + - 'lang': 'ro' + 'text': 'Zulaam-E-Behar Mein Koh Kar Sanbhal Ja | Tarap Ja, Paich Kha Kha Kar Badal Ja' +- 'id': '002_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ساحل تري قسمت ميں اے موج | !ابھر کر جس طرف چاہے نکل جا' + - 'lang': 'en' + 'text': 'Thou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself.' + - 'lang': 'ro' + 'text': 'Nahin Sahil Teri Qismat Mein Ae Mouj | Ubher Kar Jis Taraf Chahe Nikl Ja!' diff --git a/data/github_iqbal_demystified/poems/002/002_081.yaml b/data/github_iqbal_demystified/poems/002/002_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..406c0e02125b8dce2fe581dfc508a6b52026c419 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_081.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_081' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/295-%20Rubaaiyyaat%20(Makani%20Hon%20Keh%20Aazaad-e-Makan%20Hon).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مکاني ہوں کہ آزاد مکاں ہوں' +- 'lang': 'en' + 'text': 'Am I bound by space, or beyond space?' +'description': [] +'sher': +- 'id': '002_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکاني ہوں کہ آزاد مکاں ہوں | جہاں بيں ہوں کہ خود سارا جہاں ہوں' + - 'lang': 'en' + 'text': 'Am I bound by space, or beyond space? | A world—observer or a world myself''?' + - 'lang': 'ro' + 'text': 'Makani Hun Ke Azad-e-Makan Hun | Jahan Been Hun Ke Khud Sara Jahan Hun' +- 'id': '002_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ اپني لامکاني ميں رہيں مست | !مجھے اتنا بتا ديں ميں کہاں ہوں' + - 'lang': 'en' + 'text': 'Let Him remain happy in His Infinitude, | But condescend to tell me where I am.' + - 'lang': 'ro' + 'text': 'Woh Apni La-Makani Mein Rahain Mast | Mujhe Itna Bata Dain Main Kahan Hun!' diff --git a/data/github_iqbal_demystified/poems/002/002_082.yaml b/data/github_iqbal_demystified/poems/002/002_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bd50e5c3f5a09eb88786fb63e54b3a1057eb8994 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_082.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_082' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/296-%20Rubaaiyyaat%20(Khudi%20Ki%20Khalwaton%20Mein%20Gum%20Raha%20Mein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کي خلوتوں ميں گم رہا ميں' +- 'lang': 'en' + 'text': 'I was in the solitude of Selfhood lost' +'description': [] +'sher': +- 'id': '002_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي خلوتوں ميں گم رہا ميں | خدا کے سامنے گويا نہ تھا ميں' + - 'lang': 'en' + 'text': 'I was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;' + - 'lang': 'ro' + 'text': 'Khudi Ki Khalwaton Mein Gum Raha Main | Khuda Ke Samne Goya Na Tha Main' +- 'id': '002_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ديکھا آنکھ اٹھا کر جلوہ دوست | !قيامت ميں تماشا بن گيا ميں' + - 'lang': 'en' + 'text': 'I lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself' + - 'lang': 'ro' + 'text': 'Na Dekha Ankh Utha Kar Jalwa-e-Dost | Qayamat Mein Tamasha Ban Gya Main!' diff --git a/data/github_iqbal_demystified/poems/002/002_083.yaml b/data/github_iqbal_demystified/poems/002/002_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..28171fc516d84b5cf2d09f9c4e81f4d90627f77b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_083.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_083' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/297-%20Rubaaiyyaat%20(Paraishaan%20Kaarobar-e-Aashnai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'پريشاں کاروبار آشنائي' +- 'lang': 'en' + 'text': 'Confused is the nature of my love for Thee' +'description': [] +'sher': +- 'id': '002_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پريشاں کاروبار آشنائي | !پريشاں تر مري رنگيں نوائي' + - 'lang': 'en' + 'text': 'Confused is the nature of my love for Thee, | And more confused is my song in Thy praise;' + - 'lang': 'ro' + 'text': 'Preshan Karobar-e-Ashnai | Preshan Tar Meri Rangeen Nawai!' +- 'id': '002_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ميں ڈھونڈتا ہوں لذت وصل | !خوش آتا ہے کبھي سوز جدائي' + - 'lang': 'en' + 'text': 'For I sometimes do relish fulfilment, | At other times, a yearning in my heart.' + - 'lang': 'ro' + 'text': 'Kabhi Main Dhoondta Hun Lazzat-e-Wasal | Khush Ata Hai Kabhi Souz-e-Juddai!' diff --git a/data/github_iqbal_demystified/poems/002/002_084.yaml b/data/github_iqbal_demystified/poems/002/002_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9b7827f4520120607f9553e0f9f7edc3a4fccaf --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_084.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_084' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/298-%20Rubaaiyyaat%20(Yaqeen%20Misl-e-Khaleel%20Aatash%20Nashini).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يقيں ، مثل خليل آتش نشيني' +- 'lang': 'en' + 'text': 'Faith survives in fire, like Abraham' +'description': [] +'sher': +- 'id': '002_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يقيں ، مثل خليل آتش نشيني | يقيں ، اللہ مستي ، خود گزيني' + - 'lang': 'en' + 'text': 'Faith survives in fire, like Abraham, | Faith is the soul''s absorption in the Lord;' + - 'lang': 'ro' + 'text': 'Yaqeen. Misl-e-Khalil Atish Nasheeni | Yaqeen, Allah Masti, Khud Guzini' +- 'id': '002_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سن ، اے تہذيب حاضر کے گرفتار | غلامي سے بتر ہے بے يقيني' + - 'lang': 'en' + 'text': 'For thee, upholder of the freedom of man, | A lack of faith is worse than slavery.' + - 'lang': 'ro' + 'text': 'Sun, Ae Tehzeeb-e-Hazir Ke Giraftar | Ghulami Se Bat-tar Hai Be-Yaqeeni' diff --git a/data/github_iqbal_demystified/poems/002/002_085.yaml b/data/github_iqbal_demystified/poems/002/002_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a6dc197d92fb20eb154a052b04a784ff3f27003e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_085.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_085' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/299-%20Rubaaiyyaat%20(Arab%20Kay%20Sooz%20Mein%20Saaz-e-Ajam%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'عرب کے سوز ميں ساز عجم ہے' +- 'lang': 'en' + 'text': 'Observe the strains of'' lily song' +'description': [] +'sher': +- 'id': '002_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرب کے سوز ميں ساز عجم ہے | حرم کا راز توحيد امم ہے' + - 'lang': 'en' + 'text': 'Observe the strains of'' lily song: | An Indian voice a theme Arabian.,' + - 'lang': 'ro' + 'text': 'Arab Ke Souz Mein Saaz-e-Ajam Hai | Haram Ka Raaz Touheed-e-Umam Hai' +- 'id': '002_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہي وحدت سے ہے انديشہ غرب | کہ تہذيب فرنگي بے حرم ہے' + - 'lang': 'en' + 'text': 'An ear attuned to Western harmonies; | A royal temper, and the fate of a slave.' + - 'lang': 'ro' + 'text': 'Tehi Wahdat Se Hai Andaisha-e-Ghareeb | Ke Tehzeeb-e-Farangi Be Haram Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_086.yaml b/data/github_iqbal_demystified/poems/002/002_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b63a3bd02303c3ce0ea422d4dc15f2be7617619 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_086.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_086' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/300-%20Rubaaiyyaat%20(Koi%20Deikhay%20Tou%20Meri%20Nay%20Nawazi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کوئي ديکھے تو ميري نے نوازي' +- 'lang': 'en' + 'text': 'My nature is like the fresh breeze of morn' +'description': [] +'sher': +- 'id': '002_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي ديکھے تو ميري نے نوازي | نفس ہندي ، مقام نغمہ تازي' + - 'lang': 'en' + 'text': 'My nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;' + - 'lang': 'ro' + 'text': 'Koi Dekhe Tau Meri Ne Nawazi | Nafs Hindi, Maqam-e-Naghma Tazi' +- 'id': '002_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ آلودہ انداز افرنگ | !طبيعت غزنوي ، قسمت ايازي' + - 'lang': 'en' + 'text': 'I give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle.' + - 'lang': 'ro' + 'text': 'Nigah Aaloodah Andaz-e-Afrang | Tabiyat Ghaznavi, Qismat Ayyazi' diff --git a/data/github_iqbal_demystified/poems/002/002_087.yaml b/data/github_iqbal_demystified/poems/002/002_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b67d4f7dda520720d0d18a338525c29e42d62675 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_087.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_087' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/301-%20Rubaaiyyaat%20(Har%20Ek%20Zarray%20Mein%20Hai%20Shayed%20Makeen%20Dil).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہر اک ذرے ميں ہے شايد مکيں دل' +- 'lang': 'en' + 'text': 'A restless heart throb, in every atom' +'description': [] +'sher': +- 'id': '002_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر اک ذرے ميں ہے شايد مکيں دل | اسي جلوت ميں ہے خلوت نشيں دل' + - 'lang': 'en' + 'text': 'A restless heart throb, in every atom; | It has its abode, alone, in a multitude;' + - 'lang': 'ro' + 'text': 'Har Ek Zarre Mein Hai Shaid Makeen Dil | Issi Jalwat Mein Hai Khalwat Nasheen Dil' +- 'id': '002_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسير دوش و فردا ہے و ليکن | غلام گردش دوراں نہيں دل' + - 'lang': 'en' + 'text': 'Impaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time.' + - 'lang': 'ro' + 'text': 'Aseer-e-Dosh-o-Farda Hai  Walekin | Ghulam-e-Gardish-e-Doran Nahin Dil' diff --git a/data/github_iqbal_demystified/poems/002/002_088.yaml b/data/github_iqbal_demystified/poems/002/002_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d23a6d096e1587dfa0e97cc5e3554559d6c1f3af --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_088.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_088' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/302-%20Rubaaiyyaat%20(Tera%20Andaisha%20Aflaaki%20Nahein%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترا انديشہ افلاکي نہيں ہے' +- 'lang': 'en' + 'text': 'Thy vision is not lofty, ethereal' +'description': [] +'sher': +- 'id': '002_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا انديشہ افلاکي نہيں ہے | تري پرواز لولاکي نہيں ہے' + - 'lang': 'en' + 'text': 'Thy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;' + - 'lang': 'ro' + 'text': 'Tera Andesha Aflaki Nahin Hai | Teri Parwaz Loulaki Nahin Hai' +- 'id': '002_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مانا اصل شاہيني ہے تيري | تري آنکھوں ميں بے باکي نہيں ہے' + - 'lang': 'en' + 'text': 'Thou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes.' + - 'lang': 'ro' + 'text': 'Ye Mana Asal Shaheeni Hai Teri | Teri Ankhon Mein Bebaki Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_089.yaml b/data/github_iqbal_demystified/poems/002/002_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6b79a996019b9f54d49256e336646cc63e732790 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_089.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_089' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/303-%20Rubaaiyyaat%20(Na%20Moumin%20Hai%20Na%20Moumin%20Ki%20Ameeri).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ مومن ہے نہ مومن کي اميري' +- 'lang': 'en' + 'text': 'Neither the Muslim nor his power survives' +'description': [] +'sher': +- 'id': '002_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مومن ہے نہ مومن کي اميري | رہا صوفي ، گئي روشن ضميري' + - 'lang': 'en' + 'text': 'Neither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;' + - 'lang': 'ro' + 'text': 'Na Momin Hai Na Momin Ki Ameeri | Raha Sufi, Gyi Roshan Zameeri' +- 'id': '002_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا سے پھر وہي قلب و نظر مانگ | نہيں ممکن اميري بے فقيري' + - 'lang': 'en' + 'text': 'Ask God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power.' + - 'lang': 'ro' + 'text': 'Khuda Se Phir Wohi Qalb-o-Nazar Mang | Nahin Mumkin Ameeri Be-Faqeeri' diff --git a/data/github_iqbal_demystified/poems/002/002_090.yaml b/data/github_iqbal_demystified/poems/002/002_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..769a2ea125f7d1163f001df4332b023a80240485 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_090.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_090' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/304-%20Rubaaiyyaat%20(Khudi%20Ki%20Jalwatoon%20Mein%20Mustufaai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کي جلوتوں ميں مصطفائي' +- 'lang': 'en' + 'text': 'Selfhood in the world of men is prophethood' +'description': [] +'sher': +- 'id': '002_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي جلوتوں ميں مصطفائي | خودي کي خلوتوں ميں کبريائي' + - 'lang': 'en' + 'text': 'Selfhood in the world of men is prophethood; | Selfhood in solitude is godliness;' + - 'lang': 'ro' + 'text': 'Khudi Ki Jalwaton Mein Mustafai | Khudi Ki Khalwaton Mein Kibriyai' +- 'id': '002_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمين و آسمان و کرسي و عرش | !خودي کي زد ميں ہے ساري خدائي' + - 'lang': 'en' + 'text': 'The earth, the heavens, the great empyrean, | Are all within the range of Selfhood''s power.' + - 'lang': 'ro' + 'text': 'Zameen-o-Asman-o-Kursi-o-Arsh | Khudi Ki Zad Mein Hai Sari Khudai!' diff --git a/data/github_iqbal_demystified/poems/002/002_091.yaml b/data/github_iqbal_demystified/poems/002/002_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..321fb54525e6b0696a8cda4aec05320f927a6369 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_091.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_091' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/305-%20Rubaaiyyaat%20(Nigah%20Uljhi%20Howi%20Hai%20Rang-o-Bu%20Mein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نگہ الجھي ہوئي ہے رنگ و بو ميں' +- 'lang': 'en' + 'text': 'Distracted are thy eyes in myriad ways' +'description': [] +'sher': +- 'id': '002_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ الجھي ہوئي ہے رنگ و بو ميں | خرد کھوئي گئي ہے چار سو ميں' + - 'lang': 'en' + 'text': 'Distracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;' + - 'lang': 'ro' + 'text': 'Nigah Uljhi Huwi Hai Rang-o-Boo Mein | Khirad Khoyi Gyi Hai Char Soo Mein' +- 'id': '002_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ چھوڑ اے دل فغان صبح گاہي | !اماں شايد ملے ، اللہ ھو ميں' + - 'lang': 'en' + 'text': 'Forsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul.' + - 'lang': 'ro' + 'text': 'Na Chore Ae Dil Faghan-e-Subahgahi | Aman Shaid Mile ‘Allah Hoo’ Mein!' diff --git a/data/github_iqbal_demystified/poems/002/002_092.yaml b/data/github_iqbal_demystified/poems/002/002_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..58e44fb88eaa44db7d27288a7ffeb97e4bd24dab --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_092.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_092' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/306-%20Rubaaiyyaat%20(Jamaal-e-Ishq-o-Masti%20Nay%20Nawazi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'جمال عشق و مستي نے نوازي' +- 'lang': 'en' + 'text': 'The beauty of mystic love is shaped in song' +'description': [] +'sher': +- 'id': '002_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمال عشق و مستي نے نوازي | جلال عشق و مستي بے نيازي' + - 'lang': 'en' + 'text': 'The beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;' + - 'lang': 'ro' + 'text': 'Jamal-e-Ishq-o-Masti Ne Nawazi | Jalal-e-Ishq-o-Masti Be-Niazi' +- 'id': '002_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال عشق و مستي ظرف حيدر | زوال عشق و مستي حرف رازي' + - 'lang': 'en' + 'text': 'The peak of mystic love is Hyder''s power; | The decline of mystic love is Razi''s word.' + - 'lang': 'ro' + 'text': 'Kamal-e-Ishq-o-Masti Zaraf-e-Haidar (R.A.) | Zawal-e-Ishq-o-Masti Harf-e-Razi' diff --git a/data/github_iqbal_demystified/poems/002/002_093.yaml b/data/github_iqbal_demystified/poems/002/002_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2727c1d43f442a704cebb9be1911778f1e7ffc07 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_093.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_093' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/307-%20Rubaaiyyaat%20(Woh%20Mera%20Ronaq-e-Mehfil%20Kahan%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'وہ ميرا رونق محفل کہاں ہے' +- 'lang': 'en' + 'text': 'Where is the moving spirit of my life?' +'description': [] +'sher': +- 'id': '002_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ميرا رونق محفل کہاں ہے | مري بجلي ، مرا حاصل کہاں ہے' + - 'lang': 'en' + 'text': 'Where is the moving spirit of my life? | The thunder-bolt, the harvest of my life?' + - 'lang': 'ro' + 'text': 'Woh Mera Ronaq-e-Mehfil Kahan Hai | Meri Bijli, Mera Hasil Kahan Hai' +- 'id': '002_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام اس کا ہے دل کي خلوتوں ميں | !خدا جانے مقام دل کہاں ہے' + - 'lang': 'en' + 'text': 'His place is in the solitude of the heart, | But I know not the place of the heart within.' + - 'lang': 'ro' + 'text': 'Maqam Iss Ke Hai Dil Ki Khalwaton Mein | Khuda Jane Maqam-e-Dil Kahan Hai!' diff --git a/data/github_iqbal_demystified/poems/002/002_094.yaml b/data/github_iqbal_demystified/poems/002/002_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..954b8fc8807ad9506545eb9a72202e622bd6bd46 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_094.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_094' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/308-%20Rubaaiyyaat%20(Sawar-e-Naaqa-o-Mehmil%20Nahein%20Mein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'سوار ناقہ و محمل نہيں ميں' +- 'lang': 'en' + 'text': 'I am not a pursuer, nor a traveller' +'description': [] +'sher': +- 'id': '002_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوار ناقہ و محمل نہيں ميں | نشان جادہ ہوں ، منزل نہيں ميں' + - 'lang': 'en' + 'text': 'I am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,' + - 'lang': 'ro' + 'text': 'Sawar-e-Naqa-o-Mehmil Nahin Main | Nishan-e-Jadah Hun, Manzil Nahin Main' +- 'id': '002_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري تقدير ہے خاشاک سوزي | فقط بجلي ہوں ميں ، حاصل نہيں ميں' + - 'lang': 'en' + 'text': 'I am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust.' + - 'lang': 'ro' + 'text': 'Meri Taqdeer Hai Khashak Souzi | Faqt Bijli Hun Main, Hasil Nahin Main' diff --git a/data/github_iqbal_demystified/poems/002/002_095.yaml b/data/github_iqbal_demystified/poems/002/002_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..382167d30f7aae5fb6de46d37a67e7fd47f4588c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_095.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_095' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/309-%20Rubaaiyyaat%20(Teray%20Seenay%20Mein%20Dam%20Hai%20Dil%20Nahein%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترے سينے ميں دم ہے ، دل نہيں ہے' +- 'lang': 'en' + 'text': 'Thy bosom has breath; it does not have a heart' +'description': [] +'sher': +- 'id': '002_095_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے سينے ميں دم ہے ، دل نہيں ہے | ترا دم گرمي محفل نہيں ہے' + - 'lang': 'en' + 'text': 'Thy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;' + - 'lang': 'ro' + 'text': 'Tere Seene Mein Dam Hai, Dil Nahin Hai | Tera Dam Garmi-e-Mehfil Nahin Hai' +- 'id': '002_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گزر جا عقل سے آگے کہ يہ نور | چراغ راہ ہے ، منزل نہيں ہے' + - 'lang': 'en' + 'text': 'Renounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal.' + - 'lang': 'ro' + 'text': 'Guzar Ja Aqal Se Aagay Ke Ye Nor | Charagh-e-Rah Hai, Manzil Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_096.yaml b/data/github_iqbal_demystified/poems/002/002_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..65c2a60b9cfa32f3e16730852c3d9392ce51ca4d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_096.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_096' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/310-%20Rubaaiyyaat%20(Tera%20Jouhar%20Hai%20Noori%20Paak%20hai%20Tou).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترا جوہر ہے نوري ، پاک ہے تو' +- 'lang': 'en' + 'text': 'Pure in nature thou art, thy nature is light' +'description': [] +'sher': +- 'id': '002_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا جوہر ہے نوري ، پاک ہے تو | فروغ ديدئہ افلاک ہے تو' + - 'lang': 'en' + 'text': 'Pure in nature thou art, thy nature is light; | Thou art the star in the firmament;' + - 'lang': 'ro' + 'text': 'Tera Jauhar Hai Noori, Pak Hai Tu | Farogh-e-Dida-e-Aflak Hai Tu' +- 'id': '002_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے صيد زبوں افرشتہ و حور | !کہ شاہين شہ لولاک ہے تو' + - 'lang': 'en' + 'text': 'Thou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright.' + - 'lang': 'ro' + 'text': 'Tere Said-e-Zaboon Afarishta-o-Hoor | Ke Shaheen-e-Shah-e-Loulak (S.A.W.) Hai Tu!' diff --git a/data/github_iqbal_demystified/poems/002/002_097.yaml b/data/github_iqbal_demystified/poems/002/002_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..615eb7ebf2724f7aaaef2c402b2d5674a0ea8e2a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_097.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_097' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/311-%20Rubaaiyyaat%20(Muhabbat%20Ka%20Junon%20Baaqi%20Nahein%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'محبت کا جنوں باقي نہيں ہے' +- 'lang': 'en' + 'text': 'Muslims have lost the passion of love they had' +'description': [] +'sher': +- 'id': '002_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت کا جنوں باقي نہيں ہے | مسلمانوں ميں خوں باقي نہيں ہے' + - 'lang': 'en' + 'text': 'Muslims have lost the passion of love they had; | They are lily—livered, timid, and weak;' + - 'lang': 'ro' + 'text': 'Mohabbat Ka Junoon Baqi Nahin Hai | Musalman Mein Khoon Baqi Nahin Hai' +- 'id': '002_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفيں کج ، دل پريشاں ، سجدہ بے ذوق | کہ جذب اندروں باقي نہيں ہے' + - 'lang': 'en' + 'text': 'Their prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith.' + - 'lang': 'ro' + 'text': 'Safeen Kaj, Dil Preshan, Sajda Be-Zauq | Ke Jazb-e-Androon Baqi Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_098.yaml b/data/github_iqbal_demystified/poems/002/002_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e70ce73864ed8842dd5f25134ee3461cf790c080 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_098.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_098' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/312-%20Rubaaiyyaat%20(Khudi%20Kay%20Zoor%20Say%20Dunya%20Peh%20Cha%20Ja).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کے زور سے دنيا پہ چھا جا' +- 'lang': 'en' + 'text': 'Conquer the world with the power of Selfhood' +'description': [] +'sher': +- 'id': '002_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کے زور سے دنيا پہ چھا جا | مقام رنگ و بو کا راز پا جا' + - 'lang': 'en' + 'text': 'Conquer the world with the power of Selfhood, | And solve the riddle of the universe;' + - 'lang': 'ro' + 'text': 'Khudi Ke Zor Se Dunya Pe Chha Ja | Maqam-e-Rang-o-Boo Ka Raaz Pa Ja' +- 'id': '002_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برنگ بحر ساحل آشنا رہ | کف ساحل سے دامن کھينچتا جا' + - 'lang': 'en' + 'text': 'Be intimate with thy shores, like the sea, | But avoid the surf around the boundless deep.' + - 'lang': 'ro' + 'text': 'Barang-e-Behar Sahil Aashna Reh | Kaf-e-Sahil Se Daman Khenchta Ja' diff --git a/data/github_iqbal_demystified/poems/002/002_099.yaml b/data/github_iqbal_demystified/poems/002/002_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ccc42012c0b92b835c9379b3915316cbceae77e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_099.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_099' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/313-%20Rubaaiyyaat%20(Chaman%20Mein%20Rakht-e-Gul%20Shabnam%20Say%20Tar%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'چمن ميں رخت گل شبنم سے تر ہے' +- 'lang': 'en' + 'text': 'Dew—drops glisten on flowers that bloom in the spring' +'description': [] +'sher': +- 'id': '002_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں رخت گل شبنم سے تر ہے | سمن ہے ، سبزہ ہے ، باد سحر ہے' + - 'lang': 'en' + 'text': 'Dew—drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed' + - 'lang': 'ro' + 'text': 'Chaman Mein Rakht-e-Gul Se Tar Hai | Saman Hai, Sabza Hai, Bad-e-Sehar Hai' +- 'id': '002_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر ہنگامہ ہو سکتا نہيں گرم | يہاں کا لالہ بے سوز جگر ہے' + - 'lang': 'en' + 'text': 'To raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life.' + - 'lang': 'ro' + 'text': 'Magar Hangama Ho Sakta Nahin Garam | Yahan Ka Lala Be-Souz-e-Jigar Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_100.yaml b/data/github_iqbal_demystified/poems/002/002_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d1857d89efd152347594969ff58a842cc1c23ad3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_100.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_100' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/314-%20Rubaaiyyaat%20(Khirad%20Say%20Rahrou%20Roshan%20Basar%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد سے راہرو روشن بصر ہے' +- 'lang': 'en' + 'text': 'Reason is but a wayside lamp that gives' +'description': [] +'sher': +- 'id': '002_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد سے راہرو روشن بصر ہے | خرد کيا ہے ، چراغ رہ گزر ہے' + - 'lang': 'en' + 'text': 'Reason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;' + - 'lang': 'ro' + 'text': 'Khirad Se Rahru Roshan Basar Hai | Khirad Kya Hai, Charagh-e-Rah Guzar Hai' +- 'id': '002_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون خانہ ہنگامے ہيں کيا کيا | !چراغ رہ گزر کو کيا خبر ہے' + - 'lang': 'en' + 'text': 'But what does this lamp on the wayside know | About the storms raging in the house?' + - 'lang': 'ro' + 'text': 'Duroon-e-Khana Hangame Hain Kya Kya | Charagh-e-Rah Guzar Ko Kya Khabar Hai!' diff --git a/data/github_iqbal_demystified/poems/002/002_101.yaml b/data/github_iqbal_demystified/poems/002/002_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6009a8b835e0578a6b08898ee795e1d40698ce5b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_101.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_101' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/209-%20Rubaaiyyaat%20(Jawanoon%20Ko%20Meri%20Aah-e-Sahar%20Day).mp3' +'heading': +- 'lang': 'ur' + 'text': 'جوانوں کو مري آہ سحر دے' +- 'lang': 'en' + 'text': 'Give the young, O Lord, my passionate love for Thee' +'description': [] +'sher': +- 'id': '002_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانوں کو مري آہ سحر دے | پھر ان شاہيں بچوں کو بال و پر دے' + - 'lang': 'en' + 'text': 'Give the young, O Lord, my passionate love for Thee, | And give them an eagle''s force to fly and to see;' + - 'lang': 'ro' + 'text': 'Jawanon Ko Meri Aah-e-Sehar De | Phir In Shaheen Bachon Ko Baal-o-Par De' +- 'id': '002_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدايا! آرزو ميري يہي ہے | مرا نور بصيرت عام کر دے' + - 'lang': 'en' + 'text': 'O Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me.' + - 'lang': 'ro' + 'text': 'Khudaya! Arzoo Meri Yehi Hai | Mera Noor-e-Baseerat Aam Kar De' diff --git a/data/github_iqbal_demystified/poems/002/002_102.yaml b/data/github_iqbal_demystified/poems/002/002_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6053074df0c8d598f8431b887d105c01dcc2a365 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_102.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_102' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/212-%20Rubaaiyyaat%20(Teri%20Dunya%20Jahan-e-Murgh-o-Maahi).mp3' +'heading': +- 'lang': 'ur' + 'text': 'تري دنيا جہان مرغ و ماہي' +- 'lang': 'en' + 'text': 'Thine is the world of birds and beasts, O Lord!' +'description': [] +'sher': +- 'id': '002_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري دنيا جہان مرغ و ماہي | مري دنيا فغان صبح گاہي' + - 'lang': 'en' + 'text': 'Thine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;' + - 'lang': 'ro' + 'text': 'Teri Dunya Jahan-e-Murg-o-Maahi | Meri Dunya Fughan-e-Subahgahi' +- 'id': '002_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري دنيا ميں ميں محکوم و مجبور | !مري دنيا ميں تيري پادشاہي' + - 'lang': 'en' + 'text': 'I am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world.' + - 'lang': 'ro' + 'text': 'Teri Dunya Mein Main Mehkoom-o-Majboor | Meri Dunya Mein Teri Padshahi!' diff --git a/data/github_iqbal_demystified/poems/002/002_103.yaml b/data/github_iqbal_demystified/poems/002/002_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a532719ba8abb1294aee6aafe7e4756a84fb8d7c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_103.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_103' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/214-%20Rubaaiyyaat%20(Karam%20Tera%20Kay%20Bay%20Jouhar%20Nahein%20Mein).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کرم تيرا کہ بے جوہر نہيں ميں' +- 'lang': 'en' + 'text': 'Thank Thee, O Lord, I am not without talent born' +'description': [] +'sher': +- 'id': '002_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرم تيرا کہ بے جوہر نہيں ميں | غلام طغرل و سنجر نہيں ميں' + - 'lang': 'en' + 'text': 'Thank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;' + - 'lang': 'ro' + 'text': 'Karam Tera Ke Be-Jauhar Nahin Main | Ghulam-e-Tughral-o-Sanjar Nahin Main' +- 'id': '002_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں بيني مري فطرت ہے ليکن | کسي جمشيد کا ساغر نہيں ميں' + - 'lang': 'en' + 'text': 'Though born I am with a power to see the world, | I belong to none, like Jamsheed''s all—seeing glass.' + - 'lang': 'ro' + 'text': 'Jahan Beeni Meri Fitrat Hai Lekin | Kisi Jamshaid Ka Saghar Nahin Main' diff --git a/data/github_iqbal_demystified/poems/002/002_104.yaml b/data/github_iqbal_demystified/poems/002/002_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36c5b9bb9f71019c083a93358d14e816e3989cac --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_104.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_104' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/216-%20Rubaaiyyaat%20(Wohi%20Asl-e-Makan-o-Lamakan%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'وہي اصل مکان و لامکاں ہے' +- 'lang': 'en' + 'text': 'He is the essence of the worlds of space and spirit' +'description': [] +'sher': +- 'id': '002_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي اصل مکان و لامکاں ہے | مکاں کيا شے ہے ، انداز بياں ہے' + - 'lang': 'en' + 'text': 'He is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.' + - 'lang': 'ro' + 'text': 'Wohi Asal-e-Makan-o-La Makan Hai | Makan Kya She Hai, Andaz-e-Byan Hai' +- 'id': '002_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خضر کيونکر بتائے ، کيا بتائے | اگر ماہي کہے دريا کہاں ہے' + - 'lang': 'en' + 'text': 'If the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel''s answer.' + - 'lang': 'ro' + 'text': 'Khizar Kyunkar Bataye, Kya Bataye | Agar Mahi Kahe Darya Kahan Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_105.yaml b/data/github_iqbal_demystified/poems/002/002_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f4e574bb070da94751d6296816c0e63d03bba2c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_105.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_105' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/218-%20Rubaaiyyaat%20(Kabhi%20Aawara-o-Bay%20Khanaman%20Ishq).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کبھي آوارہ و بے خانماں عشق' +- 'lang': 'en' + 'text': 'Love is sometimes a wanderer in the woods' +'description': [] +'sher': +- 'id': '002_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي آوارہ و بے خانماں عشق | کبھي شاہ شہاں نوشيرواں عشق' + - 'lang': 'en' + 'text': 'Love is sometimes a wanderer in the woods; | At other times, a king of kings in power;' + - 'lang': 'ro' + 'text': 'Kabhi Awara-o-Be-Khanama Ishq | Kabhi Shah-e-Shahan Nausherwan Ish' +- 'id': '002_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي ميداں ميں آتا ہے زرہ پوش | !کبھي عريان و بے تيغ و سناں عشق' + - 'lang': 'en' + 'text': 'Sometimes an armed warrior in the field; | At other times defenceless, unarmed.' + - 'lang': 'ro' + 'text': 'Kabhi Maidan Mein Ata Hai Zaraposh | Kabhi Uryan-e-Be-Taeg-o-Sanaa Ishq!' diff --git a/data/github_iqbal_demystified/poems/002/002_106.yaml b/data/github_iqbal_demystified/poems/002/002_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e239aa82e22c7e1a7eb4a6498108551ddd840ffc --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_106.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_106' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/220-%20Rubaaiyyaat%20(Kabhi%20Tanhai-e-Koh-o-Daman%20Ishq).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کبھي تنہائي کوہ و دمن عشق' +- 'lang': 'en' + 'text': 'Love seeks sometimes the solitude of hills' +'description': [] +'sher': +- 'id': '002_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي تنہائي کوہ و دمن عشق | کبھي سوز و سرور و انجمن عشق' + - 'lang': 'en' + 'text': 'Love seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;' + - 'lang': 'ro' + 'text': 'Kabhi Tanhai-e-Koh-o-Daman Ishq | Kabhi Souz-o-Suroor-o-Anjuman Ishq' +- 'id': '002_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي سرمايہ محراب و منبر | !کبھي مولا علي خيبر شکن عشق' + - 'lang': 'en' + 'text': 'Sometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God.' + - 'lang': 'ro' + 'text': 'Kabhi Sarmaya-E-Mehrab-o-Manbar | Kabhi Moula Ali (R.A.) Khaybar Shikan Ishq!' diff --git a/data/github_iqbal_demystified/poems/002/002_107.yaml b/data/github_iqbal_demystified/poems/002/002_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bd2a55b8cdbfda36a69feeeb2886fa72b455c523 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_107.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_107' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/222-%20Rubaaiyyaat%20(Ata%20Aslaaf%20ka%20Jazb-e-Droon%20Ker).mp3' +'heading': +- 'lang': 'ur' + 'text': 'عطا اسلاف کا جذب دروں کر' +- 'lang': 'en' + 'text': 'Grant me the absorption of souls of the past' +'description': [] +'sher': +- 'id': '002_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا اسلاف کا جذب دروں کر | شريک زمرئہ لا يحزنوں ، کر' + - 'lang': 'en' + 'text': 'Grant me the absorption of souls of the past, | And let me be of those who never grieve;' + - 'lang': 'ro' + 'text': 'Atta Islaf Ka Jazb-e-Daroon Kar | Shareek-e-Zamarahu La Yahzanoon, Kar' +- 'id': '002_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد کي گتھياں سلجھا چکا ميں | !مرے مولا مجھے صاحب جنوں کر' + - 'lang': 'en' + 'text': 'The riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy.' + - 'lang': 'ro' + 'text': 'Khirad Ki Ghuthiyan Suljha Chuka Main | Mere Moula Mujhe Sahib-e-Junoon Kar!' diff --git a/data/github_iqbal_demystified/poems/002/002_108.yaml b/data/github_iqbal_demystified/poems/002/002_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..013b097224a15745e167b16db88d46c4c8abdcf3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_108.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_108' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/224-%20Rubaaiyyaat%20(Yeh%20Nuktah%20Mein%20Nay%20Seikha%20Bulhasan%20Say).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ نکتہ ميں نے سيکھا بوالحسن سے' +- 'lang': 'en' + 'text': 'It was Abul Hassan who stressed the truth' +'description': [] +'sher': +- 'id': '002_108_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نکتہ ميں نے سيکھا بوالحسن سے | کہ جاں مرتي نہيں مرگ بدن سے' + - 'lang': 'en' + 'text': 'It was Abul Hassan who stressed the truth, | That the soul does not expire with the body''s death;' + - 'lang': 'ro' + 'text': 'Ye Nukta Main Ne Sikha Bu-Al-Hassan Se | Ke Jaan Marti Nahin Marg-e-Badan Se' +- 'id': '002_108_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک سورج ميں کيا باقي رہے گي | !اگر بيزار ہو اپني کرن سے' + - 'lang': 'en' + 'text': 'How could the sun have any light at all, | If it spurns and loses its own beams?' + - 'lang': 'ro' + 'text': 'Chamak Sooraj Mein Kya Baqi Rahe Gi | Agar Bezar Ho Apni Kiran Se!' diff --git a/data/github_iqbal_demystified/poems/002/002_109.yaml b/data/github_iqbal_demystified/poems/002/002_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3810397c0c7c6efe31af196480de07a9ecf64b2d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_109.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_109' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/226-%20Rubaaiyyaat%20(Khirad%20Waqif%20Nahein%20Hai%20Naik-o-Bad%20Say).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد واقف نہيں ہے نيک و بد سے' +- 'lang': 'en' + 'text': 'This reason of mine knows not good from evil' +'description': [] +'sher': +- 'id': '002_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد واقف نہيں ہے نيک و بد سے | بڑھي جاتي ہے ظالم اپني حد سے' + - 'lang': 'en' + 'text': 'This reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;' + - 'lang': 'ro' + 'text': 'Khirad Waqif Nahin Hai Naik-o-Bad Se | Barhi Jati Hai Zalim Apni Had Se' +- 'id': '002_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا جانے مجھے کيا ہو گيا ہے | !خرد بيزار دل سے ، دل خرد سے' + - 'lang': 'en' + 'text': 'I know not what has happened to me of late, | My reason and my heart are ever at war.' + - 'lang': 'ro' + 'text': 'Khuda Jane Mujhe Kya Ho Gya Hau | Khirad Bezar Dil Se, Dil Khirad Se!' diff --git a/data/github_iqbal_demystified/poems/002/002_110.yaml b/data/github_iqbal_demystified/poems/002/002_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0f4d0919b885ad82abbac290b0de06f7fd932401 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_110.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_110' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/228-%20Rubaaiyyaat%20(Khudaai%20Ehtimaam-e-Khushq-o-Tar%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خدائي اہتمام خشک و تر ہے' +- 'lang': 'en' + 'text': 'To be God is to do a million tasks' +'description': [] +'sher': +- 'id': '002_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدائي اہتمام خشک و تر ہے | خداوندا! خدائي درد سر ہے' + - 'lang': 'en' + 'text': 'To be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;' + - 'lang': 'ro' + 'text': 'Khudai Ehtamam-e-Khushk-o-Tar Hai | Khudawand! Khudai Dard-e-Sar Hai' +- 'id': '002_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!وليکن بندگي ، استغفراللہ | يہ درد سر نہيں ، درد جگر ہے' + - 'lang': 'en' + 'text': 'But-pardon me, O Lord-to be a man, | Is not a headache, but a heartache.' + - 'lang': 'ro' + 'text': 'Walekin Bandagi, Astagfirullah! | Ye Dard-e-Sar Nahin, Dard-e-Jigar Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_111.yaml b/data/github_iqbal_demystified/poems/002/002_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aab1b0fb8f1e5f6de08e00601541295916ba892a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_111.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_111' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/230-%20Rubaaiyyaat%20(Yahi%20Aadam%20Hai%20Sultaan%20Behr-o-Bar%20Ka).mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہي آدم ہے سلطاں بحر و بر کا' +- 'lang': 'en' + 'text': 'So man is the powerful lord of land and seas!' +'description': [] +'sher': +- 'id': '002_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي آدم ہے سلطاں بحر و بر کا | کہوں کيا ماجرا اس بے بصر کا' + - 'lang': 'en' + 'text': 'So man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!' + - 'lang': 'ro' + 'text': 'Yehi Adam Hai Sultan Behar-e-Bar Ka | Kahun Kya Majra Iss Be-Basar Ka' +- 'id': '002_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ خود بيں ، نے خدا بيں نے جہاں بيں | !يہي شہکار ہے تيرے ہنر کا' + - 'lang': 'en' + 'text': 'He knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?' + - 'lang': 'ro' + 'text': 'Na Khudbeen, Ne Khuda-Been, Ne Jahan Been | Yehi Shehkar Hai Tere Hunar Ka!' diff --git a/data/github_iqbal_demystified/poems/002/002_112.yaml b/data/github_iqbal_demystified/poems/002/002_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b1351369269ba7cf0da49290b4f0742c8a2625b2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_112.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_112' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/316-%20Rubaaiyyaat%20(Dam-e-Aarif%20Naseem-e-Subhdam%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'دم عارف نسيم صبح دم ہے' +- 'lang': 'en' + 'text': 'The mystic''s soul is like the morning breeze' +'description': [] +'sher': +- 'id': '002_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم عارف نسيم صبح دم ہے | اسي سے ريشہ معني ميں نم ہے' + - 'lang': 'en' + 'text': 'The mystic''s soul is like the morning breeze; | It freshens and renews life''s inner meaning' + - 'lang': 'ro' + 'text': 'Dam-e-Arif Naseem-e-Subahdam Hai | Issi Se Resha-e-Ma’ani Mein Nam Hai' +- 'id': '002_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کوئي شعيب آئے ميسر | شباني سے کليمي دو قدم ہے' + - 'lang': 'en' + 'text': 'An illumined soul can be a shepherd''s, who | Could hear the Voice of God at God''s command.' + - 'lang': 'ro' + 'text': 'Agar Koi Shoaib Aye Mayassar | Shabani* Se Kaleemi Do Kadam Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_113.yaml b/data/github_iqbal_demystified/poems/002/002_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..065aed823dc6ae2fb8a67ecd4b7a5acce3ace27e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_113.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_113' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/320-%20Rubaaiyyaat%20(Ragoon%20Mein%20Woh%20Luhoo%20Baaqi%20Nahein%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'رگوں ميں وہ لہو باقي نہيں ہے' +- 'lang': 'en' + 'text': 'That blood of pristine vigour is no more' +'description': [] +'sher': +- 'id': '002_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رگوں ميں وہ لہو باقي نہيں ہے | وہ دل ، وہ آرزو باقي نہيں ہے' + - 'lang': 'en' + 'text': 'That blood of pristine vigour is no more; | That yearning heart''s power is no more;' + - 'lang': 'ro' + 'text': 'Ragon Mein Woh Lahoo Baqi Nahin Hai | Woh Dil, Woh Arzoo Baqi Nahin Hai' +- 'id': '002_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماز و روزہ و قرباني و حج | يہ سب باقي ہيں ، تو باقي نہيں ہے' + - 'lang': 'en' + 'text': 'Prayer, fasting, haj, sacrifice survive, | But in thee nature''s old dower is no more.' + - 'lang': 'ro' + 'text': 'Namaz-o-Roza-o-Qurbani-o-Hajj | Ye Sub Baqi Hain, Tu Baqi Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_114.yaml b/data/github_iqbal_demystified/poems/002/002_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d17e1097e93b803b2be0aa8815785603da45a393 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_114.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_114' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/322-%20Rubaaiyyaat%20(Khulay%20Jaatay%20Hein%20Asraar-e-Nahani).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کھلے جاتے ہيں اسرار نہاني' +- 'lang': 'en' + 'text': '# title missing' +'description': [] +'sher': +- 'id': '002_114_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلے جاتے ہيں اسرار نہاني | ''گيا دور حديث ''لن تراني' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Khule Jate Hain Asrar-e-Nihani | Gya Dour-e-Hadees-e-‘Lan Tarani’' +- 'id': '002_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي جس کي خودي پہلے نمودار | !وہي مہدي ، وہي آخر زماني' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Huwi Jis Ki Khudi Pehle Namoodar | Wohi Mehdi, Wohi Akhir Zamani!' diff --git a/data/github_iqbal_demystified/poems/002/002_115.yaml b/data/github_iqbal_demystified/poems/002/002_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..081d9a964dec87e16811307482d2ee58b7ef0323 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_115.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_115' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/324-%20Rubaaiyyaat%20(Zamaanay%20Ki%20Yeh%20Gardish%20Jaawdana).mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمانے کي يہ گردش جاودانہ' +- 'lang': 'en' + 'text': 'The movement of days and nights is eternal' +'description': [] +'sher': +- 'id': '002_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانے کي يہ گردش جاودانہ | حقيقت ايک تو ، باقي فسانہ' + - 'lang': 'en' + 'text': 'The movement of days and nights is eternal, fast; | No one has seen the future or the past;' + - 'lang': 'ro' + 'text': 'Zamane Ki Ye Gardish Javidana | Haqiqat Aik Tu, Baqi Fasana' +- 'id': '002_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسي نے دوش ديکھا ہے نہ فردا | فقط امروز ہے تيرا زمانہ' + - 'lang': 'en' + 'text': 'Thou art the only fact, the rest is fiction; | The present is the only time thou hast.' + - 'lang': 'ro' + 'text': 'Kisi Ne Dosh Dekha Hai Na Farda | Faqt Amroz Hai Tera Zamana' diff --git a/data/github_iqbal_demystified/poems/002/002_116.yaml b/data/github_iqbal_demystified/poems/002/002_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..55f27a476f1a8233ab5b596625cf59fb5ad9bb23 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_116.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_116' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/328-%20Rubaaiyyaat%20(Hakeemi%20Na%20Musalmaani%20Khudi%20Ki).mp3' +'heading': +- 'lang': 'ur' + 'text': 'حکيمي ، نامسلماني خودي کي' +- 'lang': 'en' + 'text': 'Selfhood''s apostate is the life of reason' +'description': [] +'sher': +- 'id': '002_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکيمي ، نامسلماني خودي کي | کليمي ، رمز پنہاني خودي کي' + - 'lang': 'en' + 'text': 'Selfhood''s apostate is the life of reason; | Its secret lies in communion with God;' + - 'lang': 'ro' + 'text': 'Hakeemi, Na-Musalmani Khudi Ki | Kaleemi, Ramz-e-Pinhani Khudi Ki' +- 'id': '002_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے گر فقر و شاہي کا بتا دوں | !غريبي ميں نگہباني خودي کي' + - 'lang': 'en' + 'text': 'If thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings.' + - 'lang': 'ro' + 'text': 'Tujhe Gurr Faqr-o-Shahi Ka Bata Doon | Ghareebi Mein Nighebani Khudi Ke !' diff --git a/data/github_iqbal_demystified/poems/002/002_117.yaml b/data/github_iqbal_demystified/poems/002/002_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..362d29e474cc60c485dbbe5375fa0420f2761450 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_117.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_117' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/346-%20Rubaaiyyaat%20(Tera%20Tan%20Rooh%20Say%20Na%20Aashna%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترا تن روح سے ناآشنا ہے' +- 'lang': 'en' + 'text': 'Thy body knows not the secrets of thy heart' +'description': [] +'sher': +- 'id': '002_117_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا تن روح سے ناآشنا ہے | عجب کيا ! آہ تيري نارسا ہے' + - 'lang': 'en' + 'text': 'Thy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;' + - 'lang': 'ro' + 'text': 'Tera Tan Rooh Se Na-Ashna Hai | Ajab Kya! Aah Teri Na-Rasa Hai' +- 'id': '002_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن بے روح سے بيزار ہے حق | خدائے زندہ ، زندوں کا خدا ہے' + - 'lang': 'en' + 'text': 'God is disgusted with bodies without souls; | The living God is the God of living souls.' + - 'lang': 'ro' + 'text': 'Tan-e-Be-Rooh Se Bezar Hai Haq | Khuda-e-Zinda, Zindon Ka Khuda Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_118.yaml b/data/github_iqbal_demystified/poems/002/002_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c1a042be5d4ba69d8ada0d9496882eebd4b0867c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_118.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_118' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/339-%20Qata%20(Iqbal%20Nay%20Kal%20Ehl-e-Khayabaan%20Ko%20Sunaya).mp3' +'heading': +- 'lang': 'ur' + 'text': 'اقبال نے کل اہل خياباں کو سنايا' +- 'lang': 'en' + 'text': 'Iqbal recited once in a garden in spring' +'description': [] +'sher': +- 'id': '002_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال نے کل اہل خياباں کو سنايا | يہ شعر نشاط آور و پر سوز طرب ناک' + - 'lang': 'en' + 'text': 'Iqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:' + - 'lang': 'ro' + 'text': 'Iqbal Ne Kal Ahl-e-Khayaban Ko Sunaya | Ye Shair-e-Nishat Awar-o-Pursouz-o-Tarabnak' +- 'id': '002_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں صورت گل دست صبا کا نہيں محتاج | کرتا ہے مرا جوش جنوں ميري قبا چاک' + - 'lang': 'en' + 'text': 'Unlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy.' + - 'lang': 'ro' + 'text': 'Main Soorat-e-Gul Dast-e-Saba Ka Nahin Mouhtaj | Karta Hai Mera Josh-e-Junoon Meri Qaba Chaak' diff --git a/data/github_iqbal_demystified/poems/002/002_119.yaml b/data/github_iqbal_demystified/poems/002/002_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9477999925658b6da50e1725d395122cdb9d3303 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_119.yaml @@ -0,0 +1,111 @@ +--- +'id': '002_119' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/315-%20Dua.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دعا (مسجد قرطبہ ميں لکھي گئي)' +- 'lang': 'en' + 'text': 'A Prayer' +'description': +- 'lang': 'en' + 'text': '(Written in the Mosque of Cordoba)' +'sher': +- 'id': '002_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے يہي ميري نماز ، ہے يہي ميرا وضو | ميري نواؤں ميں ہے ميرے جگر کا لہو' + - 'lang': 'en' + 'text': 'My invocations are sincere and true, | They form my ablutions and prayers due.' + - 'lang': 'ro' + 'text': 'Hai Yehi Meri Namaz, Hai Yehi Mera Wazu | Meri Nawaon Mein Hai Mere Jigar Ka Lahoo' +- 'id': '002_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت اہل صفا ، نور و حضور و سرور | سر خوش و پرسوز ہے لالہ لب آبجو' + - 'lang': 'en' + 'text': 'One glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.' + - 'lang': 'ro' + 'text': 'Sohbat-e-Ahl-e-Safa, Noor-o-Huzoor-o-Suroor | Sur Khush-o-Pursouz Hai Lala Lab-e-Abjoo' +- 'id': '002_119_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ محبت ميں ہے کون کسي کا رفيق | ساتھ مرے رہ گئي ايک مري آرزو' + - 'lang': 'en' + 'text': 'One has no comrade on Love’s journey long | Save fervent zeal, and passion great and strong.' + - 'lang': 'ro' + 'text': 'Rah-e-Mohabbat Mein Hai Kon Kisi Ka Rafeeq | Sath Mere Reh Gyi Aik Meri Arzoo' +- 'id': '002_119_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرا نشيمن نہيں درگہ مير و وزير | ميرا نشيمن بھي تو ، شاخ نشيمن بھي تو' + - 'lang': 'en' + 'text': 'O God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.' + - 'lang': 'ro' + 'text': 'Mera Nasheeman Nahin Dargah-e-Meer-o-Wazeer | Mera Nasheman Bhi Tu, Shakh-e-Nasheman Bhi Tu' +- 'id': '002_119_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ سے گريباں مرا مطلع صبح نشور | ''تجھ سے مرے سينے ميں آتش ''اللہ ھو' + - 'lang': 'en' + 'text': 'Your Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.' + - 'lang': 'ro' + 'text': 'Tujh Se Greban Mera Matla-e-Subah-e-Nashoor | Tujh Se Mere Seene Mein Atish-e-‘Allah Hoo’' +- 'id': '002_119_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ سے مري زندگي سوز و تب و درد و داغ | تو ہي مري آرزو ، تو ہي مري جستجو' + - 'lang': 'en' + 'text': 'Your Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.' + - 'lang': 'ro' + 'text': 'Tujh Se Meri Zindagi Souz-o-Tab-o-Dard-o-Dagh | Tu Hi Meri Arzoo, Tu Hi Meri Justujoo' +- 'id': '002_119_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاس اگر تو نہيں ، شہر ہے ويراں تمام | تو ہے تو آباد ہيں اجڑے ہوئے کاخ و کو' + - 'lang': 'en' + 'text': 'Without You town appears devoid of life, | When present, same town appears astir with strife.' + - 'lang': 'ro' + 'text': 'Pas Agar Tu Nahin, Shehar Hai Weeran Tamam | Tu Hai To Abad Hain Ujhre Huwe Kakh-o-Koo' +- 'id': '002_119_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر وہ شراب کہن مجھ کو عطا کہ ميں | ڈھونڈ رہا ہوں اسے توڑ کے جام و سبو' + - 'lang': 'en' + 'text': 'For wine of gnosis I request and ask, | To get some dregs I break the cup and glass.' + - 'lang': 'ro' + 'text': 'Phir Woh Sharab-e-Kuhan Mujh Ko Ata Kar Ke Main | Dhoond Raha Hun Usse, Torh Ke Jaam-o-Saboo' +- 'id': '002_119_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم کرم ساقيا! دير سے ہيں منتظر | جلوتيوں کے سبو ، خلوتيوں کے کدو' + - 'lang': 'en' + 'text': 'The mystics’ gourds and commons’ pitchers wait | For liquor of your Grace and Bounty great.' + - 'lang': 'ro' + 'text': 'Chashm-e-Karam Saqiya! Dair Se Hain Mutazir | Jalwaton Ke Saboo, Khalwaton Ke Kidoo' +- 'id': '002_119_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري خدائي سے ہے ميرے جنوں کو گلہ | !اپنے ليے لامکاں ، ميرے ليے چار سو' + - 'lang': 'en' + 'text': 'Against Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.' + - 'lang': 'ro' + 'text': 'Teri Khudai Se Hai Mere Junoon Ko Gilla | Apne Liye La-Makan, Mere Liye Char Soo!' +- 'id': '002_119_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلسفہ و شعر کي اور حقيقت ہے کيا | حرف تمنا ، جسے کہہ نہ سکيں رو برو' + - 'lang': 'en' + 'text': 'Both verse and wisdom indicate the way | Which longing face to face can not convey.' + - 'lang': 'ro' + 'text': 'Falsafa-o-Shair Ki Aur Haqiqat Hai Kya | Harf-e-Tamana, Jise Keh Na Sakain Roo-Ba-Roo' diff --git a/data/github_iqbal_demystified/poems/002/002_120.yaml b/data/github_iqbal_demystified/poems/002/002_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cae2ee567bdd03295fc50c436c8ed0b8a0224da9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_120.yaml @@ -0,0 +1,590 @@ +--- +'id': '002_120' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/317-%20Masjid%20i%20Qurtuba.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسجد قرطبہ' +- 'lang': 'en' + 'text': 'THE MOSQUE OF CORDOVA' +'description': [] +'sher': +- 'id': '002_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلسلہ روز و شب ، نقش گر حادثات | سلسلہ روز و شب ، اصل حيات و ممات' + - 'lang': 'en' + 'text': 'Days’ and nights’ succession unfolds the scroll of events. | Days’ and nights’ succession is the essence of life and death' + - 'lang': 'ro' + 'text': 'Silsalah-E-Roz-O-Shab, Naqsh Gar-E-Hadsaat | Silsalah-E-Roz-O-Shab, Asal-E-Hayat-O-Mamaat' +- 'id': '002_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلسلہ روز و شب ، تار حرير دو رنگ | جس سے بناتي ہے ذات اپني قبائے صفات' + - 'lang': 'en' + 'text': 'Days’ and nights’ succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.' + - 'lang': 'ro' + 'text': 'Silsalah-E-Roz-O-Shab, Taar-E-Hareer-E-Do Rang | Jis Se Banati Hai Zaat Apni Qaba’ay Sifat' +- 'id': '002_120_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلسلہ روز و شب ، ساز ازل کي فغاں | جس سے دکھاتي ہے ذات زيروبم ممکنات' + - 'lang': 'en' + 'text': 'Days’ and nights’ succession is the sound of eternal music— | The celestial modulations denoting an infinite range.' + - 'lang': 'ro' + 'text': 'Silsalah-E-Roz-O-Shab, Saaz-E-Azal Ki Faghan | Jis Se Dikhati Hai Zaat Zair-O-Bam-E-Mumkinaat' +- 'id': '002_120_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو پرکھتا ہے يہ ، مجھ کو پرکھتا ہے يہ | سلسلہ روز و شب ، صيرفي کائنات' + - 'lang': 'en' + 'text': 'It weighs the excellence of all thy deeds and mine; | Days’ and nights’ succession is the touchstone of our deeds.' + - 'lang': 'ro' + 'text': 'Tujh Ko Parakhta Hai Ye, Mujh Ko Parakhta Hai Ye | Silsalah-E-Roz-O-Shab, Sayr Fee Kainat' +- 'id': '002_120_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہو اگر کم عيار ، ميں ہوں اگر کم عيار | موت ہے تيري برات ، موت ہے ميري برات' + - 'lang': 'en' + 'text': 'If you''re impure, if I''m impure | it leads to your funeral procession, it leads to my funeral procession' + - 'lang': 'ro' + 'text': 'Tu Ho Agar Kam Ayaar, Main Hun Agar Kam Ayaar | Mout Hai Teri Baraat, Mout Hai Meri Baraat' +- 'id': '002_120_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے شب وروز کي اور حقيقت ہے کيا | ايک زمانے کي رو جس ميں نہ دن ہے نہ رات' + - 'lang': 'en' + 'text': 'Our days are an illusion, our nights are a dream— | A current of time in which there is neither day nor night.' + - 'lang': 'ro' + 'text': 'Tere Shab-O-Roz Ki Aur Haqiqat Hai Kya | Aik Zamane Ki Ro Jis Mein Na Din Hai Na Raat' +- 'id': '002_120_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آني و فاني تمام معجزہ ہائے ہنر | !کار جہاں بے ثبات ، کار جہاں بے ثبات' + - 'lang': 'en' + 'text': 'Wonders in the world of art are all devoured by time; | Mortal is man’s world! Mortal is man’s craft!' + - 'lang': 'ro' + 'text': 'Aani –O-Fani Tamam Mojazaat  Haye Gunar | Kaar-E-Jahan Be-Sabaat, Kaar-E-Jahan Be-Sabaat!' +- 'id': '002_120_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اول و آخر فنا ، باطن و ظاہر فنا | نقش کہن ہو کہ نو ، منزل آخر فنا' + - 'lang': 'en' + 'text': 'Destroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!' + - 'lang': 'ro' + 'text': 'Awwal-O-Akhir Fana, Batin-O-Zahir Fana | Naqsh-E-Kuhan Ho Ke Nau, Manzil-E-Akhir Fana' +- 'id': '002_120_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مگر اس نقش ميں رنگ ثبات دوام | جس کو کيا ہو کسي مرد خدا نے تمام' + - 'lang': 'en' + 'text': 'But immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.' + - 'lang': 'ro' + 'text': 'Hai Magar Iss Naqsh Mein Rang-E-Sabaat-E-Dawam | Jis Ko Kiya Ho Kisi Mard-E-Khuda Ne Tamam' +- 'id': '002_120_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد خدا کا عمل عشق سے صاحب فروغ | عشق ہے اصل حيات ، موت ہے اس پر حرام' + - 'lang': 'en' + 'text': 'Love illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.' + - 'lang': 'ro' + 'text': 'Mard-E-Khuda Ka Amal Ishq Se Sahib Firogh | Ishq Hai Asal-E-Hayat, Mout Hai Iss Par Haraam' +- 'id': '002_120_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تند و سبک سير ہے گرچہ زمانے کي رو | عشق خود اک سيل ہے ، سيل کو ليتاہے تھام' + - 'lang': 'en' + 'text': 'Though the tide of’ time rises With mountain waves, | Love itself’ is a torrent, and resists all heaving storms.' + - 'lang': 'ro' + 'text': 'Tund-O-Subak Sair Hai Gharcha Zamane Ki Ro | Ishq Khud Ek Sayl Hai, Sayl Ko Leta Hai Thaam' +- 'id': '002_120_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي تقويم ميں عصررواں کے سوا | اور زمانے بھي ہيں جن کا نہيں کوئي نام' + - 'lang': 'en' + 'text': 'In the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.' + - 'lang': 'ro' + 'text': 'Ishq Ki Taqweem Mein Asar-E-Rawan Ke Sawa | Aur Zamane Bhi Hain Jin Ka Nahin Koi Naam' +- 'id': '002_120_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق دم جبرئيل ، عشق دل مصطفي | عشق خدا کا رسول ، عشق خدا کا کلام' + - 'lang': 'en' + 'text': 'Love is Gabriel’s breath; love is the Prophet’s spirit; | Love is the apostle of God; love is the Word of God.' + - 'lang': 'ro' + 'text': 'Ishq Dam-E-Jibreel, Ishq Dam-E-Mustafa (S.A.W.). | Ishq Khuda Ka Rasool, Ishq Khuda Ka Kalaam' +- 'id': '002_120_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي مستي سے ہے پيکر گل تابناک | عشق ہے صہبائے خام ، عشق ہے کاس الکرام' + - 'lang': 'en' + 'text': 'It is the passion of love that brightens the rose’s colour; | Love is the purest wine; love is the drink of saints.' + - 'lang': 'ro' + 'text': 'Ishq Ki Masti Se Hai Paikar-E-Gil Taabnaak | Ishq Hai  Sehba’ay Khaam, Ishq Hai Kaas-Ul-Kiraam' +- 'id': '002_120_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق فقيہ حرم ، عشق امير جنود | عشق ہے ابن السبيل ، اس کے ہزاروں مقام' + - 'lang': 'en' + 'text': 'Love is the law for the holy; love is the guide for the layman; | Love is the heart’s pilgrim, that visits in a thousand ways.' + - 'lang': 'ro' + 'text': 'Ishq Faqeeh-E-Haram, Ishq Ameer Junood | Ishq Hai Ibn-Ul-Sabeel, Iss Ke Hazaron Maqam' +- 'id': '002_120_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کے مضراب سے نغمہ تار حيات | عشق سے نور حيات ، عشق سے نار حيات' + - 'lang': 'en' + 'text': 'Love is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.' + - 'lang': 'ro' + 'text': 'Ishq Ke Mizraab Se Naghma’ay Taar-E-Hayat | Ishq Se Noor-E-Hayat, Ishq Se Naar-E-Hayat' +- 'id': '002_120_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے حرم قرطبہ! عشق سے تيرا وجود | عشق سراپا دوام ، جس ميں نہيں رفت و بود' + - 'lang': 'en' + 'text': 'O Holy Qartaba! Thou wast conceived in love— | Love that ever defies the laws of change and death.' + - 'lang': 'ro' + 'text': 'Ae Haram-E-Qurtuba! Ishq Se Tera Wujood | Ishq Sarapa Dawam, Jis Mein Nahin Raft-o-Bood' +- 'id': '002_120_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ ہو يا خشت و سنگ ، چنگ ہو يا حرف و صوت | معجزہ فن کي ہے خون جگر سے نمود' + - 'lang': 'en' + 'text': 'Be it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.' + - 'lang': 'ro' + 'text': 'Rang Ho Ya Khisht-o-Sang, Chang Ho Ya Harf-o-Soot | Moajaza-E-Fan Ki Hai Khoon-E-Jigar Se Namood' +- 'id': '002_120_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ خون جگر ، سل کو بناتا ہے دل | خون جگر سے صدا سوز و سرور و سرود' + - 'lang': 'en' + 'text': 'It is life-blood that melts unmolten hearts of’ flint; | It is life-blood that turns the voice into ecstasy.' + - 'lang': 'ro' + 'text': 'Katra-E-Khoon-E-Jigar Sil Ko Banata Hai Dil | Khoon-E-Jigar Se Sada Souz-o-Suroor-o-Surood' +- 'id': '002_120_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري فضا دل فروز ، ميري نوا سينہ سوز | تجھ سے دلوں کا حضور ، مجھ سے دلوں کي کشود' + - 'lang': 'en' + 'text': 'Thine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.' + - 'lang': 'ro' + 'text': 'Teri Fiza Dil Faroz , Meri Nawa Sina Soz | Tujh Se Dilon Ka Huzoor, Mujh Se Dilon Ki Kushood' +- 'id': '002_120_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرش معلي سے کم سينہ آدم نہيں | گرچہ کف خاک کي حد ہے سپہر کبود' + - 'lang': 'en' + 'text': 'Man’s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.' + - 'lang': 'ro' + 'text': 'Arsh-E-Muala Se Kam Sina’ay Adam Nahin | Garche Kaf-Ekhak Ki Had Hai Sipihr-E-Kubood' +- 'id': '002_120_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيکر نوري کو ہے سجدہ ميسر تو کيا | اس کو ميسر نہيں سوز و گداز سجود' + - 'lang': 'en' + 'text': 'What if the angels bright bow in eternal prayer? | They bow not with man’s passion, they bow not with his yearning' + - 'lang': 'ro' + 'text': 'Pekar-E-Noori Ko Hai Sajda Meyasir To Kya | Iss Ko Meyasir Nahin Soz-O-Gudaaz-E-Sujood' +- 'id': '002_120_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر ہندي ہوں ميں ، ديکھ مرا ذوق و شوق | دل ميں صلوہ و درود ، لب پہ صلوہ و درود' + - 'lang': 'en' + 'text': 'Though born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.' + - 'lang': 'ro' + 'text': 'Kafir-E-Hindi Hun Main, Dekh Mera Zauq-O-Shauq | Dil Mein Salat-O-Durood, Lab Pe Salat-O-Durood' +- 'id': '002_120_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق مري لے ميں ہے ، شوق مري نے ميں ہے | نغمہ ''اللہ ھو'' ميرے رگ و پے ميں ہے' + - 'lang': 'en' + 'text': 'With passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.' + - 'lang': 'ro' + 'text': 'Shauq Meri Le Main Hai, Shauq Meri Ne Mein Hai | Naghma’ay ‘ALLAH HOO’ Mere Rag-E-Pe Mein Hai' +- 'id': '002_120_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرا جلال و جمال ، مرد خدا کي دليل | وہ بھي جليل و جميل ، تو بھي جليل و جميل' + - 'lang': 'en' + 'text': 'O Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.' + - 'lang': 'ro' + 'text': 'Tera Jalal-O-Jamal, Mard-E-Khuda Ki Daleel | Woh Bhi Jaleel-O-Jameel, Tu Bhi Jaleel-O-Jameel' +- 'id': '002_120_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري بنا پائدار ، تيرے ستوں بے شمار | شام کے صحرا ميں ہو جيسے ہجوم نخيل' + - 'lang': 'en' + 'text': 'Thy myriad pillars are bright with a flame of power— | An avenue of grace in a paradise, on earth.' + - 'lang': 'ro' + 'text': 'Teri Bina Paidar, Tere Sutoon Be-Shumar | Sham Ke Sehra Mein Ho Jaise Hujoom-E-Nakheel' +- 'id': '002_120_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے در و بام پر وادي ايمن کا نور | تيرا منار بلند جلوہ گہ جبرئيل' + - 'lang': 'en' + 'text': 'Thy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.' + - 'lang': 'ro' + 'text': 'Tere Dar-O-Baam Par Wadi-E-Ayman Ka Noor | Tera Minaar-E-Buland Jalwagah-E-Jibreel' +- 'id': '002_120_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مٹ نہيں سکتا کبھي مرد مسلماں کہ ہے | اس کي اذانوں سے فاش سر کليم و خليل' + - 'lang': 'en' + 'text': 'The Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.' + - 'lang': 'ro' + 'text': 'Mit Nahin Sakta Kabhi Mard-E-Musalman Ke Hai | Iss Ki Azanon Se Fash Sir-E-Kaleem(A.S.)-O-Khalil(A.S.)' +- 'id': '002_120_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي زميں بے حدود ، اس کا افق بے ثغور | اس کے سمندر کي موج ، دجلہ و دنيوب و نيل' + - 'lang': 'en' + 'text': 'For him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.' + - 'lang': 'ro' + 'text': 'Iss Ki Zameen Behadood, Is Ka Ufaq Be Sooghoor | Iss Ke Samundar Ki Mouj, Dajla-O-Danyob-O-Neel' +- 'id': '002_120_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے زمانے عجيب ، اس کے فسانے غريب | عہد کہن کو ديا اس نے پيام رحيل' + - 'lang': 'en' + 'text': 'Marvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.' + - 'lang': 'ro' + 'text': 'Iss Ke Zamane Ajeeb, Iss Ke Fasane Ghareeb | Ehad-E-Kuhan Ko Diya Iss Ne Payam-E-Raheel' +- 'id': '002_120_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساقي ارباب ذوق ، فارس ميدان شوق | بادہ ہے اس کا رحيق ، تيغ ہے اس کي اصيل' + - 'lang': 'en' + 'text': 'Nourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.' + - 'lang': 'ro' + 'text': 'Saqi Arbab-E-Zauq, Faris-E-Maidan-E-Shauq | Badah Hai Iss Ka Raheeq, Taeg Hai Iss Ki Aseel' +- 'id': '002_120_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''مرد سپاہي ہے وہ اس کي زرہ ''لا الہ | ''سايہ شمشير ميں اس کہ پنہ ''لا الہ' + - 'lang': 'en' + 'text': 'He is a soldier impassioned, whose armour is his faith— | A faith that shields him ever in the din of clanging swords.' + - 'lang': 'ro' + 'text': 'Mard-E-Sipahi Hai Woh, Iski Zirah ‘LA ILAHA’ | Saya-E-Shamsheer Mein Is Ski Panah ‘LA ILAHA’' +- 'id': '002_120_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ سے ہوا آشکار بندہ مومن کا راز | اس کے دنوں کي تپش ، اس کي شبوں کا گداز' + - 'lang': 'en' + 'text': 'The secret of a Muslim’s heart is revealed in thy soul— | His heart’s consuming fire by day, his melting ecstasy by night;' + - 'lang': 'ro' + 'text': 'Tujh Se Huwa Ashkara Banda-E-Momin Ka Raaz | Iss Ke Dino Ki Tapish, Is Ke Shabon Ka Gudaaz' +- 'id': '002_120_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کا مقام بلند ، اس کا خيال عظيم | اس کا سرور اس کا شوق ، اس کا نياز اس کا ناز' + - 'lang': 'en' + 'text': 'His deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;' + - 'lang': 'ro' + 'text': 'Iss Ka Maqam Buland, Iss Ka Khayal Azeem | Iss Ka Suroor Iss Ka Shauq, Iss Ka Niaz Iss Ka Naaz' +- 'id': '002_120_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاتھ ہے اللہ کا بندئہ مومن کا ہاتھ | غالب و کار آفريں ، کارکشا ، کارساز' + - 'lang': 'en' + 'text': 'In every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.' + - 'lang': 'ro' + 'text': 'Hath Hai ALLAH Ka Banda-E-Momin Ka Hath | Ghalib-O-Kaar Afreen, Kaar Kusha, Kaar Saaz' +- 'id': '002_120_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکي و نوري نہاد ، بندہ مولا صفات | ہر دو جہاں سے غني اس کا دل بے نياز' + - 'lang': 'en' + 'text': 'Human, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;' + - 'lang': 'ro' + 'text': 'Khaki-O-Noori Nihad, Banda-E-Mola Sifat | Har Do Jahan Se Ghani Iss Ka Dil-E-Beniaz' +- 'id': '002_120_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي اميديں قليل ، اس کے مقاصد جليل | اس کي ادا دل فريب ، اس کي نگہ دل نواز' + - 'lang': 'en' + 'text': 'Humble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.' + - 'lang': 'ro' + 'text': 'Uss Ki Umeedain Qaleel, Uss Ke Maqasid Jaleel | Uss Ki Ada Dil Faraib, Iss Ki Nigah Dil Nawaz' +- 'id': '002_120_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نرم دم گفتگو ، گرم دم جستجو | رزم ہو يا بزم ہو ، پاک دل و پاک باز' + - 'lang': 'en' + 'text': 'Soft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.' + - 'lang': 'ro' + 'text': 'Naram Dam-E-Guftugoo, Garam Dam-E-Justujoo | Razm Ho Ya Bazm Ho, Pak Dil-O-Pak Baz' +- 'id': '002_120_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقطہ پرکار حق ، مرد خدا کا يقيں | اور يہ عالم تمام وہم و طلسم و مجاز' + - 'lang': 'en' + 'text': 'The faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.' + - 'lang': 'ro' + 'text': 'Nukta’ay Parkar-E-Haq, Mard-E-Khuda Ka Yaqeen | Aur Ye Alam Tamam Weham-O-Tilism-O-Majaz' +- 'id': '002_120_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل کي منزل ہے وہ ، عشق کا حاصل ہے وہ | حلقہ آفاق ميں گرمي محفل ہے وہ' + - 'lang': 'en' + 'text': 'He is the goal of reason; he is’ the essence of love; | He is the warmth of life in the cold world of man.' + - 'lang': 'ro' + 'text': 'Aqal Ki Manzil Hai Woh, Ishq Ka Hasil Hai Woh | Halqa’ay Afaq Mein Garmi-E-Mehfil Hai Woh' +- 'id': '002_120_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کعبہ ارباب فن! سطوت دين مبيں | تجھ سے حرم مرتبت اندلسيوں کي زميں' + - 'lang': 'en' + 'text': 'Sacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;' + - 'lang': 'ro' + 'text': 'Kaaba Arbab-E-Fan! Sitwat-E-Deen-E-Mubeen | Tujh Se Haram Martabat Andlusiyon Ki Zameen' +- 'id': '002_120_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تہ گردوں اگر حسن ميں تيري نظير | قلب مسلماں ميں ہے ، اور نہيں ہے کہيں' + - 'lang': 'en' + 'text': 'Thy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.' + - 'lang': 'ro' + 'text': 'Hai Teh-E-Gardoon Agar Husn Mein Teri Nazeer | Qalb-E-Musalman Mein Hai, Aur Nahin Hai Kahin' +- 'id': '002_120_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ وہ مردان حق! وہ عربي شہسوار | حامل '' خلق عظيم'' ، صاحب صدق و يقيں' + - 'lang': 'en' + 'text': 'Ah, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;' + - 'lang': 'ro' + 'text': 'Aah Woh Mardan-E-Haq! Woh Arabi Shehsawar | Hamil-E-Khulq-E-Azeem, Sahib-E-Sidq-O-Yaqeen' +- 'id': '002_120_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کي حکومت سے ہے فاش يہ رمز غريب | سلطنت اہل دل فقر ہے ، شاہي نہيں' + - 'lang': 'en' + 'text': 'Whose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic’s piety, and not the pomp of kings;' + - 'lang': 'ro' + 'text': 'Jin Ki Hukumat Se Hai Fash Ye Ramz-E-Ghareeb | Saltanat Ahl-E-Dil Faqar Hai, Shahi Nahin' +- 'id': '002_120_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کي نگاہوں نے کي تربيت شرق و غرب | ظلمت يورپ ميں تھي جن کي خرد راہ بيں' + - 'lang': 'en' + 'text': 'Whose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe’s Dark Ages;' + - 'lang': 'ro' + 'text': 'Jin Ki Nigahon Ne Ki Tarbiat-E-Sharq-O-Gharb | Zulmat-E-Yorap Mein Thi Jin Khird Rah Been' +- 'id': '002_120_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جن کے لہو کے طفيل آج بھي ہيں اندلسي | خوش دل و گرم اختلاط ، سادہ و روشن جبيں' + - 'lang': 'en' + 'text': 'Who left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.' + - 'lang': 'ro' + 'text': 'Jin Ke Lahoo Ki Tafail Aaj Bhi Hain Andlasi | Khush Dil-O-Garam Ikhtalaat, Sada-O-Roshan Jabeen' +- 'id': '002_120_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج بھي اس ديس ميں عام ہے چشم غزال | اور نگاہوں کے تير آج بھي ہيں دل نشيں' + - 'lang': 'en' + 'text': 'Abundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.' + - 'lang': 'ro' + 'text': 'Aaj Bhi Iss Dais Mein Aam Hai Chasm-E-Ghazaal | Aur Nigahon Ke Teer Aaj Bhi Hain Dil Nasheen' +- 'id': '002_120_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوئے يمن آج بھي اس کي ہواؤں ميں ہے | رنگ حجاز آج بھي اس کي نواؤں ميں ہے' + - 'lang': 'en' + 'text': 'Wafted on its breeze still is Yemen’s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.' + - 'lang': 'ro' + 'text': 'Boo’ay Yaman Aaj Bhi Is Ski Hawaon Mein Hai | Rang-E-Hijaz Aaj Bhi Iss Ki Nawaon Mein Hai' +- 'id': '002_120_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديدہ انجم ميں ہے تيري زميں ، آسماں | آہ کہ صديوں سے ہے تيري فضا بے اذاں' + - 'lang': 'en' + 'text': 'In the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.' + - 'lang': 'ro' + 'text': 'Didah-E-Anjum Mein Hai Teri Zameen, Asman | Aah Ke Sadiyon Se Hai Teri Faza Be-Azan' +- 'id': '002_120_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون سي وادي ميں ہے ، کون سي منزل ميں ہے | !عشق بلا خيز کا قافلہ سخت جاں' + - 'lang': 'en' + 'text': 'Where, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?' + - 'lang': 'ro' + 'text': 'Kon Se Wadi Mein Hai, Kon Si Manzil Mein Hai | Ishq-E-Bala Khaiz Ka Kafla’ay Sakht Jaan!' +- 'id': '002_120_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ چکا المني ، شورش اصلاح ديں | جس نے نہ چھوڑے کہيں نقش کہن کے نشاں' + - 'lang': 'en' + 'text': 'The German soil has seen Reformation’s stormy waves, | Which battered and destroyed the bulwarks of the past.' + - 'lang': 'ro' + 'text': 'Dekh Chuka Almani, Shorish-E-Islah-E-Deen | Jis Ne Na Chore Kahin Naqsh-E-Kuhan Ke Nishan' +- 'id': '002_120_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف غلط بن گئي عصمت پير کنشت | اور ہوئي فکر کي کشتي نازک رواں' + - 'lang': 'en' + 'text': 'The holy priest’s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.' + - 'lang': 'ro' + 'text': 'Harf-E-Galat Ban Gyi Ismat-E-Peer-E-Kunisht | Aur Huwi  Fikar Ki Kashti-E-Nazuk Rawan' +- 'id': '002_120_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم فرانسيس بھي ديکھ چکي انقلاب | جس سے دگرگوں ہوا مغربيوں کا جہاں' + - 'lang': 'en' + 'text': 'The French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.' + - 'lang': 'ro' + 'text': 'Chashme-E-Francis Bhi Dekh Chuki Inqilab | Jis Se Digargoon Huwa Magribiyon Ka Jahan' +- 'id': '002_120_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت رومي نژاد کہنہ پرستي سے پير | لذت تجديد سے وہ بھي ہوئي پھر جواں' + - 'lang': 'en' + 'text': 'The heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.' + - 'lang': 'ro' + 'text': 'Millat-E-Roomi Nazad Kuhna Prasti Se Peer | Lazzat-E-Tajdeed Se Woh Bhi Huwi Phir Jawan' +- 'id': '002_120_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح مسلماں ميں ہے آج وہي اضطراب | راز خدائي ہے يہ ، کہہ نہيں سکتي زباں' + - 'lang': 'en' + 'text': 'The Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.' + - 'lang': 'ro' + 'text': 'Rooh-E-Musalman Mein Hai Aaj Wohi Iztarab | Raaz-E-Khudai Hai Ye, Keh Nahin Sakti Zuban' +- 'id': '002_120_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھيے اس بحر کي تہ سے اچھلتا ہے کيا | !گنبد نيلو فري رنگ بدلتا ہے کيا' + - 'lang': 'en' + 'text': 'Unknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.' + - 'lang': 'ro' + 'text': 'Dekhiye Iss Behar Ki Teh Se Uchalta Hai Kya | Gunbad-E-Nilofari Rang Badalta Hai Kya!' +- 'id': '002_120_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادي کہسار ميں غرق شفق ہے سحاب | لعل بدخشاں کے ڈھير چھوڑ گيا آفتاب' + - 'lang': 'en' + 'text': 'The sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.' + - 'lang': 'ro' + 'text': 'Wadi-E-Kuhsaar Mein Garaq-E-Shafaq Hai Sahab | La’al-E-Badkhashan Ke Dhair Chor Gya Aftab' +- 'id': '002_120_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سادہ و پرسوز ہے دختر دہقاں کا گيت | کشتي دل کے ليے سيل ہے عہد شباب' + - 'lang': 'en' + 'text': 'The peasant girl’s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.' + - 'lang': 'ro' + 'text': 'Sada-O-Pursoz Hai Dukhtar-E-Dehqan Ka Geet | Kashti-E-Dil Ke Liye Sayl Hai Ehad-E-Shaba' +- 'id': '002_120_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب روان کبير! تيرے کنارے کوئي | ديکھ رہا ہے کسي اور زمانے کا خواب' + - 'lang': 'en' + 'text': 'O waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.' + 'notes': + - 'phrase': 'Al-Kabeer!' + 'meaning': '(Iqbal’s note): Wad-al-Kabeer is a river of Cordova, near the Mosque' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Aab-E-Rawan-E-Kabeer ! Tere Kinare Koi | Dekh Raha Hai Kisi Aur Zamane Ka Khawab' +- 'id': '002_120_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم نو ہے ابھي پردہ تقدير ميں | ميري نگاہوں ميں ہے اس کي سحر بے حجاب' + - 'lang': 'en' + 'text': 'The new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.' + - 'lang': 'ro' + 'text': 'Alam-E-Nau Hai Abhi Parda’ay Taqdeer Mein | Meri Nigahon Mein Hai Iss Ki Sehar Behijab' +- 'id': '002_120_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ اٹھا دوں اگر چہرئہ افکار سے | لا نہ سکے گا فرنگ ميري نواؤں کي تاب' + - 'lang': 'en' + 'text': 'If I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.' + - 'lang': 'ro' + 'text': 'Parda Utha Doon Agar Chehra’ay Afkar Se | La Na Sake Ga Farang Meri Nawa’on Ki Taab' +- 'id': '002_120_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس ميں نہ ہو انقلاب ، موت ہے وہ زندگي | روح امم کي حيات کشمکش انقلاب' + - 'lang': 'en' + 'text': 'Life is death if not impelled by the zeal of revolution; | The essence of a nation’s life is a passion for constant change.' + - 'lang': 'ro' + 'text': 'Jis Mein Na Ho Inqilab, Mout Hai Woh Zindagi | Rooh-E-Ummam Ki Hayat Kashmakash-E-Inqilab' +- 'id': '002_120_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت شمشير ہے دست قضا ميں وہ قوم | کرتي ہے جو ہر زماں اپنے عمل کا حساب' + - 'lang': 'en' + 'text': 'A nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.' + - 'lang': 'ro' + 'text': 'Soorat-E-Shamsheer Hai Dast-E-Qaza Mein Woh Qaum | Karti Hai Jo Har Zaman Apne Amal Ka Hisaab' +- 'id': '002_120_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش ہيں سب ناتمام خون جگر کے بغير | نغمہ ہے سودائے خام خون جگر کے بغير' + - 'lang': 'en' + 'text': 'Unsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet’s song is mere conceit.' + - 'lang': 'ro' + 'text': 'Naqsh Hain Sub Na-Tamam Khoon-E-Jigar Ke Begair | Naghma Hai Soda’ay Kham Khoon-E-Jigar Ke Begair' diff --git a/data/github_iqbal_demystified/poems/002/002_121.yaml b/data/github_iqbal_demystified/poems/002/002_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..46894f043dd6ff55828fb1f74d7624ed77ee15de --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_121.yaml @@ -0,0 +1,48 @@ +--- +'id': '002_121' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/318-%20Qaidkhanay%20Mein%20Moutamid%20Ki%20Faryaad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قيد خانے ميں معتمدکي فرياد' +- 'lang': 'en' + 'text': 'MU‘TAMID’S LAMENT IN PRISON' +'description': +- 'lang': 'en' + 'text': 'Mu‘tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu‘tamid’s | poems have been translated into English | and published in the Wisdom of the East | series.' +'sher': +- 'id': '002_121_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک فغان بے شرر سينے ميں باقي رہ گئي | سوز بھي رخصت ہوا ، جاتي رہي تاثير بھي' + - 'lang': 'en' + 'text': 'In my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.' + - 'lang': 'ro' + 'text': 'Ek Faghan-e-Be Sharar Seene Mein Baqi Reh Gyi | Souz Bhi Rukhsat Huwa, Jati Rahi Taseer Bhi' +- 'id': '002_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر زنداں ميں ہے بے نيزہ و شمشير آج | ميں پشيماں ہوں ، پشيماں ہے مري تدبير بھي' + - 'lang': 'en' + 'text': 'A free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.' + - 'lang': 'ro' + 'text': 'Mard-e-Hur Zindan Mein Hai Be-Naiza-o-Shamsheer Aaj | Main Pasheman Hun, Pasheman Hai Meri Tadbeer Bhi' +- 'id': '002_121_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بخود زنجير کي جانب کھنچا جاتا ہے دل | تھي اسي فولاد سے شايد مري شمشير بھي' + - 'lang': 'en' + 'text': 'My heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.' + - 'lang': 'ro' + 'text': 'Khud-Ba-Khud Zanjeer Ki Janib Khincha Jata Hai Dil | Thi Issi Foulad Se Shaid Meri Shamsheer Bhi' +- 'id': '002_121_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو مري تيغ دو دم تھي ، اب مري زنجير ہے | !شوخ و بے پروا ہے کتنا خالق تقدير بھي' + - 'lang': 'en' + 'text': 'Once I had a two‐edged sword– It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates.' + - 'lang': 'ro' + 'text': 'Jo Meri Taeg-e-Dodam Thi, Ab Meri Shamsheer Hai | Shoukh-o-Be Parwa Hai Kitna Khaliq-e-Taqdeer Bhi !' diff --git a/data/github_iqbal_demystified/poems/002/002_122.yaml b/data/github_iqbal_demystified/poems/002/002_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de1f4fa2801e8d7f10d481084141b25ddd1d52ea --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_122.yaml @@ -0,0 +1,102 @@ +--- +'id': '002_122' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/319-%20Abdur%20Rehmaan%20Awwal%20Ka%20Bouya%20Howa%20Khujoor%20Ka%20Pehla%20Drakht.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عبد الرحمن اول کا بويا ہوا کھجور کا پہلا درخت' +- 'lang': 'en' + 'text': 'FIRST DATE TREE SEEDED BY ABDUL RAHMAN THE FIRST' +'description': +- 'lang': 'en' + 'text': 'These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)' +'sher': +- 'id': '002_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري آنکھوں کا نور ہے تو | ميرے دل کا سرور ہے تو' + - 'lang': 'en' + 'text': 'You are the apple of my eye, | My heart’s delight:' + - 'lang': 'ro' + 'text': 'Meri Ankhon Ka Noor Hai Tu | Mere Dil Ka Suroor Hai Tu' +- 'id': '002_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني وادي سے دور ہوں ميں | ميرے ليے نخل طور ہے تو' + - 'lang': 'en' + 'text': 'I am remote from my valley, | To me you are the Burning Bush of Sinai!' + - 'lang': 'ro' + 'text': 'Apni Wadi Se Door Hun Main | Mere Liye Nakhl-e-Toor Hai Tu' +- 'id': '002_122_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغرب کي ہوا نے تجھ کو پالا | صحرائے عرب کي حور ہے تو' + - 'lang': 'en' + 'text': 'You are a houri of the Arabian Desert, | Nursed by the Western breeze.' + - 'lang': 'ro' + 'text': 'Maghrib Ki Hawa Ne Tujh Ko Pala | Sehra-e-Arab Ki Hoor Hai Tu' +- 'id': '002_122_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرديس ميں ناصبور ہوں ميں | پرديس ميں ناصبور ہے تو' + - 'lang': 'en' + 'text': 'I feel homesick in exile, | You feel homesick in exile:' + - 'lang': 'ro' + 'text': 'Pardais Mein Na-Saboor Hun Main | Pardais Mein Na-Saboor Hai Tu' +- 'id': '002_122_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غربت کي ہوا ميں بارور ہو | ساقي تيرا نم سحر ہو' + - 'lang': 'en' + 'text': 'Prosper in this strange land! | May the morning dew quench your thirst!' + - 'lang': 'ro' + 'text': 'Ghurbat Ki Hawa Mein Bar-War Ho | Saqi Tera Nam-e-Sehar Ho' +- 'id': '002_122_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم کا عجيب ہے نظارہ | دامان نگہ ہے پارہ پارہ' + - 'lang': 'en' + 'text': 'The world presents a strange sight: | The vision’s mantle is torn apart—' + - 'lang': 'ro' + 'text': 'Alam Ka Ajeeb Hai Nazara | Damaan-e-Nigah Hai Para Para' +- 'id': '002_122_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ہمت کو شناوري مبارک | پيدا نہيں بحر کا کنارہ' + - 'lang': 'en' + 'text': 'May valour struggle with the waves if it must, | The other side of the river is not to be seen!' + - 'lang': 'ro' + 'text': 'Himmat Ko Shanawari Mubarik! | Paida Nahin Behar Ka Kinara' +- 'id': '002_122_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے سوز دروں سے زندگاني | اٹھتا نہيں خاک سے شرارہ' + - 'lang': 'en' + 'text': 'Life owes itself to the heat of one’s soul: | Flame does not rise from dust.' + - 'lang': 'ro' + 'text': 'Hai Souz-e-Daroon Se Zindagaani | Uthta Nahin Khaak Se Sharara' +- 'id': '002_122_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح غربت ميں اور چمکا | ٹوٹا ہوا شام کا ستارہ' + - 'lang': 'en' + 'text': 'The Syrian evening’s fallen star | Shined brighter in the exile’s dawn.' + - 'lang': 'ro' + 'text': 'Subah-e-Ghurbat Mein Aur Chamka | Toota Huwa Shaam Ka Sitara' +- 'id': '002_122_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مومن کے جہاں کي حد نہيں ہے | مومن کا مقام ہر کہيں ہے' + - 'lang': 'en' + 'text': 'There are no frontiers for the Man of Faith, | He is at home everywhere.' + - 'lang': 'ro' + 'text': 'Momin Ke Jahan Ki Had Nahin Hai | Momin Ka Maqam Har Kahin Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_123.yaml b/data/github_iqbal_demystified/poems/002/002_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7cb96eb8a1fba31531a6b206dd0362eaec652319 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_123.yaml @@ -0,0 +1,75 @@ +--- +'id': '002_123' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/321-%20Haspaaniah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہسپانيہ' +- 'lang': 'en' + 'text': 'Spain' +'description': +- 'lang': 'en' + 'text': '(Written in Spain—on the way back)' +'sher': +- 'id': '002_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہسپانيہ تو خون مسلماں کا اميں ہے | مانند حرم پاک ہے تو ميري نظر ميں' + - 'lang': 'en' + 'text': 'Spain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.' + - 'lang': 'ro' + 'text': 'Haspania Tu Khoon-e-Musalman Ka Ameen Hai | Manind-e-Haram Pak Hai Tu Meri Nazar Mein.' +- 'id': '002_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوشيدہ تري خاک ميں سجدوں کے نشاں ہيں | خاموش اذانيں ہيں تري باد سحر ميں' + - 'lang': 'en' + 'text': 'Prints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.' + - 'lang': 'ro' + 'text': 'Poshida Teri Khak Mein Sajdon Ke Nishan Hain | Khamosh Azanain Hain Teri Baad-e-Sehar Mein' +- 'id': '002_123_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن تھيں ستاروں کي طرح ان کي سنانيں | خيمے تھے کبھي جن کے ترے کوہ و کمر ميں' + - 'lang': 'en' + 'text': 'In your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.' + - 'lang': 'ro' + 'text': 'Roshan Thin Sitaron Ki Tarah In Ki Sananain | Khaime The Kabhi Jin Ke Tere Koh-o-Qamar Mein' +- 'id': '002_123_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر تيرے حسينوں کو ضرورت ہے حنا کي؟ | !باقي ہے ابھي رنگ مرے خون جگر ميں' + - 'lang': 'en' + 'text': 'Is more henna needed by your pretties? | My lifeblood can give them some colour!' + - 'lang': 'ro' + 'text': 'Phir Tere Haseenon Ko Zaroorat Hai Hina Ki? | Baqi Hai Abhi Rang Mere Khoon-e-Jigar Mein !' +- 'id': '002_123_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيونکر خس و خاشاک سے دب جائے مسلماں | مانا ، وہ تب و تاب نہيں اس کے شرر ميں' + - 'lang': 'en' + 'text': 'How can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!' + - 'lang': 'ro' + 'text': 'Kyun Khs-o-Khashaak Se Dab Jaye Musalman | Mana, Woh Tab-e-Taab Nahin Iss Ke Sharar Mein' +- 'id': '002_123_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرناطہ بھي ديکھا مري آنکھوں نے و ليکن | تسکين مسافر نہ سفر ميں نہ حضر ميں' + - 'lang': 'en' + 'text': 'My eyes watched Granada as well, | But the traveller’s content neither in journey nor in rest:' + - 'lang': 'ro' + 'text': 'Garnata Bhi Dekha Meri Ankhon Ne Walekin | Taskeen-e-Musafir Na Safar Mein Na Hazr Mein' +- 'id': '002_123_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھا بھي دکھايا بھي ، سنايا بھي سنا بھي | !ہے دل کي تسلي نہ نظر ميں ، نہ خبر ميں' + - 'lang': 'en' + 'text': 'I saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!' + - 'lang': 'ro' + 'text': 'Dekha Bhi Dikhaya Bhi, Sunaya Bhi Suna Bhi | Hai Dil Ki Tasalli Na Nazar Mein, Na Khabar Mein!' diff --git a/data/github_iqbal_demystified/poems/002/002_124.yaml b/data/github_iqbal_demystified/poems/002/002_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b2f1c9159aab8ac9274726c98388264953c06f08 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_124.yaml @@ -0,0 +1,102 @@ +--- +'id': '002_124' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/323-%20Tariq%20ki%20Dua.mp3' +'heading': +- 'lang': 'ur' + 'text': 'طارق کي دعا' +- 'lang': 'en' + 'text': 'TARIQ’S PRAYER' +'description': +- 'lang': 'en' + 'text': '(In the Battlefield of Andalusia)' +'sher': +- 'id': '002_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ غازي ، يہ تيرے پر اسرار بندے | جنھيں تو نے بخشا ہے ذوق خدائي' + - 'lang': 'en' + 'text': 'These warriors, victorious, | These worshippers of Thine,' + - 'lang': 'ro' + 'text': 'Ye Ghazi, Ye Tere Purisrar Bande | Jinhain Tu Ne Bakhsha Hai Zuaq-e-Khudai' +- 'id': '002_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو نيم ان کي ٹھوکر سے صحرا و دريا | سمٹ کر پہاڑ ان کي ہيبت سے رائي' + - 'lang': 'en' + 'text': 'Whom Thou hast granted the will | To win power in Thy name;' + - 'lang': 'ro' + 'text': 'Do-Neem In Ki Thoukar Se Sehra-o-Darya | Simat Kar Pahar In Ki Haibat Se Rayi' +- 'id': '002_124_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو عالم سے کرتي ہے بيگانہ دل کو | عجب چيز ہے لذت آشنائي' + - 'lang': 'en' + 'text': 'Who cleave rivers and woods in twain, | Whose terror turns mountains into dust;' + - 'lang': 'ro' + 'text': 'Do Alam Se Karti Hai Baigana Dil Ko | Ajab Cheez Hai Lazzat-e-Ashnayi' +- 'id': '002_124_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہادت ہے مطلوب و مقصود مومن | نہ مال غنيمت نہ کشور کشائي' + - 'lang': 'en' + 'text': 'They care not for the world; | They care not for its pleasures;' + - 'lang': 'ro' + 'text': 'Shahadat Hai Matloob-o-Maqsood-e-Momin | Na Maal-e-Ghanimat Na Kishwar Kushayi' +- 'id': '002_124_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خياباں ميں ہے منتظر لالہ کب سے | قبا چاہيے اس کو خون عرب سے' + - 'lang': 'en' + 'text': 'In their passion, in their zeal, | In their love for Thee, O Lord,' + - 'lang': 'ro' + 'text': 'Khayaban Mein Hai Muntazir Lala Kab Se | Qaba Chahye Iss Ko Khoon-e-Arab Se' +- 'id': '002_124_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا تو نے صحرا نشينوں کو يکتا | خبر ميں ، نظر ميں ، اذان سحر ميں' + - 'lang': 'en' + 'text': 'They aim at martyrdom, | Not the rule of the earth.' + - 'lang': 'ro' + 'text': 'Kiya Tu Ne Sehra Nasheenon Ko Yakta | Khabar Mein, Nazar Mein, Azan-e-Sehar Mein' +- 'id': '002_124_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلب جس کي صديوں سے تھي زندگي کو | وہ سوز اس نے پايا انھي کے جگر ميں' + - 'lang': 'en' + 'text': 'Thou hast united warring tribes, | In thought, in deed, in prayer.' + - 'lang': 'ro' + 'text': 'Talab Jis Ki Sadiyon Se Thi Zindagi Ko | Woh Souz Iss Ne Paya Inhi Ke Jigar Mein' +- 'id': '002_124_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشاد در دل سمجھتے ہيں اس کو | ہلاکت نہيں موت ان کي نظر ميں' + - 'lang': 'en' + 'text': 'The burning fire that life had sought | For centuries, was found in them at last.' + - 'lang': 'ro' + 'text': 'Kushad-e-Dar-e-Dil Samajhte Hain Iss Ko | Halakat Nahin Mout In Ki Nazar Mein' +- 'id': '002_124_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل مرد مومن ميں پھر زندہ کر دے | وہ بجلي کہ تھي نعرہ لاتذر ، ميں' + - 'lang': 'en' + 'text': 'They think of death, not as life’s end, | But as the ennobling of the heart.' + - 'lang': 'ro' + 'text': 'Dil-e-Mard-e-Momin Mein Phir Zinda Kar De | Woh Bijli Ke Thi Na’ara-e-‘LA TAZAR’ Mein' +- 'id': '002_124_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزائم کو سينوں ميں بيدار کردے | !نگاہ مسلماں کو تلوار کردے' + - 'lang': 'en' + 'text': 'Awaken in them an iron will, | And make their eye a sharpened sword.' + - 'lang': 'ro' + 'text': 'Aza’im Ko Seenon Mein Baidar-e-Kar De | Nigah-e-Musalman Ko Talwar Kar De!' diff --git a/data/github_iqbal_demystified/poems/002/002_125.yaml b/data/github_iqbal_demystified/poems/002/002_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..62b8c2a421bdb223870bdb75a693964661adb2b2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_125.yaml @@ -0,0 +1,208 @@ +--- +'id': '002_125' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/325-%20Lenin.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لينن' +- 'lang': 'en' + 'text': 'LENIN BEFORE GOD' +'description': [] +'sher': +- 'id': '002_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے انفس و آفاق ميں پيدا ترے آيات | حق يہ ہے کہ ہے زندہ و پائندہ تري ذات' + - 'lang': 'en' + 'text': 'All space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.' + - 'lang': 'ro' + 'text': 'Ae Anfus-o-Afaq Mein Paida Tere Ayaat | Haq Ye Hai Ke Hai Zinda-o-Paenda Teri Zaat' +- 'id': '002_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کيسے سمجھتا کہ تو ہے يا کہ نہيں ہے | ہر دم متغير تھے خرد کے نظريات' + - 'lang': 'en' + 'text': 'How could I know that God was or was not, | Where Reason''s reckonings shifted hour by hour?' + - 'lang': 'ro' + 'text': 'Main Kaise Samajhta Ke Tu Hai Ya Ke Nahin Hai | Har Dam Mutaghyyar The Khird Ke Nazariyat' +- 'id': '002_125_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم نہيں فطرت کے سرود ازلي سے | بينائے کواکب ہو کہ دانائے نباتات' + - 'lang': 'en' + 'text': 'The peerer at planets, the counter-up of plants, | Heard nothing there of Nature''s infinite music;' + - 'lang': 'ro' + 'text': 'Mehram Nahin Fitrat Ke Sarood-e-Azali Se | Beenaye Kawakib Ho Ke Dana’ay Nabataat' +- 'id': '002_125_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج آنکھ نے ديکھا تو وہ عالم ہوا ثابت | ميں جس کو سمجھتا تھا کليسا کے خرافات' + - 'lang': 'en' + 'text': 'To-day I witnessing acknowledge realms | That I once thought the mummery of the Church.' + - 'lang': 'ro' + 'text': 'Aj Ankh Ne Dekha To Woh Alam Huwa Sabit | Main Jis Ko Samajhta Tha Kalisa Ke Khurafat' +- 'id': '002_125_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم بند شب و روز ميں جکڑے ہوئے بندے | !تو خالق اعصار و نگارندہ آنات' + - 'lang': 'en' + 'text': 'We, manacled in the chains of day and night! | Thou, moulder of all time''s atoms, builder of aeons' + - 'lang': 'ro' + 'text': 'Hum Band-e-Shab-o-Roz Mein Jakre Huwe Bande | Tu Khaliq-e-Aasaar-o-Nigarindah’ay Aanat !' +- 'id': '002_125_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک بات اگر مجھ کو اجازت ہو تو پوچھوں | حل کر نہ سکے جس کو حکيموں کے مقالات' + - 'lang': 'en' + 'text': 'Let me have leave to ask this question, one | Not answered by the subtleties of the schools,' + - 'lang': 'ro' + 'text': 'Ek Baat Agar Mujh Ko Ijazat Ho To Puchun | Hal Kar Na Sake Jis Ko Hakeemon Ke Maqalat' +- 'id': '002_125_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جب تک ميں جيا خيمہ افلاک کے نيچے | کانٹے کي طرح دل ميں کھٹکتي رہي يہ بات' + - 'lang': 'en' + 'text': 'That while I lived under the sky-tent''s roof | Like a thorn rankled in my heart, and made' + - 'lang': 'ro' + 'text': 'Jab Tak Mein Jiya Khaima-e-Aflak Ke Neeche | Kante Ki Tarah Dil Mein Khatakti Rahi Ye Baat' +- 'id': '002_125_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتار کے اسلوب پہ قابو نہيں رہتا | جب روح کے اندر متلاطم ہوں خيالات' + - 'lang': 'en' + 'text': 'Such chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.' + - 'lang': 'ro' + 'text': 'Guftar Ke Asloob Pe Qaboo Nahin Rehta | Jab Rooh Ke Andar Mutaltum Hon Khayalat' +- 'id': '002_125_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ کون سا آدم ہے کہ تو جس کا ہے معبود | وہ آدم خاکي کہ جو ہے زير سماوات؟' + - 'lang': 'en' + 'text': 'Oh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?' + - 'lang': 'ro' + 'text': 'Woh Kon Sa Adam Hai Ke Tu Jis Ka Maabood | Woh Adam-e-Khaki Ke Jo Hai Zair-e-Samawat?' +- 'id': '002_125_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق کے خداوند سفيدان فرنگي | مغرب کے خداوند درخشندہ فلزات' + - 'lang': 'en' + 'text': 'Europe''s pale checks are Asia''s pantheon, | And Europe''s pantheon her glittering metals.' + - 'lang': 'ro' + 'text': 'Mashriq Ke Khudawand Saifedan-e-Farangi | Maghrib Ke Khudawand Darakhshandah Filzaat' +- 'id': '002_125_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يورپ ميں بہت روشني علم و ہنر ہے | حق يہ ہے کہ بے چشمہ حيواں ہے يہ ظلمات' + - 'lang': 'en' + 'text': 'A blaze of art and science lights the West | With darkness that no Fountain of Life dispels;' + - 'lang': 'ro' + 'text': 'Yourap Mein Bohat Roshani-e-Ilm-o-Hunar Hai | Haq Ye Hai Ke Be-Chashma’ay Haiwan Hai Ye Zulmat' +- 'id': '002_125_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رعنائي تعمير ميں ، رونق ميں ، صفا ميں | گرجوں سے کہيں بڑھ کے ہيں بنکوں کي عمارات' + - 'lang': 'en' + 'text': 'In high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;' + - 'lang': 'ro' + 'text': 'Raanayi-e-Tameer Mein, Ronaq Mein, Safa Mein | Girjon Se Kahin Barh Ke Hain Bankon Ki Amarat' +- 'id': '002_125_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہر ميں تجارت ہے ، حقيقت ميں جوا ہے | سود ايک کا لاکھوں کے ليے مرگ مفاجات' + - 'lang': 'en' + 'text': 'What they call commerce is a game of dice | For one, profit, for millions swooping death.' + - 'lang': 'ro' + 'text': 'Zahir Mein Tajarat Hai, Haqiqat Mein Juwa Hai | Sood Aik Ka Lakhon Ke Liye Marg-e-Mafajat' +- 'id': '002_125_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ علم ، يہ حکمت ، يہ تدبر ، يہ حکومت | پيتے ہيں لہو ، ديتے ہيں تعليم مساوات' + - 'lang': 'en' + 'text': 'There science, philosophy, scholarship, government, | Preach man''s equality and drink men''s blood;' + - 'lang': 'ro' + 'text': 'Ye Ilm, Ye Hikmat, Ye Tadabur, Ye Hukumat | Peete Hain Lahoo, Dete Hain Taleem-e-Masawat' +- 'id': '002_125_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے کاري و عرياني و مے خواري و افلاس | کيا کم ہيں فرنگي مدنيت کے فتوحات' + - 'lang': 'en' + 'text': 'Naked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts' + - 'lang': 'ro' + 'text': 'Bekari-o-Uryani-o-Maikhawari-o-Iflaas | Kya Kaam Hain Farangi Madniyat Ke Fatuhaat' +- 'id': '002_125_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ قوم کہ فيضان سماوي سے ہو محروم | حد اس کے کمالات کي ہے برق و بخارات' + - 'lang': 'en' + 'text': 'Denied celestial grace a nation goes | No further than electricity or steam' + - 'lang': 'ro' + 'text': 'Woh Qoum Ke Faizan-e-Samawi Se Ho Mehroom | Had Uss Ke Kamalaat Ki Hai Barq-o-Bukharaat' +- 'id': '002_125_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے دل کے ليے موت مشينوں کي حکومت | احساس مروت کو کچل ديتے ہيں آلات' + - 'lang': 'en' + 'text': 'Death to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.' + - 'lang': 'ro' + 'text': 'Hai Dil Ke Liye Mout Machinon Ki Hukumat | Ehsas-e-Marawwat Ko Kuchal Dete Hain Aalaat' +- 'id': '002_125_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آثار تو کچھ کچھ نظر آتے ہيں کہ آخر | تدبير کو تقدير کے شاطر نے کيا مات' + - 'lang': 'en' + 'text': '-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.' + - 'lang': 'ro' + 'text': 'Asaar To Kuch Kuch Nazar Ate Hain Ke Akhir | Tadbeer Ko Taqdeer Ke Shatar Ne Kiya Maat' +- 'id': '002_125_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميخانے کي بنياد ميں آيا ہے تزلزل | بيٹھے ہيں اسي فکر ميں پيران خرابات' + - 'lang': 'en' + 'text': 'The Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;' + - 'lang': 'ro' + 'text': 'Maikhane Ki Bunyad Mein Aya Hai Tazalzul | Baithe Hain Issi Fikar Mein Peeran-e-Kharabat' +- 'id': '002_125_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہروں پہ جو سرخي نظر آتي ہے سر شام | يا غازہ ہے يا ساغر و مينا کي کرامات' + - 'lang': 'en' + 'text': 'What twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.' + - 'lang': 'ro' + 'text': 'Chehron Pe Jo Surkhi Nazar Ati Hai Sar-e-Shaam | Ya Ghazah Hai Ya Saghir-o-Meena Ki Karamat' +- 'id': '002_125_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو قادر و عادل ہے مگر تيرے جہاں ميں | ہيں تلخ بہت بندہ مزدور کے اوقات' + - 'lang': 'en' + 'text': 'Omnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer''s chained hours in Thy world!' + - 'lang': 'ro' + 'text': 'Tu Qadir-o-Adil Hai Magar Tere Jahan Mein | Hain Talakh Bohat Banda’ay Mazdoor Ke Auqat' +- 'id': '002_125_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب ڈوبے گا سرمايہ پرستي کا سفينہ؟ | دنيا ہے تري منتظر روز مکافات' + - 'lang': 'en' + 'text': 'When shall this galley of gold''s dominion founder? | Thy world Thy day of wrath, Lord, stands and waits.' + - 'lang': 'ro' + 'text': 'Kab Doobe Ga Sarmaya Prasti Ka Safina? | Dunya Hai Teri Muntazir-e-Roz-e-Makafat !' diff --git a/data/github_iqbal_demystified/poems/002/002_126.yaml b/data/github_iqbal_demystified/poems/002/002_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..97fc9cffe72f1a1eaaf94f71efe9c6e4e66a4573 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_126.yaml @@ -0,0 +1,138 @@ +--- +'id': '002_126' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/326-%20Farishtoon%20Ka%20Geet.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فرشتوں کاگيت' +- 'lang': 'en' + 'text': 'SONG OF THE ANGELS' +'description': +- 'lang': 'en' + 'text': 'Note : Mr. Naeem Siddiqui did not translate the second part of this poem "God''s Command to his Angels". So, this part of translation has been taken from "Poems from Iqbal" by V. G. Kiernan. ISBN: 0 19 579185 1' +'sher': +- 'id': '002_126_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ہے بے زمام ابھي ، عشق ہے بے مقام ابھي | نقش گر ، ازل! ترا نقش ہے نا تمام ابھي' + - 'lang': 'en' + 'text': 'As yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.' + - 'lang': 'ro' + 'text': 'Aqal Hai Be Zamam Abhi, Ishq Hai Be Maqam Abhi | Naqsh Gar-e-Azal! Tera Naqsh Hai Natamam Abhi' +- 'id': '002_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلق خدا کي گھات ميں رند و فقيہ و مير و پير | تيرے جہاں ميں ہے وہي گردش صبح و شام ابھي' + - 'lang': 'en' + 'text': 'Drunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven’t changed as yet.' + - 'lang': 'ro' + 'text': 'Khalq-e-Khuda Ki Ghaat Mein Rindon-o-Faqeeh-o-Meer-o-Peer | Tere Jahan Mein Hai Wohi Gardish-e-Subah-o-Sham Abhi' +- 'id': '002_126_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے امير مال مست ، تيرے فقير حال مست | بندہ ہے کوچہ گرد ابھي ، خواجہ بلند بام ابھي' + - 'lang': 'en' + 'text': 'Your rich are too unmindful, Your poor too content— | The slave as yet frets in the street, the master’s walls are still too high.' + - 'lang': 'ro' + 'text': 'Tere Ameer Maal Mast, Tere Faqeer Haal Mast | Banda Hai Koocha Gard Abhi, Khawaja Buland Baam Abhi' +- 'id': '002_126_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانش و دين و علم و فن بندگي ہوس تمام | عشق گرہ کشاے کا فيض نہيں ہے عام ابھي' + - 'lang': 'en' + 'text': 'Learning, religion, science and art are all means to fulfill lust: | The grace of Love—the redeemer—is not as yet bestowed upon all.' + - 'lang': 'ro' + 'text': 'Danish-e-Deen-o-Ilm-o-Fan Bandagi-e-Hawas Tamam | Ishq-e-Garah Kushaye Ka Faiz Nahin Hai Aam Abhi' +- 'id': '002_126_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر زندگي ہے عشق ، جوہر عشق ہے خودي | !آہ کہ ہے يہ تيغ تيز پردگي نيام ابھي' + - 'lang': 'en' + 'text': 'The essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!' + - 'lang': 'ro' + 'text': 'Johar-e-Zindagi Hai Ishq, Johar-e-Ishq Hai Khudi | Aah Ke Hai Ye Taegh-e-Taiz Pardagi-e-Nayam Abhi !' +- 'id': '002_126_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرمان خدا - فرشتوں سے' + - 'lang': 'en' + 'text': 'GOD''S COMMAND TO HIS ANGELS' + - 'lang': 'ro' + 'text': 'Farmaan-e-Khuda' +- 'id': '002_126_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھو ! مري دنيا کے غريبوں کو جگا دو | کاخ امرا کے در و ديوار ہلا دو' + - 'lang': 'en' + 'text': 'RISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!' + - 'lang': 'ro' + 'text': 'Utho! Meri Dunya Ke Ghareebo Ko Jaga Do | Kakh-e-Umra Ke Dar-o-Diwar Hila Do' +- 'id': '002_126_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرماؤ غلاموں کا لہو سوز يقيں سے | کنجشک فرومايہ کو شاہيں سے لڑا دو' + - 'lang': 'en' + 'text': 'Kindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon''s hate!' + - 'lang': 'ro' + 'text': 'Garmao Ghulamon Ka Lahoo Souz-e-Yaqeen Se | Kunjishik-e-Firomaya Ko Shaheen Se Lara Do' +- 'id': '002_126_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطاني جمہور کا آتا ہے زمانہ | جو نقش کہن تم کو نظر آئے ، مٹا دو' + - 'lang': 'en' + 'text': 'Close the hour approaches of the kingdom of the poor— | Every imprint of the past find and annihilate!' + - 'lang': 'ro' + 'text': 'Sultani Jamhoor Ka Ata Hai Zamana | Jo Naqsh-e-Kuhan Tum Ko Nazar Aye, Mita Do' +- 'id': '002_126_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کھيت سے دہقاں کو ميسر نہيں روزي | اس کھيت کے ہر خوشہ گندم کو جلا دو' + - 'lang': 'en' + 'text': 'Find the field whose harvest is no peasant''s daily bread— | Garner in the furnace every ripening ear of wheat!' + - 'lang': 'ro' + 'text': 'Jis Khait Se Dehqan Ko Mayassar Nahin Rozi | Uss Khait Ke Har Khausha-e-Gandum Ko Jala Do' +- 'id': '002_126_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں خالق و مخلوق ميں حائل رہيں پردے | پيران کليسا کو کليسا سے اٹھا دو' + - 'lang': 'en' + 'text': 'Banish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!' + - 'lang': 'ro' + 'text': 'Kyun Khaliq-o-Makhlooq  Mein Hayal Rahain Parde | Peeran-e-Kalisa Ko Kalisa Se Utha Do' +- 'id': '002_126_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق را بسجودے ، صنماں را بطوافے | بہتر ہے چراغ حرم و دير بجھا دو' + - 'lang': 'en' + 'text': 'God by mm''s prostrations, by man''s vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!' + - 'lang': 'ro' + 'text': 'Haq Ra Ba-Sujoode, Sanamaan Ra Ba-Tawafe | Behter Hai Charagh-e-Haram-o-Dair Bujha Do' +- 'id': '002_126_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ناخوش و بيزار ہوں مرمر کي سلوں سے | ميرے ليے مٹي کا حرم اور بنا دو' + - 'lang': 'en' + 'text': 'Rear for me another temple, build its walls with mud— | Wearied of their columned marbles, sickened is My sight!' + - 'lang': 'ro' + 'text': 'Main Na Khush-o-Bezar Hun Mar Mar Ki Silon Se | Mere Liye Mitti Ka Haram Aur Bana Do' +- 'id': '002_126_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہذيب نوي کارگہ شيشہ گراں ہے | !آداب جنوں شاعر مشرق کو سکھا دو' + - 'lang': 'en' + 'text': 'All their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate.' + - 'lang': 'ro' + 'text': 'Tehzeeb-e-Nawi Kargah-e-Shisha Garan Hai | Adaab-e-Junoon Shayar-e-Mashriq Ko Sikha Do!' diff --git a/data/github_iqbal_demystified/poems/002/002_127.yaml b/data/github_iqbal_demystified/poems/002/002_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e7d1f2b76da3737d6a03e3481f7a1c43ca5734a9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_127.yaml @@ -0,0 +1,289 @@ +--- +'id': '002_127' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/329-%20Dhawq%20o%20Shawq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ذوق و شوق' +- 'lang': 'en' + 'text': 'ECSTASY' +'description': [] +'sher': +- 'id': '002_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريغ آمدم زاں ہمہ بوستاں | تہي دست رفتن سوئے دوستاں' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': '''Daraig Amdam Zaan Hama Bostan | Tahi Dast Raftan Suay Dostan' +- 'id': '002_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب و نظر کي زندگي دشت ميں صبح کا سماں | چشمہ آفتاب سے نور کي ندياں رواں' + - 'lang': 'en' + 'text': 'Life to passion and ecstasy—sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.' + - 'lang': 'ro' + 'text': 'Qalb-o-Nazar Ki Zindagi Dast Mein Subah Ka Saman | Chasma''ay Aftab Se Noor Ki Nadiyan Rawan' +- 'id': '002_127_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن ازل کي ہے نمود ، چاک ہے پردئہ وجود | دل کے ليے ہزار سود ايک نگاہ کا زياں' + - 'lang': 'en' + 'text': 'The veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.' + - 'lang': 'ro' + 'text': 'Husn-e-Azal Ki Hai Namood, Chaak Hai Parda''ay Wajood | Dil Ke Liye Hazar Sood, Aik Nigah Ka Ziyan' +- 'id': '002_127_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرخ و کبود بدلياں چھوڑ گيا سحاب شب | کوہ اضم کو دے گيا رنگ برنگ طيلساں' + - 'lang': 'en' + 'text': 'The heavy night‐cloud has left behind it red and blue cloudlets: | It has given a head‐dress of various hues to the Mount Idam to wear.' + - 'lang': 'ro' + 'text': 'Surkh-o-Kabood Badaliyan Chor (Chodh) Gaya Sihab-e-Shab | Koh-e-Idm Ko De Gaya Rand Barang Teelsiyan' +- 'id': '002_127_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرد سے پاک ہے ہوا ، برگ نخيل دھل گئے | ريگ نواح کاظمہ نرم ہے مثل پرنياں' + - 'lang': 'en' + 'text': 'Air is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.' + - 'lang': 'ro' + 'text': 'Gard Se Pak Hai Hawa, Barg-e-Nakheel Dhul Gaye | Raig-e-Nawah-e-Kazimah Naram Hai Misl-e-Parniyan' +- 'id': '002_127_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگ بجھي ہوئي ادھر ، ٹوٹي ہوئي طناب ادھر | کيا خبر اس مقام سے گزرے ہيں کتنے کارواں' + - 'lang': 'en' + 'text': 'The remains of burnt‐out fire are observable here and a piece of tent‐rope there: | Who knows how many caravans have passed through this tract.' + - 'lang': 'ro' + 'text': 'Aag Bujhi Hui Idhar, Tooti Hui Tanab Udhar | Kya Khabar Iss Maqam Se Guzaray Hain Kitne Karwan' +- 'id': '002_127_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئي صدائے جبرئيل ، تيرا مقام ہے يہي | اہل فراق کے ليے عيش دوام ہے يہي' + - 'lang': 'en' + 'text': 'I heard the angel Gabriel saying to me: This indeed is your station— | For those acquainted with the pleasure of separation, this is the everlasting comfort.' + - 'lang': 'ro' + 'text': 'Ayi Sada''ay Jibreel, Tera Maqam Hai Yehi | Ahl-e-Faraak Ke Liye Ayesh-e-Dawam Hai Yehi' +- 'id': '002_127_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس سے کہوں کہ زہر ہے ميرے ليے م ے حيات | کہنہ ہے بزم کائنات ، تازہ ہيں ميرے واردات' + - 'lang': 'en' + 'text': 'To whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.' + - 'lang': 'ro' + 'text': 'Kis Se Kahon Ke Zehar Hai Mere Liye May''ay Hiyat | Kuhna HAi Bazm-e-Kainat, Taza Hain Mere Wardaat' +- 'id': '002_127_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا نہيں اور غزنوي کارگہ حيات ميں | بيٹھے ہيں کب سے منتظر اہل حرم کے سومنات' + - 'lang': 'en' + 'text': 'Is there not another Ghaznavi in the factory of Life?— | The Somnaths of the People of the Harem have been awaiting a blow for long.' + - 'lang': 'ro' + 'text': 'Kiya Nahin Aur Ghaznavi Kargah-e-Hiyat Mein | Baithe Hain Kab Se Muntazir Ahl-e-Harm Ke Soumanaat' +- 'id': '002_127_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر عرب کے سوز ميں ، فکر عجم کے ساز ميں | نے عربي مشاہدات ، نے عجمي تخيلات' + - 'lang': 'en' + 'text': 'The Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.' + - 'lang': 'ro' + 'text': 'Zikr-e-Arab Ke Souz Mein, Fikr-e-Ajam Ke Saaz Mein | Nay Arabi Mushahidaat, Nay Arbi Takhayyulaat' +- 'id': '002_127_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلہء حجاز ميں ايک حسين بھي نہيں | گرچہ ہے تاب دار ابھي گيسوئے دجلہ و فرات' + - 'lang': 'en' + 'text': 'The Caravan of Hijaz has not another Husain amongst it— | Although the tresses of the Tigris and the Euphrates are still as bright as ever.' + - 'lang': 'ro' + 'text': 'Kafla''ay Hijaz Mein Aik Hussain(R.A.) Bhi Nahin | Garcha Hai Tabdaar Abhi Gaisu''ay Dajla-o-Firat' +- 'id': '002_127_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل و دل و نگاہ کا مرشد اوليں ہے عشق | عشق نہ ہو تو شرع و ديں بت کدئہ تصورات' + - 'lang': 'en' + 'text': 'Intellect, heart and vision, all must take their first lessons from Love— | Religion and the religious law breed idols of illusion if there is no Love.' + - 'lang': 'ro' + 'text': 'Aqal-o-Dil-o-Nigah Ka Murshid-e-Awaleen Hai Ishq | Ishq Na Ho Tou Sharaa-o-Deen, Bott Khudda''ay Tasawwarat' +- 'id': '002_127_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدق خليل بھي ہے عشق ، صبر حسين بھي ہے عشق | معرکہء وجود ميں بدر و حنين بھي ہے عشق' + - 'lang': 'en' + 'text': 'The truthfulness of Abraham is but a form of Love, and so is the patience of Husain— | And so are Badr and Hunayn in the battle of existence.' + - 'lang': 'ro' + 'text': 'Sidq-e-Khalil(A.S.) Bhi Hai Ishq, Sabr-e-Hussain(R.A.) Bhi Hai Ishq | Maarka''ay Wajood Mein Badar-o-Hunain Bhi Hai Ishq' +- 'id': '002_127_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آيہء کائنات کا معني دير ياب تو | نکلے تري تلاش ميں قافلہ ہائے رنگ و بو' + - 'lang': 'en' + 'text': 'The universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.' + - 'lang': 'ro' + 'text': 'Aaya''ay Kainat Ka Ma''ani-e-Deeryaab tu | Nikle Teri Talash Mein Kafla Ha''ay Rang-o-Bu' +- 'id': '002_127_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوتيان مدرسہ کور نگاہ و مردہ ذوق | خلوتيان مے کدہ کم طلب و تہي کدو' + - 'lang': 'en' + 'text': 'The disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;' + - 'lang': 'ro' + 'text': 'Jalwatiyan-e-Madrasah Kour Nigah-o-Murda Zauq | Khalwatiyan May Kuda Kam Talab-o-Tahi Kadu' +- 'id': '002_127_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کہ مري غزل ميں ہے آتش رفتہ کا سراغ | ميري تمام سرگزشت کھوئے ہوؤں کي جستجو' + - 'lang': 'en' + 'text': 'I—whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.' + - 'lang': 'ro' + 'text': 'Main Ke Meri Ghazal Mein Hain Aatish-e-Rafta Ka Suragh | Meri Tamam Sarguzhast, Khuay Huwon Ki Justajoo' +- 'id': '002_127_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باد صبا کي موج سے نشوونمائے خار و خس | ميرے نفس کي موج سے نشوونمائے آرزو' + - 'lang': 'en' + 'text': 'The zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;' + - 'lang': 'ro' + 'text': 'Baad-e-Saba Ki Mouj Se Nashonuma''ay Khar-o-Khs | Mere Nafs Ki Mouj Se Nashonuma''ay Arzoo' +- 'id': '002_127_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون دل و جگر سے ہے ميري نوا کي پرورش | ہے رگ ساز ميں رواں صاحب ساز کا لہو' + - 'lang': 'en' + 'text': 'My song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.' + - 'lang': 'ro' + 'text': 'Khoon-e-Dil-o-Jigar Se Hai Meri Nawa Ki Parwarish | Hai Rag-e-Saaz Mein Rawan Sahib-e-Saaz Ka Lahoo' +- 'id': '002_127_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرصت کشمکش مدہ ايں دل بے قرار را | يک دو شکن زيادہ کن گيسوے تابدار را' + - 'lang': 'en' + 'text': 'Give not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.' + - 'lang': 'ro' + 'text': '''Fursat-e-Kashmakash Madah Ayen Dil-e-Beqarar Ra | Yak Do Shikan Ziada Kun Ghaisu''ay Tabdaar Ra''' +- 'id': '002_127_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لوح بھي تو ، قلم بھي تو ، تيرا وجود الکتاب | گنبد آبگينہ رنگ تيرے محيط ميں حباب' + - 'lang': 'en' + 'text': 'You are the Sacred Tablet, You are the Pen and the Book; | This blue‐colored dome is a bubble in the sea that you are.' + - 'lang': 'ro' + 'text': 'Loh Bhi Tu Qalam Bhi Tu, Tera Wajood Al-Kitab | Gunbad-e-Abgina Rang tere Muheet Mein Habab' +- 'id': '002_127_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم آب و خاک ميں تيرے ظہور سے فروغ | ذرہ ريگ کو ديا تو نے طلوع آفتاب' + - 'lang': 'en' + 'text': 'You are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.' + - 'lang': 'ro' + 'text': 'Alim-e-Aab-o-Khak Mein Tere Zahoor Se Faroug | Zarra''ay Raig Ko Diya Tu Ne Tulu-e-Aftab' +- 'id': '002_127_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوکت سنجر و سليم تيرے جلال کي نمود | فقر جنيد و بايزيد تيرا جمال بے نقاب' + - 'lang': 'en' + 'text': 'The splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.' + - 'lang': 'ro' + 'text': 'Shoukat-e-Sanjar-o-Saleem Tere Jalal Ki Namood | Faqr-e-Junaid(R.A.)-o-Bayazeed(R.A.), Tera Jamal-e-Be-Naqab' +- 'id': '002_127_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق ترا اگر نہ ہو ميري نماز کا امام | ميرا قيام بھي حجاب ، ميرا سجود بھي حجاب' + - 'lang': 'en' + 'text': 'If my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.' + - 'lang': 'ro' + 'text': 'Shauq Tera Agar Na Ho Meri Namaz Ka Imam | Mera Qiyam Bhi Hijab, Mera Sajood Bhi Hijab' +- 'id': '002_127_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري نگاہ ناز سے دونوں مراد پا گئے | عقل غياب و جستجو ، عشق حضور و اضطراب' + - 'lang': 'en' + 'text': 'A meaningful glance from you redeemed both of them: | Reason—the seeker in separation; and Love— the restless one in Presence.' + - 'lang': 'ro' + 'text': 'Teri Nigah-e-Naaz Se Dono Murad Pa Gaye | Aqal Ghiyab-o-Justajoo, Ishq Huzoor-o-Iztarab' +- 'id': '002_127_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرہ و تار ہے جہاں گردش آفتاب سے | طبع زمانہ تازہ کر جلوئہ بے حجاب سے' + - 'lang': 'en' + 'text': 'The world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.' + - 'lang': 'ro' + 'text': 'Teerah-o-Taar Hai Jahan Gardish-e-Aftab Se | Taba-e-Zamana Taza Kar Jalwa''ay Behijab Se' +- 'id': '002_127_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري نظر ميں ہيں تمام ميرے گزشتہ روز و شب | مجھ کو خبر نہ تھي کہ ہے علم نخيل بے رطب' + - 'lang': 'en' + 'text': 'You are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.' + - 'lang': 'ro' + 'text': 'Teri Nazar Mein Hain Tamam Mere Guzishta Roz-o-Shab | Mujh Ko Khabar Na Thi Ke Hai Ilm-e-Nakheel-e-Be-Rutab' +- 'id': '002_127_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ مرے ضمير ميں معرکہء کہن ہوا | عشق تمام مصطفي ، عقل تمام بولہب' + - 'lang': 'en' + 'text': 'The old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.' + - 'lang': 'ro' + 'text': 'Taza Mere Zameer Mein Ma''arka''ay Kuhan Huwa | Ishq Tamam Mustafavi(S.A.W.), Aqal Tamam Bu-Lahab' +- 'id': '002_127_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ بحيلہ مي برد ، گاہ بزور مي کشد | عشق کي ابتدا عجب ، عشق کي انتہا عجب' + - 'lang': 'en' + 'text': 'It persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!' + - 'lang': 'ro' + 'text': 'Gah Bahila Mee Burad, Gah Bazor Mee Kusah | Ishq Ki Ibtada Ajab, Ishq Ki Intaha Ajab' +- 'id': '002_127_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم سوز و ساز ميں وصل سے بڑھ کے ہے فراق | وصل ميں مرگ آرزو ، ہجر ميں لذت طلب' + - 'lang': 'en' + 'text': 'Separation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.' + - 'lang': 'ro' + 'text': 'Alim-e-Souz-o-Saaz Mein Wasal Se Barh Ke Hai Firaaq | Wasal Mein Marg-e-Arzoo, Hijar Mein Lazzat-e-Talab' +- 'id': '002_127_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عين وصال ميں مجھے حوصلہء نظر نہ تھا | گرچہ بہانہ جو رہي ميري نگاہ بے ادب' + - 'lang': 'en' + 'text': 'In the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.' + - 'lang': 'ro' + 'text': 'Ayen-e-Wisal Mein Mujhay Hosla''ay Nazar Na Tha | Gharcha Bahana Joo Rahi Meri Nigah-e-BeAdab' +- 'id': '002_127_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمي آرزو فراق ، شورش ہاے و ہو فراق | !موج کي جستجو فراق ، قطرے کي آبرو فراق' + - 'lang': 'en' + 'text': 'Separation is the warmth of hot‐pursuit; it is at the heart of fond lamentation— | It is why the wave is in search; it is why the pearl is precious.' + - 'lang': 'ro' + 'text': 'Garmi-e-Arzoo Firaaq, Shorish-e-Ha''ay-o-Hu Firaaq | Mouj Ki Justajoo Firaaq, Qatre Ki Abroo Firaaq !' diff --git a/data/github_iqbal_demystified/poems/002/002_128.yaml b/data/github_iqbal_demystified/poems/002/002_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..176c98c099f25d9961be25f738e566321255a6a4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_128.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_128' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/330-%20Parwaanah%20Aur%20Jugnoo.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پروانہ اور جگنو' +- 'lang': 'en' + 'text': 'THE MOTH AND THE FIREFLY' +'description': [] +'sher': +- 'id': '002_128_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانہ' + - 'lang': 'en' + 'text': 'THE MOTH' + - 'lang': 'ro' + 'text': 'moth' +- 'id': '002_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پروانے کي منزل سے بہت دور ہے جگنو | کيوں آتش بے سوز پہ مغرور ہے جگنو' + - 'lang': 'en' + 'text': 'The firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?' + - 'lang': 'ro' + 'text': 'Parwane Ki Manzil Se Bohat Door Hai Jugnu | Kyun Atish-e-Besouz Pe Magroor Hai Jugnu' +- 'id': '002_128_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جگنو' + - 'lang': 'en' + 'text': 'THE FIREFLY' + - 'lang': 'ro' + 'text': 'firefly' +- 'id': '002_128_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ کا سو شکر کہ پروانہ نہيں ميں | دريوزہ گر آتش بيگانہ نہيں ميں' + - 'lang': 'en' + 'text': 'God be thanked a hundred times, That I am, not a moth– | That I am no beggar, Of alien fire!' + - 'lang': 'ro' + 'text': 'Allah Ka Sou Sukar Ke Parwana Nahin Main | Daryooza Gar-e-Atish-e-Begana Nahin Main' diff --git a/data/github_iqbal_demystified/poems/002/002_129.yaml b/data/github_iqbal_demystified/poems/002/002_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..22db4dbe76bacb7b1990815c413ea59f2f6402f8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_129.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_129' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/331-%20Javeed%20Kay%20Naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جاويد کے نام' +- 'lang': 'en' + 'text': 'To Javid' +'description': [] +'sher': +- 'id': '002_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کے ساز ميں ہے عمر جاوداں کا سراغ | خودي کے سوز سے روشن ہيں امتوں کے چراغ' + - 'lang': 'en' + 'text': 'A nation’s life is illumined by selfhood, | Selfhood is the pathway to everlasting life.' + - 'lang': 'ro' + 'text': 'Khudi Ke Saaz Mein Hai Umer-e-Javidan Ka Suragh | Khudi Ke Souz Se Roshan Hain Ummaton Ke Charagh' +- 'id': '002_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ايک بات کہ آدم ہے صاحب مقصود | !ہزار گونہ فروغ و ہزار گونہ فراغ' + - 'lang': 'en' + 'text': 'This one thing that Adam is not without the Purpose— | A manifold life, a manifold leisure!' + - 'lang': 'ro' + 'text': 'Ye Aik Baat Ke Adam Hai Sahib-e-Maqsood | Hazar Goona Farogh-o-Hazar Goona Faraagh!' +- 'id': '002_129_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي نہ زاغ ميں پيدا بلند پروازي | خراب کر گئي شاہيں بچے کو صحبت زاغ' + - 'lang': 'en' + 'text': 'Earth‐bound crows cannot aspire to the eagle’s flights, | But they corrupt the eagle’s lofty, noble habits.' + - 'lang': 'ro' + 'text': 'Huwi Na Zagh Mein Paida Buland Parwazi | Kharab Kar Gyi Shaheen Bache Ko Sohbat-e-Zagh' +- 'id': '002_129_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيا نہيں ہے زمانے کي آنکھ ميں باقي | خدا کرے کہ جواني تري رہے بے داغ' + - 'lang': 'en' + 'text': 'May God make thee a virtuous, blameless youth; | Thou livest in an age deprived of decency.' + - 'lang': 'ro' + 'text': 'Haya Nahin Hai Zamane Ki Ankh Mein Baqi | Khuda Kare Ke Jawani Teri Rahe Be-Dagh' +- 'id': '002_129_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھہر سکا نہ کسي خانقاہ ميں اقبال | کہ ہے ظريف و خوش انديشہ و شگفتہ دماغ' + - 'lang': 'en' + 'text': 'Iqbal was not at ease in a monastery, | For he is bright, and sprightly, and full of wit' + - 'lang': 'ro' + 'text': 'Thehar Saka Na Kisi Khanqah Mein Iqbal | Ke Hai Zareef-o-Khush Andaisha-o-Shugufta Damagh' diff --git a/data/github_iqbal_demystified/poems/002/002_130.yaml b/data/github_iqbal_demystified/poems/002/002_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fe0854b3ee5b9f979164095e6a2ff34d7ec1ee7d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_130.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_130' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/332-%20Gadaai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گدائي' +- 'lang': 'en' + 'text': 'MENDICANCY' +'description': [] +'sher': +- 'id': '002_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مے کدے ميں ايک دن اک رند زيرک نے کہا | ہے ہمارے شہر کا والي گدائے بے حيا' + - 'lang': 'en' + 'text': 'A witty man in a tavern spoke with a tongue untamed: | ‘The ruler of our state is a beggar unashamed;' + - 'lang': 'ro' + 'text': 'Maikude Mein Aik Din Ek Rind-e-Zeerak Ne Kaha | Hai Humare Shehar Ka Wali Gadaye Be-Haya' +- 'id': '002_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاج پہنايا ہے کس کي بے کلاہي نے اسے | کس کي عرياني نے بخشي ہے اسے زريں قبا' + - 'lang': 'en' + 'text': 'How many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?' + - 'lang': 'ro' + 'text': 'Taj Pehnaya Hai Kis Ki Be-Klahi Ne Isse | Kis Ki Uryani Ne Bakhshi Hai Isse Zareen Qaba' +- 'id': '002_130_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے آب لالہ گوں کي خون دہقاں سے کشيد | تيرے ميرے کھيت کي مٹي ہے اس کي کيميا' + - 'lang': 'en' + 'text': 'The blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.' + - 'lang': 'ro' + 'text': 'Uss Ke Aab-e-Lalagoon Ki Khoon-e-Dehqan Se Kasheed | Tere Mere Khait Ki Mitti Hai Iss Ki Keemiya' +- 'id': '002_130_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے نعمت خانے کي ہر چيز ہے مانگي ہوئي | دينے والا کون ہے ، مرد غريب و بے نوا' + - 'lang': 'en' + 'text': 'The epicure’s table is loaded with delights, | Stolen from the needy, stripped of all their rights.' + - 'lang': 'ro' + 'text': 'Iss Ke Naimat Khane Ki Har Cheez Hai Mangi Huwi | Dene Wala Kon Hai, Mard-e-Ghareeb-o-Be-Nawa' +- 'id': '002_130_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانگنے والا گدا ہے ، صدقہ مانگے يا خراج | !کوئي مانے يا نہ مانے ، ميرو سلطاں سب گدا' + - 'lang': 'en' + 'text': 'He is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.’' + - 'lang': 'ro' + 'text': 'Mangne Wala Gada Hai, Sada Mange Ya Kharaaj | Koi Mane Ya Na Mane, Meer-o-Sultan Sub Gada!' diff --git a/data/github_iqbal_demystified/poems/002/002_131.yaml b/data/github_iqbal_demystified/poems/002/002_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a05f33bf6298e9a4e00c9f7dd6a2dac8520b474d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_131.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_131' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/333-%20Mulla%20Aur%20Bahisht.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ملااور بہشت' +- 'lang': 'en' + 'text': 'THE MULLAH AND PARADISE' +'description': [] +'sher': +- 'id': '002_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں بھي حاضر تھا وہاں ، ضبط سخن کر نہ سکا | حق سے جب حضرت ملا کو ملا حکم بہشت' + - 'lang': 'en' + 'text': 'When in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:' + - 'lang': 'ro' + 'text': 'Main Bhi Hazir Tha Wahan, Zabt-e-Sukhan Kar Na Saka | Haq Se Jab Hazrat-e-Mullah Ko Mila Hukm-e-Bahisht' +- 'id': '002_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرض کي ميں نے ، الہي! مري تقصير معاف | خوش نہ آئيں گے اسے حور و شراب و لب کشت' + - 'lang': 'en' + 'text': '‘Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.' + - 'lang': 'ro' + 'text': 'Arz Ki Main Ne, Elahi! Meri Takseer Maaf | Khush Na Ayen Ge Isse Hoor-o-Sharab-o-Lab-e-Kisht' +- 'id': '002_131_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں فردوس مقام جدل و قال و اقول | بحث و تکرار اس اللہ کے بندے کي سرشت' + - 'lang': 'en' + 'text': 'He loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.' + - 'lang': 'ro' + 'text': 'Nahin Fardous Maqam-e-Jadal-o-Qaal-o-Aqwal | Behas-o-Takrak Iss Allah Ke Bande Ki Sarisht' +- 'id': '002_131_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے بد آموزي اقوام و ملل کام اس کا | !اور جنت ميں نہ مسجد ، نہ کليسا ، نہ کنشت' + - 'lang': 'en' + 'text': 'His task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.’' + - 'lang': 'ro' + 'text': 'Hai Badamozi-e-Aqwam-o-Milal Kaam Iss Ka | Aur Jannat Mein Na Masjid, Na Kalisa, Na Kunisht!' diff --git a/data/github_iqbal_demystified/poems/002/002_132.yaml b/data/github_iqbal_demystified/poems/002/002_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6736c7764cb1b9e59bfaf686b1e4abe4d1482fb3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_132.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_132' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/334-%20Deen-o-Siyasat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دين وسياست' +- 'lang': 'en' + 'text': 'CHURCH AND STATE' +'description': [] +'sher': +- 'id': '002_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کليسا کي بنياد رہبانيت تھي | سماتي کہاں اس فقيري ميں ميري' + - 'lang': 'en' + 'text': 'Monasticism was the church’s base | Its austere living had no room for wealth.' + - 'lang': 'ro' + 'text': 'Kalisa Ki Bunyad Ruhbaniyat Thi | Samati Kahan Iss Faqeeri Mein Meeri' +- 'id': '002_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خصومت تھي سلطاني و راہبي ميں | کہ وہ سربلندي ہے يہ سربزيري' + - 'lang': 'en' + 'text': 'The anchorite and the king have ever been hostile; | One has humility; the other an exalted power.' + - 'lang': 'ro' + 'text': 'Khusoomat (Dushmani) Thi Sultani-o-Rahbi Mein | Ke Woh Sarbulandi Hai, Ye Sar-Bazairi' +- 'id': '002_132_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سياست نے مذہب سے پيچھا چھٹرايا | چلي کچھ نہ پير کليسا کي پيري' + - 'lang': 'en' + 'text': 'Church and state were separated at last; | The revered priest was rendered powerless.' + - 'lang': 'ro' + 'text': 'Siasat Ne Mazhab Se Peecha Chhuraya | Chali Kuch Na Peer-e-Kalisa Ki Peeri' +- 'id': '002_132_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي دين و دولت ميں جس دم جدائي | ہوس کي اميري ، ہوس کي وزيري' + - 'lang': 'en' + 'text': 'When church and state parted the ways for ever, | It set in the rule of avarice and greed.' + - 'lang': 'ro' + 'text': 'Huwi Deen-o-Doulat Mein Jis Dam Judai | Hawas Ki Ameeri, Hawas Ki Wazeeri' +- 'id': '002_132_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوئي ملک و ديں کے ليے نامرادي | دوئي چشم تہذيب کي نابصيري' + - 'lang': 'en' + 'text': 'This split is a disaster both for country and faith, | And shows the culture’s blind lack of vision.' + - 'lang': 'ro' + 'text': 'Dooyi Mulk-o-Deen Ke Liye Namuradi | Dooyi Chashm-e-Tehzeeb Ki Nabaseeri' +- 'id': '002_132_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ اعجاز ہے ايک صحرا نشيں کا | !بشيري ہے آئينہ دار نذيري' + - 'lang': 'en' + 'text': 'It is the miracle of a desert‐dweller | To make the grace a mirror to power.' + - 'lang': 'ro' + 'text': 'Ye Ejaz Hai Aik Sehra Nasheen Ka | Basheeri Hai Aaeena-Dar-e-Nazeeri !' +- 'id': '002_132_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي ميں حفاظت ہے انسانيت کي | کہ ہوں ايک جنےدي و اردشيري' + - 'lang': 'en' + 'text': 'Mankind’s deliverance lies in the unity | Of those who rule the body and those who rule the soul.' + - 'lang': 'ro' + 'text': 'Issi Mein Hafazat Hai Insaniyat Ki | Ke Hon Aik Junaidi-o-Ardsheri' diff --git a/data/github_iqbal_demystified/poems/002/002_133.yaml b/data/github_iqbal_demystified/poems/002/002_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd85fb4f04238e25f06f742715725355a45edf6c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_133.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_133' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/335-%20Al%20Arzo%20lillah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'الارض للہ' +- 'lang': 'en' + 'text': 'THE EARTH IS GOD''S' +'description': [] +'sher': +- 'id': '002_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پالتا ہے بيج کو مٹي کو تاريکي ميں کون | کون درياؤں کي موجوں سے اٹھاتا ہے سحاب؟' + - 'lang': 'en' + 'text': 'Who rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?' + - 'lang': 'ro' + 'text': 'Palta Hai Beej Ko Mitti Ki Tareeki Mein Kon | Kon Daryaon Ki Moujon Se Uthata Hai Sahab' +- 'id': '002_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون لايا کھينچ کر پچھم سے باد سازگار | خاک يہ کس کي ہے ، کس کا ہے يہ نور آفتاب؟' + - 'lang': 'en' + 'text': 'Who drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?' + - 'lang': 'ro' + 'text': 'Kon Laya Khainch Kar Pacham Se Bad-e-Saazgar | Khak Ye Kis Ki Hai, Kis Ka Hai Ye Noor-e-Aftab?' +- 'id': '002_133_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نے بھردي موتيوں سے خوشہء گندم کي جيب | موسموں کو کس نے سکھلائي ہے خوئے انقلاب؟' + - 'lang': 'en' + 'text': 'Who filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?' + - 'lang': 'ro' + 'text': 'Kis Ne Bhar Di Moutiyon Se Khausha-e-Gandum Ki Jaib | Mousamon Ko Kis Ne Sikhlayi Hai Khu''ay Inqilab?' +- 'id': '002_133_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہ خدايا! يہ زميں تيري نہيں ، تيري نہيں | تيرے آبا کي نہيں ، تيري نہيں ، ميري نہيں' + - 'lang': 'en' + 'text': 'Landlord! this earth is not thine, is not thine, | Nor yet thy fathers'' ; no, not thine, nor mine.' + - 'lang': 'ro' + 'text': 'Dih Khudaya! Ye Zameen Teri Nahin, Teri Nahin | Tere Aba Ki Nahin, Teri Nahin, Meri Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_134.yaml b/data/github_iqbal_demystified/poems/002/002_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f99c5ef2c01741a147eb4fe8857d2d0fd8ccdd0e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_134.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_134' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/336-%20Aik%20Noujawaan%20Kay%20Naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک نوجوان کے نام' +- 'lang': 'en' + 'text': 'TO A YOUNG MAN' +'description': [] +'sher': +- 'id': '002_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے صوفے ہيں افرنگي ، ترے قاليں ہيں ايراني | لہو مجھ کو رلاتي ہے جوانوں کي تن آساني' + - 'lang': 'en' + 'text': 'Thy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.' + - 'lang': 'ro' + 'text': 'Tere Sofe Hain Afarangi, Tere Qaleen Hain Irani | Lahoo Mujh Ko Rulati Hai Jawanon Ki Tan Asani' +- 'id': '002_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امارت کيا ، شکوہ خسروي بھي ہو تو کيا حاصل | نہ زور حيدري تجھ ميں ، نہ استغنائے سلماني' + - 'lang': 'en' + 'text': 'In vain if thou possessest Khusroe’s imperial pomp, | If thou dost not possess prowess or contentment.' + - 'lang': 'ro' + 'text': 'Amarat Kya, Shikoh-e-Khusrawi Bhi Ho To Kya Hasil | Na Zor-e-Haidari Tujh Mein, Na Istaghna-e-Salmani' +- 'id': '002_134_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ڈھونڈ اس چيز کو تہذيب حاضر کي تجلي ميں | کہ پايا ميں نے استغنا ميں معراج مسلماني' + - 'lang': 'en' + 'text': 'Seek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim’s joy and greatness.' + - 'lang': 'ro' + 'text': 'Na Dhoond Iss Cheez Ko Tezeeb-e-Hazir Ki Tajali Mein | Ke Paya Man Ne Istaghna Mein Meeraj-e-Musalmani' +- 'id': '002_134_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقابي روح جب بيدار ہوتي ہے جوانوں ميں | نظر آتي ہے اس کو اپني منزل آسمانوں ميں' + - 'lang': 'en' + 'text': 'When an eagle’s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.' + - 'lang': 'ro' + 'text': 'Auqabi Rooh Jab Baidar Hoti Hai Jawanon Mein | Nazar Ati Hai Iss Ko Apni Manzil Asmanon Mein' +- 'id': '002_134_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہو نوميد ، نوميدي زوال علم و عرفاں ہے | اميد مرد مومن ہے خدا کے راز دانوں ميں' + - 'lang': 'en' + 'text': 'Despair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.' + - 'lang': 'ro' + 'text': 'Na Ho Naumeed, Naumeedi Zawal-e-Ilm-o-Irfan Hai | Umeed-e-Mard-e-Momin Hai Khuda Ke Raazdanon Mein' +- 'id': '002_134_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں تيرا نشيمن قصر سلطاني کے گنبد پر | تو شاہيں ہے ، بسيرا کر پہاڑوں کي چٹانوں ميں' + - 'lang': 'en' + 'text': 'Thy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains.' + - 'lang': 'ro' + 'text': 'Nahin Tera Nasheman Qasr-e-Sultani Ke Gunbad Par | Tu Shaheen Hai, Basera Kar Paharon Ki Chatanon Mein' diff --git a/data/github_iqbal_demystified/poems/002/002_135.yaml b/data/github_iqbal_demystified/poems/002/002_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5cb836fb5df44bfa339bc6f47b7e3b40c5782498 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_135.yaml @@ -0,0 +1,37 @@ +--- +'id': '002_135' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/337-%20Nasihat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نصيحت' +- 'lang': 'en' + 'text': 'AN ADVICE' +'description': [] +'sher': +- 'id': '002_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچہء شاہيں سے کہتا تھا عقاب سالخورد | اے تيرے شہپر پہ آساں رفعت چرخ بريں' + - 'lang': 'en' + 'text': 'An eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,' + - 'lang': 'ro' + 'text': 'Bacha-e-Shaheen Se Kehta Tha Auqab-e-Saal Khurd (Purana, Tajarba kaar) | Ae Tere Shehpar Pe asan Riffat-e-Charkh-e-Bareen' +- 'id': '002_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے شباب اپنے لہو کي آگ ميں جلنے کا نام | سخت کوشي سے ہے تلخ زندگاني انگبيں' + - 'lang': 'en' + 'text': 'Be consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;' + - 'lang': 'ro' + 'text': 'Hai Shabab Apne Lahoo Ki Aag Mein Jalne Ka Naam | Sakht Koshi Se Hai Talakh-e-Zindagaani Angbeen' +- 'id': '002_135_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!جو کبوتر پر جھپٹنے ميں مزا ہے اے پسر | وہ مزا شايد کبوتر کے لہو ميں بھي نہيں' + - 'lang': 'en' + 'text': 'More pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-.' + - 'lang': 'ro' + 'text': 'Jo Kabootar Par Jhapatne Mein Maza Hai Ae Pisar! | Woh Maza Shaid Kabootar Ke Lahoo Mein Bhi Nahin' diff --git a/data/github_iqbal_demystified/poems/002/002_136.yaml b/data/github_iqbal_demystified/poems/002/002_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..980bf82b728773f0552606ac4f1a252cc9f6e0e5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_136.yaml @@ -0,0 +1,82 @@ +--- +'id': '002_136' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/338-%20Lala%20i%20sahra.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لالہ صحرا' +- 'lang': 'en' + 'text': 'THE WILD FLOWER' +'description': [] +'sher': +- 'id': '002_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ گنبد مينائي ، يہ عالم تنہائي | مجھ کو تو ڈراتي ہے اس دشت کي پہنائي' + - 'lang': 'en' + 'text': 'This vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.' + - 'lang': 'ro' + 'text': 'Ye Gunbad-e-Meenai, Ye Alam-e-Tanhai | Mujh Ko To Darati Hai Iss Dasht Ki Pehnayi' +- 'id': '002_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بھٹکا ہوا راہي ميں ، بھٹکا ہوا راہي تو | !منزل ہے کہاں تيري اے لالہء صحرائي' + - 'lang': 'en' + 'text': 'I am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower— Dost thou know thy goal?' + - 'lang': 'ro' + 'text': 'Bhatka Huwa Raahi Main, Bhatka Huwa Raahi Tu | Manzil Hai Kahan Teri Ae Lala-e-Sehrayi!' +- 'id': '002_136_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالي ہے کليموں سے يہ کوہ و کمر ورنہ | !تو شعلہء سينائي ، ميں شعلہء سينائي' + - 'lang': 'en' + 'text': 'These mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.' + - 'lang': 'ro' + 'text': 'Khali Hai Kaleemon Se Ye Koh-o-Qamar Warna | Tu Shoala-e-Seenayi, Mein Shoala-e-Seenayi!' +- 'id': '002_136_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو شاخ سے کيوں پھوٹا ، ميں شاخ سے کيوں ٹوٹا | !اک جذبہء پيدائي ، اک لذت يکتائي' + - 'lang': 'en' + 'text': 'Why didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?' + - 'lang': 'ro' + 'text': 'Tu Shakh Se Kyun Phoota, Main Shakh Se Kyun Toota | Ek Jazba-e-Paidayi, Ek Lazzat-e-Yaktayi!' +- 'id': '002_136_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غواص محبت کا اللہ نگہباں ہو | ہر قطرئہ دريا ميں دريا کي ہے گہرائي' + - 'lang': 'en' + 'text': 'May God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean’s depth.' + - 'lang': 'ro' + 'text': 'Ghawwas-e-Mohabbat Ka Allah Nigheban Ho | Har Qatra-e-Darya Mein Darya Ki Hai Gehrayi' +- 'id': '002_136_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس موج کے ماتم ميں روتي ہے بھنور کي آنکھ | دريا سے اٹھي ليکن ساحل سے نہ ٹکرائي' + - 'lang': 'en' + 'text': 'The whirlpool mourns the wave, Swallowed up in its abyss— | The wave that rose from the sea’s depths, But never lapped against the shore.' + - 'lang': 'ro' + 'text': 'Uss Mouj Ke Matam Mein Roti Hai Bhanwar Ki Ankh | Darya Se Uthi Lekin Sahil Se Na Takrayi' +- 'id': '002_136_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے گرمي آدم سے ہنگامہء عالم گرم | سورج بھي تماشائي ، تارے بھي تماشائي' + - 'lang': 'en' + 'text': 'It is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators' + - 'lang': 'ro' + 'text': 'Hai Garmi-e-Adam Se Hungama-e-Alam Garam | Sooraj Bhi Tamashayi, Tare Bhi Tamashayi' +- 'id': '002_136_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے باد بياباني! مجھ کو بھي عنايت ہو | !خاموشي و دل سوزي ، سرمستي و رعنائي' + - 'lang': 'en' + 'text': 'O wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy.' + - 'lang': 'ro' + 'text': 'Ae Bad-e-Biyani! Mujh Ko Bhi Anayat Ho | Khamoshi-o-Dil Souzi, Sar Masti-o-Raanayi!' diff --git a/data/github_iqbal_demystified/poems/002/002_137.yaml b/data/github_iqbal_demystified/poems/002/002_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..98f896c96d86f8f04afde2d0677b9aec759f4286 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_137.yaml @@ -0,0 +1,901 @@ +--- +'id': '002_137' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/340-%20Saqi%20Nama.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ساقي نامہ' +- 'lang': 'en' + 'text': 'SAKINAMA' +'description': [] +'sher': +- 'id': '002_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا خيمہ زن کاروان بہار | ارم بن گيا دامن کوہسار' + - 'lang': 'en' + 'text': 'Spring’s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram' + - 'lang': 'ro' + 'text': 'Huwa Khaimazan Karwan-E-Bahar | Iram Ban Gya Daman-E-Kohsar' +- 'id': '002_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل و نرگس و سوسن و نسترن | شہيد ازل لالہ خونيں کفن' + - 'lang': 'en' + 'text': 'With a riot of flowers—iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr’s gory shroud.' + - 'lang': 'ro' + 'text': 'Gul-O-Nargis-O-Sosan-O-Nastran | Shaheed-E-Azal Lalah Khooni Kafan' +- 'id': '002_137_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں چھپ گيا پردئہ رنگ ميں | لہو کي ہے گردش رگ سنگ ميں' + - 'lang': 'en' + 'text': 'The landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.' + - 'lang': 'ro' + 'text': 'Jahan Chup Gya Parda’ay Rang Mein | Lahoo Ki Hai Gardish Rag-E-Sang Mein' +- 'id': '002_137_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فضا نيلي نيلي ، ہوا ميں سرور | ٹھہرتے نہيں آشياں ميں طيور' + - 'lang': 'en' + 'text': 'The breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.' + - 'lang': 'ro' + 'text': 'Faza Neeli Neeli, Hawa Mein Suroor | Thehar Nahin Aashiyan Mein Tayoor' +- 'id': '002_137_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ جوئے کہستاں اچکتي ہوئي | اٹکتي ، لچکتي ، سرکتي ہوئي' + - 'lang': 'en' + 'text': 'Look at that hill‐stream, | how It halts and bends and glides and swings around,' + - 'lang': 'ro' + 'text': 'Woh Jooay Kohstan Uchakti Huwi | Atakti, Lachakti, Sirakti Huwi' +- 'id': '002_137_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اچھلتي ، پھسلتي ، سنبھلتي ہوئي | بڑے پيچ کھا کر نکلتي ہوئي' + - 'lang': 'en' + 'text': 'And then, collecting itself, | surges up and rushes on.' + - 'lang': 'ro' + 'text': 'Uchalti, Phisalti, Sanbhalti Huwi | Bare Paich Kha Kar Niklti Huwi' +- 'id': '002_137_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکے جب تو سل چير ديتي ہے يہ | پہاڑوں کے دل چير ديتي ہے يہ' + - 'lang': 'en' + 'text': 'Should it be stemmed, | it would cut open the hills’ hearts and burst the rocks.' + - 'lang': 'ro' + 'text': 'Ruke Jab To Sil Cheer Deti Hai Ye | Paharon Ke Dil Cheer De' +- 'id': '002_137_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ذرا ديکھ اے ساقي لالہ فام | سناتي ہے يہ زندگي کا پيام' + - 'lang': 'en' + 'text': 'This hill‐stream, my fair saki, has | A message to give us concerning life.' + - 'lang': 'ro' + 'text': 'Zara Dekh Ae Saqi-E-Lalah Faam! | Sunati Hai Ye Zindagi Ka Payam' +- 'id': '002_137_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پلا دے مجھے وہ مےء پردہ سوز | کہ آتي نہيں فصل گل روز روز' + - 'lang': 'en' + 'text': 'Attune me to this message and, | Come, let us celebrate the spring, which comes but once a year.' + - 'lang': 'ro' + 'text': 'Pila De Mujhe Woh Mai-E-Parda Soz | Ke Ati Nahin Fasal-E-Gul Roz Roz' +- 'id': '002_137_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مے جس سے روشن ضمير حيات | وہ مے جس سے ہے مستي کائنات' + - 'lang': 'en' + 'text': 'Give me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life’s mind,' + - 'lang': 'ro' + 'text': 'Woh Mai Jis Se Roshan Zameer-E-Hayat | Woh Mai Jis Se Hai Masti-E-Kainat' +- 'id': '002_137_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مے جس ميں ہے سوزوساز ازل | وہ مے جس سے کھلتا ہے راز ازل' + - 'lang': 'en' + 'text': 'Whose strength intoxicates the universe, | Whose effervescence was Creation’s source.' + - 'lang': 'ro' + 'text': 'Woh Mai Jis Mein Hai Soz-O-Saaz-E-Azal | Woh Mai Jis Se Khulta Hai Raaz-E-Azal' +- 'id': '002_137_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھا ساقيا پردہ اس راز سے | لڑا دے ممولے کو شہباز سے' + - 'lang': 'en' + 'text': 'Come lift the veil off mysteries, | And make a mere wagtail take eagles on.' + - 'lang': 'ro' + 'text': 'Utha Saqiya Parda Iss Raaz Se | Lara De Mamoole Ko Shahbaz Se' +- 'id': '002_137_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانے کے انداز بدلے گئے | نيا راگ ہے ، ساز بدلے گئے' + - 'lang': 'en' + 'text': 'The times have changed; so have their signs. | New is the music, and so are the instruments.' + - 'lang': 'ro' + 'text': 'Zamane Ke Andaz Badle Gye | Naya Raag Hai, Saaz Badle Gye' +- 'id': '002_137_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا اس طرح فاش راز فرنگ | کہ حيرت ميں ہے شيشہ باز فرنگ' + - 'lang': 'en' + 'text': 'The magic of the West has been exposed, | And the magician stands aghast.' + - 'lang': 'ro' + 'text': 'Huwa Iss Tarah Fash Raaz-E-Farang | Ke Hairat Mein Hai Sheesha Baaz-E-Farang' +- 'id': '002_137_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پراني سياست گري خوار ہے | زميں مير و سلطاں سے بيزار ہے' + - 'lang': 'en' + 'text': 'The politics of the ancient regime are in disgrace: | world is tired of kings.' + - 'lang': 'ro' + 'text': 'Purani Siasat Gari Khwaar | Zameen Mir-E-Sultan Se Baizar Hai' +- 'id': '002_137_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گيا دور سرمايہ داري گيا | تماشا دکھا کر مداري گيا' + - 'lang': 'en' + 'text': 'The age of capitalism has passed, | The juggler, having shown his tricks, has gone.' + - 'lang': 'ro' + 'text': 'Gya Dour-E-Sarmaya Dari, Gya | Tamasha Dikha Kar Madari Gya' +- 'id': '002_137_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں خواب چيني سنبھلنے لگے | ہمالہ کے چشمے ابلنے لگے' + - 'lang': 'en' + 'text': 'The Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.' + - 'lang': 'ro' + 'text': 'Garan Khawab Cheeni Sanbhalne Lage | Hamala Ke Chashme Ubalne Lage' +- 'id': '002_137_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل طور سينا و فاراں دو نيم | تجلي کا پھر منتظر ہے کليم' + - 'lang': 'en' + 'text': 'Cut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.' + - 'lang': 'ro' + 'text': 'Dil-E-Toor-E-Seena-O-Faran Do Neem | Tajalli Ka Phir Muntazir Hai Kaleem' +- 'id': '002_137_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلماں ہے توحيد ميں گرم جوش | مگر دل ابھي تک ہے زنار پوش' + - 'lang': 'en' + 'text': 'The Muslim, zealous though about God’s unity, | Still wears the Hindu’s sacred thread around his heart.' + - 'lang': 'ro' + 'text': 'Musalman Hai Touheed Mein Garam Josh | Magar Dil Abhi Taak Hai Zunnar Posh' +- 'id': '002_137_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمدن، تصوف، شريعت، کلام | !بتان عجم کے پجاري تمام' + - 'lang': 'en' + 'text': 'In culture, mysticism, canon law and dialectical theology— | He worships idols of non‐Arab make' + - 'lang': 'ro' + 'text': 'Tamadan, Tasawwuf, Shariat, Kalam | Butan-E-Ajam Ke Poojari Tamam!' +- 'id': '002_137_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت خرافات ميں کھو گئي | يہ امت روايات ميں کھو گئي' + - 'lang': 'en' + 'text': 'The truth has been lost in absurdities, | And in traditions is this ummah rooted still.' + - 'lang': 'ro' + 'text': 'Haqiqat Khurafat Mein Kho Gyi | Ye Ummat Rawayat Mein Kho Gyi' +- 'id': '002_137_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لبھاتا ہے دل کو کلام خطيب | !مگر لذت شوق سے بے نصيب' + - 'lang': 'en' + 'text': 'The preacher’s sermon may beguile your heart, | But there is no sincerity, no warmth in it.' + - 'lang': 'ro' + 'text': 'Lubhata Hai Dil Ko Kalam-E-Khateeb | Magar Lazzat-E-Shauq Se Be-Naseeb!' +- 'id': '002_137_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بياں اس کا منطق سے سلجھا ہوا | لغت کے بکھيڑوں ميں الجھا ہوا' + - 'lang': 'en' + 'text': 'It is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.' + - 'lang': 'ro' + 'text': 'Byan Iss Ka Mantaq Se Suljha Huwa | Lughat Ke Bakheron Mein Uljha Huwa' +- 'id': '002_137_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ صوفي کہ تھا خدمت حق ميں مرد | محبت ميں يکتا ، حميت ميں فرد' + - 'lang': 'en' + 'text': 'The Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,' + - 'lang': 'ro' + 'text': 'Woh Sufi K Tha Khidmat-E-Haq Mein Mard | Mohabbat Mein Yakta, Hamiyyat Mein Fard' +- 'id': '002_137_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجم کے خيالات ميں کھو گيا | يہ سالک مقامات ميں کھو گيا' + - 'lang': 'en' + 'text': 'Has got lost in the maze of Ajam’s ideas: | At half‐way stations is this traveller stuck.' + - 'lang': 'ro' + 'text': 'Ajam Ke Khayalat Mein Kho Gya | Ye Salik Maqamat Mein Kho Gya' +- 'id': '002_137_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجھي عشق کي آگ ، اندھير ہے | مسلماں نہيں ، راکھ کا ڈھير ہے' + - 'lang': 'en' + 'text': 'Gone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.' + - 'lang': 'ro' + 'text': 'Bujhi Ishq Ki Aag, Andhair Hai | Musalman Nahin, Raakh Ka Dhair Hai' +- 'id': '002_137_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب کہن پھر پلا ساقيا | !وہي جام گردش ميں لا ساقيا' + - 'lang': 'en' + 'text': 'O Saki, serve me that old wine again, | Let that old cup go round once more.' + - 'lang': 'ro' + 'text': 'Sharab-E-Kuhan Phir Pila Saqiya | Wohi Jaam Gardish Mein La Saqiya!' +- 'id': '002_137_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے عشق کے پر لگا کر اڑا | مري خاک جگنو بنا کر اڑا' + - 'lang': 'en' + 'text': 'Lend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.' + - 'lang': 'ro' + 'text': 'Muhe Ishq Ke Par Laga Kar Ura | Meri Khaak Jugnu Bana Kar Ura' +- 'id': '002_137_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد کو غلامي سے آزاد کر | جوانوں کو پيروں کا استاد کر' + - 'lang': 'en' + 'text': 'Free young men’s minds from slavery, | And make them mentors of the old.' + - 'lang': 'ro' + 'text': 'Khirad Ko Ghulami Se Azad Kar | Jawanon Ko Peeron Ka Ustad Kar' +- 'id': '002_137_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہري شاخ ملت ترے نم سے ہے | نفس اس بدن ميں ترے دم سے ہے' + - 'lang': 'en' + 'text': 'The millat’s tree is green thanks to your sap: | You are its body’s breath.' + - 'lang': 'ro' + 'text': 'Har Shakh-E-Millat Tere Nam Se Hai | Nafs Iss Badan Mein Tere Dam Se Hai' +- 'id': '002_137_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تڑپنے پھٹرکنے کي توفيق دے | دل مرتضي ، سوز صديق دے' + - 'lang': 'en' + 'text': 'Give it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.' + - 'lang': 'ro' + 'text': 'Tarapne Pharakne Ki Toufeeq De | Dil-E-Murtaza(R.A.), Souz-E-Siddique(R.A.) De' +- 'id': '002_137_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جگر سے وہي تير پھر پار کر | تمنا کو سينوں ميں بيدار کر' + - 'lang': 'en' + 'text': 'Drive that old arrow through its heart | Which will revive desire in it.' + - 'lang': 'ro' + 'text': 'Jigar Se Wohi Teer Phir Paar Kar | Tammana Ko Seenon Mein Baidar Kar' +- 'id': '002_137_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے آسمانوں کے تاروں کي خير | زمينوں کے شب زندہ داروں کي خير' + - 'lang': 'en' + 'text': 'Blest be the stars of Your heavens; blest be | Those who spend their nights praying to You.' + - 'lang': 'ro' + 'text': 'Tere Asmanon Ke Taron Ki Khair | Zameenon Ke Shab Zinda Daron Ki Khair' +- 'id': '002_137_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانوں کو سوز جگر بخش دے | مرا عشق ، ميري نظر بخش دے' + - 'lang': 'en' + 'text': 'Endow the young with fervent souls; | Grant them my vision and my love.' + - 'lang': 'ro' + 'text': 'Jawanon Ko Soz-E-Jigar Bakhs De | Mera Ishq, Meri Nazar Bakhs De' +- 'id': '002_137_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري ناؤ گرداب سے پار کر | يہ ثابت ہے تو اس کو سيار کر' + - 'lang': 'en' + 'text': 'I am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.' + - 'lang': 'ro' + 'text': 'Meri Nao Girdaab Se Paar Kar | Ye Sabat Hai Tu Iss Ko Syyar Kar' +- 'id': '002_137_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتا مجھ کو اسرار مرگ و حيات | کہ تيري نگاہوں ميں ہے کائنات' + - 'lang': 'en' + 'text': 'Tell me about the mysteries of life and death, | For Your eye spans the universe.' + - 'lang': 'ro' + 'text': 'Bata Mujh Ko Asrar-E-Marg-O-Hayat | K Teri Nigahon Mein Hai Kainat' +- 'id': '002_137_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے ديدئہ تر کي بے خوابياں | مرے دل کي پوشيدہ بے تابياں' + - 'lang': 'en' + 'text': 'The sleeplessness if my tear‐shedding eyes; | The restless yearnings hidden in my heart;' + - 'lang': 'ro' + 'text': 'Mere Didah-E-Tar Ki Be-Khawabiyan | Mere Dil Ki Poshida Be-Tabiyan' +- 'id': '002_137_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے نالہء نيم شب کا نياز | مري خلوت و انجمن کا گداز' + - 'lang': 'en' + 'text': 'The prayerfulness of my cries at midnight; | My melting into tears in solitude and company;' + - 'lang': 'ro' + 'text': 'Mere Nala-E-Neem Shab Ka Niaz | Meri Khalwat-O-Anjuman Ka Gudaz' +- 'id': '002_137_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امنگيں مري ، آرزوئيں مري | اميديں مري ، جستجوئيں مري' + - 'lang': 'en' + 'text': 'My aspirations, longings and desires; | My hopes and quests;' + - 'lang': 'ro' + 'text': 'Umangain Meri, Arzoo’ain Meri | Umeedain Meri, Justujoo’ain Meri' +- 'id': '002_137_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري فطرت آئينہء روزگار | غزالان افکار کا مرغزار' + - 'lang': 'en' + 'text': 'My mind that mirrors the times | A field for thought’s gazelles to roam' + - 'lang': 'ro' + 'text': 'Meri Fitrat Aayna-E-Rozgaar | Gazaalan-E-Afkaar Ka Marghzaar' +- 'id': '002_137_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا دل ، مري رزم گاہ حيات | گمانوں کے لشکر ، يقيں کا ثبات' + - 'lang': 'en' + 'text': 'My heart, which is a battlefield of life, | Where legions of doubt war with faith—' + - 'lang': 'ro' + 'text': 'Mera Dil, Meri Razm Gah-E-Hayat | Gamanon Ke Lashkar, Yaqeen Ka Sabaat' +- 'id': '002_137_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي کچھ ہے ساقي متاع فقير | اسي سے فقيري ميں ہوں ميں امير' + - 'lang': 'en' + 'text': 'O Saki, these are all my wealth; | Possessing them, I am rich in my poverty.' + - 'lang': 'ro' + 'text': 'Yehi Kuch Hai Saqi Mataa-E-Faqeer | Issi Se Faqeeri Mein Hun Main Ameer' +- 'id': '002_137_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے قافلے ميں لٹا دے اسے | !لٹا دے ، ٹھکانے لگا دے اسے' + - 'lang': 'en' + 'text': 'Distribute all these riches in my caravan, | And let them come to some good use.' + - 'lang': 'ro' + 'text': 'Mere Kafle Mein Luta De Isse | Luta De, Thikane Laga De Isse!' +- 'id': '002_137_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دما دم رواں ہے يم زندگي | ہر اک شے سے پيدا رم زندگي' + - 'lang': 'en' + 'text': 'In constant motion is the sea of life. | All things display life’s volatility.' + - 'lang': 'ro' + 'text': 'Damadam Rawan Hai Yam-E-Zindagi | Har Ek Shay Se Paida Ram-E-Zindagi' +- 'id': '002_137_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي سے ہوئي ہے بدن کي نمود | کہ شعلے ميں پوشيدہ ہے موج دود' + - 'lang': 'en' + 'text': 'It is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.' + - 'lang': 'ro' + 'text': 'Issi Se Huwi Hai Badan Ki Namood | K Shaole Mein Poshida Hai Mouj-E-Dood' +- 'id': '002_137_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں گرچہ ہے صحبت آب و گل | خوش آئي اسے محنت آب و گل' + - 'lang': 'en' + 'text': 'Unpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.' + - 'lang': 'ro' + 'text': 'Garan Gharche Hai Sohbat Aab-O-Gil | Khush Ayi Isse Mehnat Aab-O-Gil' +- 'id': '002_137_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ثابت بھي ہے اور سيار بھي | عناصر کے پھندوں سے بيزار بھي' + - 'lang': 'en' + 'text': 'It is fixed, yet in motion, | straining at the leash to get free of the elements.' + - 'lang': 'ro' + 'text': 'Ye Sabit Bhi Hai Aur Sayyar Bhi | Anasir Ke Phandon Se Baizar Bhi' +- 'id': '002_137_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ وحدت ہے کثرت ميں ہر دم اسير | مگر ہر کہيں بے چگوں ، بے نظير' + - 'lang': 'en' + 'text': 'A unity imprisoned in diversity, | It is unique in every form and shape.' + - 'lang': 'ro' + 'text': 'Ye Wahdat Hai Kasrat Mein Har Dam Aseer | Magar Har Kahin Be Chugun, Benazir' +- 'id': '002_137_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عالم ، يہ بت خانہء شش جہات | اسي نے تراشا ہے يہ سومنات' + - 'lang': 'en' + 'text': 'This world, this sex‐dimensioned idol‐house, | This Somnat is all of its fashioning.' + - 'lang': 'ro' + 'text': 'Ye Alam, Ye Butkhana-E-Shas Jihaat | Issi Ne Tarasha Hai Ye Somnaat' +- 'id': '002_137_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پسند اس کو تکرار کي خو نہيں | کہ تو ميں نہيں ، اور ميں تو نہيں' + - 'lang': 'en' + 'text': 'It is not its way to repeat itself: | You are not I, I am not you.' + - 'lang': 'ro' + 'text': 'Pasand Iss Ko Takrar Ki Khoo Nahin | K Tu Main Nahin, Aur Main Tu Nahin' +- 'id': '002_137_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و تو سے ہے انجمن آفرين | مگر عين محفل ميں خلوت نشيں' + - 'lang': 'en' + 'text': 'With you and me and others it has formed | Assemblies, but is solitary in their midst.' + - 'lang': 'ro' + 'text': 'Mann-O-Tu Se Hai Anjuman Afreen | Magar Ayn-E-Mehfil Mein Khalwat Nasheen' +- 'id': '002_137_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمک اس کي بجلي ميں تارے ميں ہے | يہ چاندي ميں ، سونے ميں ، پارے ميں ہے' + - 'lang': 'en' + 'text': 'It shines in lightning, in the stars, | In silver, gold and mercury.' + - 'lang': 'ro' + 'text': 'Chamak Iss Ki Bijli Mein, Tare Mein Hai | Ye Chandi Mein, Sone Mein, Paare Mein Hai' +- 'id': '002_137_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي کے بياباں ، اسي کے ببول | اسي کے ہيں کانٹے ، اسي کے ہيں پھول' + - 'lang': 'en' + 'text': 'Its is the wilderness, its are the trees, | Its are the roses, its are the thorns.' + - 'lang': 'ro' + 'text': 'Issi Ke Bayabaan, Issi Ke Babool | Issi Ke Hain Kante, Issi Ke Hain Phool' +- 'id': '002_137_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں اس کي طاقت سے کہسار چور | کہيں اس کے پھندے ميں جبريل و حور' + - 'lang': 'en' + 'text': 'It pulverises mountains with its might, | And captures Gabriel and houris in its noose.' + - 'lang': 'ro' + 'text': 'Kahin Iss Ki Taqat Se Kohsaar Choor | Kahin Iss Ke Phande Mein Jibreel-O-Hoor' +- 'id': '002_137_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں جرہ شاہين سيماب رنگ | لہو سے چکوروں کے آلودہ چنگ' + - 'lang': 'en' + 'text': 'There is a silver‐grey, brave falcon here, | Its talons covered with the blood of partridges,' + - 'lang': 'ro' + 'text': 'Kahin Jurrah Shaheen-E-Seemab Rang | Lahoo Se Chakoron Ke Aluda Chang' +- 'id': '002_137_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبوتر کہيں آشيانے سے دور | پھڑکتا ہوا جال ميں ناصبور' + - 'lang': 'en' + 'text': 'And over there, far from its nest, | A pigeon helplessly aflutter in a snare.' + - 'lang': 'ro' + 'text': 'Kabutar Kahin Ashiyane Se Door | Pharakta Huwa Jaal Mein Na-Saboor' +- 'id': '002_137_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فريب نظر ہے سکون و ثبات | تڑپتا ہے ہر ذرئہ کائنات' + - 'lang': 'en' + 'text': 'Stability is an illusion of eyes, | For every atom in the world pulsates with change.' + - 'lang': 'ro' + 'text': 'Faraib-E-Nazar Hai Sakoon-O-Sabaat | Tarapta Hai Har Zarra-E-Kainat' +- 'id': '002_137_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھہرتا نہيں کاروان وجود | کہ ہر لحظہ ہے تازہ شان وجود' + - 'lang': 'en' + 'text': 'The caravan of life does not halt anywhere, | For every moment life renews itself.' + - 'lang': 'ro' + 'text': 'Theharta Nahin Karwaan-E-Wujood | Ke Har Lehza Hai Taza Shaan-E-Wujood' +- 'id': '002_137_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھتا ہے تو راز ہے زندگي | فقط ذوق پرواز ہے زندگي' + - 'lang': 'en' + 'text': 'Do you think life is great mystery? | No, it is only a desire to soar aloft.' + - 'lang': 'ro' + 'text': 'Samjhta Hai Tu Raaz Hai Zindagi | Faqat Zauq-E-Parwaaz Hai Zindagi' +- 'id': '002_137_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہت اس نے ديکھے ہيں پست و بلند | سفر اس کو منزل سے بڑھ کر پسند' + - 'lang': 'en' + 'text': 'It has seen many ups and downs, | But likes to travel rather than to reach the goal;' + - 'lang': 'ro' + 'text': 'Bohat Iss Ne Dekhe Hain Past-O-Buland | Safar Iss Ko Manzil Se Barh Kar Pasand' +- 'id': '002_137_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر زندگي کے ليے برگ و ساز | سفر ہے حقيقت ، حضر ہے مجاز' + - 'lang': 'en' + 'text': 'For travelling is life’s outfit: it | Is real, while rest is appearance, nothing more.' + - 'lang': 'ro' + 'text': 'Safar Zindagi Ke Liye Barg-O-Saaz | Safar Hai Haqiqat, Hazar Hai Majaaz' +- 'id': '002_137_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الجھ کر سلجھنے ميں لذت اسے | تڑپنے پھٹرکنے ميں راحت اسے' + - 'lang': 'en' + 'text': 'Life loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering' + - 'lang': 'ro' + 'text': 'Ulajh Kar Sulajhne Mein Lazzat Isse | Tarapne Pharakne Mein Rahat Isse' +- 'id': '002_137_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا جب اسے سامنا موت کا | کٹھن تھا بڑا تھامنا موت کا' + - 'lang': 'en' + 'text': 'When it found itself face to face with death, | It learned that it was hard to ward it off.' + - 'lang': 'ro' + 'text': 'Huwa Jab Isse Samna Mout Ka | Kathan Tha Bara Thaamna Mout Ka' +- 'id': '002_137_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اتر کر جہان مکافات ميں | رہي زندگي موت کي گھات ميں' + - 'lang': 'en' + 'text': 'So it descended to this world, where retribution is the law, | And lay in wait for death.' + - 'lang': 'ro' + 'text': 'Uter Kar Jahan-E-Makafat Mein | Rahi Zindagi Mout Ki Ghaat Mein' +- 'id': '002_137_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذاق دوئي سے بني زوج زوج | اٹھي دشت و کہسار سے فوج فوج' + - 'lang': 'en' + 'text': 'Because of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.' + - 'lang': 'ro' + 'text': 'Mazaq-E-Dooi Se Bani Zouj Zouj | Uthi Dast-O-Kohsaar Se Fouj Fouj' +- 'id': '002_137_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل اس شاخ سے ٹوٹتے بھي رہے | اسي شاخ سے پھوٹتے بھي رہے' + - 'lang': 'en' + 'text': 'It was a branch from which flowers kept | Shedding and bursting forth afresh.' + - 'lang': 'ro' + 'text': 'Gul Is Shakh Se Tootte Bhi Rahe | Issi Shakh Se Phootte Bhi Rahe' +- 'id': '002_137_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھتے ہيں ناداں اسے بے ثبات | ابھرتا ہے مٹ مٹ کے نقش حيات' + - 'lang': 'en' + 'text': 'The ignorant think that life’s impress is | Ephemeral, but it fades only to emerge anew.' + - 'lang': 'ro' + 'text': 'Samajhe Hain Nadan Issay Be-Sabaat | Ubharta Hai Mit Mit Ke Naqsh-E-Hayat' +- 'id': '002_137_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑي تيز جولاں ، بڑي زورد رس | ازل سے ابد تک رم يک نفس' + - 'lang': 'en' + 'text': 'Extremely fleet‐footed, It reaches its goal instantly. | From time’s beginning to its end is but one moment’s way for it.' + - 'lang': 'ro' + 'text': 'Bari Taiz Jolan, Bari Zood Ras | Azal Se Abad Tak Ram-E-Yak Nafas' +- 'id': '002_137_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ کہ زنجير ايام ہے | دموں کے الٹ پھير کا نام ہے' + - 'lang': 'en' + 'text': 'Time, chain of days and nights, is nothing but | A name for breathing in and breathing out.' + - 'lang': 'ro' + 'text': 'Zamana Ke Zanjeer-E-Ayyam Hai | Damon Ke Ulat Phair Ka Naam Hai' +- 'id': '002_137_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ موج نفس کيا ہے تلوار ہے | خودي کيا ہے ، تلوار کي دھار ہے' + - 'lang': 'en' + 'text': 'What is this whiff of air called breath? A sword, | and selfhood is that sword’s sharp edge.' + - 'lang': 'ro' + 'text': 'Ye Mouj-E-Nafs Kya Hai Talwar Hai | Khudi Kya Hai, Talwaar Ki Dhaar Hai' +- 'id': '002_137_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کيا ہے ، راز درون حيات | خودي کيا ہے ، بيداري کائنات' + - 'lang': 'en' + 'text': 'What is the self? Life’s inner mystery, | The universe’s waking up.' + - 'lang': 'ro' + 'text': 'Khudi Kya Hai, Raaz-E-Daroon-E-Hayat | Khudi Kya Hai, Baidari-E-Kainat' +- 'id': '002_137_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي جلوہ بدمست و خلوت پسند | سمندر ہے اک بوند پاني ميں بند' + - 'lang': 'en' + 'text': 'The self, drunk with display, is also fond | Of solitude;—an ocean in a drop.' + - 'lang': 'ro' + 'text': 'Khudi Jalwa Badmast-O-Khilwat Pasand | Samundar Hai Ek Boond Pani Mein Band' +- 'id': '002_137_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندھيرے اجالے ميں ہے تابناک | من و تو ميں پيدا ، من و تو سے پاک' + - 'lang': 'en' + 'text': 'It shines in light and darkness both; | Displayed in individuals, yet free from them.' + - 'lang': 'ro' + 'text': 'Andhere Ujale Mein Hai Taabnaak | Mann-O-Tu Mein Paida, Mann-O-Tu Se Paak' +- 'id': '002_137_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازل اس کے پيچھے ، ابد سامنے | نہ حد اس کے پيچھے ، نہ حد سامنے' + - 'lang': 'en' + 'text': 'Behind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.' + - 'lang': 'ro' + 'text': 'Azal Iss Ke Peeche, Abad Samne | Na Had Iss Ke Peeche. Na Had Samne' +- 'id': '002_137_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانے کے دريا ميں بہتي ہوئي | ستم اس کي موجوں کے سہتي ہوئي' + - 'lang': 'en' + 'text': 'Swept on by the waves of time’s stream, | And at the mercy of their buffeting,' + - 'lang': 'ro' + 'text': 'Zamane Ke Darya Mein Behti Huwi | Sitam Iss Ki Moujon Ke Sehti Huwi' +- 'id': '002_137_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجسس کي راہيں بدلتي ہوئي | وما دم نگاہيں بدلتي ہوئي' + - 'lang': 'en' + 'text': 'It yet changes the course of its quest constantly, | Renewing its way of looking at things.' + - 'lang': 'ro' + 'text': 'Tajasus Ki Rahain Badalti Huwi | Damadam Nigahain Badalti Huwi' +- 'id': '002_137_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبک اس کے ہاتھوں ميں سنگ گراں | پہاڑ اس کي ضربوں سے ريگ رواں' + - 'lang': 'en' + 'text': 'For it huge rocks are light as air: | It smashes mountains into shifting sand.' + - 'lang': 'ro' + 'text': 'Subak Iss Ke Hathon Mein Sang-E-Garan | Pahar Is Ski Zarbon Se Raig-E-Rawan' +- 'id': '002_137_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر اس کا انجام و آغاز ہے | يہي اس کي تقويم کا راز ہے' + - 'lang': 'en' + 'text': 'Both its beginning and its end are journeying, | For constant motion is its being’s law.' + - 'lang': 'ro' + 'text': 'Safar Iss Ka Anjaam-O-Aghaz Hai | Yehi Iss Ki Taqweem Ka Raaz Hai' +- 'id': '002_137_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرن چاند ميں ہے ، شرر سنگ ميں | يہ بے رنگ ہے ڈوب کر رنگ ميں' + - 'lang': 'en' + 'text': 'It is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.' + - 'lang': 'ro' + 'text': 'Kiran Chand Mein Hai, Sharr Sang Mein | Ye Berang Hai Doob Kar Rang Mein' +- 'id': '002_137_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسے واسطہ کيا کم و بيش سے | نشب و فراز وپس و پيش سے' + - 'lang': 'en' + 'text': 'It has nothing to do with more or less, | With light and low, with fore and aft.' + - 'lang': 'ro' + 'text': 'Isse Wasta Kya Kam-O-Baish Se | Nashaib-O-Faraz-O-Pas-O-Paish Se' +- 'id': '002_137_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازل سے ہے يہ کشمکش ميں اسير | ہوئي خاک آدم ميں صورت پذير' + - 'lang': 'en' + 'text': 'Since time’s beginning it was struggling to emerge, | And finally emerged in the dust that is man.' + - 'lang': 'ro' + 'text': 'Azal Se Hai Ye Kashmakash Mein Aseer | Huwi Khaak-E-Adam Mein Soorat Pazeer' +- 'id': '002_137_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کا نشيمن ترے دل ميں ہے | فلک جس طرح آنکھ کے تل ميں ہے' + - 'lang': 'en' + 'text': 'It is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.' + - 'lang': 'ro' + 'text': 'Khudi Ka Nasheman Tere Dil Mein Hai | Falak Jis Tarah Aankh Ke Til Mein Hai' +- 'id': '002_137_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کے نگہباں کو ہے زہر ناب | وہ ناں جس سے جاتي رہے اس کي آب' + - 'lang': 'en' + 'text': 'To one who treasures his self, | bread won at the cost of self‐respect is gall.' + - 'lang': 'ro' + 'text': 'Khudi Ke Nigheban Ko Hai Zehr-E-Naab | Woh Naa Jis Se Jati Rahe Is Ski Aab' +- 'id': '002_137_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي ناں ہے اس کے ليے ارجمند | رہے جس سے دنيا ميں گردن بلند' + - 'lang': 'en' + 'text': 'He values only bread, | he gains with head held high.' + - 'lang': 'ro' + 'text': 'Wohi Naa Hai Iss Ke Liye Arjumand | Rahe Jis Se Dunya Mein Gardan Buland' +- 'id': '002_137_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرو فال محمود سے درگزر | خودي کو نگہ رکھ ، ايازي نہ کر' + - 'lang': 'en' + 'text': 'Abjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.' + - 'lang': 'ro' + 'text': 'Firo Faal-E-Mehmood Se Darguzar | Khudi Ko Nigah Rakh, Ayazi Na Kar' +- 'id': '002_137_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي سجدہ ہے لائق اہتمام | کہ ہو جس سے ہر سجدہ تجھ پر حرام' + - 'lang': 'en' + 'text': 'Worth offering is only that prostration which | Makes all others forbidden acts.' + - 'lang': 'ro' + 'text': 'Wohi Sajda Hai Laaeq-E-Ehtamam | Ke Ho Jis Se Har Sajda Tujh Par Haraam' +- 'id': '002_137_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عالم ، يہ ہنگامہء رنگ و صوت | يہ عالم کہ ہے زير فرمان موت' + - 'lang': 'en' + 'text': 'This world, this riot of colours and of sounds, | Which is under the sway of death,' + - 'lang': 'ro' + 'text': 'Ye Alam, Ye Hangama-E-Rang-O-Soot | Ye Alam Ke Hai Zair-E-Farmaan-E-Mout' +- 'id': '002_137_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عالم ، يہ بت خانہء چشم و گوش | جہاں زندگي ہے فقط خورد و نوش' + - 'lang': 'en' + 'text': 'This idol‐house of eye and ear, | In which to live is but to eat and drink,' + - 'lang': 'ro' + 'text': 'Ye Alam, Ye Butkhana-E-Chasm-O-Gosh | Jahan Zindagi Hai Faqat Khurad-O-Nosh' +- 'id': '002_137_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي يہ ہے منزل اوليں | مسافر! يہ تيرا نشيمن نہيں' + - 'lang': 'en' + 'text': 'Is nothing but the Self’s initial stage. | O traveller, it is not your final goal.' + - 'lang': 'ro' + 'text': 'Khudi Ki Ye Hai Manzil-E-Awaleen | Musafir ! Ye Tera Nasheman Nahin' +- 'id': '002_137_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري آگ اس خاک داں سے نہيں | جہاں تجھ سے ہے ، تو جہاں سے نہيں' + - 'lang': 'en' + 'text': 'The fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.' + - 'lang': 'ro' + 'text': 'Teri Aag Iss Khaakdaan Se Nahin | Jahan Tujh Se Hai, Tu Jahan Se Nahin' +- 'id': '002_137_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑھے جا يہ کوہ گراں توڑ کر | طلسم زمان و مکاں توڑ کر' + - 'lang': 'en' + 'text': 'Smash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.' + - 'lang': 'ro' + 'text': 'Barhe Ja Ye Koh-E-Giran Torh Kar | Tilism-E-Zaman-O-Makan Torh Kar' +- 'id': '002_137_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي شير مولا ، جہاں اس کا صيد | زميں اس کي صيد ، آسماں اس کا صيد' + - 'lang': 'en' + 'text': 'God’s lion is the self; | Its quarry are both earth and sky.' + - 'lang': 'ro' + 'text': 'Khudi Sher-E-Mola, Jahan Iss Ka Sayd | Zameen Iss Ki Sayd, Asman Is Ka Sayd' +- 'id': '002_137_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں اور بھي ہيں ابھي بے نمود | کہ خالي نہيں ہے ضمير وجود' + - 'lang': 'en' + 'text': 'There are a hundred worlds still to appear, | For Being’s mind has not drained of its creative capabilities.' + - 'lang': 'ro' + 'text': 'Jahan Aur Bhi Hain Abhi Be-Namood | K Khali Nahin Hai Zameer-E-Wujood' +- 'id': '002_137_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر اک منتظر تيري يلغار کا | تري شوخي فکر و کردار کا' + - 'lang': 'en' + 'text': 'All latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.' + - 'lang': 'ro' + 'text': 'Har Ek Muntazir Teri Yalghaar Ka | Teri Shoukhi-E-Fikr-O-Kirdaar Ka' +- 'id': '002_137_095' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہے مقصد گردش روزگار | کہ تيري خودي تجھ پہ ہو آشکار' + - 'lang': 'en' + 'text': 'It is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.' + - 'lang': 'ro' + 'text': 'Ye Hai Maqsad-E-Gardish-E-Rozgaar | K Teri Khudi Tujh Pe Ho Ashkaar' +- 'id': '002_137_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہے فاتح عالم خوب و زشت | تجھے کيا بتاؤں تري سرنوشت' + - 'lang': 'en' + 'text': 'You are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?' + - 'lang': 'ro' + 'text': 'Tu Hai Faateh-E-Alam-E-Khoob-O-Zisht | Tujhe Kya Bataon Teri Sarnawisht' +- 'id': '002_137_097' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت پہ ہے جامہء حرف تنگ | حقيقت ہے آئينہ ، گفتار زنگ' + - 'lang': 'en' + 'text': 'Words are but a strait‐jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.' + - 'lang': 'ro' + 'text': 'Haqiqat Pe Hai Jama-E-Harf Tang | Haqiqat Hai Ayna, Guftaar Zang' +- 'id': '002_137_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروزاں ہے سينے ميں شمع نفس | !مگر تاب گفتار کہتي ہے ، بس' + - 'lang': 'en' + 'text': 'Breath’s candle is alight within my breast, | But my power of utterance cries halt.' + - 'lang': 'ro' + 'text': 'Farozan Hai Sine Mein Shama-E-Nafs | Magar Taab-E-Guftaar Kehti Hai, Bas !' +- 'id': '002_137_099' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر يک سر موے برتر پرم | فروغ تجلي بسوزد پرم' + - 'lang': 'en' + 'text': 'Should I fly even a hairbreadth too high, | The blaze of glory would burn up my wings.' + - 'lang': 'ro' + 'text': '‘Agar Yak Sir-E-Muay Bartar Param | Farogh-E-Tajali Basozd Param’' diff --git a/data/github_iqbal_demystified/poems/002/002_138.yaml b/data/github_iqbal_demystified/poems/002/002_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..069b0aef4ae7a93aa507724260cf2b813a61bd5e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_138.yaml @@ -0,0 +1,100 @@ +--- +'id': '002_138' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/341-%20Zamaana.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمانہ' +- 'lang': 'en' + 'text': 'TIME' +'description': [] +'sher': +- 'id': '002_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو تھا نہيں ہے ، جو ہے نہ ہو گا ، يہي ہے اک حرف محرمانہ | قريب تر ہے نمود جس کي ، اسي کا مشتاق ہے زمانہ' + - 'lang': 'en' + 'text': 'What was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.' + - 'lang': 'ro' + 'text': 'Jo Tha Nahin Hai, Jo Hai Na Ho Ga, Yehi Hai Ek Harf-e-Mehrmana | Qareeb Tar Hai Namood Jis Ki Ussi Ka Mushtaq Hai Zamana' +- 'id': '002_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري صراحي سے قطرہ قطرہ نئے حوادث ٹپک رہے ہيں | ميں اپني تسبيح روز و شب کا شمار کرتا ہوں دانہ دانہ' + - 'lang': 'en' + 'text': 'New tidings slowly come drop by drop from my pitcher gurgling of time’s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.' + - 'lang': 'ro' + 'text': 'Meri Soorahi Se Qatra Qatra Naye Hawadis Tapak Rahe Hain | Main Apni Tasbeeh-e-Roz-o-Shab Ka Shumar Karta Hon Dana Dana' +- 'id': '002_138_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر ايک سے آشنا ہوں ، ليکن جدا جدا رسم و راہ ميري | کسي کا راکب ، کسي کا مرکب ، کسي کو عبرت کا تازيانہ' + - 'lang': 'en' + 'text': 'With each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.' + - 'lang': 'ro' + 'text': 'Har Aik Se Ashna Hun, Lekin Juda Juda Rasme-o-Rah Meri | Kisi Ka Raakab, Kisi Ka Markab, Kisi Ko  Ibrat Ka Taziyana' +- 'id': '002_138_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ تھا اگر تو شريک محفل ، قصور ميرا ہے يا کہ تيرا | مرا طريقہ نہيں کہ رکھ لوں کسي کي خاطر مےء شبانہ' + - 'lang': 'en' + 'text': 'If in the circle you were not numbered, was it your own fault or mine? | To humour no‐one am I accustomed to keep untasted the midnight wine!' + - 'lang': 'ro' + 'text': 'Na Tha Agar Tu Shareek-e-Mehfil, Qasoor Mera Hai Ya Ke Tera | Mera Tareeka Nahin Ke Rakh Loon Kisi Ki Khatar Mai’ay Shabana' +- 'id': '002_138_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے خم و پيچ کو نجومي کي آنکھ پہچانتي نہيں ہے | ہدف سے بيگانہ تيرا اس کا ، نظر نہيں جس کي عارفانہ' + - 'lang': 'en' + 'text': 'No planet‐gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.' + - 'lang': 'ro' + 'text': 'Mere Kham-o-Paich Ko Najoomi Ki Ankh Pehchanti Nahin Hai | Hadaf Se Baigana Teer Uss Ka, Nazar Nahin Jis Ki Arfana' +- 'id': '002_138_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!شفق نہيں مغربي افق پر يہ جوئے خوں ہے ، يہ جوئے خوں ہے | طلوع فردا کا منتظر رہ کہ دوش و امروز ہے فسانہ' + - 'lang': 'en' + 'text': 'That is no dawn at the Western skyline—it is a bloodbath, that ruddy glow! | Await to‐morrow; our yesterday and to‐day are legends of long ago.' + - 'lang': 'ro' + 'text': 'Shafaq Nahin Maghrabi Ufaq Par, Ye Jooye Khoon Hai, Ye Jooye Khoon Hai! | Tulu-e-Farda Ka Muntazir Reh Ke Dosh-o-Amroz Hai Fasana' +- 'id': '002_138_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ فکر گستاخ جس نے عرياں کيا ہے فطرت کي طاقتوں کو | اس کي بيتاب بجليوں سے خطر ميں ہے اس کا آشيانہ' + - 'lang': 'en' + 'text': 'From Nature’s forces their reckless science has stripped the garments away, until | At last its own nesting‐place is scorched by the restless lightning it cannot still:' + - 'lang': 'ro' + 'text': 'Woh Fikar-e-Ghustakh Ji Ne Uryaan Kiya Hai Fitrat Ki Taqaton Ko | Ussi Ki Betab Bijliyon Se Khatr Mein Hai Uss Ka Ashiyana' +- 'id': '002_138_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائيں ان کي ، فضائيں ان کي ، سمندر ان کے ، جہاز ان کے | گرہ بھنور کي کھلے تو کيونکر ، بھنور ہے تقدير کا بہانہ' + - 'lang': 'en' + 'text': 'To them the trade‐wind belongs, the sky‐way, to them the ocean, to them the ship— | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!' + - 'lang': 'ro' + 'text': 'Hawaen Un Ki, Fazaen Un Ki, Sumundar Un Ke, Jahaz Un Ke | Girah Bhanwar Ki Khule To Kyunkar, Bhanwar Hai Taqeer Ka Bahana' +- 'id': '002_138_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان نو ہو رہا ہے پيدا ، وہ عالم پير مر رہا ہے | جسے فرنگي مقامروں نے بنا ديا ہے قمار خانہ' + - 'lang': 'en' + 'text': 'But now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling‐den.' + - 'lang': 'ro' + 'text': 'Jahan-e-Nau Ho Raha Hai Paida, Woh Alam-e-Peer Mar Raha Hai | Jise Farangi Muqamiron Ne Bana Diya Hai Qimar Khana' +- 'id': '002_138_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا ہے گو تند و تيز ليکن چراغ اپنا جلا رہا ہے | وہ مرد درويش جس کو حق نے ديے ہيں انداز خسروانہ' + - 'lang': 'en' + 'text': 'That man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould.' + - 'lang': 'ro' + 'text': 'Hawa Hai Go Tund-o-Taiz Lekin Charagh Apna Jala Raha Hai | Woh Mard-e-Darvesh Jis Ko Haq Ne Diye Hain Andaz-e-Khusarwana' diff --git a/data/github_iqbal_demystified/poems/002/002_139.yaml b/data/github_iqbal_demystified/poems/002/002_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2f136002fa1f8451e7728be4f46230c037ec8428 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_139.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_139' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/342-%20Farishte%20Adam%20ko.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فرشتے آدم کو جنت سے رخصت کرتے ہيں' +- 'lang': 'en' + 'text': 'THE ANGELS BID FAREWELL TO ADAM' +'description': [] +'sher': +- 'id': '002_139_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا ہوئي ہے تجھے روزوشب کي بيتابي | خبر نہيں کہ تو خاکي ہے يا کہ سيمابي' + - 'lang': 'en' + 'text': 'Thy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.' + - 'lang': 'ro' + 'text': 'Atta Huwi Hai Tujhe Roz-o-Shab Ki Betabi | Khabar Nahin Ke Tu Khaki Hai Ye Ke Seemabi' +- 'id': '002_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے ، خاک سے تيري نمود ہے ، ليکن | تري سرشت ميں ہے کوکبي و مہ تابي' + - 'lang': 'en' + 'text': 'Dust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.' + - 'lang': 'ro' + 'text': 'Suna Hai, Khak Se Teri Namood Hai, Lekin | Teri Sarisht Mein Hai Kokabi-o-Mehtabi' +- 'id': '002_139_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمال اپنا اگر خواب ميں بھي تو ديکھے | ہزار ہوش سے خوشتر تري شکر خوابي' + - 'lang': 'en' + 'text': 'If thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.' + - 'lang': 'ro' + 'text': 'Jamal Apna Agar Khawab Mein Bhi Tu Dekhe | Hazar Hosh Se Khushtar Teri Shukar Khawabi' +- 'id': '002_139_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں بہا ہے ترا گريہء سحر گاہي | اسي سے ہے ترے نخل کہن کي شادابي' + - 'lang': 'en' + 'text': 'Thy musings and thy sighs, At the first streak of dawn— | A passion that sustains thee— Is the envy of our souls.' + - 'lang': 'ro' + 'text': 'Garan Baha Hai Tera Girya-e-Sehargahi | Issi Se Hai Tere Nakhl-e-Kuhan Ki Shadabi' +- 'id': '002_139_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نوا سے ہے بے پردہ زندگي کا ضمير | کہ تيرے ساز کي فطرت نے کي ہے مضرابي' + - 'lang': 'en' + 'text': 'The essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature’s invisible hands.' + - 'lang': 'ro' + 'text': 'Teri Nawa Se Hai Be-Parda Zindagi Ka Zameer | Ke Tere Saaz Ki Fitrat Ne Ki Hai Mizrabi' diff --git a/data/github_iqbal_demystified/poems/002/002_140.yaml b/data/github_iqbal_demystified/poems/002/002_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8a584164f8ed1dc3f5565a64bf5f2c76a1770a11 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_140.yaml @@ -0,0 +1,118 @@ +--- +'id': '002_140' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/343-%20Ruh%20i%20Arzi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'روح ارضي آدم کا استقبال کرتي ہے' +- 'lang': 'en' + 'text': 'ADAM IS RECEIVED BY THE SPIRIT OF THE EARTH' +'description': [] +'sher': +- 'id': '002_140_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھول آنکھ ، زميں ديکھ ، فلک ديکھ ، فضا ديکھ | مشرق سے ابھرتے ہوئے سورج کو ذرا ديکھ' + - 'lang': 'en' + 'text': 'Open thy eyes and look above, | Look at the streak of dawn;' + - 'lang': 'ro' + 'text': 'Khol Ankh, Zameen Dekh, Falak Dekh, Faza Dekh | Mashriq Se Ubharte Huwe Suraj Ko Zara Dekh' +- 'id': '002_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس جلوئہ بے پردہ کو پردوں ميں چھپا ديکھ | ايام جدائي کے ستم ديکھ ، جفا ديکھ' + - 'lang': 'en' + 'text': 'Look at the veiling of the vision; | Look at the banishment unfair;' + - 'lang': 'ro' + 'text': 'Iss Jalwa-e-Beparda Ko Pardon Mein Chupa Dekh | Ayyam-e-Judai Ke Sitam Dekh, Jafa Dekh' +- 'id': '002_140_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!بے تاب نہ ہو معرکہء بيم و رجا ديکھ | ہيں تيرے تصرف ميں يہ بادل ، يہ گھٹائيں' + - 'lang': 'en' + 'text': 'Look at the battle of hope and fear. | Thine are the clouds, the rains, the skies,' + - 'lang': 'ro' + 'text': 'Betab Na Ho Maarika-e-Beem-o-Rija Dekh! | Hain Tere Tassaruf Mein Ye Badal, Ye Ghataen' +- 'id': '002_140_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ گنبد افلاک ، يہ خاموش فضائيں | يہ کوہ يہ صحرا ، يہ سمندر يہ ہوائيں' + - 'lang': 'en' + 'text': 'Thine are the winds, the storms, | The woods, the mountains, the rivers are thine;' + - 'lang': 'ro' + 'text': 'Ye Gunbad-e-Aflak, Ye Khamosh Fazaen | Ye Koh Ye Sehra, Ye Sumandar Ye Hawaen' +- 'id': '002_140_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھيں پيش نظر کل تو فرشتوں کي ادائيں | !آئينہء ايام ميں آج اپني ادا ديکھ' + - 'lang': 'en' + 'text': 'The world of the angels was a void; | Look at the peopled earth, which is thine.' + - 'lang': 'ro' + 'text': 'Theen Paish-e-Nazar Kal To Farishton Ki Adaen | Aaeena-e-Ayyam Mein Aaj Apni Ada Dekh!' +- 'id': '002_140_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھے گا زمانہ تري آنکھوں کے اشارے | ديکھيں گے تجھے دور سے گردوں کے ستارے' + - 'lang': 'en' + 'text': 'Thou wilt rule it like a king; | The stars will gaze in wonder;' + - 'lang': 'ro' + 'text': 'Samjhe Ga Zamana Teri Ankhon Ke Ishare | Dekhain Ge Tujhe Door Se Gardoon Ke Sitare' +- 'id': '002_140_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناپيد ترے بحر تخيل کے کنارے | پہنچيں گے فلک تک تري آہوں کے شرارے' + - 'lang': 'en' + 'text': 'Thy vision will encompass the earth; | Thy sighs will reach the heavens;' + - 'lang': 'ro' + 'text': 'Na-Paid Tere Behar-e-Takhiyyul Ke Kinare | Pohanche Ge Falak Tak Teri Aahon Ke Shirare' +- 'id': '002_140_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!تعمير خودي کر ، اثر آہ رسا ديکھ | خورشيد جہاں تاب کي ضو تيرے شرر ميں' + - 'lang': 'en' + 'text': 'Look at the power of thy pain and passion. | The spark in thee is a radiant sun;' + - 'lang': 'ro' + 'text': 'Tameer-e-Khudi Kar, Asar-e-Aah-e-Rasa Dekh! | Khurshid-e-Jahan Taab Ki Zou Tere Sharar Mein' +- 'id': '002_140_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آباد ہے اک تازہ جہاں تيرے ہنر ميں | جچتے نہيں بخشے ہوئے فردوس نظر ميں' + - 'lang': 'en' + 'text': 'A new world lives in thee; | Thou carest not for a borrowed heaven;' + - 'lang': 'ro' + 'text': 'Abad Hai Ek Taza Jahan Tere Hunar Mein | Jachte Nahin Bakhshe Huwe Firdous Nazar Mein' +- 'id': '002_140_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت تري پنہاں ہے ترے خون جگر ميں | !اے پيکر گل کوشش پيہم کي جزا ديکھ' + - 'lang': 'en' + 'text': 'Thy life‐blood has it concealed; | Look at the reward of anguish and toil.' + - 'lang': 'ro' + 'text': 'Jannat Teri Pinhan Hai Tere Khoon-e-Jigar Mein | Ae Paikar-e-Gil Koshish-e-Peham Ki Jaza Dekh!' +- 'id': '002_140_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالندہ ترے عود کا ہر تار ازل سے | تو جنس محبت کا خريدار ازل سے' + - 'lang': 'en' + 'text': 'Thy lyre has an eternal plaintive string, | Panting with the passion of love;' + - 'lang': 'ro' + 'text': 'Nalinda Tere Uood Ka Har Taar Azal Se | Tu Jinse-e-Mohabbat Ka Khireedar Azal Se' +- 'id': '002_140_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو پير صنم خانہء اسرار ازل سے | محنت کش و خوں ريز و کم آزار ازل سے' + - 'lang': 'en' + 'text': 'Thou guardest eternal secrets divine, | And livest a life of obedient power;' + - 'lang': 'ro' + 'text': 'Tu Peer-e-Sanam Khana-e-Asrar Azal Se | Mehnat Kash-o-Khoon Raiz-o-Kam Azaar Azal Se' diff --git a/data/github_iqbal_demystified/poems/002/002_141.yaml b/data/github_iqbal_demystified/poems/002/002_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..12a5994d4e1b7b13141b120e2a25662aed033410 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_141.yaml @@ -0,0 +1,964 @@ +--- +'id': '002_141' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/345-%20Peer-o-Mureed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پيرو مريد' +- 'lang': 'en' + 'text': 'THE MENTOR AND THE DISCIPLE' +'description': [] +'sher': +- 'id': '002_141_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بينا سے ہے جاري جوئے خوں | !علم حاضر سے ہے ديں زار و زبوں' + - 'lang': 'en' + 'text': 'Discerning eyes bleed in pain, | For faith is ruined by knowledge in this age.' + - 'lang': 'ro' + 'text': 'Chashm-e-Beena Se Hai Jari Joo’ay Khoon | Ilm-e-Hazir Se Hai Deen Zaar-o-Zuboon!' +- 'id': '002_141_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم را بر تن زني مارے بود | علم را بر دل زني يارے بود' + - 'lang': 'en' + 'text': 'Fling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.' + - 'lang': 'ro' + 'text': 'Ilm Ra Bartan Zni Mare Bawad | Ilm Ra Bar Dil Zni Yaare Bawad' +- 'id': '002_141_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريدہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE:' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اے امام عاشقان دردمند | ياد ہے مجھ کو ترا حرف بلند' + - 'lang': 'en' + 'text': 'Master of love; of God! | I do remember thy noble words:' + - 'lang': 'ro' + 'text': 'Ae Imam-e-Ashiqaan-e-Dardmand! | Yaad Hai Mujh Ko Tera Harf-e-Buland' +- 'id': '002_141_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خشک مغز و خشک تار و خشک پوست | ،از کجا مي آيد ايں آواز دوست' + - 'lang': 'en' + 'text': '‘Wherefrom comes this Friendly voice— | Thin, feeble, and dry as a reed?’' + - 'lang': 'ro' + 'text': '‘Khushk Maghaz-o-Khushk Taar-o-Khushk Post | Az Kuja Mee Ayed Aen Awaz-e-Dost’' +- 'id': '002_141_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور حاضر مست چنگ و بے سرور | بے ثبات و بے يقين و بے حضور' + - 'lang': 'en' + 'text': 'The world today has an eternal sadness, | With neither joy, nor love, nor certitude,' + - 'lang': 'ro' + 'text': 'Dour-e-Hazir Mast-e-Ching-o-Be-Suroor | Besabat-o-Beyaqeen-o-Behazoor' +- 'id': '002_141_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا خبر اس کو کہ ہے يہ راز کيا | دوست کيا ہے ، دوست کي آواز کيا' + - 'lang': 'en' + 'text': 'What doth it know about this mystery— | Who is the friend, and what is the friend’s voice?' + - 'lang': 'ro' + 'text': 'Kya Khabar Iss Ko Ke Hai Ye Raaz Kya | Dost Kya Hai, Dost Ki Awaz Kya' +- 'id': '002_141_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، يورپ با فروغ و تاب ناک | نغمہ اس کو کھينچتا ہے سوئے خاک' + - 'lang': 'en' + 'text': 'The sound of music is a dirge | In the West’s crumbling pageant.' + - 'lang': 'ro' + 'text': 'Aah, Yourap Ba-Farogh-o-Taab Naak | Naghma Iss Ko  Khanchta Hai Soo’ay Khak' +- 'id': '002_141_011' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سماع راست ہر کس چير نيست | طعمہء ہر مرغکے انجير نيست' + - 'lang': 'en' + 'text': 'Every ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.' + - 'lang': 'ro' + 'text': 'Bar Samaa-e-Rast Harkas Cheer Neest | Ta’ama-e-Har Murghke Anjeer Neest' +- 'id': '002_141_013' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پڑھ ليے ميں نے علوم شرق و غرب | روح ميں باقي ہے اب تک درد و کرب' + - 'lang': 'en' + 'text': 'I have mastered knowledge of both the East and the West, | My soul suffers still in agony.' + - 'lang': 'ro' + 'text': 'Parh Liye Main Ne Uloom-e-Sharaq-o-Gharb | Rooh Mein Baqi Hai Ab Tak Dard-o-Karb' +- 'id': '002_141_015' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست ہر نا اہل بيمارت کند | سوئے مادر آکہ تيمارت کند' + - 'lang': 'en' + 'text': 'Quacks sicken you more; | Come to us for a cure.' + - 'lang': 'ro' + 'text': 'Dast-e-Har Na-Ahl Beemarat Kunad | Soo’ay Madar Aa Ke Teemarat Kunad' +- 'id': '002_141_017' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريدہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے نگہ تيري مرے دل کي کشاد | کھول مجھ پر نکتہء حکم جہاد' + - 'lang': 'en' + 'text': 'Thy glance of wisdom brightens my heart; | Explain to me the order for jihad.' + - 'lang': 'ro' + 'text': 'Ae Nigah Teri Mere Dil Ki Kushaad | Khol Mujh Par Nukta-e-Hukam-e-Jihad' +- 'id': '002_141_019' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش حق را ہم بہ امر حق شکن | بر زجاج دوست سنگ دوست زن' + - 'lang': 'en' + 'text': 'Break the image of God by the command of God, | Break the friend’s glass, with the friend’s stone.' + - 'lang': 'ro' + 'text': 'Naqsh-e-Haq Ra Hum Ba Amar-e-Haq Shikan | Bar Zujaj-e-Dost Sang-e-Dost Zan' +- 'id': '002_141_021' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے نگاہ خاوراں مسحور غرب | حور جنت سے ہے خوشتر حور غرب' + - 'lang': 'en' + 'text': 'Oriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.' + - 'lang': 'ro' + 'text': 'Hai Nigah-e-Khawaran Mashoor-e-Gharb | Hoor-e-Jannat Se Hai Khaushtar Hoor-e-Gharb' +- 'id': '002_141_023' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہر نقرہ گر اسپيد است و نو | !دست و جامہ ہم سيہ گردو ازو' + - 'lang': 'en' + 'text': 'Silver glisters white and new, | But blackens the hands and clothes.' + - 'lang': 'ro' + 'text': 'Zahir-e-Nuqrah Gar Aspaid Ast -o-Nau | Dast-o-Jama Hum She Gard Da Zau!' +- 'id': '002_141_025' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!آہ مکتب کا جوان گرم خوں | !ساحر افرنگ کا صيد زبوں' + - 'lang': 'en' + 'text': 'The warm‐blooded youths in schools, | Alas, are victims of Western magic!' + - 'lang': 'ro' + 'text': 'Aah Maktab Ka Jawan-e-Garam Khoon! | Sahir-e-Afrang Ka Sayd-e-Zaboon!' +- 'id': '002_141_027' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغ پر نارستہ چوں پراں شود | طعمہء ہر گربہء دراں شود' + - 'lang': 'en' + 'text': 'When an unfledged bird begins its flight, | It becomes a ready feline morsel.' + - 'lang': 'ro' + 'text': 'Murg-e-Par Narusta Choon Paran Shawad | Ta’ama-e-Har Gur Ba Durran Shawad' +- 'id': '002_141_029' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا آويزش دين و وطن | !جوہر جاں پر مقدم ہے بدن' + - 'lang': 'en' + 'text': 'How long this clash between church and state? | Is the body superior to the soul?' + - 'lang': 'ro' + 'text': 'Ta Kuja Awaizish-e-Deen-o-Watan | Jouhar-e-Jaan Par Maqaddam Hai Badan!' +- 'id': '002_141_031' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب پہلو مي زندہ با زر بشب | انتظار روز مي دارد ذہب' + - 'lang': 'en' + 'text': 'Coins may jingle at night, | But gold waits for the morrow.' + - 'lang': 'ro' + 'text': 'Qalb Pehlu Mee Zind Ba Zar Bashab | Intizar-e-Roz Mee Darad Zahab' +- 'id': '002_141_033' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريدہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر آدم سے مجھے آگاہ کر | !خاک کے ذرے کو مہر و ماہ کر' + - 'lang': 'en' + 'text': 'Tell me about the secret of man, | Tell how dust is a peer of the stars.' + - 'lang': 'ro' + 'text': 'Sirr-e-Adam Se Mujhe Agah Kar | Khak Ke Zarre Ko Mehar-o- Mah Kar!' +- 'id': '002_141_035' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہرش را پشہء آرد بچرخ | باطنش آمد محيط ہفت چرخ' + - 'lang': 'en' + 'text': 'His outside dies of an insect’s bite, | His inside roams the seven heavens.' + - 'lang': 'ro' + 'text': 'Zahirish Ra Passha-e-Ard Ba-Charkh | Batinish Amad Muheet-e-Haft Charkh' +- 'id': '002_141_037' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک تيرے نور سے روشن بصر | غايت آدم خبر ہے يا نظر؟' + - 'lang': 'en' + 'text': 'Dust with thy help has a luminous eye, | Is man’s purpose knowledge or vision?' + - 'lang': 'ro' + 'text': 'Khak Tere Noor Se Roshan Basar | Ghayat-e-Adam Khabar Hai Ya Nazar?' +- 'id': '002_141_039' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمي ديد است ، باقي پوست است | ديد آں باشد کہ ديد دوست است' + - 'lang': 'en' + 'text': 'Man is perception; the rest is skin; | Perception is the perception of God.' + - 'lang': 'ro' + 'text': 'Admi Deed Ast, Baqi Post Ast | Deed Aan Bashad Ke Deed-e-Dost Ast' +- 'id': '002_141_041' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ ہے مشرق تري گفتار سے | امتےں مرتي ہيں کس آزار سے؟' + - 'lang': 'en' + 'text': 'The East lives on through your words! | Of what disease nations die?' + - 'lang': 'ro' + 'text': 'Zinda Hai Mashriq Teri Guftar Se | Ummatain Merti Han Kis Azaar Se?' +- 'id': '002_141_043' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر ہلاک امت پيشيں کہ بود | زانکہ بر جندل گماں بردند عود' + - 'lang': 'en' + 'text': 'Every nation that perished in the past, | Perished for mistaking stone for incense.' + - 'lang': 'ro' + 'text': 'Har Halak-e-Ummat-e-Paisheen Ke Bood | Zaanke Bar-Jandal Guman Bar Dand Uood' +- 'id': '002_141_045' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب مسلماں ميں نہيں وہ رنگ و بو | سرد کيونکر ہو گيا اس کا لہو؟' + - 'lang': 'en' + 'text': 'Muslims have now lost their vigour and force; | Wherefore are they so timid and tame?' + - 'lang': 'ro' + 'text': 'Ab Musalman Men Nain Who Rang-o-Boo | Sard Kyunkar Ho Gya Iss Ka Lahoo?' +- 'id': '002_141_047' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دل صاحبدلے نامد بہ درد | ہيچ قومے را خدا رسوا نہ کرد' + - 'lang': 'en' + 'text': 'No nation meets its doom, | Until it angers a man of God.' + - 'lang': 'ro' + 'text': 'Ta Dil-e-Sahibd Le Na Mad Ba Dard | Haich Qoume Ra Khda Ruswa Na Kard' +- 'id': '002_141_049' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ بے رونق ہے بازار وجود | کون سے سودے ميں ہے مردوں کا سود؟' + - 'lang': 'en' + 'text': 'Though life is a mart without any lustre, | What kind of bargain doth offer some gain?' + - 'lang': 'ro' + 'text': 'Gharcha Be-Ronaq Hai Bazar-e-Wujood | Kon Se Sode Mein Hai Mardon Ka Sood?' +- 'id': '002_141_051' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زيرکي بفروش و حيراني بخر | زيرکي ظن است و حيراني نظر' + - 'lang': 'en' + 'text': 'Sell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.' + - 'lang': 'ro' + 'text': 'Zair Ki Ba-Farosh-o-Heerani Bakhar | Zair Ki Zann Ast-o-Heerani Nazar' +- 'id': '002_141_053' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نفس ميرے سلاطيں کے نديم | !ميں فقير بے کلاہ و بے گليم' + - 'lang': 'en' + 'text': 'My peers consort with kings in court, | While I am a beggar, uncovered, bare‐headed.' + - 'lang': 'ro' + 'text': 'Hum Nafs Mere Salateen Ke Nadeem | Main Faqeer-e-Ne-Kulah-o-Begaleem' +- 'id': '002_141_055' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندئہ يک مرد روشن دل شوي | بہ کہ بر فرق سر شاہاں روي' + - 'lang': 'en' + 'text': 'To be the slave of a man with an illumined heart, | Is better than to rule the ruler’s of’ the land.' + - 'lang': 'ro' + 'text': 'Banda-e-Yak Mard-e-Roshan Dil Shawi | Ba Ke Bar Farq-e-Sar-e-Shahan Rawi.' +- 'id': '002_141_057' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے شريک مستي خاصان بدر | !ميں نہيں سمجھا حديث جبر و قدر' + - 'lang': 'en' + 'text': 'I am at a loss to know the puzzle | Of free will and determination.' + - 'lang': 'ro' + 'text': 'Ae Shareek-e-Masti-e-Khasaan-e-Badar | Main Nahin Samjha Hadees-e-Jabr-o-Qadr!' +- 'id': '002_141_059' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بال بازاں را سوے سلطاں برد | بال زاغاں را بگورستاں برد' + - 'lang': 'en' + 'text': 'Wings bring a hawk to Kings; | Wings bring a crow to the grave.' + - 'lang': 'ro' + 'text': 'Bal Bazan Ra Sooye Sultan Bard | Bal Zaghan Ra Baghoristan Bard' +- 'id': '002_141_061' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروبار خسروي يا راہبي | کيا ہے آخر غايت دين نبي ؟' + - 'lang': 'en' + 'text': 'What is the aim of the Prophet’s path— | The rule of the earth, or a monastery?' + - 'lang': 'ro' + 'text': 'Karobar-e-Khusrawi Ya Rahbi | Kya Hai Akhir Ghaya-e-Deen-e-Nabi (S.A.W.)?' +- 'id': '002_141_063' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصلحت در دين ما جنگ و شکوہ | مصلحت در دين عيسي غار و کوہ' + - 'lang': 'en' + 'text': 'Prudence in our faith decrees war and power, | In the faith of Jesus—a cave and mount.' + - 'lang': 'ro' + 'text': 'Muslahat Dar Deen-e-Ma Jang-o-Shikoh | Muslahat Dar Deen-e-Issa (A.S.) Ghaar-o-Koh' +- 'id': '002_141_065' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس طرح قابو ميں آئے آب و گل | کس طرح بيدار ہو سينے ميں دل ؟' + - 'lang': 'en' + 'text': 'How to discipline the body? | And how to awaken the heart?' + - 'lang': 'ro' + 'text': 'Kis Tarah Qaboo Mein Aye Aab-o-Gill | Kis Tarah Baidar Ho Seene Mein Dil?' +- 'id': '002_141_067' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ باش و بر زميں رو چوں سمند | چوں جنازہ نے کہ بر گردن برند' + - 'lang': 'en' + 'text': 'Be obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.' + - 'lang': 'ro' + 'text': 'Banda Bash-o-Bar Zameen Ro Choon Samand | Choon Janaza Ne Ke Bar Gardan Baran' +- 'id': '002_141_069' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر ديں ادراک ميں آتا نہيں | کس طرح آئے قيامت کا يقيں؟' + - 'lang': 'en' + 'text': 'The secret of faith I do not know; | How to believe in the Day of Judgement?' + - 'lang': 'ro' + 'text': 'Sirr-e-Deen Adraak Mein Ata Nahin | Kis Tarah Aye Qayamat Ka Yaqeen?' +- 'id': '002_141_071' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس قيامت شو قيامت را ببيں | ديدن ہر چيز را شرط است ايں' + - 'lang': 'en' + 'text': 'Be the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.' + - 'lang': 'ro' + 'text': 'Pas Qayamat Sho Qayamat Rababeen | Deedan-e-Har Cheez Ast Aen' +- 'id': '002_141_073' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindie' +- 'id': '002_141_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسماں ميں راہ کرتي ہے خودي | صيد مہر و ماہ کرتي ہے خودي' + - 'lang': 'en' + 'text': 'The selfhood soars up to the skies— | It preys upon the sun and the moon—' + - 'lang': 'ro' + 'text': 'Asman Mein Rah Karti Hai Khudi | Said-e-Mehar-o-Mah Karti Hai Khudi' +- 'id': '002_141_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے حضور و با فروغ و بے فراغ | !اپنے نخچيروں کے ہاتھوں داغ داغ' + - 'lang': 'en' + 'text': 'Deprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.' + - 'lang': 'ro' + 'text': 'Be Huzoor-o-Ba-Farogh-o-Be-Faraagh | Apne Nakhcheeron Ke Hathon Dagh Dagh!' +- 'id': '002_141_076' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آں کہ ارزد صيد را عشق است و بس | !ليکن او کے گنجد اندر دام کس' + - 'lang': 'en' + 'text': 'Love alone is fit to be hunted, | But who can ever ensnare it!' + - 'lang': 'ro' + 'text': 'Aan Ke Arzd Said Ra Ishq Ast-o-Bas | Lekin Ao Ke Gunajad Andar Daam-e-Kas!' +- 'id': '002_141_078' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ پہ روشن ہے ضمير کائنات | کس طرح محکم ہو ملت کي حيات؟' + - 'lang': 'en' + 'text': 'Thou knowest the heart of the universe; | Tell how a nation can be strong?' + - 'lang': 'ro' + 'text': 'Tujh Pe Roshan Hai Zamer-e-Kainat | Kis Tarah Muhkam Ho Milat Ki Hayat?' +- 'id': '002_141_080' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ باشي مرغکانت برچنند | غنچہ باشي کود کانت برکنند' + - 'lang': 'en' + 'text': 'If thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.' + - 'lang': 'ro' + 'text': 'Dana Bashi Murghkanat Bar-Cheenand | Ghuncha Bashi Ko Dkanat Bar Kanand' +- 'id': '002_141_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ پنہاں کن سراپا دام شو | غنچہ پنہاں کن گياہ بام شو' + - 'lang': 'en' + 'text': 'Hide thy grain, and be the trap; | Hide thy blossom, and be the grass.' + - 'lang': 'ro' + 'text': 'Dana Pinhan Kun Sarapa Daam Sho | Ghuncha Pinhan Kun Gyah-e-Baam Sho' +- 'id': '002_141_083' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو يہ کہتا ہے کہ دل کي کر تلاش | طالب دل باش و در پيکار باش' + - 'lang': 'en' + 'text': 'Thou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;' + - 'lang': 'ro' + 'text': 'Tu Ye Kehta Hai Ke Dil Ki Kar Talash | ‘Talib-e-Dil Bash-o-Dar-Paikar Bash’' +- 'id': '002_141_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو مرا دل ہے ، مرے سينے ميں ہے | ميرا جوہر ميرے آئينے ميں ہے' + - 'lang': 'en' + 'text': 'My heart is in my breast, | Like a mirror, it shows my powers.' + - 'lang': 'ro' + 'text': 'Jo Mera Dil Hai, Mere Seene Mein Hai | Mera Jouhar Mere Aaeene Mein Hai' +- 'id': '002_141_086' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہمي گوئي مرا دل نيز ہست | دل فراز عرش باشد نے بہ پست' + - 'lang': 'en' + 'text': 'Thou sayest thou hast a heart | The heart is not below, but in the empyrean,' + - 'lang': 'ro' + 'text': 'Tu Hami Goyi Mera Dil Naiz Hast | Dil Faraz-e-Arsh Bashad Ne Ba Past' +- 'id': '002_141_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو دل خود را دلے پنداشتي | جستجوے اہل دل بگذاشتي' + - 'lang': 'en' + 'text': 'Thou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.' + - 'lang': 'ro' + 'text': 'Tu Dil-e-Khud Ra Dile Pind Ashti | Justujooye Ahl-e-Dil Baghazashti!' +- 'id': '002_141_089' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمانوں پر مرا فکر بلند | ميں زميں پر خوار و زار و دردمند' + - 'lang': 'en' + 'text': 'My mind soars in ethereal flights, | But I grovel in the dust;' + - 'lang': 'ro' + 'text': 'Asmanon Par Mera Fikar-e-Buland | Main Zameen Par Khwar-o-Zaar-o-Dardmand' +- 'id': '002_141_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار دنيا ميں رہا جاتا ہوں ميں | ٹھوکريں اس راہ ميں کھاتا ہوں ميں' + - 'lang': 'en' + 'text': 'I have failed in the affairs of the world; | Kicks and buffets are my lot;' + - 'lang': 'ro' + 'text': 'Kar-e-Dunya Mein Raha Jata Hun Main | Thokarain Iss Rah Mein Khata Hun Main' +- 'id': '002_141_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں مرے بس کا نہيں کار زميں | ابلہ دنيا ہے کيوں دانائے ديں؟' + - 'lang': 'en' + 'text': 'Why is material world beyond my reach? | Why are the wise in faith, fools in the world?' + - 'lang': 'ro' + 'text': 'Kyun Mere Bas Ka Nahin Kaar-e-Zameen | Abla-e-Dunya Hai Kyun Dana’ay Deen?' +- 'id': '002_141_093' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آں کہ بر افلاک رفتارش بود | بر زميں رفتن چہ دشوارش بود' + - 'lang': 'en' + 'text': 'One who can scale the heights of heaven, | Can tread the path of earth with ease.' + - 'lang': 'ro' + 'text': 'Aan Ke Bar Aflaak Raftarash Bood | Bar Zameen Raftan Che Dushwarish Bood' +- 'id': '002_141_095' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت کا ملے کيونکر سراغ | کس طرح ہاتھ آئے سوز و درد و داغ' + - 'lang': 'en' + 'text': 'What is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?' + - 'lang': 'ro' + 'text': 'Ilm-o-Hikmat Ka Mile Khyunkar Sooragh | Kis Tarah Hath Aye Souz-o-Dard-o-Dagh?' +- 'id': '002_141_097' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيررومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت زايد نان حلال | عشق و رقت آيد از نان حلال' + - 'lang': 'en' + 'text': 'Knowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.' + - 'lang': 'ro' + 'text': 'Ilm-o- Hikmat Zayed Az Naan-e-Halal | Ishq-o-Riqqat Ayed Az Naan-e-Halal' +- 'id': '002_141_099' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_100' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے زمانے کا تقاضا انجمن | !اور بے خلوت نہيں سوز سخن' + - 'lang': 'en' + 'text': 'The world demands me to meet and mingle, | But the song is born in solitude.' + - 'lang': 'ro' + 'text': 'Hai Zamane Ka Taqaza Anjuman | Aur Be-Khalwat Nahin Souz-e-Sukhan' +- 'id': '002_141_101' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_102' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت از اغيار بايد ، نے ز يار | پوستيں بہر دے آمد ، نے بہار' + - 'lang': 'en' + 'text': 'Keep away from strangers, not from Him, | Wrap thyself for winter, not for spring.' + - 'lang': 'ro' + 'text': 'Khalwat Az Aghyar Bayed, Ne Zeyad | Posteen Beharde Amad, Ne Bahar' +- 'id': '002_141_103' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مريد ہندي' + - 'lang': 'en' + 'text': 'THE INDIAN DISCIPLE' + - 'lang': 'ro' + 'text': 'Mureed-e-Hindi' +- 'id': '002_141_104' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند ميں اب نور ہے باقي نہ سوز | !اہل دل اس ديس ميں ہيں تيرہ روز' + - 'lang': 'en' + 'text': 'India now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.' + - 'lang': 'ro' + 'text': 'Hind Mein Ab Noor Hai Baqi Na Souz | Ahl-e-Dil Iss Dais Mein Hain Teerah Roz!' +- 'id': '002_141_105' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پير رومي' + - 'lang': 'en' + 'text': 'RUMI' + - 'lang': 'ro' + 'text': 'Peer-e-Rumi' +- 'id': '002_141_106' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار مرداں روشني و گرمي است | کار دوناں حيلہ و بے شرمي است' + - 'lang': 'en' + 'text': 'Imparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean.' + - 'lang': 'ro' + 'text': 'Kar-e-Mardan Roshni-o-Garmi Ast | Kar-e-Do Naa Heela-o-Besharami Ast' diff --git a/data/github_iqbal_demystified/poems/002/002_142.yaml b/data/github_iqbal_demystified/poems/002/002_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8dc57c1365e9a4f2b7bf6f22a1b2fef4528fb881 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_142.yaml @@ -0,0 +1,172 @@ +--- +'id': '002_142' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/347-%20Jibril%20o%20Iblis.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جبريل وابليس' +- 'lang': 'en' + 'text': 'GABRIEL AND SATAN' +'description': [] +'sher': +- 'id': '002_142_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبريل' + - 'lang': 'en' + 'text': 'Gabriel:' + - 'lang': 'ro' + 'text': 'Gabriel:' +- 'id': '002_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمدم ديرينہ! کيسا ہے جہان رنگ و بو؟' + - 'lang': 'en' + 'text': 'My old friend, How is the world of sight and sound?' + - 'lang': 'ro' + 'text': 'Humdam Dairina! Kaisa Hai Jahan-e-Rang-o-Boo?' +- 'id': '002_142_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'Satan:' + - 'lang': 'ro' + 'text': 'Satan:' +- 'id': '002_142_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و ساز و درد و داغ و جستجوے و آرزو' + - 'lang': 'en' + 'text': 'Pain and passion; quest and yearning.' + - 'lang': 'ro' + 'text': 'Souz-o-Saaz-o-Dard-o-Dagh-o-Justujooye-o-Arzoo' +- 'id': '002_142_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبريل' + - 'lang': 'en' + 'text': 'Gabriel:' + - 'lang': 'ro' + 'text': 'Gabriel:' +- 'id': '002_142_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر گھڑي افلاک پر رہتي ہے تيري گفتگو | کيا نہيں ممکن کہ تيرا چاک دامن ہو رفو؟' + - 'lang': 'en' + 'text': 'Thou never talkest of anything but the heavens. | Is there no cure for thy constant pain?' + - 'lang': 'ro' + 'text': 'Har Ghari Aflak Par Rehti Hai Teri Guftugu | Kya Nahin Mumkin Ke Tera Chaak-e-Daman Ho Rafoo' +- 'id': '002_142_007' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'Satan:' + - 'lang': 'ro' + 'text': 'Satan:' +- 'id': '002_142_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ اے جبريل! تو واقف نہيں اس راز سے | کر گيا سرمست مجھ کو ٹوٹ کر ميرا سبو' + - 'lang': 'en' + 'text': 'Thou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,' + - 'lang': 'ro' + 'text': 'Aah Ae Jibreel! Tu waqif Nahin Iss Raaz Se | Kar Gya Sarmast Mujh Ko Toot Kar Mera Saboo' +- 'id': '002_142_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب يہاں ميري گزر ممکن نہيں ، ممکن نہيں | !کس قدر خاموش ہے يہ عالم بے کاخ و کو' + - 'lang': 'en' + 'text': 'How silent is this world; desolate and wild! | I cannot ever live here; I cannot!' + - 'lang': 'ro' + 'text': 'Ab Yahan Meri Guzar Mumkin Nahin, Mumkin Nahin | Kis Qadar Khamosh Hai Ye Alam-e-Be-Kaakh-o-Koo!' +- 'id': '002_142_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي نوميدي سے ہو سوز درون کائنات | اس کے حق ميں ''تقنطوا'' اچھا ہے يا ''لاتقظوا''؟' + - 'lang': 'en' + 'text': 'For one whose despair throbs in the heart of the universe, | What is better-despair, or hope?' + - 'lang': 'ro' + 'text': 'Jis Ki Naumeedi Se Ho Souz-e-Daroon-e-Kainat | Uss Ke Haq Mein ‘Taqnatu’ Acha Hai Ya ‘La-Taqnatu’ ?' +- 'id': '002_142_011' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبريل' + - 'lang': 'en' + 'text': 'Gabriel:' + - 'lang': 'ro' + 'text': 'Gabriel' +- 'id': '002_142_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھو ديے انکار سے تو نے مقامات بلند | !چشم يزداں ميں فرشتوں کي رہي کيا آبرو' + - 'lang': 'en' + 'text': 'By thy refusal thou hast lost thy place in heaven— | And disgraced the angels in the eyes of the Lord.' + - 'lang': 'ro' + 'text': 'Kho Diye Inkaar Se Tu Ne Maqamat-e-Buland | Chashm-e-Yazdaan Mein Farishton Ki Rahi Kya Abroo!' +- 'id': '002_142_013' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'Satan:' + - 'lang': 'ro' + 'text': 'Satan:' +- 'id': '002_142_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مري جرأت سے مشت خاک ميں ذوق نمو | ميرے فتنے جامہء عقل و خرد کا تاروپو' + - 'lang': 'en' + 'text': 'With my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.”' + - 'lang': 'ro' + 'text': 'Hai Meri Jurraat Se Musht-e-Khak Mein Zauq-e-Namoo | Mere Fitne Jama-e-Aqal-o-Khirad Ka Taar-o-Poo' +- 'id': '002_142_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھتا ہے تو فقط ساحل سے رزم خير و شر | کون طوفاں کے طمانچے کھا رہا ہے ، ميں کہ تو؟' + - 'lang': 'en' + 'text': 'From the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms—you or I?' + - 'lang': 'ro' + 'text': 'Dekhta Hai Tu Faqat Sahil Se Razm-e-Khair-o-Shar | Kon Toofan Ke Tamanche Kha Raha Hai, Main Ke Tu?' +- 'id': '002_142_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خضر بھي بے دست و پا ، الياس بھي بے دست و پا | ميرے طوفاں يم بہ يم ، دريا بہ دريا ، جو بہ جو' + - 'lang': 'en' + 'text': 'Both Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.' + - 'lang': 'ro' + 'text': 'Khizar Bhi Bedast-o-Pa, Ilyas Bhi Bedast-o-Pa | Mere Toofan Tam-Ba-Yam, Darya-Ba-Darya, Joo-Ba-Joo' +- 'id': '002_142_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر کبھي خلوت ميسر ہو تو پوچھ اللہ سے | !قصہء آدم کو رنگيں کر گيا کس کا لہو' + - 'lang': 'en' + 'text': 'If you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?' + - 'lang': 'ro' + 'text': 'Gar Khalwat Mayassir Ho To Puch Allah Se | Qissa-e-Adam Ko Rangeen Kar Gya Kis Ka Lahoo!' +- 'id': '002_142_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کھٹکتا ہوں دل يزداں ميں کانٹے کي طرح | تو فقط اللہ ھو ، اللہ ھو ، اللہ ھو' + - 'lang': 'en' + 'text': 'I rankle in God’s heart like a thorn. But what about you? | All you do is chant ‘He is God’ over and over!' + - 'lang': 'ro' + 'text': 'Main Khatakta Hun Dil-e-Yazdan Mein Kante Ki Tarah | Tu Faqat Allah Hoo, Allah Hoo, Allah Hoo !' diff --git a/data/github_iqbal_demystified/poems/002/002_143.yaml b/data/github_iqbal_demystified/poems/002/002_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..982ac2f8ff5550e7fccf1e055b1d924c29ca8c8c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_143.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_143' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/349-%20Azaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اذان' +- 'lang': 'en' + 'text': 'AZAN' +'description': [] +'sher': +- 'id': '002_143_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک رات ستاروں سے کہا نجم سحر نے | آدم کو بھي ديکھا ہے کسي نے کبھي بيدار؟' + - 'lang': 'en' + 'text': 'One night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.' + - 'lang': 'ro' + 'text': 'Ek Raat Sitaron Se Kaha Najam-e-Sehar Ne | Adam Ko Bhi Dekha Hai Kisi Ne Kabhi Baidar?' +- 'id': '002_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنے لگا مريخ ، ادا فہم ہے تقدير | ہے نيند ہي اس چھوٹے سے فتنے کو سزاوار' + - 'lang': 'en' + 'text': 'Mercury Said, ‘Destiny has wisely decreed, | That this impish trouble maker should always be asleep.’' + - 'lang': 'ro' + 'text': 'Kehne Laga Mareekh, Ada Feham Hai Taqdeer | Hai Nind Hi Iss Chotte Se Fitne Ko Sazawar' +- 'id': '002_143_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زہرہ نے کہا ، اور کوئي بات نہيں کيا؟ | !اس کرمک شب کور سے کيا ہم کو سروکار' + - 'lang': 'en' + 'text': 'Satan replied ill disdain ‘Let us mind our business; | Thus night-blind insect is beneath our contempt.’' + - 'lang': 'ro' + 'text': 'Zahra Ne Kaha, Aur Koi Baat Nahin Kya? | Iss Karmak-e-Shab-e-Kaur Se Kya Hum Ko Sarokar!' +- 'id': '002_143_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بولا مہ کامل کہ وہ کوکب ہے زميني | تم شب کو نمودار ہو ، وہ دن کو نمودار' + - 'lang': 'en' + 'text': 'The full moon said, ‘He is a star of the earth; | You appear by night, and he appears by day;' + - 'lang': 'ro' + 'text': 'Bola Meh-e-Kamil Ke Woh Koukab Hai Zameeni | Tum Shab Ko Namoodar Ho, Woh Din Ko Namoodar' +- 'id': '002_143_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واقف ہو اگر لذت بيداري شب سے | اونچي ہے ثريا سے بھي يہ خاک پر اسرار' + - 'lang': 'en' + 'text': '‘This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;' + - 'lang': 'ro' + 'text': 'Waqif Ho Agar Lazzat-e-Baidari Shab Se | Unchi Hai Surayya Se Bhi Ye Khak-e-Pur-Asrar' +- 'id': '002_143_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آغوش ميں اس کي وہ تجلي ہے کہ جس ميں | کھو جائيں گے افلاک کے سب ثابت و سيار' + - 'lang': 'en' + 'text': '‘He has a beatific light Concealed in his soul— | A light that will eclipse the brightest stars and planets.’' + - 'lang': 'ro' + 'text': 'Aghosh Mein Iss Ki Woh Tajali Hai Ke Jis Mein | Kho Jaen Ge Aflak Ke Sub Sabit-o-Sayyar' +- 'id': '002_143_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگاہ فضا بانگ اذاں سے ہوئي لبريز | !وہ نعرہ کہ ہل جاتا ہے جس سے دل کہسار' + - 'lang': 'en' + 'text': 'Then came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains’ hearts.' + - 'lang': 'ro' + 'text': 'Na-Gah Faza Bang-e-Azan Se Huwi Lab-Raiz | Woh Naara Ke Hil Jata Hai Jis Se Dil-e-Kuhsar!' diff --git a/data/github_iqbal_demystified/poems/002/002_144.yaml b/data/github_iqbal_demystified/poems/002/002_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78b7e4387bed117d8eca6dc5106d75e6482feabe --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_144.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_144' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/351-%20Muhabbat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'محبت' +- 'lang': 'en' + 'text': 'LOVE' +'description': [] +'sher': +- 'id': '002_144_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہيد محبت نہ کافر نہ غازي | محبت کي رسميں نہ ترکي نہ تازي' + - 'lang': 'en' + 'text': 'The shafts of love are not confined | To clime or race or creed.' + - 'lang': 'ro' + 'text': 'Shaheed-e-Mohabbat Na Kafir Na Ghazi | Mohabbat Ki Rasmain Na Turki Na Tazi' +- 'id': '002_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ کچھ اور شے ہے ، محبت نہيں ہے | سکھاتي ہے جو غزنوي کو ايازي' + - 'lang': 'en' + 'text': 'What teaches a king the ways of a slave, | Is not love, but something else.' + - 'lang': 'ro' + 'text': 'Woh Kuch Aur Shay Hai, Mohabbat Nahin Hai | Sikhati Hai Jo Ghaznavi Ko Ayazi' +- 'id': '002_144_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ جوہر اگر کار فرما نہيں ہے | تو ہيں علم و حکمت فقط شيشہ بازي' + - 'lang': 'en' + 'text': 'Knowledge and wisdom are jugglery | Without the alchemy of love.' + - 'lang': 'ro' + 'text': 'Ye Johar Agar Kar Farma Nahin Hai | To Hain Ilm-o-Hikmat Faqat Sheesha Bazi' +- 'id': '002_144_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ محتاج سلطاں ، نہ مرعوب سلطاں | محبت ہے آزادي و بے نيازي' + - 'lang': 'en' + 'text': 'Love is freedom and contentment, | Not at the mercy of kingly power.' + - 'lang': 'ro' + 'text': 'Na Mohtaj-e-Sultan, Na Maroob-e-Sultan | Mohabbat Hai Azadi-o-Be-Niazi' +- 'id': '002_144_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا فقر بہتر ہے اسکندري سے | يہ آدم گري ہے ، وہ آئينہ سازي' + - 'lang': 'en' + 'text': 'My poverty is better than imperial pomp, | One maketh man, the other maketh glass.' + - 'lang': 'ro' + 'text': 'Mera Faqr Behtar Hai Iskandari Se | Ye Adam Gari Hai, Woh Aaeena Sazi' diff --git a/data/github_iqbal_demystified/poems/002/002_145.yaml b/data/github_iqbal_demystified/poems/002/002_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1acf142a12e88eddf0ab41c7d2073a685de866c7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_145.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_145' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/352-%20Sitaaray%20Ka%20Paighaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ستارے کا پيغام' +- 'lang': 'en' + 'text': 'THE STAR’S MESSAGE' +'description': [] +'sher': +- 'id': '002_145_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے ڈرا نہيں سکتي فضا کي تاريکي | مري سرشت ميں ہے پاکي و درخشاني' + - 'lang': 'en' + 'text': 'I fear not the darkness of the night; | My nature is bred in purity and light;' + - 'lang': 'ro' + 'text': 'Mujhe Dra Nahin Sakti Faza Ki Tareeki | Meri Sarisht Mein Hai Paki-o-Durkhashani' +- 'id': '002_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اے مسافر شب! خود چراغ بن اپنا | کر اپني رات کو داغ جگر سے نوراني' + - 'lang': 'en' + 'text': 'Wayfarer of the night! Be a lamp to thyself; | With thy passion’s flame, make thy darkness bright.' + - 'lang': 'ro' + 'text': 'Tu Ae Musafir-e-Shab! Khud Charagh Ban Apna | Kar Apni Raat Ko Dagh-e-Jigar Se Noorani' diff --git a/data/github_iqbal_demystified/poems/002/002_146.yaml b/data/github_iqbal_demystified/poems/002/002_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..129e642042254d9dbda1f4d204aa1f0f8d1e33db --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_146.yaml @@ -0,0 +1,57 @@ +--- +'id': '002_146' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/353-%20Javid%20ke%20naam.mp3' +'heading': +- 'lang': 'ur' + 'text': "جاويد کے نام" +- 'lang': 'en' + 'text': 'TO JAVID' +'description': +- 'lang': 'en' + 'text': 'when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming ''JAVEED KE NAAM''. | {Contributed by user: Yousuf Khan}' +'sher': +- 'id': '002_146_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديار عشق ميں اپنا مقام پيدا کر | نيا زمانہ ، نئے صبح و شام پيدا کر' + - 'lang': 'en' + 'text': 'Create a place for thyself in the world of love; | Create a new age, new days, and new nights.' + - 'lang': 'ro' + 'text': 'Diyar-e-Ishq Mein Apna Maqam Paida Kar | Naya Zamana, Naye Subah-o-Sham Paida Kar' +- 'id': '002_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا اگر دل فطرت شناس دے تجھ کو | سکوت لالہ و گل سے کلام پيدا کر' + - 'lang': 'en' + 'text': 'If God grant thee an eye for nature’s beauty, | Converse with the silence of flowers; respond to their love.' + - 'lang': 'ro' + 'text': 'Khuda Agar Dil-e-Fitrat Shanas De Tujh Ko | Sakoot-e-Lala-o-Gul Se Kalaam Paida Kar' +- 'id': '002_146_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اٹھا نہ شيشہ گران فرنگ کے احساں | سفال ہند سے مينا و جام پيدا کر' + - 'lang': 'en' + 'text': 'Do not be beholden to the West’s artisans, | Seek thy sustenance in what thy land affords.' + - 'lang': 'ro' + 'text': 'Utha Na Sheesha Garan-e-Farang Ke Ehsan | Sifal-e-Hind Se Meena-o-Jaam Paida Kar' +- 'id': '002_146_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں شاخ تاک ہوں ، ميري غزل ہے ميرا ثمر | مرے ثمر سے مےء لالہ فام پيدا کر' + - 'lang': 'en' + 'text': 'My ghazal is the essence of my life-blood, | Create thy elixir of life out ‘of this essence.' + - 'lang': 'ro' + 'text': 'Main Shakh-e-Taak Hun, Meri Ghazal Hai Mera Samar | Mere  Samar Se Mai-e-Lala Faam Paida Kar' +- 'id': '002_146_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا طريق اميري نہيں ، فقيري ہے | !خودي نہ بيچ ، غريبي ميں نام پيدا کر' + - 'lang': 'en' + 'text': 'My way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity.' + - 'lang': 'ro' + 'text': 'Mera Tareeq Ameeri Nahin, Faqeeri Hai | Khudi Na Baich, Ghareebi Mein Naam Paida Kar!' diff --git a/data/github_iqbal_demystified/poems/002/002_147.yaml b/data/github_iqbal_demystified/poems/002/002_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3462e45fae21256e9f12d2861f3f8bb31ffaba6c --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_147.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_147' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/354-%20Falsafah-o-Mazhab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فلسفہ ومذہب' +- 'lang': 'en' + 'text': 'PHILOSOPHY AND RELIGION' +'description': [] +'sher': +- 'id': '002_147_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!يہ آفتاب کيا ، يہ سپہر بريں ہے کيا | سمجھ نہيں تسلسل شام و سحر کو ميں' + - 'lang': 'en' + 'text': 'Wherefore this succession of day and night? | And what are the sun and the starry heavens?' + - 'lang': 'ro' + 'text': 'Ye Aftab Kya, Ye Sepehr-e-Bareen Hai Kya! | Samjha Nahin Tasalsul-e-Sham-o-Sehar Ko Main' +- 'id': '002_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے وطن ميں ہوں کہ غريب الديار ہوں | ڈرت ہوں ديکھ ديکھ کے اس دشت و در کو ميں' + - 'lang': 'en' + 'text': 'Am I in my land or in banishment? | The vastness of this desert fills me with fright.' + - 'lang': 'ro' + 'text': 'Apne Watan Mein Hun Ke Ghareeb-Ud-Diyar Hun | Darta Hun Dekh Dekh Ke Iss Dast-o-Dar Ko Main' +- 'id': '002_147_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلت نہيں مرے سفر زندگي کا راز | لاؤں کہاں سے بندئہ صاحب نظر کو ميں' + - 'lang': 'en' + 'text': 'I know not the enigma of this life of mine; | I know not where to find one who knows.' + - 'lang': 'ro' + 'text': 'Khulta Nahin Mere Safar-e-Zindagi Ka Raaz | Laun Kahan Se Banda-e-Sahib Nazar Ko Main' +- 'id': '002_147_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيراں ہے بوعلي کہ ميں آيا کہاں سے ہوں | رومي يہ سوچتا ہے کہ جاؤں کدھر کو ميں' + - 'lang': 'en' + 'text': 'Avicenna wonders where he came from; | And Rumi wonders where he should go.' + - 'lang': 'ro' + 'text': 'Heeran Hai Bu Ali Ke Main Aya Kahan Se Hun | Rumi Ye Sochta Hai Ke Jaun Kidhar Ko Main' +- 'id': '002_147_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جات ہوں تھوڑي دور ہر اک راہرو کے ساتھ '''' | ''''پہچانت نہيں ہوں ابھي راہبر کو ميں' + - 'lang': 'en' + 'text': '‘With every wayfarer I pace a little; | I know not yet who my leader is.’' + - 'lang': 'ro' + 'text': '“Jata Hun Thori Door Har Ek Rahroo Ke Sath | Pehchanta Nahin Hun Abhi Rahbar Ko Main”' diff --git a/data/github_iqbal_demystified/poems/002/002_148.yaml b/data/github_iqbal_demystified/poems/002/002_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..14ec4f395219ad05e8bfb3493c21ceec716e46e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_148.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_148' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/355-%20Europe%20Say%20Aik%20Khat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يورپ سے ايک خط' +- 'lang': 'en' + 'text': 'A LETTER FROM EUROPE' +'description': [] +'sher': +- 'id': '002_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم خوگر محسوس ہيں ساحل کے خريدار | اک بحر پر آشوب و پر اسرار ہے رومي' + - 'lang': 'en' + 'text': 'We venture not beyond the shores— Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.' + - 'lang': 'ro' + 'text': 'Hum Khugar-e-Mehsoos Hain Sahil Ke Khareedar | Ek Behar-e-Pur-Ashob-o-Pur-Israr Hai Rumi' +- 'id': '002_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بھي ہے اسي قافلہء شوق ميں اقبال | جس قافلہء شوق کا سالار ہے رومي' + - 'lang': 'en' + 'text': 'Iqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,' + - 'lang': 'ro' + 'text': 'Tu Bhi Hai Uss Qafla-e-Shuaq Mein Iqbal | Jis Qafla-e-Shuaq Ka Salaar Hai Rumi' +- 'id': '002_148_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس عصر کو بھي اس نے ديا ہے کوئي پيغام؟ | کہتے ہيں چراغ رہ احرار ہے رومي' + - 'lang': 'en' + 'text': 'Rumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?' + - 'lang': 'ro' + 'text': 'Iss Asar Ko Bhi Uss Ne Diya Hai Koi Pegham | Kehte Hain Charagh-e-Reh-e-Ahraar Hai Rumi' +- 'id': '002_148_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'REPLY' + - 'lang': 'ro' + 'text': 'jawaab' +- 'id': '002_148_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ نبايد خورد و جو ہمچوں خراں | آہوانہ در ختن چر ارغواں' + - 'lang': 'en' + 'text': '‘Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;' + - 'lang': 'ro' + 'text': 'Ke Nabayad Kharad-o-Johum Choon Khazan | Aahuwana Dar Khatan Char Arghawan' +- 'id': '002_148_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ کاہ و جو خورد قرباں شود | ہر کہ نور حق خورد قرآں شود' + - 'lang': 'en' + 'text': 'He dies who eats hay and corn, | He who eats God’s light, becomes the Quran.’' + - 'lang': 'ro' + 'text': 'Har Ke Kah-o-Jo Kharad Qurban Shawad | Harke Noor-e-Haq Khaward Quran Shawad' diff --git a/data/github_iqbal_demystified/poems/002/002_149.yaml b/data/github_iqbal_demystified/poems/002/002_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bcf6c84f7040ef53f7d8d438ee5b6944ef30dbca --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_149.yaml @@ -0,0 +1,64 @@ +--- +'id': '002_149' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/356-%20Nipolian%20Kay%20Mazaar%20Par.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نپولين کے مزار پر' +- 'lang': 'en' + 'text': 'AT NAPOLEON’S TOMB' +'description': [] +'sher': +- 'id': '002_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز ہے ، راز ہے تقدير جہان تگ و تاز | جوش کردار سے کھل جاتے ہيں تقدير کے راز' + - 'lang': 'en' + 'text': 'The destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.' + - 'lang': 'ro' + 'text': 'Raaz Hai, Raaz Hai Taqdeer-e-Jahan-e-Tag-o-Taaz | Josh-e-Kirdar Se Khl Jate Hain Taqdeer Ke Raaz' +- 'id': '002_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوش کردار سے شمشير سکندر کا طلوع | کوہ الوند ہوا جس کي حرارت سے گداز' + - 'lang': 'en' + 'text': 'It was the force that powered, Alexander’s mighty sword— | The sword that shattered all, That came in its way.' + - 'lang': 'ro' + 'text': 'Joshe-e-Kirdar Se Shamsheer-e-Sikandar Ka Tulu | Koh-e-Alwand Huwa Js Ki Harart Se Gudaz' +- 'id': '002_149_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوش کردار سے تيمور کا سيل ہمہ گير | سيل کے سامنے کيا شے ہے نشيب اور فراز' + - 'lang': 'en' + 'text': 'It was the force that launched, Tamburlaine’s conquering hordes— | The hordes that swept through, Rivers and hills and dales.' + - 'lang': 'ro' + 'text': 'Josh-e-Kirdar Se Taimoor Ka Sail-e-Hamageer | Sail Ke Samne Kya Shay Hai Nashaib Aur Faraz' +- 'id': '002_149_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صف جنگاہ ميں مردان خدا کي تکبير | جوش کردار سے بنتي ہے خدا کي آواز' + - 'lang': 'en' + 'text': 'The call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.' + - 'lang': 'ro' + 'text': 'Sifat-e-Jangah Mein Mardan-e-Khuda Ki Takbeer | Josh-e-Kirdar Se Banti Hai Khuda Ki Awaz' +- 'id': '002_149_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مگر فرصت کردار نفس يا دو نفس | !عوض يک دو نفس قبر کي شب ہائے دراز' + - 'lang': 'en' + 'text': 'But the body’s valour, And the power of will, | After a moment’s pause, Are swallowed up by the grave.' + - 'lang': 'ro' + 'text': 'Hai Magar Fursat-e-Kirdar Nasf Ya Do Nafs | Ewz-e-Yak Do Nafs Qabar Ki Shab Haye Daraz' +- 'id': '002_149_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاقبت منزل ما وادي خاموشان است '''' | ''''!حاليا غلغلہ در گنبد افلاک انداز' + - 'lang': 'en' + 'text': '‘The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.’' + - 'lang': 'ro' + 'text': '“Aqabat Manzil Ma Wadi-e-Khamoshan Ast | Haliya Galghala Dar Gunbad-e-Aflak Andaz”' diff --git a/data/github_iqbal_demystified/poems/002/002_150.yaml b/data/github_iqbal_demystified/poems/002/002_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1fef830e7389b534708602b3daaad7eec488db80 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_150.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_150' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/357-%20Musuleeni.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسوليني' +- 'lang': 'en' + 'text': 'MUSSOLINI' +'description': [] +'sher': +- 'id': '002_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندرت فکر و عمل کيا شے ہے ، ذوق انقلاب | ندرت فکر و عمل کيا شے ہے ، ملت کا شباب' + - 'lang': 'en' + 'text': 'What is the originality of thought and action?—a taste for revolution. | What is the originality of thought and action?—the age of youth for a nation.' + - 'lang': 'ro' + 'text': 'Nudrat-e-Fikar-o-Amal Kya Shay Hai, Zauq-e-Inqilab | Nudrat-e-Fikar-o-Amal Kya Shay Hai, Millat Ka Shabab' +- 'id': '002_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندرت فکر و عمل سے معجزات زندگي | ندرت فکر و عمل سے سنگ خارا لعل ناب' + - 'lang': 'en' + 'text': 'Originality of thought and action creates miracles of life: | It turns pebbles into ruby stones.' + - 'lang': 'ro' + 'text': 'Nudrat-e-Fikar-o-Amal Se Maujazat-e-Zindagi | Nudrat-e-Fikar-o-Amal Se Sang-e-Khar-Ul-Amal Naab' +- 'id': '002_150_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومتہ الکبرے! دگرگوں ہوگيا تيرا ضمير | !اينکہ مي بينم بہ بيدار يست يارب يا بہ خواب' + - 'lang': 'en' + 'text': 'O Great Rome! Your conscience has changed altogether: | Is this a dream I see or is this for real!' + - 'lang': 'ro' + 'text': 'Roma-Tul-Kubra! Digargoon Ho Gya Tera Zameer | Aynke Mee Beenam Ba Baidarist A Rab Ya Ba Khawab!' +- 'id': '002_150_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم پيران کہن ميں زندگاني کا فروغ | نوجواں تيرے ہيں سوز آرزو سے سينہ تاب' + - 'lang': 'en' + 'text': 'Your old have the gleam of life in their eyes; | The flame of desire warms up the hearts of your young.' + - 'lang': 'ro' + 'text': 'Chashme-e-Peeran-e-Kuhan Mein Zindagaani Ka Farough | Naujawan Tere Hain Souz-e-Arzoo Se Sina Taab' +- 'id': '002_150_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ محبت کي حرارت ، يہ تمنا ، يہ نمود | فصل گل ميں پھول رہ سکتے نہيں زير حجاب' + - 'lang': 'en' + 'text': 'This warmth of love, this longing and this self‐expression: | Flowers cannot hide themselves in the season of Spring.' + - 'lang': 'ro' + 'text': 'Ye Mohabbat Ki Hararat, Ye Tamanna, Ye Namood | Fasl-e-Gul Mein Phool Reh Sakte Nain Zair-e- Hijab' +- 'id': '002_150_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ہائے شوق سے تيري فضا معمور ہے | زخمہ ور کا منتظر تھا تيري فطرت کا رباب' + - 'lang': 'en' + 'text': 'Songs of passion fill your air now— | The instrument of your nature was awaiting someone to play on it!' + - 'lang': 'ro' + 'text': 'Naghma-e-Haye Shuaq Se Teri Faza Maamoor Hai | Zakhmawar Ka Muntazir Tha Teri Fitrat Ka Rubab' +- 'id': '002_150_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فيض يہ کس کي نظر کا ہے ، کرامت کس کي ہے؟ | !وہ کہ ہے حس کي نگہ مثل شعاع آفتاب' + - 'lang': 'en' + 'text': 'Whose benevolent eye has graced this miracle upon you? | He whose vision is like the light of the Sun!' + - 'lang': 'ro' + 'text': 'Faiz Ye Kis Ki Nazar Ka Hai, Karamat Kis Ki Hai? | Who Ke Hai Jis Ki Nigah Misl-e-Shua-e-Aftab!' diff --git a/data/github_iqbal_demystified/poems/002/002_151.yaml b/data/github_iqbal_demystified/poems/002/002_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..249324a91b681991f1e7f12ff0d276b978a6d7e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_151.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_151' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/358-%20Sawaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سوال' +- 'lang': 'en' + 'text': 'A QUESTION' +'description': [] +'sher': +- 'id': '002_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک مفلس خود دار يہ کہتا تھا خدا سے | ميں کر نہيں سکتا گلہء درد فقيري' + - 'lang': 'en' + 'text': 'A self‐respecting tramp was saying to the Almighty: | I dare not complain for my woes of poverty;' + - 'lang': 'ro' + 'text': 'Ek Muflas-e-Khud-Dar Ye Kehta Tha Khuda Se | Main Kar Nahin Sakta Gila-e-Dard-e-Faqeeri' +- 'id': '002_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن يہ بتا ، تيري اجازت سے فرشتے | کرتے ہيں عطا مرد فرومايہ کو ميري ؟' + - 'lang': 'en' + 'text': 'But pray tell me if it is by Your permission | That the angels bestow riches upon the worthless ones?' + - 'lang': 'ro' + 'text': 'Lekin Ye Bata, Teri Ijazat Se Farishte | Karte Hain Atta Mard-e-Firomaya Ko Meeri?' diff --git a/data/github_iqbal_demystified/poems/002/002_152.yaml b/data/github_iqbal_demystified/poems/002/002_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..57c8eccb6b5bbcf0741e988caea32261a87d2fad --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_152.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_152' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/359-%20Panjaab%20Kay%20Dehqaan%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پنچاب کے دہقان سے' +- 'lang': 'en' + 'text': 'TO THE PUNJAB PEASANT' +'description': [] +'sher': +- 'id': '002_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتا کيا تري زندگي کا ہے راز | ہزاروں برس سے ہے تو خاک باز' + - 'lang': 'en' + 'text': 'What is this life of yours, tell me its mystery— | Trampled. in dust is your ages-old history!' + - 'lang': 'ro' + 'text': 'Bata Kya Teri Zindagi Ka Hai Raaz | Hazaron Baras Se Hai Tu Khakbaz' +- 'id': '002_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي خاک ميں دب گئي تيري آگ | !سحر کي اذاں ہوگئي ، اب تو جاگ' + - 'lang': 'en' + 'text': 'Deep in that dust has been smothered your flame— | Wake, and hear dawn its high summons proclaim' + - 'lang': 'ro' + 'text': 'Issi Khak Mein Dab Gyi Teri Aag | Sehar Ki Azan Ho Gyi, Ab Tu Jaag!' +- 'id': '002_152_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں ميں ہے گو خاکيوں کي برات | نہيں اس اندھيرے ميں آب حيات' + - 'lang': 'en' + 'text': 'Creatures of dust from the soil may draw bread: | Not in that darkness is Life''s river fed!' + - 'lang': 'ro' + 'text': 'Zameen Mein Hai Go Khakiyon Ke Barat | Nahin Iss Andhere Mein Aab-e-Hayat' +- 'id': '002_152_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانے ميں جھوٹا ہے اس کا نگيں | جو اپني خودي کو پرکھتا نہيں' + - 'lang': 'en' + 'text': 'Base will his metal be held, who on earth | Puts not to trial his innermost worth!' + - 'lang': 'ro' + 'text': 'Zamane Mein Jhoote Hai Uss Ka Nageen | Jo Apni Khudi Ko Parakhta Nahin' +- 'id': '002_152_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتان شعوب و قبائل کو توڑ | رسوم کہن کے سلاسل کو توڑ' + - 'lang': 'en' + 'text': 'Break all the idols of tribe and of caste, | Break the old customs that fetter men fast' + - 'lang': 'ro' + 'text': 'Butan-e-Shaub-o-Qabail Ko Torh | Rasoom-e-Kuhan Ke Salasil Ko Torh' +- 'id': '002_152_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي دين محکم ، يہي فتح باب | کہ دنيا ميں توحيد ہو بے حجاب' + - 'lang': 'en' + 'text': 'Here is true victory, here is faith''s crown— | One creed and one world, division thrown down' + - 'lang': 'ro' + 'text': 'Yehi Deen-e-Mohkam, Yehi Fateh-e-Baab | Ke Dunya Mein Touheed Ho Be-Hijab' +- 'id': '002_152_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاک بدن دانہء دل فشاں | کہ ايں دانہ داردز حاصل نشاں' + - 'lang': 'en' + 'text': 'Cast on the soil of your clay the heart''s seed | Promise of harvest to come, is that seed' + - 'lang': 'ro' + 'text': 'Bakhak-e-Badan Dana-e-Dil Fashan | Ke Aeen Dana Dar Daz Hasil Nishan' diff --git a/data/github_iqbal_demystified/poems/002/002_153.yaml b/data/github_iqbal_demystified/poems/002/002_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..77332badfcaa51a86e0e78ccc46ba48986339cd0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_153.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_153' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/360-%20Naadir%20Shah%20Afghaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نادر شاہ افغان' +- 'lang': 'en' + 'text': 'Nadir Shah Afghan' +'description': [] +'sher': +- 'id': '002_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور حق سے چلا لے کے لولوئے لالا | وہ ابر جس سے رگ گل ہے مثل تار نفس' + - 'lang': 'en' + 'text': 'Laden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud''s vein' + - 'lang': 'ro' + 'text': 'Huzoor-e-Haq Se Chala Le Ke Luluye Lala | Woh Abar Jis Se Rag-e-Gul Hai Misl-e-Taar-e-Nafs' +- 'id': '002_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہشت راہ ميں ديکھا تو ہو گيا بيتاب | عجب مقام ہے ، جي چاہتا ہے جاؤں برس' + - 'lang': 'en' + 'text': 'And on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.' + - 'lang': 'ro' + 'text': 'Behisht Rah Mein Dekha To Ho Gya Betaab | Ajab Maqam Hai, Ji Chahta Hai Jaun Baras' +- 'id': '002_153_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدا بہشت سے آئي کہ منتظر ہے ترا | ہرات و کابل و غزني کا سبزئہ نورس' + - 'lang': 'en' + 'text': 'A voice sounded from Paradise: ''They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;' + - 'lang': 'ro' + 'text': 'Sada Behisht Se Ayi Ke Muntazir Hai Tera | Harat-o-Kabil-o-Ghazni Ka Sabza-e-Naurasta' +- 'id': '002_153_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرشک ديدہ نادر بہ داغ لالہ فشاں | !چناں کہ آتش او را دگر فرونہ نشاں' + - 'lang': 'en' + 'text': 'Scatter the tear from Nadir''s eye on the poppy''s burning scar, | That never more may be put out the poppy''s glowing fire!' + - 'lang': 'ro' + 'text': 'Sar Shak-e-Dida-e-Nadir Ba Dagh-e-Lala Fashan | Chana Ke Atish-e-Ao Ra Digar Firo Na Nishan !' diff --git a/data/github_iqbal_demystified/poems/002/002_154.yaml b/data/github_iqbal_demystified/poems/002/002_154.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8e3aa113761af4ac09c0be8ea9e5a8f0dcdab786 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_154.yaml @@ -0,0 +1,57 @@ +--- +'id': '002_154' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/361-%20Khushhaal%20Khan%20Ki%20Wassiat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خوشحال خاں کي وصيت' +- 'lang': 'en' + 'text': 'THE LAST TESTAMENT OFKHUSH‐HAL KHAN KHATTAK' +'description': +- 'lang': 'en' + 'text': 'Khush‐hal Khan Khattak was a well-known patriotic poet of Pushto who forged a union of Afghan tribes of the Frontier to liberate Afghanistan from the Mughals. Only the Afridis among the tribes remained on his side till the last. About a hundred of his po ms were published in translation from London in 1862.' +'sher': +- 'id': '002_154_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبائل ہوں ملت کي وحدت ميں گم | کہ ہو نام افغانيوں کا بلند' + - 'lang': 'en' + 'text': 'Let the tribes be lost in the unity of the nation, | So that the Afghans gain prestige!' + - 'lang': 'ro' + 'text': 'Qabail Hon Millat Ki Wahdat Mein Gum | Ke Ho Naam Afghaniyon Ka Buland' +- 'id': '002_154_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت مجھے ان جوانوں سے ہے | ستاروں پہ جو ڈالتے ہيں کمند' + - 'lang': 'en' + 'text': 'The youth to whom the stars are not out of bounds | Are the ones I love indeed—' + - 'lang': 'ro' + 'text': 'Mohhabbat Mujhe Un Jawanon Se Hai | Sitaron Pe Jo Dalte Hain Kum' +- 'id': '002_154_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغل سے کسي طرح کمتر نہيں | قہستاں کا يہ بچہء ارجمند' + - 'lang': 'en' + 'text': 'In no way is this child of the mountains, | Inferior to the Mughal.' + - 'lang': 'ro' + 'text': 'Mughal Se Kisi Tarah Kamtar Nahin | Kehistan Ka Ye Bacha-e-Arjumand' +- 'id': '002_154_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہوں تجھ سے اے ہم نشيں دل کي بات | وہ مدفن ہے خوشحال خاں کو پسند' + - 'lang': 'en' + 'text': 'May I tell you my secret, O Comrade: | Khush‐hal Khan would much like that his burial place' + - 'lang': 'ro' + 'text': 'Kahun Tujh Se Ae Hum Nasheen Dil Ki Baat | Who Madfan Hai Khushhal Khan Ko Pasand' +- 'id': '002_154_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اڑا کر نہ لائے جہاں باد کوہ | !مغل شہسواروں کي گرد سمند' + - 'lang': 'en' + 'text': 'Be far from the reaches of the dust blown by the Mughal cavalry, | Carried by the mountain wind.' + - 'lang': 'ro' + 'text': 'Ura Kar Na Laye Jahan Bad-e-Koh | Mughal Shahsawaron Ki Gard-e-Samand!' diff --git a/data/github_iqbal_demystified/poems/002/002_155.yaml b/data/github_iqbal_demystified/poems/002/002_155.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f2b837c025ecfa4afe0b179b559e25bb11163de9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_155.yaml @@ -0,0 +1,100 @@ +--- +'id': '002_155' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/362-%20Tatari%20Ka%20Khaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تاتاري کا خواب' +- 'lang': 'en' + 'text': 'THE TARTAR''S DREAM' +'description': [] +'sher': +- 'id': '002_155_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہيں سجادہ و عمامہ رہزن | !کہيں ترسا بچوں کي چشم بے باک' + - 'lang': 'en' + 'text': 'Prayer-mat and priestly turban have turned footpad, | With wanton boys'' bold glances men are flattered;' + - 'lang': 'ro' + 'text': 'Kahin Sajjada-o-Umama Rahzan | Kahin Tarsa Bachon Ki Chashme-e-Bebaak!' +- 'id': '002_155_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ردائے دين و ملت پارہ پارہ | !قبائے ملک و دولت چاک در چاک' + - 'lang': 'en' + 'text': 'The Church''s mantle and the creed in shreds, | The robe of State and nation torn and tattered.' + - 'lang': 'ro' + 'text': 'Ridaye Deen-o-Millat Para Para | Qabaye Mulk-o-Doulat Chaak Dar Chaak!' +- 'id': '002_155_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ايماں تو ہے باقي وليکن | !نہ کھا جائے کہيں شعلے کو خاشاک' + - 'lang': 'en' + 'text': 'I cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!' + - 'lang': 'ro' + 'text': 'Mera Eiman To Hai Baqi-o-Lekin | Na Kha Jaye Kahin Shuale Ko Khashaak!' +- 'id': '002_155_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائے تند کي موجوں ميں محصور | !سمرقند و بخارا کي کف خاک' + - 'lang': 'en' + 'text': 'Bokhara''s humble dust and Samarkand''s | The turbulent billows of many winds have battered.' + - 'lang': 'ro' + 'text': 'Hawa-e-Tund Ki Moujon Mein Mehsoor | Samar-o-Bukhara Ki Kaf-e-Khak!' +- 'id': '002_155_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگرداگرد خود چندانکہ بينم '' | ''بلا انگشتري و من نگينم' + - 'lang': 'en' + 'text': 'A gem set in a ring of misery | That circles me on every side, am I.' + - 'lang': 'ro' + 'text': '“Bagar Da Gard-e-Khud Chandan Ke Beenam | Bila Anghastari-o-Mann Nageenam”' +- 'id': '002_155_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يکايک ہل گئي خاک سمرقند | اٹھا تيمور کي تربت سے اک نور' + - 'lang': 'en' + 'text': 'Suddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure' + - 'lang': 'ro' + 'text': 'Yakayak Hil Gyi Khak-e-Samar Qand | Utha Taimoor Ki Turbat Se Ek Noor' +- 'id': '002_155_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شفق آميز تھي اس کي سفيدي | صدا آئي کہ ''''ميں ہوں روح تيمور' + - 'lang': 'en' + 'text': 'As the first gleam of daybreak, and a voice | Was heard:-''I am the spirit of Timur!' + - 'lang': 'ro' + 'text': 'Shafaq Amaiz Thi Uss Ki Safaidi | Sada Ayi Ke “Main Hun Rooh-e-Taimoor' +- 'id': '002_155_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر محصور ہيں مردان تاتار | نہيں اللہ کي تقدير محصور' + - 'lang': 'en' + 'text': 'Chains may hold fast the men of Tartary, | But God''s firm purposes no bonds endure' + - 'lang': 'ro' + 'text': 'Agar Mehsoor Hain Mardan-e-Tatar | Nahin Allah Ki Taqdeer Mehsoor' +- 'id': '002_155_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقاضا زندگي کا کيا يہي ہے | کہ توراني ہو توراني سے مہجور؟' + - 'lang': 'en' + 'text': 'Is this what life holds-that Turania''s peoples | All hope in one another must abjure ?' + - 'lang': 'ro' + 'text': 'Taqaza Zindagi Ka Kya Yehi Hai | Ke Turani Ho Turani Se Mehjoor?' +- 'id': '002_155_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي را سوز و تابے ديگرے دہ '''' | ''''جہاں را انقلابے ديگرے دہ' + - 'lang': 'en' + 'text': 'Call in the soul of man a new fire to birth! | of Cry a new revolution over the earth!' + - 'lang': 'ro' + 'text': '‘Khudi Ra Souz-o-Ta Be Degare Dah | Jahan Ra Inqilabe Degare Dah”' diff --git a/data/github_iqbal_demystified/poems/002/002_156.yaml b/data/github_iqbal_demystified/poems/002/002_156.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cabd8b8fd499a7f553beb9e414dca3468b507d51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_156.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_156' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/363-%20Haal-o-Maqaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حال ومقام' +- 'lang': 'en' + 'text': 'WORLDS APART' +'description': [] +'sher': +- 'id': '002_156_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل زندہ و بيدار اگر ہو تو بتدريج | بندے کو عطا کرتے ہيں چشم نگراں اور' + - 'lang': 'en' + 'text': 'When the heart is enlightened, | It is blessed with an inward eye.' + - 'lang': 'ro' + 'text': 'Dil Zinda-o-Baidar Agar Ho To Batadreej | Bande Ko Atta Karte Hain Chashme-e-Nigran Aur' +- 'id': '002_156_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احوال و مقامات پہ موقوف ہے سب کچھ | ہر لحظہ ہے سالک کا زماں اور مکاں اور' + - 'lang': 'en' + 'text': 'The initiate has a different level | Of space and time in each position.' + - 'lang': 'ro' + 'text': 'Ahwal-o-Maqamat Pe Mouqoof Hai Sub Kuch | Har Lehza Hai Salik Ka Zaman Aur Makan Aur' +- 'id': '002_156_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الفاظ و معاني ميں تفاوت نہيں ليکن | ملا کي اذاں اور مجاہد کي اذاں اور' + - 'lang': 'en' + 'text': 'The mullah’s and the crusader’s azan, | The same in words, are apart in spirit.' + - 'lang': 'ro' + 'text': 'Alfaz-o-Maani Mein Tafawat Nahin Lekin | Mullah Ki Azan Aur, Mujahid Ki Azan Aur' +- 'id': '002_156_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرواز ہے دونوں کي اسي ايک فضا ميں | کرگس کا جہاں اور ہے ، شاہيں کا جہاں اور' + - 'lang': 'en' + 'text': 'The vulture and the eagle soar | In the same air, but in worlds apart.' + - 'lang': 'ro' + 'text': 'Parwaz Hai Dono Ki Issi Aik Faza Mein | Kargas Ka Jahan Aur Hai, Shaheen Ka Jahan Aur' diff --git a/data/github_iqbal_demystified/poems/002/002_157.yaml b/data/github_iqbal_demystified/poems/002/002_157.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a6a0bb8affa38093bb85a7be4d20404e3a9d0440 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_157.yaml @@ -0,0 +1,73 @@ +--- +'id': '002_157' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/364-%20Abul%20Ala%20Moarri.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابوالعلامعري' +- 'lang': 'en' + 'text': 'ABU AL ‘ALA AL‐MA‘ARRI' +'description': +- 'lang': 'en' + 'text': 'Abu al ‘Ala al‐Ma‘arri is a famous Arabic poet.' +'sher': +- 'id': '002_157_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتے ہيں کبھي گوشت نہ کھاتا تھا معري | پھل پھول پہ کرتا تھا ہميشہ گزر اوقات' + - 'lang': 'en' + 'text': 'It is said that Ma‘arri never ate meat; | He lived on fruit and vegetables.' + - 'lang': 'ro' + 'text': 'Kehte Hain Kabhi Ghosht Na Khata Tha Ma’arri | Phal Phool Pe Karta Tha Hamsha Guzar Auqat' +- 'id': '002_157_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک دوست نے بھونا ہوا تيتر اسے بھيجا | شايد کہ وہ شاطر اسي ترکيب سے ہو مات' + - 'lang': 'en' + 'text': 'A friend sent him a roasted partridge, | To allure that clever gentleman into eating meat.' + - 'lang': 'ro' + 'text': 'Ek Dost Ne Bhoona Huwa Teetar Usse Bheja | Shaid Ke Who Shatir Issi Tarkeeb Se Ho Maat' +- 'id': '002_157_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ خوان تر و تازہ معري نے جو ديکھا | کہنے لگا وہ صاحب غفران و لزومات' + - 'lang': 'en' + 'text': 'When Ma‘arri saw that elegant tray | He, the author of Ghufran' + 'notes': + - 'phrase': 'He, the author of Ghufran' + 'meaning': 'Risala tul Ghufran is the title of a famous book by him' + 'occurrence': !!int '1' + - 'phrase': '$1 and Lazumat' + 'meaning': 'Lazumat is the collection of his panegyrics' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Ye Khawan-e-Tar-o-Taza Maarri Ne Jo Dekha | Kehne Laga Woh Sahib-e-Ghafran-o-Lazomaat' +- 'id': '002_157_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مرغک بيچارہ! ذرا يہ تو بتا تو | تيرا وہ گنہ کيا تھا يہ ہے جس کي مکافات؟' + - 'lang': 'en' + 'text': '“O You helpless little bird, would you tell me your sin | For which this punishment has been awarded to you?' + - 'lang': 'ro' + 'text': 'Ae Murghak-e-Bechara! Zara Ye To Bata Tu | Tera Woh Gunah Kya Tha Ye Hai Jis Ki Makafat?' +- 'id': '002_157_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افسوس ، صد افسوس کہ شاہيں نہ بنا تو | ديکھے نہ تري آنکھ نے فطرت کے اشارات' + - 'lang': 'en' + 'text': 'Alas, you did not become a falcon; | Your eye did not perceive the directives of Nature.' + - 'lang': 'ro' + 'text': 'Afsos, Sad Afsos Ke Shaheen Na Bana Tu | Dekhe Na Teri Ankh Ne Fitrat Ke Isharat' +- 'id': '002_157_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير کے قاضي کا يہ فتوي ہے ازل سے | !ہے جرم ضعيفي کي سزا مرگ مفاجات' + - 'lang': 'en' + 'text': 'It is the eternal decree of the Judge sitting in Judgement on destinies— | That weakness is a crime punishable by death.' + - 'lang': 'ro' + 'text': 'Taqdeer Ke Qazi Ka Ye Fatwa Hai Azal Se | Hai Jurm-e-Zaeefi Ki Saza Marg-e-Mafajat!' diff --git a/data/github_iqbal_demystified/poems/002/002_158.yaml b/data/github_iqbal_demystified/poems/002/002_158.yaml new file mode 100644 index 0000000000000000000000000000000000000000..58d3115c0c06a083475195a2acee5c4a4ce9e33f --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_158.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_158' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/365-%20Cinema.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سنيما' +- 'lang': 'en' + 'text': 'CINEMA' +'description': [] +'sher': +- 'id': '002_158_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي بت فروشي ، وہي بت گري ہے | سنيما ہے يا صنعت آزري ہے' + - 'lang': 'en' + 'text': 'Cinema—or new fetish‐fashioning, | Idol‐making and mongering still?' + - 'lang': 'ro' + 'text': 'Wohi Bot Faroshi, Wohi Bot Gari Hai | Cinema Hai Ya San’at-e-Azari Hai' +- 'id': '002_158_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ صنعت نہ تھي ، شيوئہ کافري تھا | يہ صنعت نہيں ، شيوئہ ساحري ہے' + - 'lang': 'en' + 'text': 'Art, men called that olden voodoo— | Art, they call this mumbo‐jumbo;' + - 'lang': 'ro' + 'text': 'Woh San’at Na Thi, Shewa-e-Kafiri Tha | Ye San’at Nahin, Shewa-e-Sahiri Hai' +- 'id': '002_158_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مذہب تھا اقوام عہد کہن کا | يہ تہذيب حاضر کي سوداگري ہے' + - 'lang': 'en' + 'text': 'That—antiquityʹs poor religion: | This—modernityʹs pigeon‐plucking;' + - 'lang': 'ro' + 'text': 'Woh Mazhab Tha Aqwam-e-Ehd-e-Kuhan Ka | Ye Tehzeeb-e-Hazir Ki Soudagari Hai' +- 'id': '002_158_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ دنيا کي مٹي ، يہ دوزخ کي مٹي | وہ بت خانہ خاکي ، يہ خاکستري ہے' + - 'lang': 'en' + 'text': 'That—earthʹs soil: this—soil of Hades; | Dust, their temple; ashes, ours.' + - 'lang': 'ro' + 'text': 'Woh Dunya Ki Mitti, Ye Dozkh Ki Mitti | Woh Bot Khana Khaki, Ye Khakastari Hai' diff --git a/data/github_iqbal_demystified/poems/002/002_159.yaml b/data/github_iqbal_demystified/poems/002/002_159.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4d5836a74e12ee1d3ebb30bdc19ec60e0fc66278 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_159.yaml @@ -0,0 +1,82 @@ +--- +'id': '002_159' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/366-%20Panjaab%20Kay%20Peerzaadon%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پنچاب کے پيرزادوں سے' +- 'lang': 'en' + 'text': 'TO THE PUNJAB PIRS' +'description': [] +'sher': +- 'id': '002_159_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاضر ہوا ميں شيخ مجدد کي لحد پر | وہ خاک کہ ہے زير فلک مطلع انوار' + - 'lang': 'en' + 'text': 'I stood by the Reformerʹs tomb: that dust | Whence here below an orient splendour breaks,' + - 'lang': 'ro' + 'text': 'Hazir Huwa Main Sheikh-e-Mujadid (R.A.) Ki Lehad Par | Woh Khak Ke Hai Zair-e-Falak Matla-e-Anwar' +- 'id': '002_159_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس خاک کے ذروں سے ہيں شرمندہ ستارے | اس خاک ميں پوشيدہ ہے وہ صاحب اسرار' + - 'lang': 'en' + 'text': 'Dust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown' + - 'lang': 'ro' + 'text': 'Iss Khak Ke Zarron Se Hain Sharminda Sitare | Iss Khak Main Poshida Hai Woh Sahib-e-Asrar' +- 'id': '002_159_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردن نہ جھکي جس کي جہانگير کے آگے | جس کے نفس گرم سے ہے گرمي احرار' + - 'lang': 'en' + 'text': 'Who to Jehangir would not bend his neck, | Whose ardent breath fans every free heartʹs ardour,' + - 'lang': 'ro' + 'text': 'Gardan Na Jhuki Jis Ki Jhangeer Ke Agay | Jis Ke Nafs-e-Garam Se Hai Garmi-e-Arhar' +- 'id': '002_159_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ہند ميں سرمايہء ملت کا نگہباں | اللہ نے بر وقت کيا جس کو خبردار' + - 'lang': 'en' + 'text': 'Whom Allah sent in season to keep watch | In India on the treasure‐house of Islam.' + - 'lang': 'ro' + 'text': 'Woh Hind Mein Sarmaya-e-Millat Ka Negheban | Allah Ne Barwaqt Kiya Jis Ko Khabardar' +- 'id': '002_159_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کي عرض يہ ميں نے کہ عطا فقر ہو مجھ کو | !آنکھيں مري بينا ہيں ، و ليکن نہيں بيدار' + - 'lang': 'en' + 'text': 'I craved the saintsʹ gift, other‐worldliness | For my eyes saw, yet dimly. Answer came:' + - 'lang': 'ro' + 'text': 'Ki Arz Ye Main Ne Ke Atta Faqr Ho Mujh Ko | Ankhain Meri Beena Hain, Walekin Nahi Baidar!' +- 'id': '002_159_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آئي يہ صدا سلسلہء فقر ہوا بند | ہيں اہل نظر کشور پنجاب سے بيزار' + - 'lang': 'en' + 'text': '“Closed is the long roll of the saints; this Land | Of the Five Rivers stinks in good menʹs nostrils.' + - 'lang': 'ro' + 'text': 'Ayi Ye Sada Silsila-e-Faqr Huwa Band | Hain Ahl-e-Nazar Kishwar-e-Punjab Se Bezar' +- 'id': '002_159_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عارف کا ٹھکانا نہيں وہ خطہ کہ جس ميں | پيدا کلہ فقر سے ہو طرئہ دستار' + - 'lang': 'en' + 'text': 'Godʹs people have no portion in that country | Where lordly tassel sprouts from monkish cap;' + - 'lang': 'ro' + 'text': 'Arif Ka Thikana Nahin Woh Khitta Ke Jis Mein | Paida Kulah-e-Faqr Se Ho Turra-e-Dastar' +- 'id': '002_159_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باقي کلہ فقر سے تھا ولولہء حق | !''طروں نے چڑھايا نشہء ''خدمت سرکار' + - 'lang': 'en' + 'text': 'That cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.”' + - 'lang': 'ro' + 'text': 'Baqi Kula-e-Faqr Se Tha Walwala-e-Haq | Turron  Ne Charhaya Nasha-e-‘Khidmat-e-Sarkar’!' diff --git a/data/github_iqbal_demystified/poems/002/002_160.yaml b/data/github_iqbal_demystified/poems/002/002_160.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b668f39d74eca6ced79937cab4b944f680f43e2a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_160.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_160' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/367-%20Siyaasat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سياست' +- 'lang': 'en' + 'text': 'POLITICS' +'description': [] +'sher': +- 'id': '002_160_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کھيل ميں تعيين مراتب ہے ضروري | شاطر کي عنايت سے تو فرزيں ، ميں پيادہ' + - 'lang': 'en' + 'text': 'Ranks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess‐player.' + - 'lang': 'ro' + 'text': 'Iss Khail Mein Taeyayeen-e-Maratib Hai Zaroori | Shatir Ki Anayat Se Tu Farzeen, Mein Piyada' +- 'id': '002_160_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيچارہ پيادہ تو ہے اک مہرئہ ناچيز | !فرزيں سے بھي پوشيدہ ہے شاطر کا ارادہ' + - 'lang': 'en' + 'text': 'The pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer’s strategy.' + - 'lang': 'ro' + 'text': 'Bechara Piyada To Hai Ek Mohra-e-Na-Cheez | Farzeen Se Bhi Poshida Hai Shatir Ka Irada!' diff --git a/data/github_iqbal_demystified/poems/002/002_161.yaml b/data/github_iqbal_demystified/poems/002/002_161.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8334328d5cbaa8994841abc1bc6a844749f194cc --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_161.yaml @@ -0,0 +1,37 @@ +--- +'id': '002_161' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/368-%20Faqr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فقر' +- 'lang': 'en' + 'text': 'FAQR' +'description': [] +'sher': +- 'id': '002_161_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک فقر سکھاتا ہے صےاد کو نخچيري | اک فقر سے کھلتے ہيں اسرار جہاں گيري' + - 'lang': 'en' + 'text': 'There is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.' + - 'lang': 'ro' + 'text': 'Ek Faqr Sikhata Hai Sayyad Ko Nakhcheeri | Ek Faqr Se Khulte Hain Asrar-e-Jahangeeri' +- 'id': '002_161_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک فقر سے قوموں ميں مسکيني و دلگيري | اک فقر سے مٹي ميں خاصيت اکسيري' + - 'lang': 'en' + 'text': 'There is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.' + - 'lang': 'ro' + 'text': 'Ek Faqr Se Qoumon Mein Maskeeni-o-Dilgeeri | Ek Faqr Se Mitti Mein Khasiyat-e-Ikseeri' +- 'id': '002_161_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک فقر ہے شبےري ، اس فقر ميں ہے ميري | !ميراث مسلماني ، سرمايہء شبيري' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Ek Faqr Hai Shabiri, Is Faqr Se Hai Meeri | Meeras-e-Musalmani, Sarmaya-e-Shabiri!' diff --git a/data/github_iqbal_demystified/poems/002/002_162.yaml b/data/github_iqbal_demystified/poems/002/002_162.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f99b845c2477fcee8f38e35b5ae74702d505a94e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_162.yaml @@ -0,0 +1,37 @@ +--- +'id': '002_162' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/369-%20Khudi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي' +- 'lang': 'en' + 'text': 'THE SELF' +'description': [] +'sher': +- 'id': '002_162_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کو نہ دے سيم و زر کے عوض | نہيں شعلہ ديتے شرر کے عوض' + - 'lang': 'en' + 'text': 'Barter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half‐cold;' + - 'lang': 'ro' + 'text': 'Khudi Ko Na De Seem-o-Zar Ke Ewaz | Nahin Shaola Dete Sharar Ke Ewaz' +- 'id': '002_162_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کہتا ہے فردوسي ديدہ ور | عجم جس کے سرمے سے روشن بصر' + - 'lang': 'en' + 'text': 'So says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:' + - 'lang': 'ro' + 'text': 'Ye Kehta Hai Firdousi-e-Didahwar | Ajam Jis Ke Surme Se Roshan Basar' +- 'id': '002_162_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز بہر درم تند و بدخو مباش '''' | ''''تو بايد کہ باشي ، درم گو مباش' + - 'lang': 'en' + 'text': 'Be not a churl for filthy lucre’s sake, | Count not thy coppers, whatever they may make.' + - 'lang': 'ro' + 'text': '“Zabar-e-Daram Tund-o-Bad Kho Mabash | Tu Bayad Ke Bashi, Daram Go Mabash”' diff --git a/data/github_iqbal_demystified/poems/002/002_163.yaml b/data/github_iqbal_demystified/poems/002/002_163.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a16c23153847b75aeab2024127de8f46685ab52 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_163.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_163' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/370-%20Judai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جدائي' +- 'lang': 'en' + 'text': 'SEPARATION' +'description': [] +'sher': +- 'id': '002_163_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سورج بنتا ہے تار زر سے | دنيا کے ليے ردائے نوري' + - 'lang': 'en' + 'text': 'The sun is weaving with golden thread | A mantle of light about earthʹs head;' + - 'lang': 'ro' + 'text': 'Suraj Bunta Hai Tar-e-Zar Se | Dunya Ke Liye Rida-e-Noori' +- 'id': '002_163_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم ہے خموش و مست گويا | ہر شے کو نصيب ہے حضوري' + - 'lang': 'en' + 'text': 'Creation hushed in ecstasy, | As in the presence of the Most High.' + - 'lang': 'ro' + 'text': 'Alam Hai Khamosh-o-Mast Goya | Har Shay Ko Naseeb Hai Huzoori' +- 'id': '002_163_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريا ، کہسار ، چاند تارے | کيا جانيں فراق و ناصبوري' + - 'lang': 'en' + 'text': 'What can these know—stream, hill, moon, star— | Of separation’s torturing scar?' + - 'lang': 'ro' + 'text': 'Darya, Kuhsar, Chand, Tare | Kya Janain Faraaq-o-Nasaboori' +- 'id': '002_163_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاياں ہے مجھے غم جدائي | يہ خاک ہے محرم جدائي' + - 'lang': 'en' + 'text': 'Mine is this golden grief alone, | To this dust only is this grief known.' + - 'lang': 'ro' + 'text': 'Shayaan Hai Mujhe Gham-e-Judai | Ye Khak Hai Mehram-e-Judai' diff --git a/data/github_iqbal_demystified/poems/002/002_164.yaml b/data/github_iqbal_demystified/poems/002/002_164.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8ae1b14904da9e2bbc7dbb707c1f00bc80c2393a --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_164.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_164' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/371-%20Khaanqaah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خانقاہ' +- 'lang': 'en' + 'text': 'MONASTERY' +'description': [] +'sher': +- 'id': '002_164_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز و ايما اس زمانے کے ليے موزوں نہيں | اور آتا بھي نہيں مجھ کو سخن سازي کا فن' + - 'lang': 'en' + 'text': 'Talking in signs and symbol is not for this age, | And I know not the art of artful sniggers;' + - 'lang': 'ro' + 'text': 'Ramz-o-Aema Iss Zamane Ke Liye Mouzun Nahin | Aur Ata Bhi Nahin Mujh Ko Sukhan Sazi Ka Fann' +- 'id': '002_164_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''قم باذن اللہ'' کہہ سکتے تھے جو ، رخصت ہوئے | !خانقاہوں ميں مجاور رہ گئے يا گورکن' + - 'lang': 'en' + 'text': 'No more are those who said: Rise, in God’s name! | The ones alive are sweepers and grave‐diggers.' + - 'lang': 'ro' + 'text': '‘Qum Bi-Iznillah’ Keh Sakte The Jo, Rukhsat Huwe | Khanqahon Mein Majawar Reh Gye Ya Gorkan!' diff --git a/data/github_iqbal_demystified/poems/002/002_165.yaml b/data/github_iqbal_demystified/poems/002/002_165.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1181ec8e6fb201e16973d0568291203df17dcd94 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_165.yaml @@ -0,0 +1,55 @@ +--- +'id': '002_165' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/372-%20Iblees%20Ki%20Arzdaasht.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابليس کي عرضداشت' +- 'lang': 'en' + 'text': 'SATAN’S PETITION' +'description': [] +'sher': +- 'id': '002_165_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا تھا عزازيل خداوند جہاں سے | !پرکالہء آتش ہوئي آدم کي کف خاک' + - 'lang': 'en' + 'text': 'To the Lord of the universe the Devil said:— | A firebrand Adam grows, that pinch of dust' + - 'lang': 'ro' + 'text': 'Kehta Tha Azazeel Khudawand-e-Jahan Se | Par Kala-e-Atish Huwi Adam Ki Kaf-e-Khaak!' +- 'id': '002_165_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاں لاغر و تن فربہ و ملبوس بدن زيب | !دل نزع کي حالت ميں ، خرد پختہ و چالاک' + - 'lang': 'en' + 'text': 'Meager‐souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.' + - 'lang': 'ro' + 'text': 'Jan Laghar-o-Tan Farba-o-Malboos Badan Zaib | Dil Naza Ki Halat Mein, Khirad Pukhta-o-Chalaak!' +- 'id': '002_165_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناپاک جسے کہتي تھي مشرق کي شريعت | !مغرب کے فقيہوں کا يہ فتوي ہے کہ ہے پاک' + - 'lang': 'en' + 'text': 'What the East’s sacred law made men abjure, | The casuist of the West pronounces pure;' + - 'lang': 'ro' + 'text': 'Napaak Jise Kehti Thi Mashriq Ki Shariat | Maghrib Ke Faqeehon Ka Ye Fatwa Hai Pak!' +- 'id': '002_165_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ کو نہيں معلوم کہ حوران بہشتي | ويراني جنت کے تصور سے ہيں غم ناک؟' + - 'lang': 'en' + 'text': 'Knowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?' + - 'lang': 'ro' + 'text': 'Tujh Ko Nahin Maloom Ke Hooran-e-Behishti | Weerani-e-Jannat Ke Tasawwar Se Hain Ghamnaak?' +- 'id': '002_165_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمہور کے ابليس ہيں ارباب سياست | !باقي نہيں اب ميري ضرورت تہ افلاک' + - 'lang': 'en' + 'text': 'For fiends its rulers serve the populace: | Beneath the heavens is no more need of me!' + - 'lang': 'ro' + 'text': 'Jamhoor Ke Iblees Hain Arbab-e-Siasat | Baqi Nahin Ab Meri Zaroorat Teh-e-Aflak!' diff --git a/data/github_iqbal_demystified/poems/002/002_166.yaml b/data/github_iqbal_demystified/poems/002/002_166.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3c13417f2dbba698dd6052d37c28d5fe40a773b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_166.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_166' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/373-%20Luhoo.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لہو' +- 'lang': 'en' + 'text': 'BLOOD' +'description': [] +'sher': +- 'id': '002_166_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر لہو ہے بدن ميں تو خوف ہے نہ ہراس | اگر لہو ہے بدن ميں تو دل ہے بے وسواس' + - 'lang': 'en' + 'text': 'If blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.' + - 'lang': 'ro' + 'text': 'Agar Lahoo Hai Badan Mein To Khof Hai Na Haraas | Agar Lahoo Hai Badan Mein To Dil Hai Be Waswaas' +- 'id': '002_166_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسے ملا يہ متاع گراں بہا ، اس کو | نہ سيم و زر سے محبت ہے ، نے غم افلاس' + - 'lang': 'en' + 'text': 'The one who has received this bounty | Is neither greedy for wealth nor miserable in poverty.' + - 'lang': 'ro' + 'text': 'Jise Mila Ye Mataa-e-Garan Baha, Uss Ko | Na Seem-o-Zar Se Mohabbat Hai, Ne Gham-e-Aflaas' diff --git a/data/github_iqbal_demystified/poems/002/002_167.yaml b/data/github_iqbal_demystified/poems/002/002_167.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9fedc1233569eb81d09e152e2fa6651392861b99 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_167.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_167' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/374-%20Parwaaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پرواز' +- 'lang': 'en' + 'text': 'FLIGHT' +'description': [] +'sher': +- 'id': '002_167_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا درخت نے اک روز مرغ صحرا سے | ستم پہ غم کدئہ رنگ و بو کي ہے بنياد' + - 'lang': 'en' + 'text': 'The tree said to a bird of the desert one day: | “Creation is founded on the principle of injustice;' + - 'lang': 'ro' + 'text': 'Kaha Darkht Ne Ek Roz Murgh-e-Sehra | Sitam Pe Gham Kada-e-Rang-o-Bu Ki Hai Bunyad' +- 'id': '002_167_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا مجھے بھي اگر بال و پر عطا کرتا | شگفتہ اور بھي ہوتا يہ عالم ايجاد' + - 'lang': 'en' + 'text': 'For the Creation could have been so much more pleasant | If I had also been granted the gift of flight.”' + - 'lang': 'ro' + 'text': 'Khuda Mujhe Bhi Agar Baal-o-Par Atta Karta | Shugufta Aur Bhi Hota Ye Alam-e-Aejad' +- 'id': '002_167_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديا جواب اسے خوب مرغ صحرا نے | !غضب ہے ، داد کو سمجھا ہوا ہے تو بيداد' + - 'lang': 'en' + 'text': 'The bird gave him a good reply: | “Woe! You regard justice to be injustice;' + - 'lang': 'ro' + 'text': 'Diya Jawab Use Khoob Murgh-e-Sehra Ne | Ghazab Hai, Dad Ko Samjha Huwa Hai Tu Bedad!' +- 'id': '002_167_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں لذت پرواز حق نہيں اس کا | وجود جس کا نہيں جذب خاک سے آزاد' + - 'lang': 'en' + 'text': 'He is not entitled to fly in this world, | Whoever is not free from earth‐rootedness.”' + - 'lang': 'ro' + 'text': 'Jahan Mein Lazzat-e-Parwaz Haq Nahin Uss Ka | Wujood Jis Ka Nahin Jazb-e-Khak Se Azad' diff --git a/data/github_iqbal_demystified/poems/002/002_168.yaml b/data/github_iqbal_demystified/poems/002/002_168.yaml new file mode 100644 index 0000000000000000000000000000000000000000..75833d53867f145eeb700a849f9c974ecad206ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_168.yaml @@ -0,0 +1,37 @@ +--- +'id': '002_168' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/375-%20Sheikh-e-Maktab%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شيخ مکتب سے' +- 'lang': 'en' + 'text': 'TO THE HEADMASTER' +'description': [] +'sher': +- 'id': '002_168_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيخ مکتب ہے اک عمارت گر | جس کي صنعت ہے روح انساني' + - 'lang': 'en' + 'text': 'The headmaster is an architect | Whose material is the human soul.' + - 'lang': 'ro' + 'text': 'Sheikh-e-Maktab Hai Ek Amarat Gar | Jis Ki San’at Hai Rooh-e-Insani' +- 'id': '002_168_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہء دلپذير تيرے ليے | کہہ گيا ہے حکيم قاآني' + - 'lang': 'en' + 'text': 'A good advice has been left for you | By the sage Qa‘ani:' + - 'lang': 'ro' + 'text': 'Nukta-e-Dilpazeer Tere Liye | Keh Gaya Hai Hakeem-e-Qa’ani' +- 'id': '002_168_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيش خورشيد بر مکش ديوار '''' | ''''خواہي ار صحن خانہ نوراني' + - 'lang': 'en' + 'text': 'Do not raise a wall against the Sun | If you wish the courtyard illuminated.”' + - 'lang': 'ro' + 'text': '“Paish-e-Khurshid Barmaksh Diwar | Khawahi Ar Sehan-e-Khana Noorani”' diff --git a/data/github_iqbal_demystified/poems/002/002_169.yaml b/data/github_iqbal_demystified/poems/002/002_169.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d05601762546ee961eae326fa4b5c76b275460c5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_169.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_169' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/376-%20Falsafi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فلسفي' +- 'lang': 'en' + 'text': 'THE PHILOSOPHER' +'description': [] +'sher': +- 'id': '002_169_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلند بال تھا ، ليکن نہ تھا جسور و غيور | حکيم سر محبت سے بے نصيب رہا' + - 'lang': 'en' + 'text': 'He could fly high but he wasn’t daring and passionate, | The sage remained a stranger to the secret of Love.' + - 'lang': 'ro' + 'text': 'Buland Baal Tha,Lekin Na Tha Jasoor-o-Ghayyur | Hakeem Sirr-e-Mohabbat Se Be-Naseeb Raha' +- 'id': '002_169_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھرا فضاؤں ميں کرگس اگرچہ شاہيں وار | شکار زندہ کي لذت سے بے نصيب رہا' + - 'lang': 'en' + 'text': 'The vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey.' + - 'lang': 'ro' + 'text': 'Phira Fazaon Mein Kargas Agarche Shaheen-War | Shakar-e-Zinda Ki Lazzat Se Be-Naseeb Raha' diff --git a/data/github_iqbal_demystified/poems/002/002_170.yaml b/data/github_iqbal_demystified/poems/002/002_170.yaml new file mode 100644 index 0000000000000000000000000000000000000000..01d97b9cce1ceb778074283397719e2285a96b9b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_170.yaml @@ -0,0 +1,91 @@ +--- +'id': '002_170' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/377-%20Shahin.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شاہيں' +- 'lang': 'en' + 'text': 'THE EAGLE' +'description': [] +'sher': +- 'id': '002_170_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا ميں نے اس خاک داں سے کنارا | جہاں رزق کا نام ہے آب و دانہ' + - 'lang': 'en' + 'text': 'I have turned away from that place on earth | Where sustenance takes the form of grain and water.' + - 'lang': 'ro' + 'text': 'Kiya Mein Ne Uss Khakdan Se Kinara | Jahan Rizq Kanaam Hai Aab-o-Dana' +- 'id': '002_170_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بياباں کي خلوت خوش آتي ہے مجھ کو | ازل سے ہے فطرت مري راہبانہ' + - 'lang': 'en' + 'text': 'The solitude of the wilderness pleases me— | By nature I was always a hermit—' + - 'lang': 'ro' + 'text': 'Bayaban Ki Khalwat Khush Ati Hai Mujh Ko | Azal Se Hai Fitrat Meri Rahbana' +- 'id': '002_170_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ باد بہاري ، نہ گلچيں ، نہ بلبل | نہ بيماري نغمہ عاشقانہ' + - 'lang': 'en' + 'text': 'No spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!' + - 'lang': 'ro' + 'text': 'Na Bad-e-Bahari, Na Gulcheen, Na Bulbul | Na Beemari-e-Naghma-e-Ashiqana' +- 'id': '002_170_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خيابانيوں سے ہے پرہيز لازم | ادائيں ہيں ان کي بہت دلبرانہ' + - 'lang': 'en' + 'text': 'One must shun the garden‐dwellers— | They have such seductive charms!' + - 'lang': 'ro' + 'text': 'Khayabanion Se Hai Parhaiz Lazim | Adaen Hain In Ki Bohat Dilbarana' +- 'id': '002_170_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائے بياباں سے ہوتي ہے کاري | جواں مرد کي ضربت غازيانہ' + - 'lang': 'en' + 'text': 'The wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.' + - 'lang': 'ro' + 'text': 'Hawa-e-Bayaban Se Hoti Hai Kari | Jawan Mard Ki Zarbat-e-Ghaziyana' +- 'id': '002_170_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حمام و کبوتر کا بھوکا نہيں ميں | کہ ہے زندگي باز کي زاہدانہ' + - 'lang': 'en' + 'text': 'I am not hungry for pigeon or dove— | For renunciation is the mark of an eagle’s life.' + - 'lang': 'ro' + 'text': 'Hamam-o-Kabootar Ka Bhooka Nahin Main | Ke Hai Zindagi Baaz Ki Zahidana' +- 'id': '002_170_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جھپٹنا ، پلٹنا ، پلٹ کر جھپٹنا | لہو گرم رکھنے کا ہے اک بہانہ' + - 'lang': 'en' + 'text': 'To swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.' + - 'lang': 'ro' + 'text': 'Jhapatna, Palatna, Palat Kar Jhapatna | Lahoo Garam Rakhne Ka Hai Ek Bahana' +- 'id': '002_170_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پورب ، يہ پچھم چکوروں کي دنيا | مرا نيلگوں آسماں بيکرانہ' + - 'lang': 'en' + 'text': 'East and West ‐these belong to the world of the pheasant, | The blue sky—vast, boundless—is mine!' + - 'lang': 'ro' + 'text': 'Ye Poorab, Ye Pacham Chakoron Ki Dunya | Mera Neelgun Asman Baikarana' +- 'id': '002_170_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرندوں کي دنيا کا درويش ہوں ميں | کہ شاہيں بناتا نہيں آشيانہ' + - 'lang': 'en' + 'text': 'I am the dervish of the kingdom of birds— | The eagle does not make nests.' + - 'lang': 'ro' + 'text': 'Prindon Ki Dunya Ka Dervaish Hun Mein | Ke Shaheen Banata Nahin Ashiyana' diff --git a/data/github_iqbal_demystified/poems/002/002_171.yaml b/data/github_iqbal_demystified/poems/002/002_171.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89da518dbc0114da06abb3f20dd29f6cee35dd6d --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_171.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_171' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/378-%20Baaghi%20Mureed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'باغي مريد' +- 'lang': 'en' + 'text': 'DISCIPLES IN REVOLT' +'description': [] +'sher': +- 'id': '002_171_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم کو تو ميسر نہيں مٹي کا ديا بھي | گھر پير کا بجلي کے چراغوں سے ہے روشن' + - 'lang': 'en' + 'text': 'Not a rushlight for us,—in our Master’s | Fine windows electric lights blaze!' + - 'lang': 'ro' + 'text': 'Hum Ko To Mayassar Nahin Mitti Ka Diya Bhi | Ghar Peer Ka Bijli Ke Charaghon Se Hai Roshan' +- 'id': '002_171_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہري ہو، دہاتي ہو، مسلمان ہے سادہ | مانند بتاں پجتے ہيں کعبے کے برہمن' + - 'lang': 'en' + 'text': 'Town or village, the Muslim’s a duffer— | To his Brahmins like idols he prays.' + - 'lang': 'ro' + 'text': 'Shehri Ho, Dahati Ho, Musalman Hai Sada | Manind-e-Poojte Hain Kaabe Ke Barhman' +- 'id': '002_171_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نذرانہ نہيں ، سود ہے پيران حرم کا | ہر خرقہء سالوس کے اندر ہے مہاجن' + - 'lang': 'en' + 'text': 'Not mere gifts—compound interest these saints want, | In each hair‐shirt a usurer’s dressed,' + - 'lang': 'ro' + 'text': 'Nazrana Nahin, Sood Hai Peeran-e-Haram Ka | Har Kharqa-e-Saaloos Ke Andar Hai Mahajan' +- 'id': '002_171_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميراث ميں آئي ہے انھيں مسند ارشاد | !زاغوں کے تصرف ميں عقابوں کے نشيمن' + - 'lang': 'en' + 'text': 'Who inherits his seat of authority | Like a crow in the eagle’s old nest.' + - 'lang': 'ro' + 'text': 'Meeras Mein Ayi Hai Inhain Masnad-e-Irshad | Zaghon Ke Tasarruf Mein Auqabon Ke Nasheman!' diff --git a/data/github_iqbal_demystified/poems/002/002_172.yaml b/data/github_iqbal_demystified/poems/002/002_172.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fc0eb9ca5ae657c9c54e9cefc13093d2fcf7bd53 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_172.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_172' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/379-%20Haroon%20Ki%20Aakhri%20Naseehat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہارون کي آخري نصيحت' +- 'lang': 'en' + 'text': 'THE LAST WILL OF HARUN RASHID' +'description': [] +'sher': +- 'id': '002_172_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاروں نے کہا وقت رحيل اپنے پسر سے | جائے گا کبھي تو بھي اسي راہ گزر سے' + - 'lang': 'en' + 'text': 'Harun said to his son when his hour came, | “You’ll will also pass this way some day.' + - 'lang': 'ro' + 'text': 'Haroon Ne Kaha Waqt-e-Raheel Apne Pisar Se | Jaye Ga Kabhi Tu Bhi Issi Rah Guzar Se' +- 'id': '002_172_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوشيدہ ہے کافر کي نظر سے ملک الموت | ليکن نہيں پوشيدہ مسلماں کي نظر سے' + - 'lang': 'en' + 'text': 'The Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim’s eyes.”' + - 'lang': 'ro' + 'text': 'Poshida Hai Kafir K Nazar Se Malk-Ul-Mout | Lekin Nahin Poshida Musalman Ki Nazar Se' diff --git a/data/github_iqbal_demystified/poems/002/002_173.yaml b/data/github_iqbal_demystified/poems/002/002_173.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e68a0c618838f2cf84e6aeb57cf9c1b040d3b9a5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_173.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_173' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/380-%20Maahir-e-Nafsiaat%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ماہر نفسيات سے' +- 'lang': 'en' + 'text': 'TO THE PSYCHOLOGIST' +'description': [] +'sher': +- 'id': '002_173_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرات ہے تو افکار کي دنيا سے گزر جا | ہيں بحر خودي ميں ابھي پوشيدہ جزيرے' + - 'lang': 'en' + 'text': 'Transcend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.' + - 'lang': 'ro' + 'text': 'Jurrat Hai To Afkar Ki Dunya Se Guzar Ja | Hain Behar-e-Khudi Mein Abhi Poshida Jazeere' +- 'id': '002_173_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلتے نہيں اس قلزم خاموش کے اسرار | جب تک تو اسے ضرب کليمي سے نہ چيرے' + - 'lang': 'en' + 'text': 'The secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses’ rod.' + - 'lang': 'ro' + 'text': 'Khulte Nahin Iss Qulzam-e-Khamosh Ke Asrar | Jab Tak Tu Iss Zarb-e-Kaleemi Se Na Cheere' diff --git a/data/github_iqbal_demystified/poems/002/002_174.yaml b/data/github_iqbal_demystified/poems/002/002_174.yaml new file mode 100644 index 0000000000000000000000000000000000000000..104f82865d0ab199eed2d2c3965bf75aaf3df4e6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_174.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_174' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/381-%20Europe.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يورپ' +- 'lang': 'en' + 'text': 'EUROPE' +'description': [] +'sher': +- 'id': '002_174_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاک ميں بيٹھے ہيں مدت سے يہودي سودخوار | جن کي روباہي کے آگے ہيچ ہے زور پلنگ' + - 'lang': 'en' + 'text': 'The Jewish money‐lenders, whose cunning beats the lion’s prowess, | Have been waiting hopefully for long.' + - 'lang': 'ro' + 'text': 'Taak Mein Baithe Hai Muddat Se Yahoodi Sood Khawar | Jin Ki Roobahi Ke Agay Haitch Hai Zor-e-Palang' +- 'id': '002_174_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بخود گرنے کو ہے پکے ہوئے پھل کي طرح | !ديکھيے پڑتا ہے آخر کس کي جھولي ميں فرنگ' + - 'lang': 'en' + 'text': 'Europe is ready to drop like a ripe fruit, | Let’s see in whose bag it goes.' + - 'lang': 'ro' + 'text': 'Khud-Ba-Khud Girne Ko Hai Pakke Huwe Phal Ki Tarah | Dekhiye Parta Hai Akhir Kis Ki Jholi Mein Frang!' diff --git a/data/github_iqbal_demystified/poems/002/002_175.yaml b/data/github_iqbal_demystified/poems/002/002_175.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ea089122fabb3a6d66d4f7032a3caf80a35889e --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_175.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_175' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/382-%20Aazadi-e-Afkaar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزادي افکار' +- 'lang': 'en' + 'text': 'FREEDOM OF THOUGHT' +'description': [] +'sher': +- 'id': '002_175_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو دوني فطرت سے نہيں لائق پرواز | اس مرغک بيچارہ کا انجام ہے افتاد' + - 'lang': 'en' + 'text': 'Falling down is the destiny of that bird | Whose duality of nature renders him unable to fly.' + - 'lang': 'ro' + 'text': 'Jo Dooni Fitrat Se Nahin Laik-e-Parwaz | Uss Murghak-e-Bechara Ka Anjaam Hai Uftaad' +- 'id': '002_175_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر سينہ نشيمن نہيں جبريل اميں کا | ہر فکر نہيں طائر فردوس کا صےاد' + - 'lang': 'en' + 'text': 'Not every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.' + - 'lang': 'ro' + 'text': 'Har Seena Naheman Nahin Jibreel-e-Ameen Ka | Har Fikar Nahin Tair-e-Firdous Ka Sayyad' +- 'id': '002_175_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قوم ميں ہے شوخي انديشہ خطرناک | جس قوم کے افراد ہوں ہر بند سے آزاد' + - 'lang': 'en' + 'text': 'The ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.' + - 'lang': 'ro' + 'text': 'Uss Qoum Mein Hai Shoukhi-e-Andesha Khatarnak | Jis Qoum Ke Afraad Hon Har Band Se Azad' +- 'id': '002_175_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گو فکر خدا داد سے روشن ہے زمانہ | آزادي افکار ہے ابليس کي ايجاد' + - 'lang': 'en' + 'text': 'Though God‐gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept.' + - 'lang': 'ro' + 'text': 'Go Fikar-e-Khudad Se Roshan Hai Zamana | Azadi-e-Afkar Hai Iblees Ki Aejaad' diff --git a/data/github_iqbal_demystified/poems/002/002_176.yaml b/data/github_iqbal_demystified/poems/002/002_176.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9691dc02bf196bc31a851fb75f04b3467a7259d7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_176.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_176' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/383-%20Sheir%20Aur%20Khachchar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شير اور خچر' +- 'lang': 'en' + 'text': 'THE LION AND THE MULE' +'description': [] +'sher': +- 'id': '002_176_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شير' + - 'lang': 'en' + 'text': 'THE LION' + - 'lang': 'ro' + 'text': 'SHer' +- 'id': '002_176_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکنان دشت و صحرا ميں ہے تو سب سے الگ | کون ہيں تيرے اب و جد ، کس قبيلے سے ہے تو؟' + - 'lang': 'en' + 'text': 'You are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?' + - 'lang': 'ro' + 'text': 'Sakinaan-e-Dasht-o-Sehra Mein Hai Tu Sab Se Alag | Kon Hain Tere Ab-o-Jad, Kis Qabeele Se Hai Tu?' +- 'id': '002_176_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'خچر' + - 'lang': 'en' + 'text': 'THE MULE' + - 'lang': 'ro' + 'text': 'khachar' +- 'id': '002_176_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے ماموں کو نہيں پہچانتے شايد حضور | !وہ صبا رفتار ، شاہي اصطبل کي آبرو' + - 'lang': 'en' + 'text': 'Perhaps your highness does not know, My uncle—my motherʹs brother: | He gallops like the wind, and is, The pride of the royal stable!' + - 'lang': 'ro' + 'text': 'Mere Mamoon Ko Nahin Pehchante Shaid Huzoor | Woh Saba Raftar, Shahi Istabal Ki Abru!' diff --git a/data/github_iqbal_demystified/poems/002/002_177.yaml b/data/github_iqbal_demystified/poems/002/002_177.yaml new file mode 100644 index 0000000000000000000000000000000000000000..72b5921843b964ad6923e02ce48a34ada9097ab0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_177.yaml @@ -0,0 +1,46 @@ +--- +'id': '002_177' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/384-%20Chiunty%20Aur%20Oqaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چيونٹي اورعقاب' +- 'lang': 'en' + 'text': 'THE ANT AND THE EAGLE' +'description': [] +'sher': +- 'id': '002_177_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'چيونٹي' + - 'lang': 'en' + 'text': 'THE ANT' + - 'lang': 'ro' + 'text': 'ant' +- 'id': '002_177_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں پائمال و خوار و پريشان و دردمند | تيرا مقام کيوں ہے ستاروں سے بھي بلند؟' + - 'lang': 'en' + 'text': 'I am so miserable and forlorn— | Why is your station loftier than the skies?' + - 'lang': 'ro' + 'text': 'Main Paimaal-o-Khawar-o-Preshan-o-Dardmand | Tera Maqam Kyun Hai Sitaron Se Bhi Buland?' +- 'id': '002_177_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقاب' + - 'lang': 'en' + 'text': 'THE EAGLE' + - 'lang': 'ro' + 'text': 'eagle' +- 'id': '002_177_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو رزق اپنا ڈھونڈتي ہے خاک راہ ميں | !ميں نہ سپہر کو نہيں لاتا نگاہ ميں' + - 'lang': 'en' + 'text': 'You forage about in dusty paths; | The nine heavens are as nothing to me!' + - 'lang': 'ro' + 'text': 'Tu Rizq Apna Dhoondti Hai Khak-e-Rah Mein | Main Na Sipihr Ko Nahin Lata Nigah Mein!' diff --git a/data/github_iqbal_demystified/poems/002/002_178.yaml b/data/github_iqbal_demystified/poems/002/002_178.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b2b25df0f9707e98401c96b2be0b4baef5742b7b --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_178.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_178' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/344-%20Qitaa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قطعہ - فطرت مري مانند نسيم سحري ہے' +- 'lang': 'en' + 'text': '# title missing' +'description': [] +'sher': +- 'id': '002_178_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت مري مانند نسيم سحري ہے | رفتار ہے ميري کبھي آہستہ ، کبھي تيز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Fitrat Meri Manind-e-Naseem-e-Sehri Hai | Raftar Hai Meri Kabhi Ahista, Kabhi Taez' +- 'id': '002_178_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہناتا ہوں اطلس کي قبا لالہ و گل کو | کرتا ہوں سر خار کو سوزن کي طرح تيز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Pehnata Hun Atlas Ki Qaba Lala-o-Gul Ko | Karta Hun Sar-e-Khar Ko Souzan Ki Tarah Taez' diff --git a/data/github_iqbal_demystified/poems/002/002_179.yaml b/data/github_iqbal_demystified/poems/002/002_179.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2b1f71520a0c96e1f494ecee5e3373a766ae2a64 --- /dev/null +++ b/data/github_iqbal_demystified/poems/002/002_179.yaml @@ -0,0 +1,28 @@ +--- +'id': '002_179' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Bal%20e%20Jibreel/348-%20Qitaa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قطعہ - کل اپنے مريدوں سے کہا پير مغاں نے' +- 'lang': 'en' + 'text': 'The mentor exhorted his. disciples once' +'description': [] +'sher': +- 'id': '002_179_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کل اپنے مريدوں سے کہا پير مغاں نے | قيمت ميں يہ معني ہے درناب سے دہ چند' + - 'lang': 'en' + 'text': 'The mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:' + - 'lang': 'ro' + 'text': 'Kal Apne Mureedon Se Kaha Peer-e-Maghan Ne | Qeemat Mein Ye Maani Hai Dar-e-Naab Se Deh-Chand' +- 'id': '002_179_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زہراب ہے اس قوم کے حق ميں مےء افرنگ | جس قوم کے بچے نہيں خوددار و ہنرمند' + - 'lang': 'en' + 'text': 'The Western wine is poison for the people, | When the offspring knows neither pride nor skill.' + - 'lang': 'ro' + 'text': 'Zehr Ab Hai Uss Qoum Ke Haq Mein Mei-e-Afrang | Jis Qoum Ke Bache Nahin Khuddar-o-Hunar Mand' diff --git a/data/github_iqbal_demystified/poems/003/003_001.yaml b/data/github_iqbal_demystified/poems/003/003_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..780c626a51dfd7c5e877a71b2e27a4e4ba43651f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_001.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_001' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/391-%20Subh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صبح' +- 'lang': 'en' + 'text': 'DAWN' +'description': [] +'sher': +- 'id': '003_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ سحر جو کبھي فردا ہے کبھي ہے امروز | نہيں معلوم کہ ہوتي ہے کہاں سے پيدا' + - 'lang': 'en' + 'text': 'The morn that shifts so soon tomorrow new, | Whence it comes is only known to few:' + - 'lang': 'ro' + 'text': 'Ye Sehar Jo Kabhi Farda Hai Kabhi Hai Amroz | Nahin Maloom Ke Hoti Hai Kahan Se Paida' +- 'id': '003_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ سحر جس سے لرزتا ہے شبستان وجود | ہوتي ہے بندہ مومن کي اذاں سے پيدا' + - 'lang': 'en' + 'text': 'The dark abode of being is shook by morn, | Which by Muslimʹs call to prayer is born.' + - 'lang': 'ro' + 'text': 'Woh Sehar Jis Se Larazta Hai Shabistan-e-Wujood | Hoti Hai Banda-e-Momin Ki Azan Se Paida' diff --git a/data/github_iqbal_demystified/poems/003/003_002.yaml b/data/github_iqbal_demystified/poems/003/003_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8436f2131fda67c77162dd3f1becf2fe89d47e95 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_002.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_002' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/392-%20La%20ilah%20illallah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لا الہ الا اللہ' +- 'lang': 'en' + 'text': 'NO GOD BUT HE' +'description': [] +'sher': +- 'id': '003_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کا سر نہاں لا الہ الا اللہ | خودي ہے تيغ، فساں لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'The secret of the self is hid, In words ʺNo god but He alone.ʺ | The self is just a dull‐edged sword, ʺNo god but He,ʺ the grinding stone.' + - 'lang': 'ro' + 'text': 'Khudi Ka Sirr-e-Nihan La Ilaha Illallah | Khudi Hai Taeg, Fasan La Ilaha Illallah' +- 'id': '003_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ دور اپنے براہيم کي تلاش ميں ہے | صنم کدہ ہے جہاں، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'An Abraham by the age is sought, To break the idols of this Hall: | The avowal of Godʹs Oneness can, Make all these idols headlong fall.' + - 'lang': 'ro' + 'text': 'Ye Dour Apne Baraheem Ki Talash Mein Hai | Sanam Kudah Hai Jahan, La Ilaha Illallah' +- 'id': '003_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا ہے تو نے متاع غرور کا سودا | فريب سود و زياں ، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'A bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call ʺNo god but Heʺ, Is merely fraught with fraud and deceit.' + - 'lang': 'ro' + 'text': 'Kiya Hai Tu Ne Mataa-e-Ghuroor Ka Soda | Faraib Sood-o-Zayan, La Ilaha Illallah' +- 'id': '003_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مال و دولت دنيا، يہ رشتہ و پيوند | بتان وہم و گماں، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'The worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save Godʹs Oneness empty seem.' + - 'lang': 'ro' + 'text': 'Ye Maal-o-Doulat-e-Dunya, Ye Rishta-o-Pewand | Butan-e-Weham-o-Guman, La Ilaha Illallah' +- 'id': '003_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد ہوئي ہے زمان و مکاں کي زناري | نہ ہے زماں نہ مکاں، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'The mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, ʺNo god but Heʺ is true withal.' + - 'lang': 'ro' + 'text': 'Khird Huwi Hai Zaman-o-Makan Ki Zunnari | Na Hai Zaman Na Makan, La Ilaha Illallah' +- 'id': '003_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نغمہ فصل گل و لالہ کا نہيں پابند | بہار ہو کہ خزاں، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'These melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, ʺNo god but Heʺ must ring till doom.' + - 'lang': 'ro' + 'text': 'Ye Naghma Fasl-e-Gul-o-Lala Ka Nahin Paband | Bahar Ho Ke Khazan, La Ilaha Illallah' +- 'id': '003_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ بت ہيں جماعت کي آستينوں ميں | مجھے ہے حکم اذاں، لا الہ الا اللہ' + - 'lang': 'en' + 'text': 'Many idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold.' + - 'lang': 'ro' + 'text': 'Agarche But Hain Jamat Ki Astinon Mein | Mujhe Hai Hukm-e-Azan, La Ilaha Illallah' diff --git a/data/github_iqbal_demystified/poems/003/003_003.yaml b/data/github_iqbal_demystified/poems/003/003_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9423c5e1f76034495cd9fe2a8acd9b848d1ecfda --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_003.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_003' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/393-%20Tan%20Ba%20Taqdeer.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تن بہ تقدير' +- 'lang': 'en' + 'text': 'SUBMISSION TO FATE' +'description': [] +'sher': +- 'id': '003_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي قرآں ميں ہے اب ترک جہاں کي تعليم | جس نے مومن کو بنايا مہ و پرويں کا امير' + - 'lang': 'en' + 'text': 'The Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, ’Twixt man and world to cause a breach.' + - 'lang': 'ro' + 'text': 'Issi Quran Mein Hai Ab Tark-e-Jahan Ki Taleem | Jis Ne Momin Ko Banaya Meh-o-Parveen Ka Ameer' +- 'id': '003_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''تن بہ تقدير'' ہے آج ان کے عمل کا انداز | تھي نہاں جن کے ارادوں ميں خدا کي تقدير' + - 'lang': 'en' + 'text': 'Their mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.' + - 'lang': 'ro' + 'text': '‘Tan Ba Taqdeer’ Hai Aaj Un Ke Amal Ka Andaz | Thi Nihan Jin Ke Iradon Mein Khuda Ki Taqdeer' +- 'id': '003_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا جو ''ناخوب، بتدريج وہي '' خوب'' ہوا | کہ غلامي ميں بدل جاتا ہے قوموں کا ضمير' + - 'lang': 'en' + 'text': 'What was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure.' + - 'lang': 'ro' + 'text': 'Tha Jo ‘Na-Khoob’ Batadreej Wohi ‘Khoob’ Huwa | Ke Ghulami Mein Badal Jata Hai Qoumon Ka Zameer' diff --git a/data/github_iqbal_demystified/poems/003/003_004.yaml b/data/github_iqbal_demystified/poems/003/003_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4a1b04fff7d11a69d193c166bdc68fe40ebd7abb --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_004.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_004' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/394-%20Mairaaj.mp3' +'heading': +- 'lang': 'ur' + 'text': 'معراج' +- 'lang': 'en' + 'text': 'ASCENSION' +'description': [] +'sher': +- 'id': '003_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دے ولولہ شوق جسے لذت پرواز | کر سکتا ہے وہ ذرہ مہ و مہر کو تاراج' + - 'lang': 'en' + 'text': 'A mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.' + - 'lang': 'ro' + 'text': 'De Walwala-e-Shauq Jise Lazzat-e-Parwaz | Kar Sakta Hai Woh Zarra Mah-o-Mehr Ko Taraaj' +- 'id': '003_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکل نہيں ياران چمن ! معرکہ باز | پر سوز اگر ہو نفس سينہ دراج' + - 'lang': 'en' + 'text': 'If chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.' + - 'lang': 'ro' + 'text': 'Mushkil Nahin Yaraan-e-Chaman! Maarka-e-Baaz | Pursouz Agar Ho Nafs-e-Sina-e-Durraj' +- 'id': '003_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناوک ہے مسلماں ، ہدف اس کا ہے ثريا | ہے سر سرا پردہ جاں نکتہ معراج' + - 'lang': 'en' + 'text': 'Ascension means to gauge a Muslimʹs heart, | The Pleiades are the target of his dart.' + - 'lang': 'ro' + 'text': 'Nawak Hai Musalman, Hadaf Iss Ka Hai Surreya | Hai Sirr-e-Sara Parda-e-Jaan Nukta-e-Miraaj' +- 'id': '003_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو معني و النجم ، نہ سمجھا تو عجب کيا | ہے تيرا مد و جزر ابھي چاند کا محتاج' + - 'lang': 'en' + 'text': 'No wonder, meanings of Najm from you hide, | On Moon depends your oceanʹs ebb and tide.' + - 'lang': 'ro' + 'text': 'Tu Maanni-e-‘Wannajam’ Na Samajha To Ajab Kya | Hai Tera Mad-o-Jazar Abhi Chand Ka Mohtaaj' diff --git a/data/github_iqbal_demystified/poems/003/003_005.yaml b/data/github_iqbal_demystified/poems/003/003_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cd9eb7be8faf4ce7ad069fbe8d2d533c19c46607 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_005.yaml @@ -0,0 +1,145 @@ +--- +'id': '003_005' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/395-%20Ik%20Falsafa%20zada.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک فلسفہ زدہ سيد زادے کے نام' +- 'lang': 'en' + 'text': 'ADMONITION TO A PHILOSOPHY STRICKEN SAYYID' +'description': [] +'sher': +- 'id': '003_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اپني خودي اگر نہ کھوتا | زناري برگساں نہ ہوتا' + - 'lang': 'en' + 'text': 'If your self had not been debased and lost, | Bergson, his spell on you would not have cast.' + - 'lang': 'ro' + 'text': 'Tu Apni Khudi Agar Na Khota | Zunnari-e-Bargsan Na Hota' +- 'id': '003_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيگل کا صدف گہر سے خالي | ہے اس کا طلسم سب خيالي' + - 'lang': 'en' + 'text': 'Hegelʹs shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.' + - 'lang': 'ro' + 'text': 'Heegal Ka Sadaf Guhar Se Khali | Hai Uss Ka Tilism Sub Khayali' +- 'id': '003_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکم کيسے ہو زندگاني | !کس طرح خودي ہو لازماني' + - 'lang': 'en' + 'text': 'Manʹs need is how this earthly life to brace, | He yearns that self may last ʹyond Time and Space.' + - 'lang': 'ro' + 'text': 'Mohkam Kaise Ho Zindagi | Kis Tarah Khudi Ho La-Zamani!' +- 'id': '003_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم کو ثبات کي طلب ہے | دستور حيات کي طلب ہے' + - 'lang': 'en' + 'text': 'To have a life steadfast is his desire, | He seeks some rules to guide his life entire.' + - 'lang': 'ro' + 'text': 'Adam Ko Sabat Ki Talab Hai | Dastoor-e-Hayat Ki Talab Hai' +- 'id': '003_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کي عشا ہو جس سے اشراق | مومن کي اذاں ندائے آفاق' + - 'lang': 'en' + 'text': 'The source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.' + - 'lang': 'ro' + 'text': 'Dunya Ki Asha Ho Jis Se Ishraaq | Momin Ki Azan Nidaye Afaq' +- 'id': '003_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں اصل کا خاص سومناتي | آبا مرے لاتي و مناتي' + - 'lang': 'en' + 'text': 'I am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.' + - 'lang': 'ro' + 'text': 'Main Asal Ka Khas Somanti | Aaba Mere Lati-o-Manati' +- 'id': '003_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سيد ہاشمي کي اولاد | ميري کف خاک برہمن زاد' + - 'lang': 'en' + 'text': 'You hail from Hashemite Prophetʹs race, | My origin from Brahmans I have to trace.' + - 'lang': 'ro' + 'text': 'Tu Syed-e-Hashmi Ki Aulad | Meri Kaf-e-Khak Barhman Zad' +- 'id': '003_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے فلسفہ ميرے آب و گل ميں | پوشيدہ ہے ريشہ ہائے دل ميں' + - 'lang': 'en' + 'text': 'Philosophy is my bodyʹs essential part, | It is rooted deep in fibres of my heart.' + - 'lang': 'ro' + 'text': 'Hai Falsafa Mere Aab-o-Gil Mein | Poshida Hai Raisha Haye Dil Mein' +- 'id': '003_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال اگرچہ بے ہنر ہے | اس کي رگ رگ سے باخبر ہے' + - 'lang': 'en' + 'text': 'Iqbal devoid of skill and craft though be, | Through every vein of thought can fully see.' + - 'lang': 'ro' + 'text': 'Iqbal Agarche Behunar Hai | Iss Ki Rag Rag Se Ba-Khabar Hai' +- 'id': '003_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہے ترے جنوں کا بے سوز | سن مجھ سے يہ نکتہ دل افروز' + - 'lang': 'en' + 'text': 'The frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.' + - 'lang': 'ro' + 'text': 'Shaula Hai Tere Junoon Ka Be-Souz | Sun Mujh Se Ye Nukta-e-Dil Afroz' +- 'id': '003_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجام خرد ہے بے حضوري | ہے فلسفہ زندگي سے دوري' + - 'lang': 'en' + 'text': 'Intellect leads a man from God astray, | Philosophy from grasping facts keeps away.' + - 'lang': 'ro' + 'text': 'Anjam-e-Khirad Hai Be Huzoori | Hai Falsafa Zindagi Se Doori' +- 'id': '003_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افکار کے نغمہ ہائے بے صوت | ہيں ذوق عمل کے واسطے موت' + - 'lang': 'en' + 'text': 'Dumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.' + - 'lang': 'ro' + 'text': 'Afkar Ke Naghma Haye Be Soot | Hain Zauq-e-Amal Ke Waste Mout' +- 'id': '003_005_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديں مسلک زندگي کي تقويم | ديں سر محمد و براہيم' + - 'lang': 'en' + 'text': 'True faith and creed give strength to earthly life, | Abraham and Prophetsʹ Seal guide to face its strife.' + - 'lang': 'ro' + 'text': 'Deen-e-Maslak-e-Zindagi Ki Taqween | Deen-e-Sirr-e-Muhammad (S.A.W.)-o- Baraheem (A.S.)' +- 'id': '003_005_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل در سخن محمدي بند '''' | ''''!اے پور علي ز بو علي چند' + - 'lang': 'en' + 'text': 'Aliʹs son, you are deceived by Avicennaʹs thought, | Give ears to what the Holy Prophet taught.' + - 'lang': 'ro' + 'text': '“Dil Dar Sukhan-e-Muhammadi (S.A.W.)Band | Ae Por-e-Ali (R.A.) Za Bu Ali Chand!' +- 'id': '003_005_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چوں ديدہ راہ بيں نداري '''' | ''''قايد قرشي بہ از بخاري' + - 'lang': 'en' + 'text': 'You can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead.' + - 'lang': 'ro' + 'text': 'Choon Didah-e-Rah Been Nadari | Qaid Qarshi Ba Az Bukhari”' diff --git a/data/github_iqbal_demystified/poems/003/003_006.yaml b/data/github_iqbal_demystified/poems/003/003_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4b84c5e279b1d0c140dd82994fad981446711750 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_006.yaml @@ -0,0 +1,39 @@ +--- +'id': '003_006' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/396-%20Zamin%20o%20Asman.mp3' +'heading': +- 'lang': 'ur' + 'text': "زمين و آسماں" +- 'lang': 'en' + 'text': 'THE EARTH AND THE SKY' +'description': +- 'lang': 'en' + 'text': 'We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}' +'sher': +- 'id': '003_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکن ہے کہ تو جس کو سمجھتا ہے بہاراں | اوروں کي نگاہوں ميں وہ موسم ہو خزاں کا' + - 'lang': 'en' + 'text': 'Perhaps the part of year that Spring you deem, | In othersʹ view destructive Autumn it may seem!' + - 'lang': 'ro' + 'text': 'Mumkin Hai Ke Tu Jis Ko Samajhta Hai Baharan | Auron Ki Nighahonmein Woh Mousam Ho Khazan Ka' +- 'id': '003_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے سلسلہ احوال کا ہر لحظہ دگرگوں | اے سالک رہ! فکر نہ کر سود و زياں کا' + - 'lang': 'en' + 'text': 'The worldly affairs one pattern donʹt retain, | So pilgrim wise, think not of loss and gain!' + - 'lang': 'ro' + 'text': 'Hai Silsila Ahwal Ka Har Lehza Dirgargoon | Ae Salik-e-Reh, Fikar Na Kar Sood-o-Zayan Ka' +- 'id': '003_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شايد کہ زميں ہے يہ کسي اور جہاں کي | !تو جس کو سمجھتا ہے فلک اپنے جہاں کا' + - 'lang': 'en' + 'text': 'The thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!' + - 'lang': 'ro' + 'text': 'Shaid Ke Zameen Hai Ye Kisi Aur Jahan Ki | Tu Jis Ko Samajhta Hai Falak Apne Jahan Ka!' diff --git a/data/github_iqbal_demystified/poems/003/003_007.yaml b/data/github_iqbal_demystified/poems/003/003_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b517daa0efdf8ba869c4ce1d7784019c8b26128c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_007.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_007' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/397-%20Musalmaan%20Ka%20Zawaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان کا زوال' +- 'lang': 'en' + 'text': 'THE DECLINE OF THE MUSLIMS' +'description': [] +'sher': +- 'id': '003_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ زر بھي جہاں ميں ہے قاضي الحاجات | جو فقر سے ہے ميسر، تو نگري سے نہيں' + - 'lang': 'en' + 'text': 'Though wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold eʹer can.' + - 'lang': 'ro' + 'text': 'Agarcha Zar Bhi Jahan Mein Hai Qazi-Ul-Hajat | Jo Faqar Se Hai Mayassar, Toungari Se Nahin' +- 'id': '003_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر جواں ہوں مري قوم کے جسور و غيور | قلندري مري کچھ کم سکندري سے نہيں' + - 'lang': 'en' + 'text': 'If youth of nation mine, Were jealous of their creed, | My qalandarʹs state wonʹt mind, Alexanderʹs might indeed.' + - 'lang': 'ro' + 'text': 'Agar Jawan Hon Meri Qoum Ke Jasoor-o-Ghayyoor | Qalandari Meri Kuch Kam Sikandari Se Nahin' +- 'id': '003_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبب کچھ اور ہے، تو جس کو خود سمجھتا ہے | زوال بندہ مومن کا بے زري سے نہيں' + - 'lang': 'en' + 'text': 'With ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.' + - 'lang': 'ro' + 'text': 'Sabab Kuch Aur Hai, Tu Jis Ko Khud Samajhta Hai | Zawal Banda-e-Momin Ka Be-Zarri Se Nahi' +- 'id': '003_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر جہاں ميں مرا جوہر آشکار ہوا | قلندري سے ہوا ہے، تو نگري سے نہيں' + - 'lang': 'en' + 'text': 'Wealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight.' + - 'lang': 'ro' + 'text': 'Agar Jahan Mein Jouhar Aashkara Huwa | Qalandari Se Huwa Hai, Toungari Se Nahin' diff --git a/data/github_iqbal_demystified/poems/003/003_008.yaml b/data/github_iqbal_demystified/poems/003/003_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c475e889f6ab78ab22e80c36689e957f753852ad --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_008.yaml @@ -0,0 +1,82 @@ +--- +'id': '003_008' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/398-%20Ilm%20o%20Ishq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'علم و عشق' +- 'lang': 'en' + 'text': 'KNOWLEDGE AND LOVE' +'description': [] +'sher': +- 'id': '003_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم نے مجھ سے کہا عشق ہے ديوانہ پن | عشق نے مجھ سے کہا علم ہے تخمين و ظن' + - 'lang': 'en' + 'text': 'Knowledge said to me, Love is madness; | Love said to me, Knowledge is calculation—' + - 'lang': 'ro' + 'text': 'Ilm Ne Mujh Se Kaha Ishq Hai Diwana-Pan | Ishq Ne Mujh Se Kaha Ilm Hai Takhmeen-o-Zan' +- 'id': '003_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ تخمين و ظن! کرم کتابي نہ بن | !عشق سراپا حضور، علم سراپا حجاب' + - 'lang': 'en' + 'text': 'O slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.' + - 'lang': 'ro' + 'text': 'Band-e-Takhmeen-o-Zan! Kirm-e-Kitabi Na Ban | Ishq Sarapa Huzoor, Ilm Sarapa Hijab!' +- 'id': '003_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کي گرمي سے ہے معرکہء کائنات | علم مقام صفات، عشق تماشائے ذات' + - 'lang': 'en' + 'text': 'The universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;' + - 'lang': 'ro' + 'text': 'Ishq Ki Garmi Se Hai Maarka-e-Kainat | Ilm Maqam-e-Sifat, Ishq Tamasha-e-Zaat' +- 'id': '003_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق سکون و ثبات، عشق حيات و ممات | !علم ہے پيدا سوال، عشق ہے پنہاں جواب' + - 'lang': 'en' + 'text': 'Love is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.' + - 'lang': 'ro' + 'text': 'Ishq Sukoon-o-Sabat,Ishq Hayat-o-Mamat | Ilm Hai Paida Sawal, Ishq Hai Pinhan Jawab!' +- 'id': '003_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کے ہيں معجزات سلطنت و فقر و ديں | عشق کے ادني غلام صاحب تاج و نگيں' + - 'lang': 'en' + 'text': 'Kingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;' + - 'lang': 'ro' + 'text': 'Ishq Ke Hain Maujazat Saltanat-o-Faqr-o-Deen | Ishq Ke Adna Ghulam Sahib-e-Taj-o-Nageen' +- 'id': '003_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مکان و مکيں، عشق زمان و زميں | !عشق سراپا يقيں، اور يقيں فتح باب' + - 'lang': 'en' + 'text': 'Love is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!' + - 'lang': 'ro' + 'text': 'Ishq Makan-o-Makeen, Ishq Zaman-o-Zameen | Ishq Sarapa Yaqeen, Aur Yaqeen Fatah-e-Bab!' +- 'id': '003_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرع محبت ميں ہے عشرت منزل حرام | شورش طوفاں حلال، لذت ساحل حرام' + - 'lang': 'en' + 'text': 'The luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;' + - 'lang': 'ro' + 'text': 'Shara-e-Mohabbat Mein Hai Ishrat-e-Manzil Haraam | Shorish-e-Toofan Halal, Lazzat-e-Sahil Haraam' +- 'id': '003_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق پہ بجلي حلال، عشق پہ حاصل حرام | !علم ہے ابن الکتاب، عشق ہے ام الکتاب' + - 'lang': 'en' + 'text': 'Lightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book.' + - 'lang': 'ro' + 'text': 'Ishq Pe Bijli Halal, Ishq Pe Hasil Haraam | Ilm Hai Ibn-Ul-Kitab, Ishq Umm-Ul-Kitab!' diff --git a/data/github_iqbal_demystified/poems/003/003_009.yaml b/data/github_iqbal_demystified/poems/003/003_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f49a766c40bf8d372847ee821dffc25d06747f54 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_009.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_009' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/399-%20Ijtihaad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اجتہاد' +- 'lang': 'en' + 'text': 'IJTEHAD' +'description': [] +'sher': +- 'id': '003_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند ميں حکمت ديں کوئي کہاں سے سيکھے | نہ کہيں لذت کردار، نہ افکار عميق' + - 'lang': 'en' + 'text': 'There is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.' + - 'lang': 'ro' + 'text': 'Hind Mein Hikmat-e-Deen Koi Kahan Se Sikhe | Na Kahin Lazzat-e-Kirdar, Na Afkar-e-Aumeeq' +- 'id': '003_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ شوق ميں وہ جرات انديشہ کہاں | !آہ محکومي و تقليد و زوال تحقيق' + - 'lang': 'en' + 'text': 'The mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.' + - 'lang': 'ro' + 'text': 'Halqa-e-Shouk Mein Woh Jurrat-e-Andesha Kahan | Aah Mehkoomi-o-Taqleed-o-Zawal-e-Tehqeeq !' +- 'id': '003_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بدلتے نہيں، قرآں کو بدل ديتے ہيں | !ہوئے کس درجہ فقيہان حرم بے توفيق' + - 'lang': 'en' + 'text': 'The jurists are helpless to such extent, Canʹt change themselves but would change Quranʹs content. | How sad, the jurists canʹt shift their outlook, But would prefer to change the Holy Book!' + - 'lang': 'ro' + 'text': 'Khud Badalte Nahin, Quran Ko Badal Dete Hain | Huwe Kis Darja Faqeehan-e-Haram Be-Toufeeq !' +- 'id': '003_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان غلاموں کا يہ مسلک ہے کہ ناقص ہے کتاب | !کہ سکھاتي نہيں مومن کو غلامي کے طريق' + - 'lang': 'en' + 'text': 'These abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact.' + - 'lang': 'ro' + 'text': 'In Ghulamon Ka Ye Maslak Hai Ke Naqis Hai Kitab | Ke Sikhati Nahin Momin Ko Ghulami Ke Tareeq!' diff --git a/data/github_iqbal_demystified/poems/003/003_010.yaml b/data/github_iqbal_demystified/poems/003/003_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..be5c8f77d0055f4dc128be7357008cbfd290d899 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_010.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_010' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/400-%20Shikr%20o%20shikayat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شکر و شکايت' +- 'lang': 'en' + 'text': 'THANKS CUM COMPLAINT' +'description': [] +'sher': +- 'id': '003_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں بندہ ناداں ہوں، مگر شکر ہے تيرا | رکھتا ہوں نہاں خانہ لاہوت سے پيوند' + - 'lang': 'en' + 'text': 'Though unwise, thanks to God I must express | For bonds with celestial world that I possess.' + - 'lang': 'ro' + 'text': 'Main Band-e-Nadan Hun, Magar Shukar Hai Tera | Rakhta Hun Nihan Khana-e-Lahoot Se Pewand' +- 'id': '003_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک ولولہ تازہ ديا ميں نے دلوں کو | لاہور سے تا خاک بخارا و سمرقند' + - 'lang': 'en' + 'text': 'My songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.' + - 'lang': 'ro' + 'text': 'Ek Walwala Taza Diya Main Ne Dilon Ko | Lahore Se Ta-Bakhak-e-Bukhara-o-Samarqand' +- 'id': '003_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاثير ہے يہ ميرے نفس کي کہ خزاں ميں | مرغان سحر خواں مري صحبت ميں ہيں خورسند' + - 'lang': 'en' + 'text': 'In Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.' + - 'lang': 'ro' + 'text': 'Taseer Hai Ye Mere Nafas Ki Ke Khazan Mein | Murghan-e-Sehar Khawan Meri Sohbat Mein Hain Khoursand' +- 'id': '003_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن مجھے پيدا کيا اس ديس ميں تو نے | !جس ديس کے بندے ہيں غلامي پہ رضا مند' + - 'lang': 'en' + 'text': 'O God, to such a land I have been sent, | Where men in abject bondage feel content.' + - 'lang': 'ro' + 'text': 'Lekin Mujhe Paida Kiya Uss Dais Mein Tu Ne | Jis Dais Ke Bande Hain Ghulami Pe Razamand!' diff --git a/data/github_iqbal_demystified/poems/003/003_011.yaml b/data/github_iqbal_demystified/poems/003/003_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9a3f8688474292944e0947acb58e594f5a5e21d4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_011.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_011' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/401-%20Zikr-o-Fikr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ذکر و فکر' +- 'lang': 'en' + 'text': 'DHIKR AND FIKR' +'description': [] +'sher': +- 'id': '003_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہيں سب ايک ہي سالک کي جستجو کے مقام | ''وہ جس کي شان ميں آيا ہے ''علم الاسما' + - 'lang': 'en' + 'text': 'These are all a wayfarer’s search posts | about whom the Quran says: He taught all the names.' + - 'lang': 'ro' + 'text': 'Ye Hain Sub Aik Hi Salik Ki Justujoo Ke Maqam | Woh Jis Ki Shan Mein Aya Hai ‘Allam Al-Asma’' +- 'id': '003_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام ذکر، کمالات رومي و عطار | مقام فکر، مقالات بوعليسينا' + - 'lang': 'en' + 'text': 'The achievements of Rumi and ‘Attar are stations of dhikr; | the computations of Bu ‘Ali Sina pertain to the station of fikr.' + - 'lang': 'ro' + 'text': 'Maqam-e-Zikr, Kamalat-e-Rumi-O-Attar | Maqam-e-Fikr, Maqalat-e-Bu Ali Seena' +- 'id': '003_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام فکر ہے پيمائش زمان و مکاں | مقام ذکر ہے سبحان ربي الاعلي' + - 'lang': 'en' + 'text': 'To measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr.' + - 'lang': 'ro' + 'text': 'Maqam-e-Fikr Hai Pemaish-e-Zaman-o-Makan | Maqam-e-Zikr Hai Subhana Rubi Al Aala' diff --git a/data/github_iqbal_demystified/poems/003/003_012.yaml b/data/github_iqbal_demystified/poems/003/003_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..329899e40f6ee2447072f5b2501970a81e70ab4a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_012.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_012' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/402-%20Mulla-e-Haram.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ملائے حرم' +- 'lang': 'en' + 'text': 'MULLAH OF THE MOSQUE' +'description': [] +'sher': +- 'id': '003_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب نہيں کہ خدا تک تري رسائي ہو | تري نگہ سے ہے پوشيدہ آدمي کا مقام' + - 'lang': 'en' + 'text': 'I do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.' + - 'lang': 'ro' + 'text': 'Ajab Nahin Ke Khuda Tak Teri Rasayi Ho | Teri Nigah Se Hai Poshida Adami Ka Maqam' +- 'id': '003_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نماز ميں باقي جلال ہے، نہ جمال | تري اذاں ميں نہيں ہے مري سحر کا پيام' + - 'lang': 'en' + 'text': 'Your worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace' + - 'lang': 'ro' + 'text': 'Teri Namaz Mein Baqi Jalal Hai, Na Jamal | Teri Azan Mein Nahin Hai Meri Sehar Ka Payam' diff --git a/data/github_iqbal_demystified/poems/003/003_013.yaml b/data/github_iqbal_demystified/poems/003/003_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..466453d199d84efdf14d06c8b27ee0494a16e77e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_013.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_013' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/403-%20Taqdeer.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تقدير' +- 'lang': 'en' + 'text': 'DESTINY' +'description': [] +'sher': +- 'id': '003_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نااہل کو حاصل ہے کبھي قوت و جبروت | ہے خوار زمانے ميں کبھي جوہر ذاتي' + - 'lang': 'en' + 'text': 'Oft men who donʹt deserve get might and main, | Anon a Personʹs gifts ungraced remain.' + - 'lang': 'ro' + 'text': 'Na-Ahl Ko Hasil Hai Kabhi Quwwat-o-Jabroot | Hai Khwar Zamane Meinkabhi Johar-e-Zati' +- 'id': '003_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شايد کوئي منطق ہو نہاں اس کے عمل ميں | تقدير نہيں تابع منطق نظر آتي' + - 'lang': 'en' + 'text': 'Perhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.' + - 'lang': 'ro' + 'text': 'Shaid Koi Mantaq Ho Nihan Iss Ke Amal Mein | Taqdeer Nahin Tabe-e-Mantaq Nazar Ati' +- 'id': '003_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں، ايک حقيقت ہے کہ معلوم ہے سب کو | تاريخ امم جس کو نہيں ہم سے چھپاتي' + - 'lang': 'en' + 'text': 'There is a fact that all of us can know, | World annals much light on this matter throw.' + - 'lang': 'ro' + 'text': 'Haan, Aik Haqiqat Hai Ke Maloom Hai Sub Ko | Tareekh-e-Ummam Jis Ko Nahin Hum Se Chupati' +- 'id': '003_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر لحظہ ہے قوموں کے عمل پر نظر اس کي '' | ''!براں صفت تيغ دو پيکر نظر اس کي' + - 'lang': 'en' + 'text': 'Fate keeps its eye on what the nations do, | Like two‐edged sword can riddle through and through.' + - 'lang': 'ro' + 'text': '‘Har Lehza Hai Qoumon Ke Amal Par Nazar Iss Ki | Burran Sift-e-Taeg-e-Do Paikar Nazar Iss Ki !’' diff --git a/data/github_iqbal_demystified/poems/003/003_014.yaml b/data/github_iqbal_demystified/poems/003/003_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..30ee7088aa07c85bb6764be9674c78c8f9635581 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_014.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_014' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/404-%20Touheed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'توحيد' +- 'lang': 'en' + 'text': 'ONENESS OF GOD' +'description': [] +'sher': +- 'id': '003_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ قوت تھي جہاں ميں يہي توحيد کبھي | آج کيا ہے، فقط اک مسئلہء علم کلام' + - 'lang': 'en' + 'text': 'Tauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.' + - 'lang': 'ro' + 'text': 'Zinda Quwwat Thi Jahan Mein Yehi Touheed Kabhi | Aaj Kya Hai, Faqat Ek Masla-e-Ilm-e-Kalaam' +- 'id': '003_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن اس ضو سے اگر ظلمت کردار نہ ہو | خود مسلماں سے ہے پوشيدہ مسلماں کا مقام' + - 'lang': 'en' + 'text': 'If its glory doesn’t make the darkness of character radiant, | Muslim cannot judge his elevated position.' + - 'lang': 'ro' + 'text': 'Roshan Iss Zou Se Agar Zulmat-e-Kirdar Na Ho | Khud Musalman Se Hai Poshida Musalman Ka Maqam' +- 'id': '003_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے اے مير سپہ! تيري سپہ ديکھي ہے | ''قل ھو اللہ، کي شمشير سے خالي ہيں نيام' + - 'lang': 'en' + 'text': 'Chief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.' + - 'lang': 'ro' + 'text': 'Main Ne Ae Meer-e-Sipah! Teri Sipah Dekhi Hai | ‘QUL HU WALLAH’ Ki Shamsheer Se Khali Hain Nayam' +- 'id': '003_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! اس راز سے واقف ہے نہ ملا، نہ فقيہ | وحدت افکار کي بے وحدت کردار ہے خام' + - 'lang': 'en' + 'text': 'Ah! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.' + - 'lang': 'ro' + 'text': 'Aah, Iss Raaz Se Waqif Hai Na Mullah, Na Faqeeh | Wahdat Afkar Ki Be-Wahdat-e-Kirdar Hai Kham' +- 'id': '003_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم کيا چيز ہے، قوموں کي امامت کيا ہے | !اس کو کيا سمجھيں يہ بيچارے دو رکعت کے امام' + - 'lang': 'en' + 'text': 'What is a nation, or how to lead it? | What clue these leaders of prayers could have of that!' + - 'lang': 'ro' + 'text': 'Qoum Kya Cheez Hai, Qoumon Ki Imamat Kya Hai | Iss Ko Kya Samjhain Ye Bechare Do Rakat Ke Imam!' diff --git a/data/github_iqbal_demystified/poems/003/003_015.yaml b/data/github_iqbal_demystified/poems/003/003_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..93739e98c210b2a27cd0bca1d5cde8ec10abee23 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_015.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_015' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/405-%20Ilm%20o%20Din.mp3' +'heading': +- 'lang': 'ur' + 'text': 'علم اور دين' +- 'lang': 'en' + 'text': 'KNOWLEDGE AND RELIGION' +'description': [] +'sher': +- 'id': '003_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ علم اپنے بتوں کا ہے آپ ابراہيم | کيا ہے جس کو خدا نے دل و نظر کا نديم' + - 'lang': 'en' + 'text': 'Learning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.' + - 'lang': 'ro' + 'text': 'Woh Ilm Apne Boton Ka Hai Aap Ibraheem | Kya Ha Jis Ko Khuda Ne Dil-o-Nazar Ka Nadeem' +- 'id': '003_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ ايک ، حيات ايک ، کائنات بھي ايک | دليل کم نظري، قصہء جديد و قديم' + - 'lang': 'en' + 'text': 'Cosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.' + - 'lang': 'ro' + 'text': 'Zamana Aik, Hayat Aik, Kainat Bhi Aik | Daleel-e-Kam-Nazari, Qissa-e-Jadeed-o-Qadeem' +- 'id': '003_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمن ميں تربيت غنچہ ہو نہيں سکتي | نہيں ہے قطرہ شبنم اگر شريک نسيم' + - 'lang': 'en' + 'text': 'A blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.' + - 'lang': 'ro' + 'text': 'Zamana Aik, Hayat Aik, Kainat Bhi Aik | Daleel-e-Kam-Nazari, Qissa-e-Jadeed-o-Qadeem' +- 'id': '003_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ علم، کم بصري جس ميں ہمکنار نہيں | !تجليات کليم و مشاہدات حکيم' + - 'lang': 'en' + 'text': 'That ken is vision dim, In which the wise manʹs lore | And sight that Moses viewed, Keep apart and merge no more.' + - 'lang': 'ro' + 'text': 'Woh Ilm, Kam Basri Jis Mein Ham-Kinar Nahin | Tajaliat-e-Kaleem-o-Mushahidat-e-Hakeem!' diff --git a/data/github_iqbal_demystified/poems/003/003_016.yaml b/data/github_iqbal_demystified/poems/003/003_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..53cc7cf47aaa9d4dfee06c623772196d4f53f908 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_016.yaml @@ -0,0 +1,41 @@ +--- +'id': '003_016' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/406-%20Hindi%20Musalmaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہندي مسلمان' +- 'lang': 'en' + 'text': 'INDIAN MUSLIM' +'description': [] +'sher': +- 'id': '003_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غدار وطن اس کو بتاتے ہيں برہمن | انگريز سمجھتا ہے مسلماں کو گداگر' + - 'lang': 'en' + 'text': 'Brahmans dub him as foe to native land, | The English call him beggar on the other hand.' + - 'lang': 'ro' + 'text': 'Gaddar-e-Watan Iss Ko Batate Hain Barhaman | Angraiz Samjahta Hai Musalman Ko Gadagar' +- 'id': '003_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنجاب کے ارباب نبوت کي شريعت | کہتي ہے کہ يہ مومن پارينہ ہے کافر' + - 'lang': 'en' + 'text': 'The code of prophet born in Punjab says, | ʺThis ancient Muslim owns many pagan ways.”' + - 'lang': 'ro' + 'text': 'Punjab-e-Arbab-e-Nabuwwat Ki Shariat | Kehti Hai Ke Ye Momin-e-Parina Hai Kafir' +- 'id': '003_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آوازہ حق اٹھتا ہے کب اور کدھر سے | !''مسکيں ولکم ماندہ دريں کشمکش اندر''' + - 'lang': 'en' + 'text': 'When and whence the call to truth shall rise, | “My humble heart is feeling much surprise?”' + 'notes': + - 'phrase': 'surprise?”' + 'meaning': 'The quotation is from a Persian source.' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Awazah-e-Haq Uthta Hai Kab Aur Kidhar Se | ‘Makeen Dilkam Manda Daren Kashmakas Andar !’' diff --git a/data/github_iqbal_demystified/poems/003/003_017.yaml b/data/github_iqbal_demystified/poems/003/003_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..20b094091c8e5824d369d5f2fa08c1e13b4c8f8d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_017.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_017' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/407-%20Aazaadi-e-Shamsheer%20Kay%20Aylaan%20Per.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزادي شمشير کے اعلان پر' +- 'lang': 'en' + 'text': 'WRITTEN ON THE OCCASION OF THE BRITISH GOVERNMENTʹS PERMISSION TO KEEP SWORD' +'description': [] +'sher': +- 'id': '003_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوچا بھي ہے اے مرد مسلماں کبھي تو نے | کيا چيز ہے فولاد کي شمشير جگردار' + - 'lang': 'en' + 'text': 'O Muslim, did you ever think or feel | What is meant by piercing sword of steel?' + - 'lang': 'ro' + 'text': 'Socha Bhi Hai Ae Mard-e-Musalman Kabhi Tu Ne | Kya Cheez Hai Foulad Ki Shamsheer-e-Jigar Dar' +- 'id': '003_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس بيت کا يہ مصرع اول ہے کہ جس ميں | پوشيدہ چلے آتے ہيں توحيد کے اسرار' + - 'lang': 'en' + 'text': 'It is the first hemistich of this verse | That Godʹs Oneness shows in form so terse.' + - 'lang': 'ro' + 'text': 'Uss Bait Ka Ye Misra-e-Awwal Hai Ke Jis Mein | Poshida Chale Ate Hain Touheed Ke Asrar' +- 'id': '003_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے فکر مجھے مصرع ثاني کي زيادہ | اللہ کرے تجھ کو عطا فقر کي تلوار' + - 'lang': 'en' + 'text': 'My anxiety for the second half is greater though, | May God the sword of faqr on you bestow' + - 'lang': 'ro' + 'text': 'Hai Fikr Mujhe Misra-e-Sani Ki Ziada | Allah Kare Tujh Ko Atta Faqr Ki Talwar' +- 'id': '003_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبضے ميں يہ تلوار بھي آجائے تو مومن | يا خالد جانباز ہے يا حيدر کرار' + - 'lang': 'en' + 'text': 'If Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold.' + - 'lang': 'ro' + 'text': 'Qabze Mein Ye Talwar Aa Jaye To Momin | Ya Khalid (R.A.) Janbaz Hai Ya Haidar-e-Karar (R.A.)' diff --git a/data/github_iqbal_demystified/poems/003/003_018.yaml b/data/github_iqbal_demystified/poems/003/003_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8688952bbca37234dfdd8a5c205bb2a23388c3c4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_018.yaml @@ -0,0 +1,82 @@ +--- +'id': '003_018' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/408-%20Jihaad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جہاد' +- 'lang': 'en' + 'text': 'JIHAD' +'description': [] +'sher': +- 'id': '003_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتوي ہے شيخ کا يہ زمانہ قلم کا ہے | دنيا ميں اب رہي نہيں تلوار کارگر' + - 'lang': 'en' + 'text': 'This is an age, our canonist’s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.' + - 'lang': 'ro' + 'text': 'Fatwa Hai Sheikh Ka Ye Zamana Qalam Ka Hai | Dunya Mein Ab Rahi Nahin Talwar Kargar' +- 'id': '003_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن جناب شيخ کو معلوم کيا نہيں؟ | مسجد ميں اب يہ وعظ ہے بے سود و بے اثر' + - 'lang': 'en' + 'text': 'Has it not reached Our pious oracle’s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?' + - 'lang': 'ro' + 'text': 'Lekin Janab-e-Sheikh Ko Maloom Kya Nahin? | Masjid Mein Ab Ye Waaz Hai Besood-o-Be-Asar' +- 'id': '003_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيغ و تفنگ دست مسلماں ميں ہے کہاں | ہو بھي، تو دل ہيں موت کي لذت سے بے خبر' + - 'lang': 'en' + 'text': 'Where, in a Muslim’s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.' + - 'lang': 'ro' + 'text': 'Taeg-o-Tufnag Dast-e-Musalman Mein Hai Kahan | Ho Bhi, To Dil Hain Mout Ki Lazzat Se Be-Khabar' +- 'id': '003_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر کي موت سے بھي لرزتا ہو جس کا دل | کہتا ہے کون اسے کہ مسلماں کي موت مر' + - 'lang': 'en' + 'text': 'To one whose nerves falter at even An infidel cut down, | who would exclaim ‘Die like a Muslim!’' + - 'lang': 'ro' + 'text': 'Kafir Kimout Se Bhi Larazta Ho Jis Ka Dil | Kehta Hai Kon Usse Ke Musalman Ki Mout Mer' +- 'id': '003_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعليم اس کو چاہيے ترک جہاد کي | دنيا کو جس کے پنجہ خونيں سے ہو خطر' + - 'lang': 'en' + 'text': 'Preach relinquishment Of such crusades | To him whose bloody fist Menaces earth!' + - 'lang': 'ro' + 'text': 'Taleem Uss Ko Chahye Tark-e-Jahad Ki | Dunya Ko Jis Ke Panja-e-Khoonain Se Ho Khatar' +- 'id': '003_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل کي فال و فر کي حفاظت کے واسطے | يورپ زرہ ميں ڈوب گيا دوش تا کمر' + - 'lang': 'en' + 'text': 'Europe, swathed cap‐a‐pie In mail, | Mounts guard over her glittering reign Of falsehood;' + - 'lang': 'ro' + 'text': 'Batil Ke Faal-o-Far Ki Hafazat Ke Waste | Yourap Zira Mein Doob Gya Dosh Ta Kamar' +- 'id': '003_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم پوچھتے ہيں شيخ کليسا نواز سے | مشرق ميں جنگ شر ہے تو مغرب ميں بھي ہے شر' + - 'lang': 'en' + 'text': 'we enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?' + - 'lang': 'ro' + 'text': 'Hum Poochte Hain Sheikh-e-Kalisa Nawaz Se | Mashriq Mein Jang Shar Hai To Maghrib Mein Bhi Hai Shar' +- 'id': '003_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق سے اگر غرض ہے تو زيبا ہے کيا يہ بات | !اسلام کا محاسبہ، يورپ سے درگزر' + - 'lang': 'en' + 'text': 'And if your goal be truth, Is this the right road—Europe’s faults all glossed, | And all Islam’s held to so strict an audit?' + - 'lang': 'ro' + 'text': 'Haq Se Agar Gharz Hai To Zaiba Hai Kya Ye Baat | Islam Ka Muhasiba, Yourap Se Darguzar!' diff --git a/data/github_iqbal_demystified/poems/003/003_019.yaml b/data/github_iqbal_demystified/poems/003/003_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dc6cfc52e99536274d74eaa4084d4f90befdf70f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_019.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_019' +'audioUrl': 'http://www.allamaiqbal.com/works/poetry/urdu/zarb/audio/01-19.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قوت اور دين' +- 'lang': 'en' + 'text': 'AUTHORITY AND FAITH' +'description': [] +'sher': +- 'id': '003_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسکندر و چنگيز کے ہاتھوں سے جہاں ميں | سو بار ہوئي حضرت انساں کي قبا چاک' + - 'lang': 'en' + 'text': 'Autocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.' + - 'lang': 'ro' + 'text': 'Iskandar-o-Changaiz Ke Hathon Se Jahan Mein | Sou Bar Huwi Hazrat-e-Insan Ki Qaba Chaak' +- 'id': '003_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاريخ امم کا يہ پيام ازلي ہے | ''،صاحب نظراں! نشہ قوت ہے خطرناک' + - 'lang': 'en' + 'text': 'The annals right from history’s dawn, The message eternal bear as such, | “O man, with insight great endowed, The wine of might is dangerous much.ʺ' + - 'lang': 'ro' + 'text': 'Tareekh-e-Ummam Ka Ye Payam -e-Azali Hai | ‘Sahib Nazaran ! Nasha-e-Quwwat Hai Khatarnaak’' +- 'id': '003_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس سيل سبک سير و زميں گير کے آگے | عقل و نظر و علم و ہنر ہيں خس و خاشاک' + - 'lang': 'en' + 'text': 'Before this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.' + - 'lang': 'ro' + 'text': 'Iss Seel-E-Subaq Sair-o-Zameengeer Ke Agay | Aqal-o-Nazar-o-Ilm-o-Hunar Hain Khs-o-Khashak' +- 'id': '003_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا ديں ہو تو ہے زہر ہلاہل سے بھي بڑھ کر | ہو ديں کي حفاظت ميں تو ہر زہر کا ترياک' + - 'lang': 'en' + 'text': 'Divorced from faith, a poison strong, When propped by faith and true belief, | ’Gainst poison works with speed, And proves a source of much relief.' + - 'lang': 'ro' + 'text': 'La-Deen Ho To Hai Zahr-E-Halahil Se Bhi Barh Kar | Ho Deen Ki Hifazat Mein To Har Zehr Ka Tiryaak' diff --git a/data/github_iqbal_demystified/poems/003/003_020.yaml b/data/github_iqbal_demystified/poems/003/003_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9d0b5945f97c5d8d2c2ca9a40cad44c35258e2dd --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_020.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_020' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/410-%20Faqr-o-Maluqiyyat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فقر و ملوکيت' +- 'lang': 'en' + 'text': 'FAQR AND MONARCHY' +'description': [] +'sher': +- 'id': '003_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر جنگاہ ميں بے ساز و يراق آتا ہے | ضرب کاري ہے، اگر سينے ميں ہے قلب سليم' + - 'lang': 'en' + 'text': 'Faqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.' + - 'lang': 'ro' + 'text': 'Faqr Jingah Mein Be-Saaz-o-Yaraak Ata Hai | Zarb Kari Hai,Agar Seene Mein Hai Qalb-e-Saleem' +- 'id': '003_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي بڑھتي ہوئي بے باکي و بے تابي سے | تازہ ہر عہد ميں ہے قصہ فرعون و کليم' + - 'lang': 'en' + 'text': 'Its defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.' + - 'lang': 'ro' + 'text': 'Iss Ki Barhti Huwi Bebaki-o-Betabi Se | Taza Har Ehad Mein Hai Qissa-e-Firon-o-Kaleem' +- 'id': '003_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب ترا دور بھي آنے کو ہے اے فقر غيور | کھا گئي روح فرنگي کو ہوائے زروسيم' + - 'lang': 'en' + 'text': 'O zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.' + - 'lang': 'ro' + 'text': 'Ab Tera Dour Bhi Ane Ko Hai Ae Faqr-e-Ghayoor | Kha Gyi Rooh-e-Farangi Ko Hawa-e-Zar-o-Seem' +- 'id': '003_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق و مستي نے کيا ضبط نفس مجھ پہ حرام | کہ گرہ غنچے کي کھلتي نہيں بے موج نسيم' + - 'lang': 'en' + 'text': 'Ecstatic Love forbids control of heart | Without breeze the petals do not part.' + - 'lang': 'ro' + 'text': 'Ishq-o-Masti Ne Kiya Zabt-e-Nafs Mujh Pe Haram | Ke Girah Ghunche Ki Khulti Nahin Be-Mouj-e-Naseem' diff --git a/data/github_iqbal_demystified/poems/003/003_021.yaml b/data/github_iqbal_demystified/poems/003/003_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..60e7120ad8136a58bb06849b85204feb7f7573df --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_021.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_021' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/411-%20Islaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اسلام' +- 'lang': 'en' + 'text': 'ISLAM' +'description': [] +'sher': +- 'id': '003_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح اسلام کي ہے نور خودي ، نار خودي | زندگاني کے ليے نار خودي نور و حضور' + - 'lang': 'en' + 'text': 'The fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: Godʹs existence brings before the mind.' + - 'lang': 'ro' + 'text': 'Rooh Islam Ki Hai Noor-e-Khudi, Naar-e-Khudi | Zindagaani Ke Liye Naar-e-Khudi Noor-o-Huzoor' +- 'id': '003_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي ہر چيز کي تقويم ، يہي اصل نمود | گرچہ اس روح کو فطرت نے رکھا ہے مستور' + - 'lang': 'en' + 'text': 'It fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.' + - 'lang': 'ro' + 'text': 'Yehi Har Cheez Ki Taqweem, Yehi Asal-e-Namood | Garcha Iss Rooh Ko Fitrat Ne Rakha Hai Mastoor' +- 'id': '003_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لفظ ''اسلام'' سے يورپ کو اگر کد ہے تو خير | !''دوسرا نام اسي دين کا ہے ''فقر غيور' + - 'lang': 'en' + 'text': 'If Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To ʹJealous Faqrʹ now we must turn.' + - 'lang': 'ro' + 'text': 'Lafz-e-‘Islam’ Se Yourap Ko Agar Kidd Hai To Khair | Dosra Naam Issi Deen Ka Hai ‘Faqr-e-Ghayoor’!' diff --git a/data/github_iqbal_demystified/poems/003/003_022.yaml b/data/github_iqbal_demystified/poems/003/003_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ac354485579031bb3223aa890c497ee62b368af0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_022.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_022' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/412-%20Hayaat-e-Abadi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حيات ابدي' +- 'lang': 'en' + 'text': 'ETERNAL LIFE' +'description': [] +'sher': +- 'id': '003_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگاني ہے صدف، قرہ نيساں ہے خودي | وہ صدف کيا کہ جو قطرے کو گہر کر نہ سکے' + - 'lang': 'en' + 'text': 'Life is a like a shell and ego like a drop of April shower— | It is unbecoming a shell if it cannot turn the drop into a pearl.' + - 'lang': 'ro' + 'text': 'Zindagaani Hai Sadaf, Qatra-e-Neesan Hai Khudi | Woh Sadaf Kya Ke Jo Qatre Ko Guhar Kar Na Sake' +- 'id': '003_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو اگر خودنگر و خودگر و خودگير خودي | يہ بھي ممکن ہے کہ تو موت سے بھي مر نہ سکے' + - 'lang': 'en' + 'text': 'If the ego is self‐preserving, self‐creating and self‐sustaining, | Then it is possible that even death may not make you die.' + - 'lang': 'ro' + 'text': 'Ho Agar Khudnigar-o-Khudgar-o-Khudgeer Khudi | Ye Bhi Mumkin Hai Ke Tu Mout Se Bhi Mer Na Sake' diff --git a/data/github_iqbal_demystified/poems/003/003_023.yaml b/data/github_iqbal_demystified/poems/003/003_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..629d0caf3fc930c5b67bc86d3786027d57c4af4d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_023.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_023' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/413-%20Sultani.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سلطاني' +- 'lang': 'en' + 'text': 'KINGSHIP' +'description': [] +'sher': +- 'id': '003_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسے خبر کہ ہزاروں مقام رکھتا ہے | وہ فقر جس ميں ہے بے پردہ روح قرآني' + - 'lang': 'en' + 'text': 'The lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.' + - 'lang': 'ro' + 'text': 'Kise Khabar Ke Hazaron Maqam Rakhta Hai | Woh Faqr Jis Mein Hai Be-Parda Rooh-e-Qurani' +- 'id': '003_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کو جب نظر آتي ہے قاہري اپني | يہي مقام ہے کہتے ہيں جس کو سلطاني' + - 'lang': 'en' + 'text': 'When selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.' + - 'lang': 'ro' + 'text': 'Khudi Ko Jab Nazar Ati Hai Qahari Apni | Yehi Maqam Hai Kehte Hain Jis Ko Sultani' +- 'id': '003_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي مقام ہے مومن کي قوتوں کا عيار | اسي مقام سے آدم ہے ظل سبحاني' + - 'lang': 'en' + 'text': 'This rank gives verdict of a Muslimʹs worth, | And makes him vicegerent of God on earth.' + - 'lang': 'ro' + 'text': 'Yehi Maqam Hai Momin Ki Quwwaton Ka Ayar | Issi Maqam Se Adam Hai Zil-e-Subhani' +- 'id': '003_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ جبر و قہر نہيں ہے ، يہ عشق و مستي ہے | کہ جبر و قہر سے ممکن نہيں جہاں باني' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Ye Jabr-e-Qehr Nahin, Ye Ishq-o-Masti Hai | Ke Jabr-o-Qehr Se Mumkin Nahin Jahan Baani' +- 'id': '003_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا گيا ہے غلامي ميں مبتلا تجھ کو | کہ تجھ سے ہو نہ سکي فقر کي نگہباني' + - 'lang': 'en' + 'text': 'You have got bondage as a fit reward, | For you have failed to keep on faqr a guard.' + - 'lang': 'ro' + 'text': 'Kiya Gya Ha Ghulami Mein Mubtala Tujh Ko | Ke Tujh Se Ho Saki Faqr Ki Nighebani' +- 'id': '003_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال ماہ چمکتا تھا جس کا داغ سجود | خريد لي ہے فرنگي نے وہ مسلماني' + - 'lang': 'en' + 'text': 'Prostration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.' + - 'lang': 'ro' + 'text': 'Misal-e-Mah Chamakta Tha Jis Ko Dagh-e-Sujood | Khareed Li Hai Farangi Ne Woh Musalmani' +- 'id': '003_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا حريف مہ و آفتاب تو جس سے | رہي نہ تيرے ستاروں ميں وہ درخشاني' + - 'lang': 'en' + 'text': 'Your stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen.' + - 'lang': 'ro' + 'text': 'Huwa Hareef-e-Mah-o-Aftab Tu Jis Se | Rahi Na Tere Sitaron Mein Woh Durkhashani' diff --git a/data/github_iqbal_demystified/poems/003/003_024.yaml b/data/github_iqbal_demystified/poems/003/003_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3e35f2f79e6d3f438b29238b903c785e4073c45a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_024.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_024' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/414-%20Sufi%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صوفي سے' +- 'lang': 'en' + 'text': 'THE MYSTIC' +'description': [] +'sher': +- 'id': '003_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نگاہ ميں ہے معجزات کي دنيا | مري نگاہ ميں ہے حادثات کي دنيا' + - 'lang': 'en' + 'text': 'Your eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.' + - 'lang': 'ro' + 'text': 'Teri Nigah Mein Hai Maujazat Ki Dunya | Merinigah Mein Hai Hadsaat Ki Dunya' +- 'id': '003_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخيلات کي دنيا غريب ہے، ليکن | غريب تر ہے حيات و ممات کي دنيا' + - 'lang': 'en' + 'text': 'No doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.' + - 'lang': 'ro' + 'text': 'Takhiyulat Ki Dunya Ghareeb Hai, Lekin | Ghareeb Tar Hai Hayat-o-Mumat Ki Dunya' +- 'id': '003_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب نہيں کہ بدل دے اسے نگاہ تري | بلا رہي ہے تجھے ممکنات کي دنيا' + - 'lang': 'en' + 'text': 'A call to you is sent by World of Chance, | Perhaps you may transmute it with your glance.' + - 'lang': 'ro' + 'text': 'Ajab Nahin Ke Badal De Isse Nigah Teri | Bula Rahi Hai Tujhe Mumkinat Ki Dunya' diff --git a/data/github_iqbal_demystified/poems/003/003_025.yaml b/data/github_iqbal_demystified/poems/003/003_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e62cbf19d50133588aa194f1286ac5235dc25826 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_025.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_025' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/415-%20Afrang%20zada.mp3' +'heading': +- 'lang': 'ur' + 'text': 'افرنگ زدہ' +- 'lang': 'en' + 'text': 'DAZZLED BY EUROPE' +'description': [] +'sher': +- 'id': '003_025_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(1)' + - 'lang': 'en' + 'text': '1' + - 'lang': 'ro' + 'text': '(1)' +- 'id': '003_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا وجود سراپا تجلي افرنگ | کہ تو وہاں کے عمارت گروں کي ہے تعمير' + - 'lang': 'en' + 'text': 'Your light is only Europe’s light reflected: | You are four walls her architects have built,' + - 'lang': 'ro' + 'text': 'Tera Wujood Sarapa Tajali-e-Afrang | Ke Tu Wahan Ke Amarat Garon Ki Hai Tameer' +- 'id': '003_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر يہ پيکر خاکي خودي سے ہے خالي | !فقط نيام ہے تو، زرنگار و بے شمشير' + - 'lang': 'en' + 'text': 'A shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.' + - 'lang': 'ro' + 'text': 'Magar Ye Paidar-e-Khaki Khudi Se Hai Khali | Faqat Nayam Hai Tu, Zar Nigar-o-Beshamsheer!' +- 'id': '003_025_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': '2' + - 'lang': 'ro' + 'text': '(2)' +- 'id': '003_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري نگاہ ميں ثابت نہيں خدا کا وجود | مري نگاہ ميں ثابت نہيں وجود ترا' + - 'lang': 'en' + 'text': 'To your mind God’s existence seems unproved: | Your own existence seems not proved to mine.' + - 'lang': 'ro' + 'text': 'Tera Nigah Mein Sabit Nahin Khuda Ka Wujood | Meri Nigah Mein Sabit Nahin Wujood Tera' +- 'id': '003_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجود کيا ہے، فقط جوہر خودي کي نمود | کر اپني فکر کہ جوہر ہے بے نمود ترا' + - 'lang': 'en' + 'text': 'He whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine.' + - 'lang': 'ro' + 'text': 'Wujood Kya Hai, Faqat Johar-e-Khudi Ki Namood | Kar Apni Fikar Ke Johar Hai Be Namood Tera' diff --git a/data/github_iqbal_demystified/poems/003/003_026.yaml b/data/github_iqbal_demystified/poems/003/003_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86ee884a36b2bbf971c758d55663af53e097c080 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_026.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_026' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/416-%20Tasawwuf.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تصوف' +- 'lang': 'en' + 'text': 'MYSTICISM' +'description': [] +'sher': +- 'id': '003_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ حکمت ملکوتي، يہ علم لاہوتي | حرم کے درد کا درماں نہيں تو کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'If angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.' + - 'lang': 'ro' + 'text': 'Ye Hikmat-e-Malkooti, Ye Ilm-e-Lahooti | Haram Ke Dard Ka Darman Nahin To Kuch Bhi Nahin' +- 'id': '003_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ذکر نيم شبي ، يہ مراقبے ، يہ سرور | تري خودي کے نگہباں نہيں تو کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'Your reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.' + - 'lang': 'ro' + 'text': 'Ye Zikr-e-Neem Shabi, Ye Marakabe, Ye Suroor | Teri Khudi Ke Nigheban Nahin To Kuch Bhi Nahin' +- 'id': '003_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عقل، جو مہ و پرويں کا کھيلتي ہے شکار | شريک شورش پنہاں نہيں تو کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'The intellect can cast its noose, On the Pleiades and the Moon; | If heart is bʹreft of love for God, It is not a worthy gift and boon.' + - 'lang': 'ro' + 'text': 'Ye Aqal Jo Mah-o-Parveen Ka Khailti Hai Shakar | Shareek-e-Shourish-e-Pinhan Nahin To Kuch Bhi Nahin' +- 'id': '003_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد نے کہہ بھي ديا ''لاالہ'' تو کيا حاصل | دل و نگاہ مسلماں نہيں تو کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'If wit incites a man to say, ʺNo God but Heʺ it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.' + - 'lang': 'ro' + 'text': 'Khirad Ne Keh Bhi Diya ‘La Ilaha’ To Kya Hasil | Dil-o-Nigah Musalman Nahin To Kuch Bhi Nahin' +- 'id': '003_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب نہيں کہ پريشاں ہے گفتگو ميري | فروغ صبح پريشاں نہيں تو کچھ بھي نہيں' + - 'lang': 'en' + 'text': 'No wonder great that my discourse, With distraction unbound is fraught: | If it wonʹt spread like rays of morn, It means such talk has value naught!' + - 'lang': 'ro' + 'text': 'Ajab Nahin Ke Preshan Hai Guftugoo Meri | Farogh-e-Subah Preshan Nahin To Kuch Bhi Nahin' diff --git a/data/github_iqbal_demystified/poems/003/003_027.yaml b/data/github_iqbal_demystified/poems/003/003_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2308b365790e80cb2bad02a4a5aec5b4c63229b6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_027.yaml @@ -0,0 +1,57 @@ +--- +'id': '003_027' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/417-%20Hindi%20Islaam.mp3' +'heading': +- 'lang': 'ur' + 'text': "ہندي اسلام" +- 'lang': 'en' + 'text': 'ISLAM IN INDIA' +'description': +- 'lang': 'en' + 'text': 'This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}' +'sher': +- 'id': '003_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے زندہ فقط وحدت افکار سے ملت | وحدت ہو فنا جس سے وہ الہام بھي الحاد' + - 'lang': 'en' + 'text': 'Only identity of thought, Keeps the Faith thriving— | Doctrine by whose means schism is brought, Is impious striving;' + - 'lang': 'ro' + 'text': 'Hai Zinda Faqt Wahdat-e-Afkar Se Millat | Wahdat Ho Fana Jis Se Woh Ilhaam Bhi Ilhaad' +- 'id': '003_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحدت کي حفاظت نہيں بے قوت بازو | آتي نہيں کچھ کام يہاں عقل خدا داد' + - 'lang': 'en' + 'text': 'And only the strong hand is fit, To guard the creed: | Let no‐one trust man’s native wit, To serve such need.' + - 'lang': 'ro' + 'text': 'Wahdat Ki Hifazat Nahin Be-Quwwat-e-Bazoo | Aati Nahin Kuch Kaam Yahan Aqal-e-Khudadad' +- 'id': '003_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مرد خدا! تجھ کو وہ قوت نہيں حاصل | جا بيٹھ کسي غار ميں اللہ کو کر ياد' + - 'lang': 'en' + 'text': 'But that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster—' + - 'lang': 'ro' + 'text': 'Ae Mard-e-Khuda! Yujh Ko Woh Quwwat Nahin Hasil | Ja Baith Kisi Ghaar Mein Allah Ko Kar Yaad' +- 'id': '003_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسکيني و محکومي و نوميدي جاويد | جس کا يہ تصوف ہو وہ اسلام کر ايجاد' + - 'lang': 'en' + 'text': 'And there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!' + - 'lang': 'ro' + 'text': 'Miskeeni-o-Mehkoomi-o-Naumeedi-E-Javed | Jis Ka Ye Tasawwuf Ho Woh Islam Kar Ijad' +- 'id': '003_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملا کو جو ہے ہند ميں سجدے کي اجازت | !ناداں يہ سمجھتا ہے کہ اسلام ہے آزاد' + - 'lang': 'en' + 'text': '—In India, if bare leave be deigned, His prayer‐prostration, | Our dull priest thinks Islam has gained Emancipation.' + - 'lang': 'ro' + 'text': 'Mullah Ko Jo Hai Hind Mein Sajde Ki Ijazat | Nadan Ye Samajhta Hai Ke Islam Hai Azad!' diff --git a/data/github_iqbal_demystified/poems/003/003_028.yaml b/data/github_iqbal_demystified/poems/003/003_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..04ec7ce81451620ad3b68a73111abc4fa12abb16 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_028.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_028' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/418-%20Ghazal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غزل' +- 'lang': 'en' + 'text': 'GHAZAL' +'description': [] +'sher': +- 'id': '003_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل مردہ دل نہيں ہے،اسے زندہ کر دوبارہ | کہ يہي ہے امتوں کے مرض کہن کا چارہ' + - 'lang': 'en' + 'text': 'A heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.' + - 'lang': 'ro' + 'text': 'Dil-e-Murda Dil Nahin Hai, Isse Zinda Kar Dobara | Ke Yehi Hai Ummaton Ke Marz-e-Kuhan Ka Chara' +- 'id': '003_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا بحر پر سکوں ہے، يہ سکوں ہے يا فسوں ہے؟ | !نہ نہنگ ہے، نہ طوفاں، نہ خرابي کنارہ' + - 'lang': 'en' + 'text': 'Your sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!' + - 'lang': 'ro' + 'text': 'Tera Behar Pur-Sukoon Hai, Ye Sukoon Hai Ya Fusoon Hai? | Na Nahang Hai, Na Toofan, Na Kharabi-e-Kinara!' +- 'id': '003_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ضمير آسماں سے ابھي آشنا نہيں ہے | نہيں بے قرار کرتا تجھے غمزہ ستارہ' + - 'lang': 'en' + 'text': 'You are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!' + - 'lang': 'ro' + 'text': 'Tu Zameer-e-Asman Se Abhi Ashna Nahin Hai | Nahin Be-Qarar Karta Tujhe Ghamzada-e-Sitara' +- 'id': '003_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے نيستاں ميں ڈالا مرے نغمہ سحر نے | مري خاک پے سپر ميں جو نہاں تھا اک شرارہ' + - 'lang': 'en' + 'text': 'The dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!' + - 'lang': 'ro' + 'text': 'Tere Neestan Mein Dala Mere Naghma-e-Sahar Ne | Meri Khak-e-Pay-Sipar Mein Jo Nihan Tha Ek Sharara' +- 'id': '003_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر آئے گا اسي کو يہ جہان دوش و فردا | جسے آگئي ميسر مري شوخي نظارہ' + - 'lang': 'en' + 'text': 'That man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!' + - 'lang': 'ro' + 'text': 'Nazar Aye Ga Issi Ko Ye Jahan-e-Dosh-o-Farda | Who has the luck to be endowed with my glance so pert and fast!' diff --git a/data/github_iqbal_demystified/poems/003/003_029.yaml b/data/github_iqbal_demystified/poems/003/003_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f30bd592816bc0a2b1ce386307099540db08423c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_029.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_029' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/419-%20Dunya.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دنيا' +- 'lang': 'en' + 'text': 'THE WORLD' +'description': [] +'sher': +- 'id': '003_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو بھي نظر آتي ہے يہ بوقلموني | وہ چاند، يہ تارا ہے، وہ پتھر، يہ نگيں ہے' + - 'lang': 'en' + 'text': 'The diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.' + - 'lang': 'ro' + 'text': 'Mujh Ko Bhi Nazar Ati Hai Ye Bu-Qalmooni | Woh Chand, Ye Tara Hai, Woh Pathar, Ye Nageen Hai' +- 'id': '003_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديتي ہے مري چشم بصيرت بھي يہ فتوي | وہ کوہ ، يہ دريا ہے ، وہ گردوں ، يہ زميں ہے' + - 'lang': 'en' + 'text': 'My insight also gives this verdict clear, | These are hills, river, earth and sphere.' + - 'lang': 'ro' + 'text': 'Deti Hai Meri Chashm-e-Beseerat Bhi Ye Fatwa | Woh Koh, Ye Darya Hai, Woh Gardoon, Ye Zameen Hai' +- 'id': '003_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق بات کو ليکن ميں چھپا کر نہيں رکھتا | !تو ہے، تجھے جو کچھ نظر آتا ہے، نہيں ہے' + - 'lang': 'en' + 'text': 'Of facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!' + - 'lang': 'ro' + 'text': 'Haq Baat Ko Lekin Main Chupa Kar Nahin Rakhta | Tu Hai, Tujhe Jo Kuch Nazar Ata Hai, Nahin Hai!' diff --git a/data/github_iqbal_demystified/poems/003/003_030.yaml b/data/github_iqbal_demystified/poems/003/003_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9af4132b1e8e2a2ed400ad324032dd43a8656f96 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_030.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_030' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/420-%20Namaaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نماز' +- 'lang': 'en' + 'text': 'PRAYER' +'description': [] +'sher': +- 'id': '003_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدل کے بھيس پھر آتے ہيں ہر زمانے ميں | اگرچہ پير ہيں آدم، جواں ہيں لات و منات' + - 'lang': 'en' + 'text': 'In different garbs and various masks, The idols reappear in every age: | They e’er retain their youth and gloss, Though man has grown old on this stage.' + - 'lang': 'ro' + 'text': 'Badal Ke Bhais Phir Ate Hain Har Zamane Mein | Agarche Peer Hai Adam, Jawan Hai Laat-e-Manaat' +- 'id': '003_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ايک سجدہ جسے تو گراں سمجھتا ہے | !ہزار سجدے سے ديتا ہے آدمي کو نجات' + - 'lang': 'en' + 'text': 'Prostration ’fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!' + - 'lang': 'ro' + 'text': 'Ye Aik Sajda Jise Tu Garan Samajhta Hai | Hazar Sajde Se Deta Hai Admi Ko Nijat!' diff --git a/data/github_iqbal_demystified/poems/003/003_031.yaml b/data/github_iqbal_demystified/poems/003/003_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..94e7a22f426023aff3e773c81bbab61354903cc4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_031.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_031' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/421-%20Wahi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وحي' +- 'lang': 'en' + 'text': 'REVELATION' +'description': [] +'sher': +- 'id': '003_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل بے مايہ امامت کي سزاوار نہيں | راہبر ہو ظن و تخميں تو زبوں کار حيات' + - 'lang': 'en' + 'text': 'Poor intellect canʹt be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.' + - 'lang': 'ro' + 'text': 'Aqal-e-Bemaya Imamat Ki Sazawar | Rahbar Hi Zan-o-Takhmeen To Zaboon Kar-e-Hayat' +- 'id': '003_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر بے نور ترا، جذب عمل بے بنياد | سخت مشکل ہے کہ روشن ہو شب تار حيات' + - 'lang': 'en' + 'text': 'Your zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your lifeʹs dark dismal night.' + - 'lang': 'ro' + 'text': 'Fikar Be-Noor Tera, Jazb-Eamal Be-Bunyad | Sakht Mushkil Hai Ke Roshan Ho Shab-e-Tar-e-Hayat' +- 'id': '003_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوب و ناخوب عمل کي ہو گرہ وا کيونکر | !گر حيات آپ نہ ہو شارح اسرار حيات' + - 'lang': 'en' + 'text': '’Twixt actions good and bad, Itʹs hard to draw a line, | Unless life undertakes, Such subtle points to define.' + - 'lang': 'ro' + 'text': 'Khoob-o-Na-Khoob Amal Ki Ho Girah Wa Kyunkar | Gar Hayat Aap Na Ho Shareh-e-Asrar-e-Hayat' diff --git a/data/github_iqbal_demystified/poems/003/003_032.yaml b/data/github_iqbal_demystified/poems/003/003_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c4c74161f30040c15edd032bc4459455864fe42c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_032.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_032' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/422-%20Shikast.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شکست' +- 'lang': 'en' + 'text': 'DEFEATISM' +'description': [] +'sher': +- 'id': '003_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجاہدانہ حرارت رہي نہ صوفي ميں | بہانہ بے عملي کا بني شراب الست' + - 'lang': 'en' + 'text': 'The mystics of the present age, Are devoid of warriorʹs rage: | The claim that they are rapt with wine, Of ’Last and turn from Code Divine!' + - 'lang': 'ro' + 'text': 'Mujahidana Hararat Rahi Na Sufi Mein | Bahana Be-Amali Ka Bani Sharab-e-Alasst' +- 'id': '003_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقيہ شہر بھي رہبانيت پہ ہے مجبور | کہ معرکے ہيں شريعت کے جنگ دست بدست' + - 'lang': 'en' + 'text': 'The jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock‐like stand, They are just combats hand to hand.' + - 'lang': 'ro' + 'text': 'Faqeeh-e-Sheher Bhi Ruhbaniat Pe Hai Majboor | Ke Maarke Hain Shariat Ke Jang-e-Dast-Badast' +- 'id': '003_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گريز کشمکش زندگي سے، مردوں کي | !اگر شکست نہيں ہے تو اور کيا ہے شکست' + - 'lang': 'en' + 'text': 'Manʹs flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?' + - 'lang': 'ro' + 'text': 'Garaiz Kashmakash-e-Zindagi Se, Mardon Ki | Agar Shikast Nahin Hai To Aur Kya Hai Shikast!' diff --git a/data/github_iqbal_demystified/poems/003/003_033.yaml b/data/github_iqbal_demystified/poems/003/003_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9f81358736a5908442c24b2b379bc61274560299 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_033.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_033' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/423-%20Aql-o-Dil.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عقل و دل' +- 'lang': 'en' + 'text': 'HEART AND INTELLECT' +'description': [] +'sher': +- 'id': '003_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر خاکي و نوري پہ حکومت ہے خرد کي | باہر نہيں کچھ عقل خدا داد کي زد سے' + - 'lang': 'en' + 'text': 'Clay‐made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.' + - 'lang': 'ro' + 'text': 'Har Khaki-o-Noori Pe Hukoomat Hai Khird Ki | Bahir Nahin Kuch Aqal-e-Khudadad Ki Zad Se' +- 'id': '003_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم ہے غلام اس کے جلال ازلي کا | اک دل ہے کہ ہر لحظہ الجھتا ہے خرد سے' + - 'lang': 'en' + 'text': 'Its lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake.' + - 'lang': 'ro' + 'text': 'Alam Hai Ghulam Iss Ke Jalal-e-Azali Ka | Ek Dil Hai Ke Har Lehza Ulajhta Hai Khirad Se' diff --git a/data/github_iqbal_demystified/poems/003/003_034.yaml b/data/github_iqbal_demystified/poems/003/003_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..000ab6e4e2f3366b4ed90da0cb9662da76d5f873 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_034.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_034' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/424-%20Masti-e-Kirdaar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مستي کردار' +- 'lang': 'en' + 'text': 'FERVOUR FOR ACTION' +'description': [] +'sher': +- 'id': '003_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صوفي کي طريقت ميں فقط مستي احوال | ملا کي شريعت ميں فقط مستي گفتار' + - 'lang': 'en' + 'text': 'The mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.' + - 'lang': 'ro' + 'text': 'Sufi Ki Tariqat Mein Faqt Mast-e-Ahwal | Mullah Ki Shariat Mein Faqt Mast-e-Guftar' +- 'id': '003_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر کي نوا مردہ و افسردہ و بے ذوق | افکار ميں سرمست، نہ خوابيدہ نہ بيدار' + - 'lang': 'en' + 'text': 'The poetʹs song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!' + - 'lang': 'ro' + 'text': 'Shayar Ki Nawa Murda-o-Afsurda-o-Be-Zauq | Afkar Mein Sar-Mast, Na Khawabida Na Baidar' +- 'id': '003_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ مرد مجاہد نظر آتا نہيں مجھ کو | ہو جس کے رگ و پے ميں فقط مستي کردار' + - 'lang': 'en' + 'text': 'Alas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh.' + - 'lang': 'ro' + 'text': 'Woh Mard-e-Mujahid Nazar Ata Nahin Mujh Ko | Ho Jis Ke Rag-e-Pay Mein Faqt Masti-e-Kirdar' diff --git a/data/github_iqbal_demystified/poems/003/003_035.yaml b/data/github_iqbal_demystified/poems/003/003_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a7617a74b084a09ea6b6403629d34b214a765863 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_035.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_035' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/425-%20Qabr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قبر' +- 'lang': 'en' + 'text': 'THE GRAVE' +'description': [] +'sher': +- 'id': '003_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرقد کا شبستاں بھي اسے راس نہ آيا | آرام قلندر کو تہ خاک نہيں ہے' + - 'lang': 'en' + 'text': 'A dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.' + - 'lang': 'ro' + 'text': 'Marqad Ka Shabistan Bhi Usse Raas Na Aya | Aram Qalandar Ko Teh-e-Khak Nahin Hai' +- 'id': '003_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموشي افلاک تو ہے قبر ميں ليکن | بے قيدي و پہنائي افلاک نہيں ہے' + - 'lang': 'en' + 'text': 'In dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense.' + - 'lang': 'ro' + 'text': 'Khamoshi-e-Aflak To Hai Qabar Mein Lekin | Be-Qaidi-o-Pehnai-e-Aflak Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/003/003_036.yaml b/data/github_iqbal_demystified/poems/003/003_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aafaf8d8073ecb70277647281141e8db7650a5f0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_036.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_036' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/426-%20Qalandar%20ki%20Pehchan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قلندر کي پہچان' +- 'lang': 'en' + 'text': 'THE RECOGNITION OF A QALANDAR' +'description': [] +'sher': +- 'id': '003_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتا ہے زمانے سے يہ درويش جواں مرد | !جاتا ہے جدھر بندئہ حق، تو بھي ادھر جا' + - 'lang': 'en' + 'text': 'A Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!' + - 'lang': 'ro' + 'text': 'Kehta Hai Zamane Se Ye Darvesh-e-Jawan Mard | Jata Hai Jidhar Banda-e-Haq, Tu Bhi Udhar Ja!' +- 'id': '003_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنگامے ہيں ميرے تري طاقت سے زيادہ | بچتا ہوا بنگاہ قلندر سے گزر جا' + - 'lang': 'en' + 'text': 'Beyond your might and nerves my tumults lie, | With caution great by qalandarʹs dwelling hie!' + - 'lang': 'ro' + 'text': 'Hangame Hain Mere Teri Taqat Se Zaida | Bachta Huwa Bunigah-e-Qalandar Se Guzar Ja' +- 'id': '003_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کشتي و ملاح کا محتاج نہ ہوں گا | چڑھتا ہوا دريا ہے اگر تو تو اتر جا' + - 'lang': 'en' + 'text': 'The help of skiff and guide I do not need, | If you are swollen brook, come down with speed!' + - 'lang': 'ro' + 'text': 'Main Kashti-O-Mallah Ka Mauhtaj Na Hun Ga | Charhta Huwa Darya Hai Agar Tu To Utar Ja' +- 'id': '003_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑا نہيں جادو مري تکبير نے تيرا؟ | !ہے تجھ ميں مکر جانے کي جرات تو مکر جا' + - 'lang': 'en' + 'text': 'Has not my takbir broke your charm? | Revoke, if show of courage does not harm!' + - 'lang': 'ro' + 'text': 'Torha Nahin Jadoo Meri Takbeer Ne Tera? | Hai Tujh Mein Mukar Jane Ki Jurrat To Mukar Ja!' +- 'id': '003_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر و مہ و انجم کا محاسب ہے قلندر | ايام کا مرکب نہيں، راکب ہے قلندر' + - 'lang': 'en' + 'text': 'A dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!' + - 'lang': 'ro' + 'text': 'Meher-O-Mah-O-Anjum Ka Mahasib Hai Qalandar | Ayyam Ka Markab Nahin, Rakin Hai Qalandar' diff --git a/data/github_iqbal_demystified/poems/003/003_037.yaml b/data/github_iqbal_demystified/poems/003/003_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c5b42ceb9715ca772e7a85875125ce132ee2fba6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_037.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_037' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/427-%20Falsafah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فلسفہ' +- 'lang': 'en' + 'text': 'PHILOSOPHY' +'description': [] +'sher': +- 'id': '003_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افکار جوانوں کے خفي ہوں کہ جلي ہوں | پوشيدہ نہيں مرد قلندر کي نظر سے' + - 'lang': 'en' + 'text': 'The thoughts of young both masked and plain | From qalandarʹs eyes canʹt hid remain.' + - 'lang': 'ro' + 'text': 'Afkar Jawanon Ke Khafi Hon Ke Jali Hon | Poshida Nahin Mard-e-Qalandar Ki Nazar Se' +- 'id': '003_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معلوم ہيں مجھ کو ترے احوال کہ ميں بھي | مدت ہوئي گزرا تھا اسي راہ گزر سے' + - 'lang': 'en' + 'text': 'I know your states for I too crost, | These tracts in times which now are past.' + - 'lang': 'ro' + 'text': 'Maloom Hain Mujh Ko Tere Ahwal Ke Main Bhi | Muddat Huwi Guzra Tha Iss Rah Se' +- 'id': '003_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الفاظ کے پيچوں ميں الجھتے نہيں دانا | !غواص کو مطلب ہے صدف سے کہ گہر سے' + - 'lang': 'en' + 'text': 'The wise ʹbout words do not quarrel, | He heeds not shell who seeks the pearl.' + - 'lang': 'ro' + 'text': 'Alfaz Ke Pechon Mein Ulajhte Nahin Dana | Ghawwas Ko Matlab Hai Sadaf Se Ke Guhar Se!' +- 'id': '003_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيدا ہے فقط حلقہ ارباب جنوں ميں | وہ عقل کہ پا جاتي ہے شعلے کو شرر سے' + - 'lang': 'en' + 'text': 'Men crazed with love of God possess, | Wit that from spark the flame can guess.' + - 'lang': 'ro' + 'text': 'Paida Hai Faqat Halq-e-Arbab-e-Junoon Mein | Woh Aqal Ke Pa Jati Hai Shaole ko Sharar Se' +- 'id': '003_037_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس معني پيچيدہ کي تصديق کرے دل | قيمت ميں بہت بڑھ کے ہے تابندہ گہر سے' + - 'lang': 'en' + 'text': 'An import complex confirmed by heart, | Is precious more than gems in mart.' + - 'lang': 'ro' + 'text': 'Jis Maani-e-Pecheeda Ki Tasdeeq Kare Dil | Qeemat Mein Bohat Barh Ke Hai Tabinda Guhar Se' +- 'id': '003_037_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يا مردہ ہے يا نزع کي حالت ميں گرفتار | جو فلسفہ لکھا نہ گيا خون جگر سے' + - 'lang': 'en' + 'text': 'As good as dead is science and art, | Which took not birth from bleeding heart!' + - 'lang': 'ro' + 'text': 'Ya Mudra Hai Ya Nazaa Ki Halat Mein Giraftar | Jo Falsafa Likha Na Gya Khoon-e-Jigar Se' diff --git a/data/github_iqbal_demystified/poems/003/003_038.yaml b/data/github_iqbal_demystified/poems/003/003_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9490a773d601e557519e9209663a3f0d5c85a67b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_038.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_038' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/428-%20Mardan%20i%20Khuda.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مردان خدا' +- 'lang': 'en' + 'text': 'GODʹS MEN' +'description': [] +'sher': +- 'id': '003_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي ہے بندئہ حر جس کي ضرب ہے کاري | نہ وہ کہ حرب ہے جس کي تمام عياري' + - 'lang': 'en' + 'text': 'That man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.' + - 'lang': 'ro' + 'text': 'Wohi Hai Banda-e-Hur Jis Ki Zarb Hai Kari | Na Woh Ke Harb Hai Jis Ki Tamam Ayyari' +- 'id': '003_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازل سے فطرت احرار ميں ہيں دوش بدوش | قلندري و قبا پوشي و کلہ داري' + - 'lang': 'en' + 'text': 'From creationʹs Immemorial Dawn, Free born men own a bent of mind, | Qalandarʹs traits donning cloak and crown, Such distinctive marks in them we find.' + - 'lang': 'ro' + 'text': 'Azal Se Fitrat-e-Ahrar Mein Hain Dosh Ba-Dosh | Qalandari-o-Qaba Poshi-o-Kulahdari' +- 'id': '003_038_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ لے کے جسے آفتاب کرتا ہے | انھي کي خاک ميں پوشيدہ ہے وہ چنگاري' + - 'lang': 'en' + 'text': 'The spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world—illuming sun it makes.' + - 'lang': 'ro' + 'text': 'Zamana Le Ke Jise Aftab Karta Hai | Unhi Ki Khak Mein Poshida Hai Woh Chingari' +- 'id': '003_038_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجود انھي کا طواف بتاں سے ہے آزاد | !يہ تيرے مومن و کافر ، تمام زناري' + - 'lang': 'en' + 'text': 'This life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread.' + - 'lang': 'ro' + 'text': 'Wujood Inhi Tawaf-e-Butan Se Hai Azad | Ye Tere Momin-o-Kafir, Tamam Zunnari!' diff --git a/data/github_iqbal_demystified/poems/003/003_039.yaml b/data/github_iqbal_demystified/poems/003/003_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e1a1735b450253a669a4e1725195d934de6007a0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_039.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_039' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/429-%20Kafir%20o%20Momin.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کافر و مومن' +- 'lang': 'en' + 'text': 'THE INFIDEL AND BELIEVER' +'description': [] +'sher': +- 'id': '003_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کل ساحل دريا پہ کہا مجھ سے خضر نے | تو ڈھونڈ رہا ہے سم افرنگ کا ترياق؟' + - 'lang': 'en' + 'text': 'Thus Khizr to me did speak, Last day on river banks. | ʺAre you in search of cure, For venom spread by Franksʺ?' + - 'lang': 'ro' + 'text': 'Kal Sahil-e-Darya Pe Kaha Mujh Se Khizar Ne | Tu Dhoond Raha Hai Sam-e-Afrang Ka Taryaq?' +- 'id': '003_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک نکتہ مرے پاس ہے شمشير کي مانند | برندہ و صيقل زدہ و روشن و براق' + - 'lang': 'en' + 'text': 'I know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.' + - 'lang': 'ro' + 'text': 'Ek Nukta Mere Pas Hai Shamsheer Ki Manind | Burrinda-o-Saqeel Zada-o-Roshan-o-Burraq' +- 'id': '003_039_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر کي يہ پہچان کہ آفاق ميں گم ہے | !مومن کي يہ پہچان کہ گم اس ميں ہيں آفاق' + - 'lang': 'en' + 'text': 'A heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps ’bove its brawl and strife.' + - 'lang': 'ro' + 'text': 'Kafir Ki Ye Pehchan Ke Afaq Mein Gum Hai | Momin Ki Ye Pehchan Ke Gum Iss Mein Hain Afaaq!' diff --git a/data/github_iqbal_demystified/poems/003/003_040.yaml b/data/github_iqbal_demystified/poems/003/003_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b8f1cc7c8b320016d1a5218515d035f682eac302 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_040.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_040' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/430-%20Mehdi-e-Barhaq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مہدي برحق' +- 'lang': 'en' + 'text': 'THE TRUE GUIDE' +'description': [] +'sher': +- 'id': '003_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سب اپنے بنائے ہوئے زنداں ميں ہيں محبوس | خاور کے ثوابت ہوں کہ افرنگ کے سيار' + - 'lang': 'en' + 'text': 'The sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!' + - 'lang': 'ro' + 'text': 'Sub Apne Banaye Huwe Zindan Mein Hain Mehboos | Khawar Ke Sawabit Hon Ke Afrang Ke Sayyar' +- 'id': '003_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پيران کليسا ہوں کہ شيخان حرم ہوں | نے جدت گفتار ہے، نے جدت کردار' + - 'lang': 'en' + 'text': 'The priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.' + - 'lang': 'ro' + 'text': 'Peeran-e-Kalisa Hon Ke Sheikhan-e-Haram Hon | Ne Jiddat-e-Guftar Hai, Ne Jiddat-e-Kirdar' +- 'id': '003_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں اہل سياست کے وہي کہنہ خم و پيچ | شاعر اسي افلاس تخيل ميں گرفتار' + - 'lang': 'en' + 'text': 'Experts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!' + - 'lang': 'ro' + 'text': 'Hain Ahle-e-Siasat Ke Wohi Kuhna Kham-o-Paich | Shayar Issi Aflas-e-Takhiyyul Mein Giraftar' +- 'id': '003_040_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کو ہے اس مہدي برحق کي ضرورت | ہو جس کي نگہ زلزلہ عالم افکار' + - 'lang': 'en' + 'text': 'It is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage.' + - 'lang': 'ro' + 'text': 'Dunya Ko Hai Uss Mahdi-e-Barhaq Ki Zaroorat | Ho Jis Ki Nigah Zalzala-e-Alam-e-Afkar' diff --git a/data/github_iqbal_demystified/poems/003/003_041.yaml b/data/github_iqbal_demystified/poems/003/003_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..30dab805c10f984ef9fd758097d3bf7317338a3b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_041.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_041' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/431-%20Moumin.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مومن' +- 'lang': 'en' + 'text': 'BELIEVER' +'description': [] +'sher': +- 'id': '003_041_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(دنيا ميں)' + - 'lang': 'en' + 'text': 'IN THE WORLD' + - 'lang': 'ro' + 'text': 'dunya mai' +- 'id': '003_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو حلقہ ياراں تو بريشم کي طرح نرم | رزم حق و باطل ہو تو فولاد ہے مومن' + - 'lang': 'en' + 'text': 'A man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!' + - 'lang': 'ro' + 'text': 'Ho Halqa-e-Yaran To Baresham Ki Tarah Naram | Razm-e-Haq-o-Batil Ho To Foulad Hai Momin' +- 'id': '003_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افلاک سے ہے اس کي حريفانہ کشاکش | خاکي ہے مگر خاک سے آزاد ہے مومن' + - 'lang': 'en' + 'text': 'The skies are his inveterate foes, His war with them e’er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.' + - 'lang': 'ro' + 'text': 'Aflak Se Hai Iss Ki Hareefana Kashakash | Khaki Hai Magar Khak Se Azad Hai Momin' +- 'id': '003_041_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جچتے نہيں کنجشک و حمام اس کي نظر ميں | جبريل و سرافيل کا صياد ہے مومن' + - 'lang': 'en' + 'text': 'To hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.' + - 'lang': 'ro' + 'text': 'Jachte Nahin Kunjishik-o-Hamam Iss Ki Nazar Mein | Jibreel-o-Sarafeel Ka Sayyad Hai Momin' +- 'id': '003_041_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(جنت ميں)' + - 'lang': 'en' + 'text': 'IN PARADISE' + - 'lang': 'ro' + 'text': 'jannat mai' +- 'id': '003_041_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہتے ہيں فرشتے کہ دل آويز ہے مومن | حوروں کو شکايت ہے کم آميز ہے مومن' + - 'lang': 'en' + 'text': 'The angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain.' + - 'lang': 'ro' + 'text': 'Kehte Hain Farishte Kr Dil Awaiz Hai Momin | Hooron Ko Shikayat Hai, Kam Amaiz Hai Momin' diff --git a/data/github_iqbal_demystified/poems/003/003_042.yaml b/data/github_iqbal_demystified/poems/003/003_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2a043bf681706e559532ea65b4268e2cdcde49ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_042.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_042' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/432-%20Muhammad%20Ali%20Baab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'محمد علي باب' +- 'lang': 'en' + 'text': 'MUHAMMAD ALI BAB' +'description': [] +'sher': +- 'id': '003_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھي خوب حضور علما باب کي تقرير | بيچارہ غلط پڑھتا تھا اعراب سموات' + - 'lang': 'en' + 'text': 'Before assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, ʹSamawatsʹ with its syntactic marks.' + - 'lang': 'ro' + 'text': 'Thi Khoob Huzoor-e-Ulema Baab Ki Taqreeq | Bechara Galat Parthta Tha Araab-e-Samawat' +- 'id': '003_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي غلطي پر علما تھے متبسم | بولا ، تمہيں معلوم نہيں ميرے مقامات' + - 'lang': 'en' + 'text': 'The scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:' + - 'lang': 'ro' + 'text': 'Uss Ki Ghalat Par Ulema The Mutabassam | Bola, Tumhain Maloom Nahin Mere Maqamat' +- 'id': '003_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب ميري امامت کے تصدق ميں ہيں آزاد | !محبوس تھے اعراب ميں قرآن کے آيات' + - 'lang': 'en' + 'text': 'The verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound.' + - 'lang': 'ro' + 'text': 'Ab Meri Imamat Ke Tasadduq Mein Hain Azad | Mehboos The Araab Mein Quran Ke Ayaat!' diff --git a/data/github_iqbal_demystified/poems/003/003_043.yaml b/data/github_iqbal_demystified/poems/003/003_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af7580a7eea9a73f996bc468fdb787346d064a7b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_043.yaml @@ -0,0 +1,101 @@ +--- +'id': '003_043' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/433-%20Taqdir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تقدير' +- 'lang': 'en' + 'text': 'FATE' +'description': [] +'sher': +- 'id': '003_043_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'SATAN' + - 'lang': 'ro' + 'text': 'iblees' +- 'id': '003_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے خدائے کن فکاں! مجھ کو نہ تھا آدم سے بير | آہ ! وہ زنداني نزديک و دور و دير و زود' + - 'lang': 'en' + 'text': 'Oh God, Creator! I did not hate your Adam, | That captive of Far‐and‐Near and Swift‐and‐Slow;' + - 'lang': 'ro' + 'text': 'Ae Khuda-e-Kun Fakan! Mujh Ko Na Tha Adam Se Bayr | Aah, Woh-e-Nazdeek-o-Door-o-Dair-o-Zood' +- 'id': '003_043_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف ''استکبار'' تيرے سامنے ممکن نہ تھا | ہاں، مگر تيري مشيت ميں نہ تھا ميرا سجود' + - 'lang': 'en' + 'text': 'And what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore‐ordaining will.' + - 'lang': 'ro' + 'text': 'Harf-e-‘Istaqbar’ Tere Samne Mumkin Na Tha | Haan, Magar Teri Mashiyat Mein Natha Mera Sujood' +- 'id': '003_043_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'يزداں' + - 'lang': 'en' + 'text': 'GOD' + - 'lang': 'ro' + 'text': 'Yazdaan' +- 'id': '003_043_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب کھلا تجھ پر يہ راز، انکار سے پہلے کہ بعد؟' + - 'lang': 'en' + 'text': 'When did that mystery dawn on you? Before, Or after your sedition?' + - 'lang': 'ro' + 'text': 'Kab Khula Tujh Par Ye Raaz, Inkaar Se Pehle Ke Baad?' + +- 'id': '003_043_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'SATAN' + - 'lang': 'ro' + 'text': 'Iblees' +- 'id': '003_043_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!بعد ! اے تيري تجلي سے کمالات وجود' + - 'lang': 'en' + 'text': 'After, oh brightness! Whence all the glory of all being flows.' + - 'lang': 'ro' + 'text': 'Baad, Ae Teri Tajalli Se Kamalat-e-Wujood' +- 'id': '003_043_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'يزداں (فرشتوں کي طرف ديکھ کر)' + - 'lang': 'en' + 'text': 'GOD (TO HIS ANGELS)' + - 'lang': 'ro' + 'text': 'Yazdaan Farishtoon se Mukhatib ho k' +- 'id': '003_043_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پستي فطرت نے سکھلائي ہے يہ حجت اسے | ،کہتا ہے ''تيري مشيت ميں نہ تھا ميرا سجود' + - 'lang': 'en' + 'text': 'See what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore‐ordinance;' + - 'lang': 'ro' + 'text': 'Pasti-e-Fitrat Ne Sikhlayi Hai Ye Hujjat Isse | Kehta Hai, ‘Teri Mashiyat Mein Na Tha Mera Sujood’' +- 'id': '003_043_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دے رہا ہے اپني آزادي کو مجبوري کا نام | !ظالم اپنے شعلہ سوزاں کو خود کہتا ہے دود' + - 'lang': 'en' + 'text': 'gives his freedom Necessity’s base title;— | wretch! His own Consuming fire he calls a wreath of smoke.' + - 'lang': 'ro' + 'text': 'De Raha Hai Apni Azadi Ko Majboori Ka Naam | Zalim Apne Shaula-e-Sozan Ko Khud Kehta Hai Dood' diff --git a/data/github_iqbal_demystified/poems/003/003_044.yaml b/data/github_iqbal_demystified/poems/003/003_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..17d40d5f3a20a44d7ec23a4b1040af34ec607b1c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_044.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_044' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/434-%20Aye%20Ruh%20i%20Muhammad(S.A.W.W).mp3' +'heading': +- 'lang': 'ur' + 'text': 'اے روح محمد' +- 'lang': 'en' + 'text': 'INVOCATION TO THE SOUL OF MUHAMMAD (PEACE BE UPON HIM)' +'description': [] +'sher': +- 'id': '003_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيرازہ ہوا ملت مرحوم کا ابتر | !اب تو ہي بتا، تيرا مسلمان کدھر جائے' + - 'lang': 'en' + 'text': 'The bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?' + - 'lang': 'ro' + 'text': 'Shiraza Huwa Millat-e-Marhoom Ka Abtar | Ab Tu Hi Bata, Tera Musalman Kidhar Jaye!' +- 'id': '003_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ لذت آشوب نہيں بحر عرب ميں | پوشيدہ جو ہے مجھ ميں، وہ طوفان کدھر جائے' + - 'lang': 'en' + 'text': 'The Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!' + - 'lang': 'ro' + 'text': 'Woh Lazzat-e-Ashob Nahin Beher-e-Arab Mein | Poshidah Jo Hai Mujh Mein, Woh Toofan Kidhar Jaye' +- 'id': '003_044_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چند ہے بے قافلہ و راحلہ و زاد | اس کوہ و بياباں سے حدي خوان کدھر جائے' + - 'lang': 'en' + 'text': 'Caravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!' + - 'lang': 'ro' + 'text': 'Har Chand Hai Be-Qafla-o-Rahla-o-Zaad | Iss Koh-o-Bayaban Se Hudi Khawan Kidhar Jaye' +- 'id': '003_044_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس راز کو اب فاش کر اے روح محمد | !آيات الہي کا نگہبان کدھر جائے' + - 'lang': 'en' + 'text': 'O Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of Godʹs portents go?' + - 'lang': 'ro' + 'text': 'Iss Raaz Ko Ab Fash Kar Ae Rooh-e- Muhammad (S.A.W.) | Ayaat-e-Elahi Ka Nigheban Kidhar Jaye! O Soul, whom God for message chose ! This secret hid to me disclose:' diff --git a/data/github_iqbal_demystified/poems/003/003_045.yaml b/data/github_iqbal_demystified/poems/003/003_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..26b604a0678e806940df29a685b07d8ba8a616eb --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_045.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_045' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/435-%20Madaniyyat%20i%20Islam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مدنيت اسلام' +- 'lang': 'en' + 'text': 'THE WAY OF ISLAM' +'description': [] +'sher': +- 'id': '003_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتاؤں تجھ کو مسلماں کي زندگي کيا ہے | يہ ہے نہايت انديشہ و کمال جنوں' + - 'lang': 'en' + 'text': 'What, shall I tell you then, is a Muslim’s life? | Ecstasy’s summit joined with profoundest thought!' + - 'lang': 'ro' + 'text': 'Bataun Tujh Ko Musalman Ki Zindagi  Kya Hai | Ye Hai Nihayat-e-Andesha-o-Kamal-e-Junoon' +- 'id': '003_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلوع ہے صفت آفتاب اس کا غروب | !يگانہ اور مثال زمانہ گونا گوں' + - 'lang': 'en' + 'text': 'Even its setting flames like a rising sun; | Single its hue, yet manifold age by age;' + - 'lang': 'ro' + 'text': 'Tulu Hai Sift-e-Aftab Iss Ka Ghuroor | Yagana Aur Misal-e-Zamana Goo-Na-Goon!' +- 'id': '003_045_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ اس ميں عصر رواں کي حيا سے بيزاري | نہ اس ميں عہد کہن کے فسانہ و افسوں' + - 'lang': 'en' + 'text': 'Neither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,' + - 'lang': 'ro' + 'text': 'Na Iss Mein Asr-e-Rawan Ki Haya Se Bezari | Na Iss Mein Ehd-e-Kuhan Ke Fasana-o-Afsoon' +- 'id': '003_045_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقائق ابدي پر اساس ہے اس کي | !يہ زندگي ہے، نہيں ہے طلسم افلاطوں' + - 'lang': 'en' + 'text': 'Firm on eternal verity’s bedrock standing— | Here is true life, no airy conceit of Plato!' + - 'lang': 'ro' + 'text': 'Haqaeeq-e-Abdi Par Asas Hai Iss Ki | Ye Zindagi Hai, Nahin Hai Tilism-e-Aflatoon!' +- 'id': '003_045_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عناصر اس کے ہيں روح القدس کا ذوق جمال | !عجم کا حسن طبيعت ، عرب کا سوز دروں' + - 'lang': 'en' + 'text': 'Love, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran’s Beauty of mind, Arabia’s inward fire.' + - 'lang': 'ro' + 'text': 'Anasir Iss Ke Hain Rooh-Ul-Quds Ka Zauq-e-Jamal | Ajam Ka Husn-e-Tabiat, Arab Ka Souz-e-Darun!' diff --git a/data/github_iqbal_demystified/poems/003/003_046.yaml b/data/github_iqbal_demystified/poems/003/003_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..358f93b65eaa662988b835eaa50782e1731b4da0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_046.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_046' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/436-%20Imamat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'امامت' +- 'lang': 'en' + 'text': 'GUIDANCE' +'description': [] +'sher': +- 'id': '003_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نے پوچھي ہے امامت کي حقيقت مجھ سے | حق تجھے ميري طرح صاحب اسرار کرے' + - 'lang': 'en' + 'text': 'What Guidance signifies you wish to know, | Insight, like me, may God on you bestow!' + - 'lang': 'ro' + 'text': 'Tu Ne Puchi Hai Imamat Ki Haqeeqat Mujh Se | Haq Tujhe Meri Tarah Sahib-e-Asrar Kare' +- 'id': '003_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے وہي تيرے زمانے کا امام برحق | جو تجھے حاضر و موجود سے بيزار کرے' + - 'lang': 'en' + 'text': 'He is true guide and teacher of your age, | Who can with present fill your mind with rage.' + - 'lang': 'ro' + 'text': 'Hai Wohi Tere Zamane Ka Imam-e-Barhaq | Jo Tujhe Hazir-o-Mojood Se Bezar Kare' +- 'id': '003_046_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کے آئنے ميں تجھ کو دکھا کر رخ دوست | زندگي تيرے ليے اور بھي دشوار کرے' + - 'lang': 'en' + 'text': 'By showing the face of Friend in looking glass, | May make your life more onerous and crass.' + - 'lang': 'ro' + 'text': 'Mout Ke Aaeene Mein Tujh Ko Dikha Kar Rukh-e-Dost | Zindagi Tere Liye Aur Bhi Dushwar Kare' +- 'id': '003_046_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دے کے احساس زياں تيرا لہو گرما دے | فقر کي سان چڑھا کر تجھے تلوار کرے' + - 'lang': 'en' + 'text': 'He may make your blood seethe with sense of harm | And on faqr’s whetstone may to sword transform.' + - 'lang': 'ro' + 'text': 'De Ke Ehsas-e-Zayan Tera Lahoo Garma De | Faqr Ki Saan Charha Kar Tujhe Talwar Kare' +- 'id': '003_046_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہ ملت بيضا ہے امامت اس کي | جو مسلماں کو سلاطيں کا پرستار کرے' + - 'lang': 'en' + 'text': 'Such guidance means revolt ’against Lustrous Creed | That makes the Muslims bow to kingly breed.' + - 'lang': 'ro' + 'text': 'Fitna-e-Millat-e-Baiza Hai Imamat Uss Ki | Jo Musalman Ko Salateen Ka Prestar Kare!' diff --git a/data/github_iqbal_demystified/poems/003/003_047.yaml b/data/github_iqbal_demystified/poems/003/003_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a6375a8509f7c8cd5c91fab64a0176eedf7376a4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_047.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_047' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/437-%20Faqr-o-Raahibi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فقر و راہبي' +- 'lang': 'en' + 'text': 'FAQR AND MONKERY' +'description': [] +'sher': +- 'id': '003_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ اور چيز ہے شايد تري مسلماني | تري نگاہ ميں ہے ايک ، فقر و رہباني' + - 'lang': 'en' + 'text': 'Perhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.' + - 'lang': 'ro' + 'text': 'Kuch Aur Cheez Hai Shaid Teri Musalmani | Teri Nigah Mein Hai Aik, Faqr-o-Ruhbani' +- 'id': '003_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکوں پرستي راہب سے فقر ہے بيزار | فقير کا ہے سفينہ ہميشہ طوفاني' + - 'lang': 'en' + 'text': 'Faqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.' + - 'lang': 'ro' + 'text': 'Sukoon Prasti-e-Rahab Se Faqr Hai Bezar | Faqeeh Ka Hai Safina Humasha Toofani' +- 'id': '003_047_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پسند روح و بدن کي ہے وا نمود اس کو | کہ ہے نہايت مومن خودي کي عرياني' + - 'lang': 'en' + 'text': 'He yearns to put to test his frame and soul, | Display of self is his main aim and goal.' + - 'lang': 'ro' + 'text': 'Pasand Rooh-o-Badan Ki Hai Wa Namood Iss Ko | Ke Hai Nihayat-e-Momin Khudi Ki Uryani' +- 'id': '003_047_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجود صيرفي کائنات ہے اس کا | اسے خبر ہے، يہ باقي ہے اور وہ فاني' + - 'lang': 'en' + 'text': 'Its life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.' + - 'lang': 'ro' + 'text': 'Wujood Saer Fee Kainat Hai Uss Ka | Usse Khabar Hai, Ye Baq Hai Aur Woh Fani' +- 'id': '003_047_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي سے پوچھ کہ پيش نگاہ ہے جو کچھ | جہاں ہے يا کہ فقط رنگ و بو کي طغياني' + - 'lang': 'en' + 'text': 'Ask it if things on which your eyes are bent, | Are real or merely riot of hue and scent!' + - 'lang': 'ro' + 'text': 'Issi Se Puch Ke Paish-e-Nigah Hai Jo Kuch | Jahan Hai Ya Ke Faqt Rang-o-Boo Ki Tughyani' +- 'id': '003_047_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ فقر مرد مسلماں نے کھو ديا جب سے | رہي نہ دولت سلماني و سليماني' + - 'lang': 'en' + 'text': 'Since Muslim true of faqr has been bereft, | No Solomonʹs Faith or Solomonʹs awe are left.' + - 'lang': 'ro' + 'text': 'Ye Faqr Mard-e-Musalman Ne Koh Diya Jab Se | Rahi Na Doulat-e-Salmani-o-Sulemani' diff --git a/data/github_iqbal_demystified/poems/003/003_048.yaml b/data/github_iqbal_demystified/poems/003/003_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..03ec5130c2a5437a8c4e9a257be48c8f7efc41b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_048.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_048' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/438-%20Ghazal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غزل - تيري متاع حيات، علم و ہنر کا سرور' +- 'lang': 'en' + 'text': 'GHAZAL' +'description': [] +'sher': +- 'id': '003_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري متاع حيات، علم و ہنر کا سرور | !ميري متاع حيات ايک دل ناصبور' + - 'lang': 'en' + 'text': 'A restless aching heart that throbs with Love, Is my lifeʹs only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.' + - 'lang': 'ro' + 'text': 'Teri Mata-e-Hayat Ilm-o-Hunar Ka Suroor | Meri Mata-e-Hayat Aik Dil-e-Nasaboor!' +- 'id': '003_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معجزہ اہل فکر، فلسفہء پيچ پيچ | معجزہ اہل ذکر، موسي و فرعون و طور' + - 'lang': 'en' + 'text': 'The marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoahʹs rout and Mosesʹ Staff, Are miracles worked by those who God invoke.' + - 'lang': 'ro' + 'text': 'Moujaza-e-Ahl-e-Fikar, Falsafa-e-Paich Paich | Moujaza-e-Ahl-e-Zikr, Musa(A.S.) -o-Firoun-o-Toor' +- 'id': '003_048_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصلحتاً کہہ ديا ميں نے مسلماں تجھے | تيرے نفس ميں نہيں، گرمي يوم النشور' + - 'lang': 'en' + 'text': 'I have conferred a Muslimʹs name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.' + - 'lang': 'ro' + 'text': 'Muslahatan Keh Diya Main Ne Musalman Tujhe | Tere Nafs Mein Nahi, Garmi-e-Youm-Ul-Nashoor' +- 'id': '003_048_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايک زمانے سے ہے چاک گريباں مرا | تو ہے ابھي ہوش ميں، ميرے جنوں کا قصور' + - 'lang': 'en' + 'text': 'My vest is torn to shreds and pieces since long, And this is due to my mindʹs frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?' + - 'lang': 'ro' + 'text': 'Aik Zamane Se Hai Chaak Gireban Mera | Tu Hai Abhi Hosh Mein, Mere Junoon Ka Qasoor!' +- 'id': '003_048_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فيض نظر کے ليے ضبط سخن چاہيے | حرف پريشاں نہ کہہ اہل نظر کے حضور' + - 'lang': 'en' + 'text': 'You ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.' + - 'lang': 'ro' + 'text': 'Faiz-e-Nazar Ke Liye Zabt-e-Sukhan Chahiye | Harf-e-Preshan Na Keh Ahl-e-Nazar Ke Huzoor' +- 'id': '003_048_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوار جہاں ميں کبھي ہو نہيں سکتي وہ قوم | عشق ہو جس کا جسور ، فقر ہو جس کا غيور' + - 'lang': 'en' + 'text': 'That nation cannot come to shame at all, Nor shall eʹer come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race.' + - 'lang': 'ro' + 'text': 'Khawar Jahan Mein Kabhi Ho Nahin Sakti Woh Qoum | Ishq Ho Jis Ka Jasoor, Faqr Ho Jis Ka Ghayoor' diff --git a/data/github_iqbal_demystified/poems/003/003_049.yaml b/data/github_iqbal_demystified/poems/003/003_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..721bc97bf66d42a887d1b470c65e0fdb9116666b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_049.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_049' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/439-%20Tasleem-o-Raza.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تسليم و رضا' +- 'lang': 'en' + 'text': 'RESIGNATION' +'description': [] +'sher': +- 'id': '003_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر شاخ سے يہ نکتہ پيچيدہ ہے پيدا | پودوں کو بھي احساس ہے پہنائے فضا کا' + - 'lang': 'en' + 'text': 'The twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.' + - 'lang': 'ro' + 'text': 'Har Shakh Se Ye Nukta-e-Pecheeda Hai Paida | Poudon Ko Bhi Ehsas Hai Pehnaye Faza Ka' +- 'id': '003_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظلمت کدئہ خاک پہ شاکر نہيں رہتا | ہر لحظہ ہے دانے کو جنوں نشوونما کا' + - 'lang': 'en' + 'text': 'The seed is not content with dwelling dark, | It has a craze to spire from earth like spark.' + - 'lang': 'ro' + 'text': 'Zulmat Kada-e-Khak Pe Shakir Nahin Rehta | Har Lehza Hai Dane Ko Junoon Nash-o-Nama Ka' +- 'id': '003_049_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کے تقاضوں پہ نہ کر راہ عمل بند | مقصود ہے کچھ اور ہي تسليم و رضا کا' + - 'lang': 'en' + 'text': 'Donʹt bar the path to deeds for Natureʹs claims, | Submission to Will of God has different aims.' + - 'lang': 'ro' + 'text': 'Fitrat Ke Taqazon Pe Na Kar Rah-e-Amal Band | Maqsood Hai Kuch Aur Hi Tasleem-o-Raza Ka' +- 'id': '003_049_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرات ہو نمو کي تو فضا تنگ نہيں ہے | اے مرد خدا، ملک خدا تنگ نہيں ہے' + - 'lang': 'en' + 'text': 'If there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise.' + - 'lang': 'ro' + 'text': 'Jurrat Ho Namoo Ki Tu Faza Tang Nahin Hai | Ae Mard-e-Khuda, Mulk-e-Khuda Tang Nahin Hai!' diff --git a/data/github_iqbal_demystified/poems/003/003_050.yaml b/data/github_iqbal_demystified/poems/003/003_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fa82efb7e507ff9a1743ea82a34caa4735b49f85 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_050.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_050' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/440-%20Nukta%20i%20Tawhid.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نکتہ توحيد' +- 'lang': 'en' + 'text': 'UNITY OF GOD' +'description': [] +'sher': +- 'id': '003_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بياں ميں نکتہ توحيد آ تو سکتا ہے | ترے دماغ ميں بت خانہ ہو تو کيا کہيے' + - 'lang': 'en' + 'text': 'The subtle point in Godʹs Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?' + - 'lang': 'ro' + 'text': 'Byan Mein Nukta-e-Touheed Aa To Sakta Hai | Tere Damagh Mein Butkhana Ho To Kya Kahiye' +- 'id': '003_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ رمز شوق کہ پوشيدہ لاالہ ميں ہے | طريق شيخ فقيہانہ ہو تو کيا کہيے' + - 'lang': 'en' + 'text': 'The Elder of the Shrine has traits, That smack of juristʹs faith and creed: | Much thirst for view ‘No god but He,’ Among his fellows cannot breed.' + - 'lang': 'ro' + 'text': 'Woh Ramz-e-Shouk Ke Poshida La Ilaha Mein Hai | Tareeq-e-Sheikh Faqeeh Na Ho To Kya Kahiye' +- 'id': '003_050_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرور جو حق و باطل کي کارزار ميں ہے | تو حرب و ضرب سے بيگانہ ہو تو کيا کہيے' + - 'lang': 'en' + 'text': 'None can appraise the glee one gets, When war is on ’twixt good and bad: | He who canʹt inflict deadly blows, And strokes in war is never glad.' + - 'lang': 'ro' + 'text': 'Suroor Jo Haq-o-Batil Ki Karzaar Mein Hai | Tu Harb-o-Zarb Se Begana Ho To Kya Kahiye' +- 'id': '003_050_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں بندہ حر کے مشاہدات ہيں کيا | تري نگاہ غلامانہ ہو تو کيا کہيے' + - 'lang': 'en' + 'text': 'Observations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders ʹfore them repeat.' + - 'lang': 'ro' + 'text': 'Jahan Mein Banda-e-Hur Ke Mashidaat Hain Kya | Teri Nigah Ghulamana Ho To Kya Kahiye' +- 'id': '003_050_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام فقر ہے کتنا بلند شاہي سے | !روش کسي کي گدايانہ ہو تو کيا کہيے' + - 'lang': 'en' + 'text': 'A dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down.' + - 'lang': 'ro' + 'text': 'Maqam-e-Faqr Hai Kitna Buland Shahi Se | Rawish Kisi Ki Gadayana Ho To Kya Kahiye!' diff --git a/data/github_iqbal_demystified/poems/003/003_051.yaml b/data/github_iqbal_demystified/poems/003/003_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..14bcff3d01b04eeb073dd7a7fb3cd0ffe8347924 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_051.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_051' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/441-%20Ilhaam%20Aur%20Aazaadi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'الہام اور آزادي' +- 'lang': 'en' + 'text': 'REVELATION AND FREEDOM' +'description': [] +'sher': +- 'id': '003_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو بندۂ آزاد اگر صاحبِ الہام | ہے اس کی نگہ فکر و عمل کے لیے مہمیز' + - 'lang': 'en' + 'text': 'With zeal and fervour man is fired: | By looks of man by God inspired!' + - 'lang': 'ro' + 'text': 'Ho Banda-e-Momin Azad Agar Sahib-e-Ilhaam | Hai Uss Ki Nigah Fikar-o-Amal Ke Liye Mehmaiz' +- 'id': '003_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کے نفسِ گرم کی تاثیر ہے ایسی | ہو جاتی ہے خاکِ چمنستان شرر آمیز' + - 'lang': 'en' + 'text': 'The intense heat his breath imparts, | A blaze in park and orchard starts!' + - 'lang': 'ro' + 'text': 'Uss Ke Nafas-e-Garam Ki Taseer Hai Aesi | Ho Jati Hai Khaak-e-Chamanistan Sharar Amaiz' +- 'id': '003_051_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہیں کی ادا ہوتی ہے بلبل میں نمودار | کس درجہ بدل جاتے ہیں مرغانِ سحر خیز' + - 'lang': 'en' + 'text': 'The mode of hawks the thrush displays, | The birds that chirp change mode and ways!' + - 'lang': 'ro' + 'text': 'Shaheen Ki Ada Hoti Hai Bulbul Mein Namoodar | Kis Darja Badal Jate Hain Murghan-e-Sahar Khaiz!' +- 'id': '003_051_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس مرد خود آگاہ خدا مست کی صحبت | دیتی ہے گداؤں کو شکوہِ جم و پرویز' + - 'lang': 'en' + 'text': 'Such man rapt with Godʹs Love can raise, | Low‐born to rank of Jam and Parwiz!' + - 'lang': 'ro' + 'text': 'Uss Mard-e-Khud Aagah-o-Khuda-Mast Ki Sohabat | Deti Hai Gadaon Ko Shikoh-e-Jam-o-Pervaiz' +- 'id': '003_051_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکوم کے الہام سے اللہ بچائے | غارتِ گر اقوام ہے وہ صورتِ چنگیز' + - 'lang': 'en' + 'text': 'God save from revelations of a thrall, | Like Genghis, he leads to nations’ fall!' + - 'lang': 'ro' + 'text': 'Mehkoom Ke Ilhaam Se Allah Bachaye | Gharat Gar-e-Aqwam Hai Woh Soorat-e-Changaiz' diff --git a/data/github_iqbal_demystified/poems/003/003_052.yaml b/data/github_iqbal_demystified/poems/003/003_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5f5182065e5d729071e5294f3eb3a53b9be68fc3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_052.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_052' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/442-%20Jaan%20o%20Tan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جان و تن' +- 'lang': 'en' + 'text': 'SOUL AND BODY' +'description': [] +'sher': +- 'id': '003_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل مدت سے ہے اس پيچاک ميں الجھي ہوئي | روح کس جوہر سے، خاک تيرہ کس جوہر سے ہے' + - 'lang': 'en' + 'text': 'Since times antique the mind of man, In complex problems is involved: | What is the source of clay‐born man, And how the soul has been evolved?' + - 'lang': 'ro' + 'text': 'Aqal Muddat Se Hai Iss Pechaak Mein Uljhi Huwi | Rooh Kis Johar Se, Khaak-e-Teerah Kis Johar Se Hai' +- 'id': '003_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميري مشکل، مستي و شور و سرور و درد و داغ | تيري مشکل، مے سے ہے ساغر کہ مے ساغر سے ہے' + - 'lang': 'en' + 'text': 'Pain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?' + - 'lang': 'ro' + 'text': 'Meri Mushkil, Masti-o-Shor-o-Suroor-o-Dard-o-Dagh | Teri Mushkil, Mai Se Hai Saghir Ke Mai-e-Saghir Se Hai' +- 'id': '003_052_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارتباط حرف و معني، اختلاط جان و تن | !جس طرح اخگر قبا پوش اپني خاکستر سے ہے' + - 'lang': 'en' + 'text': 'What binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal.' + - 'lang': 'ro' + 'text': 'Irtabat-e-Harf-o-Maani, Ikhtalaat-e-Jaan-o-Tan | Jis Tarah Akhgar Qaba Posh Apni Khakstar Se Hai!' diff --git a/data/github_iqbal_demystified/poems/003/003_053.yaml b/data/github_iqbal_demystified/poems/003/003_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ee7f79422226bb2e5f4e8110e1b781e521e3edef --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_053.yaml @@ -0,0 +1,39 @@ +--- +'id': '003_053' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/443-%20Lahore-o-Karachi.mp3' +'heading': +- 'lang': 'ur' + 'text': "لاہور و کراچي" +- 'lang': 'en' + 'text': 'Lahore and Karachi' +'description': +- 'lang': 'en' + 'text': 'It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal''oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}' +'sher': +- 'id': '003_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر اللہ پہ رکھتا ہے مسلمان غيور | موت کيا شے ہے، فقط عالم معني کا سفر' + - 'lang': 'en' + 'text': 'For Muslim true, death has no dread | To realm of souls, he straight is led.' + - 'lang': 'ro' + 'text': 'Nazar Allah Pe Rakhta Hai Musalman-e-Ghayoor | Mout Kya Shay Hai,Faqt Alam-e-Maani Ka Safar' +- 'id': '003_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان شہيدوں کي ديت اہل کليسا سے نہ مانگ | قدر و قيمت ميں ہے خوں جن کا حرم سے بڑھ کر' + - 'lang': 'en' + 'text': 'Donʹt ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.' + - 'lang': 'ro' + 'text': 'Un Shaheedon Ki Diyat Ahle-e-Kalisa Se Na Mang | Qadar-o-Qeemat Mein Hai Khoon Jin Ka Haram Se Barh Kar' +- 'id': '003_053_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! اے مرد مسلماں تجھے کيا ياد نہيں | ''حرف ''لا تدع مع اللہ الھاً آخر' + - 'lang': 'en' + 'text': 'Alas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One.' + - 'lang': 'ro' + 'text': 'Aah, Ae Mard-e-Musakman Tujhe Kya Yaad Nahin | Harf-e- ‘La Tad-Au Maa Allahi Ilahan Aakhar’' diff --git a/data/github_iqbal_demystified/poems/003/003_054.yaml b/data/github_iqbal_demystified/poems/003/003_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c52f01b5194eda662b31f47447a3b66b7e557ff9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_054.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_054' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/444-%20Nubuwwat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نبوت' +- 'lang': 'en' + 'text': 'PROPHETHOOD' +'description': [] +'sher': +- 'id': '003_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نہ عارف ، نہ مجدد، نہ محدث ،نہ فقيہ | مجھ کو معلوم نہيں کيا ہے نبوت کا مقام' + - 'lang': 'en' + 'text': 'A gnostic, revivalist, jurist or Expert in Prophetʹs maxims I do not claim: | As such a prophetʹs rank and state, In terms precise I canʹt proclaim.' + - 'lang': 'ro' + 'text': 'Main Na Arif, Na Mujaddid, Na Muhaddis, Na Faqeeh | Mujh Ko Maloom Nahin Kya Hai Nabuwwat Ka Maqam' +- 'id': '003_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاں، مگر عالم اسلام پہ رکھتا ہوں نظر | فاش ہے مجھ پہ ضمير فلک نيلي فام' + - 'lang': 'en' + 'text': 'Despite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.' + - 'lang': 'ro' + 'text': 'Haan, Magar Alam-e-Islam Pe Rakhta Hun Nazar | Fash Hai Mujh Pe Zameer-e-Falak-e-Neeli Faam' +- 'id': '003_054_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر کي شب تار ميں ديکھي ميں نے | يہ حقيقت کہ ہے روشن صفت ماہ تمام' + - 'lang': 'en' + 'text': 'In present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.' + - 'lang': 'ro' + 'text': 'Asar-e-Hazir Ki Shab-e-Taar Mein Dekhi Main Ne | Ye Haqeeqat Ke Hai Roshan Sifat-e-Mah-e-Tamam' +- 'id': '003_054_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ نبوت ہے مسلماں کے ليے برگ حشيش '''' | ''''جس نبوت ميں نہيں قوت و شوکت کا پيام' + - 'lang': 'en' + 'text': 'The seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain.' + - 'lang': 'ro' + 'text': '“Woh Nabuwwat Hai Musalman Ke Liye Barg-e-Hasheesh | Jis Nabuwwat Mein Nahin Quwwat-o-Shoukat Ka Payam”' diff --git a/data/github_iqbal_demystified/poems/003/003_055.yaml b/data/github_iqbal_demystified/poems/003/003_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..66ad29de731b8b127284f6b5fb301df24c7eef5f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_055.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_055' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/445-%20Aadam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آدم' +- 'lang': 'en' + 'text': 'ADAM' +'description': [] +'sher': +- 'id': '003_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلسم بود و عدم، جس کا نام ہے آدم | خدا کا راز ہے، قادر نہيں ہے جس پہ سخن' + - 'lang': 'en' + 'text': 'The talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.' + - 'lang': 'ro' + 'text': 'Tilism-e-Bood-o-Aadam , Jis Ka Naam Hai Adam | Khuda Ka Raaz Hai, Qadir Nahin Hai Jis Pe Sukhan' +- 'id': '003_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ صبح ازل سے رہا ہے محو سفر | مگر يہ اس کي تگ و دو سے ہو سکا نہ کہن' + - 'lang': 'en' + 'text': 'Since Creationʹs Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e’en slight.' + - 'lang': 'ro' + 'text': 'Zamana Subah-e-Azal Se Raha Hai Mehv-e-Safar | Magar Ye Iss Ki Tag-o-Dou Se Ho Saka Na Kuhan' +- 'id': '003_055_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر نہ ہو تجھے الجھن تو کھول کر کہہ دوں | ''!وجود حضرت انساں نہ روح ہے نہ بدن''' + - 'lang': 'en' + 'text': 'If you do not get much disturbed, To you this truth I may unroll | That man, Godʹs image, on the earth, Is neither frame of clay nor soul.' + - 'lang': 'ro' + 'text': 'Agar Na Ho Tujhe Uljhan To Khol Kar Keh Doon | Wujood-e-Hazrat-e-Insan Na Rooh Hai Na Badan' diff --git a/data/github_iqbal_demystified/poems/003/003_056.yaml b/data/github_iqbal_demystified/poems/003/003_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d4c7764bc1483d2e607497ea8ecbb449ff0d31c3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_056.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_056' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/446-%20Makkah%20Aur%20Janiwa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مکہ اور جنيوا' +- 'lang': 'en' + 'text': 'MAKKAH AND GENEVA' +'description': [] +'sher': +- 'id': '003_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور ميں اقوام کي صحبت بھي ہوئي عام | پوشيدہ نگاہوں سے رہي وحدت آدم' + - 'lang': 'en' + 'text': 'Contemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.' + - 'lang': 'ro' + 'text': 'Iss Dour Mein Aqwam Ki Souhbat Bhi Huwi Aam | Poshida Nigahon Se Rahi Wahdat-e-Adam' +- 'id': '003_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تفريق ملل حکمت افرنگ کا مقصود | اسلام کا مقصود فقط ملت آدم' + - 'lang': 'en' + 'text': 'Western polity advocates division among the nations; | Islam pleads but for unification of humanity.' + - 'lang': 'ro' + 'text': 'Tafreeq-e-Milal Hikmat-e-Afrang Ka Maqsood | Islam Ka Maqsood Faqt Millat-e-Adam' +- 'id': '003_056_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکے نے ديا خاک جنيوا کو يہ پيغام | !جمعيت اقوام کہ جمعيت آدم' + - 'lang': 'en' + 'text': 'Holy Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?' + - 'lang': 'ro' + 'text': 'Makke Ne Diya Khak-e-Geneva Ko Ye Pegham | Jamiat-e-Aqwam Ke Jamiat-e-Adam!' diff --git a/data/github_iqbal_demystified/poems/003/003_057.yaml b/data/github_iqbal_demystified/poems/003/003_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bdc694e8cf7cb929a7574bee4d8db004a2877b2d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_057.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_057' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/447-%20Aey%20Peer-e-Haram.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اے پير حرم' +- 'lang': 'en' + 'text': 'TO ELDER OF THE SHRINE' +'description': [] +'sher': +- 'id': '003_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے پير حرم! رسم و رہ خانقہي چھوڑ | مقصود سمجھ ميري نوائے سحري کا' + - 'lang': 'en' + 'text': 'O Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.' + - 'lang': 'ro' + 'text': 'Ae Peer-e-Haram! Rasm-o-Reh-e-Khanqahi Chor | Maqsood Samajh Meri Nawa-e-Sehri Ka' +- 'id': '003_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اللہ رکھے تيرے جوانوں کو سلامت | دے ان کو سبق خود شکني ، خود نگري کا' + - 'lang': 'en' + 'text': 'May God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.' + - 'lang': 'ro' + 'text': 'Allah Rakhe Tere Jawanon Ko Salamat! | De In Ko Sabaq Khud Shikani, Khud Nigari Ka' +- 'id': '003_057_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ان کو سکھا خارا شگافي کے طريقے | مغرب نے سکھايا انھيں فن شيشہ گري کا' + - 'lang': 'en' + 'text': 'Those who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.' + - 'lang': 'ro' + 'text': 'Tu In Ko Sikha Khara Shagafi Ke Tareeqe | Maghrib Ne Sikhaya Inhain Fann Shisha-Gari Ka' +- 'id': '003_057_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل توڑ گئي ان کا دو صديوں کي غلامي | دارو کوئي سوچ ان کي پريشاں نظري کا' + - 'lang': 'en' + 'text': 'The foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.' + - 'lang': 'ro' + 'text': 'Dil Torh Gyi In Ka Do Sadiyon Ki Ghulami | Daru Koi Soch In Ki Preshan Nazari Ka' +- 'id': '003_057_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ جاتا ہوں ميں زور جنوں ميں ترے اسرار | !مجھ کو بھي صلہ دے مري آشفتہ سري کا' + - 'lang': 'en' + 'text': 'In fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain.' + - 'lang': 'ro' + 'text': 'Keh Jata Hun Main Zor-e-Junoon Mein Tere Asrar | Mujh Ko Bhi Sila De Meri Aashufta Sari Ka!' diff --git a/data/github_iqbal_demystified/poems/003/003_058.yaml b/data/github_iqbal_demystified/poems/003/003_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7056182ba252687cc36dbc6bfc6884aeb3a751d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_058.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_058' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/448-%20Mehdi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مہدي' +- 'lang': 'en' + 'text': 'THE GUIDE' +'description': [] +'sher': +- 'id': '003_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوموں کي حيات ان کے تخيل پہ ہے موقوف | يہ ذوق سکھاتا ہے ادب مرغ چمن کو' + - 'lang': 'en' + 'text': 'A nationʹs life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.' + - 'lang': 'ro' + 'text': 'Qoumon Ki Hayat In Ke Takhiyyul Pe Hai Mouqoof | Ye Zauq Sikhata Hai Adab Murgh-e-Chaman Ko' +- 'id': '003_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجذوب فرنگي نے بہ انداز فرنگي | مہدي کے تخيل سے کيا زندہ وطن کو' + - 'lang': 'en' + 'text': 'The Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.' + - 'lang': 'ro' + 'text': 'Majzoob-e-Farangi Ne Ba Andaz-e-Farangi | Mehdi Ke Takhiyyul Se Kiya Zinda Watan Ko' +- 'id': '003_058_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وہ کہ تو مہدي کے تخيل سے ہے بيزار | نوميد نہ کر آہوئے مشکيں سے ختن کو' + - 'lang': 'en' + 'text': 'To Guideʹs concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.' + - 'lang': 'ro' + 'text': 'Ae Woh Ke Tu Mehdi Ke Takhiyyul Se Hai Bezar | Naumeed Na Kar Ahuye Mushkeen Se Khutan Ko' +- 'id': '003_058_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو زندہ کفن پوش تو ميت اسے سمجھيں | يا چاک کريں مردک ناداں کے کفن کو؟' + - 'lang': 'en' + 'text': 'If man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?' + - 'lang': 'ro' + 'text': 'Ho Zinda Kafan Posh To Mayyat Use Samjhain | Ya Chaak Karain Mardak-e-Nadan Ke Kafan Ko?' diff --git a/data/github_iqbal_demystified/poems/003/003_059.yaml b/data/github_iqbal_demystified/poems/003/003_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0027d483b2a85be82953c9c21a9da0e9c772758b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_059.yaml @@ -0,0 +1,82 @@ +--- +'id': '003_059' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/449-%20Mard%20i%20Muslaman.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرد مسلمان' +- 'lang': 'en' + 'text': 'A MUSLIM' +'description': [] +'sher': +- 'id': '003_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہرلحظہ ہے مومن کي نئي شان، نئي آن | !گفتار ميں، کردار ميں، اللہ کي برہان' + - 'lang': 'en' + 'text': 'A Muslim true gets grandeur new, With momentʹs change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.' + - 'lang': 'ro' + 'text': 'Har Lehza Hai Momin Ki Nayi Shan, Nayi Aan | Guftar Mein, Kirdar Mein, Allah Ki Burhan!' +- 'id': '003_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قہاري و غفاري و قدوسي و جبروت | يہ چار عناصر ہوں تو بنتا ہے مسلمان' + - 'lang': 'en' + 'text': 'To rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.' + - 'lang': 'ro' + 'text': 'Qahhari-o-Ghaffari-o-Quddusi-o-Jabroot | Ye Char Anasir Hon To Banta Hai Musalman' +- 'id': '003_059_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمسايہء جبريل اميں بندئہ خاکي | ہے اس کا نشيمن نہ بخارا نہ بدخشان' + - 'lang': 'en' + 'text': 'With Gabriel trusted and steadfast, This clay‐born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.' + - 'lang': 'ro' + 'text': 'Humsaya-e-Jibreel-e-Ameen Banda-e-Khaki | Hai Iss Ka Nasheman Na Bukhara Na Badakhshan' +- 'id': '003_059_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ راز کسي کو نہيں معلوم کہ مومن | !قاري نظر آتا ہے ، حقيقت ميں ہے قرآن' + - 'lang': 'en' + 'text': 'This secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.' + - 'lang': 'ro' + 'text': 'Ye Raaz Kisi Ko Nahin Maloom Ke Momin | Qari Nazar Ata Hai, Haqiqat Mein Hai Quran!' +- 'id': '003_059_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدرت کے مقاصد کا عيار اس کے ارادے | دنيا ميں بھي ميزان، قيامت ميں بھي ميزان' + - 'lang': 'en' + 'text': 'The Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.' + - 'lang': 'ro' + 'text': 'Qudrat Ke Maqasid Ka Ayar Uss Ke Irade | Dunya Mein Bhi Meezan, Qayamat Mein Bhi Meezan' +- 'id': '003_059_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس سے جگر لالہ ميں ٹھنڈک ہو، وہ شبنم | درياؤں کے دل جس سے دہل جائيں، وہ طوفان' + - 'lang': 'en' + 'text': 'While dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.' + - 'lang': 'ro' + 'text': 'Jis Se Jigar-e-Lala Mein Thandak Ho, Woh Shabnam | Daryaon Ke Dil Jis Se Dehel Jaen, Woh Toofan' +- 'id': '003_059_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کا سرود ازلي اس کے شب و روز | آہنگ ميں يکتا صفت سورئہ رحمن' + - 'lang': 'en' + 'text': 'The charm of Natureʹs eternal song, In Muslimʹs life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.' + - 'lang': 'ro' + 'text': 'Firat Ka Surood-e-Azali Iss Ke Shab-o-Roz | Ahang Mein Yakta Sift-e-Soorah-e-Rehman' +- 'id': '003_059_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنتے ہيں مري کارگہ فکر ميں انجم | لے اپنے مقدر کے ستارے کو تو پہچان' + - 'lang': 'en' + 'text': 'Such thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!' + - 'lang': 'ro' + 'text': 'Bante Hain Meri Kargah-e-Fikr Mein Anjum | Le Apne Muqaddar Ke Sitare Ko Tu Pehchan!' diff --git a/data/github_iqbal_demystified/poems/003/003_060.yaml b/data/github_iqbal_demystified/poems/003/003_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d4ee613f47ef1fb892657cd3b2d5d20dd782994e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_060.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_060' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/450-%20Panjaabi%20Musalmaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پنجابي مسلمان' +- 'lang': 'en' + 'text': 'PUNJABI MUSLIM' +'description': [] +'sher': +- 'id': '003_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب ميں بہت تازہ پسند اس کي طبيعت | کر لے کہيں منزل تو گزرتا ہے بہت جلد' + - 'lang': 'en' + 'text': 'A newborn faith invokes his taste, | Adopts with zeal but leaves with haste.' + - 'lang': 'ro' + 'text': 'Mazhab Mein Bohat Taza Pasand Iss Ki Tabiyat | Kar Le Kahin Manzil To Guzerta Hai Bohat Jald' +- 'id': '003_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تحقيق کي بازي ہو تو شرکت نہيں کرتا | ہو کھيل مريدي کا تو ہرتا ہے بہت جلد' + - 'lang': 'en' + 'text': 'In search for truth he takes no part, | As disciple stakes both head and heart.' + - 'lang': 'ro' + 'text': 'Tehqeeq Ki Bazi Ho To Shirkat Nahin Karta | Ho Khail Mureedi Ka To Harta Hai Bohat Jald' +- 'id': '003_060_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاويل کا پھندا کوئي صياد لگا دے | يہ شاخ نشيمن سے اترتا ہے بہت جلد' + - 'lang': 'en' + 'text': 'If comments’ snare some hunter set, | From nest on bough would drop in net.' + - 'lang': 'ro' + 'text': 'Taveel Ka Phanda Koi Sayyad Laga De | Ye Shakh-e-Nasheman Se Uterta Hai Bohat Jald' diff --git a/data/github_iqbal_demystified/poems/003/003_061.yaml b/data/github_iqbal_demystified/poems/003/003_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..400a4e9b13d3fac32b92e0af9442e73ec0192156 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_061.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_061' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/451-%20Aazaadi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزادي' +- 'lang': 'en' + 'text': 'FREEDOM' +'description': [] +'sher': +- 'id': '003_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے کس کي يہ جرات کہ مسلمان کو ٹوکے | حريت افکار کي نعمت ہے خدا داد' + - 'lang': 'en' + 'text': 'The right of thinking free, a Muslim owns, | Is gift or God which canʹt be checked by frowns.' + - 'lang': 'ro' + 'text': 'Hai Kis Ki Ye Juraat Ke Musalman Ko Toke | Hurriyat-e-Afkar Ki Naimat Hai Khudadad' +- 'id': '003_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاہے تو کرے کعبے کو آتش کدہ پارس | چاہے تو کرے اس ميں فرنگي صنم آباد' + - 'lang': 'en' + 'text': 'He can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.' + - 'lang': 'ro' + 'text': 'Chahe To Kare Kaabe Ko Aatish Kuda-e-Paaras | Chahe To Kare Iss Mein Farangi Sanam Abad' +- 'id': '003_061_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرآن کو بازيچہ تاويل بنا کر | چاہے تو خود اک تازہ شريعت کرے ايجاد' + - 'lang': 'en' + 'text': 'Can make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.' + - 'lang': 'ro' + 'text': 'Quran Ko Bazeecha-e-Taveel Bana Kar | Chahe To Khud Ek Taza Shariat Kare Ijad' +- 'id': '003_061_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مملکت ہند ميں اک طرفہ تماشا | اسلام ہے محبوس ، مسلمان ہے آزاد' + - 'lang': 'en' + 'text': 'In India queer and odd the farce you see, | The Faith is captive, but the Muslims free.' + - 'lang': 'ro' + 'text': 'Hai Mamlikat-e-Hind Mein Ek Tarfa Tamasha | Islam Hai Mehboos, Musalman Hai Azad!' diff --git a/data/github_iqbal_demystified/poems/003/003_062.yaml b/data/github_iqbal_demystified/poems/003/003_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b4a251e871b4f473bc46d494e607fe6b8d3eed8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_062.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_062' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/452-%20Ishaat-e-Islaam%20Farangistaan%20Mein.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اشاعت اسلام فرنگستان ميں' +- 'lang': 'en' + 'text': 'PREACHING OF ISLAM IN THE WEST' +'description': [] +'sher': +- 'id': '003_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير اس مدنيت کا ديں سے ہے خالي | فرنگيوں ميں اخوت کا ہے نسب پہ قيام' + - 'lang': 'en' + 'text': 'Through all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood—' + - 'lang': 'ro' + 'text': 'Zameer Iss Madniyat Ka Deen Se Hai Khali | Farangiyon Mein Akhuwat Ka Hai Nasab Pe Qayam' +- 'id': '003_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلند تر نہيں انگريز کي نگاہوں ميں | قبول دين مسيحي سے برہمن کا مقام' + - 'lang': 'en' + 'text': 'A Brahmin, in Britannia’s sight, Ascends no higher in life’s scale | Because the creed of the Messiah, Has numbered him with its recruits;' + - 'lang': 'ro' + 'text': 'Buland Tar Nahin Angraiz Ki Nigahon Mein | Qabool-e-Deen-e-Mesihi Se Barhaman Ka Maqam' +- 'id': '003_062_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر قبول کرے، دين مصطفي ، انگريز | سياہ روز مسلماں رہے گا پھر بھي غلام' + - 'lang': 'en' + 'text': 'All Britain one day might embrace Muhammad’s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale.' + - 'lang': 'ro' + 'text': 'Agar Qabool Kare, Deen-e-Mustafa (S.A.W.) , Angraiz | Sayah Roz Musalman Rahe Ga Phir Bhi Ghulam' diff --git a/data/github_iqbal_demystified/poems/003/003_063.yaml b/data/github_iqbal_demystified/poems/003/003_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..66d9b91e022fb588dd07396f970a75edc9530cac --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_063.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_063' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/453-%20Laa-o-Illa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لاوالا' +- 'lang': 'en' + 'text': 'NEGATION AND AFFIRMATION' +'description': [] +'sher': +- 'id': '003_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فضائے نور ميں کرتا نہ شاخ و برگ و بر پيدا | سفر خاکي شبستاں سے نہ کر سکتا اگر دانہ' + - 'lang': 'en' + 'text': 'It could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:' + - 'lang': 'ro' + 'text': 'Fazaye Noor Mein Karta Na Shakh-o-Barg-o-Bar Paida | Safar Khaki Shabistan Se Na Kar Sakta Agar Dana' +- 'id': '003_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''نہاد زندگي ميں ابتدا ''لا'' ، انتہا ''الا | پيام موت ہے جب ''لا ہوا الا'' سے بيگانہ' + - 'lang': 'en' + 'text': 'In life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.' + - 'lang': 'ro' + 'text': 'Nihad-e-Zindagi Mein Ibtida ‘LA’ , Intiha ‘ILLA’ | Payam-e-Mout Hai Jab ‘LA’ Huwa ‘ILLA’ Se Begana' +- 'id': '003_063_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ملت روح جس کي ''لا ''سے آگے بڑھ نہيں سکتي | يقيں جانو، ہوا لبريز اس ملت کا پيمانہ' + - 'lang': 'en' + 'text': 'A nation which does not pass from no to yes | Is undoubtedly on the brink of death.' + - 'lang': 'ro' + 'text': 'Woh Millat Rooh Jis Ki ‘LA’ Se Agay Barh Nahin Sakti | Yaqeen Jano, Huwa Labraiz  Uss Millat Ka Pemana' diff --git a/data/github_iqbal_demystified/poems/003/003_064.yaml b/data/github_iqbal_demystified/poems/003/003_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dec80857d134fd25467d4fc96592b251a8617d01 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_064.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_064' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/454-%20Umraa-e-Arab%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'امرائے عرب سے' +- 'lang': 'en' + 'text': 'TO THE AMIRS OF ARABIA' +'description': [] +'sher': +- 'id': '003_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرے يہ کافر ہندي بھي جرات گفتار | !اگر نہ ہو امرائے عرب کي بے ادبي' + - 'lang': 'en' + 'text': 'If Amirs of Arabian lands, Donʹt take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.' + - 'lang': 'ro' + 'text': 'Kare Ye Kafir-e-Hindi Bhi Juraat-e-Guftar | Agar Na Ho Umraye Arab Ki Be Adabi !' +- 'id': '003_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نکتہ پہلے سکھايا گيا کس امت کو؟ | !وصال مصطفوي ، افتراق بولہبي' + - 'lang': 'en' + 'text': 'Who were the people whom at first, Godʹs apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.' + - 'lang': 'ro' + 'text': 'Ye Nukta Pehle Sikhaya Gya Kis Ummat Ko? | Wasal Mustafawi, Iftaraq Bu Lahbi!' +- 'id': '003_064_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں وجود حدود و ثغور سے اس کا | محمد عربي سے ہے عالم عربي' + - 'lang': 'en' + 'text': 'Their existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabiaʹs Prophet Last.' + - 'lang': 'ro' + 'text': 'Nahin Wujood Hudood-o-Saghoor Se Iss Ka | Muhammad-e-Arabi (S.A.W.) Se Hai Alam-e-Arabi!' diff --git a/data/github_iqbal_demystified/poems/003/003_065.yaml b/data/github_iqbal_demystified/poems/003/003_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dd56f23c164685bd8453915db873039b9dde9757 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_065.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_065' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/455-%20Ehkaam-e-Ilaahi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'احکام الہي' +- 'lang': 'en' + 'text': 'DECREES OF GOD' +'description': [] +'sher': +- 'id': '003_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!پابندي تقدير کہ پابندي احکام | يہ مسئلہ مشکل نہيں اے مرد خرد مند' + - 'lang': 'en' + 'text': 'This problem is not hard to solve, O man, endowed with insight great: | Whʹr to obey dictates of God, Or submit to decrees of Fate.' + - 'lang': 'ro' + 'text': 'Pabandi-e-Taqdeer Ke Pabandi-e-Ahkam! | Ye Masla Mushkil Nahin Ae Mard-e-Khirdmand' +- 'id': '003_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک آن ميں سو بار بدل جاتي ہے تقدير | ہے اس کا مقلد ابھي ناخوش ، ابھي خورسند' + - 'lang': 'en' + 'text': 'The Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.' + - 'lang': 'ro' + 'text': 'Ek Aan Mein Sou Bar Badal Jati Hai Taqdeer | Hai Iss Ka Muqallid Abhi Na-Khush, Abhi Khursand' +- 'id': '003_065_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير کے پابند نباتات و جمادات | مومن فقط احکام الہي کا ہے پابند' + - 'lang': 'en' + 'text': 'Herbs, vegetables and minerals alike, Adhere to what Fate pre‐ordains: | But Muslim true obeys laws of God, All else abhors and much disdains.' + - 'lang': 'ro' + 'text': 'Taqdeer Ke Paband Nabataat-o-Jamadaat | Momin Faqt Ahkam-e-Elahi Ka Hai Paband' diff --git a/data/github_iqbal_demystified/poems/003/003_066.yaml b/data/github_iqbal_demystified/poems/003/003_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..04963199b32e012e86501a6981dea78daf7248cd --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_066.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_066' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/456-%20Mawt.mp3' +'heading': +- 'lang': 'ur' + 'text': 'موت' +- 'lang': 'en' + 'text': 'DEATH' +'description': [] +'sher': +- 'id': '003_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لحد ميں بھي يہي غيب و حضور رہتا ہے | اگر ہو زندہ تو دل ناصبور رہتا ہے' + - 'lang': 'en' + 'text': 'If self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.' + - 'lang': 'ro' + 'text': 'Lahad Mein Bhi Yehi Ghaib-o-Huzoor Rehta Hai | Agar Hi Zinda To Dil Na-Saboor Rehta Hai' +- 'id': '003_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و ستارہ ، مثال شرارہ يک دو نفس | مے خودي کا ابد تک سرور رہتا ہے' + - 'lang': 'en' + 'text': 'The Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by egoʹs wine, Is as eternal as things divine.' + - 'lang': 'ro' + 'text': 'Meh-o-Sitara, Misal-e-Shararah Yak Do Nafas | Mai-e-Khudi Ka Abad Tak Suroor Rehta Hai' +- 'id': '003_066_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتہ موت کا چھوتا ہے گو بدن تيرا | !ترے وجود کے مرکز سے دور رہتا ہے' + - 'lang': 'en' + 'text': 'If your ego is ripe and mature, Your life from Death becomes secure: | Deathʹs angel may earthly frame contact, But can not harm your soul, in fact.' + - 'lang': 'ro' + 'text': 'Farishta Mout Ka Chhuta Hai Go Badan Tera | Tere Wujood Ke Markaz Se Door Rehta Ha!' diff --git a/data/github_iqbal_demystified/poems/003/003_067.yaml b/data/github_iqbal_demystified/poems/003/003_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..59ae3388935f9ba6fe74865686d2a80f9662ddba --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_067.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_067' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/457-%20Qum%20bi%20Idhn%20Allah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قم باذن اللہ' +- 'lang': 'en' + 'text': 'BY GRACE OF GOD, RISE!' +'description': [] +'sher': +- 'id': '003_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں اگرچہ دگر گوں ہے ، قم باذن اللہ | وہي زميں ، وہي گردوں ہے ، قم باذن اللہ' + - 'lang': 'en' + 'text': 'Though change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!' + - 'lang': 'ro' + 'text': 'Jahan Agarcha Digargoon Hai, Qum Bi-Izinillah | Wohi Zameen, Wohi Gadroon Hai, Qum Bi-Izinillah' +- 'id': '003_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا نوائے ''اناالحق'' کو آتشيں جس نے | تري رگوں ميں وہي خوں ہے ، قم باذن اللہ' + - 'lang': 'en' + 'text': 'The same hot blood runs in your veins, That raised the cry ʺThe self is Trueʺ | By Grace of God, rise! Play your part! And go in quest of ventures new.' + - 'lang': 'ro' + 'text': 'Kiya Nawaye ‘Anal-Haq’ Ko Aatisheen Jis Ne | Teri Ragon Mein Wohi Khoon Hai, Qum Bi-Izinillah' +- 'id': '003_067_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غميں نہ ہو کہ پراگندہ ہے شعور ترا | فرنگيوں کا يہ افسوں ہے ، قم باذن اللہ' + - 'lang': 'en' + 'text': 'Donʹt mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!' + - 'lang': 'ro' + 'text': 'Ghameen Na Ho Ke Paraganda Hai Shaur Tera | Farangiyon Ka Ye Afsoon Hai, Qum Bi-Izinillah' diff --git a/data/github_iqbal_demystified/poems/003/003_068.yaml b/data/github_iqbal_demystified/poems/003/003_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cf2ed64cc9c7bdc08082b37e87a0c6716ff808b0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_068.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_068' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/459-%20Maqsood.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مقصود' +- 'lang': 'en' + 'text': 'GOAL' +'description': [] +'sher': +- 'id': '003_068_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سپنوزا' + - 'lang': 'en' + 'text': 'SPINOZA' + - 'lang': 'ro' + 'text': 'Spinoza' +- 'id': '003_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر حيات پہ رکھتا ہے مرد دانش مند | حيات کيا ہے ، حضور و سرور و نور و وجود' + - 'lang': 'en' + 'text': 'On life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!' + - 'lang': 'ro' + 'text': 'Nazar Hayat Pe Rakhta Hai Mard-e-Danish-Mand | Hayat Kya Hai, Huzoor-o-Suroor-o-Noor-o-Wujood' +- 'id': '003_068_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلاطوں' + - 'lang': 'en' + 'text': 'PLATO' + - 'lang': 'ro' + 'text': 'aflatoon' +- 'id': '003_068_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ موت پہ رکھتا ہے مرد دانش مند | حيات ہے شب تاريک ميں شرر کي نمود' + - 'lang': 'en' + 'text': 'A wise man knows that ʹfore death he must bow, | In pitch dark night, life, like spark, soon loses glow.' + - 'lang': 'ro' + 'text': 'Nigah Mout Pe Rakhta Hai Mard-e-Danish-Mand | Hayat Hai Shab-e-Tareek Mein Sharar Ki Namood' +- 'id': '003_068_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيات و موت نہيں التفات کے لائق | فقط خودي ہے خودي کي نگاہ کا مقصود' + - 'lang': 'en' + 'text': 'Both life and death deserve not any heed, | The self of man is ego’s goal and need.' + - 'lang': 'ro' + 'text': 'Hayat-o-Mout Nahin Iltafat Ke Laeek | Faqt Khudi Hai Khudi Ki Nigah Ka Masood' diff --git a/data/github_iqbal_demystified/poems/003/003_069.yaml b/data/github_iqbal_demystified/poems/003/003_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..237aae9226cf355ea633c6e4ed8dc2db45c264f5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_069.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_069' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/460-%20Zamana%20i%20Hazir%20ka%20Insan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زمانہ حاضر کا انسان' +- 'lang': 'en' + 'text': 'MODERN MAN' +'description': [] +'sher': +- 'id': '003_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''عشق ناپيد و خرد ميگزدش صورت مار'' | عقل کو تابع فرمان نظر کر نہ سکا' + - 'lang': 'en' + 'text': 'Love fled, Mind stung him like a snake; he could not | Force it to vision’s will.' + - 'lang': 'ro' + 'text': '‘Ishq Na-Paid-o-Khird Megazardish Soorat-e-Maar’ | Aqal Ko Taba-e-Farman-e-Nazar Kar Na Saka' +- 'id': '003_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈھونڈنے والا ستاروں کي گزرگاہوں کا | اپنے افکار کي دنيا ميں سفر کر نہ سکا' + - 'lang': 'en' + 'text': 'He tracked the orbits of the stars, yet could not | Travel his own thoughts’ world;' + - 'lang': 'ro' + 'text': 'Dhoondne Wala Sitaron Ki Guzrgahon Ka | Apne Afkar Ki Dunya Mein Safar Kar Na Saka' +- 'id': '003_069_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني حکمت کے خم و پيچ ميں الجھا ايسا | آج تک فيصلہ نفع و ضرر کر نہ سکا' + - 'lang': 'en' + 'text': 'Entangled in the labyrinth of his science | Lost count of good and ill;' + - 'lang': 'ro' + 'text': 'Apni Hikmat Ke Kham-o-Paich Mein Uljha Aesa | Aj Tak Faisla-e-Nafa-o-Zarar Kar Na Saka' +- 'id': '003_069_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس نے سورج کي شعاعوں کو گرفتار کيا | !زندگي کي شب تاريک سحر کر نہ سکا' + - 'lang': 'en' + 'text': 'Took captive the sun’s rays, and yet no sunrise | On life’s thick night unfurled.' + - 'lang': 'ro' + 'text': 'Jis Ne Suraj Ki Shuaon Ko Giraftar Kiya | Zindagi Ki Shab-e-Tareek Sehar Kar Na Saka !' diff --git a/data/github_iqbal_demystified/poems/003/003_070.yaml b/data/github_iqbal_demystified/poems/003/003_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..06921c6d6acbbc00179410a6b958e032cad297c5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_070.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_070' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/461-%20Aqwaam-e-Mashriq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اقوام مشرق' +- 'lang': 'en' + 'text': 'EASTERN NATIONS' +'description': [] +'sher': +- 'id': '003_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر آتے نہيں بے پردہ حقائق ان کو | آنکھ جن کي ہوئي محکومي و تقليد سے کور' + - 'lang': 'en' + 'text': 'Reality grows blurred to eyes whose vision | Servility and parrot‐ways abridge.' + - 'lang': 'ro' + 'text': 'Nazar Ate Nahin Be-Parda Haqaeq  Un Ko | Ankh Jin Ki Huwi Mehkoomi-o-Taqleed Se Kaur' +- 'id': '003_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ کر سکتي ہے ايران و عرب کو کيونکر | !يہ فرنگي مدنےت کہ جو ہے خود لب گور' + - 'lang': 'en' + 'text': 'Can Persia or Arabia suck new life | From Europe’s culture, itself at the grave’s edge?' + - 'lang': 'ro' + 'text': 'Zinda Kar Sakti Hai Iran-o-Arab Ko Kyun Kar | Ye Farangi Madniyat Ke Jo Hai Khud Lab-e-Gaur !' diff --git a/data/github_iqbal_demystified/poems/003/003_071.yaml b/data/github_iqbal_demystified/poems/003/003_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7e0dd2138e4cbf1097ebb55f9aca897f880e6acf --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_071.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_071' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/462-%20Aagaahi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آگاہي' +- 'lang': 'en' + 'text': 'AWARENESS' +'description': [] +'sher': +- 'id': '003_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر سپہر پہ رکھتا ہے جو ستارہ شناس | نہيں ہے اپني خودي کے مقام سے آگاہ' + - 'lang': 'en' + 'text': 'He, who predicts the Fate of man, And keeps his gaze eʹer fixed on sky: | Such man is unaware of fact, That rank of self is very high.' + - 'lang': 'ro' + 'text': 'Nazar Sipihr Pe Rakhta Hai Sitara Shanas | Nahin Hai Apni Khudi Ke Maqam Se Aagah' +- 'id': '003_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کو جس نے فلک سے بلند تر ديکھا | وہي ہے مملکت صبح و شام سے آگاہ' + - 'lang': 'en' + 'text': 'Those who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., ʹBout world have formed an opinion sound.' + - 'lang': 'ro' + 'text': 'Khudi Ko Jis Ne Falak Se Buland Tar Dekha | Wohi Hai Mamlikat-e-Subah-o-Sham Se Aagah' +- 'id': '003_071_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي نگاہ کے ناخوب و خوب سے محرم | وہي ہے دل کے حلال و حرام سے آگاہ' + - 'lang': 'en' + 'text': 'They are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright.' + - 'lang': 'ro' + 'text': 'Wohi Nigah Ke Na-Khoob-o-Khoob Se Mehram | Wohi Hai Dil Ke Hilal-o-Haraam Se Aagah' diff --git a/data/github_iqbal_demystified/poems/003/003_072.yaml b/data/github_iqbal_demystified/poems/003/003_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e92468a7c8e48a613f41298dbf847166f1c59257 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_072.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_072' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/463-%20Musliheen-e-Mashriq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مصلحين مشرق' +- 'lang': 'en' + 'text': 'REFORMERS OF THE EAST' +'description': [] +'sher': +- 'id': '003_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں ہوں نوميد تيرے ساقيان سامري فن سے | کہ بزم خاوراں ميں لے کے آئے ساتگيں خالي' + - 'lang': 'en' + 'text': 'Your vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.' + - 'lang': 'ro' + 'text': 'Main Hun Naumeed  Tere Saqiyan-e-Samri Fan Se | Ke Bazm-e-Khawaran Mein Le Ke Aye Satgeen Khali' +- 'id': '003_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نئي بجلي کہاں ان بادلوں کے جيب و دامن ميں | !پراني بجليوں سے بھي ہے جن کي آستيں خالي' + - 'lang': 'en' + 'text': 'No lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?' + - 'lang': 'ro' + 'text': 'Nayi Bijli Kahan Un Ke Badalon Ke Jaib-o-Daaman Mein | Purani Bijliyon Se Bhi Hai Jin Ki Aasteen Khali !' diff --git a/data/github_iqbal_demystified/poems/003/003_073.yaml b/data/github_iqbal_demystified/poems/003/003_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d8654270f34af924882c406f6ac98230ca53e831 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_073.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_073' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/464-%20Maghrabi%20Tehzib.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مغربي تہذيب' +- 'lang': 'en' + 'text': 'WESTERN CULTURE' +'description': [] +'sher': +- 'id': '003_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فساد قلب و نظر ہے فرنگ کي تہذيب | کہ روح اس مدنيت کي رہ سکي نہ عفيف' + - 'lang': 'en' + 'text': 'The Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.' + - 'lang': 'ro' + 'text': 'Fasad-e-Qalb-o-Nazar Hai Farang Ki Tehzeeb | Ke Rooh Iss Madniyat Ki Reh Saki Na Ufeef' +- 'id': '003_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے نہ روح ميں پاکيزگي تو ہے ناپيد | ضمير پاک و خيال بلند و ذوق لطيف' + - 'lang': 'en' + 'text': 'With a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes.' + - 'lang': 'ro' + 'text': 'Rahe Na Rooh Mein Pakeezgi To Hai Na-Paid | Zameer-e-Pak-o-Khayal-e-Buland-o-Zauq-e-Lateef' diff --git a/data/github_iqbal_demystified/poems/003/003_074.yaml b/data/github_iqbal_demystified/poems/003/003_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e04490b4588fe6709df792ee656a5630ba0c7c5c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_074.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_074' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/465-%20Asrar%20i%20Payda.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اسرار پيدا' +- 'lang': 'en' + 'text': 'OPEN SECRETS' +'description': [] +'sher': +- 'id': '003_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس قوم کو شمشير کي حاجت نہيں رہتي | ہو جس کے جوانوں کي خودي صورت فولاد' + - 'lang': 'en' + 'text': 'A nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.' + - 'lang': 'ro' + 'text': 'Uss Qoum Ko Shamsheer Ki Hajat Nahin Rehti | Ho Jis Ke Jawanon Ki Khudi Soorat-e-Foulad' +- 'id': '003_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناچيز جہان مہ و پرويں ترے آگے | وہ عالم مجبور ہے ، تو عالم آزاد' + - 'lang': 'en' + 'text': 'The world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.' + - 'lang': 'ro' + 'text': 'Na-Cheez Jahan-e-Meh-o-Parveen Tere Agay | Woh Alam-e-Majboor Hai, Tu Alam-e-Azad' +- 'id': '003_074_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موجوں کي تپش کيا ہے ، فقط ذوق طلب ہے | پنہاں جو صدف ميں ہے ، وہ دولت ہے خدا داد' + - 'lang': 'en' + 'text': 'What do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.' + - 'lang': 'ro' + 'text': 'Moujon Ki Tapish Kya Hai, Faqt Zauq-e-Talab Hai | Pinhan Jo Sadaf Mein Hai, Woh Doulat Hai Khudadad' +- 'id': '003_074_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہيں کبھي پرواز سے تھک کر نہيں گرتا | پر دم ہے اگر تو تو نہيں خطرہ افتاد' + - 'lang': 'en' + 'text': 'The hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From huntersʹ dread is safe and sound.' + - 'lang': 'ro' + 'text': 'Shaheen Kabhi Parwaz Se Thak Kar Nahin Girta | Pur Dam Hai Agar Tu To Nahin Khatra-e-Uftad' diff --git a/data/github_iqbal_demystified/poems/003/003_075.yaml b/data/github_iqbal_demystified/poems/003/003_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8f964ea3333b9afcb7f645d7c8a1220680118ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_075.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_075' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/466-%20Sultan%20Tipu%20ki.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سلطان ٹيپو کي وصيت' +- 'lang': 'en' + 'text': 'THE TESTAMENT OF TIPU SULTAN' +'description': [] +'sher': +- 'id': '003_075_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو رہ نورد شوق ہے ، منزل نہ کر قبول | ليلي بھي ہم نشيں ہو تو محمل نہ کر قبول' + - 'lang': 'en' + 'text': 'If you traverse the road of love, Donʹt yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.' + - 'lang': 'ro' + 'text': 'Tu Reh Naward-e-Shauq Hai, Manzil Na Kar Qabool | Laila Bhi Hum-Nasheen Ho To Mehmil Na Kar Qabool' +- 'id': '003_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے جوئے آب بڑھ کے ہو دريائے تند و تيز | ساحل تجھے عطا ہو تو ساحل نہ کر قبول' + - 'lang': 'en' + 'text': 'O streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is eʹer on you bestowed, Abstain, flow on with mighty sweep.' + - 'lang': 'ro' + 'text': 'Ae Jooye Aab Barh Ke Ho Darya-e-Tund-o-Taiz | Sahil Tujhe Atta Ho To Sahil Na Kar Qabool' +- 'id': '003_075_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھويا نہ جا صنم کدہ کائنات ميں | محفل گداز ! گرمي محفل نہ کر قبول' + - 'lang': 'en' + 'text': 'Donʹt lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.' + - 'lang': 'ro' + 'text': 'Khoya Na Ja Sanamkada-e-Kainat Mein | Mehfil Gudaz! Garmi-e-Mehfil Na Kar Qabool' +- 'id': '003_075_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح ازل يہ مجھ سے کہا جبرئيل نے | جو عقل کا غلام ہو ، وہ دل نہ کر قبول' + - 'lang': 'en' + 'text': 'Gabriel on Creationʹs Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.' + - 'lang': 'ro' + 'text': 'Subah-e-Azal Ye Mujh Se Kaha Jibreel Ne | Jo Aqal Ka Ghulam Ho, Woh Dil Na Kar Qabool Gabriel  on Creationʹs Early Morn, a piece of useful counsel gave:' +- 'id': '003_075_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل دوئي پسند ہے ، حق لا شريک ہے | !شرکت ميانہ حق و باطل نہ کر قبول' + - 'lang': 'en' + 'text': 'Untruth conceals in various masks, But Truth and God are both unique: | There canʹt be pool ʹtwixt good and bad— This fact is known from times antique.' + - 'lang': 'ro' + 'text': 'Shirkat Mayana-e-Haq-o-Batil Na Kar Qabool | Untruth conceals in various masks but Truth and God are both unique:' diff --git a/data/github_iqbal_demystified/poems/003/003_076.yaml b/data/github_iqbal_demystified/poems/003/003_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4751092dc1b8b85f4d068b579373bc1647404b6b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_076.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_076' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/467-%20Ghazal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غزل' +- 'lang': 'en' + 'text': 'GHAZAL' +'description': [] +'sher': +- 'id': '003_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ميں اعجمي نہ ہندي ، نہ عراقي و حجازي | کہ خودي سے ميں نے سيکھي دوجہاں سے بے نيازي' + - 'lang': 'en' + 'text': 'I donʹt belong to Faris or Hind, To Iraq or Hijaz donʹt trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed' + - 'lang': 'ro' + 'text': 'Na Main Ajami Na Hindi, Na Iraqi-o-Hijazi | Ke Khudi Se Main Ne Sikhi Do Jahan Se Be-Niazi' +- 'id': '003_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مري نظر ميں کافر ، ميں تري نظر ميں کافر | ترا ديں نفس شماري ، مرا ديں نفس گدازي' + - 'lang': 'en' + 'text': 'You are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.' + - 'lang': 'ro' + 'text': 'Tu Meri Nazar Mein Kafir, Main Teri Nazar Mein Kafir | Tera Deen Nafas Shumari, Mera Deen Nafas Gudazi' +- 'id': '003_076_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بدل گيا تو بہتر کہ بدل گئي شريعت | کہ موافق تدرواں نہيں دين شاہبازي' + - 'lang': 'en' + 'text': 'Your change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasantsʹ quivering breed.' + - 'lang': 'ro' + 'text': 'Tu Badal Gya To Behar Ke Badal Gyi Shariat | Ke Mawafiq-e-Tadarowan Nahin Deen-e-Shahbazi' +- 'id': '003_076_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے دشت و در ميں مجھ کو وہ جنوں نظر نہ آيا | کہ سکھا سکے خرد کو رہ و رسم کارسازي' + - 'lang': 'en' + 'text': 'Such passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.' + - 'lang': 'ro' + 'text': 'Tere Dast-o-Dar Mein Mujh Ko Woh Junoon Nazar Na Aya | Ke Sikha Sake Khird Ko Reh-o-Rasm-e-Kaar-Sazi' +- 'id': '003_076_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ جدا رہے نوا گر تب و تاب زندگي سے | کہ ہلاکي امم ہے يہ طريق نے نوازي' + - 'lang': 'en' + 'text': 'A poet must neʹer keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Canʹt make the nation face its strife.' + - 'lang': 'ro' + 'text': 'Na Juda Rahe Nawa Gar Tab-o-Taab-e-Zindagi Se | Ke Halaki-e-Umam Hai Ye Tareeq-e-Ne Nawazi' diff --git a/data/github_iqbal_demystified/poems/003/003_077.yaml b/data/github_iqbal_demystified/poems/003/003_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..64b8519406be74713f74b258c85bd289f2811fdc --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_077.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_077' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/468-%20Baydari.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بيداري' +- 'lang': 'en' + 'text': 'AWAKENING' +'description': [] +'sher': +- 'id': '003_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس بندئہ حق بيں کي خودي ہوگئي بيدار | شمشير کي مانند ہے برندہ و براق' + - 'lang': 'en' + 'text': 'The Truth‐seeking man whose self has awakened | Is like a sword which is cutting and brilliant.' + - 'lang': 'ro' + 'text': 'Jis Banda-e-Haq Been Ki Khudi Ho Gyi Baidar | Shamsheer Ki Manind Hai Buranda-o-Barraq' +- 'id': '003_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي نگہ شوخ پہ ہوتي ہے نمودار | ہر ذرے ميں پوشيدہ ہے جو قوت اشراق' + - 'lang': 'en' + 'text': 'To his keen eye is visible | The power to show what is latent in every atom.' + - 'lang': 'ro' + 'text': 'Uss Ki Nigah-e-Shoukh Pe Hoti Hai Namoodar | Har Zarre Mein Poshida Hai Jo Quwwat-e-Ashraq' +- 'id': '003_077_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس مرد خدا سے کوئي نسبت نہيں تجھ کو | تو بندئہ آفاق ہے ، وہ صاحب آفاق' + - 'lang': 'en' + 'text': 'To him you cannot be compared: | You are the slave of the heavens while he is their master.' + - 'lang': 'ro' + 'text': 'Uss Mard-e-Khuda Se Koi Nisbat Nahin Tujh Ko | Tu Banda-e-Afaq Hai, Woh Sahib-e-Afaq' +- 'id': '003_077_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ ميں ابھي پيدا نہيں ساحل کي طلب بھي | وہ پاکي فطرت سے ہوا محرم اعماق' + - 'lang': 'en' + 'text': 'You have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul.' + - 'lang': 'ro' + 'text': 'Tujh Mein Abhi Paida Nahin Sahil Ki Talab Bhi | Woh Paki-e-Fitrat Se Huwa Mehram-e-Aamaq' diff --git a/data/github_iqbal_demystified/poems/003/003_078.yaml b/data/github_iqbal_demystified/poems/003/003_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..88c63e83db87b4b6bf37b936977eeba8e1f01478 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_078.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_078' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/469-%20Khudi%20Ki%20Tarbiyyat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کي تربيت' +- 'lang': 'en' + 'text': 'UPBRINGING OF SELFHOOD' +'description': [] +'sher': +- 'id': '003_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي پرورش و تربيت پہ ہے موقوف | کہ مشت خاک ميں پيدا ہو آتش ہمہ سوز' + - 'lang': 'en' + 'text': 'If self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.' + - 'lang': 'ro' + 'text': 'Khudi Ki Parwarish-o-Tarbiat Pe Hai Moqoof | Ke Musht-e-Khak Mein Paida Ho Atish-e-Hama Souz' +- 'id': '003_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي ہے سر کليمي ہر اک زمانے ميں | !ہوائے دشت و شعيب و شباني شب و روز' + - 'lang': 'en' + 'text': 'This is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime.' + - 'lang': 'ro' + 'text': 'Yei Hai Sirr-e-Kaleemi Har Ek Zamane Mein | Hawaye Dast-o-Shoaib-o-Shabani-e-Shab-o-Roz' diff --git a/data/github_iqbal_demystified/poems/003/003_079.yaml b/data/github_iqbal_demystified/poems/003/003_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5a8f2aa39c5504f12a1549033a08565788cf724b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_079.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_079' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/470-%20Aazaadi-e-Fikr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزادي فکر' +- 'lang': 'en' + 'text': 'FREEDOM OF THOUGHT' +'description': [] +'sher': +- 'id': '003_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزادي افکار سے ہے ان کي تباہي | رکھتے نہيں جو فکر و تدبر کا سليقہ' + - 'lang': 'en' + 'text': 'Free thinking can bring ʹbout the ruin, Of those whose thoughts are low and mean: | They donʹt possess the mode and style, Of though that may be chaste and clean.' + - 'lang': 'ro' + 'text': 'Azadi-e-Afkar Se Hai Un Ki Tabahi | Rakhte Nahin Jo Fikr-o-Tadabbur Ka Saliqa' +- 'id': '003_079_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو فکر اگر خام تو آزادي افکار | !انسان کو حيوان بنانے کا طريقہ' + - 'lang': 'en' + 'text': 'If thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast.' + - 'lang': 'ro' + 'text': 'Ho Fikr Agar Khaam To Azadi-e-Afkar | Insan Ko Hewaan Banane Ka Tareeqa !' diff --git a/data/github_iqbal_demystified/poems/003/003_080.yaml b/data/github_iqbal_demystified/poems/003/003_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1aa76f5fb47d3d9c4101758a9a5a3ff19653410a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_080.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_080' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/471-%20Khudi%20Ki%20Zindagi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خودي کي زندگي' +- 'lang': 'en' + 'text': 'THE LIFE OF SELFHOOD' +'description': [] +'sher': +- 'id': '003_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہو زندہ تو ہے فقر بھي شہنشاہي | نہيں ہے سنجر و طغرل سے کم شکوہ فقير' + - 'lang': 'en' + 'text': 'If the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.' + - 'lang': 'ro' + 'text': 'Khudi Ho Zinda To Hai Faqr Bhi Shehanshahi | Nahin Hai Sanjar-o-Tughral Se Kam Shikoh-e-Faqeer' +- 'id': '003_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہو زندہ تو دريائے بے کراں پاياب | خودي ہو زندہ تو کہسار پر نيان و حرير' + - 'lang': 'en' + 'text': 'If the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.' + - 'lang': 'ro' + 'text': 'Khudi Ho Zinda To Darya-e-Be Karan Payaab | Khudi Ho Zinda To Kuhsar Parniyan-o-Hareer' +- 'id': '003_080_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہنگ زندہ ہے اپنے محيط ميں آزاد | !نہنگ مردہ کو موج سراب بھي زنجير' + - 'lang': 'en' + 'text': 'A live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage.' + - 'lang': 'ro' + 'text': 'Nahnang-e-Zinda Hai Apne Muheet Mein Azad | Nahnang-e-Murda Ko Mouj-e-Sirab Bhi Zanjeer!' diff --git a/data/github_iqbal_demystified/poems/003/003_081.yaml b/data/github_iqbal_demystified/poems/003/003_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5001d5da3ad8fb134ca87ed3f208d530f25ae756 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_081.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_081' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/472-%20Hukoomat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حکومت' +- 'lang': 'en' + 'text': 'GOVERNMENT' +'description': [] +'sher': +- 'id': '003_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مريدوں کو تو حق بات گوارا ليکن | شيخ و ملا کو بري لگتي ہے درويش کي بات' + - 'lang': 'en' + 'text': 'My talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.' + - 'lang': 'ro' + 'text': 'Hai Mureedon Ko To Haq Baat Gawara Lekin | Sheikh-o-Mullah Ko Buri Lagti Hai Darveshon Ki Baat' +- 'id': '003_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم کے ہاتھ سے جاتا ہے متاع کردار | بحث ميں آتا ہے جب فلسفہ ذات و صفات' + - 'lang': 'en' + 'text': 'That race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.' + - 'lang': 'ro' + 'text': 'Qoum Ke Hath Se Jata Hai Mataa-e-Kirdar | Behas Mein Ata Hai Jab Falsafa-e-Zaat-o-Sifat' +- 'id': '003_081_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ اس دير کہن کا ہے يہ دستور قديم | کہ نہيں مے کدہ و ساقي و مينا کو ثبات' + - 'lang': 'en' + 'text': 'This cosmos old is wrought in such a cast | That tavern, saki and flask donʹt for eʹer last.' + - 'lang': 'ro' + 'text': 'Gharche Iss Dair-e-Kuhan Ka Hai Ye Dastoor-e-Qadeem | Ke Nahin Mai Kudah-o-Saqi-o-Meena Ko Sabaat' +- 'id': '003_081_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قسمت بادہ مگر حق ہے اسي ملت کا | !انگبيں جس کے جوانوں کو ہے تلخاب حيات' + - 'lang': 'en' + 'text': 'That nation has the right to luck in life | Whose youth for honey take worldly blows and strife.' + - 'lang': 'ro' + 'text': 'Qismat-e-Badah Magar Haq Hai Ussi Millat Ka | Angbeen Jis Ke Jawanon Ko Hai Talkhaab-e-Hayat !' diff --git a/data/github_iqbal_demystified/poems/003/003_082.yaml b/data/github_iqbal_demystified/poems/003/003_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cc665a18cf513410ea61f7a0b1b9ccd5ebb422e3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_082.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_082' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/473-%20Hindi%20Maktab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہندي مکتب' +- 'lang': 'en' + 'text': 'INDIAN SCHOOL' +'description': [] +'sher': +- 'id': '003_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال! يہاں نام نہ لے علم خودي کا | موزوں نہيں مکتب کے ليے ايسے مقالات' + - 'lang': 'en' + 'text': 'About the self here have no talk, O bard, | Because with schools such sermons donʹt accord.' + - 'lang': 'ro' + 'text': 'Iqbal! Yahan Naam Na Le Ilm-e-Khudi Ka | Mozoon Nahin Maktab Ke Liye Aese Maqalat' +- 'id': '003_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہتر ہے کہ بيچارے ممولوں کي نظر سے | پوشيدہ رہيں باز کے احوال و مقامات' + - 'lang': 'en' + 'text': 'Much good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!' + - 'lang': 'ro' + 'text': 'Behtar Hai Ke Bechare Mamulon Ki Nazar Se | Poshida Rahain Baaz Ke Ahwal-o-Maqamat' +- 'id': '003_082_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد کي اک آن ہے محکوم کا اک سال | !کس درجہ گراں سير ہيں محکوم کے اوقات' + - 'lang': 'en' + 'text': 'A free manʹs breath can match a subject year, | How slowly moves the time of serfs, is clear!' + - 'lang': 'ro' + 'text': 'Azad Ki Ek Aan Ha Mehkoom Ka Ek Saal | Kis Darja Garan Sair Hain Mehkoom Ke Auqat!' +- 'id': '003_082_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد کا ہر لحظہ پيام ابديت | محکوم کا ہر لحظہ نئي مرگ مفاجات' + - 'lang': 'en' + 'text': 'The free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.' + - 'lang': 'ro' + 'text': 'Azad Ka Har Lehza Payam-e-Abadiat | Mehkoom Ka Har Kehza Nayi Marg-e-Mafajat' +- 'id': '003_082_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد کا انديشہ حقيقت سے منور | محکوم کا انديشہ گرفتار خرافات' + - 'lang': 'en' + 'text': 'The thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.' + - 'lang': 'ro' + 'text': 'Azad Ka Andesha Haqiqat Se Munawar | Mehkoom Ka Andesha Giraftar-e-Khurafat' +- 'id': '003_082_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکوم کو پيروں کي کرامات کا سودا | ہے بندہ آزاد خود اک زندہ کرامات' + - 'lang': 'en' + 'text': 'A slave has craze for marvels wrought by guides | Himself a wonder ʹlive, his memory fresh abides.' + - 'lang': 'ro' + 'text': 'Mehkoom Ko Peeron Ki Karamat Ka Soda | Hai Banda-e-Azad Khud Ek Zinda Karamat' +- 'id': '003_082_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکوم کے حق ميں ہے يہي تربيت اچھي | !موسيقي و صورت گري و علم نباتات' + - 'lang': 'en' + 'text': 'This is the training that befits them well, | Painting, music and science of plants as well.' + - 'lang': 'ro' + 'text': 'Mehkoom Ke Haq Mein Hai Yehi Tarbiat Achi | Mausiqi-o-Sooratgari-o-Ilm-e-Nabatat!' diff --git a/data/github_iqbal_demystified/poems/003/003_083.yaml b/data/github_iqbal_demystified/poems/003/003_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1dbcdcd30503f8cd51a32cd971eab5223b785a5f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_083.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_083' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/474-%20Tarbiyyat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تربيت' +- 'lang': 'en' + 'text': 'UPBRINGING' +'description': [] +'sher': +- 'id': '003_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگي کچھ اور شے ہے ، علم ہے کچھ اور شے | زندگي سوز جگر ہے ، علم ہے سوز دماغ' + - 'lang': 'en' + 'text': 'Existence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.' + - 'lang': 'ro' + 'text': 'Zindagi Kuch Aur Shay Hai, Ilm Hai Kuch Aur Shay | Zindagi Souz-e-Jigar Hai, Ilm Hai Souz-e-Damagh' +- 'id': '003_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم ميں دولت بھي ہے ، قدرت بھي ہے ، لذت بھي ہے | ايک مشکل ہے کہ ہاتھ آتا نہيں اپنا سراغ' + - 'lang': 'en' + 'text': 'Joy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!' + - 'lang': 'ro' + 'text': 'Ilm Mein Doulat Bhi Hai, Qudrat Bhi Hai, Lazzat Bhi Hai | Aik Mushkil Hai Ke Hath Ata Nahin Apna Suragh' +- 'id': '003_083_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل دانش عام ہيں ، کم ياب ہيں اہل نظر | !کيا تعجب ہے کہ خالي رہ گيا تيرا اياغ' + - 'lang': 'en' + 'text': 'No dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.' + - 'lang': 'ro' + 'text': 'Ahl-e-Danish Aam Hain, Kamyaab Hain Ahl-e-Nazar | Kya Ta’ajjub Hai Ke Khali Reh Gya Tera Ayagh!' +- 'id': '003_083_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيخ مکتب کے طريقوں سے کشاد دل کہاں | !کس طرح کبريت سے روشن ہو بجلي کا چراغ' + - 'lang': 'en' + 'text': 'The ways of teachers donʹt expand the heart, | Matchstick canʹt light to electric lamp impart.' + - 'lang': 'ro' + 'text': 'Sheikh-e-Maktab Ke Tareeqon Se Kushaad-e-Dil Kahan | Kis Tarah Kibriat Se Roshan Hi Bijli Ka Charagh!' diff --git a/data/github_iqbal_demystified/poems/003/003_084.yaml b/data/github_iqbal_demystified/poems/003/003_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8fb682f6148cee299b80f8a9f4a05935bbb51b3f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_084.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_084' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/475-%20Khoob-o-Zisht.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خوب و زشت' +- 'lang': 'en' + 'text': 'FOUL AND FAIR' +'description': [] +'sher': +- 'id': '003_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستارگان فضاہائے نيلگوں کي طرح | تخيلات بھي ہيں تابع طلوع و غروب' + - 'lang': 'en' + 'text': 'Just like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.' + - 'lang': 'ro' + 'text': 'Sitargan-e-Faza Haye Neelgoon Ki Tarah | Takhiyyulat Bhi Hain Taba-e-Tulu-o-Ghuroob' +- 'id': '003_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں خودي کا بھي ہے صاحب فراز و نشيب | يہاں بھي معرکہ آرا ہے خوب سے ناخوب' + - 'lang': 'en' + 'text': 'The realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.' + - 'lang': 'ro' + 'text': 'Jahan Khudi Ka Bhi Hai Sahib-e-Faraz-o-Nashaib | Yahan Bhi Maarka Aara Hai Khoob Se Na-Khoob' +- 'id': '003_084_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمود جس کي فراز خودي سے ہو ، وہ جميل | !جو ہو نشيب ميں پيدا ، قبيح و نامحبوب' + - 'lang': 'en' + 'text': 'If self has reached the height, its acts are fine, | Debased, its deeds as good one canʹt define.' + - 'lang': 'ro' + 'text': 'Namood Jis Faraz-e-Khudi Se Ho, Woh Jameel | Jo Ho Nashaib Mein Paida, Qabeeh-o-Na-Mehboob' diff --git a/data/github_iqbal_demystified/poems/003/003_085.yaml b/data/github_iqbal_demystified/poems/003/003_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f737a6a4033c018fcd2796a0c39a4aaee92453d2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_085.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_085' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/476-%20Marg-e-Khudi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرگ خودي' +- 'lang': 'en' + 'text': 'DEATH OF THE EGO' +'description': [] +'sher': +- 'id': '003_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي موت سے مغرب کا اندروں بے نور | خودي کي موت سے مشرق ہے مبتلائے جذام' + - 'lang': 'en' + 'text': 'Devoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.' + - 'lang': 'ro' + 'text': 'Khudi Ki Mout Se Maghrib Ka Androon Be-Noor | Khudi Ki Mout Se Mashriq Hai Mubtala-e-Juzaam' +- 'id': '003_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي موت سے روح عرب ہے بے تب و تاب | بدن عراق و عجم کا ہے بے عروق و عظام' + - 'lang': 'en' + 'text': 'The Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!' + - 'lang': 'ro' + 'text': 'Khudi Ki Mout Se Rooh-e-Arab Hai Be-Tab-o-Taab | Badan Iraq-o-Ajam Ka Hai Be-Urooq-o-Izaam' +- 'id': '003_085_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي موت سے ہندي شکستہ بالوں پر | !قفس ہوا ہے حلال اور آشيانہ حرام' + - 'lang': 'en' + 'text': 'The self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!' + - 'lang': 'ro' + 'text': 'Khudi Ki Mout Se Hindi Shikasta Balon Par | Qafas Huwa Hai Hilal Aur Ashiyana Haraam!' +- 'id': '003_085_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي موت سے پير حرم ہوا مجبور | !کہ بيچ کھائے مسلماں کا جام ہ احرام' + - 'lang': 'en' + 'text': 'Demise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon.' + - 'lang': 'ro' + 'text': 'Khudi Ki Mout Se Peer-e-Haram Huwa Majboor | Ke Baich Khaye Musalman Ka Jama-e-Ahraam!' diff --git a/data/github_iqbal_demystified/poems/003/003_086.yaml b/data/github_iqbal_demystified/poems/003/003_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..edbf63fc1185e792db6d555aaca1679cb1898d50 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_086.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_086' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/477-%20Mehmaan-e-Azeez.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مہمان عزيز' +- 'lang': 'en' + 'text': 'HONOURED GUEST' +'description': [] +'sher': +- 'id': '003_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر ہے افکار سے ان مدرسے والوں کا ضمير | !خوب و ناخوب کي اس دور ميں ہے کس کو تميز' + - 'lang': 'en' + 'text': 'The minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line ʹtwixt good and bad.' + - 'lang': 'ro' + 'text': 'Pur Hai Afkar Se In Madrase Walon Ka Zameer | Khoob-o-Na-Khoob Ki Iss Dour Mein Hai Kis Ko Tameez!' +- 'id': '003_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاہيے خانہ دل کي کوئي منزل خالي | شايد آجائے کہيں سے کوئي مہمان عزيز' + - 'lang': 'en' + 'text': 'Perhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart.' + - 'lang': 'ro' + 'text': 'Chahiye Khana-e-Dil Ki Koi Manzil Khali | Shaid Aa Jaye Kahin Se Koi Mehman-e-Aziz' diff --git a/data/github_iqbal_demystified/poems/003/003_087.yaml b/data/github_iqbal_demystified/poems/003/003_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..24c4b461577c926ca42deefd3e15a56aee9d55e6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_087.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_087' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/478-%20Asr-e-Haazir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عصر حاضر' +- 'lang': 'en' + 'text': 'MODERN AGE' +'description': [] +'sher': +- 'id': '003_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ افکار کہاں ڈھونڈنے جائے کوئي | اس زمانے کي ہوا رکھتي ہے ہر چيز کو خام' + - 'lang': 'en' + 'text': 'Wherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.' + - 'lang': 'ro' + 'text': 'Pukhta Afkar Kahan Dhoondne Jaye Koi | Iss Zamane Ki Hawa Rakhti Hai Har Cheez Ko Khaam' +- 'id': '003_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدرسہ عقل کو آزاد تو کرتا ہے مگر | چھوڑ جاتا ہے خيالات کو بے ربط و نظام' + - 'lang': 'en' + 'text': 'The seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.' + - 'lang': 'ro' + 'text': 'Madrasa Aqal Ko Azad To Karta Hai Magar | Chor Jata Hai Khayalat Ko Be-Rabt-o-Nizam' +- 'id': '003_087_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ ، ''لا ديني افکار سے افرنگ ميں عشق | !عقل بے ربطي افکار سے مشرق ميں غلام' + - 'lang': 'en' + 'text': 'The love of God is dead, By unbelief ’mong Franks: | Through lack of link in thoughts, East shackles wears on shanks.' + - 'lang': 'ro' + 'text': 'Murda, La-Deeni-e-Afkar Se Afrang Mein Ishq | Aqal Be-Rabti-e-Afkar Se Mashriq Mein Ghulam!' diff --git a/data/github_iqbal_demystified/poems/003/003_088.yaml b/data/github_iqbal_demystified/poems/003/003_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91d6704c6b391ce30b7b35a227ede709a45f84f3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_088.yaml @@ -0,0 +1,30 @@ +--- +'id': '003_088' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/479-%20Taalib-e-Ilm.mp3' +'heading': +- 'lang': 'ur' + 'text': "طالب علم" +- 'lang': 'en' + 'text': 'A STUDENT' +'description': +- 'lang': 'en' + 'text': 'In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}' +'sher': +- 'id': '003_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا تجھے کسي طوفاں سے آشنا کر دے | کہ تيرے بحر کي موجوں ميں اضطراب نہيں' + - 'lang': 'en' + 'text': 'God bring you acquainted with some storm! | No billow in your sea break in foam,' + - 'lang': 'ro' + 'text': 'Khuda Tujhe Kisi Toofan Se Ashna Kar De | Ke Tere Behar Ki Moujon Mein Iztarab Nahin' +- 'id': '003_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھے کتاب سے ممکن نہيں فراغ کہ تو | کتاب خواں ہے مگر صاحب کتاب نہيں' + - 'lang': 'en' + 'text': 'And never from books can you be weaned | Which you declaim, not comprehend.' + - 'lang': 'ro' + 'text': 'Tujhe Kitab Se Mumkin Nahin Faragh Ke Tu | Kitab Khawah Hai Magar Sahib-e-Kitab Nahin!' diff --git a/data/github_iqbal_demystified/poems/003/003_089.yaml b/data/github_iqbal_demystified/poems/003/003_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..73af814f3addfa267f9eada1119e7fae7782e381 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_089.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_089' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/480-%20Imtaihaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'امتحان' +- 'lang': 'en' + 'text': 'EXAMINATION' +'description': [] +'sher': +- 'id': '003_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا پہاڑ کي ندي نے سنگ ريزے سے | !فتادگي و سرا فگندگي تري معراج' + - 'lang': 'en' + 'text': 'Thus mountain stream to pebble spake, | “This lowly state for height you take.' + - 'lang': 'ro' + 'text': 'Kaha Pahar Ki Nadi Ne Sang Raize Se | Fatadgi-o-Sar Afgandagi Teri Miraj!' +- 'id': '003_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا يہ حال کہ پامال و درد مند ہے تو | مري يہ شان کہ دريا بھي ہے مرا محتاج' + - 'lang': 'en' + 'text': 'You are tread upon and suffer deal, | How nice! my need the rivers feel.' + - 'lang': 'ro' + 'text': 'Tera Ye Haal Ke Pamaal-o-Dardmand Hai Tu | Meri Ye Shan Ke Darya Bhi Hai Mera Mohtaj' +- 'id': '003_089_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں تو کسي ديوار سے نہ ٹکرايا | کسے خبر کہ تو ہے سنگ خارہ يا کہ زجاج' + - 'lang': 'en' + 'text': 'You never clashed against a wall, | Donʹt know, a stone or glass to call.ʺ' + - 'lang': 'ro' + 'text': 'Jahan Mein Tu Kisi Diwar Se Na Takraya | Kisi Khabar Ke Tu Hai Sang-e-Khara Ya Ke Zujaj' diff --git a/data/github_iqbal_demystified/poems/003/003_090.yaml b/data/github_iqbal_demystified/poems/003/003_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..21e5532d3734c4b5ad4fbe2d35c64c62a8fc2cd1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_090.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_090' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/481-%20Madrasah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مدرسہ' +- 'lang': 'en' + 'text': 'THE SCHOOLS' +'description': [] +'sher': +- 'id': '003_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر ملک الموت ہے تيرا ، جس نے | قبض کي روح تري دے کے تجھے فکر معاش' + - 'lang': 'en' + 'text': 'This age that’s with us is your angel of death, | Its bread and butter cares catch your soul’s breath.' + - 'lang': 'ro' + 'text': 'Asr-e-Hazir Malak-Ul-Mout Hai Tera, Jis Ne | Qabz Ki Rooh Teri De Ke Tujhe Fikr-e-Muash' +- 'id': '003_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل لرزتا ہے حريفانہ کشاکش سے ترا | زندگي موت ہے، کھو ديتي ہے جب ذوق خراش' + - 'lang': 'en' + 'text': 'Your heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.' + - 'lang': 'ro' + 'text': 'Dil Larazta Hai Hareefana Khashakash Se Tera | Zindagi Mout Hai, Koh Deti Hai Jab Zauq-e-Kharash' +- 'id': '003_090_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس جنوں سے تجھے تعليم نے بيگانہ کيا | جو يہ کہتا تھا خرد سے کہ بہانے نہ تراش' + - 'lang': 'en' + 'text': 'Learning estranged you from such exaltation | As would not let man’s mind desert its station;' + - 'lang': 'ro' + 'text': 'Uss Junoon Se Tujhe Taleem Ne Begana Kiya | Jo Ye Kehta Tha Khird Se Ke Bahane Na Tarash' +- 'id': '003_090_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فيض فطرت نے تجھے ديدہ شاہيں بخشا | جس ميں رکھ دي ہے غلامي نے نگاہ خفاش' + - 'lang': 'en' + 'text': 'A falcon’s eyes were yours by Nature’s right, | Slavishness left them only a poor wren’s sight,' + - 'lang': 'ro' + 'text': 'Faiz-e-Fitrat Ne Tujhe Didah-e-Shaheen Bakhsha | Jis Mein Rakh Di Hai Ghulami Ne Nigah-e-Khaffash' +- 'id': '003_090_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدرسے نے تري آنکھوں سے چھپايا جن کو | خلوت کوہ و بياباں ميں وہ اسرار ہيں فاش' + - 'lang': 'en' + 'text': 'And the schools hid from them those mysteries | That yield to hill’s and deserts still assize.' + - 'lang': 'ro' + 'text': 'Madrase Ne Teri Ankhon Se Chupaya Jin Ko | Khalwat-e-Koh-o-Byaban Mein Woh Asrar Hain Fash' diff --git a/data/github_iqbal_demystified/poems/003/003_091.yaml b/data/github_iqbal_demystified/poems/003/003_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0ba760c306cc6b0d81378e88ad685899686359a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_091.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_091' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/482-%20Hakeem%20Nitshah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حکيم نطشہ' +- 'lang': 'en' + 'text': 'NIETZSCHE' +'description': [] +'sher': +- 'id': '003_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حريف نکتہ توحيد ہو سکا نہ حکيم | نگاہ چاہيے اسرار ''لا الہ'' کے ليے' + - 'lang': 'en' + 'text': 'The subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.' + - 'lang': 'ro' + 'text': 'Hareef-e-Nukta-e-Touheed Ho Saka Na Hakeem | Nigah Chahiye Asrar-e-‘ LA ILAHA ’ Ke Liye' +- 'id': '003_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدنگ سينہ گردوں ہے اس کا فکر بلند | کمند اس کا تخيل ہے مہرو مہ کے ليے' + - 'lang': 'en' + 'text': 'The flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.' + - 'lang': 'ro' + 'text': 'Khadang-e-Seena-e-Gardoon Hai Uss Ka Fikr-e-Buland | Kumand Uss Ka Takhiyul Hai Mehr-o-Mah Ke Liye' +- 'id': '003_091_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ پاک ہے طينت ميں راہبي اس کي | ترس رہي ہے مگر لذت گنہ کے ليے' + - 'lang': 'en' + 'text': 'Although his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree.' + - 'lang': 'ro' + 'text': 'Agarcha Pak Hai Tiniat Mein Rahbi Uss Ki | Taras Rahi Hai Magar Lazzat-e-Gunah Ke Liye' diff --git a/data/github_iqbal_demystified/poems/003/003_092.yaml b/data/github_iqbal_demystified/poems/003/003_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..631adb1ca6ffe131599ba066986c519c22261335 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_092.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_092' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/483-%20Asatizah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اساتذہ' +- 'lang': 'en' + 'text': 'TEACHERS' +'description': [] +'sher': +- 'id': '003_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصد ہو اگر تربيت لعل بدخشاں | بے سود ہے بھٹکے ہوئے خورشيد کا پر تو' + - 'lang': 'en' + 'text': 'If you desire to breed such ruby which is red, | Donʹt beg light of sun that from course has fled.' + - 'lang': 'ro' + 'text': 'Maqsad Ho Agar Tarbiat-e-Laal-e-Badkhashan | Be-Sood Hai Bhatke Huwe Khursheed Ka Partou' +- 'id': '003_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا ہے روايات کے پھندوں ميں گرفتار | !کيا مدرسہ ، کيا مدرسے والوں کي تگ و دو' + - 'lang': 'en' + 'text': 'The world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.' + - 'lang': 'ro' + 'text': 'Dunya Hai Rawayat Ke Phandon Mein Griftar | Kya Madrasa, Kta Madrase Walon Ki Tag-o-Dou!' +- 'id': '003_092_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر سکتے تھے جو اپنے زمانے کي امامت | وہ کہنہ دماغ اپنے زمانے کے ہيں پيرو' + - 'lang': 'en' + 'text': 'Those who deserved to lead the modern age, | Have worn out brains and others hold the stage.' + - 'lang': 'ro' + 'text': 'Kar Sakte The Jo Apne Zamane Ki Imamat | Woh Kuhna Damagh Apne Zamane Ke Hain Pairou !' diff --git a/data/github_iqbal_demystified/poems/003/003_093.yaml b/data/github_iqbal_demystified/poems/003/003_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fb4ded64004d112675d926c8a70f16664a88e5fb --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_093.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_093' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/484-%20Ghazal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غزل' +- 'lang': 'en' + 'text': 'GHAZAL' +'description': [] +'sher': +- 'id': '003_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملے گا منزل مقصود کا اسي کو سراغ | اندھيري شب ميں ہے چيتے کي آنکھ جس کا چراغ' + - 'lang': 'en' + 'text': 'That man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.' + - 'lang': 'ro' + 'text': 'Mile Ga Manzil-e-Maqsood Ka Ussi Ko Suragh | Andheri Shab Mein Hai Cheete Ki Ankh Jis Ka Charagh' +- 'id': '003_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميسر آتي ہے فرصت فقط غلاموں کو | نہيں ہے بندہ حر کے ليے جہاں ميں فراغ' + - 'lang': 'en' + 'text': 'The slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Havenʹt leisure in worldly race.' + - 'lang': 'ro' + 'text': 'Mayassar Ati Hai Fursat Faqt Ghulamon Ko | Nahin Hai Banda-e-Hur Ke Liye Jahan Mein Faragh' +- 'id': '003_093_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ مغربياں خيرہ کر رہا ہے تجھے | ''تري نظر کا نگہباں ہو صاحب ''مازاغ' + - 'lang': 'en' + 'text': 'The progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!' + - 'lang': 'ro' + 'text': 'Farogh-e-Mueez Byan Kheerah Kar Raha Hai Tujhe | Teri Nazar Ka Nigehban Ho Sahib-e-‘Ma Zagh’' +- 'id': '003_093_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ بزم عيش ہے مہمان يک نفس دو نفس | چمک رہے ہيں مثال ستارہ جس کے اياغ' + - 'lang': 'en' + 'text': 'These revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.' + - 'lang': 'ro' + 'text': 'Woh Bazm-e-Aysh Hai Mehman Ak Nafas Do Nafas | Chamak Rahe Hain Misal-e-Sitara Jis Ke Ayagh' +- 'id': '003_093_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا ہے تجھ کو کتابوں نے کور ذوق اتنا | صبا سے بھي نہ ملا تجھ کو بوئے گل کا سراغ' + - 'lang': 'en' + 'text': 'The books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!' + - 'lang': 'ro' + 'text': 'Kiya Hai Tujh Ko Kitabon Ne Kaur Zauq Itna | Saba Se Bhi Na Mila Tujh Ko Booye Gul Ka Suragh!' diff --git a/data/github_iqbal_demystified/poems/003/003_094.yaml b/data/github_iqbal_demystified/poems/003/003_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..56e0cced20e4960287b580f57b94149061a801f2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_094.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_094' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/485-%20Din%20o%20Talim.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دين و تعليم' +- 'lang': 'en' + 'text': 'RELIGION AND EDUCATION' +'description': [] +'sher': +- 'id': '003_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو معلوم ہيں پيران حرم کے انداز | ہو نہ اخلاص تو دعوئے نظر لاف و گزاف' + - 'lang': 'en' + 'text': 'I know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.' + - 'lang': 'ro' + 'text': 'Mujh Ko Maloom Hain Peeran-e-Haram Ke Andaz | Ho Na Ikhlas To Dawaye Nazar Laaf-o-Guzaaf' +- 'id': '003_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور يہ اہل کليسا کا نظام تعليم | ايک سازش ہے فقط دين و مروت کے خلاف' + - 'lang': 'en' + 'text': 'The teaching that the English have devised | ʹGainst faith and ties has great intrigue contrived.' + - 'lang': 'ro' + 'text': 'Aur Ye Ahle-e-Kalisa Ka Nizam-e-Taleem | Aik Sazish Hai Faqt Deen-o-Murawat Ke Khilaf' +- 'id': '003_094_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي تقدير ميں محکومي و مظلومي ہے | قوم جو کر نہ سکي اپني خودي سے انصاف' + - 'lang': 'en' + 'text': 'That race is doomed to bondage and much pain, | Which justice for its ego canʹt attain.' + - 'lang': 'ro' + 'text': 'Iss Ki Taqleed Mein Mehkoomi-o-Mazloomi Hai | Qoum Jo Kar Na Saki Apni Khudi Se Insaf' +- 'id': '003_094_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت افراد سے اغماض بھي کر ليتي ہے | کبھي کرتي نہيں ملت کے گناہوں کو معاف' + - 'lang': 'en' + 'text': 'The faults of one man Nature can reprieve, | But groups for crimes no pardon can receive.' + - 'lang': 'ro' + 'text': 'Fitrat Afrad Se Ighmaaz Bhi Kar Leti Hai | Kabhi Karti Nahin Millat Ke Gunahon Ko Muaf' diff --git a/data/github_iqbal_demystified/poems/003/003_095.yaml b/data/github_iqbal_demystified/poems/003/003_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f12ab20bca6d25a2df66c97ef8f8d94de7a42f1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_095.yaml @@ -0,0 +1,334 @@ +--- +'id': '003_095' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/486-%20Javeed%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جاويد سے' +- 'lang': 'en' + 'text': 'To Javaid' +'description': [] +'sher': +- 'id': '003_095_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(1)' + - 'lang': 'en' + 'text': '(1)' + - 'lang': 'ro' + 'text': '(1)' +- 'id': '003_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غارت گر ديں ہے يہ زمانہ | ہے اس کي نہاد کافرانہ' + - 'lang': 'en' + 'text': 'The present age destroys the faith and creed, | Like pagans has a bent of mind indeed.' + - 'lang': 'ro' + 'text': 'Gharat Gar-e-Deen Hai Ye Zamana | Hai Uss Ki Nihad Kafirana' +- 'id': '003_095_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دربار شہنشہي سے خوشتر | مردان خدا کا آستانہ' + - 'lang': 'en' + 'text': 'The threshold of a saint is higher far | Than court of worldly king or mighty Czar.' + - 'lang': 'ro' + 'text': 'Darbar-e-Shehenshi Se Khaushtar | Mardan-e-Khuda Ka Astana' +- 'id': '003_095_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن يہ دور ساحري ہے | انداز ہيں سب کے جادوانہ' + - 'lang': 'en' + 'text': 'It is a period full of magic art, | With spell so strong all play their part.' + - 'lang': 'ro' + 'text': 'Lekin Ye Dour-e-Sahiri Hai | Andaz Hain Sub Ke Jadooana' +- 'id': '003_095_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرچشمہ زندگي ہوا خشک | !باقي ہے کہاں م ے شبانہ' + - 'lang': 'en' + 'text': 'The fount and source of life is parched and dry, | No more the wine of gnosis can supply.' + - 'lang': 'ro' + 'text': 'Sar Chashma-e-Zindagi Huwa Khushk | Baqi Hai Kahan Mai-e-Shabana' +- 'id': '003_095_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالي ان سے ہوا دبستاں | تھي جن کي نگاہ تازيانہ' + - 'lang': 'en' + 'text': 'The shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.' + - 'lang': 'ro' + 'text': 'Khali Un Se Huwa Dabistan | Thi Jis Ki Nigah Taziyana' +- 'id': '003_095_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس گھر کا مگر چراغ ہے تو | ہے اس کا مذاق عارفانہ' + - 'lang': 'en' + 'text': 'The house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.' + - 'lang': 'ro' + 'text': 'Jis Ghar Ka Magar Charagh Hai Tu | Hai Uss Ka Mazaq Arifana' +- 'id': '003_095_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر ميں ہو ''لاالہ'' تو کيا خوف | تعليم ہو گو فرنگيانہ' + - 'lang': 'en' + 'text': 'If essence of Godʹs Oneness be in heart, | The lore of Franks can cause no harm or smart.' + - 'lang': 'ro' + 'text': 'Johar Mein Ho ‘ LA ILAH ’ To Kya Khof | Taleem Ho Go Farangiyana' +- 'id': '003_095_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ گل پر چہک وليکن | !کر اپني خودي ميں آشيانہ' + - 'lang': 'en' + 'text': 'On rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.' + - 'lang': 'ro' + 'text': 'Shakh-e-Gul Par Chehak Wa-Lekin | Kar Apni Khudi Mein Ashiyana!' +- 'id': '003_095_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ بحر ہے آدمي کہ جس کا | ہر قطرہ ہے بحر بيکرانہ' + - 'lang': 'en' + 'text': 'A man is ocean that is vast and free, | Its every drop is like the boundless sea.' + - 'lang': 'ro' + 'text': 'Woh Behar Hai Admi Ke Jis Ka | Har Qatra Hai Behar-e-Baikarana' +- 'id': '003_095_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہقان اگر نہ ہو تن آساں | ہر دانہ ہے صد ہزار دانہ' + - 'lang': 'en' + 'text': 'If peasant is not charmed with life of ease, | A seed can yield a thousand‐fold increase.' + - 'lang': 'ro' + 'text': 'Dehqan Agar Na Ho Tan Asan | Har Dana Hai Sad Hazar Dana' +- 'id': '003_095_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل منشيں نہ وقت بازي ست '''' | ''''وقت ہنر است و کارسازي ست' + - 'lang': 'en' + 'text': 'I donʹt sit like sluggards and indulge in play, | It is time for your craft and skillʹs display.' + - 'lang': 'ro' + 'text': '“Ghafil Mansheen Na Waqt-e-Bazi Sat | Waqt-e-Hunar Ast-o-Kaar Saazi Sat”' +- 'id': '003_095_013' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': '(2)' + - 'lang': 'ro' + 'text': '(2)' +- 'id': '003_095_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينے ميں اگر نہ ہو دل گرم | رہ جاتي ہے زندگي ميں خامي' + - 'lang': 'en' + 'text': 'If heart with love of God is not replete, | The life of man remains quite incomplete.' + - 'lang': 'ro' + 'text': 'Seene Meinagar Na Ho Dil-e-Garam | Reh Jati Hai Zindagi Mein Khami' +- 'id': '003_095_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخچير اگر ہو زيرک و چست | آتي نہيں کام کہنہ دامي' + - 'lang': 'en' + 'text': 'If quarry is wise acute and bold, | It can not be trapped by hunters old.' + - 'lang': 'ro' + 'text': 'Nakhcheer Agar Ho Zeerak-o-Chust | Ati Nahin Kaam Kuhna Dami' +- 'id': '003_095_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے آب حيات اسي جہاں ميں | شرط اس کے ليے ہے تشنہ کامي' + - 'lang': 'en' + 'text': 'The Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.' + - 'lang': 'ro' + 'text': 'Hai Aab-e-Hayat Issi Jahan Mein | Shart Iss Ke Liye Hai Tashna Kami' +- 'id': '003_095_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غيرت ہے طريقت حقيقي | غيرت سے ہے فقر کي تمامي' + - 'lang': 'en' + 'text': 'Your envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.' + - 'lang': 'ro' + 'text': 'Ghairat Hai Tareeqat-e-Haqiqat | Ghairat Se Hai Faqr Ki Tamami' +- 'id': '003_095_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے جان پدر! نہيں ہے ممکن | شاہيں سے تدرو کي غلامي' + - 'lang': 'en' + 'text': 'My darling son, I see no chance at all | That hawk will like to turn a pheasantʹs thrall.' + - 'lang': 'ro' + 'text': 'Ae Jaan-e-Padar! Nahin Hai Mumkin | Shaheen Se Tadaro Ki Ghulami' +- 'id': '003_095_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناياب نہيں متاع گفتار | !صد انوري و ہزار جامي' + - 'lang': 'en' + 'text': 'There is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.' + - 'lang': 'ro' + 'text': 'Nayab Nahin Mataa-e-Guftar | Sad Anwari-o-Hazar Jami' +- 'id': '003_095_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ميري بساط کيا جہاں ميں | بس ايک فغان زير بامي' + - 'lang': 'en' + 'text': 'My reach and might in world is this alone | That ʹneath the roof I cry, complain and groan.' + - 'lang': 'ro' + 'text': 'Hai Meri Bisat Kya Jahan Mein | Bus Aik Faghan-e-Ziar Bami' +- 'id': '003_095_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک صدق مقال ہے کہ جس سے | ميں چشم جہاں ميں ہوں گرامي' + - 'lang': 'en' + 'text': 'In speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.' + - 'lang': 'ro' + 'text': 'Ek Sidq-e-Maqal Hai Ke Jis Se | Main Chashm-e-Jahan Mein Hun Garami' +- 'id': '003_095_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ کي دين ہے ، جسے دے | ميراث نہيں بلند نامي' + - 'lang': 'en' + 'text': 'A son can not acquire his sireʹs renown, | Unless His grace by Mighty Lord is shown.' + - 'lang': 'ro' + 'text': 'Allah Ki Dayn Hai, Jis De | Miras Nahin Buland Nami' +- 'id': '003_095_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپنے نور نظر سے کيا خوب | فرماتے ہيں حضرت نظامي' + - 'lang': 'en' + 'text': 'Nizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:' + - 'lang': 'ro' + 'text': 'Apne Noor-Enazar Se Kya Khoob | Farmate Hain Hazrat-e-Nizami' +- 'id': '003_095_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاے کہ بزرگ بايدت بود '''' | ''''فرزندي من نداردت سود' + - 'lang': 'en' + 'text': '“On occasions where your greatness must prevail | Your lineage there wonʹt be of much avail.ʺ' + - 'lang': 'ro' + 'text': '“Jaye Ke Buzurg Bayadat Bood | Farzandi Man Nadaradat Sood”' +- 'id': '003_095_025' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(3)' + - 'lang': 'en' + 'text': '(3)' + - 'lang': 'ro' + 'text': '(3)' +- 'id': '003_095_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مومن پہ گراں ہيں يہ شب و روز | !دين و دولت ، قمار بازي' + - 'lang': 'en' + 'text': 'The days and nights a Muslimʹs toils enhance: | Both creed and rule are like a game of chance.' + - 'lang': 'ro' + 'text': 'Momin Pe Garan Hain Ye Shab-o-Roz | Deen-o-Doulat, Qimar Bazi !' +- 'id': '003_095_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناپيد ہے بندہ عمل مست | باقي ہے فقط نفس درازي' + - 'lang': 'en' + 'text': 'Men drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.' + - 'lang': 'ro' + 'text': 'Na-Paid Banda-e-Amal Mast | Baqi Hai Faqt Nafas Darazi' +- 'id': '003_095_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت ہو اگر تو ڈھونڈ وہ فقر | جس فقر کي اصل ہے حجازي' + - 'lang': 'en' + 'text': 'If you have courage great and ample force, | Seek such faqr which in Hijaz has its source.' + - 'lang': 'ro' + 'text': 'Himmat Ho Agar To Dhoond Woh Faqr | Jis Faqr Ki Asal Hai Hijazi' +- 'id': '003_095_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس فقر سے آدمي ميں پيدا | اللہ کي شان بے نيازي' + - 'lang': 'en' + 'text': 'This brand of faqr such virtues great can grant | That make man, like God, free from every want.' + - 'lang': 'ro' + 'text': 'Uss Faqr Se Admi Mein Paida | Allah Ki Shan-e-Be-Niazi' +- 'id': '003_095_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنجشک و حمام کے ليے موت | ہے اس کا مقام شاہبازي' + - 'lang': 'en' + 'text': 'His hawk‐like status can spread general death | Of sparrows, pigeons all in single breath.' + - 'lang': 'ro' + 'text': 'Kunjishak-o-Hamam Ke Liye Mout | Hai Uss Ka Maqam Shahbazi' +- 'id': '003_095_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن اس سے خرد کي آنکھيں | بے سرمہ بوعلي و رازي' + - 'lang': 'en' + 'text': 'The glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.' + - 'lang': 'ro' + 'text': 'Roshan Uss Se Khird Ki Ankhain | Be-Surma-e-Bu Ali-o-Razi' +- 'id': '003_095_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاصل اس کا شکوہ محمود | فطرت ميں اگر نہ ہو ايازي' + - 'lang': 'en' + 'text': 'If temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasnʹt end.' + - 'lang': 'ro' + 'text': 'Hasil Uss Ka Shikwa-e-Mehmood | Fitrat Mein Agar Na Ho Ayazi' +- 'id': '003_095_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري دنيا کا يہ سرافيل | رکھتا نہيں ذوق نے نوازي' + - 'lang': 'en' + 'text': 'Your worldʹs Sarafil has neither taste nor zeal, | He canʹt blow trumpet nor can skill reveal.' + - 'lang': 'ro' + 'text': 'Teri Dunya Ka Ye Sarafeel | Rakhta Nahin Zauq-e-Ne Nawazi' +- 'id': '003_095_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اس کي نگاہ عالم آشوب | درپردہ تمام کارسازي' + - 'lang': 'en' + 'text': 'Its glance a world‐wide tumult can inspire, | In obscure mode sets right the things entire.' + - 'lang': 'ro' + 'text': 'Hai Iss Ki Nigah-e-Alam Ashob | Dar Parda Tamam Kar Sazi' +- 'id': '003_095_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ فقر غيور جس نے پايا | بے تيغ و سناں ہے مرد غازي' + - 'lang': 'en' + 'text': 'A warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.' + - 'lang': 'ro' + 'text': 'Ye Faqr-e-Ghayoor Jis Ne Paya | Be-Taeg-o-Sana Hai Mard-e-Ghazi' +- 'id': '003_095_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مومن کي اسي ميں ہے اميري | اللہ سے مانگ يہ فقيري' + - 'lang': 'en' + 'text': 'It sets the faithful free from need and want, | Beg God that such faqr to you He may grant.' + - 'lang': 'ro' + 'text': 'Momin Ki Issi Mein Hai Ameeri | Allah Se Mang Ye Faqeeri' diff --git a/data/github_iqbal_demystified/poems/003/003_096.yaml b/data/github_iqbal_demystified/poems/003/003_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cd8872c6d2019a5c1647786daa3901c006b04d77 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_096.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_096' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/488-%20Mard-e-Farang.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرد فرنگ' +- 'lang': 'en' + 'text': 'THE FRANKISH MAN' +'description': [] +'sher': +- 'id': '003_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار بار حکيموں نے اس کو سلجھايا | مگر يہ مسئلہ زن رہا وہيں کا وہيں' + - 'lang': 'en' + 'text': 'To solve this riddle thinkers have much tried, | Their efforts all so far it has defied.' + - 'lang': 'ro' + 'text': 'Hazar Bar Hakeemon Ne Iss Ko Suljhaya | Magar Ye Masla-e-Zan Raha Wahin Ka Wahin' +- 'id': '003_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصور زن کا نہيں ہے کچھ اس خرابي ميں | گواہ اس کي شرافت پہ ہيں مہ و پرويں' + - 'lang': 'en' + 'text': 'No doubt, to womanʹs faith and conduct clear, | The Pleiades and moon do witness bear.' + - 'lang': 'ro' + 'text': 'Qasoor Zan Ka Nahin Hai Kuch Iss Kharabi Mein | Gawah Iss Ki Sharafat Pe Hain Mah-o-Parveen' +- 'id': '003_096_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فساد کا ہے فرنگي معاشرت ميں ظہور | کہ مرد سادہ ہے بيچارہ زن شناس نہيں' + - 'lang': 'en' + 'text': 'This vice in Frankish way of life we find, | Men fools and blind, canʹt read a womanʹs mind.' + - 'lang': 'ro' + 'text': 'Fasad Ka Haifarangi Maasharat Mein Zahoor | Ke Mard Sada Hai Bechara Zan Shanas Nahin' diff --git a/data/github_iqbal_demystified/poems/003/003_097.yaml b/data/github_iqbal_demystified/poems/003/003_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3f513f7620d203082a92c69d773bc35bea655fb6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_097.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_097' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/489-%20Aik%20Sawaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک سوال' +- 'lang': 'en' + 'text': 'A QUESTION' +'description': [] +'sher': +- 'id': '003_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي پوچھے حکيم يورپ سے | ہند و يوناں ہيں جس کے حلقہ بگوش' + - 'lang': 'en' + 'text': 'Ask the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:' + - 'lang': 'ro' + 'text': 'Koi Puche Hakeem-e-Yourap Se | Hind-o-Yunan Hain Jis Ke Halqa Bagosh' +- 'id': '003_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا يہي ہے معاشرت کا کمال | !مرد بے کار و زن تہي آغوش' + - 'lang': 'en' + 'text': 'Is this their civilization’s highest rung— | A childless woman and a jobless man?' + - 'lang': 'ro' + 'text': 'Kya Yehi Hai Maasharat Ka Kamal | Mard Bekaar-o-Zan Tehi Aagosh !' diff --git a/data/github_iqbal_demystified/poems/003/003_098.yaml b/data/github_iqbal_demystified/poems/003/003_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..026ce25fadc8d9554187341dde3d2f36c9f28526 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_098.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_098' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/490-%20Pardah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پردہ' +- 'lang': 'en' + 'text': 'VEIL' +'description': [] +'sher': +- 'id': '003_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہت رنگ بدلے سپہر بريں نے | خدايا يہ دنيا جہاں تھي ، وہيں ہے' + - 'lang': 'en' + 'text': 'Great change the lofty spheres have met, | O God! the world has not budged as yet.' + - 'lang': 'ro' + 'text': 'Bohat Rang Badle, Sipihr-e-Bareen Ne | Khudaya Ye Dunya Jahan Thi, Wahin Hai' +- 'id': '003_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تفاوت نہ ديکھا زن و شو ميں ميں نے | وہ خلوت نشيں ہے ، يہ خلوت نشيں ہے' + - 'lang': 'en' + 'text': 'In man and wife is no contrast, | They like seclusion and hold it fast.' + - 'lang': 'ro' + 'text': 'Tafawuf Na Dekha Zan-o-Sho Mein Main Ne | Woh Khalwat Nasheen Hai, Ye Khalwat Nasheen Hai' +- 'id': '003_098_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابھي تک ہے پردے ميں اولاد آدم | کسي کي خودي آشکارا نہيں ہے' + - 'lang': 'en' + 'text': 'The sons of Adam still wear the mask, | But self hasnʹt peeped out of the casque.' + - 'lang': 'ro' + 'text': 'Abhi Tak Hai Parde Mein Aulad-e-Adam | Kisi Ki Khudi Ashakara Nahin Hai' diff --git a/data/github_iqbal_demystified/poems/003/003_099.yaml b/data/github_iqbal_demystified/poems/003/003_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89920f58640e9fca84496ac3edcbe43f3fd255bd --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_099.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_099' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/491-%20Khalwat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خلوت' +- 'lang': 'en' + 'text': 'SOLITUDE' +'description': [] +'sher': +- 'id': '003_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رسوا کيا اس دور کو جلوت کي ہوس نے | روشن ہے نگہ ، آئنہ دل ہے مکدر' + - 'lang': 'en' + 'text': 'Much greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heartʹs mirror, but is blear.' + - 'lang': 'ro' + 'text': 'Ruswa Kiya Iss Dour Ko Jalwat Ki Hawas Ne | Roshan Hai Nigah, Aaeena-e-Dil Hai Mukaddar' +- 'id': '003_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بڑھ جاتا ہے جب ذوق نظر اپني حدوں سے | ہو جاتے ہيں افکار پراگندہ و ابتر' + - 'lang': 'en' + 'text': 'When zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.' + - 'lang': 'ro' + 'text': 'Barh Jata Hai Zauq-e-Nazar Apni Hadon Se | Ho Jate Hain Afkar Paraganda-o-Abtar' +- 'id': '003_099_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آغوش صدف جس کے نصيبوں ميں نہيں ہے | وہ قطرہ نيساں کبھي بنتا نہيں گوہر' + - 'lang': 'en' + 'text': 'That vernal drop of rain, The state of pearl canʹt gain | If destined not to dwell, In lap of mother shell.' + - 'lang': 'ro' + 'text': 'Aghosh-e-Sadaf Jis Ke Naseebon Mein Nahin Hai | Woh Qatra-e-Neesan Kabhi Banta Nahin Gohar' +- 'id': '003_099_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت ميں خودي ہوتي ہے خودگير ، و ليکن | خلوت نہيں اب دير و حرم ميں بھي ميسر' + - 'lang': 'en' + 'text': 'Retreat is blessed state, ʹBout self gives knowledge great: | Alas! this state divine, Isnʹt found in fane or shrine.' + - 'lang': 'ro' + 'text': 'Khalwat Mein Khudi Hai Khudgeer, Walekin | Khalwat Nahin Ab Dair-o-Haram Mein Bhi Muyassar' diff --git a/data/github_iqbal_demystified/poems/003/003_100.yaml b/data/github_iqbal_demystified/poems/003/003_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..53dc06ae92819e70003cd28a55e06e673efbd340 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_100.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_100' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/487-%20Awrat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عورت' +- 'lang': 'en' + 'text': 'WOMAN' +'description': [] +'sher': +- 'id': '003_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجود زن سے ہے تصوير کائنات ميں رنگ | اسي کے ساز سے ہے زندگي کا سوز دروں' + - 'lang': 'en' + 'text': 'The picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.' + - 'lang': 'ro' + 'text': 'Wujood-e-Zan Se Hai Tasveer-e-Kainat Mein Rang | Issi Ke Saaz Se Hai Zindagi Ka Souz-e-Darun' +- 'id': '003_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرف ميں بڑھ کے ثريا سے مشت خاک اس کي | کہ ہر شرف ہے اسي درج کا در مکنوں' + - 'lang': 'en' + 'text': 'Her handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.' + - 'lang': 'ro' + 'text': 'Sharaf Mein Barh Ke Sureya Se Musht-e-Khak Iss Ki | Ke Har Sharaf Hai Issi Durj Ka Dur-e-Makoon' +- 'id': '003_100_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکالمات فلاطوں نہ لکھ سکي ، ليکن | اسي کے شعلے سے ٹوٹا شرار افلاطوں' + - 'lang': 'en' + 'text': 'Like Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame.' + - 'lang': 'ro' + 'text': 'Makalat-e-Falatoon Na Likh Saki, Lekin | Issi Ke Shole Se Toota Sharaar-e-Aflatoon' diff --git a/data/github_iqbal_demystified/poems/003/003_101.yaml b/data/github_iqbal_demystified/poems/003/003_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..68796bcd3ced9c88bd154bd389ec2d2d1ba8d372 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_101.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_101' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/493-%20Aazadi-e-Niswaan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزادي نسواں' +- 'lang': 'en' + 'text': 'EMANCIPATION OF WOMEN' +'description': [] +'sher': +- 'id': '003_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس بحث کا کچھ فيصلہ ميں کر نہيں سکتا | گو خوب سمجھتا ہوں کہ يہ زہر ہے ، وہ قند' + - 'lang': 'en' + 'text': 'I know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.' + - 'lang': 'ro' + 'text': 'Iss Behas Ka Kuch Faisla Main Kar Nahin Sakta | Go Khoob Samajhta Hun Ke Ye Zaher Hai, Woh Qand' +- 'id': '003_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا فائدہ ، کچھ کہہ کے بنوں اور بھي معتوب | پہلے ہي خفا مجھ سے ہيں تہذيب کے فرزند' + - 'lang': 'en' + 'text': 'I like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, ʹGainst me are full of ire and rage.' + - 'lang': 'ro' + 'text': 'Kya Faida, Kuch Keh Ke Banon Aur Bhi Maatob | Pehle Hi Khafa Mujh Se Hain Tehzeeb Ke Farzand' +- 'id': '003_101_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس راز کو عورت کي بصيرت ہي کرے فاش | مجبور ہيں ، معذور ہيں ، مردان خرد مند' + - 'lang': 'en' + 'text': 'The insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.' + - 'lang': 'ro' + 'text': 'Iss Raaz Ko Aurat Ki Baseerat Hi Kare Faash | Majboor Hain, Maazoor Hain, Mardan-e-Khirdmand' +- 'id': '003_101_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا چيز ہے آرائش و قيمت ميں زيادہ | !آزادي نسواں کہ زمرد کا گلوبند' + - 'lang': 'en' + 'text': 'It is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald‐wrought superb neck‐lace?' + - 'lang': 'ro' + 'text': 'Kya Cheez Hai Araish-o-Qeemat Mein Zaida | Azadi-e-Niswan Ke Zumurd Ka Gluband !' diff --git a/data/github_iqbal_demystified/poems/003/003_102.yaml b/data/github_iqbal_demystified/poems/003/003_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..144201010e5b78630356aed0ce66084d6fe69c3d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_102.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_102' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/494-%20Aurat%20Ki%20Hifaazat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عورت کي حفاظت' +- 'lang': 'en' + 'text': 'PROTECTION OF THE WEAKER VESSEL' +'description': [] +'sher': +- 'id': '003_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک زندہ حقيقت مرے سينے ميں ہے مستور | کيا سمجھے گا وہ جس کي رگوں ميں ہے لہو سرد' + - 'lang': 'en' + 'text': 'A fact alive is in my breast concealed, | He can behold whose blood is not congealed.' + - 'lang': 'ro' + 'text': 'Ek Zinda Haqiqat Mere Seene Mein Hai Mastoor | Kya Samjhe Ga Woh Jis Ki Ragon Mein Hai Lahoo Sard' +- 'id': '003_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے پردہ ، نہ تعليم ، نئي ہو کہ پراني | نسوانيت زن کا نگہباں ہے فقط مرد' + - 'lang': 'en' + 'text': 'To wear a veil and learn new lore or old, | Canʹt guard fair sex except a person bold.' + - 'lang': 'ro' + 'text': 'Ne Parda, Na Taleem, Nayi Ho Ke Purani | Niswaniyat-e-Zan Ka Nigheban Hai Faqt Mard' +- 'id': '003_102_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس قوم نے اس زندہ حقيقت کو نہ پايا | اس قوم کا خورشيد بہت جلد ہوا زرد' + - 'lang': 'en' + 'text': 'A nation which canʹt see this truth divine, | Pale grows its son and soon begins decline.' + - 'lang': 'ro' + 'text': 'Jis Qoum Ne Iss Zinda Haqiqat Ko Na Paya | Uss Qoum Ka Khursheed Bohat Jald Huwa Zard' diff --git a/data/github_iqbal_demystified/poems/003/003_103.yaml b/data/github_iqbal_demystified/poems/003/003_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6286f44e4d7ea86aa2b0956f7f6d2043f151fe0c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_103.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_103' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/495-%20Aurat%20Aur%20Taleem.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عورت اور تعليم' +- 'lang': 'en' + 'text': 'EDUCATION AND WOMEN' +'description': [] +'sher': +- 'id': '003_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہذيب فرنگي ہے اگر مرگ امومت | ہے حضرت انساں کے ليے اس کا ثمر موت' + - 'lang': 'en' + 'text': 'If Frankish culture blights the motherly urge, | For human race it means a funeral dirge.' + - 'lang': 'ro' + 'text': 'Tehzeeb-e-Farangi Hai Agar Marg-e-Umoomat | Hai Hazrat-e-Insan Ke Liye Iss Ka Samar Mout' +- 'id': '003_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس علم کي تاثير سے زن ہوتي ہے نا زن | کہتے ہيں اسي علم کو ارباب نظر موت' + - 'lang': 'en' + 'text': 'The lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.' + - 'lang': 'ro' + 'text': 'Jis Ilm Ki Taseer Se Zan Hoti Hai Na-Zan | Kehte Hain Ussi Ilm Ko Arbab-e-Nazar Mout' +- 'id': '003_103_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيگانہ رہے ديں سے اگر مدرسہ زن | ہے عشق و محبت کے ليے علم و ہنر موت' + - 'lang': 'en' + 'text': 'If schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed.' + - 'lang': 'ro' + 'text': 'Begana Rahe Deen Se Agar Madrasa-e-Zan | Hai Ishq-o-Mohabbat Ke Liye Ilm-o-Hunar Mout' diff --git a/data/github_iqbal_demystified/poems/003/003_104.yaml b/data/github_iqbal_demystified/poems/003/003_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bf869f6c2ef7c1e035037bdc4b8343010ad311c2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_104.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_104' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/496-%20Aurat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عورت' +- 'lang': 'en' + 'text': 'WOMAN' +'description': [] +'sher': +- 'id': '003_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر مرد عياں ہوتا ہے بے منت غير | غير کے ہاتھ ميں ہے جوہر عورت کي نمود' + - 'lang': 'en' + 'text': 'The spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another’s help.' + - 'lang': 'ro' + 'text': 'Johar-e-Mardayan Hota Hai Be Minnat-e-Ghair | Ghair Ke Hath Mein Hai Johar-e-Aurat Ki Namood' +- 'id': '003_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز ہے اس کے تپ غم کا يہي نکتہ شوق | آتشيں ، لذت تخليق سے ہے اس کا وجود' + - 'lang': 'en' + 'text': 'Her desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.' + - 'lang': 'ro' + 'text': 'Raaz Iss Ke Tap-e-Gham Ka Yehi Nukta-e-Shauq | Atisheen, Lazzat-e-Takhleeq Se Hai Iss Ka Wujood' +- 'id': '003_104_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلتے جاتے ہيں اسي آگ سے اسرار حيات | گرم اسي آگ سے ہے معرکہ بود و نبود' + - 'lang': 'en' + 'text': 'Here is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.' + - 'lang': 'ro' + 'text': 'Khule Jate Hain Issi Aag Se Asrar-e-Hayat | Garam Issi Aag Se Hai Maarka-e-Bood-o-Nabood' +- 'id': '003_104_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں بھي مظلومي نسواں سے ہوں غم ناک بہت | !نہيں ممکن مگر اس عقدہ مشکل کي کشود' + - 'lang': 'en' + 'text': 'I too feel sad about the oppression of women, | But this knotty problem cannot be resolved.' + - 'lang': 'ro' + 'text': 'Mein Bhi Mazloomi-e-Niswan Se Hun Gham-Naak Bohat | Nahin Mumkin Magar Iss Uqda-e-Mushkil Ki Kushood!' diff --git a/data/github_iqbal_demystified/poems/003/003_105.yaml b/data/github_iqbal_demystified/poems/003/003_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5126b69d8b8944e1698b80179327d90602563353 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_105.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_105' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/498-%20Deen-o-Hunar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دين و ہنر' +- 'lang': 'en' + 'text': 'RELIGION AND CRAFTS' +'description': [] +'sher': +- 'id': '003_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرود و شعر و سياست ، کتاب و دين و ہنر | گہر ہيں ان کي گرہ ميں تمام يک دانہ' + - 'lang': 'en' + 'text': 'Music, religion, politics, knowledge, art | Have all in their possession matchless pearls.' + - 'lang': 'ro' + 'text': 'Surood-o-Shair-o-Siasat, Kitab-o-Deen-o-Hunar | Guhar Hain Un Ki Girah Mein Tamam Yakdana' +- 'id': '003_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير بندہ خاکي سے ہے نمود ان کي | بلند تر ہے ستاروں سے ان کا کاشانہ' + - 'lang': 'en' + 'text': 'They emanate from the mind of a creature made of dust, | But higher than the stars is their abode.' + - 'lang': 'ro' + 'text': 'Zameer-e-Banda-e-Khaki Se Hai Namood Un Ki | Buland Tar Hai Sitaron Se Un Ka Kashana' +- 'id': '003_105_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خودي کي حفاظت کريں تو عين حيات | نہ کر سکيں تو سراپا فسون و افسانہ' + - 'lang': 'en' + 'text': 'If they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.' + - 'lang': 'ro' + 'text': 'Agar Khudi Ki Hifazat Karain To Aen-e-Hayat | Na Kar Sakain To Sarapa Fusoon-o-Afsana' +- 'id': '003_105_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي ہے زير فلک امتوں کي رسوائي | خودي سے جب ادب و ديں ہوئے ہيں بيگانہ' + - 'lang': 'en' + 'text': 'People have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood.' + - 'lang': 'ro' + 'text': 'Huwi Hai Zair-e-Falak Ummaton Ki Ruswayi | Khdui Se Jab Adab-o-Deen Huwe Hain Begana' diff --git a/data/github_iqbal_demystified/poems/003/003_106.yaml b/data/github_iqbal_demystified/poems/003/003_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a1a610a811815538eafa937e7ad28bbccc782f30 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_106.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_106' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/499-%20Takhliq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تخليق' +- 'lang': 'en' + 'text': 'CREATION' +'description': [] +'sher': +- 'id': '003_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان تازہ کي افکار تازہ سے ہے نمود | کہ سنگ و خشت سے ہوتے نہيں جہاں پيدا' + - 'lang': 'en' + 'text': 'New worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.' + - 'lang': 'ro' + 'text': 'Jahan-e-Taza Ki Afkar-e-Taza Se Hai Namood | Ke Sang-o-Khisht Se Hote Nahin Jahan Paida' +- 'id': '003_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ميں ڈوبنے والوں کے عزم و ہمت نے | اس آبجو سے کيے بحر بے کراں پيدا' + - 'lang': 'en' + 'text': 'The firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.' + - 'lang': 'ro' + 'text': 'Khudi Mein Doobne Walon Ke Azam-o-Himmat Ne | Iss Aabjoo Se Kiye Behar-e-Bekaran Paida' +- 'id': '003_106_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي زمانے کي گردش پہ غالب آتا ہے | جو ہر نفس سے کرے عمر جاوداں پيدا' + - 'lang': 'en' + 'text': 'The fellow same is lord, Of freaks of fate and strife, | Who with eʹery breath he draws, Creates an eternal life.' + - 'lang': 'ro' + 'text': 'Wohi Zamane Ki Gardish Pe Ghalib Ata Hai | Johar Nafs Se Kare Umar-e-Javidan Paida' +- 'id': '003_106_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي کي موت سے مشرق کي سر زمينوں ميں | ہوا نہ کوئي خدائي کا رازداں پيدا' + - 'lang': 'en' + 'text': 'The death of self has made, The lands of East effete: | Men who Godʹs secrets share, In these realms are deplete.' + - 'lang': 'ro' + 'text': 'Khudi Ki Mout Se Mashriq Ki Sarzameenon Mein | Huwa Na Koi Khudai Ka Raazdan Paida' +- 'id': '003_106_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوائے دشت سے بوئے رفاقت آتي ہے | عجب نہيں ہے کہ ہوں ميرے ہم عناں پيدا' + - 'lang': 'en' + 'text': 'The air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep.' + - 'lang': 'ro' + 'text': 'Hawaye Dasht Se Booye Rafaqat Ati Hai | Ajab Nahin Ke Hon Mere Hum Anan Paida' diff --git a/data/github_iqbal_demystified/poems/003/003_107.yaml b/data/github_iqbal_demystified/poems/003/003_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af42e693e9c8fa326e01e20e817be4cd25b19e68 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_107.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_107' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/500-%20Junoon.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جنوں' +- 'lang': 'en' + 'text': 'MADNESS' +'description': [] +'sher': +- 'id': '003_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زجاج گر کي دکاں شاعري و ملائي | !ستم ہے ، خوار پھرے دشت و در ميں ديوانہ' + - 'lang': 'en' + 'text': 'Poets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.' + - 'lang': 'ro' + 'text': 'Zujaj Gar Ki Dukan Shairi-o-Mullai | Sitam Hai, Khwar Phire Dasht-o-Dar Mein Diwana?' +- 'id': '003_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسے خبر کہ جنوں ميں کمال اور بھي ہيں | کريں اگر اسے کوہ و کمر سے بيگانہ' + - 'lang': 'en' + 'text': 'Few know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.' + - 'lang': 'ro' + 'text': 'Kise Khabar Ke Junoon Mein Kamal Aur Bhi Hain | Karain Agar Isse Koh-o-Qamar Se Begana' +- 'id': '003_107_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہجوم مدرسہ بھي سازگار ہے اس کو | کہ اس کے واسطے لازم نہيں ہے ويرانہ' + - 'lang': 'en' + 'text': 'The concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him arenʹt must, At school he never feels cast down or coy.' + - 'lang': 'ro' + 'text': 'Hujoom-e-Madrasa Bhi Saaz Gaar Hai Iss Ko | Ke Iss Ke Waste Lazim Nahin Hai Weerana' diff --git a/data/github_iqbal_demystified/poems/003/003_108.yaml b/data/github_iqbal_demystified/poems/003/003_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89669fb7ba7178c1b3c54ce9ca1bd46aba15c733 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_108.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_108' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/501-%20Apnay%20Shair%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اپنے شعر سے' +- 'lang': 'en' + 'text': 'TO MY POEM' +'description': [] +'sher': +- 'id': '003_108_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے گلہ مجھ کو تري لذت پيدائي کا | تو ہوا فاش تو ہيں اب مرے اسرار بھي فاش' + - 'lang': 'en' + 'text': 'I must complain of your self‐flaunting airs— | My secrets, when you go unveiled, lie bare.' + - 'lang': 'ro' + 'text': 'Hai Gilla Mujh Ko Teri Lazzat-e-Paidai Ka | Tu Huwa Fash To Hain Ab Mere Asrar Bhi Fash' +- 'id': '003_108_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلے سے ٹوٹ کے مثل شرر آوارہ نہ رہ | !کر کسي سينہ پر سوز ميں خلوت کي تلاش' + - 'lang': 'en' + 'text': 'Instead of floating like a truant spark, | Seek out the fastness of some glowing heart!' + - 'lang': 'ro' + 'text': 'Shoale Se Toot Ke Misl-e-Sharar Awara Na Reh | Kar Kisi Seena-e-Pur Souz Mein Khalwat Ki Talash!' diff --git a/data/github_iqbal_demystified/poems/003/003_109.yaml b/data/github_iqbal_demystified/poems/003/003_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..22be9e16238b59532bbaa6225b76c03f90af5cfa --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_109.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_109' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/502-%20Paris%20Ki%20Masjid.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پيرس کي مسجد' +- 'lang': 'en' + 'text': 'PARIS MOSQUE' +'description': [] +'sher': +- 'id': '003_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نگاہ کمال ہنر کو کيا ديکھے | کہ حق سے يہ حرم مغربي ہے بيگانہ' + - 'lang': 'en' + 'text': 'What should my eyes, but an architect’ Nimbleness, | see in this shrine Of the West?' + - 'lang': 'ro' + 'text': 'Meri Nigah Kamal-e-Hunar Ko Kya Dekhe | Ke Haq Se Ye Haram-e-Maghrabi Hai Begana' +- 'id': '003_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم نہيں ہے ، فرنگي کرشمہ بازوں نے | تن حرم ميں چھپا دي ہے روح بت خانہ' + - 'lang': 'en' + 'text': 'It knows nothing of God, Mosque?—the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol‐hall’s soul!' + - 'lang': 'ro' + 'text': 'Haram Nahin Hai, Farangi Karishma Bazon Ne | Tan-e-Haram Mein Chupa Di Hai Rooh-e-Butkhana' +- 'id': '003_109_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ بت کدہ انھي غارت گروں کي ہے تعمير | دمشق ہاتھ سے جن کے ہوا ہے ويرانہ' + - 'lang': 'en' + 'text': 'And who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert.' + - 'lang': 'ro' + 'text': 'Ye But-Khuda  Unhi Gharat Garon Ki Hai Tamer | Damishq Hath Se Jin Ke Huwa Hai Weerana' diff --git a/data/github_iqbal_demystified/poems/003/003_110.yaml b/data/github_iqbal_demystified/poems/003/003_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fe616a2ebd2dcb55f78b5aade32d9bf87bceaee2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_110.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_110' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/503-%20Adabiyaat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ادبيات' +- 'lang': 'en' + 'text': 'LITERATURE' +'description': [] +'sher': +- 'id': '003_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق اب پيروي عقل خدا داد کرے | آبرو کوچہ جاناں ميں نہ برباد کرے' + - 'lang': 'en' + 'text': 'Now Love from mind must take the lead, By God bestowed on human race: | To dear oneʹs lane it must not go, And bring with haste on head disgrace.' + - 'lang': 'ro' + 'text': 'Ishq Ab Pairwi-e-Aqal-e-Khudadad Kare | Aabru Koocha-e-Janana Mein Na Barbad Kare' +- 'id': '003_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ پيکر ميں نئي روح کو آباد کرے | يا کہن روح کو تقليد سے آزاد کرے' + - 'lang': 'en' + 'text': 'Love must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force.' + - 'lang': 'ro' + 'text': 'Kuhna Paikar Mein Nayi Rooh Ko Abad Kare | Ya Kuhan Rooh Ko Taqleed Se Azad Kare' diff --git a/data/github_iqbal_demystified/poems/003/003_111.yaml b/data/github_iqbal_demystified/poems/003/003_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e5a044196bbda5785fbe3f199d35c8c040eb8b86 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_111.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_111' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/504-%20Nigah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ' +- 'lang': 'en' + 'text': 'VISION' +'description': [] +'sher': +- 'id': '003_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہار و قافلہ لالہ ہائے صحرائي | !شباب و مستي و ذوق و سرود و رعنائي' + - 'lang': 'en' + 'text': 'The Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.' + - 'lang': 'ro' + 'text': 'Bahar-o-Qafla-e-Lala Haye Sehrayi | Shabab-o-Masti-o-Zauq-o-Suroor-o-Raanai !' +- 'id': '003_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندھيري رات ميں يہ چشمکيں ستاروں کي | !يہ بحر ، يہ فلک نيلگوں کي پہنائي' + - 'lang': 'en' + 'text': 'The sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.' + - 'lang': 'ro' + 'text': 'Andheri Raat Mein Ye Chashmkeen Sitaron Ki | Ye Behar, Ye Falak-e-Neelgun Ki Pehnayi!' +- 'id': '003_111_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر عروس قمر کا عماري شب ميں | !طلوع مہر و سکوت سپہر مينائي' + - 'lang': 'en' + 'text': 'How nice the bride‐like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.' + - 'lang': 'ro' + 'text': 'Safar Uroos-e-Qamar Ka Umaari-e-Shab Mein | Tulu-e-Mehar-o-Sukoot-e-Sipihr-e-Meenai !' +- 'id': '003_111_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ ہو تو بہائے نظارہ کچھ بھي نہيں | کہ بيچتي نہيں فطرت جمال و زيبائي' + - 'lang': 'en' + 'text': 'One must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face.' + - 'lang': 'ro' + 'text': 'Nigah Ho To Bahaye Nazara Kuch Bhi Nahin | Ke Bechti Nahin Fitrat Jamal-o-Zaibai' diff --git a/data/github_iqbal_demystified/poems/003/003_112.yaml b/data/github_iqbal_demystified/poems/003/003_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..03ac08b0b76f992beac7992a851388e70ce63295 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_112.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_112' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/505-%20Masjid-e-Quwwatal%20Islaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسجد قوت الاسلام' +- 'lang': 'en' + 'text': 'MIGHT OF ISLAM MOSQUE' +'description': [] +'sher': +- 'id': '003_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مرے سينہ بے نور ميں اب کيا باقي | ''لاالہ'' مردہ و افسردہ و بے ذوق نمود' + - 'lang': 'en' + 'text': 'Now naught remains in Muslimʹs breast, His heart devoid of glint and glow: | He avowed with zeal ʹNo God but He,ʹ But dead and cold the zeal for show.' + - 'lang': 'ro' + 'text': 'Hai Mere Seena Be-Noor Nein Ab Kya Baqi | La Ilaha ’ Murda-o-Afsurda-o-Be-Zauq-e-Namood' +- 'id': '003_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم فطرت بھي نہ پہچان سکے گي مجھ کو | کہ ايازي سے دگرگوں ہے مقام محمود' + - 'lang': 'en' + 'text': 'The Muslimʹs state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmudʹs high rank in plight.' + - 'lang': 'ro' + 'text': 'Chashme-e-Fitrat Bhi Na Pehchan Sake Gi Mujh Ko | Ke Ayazi Se Digargoon Hai Maqam-e-Mehmood' +- 'id': '003_112_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں مسلماں نہ خجل ہو تري سنگيني سے | کہ غلامي سے ہوا مثل زجاج اس کا وجود' + - 'lang': 'en' + 'text': 'You have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.' + - 'lang': 'ro' + 'text': 'Kyun Musalman Na Khajal Ho Teri Sangeeni Se | Ke Ghulami Se Huwa Misl-e-Zujaj Iss Ka Wujood' +- 'id': '003_112_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے تري شان کے شاياں اسي مومن کي نماز | جس کي تکبير ميں ہو معرکہ بود و نبود' + - 'lang': 'en' + 'text': 'The worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.' + - 'lang': 'ro' + 'text': 'Hai Teri Shan Ke Shayan Ussi Momin Ki Namaz | Jis Ki Takbeer Mein Ho Maarka-e-Bood-o-Nuboo' +- 'id': '003_112_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب کہاں ميرے نفس ميں وہ حرارت ، وہ گداز | بے تب و تاب دروں ميري صلوہ اور درود' + - 'lang': 'en' + 'text': 'The Muslimʹs breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.' + - 'lang': 'ro' + 'text': 'Ab Kahan Mere Nafs Mein Woh Hararat, Woh Gudaz | Be Tab-o-Taab-e-Duroon Meri Salat Aur Durood' +- 'id': '003_112_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مري بانگ اذاں ميں نہ بلندي ، نہ شکوہ | کيا گوارا ہے تجھے ايسے مسلماں کا سجود؟' + - 'lang': 'en' + 'text': 'His call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him ʹfore you prostrate?' + - 'lang': 'ro' + 'text': 'Hai Meri Bang-e-Azan Mein Na Bulandi, Na Shikwa | Kya Gawara Hai Tujhe Aese Musalman Ka Sujood' diff --git a/data/github_iqbal_demystified/poems/003/003_113.yaml b/data/github_iqbal_demystified/poems/003/003_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0785e4ffd708411e60b52acf769c8cd4abad4632 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_113.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_113' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/506-%20Tiyaatar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تياتر' +- 'lang': 'en' + 'text': 'THEATRE' +'description': [] +'sher': +- 'id': '003_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري خودي سے ہے روشن ترا حريم وجود | حيات کيا ہے ، اسي کا سرور و سوز و ثبات' + - 'lang': 'en' + 'text': 'Your beingʹs sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life eʹer bright.' + - 'lang': 'ro' + 'text': 'Teri Khudi Se Hai Roshan Tera Hareem-e-Wujood | Hayat Kya Hai, Ussi Ka Suroor-o-Souz-o-Sabat' +- 'id': '003_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلند تر مہ و پرويں سے ہے اسي کا مقام | اسي کے نور سے پيدا ہيں تيرے ذات و صفات' + - 'lang': 'en' + 'text': 'Its rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are egoʹs greatest boon.' + - 'lang': 'ro' + 'text': 'Buland Tar Mah-o-Parveen Se Hai Ussi Ka Maqam | Ussi Ke Noor Se Paida Hain Tere Zaat-o-Sifat' +- 'id': '003_113_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حريم تيرا ، خودي غير کي ! معاذاللہ | دوبارہ زندہ نہ کر کاروبار لات و منات' + - 'lang': 'en' + 'text': 'God save that alien self, Seek shelter in your shrine! | The creed of idols shun, Donʹt desecrate house divine.' + - 'lang': 'ro' + 'text': 'Harem Tera, Khudi Ghair Ki ! Maaz Allah | Dobara Zinda Na Kar Karobar-e-Laat-o-Manat' +- 'id': '003_113_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي کمال ہے تمثيل کا کہ تو نہ رہے | رہا نہ تو تو نہ سوز خودي ، نہ ساز حيات' + - 'lang': 'en' + 'text': 'Forgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart.' + - 'lang': 'ro' + 'text': 'Yehi Kamal Hai Tamseel Ka Ke Tu Na Rahe | Raha Na Tu To Na Souz-e-Khudi , Na Saaz-e-Hayat' diff --git a/data/github_iqbal_demystified/poems/003/003_114.yaml b/data/github_iqbal_demystified/poems/003/003_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..633ccd228130f1e78347a44822deed04d393201d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_114.yaml @@ -0,0 +1,190 @@ +--- +'id': '003_114' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/507-%20Shua-e-Ummeed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شعاع اميد' +- 'lang': 'en' + 'text': 'Ray of Hope' +'description': [] +'sher': +- 'id': '003_114_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(1)' + - 'lang': 'en' + 'text': '(1)' + - 'lang': 'ro' + 'text': '(1)' +- 'id': '003_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سورج نے ديا اپني شعاعوں کو يہ پيغام | دنيا ہے عجب چيز ، کبھي صبح کبھي شام' + - 'lang': 'en' + 'text': 'The sun conveyed this message to its rays | ʺWhat wonder great, the change of nights and days!' + - 'lang': 'ro' + 'text': 'Suraj Ne Diya Apni Shuaon Ko Ye Pegham | Dunya Hai Ajab Cheez, Kabhi Subah Kabhi Sham' +- 'id': '003_114_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدت سے تم آوارہ ہو پہنائے فضا ميں | بڑھتي ہي چلي جاتي ہے بے مہري ايام' + - 'lang': 'en' + 'text': 'You have been rambling since aeons in space, | But hate among men is increasing pace.' + - 'lang': 'ro' + 'text': 'Muddat Se Tum Awara Ho Pehnaye Faza Mein | Barhti Hi Chali Jati Hai Be-Mehri-e-Ayyam' +- 'id': '003_114_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے ريت کے ذروں پہ چمکنے ميں ہے راحت | نے مثل صبا طوف گل و لالہ ميں آرام' + - 'lang': 'en' + 'text': 'To shine on sand affords no pleasure sound, | Nor peace, like breeze in making flowerʹs round.' + - 'lang': 'ro' + 'text': 'Ne Rait Ke Zarron Pe Chamakne Mein Hai Rahat | Ne Misl-e-Saba Tof-e-Gul-o-Lala Mein Aram' +- 'id': '003_114_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر ميرے تجلي کدہ دل ميں سما جاؤ | چھوڑو چمنستان و بيابان و در و بام' + - 'lang': 'en' + 'text': 'Be lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earthʺ.' + - 'lang': 'ro' + 'text': 'Phir Mere Tajalli Kudah-e-Dil Mein Sama Jao | Choro Chamanistan-o-Byaban-o-Dar-o-Baam' +- 'id': '003_114_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': '(2)' + - 'lang': 'ro' + 'text': '(2)' +- 'id': '003_114_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفاق کے ہر گوشے سے اٹھتي ہيں شعاعيں | بچھڑے ہوئے خورشيد سے ہوتي ہيں ہم آغوش' + - 'lang': 'en' + 'text': 'The rays rise from every nook of space, | Make haste to take the sun in fond embrace.' + - 'lang': 'ro' + 'text': 'Afaaq Ke Har Goshe Se Uthti Hain Shuaen | Bichre Huwe Khursheed Se Hoti Hain Hum Aghosh' +- 'id': '003_114_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک شور ہے ، مغرب ميں اجالا نہيں ممکن | افرنگ مشينوں کے دھويں سے ہے سيہ پوش' + - 'lang': 'en' + 'text': 'Loud roar persists, there canʹt be light in West, | For smoke makes West enrobed in able vest.' + - 'lang': 'ro' + 'text': 'Ek Shor Hai, Maghrib Mein Ujala Nahin Mumkin | Afrang Machinon Ke Duhwain Se Hai Sayah Posh' +- 'id': '003_114_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق نہيں گو لذت نظارہ سے محروم | ليکن صفت عالم لاہوت ہے خاموش' + - 'lang': 'en' + 'text': 'Though East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.' + - 'lang': 'ro' + 'text': 'Mashriq Nahin Go Lazzat-e-Nazara Se Mehroom | Lekin Sifat-e-Alam-e-Lahoot Hai Khamosh' +- 'id': '003_114_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھر ہم کو اسي سينہ روشن ميں چھپا لے | اے مہر جہاں تاب ! نہ کر ہم کو فراموش' + - 'lang': 'en' + 'text': 'O sun that light the world keep us in mind, | Hide us in breast so bright and kind.' + - 'lang': 'ro' + 'text': 'Phir Hum Ko Ussi Seena-e-Roshan Mein Chupa Le | Ae Mehr-e-Jahan Taab! Na Kar Hum Ko Faramosh' +- 'id': '003_114_011' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(3)' + - 'lang': 'en' + 'text': '(3)' + - 'lang': 'ro' + 'text': '(3)' +- 'id': '003_114_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک شوخ کرن ، شوخ مثال نگہ حور | آرام سے فارغ ، صفت جوہر سيماب' + - 'lang': 'en' + 'text': 'A shameless ray as proud as houriʹs glance | Bereft of rest, like mercury eʹer at dance,' + - 'lang': 'ro' + 'text': 'Ek Shoukh Kiran, Shoukh Misal-e-Nigah-e-Hoor | Aram Se Farigh, Sift-e-Jouhar-e-Seemab' +- 'id': '003_114_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بولي کہ مجھے رخصت تنوير عطا ہو | جب تک نہ ہو مشرق کا ہر اک ذرہ جہاں تاب' + - 'lang': 'en' + 'text': 'Implored the sun to let it spread its light | Till every mote of East grows lustrous bright.' + - 'lang': 'ro' + 'text': 'Boli Ke Mujhe Rukhsat-e-Tanveer Atta Ho | Jab Tak Na Ho Mashriq Ka Har Ek Zarra Jahan Taab' +- 'id': '003_114_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوڑوں گي نہ ميں ہند کي تاريک فضا کو | جب تک نہ اٹھيں خواب سے مردان گراں خواب' + - 'lang': 'en' + 'text': 'The dark surroundings of Hind it wonʹt forsal | Till natives sunk in slumber do not wake.' + - 'lang': 'ro' + 'text': 'Choron Gi Na Main Hind Ki Tareek Faza Ko | Jab Tak Na Uthain Khawab Se Mardan-e-Garan Khawab' +- 'id': '003_114_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاور کي اميدوں کا يہي خاک ہے مرکز | اقبال کے اشکوں سے يہي خاک ہے سيراب' + - 'lang': 'en' + 'text': 'The hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.' + - 'lang': 'ro' + 'text': 'Khawar Ki Umeedon Ka Yehi Khak Hai Markaz | Iqbal Ke Ashkon Se Yehi Khak Hai Seerab' +- 'id': '003_114_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم مہ و پرويں ہے اسي خاک سے روشن | يہ خاک کہ ہے جس کا خزف ريزہ درناب' + - 'lang': 'en' + 'text': 'The moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.' + - 'lang': 'ro' + 'text': 'Chashm-e-Mah-e-Parveen Hai Issi Khak Se Roshan | Ye Khak Ke Hai Jis Ka Khazaf Raiza Dur-e-Naab' +- 'id': '003_114_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس خاک سے اٹھے ہيں وہ غواص معاني | جن کے ليے ہر بحر پر آشوب ہے پاياب' + - 'lang': 'en' + 'text': 'It has produced men who hid sense can see, | With utmost ease can cross the swollen sea.' + - 'lang': 'ro' + 'text': 'Iss Khak Se Uthte Hain Woh Ghawwas-e-Maani | Jin Ke Liye Har Behar-e-Pur Aashob Hai Payab' +- 'id': '003_114_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس ساز کے نغموں سے حرارت تھي دلوں ميں | محفل کا وہي ساز ہے بيگانہ مضراب' + - 'lang': 'en' + 'text': 'The harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.' + - 'lang': 'ro' + 'text': 'Jis Saaz Ke Naghmon Se Hararat Thi Dilon Mein | Mehfil Ka Wohi Saaz Hai Begana-e-Mizrab' +- 'id': '003_114_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بت خانے کے دروازے پہ سوتا ہے برہمن | تقدير کو روتا ہے مسلماں تہ محراب' + - 'lang': 'en' + 'text': 'The Brahman guards the fane and sleeps at gate, | The Muslim in mosqueʹs niche bewails his fate.' + - 'lang': 'ro' + 'text': 'Butkhane Ke Darwaze Pe Sota Hai Barhman | Taqdeer Ko Rota Hai Musalman Teh-e-Mehrab' +- 'id': '003_114_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق سے ہو بيزار ، نہ مغرب سے حذر کر | فطرت کا اشارہ ہے کہ ہر شب کو سحر کر' + - 'lang': 'en' + 'text': 'Donʹt shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn.' + - 'lang': 'ro' + 'text': 'Mashriq Se Ho Bezar, Na Maghrib Se Hazar Kar | Fitrat Ka Ishara Hai Ke Har Shab Ko Sehar Kar !' diff --git a/data/github_iqbal_demystified/poems/003/003_115.yaml b/data/github_iqbal_demystified/poems/003/003_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8914adc1e4b75bc0e34eb782a56a6b817298cd89 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_115.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_115' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/508-%20Ummeed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اميد' +- 'lang': 'en' + 'text': 'HOPE' +'description': [] +'sher': +- 'id': '003_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقابلہ تو زمانے کا خوب کرتا ہوں | اگرچہ ميں نہ سپاہي ہوں نے امير جنود' + - 'lang': 'en' + 'text': 'With courage great a war I wage, ʹGainst evils of the present age: | I do not bear a fighterʹs name, To chieftainship I lay no claim.' + - 'lang': 'ro' + 'text': 'Muqabala To Zamane Ka Khoob Karta Hun | Agarche Main Na Sipahi Hun Ne Ameer-e-Junood' +- 'id': '003_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے خبر نہيں يہ شاعري ہے يا کچھ اور | عطا ہوا ہے مجھے ذکر و فکر و جذب و سرود' + - 'lang': 'en' + 'text': 'I am not conscious ʹbout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.' + - 'lang': 'ro' + 'text': 'Mujhe Khabar Nahin Ye Shayari Hai Ya Kuch Aur | Atta Huwa Hai Mujhe Zikr-o-Fikr-o-Jazb-o-Suroor' +- 'id': '003_115_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبين بندہ حق ميں نمود ہے جس کي | اسي جلال سے لبريز ہے ضمير وجود' + - 'lang': 'en' + 'text': 'The flood of light that makes its show, On true and faithful Muslimʹs brow: | With grandeur same is quite replete, That fills beingʹs soul and makes complete.' + - 'lang': 'ro' + 'text': 'Jabeen-e-Banda-e-Haq Mein Numood Hai Jis Ki | Ussi Jalal Se Labraiz Hai Zameer-e-Wujood' +- 'id': '003_115_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کافري تو نہيں ، کافري سے کم بھي نہيں | کہ مرد حق ہو گرفتار حاضر و موجود' + - 'lang': 'en' + 'text': 'You do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.' + - 'lang': 'ro' + 'text': 'Ye Kafiri To Nahin, Kafiri Se Kam Bhi Nahin | Ke Mard-e-Haq Ho Giraftar-e-Hazir-o-Mujood' +- 'id': '003_115_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غميں نہ ہو کہ بہت دور ہيں ابھي باقي | نئے ستاروں سے خالي نہيں سپہر کبود' + - 'lang': 'en' + 'text': 'Donʹt grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new.' + - 'lang': 'ro' + 'text': 'Ye Kafiri To Nahin, Kafiri Se Kam Bhi Nahin | Ke Mard-e-Haq Ho Giraftar-e-Hazir-o-Mujood' diff --git a/data/github_iqbal_demystified/poems/003/003_116.yaml b/data/github_iqbal_demystified/poems/003/003_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..501612eecab366ba0ef6a9aaadfeae27f5f7f81f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_116.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_116' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/509-%20Nigaah-e-Shouq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ شوق' +- 'lang': 'en' + 'text': 'EAGER GLANCE' +'description': [] +'sher': +- 'id': '003_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ کائنات چھپاتي نہيں ضمير اپنا | کہ ذرے ذرے ميں ہے ذوق آشکارائي' + - 'lang': 'en' + 'text': 'Contents of soul this world can not conceal, | For every mote has longing to reveal:' + - 'lang': 'ro' + 'text': 'Ye Kainat Chupati Nahin Zameer Apna | Ke Zarre Zarre Mein Hai Zauq-e-Ashkarayi' +- 'id': '003_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کچھ اور ہي نظر آتا ہے کاروبار جہاں | نگاہ شوق اگر ہو شريک بينائي' + - 'lang': 'en' + 'text': 'The course of life somewhat distinct appears, | If eager looks and sight become corn‐peers.' + - 'lang': 'ro' + 'text': 'Kuch Aur Hi Nazar Ata Hai Karobar-e-Jahan | Nigah-e-Shauq Agar Ho Shareek-e-Beenai' +- 'id': '003_116_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي نگاہ سے محکوم قوم کے فرزند | ہوئے جہاں ميں سزاوار کار فرمائي' + - 'lang': 'en' + 'text': 'The members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.' + - 'lang': 'ro' + 'text': 'Issi Nigah Se Mehkoom Qoum Ke Farzand | Huwe Jahan Mein Sazawar-e-Kaar Farmayi' +- 'id': '003_116_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي نگاہ ميں ہے قاہري و جباري | اسي نگاہ ميں ہے دلبري و رعنائي' + - 'lang': 'en' + 'text': 'The glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.' + - 'lang': 'ro' + 'text': 'Issi Nigah Mein Hai Qahiri-o-Jabari | Issi Nigah Mein Hai Dilbari-o-Raanai' +- 'id': '003_116_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي نگاہ سے ہر ذرے کو ، جنوں ميرا | سکھا رہا ہے رہ و رسم دشت پيمائي' + - 'lang': 'en' + 'text': 'Through self‐same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.' + - 'lang': 'ro' + 'text': 'Issi Nigah Se Har Zarre Ko, Junoon Mera | Sikha Raha Hai Reh-o-Rasm-e-Dasht-e-Pemai' +- 'id': '003_116_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ شوق ميسر نہيں اگر تجھ کو | ترا وجود ہے قلب و نظر کي رسوائي' + - 'lang': 'en' + 'text': 'If fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame.' + - 'lang': 'ro' + 'text': 'Nigah-e-Shauq Mayassr Nahin Agar Tujh Ko | Tera Wujood Hai Qalb-o-Nazar Ki Ruswai' diff --git a/data/github_iqbal_demystified/poems/003/003_117.yaml b/data/github_iqbal_demystified/poems/003/003_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a4ff78068bcc9386adf849b37d540598c0d126b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_117.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_117' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/510-%20Ehl-e-Hunar%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اہل ہنر سے' +- 'lang': 'en' + 'text': 'TO THE ARTISTS' +'description': [] +'sher': +- 'id': '003_117_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر و مہ و مشتري ، چند نفس کا فروغ | عشق سے ہے پائدار تيري خودي کا وجود' + - 'lang': 'en' + 'text': 'Sun, moon and Jupiter shine their hour; | Your self burns on, fed by Love’s power.' + - 'lang': 'ro' + 'text': 'Mehr-o-Mah-o-Mushtari, Chand Nafs Ka Farogh | Ishq Se Hai Paidar Teri Khudi Ka Wujood' +- 'id': '003_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے حرم کا ضمير اسود و احمر سے پاک | ننگ ہے تيرے ليے سرخ و سپيد و کبود' + - 'lang': 'en' + 'text': 'Your creed knows nothing of race or hue: | No credit in white or black, or blue!' + - 'lang': 'ro' + 'text': 'Tere Haram Ka Zameer Aswad-o-Ahmar Se Paak | Tang Hai Tere Liye Surkh-o-Spaid-o-Kubood' +- 'id': '003_117_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري خودي کا غياب معرکہ ذکر و فکر | تيري خودي کا حضور عالم شعر و سرود' + - 'lang': 'en' + 'text': 'Where selfhood droops, doubts fight ding‐dong; | Where it blooms—a world of verse and song!' + - 'lang': 'ro' + 'text': 'Teri Khudi Ka Ghayaab Maarka-e-Zikr-o-Fikr | Teri Khudi Ka Huzoor Alam-e-Shair-o-Surood' +- 'id': '003_117_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح اگر ہے تري رنج غلامي سے زار | تيرے ہنر کا جہاں دير و طواف و سجود' + - 'lang': 'en' + 'text': 'If your soul rot under slavery’s blight, | Your art an idolater’s soulless rite;' + - 'lang': 'ro' + 'text': 'Rooh Agar Hai Teri Ranj-e-Ghulami Se Zaar | Tere Hunar Ka Jahan Dair-o-Tawaf-o-Sujood' +- 'id': '003_117_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور اگر باخبر اپني شرافت سے ہو | تيري سپہ انس و جن ، تو ہے امير جنود' + - 'lang': 'en' + 'text': 'If sense of your own greatness sway you, | Legions of men and Jinn obey you!' + - 'lang': 'ro' + 'text': 'Aur Agar Bakhabar Apni Sharafat Se Ho | Teri Sipah Ins-o-Jinn, Tu Hai Ameer-e-Junood!' diff --git a/data/github_iqbal_demystified/poems/003/003_118.yaml b/data/github_iqbal_demystified/poems/003/003_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e18e525c2b56e6dbaa290855d555dd3343b3a42 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_118.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_118' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/511-%20Ghazal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غزل' +- 'lang': 'en' + 'text': 'GHAZAL' +'description': [] +'sher': +- 'id': '003_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريا ميں موتي ، اے موج بے باک | ساحل کي سوغات ! خاروخس و خاک' + - 'lang': 'en' + 'text': 'O fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.' + - 'lang': 'ro' + 'text': 'Darya Mein Moti, Ae Mouj-e-Bebaak | Sahil Ki Soughat! Khar-o-Khs-o-Khaak' +- 'id': '003_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے شرر ميں بجلي کے جوہر | ليکن نيستاں تيرا ہے نم ناک' + - 'lang': 'en' + 'text': 'The temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.' + - 'lang': 'ro' + 'text': 'Mere Sharar Mein Bijli Ke Johar | Lekin Neestan Tera Hai Namnaak' +- 'id': '003_118_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرا زمانہ ، تاثير تيري | ناداں ! نہيں يہ تاثير افلاک' + - 'lang': 'en' + 'text': 'The age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.' + - 'lang': 'ro' + 'text': 'Tera Zamana, Taseer Teri | Nadan, Nahin Ye Taseer-e-Aflaak' +- 'id': '003_118_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايسا جنوں بھي ديکھا ہے ميں نے | جس نے سيے ہيں تقدير کے چاک' + - 'lang': 'en' + 'text': 'I have come ʹcross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.' + - 'lang': 'ro' + 'text': 'Aesa Junoon Bhi Dekha Hai Main Ne | Jis Ne Siye Hain Taqdeer Ke Chaak' +- 'id': '003_118_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کامل وہي ہے رندي کے فن ميں | مستي ہے جس کي بے منت تاک' + - 'lang': 'en' + 'text': 'That man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.' + - 'lang': 'ro' + 'text': 'Kamil Wohi Hai Rindi Ke Fan Main | Masti Hai Jis Ki Be-Minnat-e-Taak' +- 'id': '003_118_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکھتا ہے اب تک ميخانہ شرق | وہ مے کہ جس سے روشن ہو ادراک' + - 'lang': 'en' + 'text': 'The East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.' + - 'lang': 'ro' + 'text': 'Rakhta Hai Ab Tak Maikhana-e-Sharq | Woh Mai Ke Jis Se Roshan Huwa Idraak' +- 'id': '003_118_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل نظر ہيں يورپ سے نوميد | ان امتوں کے باطن نہيں پاک' + - 'lang': 'en' + 'text': 'Men with vision bright, For West have hope so slight: | The hearts of West arenʹt chaste, For actions good havenʹt taste.' + - 'lang': 'ro' + 'text': 'Ahl-e-Nazar Hain Yourap Se Numeed | In Ummaton Ke Batin Nahin Paak' diff --git a/data/github_iqbal_demystified/poems/003/003_119.yaml b/data/github_iqbal_demystified/poems/003/003_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9c5777538f5679ebfbe72123ea19ae64f3853102 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_119.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_119' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/512-%20Wojood.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وجود' +- 'lang': 'en' + 'text': 'BEING' +'description': [] +'sher': +- 'id': '003_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ ہے زير فلک مثل شرر تيري نمود | !کون سمجھائے تجھے کيا ہيں مقامات وجود' + - 'lang': 'en' + 'text': 'O man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?' + - 'lang': 'ro' + 'text': 'Ae Ke Hai Zair-e-Falak Misl-e-Sharar Teri Numood | Kon Samjhaye Tujhe Kya Hain Maqamat-e-Wujood!' +- 'id': '003_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ہنر ميں نہيں تعمير خودي کا جوہر | !وائے صورت گري و شاعري و ناے و سرود' + - 'lang': 'en' + 'text': 'If craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.' + - 'lang': 'ro' + 'text': 'Gar Hunar Mein Nahin Tameer-e-Khudi Ka Johar | Waye Soorat-Gari-o-Shairi-o-Naaye-o-Surood' +- 'id': '003_119_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتب و مے کدہ جز درس نبودن ندہند | بودن آموز کہ ہم باشي و ہم خواہي بود' + - 'lang': 'en' + 'text': 'Schools and taverns can no morals teach, Save the fact that you do not exist: | Learn ʹto beʹ for you too are a fact, Besides, your ego thus shall long subsist.' + - 'lang': 'ro' + 'text': 'Maktab-o-Mai Kudah Juz Dars-e-Naboodan Nadhund | Boodan Amoz Ke Hum Bash-o-Hum Khawahi Bood' diff --git a/data/github_iqbal_demystified/poems/003/003_120.yaml b/data/github_iqbal_demystified/poems/003/003_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e1841218aba04682307a45afbea773dee7ad7b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_120.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_120' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/513-%20Surud.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سرود' +- 'lang': 'en' + 'text': 'MELODY' +'description': [] +'sher': +- 'id': '003_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آيا کہاں سے نالہ نے ميں سرود مے | اصل اس کي نے نواز کا دل ہے کہ چوب نے' + - 'lang': 'en' + 'text': 'Whence does the zest of liquor come, In mournful tune of hollow reed: | Is its main‐spring the playerʹs heart, Or does it from the pipe proceed?' + - 'lang': 'ro' + 'text': 'Aya Kahan Se Nala-e-Ne Mein Suroor-e-Mai | Asal Uss Ki Ne Nawaz Ka Dil Hai Ke Chob-e-Ne!' +- 'id': '003_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کيا ہے ، اس کي مستي و قوت کہاں سے ہے | کيوں اس کي اک نگاہ الٹتي ہے تخت کے' + - 'lang': 'en' + 'text': 'What is the source of heartʹs great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?' + - 'lang': 'ro' + 'text': 'Dil Kya Hai, Uss Ki Masti-o-Quwwat Kahan Se Hai | Kyun Iss Ki Nigah Ulati Hai Takht-e-Ke' +- 'id': '003_120_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيوں اس کي زندگي سے ہے اقوام ميں حيات | کيوں اس کے واردات بدلتے ہيں پے بہ پے' + - 'lang': 'en' + 'text': 'Why does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?' + - 'lang': 'ro' + 'text': 'Kyun Is Ski Zindagi Se Hai Aqwam Mein Hayat | Kyun Iss Ke Wardat Badalte Hain Pe Ba Pe' +- 'id': '003_120_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا بات ہے کہ صاحب دل کي نگاہ ميں | جچتي نہيں ہے سلطنت روم و شام و رے' + - 'lang': 'en' + 'text': 'Why is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?' + - 'lang': 'ro' + 'text': 'Kya Baat Hai Ke Sahib-e-Dil Ki Nigah Mein | Jachti Nahin Hai Saltanat Rome-o-Sham-o-Re' +- 'id': '003_120_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس روز دل کي رمز مغني سمجھ گيا | سمجھو تمام مرحلہ ہائے ہنر ہيں طے' + - 'lang': 'en' + 'text': 'The day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art.' + - 'lang': 'ro' + 'text': 'Jis Roz Dil Ki Ramz Mughanni Samajh Gya | Samjho Tamam Marhala Haye Hunar Hain Tae' diff --git a/data/github_iqbal_demystified/poems/003/003_121.yaml b/data/github_iqbal_demystified/poems/003/003_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8c3d9067ef87d1896dcb9c2e7ef5bf60693bfe95 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_121.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_121' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/514-%20Naseem-o-Shabnum.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نسيم و شبنم' +- 'lang': 'en' + 'text': 'BREEZE AND DEW' +'description': [] +'sher': +- 'id': '003_121_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسيم' + - 'lang': 'en' + 'text': 'BREEZE' + - 'lang': 'ro' + 'text': 'naseem' +- 'id': '003_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجم کي فضا تک نہ ہوئي ميري رسائي | کرتي رہي ميں پيرہن لالہ و گل چاک' + - 'lang': 'en' + 'text': 'I could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.' + - 'lang': 'ro' + 'text': 'Anjum Ki Faza Tak Na Huwi Meri Rasai | Karti Rahi Main Pairhan-e-Lala-o-Gul Chaak' +- 'id': '003_121_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجبور ہوئي جاتي ہوں ميں ترک وطن پر | بے ذوق ہيں بلبل کي نوا ہائے طرب ناک' + - 'lang': 'en' + 'text': 'I feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.' + - 'lang': 'ro' + 'text': 'Majboor Huwi Jati Hun Main Tark-e-Watan Par | Be-Zauq Hain Bulbul Ki Nawa Haye Tarab Naak' +- 'id': '003_121_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دونوں سے کيا ہے تجھے تقدير نے محرم | !خاک چمن اچھي کہ سرا پردہ افلاک' + - 'lang': 'en' + 'text': 'O dew, Godʹs will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?' + - 'lang': 'ro' + 'text': 'Donon Se Kiya Hai Tujhe Taqdeer Ne Mehram | Khak-e-Chaman Achi Ke Sara Parda-e-Aflaak!' +- 'id': '003_121_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم' + - 'lang': 'en' + 'text': 'DEW' + - 'lang': 'ro' + 'text': 'Shabnam' +- 'id': '003_121_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھينچيں نہ اگر تجھ کو چمن کے خس و خاشاک | گلشن بھي ہے اک سر سرا پردہ افلاک' + - 'lang': 'en' + 'text': 'If thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heavenʹs dome is like a veil.' + - 'lang': 'ro' + 'text': 'Khainchain Na Agar Tujh Ko Chaman Ke Khs-o-Khashak | Gulshan Bhi Hai Ek Sir-e-Sara Parda-e-Aflaak' diff --git a/data/github_iqbal_demystified/poems/003/003_122.yaml b/data/github_iqbal_demystified/poems/003/003_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d7ac7fd54f59c570cdf19a578a9d124ac02bd068 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_122.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_122' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/515-%20Ahram%20i%20Misr.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اہرام مصر' +- 'lang': 'en' + 'text': 'THE PYRAMIDS OF EGYPT' +'description': [] +'sher': +- 'id': '003_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دشت جگر تاب کي خاموش فضا ميں | فطرت نے فقط ريت کے ٹيلے کيے تعمير' + - 'lang': 'en' + 'text': 'The quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.' + - 'lang': 'ro' + 'text': 'Iss Dasht-e-Jigar Taab Ki Khamoshi Faza Mein | Fitrat Ne Faqt Rait Ke Teele Kiye Tameer' +- 'id': '003_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہرام کي عظمت سے نگوں سار ہيں افلاک | !کس ہاتھ نے کھينچي ابدےت کي يہ تصوير' + - 'lang': 'en' + 'text': 'The grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?' + - 'lang': 'ro' + 'text': 'Ahram Ki Azmat Se Nugoon Saar Hain Aflaak | Kis Hath Ne Khainchi Ab Abdiat Ki Ye Tasveer!' +- 'id': '003_122_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کي غلامي سے کر آزاد ہنر کو | صياد ہيں مردان ہنر مند کہ نخچير' + - 'lang': 'en' + 'text': 'Set your craftsmanship quite free, From Natureʹs chains that bind it tight | For men endowed with gift of craft, Arenʹt prey, of hunters need no fright.' + - 'lang': 'ro' + 'text': 'Fitrat Ki Ghulami Se Kar Azad Hunar Ko | Sayyad Hain Mardan-e-Hunarmand Ke Nakhcheer' diff --git a/data/github_iqbal_demystified/poems/003/003_123.yaml b/data/github_iqbal_demystified/poems/003/003_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..481df7f7230e2922dc6457ce8731707c863bcc28 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_123.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_123' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/516-%20Makhlooqaat-e-Hunar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مخلوقات ہنر' +- 'lang': 'en' + 'text': 'CREATIONS OF ART' +'description': [] +'sher': +- 'id': '003_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے يہ فردوس نظر اہل ہنر کي تعمير | فاش ہے چشم تماشا پہ نہاں خانہ ذات' + - 'lang': 'en' + 'text': 'The craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.' + - 'lang': 'ro' + 'text': 'Hai Ye Firdous-e-Nazar Ahl-e-Hunar Ki Tamer | Fash Hai Chashm-e-Tamasha Pe Nihan Khan-e-Zaat' +- 'id': '003_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ خودي ہے ، نہ جہان سحر و شام کے دور | زندگاني کي حريفانہ کشاکش سے نجات' + - 'lang': 'en' + 'text': 'There is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.' + - 'lang': 'ro' + 'text': 'Na Khudi Hai, Na Jahan-e-Sehar-o-Sham Ke Dour | Zindagaani Ki Hareefana Kashakash Se Nijat' +- 'id': '003_123_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، وہ کافر بيچارہ کہ ہيں اس کے صنم | !عصر رفتہ کے وہي ٹوٹے ہوئے لات و منات' + - 'lang': 'en' + 'text': 'Ali! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.' + - 'lang': 'ro' + 'text': 'Aah, Woh Kafir Bechara Ke Hain Uss Ke Sanam | Asr-e-Rafta Ke Wohi Toote Huwe Laat-o-Manaat!' +- 'id': '003_123_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہے ميت ، يہ ہنر تيرے جنازے کا امام | !نظر آئي جسے مرقد کے شبستاں ميں حيات' + - 'lang': 'en' + 'text': 'You are a corpse and your art, The leader of your funeral rite | In pitch dark bed‐room of the grave, Of life the fellow catches sight.' + - 'lang': 'ro' + 'text': 'Tu Hai Miyyat, Ye Hunar Tere Janaze Ka Imam | Nazar Ayi Hai Jise Marqad Ke Shabistan Mein Hayat!' diff --git a/data/github_iqbal_demystified/poems/003/003_124.yaml b/data/github_iqbal_demystified/poems/003/003_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..134da8f29cfb05970466f66235e55e64976cf0b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_124.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_124' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/517-%20Iqbal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اقبال' +- 'lang': 'en' + 'text': 'IQBAL' +'description': [] +'sher': +- 'id': '003_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فردوس ميں رومي سے يہ کہتا تھا سنائي | مشرق ميں ابھي تک ہے وہي کاسہ، وہي آش' + - 'lang': 'en' + 'text': 'In Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.' + - 'lang': 'ro' + 'text': 'Firdous Mein Rumi Se Ye Kehta Tha Sanayi | Mashriq Mein Abhi Tak Hai Wohi Kasa, Wohi Aash' +- 'id': '003_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج کي ليکن يہ روايت ہے کہ آخر | !اک مرد قلندر نے کيا راز خودي فاش' + - 'lang': 'en' + 'text': 'Hallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared.' + - 'lang': 'ro' + 'text': 'Hallaj Ki Lekin Ye Rawayat Hai Ke Akhir | Ek Mard-e-Qalandar Ne Kiya Raaz-e-Khudi Faash' diff --git a/data/github_iqbal_demystified/poems/003/003_125.yaml b/data/github_iqbal_demystified/poems/003/003_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..707e307bf4d49d36fdd24be16f327ecd41af7f6e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_125.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_125' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/518-%20Funun%20i%20Latifa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فنون لطيفہ' +- 'lang': 'en' + 'text': 'FINE ARTS' +'description': [] +'sher': +- 'id': '003_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے اہل نظر ذوق نظر خوب ہے ليکن | جو شے کي حقيقت کو نہ ديکھے ، وہ نظر کيا' + - 'lang': 'en' + 'text': 'O people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?' + - 'lang': 'ro' + 'text': 'Ae Ahl-e-Nazar Zauq-e-Nazar Khoob Hai Lekin | Jo Shay Ki Haqiqat Ko Na Dekhe, Woh Nazar Kya' +- 'id': '003_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصود ہنر سوز حيات ابدي ہے | يہ ايک نفس يا دو نفس مثل شرر کيا' + - 'lang': 'en' + 'text': 'The aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?' + - 'lang': 'ro' + 'text': 'Maqsood-e-Hunar Souz-e-Hayat-e-Abdi Hai | Ye Aik Nafs Ya Do Nafs Misl-e-Sharar Kya' +- 'id': '003_125_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس سے دل دريا متلاطم نہيں ہوتا | اے قطرئہ نيساں وہ صدف کيا ، وہ گہر کيا' + - 'lang': 'en' + 'text': 'What good, O rain‐drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother‐of‐pearl’s womb?' + - 'lang': 'ro' + 'text': 'Jis Se Dil-e-Darya Mutalatum Nahin Hota | Ae Qatra-e-Neesan Woh Sadaf Kya, Woh Guhar Kya' +- 'id': '003_125_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر کي نوا ہو کہ مغني کا نفس ہو | جس سے چمن افسردہ ہو وہ باد سحر کيا' + - 'lang': 'en' + 'text': 'What good a breath of morning breeze, Whether as poet’s verse or singer’s air, | If it can only make the garden wilt?' + - 'lang': 'ro' + 'text': 'Shayar Ki Nawa Ho Ke Mughanni Ka Nafas Ho | Jis Se Chaman Afsurdah Ho Woh Baad-e-Sehar Kya' +- 'id': '003_125_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے معجزہ دنيا ميں ابھرتي نہيں قوميں | !جو ضرب کليمي نہيں رکھتا وہ ہنر کيا' + - 'lang': 'en' + 'text': 'O never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?' + - 'lang': 'ro' + 'text': 'Be-Maujaza Dunya Mein Ubharti Nahin Qoumain | Jo Zarb-e-Kaleemi Nahin Rakhta Woh Hunar Kya!' diff --git a/data/github_iqbal_demystified/poems/003/003_126.yaml b/data/github_iqbal_demystified/poems/003/003_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b50dc2f1172057245327901a43f565743b8ba11b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_126.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_126' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/519-%20Subh-e-Chaman.mp3' +'heading': +- 'lang': 'ur' + 'text': 'صبح چمن' +- 'lang': 'en' + 'text': 'DAWN IN THE GARDEN' +'description': [] +'sher': +- 'id': '003_126_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھول' + - 'lang': 'en' + 'text': 'FLOWER' + - 'lang': 'ro' + 'text': 'phool' +- 'id': '003_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شايد تو سمجھتي تھي وطن دور ہے ميرا | اے قاصد افلاک! نہيں ، دور نہيں ہے' + - 'lang': 'en' + 'text': 'Perhaps you fancied, My land is far off, sky‐herald! | No, it is not far.' + - 'lang': 'ro' + 'text': 'Shaid Tu Samajhti Thi Watan Door Hai Mera | Ae Qasid-e-Aflaak! Nahin, Door Nahin Hai' +- 'id': '003_126_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم' + - 'lang': 'en' + 'text': 'DEW' + - 'lang': 'ro' + 'text': 'shabnam' +- 'id': '003_126_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوتا ہے مگر محنت پرواز سے روشن | يہ نکتہ کہ گردوں سے زميں دور نہيں ہے' + - 'lang': 'en' + 'text': 'But only laboring wings | Prove earth not far from heaven!' + - 'lang': 'ro' + 'text': 'Hota Hai Magar Mehnat-e-Parwaz Se Roshan | Ye Nukta Ke Gurdoon Se Zameen Door Nahin Hai' +- 'id': '003_126_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح' + - 'lang': 'en' + 'text': 'DAWN' + - 'lang': 'ro' + 'text': 'subha' +- 'id': '003_126_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانند سحر صحن گلستاں ميں قدم رکھ | آئے تہ پا گوہر شبنم تو نہ ٹوٹے' + - 'lang': 'en' + 'text': 'Softly as morning, Enter this garden | Not trampling its dewdrop pearls,' + - 'lang': 'ro' + 'text': 'Manind-e-Sahar Sehan-e-Gulistan Mein Qadam Rakh | Aye Teh-e-Paa Gohar-e-Shabnam Tou Na Tootte' +- 'id': '003_126_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو کوہ و بياباں سے ہم آغوش ، و ليکن | !ہاتھوں سے ترے دامن افلاک نہ چھوٹے' + - 'lang': 'en' + 'text': 'Clasp hill and desert, yet still | Catch in your hands the sky’s robe.' + - 'lang': 'ro' + 'text': 'Ho Koh-o-Byaban Se Hum-Aghosh, Walekin | Hathon Se Tere Daman-e-Aflaak Na Choote!' diff --git a/data/github_iqbal_demystified/poems/003/003_127.yaml b/data/github_iqbal_demystified/poems/003/003_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fdb01a5baf204c4217c1377370c3eab3ef0ff62f --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_127.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_127' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/520-%20Khaaqaani.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خاقاني' +- 'lang': 'en' + 'text': 'KHAQANI' +'description': [] +'sher': +- 'id': '003_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''وہ صاحب ''تحفہ العراقين | ارباب نظر کا قرہ العين' + - 'lang': 'en' + 'text': 'Khaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.' + - 'lang': 'ro' + 'text': 'Woh Sahib-e-‘Tohfa-Tul-Araqeen’ | Arbab-e-Nazar Ka Qurratulain' +- 'id': '003_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے پردہ شگاف اس کا ادراک | پردے ہيں تمام چاک در چاک' + - 'lang': 'en' + 'text': 'His wisdom is so sharp and keen, | From truths he can remove the screen.' + - 'lang': 'ro' + 'text': 'Hai Parda Shagaf Uss Ka Idaak | Parde Hein Tamam Chaak Dar Chaak' +- 'id': '003_127_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاموش ہے عالم معاني | !کہتا نہيں حرف ''لن تراني''' + - 'lang': 'en' + 'text': 'With world of meanings he is free: | They dare not say ʺyou can not seeʺ.' + - 'lang': 'ro' + 'text': 'Khamosh Hai Alam-e-Maani | Kehta Nahin Harf-e-‘Lan Tarani’!' +- 'id': '003_127_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوچھ اس سے يہ خاک داں ہے کيا چيز | ہنگامہ اين و آں ہے کيا چيز' + - 'lang': 'en' + 'text': 'Ask him what does this world imply, | Where does the cause or tumults lie?' + - 'lang': 'ro' + 'text': 'Puch Iss Se Ye Khaakdan Hai Kya Cheez | Hangama-e-Ae-o-Aan Hai Kya Cheez' +- 'id': '003_127_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ محرم عالم مکافات | اک بات ميں کہہ گيا ہے سو بات' + - 'lang': 'en' + 'text': 'He knows the world of requital well, | His maxims with much wisdom swell,' + - 'lang': 'ro' + 'text': 'Woh Mehram-e-Alam-e-Makafar | Ek Baat Mein Keh Gya Hai Sou Baat' +- 'id': '003_127_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بوے چنيں جہاں تواں برد '''' | ''''!کابليس بماند و بوالبشر مرد' + - 'lang': 'en' + 'text': '“Opinion ʹbout world you can derive, | Adam dead, Satan still alive!ʺ' + - 'lang': 'ro' + 'text': 'Khud Buye Cheeneen Jahan Tawan Burd | Kabalees Bamanand-o-Bu-Al-Bashar Murd!' diff --git a/data/github_iqbal_demystified/poems/003/003_128.yaml b/data/github_iqbal_demystified/poems/003/003_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..528bf92d7f7c78a0aac55a568ef498774159f57b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_128.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_128' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/521-%20Rumi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رومي' +- 'lang': 'en' + 'text': 'RUMI' +'description': [] +'sher': +- 'id': '003_128_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلط نگر ہے تري چشم نيم باز اب تک | ترا وجود ترے واسطے ہے راز اب تک' + - 'lang': 'en' + 'text': 'Your half‐shut eyes still fail to see | What subtle fact this life may be.' + - 'lang': 'ro' + 'text': 'Galat-e-Nigar Hai Teri Chashm-e-Neem Baaz Ab Tak | Tera Wujood Tere Waste Hai Raaz Ab Tak' +- 'id': '003_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا نياز نہيں آشنائے ناز اب تک | کہ ہے قيام سے خالي تري نماز اب تک' + - 'lang': 'en' + 'text': 'Too meek to have a fondling will, | Devoid of qiam your worship still.' + - 'lang': 'ro' + 'text': 'Tera Niaz Nahin Ashnaye Naaz Ab Tak | Ke Hai Qayam Se Khali Teri Namaz Ab Tak' +- 'id': '003_128_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گسستہ تار ہے تيري خودي کا ساز اب تک | !کہ تو ہے نغمہ رومي سے بے نياز اب تک' + - 'lang': 'en' + 'text': 'For songs of Rumi you havenʹt ears sharp, | Snapped the strings of your selfʹs harp.' + - 'lang': 'ro' + 'text': 'Gasta Taar Hai Teri Khudi Ka Saaz Ab Tak | Ke Tu Hai Naghma-e-Tumi Se Be-Niaz Ab Tak!' diff --git a/data/github_iqbal_demystified/poems/003/003_129.yaml b/data/github_iqbal_demystified/poems/003/003_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2e79945043c80f4a952ca8155b6305018bf43c40 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_129.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_129' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/522-%20Jiddat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جدت' +- 'lang': 'en' + 'text': 'NEWNESS' +'description': [] +'sher': +- 'id': '003_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھے تو زمانے کو اگر اپني نظر سے | افلاک منور ہوں ترے نور سحر سے' + - 'lang': 'en' + 'text': 'If you behold the world with gaze much bright, | Of you the sky may beg morning light.' + - 'lang': 'ro' + 'text': 'Dekhe Tu Zamane Ko Agar Apni Nazar Se | Aflaak Munnawar Hon Tere Noor-e-Sehar Se' +- 'id': '003_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خورشيد کرے کسب ضيا تيرے شرر سے | ظاہر تري تقدير ہو سيمائے قمر سے' + - 'lang': 'en' + 'text': 'The sun may beg light from gleam of your spark | Your Luck may shine, from moonʹs brow, mark!' + - 'lang': 'ro' + 'text': 'Khursheed Kare Kasb-e-Zia Tere Sharar Se | Zahir Teri Taqdeer Ho Seemaye Qamar Se' +- 'id': '003_129_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دريا متلاطم ہوں تري موج گہر سے | شرمندہ ہو فطرت ترے اعجاز ہنر سے' + - 'lang': 'en' + 'text': 'The sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.' + - 'lang': 'ro' + 'text': 'Darya Mutalatum Hon Teri Mouj-e-Guhar Se | Sharminda Ho Fitrat Tere Ejaz-e-Hunar Se' +- 'id': '003_129_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اغيار کے افکار و تخيل کي گدائي | کيا تجھ کو نہيں اپني خودي تک بھي رسائي؟' + - 'lang': 'en' + 'text': 'You beg and borrow thoughts of othersʹ brains, | Find approach to self, donʹt take much pains!' + - 'lang': 'ro' + 'text': 'Aghyar Ke Afkar-o-Takhiyyul Ki Gadai! | Kya Tujh Ko Nahin Apni Khudi Tak Bhi Rasai?' diff --git a/data/github_iqbal_demystified/poems/003/003_130.yaml b/data/github_iqbal_demystified/poems/003/003_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2e3e8d89113d583b25ceff1344ae74b32f898046 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_130.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_130' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/523-%20Mirza%20Baydil.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرزا بيدل' +- 'lang': 'en' + 'text': 'MIRZA BEDIL' +'description': [] +'sher': +- 'id': '003_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے حقيقت يا مري چشم غلط بيں کا فساد | يہ زميں، يہ دشت ، يہ کہسار ، يہ چرخ کبود' + - 'lang': 'en' + 'text': 'Is it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?' + - 'lang': 'ro' + 'text': 'Hai Haqiqat Ya Meri Chashme-e-Ghalat-Been Ka Fasad | Ye Zameen, Ye Dasht, Ye Kuhsaar, Ye Charakh-e-Kubood' +- 'id': '003_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي کہتا ہے نہيں ہے ، کوئي کہتاہے کہ ہے | !کيا خبر ، ہے يا نہيں ہے تيري دنيا کا وجود' + - 'lang': 'en' + 'text': 'Some aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.' + - 'lang': 'ro' + 'text': 'Koi Kehta Hai Nahin Hai, Koi Kehta Hai Ke Hai | Kya Khabar, Hai Ke Nahin Hai Teri Dunya Ka Wujood!' +- 'id': '003_130_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرزا بيدل نے کس خوبي سے کھولي يہ گرہ | !اہل حکمت پر بہت مشکل رہي جس کي کشود' + - 'lang': 'en' + 'text': 'Bedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.' + - 'lang': 'ro' + 'text': 'Mirza Bedil Ne Kis Khoobi Se Kholi Ye Girah | Ahl-e-Hikmat Par Bohat Mushkil Rahi Jis Ki Kushood Bedil  resolved this tangled knot with so much skill and manner nice,' +- 'id': '003_130_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل اگر ميداشت وسعت بے نشاں بود ايں چمن '''' | ''''رنگ مے بيروں نشست از بسکہ مينا تنگ بود' + - 'lang': 'en' + 'text': 'ʺIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.ʺ' + - 'lang': 'ro' + 'text': 'Rang-e-Mai Beerun Nasheest Az Basika Meena Tang Bood” | If heart of man were vast enough, This mead would have retained no trace' diff --git a/data/github_iqbal_demystified/poems/003/003_131.yaml b/data/github_iqbal_demystified/poems/003/003_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..761e5f060fa5b10d1123b3fbc25a45f87a42e5d2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_131.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_131' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/524-%20Jalal%20o%20Jamal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جلال و جمال' +- 'lang': 'en' + 'text': 'GRANDEUR AND GRACE' +'description': [] +'sher': +- 'id': '003_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے ليے ہے فقط زور حيدري کافي | ترے نصيب فلاطوں کي تيزي ادراک' + - 'lang': 'en' + 'text': 'With Hyderʹs might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.' + - 'lang': 'ro' + 'text': 'Mere Liye Hai Faqt Zor-e-Haidari Kafi | Tere Naseen Flatoon Ki Taizi-e-Idraak' +- 'id': '003_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نظر ميں يہي ہے جمال و زيبائي | کہ سر بسجدہ ہيں قوت کے سامنے افلاک' + - 'lang': 'en' + 'text': 'This is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.' + - 'lang': 'ro' + 'text': 'Meri Nazar Mein Yehi Hai Jamal-o-Zaibai | Ke Sar-Basajda Hain Quwwat Ke Samne Aflaak' +- 'id': '003_131_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہو جلال تو حسن و جمال بے تاثير | نرا نفس ہے اگر نغمہ ہو نہ آتش ناک' + - 'lang': 'en' + 'text': 'Without great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture canʹt produce.' + - 'lang': 'ro' + 'text': 'Na Ho Jalal To Husn-o-Jamal Be-Taseer | Nira Nafs Hai Agar Naghma Ho Na Atishnaak' +- 'id': '003_131_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے سزا کے ليے بھي نہيں قبول وہ آگ | !کہ جس کا شعلہ نہ ہو تند و سرکش و بے باک' + - 'lang': 'en' + 'text': 'I would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame.' + - 'lang': 'ro' + 'text': 'Mujhe Saza Ke Liye Bhi Nahin Qabool Woh Aag | Ke Jis Ka Shaola Na Ho Tund-o-Sarkash-o-Bebaak!' diff --git a/data/github_iqbal_demystified/poems/003/003_132.yaml b/data/github_iqbal_demystified/poems/003/003_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..769a17e069f3677bc3eb061cf607779abccb4876 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_132.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_132' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/525-%20Musawwir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مصور' +- 'lang': 'en' + 'text': 'THE PAINTER' +'description': [] +'sher': +- 'id': '003_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس درجہ يہاں عام ہوئي مرگ تخيل | !ہندي بھي فرنگي کا مقلد ، عجمي بھي' + - 'lang': 'en' + 'text': 'The death of fancy is so widely spread | That men of Pers and Ind by Franks are led.' + - 'lang': 'ro' + 'text': 'Kis Darja Yahan Aam Huwi Marg-e-Takhiyyul | Hindi Bhi Farangi Ka Maqallad, Ajmi Bhi!' +- 'id': '003_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو تو يہي غم ہے کہ اس دور کے بہزاد | کھو بيٹھے ہيں مشرق کا سرور ازلي بھي' + - 'lang': 'en' + 'text': 'I feel sad that Behzads of modern time | Have lost Eastʹs rapture sweet and joy sublime.' + - 'lang': 'ro' + 'text': 'Mujhe Ko To Yehi Gham Hai Ke Iss Dour Ke Behzad | Hko Baithe Hain Mashriq Ka Suroor-e-Azali Bhi' +- 'id': '003_132_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معلوم ہيں اے مرد ہنر تيرے کمالات | صنعت تجھے آتي ہے پراني بھي ، نئي بھي' + - 'lang': 'en' + 'text': 'O artist, of your talents I can tell, | You know the ancient crafts and new so well.' + - 'lang': 'ro' + 'text': 'Maloom Hain Ae Mard-Ehunar Tere Kamal | San’at Tujhe Ati Hai Purani Bhi, Nayi Bhi' +- 'id': '003_132_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کو دکھايا بھي ہے ، ديکھا بھي ہے تو نے | !آئينہ فطرت ميں دکھا اپني خودي بھي' + - 'lang': 'en' + 'text': 'You have portrayed many a natural sight, | Display your self in Natureʹs mirror bright.' + - 'lang': 'ro' + 'text': 'Fitrat Ko Dikhaya Bhi Hai, Dekha Bhi Hai Tu Ne | Aaeena-e-Fitrat Mein Dikha Apni Khudi Bhi!' diff --git a/data/github_iqbal_demystified/poems/003/003_133.yaml b/data/github_iqbal_demystified/poems/003/003_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a86577656f71e289e5b179f98845b81918bc63de --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_133.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_133' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/526-%20Surood-e-Halaal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سرود حلال' +- 'lang': 'en' + 'text': 'LAWFUL MUSIC' +'description': [] +'sher': +- 'id': '003_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھل تو جاتا ہے مغني کے بم و زير سے دل | !نہ رہا زندہ و پائندہ تو کيا دل کي کشود' + - 'lang': 'en' + 'text': 'The bass and treble of minstrelʹs song, Much joy to human heart imparts: | What is the use of pleasure that, Is eʹer on wings and soon departs?' + - 'lang': 'ro' + 'text': 'Khul To Jata Hai Mughanni Ke Bam-o-Zeer Se Dil | Na Raha Zinda-o-Painda To Kya Dil Ki Kushood!' +- 'id': '003_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ابھي سينہ افلاک ميں پنہاں وہ نوا | جس کي گرمي سے پگھل جائے ستاروں کا وجود' + - 'lang': 'en' + 'text': 'That melodious song is still unborn, And is concealed in heavenʹs breast, | Whose intense heat may transform, The solid stars to liquid form.' + - 'lang': 'ro' + 'text': 'Hai Abhi Seena-e-Aflak Mein Oinhan Wo Nawa | Jis Ki Garmi Se Pighal Jaye Sitaron Ka Wujood' +- 'id': '003_133_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي تاثير سے آدم ہو غم و خوف سے پاک | اور پيدا ہو ايازي سے مقام محمود' + - 'lang': 'en' + 'text': 'A song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.' + - 'lang': 'ro' + 'text': 'Jis Taseer Se Adam Ho Gham-o-Khof Se Pak | Aur Paida Ho Ayazi Se Maqam-e-Mehmood' +- 'id': '003_133_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و انجم کا يہ حيرت کدہ باقي نہ رہے | تو رہے اور ترا زمزمہ لا موجود' + - 'lang': 'en' + 'text': 'Perplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, ʺGod is Great,ʺ uttered with much force.' + - 'lang': 'ro' + 'text': 'Mah-o-Anjum Ka Ye Hairat Kadah Baqi Na Rahe | Tu Rahe Aur Tera Zamzama-e-La-Mujood' +- 'id': '003_133_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کو مشروع سمجھتے ہيں فقيہان خودي | !منتظر ہے کسي مطرب کا ابھي تک وہ سرود' + - 'lang': 'en' + 'text': 'The song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed.' + - 'lang': 'ro' + 'text': 'Jis Ko Mashroo Samjhte Hain Faqeehan-e-Khudi | Muntazir Hai Kisi Mutarib Ka Abhi Tak Woh Surood!' diff --git a/data/github_iqbal_demystified/poems/003/003_134.yaml b/data/github_iqbal_demystified/poems/003/003_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b035a6c1b0da9c90308e4d8580e9092e5657b840 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_134.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_134' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/527-%20Surood-e-Haraam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سرود حرام' +- 'lang': 'en' + 'text': 'UNLAWFUL MUSIC' +'description': [] +'sher': +- 'id': '003_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ميرے ذکر ميں ہے صوفيوں کا سوز و سرور | نہ ميرا فکر ہے پيمانہ ثواب و عذاب' + - 'lang': 'en' + 'text': 'My remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.' + - 'lang': 'ro' + 'text': 'Na Mere Zikr Mein Sufiyon Ka Souz-o-Suroor | Na Mera Fikr Hai Pemana-e-Sawab-o-Azab' +- 'id': '003_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا کرے کہ اسے اتفاق ہو مجھ سے | فقيہ شہر کہ ہے محرم حديث و کتاب' + - 'lang': 'en' + 'text': 'I wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.' + - 'lang': 'ro' + 'text': 'Khuda Kare Ke Usse Ittefaq Ho Mujh Se | Faqeeh-e-Shehr Ke Hai Mehram-e-Hadees-o-Kitab' +- 'id': '003_134_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر نوا ميں ہے پوشيدہ موت کا پيغام | !حرام ميري نگاہوں ميں ناے و چنگ و رباب' + - 'lang': 'en' + 'text': 'If in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid.' + - 'lang': 'ro' + 'text': 'Agar Nawa Mein Hai Poshida Mout Ka Pegham | Haraam Meri Nigahon Mein Naye-o-Chang-o-Rubab!' diff --git a/data/github_iqbal_demystified/poems/003/003_135.yaml b/data/github_iqbal_demystified/poems/003/003_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5b1719610c184c4aa5b30d1990f5c47d4eb950be --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_135.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_135' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/528-%20Fawwara.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فوارہ' +- 'lang': 'en' + 'text': 'FOUNTAIN' +'description': [] +'sher': +- 'id': '003_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ آبجو کي رواني ، يہ ہمکناري خاک | مري نگاہ ميں ناخوب ہے يہ نظارہ' + - 'lang': 'en' + 'text': 'To own the flow of brook, And meander on the earth | In gaze of mine hasnʹt charm, And canʹt endow with mirth.' + - 'lang': 'ro' + 'text': 'Ye Aabju Ki Rawani, Ye Humkinari-e-Khak | Meri Nigah Mein Na-Khoob Hai Ye Nazzara' +- 'id': '003_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ادھر نہ ديکھ ، ادھر ديکھ اے جوان عزيز | بلند زور دروں سے ہوا ہے فوارہ' + - 'lang': 'en' + 'text': 'O dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high.' + - 'lang': 'ro' + 'text': 'Udhar Na Dekh, Idhar Dekh Ae Jawan-e-Aziz | Buland Zor-e-Duroon Se Huwa Fawwara' diff --git a/data/github_iqbal_demystified/poems/003/003_136.yaml b/data/github_iqbal_demystified/poems/003/003_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd7c9cbcafeeeee2bb8f5d2523f7c017b1d77de7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_136.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_136' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/529-%20Shair.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شاعر' +- 'lang': 'en' + 'text': 'THE POET' +'description': [] +'sher': +- 'id': '003_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق کے نيستاں ميں ہے محتاج نفس نے | شاعر ! ترے سينے ميں نفس ہے کہ نہيں ہے' + - 'lang': 'en' + 'text': 'In lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, ʺIf you have breath in breast, or no?' + - 'lang': 'ro' + 'text': 'Mashriq Ke Neestan Mein Hai Muhtaj-e-Nafs Ne | Shayar! Tere Seene Mein Nafs Hai Ke Nahi Hai' +- 'id': '003_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاثير غلامي سے خودي جس کي ہوئي نرم | اچھي نہيں اس قوم کے حق ميں عجمي لے' + - 'lang': 'en' + 'text': 'If nationʹs self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.' + - 'lang': 'ro' + 'text': 'Taseer-e-Ghulami Se Khudi Jis Ki Huwi Naram | Achi Nahin Uss Qoum Ke Haq Mein Ajami Laiy' +- 'id': '003_136_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شيشے کي صراحي ہو کہ مٹي کا سبو ہو | شمشير کي مانند ہو تيزي ميں تري مے' + - 'lang': 'en' + 'text': 'If flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.' + - 'lang': 'ro' + 'text': 'Sheeshe Ki Soorahi Ho Ke Mitti Ka Suboo Ho | Shamsheer Ki Manind Ho Taizi Mein Teri Mai' +- 'id': '003_136_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ايسي کوئي دنيا نہيں افلاک کے نيچے | بے معرکہ ہاتھ آئے جہاں تخت جم و کے' + - 'lang': 'en' + 'text': 'There is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.' + - 'lang': 'ro' + 'text': 'Aesi Koi Dunya Nahin Aflak Ke Neeche | Be-Maarka Hath Aye Jahan Takht-e-Jim-o-Kai' +- 'id': '003_136_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر لحظہ نيا طور ، نئي برق تجلي | !اللہ کرے مرحلہ شوق نہ ہو طے' + - 'lang': 'en' + 'text': 'On Loveʹs way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!' + - 'lang': 'ro' + 'text': 'Har Lehza Naya Toor, Nayi Barq-e-Tajalli | Allah Kare Marhala-e-Shauq Na Ho Tai !' diff --git a/data/github_iqbal_demystified/poems/003/003_137.yaml b/data/github_iqbal_demystified/poems/003/003_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..383cd637dd7bf4cef4b17f355385c335c17f3cb0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_137.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_137' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/530-%20Shair-e-Ajam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شعر عجم' +- 'lang': 'en' + 'text': 'PERSIAN POETRY' +'description': [] +'sher': +- 'id': '003_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے شعر عجم گرچہ طرب ناک و دل آويز | اس شعر سے ہوتي نہيں شمشير خودي تيز' + - 'lang': 'en' + 'text': 'The Persian Muse is mirthsome and heart‐easing, | No whetstone for the sword‐edge of the self.' + - 'lang': 'ro' + 'text': 'Hai Shair-e-Ajam Gharche Tarabnaak-o-Dil-Awaiz | Iss Shair Se Hoti Nahin Shamsheer-e-Khudi Taiz' +- 'id': '003_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افسردہ اگر اس کي نوا سے ہو گلستاں | بہتر ہے کہ خاموش رہے مرغ سحر خيز' + - 'lang': 'en' + 'text': 'Better the song‐bird of the dawn be still, | Than by her notes lull flowerland into languor.' + - 'lang': 'ro' + 'text': 'Afsurda Agar Iss Ki Nawa Se Ho Gulistan | Behtar Hai Ke Khamosh Rahe Murgh-e-Sehar Khaiz' +- 'id': '003_137_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ ضرب اگر کوہ شکن بھي ہو تو کيا ہے | جس سے متزلزل نہ ہوئي دولت پرويز' + - 'lang': 'en' + 'text': 'What use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?' + - 'lang': 'ro' + 'text': 'Woh Zarb Agar Koh Shikan Bhi Ho To Kya Hai | Jis Se Mutazalzal Na Huwi Doulat-e-Parviaz' +- 'id': '003_137_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال يہ ہے خارہ تراشي کا زمانہ | ''از ہر چہ بآئينہ نمايند بہ پرہيز''' + - 'lang': 'en' + 'text': 'This is an age, Iqbal, for craving flint: | From all glass‐wares they show you, turn away.' + - 'lang': 'ro' + 'text': 'Iqbal Ye Hai Khara Tarashi Ka Zamana | ‘Az Har Che Ba-Aaeena Nama-Yand Ba Parhaiz’' diff --git a/data/github_iqbal_demystified/poems/003/003_138.yaml b/data/github_iqbal_demystified/poems/003/003_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..97fadb84d30c3fe2c3bb0488aaff12cd3fd014ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_138.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_138' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/531-%20Hunar%20Waranay%20Hind.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ہنروران ہند' +- 'lang': 'en' + 'text': 'INDIA’S ARTISTS' +'description': [] +'sher': +- 'id': '003_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق و مستي کا جنازہ ہے تخيل ان کا | ان کے انديشہ تاريک ميں قوموں کے مزار' + - 'lang': 'en' + 'text': 'Their opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.' + - 'lang': 'ro' + 'text': 'Ishq-o-Masti Ka Janaza Hai Takhiyyul Un Ka | In Ke Andaisha-e-Tareek Mein Qoumon Ke Mazar' +- 'id': '003_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کي نقش گري ان کے صنم خانوں ميں | زندگي سے ہنر ان برہمنوں کا بيزار' + - 'lang': 'en' + 'text': 'In their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.' + - 'lang': 'ro' + 'text': 'Mout Ki Naqsh Gari In Ke Sanam Khanon Mein | Zindagi Se Hunar In Barhamanon Ka Bezar' +- 'id': '003_138_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم آدم سے چھپاتے ہيں مقامات بلند | کرتے ہيں روح کو خوابيدہ ، بدن کو بيدار' + - 'lang': 'en' + 'text': 'They conceal high goals from view; | They put the spirit to slumber and awaken the body.' + - 'lang': 'ro' + 'text': 'Chashme-e-Adam Se Chupate Hain Maqamat-e-Buland | Karte Hain Rooh Ko Khawabida, Badan Ko Baidar' +- 'id': '003_138_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند کے شاعر و صورت گر و افسانہ نويس | !آہ ! بيچاروں کے اعصاب پہ عورت ہے سوار' + - 'lang': 'en' + 'text': 'The senses of the poor Indian poets, painters | And literary writers are obsessed by woman.' + - 'lang': 'ro' + 'text': 'Hind Ke Shayar-o-Sooratgar-o-Afsana Nawees | Ah, Becharon Ke Asaab Pe Aurat Hai Sawar!' diff --git a/data/github_iqbal_demystified/poems/003/003_139.yaml b/data/github_iqbal_demystified/poems/003/003_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..54c9d43b4ce93db60b4d232e73a2172fa76edf76 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_139.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_139' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/532-%20Mard%20i%20Buzurg.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مرد بزرگ' +- 'lang': 'en' + 'text': 'THE GREAT MAN' +'description': [] +'sher': +- 'id': '003_139_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي نفرت بھي عميق ، اس کي محبت بھي عميق | قہر بھي اس کا ہے اللہ کے بندوں پہ شفيق' + - 'lang': 'en' + 'text': 'His contempt has no bound, His Loveʹs depth none can sound: | His wrath on men of God, Is tempered in manner odd.' + - 'lang': 'ro' + 'text': 'Uss Ki Nafrat Bhi Umeeq, Uss Ki Muhabbat Bhi Umeeq | Qeher Bhi Uss Ka Hai Allah Ke Bandon Pe Shafeeq' +- 'id': '003_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرورش پاتا ہے تقليد کي تاريکي ميں | ہے مگر اس کي طبيعت کا تقاضا تخليق' + - 'lang': 'en' + 'text': 'Nurtured in mimicryʹs gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.' + - 'lang': 'ro' + 'text': 'Parwarish Pata Hai Taqleed Ki Tareeki Mein | Hai Magar Uss Ki Tabiat Ka Taqaza Takhleeq' +- 'id': '003_139_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجمن ميں بھي ميسر رہي خلوت اس کو | شمع محفل کي طرح سب سے جدا ، سب کا رفيق' + - 'lang': 'en' + 'text': 'In midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.' + - 'lang': 'ro' + 'text': 'Anjuman Mein Bhi Mayassar Rahi Khalwat Uss Ko | Shama-e-Mehfil Ki Tarah Sub Se Judda, Sub Ka Rafeeq' +- 'id': '003_139_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل خورشيد سحر فکر کي تاباني ميں | بات ميں سادہ و آزادہ، معاني ميں دقيق' + - 'lang': 'en' + 'text': 'Faqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.' + - 'lang': 'ro' + 'text': 'Misl-e-Khursheed-e-Sehar Fikr Ki Tabani Mein | Baat Mein Sada-o-Azadah, Ma’aani Mein Daqeeq' +- 'id': '003_139_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کا انداز نظر اپنے زمانے سے جدا | اس کے احوال سے محرم نہيں پيران طريق' + - 'lang': 'en' + 'text': 'Its views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown.' + - 'lang': 'ro' + 'text': 'Uss Ka Andaz-e-Nazar Apne Zamane Se Judda | Uss Ke Ahwal Se Mehram Nahin Peeran-e-Tareeq' diff --git a/data/github_iqbal_demystified/poems/003/003_140.yaml b/data/github_iqbal_demystified/poems/003/003_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2015546f9f65a1e3a8e666d3d03855d0ad564eca --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_140.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_140' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/533-%20Alam%20i%20Naw.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عالم نو' +- 'lang': 'en' + 'text': 'NEW WORLD' +'description': [] +'sher': +- 'id': '003_140_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ دل سے نہيں پوشيدہ ضمير تقدير | خواب ميں ديکھتا ہے عالم نو کي تصوير' + - 'lang': 'en' + 'text': 'Decrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.' + - 'lang': 'ro' + 'text': 'Zinda Dil Se Nahin Poshida Zameer-e-Taqdeer | Khawab Mein Dekhta Hai Alam-e-Nau Ki Tasveer' +- 'id': '003_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اور جب بانگ اذاں کرتي ہے بيدار اسے | کرتا ہے خواب ميں ديکھي ہوئي دنيا تعمير' + - 'lang': 'en' + 'text': 'When prayer call at early morn, Transports him to Morpheusʹ domain, | He tries to build the world beheld, With utmost might and utmost main.' + - 'lang': 'ro' + 'text': 'Aur Jab Bang-e-Zan Karti Hai Baidar Usse | Karta Hai Khawab Mein Dekhi Huwi Dunya Tameer' +- 'id': '003_140_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدن اس تازہ جہاں کا ہے اسي کي کف خاک | روح اس تازہ جہاں کي ہے اسي کي تکبير' + - 'lang': 'en' + 'text': 'The body of the dreamt of world, Is made from his handful clay: | ʹʹGod is Great!ʺ his slogan shrill that can, The role of soul for new world play.' + - 'lang': 'ro' + 'text': 'Badan Uss Taza Jahan Ka Hai Ussi Ki Kaf-e-Khak | Rooh Iss Taza Jahan Ki Hai Ussi Ki Takbeer' diff --git a/data/github_iqbal_demystified/poems/003/003_141.yaml b/data/github_iqbal_demystified/poems/003/003_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..632102ea57b8f28a61e65b84ecc5845b89aceb74 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_141.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_141' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/534-%20Ijad%20i%20Maani.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايجاد معاني' +- 'lang': 'en' + 'text': 'INVENTION OF NEW MEANINGS' +'description': [] +'sher': +- 'id': '003_141_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چند کہ ايجاد معاني ہے خدا داد | !کوشش سے کہاں مرد ہنر مند ہے آزاد' + - 'lang': 'en' + 'text': 'It is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.' + - 'lang': 'ro' + 'text': 'Har Chand Ke Aeejad-e-Maani Hai Khudad | Koshish Se Kahan Mard-e-Hunarmand Hai Azad !' +- 'id': '003_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون رگ معمار کي گرمي سے ہے تعمير | ميخانہ حافظ ہو کہ بتخانہ بہزاد' + - 'lang': 'en' + 'text': 'It is the heat in masonʹs blood, Who builds structures of various forms: | It may be Behzadʹs picture hall, Or house of wine where Hafiz charms.' + - 'lang': 'ro' + 'text': 'Khoon-e-Rag-e-Maamar Ki Garmi Se Hai Tameer | Maikhana-e-Hafiz Ho Ke Butkhana-e-Behzad' +- 'id': '003_141_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے محنت پيہم کوئي جوہر نہيں کھلتا | !روشن شرر تيشہ سے ہے خانہ فرہاد' + - 'lang': 'en' + 'text': 'Without resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!' + - 'lang': 'ro' + 'text': 'Be Mehnat-e-Peham Koi Johar Nahin Khulta | Roshan Sharer-e-Teesha Se Hai Khana-e-Farhad!' diff --git a/data/github_iqbal_demystified/poems/003/003_142.yaml b/data/github_iqbal_demystified/poems/003/003_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..34bc39997c7c7c8646def48a7db37980374713a3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_142.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_142' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/535-%20Mawsiqi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'موسيقي' +- 'lang': 'en' + 'text': 'MUSIC' +'description': [] +'sher': +- 'id': '003_142_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ نغمہ سردي خون غزل سرا کي دليل | کہ جس کو سن کے ترا چہرہ تاب ناک نہيں' + - 'lang': 'en' + 'text': 'A song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrelʹs blood is cold, His heart of heat and warmth is free.' + - 'lang': 'ro' + 'text': 'Woh Naghma Sardi-e-Khoon-e-Ghazal Sara Ki Daleel | Ke Jis Ko Sun Ke Tera Chehra Taabnaak Nahin' +- 'id': '003_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا کو کرتا ہے موج نفس سے زہر آلود | وہ نے نواز کہ جس کا ضمير پاک نہيں' + - 'lang': 'en' + 'text': 'That player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasnʹt cure.' + - 'lang': 'ro' + 'text': 'Nawa Ko Karta Hai Mouj-e-Nafs Se Zahr Alood | Woh Ne Nawaz Ke Jis Ka Zameer Paak Nahin' +- 'id': '003_142_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پھرا ميں مشرق و مغرب کے لالہ زاروں ميں | کسي چمن ميں گريبان لالہ چاک نہيں' + - 'lang': 'en' + 'text': 'I have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn.' + - 'lang': 'ro' + 'text': 'Phira Mein Mashriq-o-Maghrib Ke Lala Zaron Mein | Kisi Chaman Mein Greban-e-Lala Chaak Nahin' diff --git a/data/github_iqbal_demystified/poems/003/003_143.yaml b/data/github_iqbal_demystified/poems/003/003_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36f1024c835a9a3468cde711ae58f222977cbb0c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_143.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_143' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/536-%20Zouq-e-Nazar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ذوق نظر' +- 'lang': 'en' + 'text': 'ZEST FOR SIGHT' +'description': [] +'sher': +- 'id': '003_143_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي بلند تھي اس خوں گرفتہ چيني کي | کہا غريب نے جلاد سے دم تعزير' + - 'lang': 'en' + 'text': 'How lofty was that Chinese’s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, ʺStop for a span of breath!ʺ' + - 'lang': 'ro' + 'text': 'Khudi Buland Thi Uss Khoon Garifta-Cheeni Ki | Kaha Ghareeb Ne Jallad Se Dam-e-Tazeer' +- 'id': '003_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ٹھہر ٹھہر کہ بہت دل کشا ہے يہ منظر | !ذرا ميں ديکھ تو لوں تاب ناکي شمشير' + - 'lang': 'en' + 'text': 'He asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The swordʹs great‐glimmer, glow and sheen.' + - 'lang': 'ro' + 'text': 'Thehr Thehr Ke Bohat Dil Kasha Hai Ye Manzir | Zara Mein Dekh To Loon Taabnaaki-e Shamsheer' diff --git a/data/github_iqbal_demystified/poems/003/003_144.yaml b/data/github_iqbal_demystified/poems/003/003_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db44e6b9ccca8099e6fb0b016e7d9d0b9b8246b0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_144.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_144' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/537-%20Sheir.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شعر' +- 'lang': 'en' + 'text': 'VERSE' +'description': [] +'sher': +- 'id': '003_144_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں شعر کے اسرار سے محرم نہيں ليکن | يہ نکتہ ہے ، تاريخ امم جس کي ہے تفصيل' + - 'lang': 'en' + 'text': 'I do not know the mysteries of poetry. | This point, however, is clear from the nation’s history.' + - 'lang': 'ro' + 'text': 'Main Shair Ke Asrar Se Mehram Nahin Lekin | Ye Nukta Hai, Tareekh-e-Umam Jis Ki Hai Tafseel' +- 'id': '003_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ شعر کہ پيغام حيات ابدي ہے | يا نغمہ جبريل ہے يا بانگ سرافيل' + - 'lang': 'en' + 'text': 'That poetry which is a message of eternal life | Is Gabriel’s song or Israfil’s trumpet‐call.' + - 'lang': 'ro' + 'text': 'Woh Shair Ke Paigham-e-Hayat-e-Abdi Hai | Ya Naghma-e-Jibreel Hai Ya Bang-e-Sarafeel!' diff --git a/data/github_iqbal_demystified/poems/003/003_145.yaml b/data/github_iqbal_demystified/poems/003/003_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..59c9fd79bc9c482a410328aeea0f95849f39662e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_145.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_145' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/538-%20Raqs-o-Mousiqui.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رقص و موسيقي' +- 'lang': 'en' + 'text': 'DANCE AND MUSIC' +'description': [] +'sher': +- 'id': '003_145_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعر سے روشن ہے جان جبرئيل و اہرمن | رقص و موسيقي سے ہے سوز و سرور انجمن' + - 'lang': 'en' + 'text': 'The souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.' + - 'lang': 'ro' + 'text': 'Shair Se Roshan Hai Jaan-e-Jibreel-o-Ahrman | Raqs-o-Mausiqi Se Hai Souz-o-Suroor-e-Anjuman' +- 'id': '003_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش يوں کرتا ہے اک چيني حکيم اسرار فن | شعر گويا روح موسيقي ہے ، رقص اس کا بدن' + - 'lang': 'en' + 'text': 'A Chinese sage has thus disclosed, The secrets implied in this art: | ʺAs if verse is musicʹs soul, And dance performs bodyʹs part.ʺ' + - 'lang': 'ro' + 'text': 'Faash Yun Karta Hai Ek Cheeni Hakeem Asrar-e-Fan | Shair Goya Rooh-e-Mausiqi Hai, Raqs Uss Ka Badan!' diff --git a/data/github_iqbal_demystified/poems/003/003_146.yaml b/data/github_iqbal_demystified/poems/003/003_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0053fa762b5458a7341959cd9fbe316b85ace7cb --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_146.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_146' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/539-%20Zabt.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ضبط' +- 'lang': 'en' + 'text': 'DISCIPLINE' +'description': [] +'sher': +- 'id': '003_146_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طريق اہل دنيا ہے گلہ شکوہ زمانے کا | نہيں ہے زخم کھا کر آہ کرنا شان درويشي' + - 'lang': 'en' + 'text': 'It is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate‐inflicted wounds to moan.' + - 'lang': 'ro' + 'text': 'Tareeq-e-Ahl-e-Dunya Hai Gila Shikwah Zamane Ka | Nahin Hai Zakham Kha Kar Aah Karna Shaan-e-Darveshi' +- 'id': '003_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نکتہ پير دانا نے مجھے خلوت ميں سمجھايا | !کہ ہے ضبط فغاں شيري ، فغاں روباہي و ميشي' + - 'lang': 'en' + 'text': 'The wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan.' + - 'lang': 'ro' + 'text': 'Ye Nukta-e-Peer-e-Dana Ne Mujhe Halwat Mein Samjhaya | Ke Hai Zabt-e-Faghan Sheri, Afghan Rubahi-o-Maishi!' diff --git a/data/github_iqbal_demystified/poems/003/003_147.yaml b/data/github_iqbal_demystified/poems/003/003_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8ffde50bfc88bcf57456cc979c972ea7391538d5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_147.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_147' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/540-%20Raqs.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رقص' +- 'lang': 'en' + 'text': 'DANCING' +'description': [] +'sher': +- 'id': '003_147_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھوڑ يورپ کے ليے رقص بدن کے خم و پيچ | !روح کے رقص ميں ہے ضرب کليم اللہي' + - 'lang': 'en' + 'text': 'To Europe leave the dance of serpent limb: | The prophet’s power is born of the spirit’s dance.' + - 'lang': 'ro' + 'text': 'Choro Yourap Ke Liye Raqs-e-Badan Ke Kham-o-Paich | Rooh Ke Raqs Mein Hai Zarb-e-Kaleem-Ul-Lahi !' +- 'id': '003_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صلہ اس رقص کا ہے تشنگي کام و دہن | صلہ اس رقص کا درويشي و شاہنشاہي' + - 'lang': 'en' + 'text': 'That breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince.' + - 'lang': 'ro' + 'text': 'Sila Uss Raqs Ka Hai Tashnagi-e-Kaam-o-Dahan | Sila Iss Raqs Ka Darveshi-o-Shehanshahi!' diff --git a/data/github_iqbal_demystified/poems/003/003_148.yaml b/data/github_iqbal_demystified/poems/003/003_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e95caa32856a879715bea27a6b930de35ac11b6b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_148.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_148' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/542-%20Ishtrakiat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اشتراکيت' +- 'lang': 'en' + 'text': 'COMMUNISM' +'description': [] +'sher': +- 'id': '003_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوموں کي روش سے مجھے ہوتا ہے يہ معلوم | بے سود نہيں روس کي يہ گرمي رفتار' + - 'lang': 'en' + 'text': 'From wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.' + - 'lang': 'ro' + 'text': 'Qoumon Ki Rawish Se Mujhe Hota Hai Ye Maloom | Be Sood Nahin Roos Ki Ye Garmi-e-Raftar' +- 'id': '003_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انديشہ ہوا شوخي افکار پہ مجبور | فرسودہ طريقوں سے زمانہ ہوا بيزار' + - 'lang': 'en' + 'text': 'The world is red tip with the modes, That arenʹt in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.' + - 'lang': 'ro' + 'text': 'Andesha Huwa Shaukhi-e-Afkaar Pe Majboor | Farsooda Tareeqon Se Zamana Huwa Bezar' +- 'id': '003_148_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انساں کي ہوس نے جنھيں رکھا تھا چھپا کر | کھلتے نظر آتے ہيں بتدريج وہ اسرار' + - 'lang': 'en' + 'text': 'These mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.' + - 'lang': 'ro' + 'text': 'Insaan Ki Hawas Ne Jinhain Rakha Tha Chupa Kar | Khule Nazar Aate Hain Batadreej Woh Asrar' +- 'id': '003_148_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرآن ميں ہو غوطہ زن اے مرد مسلماں | اللہ کرے تجھ کو عطا جدت کردار' + - 'lang': 'en' + 'text': 'O Muslim, dive deep in the Book, Which was revealed to Prophetsʹ Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!' + - 'lang': 'ro' + 'text': 'Quran Mein Ho Ghota-Zan Ae Mard-e-Musalman | Allah Kare Tujh Ko Atta Jiddat-e-Kirdar' +- 'id': '003_148_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو حرف ''قل العفو'' ميں پوشيدہ ہے اب تک | !اس دور ميں شايد وہ حقيقت ہو نمودار' + - 'lang': 'en' + 'text': 'The fact concealed in words so far, ʺSpend what is surplus and is spare,ʺ | May come to light in modern age, And make the meanings clear and bare.' + - 'lang': 'ro' + 'text': 'Jo Harf-e-‘ Qulil-Affo ’ Mein Poshida Hai Ab Tak | Iss Dour Mein Shaid Woh Haqiqat Ho Namoodar!' diff --git a/data/github_iqbal_demystified/poems/003/003_149.yaml b/data/github_iqbal_demystified/poems/003/003_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..60161b1d6a822bf0e91c02799ac5830fc9344014 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_149.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_149' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/543-%20Kaarl%20Marks%20Ki%20Aawaaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کارل مارکس کي آواز' +- 'lang': 'en' + 'text': 'THE VOICE OF KARL MARX' +'description': [] +'sher': +- 'id': '003_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ علم و حکمت کي مہرہ بازي ، يہ بحث و تکرار کي نمائش | نہيں ہے دنيا کو اب گوارا پرانے افکار کي نمائش' + - 'lang': 'en' + 'text': 'Your chessmatch of research and erudition—Your comedy of debate and disputation!— | The world has no more patience left to watch, This comedy of threadbare speculation.' + - 'lang': 'ro' + 'text': 'Ye Ilm-o-Hikmat Ki Muhra-Bazi, Ye Behas-o-Takrar Ki Namaesh | Nahin Hai Dunya Ko Ab Gawara Purane Afkaar Ki Namaesh' +- 'id': '003_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري کتابوں ميں اے حکيم معاش رکھا ہي کيا ہے آخر | خطوط خم دار کي نمائش ، مريز و کج دار کي نمائش' + - 'lang': 'en' + 'text': 'What after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely‐flowing curves, A sort of Barmecidal invitation.' + - 'lang': 'ro' + 'text': 'Teri Kitabon Mein Ae Hakeem-e-Maash Rakha Hi Kya Hai Akhir | Khatoot-e-Khamdar Ki Namaesh, Maraiz-o-Kajdar Ki Namaesh' +- 'id': '003_149_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان مغرب کے بت کدوں ميں ، کليسياؤں ميں ، مدرسوں ميں | ہوس کي خون ريزياں چھپاتي ہے عقل عيار کي نمائش' + - 'lang': 'en' + 'text': 'In the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration.' + - 'lang': 'ro' + 'text': 'Jahan-e-Maghrib Ke Butkudon Mein Kaleesaon Mein, Madrason Mein | Hawas Ki Khoon Raiziyan Chupati Hai Aqal-e-Ayyar Ki Namaesh' diff --git a/data/github_iqbal_demystified/poems/003/003_150.yaml b/data/github_iqbal_demystified/poems/003/003_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0ecc9c77bd7e1dfdb9454cffe40282ec060ca646 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_150.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_150' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/544-%20Inqilaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'انقلاب' +- 'lang': 'en' + 'text': 'REVOLUTION' +'description': [] +'sher': +- 'id': '003_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ايشيا ميں نہ يورپ ميں سوز و ساز حيات | خودي کي موت ہے يہ ، اور وہ ضمير کي موت' + - 'lang': 'en' + 'text': 'Death to man’s soul is Europe, death is Asia | To man’s will; neither feels the vital current.' + - 'lang': 'ro' + 'text': 'Na Asia Mein Na Yorap Mein Souz-o-Saaz-e-Hayat | Khudi Ki Mout Hai Ye, Aur Woh Zameer Ki Mout' +- 'id': '003_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلوں ميں ولولہ انقلاب ہے پيدا | !قريب آگئي شايد جہان پير کي موت' + - 'lang': 'en' + 'text': 'In men’s hearts stir a revolution’s torrent; | Maybe our old world is nearing death.' + - 'lang': 'ro' + 'text': 'Dilon Mein Walwala-e-Inqilab Hai Paida | Qareeb Aa Gyi Shaid Jahan-e-Peer Ki Mout!' diff --git a/data/github_iqbal_demystified/poems/003/003_151.yaml b/data/github_iqbal_demystified/poems/003/003_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..249f4f50c501af38f7afcd55e4ae8dcd84077f80 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_151.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_151' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/545-%20Khushaamad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خوشامد' +- 'lang': 'en' + 'text': 'FLATTERY' +'description': [] +'sher': +- 'id': '003_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں کار جہاں سے نہيں آگاہ ، وليکن | ارباب نظر سے نہيں پوشيدہ کوئي راز' + - 'lang': 'en' + 'text': 'The versed in this world’s business I am not, | There are shrewd folk who always know what’s what.' + - 'lang': 'ro' + 'text': 'Main Kaar-e-Jahan Se Nahin Aagah, Wa Lekin | Arbab-e-Nazar Se Nahin Poshida Koi Raaz' +- 'id': '003_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر تو بھي حکومت کے وزيروں کي خوشامد | دستور نيا ، اور نئے دور کا آغاز' + - 'lang': 'en' + 'text': 'Swim with the tide, flatter Their Excellencies | Of the new dispensation that commences!' + - 'lang': 'ro' + 'text': 'Kar Tu Bhi Hukumat Ke Wazeeron Ki Khushamd | Dastoor Naya, Aur Naye Dour Ka Aghaz' +- 'id': '003_151_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معلوم نہيں ، ہے يہ خوشامد کہ حقيقت | کہہ دے کوئي الو کو اگر ''رات کا شہباز' + - 'lang': 'en' + 'text': 'Would it be more vicarious, or—polite, | I wonder, to call an owl ‘the falcon of the night’?' + - 'lang': 'ro' + 'text': 'Maloom Nahin Hai Ye Khushamd Ke Haqiqat | Keh De Koi Allu Ko Agar ‘Raat Ka Shahbaz’!' diff --git a/data/github_iqbal_demystified/poems/003/003_152.yaml b/data/github_iqbal_demystified/poems/003/003_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fb4017fa24af77ea410d2e97ffc6a24dbb147189 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_152.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_152' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/546-%20Manaasib.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مناصب' +- 'lang': 'en' + 'text': 'GOVERNMENT JOBS' +'description': [] +'sher': +- 'id': '003_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا ہے بندئہ مومن فسوني افرنگ | اسي سبب سے قلندر کي آنکھ ہے نم ناک' + - 'lang': 'en' + 'text': 'One hermit’s eyes grew wet with watching how you fell, | Poor Muslim, under England’s spell.' + - 'lang': 'ro' + 'text': 'Huwa Hai Band-e-Momin Fusooni-e-Afrang | Issi Sabab Se Qalandar Ki Ankh Hai Namnaak' +- 'id': '003_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے بلند مناصب کي خير ہو يارب | کہ ان کے واسطے تو نے کيا خودي کو ہلاک' + - 'lang': 'en' + 'text': 'God give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!' + - 'lang': 'ro' + 'text': 'Tere Buland Munasib Ki Khair Ho, Ya Rab!! | Ke In Ke Waste Tu Ne Kiya Khudi Ko Halak' +- 'id': '003_152_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگر يہ بات چھپائے سے چھپ نہيں سکتي | سمجھ گئي ہے اسے ہر طبيعت چالاک' + - 'lang': 'en' + 'text': 'But there’s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:' + - 'lang': 'ro' + 'text': 'Magar Ye Baat Chupaye Se Chup Nahin Sakti | Samajh Gyi Hai Isse Har Tabiat-e-Chalak' +- 'id': '003_152_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شريک حکم غلاموں کو کر نہيں سکتے | !خريدتے ہيں فقط ان کا جوہر ادراک' + - 'lang': 'en' + 'text': 'No slave is given a partnership in England’s reign— | She only wants to buy her brain.' + - 'lang': 'ro' + 'text': 'Shareek-e-Hukm Ghulamon Ko Kar Nahin Sakte | Khareedte Hain Faqt Un Ka Johar-e-Idraak' diff --git a/data/github_iqbal_demystified/poems/003/003_153.yaml b/data/github_iqbal_demystified/poems/003/003_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82002ba6d33bf1892a50f3ec314c129bd4309ee4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_153.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_153' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/547-%20Europe%20Aur%20Yahood.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يورپ اور يہود' +- 'lang': 'en' + 'text': 'EUROPE AND THE JEWS' +'description': [] +'sher': +- 'id': '003_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عيش فراواں ، يہ حکومت ، يہ تجارت | دل سينہ بے نور ميں محروم تسلي' + - 'lang': 'en' + 'text': 'Unbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.' + - 'lang': 'ro' + 'text': 'Ye Aesh-e-Farawan, Ye Hukumat, Ye Tajarat | Dil-e-Seena-e-Be Noor Mein Mehroom-e-Tasalli' +- 'id': '003_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاريک ہے افرنگ مشينوں کے دھويں سے | يہ وادي ايمن نہيں شايان تجلي' + - 'lang': 'en' + 'text': 'Dark is the white man’s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;' + - 'lang': 'ro' + 'text': 'Tareek Hai Afrang Machinon Ke Duhween Se | Ye Wadi-e-Ayman Nahin Shayaan-e-Tajalli' +- 'id': '003_153_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے نزع کي حالت ميں يہ تہذيب جواں مرگ | !شايد ہوں کليسا کے يہودي متولي' + - 'lang': 'en' + 'text': 'A civilization sick before its prime, | At its least gasp—leaving maybe, For caretakers of Christendom, the Jews.' + - 'lang': 'ro' + 'text': 'Hai Naza Ki Halat Mein Ye Tehzeeb-e-Jawan Marg | Shaid Hon Kaleesa Ke Yuhoodi Mutawalli !' diff --git a/data/github_iqbal_demystified/poems/003/003_154.yaml b/data/github_iqbal_demystified/poems/003/003_154.yaml new file mode 100644 index 0000000000000000000000000000000000000000..084de8664e3c6e2aeb089c5b229d24792771e952 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_154.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_154' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/548-%20Nafsiyaat-e-Ghulaami.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نفسيات غلامي' +- 'lang': 'en' + 'text': 'THE PSYCHOLOGY OF SLAVES' +'description': [] +'sher': +- 'id': '003_154_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر بھي ہيں پيدا ، علما بھي ، حکما بھي | خالي نہيں قوموں کي غلامي کا زمانہ' + - 'lang': 'en' + 'text': 'There are poets, there are scholars, and there are sages— | A nation’s days of slavery are not uneventful!' + - 'lang': 'ro' + 'text': 'Shayar Bhi Hain Paida, Ulma Bhi, Hukma Bhi | Khali Nahin Qoumon Ki Ghulami Ka Zamana' +- 'id': '003_154_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصد ہے ان اللہ کے بندوں کا مگر ايک | ہر ايک ہے گو شرح معاني ميں يگانہ' + - 'lang': 'en' + 'text': 'But every one of them—poor creatures!—has a single goal, | Though each is unique in the ideas he expounds:' + - 'lang': 'ro' + 'text': 'Maqsad Hai In Allah Ke Bandon Ka Magar Aik | Har Aik Hai Go Sharah-e-Maani Mein Yagana' +- 'id': '003_154_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہتر ہے کہ شيروں کو سکھا ديں رم آہو | ،باقي نہ رہے شير کي شيري کا فسانہ' + - 'lang': 'en' + 'text': '‘Better teach the lion to take flight like a deer, | So that the legend of the lion’s courage is forgotten!’' + - 'lang': 'ro' + 'text': '''Behtar Hai Ke Sheron Ko Sikha Dain Ram-e-Aahu | Baqi Na Rahe Sher Ki Sheri Ka Fasana''' +- 'id': '003_154_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرتے ہيں غلاموں کو غلامي پہ رضامند | تاويل مسائل کو بناتے ہيں بہانہ' + - 'lang': 'en' + 'text': 'They seek to make the slaves feel at ease with their slavery, | Pretending to ‘expound and reason things out’.' + - 'lang': 'ro' + 'text': 'Karte Hain Ghulamon Ko Ghulami Pe Razamand | Taveel-e-Masael Ko Banate Hain Bahana' diff --git a/data/github_iqbal_demystified/poems/003/003_155.yaml b/data/github_iqbal_demystified/poems/003/003_155.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a535afdb45022ffe5c0f696b1b66127790003c97 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_155.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_155' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/549-%20Balshaweek%20Roos.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بلشويک روس' +- 'lang': 'en' + 'text': 'BOLSHEVIK RUSSIA' +'description': [] +'sher': +- 'id': '003_155_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روش قضائے الہي کي ہے عجيب و غريب | خبر نہيں کہ ضمير جہاں ميں ہے کيا بات' + - 'lang': 'en' + 'text': 'Unsearchably God’s edicts move; who knows | What thoughts are stirring up deep in the world‐mind!' + - 'lang': 'ro' + 'text': 'Rawish Qazaye Elahi Ki Hai Ajeeb-o-Ghareeb | Khabar Nahin Ke Zameer-e-Jahan Mein Hai Kya Baat' +- 'id': '003_155_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئے ہيں کسر چليپا کے واسطے مامور | وہي کہ حفظ چليپا کو جانتے تھے نجات' + - 'lang': 'en' + 'text': 'Those are appointed to pull down, who lately | Held it salvation to protect, the priests;' + - 'lang': 'ro' + 'text': 'Huwe Hain Kasr-e-Chalipa Ke Waste Maamoor | Wohi Ke Hifz-e-Chalipa Ko Jante The Nijat' +- 'id': '003_155_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ وحي دہريت روس پر ہوئي نازل | !کہ توڑ ڈال کليسائيوں کے لات و منات' + - 'lang': 'en' + 'text': 'On godless Russia the command descends: | Smite all the Baals and Dagons of the Church!' + - 'lang': 'ro' + 'text': 'Ye Wahi Dohriyat-e-Roos Par Huwi Nazil | Ke Torh Daal Kaleesaon Ke Laat-o-Manat !' diff --git a/data/github_iqbal_demystified/poems/003/003_156.yaml b/data/github_iqbal_demystified/poems/003/003_156.yaml new file mode 100644 index 0000000000000000000000000000000000000000..056c02bc3c07bfc537b76816098cf15c7755e711 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_156.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_156' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/550-%20Aj%20awr%20kal.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آج اور کل' +- 'lang': 'en' + 'text': 'TODAY AND TOMORROW' +'description': [] +'sher': +- 'id': '003_156_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ کل کے غم و عيش پہ کچھ حق نہيں رکھتا | جو آج خود افروز و جگر سوز نہيں ہے' + - 'lang': 'en' + 'text': 'No claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;' + - 'lang': 'ro' + 'text': 'Woh Kal Ke Gham-o-Ayesh Pe Kuch Haq Nahin Rakhta | Jo Aaj Khud Afroz-o-Jigar Souz Nahin Hai' +- 'id': '003_156_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ قوم نہيں لائق ہنگامہ فردا | !جس قوم کي تقدير ميں امروز نہيں ہے' + - 'lang': 'en' + 'text': 'Unworthy the tumult and strife of tomorrow | That nation to whole will to‐day does not bow.' + - 'lang': 'ro' + 'text': 'Woh Qoum Nahin Laeek-e-Hangama-e-Farda | Jis Qoum Ki Taqdeer Mein Amroz Nahin Hai!' diff --git a/data/github_iqbal_demystified/poems/003/003_157.yaml b/data/github_iqbal_demystified/poems/003/003_157.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6c1a5c84f3e64b25b2ff25aecf0ccf0c94247559 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_157.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_157' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/551-%20Mashriq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مشرق' +- 'lang': 'en' + 'text': 'THE EAST' +'description': [] +'sher': +- 'id': '003_157_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نوا سے گريبان لالہ چاک ہوا | نسيم صبح ، چمن کي تلاش ميں ہے ابھي' + - 'lang': 'en' + 'text': 'The poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.' + - 'lang': 'ro' + 'text': 'Meri Nawa Se Greban-e-Lala Chaak Huwa | Naseem-e-Subah Chaman Ki Talsh Mein Hai Abhi' +- 'id': '003_157_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مصطفي نہ رضا شاہ ميں نمود اس کي | کہ روح شرق بدن کي تلاش ميں ہے ابھي' + - 'lang': 'en' + 'text': 'Ill lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.' + - 'lang': 'ro' + 'text': 'Na Mustafa Na Raza Shah Mein Numood Uss Ki | Ke Rooh-e-Sharaq Badan Ki Talash Mein Hai Abhi' +- 'id': '003_157_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري خودي بھي سزا کي ہے مستحق ليکن | زمانہ دارو رسن کي تلاش ميں ہے ابھي' + - 'lang': 'en' + 'text': 'This thing I am may merit chastisement; | Only—the world is still in search of a gibbet.' + - 'lang': 'ro' + 'text': 'Meri Khudi Bhi Saza Ki Hai Mustahiq Lekin | Zamana Daar-o-Rasan Ki Talash Mein Hai Abhi' diff --git a/data/github_iqbal_demystified/poems/003/003_158.yaml b/data/github_iqbal_demystified/poems/003/003_158.yaml new file mode 100644 index 0000000000000000000000000000000000000000..921f8b3e14ca760d84a5432ab2f5ca907dbf7bfc --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_158.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_158' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/552-%20Siyaasat-e-Afrang.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سياست افرنگ' +- 'lang': 'en' + 'text': 'STATESMANSHIP OF THE FRANKS' +'description': [] +'sher': +- 'id': '003_158_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري حريف ہے يارب سياست افرنگ | مگر ہيں اس کے پجاري فقط امير و رئيس' + - 'lang': 'en' + 'text': 'Thy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.' + - 'lang': 'ro' + 'text': 'Teri Hareef Hai Ya Rab Siasat-e-Afrang | Magar Hain Iss Ke Pujari Faqt Ameer-o-Raees' +- 'id': '003_158_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنايا ايک ہي ابليس آگ سے تو نے | !بنائے خاک سے اس نے دو صد ہزار ابليس' + - 'lang': 'en' + 'text': 'One sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends.' + - 'lang': 'ro' + 'text': 'Banaya Aik Hi Iblees Aag Se Tu Ne | Banaye Khak Se Uss Ne Do Sad Hazar Iblees!' diff --git a/data/github_iqbal_demystified/poems/003/003_159.yaml b/data/github_iqbal_demystified/poems/003/003_159.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7461331bdc2d4ac0b2d0f032e495aff8352bcae5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_159.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_159' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/553-%20Khajagi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خواجگي' +- 'lang': 'en' + 'text': 'MASTERSHIP' +'description': [] +'sher': +- 'id': '003_159_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور حاضر ہے حقيقت ميں وہي عہد قديم | اہل سجادہ ہيں يا اہل سياست ہيں امام' + - 'lang': 'en' + 'text': 'The present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.' + - 'lang': 'ro' + 'text': 'Dour-e-Hazir Hai Haqiqat Mein Wohi Ehd-e-Qadeem | Ahle-e-Sajadah Hain Ya Ahl-e-Siasat Hain Imam' +- 'id': '003_159_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس ميں پيري کي کرامت ہے نہ ميري کا ہے زور | سينکڑوں صديوں سے خوگر ہيں غلامي کے عوام' + - 'lang': 'en' + 'text': 'Neither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.' + - 'lang': 'ro' + 'text': 'Iss Mein Peeri Ki Karamat Hai Na Meeri Ka Ha Zor | Saikrhon Sadiyon Se Khugar Hain Ghulami Ke Awam' +- 'id': '003_159_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواجگي ميں کوئي مشکل نہيں رہتي باقي | !پختہ ہو جاتے ہيں جب خوئے غلامي ميں غلام' + - 'lang': 'en' + 'text': 'There is no difficulty about being a master | When the people are entrenched deep in slavery.' + - 'lang': 'ro' + 'text': 'Khawajgi Mein Koi Mushkil Nahin Rehti Baqi | Pukhta Ho Jate Hain Jab Khuwe-e-Ghulami Mein Ghulam!' diff --git a/data/github_iqbal_demystified/poems/003/003_160.yaml b/data/github_iqbal_demystified/poems/003/003_160.yaml new file mode 100644 index 0000000000000000000000000000000000000000..adc5e184b6c8a391d9d39088199155d4fcfaf53d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_160.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_160' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/554-%20Ghulaamoon%20Kay%20Liye.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غلاموں کے ليے' +- 'lang': 'en' + 'text': 'ADVICE TO SLAVES' +'description': [] +'sher': +- 'id': '003_160_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت مشرق و مغرب نے سکھايا ہے مجھے | ايک نکتہ کہ غلاموں کے ليے ہے اکسير' + - 'lang': 'en' + 'text': 'The wisdom of the East and West | Has taught me something that will prove elixir to slaves:' + - 'lang': 'ro' + 'text': 'Hikmat-E-Mashriq-O-Maghrib Ne Sikhaya Hai Mujhe | Aik Nukta Ke Ghulamon Ke Liye Hai Ikseer' +- 'id': '003_160_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دين ہو ، فلسفہ ہو ، فقر ہو ، سلطاني ہو | ہوتے ہيں پختہ عقائد کي بنا پر تعمير' + - 'lang': 'en' + 'text': 'Whether it is religion or philosophy, poverty or kingship – | All take firm beliefs as their base.' + - 'lang': 'ro' + 'text': 'Deen Ho, Falsafa Ho, Faqr Ho, Sultani Ho | Hote Hain Pukhta Aqaid Ki Bina Par Tameer' +- 'id': '003_160_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف اس قوم کا بے سوز ، عمل زار و زبوں | !ہو گيا پختہ عقائد سے تہي جس کا ضمير' + - 'lang': 'en' + 'text': 'The words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs.' + - 'lang': 'ro' + 'text': 'Harf Uss Qoum Ka Be-Souz, Amal Zaar-o-Zuboon | Ho Gya Pukhta Aqaid Se Tehi Jis Ka Zameer!' diff --git a/data/github_iqbal_demystified/poems/003/003_161.yaml b/data/github_iqbal_demystified/poems/003/003_161.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4c3ec44752daf382a6e8474ae675ecbe9ca0dbb5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_161.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_161' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/555-%20Ehl-e-Misr%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'اہل مصر سے' +- 'lang': 'en' + 'text': 'TO THE EGYPTIANS' +'description': [] +'sher': +- 'id': '003_161_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود ابوالہول نے يہ نکتہ سکھايا مجھ کو | وہ ابوالہول کہ ہے صاحب اسرار قديم' + - 'lang': 'en' + 'text': 'None other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:' + - 'lang': 'ro' + 'text': 'Khud Abu-Ul-Hol Ne Ye Nukta Sikhaya Nujh Ko | Woh Abu-Ul-Hol Ke Hai Sahib-e-Asrar-e-Qadeem' +- 'id': '003_161_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دفعتہً جس سے بدل جاتي ہے تقدير امم | ہے وہ قوت کہ حريف اس کي نہيں عقل حکيم' + - 'lang': 'en' + 'text': 'Strength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,' + - 'lang': 'ro' + 'text': 'Dafatan Jis Se Badal Jati Hai Taqdeer-e-Ummam | Hai Woh Quwwat Ke Hareef Iss Ki Nahin Aqal-e-Hakeem' +- 'id': '003_161_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمانے ميں دگر گوں ہے طبيعت اس کي | !کبھي شمشير محمد ہے ، کبھي چوب کليم' + - 'lang': 'en' + 'text': 'Though many in each age are its manifestations— | Now Moses’ rod, and now Muhammad’s sword.' + - 'lang': 'ro' + 'text': 'Har Zamane Mein Digargoon Hai Tabiat Iss Ki | Kabhi Shamsheer-e- Muhammad (S.A.W.) Hai, Kabhi Chob-e- Kaleem (A.S.) !' diff --git a/data/github_iqbal_demystified/poems/003/003_162.yaml b/data/github_iqbal_demystified/poems/003/003_162.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a884b7392656208ce7016a1d51329dbfe1f06f3d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_162.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_162' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/556-%20Abi%20Seenia.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابي سينيا' +- 'lang': 'en' + 'text': 'ABYSSINIA' +'description': [] +'sher': +- 'id': '003_162_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يورپ کے کرگسوں کو نہيں ہے ابھي خبر | ہے کتني زہر ناک ابي سينيا کي لاش' + - 'lang': 'en' + 'text': 'Those vultures of the West have yet to learn | What poisons lurk in Abyssinia’s corpse,' + - 'lang': 'ro' + 'text': 'Yourap Ke Kargason Ko Nahin Hai Abho Khabar | Hai Kitni Zahernaak Abyssinia Ki Lash' +- 'id': '003_162_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!ہونے کو ہے يہ مردہ ديرينہ قاش قاش | تہذيب کا کمال شرافت کا ہے زوال' + - 'lang': 'en' + 'text': 'That rotting carcass ready to fall in pieces. | Civilization’s zenith, nadir of virtue;' + - 'lang': 'ro' + 'text': 'Hone Ko Hai Ye Muda-e-Dairina Qash Qash! | ehzeeb Ka Kamal Sharafat Ka Hai Zawal' +- 'id': '003_162_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غارت گري جہاں ميں ہے اقوام کي معاش | !ہر گرگ کو ہے برہ معصوم کي تلاش' + - 'lang': 'en' + 'text': 'In our world pillage is the nation’s trade, | Each wolf aprowl for inoffensive lambs.' + - 'lang': 'ro' + 'text': 'Gharatgari Jahan Mein Hai Aqwam Ki Maash | Har Gurg Ko Hai Barah-e-Maasoom Ki Talash!' +- 'id': '003_162_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وائے آبروئے کليسا کا آءنہ | روما نے کر ديا سر بازار پاش پاش' + - 'lang': 'en' + 'text': 'Woe to the shining honour of the Church, | For Rome has shivered it in the market‐place!' + - 'lang': 'ro' + 'text': 'Ae Waye Aabrooye Kaleesa Ka Aeena | Roma Ne Kar Diya Sar-e-Bazar Pash Pash' diff --git a/data/github_iqbal_demystified/poems/003/003_163.yaml b/data/github_iqbal_demystified/poems/003/003_163.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7bed58b1d464ea23d4384086bab99d6a21a2bea0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_163.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_163' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/557-%20Iblees%20Ka%20Farmaan%20Apnay%20Siyaasi%20Farzandoon%20Kay%20Naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ابليس کا فرمان اپنے سياسي فرزندوں کے نام' +- 'lang': 'en' + 'text': 'SATAN TO HIS POLITICAL OFFSPRING' +'description': [] +'sher': +- 'id': '003_163_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا کر برہمنوں کو سياست کے پيچ ميں | زناريوں کو دير کہن سے نکال دو' + - 'lang': 'en' + 'text': 'Enmesh in politics the Brahmin— | from Their ancient altars the twice‐born expel!' + - 'lang': 'ro' + 'text': 'La Kar Barhmanon Ko Siasat Ke Paich Mein | Zunnariyon Ko Dair-e-Kuhan Se Nikal Do' +- 'id': '003_163_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ فاقہ کش کہ موت سے ڈرتا نہيں ذرا | روح محمد اس کے بدن سے نکال دو' + - 'lang': 'en' + 'text': 'The man who famine‐racked still fears no death— | Muhammad’s spirit from his breast expel!' + - 'lang': 'ro' + 'text': 'Woh Faqa Kash Ke Mout Se Darta Nahin Zara | Rooh-e- Muhammad (S.A.W.) Iss Ke Badan Se Nikal Do' +- 'id': '003_163_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر عرب کو دے کے فرنگي تخيلات | اسلام کو حجاز و يمن سے نکال دو' + - 'lang': 'en' + 'text': 'With Frankish daydreams fill Arabia’s brain— | Islam from Yemen and Hijaz expel!' + - 'lang': 'ro' + 'text': 'Fikr-e-Arab Ko De Ke Farangi Takhiyyulat | Islam Ko Hijaz-o-Yaman Se Nikal Do' +- 'id': '003_163_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افغانيوں کي غيرت ديں کا ہے يہ علاج | ملا کو ان کے کوہ و دمن سے نکال دو' + - 'lang': 'en' + 'text': 'The Afghan reveres in religion: take this cure— | His teachers from their mountain‐glens expel!' + - 'lang': 'ro' + 'text': 'Afghaniyon Ki Ghairat-e-Deen Ka Hai Ye Ilaj | Mullah Ko Un Ke Koh-o-Daman Se Nikal Do''' +- 'id': '003_163_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل حرم سے ان کي روايات چھين لو | آہو کو مرغزار ختن سے نکال دو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Ahl-e-Haram Se Un Ki Rawayat Cheen Lo | Aahu Ko Murgh-Zaar-e-Khutan Se Nikal Do' +- 'id': '003_163_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال کے نفس سے ہے لالے کي آگ تيز | ايسے غزل سرا کو چمن سے نکال دو' + - 'lang': 'en' + 'text': 'Iqbal’s breath fans the poppy into flame— | Such minstrels from the flower‐garden expel!' + - 'lang': 'ro' + 'text': 'Iqbal Ke Nafs Se Hai Lale Ki Aag Taiz | Aese Ghazal Sara Ko Chaman Se Nikal Do!' diff --git a/data/github_iqbal_demystified/poems/003/003_164.yaml b/data/github_iqbal_demystified/poems/003/003_164.yaml new file mode 100644 index 0000000000000000000000000000000000000000..607c2b935b9737543f4ead60d65d6fb4be58255d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_164.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_164' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/558-%20Jamiyyat-e-Aqwaam-e-Mashriq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جمعيت اقوام مشرق' +- 'lang': 'en' + 'text': 'AN EASTERN LEAGUE OF NATIONS' +'description': [] +'sher': +- 'id': '003_164_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاني بھي مسخر ہے ، ہوا بھي ہے مسخر | کيا ہو جو نگاہ فلک پير بدل جائے' + - 'lang': 'en' + 'text': 'Conquered the waters, Conquered the air— | Why should old heaven, Changed look not wear?' + - 'lang': 'ro' + 'text': 'Pani Bhi Musakhar Hai, Hawa Bhi Ai Musakhar | Kya Ho Jo Nigah-e-Falak-e-Peer  Baal Jaye' +- 'id': '003_164_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھا ہے ملوکيت افرنگ نے جو خواب | ممکن ہے کہ اس خواب کي تعبير بدل جائے' + - 'lang': 'en' + 'text': 'Europe’s imperialists Dreamed—but their dream | Soothsayers soon may, Read a new way!' + - 'lang': 'ro' + 'text': 'Dekha Hai Mulookiat-e-Afrang Ne Jo Khawab | Mumkin Hai Ke Uss Khawab Ki Tabeer Badal Jaye' +- 'id': '003_164_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طہران ہو گر عالم مشرق کا جينوا | شايد کرہ ارض کي تقدير بدل جائے' + - 'lang': 'en' + 'text': 'Asia’s Geneva, Let Tehran be— | Earth’s book of fate new Statues may see.' + - 'lang': 'ro' + 'text': 'Tehran Ho Gar Alam-e-Mashriq Ka Jeneeva | Shaid Kurra-e-Arz Ki Taqdeer Badal Jaye!' diff --git a/data/github_iqbal_demystified/poems/003/003_165.yaml b/data/github_iqbal_demystified/poems/003/003_165.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3851c9f877d807dfaf4a5345b311e0d9bb855c37 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_165.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_165' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/559-%20Sultani-e-Jaweed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سلطاني جاويد' +- 'lang': 'en' + 'text': 'EVERLASTING MONARCHY' +'description': [] +'sher': +- 'id': '003_165_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غواص تو فطرت نے بنايا ہے مجھے بھي | ليکن مجھے اعماق سياست سے ہے پرہيز' + - 'lang': 'en' + 'text': 'A diver after pearls Nature made me, | Though wary of the abysses of the State.' + - 'lang': 'ro' + 'text': 'Ghawwas To Fitrat Ne Banaya Hai Mujhe Bhi | Lekin Mujhe Aamaq-e-Siasat Se Hai Parhaiz' +- 'id': '003_165_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کو گوارا نہيں سلطاني جاويد | ہر چند کہ يہ شعبدہ بازي ہے دل آويز' + - 'lang': 'en' + 'text': 'Whomever its legerdemain may captivate, | She sets a term to every monarchy;' + - 'lang': 'ro' + 'text': 'Fitrat Ko Gawara Nahin Sultani-e-Javed | Har Chand Ke Ye Shaubda Bazi Hai Dil Awaiz' +- 'id': '003_165_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرہاد کي خارا شکني زندہ ہے اب تک | باقي نہيں دنيا ميں ملوکيت پرويز' + - 'lang': 'en' + 'text': 'Farhad’s hill‐hewing labour still lives on, | Parvez’ conquering might is dead and gone.' + - 'lang': 'ro' + 'text': 'Farhad Ki Khara Shikni Zinda Hai Ab Tak | Baqi Nahin Dunya Mein Mulookiat-e-Parviaz !' diff --git a/data/github_iqbal_demystified/poems/003/003_166.yaml b/data/github_iqbal_demystified/poems/003/003_166.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6d25e17d6f1bf1e84f34f7b519b05ba418999955 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_166.yaml @@ -0,0 +1,32 @@ +--- +'id': '003_166' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/560-%20Jumhoriyat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جمہوريت' +- 'lang': 'en' + 'text': 'DEMOCRACY' +'description': [] +'sher': +- 'id': '003_166_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس راز کو اک مرد فرنگي نے کيا فاش | ہر چند کہ دانا اسے کھولا نہيں کرتے' + - 'lang': 'en' + 'text': 'A certain European revealed a secret, | Although the wise do not reveal the core of the matter.' + 'notes': + - 'phrase': 'European' + 'meaning': 'Stendhal' + 'occurrence': !!int '1' + - 'lang': 'ro' + 'text': 'Iss Raaz Ko Ek Mard-e-Farangi* Ne Kiya Fash | Har Chand Ke Dana Isse Khila Nahin Karte' +- 'id': '003_166_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمہوريت اک طرز حکومت ہے کہ جس ميں | بندوں کو گنا کرتے ہيں ، تولا نہيں کرتے' + - 'lang': 'en' + 'text': 'Democracy is a certain form of government in which | Men are counted but not weighed.' + - 'lang': 'ro' + 'text': 'Jumhooriat Ek Tarz-e-Hukumat Hai Ke Jis Mein | Bandon Ko Gina Karte Hain, Tola Nahin Karte!' diff --git a/data/github_iqbal_demystified/poems/003/003_167.yaml b/data/github_iqbal_demystified/poems/003/003_167.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8bc8fe6e118aa5f2d0867fefbb5ba3e90555bc51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_167.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_167' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/561-%20Europe%20Aur%20Sooria.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يورپ اور سوريا' +- 'lang': 'en' + 'text': 'EUROPE AND SYRIA' +'description': [] +'sher': +- 'id': '003_167_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگيوں کو عطا خاک سوريا نے کيا | نبي عفت و غم خواري و کم آزاري' + - 'lang': 'en' + 'text': 'This land of Syria gave the West a Prophet | Of purity and pity and innocence;' + - 'lang': 'ro' + 'text': 'Farangiyon Ko Atta Khak-e-Suriya Ne Kiya | Nabi Iffat-o-Gham Khwari-o-Kam Azari' +- 'id': '003_167_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صلہ فرنگ سے آيا ہے سوريا کے ليے | مے و قمار و ہجوم زنان بازاري' + - 'lang': 'en' + 'text': 'And Syria from the West as recompense | Gets dice and drink and troops of prostitutes.' + - 'lang': 'ro' + 'text': 'Sila Farang Se Aya Hai Suriya Ke Liye | Mai-o-Qimar-o-Hujoom-e-Zanan-e-Bazari !' diff --git a/data/github_iqbal_demystified/poems/003/003_168.yaml b/data/github_iqbal_demystified/poems/003/003_168.yaml new file mode 100644 index 0000000000000000000000000000000000000000..807eeb909d88523ae53d6efab3544b2ac47ed5d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_168.yaml @@ -0,0 +1,75 @@ +--- +'id': '003_168' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/562-%20Masulini.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسوليني' +- 'lang': 'en' + 'text': 'MUSSOLINI' +'description': +- 'lang': 'en' + 'text': '(To his rivals east and west)' +'sher': +- 'id': '003_168_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!کيا زمانے سے نرالا ہے مسوليني کا جرم | بے محل بگڑا ہے معصومان يورپ کا مزاج' + - 'lang': 'en' + 'text': 'What, are crimes like Mussolini’s so unheard of in this age? | Why should they put Europe’s goodies into such a silly rage?' + - 'lang': 'ro' + 'text': 'Kiya Zamane Se Nirala Hai Missulini Ka Jurm! | Be-Mehal Bighra Hai Masooman-e-Yourap Ka Mazaj' +- 'id': '003_168_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں پھٹکتا ہوں تو چھلني کو برا لگتا ہے کيوں | ہيں سبھي تہذيب کے اوزار ! تو چھلني ، ميں چھاج' + - 'lang': 'en' + 'text': 'Need the pot feel so indigent when the kettle wears a blot? | We are Culture’s twin utensils—I the kettle, you the pot.' + - 'lang': 'ro' + 'text': 'Main Phatakta Hun To Chalni Ko Bura Lagta Hai Kyun | Hain Sabhi Tehzeeb Ke Auzar ! Tu Chhalni, Main Chhaj' +- 'id': '003_168_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے سودائے ملوکيت کو ٹھکراتے ہو تم | تم نے کيا توڑے نہيں کمزور قوموں کے زجاج؟' + - 'lang': 'en' + 'text': 'You have watched my lust for conquest and dominion with a frown— | But have you not knocked the brittle walls of feeble countries down?' + - 'lang': 'ro' + 'text': 'Mere Soda’ay Mulookiat Ko Thukrate Ho Tum | Tum Ne Kya Torhe Nahin Kamzor Qoumon Ke Zujaj?' +- 'id': '003_168_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عجائب شعبدے کس کي ملوکيت کے ہيں | راجدھاني ہے ، مگر باقي نہ راجا ہے نہ راج' + - 'lang': 'en' + 'text': 'To whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.' + - 'lang': 'ro' + 'text': 'Ye Ajaeb Shaubde Kis Ki Mulookiat Ke Hain | Rajdahani Hai, Magar Baqi Na Raja Hai Na Raaj' +- 'id': '003_168_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آل سيزر چوب نے کي آبياري ميں رہے | !اور تم دنيا کے بنجر بھي نہ چھوڑو بے خراج' + - 'lang': 'en' + 'text': 'We, the children of the Caesars, strove to water heath and sand— | You could never bear to leave untaxed the earth’s most barren land!' + - 'lang': 'ro' + 'text': 'Aal Seezar Chob-e-Ne Ki Aabyarimein Rahe | Aur Tum Dunya Ke Banjar Bhi Na Choro Be Kharaaj!' +- 'id': '003_168_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم نے لوٹے بے نوا صحرا نشينوں کے خيام | تم نے لوٹي کشت دہقاں ، تم نے لوٹے تخت و تاج' + - 'lang': 'en' + 'text': 'You have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne—' + - 'lang': 'ro' + 'text': 'Tum Ne Loote Ne-Nawa Sehra Nasheenon Ke Khayam | Tum Ne Looti Kisht-e-Dehqan, Tum Ne Loote Takht-o-Taaj' +- 'id': '003_168_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ تہذيب ميں غارت گري ، آدم کشي | کل روا رکھي تھي تم نے ، ميں روا رکھتا ہوں آج' + - 'lang': 'en' + 'text': 'And that looting and that killing—in a civilized way— | Yesterday you, you defended! I defend it now to‐day.' + - 'lang': 'ro' + 'text': 'Parda-e-Tehzeeb Mein Gharat Gari, Adam Gari | Kal Rawa Rakhi Thi Tum Ne, Main Rawa Rakhta Hun Aaj !' diff --git a/data/github_iqbal_demystified/poems/003/003_169.yaml b/data/github_iqbal_demystified/poems/003/003_169.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2d8ce0c30f1fb9224d7cbbca023ef7ded9313fac --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_169.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_169' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/563-%20Gilah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گلہ' +- 'lang': 'en' + 'text': 'COMPLAINT' +'description': [] +'sher': +- 'id': '003_169_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معلوم کسے ہند کي تقدير کہ اب تک | بيچارہ کسي تاج کا تابندہ نگيں ہے' + - 'lang': 'en' + 'text': 'What is poor India’s fate ‐who knows? ‐ for up till now | It has been a glittering jewel in some crown!' + - 'lang': 'ro' + 'text': 'Maloom Kise Hind Ki Taqdeer Ke Ab Tak | Bechara Kisi Taaj Ka Tabinda Nageen Hai' +- 'id': '003_169_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہقاں ہے کسي قبر کا اگلا ہوا مردہ | بوسيدہ کفن جس کا ابھي زير زميں ہے' + - 'lang': 'en' + 'text': 'Its peasant is a corpse that some grave has disgorged – | The corpse’s tattered shroud is still inside the ground;' + - 'lang': 'ro' + 'text': 'Dehqan Hai Kisi Qabar Ka Ugla Huwa Murda | Bosida Kafan Jis Ka Abhi Zair-e-Zameen Hai' +- 'id': '003_169_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جاں بھي گرو غير ، بدن بھي گرو غير | افسوس کہ باقي نہ مکاں ہے نہ مکيں ہے' + - 'lang': 'en' + 'text': 'His soul and his body are in pawn: | Alas, neither the residence nor the resident survives!' + - 'lang': 'ro' + 'text': 'Jaan Bhi Girwi-e-Ghair, Badan Bhi Girwi-e-Ghair | Afsos Ke Baqi Na Makan Hai Na Makeen Hai' +- 'id': '003_169_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يورپ کي غلامي پہ رضا مند ہوا تو | مجھ کو تو گلہ تجھ سے ہے ، يورپ سے نہيں ہے' + - 'lang': 'en' + 'text': 'It is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!' + - 'lang': 'ro' + 'text': 'Yourap Ki Ghulami Pe Razamand Huwa Tu | Mujh Ko To Gila Tujh Se Hai, Yourap Se Nahin Hai!' diff --git a/data/github_iqbal_demystified/poems/003/003_170.yaml b/data/github_iqbal_demystified/poems/003/003_170.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d3765e51905e8480402ee55de47940f7e1f7fe61 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_170.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_170' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/564-%20Intadaab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'انتداب' +- 'lang': 'en' + 'text': 'TUTELAGE' +'description': [] +'sher': +- 'id': '003_170_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہاں فرشتہ تہذيب کي ضرورت ہے | نہيں زمانہ حاضر کو اس ميں دشواري' + - 'lang': 'en' + 'text': 'It is not hard to find in present age | The place which needs cultureʹs angelic sage.' + - 'lang': 'ro' + 'text': 'Kahan Farishta-e-Tehzeeb Ki Zaroorat Hai | Nahin Zamana-e-Hazir Ko Iss Mein Dushwari' +- 'id': '003_170_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں قمار نہيں ، زن تنک لباس نہيں | جہاں حرام بتاتے ہيں شغل مے خواري' + - 'lang': 'en' + 'text': 'Where dice and drink are both by law forbid, | And women keep their bodies fully hid.' + - 'lang': 'ro' + 'text': 'Jahan-e-Qimaar Nahin, Zan Tunk Labas Nahin | Jahan Haraam Batate Hain Shughal-e-Mai Khwari' +- 'id': '003_170_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدن ميں گرچہ ہے اک روح ناشکيب و عميق | طريقہ اب و جد سے نہيں ہے بيزاري' + - 'lang': 'en' + 'text': 'Although my body has a deep restless heart, | Yet forbearsʹ wont no disgust can impart.' + - 'lang': 'ro' + 'text': 'Badan Mein Gharche Hai Ek Rooh-e-Na-Shakeeb-o-Umeeq | Tareeqa-e-Ab-o-Jad Se Nahin Hai Bezari' +- 'id': '003_170_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسور و زيرک و پردم ہے بچہ بدوي | نہيں ہے فيض مکاتب کا چشمہ جاري' + - 'lang': 'en' + 'text': 'Although deprived of schoolʹs beneficial fount, | On Bedouin’s wit and courage we can count.' + - 'lang': 'ro' + 'text': 'Jusoor-o-Zeerak-o-Purdam Hai Bacha-e-Badwi | Nahin Hai Fiaz-e-Makatib Ka Chashma Jari' +- 'id': '003_170_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظروران فرنگي کا ہے يہي فتوي | وہ سرزميں مدنيت سے ہے ابھي عاري' + - 'lang': 'en' + 'text': 'The wise ʹmong Franks this verdict declare, | Of culture Arab lands are fully bare.' + - 'lang': 'ro' + 'text': 'Nazarwaran-e-Farangi Ka Hai Yehi Fatwa | Woh Sarzameen Mein Madniyat Se Hai Abhi Aari!' diff --git a/data/github_iqbal_demystified/poems/003/003_171.yaml b/data/github_iqbal_demystified/poems/003/003_171.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b9505e53237fb425113ed44cc9e7fe492819f5e6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_171.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_171' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/565-%20Laa%20Deen%20Siyaasat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لادين سياست' +- 'lang': 'en' + 'text': 'SECULAR POLITICS' +'description': [] +'sher': +- 'id': '003_171_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو بات حق ہو ، وہ مجھ سے چھپي نہيں رہتي | خدا نے مجھ کو ديا ہے دل خبير و بصير' + - 'lang': 'en' + 'text': 'No truth from me can hide at all its face, | God gave me heart awake and wise, through grace.' + - 'lang': 'ro' + 'text': 'Jo Baat Haq Ho, Woh Mujh Se Chupi Nahin Rehti | Khuda Ne Mujh Ko Diya Hai Dil-e-Khabeer-o-Baseer' +- 'id': '003_171_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نگاہ ميں ہے يہ سياست لا ديں | کنيز اہرمن و دوں نہاد و مردہ ضمير' + - 'lang': 'en' + 'text': 'In my view statesmanship cut off from creed, | Is Satanʹs slave, has no qualms, but low breed.' + - 'lang': 'ro' + 'text': 'Meri Nigah Mein Hai Ye Siasat-e-La-Deen | Kaneez-e-Ahrman-o-Doon Nihad-o-Murda Zameer' +- 'id': '003_171_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوئي ہے ترک کليسا سے حاکمي آزاد | فرنگيوں کي سياست ہے ديو بے زنجير' + - 'lang': 'en' + 'text': 'By quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.' + - 'lang': 'ro' + 'text': 'Huwi Hai Tark-e-Kaleesa Se Hakami Azad | Farangiyon Ki Siasat Se Hai Diyo-e-Bezanjeer' +- 'id': '003_171_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع غير پہ ہوتي ہے جب نظر اس کي | تو ہيں ہراول لشکر کليسيا کے سفير' + - 'lang': 'en' + 'text': 'When their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight.' + - 'lang': 'ro' + 'text': 'Mataa-e-Ghair Pe Hoti Hai Jab Nazar Iss Ki | To Hain Harawal-e-Lashkar Kaleesa Ke Safeer!' diff --git a/data/github_iqbal_demystified/poems/003/003_172.yaml b/data/github_iqbal_demystified/poems/003/003_172.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a4eeb98b2ad9777b624bc54e9cc054bcb2a75f3c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_172.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_172' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/566-%20Daam-e-Tehzeeb.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دام تہذيب' +- 'lang': 'en' + 'text': 'CIVILIZATION’S CLUTCHES' +'description': [] +'sher': +- 'id': '003_172_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال کو شک اس کي شرافت ميں نہيں ہے | ہر ملت مظلوم کا يورپ ہے خريدار' + - 'lang': 'en' + 'text': 'Iqbal has no doubt of Europe’s humaneness: | She sheds tears for all peoples groaning beneath oppression;' + - 'lang': 'ro' + 'text': 'Iqbal Ko Shak Iss Ki Sharafat Mein Nahin Hai | Har Millat-e-Mazloom Ka Yourap Hai Khareedar' +- 'id': '003_172_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ پير کليسا کي کرامت ہے کہ اس نے | بجلي کے چراغوں سے منور کيے افکار' + - 'lang': 'en' + 'text': 'Her reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.' + - 'lang': 'ro' + 'text': 'Ye Peer-e-Kaleesa Ki Karamat Hai Ke Uss Ne | Bijli Ke Charaghon Se Munawwar Kiye Afkar' +- 'id': '003_172_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلتا ہے مگر شام و فلسطيں پہ مرا دل | تدبير سے کھلتا نہيں يہ عقدہ دشوار' + - 'lang': 'en' + 'text': 'And yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation—' + - 'lang': 'ro' + 'text': 'Jalta Hai Magar Sham-o-Falasteen Pe Mera Dil | Tadbeer Se Khulta Nahin Ye Uqda-e-Dushwar' +- 'id': '003_172_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترکان ''جفا پيشہ'' کے پنجے سے نکل کر | بيچارے ہيں تہذيب کے پھندے ميں گرفتار' + - 'lang': 'en' + 'text': 'Enlarged from the ‘savage grasp’ of the Turk, they pine, | Poor things, in the clutches now of ‘civilization.’' + - 'lang': 'ro' + 'text': 'Turkaan-e-‘Jafa Paisha’ Ke Panje Se Nikl Kar | Bechare Hain Tehzeeb Ke Phande Mein Giraftar!' diff --git a/data/github_iqbal_demystified/poems/003/003_173.yaml b/data/github_iqbal_demystified/poems/003/003_173.yaml new file mode 100644 index 0000000000000000000000000000000000000000..adfc718983a4c2a52809971a8014a153bfa307fe --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_173.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_173' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/567-%20Naseehat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نصيحت' +- 'lang': 'en' + 'text': 'ADVICE' +'description': [] +'sher': +- 'id': '003_173_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اک لرد فرنگي نے کہا اپنے پسر سے | منظر وہ طلب کر کہ تري آنکھ نہ ہو سير' + - 'lang': 'en' + 'text': 'A Frankish Lord advised his son to seek | Such aim that is always pleasant, neʹer bleak.' + - 'lang': 'ro' + 'text': 'Ek Lurd-e-Farangi Ne Kaha Apne Pisar Se | Manzar Woh Talab Kar Ke Teri Ankh Na Ho Sair' +- 'id': '003_173_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيچارے کے حق ميں ہے يہي سب سے بڑا ظلم | برے پہ اگر فاش کريں قاعدہ شير' + - 'lang': 'en' + 'text': 'If lionʹs temper is to lamb revealed, | It will entirely make its blood congealed.' + - 'lang': 'ro' + 'text': 'Bechare Ke Haq Mein Hai Yehi Sub Se Bara Zulm | Barre Pe Agar Faash Karain Qaeda-e-Sher' +- 'id': '003_173_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينے ميں رہے راز ملوکانہ تو بہتر | کرتے نہيں محکوم کو تيغوں سے کبھي زير' + - 'lang': 'en' + 'text': 'Much good if regal point remains in heart: | In dominating men sword plays no part.' + - 'lang': 'ro' + 'text': 'Seene Mein Rahe Raaz-e-Mulookana To Behter | Karte Nahin Mehkoom Ko Taegon Se Kabhi Zair' +- 'id': '003_173_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تعليم کے تيزاب ميں ڈال اس کي خودي کو | ہو جائے ملائم تو جدھر چاہے ، اسے پھير' + - 'lang': 'en' + 'text': 'Pour the self in cultureʹs acid strong; | When it becomes soft, mould it as you long.' + - 'lang': 'ro' + 'text': 'Taleem Ke Tezaab Mein Daal Iss Ki Khudi Ko | Ho Jaye Malayam To Jidhar Chahe, Isse Phair' +- 'id': '003_173_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاثير ميں اکسير سے بڑھ کر ہے يہ تيزاب | سونے کا ہمالہ ہو تو مٹي کا ہے اک ڈھير' + - 'lang': 'en' + 'text': 'On this elixir’s efficacy you can count: | To heap of dust can change a mighty mount!' + - 'lang': 'ro' + 'text': 'Taseer Main Ikseer Se Barh Kar Hai Ye Tehzeeb | Sone Ka Hamala Ho To Mitti Ka Hai Ek Dhair!' diff --git a/data/github_iqbal_demystified/poems/003/003_174.yaml b/data/github_iqbal_demystified/poems/003/003_174.yaml new file mode 100644 index 0000000000000000000000000000000000000000..83cad200679d66a4a4f471d3b7f35e7e915e5057 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_174.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_174' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/568-%20Ik%20Behri%20Qazzaq.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ايک بحري قزاق اور سکندر' +- 'lang': 'en' + 'text': 'A PIRATE AND ALEXANDER' +'description': [] +'sher': +- 'id': '003_174_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکندر' + - 'lang': 'en' + 'text': 'ALEXANDER' + - 'lang': 'ro' + 'text': 'sikandar' +- 'id': '003_174_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صلہ تيرا تري زنجير يا شمشير ہے ميري | کہ تيري رہزني سے تنگ ہے دريا کي پہنائي' + - 'lang': 'en' + 'text': 'Is your retribution shackles or cold steel? | Your violence on high seas all sailors feel!' + - 'lang': 'ro' + 'text': 'Sila Tera Teri Zanjeer Ye Shamsheer Hai Meri | Ke Teri Rahzani Se Tang Hai Darya Ki Pehnayi!' +- 'id': '003_174_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'قزاق' + - 'lang': 'en' + 'text': 'PIRATE' + - 'lang': 'ro' + 'text': 'firaaq' +- 'id': '003_174_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکندر ! حيف ، تو اس کو جواں مردي سمجھتا ہے | گوارا اس طرح کرتے ہيں ہم چشموں کي رسوائي؟' + - 'lang': 'en' + 'text': 'Alas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?' + - 'lang': 'ro' + 'text': 'Sikandar! Haif, Tu Iss Ko Jawan Mardi Samajhta Hai | Gawara Iss Tarah Karte Hain Hum Chashmon Ki Ruswayi?' +- 'id': '003_174_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا پيشہ ہے سفاکي ، مرا پيشہ ہے سفاکي | کہ ہم قزاق ہيں دونوں ، تو ميداني ، ميں دريائي' + - 'lang': 'en' + 'text': 'Your craft is blood‐shed and my craft the same, | We are both bandits, in diverse fields play the game!' + - 'lang': 'ro' + 'text': 'Tera Paisha Hai Saffaki, Mera Paisha Hai Saffaki | Ke Hum Qazzaq Hain Dono, Tu Maidani, Main Daryai!' diff --git a/data/github_iqbal_demystified/poems/003/003_175.yaml b/data/github_iqbal_demystified/poems/003/003_175.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e72ea6bce98c35c8ea14cf67b3051f42dcb6aa43 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_175.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_175' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/569-%20Jamiyyat-e-Aqwaam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جمعيت اقوام' +- 'lang': 'en' + 'text': 'LEAGUE OF NATIONS' +'description': [] +'sher': +- 'id': '003_175_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيچاري کئي روز سے دم توڑ رہي ہے | ڈر ہے خبر بد نہ مرے منہ سے نکل جائے' + - 'lang': 'en' + 'text': 'She’s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!—' + - 'lang': 'ro' + 'text': 'Bechari Kai Roz Se Dam Torh Rahi Hai | Dar Hai Khabar-e-Bad Na Mere Munh Se Nikl Jaye' +- 'id': '003_175_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير تو مبرم نظر آتي ہے وليکن | پيران کليسا کي دعا يہ ہے کہ ٹل جائے' + - 'lang': 'en' + 'text': 'Yet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe' + - 'lang': 'ro' + 'text': 'Taqeer To Mubaram Nazar Ati Hai Wa Lekin | Peeran-e-Kaleesa Ki Dua Ye Hai Ke Tal Jaye' +- 'id': '003_175_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکن ہے کہ يہ داشتہ پيرک افرنگ | ابليس کے تعويذ سے کچھ روز سنبھل جائے' + - 'lang': 'en' + 'text': 'After all the Old Man of Europe’s drab will rally | A few days longer, with the devil for ally!' + - 'lang': 'ro' + 'text': 'Mumkin Hai Ke Ye Dashta-e-Peerak-e-Afrang | Iblees Ke Taweez Se Kuch Roz Sambhal Jaye!' diff --git a/data/github_iqbal_demystified/poems/003/003_176.yaml b/data/github_iqbal_demystified/poems/003/003_176.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e7e4021b2e9c9306b314c03e4ce7c08565810fcb --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_176.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_176' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/570-%20Shaam-o-Falasteen.mp3' +'heading': +- 'lang': 'ur' + 'text': 'شام و فلسطين' +- 'lang': 'en' + 'text': 'SYRIA AND PALESTINE' +'description': [] +'sher': +- 'id': '003_176_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رندان فرانسيس کا ميخانہ سلامت | پر ہے م ے گلرنگ سے ہر شيشہ حلب کا' + - 'lang': 'en' + 'text': 'Heaven’s blessing on those brazen Frenchmen shine! | Aleppo’s rare glass brims with their red wine.' + - 'lang': 'ro' + 'text': 'Rindan-e-Faransis Ka Maikhana Salamat | Pur Hai Mai-e-Gulrang Se Har Sheesha Halab Ka' +- 'id': '003_176_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے خاک فلسطيں پہ يہودي کا اگر حق | ہسپانيہ پر حق نہيں کيوں اہل عرب کا' + - 'lang': 'en' + 'text': '—If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design' + - 'lang': 'ro' + 'text': 'Hai Khak-e-Falasteen Pe Yahoodi Ka Agar Haq | Haspania Pe Haq Nahin Kyun Ahl-e-Arab Ka' +- 'id': '003_176_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصد ہے ملوکيت انگليس کا کچھ اور | قصہ نہيں نارنج کا يا شہد و رطب کا' + - 'lang': 'en' + 'text': 'Must have inflamed our English potentates; | This is no story of oranges, honey or dates.' + - 'lang': 'ro' + 'text': 'Maqsad Hai Mulookiat-e-Englees Ka Kuch Aur | Qissa Nahin Naranj Ka Ya Shehad-o-Rutab Ka' diff --git a/data/github_iqbal_demystified/poems/003/003_177.yaml b/data/github_iqbal_demystified/poems/003/003_177.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a89871275978457c398c62b27315ffbd6398f889 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_177.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_177' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/571-%20Siyasi%20Peshwa.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سياسي پيشوا' +- 'lang': 'en' + 'text': 'POLITICAL LEADERS' +'description': [] +'sher': +- 'id': '003_177_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اميد کيا ہے سياست کے پيشواؤں سے | يہ خاک باز ہيں ، رکھتے ہيں خاک سے پيوند' + - 'lang': 'en' + 'text': 'On political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,' + - 'lang': 'ro' + 'text': 'Umeed Kya Hai Siasat Ke Paishwaon Se | Ye Khakbaz Hain, Rakhte Hain Khak Se Pewand' +- 'id': '003_177_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہميشہ مور و مگس پر نگاہ ہے ان کي | جہاں ميں صفت عنکبوت ان کي کمند' + - 'lang': 'en' + 'text': 'Their gaze always fastened on maggots and flies, | A web like the spider’s their ladder to rise.' + - 'lang': 'ro' + 'text': 'Hamesha Moor-o-Magas Par Nigah Hai Un Ki | Jahan Mein Hai Sift-e-Ankuboot Un Ki Kumand' +- 'id': '003_177_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا وہ قافلہ ، جس کے امير کي ہے متاع | تخيل ملکوتي و جذبہ ہائے بلند' + - 'lang': 'en' + 'text': 'That caravan’s happy whose chief is endowed | With thoughts light as angels’, and temper as proud.' + - 'lang': 'ro' + 'text': 'Khausha Woh Qafla, Jis Ke Ameer Ki Hai Mataa | Takhiyyul-e-Malkooti-o-Jazba Haye Buland' diff --git a/data/github_iqbal_demystified/poems/003/003_178.yaml b/data/github_iqbal_demystified/poems/003/003_178.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4371d81854967f7c5b60e1398efea128cba53ea2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_178.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_178' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/572-%20Nafsiyaat-e-Ghulaami.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نفسيات غلامي' +- 'lang': 'en' + 'text': 'PSYCHOLOGY OF BONDAGE' +'description': [] +'sher': +- 'id': '003_178_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخت باريک ہيں امراض امم کے اسباب | کھول کر کہيے تو کرتا ہے بياں کوتاہي' + - 'lang': 'en' + 'text': 'The causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can’t define.' + - 'lang': 'ro' + 'text': 'Sakht Bareek Hain Amraz-e-Umam Ke Asbab | Khol Kar Kahiye To Karta Hai Byan Kotahi' +- 'id': '003_178_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دين شيري ميں غلاموں کے امام اور شيوخ | ديکھتے ہيں فقط اک فلسفہ روباہي' + - 'lang': 'en' + 'text': 'The chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.' + - 'lang': 'ro' + 'text': 'Deen-e-Sheri Mein Ghulami Ke Imam Aur Shyukh | Dekhte Hain Faqt Ek Falsafa-e-Rubahi' +- 'id': '003_178_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو اگر قوت فرعون کي در پردہ مريد | قوم کے حق ميں ہے لعنت وہ کليم اللہي' + - 'lang': 'en' + 'text': 'If a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like‐Moses, Is curse, committing dreadful crime.' + - 'lang': 'ro' + 'text': 'Ho Agar Quwwat-e-Firon Ki Darparda Mureed | Qoum Ke Haq Mein Hai Lanat Woh Kaleem-Ullahi !' diff --git a/data/github_iqbal_demystified/poems/003/003_179.yaml b/data/github_iqbal_demystified/poems/003/003_179.yaml new file mode 100644 index 0000000000000000000000000000000000000000..92d91378ed6b9d208c158e5bcb1df4034b3ab572 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_179.yaml @@ -0,0 +1,64 @@ +--- +'id': '003_179' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/573-%20Ghulaamoon%20Ki%20Namaaz.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غلاموں کي نماز' +- 'lang': 'en' + 'text': 'SLAVES’ PRAYER' +'description': [] +'sher': +- 'id': '003_179_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا مجاہد ترکي نے مجھ سے بعد نماز | طويل سجدہ ہيں کيوں اس قدر تمھارے امام' + - 'lang': 'en' + 'text': '‘Why do your priests,’ said to me after prayers, A Turkish hero of the faith, | ‘Drag out Their genuflexions so?’' + - 'lang': 'ro' + 'text': 'Kaha Mujahid-e-Turki Ne Mujh Se Baad-e-Namaz | Taweel Sajda Hain Kyun Iss Qadar Tumhare Imam' +- 'id': '003_179_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ سادہ مرد مجاہد ، وہ مومن آزاد | خبر نہ تھي اسے کيا چيز ہے نماز غلام' + - 'lang': 'en' + 'text': 'He little knew, That free‐born Muslim, that plain warrior, | What kind of thing slaves’ prayers are!' + - 'lang': 'ro' + 'text': 'Woh Saada Mard-e-Mujahid, Woh Momin-e-Azad | Khabar Na Thi Use Kya Cheez Hai Namaz-e-Ghulam' +- 'id': '003_179_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار کام ہيں مردان حر کو دنيا ميں | انھي کے ذوق عمل سے ہيں امتوں کے نظام' + - 'lang': 'en' + 'text': 'In this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;' + - 'lang': 'ro' + 'text': 'Hazar Kaam Hain Mardan-e-Hur Ko Dunya Mein | Inhi Ke Zauq-e-Amal Se Hain Ummaton Ke Nazam' +- 'id': '003_179_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدن غلام کا سوز عمل سے ہے محروم | کہ ہے مرور غلاموں کے روز و شب پہ حرام' + - 'lang': 'en' + 'text': 'But that fire never Touches the bondman’s limbs, | whose nights and days Stand still under an interdict.' + - 'lang': 'ro' + 'text': 'Badan Ghulam Ka Souz-e-Amal Se Hai Mehroom | Ke Hai Muroor Ghulamon Ke Roz-o-Shab Pe Haram' +- 'id': '003_179_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طويل سجدہ اگر ہيں تو کيا تعجب ہے | ورائے سجدہ غريبوں کو اور کيا ہے کام' + - 'lang': 'en' + 'text': 'If our Prostrations are long‐drawn, | why should you wonder?' + - 'lang': 'ro' + 'text': 'Taweel Sajda Agar Hain To Kya Ta’ajjub Hai | Waraye Sajda Ghareebon Ko Aur Kya Hai Kaam' +- 'id': '003_179_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا نصيب کرے ہند کے اماموں کو | وہ سجدہ جس ميں ہے ملت کي زندگي کا پيام' + - 'lang': 'en' + 'text': 'God teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!' + - 'lang': 'ro' + 'text': 'Woh Sajda Jis Mein Hai Millat Ki Zindagi Ka Payam! | —God teach His ministers in India' diff --git a/data/github_iqbal_demystified/poems/003/003_180.yaml b/data/github_iqbal_demystified/poems/003/003_180.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4206ff6c3988f0518176c3de2b61be09869e467d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_180.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_180' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/574-%20Falasteeni%20Arab%20Say.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فلسطيني عر ب سے' +- 'lang': 'en' + 'text': 'TO THE PALESTINIAN ARABS' +'description': [] +'sher': +- 'id': '003_180_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ اب بھي نہيں جس کے سوز سے فارغ | ميں جانتا ہوں وہ آتش ترے وجود ميں ہے' + - 'lang': 'en' + 'text': 'I know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.' + - 'lang': 'ro' + 'text': 'Zamana Ab Bhi Nahin Jis Ke Souz Se Farig | Mein Janta Hun Woh Atish Tere Wujood Mein Hai' +- 'id': '003_180_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري دوا نہ جنيوا ميں ہے ، نہ لندن ميں | فرنگ کي رگ جاں پنجہ يہود ميں ہے' + - 'lang': 'en' + 'text': 'Your cure in Geneva or London you canʹt trace, | Wind‐pipe of Franks is gripped by Jewish race.' + - 'lang': 'ro' + 'text': 'Teri Dawa Na Geneva Mein Hai, Na London Mein | Farang Ki Rag-e-Jaan Panja-e-Yahood Mein Hai' +- 'id': '003_180_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنا ہے ميں نے ، غلامي سے امتوں کي نجات | خودي کي پرورش و لذت نمود ميں ہے' + - 'lang': 'en' + 'text': 'I know that subject nations freedom gain, | If they would nourish self, display its main.' + - 'lang': 'ro' + 'text': 'Suna Hai Main Ne, Ghulami Se Ummaton Ki Nijat | Khudi Ki Parwarish-o-Lazzat-e-Namood Mein Hai' diff --git a/data/github_iqbal_demystified/poems/003/003_181.yaml b/data/github_iqbal_demystified/poems/003/003_181.yaml new file mode 100644 index 0000000000000000000000000000000000000000..67a8a546e300eb1570e7245c409255a9f95019ad --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_181.yaml @@ -0,0 +1,28 @@ +--- +'id': '003_181' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/575-%20Mashriq-o-Maghrib.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مشرق و مغرب' +- 'lang': 'en' + 'text': 'THE EAST AND THE WEST' +'description': [] +'sher': +- 'id': '003_181_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہاں مرض کا سبب ہے غلامي و تقليد | وہاں مرض کا سبب ہے نظام جمہوري' + - 'lang': 'en' + 'text': 'Slavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;' + - 'lang': 'ro' + 'text': 'Yahan Marz Ka Sabab Hai Ghulami-o-Taqleed | Wahan Marz Ka Sabab Hai Nizam-e-Jumhoori' +- 'id': '003_181_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مشرق اس سے بري ہے ، نہ مغرب اس سے بري | جہاں ميں عام ہے قلب و نظر کي رنجوري' + - 'lang': 'en' + 'text': 'Heart‐malady or brain‐malady has oppressed | Man’s whole world, sparing neither East nor West.' + - 'lang': 'ro' + 'text': 'Na Mashriq Iss Se Bari Hai, Na Maghrib Iss Se Bari | Jahan Mein Aam Hai Qalb-o-Nazar Ki Ranjoori' diff --git a/data/github_iqbal_demystified/poems/003/003_182.yaml b/data/github_iqbal_demystified/poems/003/003_182.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c7e42d2e242d7fd56fc5628bfd78770c034dcb5b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_182.yaml @@ -0,0 +1,30 @@ +--- +'id': '003_182' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/576-%20Nafsiyaat-e-Haakimi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نفسيات حاکمي (اصلاحات)' +- 'lang': 'en' + 'text': 'PSYCHOLOGY OF POWER' +'description': +- 'lang': 'en' + 'text': '(The ‘Reforms’)' +'sher': +- 'id': '003_182_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مہر ہے بے مہري صياد کا پردہ | آئي نہ مرے کام مري تازہ صفيري' + - 'lang': 'en' + 'text': 'This pity is the pitiless fowler’s mask; | All the fresh notes I sang—of no avail!' + - 'lang': 'ro' + 'text': 'Ye Meher Hai Be-Meheri-e-Sayydad Ka Parda | Ayi Na Mere Kaam Meri Taza Safeeri' +- 'id': '003_182_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکھنے لگا مرجھائے ہوئے پھول قفس ميں | شايد کہ اسيروں کو گوارا ہو اسيري' + - 'lang': 'en' + 'text': 'Now he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail.' + - 'lang': 'ro' + 'text': 'Rakhne Laga Murjhaye Huwe Phool Qafas Mein | Shaid Ke Aseeron Ko Gawara Ho Aseeri !' diff --git a/data/github_iqbal_demystified/poems/003/003_183.yaml b/data/github_iqbal_demystified/poems/003/003_183.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f4be46863d232135fa2ce7e8b4da6b46e0ece9bf --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_183.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_183' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/578-%20Meray%20Kohistan%20Tujhay%20Chhor%20k%20Jaun%20Kahan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ميرے کہستاں! تجھے چھوڑ کے جاؤں کہاں' +- 'lang': 'en' + 'text': 'How can I quit this mountain land' +'description': [] +'sher': +- 'id': '003_183_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے کہستاں! تجھے چھوڑ کے جاؤں کہاں | تيري چٹانوں ميں ہے ميرے اب و جد کي خاک' + - 'lang': 'en' + 'text': 'How can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?' + - 'lang': 'ro' + 'text': 'Mere Kuhistan! Tujhe Chor Ke Jaun Kahan | Teri Chitanon Mein Hai Mere Ab-o-Jad Ki Khak' +- 'id': '003_183_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز ازل سے ہے تو منزل شاہين و چرغ | لالہ و گل سے تہي ، نغمہ بلبل سے پاک' + - 'lang': 'en' + 'text': 'From Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.' + - 'lang': 'ro' + 'text': 'Roz-e-Azal Se Hai Tu Manzil-e-Shaheen-o-Charkh | Lala-o-Gul Se Tehi, Naghma-e-Bulbul Se Pak' +- 'id': '003_183_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيرے خم و پيچ ميں ميري بہشت بريں | خاک تري عنبريں ، آب ترا تاب ناک' + - 'lang': 'en' + 'text': 'Your paths that twist and turn on bills, Give Eden''s pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.' + - 'lang': 'ro' + 'text': 'Tere Kham-o-Paich Mein Meri Behisht-e-Bareen | Khak Teri Ambreen, Aab Tera Taabnaak' +- 'id': '003_183_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز نہ ہوگا کبھي بندہ کبک و حمام | !حفظ بدن کے ليے روح کو کردوں ہلاک' + - 'lang': 'en' + 'text': 'The kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body''s love?' + - 'lang': 'ro' + 'text': 'Baaz Na Ho Ga Kabhi Banda-e-Kubak-o-Hamam | Hifz-e-Badan Ke Liye Rooh Ko Kar Doon Halaak!' +- 'id': '003_183_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مرے فقر غيور ! فيصلہ تيرا ہے کيا | !خلعت انگريز يا پيرہن چاک چاک' + - 'lang': 'en' + 'text': 'O zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?' + - 'lang': 'ro' + 'text': 'Ae Mere Faqr-e-Ghayyur! Faisal Tera Hai Kya | Khilat-e-Angraiz Ya Pairhan-e-Chaak Chaak!' diff --git a/data/github_iqbal_demystified/poems/003/003_184.yaml b/data/github_iqbal_demystified/poems/003/003_184.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aac062b25872cf69edbbe38d299ba9f4229e237b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_184.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_184' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/579-%20Haqiqat-e-Azli%20hai%20Rqabat-e-Aqwam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حقيقت ازلي ہے رقابت اقوام' +- 'lang': 'en' + 'text': 'The discord that prevails among' +'description': [] +'sher': +- 'id': '003_184_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقيقت ازلي ہے رقابت اقوام | نگاہ پير فلک ميں نہ ميں عزيز ، نہ تو' + - 'lang': 'en' + 'text': 'The discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.' + - 'lang': 'ro' + 'text': 'Haqiqat-e-Azali Hai Raqabat-e-Aqwam | Nigah-e-Peer-e-Falak Mein Na Main Aziz, Na Tu' +- 'id': '003_184_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ميں ڈوب ، زمانے سے نا اميد نہ ہو | کہ اس کا زخم ہے درپردہ اہتمام رفو' + - 'lang': 'en' + 'text': 'Dive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.' + - 'lang': 'ro' + 'text': 'Khudi Mein Doob, Zamane Se Na-Umeed Na Ho | Ke Iss Ka Zakhm Hai Darparda Ehtimam-e-Rafu' +- 'id': '003_184_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے گا تو ہي جہاں ميں يگانہ و يکتا | ''اتر گيا جو ترے دل ميں ''لاشريک لہ' + - 'lang': 'en' + 'text': 'If this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part.' + - 'lang': 'ro' + 'text': 'Rahe Gat U Hi Jahan Mein Yagana-o-Yakta | Utr Gya Jo Tere Dil Mein ‘La Shareeka Lahu’' diff --git a/data/github_iqbal_demystified/poems/003/003_185.yaml b/data/github_iqbal_demystified/poems/003/003_185.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7521352e0d8307d9309ba0385e71d13a95275588 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_185.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_185' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/580-%20Teri%20Dua%20say%20Qaza%20to%20badal%20nahi%20sakti.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تري دعا سے قضا تو بدل نہيں سکتي' +- 'lang': 'en' + 'text': 'Your prayers can''t avert, Decrees of Fate at all' +'description': [] +'sher': +- 'id': '003_185_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري دعا سے قضا تو بدل نہيں سکتي | مگر ہے اس سے يہ ممکن کہ تو بدل جائے' + - 'lang': 'en' + 'text': 'Your prayers can''t avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.' + - 'lang': 'ro' + 'text': 'Teri Dua Se Qaza To Badal Nahin Sakti | Magar Hai Iss Se Ye Mumkin Ke Tu Badal Jaye' +- 'id': '003_185_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري خودي ميں اگر انقلاب ہو پيدا | عجب نہيں ہے کہ يہ چار سو بدل جائے' + - 'lang': 'en' + 'text': 'If some tremendous change, If human Self e''er shines, | It gains perfection''s height, Gets free of world''s confines.' + - 'lang': 'ro' + 'text': 'Teri Khudi Mein Agar Inqilab Ho Paida | Ajab Nahin Hai Ke Ye Char Soo Badal Jaye' +- 'id': '003_185_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي شراب ، وہي ہاے و ہو رہے باقي | طريق ساقي و رسم کدو بدل جائے' + - 'lang': 'en' + 'text': 'The wine and drunkard''s cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.' + - 'lang': 'ro' + 'text': 'Wohi Sharab, Wohi Haye-o-Hoo Rahe Baqi | Tareeq-e-Saqi-o-Rasm-e-Kadoo Badal Jaye' +- 'id': '003_185_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تري دعا ہے کہ ہو تيري آرزو پوري | !مري دعا ہے تري آرزو بدل جائے' + - 'lang': 'en' + 'text': 'You beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole,' + - 'lang': 'ro' + 'text': 'Teri Dua Hai Ke Ho Teri Arzoo Puri | Meri Dua Hai Teri Arzoo Badal Jaye!' diff --git a/data/github_iqbal_demystified/poems/003/003_186.yaml b/data/github_iqbal_demystified/poems/003/003_186.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5faa309c50770c6a27057165809cf3848b3e7a7a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_186.yaml @@ -0,0 +1,73 @@ +--- +'id': '003_186' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/581-%20Kiya%20Charkh.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کيا چرخ کج رو ، کيا مہر ، کيا ماہ' +- 'lang': 'en' + 'text': 'The Sun, the Moon and Sphere all go astray' +'description': [] +'sher': +- 'id': '003_186_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا چرخ کج رو ، کيا مہر ، کيا ماہ | سب راہرو ہيں واماندہ راہ' + - 'lang': 'en' + 'text': 'The Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.' + - 'lang': 'ro' + 'text': 'Kya Charkh-e-Kajro, Kya Meher, Kya Mah | Sub Rahru Hain Wa Manda-e-Rah' +- 'id': '003_186_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کڑکا سکندر بجلي کي مانند | تجھ کو خبر ہے اے مرگ ناگاہ' + - 'lang': 'en' + 'text': 'Alexander fell on world like thunder clap, | But death soon caught him in its deadly trap.' + - 'lang': 'ro' + 'text': 'Karka Sikandar Bijli Ki Manind | Tujh Ko Khabar Hai Ae Marg-e-Nagah' +- 'id': '003_186_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نادر نے لوٹي دلي کي دولت | اک ضرب شمشير ، افسانہ کوتاہ' + - 'lang': 'en' + 'text': 'King Nadir plundered Delhi''s hoarded wealth, | Whereas his Chiefs put him to sword by stealth.' + - 'lang': 'ro' + 'text': 'Nadir Ne Looti Dilli Ki Doulat | Ek Zarb-e-Shamsheer,  Afsana Kotah' +- 'id': '003_186_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افغان باقي ، کہسار باقي | !الحکم للہ ! الملک للہ' + - 'lang': 'en' + 'text': 'The Afghans and their hills e''en now remain. | Sovereignty and kingdom are only God’s' + - 'lang': 'ro' + 'text': 'Afghan Baqi, Kuhsar Baqi | Alhukmu Lillah! Almulku Lillah!' +- 'id': '003_186_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاجت سے مجبور مردان آزاد | کرتي ہے حاجت شيروں کو روباہ' + - 'lang': 'en' + 'text': 'Free heroes are Compelled by wont and need, | These change a lion bold to fox indeed.' + - 'lang': 'ro' + 'text': 'Hajat Se Majboor Mardan-e-Azad | Karti Hai Hajat Sheron Ko Rubah' +- 'id': '003_186_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم خودي سے جس دم ہوا فقر | !تو بھي شہنشاہ ، ميں بھي شہنشاہ' + - 'lang': 'en' + 'text': 'When Faqr with Self gets free and frank, | Both you and I attain the regal rank.' + - 'lang': 'ro' + 'text': 'Mehram Khudi Se Jis Dam Huwa Faqr | Tu Bhi Shehenshah, Mein Bhi Shehenshah' +- 'id': '003_186_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوموں کي تقدير وہ مرد درويش | جس نے نہ ڈھونڈي سلطاں کي درگاہ' + - 'lang': 'en' + 'text': 'That Darvesh can build up a nation''s Fate | Who never tries to seek the royal gate.' + - 'lang': 'ro' + 'text': 'Qoumon Ki Taqdeer Woh Mard-e-Darvaish | Jis Ne Na Dhoondi Sultan Ki Dargah' diff --git a/data/github_iqbal_demystified/poems/003/003_187.yaml b/data/github_iqbal_demystified/poems/003/003_187.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5f7c2b513eba050436ef39531d6a4eedd7dd365e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_187.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_187' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/582-%20Ye%20Madrassa%20yeh%20Khel%20hai%20Ghoghaye.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ مدرسہ يہ کھيل يہ غوغائے روارو' +- 'lang': 'en' + 'text': 'In school the noise of games' +'description': [] +'sher': +- 'id': '003_187_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مدرسہ يہ کھيل يہ غوغائے روارو | اس عيش فراواں ميں ہے ہر لحظہ غم نو' + - 'lang': 'en' + 'text': 'In school the noise of games, debates, Great stir and animation prevail | This abundant joy e''ery moment breeds, New griefs and naught else can avail.' + - 'lang': 'ro' + 'text': 'Ye Madrasa Ye Khail Ye Ghoghaye Rawa-Ro | Iss Aysh-e-Farawan Mein Hai Har Lehza Gham-e-Nau' +- 'id': '003_187_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ علم نہيں ، زہر ہے احرار کے حق ميں | جس علم کا حاصل ہے جہاں ميں دو کف جو' + - 'lang': 'en' + 'text': 'For men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.' + - 'lang': 'ro' + 'text': 'Woh Ilm Nahin, Zaher Hai Ahrar Ke Haq Mein | Jis Ilm Ka Hasil Hai Jahan Mein Do Kaf-e-Jo' +- 'id': '003_187_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناداں ! ادب و فلسفہ کچھ چيز نہيں ہے | اسباب ہنر کے ليے لازم ہے تگ و دو' + - 'lang': 'en' + 'text': 'O fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.' + - 'lang': 'ro' + 'text': 'Nadan! Adab-o-Falsafa Kuch Cheez Nahin Hai | Asbaab-e-Hunar Ke Liye Lazim Hai Tag-o-Dou' +- 'id': '003_187_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کے نواميس پہ غالب ہے ہنر مند | شام اس کي ہے مانند سحر صاحب پرتو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Fitrat Ke Nawa Main Pe Ghalib Hai Hunar Mand | Shaam Iss Ki Manind-e-Sehar Sahib-e-Partou' +- 'id': '003_187_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ صاحب فن چاہے تو فن کي برکت سے | !ٹپکے بدن مہر سے شبنم کي طرح ضو' + - 'lang': 'en' + 'text': 'If such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart.' + - 'lang': 'ro' + 'text': 'Woh Sahib-e-Fann Chahe To Fann Ki Barkat Se | Tapke Badan-e-Meher Se Shabnam Ki Tarah Zou!' diff --git a/data/github_iqbal_demystified/poems/003/003_188.yaml b/data/github_iqbal_demystified/poems/003/003_188.yaml new file mode 100644 index 0000000000000000000000000000000000000000..01d287cd93af7f39ded9b410a66c19db87753c5a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_188.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_188' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/583-%20Jo%20Alam%20i%20Ijad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جو عالم ايجاد ميں ہے صاحب ايجاد' +- 'lang': 'en' + 'text': 'In world, if man contrives a thing much sound' +'description': [] +'sher': +- 'id': '003_188_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو عالم ايجاد ميں ہے صاحب ايجاد | ہر دور ميں کرتا ہے طواف اس کا زمانہ' + - 'lang': 'en' + 'text': 'In world, if man contrives a thing much sound, | The men of every period make his round.' + - 'lang': 'ro' + 'text': 'Jo Alam-e-Ijad Mein Hai Sahib-e-Ijad | Har Dour Mein Karta Hai Tawaaf Iss Ka Zamana' +- 'id': '003_188_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقليد سے ناکارہ نہ کر اپني خودي کو | کر اس کي حفاظت کہ يہ گوہر ہے يگانہ' + - 'lang': 'en' + 'text': 'Don''t spoil your Self by blind pursuit. | Take care of precious gem that has no suit.' + - 'lang': 'ro' + 'text': 'Taqleed Se Nakara Na Kar Apni Khudi Ko | Kar Iss Ki Hifazat Ke Ye Gohar Hai Yagana' +- 'id': '003_188_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اس قوم کو تجديد کا پيغام مبارک | ہے جس کے تصور ميں فقط بزم شبانہ' + - 'lang': 'en' + 'text': 'That nation is welcome to have new ways, | Which has no thought save revels night and days.' + - 'lang': 'ro' + 'text': 'Uss Qoum Ko Tajdeed Ka Paigham Mubarik ! | Hai Jis Ke Tasawwar Mein Faqt Bazm-e-Shabana' +- 'id': '003_188_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن مجھے ڈر ہے کہ يہ آوازہ تجديد | مشرق ميں ہے تقليد فرنگي کا بہانہ' + - 'lang': 'en' + 'text': 'Assumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways.' + - 'lang': 'ro' + 'text': 'Lekin Mujhe Dar Hai Ke Ye Awaza-e-Tajdeed | Mashriq Mein Hai Taqleed-e-Farangi Ka Bahana' diff --git a/data/github_iqbal_demystified/poems/003/003_189.yaml b/data/github_iqbal_demystified/poems/003/003_189.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9b468146e63b352d270c88e96ca878f0b22da571 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_189.yaml @@ -0,0 +1,100 @@ +--- +'id': '003_189' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/584-%20Rumi%20badlay,%20Shami%20badlay.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رومي بدلے ، شامي بدلے، بدلا ہندستان' +- 'lang': 'en' + 'text': 'O Afghan unaware' +'description': [] +'sher': +- 'id': '003_189_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومي بدلے ، شامي بدلے، بدلا ہندستان | تو بھي اے فرزند کہستاں! اپني خودي پہچان' + - 'lang': 'en' + 'text': 'The Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell'', And sharpness of your Self enhance.' + - 'lang': 'ro' + 'text': 'Rumi Badle, Shaami Badle, Badla Hindustan | Tu Bhi Ae Farzand-e-Kuhastan! Apni Khudi Pehchan' +- 'id': '003_189_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خودي پہچان | !او غافل افغان' + - 'lang': 'en' + 'text': 'O Afghan unaware, | Of your Self take much care' + - 'lang': 'ro' + 'text': 'Apni Khudi Pehchan | O Ghafil Afghan!' +- 'id': '003_189_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موسم اچھا ، پاني وافر ، مٹي بھي زرخيز | جس نے اپنا کھيت نہ سينچا ، وہ کيسا دہقان' + - 'lang': 'en' + 'text': 'If weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.' + - 'lang': 'ro' + 'text': 'Mousam Acha, Pani Wafir, Mitti Bhi Zarkhiaz | Jis Ne Apna Khait Na Seencha, Woh Kaisa Dehqan' +- 'id': '003_189_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خودي پہچان | !او غافل افغان' + - 'lang': 'en' + 'text': 'O Afghan unaware, | Of your Self take much care' + - 'lang': 'ro' + 'text': 'Apni Khudi Pehchan | O Ghafil Afghan!' +- 'id': '003_189_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اونچي جس کي لہر نہيں ہے ، وہ کيسا درياے | جس کي ہوائيں تند نہيں ہيں ، وہ کيسا طوفان' + - 'lang': 'en' + 'text': 'That river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don''t surprise.' + - 'lang': 'ro' + 'text': 'Unchi Jis Ki Lehr Hai, Woh Kaisa Darya | Jis Ki Hawaen Tund Nahin Hain, Woh Kaisa Toofan' +- 'id': '003_189_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خودي پہچان | !او غافل افغان' + - 'lang': 'en' + 'text': 'O Afghan unaware, | Of your Self take much care.' + - 'lang': 'ro' + 'text': 'Apni Khudi Pehchan | O Ghafil Afghan!' +- 'id': '003_189_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ڈھونڈ کے اپني خاک ميں جس نے پايا اپنا آپ | اس بندے کي دہقاني پر سلطاني قربان' + - 'lang': 'en' + 'text': 'A person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.' + - 'lang': 'ro' + 'text': 'Dhoond Ke Apni Khaak Mein Jis Ne Paya Apna Aap | Uss Bande Ki Dehqani Par Sultani Qurban' +- 'id': '003_189_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خودي پہچان | !او غافل افغان' + - 'lang': 'en' + 'text': 'O Afghan unaware, | Of your Self take much care' + - 'lang': 'ro' + 'text': 'Apni Khudi Pehchan | O Ghafil Afghan!' +- 'id': '003_189_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري بے علمي نے رکھ لي بے علموں کي لاج | عالم فاضل بيچ رہے ہيں اپنا دين ايمان' + - 'lang': 'en' + 'text': 'Self-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.' + - 'lang': 'ro' + 'text': 'Teri Be-Ilmi Ne Rakh Li Be-Ilmon Ki Laaj | Alim Fazil Baich Rahe Hain Apna Deen Imaan' +- 'id': '003_189_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اپني خودي پہچان | !او غافل افغان' + - 'lang': 'en' + 'text': 'O Afghan unaware, | Of your Self have much care' + - 'lang': 'ro' + 'text': 'Apni Khudi Pehchan | O Ghafil Afghan!' diff --git a/data/github_iqbal_demystified/poems/003/003_190.yaml b/data/github_iqbal_demystified/poems/003/003_190.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1811b2e061ead2d28deaa34235cf9f9c1ad1aba7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_190.yaml @@ -0,0 +1,37 @@ +--- +'id': '003_190' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/585-%20Zaagh%20kehta.mp3' +'heading': +- 'lang': 'ur' + 'text': 'زاغ کہتا ہے نہايت بدنما ہيں تيرے پر' +- 'lang': 'en' + 'text': 'In your wings no charm I find' +'description': [] +'sher': +- 'id': '003_190_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زاغ کہتا ہے نہايت بدنما ہيں تيرے پر | شپرک کہتي ہے تجھ کو کور چشم و بے ہنر' + - 'lang': 'en' + 'text': 'The crow says, "In your wings no charm I find." | The bat says, "You have no craft, are blind."' + - 'lang': 'ro' + 'text': 'Zaagh Kehta Hai Nihayat Bad-Numa Hain Tere Par | Shapparak Hehti Hai Tujh Ko Kaur Chashm-o-Be-Hunar' +- 'id': '003_190_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ليکن اے شہباز! يہ مرغان صحرا کے اچھوت | ہيں فضائے نيلگوں کے پيچ و خم سے بے خبر' + - 'lang': 'en' + 'text': 'O hawk, these low-caste birds of vast expanse, | Of azure heaven''s twists and turns haven''t sense.' + - 'lang': 'ro' + 'text': 'Lekin Ae Shahbaz! Ye Murghan-e-Sehra Ke Achoot | Hain Fazaye Neelgun Ke Paich-o-Kham Se Be-Khabar' +- 'id': '003_190_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ان کو کيا معلوم اس طائر کے احوال و مقام | !روح ہے جس کي دم پرواز سر تا پا نظر' + - 'lang': 'en' + 'text': 'They can''t know states and rank of hawk aright, | Whose soul grows sight entire at time of flight.' + - 'lang': 'ro' + 'text': 'Un Ko Kya Maloom Uss Tair Ke Ahwal-o-Maqamat | Rooh Hai Jis Ki Dam-e-Parwaz Sar Ta Pa Nazar!' diff --git a/data/github_iqbal_demystified/poems/003/003_191.yaml b/data/github_iqbal_demystified/poems/003/003_191.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7d7ef93bcee562c0d3c2163f71657949a032271b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_191.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_191' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/586-%20Ishq%20Tinat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'عشق طينت ميں فرومايہ نہيں مثل ہوس' +- 'lang': 'en' + 'text': 'Love''s bent of mind is not so mean' +'description': [] +'sher': +- 'id': '003_191_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق طينت ميں فرومايہ نہيں مثل ہوس | پر شہباز سے ممکن نہيں پرواز مگس' + - 'lang': 'en' + 'text': 'Love''s bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?' + - 'lang': 'ro' + 'text': 'Ishq Tiniat Mein Firomaya Nahin Misl-e-Hawas | Par Shahbaz Se Mumkin Nahin Parwaz-e-Magas' +- 'id': '003_191_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يوں بھي دستور گلستاں کو بدل سکتے ہيں | کہ نشيمن ہو عنادل پہ گراں مثل قفس' + - 'lang': 'en' + 'text': 'To bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.' + - 'lang': 'ro' + 'text': 'Yun Bhi Dastoor-e-Gulistan Ko Badal Sakte Hain | Ke Nasheman Ho Anadil Pe Garan Misl-e-Qafas' +- 'id': '003_191_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر آمادہ نہيں منتظر بانگ رحيل | !ہے کہاں قافلہ موج کو پروائے جرس' + - 'lang': 'en' + 'text': 'If some one is about to set, On journey that is hard and long, | He does not wait for herald''s sound, Like waves that flow without ding dong.' + - 'lang': 'ro' + 'text': 'Safar Amadah Nahin Muntazir-e-Bang-e-Raheel | Hai Kahan Qafla-e-Mouj Ko Parwaye Jaras!' +- 'id': '003_191_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ مکتب کا جواں زندہ نظر آتا ہے | مردہ ہے ، مانگ کے لايا ہے فرنگي سے نفس' + - 'lang': 'en' + 'text': 'Though college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.' + - 'lang': 'ro' + 'text': 'Murda Hai, Mang Ke Laya Hai Farangi Se Nafas | The pupil in schools looks alive; nay, he is dead;' +- 'id': '003_191_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرورش دل کي اگر مد نظر ہے تجھ کو | !مرد مومن کي نگاہ غلط انداز ہے بس' + - 'lang': 'en' + 'text': 'If you e''er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part.' + - 'lang': 'ro' + 'text': 'Mard-e-Momin Ki Nigah-e-Galat Andaz Hai Bas! | If you wish to nourish your heart' diff --git a/data/github_iqbal_demystified/poems/003/003_192.yaml b/data/github_iqbal_demystified/poems/003/003_192.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3993aa15f1abcee2d5fbcfe8ff6c18328ba0d78d --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_192.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_192' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/587-%20Wuhi%20Jawan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'وہي جواں ہے قبيلے کي آنکھ کا تارا' +- 'lang': 'en' + 'text': 'That youth is held in high esteem' +'description': [] +'sher': +- 'id': '003_192_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي جواں ہے قبيلے کي آنکھ کا تارا | شباب جس کا ہے بے داغ ، ضرب ہے کاري' + - 'lang': 'en' + 'text': 'That youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.' + - 'lang': 'ro' + 'text': 'Wohi Jawan Hai Qabeele Ki Ankh Ka Tara | Shabaab Jis Ka Hai Be-Dagh, Zarb Hai Kari' +- 'id': '003_192_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ہو جنگ تو شيران غاب سے بڑھ کر | اگر ہو صلح تو رعنا غزال تاتاري' + - 'lang': 'en' + 'text': 'In days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.' + - 'lang': 'ro' + 'text': 'Agar Ho Jang To Sheran-e-Ghab Se Barh Kar | Agar Ho Sulah To Raana Ghazaal-e-Tatari' +- 'id': '003_192_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجب نہيں ہے اگر اس کا سوز ہے ہمہ سوز | کہ نيستاں کے ليے بس ہے ايک چنگاري' + - 'lang': 'en' + 'text': 'There is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is ''nough that from the flame does spire.' + - 'lang': 'ro' + 'text': 'Ajab Nahin Hai Agar Iss Ka Souz Hai Hama Souz | Ke Neestan Ke Liye Bas Hai Aik Chingari' +- 'id': '003_192_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا نے اس کو ديا ہے شکوہ سلطاني | کہ اس کے فقر ميں ہے حيدري و کراري' + - 'lang': 'en' + 'text': 'God Mighty has endowed him with, A monarch''s grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider''s valorous brow.' + - 'lang': 'ro' + 'text': 'Khuda Ne Iss Ko Diya Hai Shikoh-e-Sultani | Ke Iss Ke Faqr Mein Hai Haidari-o-Karrari' +- 'id': '003_192_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ کم سے نہ ديکھ اس کي بے کلاہي کو | يہ بے کلاہ ہے سرمايہ کلہ داري' + - 'lang': 'en' + 'text': 'Do not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear.' + - 'lang': 'ro' + 'text': 'Nigah-e-Kam Se Na Dekh Iss Ki Be Kulahi Ko | Ye Be-Kulah Hai Sarmaya-e-Kulah-Dari' diff --git a/data/github_iqbal_demystified/poems/003/003_193.yaml b/data/github_iqbal_demystified/poems/003/003_193.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de4bab1ed8c0a6e25970c656b1b74c57f3b081d3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_193.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_193' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/588-%20Jis%20ke%20Partuaw.mp3' +'heading': +- 'lang': 'ur' + 'text': 'جس کے پرتو سے منور رہي تيري شب دوش' +- 'lang': 'en' + 'text': 'The same lamp that illumed your yesternight' +'description': [] +'sher': +- 'id': '003_193_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کے پرتو سے منور رہي تيري شب دوش | پھر بھي ہو سکتا ہے روشن وہ چراغ خاموش' + - 'lang': 'en' + 'text': 'The same lamp that illumed your yesternight, | Though gone out, once again may gel alight' + - 'lang': 'ro' + 'text': 'Jis Ke Partou Se Munawwar Rahi Teri Shab-e-Dosh | Phir Bhi Ho Sakta Hai Roshan Woh Charagh-e-Khamosh' +- 'id': '003_193_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد بے حوصلہ کرتا ہے زمانے کا گلہ | بندئہ حر کے ليے نشتر تقدير ہے نوش' + - 'lang': 'en' + 'text': 'A courageless man can ''gainst Time bewail, | Whereas the free Fate''s stings, like honey hail.' + - 'lang': 'ro' + 'text': 'Mard-e-Be Hosla Karta Hai Zamane Ka Gila | Band-e-Hur Ke Liye Nashtar-e-Taqdeer Hai Nosh' +- 'id': '003_193_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہنگامہ پيکار کے لائق وہ جواں | جو ہوا نالہ مرغان سحر سے مدہوش' + - 'lang': 'en' + 'text': 'That youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit' + - 'lang': 'ro' + 'text': 'Nahin Hangama-e-Paikar Ke Laeik Woh Jawan | Jo Huwa Nala-e-Murghan-e-Sehar Se Madhosh' +- 'id': '003_193_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو ڈر ہے کہ ہے طفلانہ طبيعت تيري | !اور عيار ہيں يورپ کے شکر پارہ فروش' + - 'lang': 'en' + 'text': 'I fear that you. have childish bent of heart, | Those selling sweets in West are full of art.' + - 'lang': 'ro' + 'text': 'Mujh Ko Dar Hai Ke Hai Tiflana Tabiat Teri | Aur Ayyar Hain Yourap Ke Shaker-Parah Farosh!' diff --git a/data/github_iqbal_demystified/poems/003/003_194.yaml b/data/github_iqbal_demystified/poems/003/003_194.yaml new file mode 100644 index 0000000000000000000000000000000000000000..012cab06d8c3383993612a413d842c25d19f2e13 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_194.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_194' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/589-%20La%20Dini-o-La%20Tini,%20kis%20paich%20main%20uljha%20tu.mp3' +'heading': +- 'lang': 'ur' + 'text': 'لا ديني و لاطيني ، کس پيچ ميں الجھا تو' +- 'lang': 'en' + 'text': 'In maze of Latin script and sin' +'description': [] +'sher': +- 'id': '003_194_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا ديني و لاطيني ، کس پيچ ميں الجھا تو | ''دارو ہے ضعيفوں کا ''لاغالب الا ھو' + - 'lang': 'en' + 'text': 'In maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.' + - 'lang': 'ro' + 'text': 'La Deeni-o-La-Teeyni, Ks Paich Mein Uljha Tu | Daru Hai Zaeefon Ka ‘La Ghaliba-Illah Hu’' +- 'id': '003_194_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صياد معاني کو يورپ سے ہے نوميدي | دلکش ہے فضا ، ليکن بے نافہ تمام آہو' + - 'lang': 'en' + 'text': 'A man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can''t find musk-yielding deer.' + - 'lang': 'ro' + 'text': 'Sayyad-e-Maani Ko Yourap Se Hai Naumeedi | Dilkash Hai Faza, Lekin Be-Nafah Tamam Aahu' +- 'id': '003_194_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے اشک سحر گاہي تقويم خودي مشکل | يہ لالہ پيکاني خوشتر ہے کنار جو' + - 'lang': 'en' + 'text': 'The self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.' + - 'lang': 'ro' + 'text': 'Be Ashak-e-Sehargahi Taqweem-e-Khudi Mushkil | Ye Lala-e-Paikani Khaushtar Hai Kinar-e-Ju' +- 'id': '003_194_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صياد ہے کافر کا ، نخچير ہے مومن کا | يہ دير کہن يعني بتخانہ رنگ و بو' + - 'lang': 'en' + 'text': 'This idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don''t believe in God, On Muslims has effect no more.' + - 'lang': 'ro' + 'text': 'Sayyad Hai Kafir Ka, Nachcheer Hai Momin Ka | Ye Dair-e-Kuhan Yani Butkhana-e-Rang-o-Bu' +- 'id': '003_194_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے شيخ ، اميروں کو مسجد سے نکلوا دے | ہے ان کي نمازوں سے محراب ترش ابرو' + - 'lang': 'en' + 'text': 'O Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task.' + - 'lang': 'ro' + 'text': 'Ae Sheikh, Ameeron Ko Masjid Se Nikalwa De | Hai Un Ki Namazon Se Mehraab Tursh Aabru' diff --git a/data/github_iqbal_demystified/poems/003/003_195.yaml b/data/github_iqbal_demystified/poems/003/003_195.yaml new file mode 100644 index 0000000000000000000000000000000000000000..97950a0e168993ab74698220350a97563cc00972 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_195.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_195' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/590-Mujh%20ko%20to%20yeh%20duniya%20nazar%20aati%20hai%20digargun.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مجھ کو تو يہ دنيا نظر آتي ہے دگرگوں' +- 'lang': 'en' + 'text': 'To me upset appears the Cosmos old' +'description': [] +'sher': +- 'id': '003_195_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ کو تو يہ دنيا نظر آتي ہے دگرگوں | معلوم نہيں ديکھتي ہے تيري نظر کيا' + - 'lang': 'en' + 'text': 'To me upset appears the Cosmos old, | But I do not know what your eyes behold.' + - 'lang': 'ro' + 'text': 'Mujh Ko To Ye Dunya Nazar Ati Hai Digargoon | Maloom Nahin Dekhti Hai Teri Nazar Kya' +- 'id': '003_195_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر سينے ميں اک صبح قيامت ہے نمودار | افکار جوانوں کے ہوئے زير و زبر کيا' + - 'lang': 'en' + 'text': 'In breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.' + - 'lang': 'ro' + 'text': 'Har Seene Mein Ek Subah-e-Qayamat Hai Namoodar | Afkar Jawanon Ke Huwe Zair-o-Zabar Kya' +- 'id': '003_195_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کر سکتي ہے بے معرکہ جينے کي تلافي | اے پير حرم تيري مناجات سحر کيا' + - 'lang': 'en' + 'text': 'Your hymns at morn can''t make amends for Life, | O Elder of the shrine, without much strife.' + - 'lang': 'ro' + 'text': 'Kar Sakti Hai Be Maarka Jeene Ki Talaafi | Ae Peer-e-Haram Teri Manajaat-e-Sehar Kya' +- 'id': '003_195_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکن نہيں تخليق خودي خانقہوں سے | !اس شعلہ نم خوردہ سے ٹوٹے گا شرر کيا' + - 'lang': 'en' + 'text': 'The Shrines no strength to Self e''er can impart. | Because no sparks from wet flame can depart.' + - 'lang': 'ro' + 'text': 'Mumkin Nahin Takhleeq-e-Khudi Khanqahon Se | Iss Shaola-e-Nam Khorda Se Toote Ga Sharar Kya !' diff --git a/data/github_iqbal_demystified/poems/003/003_196.yaml b/data/github_iqbal_demystified/poems/003/003_196.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8dae6670c50e544ca2a3d7a2e3e59ecce361491e --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_196.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_196' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/591-Bay%20Jurrat-e-rindana%20har%20ishaq%20hai%20rubai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'بے جرات رندانہ ہر عشق ہے روباہي' +- 'lang': 'en' + 'text': 'Without a toper''s courage' +'description': [] +'sher': +- 'id': '003_196_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بے جرات رندانہ ہر عشق ہے روباہي | بازو ہے قوي جس کا ، وہ عشق يداللہي' + - 'lang': 'en' + 'text': 'Without a toper''s courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.' + - 'lang': 'ro' + 'text': 'Be Juraat-e-Rindana Har Ishq Hai Rubahi | Bazoo Hai Qawi Jis Ka, Woh Ishq Yadullahi' +- 'id': '003_196_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو سختي منزل کو سامان سفر سمجھے | اے وائے تن آساني ! ناپيد ہے وہ راہي' + - 'lang': 'en' + 'text': 'Alas the love of case and rest, Among the pilgrims seems profound | A man, who journey''s toils may deem, As steed and food, is nowhere found.' + - 'lang': 'ro' + 'text': 'Jo Sakhti-e-Manzil Ko Saman-e-Safar Samjhe | Ae Waye Tan Asani ! Na-Paid Hai Woh Raahi' +- 'id': '003_196_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!وحشت نہ سمجھ اس کو اے مردک ميداني | کہسار کي خلوت ہے تعليم خود آگاہي' + - 'lang': 'en' + 'text': 'O men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.' + - 'lang': 'ro' + 'text': 'Wehshat Na Samajh Iss Ko Ae Mard-e-Maidani ! | Kuhsaar Ki Khalwat Hai Taleem-e-Khud Aagahi' +- 'id': '003_196_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا ہے رواياتي ، عقبي ہے مناجاتي | !در باز دو عالم را ، اين است شہنشاہي' + - 'lang': 'en' + 'text': 'This world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve.' + - 'lang': 'ro' + 'text': 'Dunya Hai Rawayati, Uqba Hai Manajati | Darbaz Do-Alam Ra, Aeen Ast Shehanshahi !' diff --git a/data/github_iqbal_demystified/poems/003/003_197.yaml b/data/github_iqbal_demystified/poems/003/003_197.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de7dbe8b4432f7a1cf8c4fe631e511a32850effd --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_197.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_197' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/592-Adam%20ka%20zameer%20us%20ki%20haqiqat%20yeh%20hai%20shayed.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آدم کا ضمير اس کي حقيقت پہ ہے شاہد' +- 'lang': 'en' + 'text': 'O pilgrim, who tread mystic path' +'description': [] +'sher': +- 'id': '003_197_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم کا ضمير اس کي حقيقت پہ ہے شاہد | مشکل نہيں اے سالک رہ ! علم فقيري' + - 'lang': 'en' + 'text': 'O pilgrim, who tread mystic path, Your goal with case you can attain | Man''s Conscience can bear out this fact, That Faqr''s high rank isn''t hard to gain.' + - 'lang': 'ro' + 'text': 'Adam Ka Zameer Iss Ki Haqiqat Pe Hai Shahid | Mushkil Nahin Ae Salik-e-Rah! Ilm-e-Faqeeri' +- 'id': '003_197_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فولاد کہاں رہتا ہے شمشير کے لائق | پيدا ہو اگر اس کي طبيعت ميں حريري' + - 'lang': 'en' + 'text': 'The steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.' + - 'lang': 'ro' + 'text': 'Foulad Kahan Rehta Hai Shamsheer Ke Laeek | Paida Ho Agar Iss Ki Tabiat Mein Harairi' +- 'id': '003_197_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود دار نہ ہو فقر تو ہے قہر الہي | ہو صاحب غيرت تو ہے تمہيد اميري' + - 'lang': 'en' + 'text': 'If Faqr possesses no self esteem, It means God Mighty''s ire and wrath | If respect for Self keeps in view, To riches great it paves the path.' + - 'lang': 'ro' + 'text': 'Khud-Dar Na Ho Faqr To Hai Qehr-e-Elahi | Ho Sahib-e-Ghairat To Hai Tamheed-e-Ameeri' +- 'id': '003_197_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افرنگ ز خود بے خبرت کرد وگرنہ | !اے بندئہ مومن ! تو بشيري ، تو نذيري' + - 'lang': 'en' + 'text': 'The Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners ''gainst their due.' + - 'lang': 'ro' + 'text': 'Afrang Zakhud Be-Khabarat Kard Wagarna | Ae Banda-e-Momin! Tu Basheeri, Tu Nazeeri !' diff --git a/data/github_iqbal_demystified/poems/003/003_198.yaml b/data/github_iqbal_demystified/poems/003/003_198.yaml new file mode 100644 index 0000000000000000000000000000000000000000..11846fab77c736840d7346b66d84bfcf698a8a3b --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_198.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_198' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/593-Qaumon%20kay%20liay%20maot%20hai%20markaz%20se%20judai.mp3' +'heading': +- 'lang': 'ur' + 'text': 'قوموں کے ليے موت ہے مرکز سے جدائي' +- 'lang': 'en' + 'text': 'The nations suffer death' +'description': [] +'sher': +- 'id': '003_198_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوموں کے ليے موت ہے مرکز سے جدائي | !ہو صاحب مرکز تو خودي کيا ہے ، خدائي' + - 'lang': 'en' + 'text': 'The nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,' + - 'lang': 'ro' + 'text': 'Qoumon Ke Liye Mout Hai Markaz Se Juddai | Ho Sahib-e-Markaz To Khudi Kya Hai, Khudai!' +- 'id': '003_198_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جو فقر ہوا تلخي دوراں کا گلہ مند | اس فقر ميں باقي ہے ابھي بوئے گدائي' + - 'lang': 'en' + 'text': 'Such Faqr which has a plaint, Against the toils of life | Has beggar''s wont and mode, And can''t bear worldly strife.' + - 'lang': 'ro' + 'text': 'Jo Faqr Huwa Talkhi-e-Douran Ka Gila Mand | Uss Faqr Mein Baqi Hai Abhi Bu-e-Gadai' +- 'id': '003_198_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دور ميں بھي مرد خدا کو ہے ميسر | جو معجزہ پربت کو بنا سکتا ہے رائي' + - 'lang': 'en' + 'text': 'A godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.' + - 'lang': 'ro' + 'text': 'Iss Dour Mein Bhi Mard-e-Khuda Ko Hai Mayyasar | Jo Maujaza Parbat Ko Bana Sakta Hai Rai' +- 'id': '003_198_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در معرکہ بے سوز تو ذوقے نتواں يافت | اے بندئہ مومن تو کجائي ، تو کجائي' + - 'lang': 'en' + 'text': 'In fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat''s round' + - 'lang': 'ro' + 'text': 'Dar Maarka Be-Souz-e-To Zauqe Natawaan Yaafat | Ae Banda-e-Momin Tu Kujai, Tu Kujai' +- 'id': '003_198_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خورشيد ! سرا پردئہ مشرق سے نکل کر | پہنا مرے کہسار کو ملبوس حنائي' + - 'lang': 'en' + 'text': 'O Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue.' + - 'lang': 'ro' + 'text': 'Khursheed! Sara Parda-e-Mashriq Se Nikl Kar | Pehna Mere Kuhsar Ko Malboos-e-Hinai' diff --git a/data/github_iqbal_demystified/poems/003/003_199.yaml b/data/github_iqbal_demystified/poems/003/003_199.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36d760a374cc4e18479e025fb375b2e42c0d399a --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_199.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_199' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/594-%20Aag%20us%20ki.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آگ اس کي پھونک ديتي ہے برنا و پير کو' +- 'lang': 'en' + 'text': 'Among Muslim men, if one, On firm belief has hold' +'description': [] +'sher': +- 'id': '003_199_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگ اس کي پھونک ديتي ہے برنا و پير کو | لاکھوں ميں ايک بھي ہو اگر صاحب يقيں' + - 'lang': 'en' + 'text': '''Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.' + - 'lang': 'ro' + 'text': 'Aag Uss Ki Phoonk Deti Hai Barna-o-Peer Ko | Lakhon Mein Aik Bhi Ho Agar Sahib-e-Yaqeen' +- 'id': '003_199_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوتا ہے کوہ و دشت ميں پيدا کبھي کبھي | وہ مرد جس کا فقر خزف کو کرے نگيں' + - 'lang': 'en' + 'text': 'Off and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.' + - 'lang': 'ro' + 'text': 'Hota Hai Koh-o-Dasht Mein Paida Kabhi Kabhi | Woh Mard Jis Ka Faqr Khazaf Ko Kare Nageen' +- 'id': '003_199_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اپني سرنوشت اب اپنے قلم سے لکھ | خالي رکھي ہے خامہ حق نے تري جبيں' + - 'lang': 'en' + 'text': 'You can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.' + - 'lang': 'ro' + 'text': 'Tu Apni Sar-Nawisht  Ab Apne Qalam Se Likh | Khali Rakhi Hai Khama-e-Haq Ne Teri Jabeen' +- 'id': '003_199_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نيلگوں فضا جسے کہتے ہيں آسماں | ہمت ہو پرکشا تو حقيقت ميں کچھ نہيں' + - 'lang': 'en' + 'text': 'This azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.' + - 'lang': 'ro' + 'text': 'Ye Neelgun Faza Jise Kehte Hai Asaman | Himmat Ho Par Kusha To Haqiqat Mein Kuch Nahin' +- 'id': '003_199_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بالائے سر رہا تو ہے نام اس کا آسماں | !زير پر آگيا تو يہي آسماں ، زميں' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Balaye Sar Raha To Hai Naam Uss Ka Asman | Zair-e-Par Aa Gya To Yehi Asam, Zameen!' diff --git a/data/github_iqbal_demystified/poems/003/003_200.yaml b/data/github_iqbal_demystified/poems/003/003_200.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7f930805ea4bcd6ff32cf0d3a393cc0681a47c9c --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_200.yaml @@ -0,0 +1,46 @@ +--- +'id': '003_200' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/595-ye%20nukta%20khoob%20kaha%20sher%20shah%20suri%20ne.mp3' +'heading': +- 'lang': 'ur' + 'text': 'يہ نکتہ خوب کہا شير شاہ سوري نے' +- 'lang': 'en' + 'text': 'Sher Shah explained this point with so much grace' +'description': [] +'sher': +- 'id': '003_200_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ نکتہ خوب کہا شير شاہ سوري نے | کہ امتياز قبائل تمام تر خواري' + - 'lang': 'en' + 'text': 'Sher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.' + - 'lang': 'ro' + 'text': 'Ye Nukta Khoob Kaha Sher Shah Suri Ne | Ke Imtiaz-e-Qabail Tamam Tar Khwari' +- 'id': '003_200_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزيز ہے انھيں نام وزيري و محسود | ابھي يہ خلعت افغانيت سے ہيں عاري' + - 'lang': 'en' + 'text': 'The names of various tribes to them are dear, | The robe of Afghaniat don''t like to wear.' + - 'lang': 'ro' + 'text': 'Aziz Hai Unhain Naam-e-Waziri-o-Mehsood | Abhi Ye Khilaat-e-Afghaniat Se Hain Aari' +- 'id': '003_200_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار پارہ ہے کہسار کي مسلماني | کہ ہر قبيلہ ہے اپنے بتوں کا زناري' + - 'lang': 'en' + 'text': 'Their Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.' + - 'lang': 'ro' + 'text': 'Hazar Parah Hai Kuhasar Ki Musalmani | Ke Har Qabeela Hai Apne Buton Ka Zunnari' +- 'id': '003_200_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہي حرم ہے ، وہي اعتبار لات و منات | !خدا نصيب کرے تجھ کو ضربت کاري' + - 'lang': 'en' + 'text': 'They worship and adore their idols old, | May God help them deaf blows much bold' + - 'lang': 'ro' + 'text': 'Wohi Haram Hai, Wohi Itebaar-e-Laat-o-Manaat | Khuda Naseeb Kare Tujh Ko Zarbat-e-Kari!' diff --git a/data/github_iqbal_demystified/poems/003/003_201.yaml b/data/github_iqbal_demystified/poems/003/003_201.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b90c193862c718137de82d9e4b0877d0d38ae1b9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_201.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_201' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/596-nigah%20wo%20nahi%20jw%20surkh-o-zard%20pehchanay.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ وہ نہيں جو سرخ و زرد پہچانے' +- 'lang': 'en' + 'text': 'That glance can not be termed as true' +'description': [] +'sher': +- 'id': '003_201_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ وہ نہيں جو سرخ و زرد پہچانے | نگاہ وہ ہے کہ محتاج مہر و ماہ نہيں' + - 'lang': 'en' + 'text': 'That glance can not be termed as true, Which draws; a line ''twixt red and pale | That sight is true which does not like, The light of Sun or Moon to ''vail.' + - 'lang': 'ro' + 'text': 'Nigah Woh Nahin Jo Surkh-o-Zard Pehchane | Nigah Woh Hai Ke Mouhtaj-e-Mehr-o-Mah Nahin' +- 'id': '003_201_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگ سے بہت آگے ہے منزل مومن | قدم اٹھا! يہ مقام انتہائے راہ نہيں' + - 'lang': 'en' + 'text': 'The aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.' + - 'lang': 'ro' + 'text': 'Farang Se Bohat Aage Hai Manzil-e-Momin | Qadam Utha! Ye Maqam Intahaye Rah Nahin' +- 'id': '003_201_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلے ہيں سب کے ليے غربيوں کے ميخانے | علوم تازہ کي سرمستياں گناہ نہيں' + - 'lang': 'en' + 'text': 'The marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.' + - 'lang': 'ro' + 'text': 'Khule Hain Sub Ke Liye Ghareebon Ke Maikhane | Uloom-e-Taza Ki Sarmastiyan Gunah Nahin' +- 'id': '003_201_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسي سرور ميں پوشيدہ موت بھي ہے تري | ترے بدن ميں اگر سوز ''لاالہ'' نہيں' + - 'lang': 'en' + 'text': 'If your frame is bereft or heat, Which words, "No god but He impart", | Then bear in mind this well-known fact, Your soul from body may depart.' + - 'lang': 'ro' + 'text': 'Issi Suroor Mein Poshida Mout Bhi Hai Teri | Tere Badan Men Agar Souz-e-‘La Ilah’ Nahin' +- 'id': '003_201_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنيں گے ميري صداخانزاد گان کبير؟ | !گليم پوش ہوں ميں صاحب کلاہ نہيں' + - 'lang': 'en' + 'text': 'The sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round.' + - 'lang': 'ro' + 'text': 'Sunain Ge Meri Sada Khanzadgan-e-Kabeer? | Gileem Posh Hon Main Sahib-e-Kulah Nahin!' diff --git a/data/github_iqbal_demystified/poems/003/003_202.yaml b/data/github_iqbal_demystified/poems/003/003_202.yaml new file mode 100644 index 0000000000000000000000000000000000000000..150b3daeb850c844c024d8489080407c5721cbd4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/003/003_202.yaml @@ -0,0 +1,55 @@ +--- +'id': '003_202' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Zarb%20e%20Kaleem/597-%20Fitrat%20ke%20maqasid.mp3' +'heading': +- 'lang': 'ur' + 'text': 'فطرت کے مقاصد کي کرتا ہے نگہباني' +- 'lang': 'en' + 'text': 'One who resides in desert waste' +'description': [] +'sher': +- 'id': '003_202_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کے مقاصد کي کرتا ہے نگہباني | يا بندہ صحرائي يا مرد کہستاني' + - 'lang': 'en' + 'text': 'One who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.' + - 'lang': 'ro' + 'text': 'Fitrat Ke Maqasid Ki Karta Hai Nigehbani | Ya Banda-e-Sehrai Ya Mard-e-Kuhistani' +- 'id': '003_202_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا ميں محاسب ہے تہذيب فسوں گر کا | ہے اس کي فقيري ميں سرمايہ سلطاني' + - 'lang': 'en' + 'text': 'He draws no line ''twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.' + - 'lang': 'ro' + 'text': 'Dunya Mein Muhasib Hai Tehzeeb-e-Fasoon Gar Ka | Hai Iss Ki Faqeeri Mein Sarmaya-e-Sultani' +- 'id': '003_202_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ حسن و لطافت کيوں ؟ وہ قوت و شوکت کيوں | !بلبل چمنستاني ، شہباز بياباني' + - 'lang': 'en' + 'text': 'O warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?' + - 'lang': 'ro' + 'text': 'Ye Husn-o-Latafat Kyun, Woh Quwwat-o-Shoukat Kyun | Bulbul Chamanistani, Shahbaz Byabani !' +- 'id': '003_202_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے شيخ ! بہت اچھي مکتب کي فضا ، ليکن | بنتي ہے بياباں ميں فاروقي و سلماني' + - 'lang': 'en' + 'text': 'O Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.' + - 'lang': 'ro' + 'text': 'Ae Sheikh! Bohat Achi Maktab Ki Faza, Lekin | Banti Hai Byaban Mein Farooqi-o-Salmani' +- 'id': '003_202_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صديوں ميں کہيں پيدا ہوتا ہے حريف اس کا | تلوار ہے تيزي ميں صہبائے مسلماني' + - 'lang': 'en' + 'text': 'The fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal.' + - 'lang': 'ro' + 'text': 'Sadiyon Mein Kahin Paida Hota Hai Hareef Uss Ka | Talwar Hai Taizi Mein Sehbaye Musalmani!' diff --git a/data/github_iqbal_demystified/poems/004/004_001.yaml b/data/github_iqbal_demystified/poems/004/004_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..be698df898da71472a4ca87c9ebb1faa053cf903 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_001.yaml @@ -0,0 +1,687 @@ +--- +'id': '004_001' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/598-%20Iblis%20ki%20Majlis.mp3' +'heading': +- 'lang': 'ur' + 'text': "ابليس کي مجلس شوري" +- 'lang': 'en' + 'text': 'THE DEVIL’S CONFERENCE' +'description': +- 'lang': 'en' + 'text': 'This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it''s four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}' +'sher': +- 'id': '004_001_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس' + - 'lang': 'en' + 'text': 'IBLIS' + - 'lang': 'ro' + 'text': 'iblis' +- 'id': '004_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ عناصر کا پرانا کھيل، يہ دنيائے دوں | !ساکنان عرش اعظم کي تمناؤں کا خوں' + - 'lang': 'en' + 'text': 'This ancient game of elements, this base world! | The frustration of the longings of the great Empyrean’s dwellers.' + - 'lang': 'ro' + 'text': 'Ye Anasir Ka Purana Khail, Ye Dunya-e-Doon | Sakinan-e-Arsh-e-Azam Ki Tamanaon Ka Khoon!' +- 'id': '004_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس کي بربادي پہ آج آمادہ ہے وہ کارساز | جس نے اس کا نام رکھا تھا جہان کاف و نوں' + - 'lang': 'en' + 'text': 'Upon its destruction is bent to‐day that Fashioner of things, | Who gave it the name, “The world of Be it so.”' + - 'lang': 'ro' + 'text': 'Uss Ki Barbadi Pe Aaj Aamada Hai Woh Kaarsaaz | Jis Ne Uss Ka Nam Rakha Tha Jahan-e-Kaaf-o-Noon' +- 'id': '004_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے دکھلايا فرنگي کو ملوکيت کا خواب | ميں نے توڑا مسجد و دير و کليسا کا فسوں' + - 'lang': 'en' + 'text': 'I inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.' + - 'lang': 'ro' + 'text': 'Mein Ne Dikhlaya Farangi Ko Mulukiyat Ka Khawab | Mein Ne Tora Masjid-o-Dair-o-Kalisa Ka Fusoon' +- 'id': '004_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں نے ناداروں کو سکھلايا سبق تقدير کا | ميں نے منعم کو ديا سرمايہ داري کا جنوں' + - 'lang': 'en' + 'text': 'I taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.' + - 'lang': 'ro' + 'text': 'Mein Ne Nadaron Ko Sikhlaya Sabaq Taqdeer Ka | Mein Ne Muneim Ko Diya Sarmayadari Ka Junoon' +- 'id': '004_001_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون کر سکتا ہے اس کي آتش سوزاں کو سرد | جس کے ہنگاموں ميں ہو ابليس کا سوز دروں' + - 'lang': 'en' + 'text': 'Who dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?' + - 'lang': 'ro' + 'text': 'Kon Kar Sakta Hai Uss Ki Aatish Soozan Ko Sard | Jis Ke Hungamon Mein Ho Iblees Ka Souz-e-Daroon' +- 'id': '004_001_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس کي شاخيں ہوں ہماري آبياري سے بلند | !کون کر سکتا ہے اس نخل کہن کو سرنگوں' + - 'lang': 'en' + 'text': 'Who could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?' + - 'lang': 'ro' + 'text': 'Jis Ki Shakhain Hon Humari Aabiyari Se Buland | Kon Kar Sakta Hai Uss Nakhl-e-Kuhan Ko Ser Nigoon!' +- 'id': '004_001_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہلا مشير' + - 'lang': 'en' + 'text': 'FIRST COUNCILOR' + - 'lang': 'ro' + 'text': 'Pehla Musheer' +- 'id': '004_001_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس ميں کيا شک ہے کہ محکم ہے يہ ابليسي نظام | پختہ تر اس سے ہوئے خوئے غلامي ميں عوام' + - 'lang': 'en' + 'text': 'Stable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.' + - 'lang': 'ro' + 'text': 'Iss Mein Kya Shak Hai Ke Muhkam Hai Ye Ibleesi Nizam | Pukhta Tar Iss Se Huwe Khuay Ghulami Mein Aawam' +- 'id': '004_001_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے ازل سے ان غريبوں کے مقدر ميں سجود | ان کي فطرت کا تقاضا ہے نماز بے قيام' + - 'lang': 'en' + 'text': 'Since the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature’s constant urge.' + - 'lang': 'ro' + 'text': 'Hai Azal Se In Gharibon Ke Muqaddar Mein Sujood | In Ki Fitrat Ka Taqaza Hai Namaz-e-Be Qayam' +- 'id': '004_001_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو اول تو پيدا ہو نہيں سکتي کہيں | ہو کہيں پيدا تو مر جاتي ہے يا رہتي ہے خام' + - 'lang': 'en' + 'text': 'In their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.' + - 'lang': 'ro' + 'text': 'Arzoo Awwal To Paida Ho Nahin Sakti Kahin | Ho Kahin Paida To Mer Jati Hai Ya Rehti Hai Kham' +- 'id': '004_001_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ ہماري سعي پيہم کي کرامت ہے کہ آج | صوفي و ملا ملوکيت کے بندے ہيں تمام' + - 'lang': 'en' + 'text': 'What wonders have our hard, persistent endeavours wrought! | To‐day finds the mystics and the priests all as subjects of Imperialism.' + - 'lang': 'ro' + 'text': 'Ye Humari Saee-e-Peham Ki Karamat Hai Ke Aaj | Sufi-o-Mullah Mukuliyat Ke Bande Hain Tamam' +- 'id': '004_001_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع مشرق کے ليے موزوں يہي افيون تھي | !''ورنہ ''قوالي'' سے کچھ کم تر نہيں ''علم کلام' + - 'lang': 'en' + 'text': 'Suited to the disposition of the East was this opium indeed: | Otherwise Ilm‐i‐Kalam is no less self‐effacing than qawwali in effect.' + - 'lang': 'ro' + 'text': 'Taba-e-Mashriq Ke Liye Mouzoon Yehi Afyoon Thi | Warna ''Qawwali'' Se Kuch Kam Tar Nahin ''Ilm E Kalam''' +- 'id': '004_001_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے طواف و حج کا ہنگامہ اگر باقي تو کيا | کند ہو کر رہ گئي مومن کي تيغ بے نيام' + - 'lang': 'en' + 'text': 'What matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.' + - 'lang': 'ro' + 'text': 'Hai Tawaf-e-Hajj Ka Hungama Agar Baqi To Kya | Kund Ho Kar Reh Gyi Momin Ki Taeg-e-Be Nayam' +- 'id': '004_001_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس کي نوميدي پہ حجت ہے يہ فرمان جديد؟ | !ہے جہاد اس دور ميں مرد مسلماں پر حرام' + - 'lang': 'en' + 'text': 'Whose despair does this latest Ordinance prove: | “To the Muslim in this age is forbidden fighting in Lord’s name”?' + - 'lang': 'ro' + 'text': 'Kis Ki Naumeedi Pe Hujjat Hai Ye Farman-e-Jadeed | ''Hai Jihad Iss Dour Mein Mard-e-Musalman Par Haram!''' +- 'id': '004_001_016' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوسرا مشير' + - 'lang': 'en' + 'text': 'SECOND COUNCILOR' + - 'lang': 'ro' + 'text': 'Dusra Musheer' +- 'id': '004_001_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خير ہے سلطاني جمہور کا غوغا کہ شر | !تو جہاں کے تازہ فتنوں سے نہيں ہے با خبر' + - 'lang': 'en' + 'text': 'Is the clamour for “Government by the people” evil or good? | Art thou unaware of the fresh mischiefs of the world?' + - 'lang': 'ro' + 'text': 'Khair Hai Sultani Jumhoor Ka Ghogha Ke Sherr | Tu Jahan Ke Taza Fitnon Se Nahin Hai Ba-khabar!' +- 'id': '004_001_018' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پہلا مشير' + - 'lang': 'en' + 'text': 'FIRST COUNCILOR' + - 'lang': 'ro' + 'text': 'Pehla Musheer' +- 'id': '004_001_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوں، مگر ميري جہاں بيني بتاتي ہے مجھے | !جو ملوکيت کا اک پردہ ہو، کيا اس سے خطر' + - 'lang': 'en' + 'text': 'Aware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.' + - 'lang': 'ro' + 'text': 'Hun, Magar Meri Jahan Beeni Batati Hai Mujhe | Jo Mulukiyat Ka Ek Parda Ho, Kya Uss Se Khatar!' +- 'id': '004_001_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نے خود شاہي کو پہنايا ہے جمہوري لباس | جب ذرا آدم ہوا ہے خود شناس و خود نگر' + - 'lang': 'en' + 'text': 'We ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self‐conscious and self‐observant.' + - 'lang': 'ro' + 'text': 'Hum Ne Khud Shahi Ko Pehnaya Hai Jumhoori Libas | Jab Zara Aadam Huwa Hai Khud Shanas-o-Khud Nigar' +- 'id': '004_001_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروبار شہرياري کي حقيقت اور ہے | يہ وجود مير و سلطاں پر نہيں ہے منحصر' + - 'lang': 'en' + 'text': 'The true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.' + - 'lang': 'ro' + 'text': 'Karobar-e-Sheher Yari Ki Haqiqat Aur Hai | Ye Wujood-e-Meer-o-Sultan Par Nahin Hai Munhasar' +- 'id': '004_001_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجلس ملت ہو يا پرويز کا دربار ہو | ہے وہ سلطاں، غير کي کھيتي پہ ہو جس کي نظر' + - 'lang': 'en' + 'text': 'Be it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other’s harvest is a king.' + - 'lang': 'ro' + 'text': 'Majlis-e-Millat Ho Ya Parvaiz Ka Darbar Ho | Hai Woh Sultan, Ghair Ki Khaiti Pe Ho Jis Ki Nazar' +- 'id': '004_001_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نے کيا ديکھا نہيں مغرب کا جمہوري نظام | !چہرہ روشن، اندروں چنگيز سے تاريک تر' + - 'lang': 'en' + 'text': 'Hast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis’s.' + - 'lang': 'ro' + 'text': 'Tu Ne Kya Dekha Nahin Maghrib Ka Jumhoori Nizam | Chehra Roshan, Androon Changaiz Se Tareek Tar!' +- 'id': '004_001_024' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيسرا مشير' + - 'lang': 'en' + 'text': 'THIRD COUNCILOR' + - 'lang': 'ro' + 'text': 'Teesra Musheer' +- 'id': '004_001_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح سلطاني رہے باقي تو پھر کيا اضطراب | ہے مگر کيا اس يہودي کي شرارت کا جواب؟' + - 'lang': 'en' + 'text': 'No cause for anxiety then, if the spirit of imperialism be preserved: | But what counter‐measure to the mischief wrought by that Jew have you?' + - 'lang': 'ro' + 'text': 'Rooh-e-Sultani Rahe Baqi To Phir Kya Iztarab | Hai Magar Kya Uss Yahoodi Ki Shararat Ka Jawab?' +- 'id': '004_001_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ کليم بے تجلي، وہ مسيح بے صليب | نيست پيغمبر و ليکن در بغل دارد کتاب' + - 'lang': 'en' + 'text': 'That Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.' + - 'lang': 'ro' + 'text': 'Woh Kaleem Be-Tajalli, Woh Maseeh Be-Saleeb | Neest Peghambar Wa Lekin Dar Baghal Darad Kitab' +- 'id': '004_001_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا بتاؤں کيا ہے کافر کي نگاہ پردہ سوز | !مشرق و مغرب کي قوموں کے ليے روز حساب' + - 'lang': 'en' + 'text': 'I can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.' + - 'lang': 'ro' + 'text': 'Kya Bataun Kya Hai Kafir Ki Nigah-e-Parda Souz | Mashriq-o-Maghrib Ki Qaumon Ke Liye Roz-e-Hisab' +- 'id': '004_001_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس سے بڑھ کر اور کيا ہوگا طبيعت کا فساد | !توڑ دي بندوں نے آقاؤں کے خيموں کي طناب' + - 'lang': 'en' + 'text': 'No greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters’ tents.' + - 'lang': 'ro' + 'text': 'Iss Se Barh Kar Aur Kya Ho Ga Tabiat Ka Fasad | Torh Di Bandon Ne Aaqaon Ke Khaimon Ki Tanab!' +- 'id': '004_001_029' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'چوتھا مشير' + - 'lang': 'en' + 'text': 'FOURTH COUNCILOR' + - 'lang': 'ro' + 'text': 'Chotha Musheer' +- 'id': '004_001_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ اس کا رومہ الکبرے کے ايوانوں ميں ديکھ | آل سيزر کو دکھايا ہم نے پھر سيزر کا خواب' + - 'lang': 'en' + 'text': 'Watch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.' + - 'lang': 'ro' + 'text': 'Torh Uss Ka Rumatul Kubra Ke Aewanon Mein Dekh | Aal-e-Ceaser Ko Dikhaya Hum Ne Phir Ceaser Ka Khawab' +- 'id': '004_001_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کون بحر روم کي موجوں سے ہے لپٹا ہوا | ''گاہ بالد چوں صنوبر، گاہ نالد چوں رباب''' + - 'lang': 'en' + 'text': 'Who is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!' + - 'lang': 'ro' + 'text': 'Kon Behar-e-Rome Ki Moujon Se Hai Lipta Huwa | ''Gah Balad Choon Sanobar'' Gah Nalad Choon Rabab' +- 'id': '004_001_032' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيسرا مشير' + - 'lang': 'en' + 'text': 'THIRD COUNCILOR' + - 'lang': 'ro' + 'text': 'Teesra Musheer' +- 'id': '004_001_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں تو اس کي عاقبت بيني کا کچھ قائل نہيں | جس نے افرنگي سياست کو کيا يوں بے حجاب' + - 'lang': 'en' + 'text': 'Little do I recognize him to be a man of far‐sighted wisdom: | (A fool!) who has thus European politics exposed.' + - 'lang': 'ro' + 'text': 'Mein To Uss Ki Aaqabat Beeni Ka Kuch Qael Nahin | Jis Ne Afrangi Siasat Ko Kiya Yun Behijab' +- 'id': '004_001_034' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'پانچواں مشير (ابليس کو مخاطب کرکے)' + - 'lang': 'en' + 'text': 'FIFTH COUNCILOR (TURNING TO IBLIS)' + - 'lang': 'ro' + 'text': 'Panchwan Musheer (Iblees Ko Mukhatib Kar Ke)' +- 'id': '004_001_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '!اے ترے سوز نفس سے کار عالم استوار | تو نے جب چاہا، کيا ہر پردگي کو آشکار' + - 'lang': 'en' + 'text': 'O thou! the fire of whose breath lends stability to the world‐process: | Whenever thou wished, everything hidden presently did thou reveal.' + - 'lang': 'ro' + 'text': 'Ae Tere Souz-e-Nafas Se Kaar-e-Aalam Ustawar! | Tu Ne Jab Chaha, Kiya Har Pardagi Ko Ashikaar' +- 'id': '004_001_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب و گل تيري حرارت سے جہان سوز و ساز | ابلہ جنت تري تعليم سے دانائے کار' + - 'lang': 'en' + 'text': 'It is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.' + - 'lang': 'ro' + 'text': 'Aab-o-Gill Teri Hararat Se Jahan-e-Souz-o-Saaz | Abla-e-Jannat Teri Taleem Se Danaye Kaar' +- 'id': '004_001_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجھ سے بڑھ کر فطرت آدم کا وہ محرم نہيں | سادہ دل بندوں ميں جو مشہور ہے پروردگار' + - 'lang': 'en' + 'text': 'More closely familiar with man’s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.' + - 'lang': 'ro' + 'text': 'Tujh Se Barh Kar Fitrat-e-Aadam Ka Woh Mehram Nahin | Sada Dil Bandon Mein Jo Mashoor Hai Parwardigar' +- 'id': '004_001_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کام تھا جن کا فقط تقديس و تسبيح و طواف | تيري غيرت سے ابد تک سرنگون و شرمسار' + - 'lang': 'en' + 'text': 'Those whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self‐respect has out them to shame for ever, with their heads hanging low.' + - 'lang': 'ro' + 'text': 'Kaam Tha Jin Ka Fakat Taqdees-o-Tasbeeh-o-Tawaf | Teri Gairat Se Abad Tak Sar Nigun-o-Sharamsaar' +- 'id': '004_001_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہيں تيرے مريد افرنگ کے ساحر تمام | اب مجھے ان کي فراست پر نہيں ہے اعتبار' + - 'lang': 'en' + 'text': 'Though the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.' + - 'lang': 'ro' + 'text': 'Garcha Hain Tere Mureed Afrang Ke Sahir Tamam | Ab Mujhe In Ki Farasat Par Nahin Hai Atibar' +- 'id': '004_001_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ يہودي فتنہ گر، وہ روح مزدک کا بروز | ہر قبا ہونے کو ہے اس کے جنوں سے تار تار' + - 'lang': 'en' + 'text': 'That Jew, that mischief‐maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.' + - 'lang': 'ro' + 'text': 'Ye Yahoodi Fitna Gar, Woh Rooh-e-Mazdak Ka Barooz | Har Kaba Hone Ko Hai Iss Ke Janoon Se Tar Tar' +- 'id': '004_001_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زاغ دشتي ہو رہا ہے ہمسر شاہين و چرغ | کتني سرعت سے بدلتا ہے مزاج روزگار' + - 'lang': 'en' + 'text': 'Behold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!' + - 'lang': 'ro' + 'text': 'Zagh-e-Dashti Ho Raha Hai Humsar-e-Shaheen-o-Chargh | Kitni Sura’at Se Badalta Hai Mazaaj-e-Rozgar' +- 'id': '004_001_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھا گئي آشفتہ ہو کر وسعت افلاک پر | جس کو ناداني سے ہم سمجھے تھے اک مشت غبار' + - 'lang': 'en' + 'text': 'It spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.' + - 'lang': 'ro' + 'text': 'Cha Gyi Ashufta Ho Kar Wusat-e-Aflaak Par | Jis Ko Nadani Se Hum Samajhe The Ek Musht-e-Ghubar' +- 'id': '004_001_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہء فردا کي ہيبت کا يہ عالم ہے کہ آج | کانپتے ہيں کوہسار و مرغزار و جوئبار' + - 'lang': 'en' + 'text': 'Such is the state of the ghastly dread of the morrow’s disturbance: | To‐day tremble with overwhelming awe, mountains, meadows and rivers all.' + - 'lang': 'ro' + 'text': 'Fitna-e-Farda Ki Haibat Ka Ye Alam Hai Ke Aaj | Kanpte Hain Kohsar-o-Murghzar-o-Ju’ay bar' +- 'id': '004_001_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميرے آقا! وہ جہاں زير و زبر ہونے کو ہے | جس جہاں کا ہے فقط تيري سيادت پر مدار' + - 'lang': 'en' + 'text': 'That world is going to turn topsy‐turvy, my Lord! | The world which resteth solely on thy governance.' + - 'lang': 'ro' + 'text': 'Mere Aaqa! Vo Jahan Zair-o-Zabar Hone Ko Hai | Jis Jahan Ka Hai Fakat Teri Sayadat Par Madar' +- 'id': '004_001_045' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابليس (اپنے مشيروں سے)' + - 'lang': 'en' + 'text': 'IBLIS (TO HIS COUNCILORS)' + - 'lang': 'ro' + 'text': 'Iblees (Apne Musheeron Se)' +- 'id': '004_001_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے مرے دست تصرف ميں جہان رنگ و بو | کيا زميں، کيا مہر و مہ، کيا آسمان تو بتو' + - 'lang': 'en' + 'text': 'Absolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!' + - 'lang': 'ro' + 'text': 'Hai Mere Dast-e-Tasarruf Mein Jahan-e-Rang O Bu | Kya Zameen, Kya Mehar O Mah, Kya Asaman-e-Tu Ba Tu' +- 'id': '004_001_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديکھ ليں گے اپني آنکھوں سے تماشا غرب و شرق | ميں نے جب گرما ديا اقوام يورپ کا لہو' + - 'lang': 'en' + 'text': 'With their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.' + - 'lang': 'ro' + 'text': 'Dekh Lain Ge Apni Ankhon Se Tamasha Gharb-o-Sharak | Main Ne Jab Garma Diya Aqwam-e-Europe Ka Lahoo' +- 'id': '004_001_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا امامان سياست، کيا کليسا کے شيوخ | سب کو ديوانہ بنا سکتي ہے ميري ايک ہو' + - 'lang': 'en' + 'text': 'The leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.' + - 'lang': 'ro' + 'text': 'Kya Imamane Siasat, Kya Kaleesa Ka Shayookh | Sub Ko Diwana Bana Sakti Hai Meri Aik Hoo' +- 'id': '004_001_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارگاہ شيشہ جو ناداں سمجھتا ہے اسے | !توڑ کر ديکھے تو اس تہذيب کے جام و سبو' + - 'lang': 'en' + 'text': 'The fool who considers it to be mere glass‐work: | Let him dare smash the goblets and ewers of this Civilization.' + - 'lang': 'ro' + 'text': 'Kargah Sheesha Jo Nadan Samjhta Hai Usse | Tor Kar Dekhe To Iss Tehzeeb Ke Jam-o-Saboo!' +- 'id': '004_001_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست فطرت نے کيا ہے جن گريبانوں کو چاک | مزدکي منطق کي سوزن سے نہيں ہوتے رفو' + - 'lang': 'en' + 'text': 'The collars torn asunder by the hand of Nature: | Can’t be darned with the needle of the Mazdakite logic.' + - 'lang': 'ro' + 'text': 'Dast-e-Fitrat Ne Kiya Hai Jin Girebanon Ko Chaak | Mazdaki Mantaq Ki Souzan Se Nahin Hote Rafoo' +- 'id': '004_001_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کب ڈرا سکتے ہيں مجھ کو اشتراکي کوچہ گرد | يہ پريشاں روزگار، آشفتہ مغز، آشفتہ مو' + - 'lang': 'en' + 'text': 'How could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!' + - 'lang': 'ro' + 'text': 'Kab Dara Sakte Hain Mujh Ko Ishtaraki Koocha Gard | Ye Preshan Rozgar, Ashufta Maghz, Ashufta Mu' +- 'id': '004_001_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے اگر مجھ کو خطر کوئي تو اس امت سے ہے | جس کي خاکستر ميں ہے اب تک شرار آرزو' + - 'lang': 'en' + 'text': 'The only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.' + - 'lang': 'ro' + 'text': 'Hai Agar Mujh Ko Khatar Koi To Uss Ummat Se Hai | Jis Ki Khatstar Mein Hai Ab Tak Shirar-e-Arzu' +- 'id': '004_001_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خال خال اس قوم ميں اب تک نظر آتے ہيں وہ | کرتے ہيں اشک سحر گاہي سے جو ظالم وضو' + - 'lang': 'en' + 'text': 'Amongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre‐morning hours.' + - 'lang': 'ro' + 'text': 'Khal Khal Iss Qaum Mein Ab Tak Nazar Ate Hain Vo | Karte Hain Ashak-E-Sehargahi Se Jo Zalim Wazoo' +- 'id': '004_001_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانتا ہے، جس پہ روشن باطن ايام ہے | !مزدکيت فتنہ فردا نہيں، اسلام ہے' + - 'lang': 'en' + 'text': 'Knows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.' + - 'lang': 'ro' + 'text': 'Janta Hai, Jis Pe Roshan Batin-e-Ayyam Hai | Mazdkiat Fitna-e-Farda Nahin, Islam Hai!' +- 'id': '004_001_055' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(2)' + - 'lang': 'en' + 'text': '2' + - 'lang': 'ro' + 'text': '(2)' +- 'id': '004_001_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانتا ہوں ميں يہ امت حامل قرآں نہيں | ہے وہي سرمايہ داري بندہ مومن کا ديں' + - 'lang': 'en' + 'text': 'I do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.' + - 'lang': 'ro' + 'text': 'Janta Hun Main Ye Ummat Hamal-e-Quran Nahin | Hai Wohi Sarmayadari Banda-e-Momin Ka Deen' +- 'id': '004_001_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانتا ہوں ميں کہ مشرق کي اندھيري رات ميں | بے يد بيضا ہے پيران حرم کي آستيں' + - 'lang': 'en' + 'text': 'And I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.' + - 'lang': 'ro' + 'text': 'Janta Hun Main Ke Mashriq Ki Andheri Raat Mein | Be Yad-e-Baiza Hai Peeran-e-Haram Ki Asteen' +- 'id': '004_001_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر کے تقاضاؤں سے ہے ليکن يہ خوف | ہو نہ جائے آشکارا شرع پيغمبر کہيں' + - 'lang': 'en' + 'text': 'The demands of the present age, however, spell the apprehension: | Lest the Shari‘ah of the Prophet should come to light one day:' + - 'lang': 'ro' + 'text': 'Asre-e-Hazir Ke Taqazaon Se Hai Lekin Ye Khof | Ho Na Jaye Ashakara Shara-e-Peghambar Kahin' +- 'id': '004_001_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الحذر! آئين پيغمبر سے سو بار الحذر | حافظ ناموس زن، مرد آزما، مرد آفريں' + - 'lang': 'en' + 'text': 'Beware, a hundred times beware, of the Law of the Prophet!— | The protector of women’s honour, the tester of men’s capacities, the rearer of worthy men!' + - 'lang': 'ro' + 'text': 'Alhazar! Aaeen-e-Peghambar Se Sou Bar Alhazar | Hafiz-e-Namoos-e-Zan, Mard Azma, Mard-e-Afreen' +- 'id': '004_001_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت کا پيغام ہر نوع غلامي کے ليے | نے کوئي فغفور و خاقاں، نے فقير رہ نشيں' + - 'lang': 'en' + 'text': 'The message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!' + - 'lang': 'ro' + 'text': 'Mout Ka Pegham Har Nu-e-Ghulami Ke Liye | Ne Koi Faghfoor-o-Khaqaan, Ne Fareeq-e-Reh Nasheen' +- 'id': '004_001_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرتا ہے دولت کو ہر آلودگي سے پاک صاف | منعموں کو مال و دولت کا بناتا ہے اميں' + - 'lang': 'en' + 'text': 'It does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.' + - 'lang': 'ro' + 'text': 'Karta Hai Doulat Ko Har Aaludgi Se Pak Saaf | Munemon Ko Maal-o-Doulat Ka Banata Hai Ameen' +- 'id': '004_001_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس سے بڑھ کر اور کيا فکر و عمل کا انقلاب | !پادشاہوں کي نہيں، اللہ کي ہے يہ زميں' + - 'lang': 'en' + 'text': 'What greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!' + - 'lang': 'ro' + 'text': 'Iss Se Barh Kar Aur Kya Fikar-o-Amal Ka Inqilaab | Padshahon Ki Nahin, Allah Ki Hai Ye Zameen!' +- 'id': '004_001_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم عالم سے رہے پوشيدہ يہ آئيں تو خوب | يہ غنيمت ہے کہ خود مومن ہے محروم يقيں' + - 'lang': 'en' + 'text': 'Better, if this Law be kept hidden from the world’s eye: | So much the better, the Believer himself is deprived of inner conviction.' + - 'lang': 'ro' + 'text': 'Chasme Alam Se Rahe Poshida Ye Aaeen To Khoob | Ye Ghanimat Hai Ke Khud Momin Hai Mehroom-e-Yaqeen' +- 'id': '004_001_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے يہي بہتر الہيات ميں الجھا رہے | يہ کتاب اللہ کي تاويلات ميں الجھا رہے' + - 'lang': 'en' + 'text': 'Better that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.' + - 'lang': 'ro' + 'text': 'Hai Ye Behter Elahiyat Mein Uljha Rahe | Ye Kitab Ullah Ki Taweelat Mein Uljha Rahe' +- 'id': '004_001_065' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(3)' + - 'lang': 'en' + 'text': '3' + - 'lang': 'ro' + 'text': '(3)' +- 'id': '004_001_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توڑ ڈاليں جس کي تکبيريں طلسم شش جہات | ہو نہ روشن اس خدا انديش کي تاريک رات' + - 'lang': 'en' + 'text': 'Whose cries of God is Most High could break the charm of the universe: | May the dark night of that God‐thinking man not ever turn bright!' + - 'lang': 'ro' + 'text': 'Tor Dalain Jis Ki Takbeerain Talism-e-Shash Jihat | Ho Na Roshan Uss Khuda Andaish Ki Tareek Raat' +- 'id': '004_001_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن مريم مر گيا يا زندہ جاويد ہے | ہيں صفات ذات حق، حق سے جدا يا عين ذات؟' + - 'lang': 'en' + 'text': 'Is the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?' + - 'lang': 'ro' + 'text': 'Ibne Mariam Mar Gya Ya Zinda Javaid Hai | Hain Sifat-e-Zaat-e-Haq, Haq Se Judda Ya Ayn Zaat?' +- 'id': '004_001_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنے والے سے مسيح ناصري مقصود ہے | يا مجدد، جس ميں ہوں فرزند مريم کے صفات؟' + - 'lang': 'en' + 'text': 'Does the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?' + - 'lang': 'ro' + 'text': 'Ane Wale Se Maseeh-e-Nasiri Maqsood Hai | Ye Mujaddid, Jis Mein Hon Farzand-e-Mariam Ke Sifat?' +- 'id': '004_001_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں کلام اللہ کے الفاظ حادث يا قديم | امت مرحوم کي ہے کس عقيدے ميں نجات؟' + - 'lang': 'en' + 'text': 'Are the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?' + - 'lang': 'ro' + 'text': 'Hain Kalam Ullah Ke Alfaz Hadis Ya Qadeem | Ummat Marhoom Ke Hai Kis Aqeede Mein Nijat?' +- 'id': '004_001_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا مسلماں کے ليے کافي نہيں اس دور ميں | يہ الہيات کے ترشے ہوئے لات و منات؟' + - 'lang': 'en' + 'text': 'Are not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?' + - 'lang': 'ro' + 'text': 'Kya Musalman Ke Liye Kafi Nahin Iss Dour Mein | Ye Elahiyat Ke Tarshay Huwe Laat- O-Manaat?' +- 'id': '004_001_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تم اسے بيگانہ رکھو عالم کردار سے | تا بساط زندگي ميں اس کے سب مہرے ہوں مات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Tum Isse Begana Rakho Alam-e-Kirdar Se | Ta Bisat-e-Zindagi Mein Iss Ke Sub Muhre Hon Maat' +- 'id': '004_001_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خير اسي ميں ہے، قيامت تک رہے مومن غلام | چھوڑ کر اوروں کي خاطر يہ جہان بے ثبات' + - 'lang': 'en' + 'text': 'Our safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others’ sake.' + - 'lang': 'ro' + 'text': 'KKhair Issi Mein Hai, Qayamat Tak Rahe Momin Ghulam | Chor Kar Auron Ki Khatir Ye Jahan-e-Be-Sabat' +- 'id': '004_001_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے وہي شعر و تصوف اس کے حق ميں خوب تر | جو چھپا دے اس کي آنکھوں سے تماشائے حيات' + - 'lang': 'en' + 'text': 'What is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.' + - 'lang': 'ro' + 'text': 'Hai Wohi Shair-o-Tasawwuf Iss Ke Haq Mein Khoob Tar | Jo Chupa De Iss Ki Ankhon Se Tamasha-e-Hayat' +- 'id': '004_001_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر نفس ڈرتا ہوں اس امت کي بيداري سے ميں | ہے حقيقت جس کے ديں کي احتساب کائنات' + - 'lang': 'en' + 'text': 'Every moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.' + - 'lang': 'ro' + 'text': 'Har Nafas Darta Hun Iss Ummat Ki Baidari Se Mein | Hai Haqiqat Jis Ke Deen Ki Ahtisaab-e-Kainat' +- 'id': '004_001_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مست رکھو ذکر و فکر صبحگاہي ميں اسے | پختہ تر کر دو مزاج خانقاہي ميں اسے' + - 'lang': 'en' + 'text': 'Keep him well absorbed in the thought and contemplation of God in pre‐morning hours: | Ye all make him grow stronger in his monastic disposition!' + - 'lang': 'ro' + 'text': 'Mast Rakho Zikar-o-Fikar-e-Subhgahi Mein Isse | Pukhta Tar Kar Do Mazaaj-e-Khanqahi Mein Isse' diff --git a/data/github_iqbal_demystified/poems/004/004_002.yaml b/data/github_iqbal_demystified/poems/004/004_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86b9a657b25a8270cc77f428e886500f7ea337be --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_002.yaml @@ -0,0 +1,111 @@ +--- +'id': '004_002' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/599-%20Budhe%20Baloch%20ki.mp3' +'heading': +- 'lang': 'ur' + 'text': "بڈھے بلوچ کي نصيحت بيٹے کو" +- 'lang': 'en' + 'text': 'THE ADVICE OF AN OLD BALUCH TO HIS SON' +'description': +- 'lang': 'en' + 'text': 'This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don''t lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}' +'sher': +- 'id': '004_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو تيرے بياباں کي ہوا تجھ کو گوارا | اس دشت سے بہتر ہے نہ دلي نہ بخارا' + - 'lang': 'en' + 'text': 'Winds of these wasteland be your love! | Bokhara, Delhi, are worth no more.' + - 'lang': 'ro' + 'text': 'Ho Tere Bayaban Ki Hawa Tujh Ko Gawara | Iss Dasht Se Behter Hai Na Dilli Na Bukhara' +- 'id': '004_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس سمت ميں چاہے صفت سيل رواں چل | وادي يہ ہماري ہے، وہ صحرا بھي ہمارا' + - 'lang': 'en' + 'text': 'Like running water Go where you will: | these desert plains are ours, and Ours are these valleys.' + - 'lang': 'ro' + 'text': 'Jis Simat Mein Chahe Sifat-e-Seel-e-Rawan Chal | Wadi Ye Humari Hai, Woh Sehra Bhi Humara' +- 'id': '004_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غيرت ہے بڑي چيز جہان تگ و دو ميں | پہناتي ہے درويش کو تاج سر دارا' + - 'lang': 'en' + 'text': 'Honour, that high thing in a world of troubling, | Sets on the hermit’s head Darius’ crown.' + - 'lang': 'ro' + 'text': 'Ghairat Hai Bari Cheez Jahan-e-Tagg-o-Dou Mein | Pehnati Hai Darvesh Ko Taj-e-Sar-E-Dara' +- 'id': '004_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاصل کسي کامل سے يہ پوشيدہ ہنر کر | کہتے ہيں کہ شيشے کو بنا سکتے ہيں خارا' + - 'lang': 'en' + 'text': 'How Glass is forged flint‐hard—this strange craft they tell of | Learn from some master!' + - 'lang': 'ro' + 'text': 'Hasil Kisi Kamil Se Ye Poshida Hunar Kar | Kehte Hain Ke Sheeshe Ko Bana Sakte Hain Khara' +- 'id': '004_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'افراد کے ہاتھوں ميں ہے اقوام کي تقدير | ہر فرد ہے ملت کے مقدر کا ستارا' + - 'lang': 'en' + 'text': 'Fortunes of States through individual prowess ripen | Each man one star of their ascendant:' + - 'lang': 'ro' + 'text': 'Afrad Ke Hathon Mein Hai Aqwam Ki Taqdeer | Har Fard Hai Millat Ke Muqaddar Ka Sitara' +- 'id': '004_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محروم رہا دولت دريا سے وہ غواص | کرتا نہيں جو صحبت ساحل سے کنارا' + - 'lang': 'en' + 'text': 'Ocean withholds her treasure when the diver | Groping for pearlshells Clings by land’s margin.' + - 'lang': 'ro' + 'text': 'Mehroom Raha Doulat-e-Darya Se Woh Ghawwas | Karta Nahin Jo Souhbat-e-Sahil Se Kinara' +- 'id': '004_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ديں ہاتھ سے دے کر اگر آزاد ہو ملت | ہے ايسي تجارت ميں مسلماں کا خسارا' + - 'lang': 'en' + 'text': 'To the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!' + - 'lang': 'ro' + 'text': 'Deen Hath Se De Kar Agar Azad Ho Millat | Hai Aesi Tajarat Mein Musalman Ka Khasara' +- 'id': '004_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دنيا کو ہے پھر معرکہء روح و بدن پيش | تہذيب نے پھر اپنے درندوں کو ابھارا' + - 'lang': 'en' + 'text': 'In our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;' + - 'lang': 'ro' + 'text': 'Dunya Ko Hai Phir Ma’arka-e-Rooh-o-Badan Paish | Tehzeeb Ne Phir Apne Darindon Ko Ubhara' +- 'id': '004_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ کو پامردي مومن پہ بھروسا | ابليس کو يورپ کي مشينوں کا سہارا' + - 'lang': 'en' + 'text': 'on the true‐believer’s Manhood God’s trust lies— | the machines of Europe Satan’s alliance.' + - 'lang': 'ro' + 'text': 'Allah Ko Pa-Mardi-e-Momin Pe Bharosa | Iblees Ko Yourap Ki Machinon Ka Sahara' +- 'id': '004_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير امم کيا ہے، کوئي کہہ نہيں سکتا | مومن کي فراست ہو تو کافي ہے اشارا' + - 'lang': 'en' + 'text': 'Who knows the nation’s fates?— | but signs abound, if Muslims are wakeful.' + - 'lang': 'ro' + 'text': 'Taqdeer-e-Umam Kya Hai, Koi Keh Nahin Sakta | Momin Ki Firasat Ho To Kafi Hai Ishara' +- 'id': '004_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اخلاص عمل مانگ نيا گان کہن سے | ''!شاہاں چہ عجب گر بنوازند گدا را''' + - 'lang': 'en' + 'text': 'From your buried fathers Ask pride of action; | do not fear—a king may Smile on a beggar.' + - 'lang': 'ro' + 'text': 'Ikhlas-e-Amal Mang Nayagan-e-Kuhan Se | Shahan Che Ajab Gar Banawazand Gada Ra' diff --git a/data/github_iqbal_demystified/poems/004/004_003.yaml b/data/github_iqbal_demystified/poems/004/004_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb48aa69171b1ced7986140bbcde1c0150c61277 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_003.yaml @@ -0,0 +1,120 @@ +--- +'id': '004_003' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/600-%20Tasweer-o-Musawwir.mp3' +'heading': +- 'lang': 'ur' + 'text': "تصوير و مصور" +- 'lang': 'en' + 'text': 'PAINTING AND THE PAINTER' +'description': +- 'lang': 'en' + 'text': 'This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}' +'sher': +- 'id': '004_003_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'تصوير' + - 'lang': 'en' + 'text': 'THE PORTRAIT' + - 'lang': 'ro' + 'text': 'Tasveer' +- 'id': '004_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا تصوير نے تصوير گر سے | نمائش ہے مري تيرے ہنر سے' + - 'lang': 'en' + 'text': 'Said the portrait to its Painter: | “My manifestation attests to Thine unbounded Skill;' + - 'lang': 'ro' + 'text': 'Kaha Tasveer Ne Tasweer Gar Se | Numaish Hai Meri Tere Hunar Se' +- 'id': '004_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وليکن کس قدر نا منصفي ہے | !کہ تو پوشيدہ ہو ميري نظر سے' + - 'lang': 'en' + 'text': 'And yet what a violation of justice it is that | Thou shouldst remain hid from my sight!' + - 'lang': 'ro' + 'text': 'Wa Lekin Kis Qaddar Na-Munsafi Hai | Ke Tu Poshida Ho Meri Nazar Se!' +- 'id': '004_003_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصور' + - 'lang': 'en' + 'text': 'THE PAINTER' + - 'lang': 'ro' + 'text': 'musawar' +- 'id': '004_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گراں ہے چشم بينا ديدہ ور پر | !جہاں بيني سے کيا گزري شرر پر' + - 'lang': 'en' + 'text': 'The vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!' + - 'lang': 'ro' + 'text': 'Garan Hai Chasm-E-Bina Didah Wer Par | Jahan Beeni Se Kya Guzri Sharar Par!' +- 'id': '004_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر ، درد و غم و سوز و تب و تاب | تو اے ناداں، قناعت کر خبر پر' + - 'lang': 'en' + 'text': 'What aught is sight but sadness, gloom, feverishness and self‐torment: | Rest, or thou ignorant (of the mysteries), upon report.' + - 'lang': 'ro' + 'text': 'Nazar Dard-o-Gham-o-Souz-o-Tab-o-Taab | Tu Ae Nadan, Qana’at Kar Khabar Par' +- 'id': '004_003_007' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'تصوير' + - 'lang': 'en' + 'text': 'THE PORTRAIT' + - 'lang': 'ro' + 'text': 'tasweer' +- 'id': '004_003_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خبر، عقل و خرد کي ناتواني | نظر، دل کي حيات جاوداني' + - 'lang': 'en' + 'text': 'What aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.' + - 'lang': 'ro' + 'text': 'Khabar, Aqal-o-Kirad Ki Natawani | Nazar, Dil Ki Hayat Javedani' +- 'id': '004_003_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں ہے اس زمانے کي تگ و تاز | ''سزاوار حديث ''لن تراني' + - 'lang': 'en' + 'text': 'The hustle and the bustle of the present age does not permit one | To express oneself melodiously.' + - 'lang': 'ro' + 'text': 'Nahin Hai Iss Zamane Ki Tag-o-Taaz | Sazawar-e-Hadees-e-''Lan Tarani''' +- 'id': '004_003_010' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصور' + - 'lang': 'en' + 'text': 'THE PAINTER' + - 'lang': 'ro' + 'text': 'Musawwar' +- 'id': '004_003_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہے ميرے کمالات ہنر سے | نہ ہو نوميد اپنے نقش گر سے' + - 'lang': 'en' + 'text': 'Thou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.' + - 'lang': 'ro' + 'text': 'Tu Hai Mere Kamalat-e-Hunar Se | Na Ho Naumeed Apne Naqsh Gar Se' +- 'id': '004_003_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرے ديدار کي ہے اک يہي شرط | کہ تو پنہاں نہ ہو اپني نظر سے' + - 'lang': 'en' + 'text': 'I only put one condition if thou wishest to see Me: | Never disappear from thine own sight.' + - 'lang': 'ro' + 'text': 'Mere Didar Ki Hai Ek Yehi Sharat | Ke Tu Pinhan Na Ho Apni Nazar Se' diff --git a/data/github_iqbal_demystified/poems/004/004_004.yaml b/data/github_iqbal_demystified/poems/004/004_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..afb2bd71338010575167c62d63eb5df133a02d5d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_004.yaml @@ -0,0 +1,237 @@ +--- +'id': '004_004' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/601-%20Aalam-e-Barzakh.mp3' +'heading': +- 'lang': 'ur' + 'text': "عالم برزخ" +- 'lang': 'en' + 'text': 'THE STATE OF BARZAKH' +'description': +- 'lang': 'en' + 'text': 'Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}' +'sher': +- 'id': '004_004_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ اپني قبر سے' + - 'lang': 'en' + 'text': 'THE CORPSE (TO ITS GRAVE)' + - 'lang': 'ro' + 'text': 'murda' +- 'id': '004_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کيا شے ہے، کس امروز کا فردا ہے قيامت | اے ميرے شبستاں کہن! کيا ہے قيامت؟' + - 'lang': 'en' + 'text': 'What is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping‐chamber, What is Resurrection Day?' + - 'lang': 'ro' + 'text': 'Kya Shay Hai, Kis Amroz Ka Farda Hai Qayamat | Ae Mere Shabistan-E-Kuhan ! Kya Hai Qayamat?' +- 'id': '004_004_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبر' + - 'lang': 'en' + 'text': 'THE GRAVE' + - 'lang': 'ro' + 'text': 'qabar' +- 'id': '004_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے مردئہ صد سالہ! تجھے کيا نہيں معلوم؟ | !ہر موت کا پوشيدہ تقاضا ہے قيامت' + - 'lang': 'en' + 'text': 'O corpse of a hundred years, don’t you know | That every death implies a call for resurrection?' + - 'lang': 'ro' + 'text': 'Ae Murda’ay Sad Sala ! Tujhe Kya Nahin Maloom? | Har Mout Ka Poshida Taqaza Hai Qayamat !' +- 'id': '004_004_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ' + - 'lang': 'en' + 'text': 'THE CORPSE' + - 'lang': 'ro' + 'text': 'Murda' +- 'id': '004_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس موت کا پوشيدہ تقاضا ہے قيامت | اس موت کے پھندے ميں گرفتار نہيں ميں' + - 'lang': 'en' + 'text': 'A death that implies resurrection | Such a death does not entrap me!' + - 'lang': 'ro' + 'text': 'Jis Mout Ka Poshida Taqaza Hai Qayamat | Uss Mout Ke Phande Mein Giraftar Nahin Main' +- 'id': '004_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چند کہ ہوں مردئہ صد سالہ وليکن | ظلمت کدہ خاک سے بيزار نہيں ميں' + - 'lang': 'en' + 'text': 'It is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.' + - 'lang': 'ro' + 'text': 'Har Chand Ke Hun Murda’ay Sad Sala Walekin | Zulmat Kudda’ay Khak Se Bezaar Nahin Main' +- 'id': '004_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو روح پھر اک بار سوار بدن زار | ايسي ہے قيامت تو خريدار نہيں ميں' + - 'lang': 'en' + 'text': 'The soul should once again ride the poor body | If this is resurrection, then I am not a taker!' + - 'lang': 'ro' + 'text': 'Ho Rooh Phir Ek Bar Sawar-e-Badan-e-Zaar | Aesi Hai Qayamat To Kharidar Nahin Main' +- 'id': '004_004_009' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدائے غيب' + - 'lang': 'en' + 'text': 'A VOICE FROM THE UNSEEN' + - 'lang': 'ro' + 'text': 'Sada’ay Ghaib' +- 'id': '004_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نے نصيب مار و کژدم، نے نصيب دام و دد | ہے فقط محکوم قوموں کے ليے مرگ ابد' + - 'lang': 'en' + 'text': 'Death is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.' + - 'lang': 'ro' + 'text': 'Ne Naseeb-e-Maar Wa Kuzdum, Ne Naseeb-e-Dawam Wa Dad | Hai Faqat Mehkoom Qoumon Ke Liye Marg-e-Abad' +- 'id': '004_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بانگ اسرافيل ان کو زندہ کر سکتي نہيں | روح سے تھا زندگي ميں بھي تہي جن کا جسد' + - 'lang': 'en' + 'text': 'Even Israfil’s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.' + - 'lang': 'ro' + 'text': 'Bang-e-Israfeel Un Ko Zinda Kar Sakti Nahin | Rooh Se Tha Zindagi Mein Bhi Tehi Jin Ka Jasad' +- 'id': '004_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مر کے جي اٹھنا فقط آزاد مردوں کا ہے کام | گرچہ ہر ذي روح کي منزل ہے آغوش لحد' + - 'lang': 'en' + 'text': 'To spring back to life after death ‐only the free can do that, | Even though all living beings are headed, Into the arms of the grave.' + - 'lang': 'ro' + 'text': 'Mar Ke Ji Uthna Faqat Azad Mardon Ka Hai Kaam | Garcha Har Zee Rooh Ki Manzil Hai Aagosh-E-Lehad' +- 'id': '004_004_013' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(قبر( اپنے مردہ سے' + - 'lang': 'en' + 'text': 'THE GRAVE (TO ITS CORPSE)' + - 'lang': 'ro' + 'text': 'qabar' +- 'id': '004_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، ظالم! تو جہاں ميں بندہ محکوم تھا | ميں نہ سمجھي تھي کہ ہے کيوں خاک ميري سوز' + - 'lang': 'en' + 'text': 'You vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!' + - 'lang': 'ro' + 'text': 'Ah Zalim! Tu Jahan Mein Banda’ay Mehkoom Tha | Main Na Samjhi Thi Ke Hai Kyun Khak Meri Souz Naak' +- 'id': '004_004_015' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناک' + - 'lang': 'en' + 'text': 'NAAK' + - 'lang': 'ro' + 'text': 'naak' +- 'id': '004_004_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيري ميت سے مري تاريکياں تاريک تر | تيري ميت سے زميں کا پردئہ ناموس چاک' + - 'lang': 'en' + 'text': 'Your corpse makes my darkness even darker. | It rips the earth’s veil of honour.' + - 'lang': 'ro' + 'text': 'Teri Mayyat Se Meri Tareekiyan Tareek Tar | Teri Mayyat Se Zameen Ka Parda’ay Namoos Chaak' +- 'id': '004_004_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الحذر، محکوم کي ميت سے سو بار الحذر | !اے سرافيل! اے خدائے کائنات! اے جان پاک' + - 'lang': 'en' + 'text': 'Beware, beware a hundred times of a slave’s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!' + - 'lang': 'ro' + 'text': 'Alhazar, Mehkoom Ki Mayyat Se Sou Bar Alhazar | Ae Sarafeel ! Ae Khuda’ay Kainat ! Ae Jaan-E-Pak' +- 'id': '004_004_018' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدائے غيب' + - 'lang': 'en' + 'text': 'THE VOICE FROM THE UNSEEN' + - 'lang': 'ro' + 'text': 'Sada’ay Ghaib' +- 'id': '004_004_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ برہم ہے قيامت سے نظام ہست و بود | ہيں اسي آشوب سے بے پردہ اسرار وجود' + - 'lang': 'en' + 'text': 'Resurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.' + - 'lang': 'ro' + 'text': 'Garcha Barham Hai Qayamat Se Nizam-E-Hast-O-Bood | Hain Issi Aashob Se Beparda Asrar-E-Wajood' +- 'id': '004_004_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زلزلے سے کوہ و در اڑتے ہيں مانند سحاب | زلزلے سے واديوں ميں تازہ چشموں کي نمود' + - 'lang': 'en' + 'text': 'An earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.' + - 'lang': 'ro' + 'text': 'Zalzale Se Koh-O-Dar Urtte Hain Manind-E-Sihab | Zalzale Se Wadiyon Mein Taza Chashmon Ki Namood' +- 'id': '004_004_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر نئي تعمير کو لازم ہے تخريب تمام | ہے اسي ميں مشکلات زندگاني کي کشود' + - 'lang': 'en' + 'text': 'Total destruction must come before any re‐creation – | For in this way the problems of existence are resolved.' + - 'lang': 'ro' + 'text': 'Har Nayi Tameer Ko Lazim Hai Takhreeb-E-Tamam | Hai Issi Mein Mushkilat-E-Zindagani Ki Kushood' +- 'id': '004_004_022' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمين' + - 'lang': 'en' + 'text': 'THE EARTH' + - 'lang': 'ro' + 'text': 'Zameen' +- 'id': '004_004_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ يہ مرگ دوام، آہ يہ رزم حيات | ختم بھي ہوگي کبھي کشمکش کائنات' + - 'lang': 'en' + 'text': 'Oh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?' + - 'lang': 'ro' + 'text': 'Ah Ye Marg-E-Dawam, Ah Ye Razm-E-Hayat | Khatam Bhi Ho Gi Kabhi Kashmakash-E-Kainat !' +- 'id': '004_004_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل کو ملتي نہيں اپنے بتوں سے نجات | عارف و عامي تمام بندئہ لات و منات' + - 'lang': 'en' + 'text': 'Reason cannot free itself from its idols; | The commoners and the elite‐all are slaves to Lat and Manat.' + - 'lang': 'ro' + 'text': 'Aqal Ko Milti Nahin Apne Button Se Nijaat | Arif-O-Aami Tamam Band’ay Laat-O-Manaat' +- 'id': '004_004_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوار ہوا کس قدر آدم يزداں صفات | قلب و نظر پر گراں ايسے جہاں کا ثبات' + - 'lang': 'en' + 'text': 'How abject Adam‐ the man with divine attributes ‐has now become! | That such a world should continue to exist, Is more than heart and eye can bear.' + - 'lang': 'ro' + 'text': 'Khuwaar Huwa Kis Qadar Adam-E-Yazdaan Sifaat | Qalb-O-Nazar Par Garan Aese Jahan Ka Sibaat' diff --git a/data/github_iqbal_demystified/poems/004/004_005.yaml b/data/github_iqbal_demystified/poems/004/004_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89fc01c7b88c4a7ac7162395b724cc219cd723ca --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_005.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_005' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/602-%20Mazool%20Shehanshah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'معزول شہنشاہ' +- 'lang': 'en' + 'text': 'A DEPOSED MONARCH' +'description': [] +'sher': +- 'id': '004_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہو مبارک اس شہنشاہ نکو فرجام کو | جس کي قرباني سے اسرار ملوکيت ہيں فاش' + - 'lang': 'en' + 'text': 'Good luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!' + - 'lang': 'ro' + 'text': 'Ho Mubarik Uss Shahenshah-e-Nikofar Jaam Ko | Jis Ki Qurbani Se Asrar-e-Mulookiyat Hain Faash' +- 'id': '004_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''شاہ'' ہے برطانوي مندر ميں اک مٹي کا بت | جس کو کر سکتے ہيں، جب چاہيں پجاري پاش پاش' + - 'lang': 'en' + 'text': 'In Britain’s fane the King is only a plaster | Image its worshippers smash whenever they choose;' + - 'lang': 'ro' + 'text': '''Shah'' Hai Bartanvi Mandar Mein Ek Mitti Ka But | Jis Ko Kar Sakte Hain, Jab Chahain Poojari Paash Paash' +- 'id': '004_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہے يہ مشک آميز افيوں ہم غلاموں کے ليے | ساحر انگليس! مارا خواجہ ديگر تراش' + - 'lang': 'en' + 'text': 'Its opiate incense is for us, the slaves— | Come, English swindler, bring out our new master!' + - 'lang': 'ro' + 'text': 'Hai Ye Mushk Amaiz Afyoon Hum Ghulamon Ke Liye | Sahir-e-Ungleen ! Mara Khawaja''ay Digar Taraash' diff --git a/data/github_iqbal_demystified/poems/004/004_006.yaml b/data/github_iqbal_demystified/poems/004/004_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..55f5688e783910aa40c5b29c532ac9495192f93d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_006.yaml @@ -0,0 +1,64 @@ +--- +'id': '004_006' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/603-%20Douzakhi%20Ki%20Munaajaat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دوزخي کي مناجات' +- 'lang': 'en' + 'text': 'LITANY OF THE DAMNED' +'description': [] +'sher': +- 'id': '004_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اس دير کہن ميں ہيں غرض مند پجاري | رنجيدہ بتوں سے ہوں تو کرتے ہيں خدا ياد' + - 'lang': 'en' + 'text': 'Itching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.' + - 'lang': 'ro' + 'text': 'Iss Dair-e-Kuhan Mein Hain Gharzmand Poojari | Ranjeeda Button Se Hon To Karte Hain Khuda Yaad' +- 'id': '004_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوجا بھي ہے بے سود، نمازيں بھي ہيں بے سود | قسمت ہے غريبوں کي وہي نالہ و فرياد' + - 'lang': 'en' + 'text': 'Vain are the Hindu’s rites and vain the Mohammedan’s worship; | Wailing and gnashing of teeth still are the lot of the poor.' + - 'lang': 'ro' + 'text': 'Pooja Bhi hai Be-sood, Namazain bhi hain Be-sood | Qismat Hai Gharibon Ki Wohi Nala-o-Faryad' +- 'id': '004_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں گرچہ بلندي ميں عمارات فلک بوس | ہر شہر حقيقت ميں ہے ويرانہء آباد' + - 'lang': 'en' + 'text': 'None of earth’s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.' + - 'lang': 'ro' + 'text': 'Hain Garcha Bulandi Mein Amaraat Falak Bous | Har Sheher Haqiqat Mein Hai Weerana’ay Abad' +- 'id': '004_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تيشے کي کوئي گردش تقدير تو ديکھے | سيراب ہے پرويز، جگر تشنہ ہے فرہاد' + - 'lang': 'en' + 'text': 'Axe in hand Farhad toils on;—Fate’s irony witness! | Slek and content is Parvez, parching with drought in Farhad.' + - 'lang': 'ro' + 'text': 'Teeshe Ki Koi Gardish-e-Taqdeer Tou Dekhe | Sirab Hai Pervaiz, Jigar-e-Tashna Hai Farhad' +- 'id': '004_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ علم، يہ حکمت، يہ سياست، يہ تجارت | جو کچھ ہے، وہ ہے فکر ملوکانہ کي ايجاد' + - 'lang': 'en' + 'text': 'All that there is in that world its rulers’ brains have engendered: | Science and learning are theirs, commerce and practice of State;' + - 'lang': 'ro' + 'text': 'Ye Ilm, Ye Hikmat, Ye Siasat, Ye Tijarat | Jo Kuch Hai, Woh Hai Fikar-e-Mulookana Ki Ijaad' +- 'id': '004_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ! ترا شکر کہ يہ خطہ پر سوز | !سوداگر يورپ کي غلامي سے ہے آزاد' + - 'lang': 'en' + 'text': 'Free of enslavement, Allah be thanked, to the huckster of Europe— | Free is this country of ours, scorched in the furnace of Hell.' + - 'lang': 'ro' + 'text': 'Allah ! Tera Shukar Ke Ye Khitta-e-Pursouz | Soudagar-e-Yourap Ki Ghulami Se Hai Azad !' diff --git a/data/github_iqbal_demystified/poems/004/004_007.yaml b/data/github_iqbal_demystified/poems/004/004_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..597a06b3ef6171c0ff3776fe11447d18a7ff46ca --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_007.yaml @@ -0,0 +1,208 @@ +--- +'id': '004_007' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/604-%20Masood%20Marhoom.mp3' +'heading': +- 'lang': 'ur' + 'text': 'مسعود مرحوم' +- 'lang': 'en' + 'text': 'THE LATE MASUD' +'description': [] +'sher': +- 'id': '004_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ مہر و مہ، يہ ستارے يہ آسمان کبود | کسے خبر کہ يہ عالم عدم ہے يا کہ وجود' + - 'lang': 'en' + 'text': 'The sun, the moon, the stars, And this azure sky all around— | Who can tell for sure all this is, The world nothingness or being!' + - 'lang': 'ro' + 'text': 'Ye Mehar-O-Mah, Ye Sitare Ye Asman-E-Kubood | Kise Khabar Ke Ye Alam Addam Hai Ya Ke Wujood' +- 'id': '004_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خيال جادہ و منزل فسانہ و افسوں | کہ زندگي ہے سراپا رحيل بے مقصود' + - 'lang': 'en' + 'text': 'The ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed' + - 'lang': 'ro' + 'text': 'Khiyal-E-Jadah-O-Manzil Fasana-O-Afsoun | Ke Zindagi Hai Sarapa Raheel-E-Be-Maqsood' +- 'id': '004_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہي نہ آہ ، زمانے کے ہاتھ سے باقي | وہ يادگار کمالات احمد و محمود' + - 'lang': 'en' + 'text': 'Alas! Time’s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.' + - 'lang': 'ro' + 'text': 'Rahi Na Aah, Zamane Ke Hath Se Baqi | Vo Yaadgar-E-Kamalaat -E-Ahmad-O-Mehmood' +- 'id': '004_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زوال علم و ہنر مرگ ناگہاں اس کي | !وہ کارواں کا متاع گراں بہا مسعود' + - 'lang': 'en' + 'text': 'His sudden death signifies, The decline of knowledge and art | His, Masood’s, who was The most valuable asset' + - 'lang': 'ro' + 'text': 'Zawal-E-Ilm-O-Hunar Marg-E-Naaghan Uss Ki | Woh Karwan Ka Mataa-E-Garan Bha Masood !' +- 'id': '004_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھے رلاتي ہے اہل جہاں کي بيدردي | فغان مرغ سحر خواں کو جانتے ہيں سرود' + - 'lang': 'en' + 'text': 'Of this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!' + - 'lang': 'ro' + 'text': 'Mujhe Rulati Hai Ahl-E-Jahan Ki Baydardi | Faghan-E-Mugh-E-Sehar Khawan Ko Jante Hain Surood' +- 'id': '004_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کہہ کہ صبر ميں پنہاں ہے چارئہ غم دوست | نہ کہہ کہ صبر معمائے موت کي ہے کشود' + - 'lang': 'en' + 'text': 'Please! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death’s riddle!' + - 'lang': 'ro' + 'text': 'Na Keh Ke Sabr Mein Pinhan Hai Chara’ay Gham-e-Dost | Na Keh Ke Sabr Mu’amaye Mout Ki Hai Kushood' +- 'id': '004_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلے کہ عاشق و صابر بود مگر سنگ است '''' | ''''ز عشق تا بہ صبوري ہزار فرسنگ است' + - 'lang': 'en' + 'text': 'A heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.' + - 'lang': 'ro' + 'text': '"Dile Ke Ashiq Wa Sabir Bood Magar Sang Ast | Za Ishq Ta Ba Saboori Hazar Farsang Ast"' +- 'id': '004_007_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '(سعدي)' + - 'lang': 'en' + 'text': 'Saadi' + - 'lang': 'ro' + 'text': '(Sadi)' +- 'id': '004_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مجھ سے پوچھ کہ عمر گريز پا کيا ہے | کسے خبر کہ يہ نيرنگ و سيميا کيا ہے' + - 'lang': 'en' + 'text': 'Don’t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?' + - 'lang': 'ro' + 'text': 'Na Mujh Se Pooch Ke Umer-E-Garaiz Pa Kiya Hai | Kise Khabar Ke Ye Neerang-O-Seemiya Kya Hai' +- 'id': '004_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا جو خاک سے پيدا، وہ خاک ميں مستور | !مگر يہ غيبت صغري ہے يا فنا، کيا ہے' + - 'lang': 'en' + 'text': 'One born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?' + - 'lang': 'ro' + 'text': 'Huwa Jo Khak Se Paida, Vo Khak Mein Mastoor | Magar Ye Ghaibat-E-Sughra Hai Ya Fana, Kya Hai !' +- 'id': '004_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غبار راہ کو بخشا گيا ہے ذوق جمال | خرد بتا نہيں سکتي کہ مدعا کيا ہے' + - 'lang': 'en' + 'text': 'This man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.' + - 'lang': 'ro' + 'text': 'Ghubar-E-Rah Ko Bakhsha Gya Hai Zauq-E-Jamal | Khirad Bata Nahin Sakti Ke Muddaa Kya Hai' +- 'id': '004_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل و نظر بھي اسي آب و گل کے ہيں اعجاز | نہيں تو حضرت انساں کي انتہا کيا ہے؟' + - 'lang': 'en' + 'text': 'Are the heart and vision too, The miracles of this very water and clay? | If not, what then is the end‐all of man?' + - 'lang': 'ro' + 'text': 'Dil-O-Nazar Bhi Issi Aab-O-Gil Ke Hain Ijaz | Nahin To Hazrat-E-Insan Ki Intiha Kya Hai?' +- 'id': '004_007_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '،''جہاں کي روح رواں ''لا الہ الا ھو | !مسيح و ميخ و چليپا ، يہ ماجرا کيا ہے' + - 'lang': 'en' + 'text': 'The moving soul of this universe is ''There is no god but God'', | Then why the Messiah, the nails and the cross?' + - 'lang': 'ro' + 'text': 'Jahan Ki Rooh-E-Rawan ‘LA ILAHA ILLA HOO’ | Masih-O-Meekh-O-Chalipa, Ye Majra Kya Hai !' +- 'id': '004_007_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصاص خون تمنا کا مانگيے کس سے | گناہ گار ہے کون، اور خوں بہا کيا ہے' + - 'lang': 'en' + 'text': 'From whom should be demanded The blood‐money of longings spilt? | For, who is the guilty and what the blood money?' + - 'lang': 'ro' + 'text': 'Qasas Khoon-E-Tammana Ka Mangiye Kis Se | Gunahgar Hai Kon, Aur Khoon Baha Kya Hai' +- 'id': '004_007_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غميں مشو کہ بہ بند جہاں گرفتاريم | طلسم ہا شکند آں دلے کہ ما داريم' + - 'lang': 'en' + 'text': 'Grieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.' + - 'lang': 'ro' + 'text': 'Ghameen Masho Ke Ba Band-E-Jahan Gariftarem | Talism Ha Shikand Aan Dile Ke Ma Darem' +- 'id': '004_007_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہے زندہ تو ہے موت اک مقام حيات | کہ عشق موت سے کرتا ہے امتحان ثبات' + - 'lang': 'en' + 'text': 'If the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.' + - 'lang': 'ro' + 'text': 'Khudi Hai Zinda To Hai Mout Ek Maqam-E-Hayat | Ke Ishq Mout Se Karta Hai Imtihan-E-Sabaat' +- 'id': '004_007_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہے زندہ تو دريا ہے بے کرانہ ترا | ترے فراق ميں مضطر ہے موج نيل و فرات' + - 'lang': 'en' + 'text': 'If the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.' + - 'lang': 'ro' + 'text': 'Khudi Hai Zinda To Darya Hai Be-Karana Tera | Tere Firaq Mein Muztir Hai Mouj-E-Neel-O-Firat' +- 'id': '004_007_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي ہے مردہ تو مانند کاہ پيش نسيم | خودي ہے زندہ تو سلطان جملہ موجودات' + - 'lang': 'en' + 'text': 'If the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.' + - 'lang': 'ro' + 'text': 'Khudi Hai Murda To Manind-E-Kah Paish-E-Naseem | Khudi Hai Zinda To Sultan-E-Jumla Moujoodat' +- 'id': '004_007_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ ايک تجلي سے ہے اگر محروم | دو صد ہزار تجلي تلافي مافات' + - 'lang': 'en' + 'text': 'If the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.' + - 'lang': 'ro' + 'text': 'Nigah Aik Tajalli Se Hai Agar Mehroom | Dou Sad Hazar Tajalli Talafi-E-Mafaat' +- 'id': '004_007_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام بندئہ مومن کا ہے ورائے سپہر | زميں سے تا بہ ثريا تمام لات و منات' + - 'lang': 'en' + 'text': 'The station of a true momin is Beyond the sky’s reach. | Below, from the earth to the Pleiades, All are idol‐houses of Lat and Manat.' + - 'lang': 'ro' + 'text': 'Maqam Banda’ay Momin Ka Hai Wara’ay Sipihr | Zameen Se Ta Ba Surreya Tamam Laat-O-Manaat' +- 'id': '004_007_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حريم ذات ہے اس کا نشيمن ابدي | نہ تيرہ خاک لحد ہے، نہ جلوہ گاہ صفات' + - 'lang': 'en' + 'text': 'His eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!' + - 'lang': 'ro' + 'text': 'Hareem-E-Zaat Hai Iss Ka Nasheman-e-Abdi | Na Tera Khak-E-Lehad Hai, Na Jalwagah-E-Sifaat' +- 'id': '004_007_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود آگہاں کہ ازيں خاک داں بروں جستند | طلسم مہر و سپہر و ستارہ بشکستند' + - 'lang': 'en' + 'text': 'Those self‐aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!' + - 'lang': 'ro' + 'text': 'Khud Aa-Gahan Ke Azeen Khakdan Baron Jastand | Tilism Mehar-O-Sipihr-O-Sitara Bashkastand' diff --git a/data/github_iqbal_demystified/poems/004/004_008.yaml b/data/github_iqbal_demystified/poems/004/004_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8b426b821c5b0111a874f4e731b2e73e8cda1a15 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_008.yaml @@ -0,0 +1,73 @@ +--- +'id': '004_008' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/605-%20Aawaaz%20i%20Ghayb.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آواز غيب' +- 'lang': 'en' + 'text': 'A VOICE FROM BEYOND' +'description': [] +'sher': +- 'id': '004_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتي ہے دم صبح صدا عرش بريں سے | !کھويا گيا کس طرح ترا جوہر ادراک' + - 'lang': 'en' + 'text': 'From the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?' + - 'lang': 'ro' + 'text': 'Ati Hai Dam-E-Subah Sadda Arsh-E-Bareen Se | Khoya Gya Kis Tarah Tera Johar-E-Idraak !' +- 'id': '004_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس طرح ہوا کند ترا نشتر تحقيق | ہوتے نہيں کيوں تجھ سے ستاروں کے جگر چاک' + - 'lang': 'en' + 'text': 'How was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?' + - 'lang': 'ro' + 'text': 'Kis Tarah Huwa Kund Tera Nashtar-E-Tehqeeq | Hote Nahin Kyun Tujh Se Sitaron Ke Jagar Chaak' +- 'id': '004_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ظاہر و باطن کي خلافت کا سزاوار | کيا شعلہ بھي ہوتا ہے غلام خس و خاشاک' + - 'lang': 'en' + 'text': 'You deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?' + - 'lang': 'ro' + 'text': 'Tu Zahir-O-Batin Ki Khilafat Ka Sazawaar | Kya Shaola Bhi Hota Hai Ghulam-E-Khs-O-Khashaak' +- 'id': '004_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر و مہ و انجم نہيں محکوم ترے کيوں | کيوں تري نگاہوں سے لرزتے نہيں افلاک' + - 'lang': 'en' + 'text': 'Why are the sun, moon and stars not Under your suzerainty? | Why don’t heavens shudder With a mere glance from you?' + - 'lang': 'ro' + 'text': 'Mehar-O-Mah-O-Anjum Nahin Mehkoom Tere Kyun | Kyun Teri Nigahon Se Larazte Nahin Aflaak' +- 'id': '004_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اب تک ہے رواں گرچہ لہو تيري رگوں ميں | نے گرمي افکار، نہ انديشہ بے باک' + - 'lang': 'en' + 'text': 'True! Even to‐day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.' + - 'lang': 'ro' + 'text': 'Ab Tak Hai Rawan Gharcha Lahoo Teri Raagon Mein | Ne Garmi-E-Afkaar, Na Andaish-e-Bebaak' +- 'id': '004_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن تو وہ ہوتي ہے، جہاں بيں نہيں ہوتي | جس آنکھ کے پردوں ميں نہيں ہے نگہ پاک' + - 'lang': 'en' + 'text': 'An eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all‐seeing.' + - 'lang': 'ro' + 'text': 'Roshan To Woh Hoti Hai, Jahan Been Nahin Hoti | Jis Ankh Ke Pardon Mein Nahin Hai Nigah-E-Pak' +- 'id': '004_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باقي نہ رہي تيري وہ آئينہ ضميري | !اے کشتہء سلطاني و ملائي و پيري' + - 'lang': 'en' + 'text': 'Not a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah‐ism and mysticism!' + - 'lang': 'ro' + 'text': 'Baqi Na Rahi Teri Woh Aaeena Zameeri | Ae Kushta-e-Sultani-O-Mullai-O-Peeri !' diff --git a/data/github_iqbal_demystified/poems/004/004_009.yaml b/data/github_iqbal_demystified/poems/004/004_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..709dfa2fbcead6141791e9a8c0648a9dd41206a6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_009.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_009' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/607-%20Rubaaiyyaat%20(Meri%20Shaakh-e-Amal%20Ka%20Hai%20Samar%20Kia).mp3' +'heading': +- 'lang': 'ur' + 'text': 'مري شاخ امل کا ہے ثمر کيا' +- 'lang': 'en' + 'text': 'What fruit will the bough of my hope bear' +'description': [] +'sher': +- 'id': '004_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري شاخ امل کا ہے ثمر کيا | تري تقدير کي مجھ کو خبر کيا' + - 'lang': 'en' + 'text': 'What fruit will the bough of my hope bear– | What do I know of your destiny?' + - 'lang': 'ro' + 'text': 'Meri Shakh-E-Amal Ka Hai Samar Kya | Teri Taqdeer Ki Mujh Ko Khabar Kya' +- 'id': '004_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلي گل کي ہے محتاج کشود آج | !نسيم صبح فردا پر نظر کيا' + - 'lang': 'en' + 'text': 'The rose‐bud needs to open today– | Why wait for tomorrow’s morning breeze?' + - 'lang': 'ro' + 'text': 'Kali Gul Ki Hai Mohtaj-E-Kushood Aaj | Naseem-E-Subah-E-Farada Par Nazar Kya !' diff --git a/data/github_iqbal_demystified/poems/004/004_010.yaml b/data/github_iqbal_demystified/poems/004/004_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d59b2c6ea6188e5e916cc24ac3d4541aae7ca6a4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_010.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_010' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/608-%20Rubaaiyyaat%20(Faraaghat%20Day%20Usay%20Kaar-e-Jahaan%20Say).mp3' +'heading': +- 'lang': 'ur' + 'text': 'فراغت دے اسے کار جہاں سے' +- 'lang': 'en' + 'text': 'Set him free of this world’s affairs' +'description': [] +'sher': +- 'id': '004_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فراغت دے اسے کار جہاں سے | کہ چھوٹے ہر نفس کے امتحاں سے' + - 'lang': 'en' + 'text': 'Set him free of this world’s affairs | To be free of casting for everyone snares.' + - 'lang': 'ro' + 'text': 'Faraghat De Usse Kar-E-Jahan Se | Ke Chootay Har Nafs Ke Imtihan Se' +- 'id': '004_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا پيري سے شيطاں کہنہ انديش | !گناہ تازہ تر لائے کہاں سے' + - 'lang': 'en' + 'text': 'In old age, Satan’s thoughts too are old | Wherefrom should he bring new sins’ flares?' + - 'lang': 'ro' + 'text': 'Huwa Peeri Se Shaitan Kuhna Andaish | Gunah-E-Taza Tar Laye Kahan Se !' diff --git a/data/github_iqbal_demystified/poems/004/004_011.yaml b/data/github_iqbal_demystified/poems/004/004_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..296aa710b8e5661941257e7657ce5b2d3683d7e5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_011.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_011' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/609-%20Rubaaiyyaat%20(Digargoon%20Aalam-e-Shaam-o-Sahar%20Ker).mp3' +'heading': +- 'lang': 'ur' + 'text': 'دگرگوں عالم شام و سحر کر' +- 'lang': 'en' + 'text': 'Upset this world of morn and eve' +'description': [] +'sher': +- 'id': '004_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگرگوں عالم شام و سحر کر | جہان خشک و تر زير و زبر کر' + - 'lang': 'en' + 'text': 'Upset this world of morn and eve, | Of these wetlands, of those dry leave.' + - 'lang': 'ro' + 'text': 'Digargoon Alam-E-Shaam-O-Sahar Kar | Jahan-E-Khusk-O-Tar Zayr-O-Zabar Kar' +- 'id': '004_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہے تيري خدائي داغ سے پاک | مرے بے ذوق سجدوں سے حذر کر' + - 'lang': 'en' + 'text': 'May your Godhead remain free of blemish all | In my insipid prostrations do not believe!' + - 'lang': 'ro' + 'text': 'Rahe Teri Khudai Daagh Se Pak | Mere Bezauq Sajdon Se Hazzar Kar' diff --git a/data/github_iqbal_demystified/poems/004/004_012.yaml b/data/github_iqbal_demystified/poems/004/004_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e208364ae631937710bd43df3cf910ee46d8efac --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_012.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_012' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/610-%20Rubaaiyyaat%20(Gharibi%20Mein%20Hoon%20Mehsood-e-Ameeri).mp3' +'heading': +- 'lang': 'ur' + 'text': 'غريبي ميں ہوں محسود اميري' +- 'lang': 'en' + 'text': 'My poor estate makes proud men covetous' +'description': [] +'sher': +- 'id': '004_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غريبي ميں ہوں محسود اميري | کہ غيرت مند ہے ميري فقيري' + - 'lang': 'en' + 'text': 'My poor estate makes proud men covetous, | Poverty such as mine ennobles us.' + - 'lang': 'ro' + 'text': 'Ghareebi Mein Hon Mehsood-E-Ameeri | Ke Ghairatmand Hai Meri Faqeeri' +- 'id': '004_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حذر اس فقر و درويشي سے، جس نے | مسلماں کو سکھا دي سر بزيري' + - 'lang': 'en' + 'text': 'Beware those other rags and begging‐bowls | That make the Muslim pusillanimous!' + - 'lang': 'ro' + 'text': 'Hazzar Uss Faqar-O-Darveshi Se, Jis Ne | Musalman Ko Sikha Di Sar-Ba-Zayri' diff --git a/data/github_iqbal_demystified/poems/004/004_013.yaml b/data/github_iqbal_demystified/poems/004/004_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42cb923908e9aa1fca156ea02f28c7f575fd49fe --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_013.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_013' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/611-%20Rubaaiyyaat%20(Khirad%20Ki%20Tang%20Daamaani%20Say%20Faryaad).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد کي تنگ داماني سے فرياد' +- 'lang': 'en' + 'text': 'Rescue me please from wisdom’s narrowness' +'description': [] +'sher': +- 'id': '004_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد کي تنگ داماني سے فرياد | تجلي کي فراواني سے فرياد' + - 'lang': 'en' + 'text': 'Rescue me please from wisdom’s narrowness | And from excessive light, its plentifulness.' + - 'lang': 'ro' + 'text': 'Khirad Ki Tang Damaani Se Faryad | Tajali Ki Farawani Se Faryad' +- 'id': '004_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوارا ہے اسے نظارئہ غير | نگہ کي نا مسلماني سے فرياد' + - 'lang': 'en' + 'text': 'It deigns to cast looks at others, that is, | The eye of Muslims’ shamelessness!' + - 'lang': 'ro' + 'text': 'Gawara Hai Isse Nazara’ay Ghair | Nigah Ki Na-Musalmani Se Faryad !' diff --git a/data/github_iqbal_demystified/poems/004/004_014.yaml b/data/github_iqbal_demystified/poems/004/004_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a9e38654478be33bb4a730291bdfc013a1ef9ea2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_014.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_014' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/612-%20Rubaaiyyaat%20(Kaha%20Iqbal%20Nay%20Sheikh-e-Haram%20Say).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کہا اقبال نے شيخ حرم سے' +- 'lang': 'en' + 'text': 'Iqbal said to the Shaykh of the Ka‘bah' +'description': [] +'sher': +- 'id': '004_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا اقبال نے شيخ حرم سے | تہ محراب مسجد سو گيا کون' + - 'lang': 'en' + 'text': 'Iqbal said to the Shaykh of the Ka‘bah: | ‘Who went to sleep under the very arch in the mosque?’' + - 'lang': 'ro' + 'text': 'Kaha Iqbal Ne Sheikh-E-Haram Se | Teh-E-Mehrab-E-Masjid So Gya Kon' +- 'id': '004_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندا مسجد کي ديواروں سے آئي | فرنگي بت کدے ميں کھو گيا کون؟' + - 'lang': 'en' + 'text': 'A voice sounded from the walls of the mosque: | ‘Who became lost in the idol‐house of the West?’' + - 'lang': 'ro' + 'text': 'Nida Masjid Ki Dewaron Se Ayi | Farangi But-kade Mein Kho Gya Kon?' diff --git a/data/github_iqbal_demystified/poems/004/004_015.yaml b/data/github_iqbal_demystified/poems/004/004_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de926bd18a9f2115a2eeea106f3b7c15a70fbafd --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_015.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_015' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/613-%20Rubaaiyyaat%20(Kuhan%20Hangaama%20Haaye%20Aarzoo%20Sard).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کہن ہنگامہ ہائے آرزو سرد' +- 'lang': 'en' + 'text': 'The old flame of desires has grown cold' +'description': [] +'sher': +- 'id': '004_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن ہنگامہ ہائے آرزو سرد | کہ ہے مرد مسلماں کا لہو سرد' + - 'lang': 'en' + 'text': 'The old flame of desires has grown cold, | As the Muslims’ veins hot‐blood no longer hold.' + - 'lang': 'ro' + 'text': 'Kuhan Hangama Ha’ay Arzoo Sard | Kh Hai Mard-e-Musalman Ka Lahoo Sard' +- 'id': '004_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتوں کو ميري لاديني مبارک | کہ ہے آج آتش ''اللہ ھو، سرد' + - 'lang': 'en' + 'text': 'Greetings to the idols for my secularism, | For flame of Allah Hoo’s cheers is dead, behold!' + - 'lang': 'ro' + 'text': 'Bouton Ko Meri La-Deeni Mubarik | Ke Hai Aaj Aatish-e-‘Allah Hoo’Sard' diff --git a/data/github_iqbal_demystified/poems/004/004_016.yaml b/data/github_iqbal_demystified/poems/004/004_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..968f745f948ee56aacafa1ded9ac8f15f08df45d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_016.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_016' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/614-%20Rubaaiyyaat%20(Hadees-e-Banda-e-Moumin%20Dil%20Aaways).mp3' +'heading': +- 'lang': 'ur' + 'text': 'حديث بندئہ مومن دل آويز' +- 'lang': 'en' + 'text': 'The talk of Muslim is interesting' +'description': [] +'sher': +- 'id': '004_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حديث بندئہ مومن دل آويز | جگر پر خوں، نفس روشن، نگہ تيز' + - 'lang': 'en' + 'text': 'The talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.' + - 'lang': 'ro' + 'text': 'Hadees-E-Banda’ay Momin Dil Awaiz | Jigar Pur Khoon, Nafs Roshan, Nigah Taiz' +- 'id': '004_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميسر ہو کسے ديدار اس کا | کہ ہے وہ رونق محفل کم آميز' + - 'lang': 'en' + 'text': 'O who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!' + - 'lang': 'ro' + 'text': 'Muyassar Ho Kise Didar Uss Ka | Ke Hai Woh Ronaq-E-Mehfil Kam Amaiz' diff --git a/data/github_iqbal_demystified/poems/004/004_017.yaml b/data/github_iqbal_demystified/poems/004/004_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..98f599ceb324e81ca30b226c563293e04f437e15 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_017.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_017' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/615-%20Rubaaiyyaat%20(Tameez-e-Khaar-o-Gul%20Say%20Aashkara).mp3' +'heading': +- 'lang': 'ur' + 'text': 'تميز خار و گل سے آشکارا' +- 'lang': 'en' + 'text': 'The clairvoyance of the zephyr' +'description': [] +'sher': +- 'id': '004_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تميز خار و گل سے آشکارا | نسيم صبح کي روشن ضميري' + - 'lang': 'en' + 'text': 'The clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!' + - 'lang': 'ro' + 'text': 'Na Kar Zikr-E-Firaq-O-Ashanai | Ke Asal-E-Zindagi Hai Khud-Numai' +- 'id': '004_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حفاظت پھول کي ممکن نہيں ہے | اگر کانٹے ميں ہو خوئے حريري' + - 'lang': 'en' + 'text': 'A flower cannot be guarded | If the thorn has the nature of silk.' + - 'lang': 'ro' + 'text': 'Na Darya Ka Zayan Hai, Ne Guhar Ka | Dil-E-Darya Se Gohar Ki Judai' diff --git a/data/github_iqbal_demystified/poems/004/004_018.yaml b/data/github_iqbal_demystified/poems/004/004_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6aa1b986b6a51fb060c7ef96175aeebdfbaf9b80 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_018.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_018' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/616-%20Rubaaiyyaat%20(Na%20Ker%20Zikr-e-Faraaq-o-Aashnaai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'نہ کر ذکر فراق و آشنائي' +- 'lang': 'en' + 'text': 'Of love and losing what words need be said' +'description': [] +'sher': +- 'id': '004_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ کر ذکر فراق و آشنائي | کہ اصل زندگي ہے خود نمائي' + - 'lang': 'en' + 'text': 'Of love and losing what words need be said? | The self’s unfolding is Life’s fountain‐head;' + - 'lang': 'ro' + 'text': 'Na Kar Zikr-E-Firaq-O-Ashanai | Ke Asal-E-Zindagi Hai Khud-Numai' +- 'id': '004_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ دريا کا زياں ہے، نے گہر کا | دل دريا سے گوہر کي جدائي' + - 'lang': 'en' + 'text': 'There’s neither loss to ocean nor to pearl | In the pearl’s loosening from the ocean’s bed.' + - 'lang': 'ro' + 'text': 'Na Darya Ka Zayan Hai, Ne Guhar Ka | Dil-E-Darya Se Gohar Ki Judai' diff --git a/data/github_iqbal_demystified/poems/004/004_019.yaml b/data/github_iqbal_demystified/poems/004/004_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bf227dac65de6ba21d81e306dfdfb58542a1d1cb --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_019.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_019' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/617-%20Rubaaiyyaat%20(Teray%20Daryaa%20Mein%20Toofaan%20Kiyon%20Nahein%20Hai).mp3' +'heading': +- 'lang': 'ur' + 'text': 'ترے دريا ميں طوفاں کيوں نہيں ہے' +- 'lang': 'en' + 'text': 'Why is there no storm in your sea' +'description': [] +'sher': +- 'id': '004_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے دريا ميں طوفاں کيوں نہيں ہے | خودي تيري مسلماں کيوں نہيں ہے' + - 'lang': 'en' + 'text': 'Why is there no storm in your sea? | Why is your khudi not Muslim?' + - 'lang': 'ro' + 'text': 'Tere Darya Mein Toofan Kyun Nahin Hai | Khudi Teri Musalman Kyun Nahin Hai' +- 'id': '004_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبث ہے شکوئہ تقدير يزداں | تو خود تقدير يزداں کيوں نہيں ہے؟' + - 'lang': 'en' + 'text': 'It is pointless to complain of God’s decree – | Why are you not God’s decree?' + - 'lang': 'ro' + 'text': 'Abas Hai Shikwa’ay Taqdeer-E-Yazdan | Tu Khud Taqdeer-E-Yazdan Kyun Nahin Hai?' diff --git a/data/github_iqbal_demystified/poems/004/004_020.yaml b/data/github_iqbal_demystified/poems/004/004_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ccdcd52851a60dfef483cd3ccb49274586e17279 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_020.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_020' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/618-%20Rubaaiyyaat%20(Khirad%20Deikhay%20Agar%20Dil%20Ki%20Nigah%20Say).mp3' +'heading': +- 'lang': 'ur' + 'text': 'خرد ديکھے اگر دل کي نگہ سے' +- 'lang': 'en' + 'text': 'If with the heart’s eye the intellect would see aright' +'description': [] +'sher': +- 'id': '004_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد ديکھے اگر دل کي نگہ سے | جہاں روشن ہے نور ''لا الہ'' سے' + - 'lang': 'en' + 'text': 'If with the heart’s eye the intellect would see aright | This universe is illuminated with Allah’s light.' + - 'lang': 'ro' + 'text': 'Khird Dekhe Agar Dil Ki Nigah Se | Jahan Roshan Hai Noor-E-’LA ILLAH’Se' +- 'id': '004_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقط اک گردش شام و سحر ہے | اگر ديکھيں فروغ مہر و مہ سے' + - 'lang': 'en' + 'text': 'But if you see through the waxing sun and moon, | It is just the revolution of morn and night.' + - 'lang': 'ro' + 'text': 'Faqat Ek Gardish-E-Sham-O-Sahar Hai | Agar Dekhain Farogh-E-Mehar-O-Mah Se' diff --git a/data/github_iqbal_demystified/poems/004/004_021.yaml b/data/github_iqbal_demystified/poems/004/004_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d0ee63de0bf6ab267aa9edbf29147d7c48dd2159 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_021.yaml @@ -0,0 +1,28 @@ +--- +'id': '004_021' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/619-%20Rubaaiyyaat%20(Kabhi%20Daryaa%20Say%20Misl-e-Mouj%20Ubhar%20Ker).mp3' +'heading': +- 'lang': 'ur' + 'text': 'کبھي دريا سے مثل موج ابھر کر' +- 'lang': 'en' + 'text': 'Sometimes by rising from the ocean like a wave' +'description': [] +'sher': +- 'id': '004_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي دريا سے مثل موج ابھر کر | کبھي دريا کے سينے ميں اتر کر' + - 'lang': 'en' + 'text': 'Sometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.' + - 'lang': 'ro' + 'text': 'Kabhi Darya Se Misl-E-Mouj Ubhar Kar | Kabhi Darya Ke Sahil Se Guzar Kar' +- 'id': '004_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبھي دريا کے ساحل سے گزر کر | مقام اپني خودي کا فاش تر کر' + - 'lang': 'en' + 'text': 'At times cross beyond the ocean’s shore | To expose better your self’s real enclave.' + - 'lang': 'ro' + 'text': 'Kabhi Darya Ke Sahil Se Guzar Kar | Maqam Apni Khudi Ka Faash Tar Kar' diff --git a/data/github_iqbal_demystified/poems/004/004_022.yaml b/data/github_iqbal_demystified/poems/004/004_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0bc77df56c12561d4d34849ea8b37c605cde0c2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_022.yaml @@ -0,0 +1,101 @@ +--- +'id': '004_022' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/621-%20Pani%20teray%20chashmon%20ka%20tarapta%20huwa%20seemab.mp3' +'heading': +- 'lang': 'ur' + 'text': 'پاني ترے چشموں کا تڑپتا ہوا سيماب' +- 'lang': 'en' + 'text': 'Your springs and lakes with water pulsating and quivering like quicksilver' +'description': [] +'sher': +- 'id': '004_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاني ترے چشموں کا تڑپتا ہوا سيماب | مرغان سحر تيري فضاؤں ميں ہيں بيتاب' + - 'lang': 'en' + 'text': 'Your springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,' + - 'lang': 'ro' + 'text': 'Pani Tere Chashmon Ka Tarapta Huwa Simaab | Murghan-E-Sahar Teri Fazaon Mein Hain Betaab' + +- 'id': '004_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وادي لولاب' + - 'lang': 'en' + 'text': 'O Valley of Laulab!' + - 'lang': 'ro' + 'text': 'Ae Wadi-e-Lolaab' +- 'id': '004_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر صاحب ہنگامہ نہ ہو منبر و محراب | ديں بندئہ مومن کے ليے موت ہے يا خواب' + - 'lang': 'en' + 'text': 'When the pulpit and the niche cease to re‐create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.' + - 'lang': 'ro' + 'text': 'Gar Sahib-E-Hangama Na Ho Manbar-O-Mehrab | Deen Banda\xe2\x80\x99ay Momin Ke Liye Mout Hai Ya Khawab' +- 'id': '004_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وادي لولاب' + - 'lang': 'en' + 'text': 'O Valley of Laulab!' + - 'lang': 'ro' + 'text': 'Ae Wadi-e-Lolaab!' +- 'id': '004_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہيں ساز پہ موقوف نوا ہائے جگر سوز | ڈھيلے ہوں اگر تار تو بے کار ہے مضراب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' + - 'lang': 'ro' + 'text': 'Hain Saaz Pe Mauqoof Nawa Ha\xe2\x80\x99ay Jigar Souz | Diheele Hon Agar Taar To Bekaar Hai Mizraab' +- 'id': '004_022_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وادي لولاب' + - 'lang': 'en' + 'text': 'O Valley of Laulab!' + - 'lang': 'ro' + 'text': 'Ae Wadi-e-Lolaab!' +- 'id': '004_022_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملا کي نظر نور فراست سے ہے خالي | بے سوز ہے ميخانہء صوفي کي مے ناب' + - 'lang': 'en' + 'text': 'The Mullah’s sight has lost the light of penetrative discernment; | the mystic’s wine, pure and sparkling, no longer produces frenzy' + - 'lang': 'ro' + 'text': 'Mullah Ki Nazar Noor-E-Firasat Se Hai Khali | Be-Soz Hai Maikhana\ay Sufi Ki Maiay Naab' +- 'id': '004_022_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وادي لولاب' + - 'lang': 'en' + 'text': 'O Valley of Laulab!' + - 'lang': 'ro' + 'text': 'Ae Wadi-e-Lolaab!' +- 'id': '004_022_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بيدار ہوں دل جس کي فغان سحري سے | اس قوم ميں مدت سے وہ درويش ہے ناياب' + - 'lang': 'en' + 'text': 'A dervish whose morning lamentation | may awaken the hearts of the people is no longer around,' + - 'lang': 'ro' + 'text': 'Baidar Hon Dil Jis Ki Faghan-E-Sahari Se | Iss Qoum Mein Muddat Se Woh Darvesh Hai Nayab' +- 'id': '004_022_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے وادي لولاب' + - 'lang': 'en' + 'text': 'O Valley of Laulab!' + - 'lang': 'ro' + 'text': 'Ae Wadi-e-Lolaab!' \ No newline at end of file diff --git a/data/github_iqbal_demystified/poems/004/004_023.yaml b/data/github_iqbal_demystified/poems/004/004_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d4d795ff7fc05cf46604e8c96247e36560aba444 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_023.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_023' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/622-%20Maot%20hai%20ik%20sakht%20tar%20jis%20ka%20ghulami%20hai%20naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'موت ہے اک سخت تر جس کا غلامي ہے نام' +- 'lang': 'en' + 'text': 'Harder than death is what thou call’st slavery' +'description': [] +'sher': +- 'id': '004_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موت ہے اک سخت تر جس کا غلامي ہے نام | !مکر و فن خواجگي کاش سمجھتا غلام' + - 'lang': 'en' + 'text': 'Harder than death is what thou call’st slavery, | would that slaves understand master’s tricks;' + - 'lang': 'ro' + 'text': 'Mout Hai Ek Sakht Tar Jis Ka Ghlami Hai Naam | Makar-O-Fan-E-Khawajgi Kash Samajhta Ghulam !' +- 'id': '004_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرع ملوکانہ ميں جدت احکام ديکھ | !صور کا غوغا حلال، حشر کي لذت حرام' + - 'lang': 'en' + 'text': 'strange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.' + - 'lang': 'ro' + 'text': 'Shara-E-Malookana Mein Jiddat-E-Ehkaam Dekh | Soor Ka Ghogha Hilal, Hashar Ki Lazzat Haram !' +- 'id': '004_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے کہ غلامي سے ہے روح تري مضمحل | !سينہء بے سوز ميں ڈھونڈ خودي کا مقام' + - 'lang': 'en' + 'text': 'Thy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast.' + - 'lang': 'ro' + 'text': 'Ae Kh Ghulami Se Hai Rooh Teri Muzmahil | Sina’ay Be-Soz Mein Dhoond Khudi Ka Maqam !' diff --git a/data/github_iqbal_demystified/poems/004/004_024.yaml b/data/github_iqbal_demystified/poems/004/004_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6d53809f528d451e4d02432febcd5f134f6ed6a0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_024.yaml @@ -0,0 +1,46 @@ +--- +'id': '004_024' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/623-%20aaj%20wo%20kashmir%20hai%20mehkoom%20w%20majboor%20w%20faqeer.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آج وہ کشمير ہے محکوم و مجبور و فقير' +- 'lang': 'en' + 'text': 'Today that land of Kashmir, under the heels of the enemy, has become weak' +'description': [] +'sher': +- 'id': '004_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آج وہ کشمير ہے محکوم و مجبور و فقير | کل جسے اہل نظر کہتے تھے ايران صغير' + - 'lang': 'en' + 'text': 'Today that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor— | once known among the wise as Little Iran.' + - 'lang': 'ro' + 'text': 'Aaj Woh Kashmir Hai Mehkoom-O-Majboor-O-Faqeer | Kal Jise Ahl-E-Nazar Kehte Thay Iran-E-Sagheer' +- 'id': '004_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سينہء افلاک سے اٹھتي ہے آہ سوز ناک | مرد حق ہوتا ہے جب مرعوب سلطان و امير' + - 'lang': 'en' + 'text': 'When the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.' + - 'lang': 'ro' + 'text': 'Sina’ay Aflaak Se Uthti Hai Aah-E-Soz Naak | Mard-E-Haq Hota Hai Jab Maroob-E-Sultan-O-Ameer' +- 'id': '004_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہہ رہا ہے داستاں بيدردي ايام کي | کوہ کے دامن ميں وہ غم خانہء دہقان پير' + - 'lang': 'en' + 'text': 'The old farmer’s cottage, on the mountainside, where pain and grief ever rule— | tells its sad story of Fate’s hard lot.' + - 'lang': 'ro' + 'text': 'Keh Raha Hai Dastan Baydari-E-Ayam Ki | Koh Ke Daaman Mein Woh Gham Khanaay Dehqaan-E-Peer' +- 'id': '004_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ! يہ قوم نجيب و چرب دست و تر دماغ | ہے کہاں روز مکافات اے خدائے دير گير؟' + - 'lang': 'en' + 'text': 'So skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution.' + - 'lang': 'ro' + 'text': 'Aah ! Ye Qoum-E-Najeeb-O-Charab Dast-O-Tar Damagh | Hai Kahan Roz-E-Makafaat Ae Khuda\xe2\x80\x99ay Deer Geer?' diff --git a/data/github_iqbal_demystified/poems/004/004_025.yaml b/data/github_iqbal_demystified/poems/004/004_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db09d4337236ed77023913130a1875fdf62a8eaf --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_025.yaml @@ -0,0 +1,46 @@ +--- +'id': '004_025' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/624-garam%20ho%20jata%20hai%20jab%20mehkoom%20qaumon%20ka%20lahu.mp3' +'heading': +- 'lang': 'ur' + 'text': 'گرم ہو جاتا ہے جب محکوم قوموں کا لہو' +- 'lang': 'en' + 'text': 'When the enslaved people’s rage boils' +'description': [] +'sher': +- 'id': '004_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم ہو جاتا ہے جب محکوم قوموں کا لہو | تھرتھراتا ہے جہان چار سوے و رنگ و بو' + - 'lang': 'en' + 'text': 'When the enslaved people’s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.' + - 'lang': 'ro' + 'text': 'Garam Ho Jata Hai Jab Mehkoom Qoumon Ka Lahoo | Thartharata Hai Jahan-E-Chaar Suay-O-Rang-O-Boo' +- 'id': '004_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک ہوتا ہے ظن و تخميں سے انساں کا ضمير | کرتا ہے ہر راہ کو روشن چراغ آرزو' + - 'lang': 'en' + 'text': 'It purifies man’s conscience—eschewing all doubts and misgivings— | When the lamp of high ideals is lit, brightening all paths leading to the goal.' + - 'lang': 'ro' + 'text': 'Pak Hota Hai Zan-O-Takhmeen Se Insan Ka Zameer | Karta Hai Har Rah Ko Roshan Charagh-E-Arzoo' +- 'id': '004_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ پرانے چاک جن کو عقل سي سکتي نہيں | عشق سيتا ہے انھيں بے سوزن و تار رفو' + - 'lang': 'en' + 'text': 'There are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician’s talents removes all scars and cures all woes.' + - 'lang': 'ro' + 'text': 'Vo Purane Chaak Jin Ko Aqal Si Sakti Nahin | Ishq Sita Hai Unhain Be-Sozan-O-Taar-E-Rafoo' +- 'id': '004_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضربت پيہم سے ہو جاتا ہے آخر پاش پاش | حاکميت کا بت سنگيں دل و آئينہ رو' + - 'lang': 'en' + 'text': 'The master’s sturdy body—with a heart of stone and face of a mirror— | gets soon smashed up and beaten down at the repeated blows of the weak slave.' + - 'lang': 'ro' + 'text': 'Zarbat-E-Peham Se Ho Jata Hai Akhir Pash Pash | Hakmiat Ka But-E-Sangeen Dil-O-Aaeena Roo' diff --git a/data/github_iqbal_demystified/poems/004/004_026.yaml b/data/github_iqbal_demystified/poems/004/004_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..43e0c0cd7269b3c821f5ec2a3926e30f407f94dc --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_026.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_026' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/625-durraj%20ki%20parwaz%20main%20hai%20shaukat-e-shaheen.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دراج کي پرواز ميں ہے شوکت شاہيں' +- 'lang': 'en' + 'text': 'The partridge flies with the majesty of the falcons' +'description': [] +'sher': +- 'id': '004_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دراج کي پرواز ميں ہے شوکت شاہيں | !حيرت ميں ہے صياد، يہ شاہيں ہے کہ دراج' + - 'lang': 'en' + 'text': 'The partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?' + - 'lang': 'ro' + 'text': 'Durraj Ki Parwaz Mein Hai Shaukat-E-Shaheen | Hairat Mein Hai Sayyadm Ye Shaheen Hai Kh Durraj !' +- 'id': '004_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر قوم کے افکار ميں پيدا ہے تلاطم | مشرق ميں ہے فردائے قيامت کي نمود آج' + - 'lang': 'en' + 'text': 'Every nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow’s resurrection.' + - 'lang': 'ro' + 'text': 'Har Qoum Ke Afkar Mein Paida Hai Talatum | Mashriq Mein Hai Farda’ay Qayamat Ki Namood Aaj' +- 'id': '004_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت کے تقاضوں سے ہوا حشر پہ مجبور | وہ مردہ کہ تھا بانگ سرافيل کا محتاج' + - 'lang': 'en' + 'text': 'The deadbody, awaiting Israfil’s Call, has all of a sudden risen to life: | Nature’s pitiless laws work wonders.' + - 'lang': 'ro' + 'text': 'Fitrat Ke Taqazon Se Huwa Hashar Pe Majboor | Woh Murda Kh Tha Bang-E-Sarafeel Ka Mohtaj' diff --git a/data/github_iqbal_demystified/poems/004/004_027.yaml b/data/github_iqbal_demystified/poems/004/004_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af88fc4b88b6dc71ef2f5308d942852dd2b7ea90 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_027.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_027' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/626-rindon%20ko%20bhi%20maloom%20hain%20Sufi%20k%20kamalaat.mp3' +'heading': +- 'lang': 'ur' + 'text': 'رندوں کو بھي معلوم ہيں صوفي کے کمالات' +- 'lang': 'en' + 'text': 'The dissolute know the Sufi’s accomplishments' +'description': [] +'sher': +- 'id': '004_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رندوں کو بھي معلوم ہيں صوفي کے کمالات | ہر چند کہ مشہور نہيں ان کے کرامات' + - 'lang': 'en' + 'text': 'The dissolute know the Sufi’s accomplishments, | though their miracles are not so well‐known.' + - 'lang': 'ro' + 'text': 'Rindon Ko Bhi Maloom Hain Sufi Ke Kamalaat | Har Chand Ke Mashoor Nahin In Ke Karamaat' +- 'id': '004_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''خود گيري و خودداري و گلبانگ ''انا الحق | آزاد ہو سالک تو ہيں يہ اس کے مقامات' + - 'lang': 'en' + 'text': 'Self‐enrichment, self‐respect and the cry of Ana‐al‐Haq— | these are the states of the wayfarer, if he be free;' + - 'lang': 'ro' + 'text': 'Khud Geeri-O-Khudari-O-Gulbang-E-‘Anl-Ul-Haq’ | Azad Ho Salik  To Hain Ye Uss Ke Maqamaat' +- 'id': '004_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '''محکوم ہو سالک تو يہي اس کا ''ہمہ اوست | !خود مردہ و خود مرقد و خود مرگ مفاجات' + - 'lang': 'en' + 'text': 'but if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one.' + - 'lang': 'ro' + 'text': 'Mehkoom  Ho Salik To Yehi Iss Ka ‘Hama Ost’ | Khud Murda Wa Khud Marqad-O-Khud Marg-E-Mafajaat!' diff --git a/data/github_iqbal_demystified/poems/004/004_028.yaml b/data/github_iqbal_demystified/poems/004/004_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..57d5d88eb28d18cf707290f94b600b41f335c515 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_028.yaml @@ -0,0 +1,46 @@ +--- +'id': '004_028' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/627-nikal%20kr%20khanqahon%20se%20ada%20kr%20rasm-e-Shabbiri.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نکل کر خانقاہوں سے ادا کر رسم شبيري' +- 'lang': 'en' + 'text': 'Come out of the monastery and play the role of Shabbir' +'description': [] +'sher': +- 'id': '004_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکل کر خانقاہوں سے ادا کر رسم شبيري | کہ فقر خانقاہي ہے فقط اندوہ و دلگيري' + - 'lang': 'en' + 'text': 'Come out of the monastery and play the role of Shabbir, | for monastery’s faqr is but grief and affliction.' + - 'lang': 'ro' + 'text': 'Nikl Kar Khanqahon Se Ada Kar Rasm-E-Shabeeri | Ke Faqr-E-Khanqahi Hai Faqat Andoh-O-Dilgeeri' +- 'id': '004_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترے دين و ادب سے آ رہي ہے بوئے رہباني | يہي ہے مرنے والي امتوں کا عالم پيري' + - 'lang': 'en' + 'text': 'Thy religion and literature both smell of renunciation: | symbol of old age of dying nations.' + - 'lang': 'ro' + 'text': 'Tere Deen-O-Adab Se Aa Rahi Hai Boo’ay Ruhbani | Ye Hai Marne Wali Ummaton Ka Alam-E-Peeri' +- 'id': '004_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شياطين ملوکيت کي آنکھوں ميں ہے وہ جادو | کہ خود نخچير کے دل ميں ہو پيدا ذوق نخچيري' + - 'lang': 'en' + 'text': 'Imperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.' + - 'lang': 'ro' + 'text': 'Shayateen-E-Mulookiat Ki Ankhon Mein Hai Vo Jadoo | K Khud Nakhcheer Ke Dil Mein Ho Paida Zuaq-E-Nakhcheeri' +- 'id': '004_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ بے پروا گذشتند از نواے صبحگاہ من | !کہ برد آں شور و مستي از سيہ چشمان کشميري' + - 'lang': 'en' + 'text': 'How carelessly they passed by, with no ear to my lamentations, | The Kashmiri’s black eyes, so lacking in lustre and life, who made them so dead and mute?' + - 'lang': 'ro' + 'text': 'Che Be Parwa Gazashtand Az Nawa’ay Subahgah-E-Mann | Ke Burd Aan Shor-O-Masti Az Seeh Chasmaan-E-Kashmiri !' diff --git a/data/github_iqbal_demystified/poems/004/004_029.yaml b/data/github_iqbal_demystified/poems/004/004_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c254314cdfda68168c09f956a2efbd456b37a264 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_029.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_029' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/628-samjha%20lahu%20ki%20boond%20agar%20tu%20isay%20to%20khair.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سمجھا لہو کي بوند اگر تو اسے تو خير' +- 'lang': 'en' + 'text': 'Thou think’st it a mere drop of blood' +'description': [] +'sher': +- 'id': '004_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھا لہو کي بوند اگر تو اسے تو خير | دل آدمي کا ہے فقط اک جذبہء بلند' + - 'lang': 'en' + 'text': 'Thou think’st it a mere drop of blood; well, | manʹs heart is but lofty ambitions.' + - 'lang': 'ro' + 'text': 'Samjha Lahoo Ki Boond Agar Tu Issay To Khair | Dil Adami Ka Hai Faqt Ek Jazba’ay Buland' +- 'id': '004_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش مہ و ستارہ کي ہے ناگوار اسے | دل آپ اپنے شام و سحر کا ہے نقش بند' + - 'lang': 'en' + 'text': 'The revolutions of moon and stars are not to its liking: | It makes its own nights and days.' + - 'lang': 'ro' + 'text': 'Gardish Mah-O-Sitara Ki Hai Nagwaar Isse | Dil Ap Apne Sham-O-Sahar Ka Hai Naqsh Band' +- 'id': '004_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جس خاک کے ضمير ميں ہے آتش چنار | ممکن نہيں کہ سرد ہو وہ خاک ارجمند' + - 'lang': 'en' + 'text': 'The earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold.' + - 'lang': 'ro' + 'text': 'Jis Khak Ke Zameer Mein Hai Aatish-E-Chinaar | Mumkin Nahin K Sard Ho Vo Khaak-E-Arjuman' diff --git a/data/github_iqbal_demystified/poems/004/004_030.yaml b/data/github_iqbal_demystified/poems/004/004_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c0bd0f67aa6bd3b8fcc901ca643f42d282ff4e7f --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_030.yaml @@ -0,0 +1,73 @@ +--- +'id': '004_030' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/629-khula%20jab%20chaman%20main%20kutab%20khana-e-gul.mp3' +'heading': +- 'lang': 'ur' + 'text': 'کھلا جب چمن ميں کتب خانہء گل' +- 'lang': 'en' + 'text': 'When flowers’ bookshop opened in the garden' +'description': [] +'sher': +- 'id': '004_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کھلا جب چمن ميں کتب خانہء گل | نہ کام آيا ملا کو علم کتابي' + - 'lang': 'en' + 'text': 'When flowers’ bookshop opened in the garden | Mullah’s bookish knowledge lost all value.' + - 'lang': 'ro' + 'text': 'Khula Jab Chaman Mein Kutab Khana’ay Gul | Na Kaam Aya Mullah Ko Ilm-E-Kitabi' +- 'id': '004_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متانت شکن تھي ہوائے بہاراں | غزل خواں ہوا پيرک اندرابي' + - 'lang': 'en' + 'text': 'The spring breeze was exhilarating, poise‐breaking, | the old man of Indrab burst into ghazal‐singing.' + - 'lang': 'ro' + 'text': 'Matanat Shikan Thi Hawa’ay Baharan | Ghazal Khawan Huwa Peerak-E-Indrabi' +- 'id': '004_030_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہا لالہ آتشيں پيرہن نے | کہ اسرار جاں کي ہوں ميں بے حجابي' + - 'lang': 'en' + 'text': 'The tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.' + - 'lang': 'ro' + 'text': 'Kaha Lala’ay Atisheen Pairhan Ne | K Asrar-E-Jaan Ki Hoon Mein Behijabi' +- 'id': '004_030_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سمجھتا ہے جو موت خواب لحد کو | نہاں اس کي تعمير ميں ہے خرابي' + - 'lang': 'en' + 'text': 'Who calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.' + - 'lang': 'ro' + 'text': 'Samjhta Hai Jo Mout Khawab-E-Lehad Ko | Nahan Uss Ki Tameer Mein Hai Kharabi' +- 'id': '004_030_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہيں زندگي سلسلہ روز و شب کا | نہيں زندگي مستي و نيم خوابي' + - 'lang': 'en' + 'text': 'Life is not a succession of days and nights, | nor is it intoxication and dreamy sleep;' + - 'lang': 'ro' + 'text': 'Nahin Zindagi Silsala Roz-O-Shab Ka | Nahin Zindagi Masti-O-Neem Khawabi' +- 'id': '004_030_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حيات است در آتش خود تپيدن | خوش آں دم کہ ايں نکتہ را بازيابي' + - 'lang': 'en' + 'text': 'life is to burn in one’s fire: | happy is the man who grasps this truth.' + - 'lang': 'ro' + 'text': 'Hayat Ast Dar Atish-E-Khud Tapaydan | Khush Aan Dam Kh Ayen Nukta Ra Bazyabi' +- 'id': '004_030_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ز آتش دل شرارے بگيري | تواں کرد زير فلک آفتابي' + - 'lang': 'en' + 'text': 'If thou snatch’st a spark from heart’s fire, | thou canst be a sun under the sky.' + - 'lang': 'ro' + 'text': 'Agar Za Atish-E-Dil Shararay Bagiriri | Tawan Kard Zaer-E-Falak Afabi' diff --git a/data/github_iqbal_demystified/poems/004/004_031.yaml b/data/github_iqbal_demystified/poems/004/004_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3c0d82a9db00c5794b8e9128fde57e671b52eeb8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_031.yaml @@ -0,0 +1,55 @@ +--- +'id': '004_031' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/630-Azad%20ki%20rag%20sakhat%20hai%20manind-e-rag-e-sang.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آزاد کي رگ سخت ہے مانند رگ سنگ' +- 'lang': 'en' + 'text': 'A free man’s vein is hard like stone’s' +'description': [] +'sher': +- 'id': '004_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد کي رگ سخت ہے مانند رگ سنگ | محکوم کي رگ نرم ہے مانند رگ تاک' + - 'lang': 'en' + 'text': 'A free man’s vein is hard like stone’s, | a slave’s is tender like vine’s;' + - 'lang': 'ro' + 'text': 'Azad Ki Rag Sakht Hai Manind Rag-E-Sang | Mehkoom Ki Rag Naram Hai Manind-E-Rag-E-Taak' +- 'id': '004_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکوم کا دل مردہ و افسردہ و نوميد | آزاد کا دل زندہ و پرسوز و طرب ناک' + - 'lang': 'en' + 'text': 'a slave’s heart is dead, frustrated and never sees the light of hope; | a free man’s heart is alive, full of zest and happiness.' + - 'lang': 'ro' + 'text': 'Mehkoom Ka Dil Murda-O-Afsurda-O-No Meed | Azad Ka Dil Zinda-O-Pursoz-O-Tarab Naak' +- 'id': '004_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزاد کي دولت دل روشن، نفس گرم | محکوم کا سرمايہ فقط ديدئہ نم ناک' + - 'lang': 'en' + 'text': 'A free man’s wealth, a shining heart and warm breath, | that of slave, only moist eyes.' + - 'lang': 'ro' + 'text': 'Azad Ki Doulat-E-Dil Roshan, Nafs-E-Garam | Mehkoom Ka Sarmaya Faqt Didah’ay Namnaak' +- 'id': '004_031_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکوم ہے بيگانہء اخلاص و مروت | ہر چند کہ منطق کي دليلوں ميں ہے چالاک' + - 'lang': 'en' + 'text': 'The slave lacks sincerity and generosity | though he be adept in argumentation.' + - 'lang': 'ro' + 'text': 'Mehkoom Hai Begana’ay Ikhlas-O-Marawwat | Har Chand K Mantaq Ki Daleelon Mein Hai Chalaak' +- 'id': '004_031_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکن نہيں محکوم ہو آزاد کا ہمدوش | وہ بندئہ افلاک ہے، يہ خواجہ افلاک' + - 'lang': 'en' + 'text': 'And never the twine shall be equal, | the one is slave to fate, the other, master of fate.' + - 'lang': 'ro' + 'text': 'Mumkin Nahin Mehkoom Ho Azad Ka Hamdosh | Woh Banda’ay Aflak Hai, Ye Khawajah’ay Aflak' diff --git a/data/github_iqbal_demystified/poems/004/004_032.yaml b/data/github_iqbal_demystified/poems/004/004_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5cc0ae157196eca8e0ab212759b5561176ea92ef --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_032.yaml @@ -0,0 +1,55 @@ +--- +'id': '004_032' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/631-tamam%20Arif-o-Aami%20Khudi%20se%20beganah.mp3' +'heading': +- 'lang': 'ur' + 'text': 'تمام عارف و عامي خودي سے بيگانہ' +- 'lang': 'en' + 'text': 'All high and low are unaware of khudi:' +'description': [] +'sher': +- 'id': '004_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمام عارف و عامي خودي سے بيگانہ | کوئي بتائے يہ مسجد ہے يا کہ ميخانہ' + - 'lang': 'en' + 'text': 'All high and low are unaware of khudi: | is it a mosque or tavern?' + - 'lang': 'ro' + 'text': 'Tamam Arif-O-Ami Khudi Se Begana | Koi Bataye Ye Masjid Hai Ya K Maikhana' +- 'id': '004_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ راز ہم سے چھپايا ہے مير واعظ نے | کہ خود حرم ہے چراغ حرم کا پروانہ' + - 'lang': 'en' + 'text': 'The head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem’s lamp.' + - 'lang': 'ro' + 'text': 'Ye Raaz Hum Se Chupaya Hai Meer Waaiz Ne | Ke Khud Haram Hai Charagh-E-Haram Ka Parwana' +- 'id': '004_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلسم بے خبري، کافري و ديں داري | حديث شيخ و برہمن فسون و افسانہ' + - 'lang': 'en' + 'text': 'Faith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;' + - 'lang': 'ro' + 'text': 'Tilism-E-Bekhabri, Kafari-O-Deendari | Hadees-E-Sheikh-O-Barhaman Fusoon-O-Afsana' +- 'id': '004_032_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصيب خطہ ہو يا رب وہ بندئہ درويش | کہ جس کے فقر ميں انداز ہوں کليمانہ' + - 'lang': 'en' + 'text': 'O God, may the valley have a dervish | whose faqr works Moses‐like;' + - 'lang': 'ro' + 'text': 'Naseeb-E-Khitta Ho Ya Rab Woh Band’ay Darvesh | Ke Jis Ke Faqr Mein Andaz Hon Kaleemana' +- 'id': '004_032_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چھپے رہيں گے زمانے کي آنکھ سے کب تک | گہر ہيں آب ولر کے تمام يک دانہ' + - 'lang': 'en' + 'text': 'how long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth.' + - 'lang': 'ro' + 'text': 'Chupay Rahain Ge Zamane Ki Ankh Se Kab Tak | Guhar Hain Aab-E-Woolar Ke Tamam Yakdana' diff --git a/data/github_iqbal_demystified/poems/004/004_033.yaml b/data/github_iqbal_demystified/poems/004/004_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..faf1b8f550b5abcb8219e5903ffd9e8ba1f9f248 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_033.yaml @@ -0,0 +1,55 @@ +--- +'id': '004_033' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/632-%20Digargun%20Jahan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'دگرگوں جہاں ان کے زور عمل سے' +- 'lang': 'en' + 'text': 'The living nations of the world have won their laurels' +'description': [] +'sher': +- 'id': '004_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگرگوں جہاں ان کے زور عمل سے | بڑے معرکے زندہ قوموں نے مارے' + - 'lang': 'en' + 'text': 'The living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;' + - 'lang': 'ro' + 'text': 'Digargoon Jahan Un Ke Zor-E-Amal Se | Bare Maarke Zinda Qoumon Ne Mare' +- 'id': '004_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منجم کي تقويم فردا ہے باطل | گرے آسماں سے پرانے ستارے' + - 'lang': 'en' + 'text': 'the astrologer’s calendar of the future is false, | the old stars have fallen away.' + - 'lang': 'ro' + 'text': 'Munjam Ki Taqweem-E-Farda Hai Batil | Giray Aasman Se Purane Sitare' +- 'id': '004_033_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير جہاں اس قدر آتشيں ہے | کہ دريا کي موجوں سے ٹوٹے ستارے' + - 'lang': 'en' + 'text': 'The world’s heart is so fiery | that river waves shoot out stars.' + - 'lang': 'ro' + 'text': 'Zameer-E-Jahan Iss Qadar Atisheen Hai | Ke Darya Ki Moujon Se Tootay Sitare' +- 'id': '004_033_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زميں کو فراغت نہيں زلزلوں سے | نماياں ہيں فطرت کے باريک اشارے' + - 'lang': 'en' + 'text': 'The earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.' + - 'lang': 'ro' + 'text': 'Zameen Ko Faraghat Nahin Zalzalon Se | Numayan Hain Fitrat Ke Bareek Ishare' +- 'id': '004_033_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمالہ کے چشمے ابلتے ہيں کب تک | !خضر سوچتا ہے ولر کے کنارے' + - 'lang': 'en' + 'text': 'Khidr, standing by the Wooler, is thinking: | When will the Himalayas’ springs burst forth?' + - 'lang': 'ro' + 'text': 'Hamala Ke Chashme Ubalte Hain Kab Tak | Khizar Sochta Hai Woolar Ke Kinare' diff --git a/data/github_iqbal_demystified/poems/004/004_034.yaml b/data/github_iqbal_demystified/poems/004/004_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b42155b441c5c40e696d22be5ff6163401877738 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_034.yaml @@ -0,0 +1,64 @@ +--- +'id': '004_034' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/633-Nishan%20yahi%20hai%20zamanay%20main%20zinda%20qaomon%20ka.mp3' +'heading': +- 'lang': 'ur' + 'text': 'نشاں يہي ہے زمانے ميں زندہ قوموں کا' +- 'lang': 'en' + 'text': 'It is the sign of living nations' +'description': [] +'sher': +- 'id': '004_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشاں يہي ہے زمانے ميں زندہ قوموں کا | کہ صبح و شام بدلتي ہيں ان کي تقديريں' + - 'lang': 'en' + 'text': 'It is the sign of living nations | their fate changes day and night;' + - 'lang': 'ro' + 'text': 'Nishan Yehi Hai Zamane Mein Zinda Qoumon Ka | Ke Subha-O-Sham Badalti Hain In Ki Taqdeerain' +- 'id': '004_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال صدق و مروت ہے زندگي ان کي | معاف کرتي ہے فطرت بھي ان کي تقصيريں' + - 'lang': 'en' + 'text': 'their life is sincerity and generosity to perfection, | Nature too forgives their follies;' + - 'lang': 'ro' + 'text': 'Kamal-E-Sidq-O-Marawwat Hai Zindagi In Ki | Maaf Karti Hai Fitrat Bhi In Ki Taqseerain' +- 'id': '004_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلندرانہ ادائيں، سکندرانہ جلال | يہ امتيں ہيں جہاں ميں برہنہ شمشيريں' + - 'lang': 'en' + 'text': 'in manners qalandar‐like, in majesty as Iskander: | these people are like naked swords.' + - 'lang': 'ro' + 'text': 'Qalanderana Ada’en, Sikandarana Jalal | Ye Ummatain Hain Jahan Mein Barhana Shamsheerain' +- 'id': '004_034_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودي سے مرد خود آگاہ کا جمال و جلال | کہ يہ کتاب ہے، باقي تمام تفسيريں' + - 'lang': 'en' + 'text': 'Beauty and majesty of a self‐conscious man flows from khudi: | it is the text, the rest are commentaries.' + - 'lang': 'ro' + 'text': 'Khudi Se Mard-E-Khud Agah Ka Jamal-O-Jalal | K Ye Kitab Hai, Baqi Tamam Tafseerain' +- 'id': '004_034_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ عيد کا منکر نہيں ہوں ميں، ليکن | قبول حق ہيں فقط مرد حر کي تکبيريں' + - 'lang': 'en' + 'text': 'I don’t deny the splendour of the days of ‘Id, | but alas! only the takbirs of free men are acceptable to God.' + - 'lang': 'ro' + 'text': 'Shikwa-E-Eid Ka Munkir Nahin Hun Mein, Lekin | Qabool-E-Haq Hain Faqat Mard-E-Hur Ki Takbeerain' +- 'id': '004_034_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکيم ميري نواؤں کا راز کيا جانے | ورائے عقل ہيں اہل جنوں کي تدبيريں' + - 'lang': 'en' + 'text': 'What can the sage know my songs’ secret? | the words of man of madness are beyond reason’s ken.' + - 'lang': 'ro' + 'text': 'Hakeem Meri Nawa’on Ka Raaz Kya Jane | Wara’ay Aqal Hain Ahl-E-Junoon Ki Tadbeerain' diff --git a/data/github_iqbal_demystified/poems/004/004_035.yaml b/data/github_iqbal_demystified/poems/004/004_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d2ce99fae321b9e7aeeba2262bc6d08e40b4170d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_035.yaml @@ -0,0 +1,64 @@ +--- +'id': '004_035' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/634-che%20kafirana%20qimar-e-hayat%20mee%20bazi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'چہ کافرانہ قمار حيات مي بازي' +- 'lang': 'en' + 'text': 'How heretically do you play the game of life?' +'description': [] +'sher': +- 'id': '004_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ کافرانہ قمار حيات مي بازي | کہ با زمانہ بسازي بخود نمي سازي' + - 'lang': 'en' + 'text': 'How heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.' + - 'lang': 'ro' + 'text': 'Che Kafarana Qimar-E-Hiyat Mee Bazi | Kh Ba Zamana Ba-Sazi Bakhud Namee Sazi' +- 'id': '004_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر بمدرسہ ہائے حرم نمي بينم | دل جنيد و نگاہ غزالي و رازي' + - 'lang': 'en' + 'text': 'I no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.' + - 'lang': 'ro' + 'text': 'Digar Bamadrasa Haye Haram Namee Beenam | Dil-E-Junaid-O-Nigah-E-Ghazali-O-Razi' +- 'id': '004_035_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحکم مفتي اعظم کہ فطرت ازليست | بدين صعوہ حرام است کار شہبازي' + - 'lang': 'en' + 'text': 'Nature—the great lawgiver—decrees: | the ways of falcon are forbidden in the religion of sparrows.' + - 'lang': 'ro' + 'text': 'Bahukam-E-Mufti-E-Azam Ke Fitrat-E-Az Leest | Badeen-E-Suawa Haraam Ast Kar-E-Shahbazi' +- 'id': '004_035_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہماں فقيہ ازل گفت جرہ شاہيں را | بآسماں گروي با زميں نہ پروازي' + - 'lang': 'en' + 'text': 'The same heavenly law‐giver decreed for the male falcon: | fly about the skies, don’t deal with the earth.' + - 'lang': 'ro' + 'text': 'Haman Faqeeh-E-Azal Guft Jurrah Shaheen Ra | Basman Garwi Baz  Mein Na Pardazi' +- 'id': '004_035_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منم کہ توبہ نہ کردم ز فاش گوئي ہا | ز بيم ايں کہ بسلطاں کنند غمازي' + - 'lang': 'en' + 'text': 'I have not left speaking the naked truth, | though the people may speak ill of me before the kings.' + - 'lang': 'ro' + 'text': 'Manam Ke Tauba Na Kardam Zfaash Goi Haa | Zbeem-E-Ayn Ke Basultan Kunand Ghammazi' +- 'id': '004_035_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدست ما نہ سمرقند و نے بخارا ايست | دعا بگو ز فقيراں بہ ترک شيرازي' + - 'lang': 'en' + 'text': 'We have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk.' + - 'lang': 'ro' + 'text': 'Badast-E-Ma Na Samarqand Wa Ne Bukhara Aeest | Dua Bagoz Faqeeran Ba Turk-E-Sheerazi' diff --git a/data/github_iqbal_demystified/poems/004/004_036.yaml b/data/github_iqbal_demystified/poems/004/004_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..90c957d348df17f68a51167bdbfa5ee3cfb6c86d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_036.yaml @@ -0,0 +1,64 @@ +--- +'id': '004_036' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/635-%20Zamir%20Maghrib.mp3' +'heading': +- 'lang': 'ur' + 'text': 'ضمير مغرب ہے تاجرانہ، ضمير مشرق ہے راہبانہ' +- 'lang': 'en' + 'text': 'The ways of the West are calculating' +'description': [] +'sher': +- 'id': '004_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمير مغرب ہے تاجرانہ، ضمير مشرق ہے راہبانہ | وہاں دگرگوں ہے لحظہ لحظہ، يہاں بدلتا نہيں زمانہ' + - 'lang': 'en' + 'text': 'The ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.' + - 'lang': 'ro' + 'text': 'Zameer-e-Magrib Hai Tajirana, Zameer-e-Mashriq Hai Rahabana | Wahan Digargoon Hai Lehza Lehza, Yahan Badalta Nahin Zamana' +- 'id': '004_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنار دريا خضر نے مجھ سے کہا بہ انداز محرمانہ | سکندري ہو، قلندري ہو، يہ سب طريقے ہيں ساحرانہ' + - 'lang': 'en' + 'text': 'Khidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.' + - 'lang': 'ro' + 'text': 'Kinar-E-Darya Khizar Ne Mujh Se Kaha Ba-Andaz-E-Mehramana | Sikandari Ho, Qalanderi Ho, Ye Sub Tareeke Hain Sahirana' +- 'id': '004_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حريف اپنا سمجھ رہے ہيں مجھے خدايان خانقاہي | انھيں يہ ڈر ہے کہ ميرے نالوں سے شق نہ ہو سنگ آستانہ' + - 'lang': 'en' + 'text': 'These people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint’s threshold stone.' + - 'lang': 'ro' + 'text': 'Hareef Apna Samajh Rahe Hain Mujhe Khudayan-E-Khanqahi | Unhain Ye Dar Hai Ke Mere Nalon Se Shiq Na Ho Sang-E-Ashiyana' +- 'id': '004_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلام قوموں کے علم و عرفاں کي ہے يہي رمز آشکارا | زميں اگر تنگ ہے تو کيا ہے، فضائے گردوں ہے بے کرانہ' + - 'lang': 'en' + 'text': 'This is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.' + - 'lang': 'ro' + 'text': 'Ghulam Qoumon Ke Ilm-O-Irfan Ki Hai Yehi Ramz Ashakara | Zameen Agar Tang Hai To Kya Hai, Fizaye Gardoon Hai Be-Karana' +- 'id': '004_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خبر نہيں کيا ہے نام اس کا، خدا فريبي کہ خود فريبي | عمل سے فارغ ہوا مسلماں بنا کے تقدير کا بہانہ' + - 'lang': 'en' + 'text': 'I can’t see what it is: is it self‐deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.' + - 'lang': 'ro' + 'text': 'Khabar Nahin Kya Hai Naam Iss Ka, Khuda Farebi Ya Khud Farebi | Amal Se Farigh Huwa Musalman Bana Ke Taqdeer Ka Bahana' +- 'id': '004_036_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري اسيري پہ شاخ گل نے يہ کہہ کے صياد کو رلايا | کہ ايسے پرسوز نغمہ خواں کا گراں نہ تھا مجھ پہ آشيانہ' + - 'lang': 'en' + 'text': 'The rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches.' + - 'lang': 'ro' + 'text': 'Meri Aseeri Pe Shakh-E-Gul Ne Ye Keh Ke Sayyad Ko Rulaya | Ke Aese Pursouz Naghma Khawan Ka Giran Na Tha Mujh Pe Ashiyana' diff --git a/data/github_iqbal_demystified/poems/004/004_037.yaml b/data/github_iqbal_demystified/poems/004/004_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a7ae9cec29b5b8097162b44773a2d92f119203b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_037.yaml @@ -0,0 +1,46 @@ +--- +'id': '004_037' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/636-hajat%20nahin%20aye%20khitta-e-gul%20sharh-o-bayan%20ki.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حاجت نہيں اے خطہ گل شرح و بياں کي' +- 'lang': 'en' + 'text': 'O land of charming and sweet flowers' +'description': [] +'sher': +- 'id': '004_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاجت نہيں اے خطہ گل شرح و بياں کي | تصوير ہمارے دل پر خوں کي ہے لالہ' + - 'lang': 'en' + 'text': 'O land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief‐stricken and sad, best reflects our bloody heart.' + - 'lang': 'ro' + 'text': 'Hajat Nahin Ae Khitta’ay Gul Sharah-O-Bayan Ki | Tasveer Humare Dil-E-Purkhoon Ki Hai Lalah' +- 'id': '004_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تقدير ہے اک نام مکافات عمل کا | ديتے ہيں يہ پيغام خدايان ہمالہ' + - 'lang': 'en' + 'text': 'The gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.' + - 'lang': 'ro' + 'text': 'Taqdeer Hai Ek Naam Makafat-E-Amal Ka | Dete Hain Ye Pegham Khudayan-E-Hamala' +- 'id': '004_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرما کي ہواؤں ميں ہے عرياں بدن اس کا | ديتا ہے ہنر جس کا اميروں کو دوشالہ' + - 'lang': 'en' + 'text': 'In the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.' + - 'lang': 'ro' + 'text': 'Sarma Ki Hawaon Mein Hai Uryan Badan Uss Ka | Deta Hai Hunar Jis Ameeron Ko Doshala' +- 'id': '004_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اميد نہ رکھ دولت دنيا سے وفا کي | رم اس کي طبيعت ميں ہے مانند غزالہ' + - 'lang': 'en' + 'text': 'The world shall never be loyal to thee: | it is and has been ever in flux.' + - 'lang': 'ro' + 'text': 'Umeed Na Rakh Doulat-E-Dunya Se Wafa Ki | Ram Uss Ki Tabiyat Mein Hai Manind-E-Ghazala' diff --git a/data/github_iqbal_demystified/poems/004/004_038.yaml b/data/github_iqbal_demystified/poems/004/004_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b584d901847783853fd8c61f13e06454def24253 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_038.yaml @@ -0,0 +1,19 @@ +--- +'id': '004_038' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/637-Khud%20aagahi%20ne%20sikhla%20di%20hai%20jis%20kw%20tan%20framoshi.mp3' +'heading': +- 'lang': 'ur' + 'text': 'خود آگاہي نے سکھلا دي ہے جس کو تن فراموشي' +- 'lang': 'en' + 'text': 'Self‐awareness has made the mujahid forget his body' +'description': [] +'sher': +- 'id': '004_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود آگاہي نے سکھلا دي ہے جس کو تن فراموشي | حرام آئي ہے اس مرد مجاہد پر زرہ پوشي' + - 'lang': 'en' + 'text': 'Self‐awareness has made the mujahid forget his body, | to whom bearing of coat‐of‐mail is forbidden.' + - 'lang': 'ro' + 'text': 'Khud Agahi Ne Sikhla Di Hai Jis Ko Tan-Faramoshi | Haram Ayi Hai Uss Mard-E-Mujahid Par Zarah Poshi' diff --git a/data/github_iqbal_demystified/poems/004/004_039.yaml b/data/github_iqbal_demystified/poems/004/004_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..92c0f66537b322e357f8fd893e4ab0945ecaf015 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_039.yaml @@ -0,0 +1,19 @@ +--- +'id': '004_039' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/638-Aan%20azam-e-buland%20Awar%20Aan%20soz-e-jigar%20Awar.mp3' +'heading': +- 'lang': 'ur' + 'text': 'آں عزم بلند آور آں سوز جگر آور' +- 'lang': 'en' + 'text': 'Nourish that lofty will and burning heart' +'description': [] +'sher': +- 'id': '004_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آں عزم بلند آور آں سوز جگر آور | شمشير پدر خواہي بازوے پدر آور' + - 'lang': 'en' + 'text': 'Nourish that lofty will and burning heart, | get back your father’s arms if thou wish’st to have his sword.' + - 'lang': 'ro' + 'text': 'Aan Azam-E-Buland Awar Aan Soz-E-Jigar Awar | Shamsheer-E-Pidr Khawahi Bazoo’ay Padar Awar' diff --git a/data/github_iqbal_demystified/poems/004/004_040.yaml b/data/github_iqbal_demystified/poems/004/004_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c40750b99529fa531db514a2e7e8f29a4927d063 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_040.yaml @@ -0,0 +1,46 @@ +--- +'id': '004_040' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/639-Gharhib-e-Shehar%20hun%20main,%20sun%20tw%20lay%20meri%20faryad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'غريب شہر ہوں ميں، سن تو لے مري فرياد' +- 'lang': 'en' + 'text': 'I am quiet a stranger to the town' +'description': [] +'sher': +- 'id': '004_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غريب شہر ہوں ميں، سن تو لے مري فرياد | کہ تيرے سينے ميں بھي ہوں قيامتيں آباد' + - 'lang': 'en' + 'text': 'I am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!' + - 'lang': 'ro' + 'text': 'Ghareeb-E-Shehar Hon Mein, Sun To Le Meri Faryad | Ke Tere Sine Mein Bhi Hon Qayamatain Abad' +- 'id': '004_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مري نوائے غم آلود ہے متاع عزيز | جہاں ميں عام نہيں دولت دل ناشاد' + - 'lang': 'en' + 'text': 'The grief‐laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.' + - 'lang': 'ro' + 'text': 'Meri Nawa’ay Gham Aalood Hai Mataa-E-Aziz | Jahan Mein Aam Nahin Doulat-E-Dil Na-Shaad' +- 'id': '004_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلہ ہے مجھ کو زمانے کي کور ذوقي سے | سمجھتا ہے مري محنت کو محنت فرہاد' + - 'lang': 'en' + 'text': 'I fear the world does not appreciate my labour, | it isn’t like Farhad’s:' + - 'lang': 'ro' + 'text': 'Gila Hai Mujh Ko Zamane Ki Kaur Zauqi Se | Samjhta Hai Meri Mehnat Ko Mehnat-E-Farhad' +- 'id': '004_040_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدائے تيشہ کہ بر سنگ ميخورد دگر است '''' | ''''خبر بگير کہ آواز تيشہ و جگر است' + - 'lang': 'en' + 'text': 'The axe’s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart.' + - 'lang': 'ro' + 'text': 'Sada’ay Tesha K Bar Sang Mei-Khud Degar Ast | Khabar Bageer K Awaz-E-Tesha Wa Jigar Ast' diff --git a/data/github_iqbal_demystified/poems/004/004_041.yaml b/data/github_iqbal_demystified/poems/004/004_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2513e1ba1e36c77cbb65cb5183139c1b9568af0d --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_041.yaml @@ -0,0 +1,48 @@ +--- +'id': '004_041' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/640-%20Sir%20Akbar%20Haideri%20Sadar-e-Aazam%20Hyderabad%20Dakan%20Kay%20Naam.mp3' +'heading': +- 'lang': 'ur' + 'text': 'سر اکبر حيدري، صدر اعظم حيدر آباد دکن کے نام' +- 'lang': 'en' + 'text': 'TO SIR AKBAR HYDERI - THE CHIEF MINISTER OF HYDERABAD DECCAN' +'description': +- 'lang': 'en' + 'text': 'On receiving a cheque of one thousand rupees as ‘entertainment’ from the privy purse of the Nizam, which is in the charge of the Chief Minister' +'sher': +- 'id': '004_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تھا يہ اللہ کا فرماں کہ شکوہ پرويز | دو قلندر کو کہ ہيں اس ميں ملوکانہ صفات' + - 'lang': 'en' + 'text': 'It was God’s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.' + - 'lang': 'ro' + 'text': 'Tha Ye Allah Ka Farman K Shikwa-E-Parwaiz | Do Qalander Ko K Hain Iss Mein Mulukana Sifaat' +- 'id': '004_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجھ سے فرمايا کہ لے، اور شہنشاہي کر | حسن تدبير سے دے آني و فاني کو ثبات' + - 'lang': 'en' + 'text': 'I was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.' + - 'lang': 'ro' + 'text': 'Mujh Se Farmaya K Le, Aur Shehanshahi Kar | Husn-E-Tadbeer Se De Ani-O-Fani Ko Sibat' +- 'id': '004_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ميں تو اس بار امانت کو اٹھاتا سر دوش | کام درويش ميں ہر تلخ ہے مانند نبات' + - 'lang': 'en' + 'text': 'I would have much honoured this trust— | All bitterness tastes sweet to the mouth of a dervish.' + - 'lang': 'ro' + 'text': 'Mein To Iss Bar-E-Amanat Ko Uthata Sar-E-Dosh | Kaam-E-Darvesh Mein Har Talakh Hai Manind-E-Nabat' +- 'id': '004_041_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غيرت فقر مگر کر نہ سکي اس کو قبول | !جب کہا اس نے يہ ہے ميري خدائي کي زکات' + - 'lang': 'en' + 'text': 'However, the self‐respect of faqr could not accept it | When He said: this is the charity of my Godhead.' + - 'lang': 'ro' + 'text': 'Ghairat-E-Faqr Magar Kar Na Saki Iss Ko Qabool | Jab Kaha Uss Ne Ye Hai Meri Khudai Ki Zakaat !' diff --git a/data/github_iqbal_demystified/poems/004/004_042.yaml b/data/github_iqbal_demystified/poems/004/004_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..afab1c6ac39d01a036e647ba8d17b7b54221d861 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_042.yaml @@ -0,0 +1,37 @@ +--- +'id': '004_042' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/641-%20Hussain%20Ahmad.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حسين احمد' +- 'lang': 'en' + 'text': 'HUSAIN AHMAD' +'description': [] +'sher': +- 'id': '004_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجم ہنوز نداند رموز ديں، ورنہ | ز ديوبند حسين احمد! ايں چہ بوالعجبي است' + - 'lang': 'en' + 'text': 'The Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?' + - 'lang': 'ro' + 'text': 'Ajam Hanooz Nadand Rumooz-E-Deen, Warna | Za Deoband Husain Ahmad! Aen Che Bu-ul-Ajabi Ast' +- 'id': '004_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرود بر سر منبر کہ ملت از وطن است | چہ بے خبر ز مقام محمد عربي است' + - 'lang': 'en' + 'text': 'A sermon‐song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!' + - 'lang': 'ro' + 'text': 'Saroad Bar Sar-E-Minbar Ke Millat Az Watan Ast | Che Bekhabar Za-Maqam-E- Muhammad (S.A.W.) Arabi Ast' +- 'id': '004_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بمصطفي برساں خويش را کہ ديں ہمہ اوست | اگر بہ او نرسيدي ، تمام بولہبي است' + - 'lang': 'en' + 'text': 'Your self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab’s idolatry!' + - 'lang': 'ro' + 'text': 'BaMustafa (S.A.W.) Barsaan Khowesh Ra Ke Deen Hama Ost | Agar Bah O Ner Sayyadi, Tamam Bu-Lahabi Ast' diff --git a/data/github_iqbal_demystified/poems/004/004_043.yaml b/data/github_iqbal_demystified/poems/004/004_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..45999a8181c341341814829af8b373afe9c4c1c0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/004/004_043.yaml @@ -0,0 +1,64 @@ +--- +'id': '004_043' +'audioUrl': 'http://www.iqbal.com.pk/mp3/Zia%20Muhauddin%20Reads%20Arumghan%20e%20Hijaz/642-%20Hazrat%20i%20Insan.mp3' +'heading': +- 'lang': 'ur' + 'text': 'حضرت انسان' +- 'lang': 'en' + 'text': 'THE HUMAN BEING' +'description': [] +'sher': +- 'id': '004_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہاں ميں دانش و بينش کي ہے کس درجہ ارزاني | کوئي شے چھپ نہيں سکتي کہ يہ عالم ہے نوراني' + - 'lang': 'en' + 'text': 'To know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.' + - 'lang': 'ro' + 'text': 'Jahan Mein Danish-O-Beenish Ki Hai Kis Darja Arzani | Koi Shay Chup Nahin Sakti K Ye Alam Hai Noorani' +- 'id': '004_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوئي ديکھے تو ہے باريک فطرت کا حجاب اتنا | نماياں ہيں فرشتوں کے تبسم ہائے پنہاني' + - 'lang': 'en' + 'text': 'The Nature’s veil is translucent if one is willing to see: | Far too visible are the angel’s faint smiles.' + - 'lang': 'ro' + 'text': 'Koi Dekhe To Hai Bareek Fitrat Ka Hijab Itna | Numayan Hain Farishton Ke Tabassum Haye Pinhani' +- 'id': '004_043_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہ دنيا دعوت ديدار ہے فرزند آدم کو | کہ ہر مستور کو بخشا گيا ہے ذوق عرياني' + - 'lang': 'en' + 'text': 'This world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.' + - 'lang': 'ro' + 'text': 'Ye Duniya Dawat-E-Didar Hai Farzand-E-Adam Ko | Ke Har Mastoor Ko Bakhsha Gya Hai Zauq-E-Uryani' +- 'id': '004_043_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'يہي فرزند آدم ہے کہ جس کے اشک خونيں سے | کيا ہے حضرت يزداں نے درياؤں کو طوفاني' + - 'lang': 'en' + 'text': 'It is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.' + - 'lang': 'ro' + 'text': 'Ye Farzand-E-Adam Hai K Jis Ke Askh-E-Khooni Se | Kiya Hai Hazrat-E-Yazdan Ne Daryaon Ko Toofani' +- 'id': '004_043_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلک کو کيا خبر يہ خاکداں کس کا نشيمن ہے | غرض انجم سے ہے کس کے شبستاں کي نگہباني' + - 'lang': 'en' + 'text': 'What would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!' + - 'lang': 'ro' + 'text': 'Falak Ko Kya Khabar Ye Khaakdaan Kis Ka Nasheeman Hai | Gharz Anjum Se Hai Kis Ke Shabistan Ki Nighebani' +- 'id': '004_043_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر مقصود کل ميں ہوں تو مجھ سے ماورا کيا ہے | مرے ہنگامہ ہائے نو بہ نو کي انتہا کيا ہے؟' + - 'lang': 'en' + 'text': 'If I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?' + - 'lang': 'ro' + 'text': 'Agar Maqsood-E-Kul Main Hun To Mujh Se Mawara Kya Hai | Mere Hungama Ha’ay Nau Ban Nau Ki Intiha Kya Hai?' diff --git a/data/github_iqbal_demystified/poems/005/005_001.yaml b/data/github_iqbal_demystified/poems/005/005_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd6c7e7831e4ce6f4e2c8fbfb66cdc89a33de74f --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_001.yaml @@ -0,0 +1,668 @@ +--- +'id': '005_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتمہید" +- 'lang': 'en' + 'text': 'PROLOGUE' +'description': [] +'sher': +- 'id': '005_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نیست در خشک و تر بیشۂ من کوتاہی‘‘ | ’’چوب ہر نخل کہ منبر نشود دارکنم‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظیری نیشابوری | راہ شب چون مہر عالمتاب زد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریۂ من بر رخ گل ، ب زد | اشک من از چشم نرگس خواب شست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزۂ از ہنگامہ ام بیدار رست | باغبان زور کلامم زمود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصرعی کارید و شمشیری درود | در چمن جز دانۂ اشکم نکشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تار افغانم بہ پود باغ رشت | ذرہ ام مہر منیر ن من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد سحر اندر گریبان من است | خاک من روشن تر از جام جم است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم از نازادہای عالم است | فکرم ن ہو سر فتراک بست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کو ہنوز از نیستی بیرون نجست | سبزہ نا روئیدہ زیب گلشنم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل بشاخ اندر نہان در دامنم | محفل رامشگری برھم زدم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زخمہ بر تار رگ عالم زدم | بسکہ عود فطرتم نادر نوا ست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نشین از نغمہ ام نا شنا ست | در جہان خورشید نوزائیدہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رسم و ئین فلک نادیدہ ام | رم ندیدہ انجم از تابم ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست نا شفتہ سیمابم ہنوز | بحر از رقص ضیایم بی نصیب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ از رنگ حنایم بی نصیب | خوگر من نیست چشم ہست و بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرزہ بر تن خیزم از بیم نمود | بامم از خاور رسید و شب شکست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم نو برگل عالم نشست | انتظار صبح خیزان می کشم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خوشا زرتشتیان تشم | نغمہ ام ، از زخمہ بی پرواستم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نوای شاعر فرداستم | عصر من دانندۂ اسرار نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یوسف من بہر این بازار نیست | ناامید استم ز یاران قدیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طور من سوزد کہ مے ید کلیم | قلزم یاران چو شبنم بی خروش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم من مثل یم طوفان بدوش | نغمہ ی من از جہان دیگر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جرس را کاروان دیگر است | ای بسا شاعر کہ بعد از مرگ زاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم خود بر بست و چشم ما گشاد | رخت باز از نیستی بیرون کشید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون گل از خاک مزار خود دمید | کاروان ہا گرچہ زین صحرا گذشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل گام ناقہ کم غوغا گذشت | عاشقم ، فریاد ، ایمان من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شور حشر از پیش خیزان من است | نغمہ ام ز اندازۂ تار است بیش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نترسم از شکست عود خویش | قطرہ از سیلاب من بیگانہ بہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزم از شوب او دیوانہ بہ | در نمے گنجد بجو عمان من' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحرہا باید پے طوفان من | غنچہ کز بالیدگی گلشن نشد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خور ابر بھار من نشد | برقہا خوابیدہ در جان من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و صحرا باب جولان من است | پنجہ کن با بحرم ار صحراستی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق من در گیر اگر سیناستی | چشمۂ حیوان براتم کردہ اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم راز حیاتم کردہ اند | ذرہ از سوز نوایم زندہ گشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر گشود و کرمک تابندہ گشت | ہیچکس ، رازی کہ من گویم ، نگفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو فکر من در معنی نسفت | سر عیش جاودان خواہی بیا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم زمین ، ھم آسمان خواہی بیا | پیر گردون بامن این اسرار گفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ندیمان رازہا نتوان نہفت | ساقیا برخیز و می در جام کن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محو از دل کاوش ایام کن | شعلہ ی بی کہ اصلش زمزم است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر گدا باشد پرستارش جم است | می کند اندیشہ را ہشیار تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ی بیدار را بیدار تر | اعتبار کوہ بخشد کاہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت شیران دہد روباہ را | خاک را اوج ثریا میدہد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ را پہنای دریا میدہد | خامشی را شورش محشر کند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای کبک از خون باز احمر کند | خیز و در جامم شراب ناب ریز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر شب اندیشہ ام مہتاب ریز | تا سوی منزل کشم وارہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق بیتابے دہم نظارہ را | گرم رو از جستجوی نو شوم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشناس رزوی نو شوم | چشم اھل ذوق را مردم شوم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون صدا در گوش عالم گم شوم | قیمت جنس سخن بالا کنم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ب چشم خویش در کالاکنم | باز بر خوانم ز فیض پیر روم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دفتر سر بستہ اسرار علوم | جان او از شعلہ ہا سرمایہ دار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من فروغ یک نفس مثل شرار | شمع سوزان تاخت بر پروانہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ شبخون ریخت بر پیمانہ ام | پیر رومی خاک را اکسیر کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غبارم جلوہ ہا تعمیر کرد | ذرہ از خاک بیابان رخت بست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا شعاع فتاب رد بدست | موجم و در بحر او منزل کنم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا در تابندہ ئی حاصل کنم | من کہ مستی ہا ز صہبایش کنم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانے از نفس ہایش کنم | شب دل من مایل فریاد بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خامشے از ’’یا ربم‘‘ باد بود | شکوہ شوب غم دوران بدم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تہی پیمانگی نالان بةدم | این قدر نظارہ ام بیتاب شد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بال و پر بشکست و خر خواب شد | روی خود بنمود پیر حق سرشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کو بحرف پہلوی قر ن نوشت | گفت ’’ای دیوانہ ی ارباب عشق' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرعہ ئی گیر از شراب ناب عشق | بر جگر ہنگامہ ی محشر بزن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیشہ بر سر ، دیدہ بر نشتر بزن | خندہ را سرمایہ ی صد نالہ ساز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک خونین را جگر پرکالہ ساز | تا بکی چون غنچہ می باشی خموش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکہت خود را چو گل ارزان فروش | در گرہ ہنگامہ داری چون سپند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محمل خود بر سر تش بہ بند | چون جرس خر ز ہر جزو بدن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ی خاموش را بیرون فکن | تش استی بزم عالم بر فروز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیگران را ھم ز سوز خود بسوز | فاش گو اسرار پیر می فروش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج می شو کسوت مینا بپوش | سنگ شو ئینہ ی اندیشہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سر بازار بشکن شیشہ را | از نیستان ہمچو نی پیغام دہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیس را از قوم ’’حی‘‘ پیغام دہ | نالہ را انداز نو ایجاد کن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم را از ہاے و ہو باد کن | خیز و جان نو بدہ ہر زندہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ’’قم‘‘ خود زندہ تر کن زندہ را | خیز و پا بر جادہ ی دیگر بنہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوش سودای کہن از سر بنہ | شنای لذت گفتار شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای دراے کاروان بیدار شو‘‘ | زین سخن تش بہ پیراہن شدم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل نی ہنگامہ بستن شدم | چون نوا از تار خود برخاستم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنتی از بھر گوش راستم | بر گرفتم پردہ از راز خودی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وا نمودم سر اعجاز خودی | بود نقش ہستیم انگارہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا قبولی ، ناکسے ، ناکارہ ئی | عشق سوہان زد مرا ، دم شدم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم کیف و کم عالم شدم | حرکت اعصاب گردون دیدہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رگ مہ گردش خون دیدہ ام | بہر انسان چشم من شبہا گریست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دریدم پردہ ی اسرار زیست | از درون کارگاہ ممکنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر کشیدم سر تقویم حیات | من کہ این شب را چو مہ راستم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرد پای ملت بیضاستم | ملتی در باغ و راغ وازہ اش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تش دلہا سرود تازہ اش | ذرہ کشت و فتاب انبار کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرمن از صد رومی و عطار کرد | ہ گرمم ، رخت بر گردون کشم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ دودم از تبار تشم | خامہ ام از ھمت فکر بلند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز این نہ پردہ در صحرا فکند | قطرہ تا ہمپایہ ی دریا شود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ از بالیدگی صحرا شود | شاعری زین مثنوی مقصود نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بت پرستی ، بت گری مقصود نیست | ہندیم از پارسے بیگانہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہ نو باشم تہی پیمانہ ام | حسن انداز بیان از من مجو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوانسار و اصفہان از من مجو | گرچہ ہندی در عذوبت شکر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرز گفتار دری شیرین تر است | فکر من از جلوہ اش مسحور گشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خامۂ من شاخ نخل طور گشت | پارسے از رفعت اندیشہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_001_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خورد با فطرت اندیشہ ام | خردہ بر مینا مگیر ای ہوشمند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/005/005_002.yaml b/data/github_iqbal_demystified/poems/005/005_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7d1e74bea2cf7e796fd1c91abec8e966493703ee --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_002.yaml @@ -0,0 +1,302 @@ +--- +'id': '005_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ اصل نظام عالم از خودی است | و تسلسل حیات تعینات وجود بر استحکام خودی انحصاردارد‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE SYSTEM OF THE UNIVERSE ORIGINATES IN THE SELF AND THAT THE CONTINUATION OF THE LIFE OF ALL INDIVIDUALS DEPENDS ON STRENGTHENING THE SELF.' +'description': [] +'sher': +- 'id': '005_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکر ھستی ز ثار خودی است | ہر چہ می بینی ز اسرار خودی است' + - 'lang': 'en' + 'text': 'THE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,' +- 'id': '005_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را چون خودی بیدار کرد | شکارا عالم پندار کرد' + - 'lang': 'en' + 'text': 'When the Self awoke to consciousness. | It revealed the universe of Thought.' +- 'id': '005_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان پوشیدہ اندر ذات او | غیر او پیداست از اثبات او' + - 'lang': 'en' + 'text': 'A hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.' +- 'id': '005_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان تخم خصومت کاشت است | خویشتن را غیر خود پنداشت است' + - 'lang': 'en' + 'text': 'By the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself' +- 'id': '005_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سازد از خود پیکر اغیار را | تا فزاید لذت پیکار را' + - 'lang': 'en' + 'text': 'It makes from itself the forms of others | In order to multiply the pleasure of strife.' +- 'id': '005_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میکشد از قوت بازوی خویش | تا شود گاہ از نیروی خویش' + - 'lang': 'en' + 'text': 'It is slaying by the strength of its arm | That it may become conscious of its own strength.' +- 'id': '005_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود فریبی ہای او عین حیات | ہمچو گل از خون وضو عین حیات' + - 'lang': 'en' + 'text': 'Its self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.' +- 'id': '005_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر یک گل خون صد گلشن کند | از پی یک نغمہ صد شیون کند' + - 'lang': 'en' + 'text': 'For the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.' +- 'id': '005_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک فلک را صد ہلال وردہ است | بہر حرفی صد مقال وردہ است' + - 'lang': 'en' + 'text': 'For one sky it produces a hundred new moons, | And for one word a hundred discourses.' +- 'id': '005_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عذر این اسراف و این سنگین دلی | خلق و تکمیل جمال معنوی' + - 'lang': 'en' + 'text': 'The excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.' +- 'id': '005_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن شیرین عذر درد کوہکن | نافہ ئے عذر صد ہوی ختن' + - 'lang': 'en' + 'text': 'The loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.' + 'notes': + - 'phrase': 'Farhad.' + 'meaning': 'Shirin was loved by the Persian Emperor Kbusrau Parwiz Farhad fell in love with her and cast himself down a precipice on bearing a false runmour of her death.' + 'occurrence': !!int '1' +- 'id': '005_002_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز پیہم قسمت پروانہ ہا | شمع عذر محنت پروانہ ہا' + - 'lang': 'en' + 'text': '''Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.' +- 'id': '005_002_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خامہ ی او نقش صد امروز بست | تا بیارد صبح فردائی بدست' + - 'lang': 'en' + 'text': 'The pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.' +- 'id': '005_002_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہای او صد ابراہیم سوخت | تا چراغ یک محمد بر فروخت' + - 'lang': 'en' + 'text': 'Its flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.' + 'notes': + - 'phrase': 'Abrahams' + 'meaning': 'Abraham is said to have been cast on a burning pile by order of Nimrod and miraculously preserved from harm' + 'occurrence': !!int '1' +- 'id': '005_002_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود از بہر اغراض عمل | عامل و معمول و اسباب و علل' + - 'lang': 'en' + 'text': 'Subject, object, means, and causes� | All these are forms which it assumes for the purpose of action.' +- 'id': '005_002_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیزد ، انگیزد ، پرد ، تابد ، رمد | سوزد ، افروزد ، کشد ، میرد ، دمد' + - 'lang': 'en' + 'text': 'The Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.' +- 'id': '005_002_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وسعت ایام جولانگاہ او | سمان موجی ز گرد راہ او' + - 'lang': 'en' + 'text': 'The spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.' +- 'id': '005_002_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل بجیب فاق از گلکاریش | شب ز خوابش ، روز از بیداریش' + - 'lang': 'en' + 'text': 'From its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.' +- 'id': '005_002_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ی خود در شرر تقسیم کرد | جز پرستی عقل را تعلیم کرد' + - 'lang': 'en' + 'text': 'It divided its flame into sparks | And taught the understanding to worship particulars.' +- 'id': '005_002_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود شکن گردید و اجزا فرید | اندکے شفت و صحرا فرید' + - 'lang': 'en' + 'text': 'It dissolved itself and created the atoms | It was scattered for a little while and created sands.' +- 'id': '005_002_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز از شفتگی بیزار شد | وز بہم پیوستگی کہسار شد' + - 'lang': 'en' + 'text': 'Then it wearied of dispersion | And by re-uniting itself it became the mountains.' +- 'id': '005_002_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وانمودن خویش را خوی خودی است | خفتہ در ہر ذرہ نیروی خودی است' + - 'lang': 'en' + 'text': '''Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.' +- 'id': '005_002_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت خاموش و بیتاب عمل | از عمل پابند اسباب عمل' + - 'lang': 'en' + 'text': 'Power that is expressed and inert | Chains the faculties which lead to action.' +- 'id': '005_002_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون حیات عالم از زور خودی است | پس بقدر استواری زندگی است' + - 'lang': 'en' + 'text': 'Inasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.' +- 'id': '005_002_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ چون حرف خودی ازبر کند | ہستنی بے مایہ را گوہر کند' + - 'lang': 'en' + 'text': 'When a drop of water gets of Self''s lesson by heart, | it makes its worthless existence a pearl.' +- 'id': '005_002_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ از ضعف خودی بی پیکر است | پیکرش منت پذیر ساغر است' + - 'lang': 'en' + 'text': 'Wine is formless because its self is weak; | It receives a form by favour of the cup.' +- 'id': '005_002_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ پیکر می پذیرد جام مے | گردش از ما وام گیرد جام می' + - 'lang': 'en' + 'text': 'Although the cup of wine assumes a form, | It is indebted to us for its motion.' +- 'id': '005_002_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ چون از خود رود صحرا شود | شکوہ سنج جوشش دریا شود' + - 'lang': 'en' + 'text': 'When the mountain loses its self, it turns into sands | And complains that the sea surges over it;' +- 'id': '005_002_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج تا موج است در غوش بحر | می کند خود را سوار دوش بحر' + - 'lang': 'en' + 'text': 'The wave, so long as it remains a wave in the sea''s bosom. | Makes itself rider on the sea''s back.' + 'notes': + - 'phrase': 'bosom.' + 'meaning': 'I.e., so long as it remains as distinct individual' + 'occurrence': !!int '1' +- 'id': '005_002_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ ئے زد نور تا گردید چشم | از تلاش جلوہ ہا جنبید چشم' + - 'lang': 'en' + 'text': 'Light transformed itself into an eye | And moved to and fro in search of beauty;' +- 'id': '005_002_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ چون تاب دمید از خویش یافت | ہمت او سینہ ی گلشن شکافت' + - 'lang': 'en' + 'text': 'When the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.' +- 'id': '005_002_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع ہم خود را بخود زنجیر کرد | خویش را از ذرہ ہا تعمیر کرد' + - 'lang': 'en' + 'text': 'The candle too concatenated itself | And built itself out of atoms;' +- 'id': '005_002_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود گدازی پیشہ کرد از خود رمید | ہم چو اشک خر ز چشم خود چکید' + - 'lang': 'en' + 'text': 'Then it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.' +- 'id': '005_002_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بفطرت پختہ تر بودے نگین | از جراحت ہا بیاسودی نگین' + - 'lang': 'en' + 'text': 'If the bezel had been more self secure by nature, | It would not have suffered wounds,' +- 'id': '005_002_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود سرمایہ دار نام غیر | دوش او مجروح بار نام غیر' + - 'lang': 'en' + 'text': 'But since it derives its value from the superscription, | Its shoulder is galled by the burden of another''s name.' +- 'id': '005_002_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون زمین بر ہستی خود محکم است | ماہ پابند طواف پیہم است' + - 'lang': 'en' + 'text': 'Because the earth is firmly based on itself, | The captive moon goes round it perpetually.' +- 'id': '005_002_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی مہر از زمین محکم تر است | پس زمین مسحور چشم خاور است' + - 'lang': 'en' + 'text': 'The being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun''s eye.' +- 'id': '005_002_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنبش از مژگان برد شان چنار | مایہ دار از سطوت او کوہسار' + - 'lang': 'en' + 'text': 'The glory of the red beech fixes our gaze. | The mountains are enriched by its majesty' +- 'id': '005_002_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تار و پود کسوت او تش است | اصل او یک دانہ ی گردن کش است' + - 'lang': 'en' + 'text': 'Its raiment is woven of fire, | Its origin is one self-assertive seed.' +- 'id': '005_002_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خودی رد بہم نیروی زیست | می گشاید قلزمی از جوی زیست' + - 'lang': 'en' + 'text': 'When Life gathers strength from the Self, | The river of Life expands into an ocean' diff --git a/data/github_iqbal_demystified/poems/005/005_003.yaml b/data/github_iqbal_demystified/poems/005/005_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..61a7eadab982680a364608c9a0e56bff445ba225 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_003.yaml @@ -0,0 +1,214 @@ +--- +'id': '005_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’دربیان اینکہ حیات خودی از تخلیق و تولیدمقاصداست‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE LIFE OF THE SELF COMES FROM FORMING IDEALS AND BRINGING THEM TO BIRTH.' +'description': [] +'sher': +- 'id': '005_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانے را بقا از مدعا ست | کاروانش را درا از مدعا ست' + - 'lang': 'en' + 'text': 'LIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.' +- 'id': '005_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی در جستجو پوشیدہ است | اصل او در رزو پوشیدہ است' + - 'lang': 'en' + 'text': 'Life Is latent in seeking, | Its origin is hidden in desire.' +- 'id': '005_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رزو را در دل خود زندہ دار | تا نگردد مشت خاک تو مزار' + - 'lang': 'en' + 'text': 'Keep desire alive in thy heart, | Lest thy little dust become a tomb.' +- 'id': '005_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رزو جان جہان رنگ و بوست | فطرت ہر شی امین رزو ست' + - 'lang': 'en' + 'text': 'Desire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.' +- 'id': '005_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تمنا رقص دل در سینہ ہا | سینہ ہا از تاب او ئینہ ہا' + - 'lang': 'en' + 'text': 'Desire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.' +- 'id': '005_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طاقت پرواز بخشد خاک را | خضر باشد موسی ادراک را' + - 'lang': 'en' + 'text': 'It gives to earth the power of soaring. | It is a Khizr to the Moses of perception.' + 'notes': + - 'phrase': 'perception.' + 'meaning': 'Cf. Quran ch. 18. vv. 64-80. Khizr represents the mystic seer whose actions are misjudged by persons of less insight.' + 'occurrence': !!int '1' +- 'id': '005_003_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز سوز آرزو گیرد حیات | غیر حق میرد چو او گیرد حیات' + - 'lang': 'en' + 'text': 'From the flame of desire the heart takes life, | And when it takes life, all dies that is not true.' +- 'id': '005_003_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز تخلیق تمنا باز ماند | شہپرش بشکست و از پرواز ماند' + - 'lang': 'en' + 'text': 'When it refrains from forming desires, | Its opinion breaks and it cannot soar.' +- 'id': '005_003_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو ہنگامہ آرای خودی | موج بیتابے ز دریای خودی' + - 'lang': 'en' + 'text': 'Desire keeps the Self in perpetual uproar. | It is a restless wave of the Self''s sea.' +- 'id': '005_003_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو صید مقاصد را کمند | دفتر افعال را شیرازہ بند' + - 'lang': 'en' + 'text': 'Desire is a noose for hunting ideals, | A binder of the book of deeds.' +- 'id': '005_003_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ را نفی تمنا مردہ کرد | شعلہ را نقصان سوز افسردہ کرد' + - 'lang': 'en' + 'text': 'Negation of desire is death to the living, | Even as absence of heat extinguishes the flame.' +- 'id': '005_003_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست اصل دیدۂ بیدار ما | بست صورت لذت دیدار ما' + - 'lang': 'en' + 'text': 'What is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.' +- 'id': '005_003_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبک پا از شوخئ رفتار یافت | بلبل از سعی نوا منقار یافت' + - 'lang': 'en' + 'text': 'The partridge''s leg is derived from the elegance of its gait, | The nightingale''s beak from its endeavour to sing.' +- 'id': '005_003_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی برون از نیستان آباد شد | نغمہ از زندان او آزاد شد' + - 'lang': 'en' + 'text': 'Away from the seed-bed, the reed became happy: | The music was released from its prison.' + 'notes': + - 'phrase': 'prison.' + 'meaning': 'I.e., the reed was made into a flute.' + 'occurrence': !!int '1' +- 'id': '005_003_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ندرت کوش و گردون تاز چیست | ہیچ میدانی کہ این اعجاز چیست' + - 'lang': 'en' + 'text': 'What is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle' +- 'id': '005_003_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی سرمایہ دار از آرزوست | عقل از زائیدگان بطن اوست' + - 'lang': 'en' + 'text': '''Tis desire that enriches Life, | And the mind is a child of its womb.' +- 'id': '005_003_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست نظم قوم و آئین و رسوم | چیست راز تازگیہای علوم' + - 'lang': 'en' + 'text': 'What are social organisation, customs and laws? | What is the secret of the novelties of science?' +- 'id': '005_003_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزوئی کو بزور خود شکست | سر ز دل بیرون زد و صورت بہ بست' + - 'lang': 'en' + 'text': 'A desire which realised itself by its own strength | And burst forth from the heart and took shape.' +- 'id': '005_003_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست و دندان و دماغ و چشم و گوش | فکر و تخییل و شعور و یاد و ہوش' + - 'lang': 'en' + 'text': 'Nose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding' +- 'id': '005_003_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی مرکب چو در جنگاہ باخت | بہر حفظ خویش این آلات ساخت' + - 'lang': 'en' + 'text': 'All these are weapons devised by Life for self-preservation | In its ceasless struggle,' +- 'id': '005_003_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگہی از علم و فن مقصود نیست | غنچہ و گل از چمن مقصود نیست' + - 'lang': 'en' + 'text': 'The object of science and art is not knowledge, | The object of the garden is not the bud and the flower' +- 'id': '005_003_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم از سامان حفظ زندگی است | علم از اسباب تقویم خودی است' + - 'lang': 'en' + 'text': 'Science is an instrument for the preservation of Life. | Science is a means of invigorating the Self.' +- 'id': '005_003_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و فن از پیش خیزان حیات | علم و فن از خانہ زادان حیات' + - 'lang': 'en' + 'text': 'Science and art are servants of Life, | Slaves born and bred in its house.' +- 'id': '005_003_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای از راز زندگی بیگانہ ، خیز | از شراب مقصدی مستانہ خیز' + - 'lang': 'en' + 'text': 'Rise, O thou who art strange to Life ''s mystery, | Rise intoxicated with the wine of an ideal,' +- 'id': '005_003_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصد مثل سحر تابندہ ئی | ماسوی را آتش سوزندہ ئی' + - 'lang': 'en' + 'text': 'An ideal shining as the dawn, | A blazing fire to all that is other than God,' +- 'id': '005_003_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصدی از آسمان بالاتری | دلربائے دلستانی دلبری' + - 'lang': 'en' + 'text': 'An ideal higher than Heavens | Winning, captivating, enchanting men''s hearts' +- 'id': '005_003_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل دیرینہ را غارتگری | فتنہ در جیبی سراپا محشری' + - 'lang': 'en' + 'text': 'A destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.' +- 'id': '005_003_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ز تخلیق مقاصد زندہ ایم | از شعاع آرزو تابندہ ایم' + - 'lang': 'en' + 'text': 'We live by forming ideals, | We glow with the sunbeams of desire!' diff --git a/data/github_iqbal_demystified/poems/005/005_004.yaml b/data/github_iqbal_demystified/poems/005/005_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2a94c4882aea06a77ff86947127b04d6553d79fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_004.yaml @@ -0,0 +1,450 @@ +--- +'id': '005_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ خودی از عشق و محبت استحکام می پذیرد‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE SELF IS STRENGTHENED BY LOVE.' +'description': [] +'sher': +- 'id': '005_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقطۂ نوری کہ نام او خودی است | زیر خاک ما شرار زندگی است' + - 'lang': 'en' + 'text': 'THE luminous point whose name is the Self | Is the life-spark beneath our dust.' +- 'id': '005_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از محبت می شود پایندہ تر | زندہ تر سوزندہ تر تابندہ تر' + - 'lang': 'en' + 'text': 'By Love it is made more I sting, | More living, more burning, more glowing.' +- 'id': '005_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از محبت اشتعال جوہرش | ارتقای ممکنات مضمرش' + - 'lang': 'en' + 'text': 'From Love proceeds the radiance of its being. | And the development of its unknown possibilities.' +- 'id': '005_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او آتش اندوزد ز عشق | عالم افروزی بیاموزد ز عشق' + - 'lang': 'en' + 'text': 'Its nature gathers fire from Love, | Love instructs it to illumine the world.' +- 'id': '005_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را از تیغ و خنجر باک نیست | اصل عشق از آب و باد و خاک نیست' + - 'lang': 'en' + 'text': 'Love fears neither sword nor dagger, | Love is not born of water and air and earth.' +- 'id': '005_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان ہم صلح و ہم پیکار عشق | آب حیوان تیغ جوہر دار عشق' + - 'lang': 'en' + 'text': 'Love makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.' +- 'id': '005_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہ عشق خارا شق شود | عشق حق آخر سراپا حق شود' + - 'lang': 'en' + 'text': 'The hardest rocks are shivered by Love''s glance: | Love of God at last becomes wholly God,' +- 'id': '005_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقی آموز و محبوبی طلب | چشم نوحی قلب ایوبی طلب' + - 'lang': 'en' + 'text': 'Learn thou to love, and seek a beloved: | Seek an eye like Noah''s, a heart like Job''s !' +- 'id': '005_004_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیمیا پیدا کن از مشت گلی | بوسہ زن بر آستان کاملی' + - 'lang': 'en' + 'text': 'Transmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!' + 'notes': + - 'phrase': 'Man!' + 'meaning': 'A prophet or saint.' + 'occurrence': !!int '1' +- 'id': '005_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع خود را ہمچو رومی بر فروز | روم را در آتش تبریز سوز' + - 'lang': 'en' + 'text': 'Like Rumi, light the candle | And burn Rum in the fire of Tabriz !' + 'notes': + - 'phrase': '!' + 'meaning': 'See note on line 95, Tabriz is an allusion to Sbams-i-Tabrez the spiritual director of Jalal-u''ddin Rumi' + 'occurrence': !!int '1' +- 'id': '005_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست معشوقی نہان اندر دلت | چشم اگر دارے بیا بنمایمت' + - 'lang': 'en' + 'text': 'There is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.' +- 'id': '005_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقان او ز خوبان خوب تر | خوشتر و زیباتر و محبوب تر' + - 'lang': 'en' + 'text': 'His lovers are fairer than the fair, | Sweeter and comelier and more beloved.' +- 'id': '005_004_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز عشق او توانا می شود | خاک ھمدوش ثریا می شود' + - 'lang': 'en' + 'text': 'By. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.' +- 'id': '005_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک نجد از فیض او چالاک شد | آمد اندر وجد و بر افلاک شد' + - 'lang': 'en' + 'text': 'The soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies' + 'notes': + - 'phrase': 'skies' + 'meaning': 'Najd. the Highlands of Arabia, is celebrated in love-remance, I need only mention Liala and Majnun.' + 'occurrence': !!int '1' +- 'id': '005_004_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل مسلم مقام مصطفی است | آبروی ما ز نام مصطفی است' + - 'lang': 'en' + 'text': 'In the Muslim ''s heart is the home of Muhammad, | All our glory is from the name of Muhammad.' +- 'id': '005_004_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طور موجے از غبار خانہ اش | کعبہ را بیت الحرم کاشانہ اش' + - 'lang': 'en' + 'text': 'Sinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka''ba itself.' +- 'id': '005_004_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمتر از آنی ز اوقاتش ابد | کاسب افزایش از ذاتش ابد' + - 'lang': 'en' + 'text': 'Eternity is less than a moment of his time, | Eternity receives increase, from his essence.' +- 'id': '005_004_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوریا ممنون خواب راحتش | تاج کسرے زیر پای امتش' + - 'lang': 'en' + 'text': 'He slept on a mat of rushes, | But the crown of Chosroes was under his people''s feet.' +- 'id': '005_004_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در شبستان حرا خلوت گزید | قوم و آئین و حکومت آفرید' + - 'lang': 'en' + 'text': 'He chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.' +- 'id': '005_004_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماند شبہا چشم او محروم نوم | تا بہ تخت خسروی خوابیدہ قوم' + - 'lang': 'en' + 'text': 'He passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.' +- 'id': '005_004_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت ہیجا تیغ او آہن گداز | دیدہ ی او اشکبار اندر نماز' + - 'lang': 'en' + 'text': 'In the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.' +- 'id': '005_004_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دعای نصرت آمین تیغ او | قاطع نسل سلاطین تیغ او' + - 'lang': 'en' + 'text': 'When he prayed for Divine help, his sword answered "Amen" | And extirpated the race of kings.' +- 'id': '005_004_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جھان آئین نو آغاز کرد | مسند اقوام پیشین در نورد' + - 'lang': 'en' + 'text': 'He instituted new laws in the world, | He brought the empires of antiquity to an end.' +- 'id': '005_004_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کلید دین در دنیا گشاد | ہمچو او بطن ام گیتی نزاد' + - 'lang': 'en' + 'text': 'With the key of religion he opened the door of this world: | The womb of the world never bore his like.' +- 'id': '005_004_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہ او یکے بالا و پست | با غلام خویش بر یک خوان نشست' + - 'lang': 'en' + 'text': 'In his sight high and low were one, | He sat with his slave at one table.' +- 'id': '005_004_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در مصافی پیش آن گردون سریر | دختر سردار طی آمد اسیر' + - 'lang': 'en' + 'text': 'The daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence' + 'notes': + - 'phrase': 'battle' + 'meaning': 'Her father Hatim of Tai, is proverbial in the East for his hospitality.' + 'occurrence': !!int '1' +- 'id': '005_004_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای در زنجیر و ہم بے پردہ بود | گردن از شرم و حیا خم کردہ بود' + - 'lang': 'en' + 'text': 'Her feet in chains, unveiled, she was, | And her neck bowed with shame' +- 'id': '005_004_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دخترک را چون نبی بی پردہ دید | چادر خود پیش روی او کشید' + - 'lang': 'en' + 'text': 'When the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.' +- 'id': '005_004_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما از آن خاتون طی عریان تریم | پیش اقوام جہان بی چادریم' + - 'lang': 'en' + 'text': 'We are more naked than that lady of Tai, | We are unveiled before the nations of the world.' +- 'id': '005_004_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز محشر اعتبار ماست او | در جہان ہم پردہ دار ماست او' + - 'lang': 'en' + 'text': 'In him is our trust on the Day of Judgement, | And in this world too he is our protector.' +- 'id': '005_004_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لطف و قہر او سراپا رحمتی | آن بیاران این باعدا رحمتی' + - 'lang': 'en' + 'text': 'Both his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.' +- 'id': '005_004_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کہ بر اعدا در رحمت گشاد | مکہ را پیغام ’’لاتثریب‘‘ داد' + - 'lang': 'en' + 'text': 'He opened the gate of mercy to his enemies, | He gave to Mecca the message, "No penalty shall be laid upon you."' +- 'id': '005_004_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کہ از قید وطن بیگانہ ایم | چون نگہ نور دو چشمیم و یکیم' + - 'lang': 'en' + 'text': 'We who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.' +- 'id': '005_004_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حجاز و چین و ایرانیم ما | شبنم یک صبح خندانیم ما' + - 'lang': 'en' + 'text': 'We belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.' +- 'id': '005_004_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مست چشم ساقی بطحاستیم | در جہان مثل می و میناستیم' + - 'lang': 'en' + 'text': 'We are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.' +- 'id': '005_004_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتیازات نسب را پاک سوخت | آتش او این خس و خاشاک سوخت' + - 'lang': 'en' + 'text': 'He burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.' +- 'id': '005_004_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون گل صد برگ ما را بو یکیست | اوست جان این نظام و او یکیست' + - 'lang': 'en' + 'text': 'We are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one' +- 'id': '005_004_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر مکنون دل او ما بدیم | نعرۂ بی باکانہ زد افشا شدیم' + - 'lang': 'en' + 'text': 'We are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.' +- 'id': '005_004_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شور عشقش در نے خاموش من | می تپد صد نغمہ در آغوش من' + - 'lang': 'en' + 'text': 'The song of love for him fills my silent reed, | A hundred notes throb in my bosom.' +- 'id': '005_004_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ گویم از تولایش کہ چیست | خشک چوبی در فراق او گریست' + - 'lang': 'en' + 'text': 'How shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.' + 'notes': + - 'phrase': 'him.' + 'meaning': 'The story of the pulpit that wept when Muhammad descended from it occurs. I think. in the Masnavi.' + 'occurrence': !!int '1' +- 'id': '005_004_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی مسلم تجلے گاہ او | طور ہا بالد ز گرد راہ او' + - 'lang': 'en' + 'text': 'The Muslim''s being is where he manifests his glory: | Many a Sinai springs from the dust on his path.' +- 'id': '005_004_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکرم را آفرید آئینہ اش | صبح من از آفتاب سینہ اش' + - 'lang': 'en' + 'text': 'My image was created by his- mirror, | My dawn rises from the sun of his breast.' +- 'id': '005_004_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تپید دمبدم آرام من | گرم تر از صبح محشر شام من' + - 'lang': 'en' + 'text': 'My repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:' + 'notes': + - 'phrase': 'Day:' + 'meaning': 'When according to Muhammadans belief, the sun will rise in the west.' + 'occurrence': !!int '1' +- 'id': '005_004_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر آذار است و من بستان او | تاک من نمناک از باران او' + - 'lang': 'en' + 'text': 'He is the April cloud and I his garden, | My vine is bedewed with his rain.' +- 'id': '005_004_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم در کشت محبت کاشتم | از تماشا حاصلی برداشتم' + - 'lang': 'en' + 'text': 'Ii sowed mine eye in the field of Love | And reaped, a harvest of vision.' +- 'id': '005_004_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک یثرب از دو عالم خوشتر است | ای خنک شہری کہ آنجا دلبر است' + - 'lang': 'en' + 'text': '"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!"' + 'notes': + - 'phrase': 'Beloved!"' + 'meaning': 'A quotation from the Masnavi. The Prophet was buried at Medina.' + 'occurrence': !!int '1' +- 'id': '005_004_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشتہ ی انداز ملا جامیم | نظم و نثر او علاج خامیم' + - 'lang': 'en' + 'text': 'I am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.' +- 'id': '005_004_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعر لبریز معانی گفتہ است | در ثنای خواجہ گوہر سفتہ است' + - 'lang': 'en' + 'text': 'He has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-' +- 'id': '005_004_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نسخۂ کونین را دیباچہ اوست | جملہ عالم بندگان و خواجہ اوست‘‘' + - 'lang': 'en' + 'text': '"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master."' +- 'id': '005_004_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیفیت ہا خیزد از صبہای عشق | ہست ہم تقلید از اسمای عشق' + - 'lang': 'en' + 'text': 'From the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.' +- 'id': '005_004_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کامل بسطام در تقلید فرد | اجتناب از خوردن خربوزہ کرد' + - 'lang': 'en' + 'text': 'The saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.' + 'notes': + - 'phrase': 'water-melon.' + 'meaning': 'Bayazid of Bistun died in A.D. 875. He refused to eat a water-melon. saying he had no assurance that the Prophet had even tested that fruit.' + 'occurrence': !!int '1' +- 'id': '005_004_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقی ؟ محکم شو از تقلید یار | تا کمند تو شود یزدان شکار' + - 'lang': 'en' + 'text': 'Be a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.' +- 'id': '005_004_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی اندر حرای دل نشین | ترک خود کن سوی حق ہجرت گزین' + - 'lang': 'en' + 'text': 'Sojourn for a while on the Hira of the heart. | Abandon self and flee to God.' + 'notes': + - 'phrase': 'heart.' + 'meaning': 'Muhammad used to retire to a cave On Mount Hira near Mecca. for purpose of solitary meditation.' + 'occurrence': !!int '1' +- 'id': '005_004_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکم از حق شو سوی خود گام زن | لات و عزای ہوس را سر شکن' + - 'lang': 'en' + 'text': 'Strengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.' + 'notes': + - 'phrase': 'sensuality.' + 'meaning': 'Lat and Uzza were goddesses worshipped by the heathen Arabs- O neighborhood' + 'occurrence': !!int '1' +- 'id': '005_004_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لشکری پیدا کن از سلطان عشق | جلوہ گر شو بر سر فاران عشق' + - 'lang': 'en' + 'text': 'By the might of Love evoke an army | Reveal thyself on the Faran of Love,' + 'notes': + - 'phrase': 'Love,' + 'meaning': 'Faran, name of a mountain in the of Mccea' + 'occurrence': !!int '1' +- 'id': '005_004_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خدای کعبہ بنوازد ترا | شرح ’’انے جاعل‘‘ سازد ترا' + - 'lang': 'en' + 'text': 'That the Lord of the Ka''ba may show thee favour | And make thee the object of the text, "Lo, I will appoint a vicegerent on the earth."' + 'notes': + - 'phrase': 'earth."' + 'meaning': 'Koran, ch. 2,v, 28. in them words, which were addressed to the angels. God foretold the creation of Adam.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/005/005_005.yaml b/data/github_iqbal_demystified/poems/005/005_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eff494af9d0a81d6db91507231f31247e8dcb8d4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_005.yaml @@ -0,0 +1,190 @@ +--- +'id': '005_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ خودی از سؤال ضعیف میگردد‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE SELF IS WEAKENED BY ASKING' +'description': [] +'sher': +- 'id': '005_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای فراہم کردہ از شیران خراج | گشتہ ئی روبہ مزاج از احتیاج' + - 'lang': 'en' + 'text': 'O THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.' +- 'id': '005_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خستگی ہای تو از ناداری است | اصل درد تو ہمین بیماری است' + - 'lang': 'en' + 'text': 'Thy maladies are the result of indigence: | This disease is the source of thy pain.' +- 'id': '005_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می رباید رفعت از فکر بلند | می کشد شمع خیال ارجمند' + - 'lang': 'en' + 'text': 'It is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.' +- 'id': '005_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خم ہستی می گلفام گیر | نقد خود از کیسہ ی ایام گیر' + - 'lang': 'en' + 'text': 'Quaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!' +- 'id': '005_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود فرود آ از شتر مثل عمر | الحذر از منت غیر الحذر' + - 'lang': 'en' + 'text': 'Like Omar, come down from thy camel! | Beware of incurring obligations, beware!' + 'notes': + - 'phrase': 'camel!' + 'meaning': 'This alludes to a story told of the Caliph Omar. who while riding a camel dropped his whip and insisted on dismounting in order to pick it up himself.' + 'occurrence': !!int '1' +- 'id': '005_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تابکے دریوزۂ منصب کنی | صورت طفلان ز نی مرکب کنی' + - 'lang': 'en' + 'text': 'How long wilt thou sue for office | And ride like children on a reed?' +- 'id': '005_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتی کو بر فلک بندد نظر | پست می گردد ز احسان دگر' + - 'lang': 'en' + 'text': 'A nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.' +- 'id': '005_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سؤال ، افلاس گردد خوار تر | از گدائے گدیہ گر نادار تر' + - 'lang': 'en' + 'text': 'By asking, poverty is made more abject; | By begging, the beggar is made poorer,' +- 'id': '005_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سؤال آشفتہ اجزای خودی | بی تجلی نخل سینای خودے' + - 'lang': 'en' + 'text': 'Asking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.' +- 'id': '005_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاک خویش را از ہم مپاش | مثل مہ رزق خود از پھلو تراش' + - 'lang': 'en' + 'text': 'Do not scatter thy handful of dust; | Like the moon, scrape food from thine own side!' +- 'id': '005_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ باشی تنگ روز و تنگ بخت | در رہ سیل بلا افکندہ رخت' + - 'lang': 'en' + 'text': 'Albeit thou art poor and wretched | And overwhelmed by affliction,' +- 'id': '005_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رزق خویش از نعمت دیگر مجو | موج آب از چشمہ ی خاور مجو' + - 'lang': 'en' + 'text': 'Seek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.' +- 'id': '005_005_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نباشی پیش پیغمبر خجل | روز فردائی کہ باشد جان گسل' + - 'lang': 'en' + 'text': 'Lest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.' +- 'id': '005_005_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہ را روزے رسد از خوان مہر | داغ بر دل دارد از احسان مہر' + - 'lang': 'en' + 'text': 'The moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.' +- 'id': '005_005_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت از حق خواہ و با گردون ستیز | آبروے ملت بیضا مریز' + - 'lang': 'en' + 'text': 'Pray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!' +- 'id': '005_005_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ خاشاک بتان از کعبہ رفت | مرد کاسب را ’’حبیب اللہ‘‘ گفت' + - 'lang': 'en' + 'text': 'He who swept the rubbish of idols out of the Ka''ba | Said that God loves a man that earns his living.' +- 'id': '005_005_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای بر منت پذیر خوان غیر | گردنش خم گشتہ ی احسان غیر' + - 'lang': 'en' + 'text': 'Woe to him that accepts bounty from another''s table | And lets his neck be bent with benefits!' +- 'id': '005_005_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را از برق لطف غیر سوخت | با پشیزی مایہ ی غیرت فروخت' + - 'lang': 'en' + 'text': 'He hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,' +- 'id': '005_005_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خنک آن تشنہ کاندر آفتاب | می نخواہد از خضر یک جام آب' + - 'lang': 'en' + 'text': 'Happy the man who thirsting in the sun | Does not crave of Khizr a cup of water!' + 'notes': + - 'phrase': 'water!' + 'meaning': 'Khizr is supposed to have drunk of the Fountain of life.' + 'occurrence': !!int '1' +- 'id': '005_005_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تر جبین از خجلت سائل نشد | شکل آدم ماند و مشت گل نشد' + - 'lang': 'en' + 'text': 'His brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,' +- 'id': '005_005_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون آن جوان ارجمند | می رود مثل صنوبر سر بلند' + - 'lang': 'en' + 'text': 'That noble youth walks under heaven | With his head erect like the pine' +- 'id': '005_005_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تہی دستی شود خود دار تر | بخت او خوابیدہ ، او بیدار تر' + - 'lang': 'en' + 'text': 'Are his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.' +- 'id': '005_005_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزم زنبیل سیل آتش است | گر ز دست خود رسد شبنم ، خوشست' + - 'lang': 'en' + 'text': 'A whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one''s own hand.' +- 'id': '005_005_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون حباب از غیرت مردانہ باش | ہم بہ بحر اندر نگون پیمانہ باش' + - 'lang': 'en' + 'text': 'Be a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!' + 'notes': + - 'phrase': 'sea!' + 'meaning': 'The bubble is compared to an inverted cup. which of course receives nothing.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/005/005_006.yaml b/data/github_iqbal_demystified/poems/005/005_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9fc9424a1c4f01f45a4215a4cb6f5a52b4111bcf --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_006.yaml @@ -0,0 +1,211 @@ +--- +'id': '005_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ چون خودی از عشق و محبت محکم میگردد ، | قوای ظاہرہ و مخفیہ نظام عالم را مسخر می سازد‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT WHEN THE SELF IS STRENGTHENED BY LOVE IT GAINS DOMINION OVER THE OUTWARD AND INWARD FORCES OF THE UNIVERSE.' +'description': [] +'sher': +- 'id': '005_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از محبت چون خودی محکم شود | قوتش فرماندہ عالم شود' + - 'lang': 'en' + 'text': 'WHEN the Self is made strong by Love | Its power rules the whole world.' +- 'id': '005_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر گردون کز کواکب نقش بست | غنچہ ہا از شاخسار او شکست' + - 'lang': 'en' + 'text': 'The Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.' +- 'id': '005_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنجہ ی او پنجہ ے حق می شود | ماہ از انگشت او شق می شود' + - 'lang': 'en' + 'text': 'Its hand becomes God''s hand, | The moon is split by its fingers -' + 'notes': + - 'phrase': 'fingers' + 'meaning': 'Alluding to a well-known miracle of the Prophet (Koran, ch. 54, v. 1).' + 'occurrence': !!int '1' +- 'id': '005_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خصومات جہان گردد حکم | تابع فرمان او دارا و جم' + - 'lang': 'en' + 'text': 'It is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.' +- 'id': '005_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو می گویم حدیث بوعلی | در سواد ہند نام او جلے' + - 'lang': 'en' + 'text': 'I will tell thee a story of Bu Ali, | Whose name is renowned in India,' + 'notes': + - 'phrase': 'Ali,' + 'meaning': 'Sheikh Sharafu''ddin of Panipat, who is better known as Bu Ali Qalandar, was a great saint. He died about A.D. 1325.' + 'occurrence': !!int '1' +- 'id': '005_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نوا پیرای گلزار کہن | گفت با ما از گل رعنا سخن' + - 'lang': 'en' + 'text': 'Him who sang of the ancient rose-garden | And discoursed to us about the lovely rose:' +- 'id': '005_006_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خطہ ی این جنت آتش نژاد | از ہوای دامنش مینو سواد' + - 'lang': 'en' + 'text': 'The air of his fluttering skirt | Made a Paradise of this fire-born country.' +- 'id': '005_006_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوچک ابدالش سوی بازار رفت | از شراب بوعلی سرشار رفت' + - 'lang': 'en' + 'text': 'His young disciple went one day to the bazaar | The wine of Bu Ali''s discourse had turned his head.' +- 'id': '005_006_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عامل آن شھر می آمد سوار | ہمرکاب او غلام و چوبدار' + - 'lang': 'en' + 'text': 'The governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.' +- 'id': '005_006_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیشرو زد بانگ ای ناہوشمند | بر جلو داران عامل رہ مبند' + - 'lang': 'en' + 'text': 'The forerunner shouted, "O senseless one, | Do not get in the way of the governor''s escort !"' +- 'id': '005_006_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت آن درویش سر افکندہ پیش | غوطہ زن اندر یم افکار خویش' + - 'lang': 'en' + 'text': 'But the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.' +- 'id': '005_006_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چوبدار از جام استکبار مست | بر سر درویش چوب خود شکست' + - 'lang': 'en' + 'text': 'The staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.' +- 'id': '005_006_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رہ عامل فقیر آزردہ رفت | دلگران و ناخوش و افسردہ رفت' + - 'lang': 'en' + 'text': 'Who stepped painfully out of the governor''s way. | Sad and sorry, with a heavy heart.' +- 'id': '005_006_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حضور بوعلے فریاد کرد | اشک از زندان چشم آزاد کرد' + - 'lang': 'en' + 'text': 'He came to Bu Ali and complained | And released the tears from his eyes.' +- 'id': '005_006_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت برقی کہ بر کہسار ریخت | شیخ سیل آتش از گفتار ریخت' + - 'lang': 'en' + 'text': 'Like lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.' +- 'id': '005_006_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رگ جاں آتش دیگر گشود | با دبیر خویش ارشادی نمود' + - 'lang': 'en' + 'text': 'He let loose from his soul a strange fire, | He gave an order to his secretary:' +- 'id': '005_006_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خامہ را بر گیر و فرمانی نویس | از فقیری سوی سلطانی نویس' + - 'lang': 'en' + 'text': '"Take thy pen and write a letter | From a dervish to a sultan!' +- 'id': '005_006_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ام را عاملت بر سر زدہ است | بر متاع جان خود اخگر زدہ است' + - 'lang': 'en' + 'text': 'Say, ''Thy governor has broken my servant''s head; | He has cast burning coals on his own life.' +- 'id': '005_006_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز گیر این عامل بد گوھری | ورنہ بخشم ملک تو با دیگری' + - 'lang': 'en' + 'text': 'Arrest this wicked governor, | Or else I will bestow thy kingdom on another.' +- 'id': '005_006_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نامہ ی آن بندہ ی حق دستگاہ | لرزہ ہا انداخت در اندام شاہ' + - 'lang': 'en' + 'text': 'The letter of the saint''s who had access to God | Caused the monarch to tremble in every limb.' +- 'id': '005_006_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکرش سرمایہ ی آلام گشت | زرد مثل آفتاب شام گشت' + - 'lang': 'en' + 'text': 'His body was filled with aches, | He grew as pale as the evening sun.' +- 'id': '005_006_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر عامل حلقہ ی زنجیر جست | از قلندر عفو این تقصیر جست' + - 'lang': 'en' + 'text': 'He sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.' +- 'id': '005_006_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خسرو شیرین زبان ، رنگین بیان | نغمہ ہایش از ضمیر ’’کن فکان‘‘' + - 'lang': 'en' + 'text': 'Khusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind' + 'notes': + - 'phrase': 'poet.' + 'meaning': 'Amir Khusrau of Delhi, the most celebrated the Persian poets of India.' + 'occurrence': !!int '1' +- 'id': '005_006_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش روشن مثال ماہتاب | گشت از بہر سفارت انتخاب' + - 'lang': 'en' + 'text': 'And whose genius hath the soft brilliance of moonlight, | Was chosen to the king''s ambassador.' +- 'id': '005_006_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنگ را پیش قلندر چون نواخت | از نوائی شیشہ ی جانش گداخت' + - 'lang': 'en' + 'text': 'When he entered Bu Ali''s presence and played his lute, | His song melted the fakir''s soul like glass.' +- 'id': '005_006_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوکتی کو پختہ چون کہسار بود | قیمت یک نغمہ ی گفتار بود' + - 'lang': 'en' + 'text': 'One strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.' +- 'id': '005_006_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیشتر بر قلب درویشان مزن | خویش را در آتش سوزان مزن' + - 'lang': 'en' + 'text': 'Do not wound the heart of dervishes, | Do not throw thyself into burning fire creative' diff --git a/data/github_iqbal_demystified/poems/005/005_007.yaml b/data/github_iqbal_demystified/poems/005/005_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dbb08bc889f29ef8a466b56311a74bf9d0d1bd18 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_007.yaml @@ -0,0 +1,347 @@ +--- +'id': '005_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’حکایت درین معنی کہ مسئلۂ نفی خودی | از مخترعات اقوام مغلوبۂ بنی نوع انسان است | کہ بہ این طریق مخفی اخلاق اقوام غالبہ را ضعیف میسازند ‘‘" +- 'lang': 'en' + 'text': 'A TALE OF WHICH THE MORAL IS THAT NEGATION OF THE SELF IS A DOCTRINE INVENTED BY THE SUBJECT RACES OF MANKIND IN ORDER THAT BY THIS MEANS THEY MAY SAP AND WEAKEN THE CHARACTER OF THEIR RULERS.' +'description': [] +'sher': +- 'id': '005_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن شنیدستی کہ در عہد قدیم | گوسفندان در علف زاری مقیم' + - 'lang': 'en' + 'text': 'HAST thou heard that in the time of old | The sheep dwelling in a certain pasture' +- 'id': '005_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از وفور کاہ نسل افزا بدند | فارغ از اندیشہ ی اعدا بدند' + - 'lang': 'en' + 'text': 'So increased and multiplied | That they feared no enemy?' +- 'id': '005_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر از ناسازی تقدیر میش | گشت از تیر بلائی سینہ ریش' + - 'lang': 'en' + 'text': 'At last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.' +- 'id': '005_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر ہا از بیشہ سر بیرون زدند | بر علف زار بزان شبخون زدند' + - 'lang': 'en' + 'text': 'The tigers sprang forth from the jungle | And rushed upon the sheepfold' +- 'id': '005_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جذب و استیلا شعار قوت است | فتح راز آشکار قوت است' + - 'lang': 'en' + 'text': 'Conquest and dominion are signs of strength, | Victory is the manifestation of strength.' +- 'id': '005_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر نر کوس شہنشاہی نواخت | میش را از حریت محروم ساخت' + - 'lang': 'en' + 'text': 'Those fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.' +- 'id': '005_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بسکہ از شیران نیاید جز شکار | سرخ شد از خون میش آن مرغزار' + - 'lang': 'en' + 'text': 'For as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.' +- 'id': '005_007_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوسفندی زیرکے فہمیدہ ئی | کہنہ سالی گرگ باران دیدہ ئی' + - 'lang': 'en' + 'text': 'One of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,' +- 'id': '005_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگدل از روزگار قوم خویش | از ستمہای ہژبران سینہ ریش' + - 'lang': 'en' + 'text': 'Being grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,' +- 'id': '005_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ ہا از گردش تقدیر کرد | کار خود را محکم از تدبیر کرد' + - 'lang': 'en' + 'text': 'Made complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.' +- 'id': '005_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر حفظ خویش مرد ناتوان | حیلہ ہا جوید ز عقل کار دان' + - 'lang': 'en' + 'text': 'The weak, in order to preserve themselves, | Seek device from skilled intelligence.' +- 'id': '005_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غلامی از پی دفع ضرر | قوت تدبیر گردد تیز تر' + - 'lang': 'en' + 'text': 'In slavery, for the sake of repelling harm, | The power of scheming becomes quickened.' +- 'id': '005_007_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ چون گردد جنون انتقام | فتنہ اندیشی کند عقل غلام' + - 'lang': 'en' + 'text': 'And when the madness of revenge gains hold, | The mind of the slave meditates rebellion.' +- 'id': '005_007_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با خود عقدہ ی ما مشکل است | قلزم غمہای ما بی ساحل است' + - 'lang': 'en' + 'text': '"Ours is a hard knot,'''' said this sheep to himself, | "The ocean of our griefs hath no shore,' +- 'id': '005_007_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میش نتواند بزور از شیر رست | سیم ساعد ما و او پولاد دست' + - 'lang': 'en' + 'text': 'By force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.' +- 'id': '005_007_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست ممکن کز کمال وعظ و پند | خوی گرگی آفریند گوسفند' + - 'lang': 'en' + 'text': '''Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.' +- 'id': '005_007_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر نر را میش کردن ممکن است | غافلش از خویش کردن ممکن است' + - 'lang': 'en' + 'text': 'But to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible."' +- 'id': '005_007_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب آوازہ ی الہام گشت | واعظ شیران خون آشام گشت' + - 'lang': 'en' + 'text': 'He became as a prophet inspired, | And began to preach to the blood-thirsty tigers.' +- 'id': '005_007_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعرہ زد ای قوم کذاب اشر | بی خبر از یوم نحس مستمر' + - 'lang': 'en' + 'text': 'He cried out, "O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!' + 'notes': + - 'phrase': 'ever!' + 'meaning': 'These expressions are borrowed from the Koran.' + 'occurrence': !!int '1' +- 'id': '005_007_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مایہ دار از قوت روحانیم | بہر شیران مرسل یزدانیم' + - 'lang': 'en' + 'text': 'I am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.' +- 'id': '005_007_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ی بے نور را نور آمدم | صاحب دستور و مأمور آمدم' + - 'lang': 'en' + 'text': 'I come as. a light for the eye that is dark, | I come to establish laws and give commandments.' +- 'id': '005_007_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توبہ از اعمال نا محمود کن | ای زیان اندیش فکر سود کن' + - 'lang': 'en' + 'text': 'Repent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!' +- 'id': '005_007_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ باشد تند و زور آور شقی است | زندگی مستحکم از نفی خودی است' + - 'lang': 'en' + 'text': 'Whose is violent and strong is. miserable: | Life''s solidity depends on self-denial.' +- 'id': '005_007_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح نیکان از علف یابد غذا | تارک اللحم است مقبول خدا' + - 'lang': 'en' + 'text': 'The spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,' +- 'id': '005_007_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیزی دندان ترا رسوا کند | دیدہ ی ادراک را اعمی کند' + - 'lang': 'en' + 'text': 'The sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.' +- 'id': '005_007_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت از بہر ضعیفان است و بس | قوت از اسباب خسران است و بس' + - 'lang': 'en' + 'text': 'Paradise is for the weak alone, | Strength is but a means to perdition.' +- 'id': '005_007_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجوی عظمت و سطوت شر است | تنگدستی از امارت خوشتر است' + - 'lang': 'en' + 'text': 'It is wicked to seek greatness and glory, | Penury is sweeter than princedom.' +- 'id': '005_007_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق سوزان در کمین دانہ نیست | دانہ گر خرمن شود فرزانہ نیست' + - 'lang': 'en' + 'text': 'Lightning does not threaten the cornseed: | If the seed become a stack, it is unwise.' +- 'id': '005_007_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ شو صحرا ، مشو گر عاقلی | تا ز نور آفتابی بر خوری' + - 'lang': 'en' + 'text': 'If you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.' +- 'id': '005_007_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ می نازی بذبح گوسفند | ذبح کن خود را کہ باشی ارجمند' + - 'lang': 'en' + 'text': 'O thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!' +- 'id': '005_007_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را می کند نا پایدار | جبر و قہر و انتقام و اقتدار' + - 'lang': 'en' + 'text': 'Life is rendered unstable | By violence, oppression, revenge, and exercise of power.' +- 'id': '005_007_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ پامال است و روید بار بار | خواب مرگ از دیدہ شوید بار بار' + - 'lang': 'en' + 'text': 'Though trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.' +- 'id': '005_007_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل از خود شو اگر فرزانہ ئی | گر ز خود غافل نہ ئی دیوانہ ئی' + - 'lang': 'en' + 'text': 'Forget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.' +- 'id': '005_007_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بند و گوش بند و لب بہ بند | تا رسد فکر تو بر چرخ بلند' + - 'lang': 'en' + 'text': 'Close thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!' + 'notes': + - 'phrase': 'lips,' + 'meaning': 'Quoted from the Masnavi.' + 'occurrence': !!int '1' +- 'id': '005_007_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این علفزار جہان ہیچ است ہیچ | تو برین موہوم ای نادان مپیچ' + - 'lang': 'en' + 'text': 'This pasturage of the world is naught, naught: | O fool, do not torment thy phantom!' +- 'id': '005_007_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیل شیر از سخت کوشی خستہ بود | دل بذوق تن پرستی بستہ بود' + - 'lang': 'en' + 'text': 'The tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.' +- 'id': '005_007_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمدش این پند خواب آور پسند | خورد از خامے فسون گوسفند' + - 'lang': 'en' + 'text': 'This soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.' +- 'id': '005_007_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ کردی گوسفندان را شکار | کرد دین گوسفندی اختیار' + - 'lang': 'en' + 'text': 'He that used to make sheep his prey | Now embraced a sheep''s religion.' +- 'id': '005_007_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با پلنگان سازگار آمد علف | گشت آخر گوہر شیری خزف' + - 'lang': 'en' + 'text': 'The tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.' +- 'id': '005_007_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از علف آن تیزی دندان نماند | ہیبت چشم شرار افشان نماند' + - 'lang': 'en' + 'text': 'The fodder blunted their teeth | And put out the awful flashings of their eyes.' +- 'id': '005_007_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بتدریج از میان سینہ رفت | جوہر آئینہ از آئینہ رفت' + - 'lang': 'en' + 'text': 'By degrees courage ebbed from their breasts, | The sheen departed from mirror.' +- 'id': '005_007_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جنون کوشش کامل نماند | آن تقاضای عمل در دل نماند' + - 'lang': 'en' + 'text': 'That frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.' +- 'id': '005_007_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقتدار و عزم و استقلال رفت | اعتبار و عزت و اقبال رفت' + - 'lang': 'en' + 'text': 'They lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.' +- 'id': '005_007_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنجہ ہای آہنین بی زور شد | مردہ شد دلہا و تنہا گور شد' + - 'lang': 'en' + 'text': 'Their paws that were as iron became strengthless; | Their souls died and their bodies became tombs.' +- 'id': '005_007_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زور تن کاہید و خوف جان فزود | خوف جان سرمایہ ہمت ربود' + - 'lang': 'en' + 'text': 'Bodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.' +- 'id': '005_007_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد مرض پیدا شد از بی ہمتی | کوتہ دستی ، بیدلی ، دون فطرتی' + - 'lang': 'en' + 'text': 'Lack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.' +- 'id': '005_007_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر بیدار از فسون میش خفت | انحطاط خویش را تہذیب گفت' + - 'lang': 'en' + 'text': 'The wakeful tiger was lulled to Slumber by the sheep''s charm | He called his decline Moral Culture.' diff --git a/data/github_iqbal_demystified/poems/005/005_008.yaml b/data/github_iqbal_demystified/poems/005/005_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..10fbddbe623af3f018c7dae6a669fdf9e2c71c23 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_008.yaml @@ -0,0 +1,163 @@ +--- +'id': '005_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در معنی اینکہ افلاطون یونانی کہ تصوف و ادبیات اقوام اسلامیہ | از افکار او اثر عظیم پذیرفتہ بر مسلک گوسفندی رفتہ است | و از تخیلات او احتراز واجب است‘‘" +- 'lang': 'en' + 'text': 'TO THE EFFECT THAT PLATO, WHOSE THOUGHT HAS DEEPLY INFLUENCED THE MYSTICISM AND LITERATURE OF ISLAM, FOLLOWED THE SHEEP''S DOCTRINE, AND THAT WE MUST BE ON OUR GUARD AGAINST HIS THEORIES' +'description': +- 'lang': 'en' + 'text': 'The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.' +'sher': +- 'id': '005_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہب دیرینہ افلاطون حکیم | از گروہ گوسفندان قدیم' + - 'lang': 'en' + 'text': 'PLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.' +- 'id': '005_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخش او در ظلمت معقول گم | در کہستان وجود افکندہ سم' + - 'lang': 'en' + 'text': 'His Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.' +- 'id': '005_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان افسون نامحسوس خورد | اعتبار از دست و چشم و گوش برد' + - 'lang': 'en' + 'text': 'He was so fascinated by the invisible | That he made hand, eye, and ear of no account.' +- 'id': '005_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت سر زندگی در مردن است | شمع را صد جلوہ از افسردن است' + - 'lang': 'en' + 'text': '"To die," said he, "is the secret of Life: | The candle is glorified by being put out."' +- 'id': '005_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر تخیلہای ما فرمان رواست | جام او خواب آور و گیتی رباست' + - 'lang': 'en' + 'text': 'He dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.' +- 'id': '005_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوسفندی در لباس آدم است | حکم او بر جان صوفی محکم است' + - 'lang': 'en' + 'text': 'He is a sheep in man''s clothing, | The soul of the Sufi bows to his authority.' +- 'id': '005_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل خود را بر سر گردون رساند | عالم اسباب را افسانہ خواند' + - 'lang': 'en' + 'text': 'He soared with his intellect to the highest heaven | And called the world of phenomena a myth.' +- 'id': '005_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار او تحلیل اجزای حیات | قطع شاخ سرو رعنای حیات' + - 'lang': 'en' + 'text': '''Twas his -work to dissolve the structure of Life'' | And cut the bough of Life''s fair tree asunder.' +- 'id': '005_008_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر افلاطون زیان را سود گفت | حکمت او بود را نابود گفت' + - 'lang': 'en' + 'text': 'The thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.' +- 'id': '005_008_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش خوابید و خوابی آفرید | چشم ہوش او سرابی آفرید' + - 'lang': 'en' + 'text': 'He natures drowsed and created a dream | His mind''s eye created a mirage.' +- 'id': '005_008_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بسکہ از ذوق عمل محروم بود | جان او وارفتہ ی معدوم بود' + - 'lang': 'en' + 'text': 'Since he was without any taste for action, | His soul was enraptured by the nonexistent.' +- 'id': '005_008_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منکر ہنگامہ ی موجود گشت | خالق اعیان نامشہود گشت' + - 'lang': 'en' + 'text': 'He disbelieved in the material universe | And became the creator of invisible Ideas.' +- 'id': '005_008_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ جان را عالم امکان خوش است | مردہ دل را عالم اعیان خوش است' + - 'lang': 'en' + 'text': 'Sweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:' +- 'id': '005_008_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہوش بی بہرہ از لطف خرام | لذت رفتار بر کبکش حرام' + - 'lang': 'en' + 'text': 'Its gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.' +- 'id': '005_008_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنمش از طاقت رم بی نصیب | طایرش را سینہ از دم بی نصیب' + - 'lang': 'en' + 'text': 'Its dewdrops are unable to quiver, | Its birds have no breath in their breasts,' +- 'id': '005_008_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق روئیدن ندارد دانہ اش | از طپیدن بی خبر پروانہ اش' + - 'lang': 'en' + 'text': 'Its seed does not desire to grow, | Its moths do not know how to flutter.' +- 'id': '005_008_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہب ما چارہ غیر از رم نداشت | طاقت غوغای این عالم نداشت' + - 'lang': 'en' + 'text': 'Our recluse had no remedy but flight: | He could not endure the noise of this world.' +- 'id': '005_008_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بسوز شعلہ ی افسردہ بست | نقش آن دنیای افیون خوردہ بست' + - 'lang': 'en' + 'text': 'He set his heart on the glow of a quenched flame | And depicted a word steeped in opium.' +- 'id': '005_008_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نشیمن سوی گردون پر گشود | باز سوی آشیان نامد فرود' + - 'lang': 'en' + 'text': 'He spread his wings towards the sky | And never came down to his nest again.' +- 'id': '005_008_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خم گردون خیال او گم است | من ندانم درد یا خشت خم است' + - 'lang': 'en' + 'text': 'His fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.' + 'notes': + - 'phrase': 'wine-jar.' + 'meaning': 'I.e., it is worthless sg anyhow. In the East a brick is placed beneath or over the wine-jar. Some Muslim writers confuse Plato with Diogenes the Cynic, who is said to have lived in a cask.' + 'occurrence': !!int '1' +- 'id': '005_008_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قومہا از سکر او مسموم گشت | خفت و از ذوق عمل محروم گشت' + - 'lang': 'en' + 'text': 'The peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.' diff --git a/data/github_iqbal_demystified/poems/005/005_009.yaml b/data/github_iqbal_demystified/poems/005/005_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1d9860b5331ed57cf2d68f60e495e46a88cbc0d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_009.yaml @@ -0,0 +1,500 @@ +--- +'id': '005_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در حقیقت شعر و اصلاح ادبیات اسلامیہ‘‘" +- 'lang': 'en' + 'text': 'CONCERNING THE TRUE NATURE OF POETRY AND REFORM OF ISLAMIC LITERATURE.' +'description': [] +'sher': +- 'id': '005_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم خون انسان ز داغ آرزو | آتش ، این خاک از چراغ آرزو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تمنا می بجام آمد حیات | گرم خیز و تیزگام آمد حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی مضمون تسخیر است و بس | آرزو افسون تسخیر است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی صید افکن و دام آرزو | حسن را از عشق پیغام آرزو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چہ رو خیزد تمنا دمبدم | این نواے زندگی را زیر و بم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ باشد خوب و زیبا و جمیل | در بیابان طلب ما را دلیل' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش او محکم نشیند در دلت | آرزو ہا آفریند در دلت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن خلاق بہار آرزوست | جلوہ اش پروردگار آرزوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ی شاعر تجلی زار حسن | خیزد از سینای او انوار حسن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش خوب گردد خوب تر | فطرت از افسون او محبوب تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دمش بلبل نوا آموخت است | غازہ اش رخسار گل افروخت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز او اندر دل پروانہ ہا | عشق را رنگین ازو افسانہ ہا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و بر پوشیدہ در آب و گلشن | صد جھان تازہ مضمر در دلش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دماغش نادمیدہ لالہ ہا | ناشنیدہ نغمہ ہا ھم نالہ ہا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او با ماہ و انجم ہمنشین | زشت را نا آشنا خوب آفرین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خضر و در ظلمات او آب حیات | زندہ تر از آب چشمش کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما گران سیریم و خام و سادہ ایم | در رہ منزل ز پا افتادہ ایم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عندلیب او نوا پرداخت است | حیلہ ئی از بہر ما انداخت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کشد ما را بفردوس حیات | حلقہ ی کامل شود قوس حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروانھا از درایش گام زن | در پی آواز نایش گام زن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون نسیمش در ریاض ما وزد | نرمک اندر لالہ و گل می خزد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فریب او خود افزا زندگی | خود حساب و نا شکیبا زندگی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل عالم را صلا بر خوان کند | آتش خود را چو باد ارزان کند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای قومی کز اجل گیرد برات | شاعرش وا بوسد از ذوق حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش نماید زشت را آئینہ اش | در جگر صد نشتر از نوشینہ اش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوسہ ی او تازگی از گل برد | ذوق پرواز از دل بلبل برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سست اعصاب تو از افیون او | زندگانی قیمت مضمون او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می رباید ذوق رعنائی ز سرو | جرہ شاہین از دم سردش تذرو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہی و از سینہ تا سر آدم است | چون بنات آشیان اندر یم است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوا بر ناخدا افسون زند | کشتیش در قعر دریا افکند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ہایش از دلت دزدد ثبات | مرگ را از سحر او دانی حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دایہ ی ہستی ز جان تو برد | لعل عنابی ز کان تو برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون زیان پیرایہ بندد سود را | می کند مذموم ہر محمود را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در یم اندیشہ اندازد ترا | از عمل بیگانہ می سازد ترا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خستہ و ما از کلامش خستہ تر | انجمن از دور جامش خستہ تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوی برقی نیست در نیسان او | یک سراب رنگ و بو بستان او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن او را با صداقت کار نیست | در یمش جز گوہر تف دار نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواب را خوشتر ز بیداری شمرد | آتش ما از نفسہایش فسرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب مسموم از سرود بلبلش | خفتہ ماری زیر انبار گلشن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خم و مینا و جامش الحذر | از می آئینہ فامش الحذر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز پا افتادہ ی صہبای او | صبح تو از مشرق مینای او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای دلت از نغمہ ہایش سرد جوش | زہر قاتل خوردہ ئی از راہ گوش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای دلیل انحطاط انداز تو | از نوا افتاد تار ساز تو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن چنان زار از تن آسانی شدی | در جہان ننگ مسلمانی شدی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رگ گل می توان بستن ترا | از نسیمی می توان خستن ترا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق رسوا گشتہ از فریاد تو | زشت رو تمثالش از بہزاد تو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زرد از آزار تو رخسار او | سردے تو بردہ سوز از نار او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خستہ جان از خستہ جانیہای تو | ناتوان از ناتوانیھای تو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریہ ی طفلانہ در پیمانہ اش | کلفت آہی متاع خانہ اش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر خوش از دریوزہ ی میخانہ ہا | جلوہ دزد روزن کاشانہ ہا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا خوشی ، افسردہ ئی ، آزردہ ئی | از لگد کوب نگہبان مردہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غمان مانند نی کاہیدہ ئی | وز فلک صد شکوہ بر لب چیدہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لابہ و کین جوھر آئینہ اش | ناتوانی ھمدم دیرینہ اش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پست بخت و زیر دست و دون نہاد | ناسزا و ناامید و نامراد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیونش از جان تو سرمایہ برد | لطف خواب از دیدہ ی ہمسایہ برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای بر عشقی کہ نار او فسرد | در حرم زائید و در بتخانہ مرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای میان کیسہ ات نقد سخن | بر عیار زندگی او را بزن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر روشن بین عمل را رہبر است | چون درخش برق پیش از تندر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر صالح در ادب می بایدت | رجعتی سوی عرب می بایدت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ سلمای عرب باید سپرد | تا دمد صبح حجاز از شام کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چمن زار عجم گل چیدہ ئی | نو بھار ہند و ایران دیدہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی از گرمی صحرا بخور | بادہ ی دیرینہ از خرما بخور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر یکے اندر بر گرمش بدہ | تن دمی با صرصر گرمش بدہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی غلطیدہ ئی اندر حریر | خو بہ کرپاس درشتی ہم بگیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرنھا بر لالہ پا کوبیدہ ئی | عارض از شبنم چو گل شوئیدہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش ر بر ریگ سوزان ہم بزن | غوطہ اندر چشمہ ی زمزم بزن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل بلبل ذوق شیون تا کجا | در چمن زاران نشیمن تا کجا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ھما از یمن دامت ارجمند | آشیانی ساز بر کوہ بلند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشیانی برق و تندر در بری | از کنام جرہ بازان برتری' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_009_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا شوی در خورد پیکار حیات | جسم و جانت سوزد از نار حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/005/005_010.yaml b/data/github_iqbal_demystified/poems/005/005_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..66e2d3d12454472477c5e1a9505ca3b05505ee27 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_010.yaml @@ -0,0 +1,607 @@ +--- +'id': '005_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ تربیت خودی را سہ مراحل است | مرحلۂ اول را اطاعت و مرحلۂ دوم را ضبط نفس، | و مرحلہ سوم را نیابت الھی نامیدہ اند‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE EDUCATION OF THE SELF HAS THREE STAGES: OBEDIENCE, SELF-CONTROL, AND DIVINE VICEGERENCE.' +'description': [] +'sher': +- 'id': '005_010_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مرحلۂ اول اطاعت ‘‘' + - 'lang': 'en' + 'text': '1. OBEDIENCE' +- 'id': '005_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدمت و محنت شعار اشتر است | صبر و استقلال کار اشتر است' + - 'lang': 'en' + 'text': 'SERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.' +- 'id': '005_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گام او در راہ کم غوغا ستی | کاروان را زورق صحرا ستی' + - 'lang': 'en' + 'text': 'Noiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.' +- 'id': '005_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش پایش قسمت ہر بیشہ ئی | کم خور و کم خواب و محنت پیشہ ئی' + - 'lang': 'en' + 'text': 'Every thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.' +- 'id': '005_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مست زیر بار محمل مے رود | پای کوبان سوی منزل می رود' + - 'lang': 'en' + 'text': 'He carries rider, baggage, and litter: | He trots on and on to the journey''s end,' +- 'id': '005_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر خوش از کیفیت رفتار خویش | در سفر صابر تر از اسوار خویش' + - 'lang': 'en' + 'text': 'Rejoicing in his speed, | More patient in travel than his rider, -' +- 'id': '005_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم از بار فرائض سر متاب | بر خوری از ’’عندہ حسن المآب‘‘' + - 'lang': 'en' + 'text': 'Thou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.' +- 'id': '005_010_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در اطاعت کوش ای غفلت شعار | می شود از جبر پیدا اختیار' + - 'lang': 'en' + 'text': 'Endeavour to obey, O heedless one! | Liberty is the fruit of compulsion.' +- 'id': '005_010_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناکس از فرمان پذیری کس شود | آتش ار باشد ز طغیان خس شود' + - 'lang': 'en' + 'text': 'By obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.' +- 'id': '005_010_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ تسخیر مہ و پروین کند | خویش را زنجیری آئین کند' + - 'lang': 'en' + 'text': 'Whoso would master the sun and stars, | Let him make himself a prisoner of Law!' +- 'id': '005_010_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باد را زندان گل خوشبو کند | قید بو را نافہ ے آہو کند' + - 'lang': 'en' + 'text': 'The air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.' +- 'id': '005_010_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می زند اختر سوی منزل قدم | پیش آئینی سر تسلیم خم' + - 'lang': 'en' + 'text': 'The star moves towards its goal | With head bowed in surrender to a law.' +- 'id': '005_010_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ بر دین نمو روئیدہ است | پایمال از ترک آن گردیدہ است' + - 'lang': 'en' + 'text': 'The grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.' +- 'id': '005_010_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ پیھم سوختن قانون او | بر جہد اندر رگ او خون او' + - 'lang': 'en' + 'text': 'To burn unceasingly is the law of the tulip. | And so the blood leaps in its veins' +- 'id': '005_010_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ہا دریاست از آئین وصل | ذرہ ہا صحراست از آئین وصل' + - 'lang': 'en' + 'text': 'Drops of water become a sea by the law of union, | And grains of sand became a Sahara.' +- 'id': '005_010_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطن ھر شی ز آئینی قوی | تو چرا غافل ازین سامان روی' + - 'lang': 'en' + 'text': 'Since Law makes everything strong within, | Why dost thou neglect this source of strength?' +- 'id': '005_010_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز ای آزاد دستور قدیم | زینت پا کن ھمان زنجیر سیم' + - 'lang': 'en' + 'text': 'O thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!' + 'notes': + - 'phrase': 'Custom.' + 'meaning': 'The religious law of Islam' + 'occurrence': !!int '1' +- 'id': '005_010_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ سنج سختی آئین مشو | از حدود مصطفی بیرون مرو' + - 'lang': 'en' + 'text': 'Do not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!' +- 'id': '005_010_019' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مرحلہ دوم ضبط نفس‘‘' + - 'lang': 'en' + 'text': '2. SELF-CONTROL' +- 'id': '005_010_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس تو مثل شتر خود پرور است | خود پرست و خود سوار و خود سر است' + - 'lang': 'en' + 'text': 'Thy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.' +- 'id': '005_010_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد شو آور زمام او بکف | تا شوی گوہر اگر باشی خزف' + - 'lang': 'en' + 'text': 'Be a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter''s vessel.' +- 'id': '005_010_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ بر خود نیست فرمانش روان | می شود فرمان پذیر از دیگران' + - 'lang': 'en' + 'text': 'He that does not command himself | Becomes a receiver of commands from others.' +- 'id': '005_010_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرح تعمیر تو از گل ریختند | با محبت خوف را آمیختند' + - 'lang': 'en' + 'text': 'When they moulded thee of clay, | Love and fear were mingled in thy making:' +- 'id': '005_010_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوف دنیا ، خوف عقبی ، خوف جان | خوف آلام زمین و آسمان' + - 'lang': 'en' + 'text': 'Fear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;' +- 'id': '005_010_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حب مال و دولت و حب وطن | حب خویش و اقربا و حب زن' + - 'lang': 'en' + 'text': 'Love of riches and power, love of country, | Love of self and kindred and wife.' +- 'id': '005_010_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتزاج ماء و طین تن پرور است | کشتہ ی فحشا ھلاک منکر است' + - 'lang': 'en' + 'text': 'Man, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.' +- 'id': '005_010_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا عصائی لا الہ داری بدست | ہر طلسم خوف را خواہی شکست' + - 'lang': 'en' + 'text': 'So long as thou hold''st the staff of "There is no god but He," | Thou wilt break every spell of fear.' + 'notes': + - 'phrase': 'He,"' + 'meaning': 'The first article of the Mohammedan creed.' + 'occurrence': !!int '1' +- 'id': '005_010_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ حق باشد چو جان اندر تنش | خم نگردد پیش باطل گردنش' + - 'lang': 'en' + 'text': 'One to whom God is as the soul in his body, | His neck is not bowed before vanity.' +- 'id': '005_010_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوف را در سنیۂ او راہ نیست | خاطرش مرعوب غیر اللہ نیست' + - 'lang': 'en' + 'text': 'Fear finds no way into his bosom, | heart is afraid of none but Allah.' +- 'id': '005_010_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ در اقلیم لا آباد شد | فارغ از بند زن و اولاد شد' + - 'lang': 'en' + 'text': 'Whoso dwells in the world of Negation. | Is freed from the bonds of wife and child.' + 'notes': + - 'phrase': 'Negation.' + 'meaning': 'i.e. denies every object of worship except Allah' + 'occurrence': !!int '1' +- 'id': '005_010_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می کند از ماسوی قطع نظر | می نہد ساطور بر حلق پسر' + - 'lang': 'en' + 'text': 'He withdraws his gaze from all except God | And lays the knife to the throat of his son.' + 'notes': + - 'phrase': 'son.' + 'meaning': 'Like Abraham when he was about to sacrific Isaace. of (as Muslims generally believe) Ishmael.' + 'occurrence': !!int '1' +- 'id': '005_010_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با یکی مثل ہجوم لشکر است | جان بچشم او ز باد ارزان تر است' + - 'lang': 'en' + 'text': 'Though single, he is like a host in onset: | Life is cheaper in his eyes than wind.' +- 'id': '005_010_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا الہ باشد صدف گوہر نماز | قلب مسلم را حج اصغر نماز' + - 'lang': 'en' + 'text': 'The profession of Faith is the shell, and prayer is the pearl within it: | The Moselm''s heart deems prayer a lesser pilgrimage.' + 'notes': + - 'phrase': 'pilgrimage.' + 'meaning': 'The lesser pilgrimage (umra) in not obligatory like the greater pilgrimage (haij)' + 'occurrence': !!int '1' +- 'id': '005_010_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کف مسلم مثال خنجر است | قاتل فحشا و بغی و منکر است' + - 'lang': 'en' + 'text': 'In the Muslim''s hand prayer is like a dagger. | Killing sin and forwardness and wrong.' +- 'id': '005_010_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزہ بر جوع و عطش شبخون زند | خیبر تن پرورے را بشکند' + - 'lang': 'en' + 'text': 'Fasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.' +- 'id': '005_010_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنان را فطرت افروز است حج | ہجرت آموز و وطن سوزست حج' + - 'lang': 'en' + 'text': 'The pilgrimage enlightens the soul of the Faithful: | It teaches separation from one''s home and destroys attachment to one''s native land;' +- 'id': '005_010_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طاعتی سرمایہ ی جمعیتی | ربط اوراق کتاب ملتی' + - 'lang': 'en' + 'text': 'It is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,' +- 'id': '005_010_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حب دولت را فنا سازد زکوة | ہم مساوات آشنا سازد زکوة' + - 'lang': 'en' + 'text': 'Almsgiving causes love of riches to pass away | And makes equality familiar;' +- 'id': '005_010_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز ’’حتی تنفقوا‘‘ محکم کند | زر فزاید الفت زر کم کند' + - 'lang': 'en' + 'text': 'It fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.' + 'notes': + - 'phrase': 'righteousness,' + 'meaning': 'The original quotes part of a verse in the Koran (ch. 3. v. 86), where it is said, "Ye shall never attain unto righteousness until ye. give in aims of that which ye love."' + 'occurrence': !!int '1' +- 'id': '005_010_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمہ اسباب استحکام تست | پختہ ی محکم اگر اسلام تست' + - 'lang': 'en' + 'text': 'All this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.' +- 'id': '005_010_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اھل قوت شو ز ورد یًا قوی‘‘ | تا سوار اشتر خاکی شوے' + - 'lang': 'en' + 'text': 'Draw might from the litany "O Almighty One!" | That thou mayst ride the camel of thy body.' + 'notes': + - 'phrase': 'body.' + 'meaning': 'i.e. overcome the lusts of the flash.' + 'occurrence': !!int '1' +- 'id': '005_010_042' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مرحلہ سوم نیابت الھی‘‘' + - 'lang': 'en' + 'text': '3. DIVINE VICEGERENCY' + 'notes': + - 'phrase': 'VICEGERENCY' + 'meaning': 'Here Iqbal interprets in his own way the Sufi doctrine of the Insan al-kamil or Perfect Man, which teaches that every man is potentially a microcosm and that when be has become spiritually perfect. all the Divine attributes are displayed by him, so that as saint prophet he is the God-man. the representative and vicegerent of God on earth.' + 'occurrence': !!int '1' +- 'id': '005_010_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر شتر بانی جہانبانی کنی | زیب سر تاج سلیمانی کنی' + - 'lang': 'en' + 'text': 'If thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.' +- 'id': '005_010_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا جہان باشد جہان آرا شوی | تاجدار ملک ’’لایبلی‘‘ شوی' + - 'lang': 'en' + 'text': 'Thou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.' +- 'id': '005_010_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نایب حق در جہان بودن خوش است | بر عناصر حکمران بودن خوش است' + - 'lang': 'en' + 'text': '''Tin sweet to be God''s vicegerent in the world | And -exercise sway over the elements.' +- 'id': '005_010_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نایب حق ہمچو جان عالم است | ہستی او ظل اسم اعظم است' + - 'lang': 'en' + 'text': 'God''s vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.' +- 'id': '005_010_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رموز جزو و کل آگہ بود | در جہان قائم بامراللہ بود' + - 'lang': 'en' + 'text': 'He knows the mysteries of part and whole, | He executes the command of Allah in the world.' +- 'id': '005_010_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیمہ چون در وسعت عالم زند | این بساط کہنہ را برھم زند' + - 'lang': 'en' + 'text': 'When he pitches his tent in the wide I world. | He rolls up this ancient carpet' + 'notes': + - 'phrase': 'carpet' + 'meaning': 'i.e. his appearance marks the end of an epoch.' + 'occurrence': !!int '1' +- 'id': '005_010_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش معمور و می خواہد نمود | عالمی دیگر بیارد در وجود' + - 'lang': 'en' + 'text': 'His genius abounds with life and desires to manifest itself: | He will bring another world into existence.' +- 'id': '005_010_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان مثل جہان جزو وکل | روید از کشت خیال او چو گل' + - 'lang': 'en' + 'text': 'A hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.' +- 'id': '005_010_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ سازد فطرت ہر خام را | از حرم بیرون کند اصنام را' + - 'lang': 'en' + 'text': 'He makes every raw nature ripe, | He puts the idols out of the sanctuary.' +- 'id': '005_010_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ زا تار دل از مضراب او | بہر حق بیداری او خواب او' + - 'lang': 'en' + 'text': 'Heart-strings give forth music at his touch. | He wakes and sleeps for God alone.' +- 'id': '005_010_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیب را آموزد آہنگ شباب | می دہد ہر چیز را رنگ شباب' + - 'lang': 'en' + 'text': 'He teaches age the melody of youth | And endows every thing with the radiance of youth.' +- 'id': '005_010_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوع انسان را بشیر و ہم نذیر | ہم سپاہی ہم سپہگر ہم امیر' + - 'lang': 'en' + 'text': 'To the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.' +- 'id': '005_010_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعای ’’علم الاسما‘‘ ستی | سر ’’سبحان الذی اسرا‘‘ ستی' + - 'lang': 'en' + 'text': 'He is the final cause of "God taught Adam the names of all things," | He is the inmost sense of "Glory to Him that transported His servant by night."' + 'notes': + - 'phrase': 'things,"' + 'meaning': 'Koran ch. 2. v. 29. The Ideal Man is the final cause of creation.' + 'occurrence': !!int '1' + - 'phrase': 'night."' + 'meaning': 'Koran. ch. 17. v. 1, referring to the Ascension on the Prophet' + 'occurrence': !!int '1' +- 'id': '005_010_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از عصا دست سفیدش محکم است | قدرت کامل بعلمش توأم است' + - 'lang': 'en' + 'text': 'His white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.' + 'notes': + - 'phrase': 'staff.' + 'meaning': 'For the white hand (of Moses) of Koran. ch. 7. v. 105. ch. 26. v. 32. and Exodus, ch. 4, v.6.' + 'occurrence': !!int '1' +- 'id': '005_010_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون عنا گیرد بدست آن شہسوار | تیز تر گردد سمند روزگار' + - 'lang': 'en' + 'text': 'When that bold- cavalier seizes the reins, | The steed of Time gallops faster.' +- 'id': '005_010_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خشک سازد ہیبت او نیل را | می برد از مصر اسرائیل را' + - 'lang': 'en' + 'text': 'His awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.' +- 'id': '005_010_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از قم او خیزد اندر گور تن | مردہ جانہا چون صنوبر در چمن' + - 'lang': 'en' + 'text': 'At his cry, "Arise," the dead spirits | Rise in their bodily tomb, like pines in the field.' +- 'id': '005_010_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذات او توجیہ ذات عالم است | از جلال او نجات عالم است' + - 'lang': 'en' + 'text': 'His person is an atonement for all the world, | By his grandeur the world is saved.' + 'notes': + - 'phrase': 'saved.' + 'meaning': 'These four lives may allude to Jesus, regarded as a type of the Perfect Man.' + 'occurrence': !!int '1' +- 'id': '005_010_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ خورشید آشنا از سایہ اش | قیمت ہستی گران از مایہ اش' + - 'lang': 'en' + 'text': 'His protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,' +- 'id': '005_010_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی بخشد ز اعجاز عمل | می کند تجدید انداز عمل' + - 'lang': 'en' + 'text': 'He bestows life by his miraculous actions, | He renovates old ways of life.' +- 'id': '005_010_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ ہا خیزد ز نقش پای او | صد کلیم آوارہ ی سینای او' + - 'lang': 'en' + 'text': 'Splendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.' +- 'id': '005_010_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگے را می کند تفسیر نو | می دہد این خواب را تعبیر نو' + - 'lang': 'en' + 'text': 'He gives a new explanation of Life, | A new interpretation of this dream.' +- 'id': '005_010_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستئی مکنون او راز حیات | نغمہ ی نشیندہ ی ساز حیات' + - 'lang': 'en' + 'text': 'His hidden life is being Life''s mystery. | The unheard music of Life''s harp.' +- 'id': '005_010_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع مضمون بند فطرت خون شود | تا دو بیت ذات او موزون شود' + - 'lang': 'en' + 'text': 'Nature travels in blood for generations. | To compose the harmony of his personality.' +- 'id': '005_010_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاک ما سر گردون رسید | زین غبار آن شہسوار آید پدید' + - 'lang': 'en' + 'text': 'Our handful of earth has reach the zenith, | For that champion will come forth from this dust' +- 'id': '005_010_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتہ در خاکستر امروز ما | شعلہ ی فردای عالم سوز ما' + - 'lang': 'en' + 'text': 'There sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.' +- 'id': '005_010_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ی ما گلستان در دامن است | چشم ما از صبح فردا روشن است' + - 'lang': 'en' + 'text': 'Our bed enfolds a garden of roses, | Our eyes are bright with to-morrow''s dawn.' +- 'id': '005_010_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای سوار اشہب دوران بیا | ای فروغ دیدہ ی امکان بیا' + - 'lang': 'en' + 'text': 'Appear, O rider of Destiny! | Appear, O light of the dark realm of Change' +- 'id': '005_010_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رونق ہنگامہ ی ایجاد شو | در سواد دیدہ ھا آباد شو' + - 'lang': 'en' + 'text': 'Illumine the scene of existence. | Dwell in the blackness of our eyes!' +- 'id': '005_010_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شورش اقوام را خاموش کن | نغمہ ی خود را بہشت گوش کن' + - 'lang': 'en' + 'text': 'Silence the noise of the nations, | Imparadise our ears with thy music!' +- 'id': '005_010_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و قانون اخوت ساز دہ | جام صہبای محبت باز دہ' + - 'lang': 'en' + 'text': 'Arise and tune the harp of brotherhood, | Give us back the cup of the wine of love !' +- 'id': '005_010_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز در عالم بیار ایام صلح | جنگجویان را بدہ پیغام صلح' + - 'lang': 'en' + 'text': 'Bring once more days of peace to the world, | Give a message of peace to them that seek battle !' +- 'id': '005_010_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوع انسان مزرع و تو حاصلی | کاروان زندگے را منزلی' + - 'lang': 'en' + 'text': 'Mankind are the cornfield and thou the harvest, | Thou art the goal of Life''s caravan.' +- 'id': '005_010_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریخت از جور خزان برگ شجر | چون بھاران بر ریاض ما گذر' + - 'lang': 'en' + 'text': 'The leaves are scattered by Autumn''s fury | Oh, do thou pass over our gardens as the Spring!' +- 'id': '005_010_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجدہ ہای طفلک و برنا و پیر | از جبین شرمسار ما بگیر' + - 'lang': 'en' + 'text': 'Receive from our downcast brows | The homage of little children and of young men and old!' +- 'id': '005_010_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از وجود تو سرافرازیم ما | پس بسوز این جہان سازیم ما' + - 'lang': 'en' + 'text': 'It is to thee that we owe our dignity | And silently undergo the pains of life.' diff --git a/data/github_iqbal_demystified/poems/005/005_011.yaml b/data/github_iqbal_demystified/poems/005/005_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5bb236fd55ae3022da6c52bc445826987251fc8e --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_011.yaml @@ -0,0 +1,454 @@ +--- +'id': '005_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در شرح اسرار اسمای علی مرتضی‘‘" +- 'lang': 'en' + 'text': 'SETTING FORTH THE INNER MEANING OF THE NAMES OF ALI' +'description': [] +'sher': +- 'id': '005_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم اول شہ مردان علے | عشق را سرمایہ ی ایمان علے' + - 'lang': 'en' + 'text': 'ALI is the first Muslim and the King of men, | In Love''s eyes Ali is the treasure of the Faith.' +- 'id': '005_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ولای دودمانش زندہ ام | در جہان مثل گہر تابندہ ام' + - 'lang': 'en' + 'text': 'Devotion to his family inspires me with life | So that I am as a shining pearl.' +- 'id': '005_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نرگسم وارفتہ ی نظارہ ام | در خیابانش چو بو آوارہ ام' + - 'lang': 'en' + 'text': 'Like the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.' +- 'id': '005_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمزم ار جوشد ز خاک من ازوست | می اگر ریزد ز تاک من ازوست' + - 'lang': 'en' + 'text': 'If holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.' +- 'id': '005_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکم و از مہر او آئینہ ام | می توان دیدن نوا در سینہ ام' + - 'lang': 'en' + 'text': 'I am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.' +- 'id': '005_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رخ او فال پیغمبر گرفت | ملت حق از شکوہش فر گرفت' + - 'lang': 'en' + 'text': 'From Ali''s face the Prophet drew many a fair omen, | By his majesty the true religion is glorified' +- 'id': '005_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت دین مبین فرمودہ اش | کائنات آئین پذیر از دودہ اش' + - 'lang': 'en' + 'text': 'His commandments are the strength of Islam: | All things pay allegiance to his House.' +- 'id': '005_011_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرسل حق کرد نامش بوتراب | حق ’’یداللہ‘‘ خواند در ام الکتاب' + - 'lang': 'en' + 'text': 'The Apostle of God gave him the name Bu Turab; | God in the Koran called him "the Hand of Allah."' +- 'id': '005_011_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ دانای رموز زندگیست | سر اسمای علی داند کہ چیست' + - 'lang': 'en' + 'text': 'Every one that is acquainted with Life''s mysteries | Knows what is the inner meaning of the names of Ali.' +- 'id': '005_011_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک تاریکی کہ نام او تن است | عقل از بیداد او در شیون است' + - 'lang': 'en' + 'text': 'The dark clay, whose name is the body | Our reason is ever be moaning its iniquity.' +- 'id': '005_011_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر گردون رس زمین پیما ازو | چشم کور و گوش ناشنوا ازو' + - 'lang': 'en' + 'text': 'On avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.' +- 'id': '005_011_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ہوس تیغ دو رو دارد بدست | رہروان را دل برین رہزن شکست' + - 'lang': 'en' + 'text': 'It hath in its hand a two-edge sword of lust: | Travelers'' hearts are broken by this brigand.' +- 'id': '005_011_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر حق این خاک را تسخیر کرد | این گل تاریک را اکسیر کرد' + - 'lang': 'en' + 'text': 'Ali, the Lion of God, subdued the body''s clay | And transmuted this dark earth to gold.' +- 'id': '005_011_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرتضی کز تیغ او حق روشن است | بوتراب از فتح اقلیم تن است' + - 'lang': 'en' + 'text': 'Murtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.' + 'notes': + - 'phrase': 'body.' + 'meaning': 'Murtaza, "he. whom God is pleased," is a name of Ali Bu Turab means literally "father of earth."' + 'occurrence': !!int '1' +- 'id': '005_011_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد کشور گیر از کراری است | گوہرش را آبرو خودداری است' + - 'lang': 'en' + 'text': 'Man wins territory by prowess in battle, | But his brightest jewel is masters of himself.' +- 'id': '005_011_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ در آفاق گردد بوتراب | باز گرداند ز مغرب آفتاب' + - 'lang': 'en' + 'text': 'Whosoever in the world become a Bu Turab | Turns back the sun from the west;' + 'notes': + - 'phrase': 'west;' + 'meaning': 'A miracle attributed to Ali.' + 'occurrence': !!int '1' +- 'id': '005_011_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ زین بر مرکب تن تنگ بست | چون نگین بر خاتم دولت نشست' + - 'lang': 'en' + 'text': 'Whosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:' +- 'id': '005_011_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر پاش اینجا شکوہ خیبر است | دست او آنجا قسیم کوثر است' + - 'lang': 'en' + 'text': 'Here the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.' + 'notes': + - 'phrase': 'feet,' + 'meaning': 'The fortress of Khaibar, a village in the Hijaz. was captured by the Muslim in A.D. 628. Ali Performed great feats of valour on this occasion.' + 'occurrence': !!int '1' + - 'phrase': 'Kauthar.' + 'meaning': 'A river of Paradise.' + 'occurrence': !!int '1' +- 'id': '005_011_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خود آگاہے یداللہی کند | از یداللہی شہنشاہی کند' + - 'lang': 'en' + 'text': 'Through self-knowledge, he acts as God''s Hand, | And in virtue of being God''s Hand he reigns over all.' +- 'id': '005_011_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذات او دروازہ ی شہر علوم | زیر فرمانش حجاز و چین و روم' + - 'lang': 'en' + 'text': 'His person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.' + 'notes': + - 'phrase': 'sciences.' + 'meaning': 'According to the Tradition of the Prophet, "I am the city of Knowledge and Ali is its gate."' + 'occurrence': !!int '1' +- 'id': '005_011_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمران باید شدن بر خاک خویش | تا می روشن خوری از تاک خویش' + - 'lang': 'en' + 'text': 'If thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.' +- 'id': '005_011_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک گشتن مذہب پروانگیست | خاک را اب شو کہ این مردانگیست' + - 'lang': 'en' + 'text': 'To become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.' +- 'id': '005_011_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ شو ای ہمچو گل نازک بدن | تا شوے بنیاد دیوار چمن' + - 'lang': 'en' + 'text': 'Thou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!' +- 'id': '005_011_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از گل خود آدمی تعمیر کن | آدمی را عالمی تعمیر کن' + - 'lang': 'en' + 'text': 'Build thy clay into a Man, | Build thy Man into a World' +- 'id': '005_011_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بنا سازی نہ دیوار و دری | خشت از خاک تو بندد دیگری' + - 'lang': 'en' + 'text': 'Unless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.' +- 'id': '005_011_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز جور چرخ ناہنجار تنگ | جام تو فریادی بیداد سنگ' + - 'lang': 'en' + 'text': 'O thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,' +- 'id': '005_011_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ و فریاد و ماتم تا کجا؟ | سینہ کوبیہای پیہم تا کجا؟' + - 'lang': 'en' + 'text': 'How long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?' +- 'id': '005_011_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در عمل پوشیدہ مضمون حیات | لذت تخلیق قانون حیات' + - 'lang': 'en' + 'text': 'The pith of Life is contained in action, | The delight in creation is the law of Life.' +- 'id': '005_011_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و خلاق جہان تازہ شو | شعلہ در بر کن خلیل آوازہ شو' + - 'lang': 'en' + 'text': 'Arise and create a new world! | Wrap thyself in flames, be an Abraham!' +- 'id': '005_011_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با جہان نامساعد ساختن | ہست در میدان سپر انداختن' + - 'lang': 'en' + 'text': 'To comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.' +- 'id': '005_011_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد خودداری کہ باشد پختہ کار | با مزاج او بسازد روزگار' + - 'lang': 'en' + 'text': 'The man of strong character who is master of himself | Will find Fortune complaisant.' +- 'id': '005_011_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نسازد با مزاج او جہان | می شود جنگ آزما با آسمان' + - 'lang': 'en' + 'text': 'If the world does not comply with his humour, | He will try the hazard of war with Heaven:' +- 'id': '005_011_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر کند بنیاد موجودات را | می دہد ترکیب نو ذرات را' + - 'lang': 'en' + 'text': 'He will dig up the foundations of the universe | And cast its atoms into a new mould.' +- 'id': '005_011_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش ایام را برھم زند | چرخ نیلی فام را برہم زند' + - 'lang': 'en' + 'text': 'He will subvert the course of Time | And wreck the azure firmament.' +- 'id': '005_011_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می کند از قوت خود آشکار | روزگار نو کہ باشد سازگار' + - 'lang': 'en' + 'text': 'By his own strength he will produce | A new world which will do his pleasure.' +- 'id': '005_011_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان نتوان اگر مردانہ زیست | ہمچو مردان جانسپردن زندگیست' + - 'lang': 'en' + 'text': 'If one cannot live in the world as be seems a man, | Then it is better to die like the brave.' +- 'id': '005_011_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزماید صاحب قلب سلیم | زور خود را از مہمات عظیم' + - 'lang': 'en' + 'text': 'He that hath a sound heart | Will prove his strength by great enterprises.' +- 'id': '005_011_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق با دشوار ورزیدن خوشست | چون خلیل از شعلہ گلچیدن خوشست' + - 'lang': 'en' + 'text': ''' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames' + 'notes': + - 'phrase': 'flames' + 'meaning': 'The burning pyre on which Abraham was thrown lost its beat and was transformed into a rose-garden.' + 'occurrence': !!int '1' +- 'id': '005_011_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکنات قوت مردان کار | گردد از مشکل پسندی آشکار' + - 'lang': 'en' + 'text': 'The potentialities of men of action | Are displayed in willing acceptance of what is difficult.' +- 'id': '005_011_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حربہ ی دون ہمتان کین است و بس | زندگی را این یک آئین است و بس' + - 'lang': 'en' + 'text': 'Mean spirits have no weapon but resentment, | Life has only one law.' +- 'id': '005_011_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانے قوت پیداستی | اصل او از ذوق استیلاستی' + - 'lang': 'en' + 'text': 'Life is power made manifest, | And its mainspring is the desire for victory.' +- 'id': '005_011_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عفو بیجا سردی خون حیات | سکتہ ئی در بیت موزون حیات' + - 'lang': 'en' + 'text': 'Mercy out of season is a chilling of Life''s blood, | A break in the rhythm of Life''s music.' +- 'id': '005_011_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ در قعر مذلت ماندہ است | ناتوانی را قناعت خواندہ است' + - 'lang': 'en' + 'text': 'Whoever is sunk in the depths of ignomity | Calls his weakness contentment.' +- 'id': '005_011_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناتوانے زندگی را رہزن است | بطنش از خوف و دروغ آبستن است' + - 'lang': 'en' + 'text': 'Weakness is the plunderer of Life, | Its womb is teeming with fears and lies.' +- 'id': '005_011_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مکارم اندرون او تہی است | شیرش از بہر ذمائم فربہی است' + - 'lang': 'en' + 'text': 'Its soul is empty of virtues, | Vices fatten on its milk.' +- 'id': '005_011_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوشیار ای صاحب عقل سلیم | در کمینہا می نشیند این غنیم' + - 'lang': 'en' + 'text': 'O man of sound judgment, beware! | This spoiler is lurking in ambush' +- 'id': '005_011_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر خردمندی فریب او مخود | مثل حر با ہر زمان رنگش دگر' + - 'lang': 'en' + 'text': 'Be not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.' +- 'id': '005_011_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکل او اھل نظر نشناختند | پردہ ہا بر روی او انداختند' + - 'lang': 'en' + 'text': 'Even by keen observers its form is not discerned | Veils are thrown over its face.' +- 'id': '005_011_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ او را رحم و نرمی پردہ دار | گاہ می پوشد ردای انکسار' + - 'lang': 'en' + 'text': 'Now it is muffled in pity and gentleness, | Now it wears the cloak of humanity.' +- 'id': '005_011_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ او مستور در مجبوری است | گاہ پنہان در تہ معذوری است' + - 'lang': 'en' + 'text': 'Some times it is disguised as compulsion, | Sometimes as excusability.' +- 'id': '005_011_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہرہ در شکل تن آسانی نمود | دل ز دست صاحب قوت ربود' + - 'lang': 'en' + 'text': 'It appears in the shape of self-indulgence | And robs the strong man''s heart of courage.' +- 'id': '005_011_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با توانائی صداقت توأم است | گر خود آگاہی ہمین جام جم است' + - 'lang': 'en' + 'text': 'Strength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.' +- 'id': '005_011_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی کشت است و حاصل قوتست | شرح رمز حق و باطل قوتست' + - 'lang': 'en' + 'text': 'Life is the seed, and power the crop: | Power explains the mystery of truth and falsehood.' +- 'id': '005_011_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعی گر مایہ دار از قوت است | دعوی او بی نیاز از حجت است' + - 'lang': 'en' + 'text': 'A claimant, if he be possessed of power, | Needs no argument for his claim.' +- 'id': '005_011_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل از قوت پذیرد شان حق | خویش را حق داند از بطلان حق' + - 'lang': 'en' + 'text': 'Falsehood derives from power the authority of truth, | And by falsifying truth deems itself true.' +- 'id': '005_011_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کن او زھر کوثر می شود | خیر را گوید شری ، شر می شود' + - 'lang': 'en' + 'text': 'Its creative word transforms poison into nectar. | It says to good, "Thou art bad," and Good becomes Evil.' +- 'id': '005_011_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز آداب امانت بیخبر | از دو عالم خویش را بہتر شمر' + - 'lang': 'en' + 'text': 'O thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !' + 'notes': + - 'phrase': 'worlds' + 'meaning': 'The "trust" which God offered to Man and which Man accepted, after it had been refused by Heaven and Earth (Koran. ch. 33, v. 72), is the divine vicegerency, i.e., the duty of displaying the divine attributes.' + 'occurrence': !!int '1' +- 'id': '005_011_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رموز زندگے آگاہ شو | ظالم و جاہل ز غیر اللہ شو' + - 'lang': 'en' + 'text': 'Gain knowledge of Life''s mysteries! | Be a tyrant! Ignore all except God !' +- 'id': '005_011_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم و گوش و لب گشا ای ہوشمند | گر نبینی راہ حق بر من بخند' + - 'lang': 'en' + 'text': 'O man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!' + 'notes': + - 'phrase': '!' + 'meaning': 'A parody of the verse in the Masnavi quoted above.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/005/005_012.yaml b/data/github_iqbal_demystified/poems/005/005_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d223f48560e203dde04dd63ee490773723bc3503 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_012.yaml @@ -0,0 +1,239 @@ +--- +'id': '005_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’حکایت نوجوانی از مرو کہ پیش حضرت سید مخدوم علی ھجویری رحمة اﷲ علیہ آمدہ از ستم اعدا فریاد کرد‘‘" +- 'lang': 'en' + 'text': 'STORY OF A YOUNG MAN OF MERV WHO CAME TO THE SAINT ALI HAJWIRI (GOD HAVE MERCY ON HIM!) AND COMPLAINED THAT HE WAS OPPRESSED BY HIS ENEMIES.' +'description': [] +'sher': +- 'id': '005_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سید ہجویر مخدوم امم | مرقد او پیر سنجر را حرم' + - 'lang': 'en' + 'text': 'THE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,' + 'notes': + - 'phrase': 'pilgrim,' + 'meaning': 'Hajwiri author of the oldest Persian treatise on Sufism, was a native of Ghazna in Afghanistan. He died at Lahore about A D. 1072 Pir-i-Sanjar is the renowned saint, Mu''inuddin, head of the Chishti order of dervishes, who died in A D. 1235 at Ajmir.,' + 'occurrence': !!int '1' +- 'id': '005_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بند ہای کوہسار آسان گسیخت | در زمین ہند تخم سجدہ ریخت' + - 'lang': 'en' + 'text': 'With ease he broke down the mountain barriers | And sowed the seed of Islam in India.' +- 'id': '005_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عہد فاروق از جمالش تازہ شد | حق ز حرف او بلند آوازہ شد' + - 'lang': 'en' + 'text': 'The age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.' +- 'id': '005_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاسبان عزت ام الکتاب | از نگاہش خانہ ی باطل خراب' + - 'lang': 'en' + 'text': 'He was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.' +- 'id': '005_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک پنجاب از دم او زندہ گشت | صبح ما از مہر او تابندہ گشت' + - 'lang': 'en' + 'text': 'The dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun' +- 'id': '005_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشق و ھم قاصد طیار عشق | از جبینش آشکار اسرار عشق' + - 'lang': 'en' + 'text': 'He was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.' +- 'id': '005_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داستانی از کمالش سر کنم | گلشنی در غنچہ ئی مضمر کنم' + - 'lang': 'en' + 'text': 'I will tell a story of his perfection | And enclose a whole rose-bed in a single bud.' +- 'id': '005_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوجوانی قامتش بالا چو سرو | وارد لاہور شد از شہر مرو' + - 'lang': 'en' + 'text': 'A young man, cypress-tall, | Came from the town of Merv to Lahore.' +- 'id': '005_012_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت پیش سید والا جناب | تا رباید ظلمتش را آفتاب' + - 'lang': 'en' + 'text': 'He went to see the venerable saint, | That the sun might dispth is darkness.' +- 'id': '005_012_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’محصور صف اعداستم | درمیان سنگہا میناستم' + - 'lang': 'en' + 'text': '"I am hammed in," he said, "by foes; | I am as a glass in the midst of stones.' +- 'id': '005_012_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با من آموز ای شہ گردون مکان | زندگی کردن میان دشمنان‘‘' + - 'lang': 'en' + 'text': 'Do thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!"' +- 'id': '005_012_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر دانائی کہ در ذاتش جمال | بستہ پیمان محبت با جلال' + - 'lang': 'en' + 'text': 'The wise Director, in whose nature | Love had allied beauty with majesty,' +- 'id': '005_012_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ای نامحرم از راز حیات | غافل از انجام و آغاز حیات' + - 'lang': 'en' + 'text': 'Answered: "Thou art unread in Life''s lore, | Careless of its end and its beginning.' +- 'id': '005_012_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فارغ از اندیشہ ی اغیار شو | قوت خوابیدہ ئی بیدار شو' + - 'lang': 'en' + 'text': 'Be without fear of others! | Thou art a sleeping force: awake!' +- 'id': '005_012_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ چون بر خود گمان شیشہ کرد | شیشہ گردید و شکستن پیشہ کرد' + - 'lang': 'en' + 'text': 'When the stone thought itself to be glass, | It became glass and got into the way of breaking.' +- 'id': '005_012_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناتوان خود را اگر رہرو شمرد | نقد جان خویش با رہزن سپرد' + - 'lang': 'en' + 'text': 'If the traveller thinks himself weak, | He delivers his soul unto the brigand.' +- 'id': '005_012_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا خود را شماری ماء و طین | از گل خود شعلہ ی طور آفرین' + - 'lang': 'en' + 'text': 'How long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!' +- 'id': '005_012_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با عزیزان سرگران بودن چرا | شکوہ سنج دشمنان بودن چرا' + - 'lang': 'en' + 'text': 'Why be angry with mighty men? | Why complain of enemies?' +- 'id': '005_012_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راست می گویم عدو ہم یار تست | ہستی او رونق بازار تست' + - 'lang': 'en' + 'text': 'I will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.' +- 'id': '005_012_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ دانای مقامات خودی است | فضل حق داند اگر دشمن قوی است' + - 'lang': 'en' + 'text': 'Whosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.' +- 'id': '005_012_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشت انسان را عدو باشد سحاب | ممکناتش را برانگیزد ز خواب' + - 'lang': 'en' + 'text': 'To the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.' +- 'id': '005_012_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ رہ آبست اگر ہمت قویست | سیل را پست و بلند جادہ چیست؟' + - 'lang': 'en' + 'text': 'If thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?' +- 'id': '005_012_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ رہ گردد فسان تیغ عزم | قطع منزل امتحان تیغ عزم' + - 'lang': 'en' + 'text': 'The sword of resolution is whetted by the stones in the way'' | And put to proof by traversing stage after stage.' +- 'id': '005_012_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل حیوان خوردن ، آسودن چسود | گر بخود محکم نہ ئے بودن چسود' + - 'lang': 'en' + 'text': 'What is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?' +- 'id': '005_012_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را چون از خودی محکم کنی | تو اگر خواہی جہان برھم کنی' + - 'lang': 'en' + 'text': 'When thou mak''st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.' +- 'id': '005_012_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر فنا خواہی ز خود آزاد شو | گر بقا خواہی بخود آباد شو' + - 'lang': 'en' + 'text': 'If thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !' + 'notes': + - 'phrase': '!' + 'meaning': 'These lines correct the Sufi doctrine that means of Passing away from individuality the mystic attains to everlasting life in God.' + 'occurrence': !!int '1' +- 'id': '005_012_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست مردن از خودی غافل شدن | تو چہ پنداری فراق جان و تن' + - 'lang': 'en' + 'text': 'Who is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?' +- 'id': '005_012_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خودی کن صورت یوسف ، مقام | از اسیری تا شہنشاہی خرام' + - 'lang': 'en' + 'text': 'Abide in Self, like Joseph? | Advance from captivity to empire!' +- 'id': '005_012_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی اندیش و مرد کار شو | مرد حق شو حامل اسرار شو' + - 'lang': 'en' + 'text': 'Think of Self and be a man of action | Be a man of God, bear mysteries within!"' + 'notes': + - 'phrase': 'within!"' + 'meaning': 'i.e., allegorically. This verse occurs in the Masnavi.' + 'occurrence': !!int '1' +- 'id': '005_012_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرح راز از داستانہا می کنم | غنچہ از زور نفس وا می کنم' + - 'lang': 'en' + 'text': 'I will explain the matter by means of stories, | I will open the bud by the power of my breath.' +- 'id': '005_012_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’خوشتر آن باشد کہ سر دلبران | گفتہ آید در حدیث دیگران‘‘' + - 'lang': 'en' + 'text': '"''Tis better that a lover''s secret | Should be told by the lips of others.''"' diff --git a/data/github_iqbal_demystified/poems/005/005_013.yaml b/data/github_iqbal_demystified/poems/005/005_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b055e732fbc53a4517d8f948eb6375ebeb1146d7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_013.yaml @@ -0,0 +1,175 @@ +--- +'id': '005_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’حکایت طایری کہ از تشنگی بیتاب بود‘‘" +- 'lang': 'en' + 'text': 'STORY OF THE BIRD THAT WAS FAINT WITH THIRST' +'description': [] +'sher': +- 'id': '005_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طایری از تشنگی بیتاب بود | در تن او دم مثال موج دود' + - 'lang': 'en' + 'text': 'A BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.' +- 'id': '005_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریزہ ے الماس در گلزار دید | تشنگی نظارہ ی آب آفرید' + - 'lang': 'en' + 'text': 'He saw a diamond in the garden: | Thirst created a vision of water.' +- 'id': '005_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فریب ریزہ ی خورشید تاب | مرغ نادان سنگ را پنداشت آب' + - 'lang': 'en' + 'text': 'Deceived by the sun bright stone | The foolish bird fancied that it was water.' +- 'id': '005_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مایہ اندوز نم از گوھر نشد | زد برو منقار و کامش تر نشد' + - 'lang': 'en' + 'text': 'He got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.' +- 'id': '005_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت الماس ای گرفتار ہوس | تیز بر من کردہ منقار ہوس' + - 'lang': 'en' + 'text': '"O thrall of vain desire," said the diamond. | Thou hast sharpened thy greedy beak on me;' +- 'id': '005_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ی آبی نیم ساقی نیم | من براے دیگران باقی نیم' + - 'lang': 'en' + 'text': 'But lam not a dew drop, I give no drink, | I do not live for the sake of others.' +- 'id': '005_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصد آزارم کنی دیوانہ ئے | از حیات خود نما بیگانہ ئی' + - 'lang': 'en' + 'text': 'Wouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.' +- 'id': '005_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب من منقار مرغان بشکند | آدمی را گوھر جان بشکند' + - 'lang': 'en' + 'text': 'MY water will shiver the beaks of birds | And break the jewel of man''s like."' + 'notes': + - 'phrase': 'like."' + 'meaning': 'i.e., it he swallow a diamond, he will die.' + 'occurrence': !!int '1' +- 'id': '005_013_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طایر از الماس کام دل نیافت | روی خویش از ریزہ ی تابندہ تافت' + - 'lang': 'en' + 'text': 'The bird won not his heart''s wish from the diamond | And turned away from the sparkling stone.' +- 'id': '005_013_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسرت اندر سینہ اش آباد گشت | در گلوی او نوا فریاد گشت' + - 'lang': 'en' + 'text': 'Disappointment swelled in his breast, | The song in his throat became a wail.' +- 'id': '005_013_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ی شبنم سر شاخ گلی | تافت مثل اشک چشم بلبلی' + - 'lang': 'en' + 'text': 'Upon a rose-twig a drop of dew | Gleamed like the tear in a nightingale''s eye:' +- 'id': '005_013_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب او محو سپاس آفتاب | لرزہ بر تن از ہراس آفتاب' + - 'lang': 'en' + 'text': 'All its glitter was owing to the sun, | It was trembling in fear '' Of the sun' +- 'id': '005_013_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکب رم خوی گردون زادہ ئی | یکدم از ذوق نمود استادہ ئی' + - 'lang': 'en' + 'text': 'A restless sky born star | That had stopped for a moment, from desire to be seen;' +- 'id': '005_013_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد فریب از غنچہ و گل خوردہ ئی | بہرہ ئی از زندگے نا بردہ ئی' + - 'lang': 'en' + 'text': 'Oft deceived by bud and flower, | It had gained nothing from Life.' +- 'id': '005_013_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل اشک عاشق دلدادہ ئی | زیب مژگانی چکید آمادہ ئی' + - 'lang': 'en' + 'text': 'There it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.' +- 'id': '005_013_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغ مضطر زیر شاخ گل رسید | در دہانش قطرہ ی شبنم چکید' + - 'lang': 'en' + 'text': 'The sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.' +- 'id': '005_013_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ می خواہی ز دشمن جان بری | از تو پرسم قطرہ ئی یا گوہری؟' + - 'lang': 'en' + 'text': 'O thou that wouldst deliver thy soul from enemies. | I ask thee "Art thou a drop of water or a gem ?"' +- 'id': '005_013_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز سوز تشنگی طایر گداخت | از حیات دیگری سرمایہ ساخت' + - 'lang': 'en' + 'text': 'When the bird melted in the fire of thirst, | It appropriated the life of another.' +- 'id': '005_013_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ سخت اندام و گوہر خو نبود | ریزہ ی الماس بود و او نبود' + - 'lang': 'en' + 'text': 'The drop was not solid and gem-like; | The diamond had a being, the drop had none.' +- 'id': '005_013_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غافل از حفظ خودی یک دم مشو | ریزہ ے الماس شو شبنم مشو' + - 'lang': 'en' + 'text': 'Never for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!' +- 'id': '005_013_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ فطرت صورت کہسار باش | حامل صد ابر دریا بار باش' + - 'lang': 'en' + 'text': 'Be massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!' +- 'id': '005_013_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را دریاب از ایجاب خویش | سیم شو از بستن سیماب خویش' + - 'lang': 'en' + 'text': 'Save thyself by affirmation of Self, | Compress thy quick silver into silver ore!' +- 'id': '005_013_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ئی پیدا کن از تار خودی | آشکارا ساز اسرار خودی' + - 'lang': 'en' + 'text': 'Produce a melody from the string of Self, | Make manifest the secrets of Self!' diff --git a/data/github_iqbal_demystified/poems/005/005_014.yaml b/data/github_iqbal_demystified/poems/005/005_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8d8aaa25bf9e1f1b538529f089b150a02df243b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_014.yaml @@ -0,0 +1,154 @@ +--- +'id': '005_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’حکایت الماس و زغال‘‘" +- 'lang': 'en' + 'text': 'STORY OF THE DIAMOND AND THE COAL' +'description': [] +'sher': +- 'id': '005_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حقیقت باز بگشایم دری | با تو می گویم حدیث دیگری' + - 'lang': 'en' + 'text': 'NOW I will open one more gate of truth, | I will tell thee another tale.' +- 'id': '005_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با الماس در معدن ، زغال | ای امین جلوہ ہای لازوال' + - 'lang': 'en' + 'text': 'The coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.' +- 'id': '005_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھمدمیم و ہست و بود ما یکیست | در جہان اصل وجود ما یکیست' + - 'lang': 'en' + 'text': 'We are comrades, and our being is one; | The source of our existence is the same,' +- 'id': '005_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بکان میرم ز درد ناکسی | تو سر تاج شہنشاہان رسی' + - 'lang': 'en' + 'text': 'Yet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.' +- 'id': '005_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدر من از بد گلی کمتر ز خاک | از جمال تو دل آئینہ چاک' + - 'lang': 'en' + 'text': 'My stuff is so vile that I am valued less than earth, | Whereas the mirror''s heart is rent by thy beauty,' +- 'id': '005_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن از تاریکی من مجمر است | پس کمال جوہرم خاکستر است' + - 'lang': 'en' + 'text': 'My darkness illumines the chafing dish, | Then my substance is incinerated at last' +- 'id': '005_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پشت پا ہر کس مرا بر سر زند | بر متاع ہستیم اخگر زند' + - 'lang': 'en' + 'text': 'Every one puts the sole of his foot on my head | And covers my stock of existence with ashes.' +- 'id': '005_014_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سروسامان من باید گریست | برگ و ساز ہستیم دانی کہ چیست؟' + - 'lang': 'en' + 'text': 'My fate must needs be deplored: | Dost thou know what is the gist of my being' +- 'id': '005_014_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موجہ ی دودی بہم پیوستہ ئی | مایہ دار یک شرار جستہ ئی' + - 'lang': 'en' + 'text': 'It is a condensed wavelet of smoke, | Endowed with a single spark.' + 'notes': + - 'phrase': 'spark.' + 'meaning': 'These, two lines indicate the gist of the coal''s being' + 'occurrence': !!int '1' +- 'id': '005_014_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل انجم روی تو ہم خوی تو | جلوہ ہا خیزد ز ہر پھلوی تو' + - 'lang': 'en' + 'text': 'Both in, feature and nature thou art star-like, | Splendours rise from every side of thee.' +- 'id': '005_014_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ نور دیدہ ی قیصر شوے | گاہ زیب دستہ ی خنجر شوی' + - 'lang': 'en' + 'text': 'Now thou become''st the light of a monarch''s eye, | Now thou adornest the haft of a dagger."' +- 'id': '005_014_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت الماس ای رفیق نکتہ بین | تیرہ خاک از پختگی گردد نگین' + - 'lang': 'en' + 'text': '"O sagacious friend!" said the diamond, | "Dark earth, when hardened, becomes in dignity as a bezel.' +- 'id': '005_014_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بہ پیرامون خود در جنگ شد | پختہ از پیکار مثل سنگ شد' + - 'lang': 'en' + 'text': 'Having been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.' +- 'id': '005_014_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکرم از پختگی ذوالنور شد | سینہ ام از جلوہ ہا معمور شد' + - 'lang': 'en' + 'text': '''Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.' +- 'id': '005_014_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوار گشتی از وجود خام خویش | سوختی از نرمی اندام خویش' + - 'lang': 'en' + 'text': 'Because thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.' +- 'id': '005_014_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فارغ از خوف و غم و وسواس باش | پختہ مثل سنگ شو الماس باش' + - 'lang': 'en' + 'text': 'Be void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!' +- 'id': '005_014_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود از وی دو عالم مستنیر | ہر کہ باشد سخت کوش و سختگیر' + - 'lang': 'en' + 'text': 'Whosoever strives hard and grips tight, | The two worlds are illumined by him.' +- 'id': '005_014_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاکی اصل سنگ اسود است | کو سر از جیب حرم بیرون زد است' + - 'lang': 'en' + 'text': 'A little earth is the origin of the Black Stone | Which puts forth its head in the Ka''aba:' +- 'id': '005_014_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رتبہ اش از طور بالا تر شد است | بوسہ گاہ اسود و احمر شد است' + - 'lang': 'en' + 'text': 'Its rank is higher than Sinai, | It is kissed by the swarthy and the fair.' +- 'id': '005_014_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در صلابت آبروی زندگی است | ناتوانی ، ناکسے ناپختگی است' + - 'lang': 'en' + 'text': 'In solidity consists the glory of Life: | Weakness is worthlessness and immaturity."' diff --git a/data/github_iqbal_demystified/poems/005/005_015.yaml b/data/github_iqbal_demystified/poems/005/005_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b304660fff0896ac10f142f7363f91397e8b986 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_015.yaml @@ -0,0 +1,333 @@ +--- +'id': '005_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’حکایت شیخ و برہمن و مکالمہ گنگ و ہمالہ در معنی اینکہ | تسلسل حیات ملیہ | از محکم گرفتن روایات مخصوصہ ملیہ می باشد‘‘" +- 'lang': 'en' + 'text': 'STORY OF THE SHEIKH AND THE BRAHMIN FOLLOWED BY A CONVERSATION BETWEEN GANGES AND HIMALAYA TO THE EFFECT THAT THE CONTINUATION OF SOCIAL LIFE DEPEND ON FIRM ATTACHMENTS TO THE CHARACTERISTIC TRADITIONS OF THE COMMUNITY.' +'description': [] +'sher': +- 'id': '005_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بنارس برھمندی محترم | سر فرو اندر یم بود و عدم' + - 'lang': 'en' + 'text': 'AT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.' +- 'id': '005_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہرہ ی وافر ز حکمت داشتی | با خدا جویان ارادت داشتی' + - 'lang': 'en' + 'text': 'He had a large knowledge of philosophy | But was well-disposed to the seekers after God.' +- 'id': '005_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذہن او گیرا و ندرت کوش بود | با ثریا عقل او ھمدوش بود' + - 'lang': 'en' + 'text': 'His mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;' +- 'id': '005_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشیانش صورت عنقا بلند | مہر و مہ بر شعلہ ی فکرش سپند' + - 'lang': 'en' + 'text': 'His nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.' + 'notes': + - 'phrase': 'Anka;' + 'meaning': 'A mysterious bird, of which nothing is known except its same.' + 'occurrence': !!int '1' + - 'phrase': 'thought.' + 'meaning': 'Rue-seed is burned for the purpose of fumigation.' + 'occurrence': !!int '1' +- 'id': '005_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی مینای او در خون نشست | ساقی حکمت بجامش می نبست' + - 'lang': 'en' + 'text': 'For a long time he laboured and sweated, | But philosophy brought no wine to his cup' +- 'id': '005_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ریاض علم و دانش دام چید | چشم دامش طایر معنی ندید' + - 'lang': 'en' + 'text': 'Although he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;' +- 'id': '005_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناخن فکرش بخون آلودہ ماند | عقدہ ی بود و عدم نگشودہ ماند' + - 'lang': 'en' + 'text': 'And notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.' +- 'id': '005_015_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ بر لب شاھد حرمان او | چہرہ غماز دل حیران او' + - 'lang': 'en' + 'text': 'The sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.' +- 'id': '005_015_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت روزی نزد شیخ کاملی | آنکہ اندر سینہ پروردی دلی' + - 'lang': 'en' + 'text': 'One day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.' +- 'id': '005_015_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوش بر گفتار آن فرزانہ داد | بر لب خود مہر خاموشی نہاد' + - 'lang': 'en' + 'text': 'The Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage''s discourse.' +- 'id': '005_015_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت شیخ ای طائف چرخ بلند | اندکی عہد وفا با خاک بند' + - 'lang': 'en' + 'text': 'Then said the Sheikh; "O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;' +- 'id': '005_015_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا شدی آوارہ ی صحرا و دشت | فکر بیباک تو از گردون گذشت' + - 'lang': 'en' + 'text': 'Thou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.' +- 'id': '005_015_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با زمین در ساز ای گردون نورد | در تلاش گوہر انجم مگرد' + - 'lang': 'en' + 'text': 'Be reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;' +- 'id': '005_015_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نگویم از بتان بیزار شو | کافری شایستہ ی زنار شو' + - 'lang': 'en' + 'text': 'I do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !' + 'notes': + - 'phrase': '!' + 'meaning': '"The badge of unbelief"; here the original has sunnor (Zwv''piov) i.e. the sacred thread worn by Zoroastrians and other non-Muslims,' + 'occurrence': !!int '1' +- 'id': '005_015_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای امانت دار تہذیب کہن | پشت پا بر مسلک آبا مزن' + - 'lang': 'en' + 'text': 'O inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;' +- 'id': '005_015_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ز جمعیت حیات ملت است | کفر ہم سرمایہ ی جمعیت است' + - 'lang': 'en' + 'text': 'If a people''s life is derived from unity, | Unbelief too is source of unity.' +- 'id': '005_015_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ ھم در کافری کامل نہ ئی | در خور طوف حریم دل نہ ئی' + - 'lang': 'en' + 'text': 'Thou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.' +- 'id': '005_015_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماندہ ایم از جادہ ی تسلیم دور | تو ز آزر من ز ابراہیم دور' + - 'lang': 'en' + 'text': 'We both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.' + 'notes': + - 'phrase': 'Abraham.' + 'meaning': 'Azar, the father of Abraham, was an idolater.' + 'occurrence': !!int '1' +- 'id': '005_015_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیس ما سودائے محمل نشد | در جنون عاشقی کامل نشد' + - 'lang': 'en' + 'text': 'Our Majnun hath not fallen into melancholy for his Laila''s sake; | I He hath not become perfect in the madness of love.' +- 'id': '005_015_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد چون شمع خودی اندر وجود | از خیال آسمان پیما چہ سود' + - 'lang': 'en' + 'text': 'When the lamp of Self-expires, | What is the use of heaven surveying imagination ?"' +- 'id': '005_015_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب زد در دامن کہسار چنگ | گفت روزی با ھمالہ رود گنگ' + - 'lang': 'en' + 'text': 'Once on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:' +- 'id': '005_015_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز صبح آفرینش یخ بدوش | پیکرت از رودہا زنار پوش' + - 'lang': 'en' + 'text': '"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,' +- 'id': '005_015_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ترا با آسمان ہمراز ساخت | پات محروم خرام ناز ساخت' + - 'lang': 'en' + 'text': 'God made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.' +- 'id': '005_015_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طاقت رفتار از پایت ربود | این وقار و رفعت و تمکین چہ سود' + - 'lang': 'en' + 'text': 'He took away from thee the power to walk: | What avails this sublimity and stateliness?' +- 'id': '005_015_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی از خرام پیہم است | برگ و ساز ہستی موج از رم است' + - 'lang': 'en' + 'text': 'Life springs from perpetual movement; | Motion constitutes the wave''s whole existence,"' +- 'id': '005_015_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ چون این طعنہ از دریا شنید | ہم چو بحر آتش از کین بر دمید' + - 'lang': 'en' + 'text': 'When the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,' +- 'id': '005_015_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ای پہنای تو آئینہ ام | چون تو صد دریا درون سینہ ام' + - 'lang': 'en' + 'text': 'And answered: "Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.' +- 'id': '005_015_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این خرام ناز سامان فناست | ہر کہ از خود رفت شایان فناست' + - 'lang': 'en' + 'text': 'This graceful gait of thine is an instrument'', of death: | Whoso goeth from Self is meet to die.' +- 'id': '005_015_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام خود نداری آگہی | بر زیان خویش نازی ابلہی' + - 'lang': 'en' + 'text': 'Thou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!' +- 'id': '005_015_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز بطن چرخ گردان زادہ ئی | از تو بہتر ساحل افتادہ ئی' + - 'lang': 'en' + 'text': 'O born of the womb of the revolving sky, | A fallen-in bank is better than thou!' +- 'id': '005_015_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی خود نذر قلزم ساختی | پیش رہزن نقد جان انداختی' + - 'lang': 'en' + 'text': 'Thou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.' +- 'id': '005_015_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو گل در گلستان خوددار شو | بہر نشر بو پی گلچین مرو' + - 'lang': 'en' + 'text': 'Be self-contained like the rose in the garden, | Do not ''go to the florist in order to spread thy perfume!' +- 'id': '005_015_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی بر جای خود بالیدن است | از خیابان خودی گل چیدن است' + - 'lang': 'en' + 'text': 'To live is to grow in thyself | And gather roses from thine own flower bed.' +- 'id': '005_015_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرنہا بگذشت و من پا در گلم | تو گمان داری کہ دور از منزلم' + - 'lang': 'en' + 'text': 'Ages have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?' +- 'id': '005_015_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستیم بالید و تا گردون رسید | زیر دامانم ثریا آرمید' + - 'lang': 'en' + 'text': 'My being grew and reached the sky, | The Pleiads sank to rest under my skirts;' +- 'id': '005_015_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی تو بی نشان در قلزم است | ذروہ ی من سجدہ گاہ انجم است' + - 'lang': 'en' + 'text': 'Thy being vanishes in the ocean, | But on my crest the stars bow their heads.' +- 'id': '005_015_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم من بینای اسرار فلک | آشنا گوشم ز پرواز ملک' + - 'lang': 'en' + 'text': 'Mine eye sees the mysteries of heaven, | Mine ear is familiar with angels'' wings.' +- 'id': '005_015_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز سوز سعی پیہم سوختم | لعل و الماس و گہر اندوختم' + - 'lang': 'en' + 'text': 'Since I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.' +- 'id': '005_015_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’در درونم سنگ و اندر سنگ نار | آب را بر نار من نبود گذار‘‘' + - 'lang': 'en' + 'text': 'I am stone within, and in the stone is fire: | Water cannot pass over my fire I"' +- 'id': '005_015_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ئی ؟ خود را بپای خود مریز | در تلاطم کوش و با قلزم ستیز' + - 'lang': 'en' + 'text': 'Art thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.' +- 'id': '005_015_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب گوہر خواہ و گوہر ریزہ شو | بہر گوش شاہدی آویزہ شو' + - 'lang': 'en' + 'text': 'Desire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty' +- 'id': '005_015_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا خود افزا شو سبک رفتار شو | ابر برق انداز و دریا بار شو' + - 'lang': 'en' + 'text': 'Oh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!' +- 'id': '005_015_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو قلزم گدیہ ی طوفان کند | شکوہ ہا از تنگی دامان کند' + - 'lang': 'en' + 'text': 'Let the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts' +- 'id': '005_015_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمتر از موجی شمارد خویش را | پیش پای تو گذارد خویش را' + - 'lang': 'en' + 'text': 'Let it deem itself less -than a wave | And glide along at thy feet!' diff --git a/data/github_iqbal_demystified/poems/005/005_016.yaml b/data/github_iqbal_demystified/poems/005/005_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..561b9fa977442694a71e94d2efd4c32650aea6c3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_016.yaml @@ -0,0 +1,268 @@ +--- +'id': '005_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’در بیان اینکہ مقصد حیات مسلم ، اعلای کلمة اللہ است | و جہاد ، اگر محرک آن جوع الارض باشد | در مذہب اسلام حرام است‘‘" +- 'lang': 'en' + 'text': 'SHOWING THAT THE PURPOSE OF THE MUSLIM''S LIFE IS TO EXALT THE WORD OF ALLAH AND THAT THE JIHAD (WAR AGAINST UNBELIEVERS), IF IT BE PROMPTED BY LAND-HUNGER, IS UNLAWFUL IN THE RELIGION OF ISLAM.' +'description': [] +'sher': +- 'id': '005_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب را از صبغة اللہ رنگ دہ | عشق را ناموس و نام و ننگ دہ' + - 'lang': 'en' + 'text': 'IMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!' +- 'id': '005_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع مسلم از محبت قاہر است | مسلم ار عاشق نباشد کافر است' + - 'lang': 'en' + 'text': 'The Muslim''s nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.' +- 'id': '005_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تابع حق دیدنش نا دیدنش | خوردنش ، نوشیدنش ، خوابیدنش' + - 'lang': 'en' + 'text': 'Upon God depends his seeing and not seeing, | His eating, drinking, and sleeping.' +- 'id': '005_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رضایش مرضی حق گم شود | ’’این سخن کے باور مردم شود‘‘' + - 'lang': 'en' + 'text': 'In his will that which God wills becomes lost | "How small a man believe this saying?' + 'notes': + - 'phrase': 'saying?' + 'meaning': 'see Introduction P- xix, note 1.' + 'occurrence': !!int '1' +- 'id': '005_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیمہ در میدان الا اللہ زدست | در جہان شاہد علی الناس آمدست' + - 'lang': 'en' + 'text': 'He encamps in the, field of "There is no god but Allah"; | In the world he is a witness to mankind.' + 'notes': + - 'phrase': 'mankind.' + 'meaning': 'i.e., that life Of the true Muslim displays to 11161" kind the ideal realised.' + 'occurrence': !!int '1' +- 'id': '005_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد حالش نبی انس و جان | شاہدی صادق ترین شاہدان' + - 'lang': 'en' + 'text': 'His high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.' +- 'id': '005_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قال را بگذار و باب حال زن | نور حق بر ظلمت اعمال زن' + - 'lang': 'en' + 'text': 'Leave words and seek that spiritual state, | Shed the light of God o''er the darkness of thy deeds!' +- 'id': '005_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در قبای خسروی درویش زی | دیدہ بیدار و خدا اندیش زی' + - 'lang': 'en' + 'text': 'Albeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!' +- 'id': '005_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرب حق از ہر عمل مقصود دار | تا ز تو گردد جلالش آشکار' + - 'lang': 'en' + 'text': 'Whatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee' +- 'id': '005_016_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صلح ، شر گردد چو مقصود است غیر | گر خدا باشد غرض جنگ است خیر' + - 'lang': 'en' + 'text': 'Peace becomes an evil, if its object aught else; | War is good if its object is God.' +- 'id': '005_016_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نگردد حق ز تیغ ما بلند | جنگ باشد قوم را ناارجمند' + - 'lang': 'en' + 'text': 'If God be not exalted by our swords | War dishonours the people.' +- 'id': '005_016_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضرت شیخ میانمیر ولی | ہر خفی از نور جان او جلی' + - 'lang': 'en' + 'text': 'The holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed' + 'notes': + - 'phrase': 'Wali,' + 'meaning': 'A celebrated Muslim saint who died at Lahore in A.D. 1635.' + 'occurrence': !!int '1' +- 'id': '005_016_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر طریق مصطفی محکم پئی | نغمہ ی عشق و محبت را نئی' + - 'lang': 'en' + 'text': 'His feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.' +- 'id': '005_016_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تربتش ایمان خاک شہر ما | مشعل نور ہدایت بہر ما' + - 'lang': 'en' + 'text': 'His tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.' +- 'id': '005_016_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر در او جبہ فرسا آسمان | از مریدانش شہ ہندوستان' + - 'lang': 'en' + 'text': 'Heaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.' + 'notes': + - 'phrase': 'disciples.' + 'meaning': 'Shah Jahan.' + 'occurrence': !!int '1' +- 'id': '005_016_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ تخم حرص در دل کاشتی | قصد تسخیر ممالک داشتی' + - 'lang': 'en' + 'text': 'Now, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.' +- 'id': '005_016_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ہوس آتش بجان افروختی | تیغ را ’’ھل من مزید‘‘ آموختی' + - 'lang': 'en' + 'text': 'The flames of vain desire were alight in him, | He was teaching his sword to ask, "Is there any more?"' + 'notes': + - 'phrase': 'more?"' + 'meaning': 'Koran, ch. 50 v. 29.' + 'occurrence': !!int '1' +- 'id': '005_016_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دکن ہنگامہ ہا بسیار بود | لشکرش در عرصہ ی پیکار بود' + - 'lang': 'en' + 'text': 'In the Deccan was a great noise of war | His army stood on the battle field.' +- 'id': '005_016_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت پیش شیخ گردون پایہ ئی | تا بگیرد از دعا سرمایہ ئی' + - 'lang': 'en' + 'text': 'He went to the Sheikh of heaven-high dignity | That he might receive his blessing:' +- 'id': '005_016_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم از دنیا سوی حق رم کند | از دعا تدبیر را محکم کند' + - 'lang': 'en' + 'text': 'The Muslim turns from this world to God | And strengthens policy with prayer.' +- 'id': '005_016_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ از گفتار شہ خاموش ماند | بزم درویشان سراپا گوش ماند' + - 'lang': 'en' + 'text': 'The Sheikh made no answer to the Emperor''s speech, | The assembly of dervishes was all ears,' +- 'id': '005_016_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مریدی سکہ سیمین بدست | لب گشود و مہر خاموشی شکست' + - 'lang': 'en' + 'text': 'Until a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,' +- 'id': '005_016_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت این نذر حقیر از من پذیر | ای ز حق آوارگان را دستگیر' + - 'lang': 'en' + 'text': 'Saying, "Accept this poor offering from me, | O guide of them that have lost the way to God!' +- 'id': '005_016_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غوطہ ہا زد در خوی محنت تنم | تا گرہ زد درہمی را دامنم' + - 'lang': 'en' + 'text': 'My limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt."' +- 'id': '005_016_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت شیخ این زر حق سلطان ماست | آنکہ در پیراہن شاہی گداست' + - 'lang': 'en' + 'text': 'The Sheikh said: "This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.' +- 'id': '005_016_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمران مہر و ماہ و انجم است | شاہ ما مفلس ترین مردم است' + - 'lang': 'en' + 'text': 'Though he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.' +- 'id': '005_016_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ بر خوان اجانب دوخت است | آتش جوعش جہانی سوخت است' + - 'lang': 'en' + 'text': 'His eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.' +- 'id': '005_016_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قحط و طاعون تابع شمشیر او | عالمی ویرانہ از تعمیر او' + - 'lang': 'en' + 'text': 'His sword is followed by famine and plague, | His building lays wide and waste.' +- 'id': '005_016_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلق در فریاد از ناداریش | از تہیدستی ضعیف آزاریش' + - 'lang': 'en' + 'text': 'The folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.' +- 'id': '005_016_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوتش اھل جہان را دشمن است | نوع انسان کاروان ، او رہزن است' + - 'lang': 'en' + 'text': 'His power is an enemy to all: | Humankind are the caravan and he the brigand.' +- 'id': '005_016_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خیال خود فریب و فکر خام | می کند تاراج را تسخیر نام' + - 'lang': 'en' + 'text': 'In his self-delusion and ignorance | He calls pillage by the name of empire' +- 'id': '005_016_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عسکر شاہی و افواج غنیم | ہر دو از شمشیر جوع او دو نیم' + - 'lang': 'en' + 'text': 'Both the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.' +- 'id': '005_016_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش جان گدا جوع گداست | جوع سلطان ملک و ملت را فناست' + - 'lang': 'en' + 'text': 'The beggar''s hunger consumes his own soul, | But the Sultan''s hunger destroys state and religion.' +- 'id': '005_016_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ خنجر بہر غیر اللہ کشید | تیغ او در سینہ ی او آرمید' + - 'lang': 'en' + 'text': 'Whoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast."' diff --git a/data/github_iqbal_demystified/poems/005/005_017.yaml b/data/github_iqbal_demystified/poems/005/005_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1459311e34df283fdfd81884ae8886ca101680b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_017.yaml @@ -0,0 +1,538 @@ +--- +'id': '005_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاندر ز میر نجات نقشبند المعروف بہ بابای صحرائی | کہ برای مسلمانان ہندوستان رقم فرمودہ است" +- 'lang': 'en' + 'text': 'PRECEPTS WRITTEN FOR THE MUSLIMS OF INDIA BY MIR NAJAT NAKSHBAND, WHO IS GENERALLY KNOWN AS BABA SAHRAI''S' +'description': [] +'sher': +- 'id': '005_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ مثل گل ز گل بالیدہ ئی | تو ھم از بطن خودی زائیدہ ئی' + - 'lang': 'en' + 'text': 'O THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.' +- 'id': '005_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی مگذر بقا انجام باش | قطرہ ئی می باش و بحر آشام باش' + - 'lang': 'en' + 'text': 'Do not abandon Self Persist therein | Be a drop of water and drink up the ocean' +- 'id': '005_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ از نور خودی تابندہ ئے | گر خودی محکم کنی پایندہ ئی' + - 'lang': 'en' + 'text': 'Glowing with the light of Self as thou art, | Make Self strong, and thou with endure.' +- 'id': '005_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سود در جیب ہمین سوداستی | خواجگی از حفظ این کالاستی' + - 'lang': 'en' + 'text': 'Thou gett''st profit from the trade, | Thou gain''st riches by preserving this commodity.' +- 'id': '005_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی و از نیستی ترسیدہ ئی | ای سرت گردم غلط فہمیدہ ئی' + - 'lang': 'en' + 'text': 'Thou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.' +- 'id': '005_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خبر دارم ز ساز زندگی | با تو گویم چیست راز زندگی' + - 'lang': 'en' + 'text': 'Since I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life' +- 'id': '005_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غوطہ در خود صورت گوہر زدن | پس ز خلوت گاہ خود سر بر زدن' + - 'lang': 'en' + 'text': 'To sink into thyself like the pearl, | Then to emerge from thine inward solitude;' +- 'id': '005_017_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر خاکستر شرار اندوختن | شعلہ گردیدن نظرہا سوختن' + - 'lang': 'en' + 'text': 'To collect sparks beneath the ashes, | And become a flame and dazzle -men''s eyes.' +- 'id': '005_017_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خانہ سوز محنت چل سالہ شو | طوف خود کن شعلہ ی جوالہ شو' + - 'lang': 'en' + 'text': 'Go, burn the house of forty years'' tribulation, | Move round thyself! By a circling flame' +- 'id': '005_017_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی از طوف دیگر رستن است | خویش را بیت الحرم دانستن است' + - 'lang': 'en' + 'text': 'What is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?' +- 'id': '005_017_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر زن و از جذب خاک آزاد باش | ہمچو طایر ایمن از افتاد باش' + - 'lang': 'en' + 'text': 'Beat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.' +- 'id': '005_017_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر طایر نہ ئی ای ہوشمند | بر سر غار آشیان خود مبند' + - 'lang': 'en' + 'text': 'Unless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.' +- 'id': '005_017_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ باشی در پی کسب علوم | با تو می گویم پیام پیر روم' + - 'lang': 'en' + 'text': 'O thou that seekest to acquire knowledge, | I say o''er to thee the message of the Sage of Rum:' + 'notes': + - 'phrase': 'Rum:' + 'meaning': 'Jalaluddin Rumi.' + 'occurrence': !!int '1' +- 'id': '005_017_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’علم را بر تن زنی مارے بود | علم را بر دل زنی یارے بود‘‘' + - 'lang': 'en' + 'text': '"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend."' +- 'id': '005_017_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آگہی از قصہ ی آخوند روم | آنکہ داد اندر حلب درس علوم' + - 'lang': 'en' + 'text': 'Hast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?' +- 'id': '005_017_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای در زنجیر توجیہات عقل | کشتیش طوفانی ’’ظلمات‘‘ عقل' + - 'lang': 'en' + 'text': 'Fast in the bonds of intellectual proofs, | Drifting o''er the dark and stormy sea of understanding;' +- 'id': '005_017_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موسی بیگانہ ی سینای عشق | بیخبر از عشق و از سودای عشق' + - 'lang': 'en' + 'text': 'A Moses unillumined by Love''s Sinai, | Ignorant of Love and of Love''s passion.' +- 'id': '005_017_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تشکک گفت و از اشراق گفت | وز حکم صد گوہر تابندہ سفت' + - 'lang': 'en' + 'text': 'He discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.' +- 'id': '005_017_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدہ ہای قول مشائین گشود | نور فکرش ہر خفی را وانمود' + - 'lang': 'en' + 'text': 'He unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.' +- 'id': '005_017_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرد و پیشش بود انبار کتب | بر لب او شرح اسرار کتب' + - 'lang': 'en' + 'text': 'Heaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.' +- 'id': '005_017_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر تبریزی ز ارشاد کمال | جست راہ مکتب ملا جلال' + - 'lang': 'en' + 'text': 'Shams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi' + 'notes': + - 'phrase': 'Kamal,' + 'meaning': 'Baba Kamaluddin Jundi For Shams-i-Tabriz and his relation to Jalaluddin Rumi' + 'occurrence': !!int '1' +- 'id': '005_017_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت این غوغا و قیل و قال چیست | این قیاس و وہم و استدلال چیست' + - 'lang': 'en' + 'text': 'And cried out, "What is all ''this noise and babble ? | What are all these syllogisms and judgements and demonstrations?"' +- 'id': '005_017_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مولوی فرمود نادان لب ببند | بر مقالات خردمندان مخند' + - 'lang': 'en' + 'text': '"Peace, O fool!" exclaimed the Maulvi, | "Do not laugh at the doctrines of the sages.' +- 'id': '005_017_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای خویش از مکتبم بیرون گذار | قیل و قال است این ترا با وی چہ کار' + - 'lang': 'en' + 'text': 'Get thee out of my college! | This is argument and discussion; what hast thou to do with it ?' +- 'id': '005_017_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قال ما از فہم تو بالاتر است | شیشہ ی ادراک را روشنگر است' + - 'lang': 'en' + 'text': 'My discourse is beyond thy under standing. | It brightens the glass of perception!' +- 'id': '005_017_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز شمس از گفتہ ی ملا فزود | آتشی از جان تبریزی گشود' + - 'lang': 'en' + 'text': 'These words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.' +- 'id': '005_017_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زمین برق نگاہ او فتاد | خاک از سوز دم او شعلہ زاد' + - 'lang': 'en' + 'text': 'The lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.' +- 'id': '005_017_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش دل خرمن ادراک سوخت | دفتر آن فلسفی را پاک سوخت' + - 'lang': 'en' + 'text': 'The spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.' +- 'id': '005_017_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مولوی بیگانہ از اعجاز عشق | ناشناس نغمہ ہای ساز عشق' + - 'lang': 'en' + 'text': 'The Maulvi, being a stranger to Love''s miracles | And unversed in Love''s harmonies,' +- 'id': '005_017_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت این آتش چسان افروختی | دفتر ارباب حکمت سوختی' + - 'lang': 'en' + 'text': 'Cried, "How didst thou kindle this fire, | Which hath burned the books of the philosophers ?"' +- 'id': '005_017_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت شیخ ای مسلم زنار دار | ذوق و حال است این ترا با وی چہ کار' + - 'lang': 'en' + 'text': 'The Sheikh answered, "O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?' +- 'id': '005_017_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حال ما از فکر تو بالاتر است | شعلہ ی ما کیمیای احمر است' + - 'lang': 'en' + 'text': 'My state is beyond thy thought, | My flame is the Alchemist''s elixir,"' +- 'id': '005_017_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساختی از برف حکمت ساز و برگ | از سحاب فکر تو بارد تگرگ' + - 'lang': 'en' + 'text': 'Thou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.' +- 'id': '005_017_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی افروز از خاشاک خویش | شعلہ ئی تعمیر کن از خاک خویش' + - 'lang': 'en' + 'text': 'Kindle a fire in thy rubble, | Foster a flame in thy earth!' +- 'id': '005_017_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم مسلم کامل از سوز دل است | معنی اسلام ترک آفل است' + - 'lang': 'en' + 'text': 'The Muslim''s knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.' +- 'id': '005_017_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز بند آفل ابراہیم رست | در میان شعلہ ہا نیکو نشست' + - 'lang': 'en' + 'text': 'When Abraham escaped from the bondage of "that which sets," | He sat unhurt in the midst of flames.' + 'notes': + - 'phrase': 'sets,"' + 'meaning': 'Abraham refused to worship the sun, moon and stars, stars. saying, "I love not them that set" (Koran, 6. 6, v. 76).' + 'occurrence': !!int '1' +- 'id': '005_017_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم حق را در قفا انداختی | بہر نانی نقد دین در باختی' + - 'lang': 'en' + 'text': 'Thou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.' +- 'id': '005_017_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم رو در جستجوی سرمہ ئی | واقف از چشم سیاہ خود نہ ئی' + - 'lang': 'en' + 'text': 'Thou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.' +- 'id': '005_017_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب حیوان از دم خنجر طلب | از دہان اژدہا کوثر طلب' + - 'lang': 'en' + 'text': 'Seek k the Fountain of Life from the sword''s edge. | And the River of Paradise from the dragon''s mouth.' +- 'id': '005_017_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ اسود از در بتخانہ خواہ | نافہ ی مشک از سگ دیوانہ خواہ' + - 'lang': 'en' + 'text': 'Demand the Black Stone from the door of the house of idols. | And the musk-deer''s bladder from a mad dog,' +- 'id': '005_017_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز عشق از دانش حاضر مجوی | کیف حق از جام این کافر مجوی' + - 'lang': 'en' + 'text': 'But do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel''s cup!' +- 'id': '005_017_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی محو تک و دو بودہ ام | رازدان دانش نو بودہ ام' + - 'lang': 'en' + 'text': 'Long have I been running to and fro, | Learning the secrets of the New Knowledge' +- 'id': '005_017_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باغبانان امتحانم کردہ اند | محرم این گلستانم کردہ اند' + - 'lang': 'en' + 'text': 'Its gardeners have put me to the trial | And have made me intimate with their roses.' +- 'id': '005_017_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلستانی لالہ زار عبرتی | چون گل کاغذ سراب نکہتی' + - 'lang': 'en' + 'text': 'Roses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.' +- 'id': '005_017_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز بند این گلستان رستہ ام | آشیان بر شاخ طوبی بستہ ام' + - 'lang': 'en' + 'text': 'Since this garden ceased to enthrall me | 1 have nested on the Paradisal tree.' +- 'id': '005_017_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانش حاضر حجاب اکبر است | بت پرست و بت فروش و بتگر است' + - 'lang': 'en' + 'text': 'Modern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!' +- 'id': '005_017_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا بزندان مظاہر بستہ ئی | از حدود حس برون نا جستہ ئی' + - 'lang': 'en' + 'text': 'Shackled in the prison of phenomena, | It has not over leaped the limits of the sensible.' +- 'id': '005_017_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در صراط زندگی از پا فتاد | بر گلوی خویشتن خنجر نہاد' + - 'lang': 'en' + 'text': 'It has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.' +- 'id': '005_017_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی دارد مثال لالہ سرد | شعلہ ئی دارد مثال ژالہ سرد' + - 'lang': 'en' + 'text': 'Its fire is cold as the flame of the tulip; | Its flames are frozen like hail.' +- 'id': '005_017_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش از سوز عشق آزاد ماند | در جہان جستجو ناشاد ماند' + - 'lang': 'en' + 'text': 'its nature remains untouched by the glow of Love, | It is ever engaged in joyless search.' +- 'id': '005_017_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق افلاطون علت ہای عقل | بہ شود از نشترش سودای عقل' + - 'lang': 'en' + 'text': 'Love is the Plato that heals the sicknesses of the mind: | The mind''s melancholy is cured by its lancet.' + 'notes': + - 'phrase': 'mind:' + 'meaning': 'In the Masnavi Love is called '',the physician of our pride and self-conceit, our Plato, and our Galen.' + 'occurrence': !!int '1' +- 'id': '005_017_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جملہ عالم ساجد و مسجود عشق | سومنات عقل را محمود عشق' + - 'lang': 'en' + 'text': 'The-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.' + 'notes': + - 'phrase': 'intellect.' + 'meaning': 'The famous idol of Somnath was destroyed by Sultan Mahmud of Ghazna' + 'occurrence': !!int '1' +- 'id': '005_017_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این می دیرینہ در میناش نیست | شور ’’یارب‘‘ ، قسمت شبہاش نیست' + - 'lang': 'en' + 'text': 'Modern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.' +- 'id': '005_017_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیمت شمشاد خود نشناختی | سرو دیگر را بلند انداختی' + - 'lang': 'en' + 'text': 'Thou hast misprized thine own cypress | And deemed tall the cypress of others.' +- 'id': '005_017_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل نے خود را ز خود کردی تہی | بر نوای دیگران دل می نہی' + - 'lang': 'en' + 'text': 'Like the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,' +- 'id': '005_017_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای گدای ریزہ ئی از خوان غیر | جنس خود می جوئی از دکان غیر' + - 'lang': 'en' + 'text': 'O thou that begg''st morsels from an other''s table. | Witt thou seek thine own kind in another''s shop?' +- 'id': '005_017_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم مسلم از چراغ غیر سوخت | مسجد او از شرار دیر سوخت' + - 'lang': 'en' + 'text': 'The Muslim''s assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.' +- 'id': '005_017_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سواد کعبہ چون آہو رمید | ناوک صیاد پہلویش درید' + - 'lang': 'en' + 'text': 'When the deer fled from the sacred territory of Mecca, | The hunter''s arrow pierced her side.' + 'notes': + - 'phrase': 'side.' + 'meaning': 'The pilgrims are forbidden to kill game' + 'occurrence': !!int '1' +- 'id': '005_017_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شد پریشان برگ گل چون بوی خویش | ای ز خود رم کردہ باز آ سوی خویش' + - 'lang': 'en' + 'text': 'The leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:' +- 'id': '005_017_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای امین حکمت ام الکتاب | وحدت گمگشتہ ی خود بازیاب' + - 'lang': 'en' + 'text': 'O trustee of the wisdom of the Koran, | Find the lost unity again!' +- 'id': '005_017_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کہ دربان حصار ملتیم | کافر از ترک شعار ملتیم' + - 'lang': 'en' + 'text': 'We, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.' +- 'id': '005_017_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساقی دیرینہ را ساغر شکست | بزم رندان حجازی بر شکست' + - 'lang': 'en' + 'text': 'The ancient Saqi''s bowl is shattered, | The wine-party of the Hijaz is broken up.' +- 'id': '005_017_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کعبہ آباد است از اصنام ما | خندہ زن کفر است بر اسلام ما' + - 'lang': 'en' + 'text': 'The Ka''ba is filled with our idols, | Infidelity mocks at our Islam.' +- 'id': '005_017_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ در عشق بتان اسلام باخت | رشتہ ی تسبیح از زنار ساخت' + - 'lang': 'en' + 'text': 'Our Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.' +- 'id': '005_017_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر ہا پیر از بیاض مو شدند | سخرہ بہر کودکان کو شدند' + - 'lang': 'en' + 'text': 'Our spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;' +- 'id': '005_017_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز نقش لاالہ بیگانہ ئی | از صنم ہای ہوس بتخانہ ئی' + - 'lang': 'en' + 'text': 'Their hearts bear no impress of the Faith | But house the idols of sensuality.' +- 'id': '005_017_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود ھر مو درازی خرقہ پوش | آہ ازین سوداگران دین فروش' + - 'lang': 'en' + 'text': 'Every long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!' +- 'id': '005_017_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مریدان روز و شب اندر سفر | از ضرورت ہای ملت بی خبر' + - 'lang': 'en' + 'text': 'Day and night they are travelling about with disciples, | Insensible to the great needs of Islam.' +- 'id': '005_017_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ہا بی نور مثل نرگس اند | سینہ ہا از دولت دل مفلس اند' + - 'lang': 'en' + 'text': 'Their eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.' +- 'id': '005_017_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظان ہم صوفیان منصب پرست | اعتبار ملت بیضا شکست' + - 'lang': 'en' + 'text': 'Preachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.' +- 'id': '005_017_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ ما چشم بر بتخانہ دوخت | مفتی دین مبین فتوی فروخت' + - 'lang': 'en' + 'text': 'Our preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.' +- 'id': '005_017_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست یاران بعد ازین تدبیر ما | رخ سوی میخانہ دارد پیر ما' + - 'lang': 'en' + 'text': 'After this, O friends, what are we to do? | Our guide turns his face towards the wine-house.' diff --git a/data/github_iqbal_demystified/poems/005/005_018.yaml b/data/github_iqbal_demystified/poems/005/005_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3069eafc1bd6f491be90ebff69bbd6c0927b6f98 --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_018.yaml @@ -0,0 +1,437 @@ +--- +'id': '005_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’ الوقت سیف‘‘" +- 'lang': 'en' + 'text': 'TIME IS A SWORD' +'description': [] +'sher': +- 'id': '005_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبز بادا خاک پاک شافعی | عالمی سر خوش ز تاک شافعی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او کوکب ز گردون چیدہ است | سیف بران وقت را نامیدہ است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ گویم سر این شمشیر چیست | آب او سرمایہ دار از زندگیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحبش بالاتر از امید و بیم | دست او بیضا تر از دست کلیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ از یک ضربت او تر شود | بحر از محرومی نم بر شود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کف موسی ہمین شمشیر بود | کار او بالاتر از تدبیر بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ی دریای احمر چاک کرد | قلزمی را خشک مثل خاک کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنجہ ی حیدر کہ خیبر گیر بود | قوت او از ہمین شمشیر بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش گردون گردان دیدنی است | انقلاب روز و شب فہمیدنی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای اسیر دوش و فردا در نگر | در دل خود عالم دیگر نگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گل خود تخم ظلمت کاشتی | وقت را مثل خطی پنداشتی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز با پیمانہ ی لیل و نہار | فکر تو پیمود طول روزگار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساختی این رشتہ را زنار دوش | گشتہ ئی مثل بتان باطل فروش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیمیا بودی و مشت گل شدی | سر حق زائیدی و باطل شدی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمی ؟ آزاد این زنار باش | شمع بزم ملت احرار باش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ از اصل زمان آگہ نہ ئی | از حیات جاودان آگہ نہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا در روز و شب باشی اسیر | رمز وقت از ’’لی مع اللہ‘‘ یاد گیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این و آن پیداست از رفتار وقت | زندگی سریست از اسرار وقت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل وقت از گردش خورشید نیست | وقت جاوید است و خور جاوید نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عیش و غم عاشور و ہم عید است وقت | سر تاب ماہ و خورشید است وقت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت را مثل مکان گستردہ ئی | امتیاز دوش و فردا کردہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای چو بو رم کردہ از بستان خویش | ساختی از دست خود زندان خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت ما کو اول و آخر ندید | از خیابان ضمیر ما دمید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ از عرفان اصلش زندہ تر | ہستی او از سحر تابندہ تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی از دہر و دہر از زندگی است | ’’لاتسبوالدھر‘‘ فرمان نبی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ای می گویمت روشن چو در | تا شناسی امتیاز عبد و حر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد گردد یاوہ در لیل و نھار | در دل حر یاوہ گردد روزگار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد از ایام می باند کفن | روز و شب را می تند بر خویشتن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر خود را ز گل بر می کند | خویش را بر روزگاران می تند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد چون طایر بدام صبح و شام | لذت پرواز بر جانش حرام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ی آزادہ ی چابک نفس | طایر ایام را گردد قفس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد را تحصیل حاصل فطرت است | واردات جان او بی ندرت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از گران خیزی مقام او ہمان | نالہ ہای صبح و شام او ہمان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمبدم نو آفرینی کار حر | نغمہ پیہم تازہ ریزد تار حر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش زحمت کش تکرار نیست | جادہ ی او حلقہ ی پرگار نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد را ایام زنجیر است و بس | بر لب او حرف تقدیر است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت حر با قضا گردد مشیر | حادثات از دست او صورت پذیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفتہ و آیندہ در موجود او | دیرہا آسودہ اندر زود او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمد از صوت و صدا پاک این سخن | در نمی آید بہ ادراک این سخن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم و حرفم ز معنی شرمسار | شکوہ ی معنی کہ با حرفم چہ کار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ معنی چون بہ حرف آمد بمرد | از نفس ہای تو نار او فسرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ی غیب و حضور اندر دل است | رمز ایام و مرور اندر دل است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ی خاموش دارد ساز وقت | غوطہ در دل زن کہ بینی راز وقت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یاد ایامی کہ سیف روزگار | با توانا دستی ما بود یار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم دین در کشت دلہا کاشتیم | پردہ از رخسار حق برداشتیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناخن ما عقدہ ی دنیا گشاد | بخت این خاک از سجود ما گشاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خم حق بادہ ی گلگون زدیم | بر کہن میخانہ ہا شبخون زدیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای می دیرینہ در مینای تو | شیشہ آب از گرمی صہبای تو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غرور و نخوت و کبر و منی | طعنہ بر ناداری ما میزنی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جام ما ہم زیب محفل بودہ است | سینہ ی ما صاحب دل بودہ است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر نو از جلوہ ہا آراستہ | از غبار پای ما برخاستہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشت حق سیراب گشت از خون ما | حق پرستان جہان ممنون ما' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم از ما صاحب تکبیر شد | از گل ما کعبہ ہا تعمیر شد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف اقرأ حق بما تعلیم کرد | رزق خویش از دست ما تقسیم کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ رفت از دست ما تاج و نگین | ما گدایان را بچشم کم مبین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہ تو زیان کاریم ما | کہنہ پنداریم ما ، خواریم ما' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعتبار از لاالہ داریم ما | ہر دو عالم را نگہ داریم ما' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غم امروز و فردا رستہ ایم | با کسی عہد محبت بستہ ایم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل حق سر مکنونیم ما | وارث موسی و ہارونیم ما' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر و مہ روشن ز تاب ما ہنوز | برقہا دارد سحاب ما ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '005_018_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذات ما آئینۂ ذات حق است | ہستی مسلم ز آیات حق است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/005/005_019.yaml b/data/github_iqbal_demystified/poems/005/005_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f828f994efb59de5a299a461c50621e4ff0cb6e --- /dev/null +++ b/data/github_iqbal_demystified/poems/005/005_019.yaml @@ -0,0 +1,340 @@ +--- +'id': '005_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدعا" +- 'lang': 'en' + 'text': 'AN INVOCATION' +'description': [] +'sher': +- 'id': '005_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای چو جان اندر وجود عالمی | جان ما باشی و از ما می رمی' + - 'lang': 'en' + 'text': 'O THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.' +- 'id': '005_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ از فیض تو در عود حیات | موت در راہ تو محسود حیات' + - 'lang': 'en' + 'text': 'Thou breathest music into Life''s lute; | Life envies Death when death is for thy sake' +- 'id': '005_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز تسکین دل ناشاد شو | باز اندر سینہ ہا آباد شو' + - 'lang': 'en' + 'text': 'One more bring comfort to our sad hearts, | Once more dwell in our breasts!' +- 'id': '005_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز از ما خواہ ننگ و نام را | پختہ تر کن عاشقان خام را' + - 'lang': 'en' + 'text': 'Once more demand from us the sacrifice of name and fame, | Strengthen our weak love.' +- 'id': '005_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقدر شکوہ ہا داریم ما | نرخ تو بالا و ناداریم ما' + - 'lang': 'en' + 'text': 'We are oft complaining of destiny, | Thou art of great price and we have naught.' +- 'id': '005_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تہیدستان رخ زیبا مپوش | عشق سلمان و بلال ارزان فروش' + - 'lang': 'en' + 'text': 'Aide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!' + 'notes': + - 'phrase': 'Bilal!' + 'meaning': 'Salman was a Persian, Bilal was Abyssianian. Both had been slaves and were devoted henchmen of the Prophet' + 'occurrence': !!int '1' +- 'id': '005_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بیخواب و دل بیتاب دہ | باز ما را فطرت سیماب دہ' + - 'lang': 'en' + 'text': 'Give us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man' +- 'id': '005_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آیتی بمنا ز آیات مبین | تا شود اعناق اعدا خاضعین' + - 'lang': 'en' + 'text': 'Show unto us one of thy manifest signs, | That the necks of our enemies may be bowed!' +- 'id': '005_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ آتش خیز کن این کاہ را | ز آتش ما سوز غیر اللہ را' + - 'lang': 'en' + 'text': 'Make this chaff a mountain crested with fire; | Burn with out fire all that is not God!' +- 'id': '005_019_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ ی وحدت چو قوم از دست داد | صد گرہ بر روی کار ما فتاد' + - 'lang': 'en' + 'text': 'When the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.' +- 'id': '005_019_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما پریشان در جہان چون اختریم | ہمدم و بیگانہ از یکدیگریم' + - 'lang': 'en' + 'text': 'We are dispersed like stars in the world | Though of the same family, we are strange to one another.' +- 'id': '005_019_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز این اوراق را شیرازہ کن | باز آئین محبت تازہ کن' + - 'lang': 'en' + 'text': 'Rind again these scattered leaves, | Revive the law of love!' +- 'id': '005_019_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز ما را بر ہمان خدمت گمار | کار خود با عاشقان خود سپار' + - 'lang': 'en' + 'text': 'Take us back to serve thee as of old, | Commit thy cause to them that love thee!' +- 'id': '005_019_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہروان را منزل تسلیم بخش | قوت ایمان ابراہیم بخش' + - 'lang': 'en' + 'text': 'We are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!' +- 'id': '005_019_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را از شغل لا آگاہ کن | آشنای رمز الااللہ کن' + - 'lang': 'en' + 'text': 'Make us know the meaning of "There is no God." | Make us acquainted with the mystery of "except Allah!"' + 'notes': + - 'phrase': 'Allah!"' + 'meaning': 'i.e., affirmation of the Divine Unity.' + 'occurrence': !!int '1' +- 'id': '005_019_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منکہ بھر دیگران سوزم چو شمع | بزم خود را گریہ آموزم چو شمع' + - 'lang': 'en' + 'text': 'I who burn like a candle for the sake of others | Teach myself to weep like that candle.' +- 'id': '005_019_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یارب آن اشکی کہ باشد دلفروز | بیقرار و مضطر و آرام سوز' + - 'lang': 'en' + 'text': 'O God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,' +- 'id': '005_019_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارمش در باغ و روید آتشی | از قبای لالہ شوید آتشی' + - 'lang': 'en' + 'text': 'May I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip''s robe!' +- 'id': '005_019_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بدوش و دیدہ بر فرداستم | در میان انجمن تنہا ستم' + - 'lang': 'en' + 'text': 'My heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.' +- 'id': '005_019_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’ہر کسی از ظن خود شد یار من | از درون من نجست اسرار من‘‘' + - 'lang': 'en' + 'text': '"Every one fancies he is my friend, | But none ever sought the secrets within my Soul."' +- 'id': '005_019_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان یارب ندیم من کجاست | نخل سینایم کلیم من کجاست' + - 'lang': 'en' + 'text': 'Oh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?' +- 'id': '005_019_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظالمم بر خود ستم ہا کردہ ام | شعلہ ئی را در بغل پروردہ ام' + - 'lang': 'en' + 'text': 'I am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,' +- 'id': '005_019_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ئی غارت گر سامان ہوش | آتشی افکندہ در دامان ہوش' + - 'lang': 'en' + 'text': 'A flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,' +- 'id': '005_019_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل را دیوانگی آموختہ | علم را سامان ہستی سوختہ' + - 'lang': 'en' + 'text': 'Lessened with madness the proud reason, | And inflamed the very being of knowledge:' +- 'id': '005_019_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب از سوز او گردون مقام | برقہا اندر طواف او مدام' + - 'lang': 'en' + 'text': 'its blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.' +- 'id': '005_019_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو شبنم دیدہ ی گریان شدم | تا امین آتش پنہان شدم' + - 'lang': 'en' + 'text': 'Mine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.' +- 'id': '005_019_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع را سوز عیان آموختم | خود نہان از چشم عالم سوختم' + - 'lang': 'en' + 'text': 'I taught the candle to burn openly, | While I myself burned unseen by the world''s eye.' +- 'id': '005_019_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہا آخر ز ہر مویم دمید | از رگ اندیشہ ام آتش چکید' + - 'lang': 'en' + 'text': 'As last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:' +- 'id': '005_019_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عندلیبم از شرر ہا دانہ چید | نغمہ ی آتش مزاجی آفرید' + - 'lang': 'en' + 'text': 'My nightingale picked up the grains of spark | And created a fire-tempered song.' +- 'id': '005_019_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ی عصر من از دل خالی است | می تپد مجنون کہ محمل خالی است' + - 'lang': 'en' + 'text': 'The breast of this age is without a heart, | Majnun quivers with pain because Laila''s howdah is empty.' +- 'id': '005_019_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع را تنہا تپیدن سہل نیست | آہ یک پروانہ ی من اہل نیست' + - 'lang': 'en' + 'text': 'It is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?' +- 'id': '005_019_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انتظار غمگساری تا کجا | جستجوی راز دارے تا کجا' + - 'lang': 'en' + 'text': 'How long shall I wait for one to share my grief? | How long must I search for a confidant?' +- 'id': '005_019_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز رویت ماہ و انجم مستنیر | آتش خود را ز جانم باز گیر' + - 'lang': 'en' + 'text': 'O Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!' +- 'id': '005_019_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این امانت بازگیر از سینہ ام | خار جوہر برکش از آئینہ ام' + - 'lang': 'en' + 'text': 'Take back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,' +- 'id': '005_019_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا مرا یک ھمدم دیرینہ دہ | عشق عالم سوز را آئینہ دہ' + - 'lang': 'en' + 'text': 'Or give me one old comrade | To be the mirror of mine all-burning love!' +- 'id': '005_019_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج در بحر است ہم پہلوی موج | ہست با ھمدم تپیدن خوی موج' + - 'lang': 'en' + 'text': 'In the sea wave tosses side by side with wave: | Each hath a partner in its emotion.' +- 'id': '005_019_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر فلک کوکب ندیم کوکبست | ماہ تابان سر بزانوی شب است' + - 'lang': 'en' + 'text': 'In heaven star consorts with star, | And the bright moon lays her head on the knees of Night.' +- 'id': '005_019_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز پھلوی شب یلدا زند | خویش را امروز بر فردا زند' + - 'lang': 'en' + 'text': 'Morning touches Night''s dark side, | And To-day throws itself against Tomorrow.' +- 'id': '005_019_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی جوئی بجوئے گم شود | موجہ ی بادی ببوئے گم شود' + - 'lang': 'en' + 'text': 'One river loses its being in another, | A waft of air dies in perfume.' +- 'id': '005_019_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست در ہر گوشہ ی ویرانہ رقص | می کند دیوانہ با دیوانہ رقص' + - 'lang': 'en' + 'text': 'There is dancing in every nook of the wilderness. | Madman dances with madman.' +- 'id': '005_019_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ تو در ذات خود یکتاستی | عالمی از بھر خویش آراستی' + - 'lang': 'en' + 'text': 'Because in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,' +- 'id': '005_019_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من مثال لالہ ی صحراستم | درمیان محفلی تنہاستم' + - 'lang': 'en' + 'text': 'I am as the tulip of the field, | In the midst of a company I am alone.' +- 'id': '005_019_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواہم از لطف تو یاری ہمدمی | از رموز فطرت من محرمی' + - 'lang': 'en' + 'text': 'I beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,' +- 'id': '005_019_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھمدمی دیوانہ ئی فرزانہ ئی | از خیال این و آن بیگانہ ئی' + - 'lang': 'en' + 'text': 'A friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,' +- 'id': '005_019_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بجان او سپارم ہوی خویش | باز بینم در دل او روی خویش' + - 'lang': 'en' + 'text': 'That I may confide my lament to his soul | And see again my face in his heart.' +- 'id': '005_019_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سازم از مشت گل خود پیکرش | ہم صنم او را شوم ہم آزرش' + - 'lang': 'en' + 'text': 'His image I will mould of mine own clay, | I will be to him both idol and worshipper.' diff --git a/data/github_iqbal_demystified/poems/006/006_001.yaml b/data/github_iqbal_demystified/poems/006/006_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fe1a8d44959c42b12cf694107a0f6e284d256a8d --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_001.yaml @@ -0,0 +1,220 @@ +--- +'id': '006_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'پیشکش بحضور ملت اسلامیہ' +- 'lang': 'en' + 'text': 'Dedication to the Muslim Community' +'description': [] +'sher': +- 'id': '006_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منکر نتوان گشت اگر دم زنم از عشق | این نشہ بمن نیست اگر با دگری ہست' +- 'id': '006_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا حق خاتم اقوام کرد | بر تو ہر آغاز را انجام کرد' +- 'id': '006_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مثال انبیا پاکان تو | ہمگر دلھا جگر چاکان تو' +- 'id': '006_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای نظر بر حسن ترسازادہ ئی | ای ز راہ کعبہ دور افتادہ ئی' +- 'id': '006_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای فلک مشت غبار کوی تو | ’’ای تماشا گاہ عالم روی تو‘‘' +- 'id': '006_001_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو موج ، آتش تہ پا میروی | ’’تو کجا بہر تماشا میروی‘‘' +- 'id': '006_001_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز سوز آموز از پروانہ ئے | در شرر تعمیر کن کاشانہ ئی' +- 'id': '006_001_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرح عشق انداز اندر جان خویش | تازہ کن با مصطفی پیمان خویش' +- 'id': '006_001_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاطرم از صحبت ترسا گرفت | تا نقاب روی تو بالا گرفت' +- 'id': '006_001_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم نوا از جلوہ ی اغیار گفت | داستان گیسو و رخسار گفت' +- 'id': '006_001_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر در ساقی جبین فرسود او | قصہ ی مغ زادگان پیمود او' +- 'id': '006_001_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من شہید تیغ ابروے تو ام | خاکم و آسودہ ے کوی تو ام' +- 'id': '006_001_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ستایش گستری بالاترم | پیش ہر دیوان فرو ناید سرم' +- 'id': '006_001_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سخن آئینہ سازم کردہ اند | وز سکندر بی نیازم کردہ اند' +- 'id': '006_001_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بار احسان بر نتابد گردنم | در گلستان غنچہ گردد دامنم' +- 'id': '006_001_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخت کوشم مثل خنجر در جہان | آب خود می گیرم از سنگ گران' +- 'id': '006_001_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ بحرم موج من بیتاب نیست | بر کف من کاسہ ی گرداب نیست' +- 'id': '006_001_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ ی رنگم شمیمی نیستم | صید ھر موج نسیمی نیستم' +- 'id': '006_001_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در شرار آباد ہستی اخگرم | خلعتی بخشد مرا خاکسترم' +- 'id': '006_001_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر درت جانم نیاز آوردہ است | ہدیہ ی سوز و گداز آوردہ است' +- 'id': '006_001_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آسمان آبگون یم می چکد | بر دل گرمم دمادم می چکد' +- 'id': '006_001_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز جو باریکتر می سازمش | تا بہ صحن گلشنت اندازمش' +- 'id': '006_001_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ تو محبوب یار ماستی | ہمچو دل اندر کنار ماستی' +- 'id': '006_001_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق تا طرح فغان در سینہ ریخت | آتش او از دلم آئینہ ریخت' +- 'id': '006_001_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل گل از ہم شکافم سینہ را | پیش تو آویزم این آئینہ را' +- 'id': '006_001_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگاہی افکنی بر روی خویش | می شوی زنجیری گیسوی خویش' +- 'id': '006_001_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز خوانم قصہ ی پارینہ ات | تازہ سازم داغہای سینہ ات' +- 'id': '006_001_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پی قوم ز خود نامحرمی | خواستم از حق حیات محکمی' +- 'id': '006_001_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در سکوت نیم شب نالان بدم | عالم اندر خواب و من گریان بدم' +- 'id': '006_001_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم از صبر و سکون محروم بود | ورد من یاحی و یاقیوم بود' +- 'id': '006_001_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزوئی داشتم خون کردمش | تا ز راہ دیدہ بیرون کردمش' +- 'id': '006_001_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوختن چون لالہ پیہم تا کجا | از سحر دریوز شبنم تا کجا؟' +- 'id': '006_001_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک خود بر خویش می ریزم چو شمع | با شب یلدا در آویزم چو شمع' +- 'id': '006_001_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ را افزودم و خود کاستم | دیگران را محفلی آراستم' +- 'id': '006_001_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک نفس فرصت ز سوز سینہ نیست | ہفتہ ام شرمندہ ی آدینہ نیست' +- 'id': '006_001_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم اندر پیکر فرسودہ ئی | جلوہ ی آہی است گرد آلودہ ئی' +- 'id': '006_001_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون مرا صبح ازل حق آفرید | نالہ در ابریشم عودم تپید' +- 'id': '006_001_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ئی افشا گر اسرار عشق | خونبہای حسرت گفتار عشق' +- 'id': '006_001_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت آتش دہد خاشاک را | شوخی پروانہ بخشد خاک را' +- 'id': '006_001_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را داغی مثال لالہ بس | در گریبانش گل یک نالہ بس' +- 'id': '006_001_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ہمین یک گل بدستارت زنم | محشری بر خواب سرشارت زنم' +- 'id': '006_001_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز خاکت لالہ زار آید پدید | از دمت باد بھار آید پدید' diff --git a/data/github_iqbal_demystified/poems/006/006_002.yaml b/data/github_iqbal_demystified/poems/006/006_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b222f6e62476e612a8922722ab22a3e27e672c83 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_002.yaml @@ -0,0 +1,180 @@ +--- +'id': '006_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تمہید- در معنی ربط فرد و ملت' +- 'lang': 'en' + 'text': 'Prelude: Of the bond between individual and community' +'description': [] +'sher': +- 'id': '006_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد را ربط جماعت رحمت است | جوہر او را کمال از ملت است' +- 'id': '006_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاتوانی با جماعت یار باش | رونق ہنگامہ ی احرار باش' +- 'id': '006_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرز جان کن گفتہ ی خیرالبشر | ہست شیطان از جماعت دور تر' +- 'id': '006_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد و قوم آئینہ ی یک دیگرند | سلک و گوہر کہکشان و اخترند' +- 'id': '006_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد می گیرد ز ملت احترام | ملت از افراد می یابد نظام' +- 'id': '006_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد تا اندر جماعت گم شود | قطرہ ی وسعت طلب قلزم شود' +- 'id': '006_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مایہ دار سیرت دیرینہ او | رفتہ و آیندہ را آئینہ او' +- 'id': '006_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وصل استقبال و ماضی ذات او | چون ابد لا انتہا اوقات او' +- 'id': '006_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دلش ذوق نمو از ملت است | احتساب کار او از ملت است' +- 'id': '006_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکرش از قوم و ہم جانش ز قوم | ظاہرش از قوم و پنہانش ز قوم' +- 'id': '006_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زبان قوم گویا مے شود | بر رہ اسلاف پویا می شود' +- 'id': '006_002_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ تر از گرمی صحبت شود | تا بمعنی فرد ہم ملت شود' +- 'id': '006_002_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحدت او مستقیم از کثرت است | کثرت اندر وحدت او وحدت است' +- 'id': '006_002_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لفظ چون از بیت خود بیرون نشست | گوہر مضمون بجیب خود شکست' +- 'id': '006_002_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ سبزی کز نہال خویش ریخت | از بھاران تار امیدش گسیخت' +- 'id': '006_002_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ آب از زمزم ملت نخورد | شعلہ ہای نغمہ در عودش فسرد' +- 'id': '006_002_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد تنہا از مقاصد غافل است | قوتش آشفتگی را مایل است' +- 'id': '006_002_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم با ضبط آشنا گرداندش | نرم رو مثل صبا گرداندش' +- 'id': '006_002_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا بہ گل مانند شمشادش کند | دست و پا بندد کہ آزادش کند' +- 'id': '006_002_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون اسیر حلقہ ی آئین شود | آہوی رم خوی او مشکین شود' +- 'id': '006_002_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو خودی از بیخودی نشناختی | خویش را اندر گمان انداختی' +- 'id': '006_002_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر نوریست اندر خاک تو | یک شعاعش جلوہ ی ادراک تو' +- 'id': '006_002_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عیشت از عیشش غم تو از غمش | زندہ ئی از انقلاب ہر دمش' +- 'id': '006_002_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واحدست و بر نمی تابد دوئی | من ز تاب او من استم تو توئی' +- 'id': '006_002_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش دار و خویش باز و خویش ساز | نازہا می پرورد اندر نیاز' +- 'id': '006_002_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی از سوز او گردد بلند | این شرر بر شعلہ اندازد کمند' +- 'id': '006_002_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش آزاد و ہم زنجیری است | جزو او را قوت کل گیری است' +- 'id': '006_002_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوگر پیکار پیہم دیدمش | ہم خودی ھم زندگی نامیدش' +- 'id': '006_002_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز خلوت خویش را بیرون دہد | پای در ہنگامہ ی جلوت نہد' +- 'id': '006_002_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش گیر اندر دلش ’’او‘‘ می شود | ’’من‘‘ ز ھم می ریزد و ’’تو‘‘ می شود' +- 'id': '006_002_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبر ، قطع اختیارش می کند | از محبت مایہ دارش می کند' +- 'id': '006_002_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناز تا ناز است کم خیزد نیاز | ناز ہا سازد بہم خیزد نیاز' +- 'id': '006_002_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جماعت خود شکن گردد خودی | تا ز گلبرگی چمن گردد خودی' +- 'id': '006_002_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نکتہ ہا چون تیغ پولاد است تیز | گر نمی فہمی ز پیش ما گریز‘‘' diff --git a/data/github_iqbal_demystified/poems/006/006_003.yaml b/data/github_iqbal_demystified/poems/006/006_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c88ad4b1d7b50076078237d7a4a18763b7c6ef08 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_003.yaml @@ -0,0 +1,180 @@ +--- +'id': '006_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ ملت از اختلاط افراد پیدا میشود و تکمیل تربیت او از نبوت است' +- 'lang': 'en' + 'text': 'That the community is made up of the mingling of individuals, and owes the perfecting of its education to prophethood' +'description': [] +'sher': +- 'id': '006_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چہ رو بر بستہ ربط مردم است | رشتہ ی این داستان سر در گم است' +- 'id': '006_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جماعت فرد را بینیم ما | از چمن او را چو گل چینیم ما' +- 'id': '006_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش وارفتہ ی یکتائی است | حفظ او از انجمن آرائی است' +- 'id': '006_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوزدش در شاہراہ زندگی | آتش آوردگاہ زندگی' +- 'id': '006_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردمان خوگر بیکدیگر شوند | سفتہ در یک رشتہ چون گوہر شوند' +- 'id': '006_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نبرد زندگی یار ھمند | مثل ہمکاران گرفتار ہمند' +- 'id': '006_003_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل انجم ز جذب باہم است | ہستی کوکب ز کوکب محکم است' +- 'id': '006_003_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیمہ گاہ کاروان کوہ و جبل | مرغزار و دامن صحرا و تل' +- 'id': '006_003_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سست و بیجان تار و پود کار او | نا گشودہ غنچہ ی پندار او' +- 'id': '006_003_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز برق آہنگ او ننواختہ | نغمہ اش در پردہ نا پرداختہ' +- 'id': '006_003_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوشمال جستجو نا خوردہ ئی | زخمہ ہای آرزو نا خوردہ ئی' +- 'id': '006_003_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا بسامان محفل نوزادہ اش | می توان با پنبہ چیدن بادہ اش' +- 'id': '006_003_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نو دمیدہ سبزہ ی خاکش ہنوز | سرد خون اندر رگ تاکش ہنوز' +- 'id': '006_003_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل دیو و پری اندیشہ اش | از گمان خود رمیدن پیشہ اش' +- 'id': '006_003_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگ میدان ہستی خامش ہنوز | فکر او زیر لب بامش ہنوز' +- 'id': '006_003_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیم جان سرمایہ ی آب و گلش | ہم ز باد تند می لرزد دلش' +- 'id': '006_003_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان او از سخت کوشی رم زند | پنچہ در دامان فطرت کم زند' +- 'id': '006_003_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ از خود می دمد برداردش | ہر چہ از بالا فتد برداردش' +- 'id': '006_003_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خدا صاحبدلی پیدا کند | کو ز حرفی دفتری املا کند' +- 'id': '006_003_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز پردازی کہ از آوازہ ئی | خاک را بخشد حیات تازہ ئی' +- 'id': '006_003_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ی بی مایہ ضو گیرد ازو | ہر متاعی ارج نو گیرد ازو' +- 'id': '006_003_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ از یک دم دو صد پیکر کند | محفلی رنگین ز یک ساغر کند' +- 'id': '006_003_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ی او می کشد لب جان دمد | تا دوئی میرد یکی پیدا شود' +- 'id': '006_003_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ اش کو بر فلک دارد سری | پارہای زندگی را ہمگری' +- 'id': '006_003_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ انداز نظر پیدا کند | گلستان در دشت و در پیدا کند' +- 'id': '006_003_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تف او ملتی مثل سپند | بر جہد شور افکن و ہنگامہ بند' +- 'id': '006_003_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک شرر می افکند اندر دلش | شعلہ ی در گیر می گردد گلش' +- 'id': '006_003_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش پایش خاک را بینا کند | ذرہ را چشمک زن سینا کند' +- 'id': '006_003_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل عریان را دہد پیرایہ ئی | بخشد این بی مایہ را سرمایہ ئی' +- 'id': '006_003_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دامن خود میزند بر اخگرش | ہر چہ غش باشد رباید از زرش' +- 'id': '006_003_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہا از پا گشاید بندہ را | از خداوندان رباید بندہ را' +- 'id': '006_003_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گویدش تو بندہ ی دیگر نہ ئی | زین بتان بی زبان کمتر نہ ئی' +- 'id': '006_003_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا سوی یک مدعایش می کشد | حلقہ ی آئین بپایش می کشد' +- 'id': '006_003_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ی توحید باز آموزدش | رسم و آئین نیاز آموزدش' diff --git a/data/github_iqbal_demystified/poems/006/006_004.yaml b/data/github_iqbal_demystified/poems/006/006_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..25b29ff3f8b184f3e86f1269e4de0c567e8a5f5e --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_004.yaml @@ -0,0 +1,180 @@ +--- +'id': '006_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رکن اول: توحید' +- 'lang': 'en' + 'text': 'First pillar: the Unity of God' +'description': [] +'sher': +- 'id': '006_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان کیف و کم گردید عقل | پی بہ منزل برد از توحید عقل' +- 'id': '006_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ورنہ این بیچارہ را منزل کجاست | کشتی ادراک را ساحل کجاست' +- 'id': '006_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل حق را رمز توحید ازبر است | در ’’اتی الرحمن عبدا‘‘ٔ مضمر است' +- 'id': '006_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز اسرار تو بنماید ترا | امتحانش از عمل باید ترا' +- 'id': '006_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین ازو حکمت ازو آئین ازو | زور ازو قوت ازو تمکین ازو' +- 'id': '006_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمان را جلوہ اش حیرت دہد | عاشقان را بر عمل قدرت دہد' +- 'id': '006_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پست اندر سایہ اش گردد بلند | خاک چون اکسیر گردد ارجمند' +- 'id': '006_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدرت او برگزیند بندہ را | نوع دیگر آفریند بندہ را' +- 'id': '006_004_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ حق تیز تر گردد تکش | گرم تر از برق خون اندر رگش' +- 'id': '006_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیم و شک میرد عمل گیرد حیات | چشم می بیند ضمیر کائنات' +- 'id': '006_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون مقام عبدۂ محکم شود | کاسہ ی دریوزہ جام جم شود' +- 'id': '006_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت بیضا تن و جان لاالہ | ساز ما را پردہ گردان لاالہ' +- 'id': '006_004_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاالہ سرمایہ ی اسرار ما | رشتہ اش شیرازہ ی افکار ما' +- 'id': '006_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرفش از لب چون بدل آید ہمی | زندگی را قوت افزاید ہمی' +- 'id': '006_004_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش او گر سنگ گیرد دل شود | دل گر از یادش نسوزد گل شود' +- 'id': '006_004_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون دل از سوز غمش افروختیم | خرمن امکان ز آہی سوختیم' +- 'id': '006_004_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب دلہا در میان سینہ ہا | سوز او بگداخت این آئینہ ہا' +- 'id': '006_004_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ اش چون لالہ در رگہای ما | نیست غیر از داغ او کالای ما' +- 'id': '006_004_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسود از توحید احمر می شود | خویش فاروق و ابوذر می شود' +- 'id': '006_004_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل مقام خویشی و بیگانگی است | شوق را مستی ز ہم پیمانگی است' +- 'id': '006_004_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت از یک رنگی دلہاستی | روشن از یک جلوہ این سیناستی' +- 'id': '006_004_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم را اندیشہ ہا باید یکی | در ضمیرش مدعا باید یکی' +- 'id': '006_004_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جذبہ باید در سرشت او یکی | ہم عیار خوب و زشت او یکی' +- 'id': '006_004_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نباشد سوز حق در ساز فکر | نیست ممکن این چنین انداز فکر' +- 'id': '006_004_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما مسلمانیم و اولاد خلیل | از ’’ابیکم‘‘ گیر اگر خواہی دلیل' +- 'id': '006_004_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با وطن وابستہ تقدیر امم | بر نسب بنیاد تعمیر امم' +- 'id': '006_004_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل ملت در وطن دیدن کہ چہ | باد و آب و گل پرستیدن کہ چہ' +- 'id': '006_004_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر نسب نازان شدن نادانی است | حکم او اندر تن و تن فانی است' +- 'id': '006_004_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت ما را اساس دیگر است | این اساس اندر دل ما مضمر است' +- 'id': '006_004_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاضریم و دل بغایب بستہ ایم | پس ز بند این و آن وارستہ ایم' +- 'id': '006_004_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ ی این قوم مثل انجم است | چون نگہ ہم از نگاہ ما گم است' +- 'id': '006_004_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیر خوش پیکان یک کیشیم ما | یک نما یک بین یک اندیشیم ما' +- 'id': '006_004_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعای ما مآل ما یکیست | طرز و انداز خیال ما یکیست' +- 'id': '006_004_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ز نعمتہای او اخوان شدیم | یک زبان و یکدل و یکجان شدیم' diff --git a/data/github_iqbal_demystified/poems/006/006_005.yaml b/data/github_iqbal_demystified/poems/006/006_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e328355af533f85e1c6fccc668844fa3cf55968a --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_005.yaml @@ -0,0 +1,165 @@ +--- +'id': '006_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ یأس و حزن و خوف ام الخبائث است و قاطع حیات و توحید ازالۂ این امراض خبیثہ می کند' +- 'lang': 'en' + 'text': 'That despair, grief and fear are the mother of abominations, destroying life; and that belief in the Unity of God puts an end to those foul diseases' +'description': [] +'sher': +- 'id': '006_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ را سامان ز قطع آرزوست | زندگانی محکم از لاتقنطوا ست' +- 'id': '006_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا امید از آرزوی پیہم است | نا امیدی زندگانی را سم است' +- 'id': '006_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا امیدی ہمچو گور افشاردت | گرچہ الوندی ز پا می آردت' +- 'id': '006_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناتوانی بندہ ی احسان او | نامرادی بستہ ی دامان او' +- 'id': '006_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را یأس خواب آور بود | این دلیل سستی عنصر بود' +- 'id': '006_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم جانرا سرمہ اش اعمی کند | روز روشن را شب یلدا کند' +- 'id': '006_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دمش میرد قوای زندگی | خشک گردد چشمہ ہای زندگی' +- 'id': '006_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتہ با غم در تہ یک چادر است | غم رگ جان را مثال نشتر است' +- 'id': '006_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ در زندان غم باشی اسیر | از نبی تعلیم لاتحزن بگیر' +- 'id': '006_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این سبق صدیق را صدیق کرد | سر خوش از پیمانہ ی تحقیق کرد' +- 'id': '006_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رضا مسلم مثال کوکب است | در رہ ہستی تبسم بر لب است' +- 'id': '006_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر خدا داری ز غم آزاد شو | از خیال بیش و کم آزاد شو' +- 'id': '006_005_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت ایمان حیات افزایدت | ورد ’’لا خوف علیہم‘‘ بایدت' +- 'id': '006_005_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون کلیمی سوی فرعونی رود | قلب او از لاتخف محکم شود' +- 'id': '006_005_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیم غیر اللہ عمل را دشمن است | کاروان زندگی را رہزن است' +- 'id': '006_005_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزم محکم ممکنات اندیش ازو | ھمت عالی تأمل کیش ازو' +- 'id': '006_005_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خم او چون در گلت خود را نشاند | زندگی از خود نمائی باز ماند' +- 'id': '006_005_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او تنگ تاب و سازگار | با دل لرزان و دست رعشہ دار' +- 'id': '006_005_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دزدد از پا طاقت رفتار را | می رباید از دماغ افکار را' +- 'id': '006_005_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشمنت ترسان اگر بیند ترا | از خیابانت چو گل چیند ترا' +- 'id': '006_005_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضرب تیغ او قوی تر می فتد | ہم نگاہش مثل خنجر می فتد' +- 'id': '006_005_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیم چون بند است اندر پای ما | ورنہ صد سیل است در دریای ما' +- 'id': '006_005_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر نمے آید اگر آہنگ تو | نرم از بیم است تار چنگ تو' +- 'id': '006_005_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوشتابش دہ کہ گردد نغمہ خیز | بر فلک از نالہ آرد رستخیز' +- 'id': '006_005_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیم ، جاسوسی است از اقلیم مرگ | اندرونش تیرہ مثل میم مرگ' +- 'id': '006_005_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او برھمزن کار حیات | گوش او بزگیر اخبار حیات' +- 'id': '006_005_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر شر پنہان کہ اندر قلب تست | اصل او بیم است اگر بینی درست' +- 'id': '006_005_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لابہ و مکاری و کین و دروغ | این ہمہ از خوف می گیرد فروغ' +- 'id': '006_005_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ ی زور و ریا پیراہنش | فتنہ را آغوش مادر دامنش' +- 'id': '006_005_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ از ھمت نباشد استوار | می شود خوشنود با ناسازگار' +- 'id': '006_005_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ رمز مصطفی فہمیدہ است | شرک را در خوف مضمر دیدہ است' diff --git a/data/github_iqbal_demystified/poems/006/006_006.yaml b/data/github_iqbal_demystified/poems/006/006_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b1ce5c4a997ab87fbf13874abff3918dc066765 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_006.yaml @@ -0,0 +1,60 @@ +--- +'id': '006_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'محاورۂ تیر و شمشیر' +- 'lang': 'en' + 'text': 'Conversation of the arrow and the sword' +'description': [] +'sher': +- 'id': '006_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر حق تیر از لب سوفار گفت | تیغ را در گرمی پیکار گفت' +- 'id': '006_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای پریھا جوہر اندر قاف تو | ذوالفقار حیدر از اسلاف تو' +- 'id': '006_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت بازوی خالد دیدہ ئی | شام را بر سر شفق پاشیدہ ئی' +- 'id': '006_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش قہر خدا سرمایہ ات | جنت الفردوس زیر سایہ ات' +- 'id': '006_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ہوایم یا میان ترکشم | ہر کجا باشم سراپا آتشم' +- 'id': '006_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کمان آیم چو سوی سینہ من | نیک می بینم بہ توی سینہ من' +- 'id': '006_006_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نباشد در میان قلب سلیم | فارغ از اندیشہ ہای یأس و بیم' +- 'id': '006_006_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاک چاک از نوک خود گردانمش | نیمہ ئی از موج خون پوشانمش' +- 'id': '006_006_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ور صفای او ز قلب مؤمن است | ظاہرش روشن ز نور باطن است' +- 'id': '006_006_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تف او آب گردد جان من | ہمچو شبنم می چکد پیکان من' diff --git a/data/github_iqbal_demystified/poems/006/006_007.yaml b/data/github_iqbal_demystified/poems/006/006_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3004fd5f7572dd2341017d0f86ab40d276f40587 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_007.yaml @@ -0,0 +1,140 @@ +--- +'id': '006_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حکایت شیر و شہنشاہ عالمگیررحمة اﷲ علیہ' +- 'lang': 'en' + 'text': 'Emperor Alamgir and the tiger' +'description': [] +'sher': +- 'id': '006_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ عالمگیر گردون آستان | اعتبار دودمان گورگان' +- 'id': '006_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پایہ ی اسلامیان برتر ازو | احترام شرع پیغمبر ازو' +- 'id': '006_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان کارزار کفر و دین | ترکش ما را خدنگ آخرین' +- 'id': '006_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم الحادی کہ اکبر پرورید | باز اندر فطرت دارا دمید' +- 'id': '006_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع دل در سینہ ہا روشن نبود | ملت ما از فساد ایمن نبود' +- 'id': '006_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق گزید از ہند عالمگیر را | آن فقیر صاحب شمشیر را' +- 'id': '006_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پی احیای دین مأمور کرد | بہر تجدید یقین مأمور کرد' +- 'id': '006_007_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق تیغش خرمن الحاد سوخت | شمع دین در محفل ما بر فروخت' +- 'id': '006_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کور ذوقان داستانہا ساختند | وسعت ادراک او نشناختند' +- 'id': '006_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ی توحید را پروانہ بود | چون براہیم اندرین بتخانہ بود' +- 'id': '006_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در صف شاہنشان یکتاستی | فقر او از تربتش پیداستی' +- 'id': '006_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزی آن زیبندہ ی تاج و سریر | آن سپہدار و شہنشاہ و فقیر' +- 'id': '006_007_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبحگاہان شد بہ سیر بیشہ ئی | با پرستاری وفا اندیشہ ئی' +- 'id': '006_007_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر خوش از کیفیت باد سحر | طایران تسبیح خوان بر ہر شجر' +- 'id': '006_007_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ رمز آگاہ شد محو نماز | خیمہ بر زد در حقیقت از مجاز' +- 'id': '006_007_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیر ببر آمد پدید از طرف دشت | از خروش او فلک لرزندہ گشت' +- 'id': '006_007_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوی انسان دادش از انسان خبر | پنجہ عالمگیر را زد بر کمر' +- 'id': '006_007_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست شہ نادیدہ خنجر بر کشید | شرزہ شیری را شکم از ھم درید' +- 'id': '006_007_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بخود راہی نداد اندیشہ را | شیر قالین کرد شیر بیشہ را' +- 'id': '006_007_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز سوی حق رمید آن ناصبور | بود معراجش نماز با حضور' +- 'id': '006_007_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این چنین دل خود نما و خود شکن | دارد اندر سینہ ی مؤمن وطن' +- 'id': '006_007_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ی حق پیش مولا لاستی | پیش باطل از نعم بر جاستی' +- 'id': '006_007_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم ای نادان دلی آور بدست | شاہدی را محملی آور بدست' +- 'id': '006_007_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را در باز و خود را بازگیر | دام گستر از نیاز و ناز گیر' +- 'id': '006_007_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را آتش زن اندیشہ کن | روبہ حق باش و شیری پیشہ کن' +- 'id': '006_007_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوف حق عنوان ایمان است و بس | خوف غیر از شرک پنہان است و بس' diff --git a/data/github_iqbal_demystified/poems/006/006_008.yaml b/data/github_iqbal_demystified/poems/006/006_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..33daea9c083c3969b8f1c77707c2bfa32b93b3f5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_008.yaml @@ -0,0 +1,175 @@ +--- +'id': '006_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رکن دوم: رسالت' +- 'lang': 'en' + 'text': 'Second pillar: Apostleship' +'description': [] +'sher': +- 'id': '006_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تارک آفل براھیم خلیل | انبیا را نقش پای او دلیل' +- 'id': '006_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خدای لم یزل را آیتی | داشت در دل آرزوی ملتی' +- 'id': '006_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوی اشک از چشم بیخوابش چکید | تا پیام ’’طہرابیتی‘‘ شنید' +- 'id': '006_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر ما ویرانہ ئے آباد کرد | طائفان را خانہ ئی بنیاد کرد' +- 'id': '006_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نہال ’’تب علینا‘‘ غنچہ بست | صورت کار بہار ما نشست' +- 'id': '006_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق تعالی پیکر ما آفرید | وز رسالت در تن ما جان دمید' +- 'id': '006_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف بی صوت اندرین عالم بدیم | از رسالت مصرع موزون شدیم' +- 'id': '006_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رسالت در جہان تکوین ما | از رسالت دین ما آئین ما' +- 'id': '006_008_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رسالت صد ہزار ما یک است | جزو ما از جزو ’’مالاینفک‘‘ است' +- 'id': '006_008_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کہ شان اوست ’’یہدی من یرید‘‘ | از رسالت حلقہ گرد ما کشید' +- 'id': '006_008_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ ی ملت محیط افزاستی | مرکز او وادی بطحا ستی' +- 'id': '006_008_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ز حکم نسبت او ملتیم | اھل عالم را پیام رحمتیم' +- 'id': '006_008_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از میان بحر او خیزیم ما | مثل موج از ھم نمیریزیم ما' +- 'id': '006_008_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتش در حرز دیوار حرم | نعرہ زن مانند شیران در اجم' +- 'id': '006_008_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی حرفم کنی تحقیق اگر | بنگری با دیدہ ی صدیق اگر' +- 'id': '006_008_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت قلب و جگر گردد نبے | از خدا محبوب تر گردد نبی' +- 'id': '006_008_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب مؤمن را کتابش قوت است | حکمتش حبل الورید ملت است' +- 'id': '006_008_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دامنش از دست دادن ، مردن است | چون گل از باد خزان افسردن است' +- 'id': '006_008_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی قوم از دم او یافت است | این سحر از آفتابش تافت است' +- 'id': '006_008_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد از حق ، ملت از وی زندہ است | از شعاع مہر او تابندہ است' +- 'id': '006_008_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رسالت ہم نوا گشتیم ما | ہم نفس ھم مدعا گشتیم ما' +- 'id': '006_008_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کثرت ہم مدعا وحدت شود | پختہ چون وحدت شود ملت شود' +- 'id': '006_008_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ ہر کثرت ز بند وحدت است | وحدت مسلم زدین فطرت است' +- 'id': '006_008_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین فطرت از نبی آموختیم | در رہ حق مشعلی افروختیم' +- 'id': '006_008_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این گہر از بحر بی پایان اوست | ما کہ یک جانیم از احسان اوست' +- 'id': '006_008_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نہ این وحدت ز دست ما رود | ہستی ما با ابد ھمدم شود' +- 'id': '006_008_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس خدا بر ما شریعت ختم کرد | بر رسول ما رسالت ختم کرد' +- 'id': '006_008_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رونق از ما محفل ایام را | او رسل را ختم و ما اقوام را' +- 'id': '006_008_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدمت ساقی گری با ما گذاشت | داد ما را آخرین جامی کہ داشت' +- 'id': '006_008_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’لا نبی بعدی‘‘ ز احسان خداست | پردہ ی ناموس دین مصطفی است' +- 'id': '006_008_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم را سرمایہ ی قوت ازو | حفظ سر وحدت ملت ازو' +- 'id': '006_008_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق تعالی نقش ہر دعوی شکست | تا ابد اسلام را شیرازہ بست' +- 'id': '006_008_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز غیر اللہ مسلمان بر کند | نعرہ ی لا قوم بعدی می زند' diff --git a/data/github_iqbal_demystified/poems/006/006_009.yaml b/data/github_iqbal_demystified/poems/006/006_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5c1aa2bb7730b1ddcd04e2c5882176da19329ce7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_009.yaml @@ -0,0 +1,130 @@ +--- +'id': '006_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ مقصود رسالت محمدیہ تشکیل و تأسیس حریت و مساوات و اخوت بنی نوع آدم است' +- 'lang': 'en' + 'text': 'That the purpose of Muhammad’s mission was to found Freedom, Equality and Brotherhood among all mankind' +'description': [] +'sher': +- 'id': '006_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بود انسان در جہان انسان پرست | ناکس و نابود مند و زیر دست' +- 'id': '006_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوت کسری و قیصر رہزنش | بند ہا در دست و پا و گردنش' +- 'id': '006_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاہن و پاپا و سلطان و امیر | بہر یک نخچیر صد نخچیر گیر' +- 'id': '006_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب اورنگ و ہم پیر کنشت | باج بر کشت خراب او نوشت' +- 'id': '006_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کلیسا اسقف رضوان فروش | بہر این صید زبون دامی بدوش' +- 'id': '006_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہمن گل از خیابانش ببرد | خرمنش مغ زادہ با آتش سپرد' +- 'id': '006_009_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی فطرت او دون شدہ | نغمہ ہا اندر نی او خون شدہ' +- 'id': '006_009_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا امینی حق بحقداران سپرد | بندگان را مسند خاقان سپرد' +- 'id': '006_009_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہا از مردہ خاکستر گشاد | کوھکن را پایہ ی پرویز داد' +- 'id': '006_009_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعتبار کار بندان را فزود | خواجگی از کار فرمایان ربود' +- 'id': '006_009_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت او ہر کہن پیکر شکست | نوع انسان را حصار تازہ بست' +- 'id': '006_009_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ جان اندر تن آدم دمید | بندہ را باز از خداوندان خرید' +- 'id': '006_009_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زادن او مرگ دنیای کہن | مرگ آتشخانہ و دیر و شمن' +- 'id': '006_009_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حریت زاد از ضمیر پاک او | این می نوشین چکید از تاک او' +- 'id': '006_009_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر نو کاین صد چراغ آوردہ است | چشم در آغوش او وا کردہ است' +- 'id': '006_009_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش نو بر صفحہ ہستی کشید | امتی گیتی گشائی آفرید' +- 'id': '006_009_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتی از ما سوا بیگانہ ئی | بر چراغ مصطفی پروانہ ئی' +- 'id': '006_009_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتی از گرمی حق سینہ تاب | ذرہ اش شمع حریم آفتاب' +- 'id': '006_009_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کائنات از کیف او رنگین شدہ | کعبہ ہا بتخانہ ہای چین شدہ' +- 'id': '006_009_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرسلان و انبیا آبای او | اکرم او نزد حق اتقای او' +- 'id': '006_009_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’کل مؤمن اخوة‘‘ اندر دلش | حریت سرمایہ آب و گلش' +- 'id': '006_009_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا شکیب امتیازات آمدہ | در نھاد او مساوات آمدہ' +- 'id': '006_009_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو سرو آزاد فرزندان او | پختہ از ’’قالوا بلی‘‘ پیمان او' +- 'id': '006_009_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجدہ ی حق گل بسیمایش زدہ | ماہ و انجم بوسہ بر پایش زدہ' diff --git a/data/github_iqbal_demystified/poems/006/006_010.yaml b/data/github_iqbal_demystified/poems/006/006_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..60ecc14253fd4fe96a2346e741ae1b52cd6d583a --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_010.yaml @@ -0,0 +1,85 @@ +--- +'id': '006_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حکایت بوعبید و جابان در معنی اخوت اسلامیہ' +- 'lang': 'en' + 'text': 'The Story of Bu Ubaid and Jaban, in illustration of Muslim Brotherhood' +'description': [] +'sher': +- 'id': '006_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شد اسیر مسلمی اندر نبرد | قائدی از قائدان یزد جرد' +- 'id': '006_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گبر باران دیدہ و عیار بود | حیلہ جو و پرفن و مکار بود' +- 'id': '006_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام خود خبردارش نکرد | ہم ز نام خود خبردارش نکرد' +- 'id': '006_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت می خواہم کہ جان بخشی مرا | چون مسلمانان امان بخشی مرا' +- 'id': '006_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرد مسلم تیغ را اندر نیام | گفت خونت ریختن بر من حرام' +- 'id': '006_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون درفش کاویانی چاک شد | آتش اولاد ساسان خاک شد' +- 'id': '006_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا شد کہ جابان است او | میر سربازان ایران است او' +- 'id': '006_010_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قتل او از میر عسکر خواستند | از فریب او سخن آراستند' +- 'id': '006_010_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوعبید آن سید فوج حجاز | در وغا عزمش ز لشکر بی نیاز' +- 'id': '006_010_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ای یاران مسلمانیم ما | تار چنگیم و یک آہنگیم ما' +- 'id': '006_010_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعرہ ی حیدر نوای بوذر است | گرچہ از حلق بلال و قنبر است' +- 'id': '006_010_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر یکی از ما امین ملت است | صلح وکینش ، صلح وکین ملت است' +- 'id': '006_010_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت ار گردد اساس جان فرد | عہد ملت می شود پیمان فرد' +- 'id': '006_010_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ جابان دشمن ما بودہ است | مسلمی او را امان بخشودہ است' +- 'id': '006_010_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون او ای معشر خیرالانام | بر دم تیغ مسلمانان حرام' diff --git a/data/github_iqbal_demystified/poems/006/006_011.yaml b/data/github_iqbal_demystified/poems/006/006_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c72ebdaac2e58eeb25bc32af80a885af7ce9b285 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_011.yaml @@ -0,0 +1,110 @@ +--- +'id': '006_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حکایت سلطان مراد و معمار در معنی مساوات اسلامیہ' +- 'lang': 'en' + 'text': 'The story of Sultan Murad and the architect, in illustration of Muslim Equality' +'description': [] +'sher': +- 'id': '006_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بود معماری ز اقلیم خجند | در فن تعمیر نام او بلند' +- 'id': '006_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساخت آن صنعت گر فرہاد زاد | مسجدی از حکم سلطان مراد' +- 'id': '006_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش نیامد شاہ را تعمیر او | خشمگین گردید از تقصیر او' +- 'id': '006_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش سوزندہ از چشمش چکید | دست آن بیچارہ از خنجر برید' +- 'id': '006_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوی خون از ساعد معمار رفت | پیش قاضی ناتوان و زار رفت' +- 'id': '006_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ہنرمندی کہ دستش سنگ سفت | داستان جور سلطان باز گفت' +- 'id': '006_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ای پیغام حق گفتار تو | حفظ آئین محمد کار تو' +- 'id': '006_011_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفتہ گوش سطوت شاہان نیم | قطع کن از روی قرآن دعویم' +- 'id': '006_011_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قاضی عادل بدندان خستہ لب | کرد شہ را در حضور خود طلب' +- 'id': '006_011_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ شہ از ہیبت قرآن پرید | پیش قاضی چون خطاکاران رسید' +- 'id': '006_011_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خجالت دیدہ بر پا دوختہ | عارض او لالہ ہا اندوختہ' +- 'id': '006_011_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک طرف فریادی دعوی گری | یک طرف شاہنشہ گردون فری' +- 'id': '006_011_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت شہ از کردہ خجلت بردہ ام | اعتراف از جرم خود آوردہ ام' +- 'id': '006_011_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت قاضی فی القصاص آمد حیوة | زندگی گیرد باین قانون ثبات' +- 'id': '006_011_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد مسلم کمتر از احرار نیست | خون شہ رنگین تر از معمار نیست' +- 'id': '006_011_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون مراد این آیہ ی محکم شنید | دست خویش از آستین بیرون کشید' +- 'id': '006_011_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعی را تاب خاموشی نماند | آیہ ی ’’بالعدل و الاحسان‘‘ خواند' +- 'id': '006_011_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت از بہر خدا بخشیدمش | از برای مصطفی بخشیدمش' +- 'id': '006_011_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یافت موری بر سلیمانی ظفر | سطوت آئین پیغمبر نگر' +- 'id': '006_011_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش قرآن بندہ و مولا یکی است | بوریا و مسند دیبا یکی است' diff --git a/data/github_iqbal_demystified/poems/006/006_012.yaml b/data/github_iqbal_demystified/poems/006/006_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9726507c9c4cc8216b5b0b009f3d1002bb63dcd7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_012.yaml @@ -0,0 +1,205 @@ +--- +'id': '006_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی حریت اسلامیہ و سر حادثۂ کربلا' +- 'lang': 'en' + 'text': 'Concerning Muslim Freedom, and the secret of the Tragedy of Kerbala' +'description': [] +'sher': +- 'id': '006_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ پیمان با ہوالموجود بست | گردنش از بند ہر معبود رست' +- 'id': '006_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن از عشق است و عشق از مؤمنست | عشق را ناممکن ما ممکن است' +- 'id': '006_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل سفاک است و او سفاک تر | پاک تر چالاک تر بیباک تر' +- 'id': '006_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل در پیچاک اسباب و علل | عشق چوگان باز میدان عمل' +- 'id': '006_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق صید از زور بازو افکند | عقل مکار است و دامی میزند' +- 'id': '006_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل را سرمایہ از بیم و شک است | عشق را عزم و یقین لاینفک است' +- 'id': '006_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کند تعمیر تا ویران کند | این کند ویران کہ آبادان کند' +- 'id': '006_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل چون باد است ارزان در جہان | عشق کمیاب و بہای او گران' +- 'id': '006_012_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل محکم از اساس چون و چند | عشق عریان از لباس چون و چند' +- 'id': '006_012_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل می گوید کہ خود را پیش کن | عشق گوید امتحان خویش کن' +- 'id': '006_012_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل با غیر آشنا از اکتساب | عشق از فضل است و با خود در حساب' +- 'id': '006_012_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل گوید شاد شو آباد شو | عشق گوید بندہ شو آزاد شو' +- 'id': '006_012_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را آرام جان حریت است | ناقہ اش را ساربان حریت است' +- 'id': '006_012_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن شنیدستی کہ ہنگام نبرد | عشق با عقل ہوس پرور چہ کرد' +- 'id': '006_012_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن امام عاشقان پور بتول | سرو آزادی ز بستان رسول' +- 'id': '006_012_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اللہ اللہ بای بسم اللہ پدر | معنی ذبح عظیم آمد پسر' +- 'id': '006_012_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر آن شہزادہ ی خیر الملل | دوش ختم المرسلین نعم الجمل' +- 'id': '006_012_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرخ رو عشق غیور از خون او | شوخی این مصرع از مضمون او' +- 'id': '006_012_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان امت ان کیوان جناب | ہمچو حرف قل ہو اللہ در کتاب' +- 'id': '006_012_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موسی و فرعون و شبیر و یزید | این دو قوت از حیات آید پدید' +- 'id': '006_012_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ حق از قوت شبیری است | باطل آخر داغ حسرت میری است' +- 'id': '006_012_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خلافت رشتہ از قرآن گسیخت | حریت را زہر اندر کام ریخت' +- 'id': '006_012_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاست آن سر جلوہ ی خیرالامم | چون سحاب قبلہ باران در قدم' +- 'id': '006_012_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زمین کربلا بارید و رفت | لالہ در ویرانہ ہا کارید و رفت' +- 'id': '006_012_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا قیامت قطع استبداد کرد | موج خون او چمن ایجاد کرد' +- 'id': '006_012_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر حق در خاک و خون غلتیدہ است | پس بنای لاالہ گردیدہ است' +- 'id': '006_012_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعایش سلطنت بودی اگر | خود نکردی با چنین سامان سفر' +- 'id': '006_012_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشمنان چون ریگ صحرا لاتعد | دوستان او بہ یزدان ہم عدد' +- 'id': '006_012_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر ابراہیم و اسمعیل بود | یعنی آن اجمال را تفصیل بود' +- 'id': '006_012_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزم او چون کوہساران استوار | پایدار و تند سیر و کامگار' +- 'id': '006_012_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیغ بہر عزت دین است و بس | مقصد او حفظ آئین است و بس' +- 'id': '006_012_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماسوی اللہ را مسلمان بندہ نیست | پیش فرعونی سرش افکندہ نیست' +- 'id': '006_012_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون او تفسیر این اسرار کرد | ملت خوابیدہ را بیدار کرد' +- 'id': '006_012_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیغ لا چون از میان بیرون کشید | از رگ ارباب باطل خون کشید' +- 'id': '006_012_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش الا اللہ بر صحرا نوشت | سطر عنوان نجات ما نوشت' +- 'id': '006_012_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز قرآن از حسین آموختیم | ز آتش او شعلہ ہا اندوختیم' +- 'id': '006_012_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوکت شام و فر بغداد رفت | سطوت غرناطہ ہم از یاد رفت' +- 'id': '006_012_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تار ما از زخمہ اش لرزان ہنوز | تازہ از تکبیر او ایمان ہنوز' +- 'id': '006_012_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای صبا ای پیک دور افتادگان | اشک ما بر خاک پاک او رسان' diff --git a/data/github_iqbal_demystified/poems/006/006_013.yaml b/data/github_iqbal_demystified/poems/006/006_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e860f7544793ad22c8793b53baa5117ca28a1a8c --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_013.yaml @@ -0,0 +1,200 @@ +--- +'id': '006_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ چون ملت محمدیہ مؤسس بر توحید و رسالت است پس نہایت مکانی ندارد' +- 'lang': 'en' + 'text': 'That since the Muhammadan Community is founded upon belief in one god and apostleship, therefore it is not bounded by space' +'description': [] +'sher': +- 'id': '006_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر ما با مقامی بستہ نیست | بادہ ی تندش بجامی بستہ نیست' +- 'id': '006_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہندی و چینی سفال جام ماست | رومی و شامی گل اندام ماست' +- 'id': '006_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب ما از ہند و روم و شام نیست | مرز و بوم او بجز اسلام نیست' +- 'id': '006_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش پیغمبر چو کعب پاک زاد | ھدیہ یی آورد از بانت سعاد' +- 'id': '006_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ثنایش گوہر شب تاب سفت | سیف مسلول از سیوف الہند گفت' +- 'id': '006_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن مقامش برتر از چرخ بلند | نامدش نسبت بہ اقلیمی پسند' +- 'id': '006_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت سیف من سیوف اللہ گو | حق پرستی جز براہ حق مپو' +- 'id': '006_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان آن رازدان جزو و کل | گرد پایش سرمہ ی چشم رسل' +- 'id': '006_013_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با امت ز دنیای شما | دوست دارم طاعت و طیب و نسا' +- 'id': '006_013_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ترا ذوق معانی رھنماست | نکتہ ئی پوشیدہ در حرف ’’شما‘‘ست' +- 'id': '006_013_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یعنی آن شمع شبستان وجود | بود در دنیا و از دنیا نبود' +- 'id': '006_013_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ ی او قدسیان را سینہ سوز | بود اندر آب و گل آدم ہنوز' +- 'id': '006_013_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ندانم مرز و بوم او کجاست | این قدر دانم کہ با ما آشناست' +- 'id': '006_013_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این عناصر را جہان ما شمرد | خویشتن را میہمان ما شمرد' +- 'id': '006_013_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ ما از سینہ جان گم کردہ ایم | خویش را در خاکدان گم کردہ ایم' +- 'id': '006_013_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم استی دل بہ اقلیمی مبند | گم مشو اندر جہان چون و چند' +- 'id': '006_013_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نگنجد مسلم اندر مرز و بوم | در دل او یاوہ گردد شام و روم' +- 'id': '006_013_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بدست آور کہ در پہنای دل | می شود گم این سرای آب و گل' +- 'id': '006_013_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدہ ی قومیت مسلم گشود | از وطن آقای ما ہجرت نمود' +- 'id': '006_013_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمتش یک ملت گیتی نورد | بر اساس کلمہ ئی تعمیر کرد' +- 'id': '006_013_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز بخششہای آن سلطان دین | مسجد ما شد ھمہ روی زمین' +- 'id': '006_013_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ در قرآن خدا او را ستود | آن کہ حفظ جان او موعود بود' +- 'id': '006_013_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشمنان بی دست و پا از ہیبتش | لرزہ بر تن از شکوہ فطرتش' +- 'id': '006_013_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس چرا از مسکن آبا گریخت | تو گمان داری کہ از اعدا گریخت' +- 'id': '006_013_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصہ گویان حق ز ما پوشیدہ اند | معنی ہجرت غلط فہمیدہ اند' +- 'id': '006_013_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہجرت آئین حیات مسلم است | این ز اسباب ثبات مسلم است' +- 'id': '006_013_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی او از تنک آبی رم است | ترک شبنم بہر تسخیر یم است' +- 'id': '006_013_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از گل گلستان مقصود تست | این زیان پیرایہ بند سود تست' +- 'id': '006_013_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر را آزادہ رفتن آبروست | عرصہ ی آفاق زیر پای اوست' +- 'id': '006_013_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو جو سرمایہ از باران مخواہ | بیکران شو در جہان پایان مخواہ' +- 'id': '006_013_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بود بحر تلخ رو یک سادہ دشت | ساحلی ورزید و از شرم آب گشت' +- 'id': '006_013_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بایدت آہنگ تسخیر ھمہ | تا تو می باشی فراگیر ھمہ' +- 'id': '006_013_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت ماہی بہ بحر آباد شو | یعنی از قید مقام آزاد شو' +- 'id': '006_013_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از قید جہات آزاد شد | چون فلک در شش جہت آباد شد' +- 'id': '006_013_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوی گل از ترک گل جولانگر است | در فراخای چمن خود گسترست' +- 'id': '006_013_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ یک جا در چمن انداختی | مثل بلبل با گلی در ساختی' +- 'id': '006_013_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون صبا بار قبول از دوش گیر | گلشن اندر حلقہ ی آغوش گیر' +- 'id': '006_013_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فریب عصر نو ہشیار باش | رہ فتد ای رہرو ہشیار باش' diff --git a/data/github_iqbal_demystified/poems/006/006_014.yaml b/data/github_iqbal_demystified/poems/006/006_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..993ee0801d258d0ced6ada5d1dd9500a41ee9ec0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_014.yaml @@ -0,0 +1,110 @@ +--- +'id': '006_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ وطن اساس ملت نیست' +- 'lang': 'en' + 'text': 'That the country is not the foundation of the community' +'description': [] +'sher': +- 'id': '006_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان قطع اخوت کردہ اند | بر وطن تعمیر ملت کردہ اند' +- 'id': '006_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا وطن را شمع محفل ساختند | نوع انسان را قبائل ساختند' +- 'id': '006_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنتی جستند در بئس القرار | تا ’’احلوا قومہم دار البوار‘‘' +- 'id': '006_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این شجر جنت ز عالم بردہ است | تلخی پیکار بار آوردہ است' +- 'id': '006_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردمی اندر جہان افسانہ شد | آدمی از آدمی بیگانہ شد' +- 'id': '006_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح از تن رفت و ہفت اندام ماند | آدمیت گم شد و اقوام ماند' +- 'id': '006_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا سیاست مسند مذہب گرفت | این شجر در گلشن مغرب گرفت' +- 'id': '006_014_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصہ ی دین مسیحائی فسرد | شعلہ ی شمع کلیسائی فسرد' +- 'id': '006_014_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اسقف از بی طاقتی در ماندہ ئی | مہرہ ہا از کف برون افشاندہ ئی' +- 'id': '006_014_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم عیسی بر کلیسا پازدہ | نقد آئین چلیپا وازدہ' +- 'id': '006_014_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہریت چون جامہ ی مذہب درید | مرسلی از حضرت شیطان رسید' +- 'id': '006_014_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فلارنساوی باطل پرست | سرمہ ی او دیدہ ی مردم شکست' +- 'id': '006_014_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسخہ ئی بہر شہنشاہان نوشت | در گل ما دانہ ی پیکار کشت' +- 'id': '006_014_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او سوی ظلمت بردہ رخت | حق ز تیغ خامہ ی او لخت لخت' +- 'id': '006_014_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتگری مانند آزر پیشہ اش | بست نقش تازہ ئی اندیشہ اش' +- 'id': '006_014_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مملکت را دین او معبود ساخت | فکر او مذموم را محمود ساخت' +- 'id': '006_014_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوسہ تا بر پای این معبود زد | نقد حق را بر عیار سود زد' +- 'id': '006_014_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطل از تعلیم او بالیدہ است | حیلہ اندازی فنی گردیدہ است' +- 'id': '006_014_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرح تدبیر زبون فرجام ریخت | این خسک در جادہ ی ایام ریخت' +- 'id': '006_014_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب بچشم اہل عالم چیدہ است | مصلحت تزویر را نامیدہ است' diff --git a/data/github_iqbal_demystified/poems/006/006_015.yaml b/data/github_iqbal_demystified/poems/006/006_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..85e458de58a8b619b16cb6ac534b972003dbdb3e --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_015.yaml @@ -0,0 +1,235 @@ +--- +'id': '006_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ ملت محمدیہ نہایت زمانی ہم ندارد، کہ دوام این ملت شریفہ موعود است' +- 'lang': 'en' + 'text': 'That the Muhammadan Community is also unbounded in time, since the survival of this noble community has been divinely promised' +'description': [] +'sher': +- 'id': '006_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بہاران جوش بلبل دیدہ ئی | رستخیز غنچہ و گل دیدہ ئی' +- 'id': '006_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون عروسان غنچہ ہا آراستہ | از زمین یک شہر انجم خاستہ' +- 'id': '006_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ از اشک سحر شوئیدہ ئی | از سرود آب جو خوابیدہ ئی' +- 'id': '006_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ئی بر می دمد از شاخسار | گیردش باد نسیم اندر کنار' +- 'id': '006_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ئی از دست گلچین خون شود | از چمن مانند بو بیرون رود' +- 'id': '006_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بست قمری آشیان بلبل پرید | قطرہ ی شبنم رسید و بو رمید' +- 'id': '006_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخصت صد لالہ ی ناپایدار | کم نسازد رونق فصل بہار' +- 'id': '006_015_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از زیان گنج فراوانش ہمان | محفل گلہای خندانش ہمان' +- 'id': '006_015_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فصل گل از نسترن باقی تر است | از گل و سرو و سمن باقی تر است' +- 'id': '006_015_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کان گوھر پروری گوہر گری | کم نگردد از شکست گوہری' +- 'id': '006_015_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح از مشرق ز مغرب شام رفت | جام صد روز از خم ایام رفت' +- 'id': '006_015_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ ہا خوردند و صہبا باقی است | دوشہا خون گشت و فردا باقی است' +- 'id': '006_015_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان از فردہای پی سپر | ہست تقویم امم پایندہ تر' +- 'id': '006_015_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در سفر یار است و صحبت قائم است | فرد رہ گیر است و ملت قائم است' +- 'id': '006_015_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذات او دیگر صفاتش دیگر است | سنت مرگ و حیاتش دیگر است' +- 'id': '006_015_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد بر می خیزد از مشت گلی | قوم زاید از دل صاحب دلی' +- 'id': '006_015_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد پور شصت و ہفتاد است و بس | قوم را صد سال مثل یک نفس' +- 'id': '006_015_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ فرد از ارتباط جان و تن | زندہ قوم از حفظ ناموس کہن' +- 'id': '006_015_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ فرد از خشکی رود حیات | مرگ قوم از ترک مقصود حیات' +- 'id': '006_015_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ملت ہم بمیرد مثل فرد | از اجل فرمان پذیرد مثل فرد' +- 'id': '006_015_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امت مسلم ز آیات خداست | اصلش از ہنگامہ ی ’’قالوا بلی‘‘ ست' +- 'id': '006_015_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از اجل این قوم بی پرواستی | استوار از ’’نحن نزلنا‘‘ستی' +- 'id': '006_015_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر قائم از قیام ذاکر است | از دوام او دوام ذاکر است' +- 'id': '006_015_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خدا ’’ان یطفئوا‘‘ فرمودہ است | از فسردن این چراغ آسودہ است' +- 'id': '006_015_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتی در حق پرستی کاملی | امتی محبوب ہر صاحبدلی' +- 'id': '006_015_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق برون آورد این تیغ اصیل | از نیام آرزوہای خلیل' +- 'id': '006_015_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا صداقت زندہ گردد از دمش | غیر حق سوزد ز برق پیہمش' +- 'id': '006_015_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کہ توحید خدارا حجتیم | حافظ رمز کتاب و حکمتیم' +- 'id': '006_015_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمان با ما سر پیکار داشت | در بغل یک فتنہ ی تاتار داشت' +- 'id': '006_015_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہا از پا گشود آن فتنہ را | بر سر ما آزمود آن فتنہ را' +- 'id': '006_015_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہ ئی پامال راہش محشری | کشتہ ی تیغ نگاہش محشری' +- 'id': '006_015_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتہ صد آشوب در آغوش او | صبح امروزی نزاید دوش او' +- 'id': '006_015_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوت مسلم بخاک و خون تپید | دید بغداد آنچہ روما ہم ندید' +- 'id': '006_015_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مگر از چرخ کج رفتار پرس | زان نو آئین کہن پندار پرس' +- 'id': '006_015_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش تاتاریان گلزار کیست؟ | شعلہ ہای او گل دستار کیست؟' +- 'id': '006_015_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ ما را فطرت ابراہیمی است | ہم بہ مولا نسبت ابراہیمی است' +- 'id': '006_015_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تہ آتش بر اندازیم گل | نار ھر نمرود را سازیم گل' +- 'id': '006_015_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہای انقلاب روزگار | چون بباغ ما رسد گردد بہار' +- 'id': '006_015_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومیان را گرم بازاری نماند | آن جہانگیری ، جہانداری نماند' +- 'id': '006_015_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیشہ ی ساسانیان در خون نشست | رونق خمخانہ یونان شکست' +- 'id': '006_015_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصر ھم در امتحان ناکام ماند | استخوان او تہ اھرام ماند' +- 'id': '006_015_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان بانگ اذان بودست و ہست | ملت اسلامیان بودست و ہست' +- 'id': '006_015_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق آئین حیات عالم است | امتزاج سالمات عالم است' +- 'id': '006_015_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق از سوز دل ما زندہ است | از شرار لاالہ تابندہ است' +- 'id': '006_015_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ مثل غنچہ دلگیریم ما | گلستان میرد اگر میریم ما' diff --git a/data/github_iqbal_demystified/poems/006/006_016.yaml b/data/github_iqbal_demystified/poems/006/006_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f7621ab58734a8abcdf769a50a8de5629f347c96 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_016.yaml @@ -0,0 +1,180 @@ +--- +'id': '006_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ نظام ملت غیر از آئین صورت نبندد و آئین ملت محمدیہ قرآن است' +- 'lang': 'en' + 'text': 'That the organization of the community is only possible though law, and that the law of the Muhammadan Community is the Quran' +'description': [] +'sher': +- 'id': '006_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی را رفت چون آئین ز دست | مثل خاک اجزای او از ہم شکست' +- 'id': '006_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی مسلم ز آئین است و بس | باطن دین نبی این است و بس' +- 'id': '006_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ گل شد چون ز آئین بستہ شد | گل ز آئین بستہ شد گلدستہ شد' +- 'id': '006_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ از ضبط صدا پیداستی | ضبط چون رفت از صدا غوغاستی' +- 'id': '006_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گلوی ما نفس موج ہواست | چون ہوا پابند نی گردد ، نواست' +- 'id': '006_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہمی دانی کہ آئین تو چیست؟ | زیر گردون سر تمکین تو چیست؟' +- 'id': '006_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کتاب زندہ قرآن حکیم | حکمت او لایزال است و قدیم' +- 'id': '006_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسخہ ی اسرار تکوین حیات | بی ثبات از قوتش گیرد ثبات' +- 'id': '006_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف او را ریب نی تبدیل نی | آیہ اش شرمندہ ی تأویل نی' +- 'id': '006_016_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ تر سودای خام از زور او | در فتد با سنگ ، جام از زور او' +- 'id': '006_016_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می برد پابند و آزاد آورد | صید بندان را بفریاد آورد' +- 'id': '006_016_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوع انسان را پیام آخرین | حامل او رحمة للعالمین' +- 'id': '006_016_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارج می گیرد ازو ناارجمند | بندہ را از سجدہ سازد سر بلند' +- 'id': '006_016_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہزنان از حفظ او رہبر شدند | از کتابی صاحب دفتر شدند' +- 'id': '006_016_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشت پیمایان ز تاب یک چراغ | صد تجلی از علوم اندر دماغ' +- 'id': '006_016_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ دوش کوہ بارش بر نتافت | سطوت او زہرہ ی گردون شکافت' +- 'id': '006_016_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنگر آن سرمایہ ی آمال ما | گنجد اندر سینہ ی اطفال ما' +- 'id': '006_016_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جگر تاب بیابان کم آب | چشم او احمر ز سوز آفتاب' +- 'id': '006_016_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشتر از آہو رم جمازہ اش | گرم چون آتش دم جمازہ اش' +- 'id': '006_016_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت خواب افکندہ در زیر نخیل | صبحدم بیدار از بانگ رحیل' +- 'id': '006_016_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشت سیر از بام و در ناآشنا | ہرزہ گردد از حضر ناآشنا' +- 'id': '006_016_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دلش از گرمی قرآن تپید | موج بیتابش چو گوہر آرمید' +- 'id': '006_016_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواند ز آیات مبین او سبق | بندہ آمد ‘ خواجہ رفت از پیش حق' +- 'id': '006_016_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جہانبانی نوازد ساز او | مسند جم گشت پا انداز او' +- 'id': '006_016_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر ہا از گرد پایش ریختند | صد چمن از یک گلش انگیختند' +- 'id': '006_016_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای گرفتار رسوم ایمان تو | شیوہ ہای کافری زندان تو' +- 'id': '006_016_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطع کردی امر خود را در زبر | جادہ پیمای الی ’’شئی نکر‘‘' +- 'id': '006_016_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر تو میخواہی مسلمان زیستن | نیست ممکن جز بقرآن زیستن' +- 'id': '006_016_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صوفی پشمینہ پوش حال مست | از شراب نغمہ ی قوال مست' +- 'id': '006_016_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش از شعر عراقی در دلش | در نمی سازد بقرآن محفلش' +- 'id': '006_016_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کلاہ و بوریا تاج و سریر | فقر او از خانقاہان باج گیر' +- 'id': '006_016_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ دستان زن افسانہ بند | معنی او پست و حرف او بلند' +- 'id': '006_016_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خطیب و دیلمی گفتار او | با ضعیف و شاذ و مرسل کار او' +- 'id': '006_016_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تلاوت بر تو حق دارد کتاب | تو ازو کامی کہ میخواہی بیاب' diff --git a/data/github_iqbal_demystified/poems/006/006_017.yaml b/data/github_iqbal_demystified/poems/006/006_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71c847762d3cef2012a5de0c1bc8ca13b40bdbfe --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_017.yaml @@ -0,0 +1,150 @@ +--- +'id': '006_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ در زمانہ انحطاط تقلید از اجتہاد اولی تر است' +- 'lang': 'en' + 'text': 'That in times of decadence strict conformity is better than free speculation' +'description': [] +'sher': +- 'id': '006_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عہد حاضر فتنہ ہا زیر سر است | طبع ناپروای او آفت گر است' +- 'id': '006_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم اقوام کہن برھم ازو | شاخسار زندگی بی نم ازو' +- 'id': '006_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ اش ما را ز ما بیگانہ کرد | ساز ما را از نوا بیگانہ کرد' +- 'id': '006_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دل ما آتش دیرینہ برد | نور و نار لاالہ از سینہ برد' +- 'id': '006_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضمحل گردد چو تقویم حیات | ملت از تقلید می گیرد ثبات' +- 'id': '006_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ آبا رو کہ این جمعیت است | معنی تقلید ضبط ملت است' +- 'id': '006_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خزان ای بی نصیب از برگ و بار | از شجر مگسل بہ امید بھار' +- 'id': '006_017_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر گم کردی زیان اندیش باش | حافظ جوی کم آب خویش باش' +- 'id': '006_017_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاید از سیل قہستان برخوری | باز در آغوش طوفان پروری' +- 'id': '006_017_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکرت دارد اگر جان بصیر | عبرت از احوال اسرائیل گیر' +- 'id': '006_017_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم و سرد روزگار او نگر | سختی جان نزار او نگر' +- 'id': '006_017_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون گران سیر است در رگہای او | سنگ صد دہلیز و یک سیمای او' +- 'id': '006_017_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنجہ ی گردون چو انگورش فشرد | یادگار موسے و ہارون نمرد' +- 'id': '006_017_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوای آتشینش رفت سوز | لیکن اندر سینہ دم دارد ہنوز' +- 'id': '006_017_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ چون جمعیتش ازہم شکست | جز براہ رفتگان محمل نبست' +- 'id': '006_017_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای پریشان محفل دیرینہ ات | مرد شمع زندگی در سینہ ات' +- 'id': '006_017_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش بر دل معنی توحید کن | چارہ ی کار خود از تقلید کن' +- 'id': '006_017_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اجتہاد اندر زمان انحطاط | قوم را برہم ہمی پیچد بساط' +- 'id': '006_017_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اجتہاد عالمان کم نظر | اقتدا بر رفتگان محفوظ تر' +- 'id': '006_017_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل آبایت ہوس فرسودہ نیست | کار پاکان از غرض آلودہ نیست' +- 'id': '006_017_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر شان ریسد ہمی باریک تر | ورعشان با مصطفی نزدیک تر' +- 'id': '006_017_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق جعفر کاوش رازی نماند | آبروی ملت تازی نماند' +- 'id': '006_017_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگ بر ما رہگذار دین شد است | ہر لئیمی راز دار دین شد است' +- 'id': '006_017_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ از اسرار دین بیگانہ ئی | با یک آئین ساز اگر فرزانہ ئی' +- 'id': '006_017_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من شنیدستم ز نباض حیات | اختلاف تست مقراض حیات' +- 'id': '006_017_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از یک آئینی مسلمان زندہ است | پیکر ملت ز قرآن زندہ است' +- 'id': '006_017_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ھمہ خاک و دل آگاہ اوست | اعتصامش کن کہ حبل اللہ اوست' +- 'id': '006_017_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون گہر در رشتہ ی او سفتہ شو | ورنہ مانند غبار آشفتہ شو' diff --git a/data/github_iqbal_demystified/poems/006/006_018.yaml b/data/github_iqbal_demystified/poems/006/006_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8a0b3f5c1df2bd30a37db6894edb09a04f4eeb6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_018.yaml @@ -0,0 +1,220 @@ +--- +'id': '006_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ پختگی سیرت ملیہ از اتباع آئین الہیہ است' +- 'lang': 'en' + 'text': 'That maturity of communal life derives from following the divine law' +'description': [] +'sher': +- 'id': '006_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در شریعت معنی دیگر مجو | غیر ضو در باطن گوھر مجو' +- 'id': '006_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این گہر را خود خدا گوہر گر است | ظاہرش گوہر بطونش گوہر است' +- 'id': '006_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم حق غیر از شریعت ہیچ نیست | اصل سنت جز محبت ہیچ نیست' +- 'id': '006_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد را شرع است مرقات یقین | پختہ تر از وی مقامات یقین' +- 'id': '006_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت از آئین حق گیرد نظام | از نظام محکمی خیزد دوام' +- 'id': '006_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدرت اندر علم او پیداستی | ہم عصا و ھم ید بیضاستی' +- 'id': '006_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو گویم سر اسلام است شرع | شرع آغاز است و انجام است شرع' +- 'id': '006_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ باشی حکمت دین را امین | با تو گویم نکتہ ی شرع مبین' +- 'id': '006_018_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون کسی گردد مزاحم بی سبب | با مسلمان در ادای مستحب' +- 'id': '006_018_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مستحب را فرض گرادنیدہ اند | زندگی را عین قدرت دیدہ اند' +- 'id': '006_018_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز ہیجا لشکر اعدا اگر | بر گمان صلح گردد بی خطر' +- 'id': '006_018_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گیرد آسان روزگار خویش را | بشکند حصن و حصار خویش را' +- 'id': '006_018_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگیرد باز کار او نظام | تاختن بر کشورش آمد حرام' +- 'id': '006_018_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر این فرمان حق دانی کہ چیست | زیستن اندر خطرہا زندگیست' +- 'id': '006_018_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرع می خواہد کہ چون آئی بجنگ | شعلہ گردی واشکافی کام سنگ' +- 'id': '006_018_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آزماید قوت بازوی تو | می نہد الوند پیش روی تو' +- 'id': '006_018_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز گوید سرمہ ساز الوند را | از تف خنجر گداز الوند را' +- 'id': '006_018_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست میش ناتوانی لاغری | درخور سر پنچہ ی شیر نری' +- 'id': '006_018_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز چون با صعوہ خوگر می شود | از شکار خود زبون تر می شود' +- 'id': '006_018_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شارع آئین شناس خوب و زشت | بہر تو این نسخہ ی قدرت نوشت' +- 'id': '006_018_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از عمل آہن عصب می سازدت | جای خوبی در جہان اندازدت' +- 'id': '006_018_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خستہ باشی استوارت می کند | پختہ مثل کوہسارت می کند' +- 'id': '006_018_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست دین مصطفی دین حیات | شرع او تفسیر آئین حیات' +- 'id': '006_018_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر زمینی آسمان سازد ترا | آنچہ حق می خواہد آن سازد ترا' +- 'id': '006_018_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صیقلش آئینہ سازد سنگ را | از دل آہن رباید زنگ را' +- 'id': '006_018_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا شعار مصطفی از دست رفت | قوم را رمز بقا از دست رفت' +- 'id': '006_018_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نہال سربلند و استوار | مسلم صحرائی اشتر سوار' +- 'id': '006_018_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای تا در وادی بطحا گرفت | تربیت از گرمی صحرا گرفت' +- 'id': '006_018_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن چنان کاہید از باد عجم | ہمچو نی گردید از باد عجم' +- 'id': '006_018_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ کشتی شیر را چون گوسفند | گشت از پامال موری دردمند' +- 'id': '006_018_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ از تکبیر او سنگ آب گشت | از صفیر بلبلی بیتاب گشت' +- 'id': '006_018_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ عزمش کوہ را کاہی شمرد | با توکل دست و پای خود سپرد' +- 'id': '006_018_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ ضربش گردن اعدا شکست | قلب خویش از ضربہای سینہ خست' +- 'id': '006_018_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ گامش نقش صد ہنگامہ بست | پای اندر گوشہ ی عزلت شکست' +- 'id': '006_018_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ فرمانش جہان را ناگزیر | بر درش اسکندر و دارا فقیر' +- 'id': '006_018_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوشش او با قناعت ساز کرد | تا بہ کشکول گدائی ناز کرد' +- 'id': '006_018_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ احمد سید گردون جناب | کاسب نور از ضمیرش آفتاب' +- 'id': '006_018_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل کہ می پوشد مزار پاک او | لاالہ گویان دمد از خاک او' +- 'id': '006_018_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مریدی گفت ای جان پدر | از خیالات عجم باید حذر' +- 'id': '006_018_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ فکرش گرچہ از گردون گذشت | از حد دین نبی بیرون گذشت' +- 'id': '006_018_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای برادر این نصیحت گوش کن | پند آن آقای ملت گوش کن' +- 'id': '006_018_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب را زین حرف حق گردان قوی | با عرب در ساز تا مسلم شوی' diff --git a/data/github_iqbal_demystified/poems/006/006_019.yaml b/data/github_iqbal_demystified/poems/006/006_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2f1772512192448304adba0e542917a0cd799e2d --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_019.yaml @@ -0,0 +1,225 @@ +--- +'id': '006_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ حسن سیرت ملیہ از تأدب بہ آداب محمدیہ است' +- 'lang': 'en' + 'text': 'That a good communal character derives from discipline according to the manners of the Prophet' +'description': [] +'sher': +- 'id': '006_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سائلی مثل قضای مبرمی | بر در ما زد صدای پیہمی' +- 'id': '006_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غضب چوبی شکستم بر سرش | حاصل دریوزہ افتاد از برش' +- 'id': '006_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل در آغاز ایام شباب | می نیندیشد صواب و ناصواب' +- 'id': '006_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مزاج من پدر آزردہ گشت | لالہ زار چہرہ اش افسردہ گشت' +- 'id': '006_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر لبش آہی جگر تابی رسید | در میان سینہ ی او دل تپید' +- 'id': '006_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکبی در چشم او گردید و ریخت | بر سر مژگان دمی تابید و ریخت' +- 'id': '006_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو آن مرغی کہ در فصل خزان | لرزد از باد سحر در آشیان' +- 'id': '006_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تنم لرزید جان غافلم | رفت لیلای شکیب از محملم' +- 'id': '006_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت فردا امت خیرالرسل | جمع گردد پیش آن مولای کل' +- 'id': '006_019_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غازیان ملت بیضای او | حافظان حکمت رعنای او' +- 'id': '006_019_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم شہیدانی کہ دین را حجت اند | مثل انجم در فضای ملت اند' +- 'id': '006_019_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زاہدان و عاشقان دل فگار | عالمان و عاصیان شرمسار' +- 'id': '006_019_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان انجمن گردد بلند | نالہ ہای این گدای دردمند' +- 'id': '006_019_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای صراطت مشکل از بی مرکبی | من چہ گویم چون مرا پرسد نبے' +- 'id': '006_019_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’حق جوانی مسلمی با تو سپرد | کو نصیبی از دبستانم نبرد' +- 'id': '006_019_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو این یک کار آسان ہم نشد | یعنی آن انبار گل آدم نشد‘‘' +- 'id': '006_019_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ملامت نرم گفتار آن کریم | من رہین خجلت و امید و بیم' +- 'id': '006_019_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی اندیش و یاد آر ای پسر | اجتماع امت خیرالبشر' +- 'id': '006_019_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز این ریش سفید من نگر | لرزہ ی بیم و امید من نگر' +- 'id': '006_019_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر پدر این جور نازیبا مکن | پیش مولا بندہ را رسوا مکن' +- 'id': '006_019_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ئی از شاخسار مصطفی | گل شو از باد بھار مصطفی' +- 'id': '006_019_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از بہارش رنگ و بو باید گرفت | بہرہ ئی از خلق او باید گرفت' +- 'id': '006_019_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرشد رومی چہ خوش فرمودہ است | آنکہ یم در قطرہ اش آسودہ است' +- 'id': '006_019_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مگسل از ختم رسل ایام خویش | تکیہ کم کن بر فن و بر گام خویش‘‘' +- 'id': '006_019_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت مسلم سراپا شفقت است | در جہان دست و زبانش رحمت است' +- 'id': '006_019_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ مہتاب از سر انگشتش دونیم | رحمت او عام و اخلاقش عظیم' +- 'id': '006_019_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام او اگر دور ایستی | از میان معشر ما نیستی' +- 'id': '006_019_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ مرغ بوستان ماستی | ہم صفیر و ھم زبان ماستی' +- 'id': '006_019_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ئی داری اگر تنہا مزن | جز بشاخ بوستان ما مزن' +- 'id': '006_019_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ ہست از زندگی سرمایہ دار | میرد اندر عنصر ناسازگار' +- 'id': '006_019_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلبل استی در چمن پرواز کن | نغمہ ئی با ھم نوایان ساز کن' +- 'id': '006_019_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ور عقاب استی تہ دریا مزی | جز بخلوت خانہ ی صحرا مزی' +- 'id': '006_019_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکبی ! می تاب بر گردون خویش | پا منہ بیرون ز پیرامون خویش' +- 'id': '006_019_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ی آبی گر از نیسان بری | در فضای بوستانش پروری' +- 'id': '006_019_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مثال شبنم از فیض بہار | غنچہ ی تنگش بگیرد در کنار' +- 'id': '006_019_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شعاع آسمان تاب سحر | کز فسونش غنچہ می بندد شجر' +- 'id': '006_019_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عنصر نم بر کشی از جوہرش | ذوق رم از سالمات مضطرش' +- 'id': '006_019_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوہرت جز موج آبی ہیچ نیست | سعی تو غیر از سرابی ہیچ نیست' +- 'id': '006_019_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در یم اندازش کہ گردد گوہری | تاب او لرزد چو تاب اختری' +- 'id': '006_019_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ی نیسان کہ مہجور از یم است | نذر خاشاکی مثال شبنم است' +- 'id': '006_019_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طینت پاک مسلمان گوہر است | آب و تابش از یم پیغمبر است' +- 'id': '006_019_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب نیسانی بہ آغوشش در آ | وز میان قلزمش گوہر بر آ' +- 'id': '006_019_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان روشن تر از خورشید شو | صاحب تابانی جاوید شو' diff --git a/data/github_iqbal_demystified/poems/006/006_020.yaml b/data/github_iqbal_demystified/poems/006/006_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..894cb731ed543681c7ec457899cb7352d49cc219 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_020.yaml @@ -0,0 +1,235 @@ +--- +'id': '006_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ حیات ملیہ مرکز محسوس میخواہد و مرکز ملت اسلامیہ بیت الحرام است' +- 'lang': 'en' + 'text': 'That the life of the community requires a visible focus, and that the focus of the Islamic community is Makkah’s sacred house' +'description': [] +'sher': +- 'id': '006_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می گشایم عقدہ از کار حیات | سازمت آگاہ اسرار حیات' +- 'id': '006_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خیال از خود رمیدن پیشہ اش | از جہت دامن کشیدن پیشہ اش' +- 'id': '006_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جھان دیر و زود آید چسان | وقت او فردا و دی زاید چسان' +- 'id': '006_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نظر داری یکے بر خود نگر | جز رم پیھم نہ ئی ای بیخبر' +- 'id': '006_020_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نماید تاب نامشہود خویش | شعلہ ی او پردہ بند از دود خویش' +- 'id': '006_020_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیر او را تا سکون بیند نظر | موج جویش بستہ آمد در گہر' +- 'id': '006_020_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش او دم بخویش اندر کشید | لالہ گردید و ز شاخی بر دمید' +- 'id': '006_020_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر خام تو گران خیز است و لنگ | تہمت گل بست بر پرواز رنگ' +- 'id': '006_020_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی مرغ نشیمن ساز نیست | طایر رنگ است و جز پرواز نیست' +- 'id': '006_020_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در قفس واماندہ و آزاد ھم | با نواہا می زند فریاد ہم' +- 'id': '006_020_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پرش پرواز شوید دمبدم | چارہ ی خود کردہ جوید دمبدم' +- 'id': '006_020_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدہ ہا خود می زند در کار خویش | باز آسان می کند دشوار خویش' +- 'id': '006_020_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا بگل گردد حیات تیزگام | تا دو بالا گرددش ذوق خرام' +- 'id': '006_020_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سازہا خوابیدہ اندر سوز او | دوش و فردا زادہ ی امروز او' +- 'id': '006_020_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمبدم مشکل گر و آسان گذار | دمبدم نو آفرین و تازہ کار' +- 'id': '006_020_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ مثل بو سراپایش رم است | چون وطن در سینہ ئی گیرد دم است' +- 'id': '006_020_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ ہای خویش را بر خود تند | تکمہ ئے گردد گرہ بر خود زند' +- 'id': '006_020_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گرہ چون دانہ دارد برگ و بر | چشم بر خود وا کند گردد شجر' +- 'id': '006_020_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلعتی از آب و گل پیدا کند | دست و پا و چشم و دل پیدا کند' +- 'id': '006_020_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت اندر تن گزیند زندگی | انجمن ہا آفریند زندگی' +- 'id': '006_020_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان آئین میلاد امم | زندگی بر مرکزی آید بھم' +- 'id': '006_020_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ را مرکز چو جان در پیکر است | خط او در نقطہ ی او مضمر است' +- 'id': '006_020_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم را ربط و نظام از مرکزی | روزگارش را دوام از مرکزی' +- 'id': '006_020_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز دار و راز ما بیت الحرم | سوز ما ہم ساز ما بیت الحرم' +- 'id': '006_020_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون نفس در سینہ او را پروریم | جان شیرین است او ما پیکریم' +- 'id': '006_020_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ رو بستان ما از شبنمش | مزرع ما آب گیر از زمزمش' +- 'id': '006_020_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب دار از ذرہ ہایش آفتاب | غوطہ زن اندر فضایش آفتاب' +- 'id': '006_020_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دعوی او را دلیل استیم ما | از براھین خلیل استیم ما' +- 'id': '006_020_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان ما را بلند آوازہ کرد | با حدوث ما قدم شیرازہ کرد' +- 'id': '006_020_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت بیضا ز طوفش ہم نفس | ہمچو صبح آفتاب اندر قفس' +- 'id': '006_020_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حساب او یکی بسیاریت | پختہ از بند یکی خودداریت' +- 'id': '006_020_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ز پیوند حریمی زندہ ئی | تا طواف او کنی پایندہ ئی' +- 'id': '006_020_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان جان امم جمعیت است | در نگر سر حرم جمعیت است' +- 'id': '006_020_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبرتی ای مسلم روشن ضمیر | از مآل امت موسی بگیر' +- 'id': '006_020_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داد چون آن قوم مرکز را ز دست | رشتہ ی جمعیت ملت شکست' +- 'id': '006_020_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ بالید اندر آغوش رسل | جزو او دانندہ ی اسرار کل' +- 'id': '006_020_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہر سیلی بر بنا گوشش کشید | زندگی خون گشت و از چشمش چکید' +- 'id': '006_020_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت نم از ریشہ ہای تاک او | بید مجنون ہم نروید خاک او' +- 'id': '006_020_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از گل غربت زبان گم کردہ ئی | ہم نوا ہم آشیان گم کردہ ئی' +- 'id': '006_020_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع مرد و نوحہ خوان پروانہ اش | مشت خاکم لرزد از افسانہ اش' +- 'id': '006_020_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز تیغ جور گردون خستہ تن | ای اسیر التباس و وہم و ظن' +- 'id': '006_020_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیرہن را جامہ احرام کن | صبح پیدا از غبار شام کن' +- 'id': '006_020_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل آبا غرق اندر سجدہ شو | آنچنان گم شو کہ یکسر سجدہ شو' +- 'id': '006_020_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم پیشین نیازی آفرید | تا بہ ناز عالم آشوبی رسید' +- 'id': '006_020_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ حق پا بہ نوک خار خست | گلستان در گوشہ ی دستار بست' diff --git a/data/github_iqbal_demystified/poems/006/006_021.yaml b/data/github_iqbal_demystified/poems/006/006_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..402855b124505ed21c7b74fa9e72dcc960cd3687 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_021.yaml @@ -0,0 +1,265 @@ +--- +'id': '006_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ جمعیت حقیقی از محکم گرفتن نصب العین ملیہ است و نصب العین امت محمدیہ حفظ و نشر توحید است' +- 'lang': 'en' + 'text': 'That true solidarity consists in adopting a fixed communal objective, and that the objective of the Muhammadan community is the preservation and propagation of Unitarianism' +'description': [] +'sher': +- 'id': '006_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو آموزم زبان کائنات | حرف و الفاظ است اعمال حیات' +- 'id': '006_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز ربط مدعائی بستہ شد | زندگانی مطلع برجستہ شد' +- 'id': '006_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعا گردد اگر مہمیز ما | ہمچو صرصر می رود شبدیز ما' +- 'id': '006_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعا راز بقای زندگی | جمع سیماب قوای زندگی' +- 'id': '006_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون حیات از مقصدی محرم شود | ضابط اسباب این عالم شود' +- 'id': '006_021_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را تابع مقصد کند | بہر او چیند گزیند رد کند' +- 'id': '006_021_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا خدا را یم روی از ساحل است | اختیار جادہ ہا از منزل است' +- 'id': '006_021_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دل پروانہ داغ از ذوق سوز | طوف او گرد چراغ از ذوق سوز' +- 'id': '006_021_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیس اگر آوارہ در صحراستی | مدعایش محمل لیلاستی' +- 'id': '006_021_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بود شہر آشنا لیلای ما | بر نمی خیزد بہ صحرا پای ما' +- 'id': '006_021_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو جان مقصود پنہان در عمل | کیف و کم از وی پذیرد ہر عمل' +- 'id': '006_021_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش خونی کہ در رگہای ماست | تیز از سعی حصول مدعاست' +- 'id': '006_021_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تف او خویش را سوزد حیات | آتشی چون لالہ اندوزد حیات' +- 'id': '006_021_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعا مضراب ساز ہمت است | مرکزی کو جاذب ہر قوت است' +- 'id': '006_021_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست و پای قوم را جنباند او | یک نظر صد چشم را گرداند او' +- 'id': '006_021_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد مقصود را دیوانہ شو | طائف این شمع چون پروانہ شو' +- 'id': '006_021_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش نوائی نغمہ ساز قم زد است | زخمۂ معنی بر ابریشم زد است' +- 'id': '006_021_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کشد خار از کف پا رہ سپر | می شود پوشیدہ محمل از نظر' +- 'id': '006_021_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بقدر یک نفس غافل شدی | دور صد فرسنگ از منزل شدی' +- 'id': '006_021_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہن پیکر کہ عالم نام اوست | ز امتزاج امہات اندام اوست' +- 'id': '006_021_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد نیستان کاشت تا یک نالہ رست | صد چمن خون کرد تا یک لالہ رست' +- 'id': '006_021_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقشہا آورد و افکند و شکست | تا بہ لوح زندگی نقش تو بست' +- 'id': '006_021_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ہا در کشت جان کاریدہ است | تا نوای یک اذان بالیدہ است' +- 'id': '006_021_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی پیکار با احرار داشت | با خداوندان باطل کار داشت' +- 'id': '006_021_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم ایمان آخر اندر گل نشاند | با زبانت کلمۂ توحید خواند' +- 'id': '006_021_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقطۂ ادوار عالم لاالہ | انتھای کار عالم لاالہ' +- 'id': '006_021_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چرخ را از زور او گردندگی | مہر را پایندگی رخشندگی' +- 'id': '006_021_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر گوھر آفرید از تاب او | موج در دریا تپید از تاب او' +- 'id': '006_021_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک از موج نسیمش گل شود | مشت پر از سوز او بلبل شود' +- 'id': '006_021_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ در رگہای تاک از سوز او | خاک مینا تابناک از سوز او' +- 'id': '006_021_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ہایش خفتہ در ساز وجود | جویدت ای زخمہ ور ساز وجود' +- 'id': '006_021_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد نوا داری چو خون در تن روان | خیز و مضرابی بتار او رسان' +- 'id': '006_021_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ در تکبیر راز بود تست | حفظ و نشر لاالہ مقصود تست' +- 'id': '006_021_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نخیزد بانگ حق از عالمی | گر مسلمانی نیاسائی دمی' +- 'id': '006_021_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می ندانی آیہ ام الکتاب | امت عادل ترا آمد خطاب' +- 'id': '006_021_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب و تاب چہرہ ایام تو | در جہان شاہد علی الاقوام تو' +- 'id': '006_021_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ سنجان را صلای عام دہ | از علوم امئی پیغام دہ' +- 'id': '006_021_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امیی پاک از ہوی گفتار او | شرح رمز ماغوی گفتار او' +- 'id': '006_021_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بدست آورد نبض کائنات | وانمود اسرار تقویم حیات' +- 'id': '006_021_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از قبای لالہ ہای این چمن | پاک شست آلودگیہای کہن' +- 'id': '006_021_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان وابستۂ دینش حیات | نیست ممکن جز بہ آئینش حیات' +- 'id': '006_021_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ میداری کتابش در بغل | تیز تر نہ پا بہ میدان عمل' +- 'id': '006_021_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر انسان بت پرستی بت گری | ھر زمان در جستجوی پیکری' +- 'id': '006_021_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز طرح آزری انداخت است | تازہ تر پروردگاری ساخت است' +- 'id': '006_021_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاید از خون ریختن اندر طرب | نام او رنگ است و ہم ملک و نسب' +- 'id': '006_021_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمیت کشتہ شد چون گوسفند | پیش پای این بت ناارجمند' +- 'id': '006_021_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ خوردستی ز مینای خلیل | گرمی خونت ز صہبای خلیل' +- 'id': '006_021_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برسر این باطل حق پیرہن | تیغ ’’لا موجود الا ہو‘‘ بزن' +- 'id': '006_021_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ در تاریکی ایام کن | آنچہ بر تو کامل آمد عام کن' +- 'id': '006_021_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرزم از شرم تو چون روز شمار | پرسدت آن آبروی روزگار' +- 'id': '006_021_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف حق از حضرت ما بردہ ئی | پس چرا با دیگران نسپردہ ئی' diff --git a/data/github_iqbal_demystified/poems/006/006_022.yaml b/data/github_iqbal_demystified/poems/006/006_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d368e23fc126637f20508fded87d22e98814688e --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_022.yaml @@ -0,0 +1,245 @@ +--- +'id': '006_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ توسیع حیات ملیہ از تسخیر قوای نظام عالم است' +- 'lang': 'en' + 'text': 'That the expansion of communal life depends upon controlling the forces of world order' +'description': [] +'sher': +- 'id': '006_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ با نادیدہ پیمان بستہ ئی | ہمچو سیل از قید ساحل رستہ ئی' +- 'id': '006_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون نہال از خاک این گلزار خیز | دل بغائب بند و با حاضر ستیز' +- 'id': '006_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی حاضر کند تفسیر غیب | می شود دیباچۂ تسخیر غیب' +- 'id': '006_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما سوا از بہر تسخیر است و بس | سینۂ او عرضۂ تیر است و بس' +- 'id': '006_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کن حق ما سوا شد آشکار | تا شود پیکان تو سندان گذار' +- 'id': '006_022_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتہ ئی باید گرہ اندر گرہ | تا شود لطف گشودن را فرہ' +- 'id': '006_022_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ئی ؟ از خود چمن تعبیر کن | شبنمی ؟ خورشید را تسخیر کن' +- 'id': '006_022_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو می آید اگر کار شگرف | از دمی گرمی گداز این شیر برف' +- 'id': '006_022_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ محسوسات را تسخیر کرد | عالمی از ذرہ ئے تعمیر کرد' +- 'id': '006_022_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ تیرش قدسیان را سینہ خست | اول آدم را سر فتراک بست' +- 'id': '006_022_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدۂ محسوس را اول گشود | ہمت از تسخیر موجود آزمود' +- 'id': '006_022_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و صحرا دشت و دریا بحر و بر | تختۂ تعلیم ارباب نظر' +- 'id': '006_022_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ از تأثیر افیون خفتہ ئی | عالم اسباب را دون گفتہ ئی' +- 'id': '006_022_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و وا کن دیدۂ مخمور را | دون مخوان این عالم مجبور را' +- 'id': '006_022_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غایتش توسیع ذات مسلم است | امتحان ممکنات مسلم است' +- 'id': '006_022_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می زند شمشیر دوران بر تنت | تا ببینی ہست خون اندر تنت' +- 'id': '006_022_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ را از سنگ زوری ریش کن | امتحان استخوان خویش کن' +- 'id': '006_022_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق جہان را قسمت نیکان شمرد | جلوہ اش با دیدۂ مؤمن سپرد' +- 'id': '006_022_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان را رہگذار است این جہان | نقد مؤمن را عیار است این جہان' +- 'id': '006_022_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گیر او را تا نہ او گیرد ترا | ہمچو می اندر سبو گیرد ترا' +- 'id': '006_022_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلدل اندیشہ ات طوطی پر است | آنکہ گامش آسمان پہناور است' +- 'id': '006_022_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احتیاج زندگی میراندش | بر زمین گردون سپر گرداندش' +- 'id': '006_022_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز تسخیر قوای این نظام | ذوفنونیہای تو گردد تمام' +- 'id': '006_022_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نایب حق در جہان آدم شود | بر عناصر حکم او محکم شود' +- 'id': '006_022_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگی ات پہنا پذیرد در جہان | کار تو اندام گیرد در جہان' +- 'id': '006_022_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را بر پشت باد اسوار کن | یعنی این جمازہ را ماہار کن' +- 'id': '006_022_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست رنگین کن ز خون کوہسار | جوی آب گوہر از دریا برآر' +- 'id': '006_022_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان در یک فضا پوشیدہ اند | مہر ہا در ذرہ ہا پوشیدہ اند' +- 'id': '006_022_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شعاعش دیدہ کن نادیدہ را | وا نما اسرار نافہمیدہ را' +- 'id': '006_022_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تابش از خورشید عالم تاب گیر | برق طاق افروز از سیلاب گیر' +- 'id': '006_022_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ثابت و سیارہ گردون وطن | آن خداوندان اقوام کہن' +- 'id': '006_022_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینہمہ ای خواجہ آغوش تو اند | پیش خیز و حلقہ در گوش تو اند' +- 'id': '006_022_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجو را محکم از تدبیر کن | انفس و آفاق را تسخیر کن' +- 'id': '006_022_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم خود بگشا و در اشیا نگر | نشہ زیر پردۂ صہبا نگر' +- 'id': '006_022_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نصیب از حکمت اشیا برد | ناتوان باج از توانایان خورد' +- 'id': '006_022_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت ہستی ز معنی سادہ نیست | این کہن ساز از نوا افتادہ نیست' +- 'id': '006_022_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق آہنگ است ہشیارش زنند | خویش را چون زخمہ بر تارش زنند' +- 'id': '006_022_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ مقصود خطاب انظری | پس چرا این راہ چون کوران بری' +- 'id': '006_022_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ئی کز خود فروزی محرم است | بادہ اندر تاک و بر گل شبنم است' +- 'id': '006_022_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بدریا در رود گوہر شود | جوہرش تابندہ چون اختر شود' +- 'id': '006_022_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون صبا بر صورت گلہا متن | غوطہ اندر معنی گلزار زن' +- 'id': '006_022_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ بر اشیا کمند انداخت است | مرکب از برق و حرارت ساخت است' +- 'id': '006_022_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف چون طایر بہ پرواز آورد | نغمہ را بی زخمہ از ساز آورد' +- 'id': '006_022_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خرت لنگ از رہ دشوار زیست | غافل از ہنگامۂ پیکار زیست' +- 'id': '006_022_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمرہانت پی بہ منزل بردہ اند | لیلی معنی ز محمل بردہ اند' +- 'id': '006_022_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بصحرا مثل قیس آوارہ ئی | خستہ ئی واماندہ ئی بیچارہ ئی' +- 'id': '006_022_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم اسما اعتبار آدم است | حکمت اشیا حصار آدم است' diff --git a/data/github_iqbal_demystified/poems/006/006_023.yaml b/data/github_iqbal_demystified/poems/006/006_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d8ed53678a1ad5610300d5eed8c94f151eb3040 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_023.yaml @@ -0,0 +1,230 @@ +--- +'id': '006_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ کمال حیات ملیہ این است کہ ملت مثل فرد احساس خودی پیدا کند و تولید و تکمیل این احساس از ضبط روایات ملیہ ممکن گردد' +- 'lang': 'en' + 'text': 'That the perfection of communal life is attained when the community, like the individual, discovers the sensation of self; and that the propagation and perfecting of this sensation can be realized through guarding the communal traditions' +'description': [] +'sher': +- 'id': '006_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کودکی را دیدی ای بالغ نظر | کو بود از معنی خود بی خبر' +- 'id': '006_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناشناس دور و نزدیک آنچنان | ماہ را خواہد کہ بر گیرد عنان' +- 'id': '006_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ہمہ بیگانہ آن مامک پرست | گریہ مست وشیر مست و خواب مست' +- 'id': '006_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر و بم را گوش او در گیر نیست | نغمہ اش جز شورش زنجیر نیست' +- 'id': '006_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سادہ و دوشیزہ افکارش ہنوز | چون گہر پاکیزہ گفتارش ہنوز' +- 'id': '006_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جستجو سرمایہ ی پندار او | از چرا ، چون ، کی ، کجا ، گفتار او' +- 'id': '006_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش گیر این و آن اندیشہ اش | غیر جوئی غیر بینی پیشہ اش' +- 'id': '006_023_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشمش از دنبال اگر گیرد کسی | جان او آشفتہ می گردد بسی' +- 'id': '006_023_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر خامش در ہوای روزگار | پر گشا مانند باز نو شکار' +- 'id': '006_023_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در پی نخجیرہا بگذاردش | باز سوی خویشتن می آردش' +- 'id': '006_023_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز آتشگیری افکار او | گل فشاند زرچک پندار او' +- 'id': '006_023_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم گیرایش فتد بر خویشتن | دستکی بر سینہ می گوید کہ من' +- 'id': '006_023_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یاد او با خود شناسایش کند | حفظ ربط دوش و فردایش کند' +- 'id': '006_023_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفتہ ایامش درین تار زرند | ہمچو گوہر از پی یک دیگرند' +- 'id': '006_023_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہر دم کاہد ، افزاید گلش | ’’من ہمانستم کہ بودم‘‘ در دلش' +- 'id': '006_023_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ’’من‘‘ نو زادہ آغاز حیات | نغمۂ بیداری ساز حیات' +- 'id': '006_023_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت نوزادہ مثل طفلک است | طفلکی کو در کنار مامک است' +- 'id': '006_023_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طفلکی از خویشتن نا آگہی | گوھر آلودہ ئی خاک رہی' +- 'id': '006_023_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستہ با امروز او فرداش نیست | حلقہ ہای روز و شب در پاس نیست' +- 'id': '006_023_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم ہستی را مثال مردم است | غیر را بینندہ و از خود گم است' +- 'id': '006_023_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد گرہ از رشتۂ خود وا کند | تا سر تار خودی پیدا کند' +- 'id': '006_023_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرم چون افتد بہ کار روزگار | این شعور تازہ گردد پایدار' +- 'id': '006_023_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقشہا بردارد و اندازد او | سر گذشت خویش را می سازد او' +- 'id': '006_023_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد چون پیوند ایامش گسیخت | شانۂ ادراک او دندانہ ریخت' +- 'id': '006_023_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم روشن از سواد سر گذشت | خود شناس آمد ز یاد سر گذشت' +- 'id': '006_023_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر گذشت او گر از یادش رود | باز اندر نیستی گم می شود' +- 'id': '006_023_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسخۂ بود ترا ای ہوشمند | ربط ایام آمدہ شیرازہ بند' +- 'id': '006_023_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربط ایام است ما را پیرہن | سوزنش حفظ روایات کہن' +- 'id': '006_023_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست تاریخ ای ز خود بیگانہ ئی | داستانی قصہ ئی افسانہ ئی' +- 'id': '006_023_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ترا از خویشتن آگہ کند | آشنای کار و مرد رہ کند' +- 'id': '006_023_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح را سرمایۂ تاب است این | جسم ملت را چو اعصاب است این' +- 'id': '006_023_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو خنجر بر فسانت می زند | باز بر روی جہانت می زند' +- 'id': '006_023_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہ چہ ساز جان نگار و دلپذیر | نغمہ ہای رفتہ در تارش اسیر' +- 'id': '006_023_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلۂ افسردہ در سوزش نگر | دوش در آغوش امروزش نگر' +- 'id': '006_023_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع او بخت امم را کوکب است | روشن از وی امشب و ہم دیشب است' +- 'id': '006_023_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم پرکاری کا بیند رفتہ را | پیش تو باز آفریند رفتہ را' +- 'id': '006_023_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادۂ صد سالہ در مینای او | مستی پارینہ در صہبای او' +- 'id': '006_023_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید گیری کو بدام اندر کشید | طایری کز بوستان ما پرید' +- 'id': '006_023_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضبط کن تاریخ را پایندہ شو | از نفسہای رمیدہ زندہ شو' +- 'id': '006_023_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوش را پیوند با امروز کن | زندگی را مرغ دست آموز کن' +- 'id': '006_023_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ ایام را آور بدست | ورنہ گردی روز کور و شب پرست' +- 'id': '006_023_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر زند از ماضی تو حال تو | خیزد از حال تو استقبال تو' +- 'id': '006_023_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکن ار خواہی حیات لازوال | رشتۂ ماضی ز استقبال و حال' +- 'id': '006_023_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج ادراک تسلسل زندگی است | می کشان را شور قلقل زندگی است' diff --git a/data/github_iqbal_demystified/poems/006/006_024.yaml b/data/github_iqbal_demystified/poems/006/006_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..da2d87300e0e90630e77f87ed2456d7b5719f25e --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_024.yaml @@ -0,0 +1,170 @@ +--- +'id': '006_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ بقای نوع از امومت است و حفظ و احترام امومت اسلام است' +- 'lang': 'en' + 'text': 'That the continuance of the species derives from motherhood, and that the preservation and honouring of motherhood is the foundation of Islam' +'description': [] +'sher': +- 'id': '006_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ خیز از زخمۂ زن ساز مرد | از نیاز او دو بالا ناز مرد' +- 'id': '006_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوشش عریانی مردان زن است | حسن دلجو عشق را پیراہن است' +- 'id': '006_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق حق پروردۂ آغوش او | این نوا از زخمۂ خاموش او' +- 'id': '006_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ نازد بر وجودش کائنات | ذکر او فرمود با طیب و صلوة' +- 'id': '006_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمی کو را پرستاری شمرد | بہرہ ئی از حکمت قرآن نبرد' +- 'id': '006_024_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیک اگر بینی امومت رحمت است | زانکہ او را با نبوت نسبت است' +- 'id': '006_024_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شفقت او شفقت پیغمبر است | سیرت اقوام را صورتگر است' +- 'id': '006_024_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از امومت پختہ تر تعمیر ما | در خط سیمای او تقدیر ما' +- 'id': '006_024_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست اگر فرہنگ تو معنی رسی | حرف امت نکتہ ہا دارد بسی' +- 'id': '006_024_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت آن مقصود حرف ’’کن فکان‘‘ | زیر پای امہات آمد جنان' +- 'id': '006_024_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت از تکریم ارحام است و بس | ورنہ کار زندگی خام است و بس' +- 'id': '006_024_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از امومت گرم رفتار حیات | از امومت کشف اسرار حیات' +- 'id': '006_024_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از امومت پیچ و تاب جوی ما | موج و گرداب و حباب جوی ما' +- 'id': '006_024_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دخ رستاق زادی جاہلی | پست بالای سطبری بد گلی' +- 'id': '006_024_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا تراشی پرورش نادادہ ئی | کم نگاہی کم زبانی سادہ ئی' +- 'id': '006_024_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز آلام امومت کردہ خون | گرد چشمش حلقہ ہای نیلگون' +- 'id': '006_024_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت ار گیرد ز آغوشش بدست | یک مسلمان غیور و حق پرست' +- 'id': '006_024_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی ما محکم از آلام اوست | صبح ما عالم فروز از شام اوست' +- 'id': '006_024_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وان تہی آغوش نازک پیکری | خانہ پرورد نگاہش محشری' +- 'id': '006_024_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او از تاب مغرب روشن است | ظاہرش زن باطن او نازن است' +- 'id': '006_024_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہای ملت بیضا گسیخت | تا ز چشمش عشوہ ہا حل کردہ ریخت' +- 'id': '006_024_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوخ چشم و فتنہ زا آزادیش | از حیا نا آشنا آزادیش' +- 'id': '006_024_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم او بار امومت بر نتافت | بر سر شامش یکی اختر نتافت' +- 'id': '006_024_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این گل از بستان ما نارستہ بہ | داغش از دامان ملت شستہ بہ' +- 'id': '006_024_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاالہ گویان چو انجم بی شمار | بستہ چشم اندر ظلام روزگار' +- 'id': '006_024_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا نبردہ از عدم بیرون ہنوز | از سواد کیف و کم بیرون ہنوز' +- 'id': '006_024_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مضمر اندر ظلمت موجود ما | آن تجلی ہای نامشہود ما' +- 'id': '006_024_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنمی بر برگ گل ننشستہ ئی | غنچہ ہائی از صبا نا خستہ ئی' +- 'id': '006_024_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دمد این لالہ زار ممکنات | از خیابان ریاض امہات' +- 'id': '006_024_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم را سرمایہ ای صاحب نظر | نیست از نقد و قماش و سیم و زر' +- 'id': '006_024_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مال او فرزند ہای تندرست | تر دماغ و سخت کوش و چاق و چست' +- 'id': '006_024_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حافظ رمز اخوت مادران | قوت قرآن و ملت مادران' diff --git a/data/github_iqbal_demystified/poems/006/006_025.yaml b/data/github_iqbal_demystified/poems/006/006_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b42f7423aeb25e6609f1934052d007f16368732 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_025.yaml @@ -0,0 +1,105 @@ +--- +'id': '006_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در معنی اینکہ سیدة النساء فاطمة الزہراء اسوہ کاملہ ایست برای نساء اسلام' +- 'lang': 'en' + 'text': 'That the Lady Fatima is the perfect pattern of Muslim womanhood' +'description': [] +'sher': +- 'id': '006_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مریم از یک نسبت عیسی عزیز | از سہ نسبت حضرت زہرا عزیز' +- 'id': '006_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور چشم رحمة للعالمین | آن امام اولین و آخرین' +- 'id': '006_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ جان در پیکر گیتی دمید | روزگار تازہ آئین آفرید' +- 'id': '006_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بانوی آن تاجدار ’’ہل اتے‘‘ | مرتضی مشکل گشا شیر خدا' +- 'id': '006_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پادشاہ و کلبہ ئی ایوان او | یک حسام و یک زرہ سامان او' +- 'id': '006_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مادر آن مرکز پرگار عشق | مادر آن کاروان سالار عشق' +- 'id': '006_025_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی شمع شبستان حرم | حافظ جمعیت خیرالامم' +- 'id': '006_025_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نشیند آتش پیکار و کین | پشت پا زد بر سر تاج و نگین' +- 'id': '006_025_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وان دگر مولای ابرار جہان | قوت بازوی احرار جہان' +- 'id': '006_025_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نوای زندگی سوز از حسین | اہل حق حریت آموز از حسین' +- 'id': '006_025_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیرت فرزند ہا از امہات | جوہر صدق و صفا از امہات' +- 'id': '006_025_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مزرع تسلیم را حاصل بتول | مادران را اسوۂ کامل بتول' +- 'id': '006_025_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر محتاجی دلش آنگونہ سوخت | با یہودی چادر خود را فروخت' +- 'id': '006_025_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوری و ہم آتشی فرمانبرش | گم رضایش در رضای شوہرش' +- 'id': '006_025_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ادب پروردۂ صبر و رضا | آسیا گردان و لب قرآن سرا' +- 'id': '006_025_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریہ ہای او ز بالین بی نیاز | گوہر افشاندی بدامان نماز' +- 'id': '006_025_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک او بر چید جبریل از زمین | ہمچو شبنم ریخت بر عرش برین' +- 'id': '006_025_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ آئین حق زنجیر پاست | پاس فرمان جناب مصطفی است' +- 'id': '006_025_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ورنہ گرد تربتش گردیدمی | سجدہ ہا بر خاک او پاشیدمی' diff --git a/data/github_iqbal_demystified/poems/006/006_026.yaml b/data/github_iqbal_demystified/poems/006/006_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d023c5245ab9250045013952407f015e63216a66 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_026.yaml @@ -0,0 +1,90 @@ +--- +'id': '006_026' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خطاب بہ مخدرات اسلام' +- 'lang': 'en' + 'text': 'Address to the veiled ladies of Islam' +'description': [] +'sher': +- 'id': '006_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای رد ایت پردۂ ناموس ما | تاب تو سرمایۂ فانوس ما' +- 'id': '006_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طینت پاک تو ما را رحمت است | قوت دین و اساس ملت است' +- 'id': '006_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کودک ما چون لب از شیر تو شست | لاالہ آموختی او را نخست' +- 'id': '006_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می تراشد مہر تو اطوار ما | فکر ما گفتار ما کردار ما' +- 'id': '006_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق ما کو در سحابت آرمید | بر جبل رخشید و در صحرا تپید' +- 'id': '006_026_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای امین نعمت آئین حق | در نفسہای تو سوز دین حق' +- 'id': '006_026_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دور حاضر تر فروش و پر فن است | کاروانش نقد دین را رہزن است' +- 'id': '006_026_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کور و یزدان ناشناس ادراک او | ناکسان زنجیری پیچاک او' +- 'id': '006_026_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او بیباک و ناپرواستی | پنجۂ مژگان او گیراستی' +- 'id': '006_026_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید او آزاد خواند خویش را | کشتۂ او زندہ داند خویش را' +- 'id': '006_026_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب بند نخل جمعیت توئی | حافظ سرمایۂ ملت توئی' +- 'id': '006_026_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سر سود و زیان سودا مزن | گام جز بر جادۂ آبا مزن' +- 'id': '006_026_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوشیار از دستبرد روزگار | گیر فرزندان خود را در کنار' +- 'id': '006_026_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این چمن زادان کہ پر نگشادہ اند | ز آشیان خویش دور افتادہ اند' +- 'id': '006_026_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت تو جذبہ ہا دارد بلند | چشم ہوش از اسوۂ زھرا مبند' +- 'id': '006_026_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا حسینی شاخ تو بار آورد | موسم پیشین بگلزار آورد' diff --git a/data/github_iqbal_demystified/poems/006/006_027.yaml b/data/github_iqbal_demystified/poems/006/006_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f03baa749686c98cca4b1fef03080015af2a35de --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_027.yaml @@ -0,0 +1,100 @@ +--- +'id': '006_027' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'قل ہواللہ احد' +- 'lang': 'en' + 'text': '“Say: He is God, the One”' +'description': [] +'sher': +- 'id': '006_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من شبی صدیق را دیدم بخواب | گل ز خاک راہ او چیدم بخواب' +- 'id': '006_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ’’امن الناس‘‘ بر مولای ما | آن کلیم اول سینای ما' +- 'id': '006_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت او کشت ملت را چو ابر | ثانی اسلام و غار و بدر و قبر' +- 'id': '006_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش ای خاصۂ خاصان عشق | عشق تو سر مطلع دیوان عشق' +- 'id': '006_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ از دستت اساس کار ما | چارہ ئی فرما پی آزار ما' +- 'id': '006_027_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت تا کی در ہوس گردی اسیر | آب و تاب از سورۂ اخلاص گیر' +- 'id': '006_027_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینکہ در صد سینہ پیچد یک نفس | سری از اسرار توحید است و بس' +- 'id': '006_027_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ او بر کن مثال او شوی | در جہان عکس جمال او شوی' +- 'id': '006_027_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ نام تو مسلمان کردہ است | از دوئی سوی یکی آوردہ است' +- 'id': '006_027_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را ترک و افغان خواندہ ئی | وای بر تو آنچہ بودی ماندہ ئی' +- 'id': '006_027_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وارہان نامیدہ را از نامہا | ساز با خم در گذر از جامہا' +- 'id': '006_027_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ تو رسوای نام افتادہ ئی | از درخت خویش خام افتادہ ئی' +- 'id': '006_027_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با یکی ساز از دوئی بردار رخت | وحدت خود را مگردان لخت لخت' +- 'id': '006_027_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای پرستار یکی گر تو توئی | تا کجا باشی سبق خوان دوئی' +- 'id': '006_027_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو در خود را بخود پوشیدہ ئی | در دل آور آنچہ بر لب چیدہ ئی' +- 'id': '006_027_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد ملل از ملتے انگیختی | بر حصار خود شبیخون ریختی' +- 'id': '006_027_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک شو و توحید را مشہود کن | غائبش را از عمل موجود کن' +- 'id': '006_027_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت ایمان فزاید در عمل | مردہ آن ایمان کہ ناید در عمل' diff --git a/data/github_iqbal_demystified/poems/006/006_028.yaml b/data/github_iqbal_demystified/poems/006/006_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..879b3b20e368cb5d3f2da96857ad0059dd8f2b78 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_028.yaml @@ -0,0 +1,260 @@ +--- +'id': '006_028' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اﷲالصمد' +- 'lang': 'en' + 'text': '"God, the Absolute."' +'description': [] +'sher': +- 'id': '006_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بہ اﷲ الصمد دل بستہ ئی | از حد اسباب بیرون جستہ ئی' +- 'id': '006_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ حق بندۂ اسباب نیست | زندگانی گردش دولاب نیست' +- 'id': '006_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم استی بی نیاز از غیر شو | اھل عالم را سراپا خیر شو' +- 'id': '006_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش منعم شکوۂ گردون مکن | دست خویش از آستین بیرون مکن' +- 'id': '006_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون علی در ساز بانان شعیر | گردن مرحب شکن خیبر بگیر' +- 'id': '006_028_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منت از اہل کرم بردن چرا | نشتر لا و نعم خوردن چرا' +- 'id': '006_028_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رزق خود را از کف دونان مگیر | یوسف استی خویش را ارزان مگیر' +- 'id': '006_028_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ باشی مور و ھم بی بال و پر | حاجتی پیش سلیمانی مبر' +- 'id': '006_028_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ دشوار است سامان کم بگیر | در جہان آزاد زی آزاد میر' +- 'id': '006_028_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبحۂ ’’اقلل من الدنیا‘‘ شمار | از ’’تعش حراً‘‘ شوی سرمایہ دار' +- 'id': '006_028_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا توانی کیمیا شو گل مشو | در جھان منعم شو و سائل مشو' +- 'id': '006_028_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای شناسای مقام بوعلی | جرعہ ئی آرم ز جام بوعلی' +- 'id': '006_028_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’پشت پا زن تخت کیکاوس را | سر بدہ از کف مدہ ناموس را‘‘' +- 'id': '006_028_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بخود گردد در میخانہ باز | بر تہے پیمانگان بی نیاز' +- 'id': '006_028_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قاید اسلامیان ہارون رشید | آنکہ نقفور آب تیغ او چشید' +- 'id': '006_028_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت مالک را کہ ای مولای قوم | روشن از خاک درت سیمای قوم' +- 'id': '006_028_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای نوا پرداز گلزار حدیث | از تو خواہم درس اسرار حدیث' +- 'id': '006_028_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لعل تا کی پردہ بند اندر یمن | خیز و در دارالخلافت خیمہ زن' +- 'id': '006_028_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خوشا تابانی روز عراق | ای خوشا حسن نظر سوز عراق' +- 'id': '006_028_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میچکد آب خضر از تاک او | مرھم زخم مسیحا خاک او' +- 'id': '006_028_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت مالک مصطفی را چاکرم | نیست جز سودای او اندر سرم' +- 'id': '006_028_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کہ باشم بستۂ فتراک او | بر نخیزم از حریم پاک او' +- 'id': '006_028_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ از تقبیل خاک یثربم | خوشتر از روز عراق آمد شبم' +- 'id': '006_028_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق می گوید کہ فرمانم پذیر | پادشاہان را بخدمت ہم مگیر' +- 'id': '006_028_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہمی خواہی مرا آقا شوی | بندۂ آزاد را مولا شوی' +- 'id': '006_028_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر تعلیم تو آیم بر درت | خادم ملت نگردد چاکرت' +- 'id': '006_028_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہرہ ئی خواہی اگر از علم دین | در میان حلقۂ درسم نشین' +- 'id': '006_028_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی نیازی نازہا دارد بسی | ناز او اندازہا دارد بسے' +- 'id': '006_028_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی نیازی رنگ حق پوشیدن است | رنگ غیر از پیرہن شوئیدن است' +- 'id': '006_028_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم غیر آموختی اندوختی | روی خویش از غازہ اش افروختی' +- 'id': '006_028_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارجمندی از شعارش میبری | من ندانم تو توئے یا دیگری' +- 'id': '006_028_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نسیمش خاک تو خاموش گشت | وز گل و ریحان تہی آغوش گشت' +- 'id': '006_028_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشت خود از دست خود ویران مکن | از سحابش گدیۂ باران مکن' +- 'id': '006_028_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل تو زنجیری افکار غیر | در گلوی تو نفس از تار غیر' +- 'id': '006_028_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زبانت گفتگوہا مستعار | در دل تو آرزوہا مستعار' +- 'id': '006_028_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قمریانت را نواہا خواستہ | سروہایت را قباہا خواستہ' +- 'id': '006_028_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ می گیری بجام از دیگران | جام ھم گیری بوام از دیگران' +- 'id': '006_028_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نگاہش سر ’’ما زاغ البصر‘‘ | سوی قوم خویش باز آید اگر' +- 'id': '006_028_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شناسد شمع او پروانہ را | نیک داند خویش و ہم بیگانہ را' +- 'id': '006_028_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’لست منی‘‘ گویدت مولای ما | وای ما ، ای وای ما ، ای وای ما ،' +- 'id': '006_028_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی مثل انجم تا کجا | ہستی خود در سحر گم تا کجا' +- 'id': '006_028_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریوی از صبح دروغی خوردہ ئی | رخت از پہنای گردون بردہ ئی' +- 'id': '006_028_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب استی یکی در خود نگر | از نجوم دیگران تابے مخر' +- 'id': '006_028_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دل خود نقش غیر انداختی | خاک بردی کیمیا در باختی' +- 'id': '006_028_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا رخشی ز تاب دیگران | سر سبک ساز از شراب دیگران' +- 'id': '006_028_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا طوف چراغ محفلی | ز آتش خود سوز اگر داری دلی' +- 'id': '006_028_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون نظر در پردہ ہای خویش باش | می پر و اما بجای خویش باش' +- 'id': '006_028_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان مثل حباب ای ہوشمند | راہ خلوت خانہ بر اغیار بند' +- 'id': '006_028_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد ، فرد آمد کہ خود را وا شناخت | قوم ، قوم آمد کہ جز با خود نساخت' +- 'id': '006_028_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پیام مصطفی آگاہ شو | فارغ از ارباب دون اﷲ شو' diff --git a/data/github_iqbal_demystified/poems/006/006_029.yaml b/data/github_iqbal_demystified/poems/006/006_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0a61e6904bea6f5a89d8362d43a1db7cdf3e2365 --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_029.yaml @@ -0,0 +1,135 @@ +--- +'id': '006_029' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'لم یلد ولم یولد' +- 'lang': 'en' + 'text': '"He begets not, nor was He begotten."' +'description': [] +'sher': +- 'id': '006_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوم تو از رنگ و خون بالاتر است | قیمت یک اسودش صد احمر است' +- 'id': '006_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرۂ آب وضوی قنبری | در بھا برتر ز خون قیصری' +- 'id': '006_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فارغ از باب و ام و اعمام باش | ہمچو سلمان زادۂ اسلام باش' +- 'id': '006_029_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ئی ای ہمدم فرزانہ بین | شھد را در خانہ ہای لانہ بین' +- 'id': '006_029_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطرہ ئی از لالۂ حمراستی | قطرہ ئی از نرگس شہلاستی' +- 'id': '006_029_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این نمے گوید کہ من از عبہرم | آن نمی گوید من از نیلوفرم' +- 'id': '006_029_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملت ما شان ابراہیمی است | شہد ما ایمان ابراہیمی است' +- 'id': '006_029_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نسب را جزو ملت کردہ ئی | رخنہ در کار اخوت کردہ ئی' +- 'id': '006_029_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زمین ما نگیرد ریشہ ات | ہست نا مسلم ہنوز اندیشہ ات' +- 'id': '006_029_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن مسعود آن چراغ افروز عشق | جسم و جان او سراپا سوز عشق' +- 'id': '006_029_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوخت از مرگ برادر سینہ اش | آب گردید از گداز آئینہ اش' +- 'id': '006_029_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریہ ہای خویش را پایان ندید | در غمش چون مادران شیون کشید' +- 'id': '006_029_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’ ای دریغا آن سبق خوان نیاز | یار من اندر دبستان نیاز‘‘' +- 'id': '006_029_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’آہ آن سرو سہی بالای من | در رہ عشق نبے ہمپای من‘‘' +- 'id': '006_029_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’حیف او محروم دربار نبی | چشم من روشن ز دیدار نبی‘‘' +- 'id': '006_029_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست از روم و عرب پیوند ما | نیست پابند نسب پیوند ما' +- 'id': '006_029_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ محبوب حجازی بستہ ایم | زین جہت با یکدگر پیوستہ ایم' +- 'id': '006_029_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ ما یک تولایش بس است | چشم ما را کیف صہبایش بس است' +- 'id': '006_029_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مستی او تا بخون ما دوید | کہنہ را آتش زد و نو آفرید' +- 'id': '006_029_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق او سرمایۂ جمعیت است | ہمچو خون اندر عروق ملت است' +- 'id': '006_029_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق در جان و نسب در پیکر است | رشتۂ عشق از نسب محکم تر است' +- 'id': '006_029_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ورزی از نسب باید گذشت | ہم ز ایران و عرب باید گذشت' +- 'id': '006_029_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امت او مثل او نور حق است | ہستی ما از وجودش مشتق است' +- 'id': '006_029_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نور حق را کس نجوید زاد و بود | خلعت حق را چہ حاجت تار و پود‘‘' +- 'id': '006_029_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ پا در بند اقلیم و جد است | بی خبر از لم یلد لم یولد است' diff --git a/data/github_iqbal_demystified/poems/006/006_030.yaml b/data/github_iqbal_demystified/poems/006/006_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd50bd8c77655a2339bb42caf9102137cb0f035c --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_030.yaml @@ -0,0 +1,125 @@ +--- +'id': '006_030' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ولم یکن لہ‘ کفواً احد' +- 'lang': 'en' + 'text': '"And there is nothing comparable to Him."' +'description': [] +'sher': +- 'id': '006_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم چشم از جہان بر بستہ چیست؟ | فطرت این دل بحق پیوستہ چیست؟' +- 'id': '006_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ئی کو بر سر کوہی دمید | گوشۂ دامان گلچینی ندید' +- 'id': '006_030_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش او شعلہ ئی گیرد بہ بر | از نفس ہای نخستین سحر' +- 'id': '006_030_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمان ز آغوش خود نگذاردش | کوکب واماندہ ئی پنداردش' +- 'id': '006_030_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوسدش اول شعاع آفتاب | شبنم از چشمش بشوید گرد خواب' +- 'id': '006_030_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ ئی با لم یکن باید قوی | تا تو در اقوام بی ہمتا شوی' +- 'id': '006_030_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ ذاتش واحد است و لاشریک | بندہ اش ہم در نسازد با شریک' +- 'id': '006_030_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن بالای ھر بالاتری | غیرت او بر نتابد ہمسری' +- 'id': '006_030_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرقۂ ’’لا تحزنوا‘‘ اندر برش | ’’انتم الاعلون‘‘ تاجی بر سرش' +- 'id': '006_030_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می کشد بار دو عالم دوش او | بحر و بر پروردۂ آغوش او' +- 'id': '006_030_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر غو تندر مدام افکندہ گوش | برق اگر ریزد ہمی گیرد بدوش' +- 'id': '006_030_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش باطل تیغ و پیش حق سپر | امر و نہی او عیار خیر و شر' +- 'id': '006_030_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گرہ صد شعلہ دارد اخگرش | زندگی گیرد کمال از جوہرش' +- 'id': '006_030_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضای این جہان ہای و ہو | نغمہ پیدا نیست جز تکبیر او' +- 'id': '006_030_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عفو و عدل و بذل و احسانش عظیم | ہم بقہر اندر مزاج او کریم' +- 'id': '006_030_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز او در بزم ہا خاطر نواز | سوز او در رزم ہا آہن گداز' +- 'id': '006_030_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گلستان با عنادل ہم صفیر | در بیابان جرہ باز صید گیر' +- 'id': '006_030_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون می نیاساید دلش | بر فلک گیرد قرار آب و گلش' +- 'id': '006_030_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طایرش منقار بر اختر زند | آنسوی این کہنہ چنبر بر زند' +- 'id': '006_030_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بہ پروازی پری نگشودہ ئی | کرمک استی زیر خاک آسودہ ئی' +- 'id': '006_030_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوار از مہجوری قرآن شدی | شکوہ سنج گردش دوران شدی' +- 'id': '006_030_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای چو شبنم بر زمین افتندہ ئی | در بغل داری کتاب زندہ ئی' +- 'id': '006_030_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا در خاک می گیری وطن | رخت بردار و سر گردون فکن' diff --git a/data/github_iqbal_demystified/poems/006/006_031.yaml b/data/github_iqbal_demystified/poems/006/006_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..73f35d195071903715844ea87aed9c4ca1213b9b --- /dev/null +++ b/data/github_iqbal_demystified/poems/006/006_031.yaml @@ -0,0 +1,335 @@ +--- +'id': '006_031' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عرض حال مصنف بحضور رحمة للعالمین' +- 'lang': 'en' + 'text': 'The author’s memorial to him who is a mercy to all living beings' +'description': [] +'sher': +- 'id': '006_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ظہور تو شباب زندگی | جلوہ ات تعبیر خواب زندگی' +- 'id': '006_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای زمین از بارگاہت ارجمند | آسمان از بوسۂ بامت بلند' +- 'id': '006_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شش جہت روشن ز تاب روی تو | ترک و تاجیک و عرب ہندوی تو' +- 'id': '006_031_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو بالا پایۂ این کائنات | فقر تو سرمایۂ این کائنات' +- 'id': '006_031_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان شمع حیات افروختی | بندگان را خواجگی آموختی' +- 'id': '006_031_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تو از نابودمندیہا خجل | پیکران این سرای آب و گل' +- 'id': '006_031_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دم تو آتشے از گل گشود | تودہ ہای خاک را آدم نمود' +- 'id': '006_031_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ دامن گیر مہر و ماہ شد | یعنی از نیروی خویش آگاہ شد' +- 'id': '006_031_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مرا افتاد بر رویت نظر | از اب و ام گشتۂ ئی محبوب تر' +- 'id': '006_031_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق در من آتشی افروخت است | فرصتش بادا کہ جانم سوخت است' +- 'id': '006_031_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ئی مانند نی سامان من | آن چراغ خانۂ ویران من' +- 'id': '006_031_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غم پنہان نگفتن مشکل است | بادہ در مینا نہفتن مشکل است' +- 'id': '006_031_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم از سر نبی بیگانہ شد | باز این بیت الحرم بتخانہ شد' +- 'id': '006_031_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از منات و لات و عزی و ھبل | ہر یکی دارد بتی اندر بغل' +- 'id': '006_031_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ ما از برہمن کافر تر است | زانکہ او را سومنات اندر سر است' +- 'id': '006_031_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت ہستی از عرب برچیدہ ئی | در خمستان عجم خوابیدہ ئی' +- 'id': '006_031_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شل ز برفاب عجم اعضای او | سرد تر از اشک او صہبای او' +- 'id': '006_031_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو کافر از اجل ترسندہ ئی | سینہ اش فارغ ز قلب زندہ ئی' +- 'id': '006_031_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعشش از پیش طبیبان بردہ ام | در حضور مصطفی آوردہ ام' +- 'id': '006_031_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ بود از آب حیوان گفتمش | سری از اسرار قرآن گفتمش' +- 'id': '006_031_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داستانی گفتم از یاران نجد | نکہتی آوردم از بستان نجد' +- 'id': '006_031_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل از شمع نوا افروختم | قوم را رمز حیات آموختم' +- 'id': '006_031_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت بر ما بندد افسون فرنگ | ہست غوغایش ز قانون فرنگ' +- 'id': '006_031_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بصیری را ردا بخشندہ ئی | بربط سلما مرا بخشندہ ئی' +- 'id': '006_031_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق حق دہ این خطا اندیش را | اینکہ نشناسد متاع خویش را' +- 'id': '006_031_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر دلم آئینۂ بی جوہر است | ور بحرفم غیر قرآن مضمر است' +- 'id': '006_031_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای فروغت صبح اعصار و دہور | چشم تو بینندۂ ما فی الصدور' +- 'id': '006_031_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردۂ ناموس فکرم چاک کن | این خیابان را ز خارم پاک کن' +- 'id': '006_031_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنگ کن رخت حیات اندر برم | اہل ملت را نگہدار از شرم' +- 'id': '006_031_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبز کشت نابسامانم مکن | بہرہ گیر از ابر نیسانم مکن' +- 'id': '006_031_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خشک گردان بادہ در انگور من | زہر ریز اندر مے کافور من' +- 'id': '006_031_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز محشر خوار و رسوا کن مرا | بی نصیب از بوسۂ پا کن مرا' +- 'id': '006_031_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر در اسرار قرآن سفتہ ام | با مسلمانان اگر حق گفتہ ام' +- 'id': '006_031_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ از احسان تو ناکس ، کس است | یک دعایت مزد گفتارم بس است' +- 'id': '006_031_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرض کن پیش خدای عزوجل | عشق من گردد ھم آغوش عمل' +- 'id': '006_031_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دولت جان حزین بخشیدہ ئی | بہرہ ئی از علم دین بخشیدہ ئی' +- 'id': '006_031_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در عمل پایندہ تر گردان مرا | آب نیسانم گہر گردان مرا' +- 'id': '006_031_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت جان تا در جہان آوردہ ام | آرزوی دیگرے پروردہ ام' +- 'id': '006_031_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو دل در سینہ ام آسودہ است | محرم از صبح حیاتم بودہ است' +- 'id': '006_031_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پدر تا نام تو آموختم | آتش این آرزو افروختم' +- 'id': '006_031_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا فلک دیرینہ تر سازد مرا | در قمار زندگی بازد مرا' +- 'id': '006_031_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزوی من جوان تر می شود | این کہن صہبا گران تر می شود' +- 'id': '006_031_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این تمنا زیر خاکم گوہر است | در شبم تاب ہمین یک اختر است' +- 'id': '006_031_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی با لالہ رویان ساختم | عشق با مرغولہ مویان باختم' +- 'id': '006_031_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بادہ ہا با ماہ سیمایان زدم | بر چراغ عافیت دامان زدم' +- 'id': '006_031_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برقہا رقصید گرد حاصلم | رھزنان بردند کالای دلم' +- 'id': '006_031_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این شراب از شیشۂ جانم نریخت | این زر سارا ز دامانم نریخت' +- 'id': '006_031_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل آزر پیشہ ام زنار بست | نقش او در کشور جانم نشست' +- 'id': '006_031_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سالہا بودم گرفتار شکی | از دماغ خشک من لاینفکی' +- 'id': '006_031_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرفی از علم الیقین ناخواندہ ئی | در گمان آباد حکمت ماندہ ئی' +- 'id': '006_031_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظلمتم از تاب حق بیگانہ بود | شامم از نور شفق بیگانہ بود' +- 'id': '006_031_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این تمنا در دلم خوابیدہ ماند | در صدف مثل گہر پوشیدہ ماند' +- 'id': '006_031_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر از پیمانۂ چشمم چکید | در ضمیر من نواہا آفرید' +- 'id': '006_031_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اے ز یاد غیر تو جانم تہی | بر لبش آرم اگر فرمان دہی' +- 'id': '006_031_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را از عمل سامان نبود | پس مرا این آرزو شایان نبود' +- 'id': '006_031_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرم از اظہار او آید مرا | شفقت تو جرأت افزاید مرا' +- 'id': '006_031_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست شأن رحمتت گیتی نواز | آرزو دارم کہ میرم در حجاز' +- 'id': '006_031_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمی از ماسوا بیگانہ ئی | تا کجا زناری بتخانہ ئی' +- 'id': '006_031_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیف چون او را سرآید روزگار | پیکرش را دیر گیرد در کنار' +- 'id': '006_031_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از درت خیزد اگر اجزای من | وای امروزم خوشا فردای من' +- 'id': '006_031_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرخا شھری کہ تو بودی در آن | ای خنک خاکی کہ آسودی در آن' +- 'id': '006_031_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مسکن یار است و شہر شاہ من | پیش عاشق این بود حب الوطن‘‘' +- 'id': '006_031_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکبم را دیدۂ بیدار بخش | مرقدی در سایۂ دیوار بخش' +- 'id': '006_031_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بیاساید دل بی تاب من | بستگی پیدا کند سیماب من' +- 'id': '006_031_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با فلک گویم کہ آرامم نگر | دیدہ ئی آغازم ، انجامم نگر' diff --git a/data/github_iqbal_demystified/poems/007/007_001.yaml b/data/github_iqbal_demystified/poems/007/007_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d037e283457fd8a94f30d3892af6821d1bedce21 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_001.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشہید ناز او بزم وجود است" +- 'lang': 'en' + 'text': '(1)' +'description': [] +'sher': +- 'id': '007_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہید ناز او بزم وجود است | نیاز اندر نہاد ہست و بود است' + - 'lang': 'en' + 'text': 'The world is under His proud power’s sway | Whom all things were created to obey.' +- 'id': '007_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی بینی کہ از مہر فلک تاب | بہ سیمای سحر داغ سجود است' + - 'lang': 'en' + 'text': 'The sun itself is nothing but a mark | Of long prostration on the brow of day .' + 'notes': + - 'phrase': 'day' + 'meaning': 'What the sun has here been likened to is a callus that forms on the foreheads of some devout Muslims as a result of frequent bowing of the foreheads down on rought prayermats. The callus is regarded as a mark of distinction.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/007/007_002.yaml b/data/github_iqbal_demystified/poems/007/007_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0600b8183beb94d60e5ff3a9e5946c355bfaa13e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_002.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل من روشن از سوز درون است" +- 'lang': 'en' + 'text': '(2)' +'description': [] +'sher': +- 'id': '007_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من روشن از سوز درون است | جہان بین چشم من از اشک خون است' + - 'lang': 'en' + 'text': 'My heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.' +- 'id': '007_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز رمز زندگے بیگانہ تر باد | کسی کو عشق را گوید جنون است' + - 'lang': 'en' + 'text': 'May he stray farther from life’s mystery | Who thinks that madness is Love’s other name.' diff --git a/data/github_iqbal_demystified/poems/007/007_003.yaml b/data/github_iqbal_demystified/poems/007/007_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4cab33c32110184e7f9525bdfcf1d1c12f260d59 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_003.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ باغان باد فروردین دہد عشق' +- 'lang': 'en' + 'text': '(3)' +'description': [] +'sher': +- 'id': '007_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ باغان باد فروردین دہد عشق | بہ راغان غنچہ چون پروین دہد عشق' + - 'lang': 'en' + 'text': 'Love breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.' +- 'id': '007_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعاع مہر او قلزم شکاف است | بہ ماھے دیدۂ رہ بین دہد عشق' + - 'lang': 'en' + 'text': 'Its sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers.' diff --git a/data/github_iqbal_demystified/poems/007/007_004.yaml b/data/github_iqbal_demystified/poems/007/007_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a0d0f30d51fd14642fb823576ccfa2fe250dffb5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_004.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عقابان را بھای کم نہد عشق' +- 'lang': 'en' + 'text': '(4)' +'description': [] +'sher': +- 'id': '007_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقابان را بھای کم نہد عشق | تذروان را ببازان سر دہد عشق' + - 'lang': 'en' + 'text': 'Love humbles falcons’ proud, predaceous might, | And it makes tiny quails put them to flight.' +- 'id': '007_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ دارد دل ما خویشتن را | ولیکن از کمینش بر جہد عشق' + - 'lang': 'en' + 'text': 'However carefully we guard our hearts, | Love ambushes them in the quiet night.' diff --git a/data/github_iqbal_demystified/poems/007/007_005.yaml b/data/github_iqbal_demystified/poems/007/007_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..18f8a1cf0b1c65e047e70a46ad3dfff0cefed28c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_005.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ببرگ لالہ رنگ آمیزی عشق' +- 'lang': 'en' + 'text': '(5)' +'description': [] +'sher': +- 'id': '007_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ببرگ لالہ رنگ آمیزی عشق | بجان ما بلا انگیزی عشق' + - 'lang': 'en' + 'text': 'Love paints the tulip’s leaves a vivid red, | And storms our hearts with its disastrous flood.' +- 'id': '007_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این خاکدان را واشگافی | درونش بنگری خونریزی عشق' + - 'lang': 'en' + 'text': 'Split up your carnal frame and see how Love | Paves its way through your being’s core with blood.' diff --git a/data/github_iqbal_demystified/poems/007/007_006.yaml b/data/github_iqbal_demystified/poems/007/007_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3142c60c75798221952b5836fde8fcbac7a70b33 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_006.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ ہر کس از محبت مایہ دار است' +- 'lang': 'en' + 'text': '(6)' +'description': [] +'sher': +- 'id': '007_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہر کس از محبت مایہ دار است | نہ با ہر کس محبت سازگار است' + - 'lang': 'en' + 'text': 'On very few men is Love’s wealth bestowed; | Not all men find it does their system good.' +- 'id': '007_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروید لالہ با داغ جگر تاب | دل لعل بدخشان بی شرار است' + - 'lang': 'en' + 'text': 'The tulip’s breast glows with a purple heart, | But cold and sparkless is the ruby’s red.' diff --git a/data/github_iqbal_demystified/poems/007/007_007.yaml b/data/github_iqbal_demystified/poems/007/007_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..043c105a421dfa9e12ec60add34ee5d6a1fa8789 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_007.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درین گلشن پریشان مثل بویم' +- 'lang': 'en' + 'text': '(7)' +'description': [] +'sher': +- 'id': '007_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین گلشن پریشان مثل بویم | نمیدانم چہ میخواھم چہ جویم' + - 'lang': 'en' + 'text': 'I roam this garden like its flowers’ scent, | Not knowing on what quest my heart is bent.' +- 'id': '007_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برآید آرزو یا بر نیاید | شہید سوز و ساز آرزویم' + - 'lang': 'en' + 'text': 'Whatever be the fate of my desire, | Its fire in my breast never will be spent.' diff --git a/data/github_iqbal_demystified/poems/007/007_008.yaml b/data/github_iqbal_demystified/poems/007/007_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..39f374c971a6f628efc1f41e537b8547cfe40932 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_008.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان مشت گل و دل حاصل اوست' +- 'lang': 'en' + 'text': '(8)' +'description': [] +'sher': +- 'id': '007_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان مشت گل و دل حاصل اوست | ہمین یک قطرۂ خون مشکل اوست' + - 'lang': 'en' + 'text': 'This world is mere dust and the heart its fruit– | A drop of blood at all its troubles’ root!' +- 'id': '007_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ ما دو بین افتاد ورنہ | جہان ھر کسی اندر دل اوست' + - 'lang': 'en' + 'text': 'If we had not a double vision, we | Would find our world within our heart’s retreat.' diff --git a/data/github_iqbal_demystified/poems/007/007_009.yaml b/data/github_iqbal_demystified/poems/007/007_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f21ca0013d2f07b156a78aea2d00f56d3d4dbd53 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_009.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سحر می گفت بلبل باغبان را' +- 'lang': 'en' + 'text': '(9)' +'description': [] +'sher': +- 'id': '007_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر می گفت بلبل باغبان را | درین گل جز نہال غم نگیرد' + - 'lang': 'en' + 'text': '"O gardener", said the nightingale one morn, | "No plant but grief has this soil ever borne.' +- 'id': '007_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ پیری میرسد خار بیابان | ولی گل چون جوان گردد بمیرد' + - 'lang': 'en' + 'text': 'The rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn."' diff --git a/data/github_iqbal_demystified/poems/007/007_010.yaml b/data/github_iqbal_demystified/poems/007/007_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9fdc1dcf62023f80b505d80af4e882ed7be812a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_010.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان ما کہ نابود است بودش' +- 'lang': 'en' + 'text': '(10)' +'description': [] +'sher': +- 'id': '007_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان ما کہ نابود است بودش | زیان توام ہمی زاید بسودش' + - 'lang': 'en' + 'text': 'From nothing did this world originate. | Loss and gain are twin principles in it.' +- 'id': '007_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن را نو کن و طرح دگر ریز | دل ما بر نتابد دیر و زودش' + - 'lang': 'en' + 'text': 'Destroy the old: on its foundations build | Afresh. For Time’s sweet will we cannot wait.' diff --git a/data/github_iqbal_demystified/poems/007/007_011.yaml b/data/github_iqbal_demystified/poems/007/007_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f9a0ccb31a2f080b231dbf535fc60f94d29abc1f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_011.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نوای عشق را ساز است آدم' +- 'lang': 'en' + 'text': '(11)' +'description': [] +'sher': +- 'id': '007_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوای عشق را ساز است آدم | کشاید راز و خود رازست آدم' + - 'lang': 'en' + 'text': 'Love’s music found its instrument in man. | He unveils mysteries, though himself one.' +- 'id': '007_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان او آفرید این خوبتر ساخت | مگر با ایزد انباز است آدم' + - 'lang': 'en' + 'text': 'God made the world: man makes it beautiful. | Man is God’s colleague and companion.' diff --git a/data/github_iqbal_demystified/poems/007/007_012.yaml b/data/github_iqbal_demystified/poems/007/007_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1961145a3ad3bfcd94e72b53440958b39567a315 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_012.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ من انجام و نی آغاز جویم' +- 'lang': 'en' + 'text': '(12)' +'description': [] +'sher': +- 'id': '007_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ من انجام و نی آغاز جویم | ہمہ رازم جھان راز جویم' + - 'lang': 'en' + 'text': 'The origin and end of this world–these | I do not seek; but I seek mysteries;' +- 'id': '007_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر از روی حقیقت پردہ گیرند | ھمان بوک و مگر را باز جویم' + - 'lang': 'en' + 'text': 'For I am myself one. Should the truth be | Unveiled, I would miss my uncertainties.' diff --git a/data/github_iqbal_demystified/poems/007/007_013.yaml b/data/github_iqbal_demystified/poems/007/007_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..37cb8d89204a47dacac114f7860d3bbbfff2c694 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_013.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دلا نارائے پروانہ تا کی' +- 'lang': 'en' + 'text': '(13)' +'description': [] +'sher': +- 'id': '007_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلا نارائے پروانہ تا کی | نگیری شیوۂ مردانہ تا کی' + - 'lang': 'en' + 'text': 'How long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?' +- 'id': '007_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی خود را بہ سوز خویشتن سوز | طواف آتش بیگانہ تا کی' + - 'lang': 'en' + 'text': 'Burn yourself at your own flame for a while | Why round an alien flame thus dance and dart?' diff --git a/data/github_iqbal_demystified/poems/007/007_014.yaml b/data/github_iqbal_demystified/poems/007/007_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..182a1f0af044ed695ea8360d2b0c4949a8de858e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_014.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تنی پیدا کن از مشت غباری' +- 'lang': 'en' + 'text': '(14)' +'description': [] +'sher': +- 'id': '007_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تنی پیدا کن از مشت غباری | تنی محکم تر از سنگین حصاری' + - 'lang': 'en' + 'text': 'Build yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;' +- 'id': '007_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون او دل درد آشنائی | چو جوئے در کنار کوہساری' + - 'lang': 'en' + 'text': 'And like a river in the midst of hills | Let there reside in it a feeling heart.' diff --git a/data/github_iqbal_demystified/poems/007/007_015.yaml b/data/github_iqbal_demystified/poems/007/007_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5d43ac8dca8967c1c94a0016b3e82e9dbdc9a1d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_015.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز آب و گل خدا خوش پیکری ساخت' +- 'lang': 'en' + 'text': '(15)' +'description': [] +'sher': +- 'id': '007_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آب و گل خدا خوش پیکری ساخت | جہانی از ارم زیبا تری ساخت' + - 'lang': 'en' + 'text': 'With water and with earth God, builder-wise, | Made a world fairer than His Paradise:' +- 'id': '007_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی ساقی بہ آن آتش کہ دارد | ز خاک من جہان دیگری ساخت' + - 'lang': 'en' + 'text': 'But from my body, with the fire he owns, | The Saqi has made a new world arise.' diff --git a/data/github_iqbal_demystified/poems/007/007_016.yaml b/data/github_iqbal_demystified/poems/007/007_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..93725b94a7e212aa1056bcf460d61243d86bab92 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_016.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ یزدان روز محشر برہمن گفت' +- 'lang': 'en' + 'text': '(16)' +'description': [] +'sher': +- 'id': '007_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ یزدان روز محشر برہمن گفت | فروغ زندگی تاب شرر بود' + - 'lang': 'en' + 'text': 'The Brahmin said to God on Judgement Day, | "Life was a short-lived spark that died away;' +- 'id': '007_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن گر نرنجی با تو گویم | صنم از آدمی پایندہ تر بود' + - 'lang': 'en' + 'text': 'But, if You do not mind, I will say this: | The idol’s stay was longer than man’s stay."' diff --git a/data/github_iqbal_demystified/poems/007/007_017.yaml b/data/github_iqbal_demystified/poems/007/007_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c8ba3ea3df151cf93122202c8e280dbfdbd10a08 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_017.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گذشتی تیز گام ای اختر صبح' +- 'lang': 'en' + 'text': '(17)' +'description': [] +'sher': +- 'id': '007_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذشتی تیز گام ای اختر صبح | مگر از خواب ما بیزار رفتی' + - 'lang': 'en' + 'text': 'O morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.' +- 'id': '007_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از ناآگہی گم کردہ راھم | تو بیدار آمدی بیدار رفتی' + - 'lang': 'en' + 'text': 'You keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread.' diff --git a/data/github_iqbal_demystified/poems/007/007_018.yaml b/data/github_iqbal_demystified/poems/007/007_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82f1faf1fa2d3a0c69e424e7d474989c7c16906f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_018.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تہی از ہای و ہو میخانہ بودی' +- 'lang': 'en' + 'text': '(18)' +'description': [] +'sher': +- 'id': '007_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہی از ہای و ہو میخانہ بودی | گل ما از شرر بیگانہ بودی' + - 'lang': 'en' + 'text': 'Life’s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,' +- 'id': '007_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نبودی عشق و این ہنگامۂ عشق | اگر دل چون خرد فرزانہ بودی' + - 'lang': 'en' + 'text': 'And Love would have been but a dull affair, | If man’s heart like his reason had been stark.' diff --git a/data/github_iqbal_demystified/poems/007/007_019.yaml b/data/github_iqbal_demystified/poems/007/007_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d80577ccf52a94d0b36a8e7b7f5d99361d55454 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_019.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا ای تازہ پرواز آفریدند' +- 'lang': 'en' + 'text': '(19)' +'description': [] +'sher': +- 'id': '007_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا ای تازہ پرواز آفریدند | سراپا لذت بال آزمائی' + - 'lang': 'en' + 'text': 'O swift-winged bird, with your light weight, | You are the joy of flying incarnate.' +- 'id': '007_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوس ما را گران پرواز دارد | تو از ذوق پریدن پر گشائی' + - 'lang': 'en' + 'text': 'We are held down to earth by worldly greed: | You fly because your happy wings vibrate.' diff --git a/data/github_iqbal_demystified/poems/007/007_020.yaml b/data/github_iqbal_demystified/poems/007/007_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6b3899f08361d2fde108447b7d0d2eb06db0b73d --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_020.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ لذت یارب اندر ہست و بود است' +- 'lang': 'en' + 'text': '(20)' +'description': [] +'sher': +- 'id': '007_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ لذت یارب اندر ہست و بود است | دل ہر ذرہ در جوش نمود است' + - 'lang': 'en' + 'text': 'What joy it is, O God, to be, just be! | Each atom’s heart feels this joy gratefully.' +- 'id': '007_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکافد شاخ را چون غنچۂ گل | تبسم ریز از ذوق وجود است' + - 'lang': 'en' + 'text': 'When a bud bursts forth from its mother-branch, | Its smile of happiness is good to see,' diff --git a/data/github_iqbal_demystified/poems/007/007_021.yaml b/data/github_iqbal_demystified/poems/007/007_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4e05959a8e57c821c3e09dbe49e17801c3cc4185 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_021.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'شنیدم در عدم پروانہ میگفت' +- 'lang': 'en' + 'text': '(21)' +'description': [] +'sher': +- 'id': '007_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شنیدم در عدم پروانہ میگفت | دمی از زندگی تاب تبم بخش' + - 'lang': 'en' + 'text': 'I hear a moth before Creation prayed, | "For one bright moment, God, let me be made.' +- 'id': '007_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پریشان کن سحر خاکسترم را | ولیکن سوز و ساز یک شبم بخش' + - 'lang': 'en' + 'text': 'At daybreak cast away my ashes; but | For one night let my splendour be displayed."' diff --git a/data/github_iqbal_demystified/poems/007/007_022.yaml b/data/github_iqbal_demystified/poems/007/007_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f40401c9d854751f5b6d35f9811c98e462a18298 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_022.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمانان مرا حرفی است در دل' +- 'lang': 'en' + 'text': '(22)' +'description': [] +'sher': +- 'id': '007_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانان مرا حرفی است در دل | کہ روشن تر ز جان جبرئیل است' + - 'lang': 'en' + 'text': 'O Muslims, I have something to unfold, | More luminous than Gabriel’s soul. I hold' +- 'id': '007_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہانش دارم از آزر نہادان | کہ این سری ز اسرار خلیل است' + - 'lang': 'en' + 'text': 'It back from Azar-like2 men; for it is | One of the secrets Abraham was told.' diff --git a/data/github_iqbal_demystified/poems/007/007_023.yaml b/data/github_iqbal_demystified/poems/007/007_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a97f166215c112f5b51d04a6583d47973d9fbf8e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_023.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بکویش رہ سپاری ای دل ایدل' +- 'lang': 'en' + 'text': '(23)' +'description': [] +'sher': +- 'id': '007_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکویش رہ سپاری ای دل ایدل | مرا تنھا گذاری ای دل ایدل' + - 'lang': 'en' + 'text': 'You go so often to His street, O heart, | For Saqing me in my retreat, O heart.' +- 'id': '007_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمادم آرزوہا آفرینی | مگر کاری نداری ای دل ایدل' + - 'lang': 'en' + 'text': 'You keep creating new desires for me: | Are you in doing so discreet, O heart?' diff --git a/data/github_iqbal_demystified/poems/007/007_024.yaml b/data/github_iqbal_demystified/poems/007/007_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1917eeb9c5e01c435b05d50d6e666426ce24a25c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_024.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رہی در سینۂ انجم گشائی' +- 'lang': 'en' + 'text': '(24)' +'description': [] +'sher': +- 'id': '007_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہی در سینۂ انجم گشائی | ولی از خویشتن ناآشنائی' + - 'lang': 'en' + 'text': 'A stranger to your own identity, | You seek new paths to the stars in the sky.' +- 'id': '007_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی بر خود گشا چون دانہ چشمی | کہ از زیر زمین نخلی بر آئی' + - 'lang': 'en' + 'text': 'Open your eyes to yourself like a seed | So that you come out of the earth a tree.' diff --git a/data/github_iqbal_demystified/poems/007/007_025.yaml b/data/github_iqbal_demystified/poems/007/007_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4f776f038cfaa9572030b8cd04c5637978065597 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_025.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سحر در شاخسار بوستانے' +- 'lang': 'en' + 'text': '(25)' +'description': [] +'sher': +- 'id': '007_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر در شاخسار بوستانے | چہ خوش میگفت مرغ نغمہ خوانے' + - 'lang': 'en' + 'text': 'One morning in a garden, passing by, | I heard a bird perched on a high branch cry:' +- 'id': '007_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر آور ہر چہ اندر سینہ داری | سرودی ، نالہ ئی ، آہی فغانی' + - 'lang': 'en' + 'text': '"Out with whatever you have inside you — | A song, a plaint, a dirge, a cry, a sigh."' diff --git a/data/github_iqbal_demystified/poems/007/007_026.yaml b/data/github_iqbal_demystified/poems/007/007_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..116a92ef8316b54a5388ce6b71b28a80045136f3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_026.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_026' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا یک نکتۂ سر بستہ گویم' +- 'lang': 'en' + 'text': '(26)' +'description': [] +'sher': +- 'id': '007_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا یک نکتۂ سر بستہ گویم | اگر درس حیات از من بگیری' + - 'lang': 'en' + 'text': 'To make you understand life’s mystery, | I tell you one thing in all secrecy:' +- 'id': '007_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بمیری گر بہ تن جانی ندارے | وگر جانی بہ تن داری نمیری' + - 'lang': 'en' + 'text': 'You die if you do not possess a soul; | But if you do, you live eternally.' diff --git a/data/github_iqbal_demystified/poems/007/007_027.yaml b/data/github_iqbal_demystified/poems/007/007_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..efe2ea027880d2469abb3ba35930969161faf6f0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_027.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_027' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہل افسانۂ آن پا چراغی' +- 'lang': 'en' + 'text': '(27)' +'description': [] +'sher': +- 'id': '007_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہل افسانۂ آن پا چراغی | حدیث سوز او آزار گوش است' + - 'lang': 'en' + 'text': 'Do not tell me about that silly moth | Who met an easy, suicidal death.' +- 'id': '007_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من آن پروانہ را پروانہ دانم | کہ جانش سخت کوش و شعلہ نوش است' + - 'lang': 'en' + 'text': 'It is the hardy moth that I admire, | The one who bravely fights with his last breath.' diff --git a/data/github_iqbal_demystified/poems/007/007_028.yaml b/data/github_iqbal_demystified/poems/007/007_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6cda3e72f136f0ed5fcc0f5ab2eca98d9fa178d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_028.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_028' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا از خویشتن بیگانہ سازد' +- 'lang': 'en' + 'text': '(28)' +'description': [] +'sher': +- 'id': '007_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا از خویشتن بیگانہ سازد | من آن آبی طربناکی ندارم' + - 'lang': 'en' + 'text': 'I do not sell the stuff that generates | Forgetfulness and that inebriates.' +- 'id': '007_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بازارم مجو دیگر متاعی | چو گل جز سینۂ چاکی ندارم' + - 'lang': 'en' + 'text': 'A rent breast like a flower’s is all I have | To offer, nothing that exhilarates.' diff --git a/data/github_iqbal_demystified/poems/007/007_029.yaml b/data/github_iqbal_demystified/poems/007/007_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e28434b03dd092db5bbf95c6454e2b74765bf535 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_029.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_029' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زیان بینی ز سیر بوستانم' +- 'lang': 'en' + 'text': '(29)' +'description': [] +'sher': +- 'id': '007_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیان بینی ز سیر بوستانم | اگر جانت شہید جستجو نیست' + - 'lang': 'en' + 'text': 'Do not come to my garden if you have | An uninquiring mind, which does not crave' +- 'id': '007_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمایم آنچہ ہست اندر رگ گل | بہار من طلسم رنگ و بو نیست' + - 'lang': 'en' + 'text': 'To know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave.' diff --git a/data/github_iqbal_demystified/poems/007/007_030.yaml b/data/github_iqbal_demystified/poems/007/007_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ace7c89bec00ee323397498d2094cbd1d8c3f59 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_030.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_030' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'برون از ورطۂ بود و عدم شو' +- 'lang': 'en' + 'text': '(30)' +'description': [] +'sher': +- 'id': '007_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون از ورطۂ بود و عدم شو | فزونتر زین جہان کیف و کم شو' + - 'lang': 'en' + 'text': 'From being and non-being’s whirlpool free | Yourself; in this world of contingency' +- 'id': '007_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی تعمیر کن در پیکر خویش | چو ابراہیم معمار حرم شو' + - 'lang': 'en' + 'text': 'Build in yourself a Kaaba sacrosanct | Like Abraham’s home of eternity.' diff --git a/data/github_iqbal_demystified/poems/007/007_031.yaml b/data/github_iqbal_demystified/poems/007/007_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c5e7ce6748cf639a12a9ffe1e1c408106818db92 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_031.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_031' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز مرغان چمن نا آشنایم' +- 'lang': 'en' + 'text': '(31)' +'description': [] +'sher': +- 'id': '007_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز مرغان چمن نا آشنایم | بہ شاخ آشیان تنہا سرایم' + - 'lang': 'en' + 'text': 'The garden songsters’ chorus I, for one, | Do not join. but sing on my branch alone.' +- 'id': '007_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر نازک دلی از من کران گیر | کہ خونم مے تراود از نوایم' + - 'lang': 'en' + 'text': 'If you are weak, do not come near me; for | In my song you will see my heart’s blood drawn.' diff --git a/data/github_iqbal_demystified/poems/007/007_032.yaml b/data/github_iqbal_demystified/poems/007/007_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f139d517efc79604ee23218251bcee5e61e297f1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_032.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_032' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان یارب چہ خوش ہنگامہ دارد' +- 'lang': 'en' + 'text': '(32)' +'description': [] +'sher': +- 'id': '007_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان یارب چہ خوش ہنگامہ دارد | ہمہ را مست یک پیمانہ کردی' + - 'lang': 'en' + 'text': 'A wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.' +- 'id': '007_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ را با نگہ آمیز دادی | دل از دل جان ز جان بیگانہ کردے' + - 'lang': 'en' + 'text': 'Eye intimate with eye; but heart from heart | And soul from soul divided by a wall.' diff --git a/data/github_iqbal_demystified/poems/007/007_033.yaml b/data/github_iqbal_demystified/poems/007/007_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..acd1052bae80410405b381c53ea255f38fd93d50 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_033.yaml @@ -0,0 +1,31 @@ +--- +'id': '007_033' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسکندر با خضر خوش نکتہ ئی گفت" +- 'lang': 'en' + 'text': '(33)' +'description': [] +'sher': +- 'id': '007_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکندر با خضر خوش نکتہ ئی گفت | شریک سوز و ساز بحر و بر شو' + - 'lang': 'en' + 'text': 'Sikandar said to Khizar aptly: "Dive | Into the stormy sea of life and strive' + 'notes': + - 'phrase': 'Sikandar' + 'meaning': 'Sikandar (Iskandar). Alexander the Great.' + 'occurrence': !!int '1' + - 'phrase': 'Khizar' + 'meaning': 'Khizar (Khizr). The prophet Khizr, who discovered and drank of the water of life, thereby becoming immortal. According to Oriental tradition, lie was a wazir of Iskandar. He is also regarded as the guardian spirit of the sea.' + 'occurrence': !!int '1' +- 'id': '007_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو این جنگ از کنار عرصہ بینی | بمیر اندر نبرد و زندہ تر شو' + - 'lang': 'en' + 'text': 'Against the waves. Why watch them from the shore? | Jump in and die and be the more alive."' diff --git a/data/github_iqbal_demystified/poems/007/007_034.yaml b/data/github_iqbal_demystified/poems/007/007_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..375a6638bcc8c00ef75351b853b00e41d60c1ede --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_034.yaml @@ -0,0 +1,31 @@ +--- +'id': '007_034' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسریر کیقباد ، اکلیل جم خاک" +- 'lang': 'en' + 'text': '(34)' +'description': [] +'sher': +- 'id': '007_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سریر کیقباد ، اکلیل جم خاک | کلیسا و بتستان و حرم خاک' + - 'lang': 'en' + 'text': 'The throne of Kaikobad and Jamshid’s crown, | Church, temple, Kaaba—all dust to be thrown' + 'notes': + - 'phrase': 'Kaikobad' + 'meaning': 'Kaikobad. A famous king of Iran.' + 'occurrence': !!int '1' + - 'phrase': 'Jamshid’s' + 'meaning': 'Jamshid (Jamshed). A famous king of Iran.' + 'occurrence': !!int '1' +- 'id': '007_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن من ندانم گوہرم چیست | نگاھم برتر از گردون تنم خاک' + - 'lang': 'en' + 'text': 'On the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.' diff --git a/data/github_iqbal_demystified/poems/007/007_035.yaml b/data/github_iqbal_demystified/poems/007/007_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b3c596d5e0f9a35edf675c3398bf0ada73791b04 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_035.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_035' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر در مشت خاک تو نہادند' +- 'lang': 'en' + 'text': '(35)' +'description': [] +'sher': +- 'id': '007_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر در مشت خاک تو نہادند | دل صد پارۂ خونابہ باری' + - 'lang': 'en' + 'text': 'If in the handful of dust that is you | There is a bleeding heart that cannot view' +- 'id': '007_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز ابر نو بھاران گریہ آموز | کہ از اشک تو روید لالہ زاری' + - 'lang': 'en' + 'text': 'The world without tears, learn from the spring cloud | To shed tears so that you make tulips grow.' diff --git a/data/github_iqbal_demystified/poems/007/007_036.yaml b/data/github_iqbal_demystified/poems/007/007_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4859fb939dc7ed0d42ae2431611d709117a10839 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_036.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_036' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دمادم نقش ہای تازہ ریزد' +- 'lang': 'en' + 'text': '(36)' +'description': [] +'sher': +- 'id': '007_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمادم نقش ہای تازہ ریزد | بیک صورت قرار زندگی نیست' + - 'lang': 'en' + 'text': 'Life keeps expressing itself in new ways: | Content with one fixed form it never stays.' +- 'id': '007_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر امروز تو تصویر دوش است | بخاک تو شرار زندگی نیست' + - 'lang': 'en' + 'text': 'You have no spark in you if your today | Is just a copy of your yesterdays.' diff --git a/data/github_iqbal_demystified/poems/007/007_037.yaml b/data/github_iqbal_demystified/poems/007/007_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a4dcde02bf6e99faf6953bf54b6bb24c90ca3527 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_037.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_037' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو ذوق نغمہ ام در جلوت آرد' +- 'lang': 'en' + 'text': '(37)' +'description': [] +'sher': +- 'id': '007_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو ذوق نغمہ ام در جلوت آرد | قیامت افکنم در محفل خویش' + - 'lang': 'en' + 'text': 'When the desire to sing aloud grips me, | I storm the world with bursts of poesy.' +- 'id': '007_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو می خواھم دمی خلوت بگیرم | جہان را گم کنم اندر دل خویش' + - 'lang': 'en' + 'text': 'When I seek solitude, I let the world | Get lost in the waste of my privacy.' diff --git a/data/github_iqbal_demystified/poems/007/007_038.yaml b/data/github_iqbal_demystified/poems/007/007_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dabb28eaabfce14188e4ff54f3fbc30dbca2894c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_038.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_038' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ میپرسی میان سینہ دل چیست' +- 'lang': 'en' + 'text': '(38)' +'description': [] +'sher': +- 'id': '007_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ میپرسی میان سینہ دل چیست | خرد چون سوز پیدا کرد دل شد' + - 'lang': 'en' + 'text': 'You ask me what is this heart in your breast. | It is your intellect that has been blest' +- 'id': '007_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل از ذوق تپش دل بود لیکن | چو یک دم از تپش افتاد گل شد' + - 'lang': 'en' + 'text': 'With feeling: while it feels, it is alive: | But when it ceases to feel, it is dust.' diff --git a/data/github_iqbal_demystified/poems/007/007_039.yaml b/data/github_iqbal_demystified/poems/007/007_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0d0d04746e2823a9df1b7f475dc9bdb701ea5d92 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_039.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_039' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد گفت او بچشم اندر نگنجد' +- 'lang': 'en' + 'text': '(39)' +'description': [] +'sher': +- 'id': '007_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد گفت او بچشم اندر نگنجد | نگاہ شوق در امید و بیم است' + - 'lang': 'en' + 'text': 'The intellect says He cannot be seen. | But still the eager eye stays caught between' +- 'id': '007_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمیگردد کہن افسانۂ طور | کہ در ہر دل تمنای کلیم است' + - 'lang': 'en' + 'text': 'Hope and fear; Mount Sinai is still there, and | In man a Moses there has always been.' diff --git a/data/github_iqbal_demystified/poems/007/007_040.yaml b/data/github_iqbal_demystified/poems/007/007_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..da5c26bd70e7cdb008dbb827a377535083bbe6fb --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_040.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_040' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کنشت و مسجد و بتخانہ و دیر' +- 'lang': 'en' + 'text': '(40)' +'description': [] +'sher': +- 'id': '007_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنشت و مسجد و بتخانہ و دیر | جز این مشت گلی پیدا نکردی' + - 'lang': 'en' + 'text': 'You only built church, temple, idol-house | And mosque – all symbols of your slavery.' +- 'id': '007_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز حکم غیر نتوان جز بدل رست | تو ای غافل دلی پیدا نکردی' + - 'lang': 'en' + 'text': 'You never built yourself a heart, without | Which a free agent you can never be.' diff --git a/data/github_iqbal_demystified/poems/007/007_041.yaml b/data/github_iqbal_demystified/poems/007/007_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4e49283e9f6a545d70fd426fae2e2e7b2cf21eff --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_041.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_041' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ پیوستم درین بستان سرا دل' +- 'lang': 'en' + 'text': '(41)' +'description': [] +'sher': +- 'id': '007_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ پیوستم درین بستان سرا دل | ز بند این و آن آزادہ رفتم' + - 'lang': 'en' + 'text': 'I never got attached to this world, this | Fair-seeming garden, and its vanities;' +- 'id': '007_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو باد صبح گردیدم دمی چند | گلان را آب و رنگی دادہ رفتم' + - 'lang': 'en' + 'text': 'But rather, lending colour to its flowers, | I wandered round it like the morning breeze.' diff --git a/data/github_iqbal_demystified/poems/007/007_042.yaml b/data/github_iqbal_demystified/poems/007/007_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..783890f8447814712987c5c887e0abf6ff6bbc53 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_042.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_042' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ خود باز آورد رند کہن را' +- 'lang': 'en' + 'text': '(42)' +'description': [] +'sher': +- 'id': '007_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ خود باز آورد رند کہن را | می برنا کہ من در جام کردم' + - 'lang': 'en' + 'text': 'I offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;' +- 'id': '007_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من این می چون مغان دور پیشین | ز چشم مست ساقی وام کردم' + - 'lang': 'en' + 'text': 'And like the mystical Magi of old | I borrowed it from the Cupbearer’s eyes.' diff --git a/data/github_iqbal_demystified/poems/007/007_043.yaml b/data/github_iqbal_demystified/poems/007/007_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..30758a01eaf5a7d9322550be99540971cee9eb07 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_043.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_043' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسفالم را می او جام جم کرد" +- 'lang': 'en' + 'text': '(43)' +'description': [] +'sher': +- 'id': '007_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفالم را می او جام جم کرد | درون قطرہ ام پوشیدہ یم کرد' + - 'lang': 'en' + 'text': 'His wine turned my cup into Jamshid’s cup : | A sea poured into me, a tiny drop.' + 'notes': + - 'phrase': 'cup' + 'meaning': 'Jamshid’s cup. A wine-bowl, said to have been manufactured at the command of Jamshid, which, legend has it, reflected the whole universe.' + 'occurrence': !!int '1' +- 'id': '007_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد اندر سرم بتخانہ ئی ریخت | خلیل عشق دیرم را حرم کرد' + - 'lang': 'en' + 'text': 'In my head reason built an idol-house: | Love’s Abram to a Kaaba raised it up.' diff --git a/data/github_iqbal_demystified/poems/007/007_044.yaml b/data/github_iqbal_demystified/poems/007/007_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e27bf4ffedae2150474aa5cfaa5a7c58817d9cbc --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_044.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_044' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد زنجیری امروز و دوش است' +- 'lang': 'en' + 'text': '(44)' +'description': [] +'sher': +- 'id': '007_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد زنجیری امروز و دوش است | پرستار بتان چشم و گوش است' + - 'lang': 'en' + 'text': 'To past and present reason is a slave; | It worships images of eye and ear;' +- 'id': '007_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صنم در آستین پوشیدہ دارد | برہمن زادۂ زنار پوش است' + - 'lang': 'en' + 'text': 'It always has an idol up its sleeve; | It is a Brahmin bred and born, beware!' diff --git a/data/github_iqbal_demystified/poems/007/007_045.yaml b/data/github_iqbal_demystified/poems/007/007_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8c00d3b825586d5208758a0e44304f3ef7febf4f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_045.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_045' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد اندر سر ھر کس نہادند' +- 'lang': 'en' + 'text': '(45)' +'description': [] +'sher': +- 'id': '007_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد اندر سر ھر کس نہادند | تنم چون دیگران از خاک و خون است' + - 'lang': 'en' + 'text': 'There is an intellect in every man. | My body is, like others’, clay and blood,' +- 'id': '007_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی این راز کس جز من نداند | ضمیر خاک و خونم بیچگون است' + - 'lang': 'en' + 'text': 'Just mud. But no one knows this secret but | Myself: a subtle soul informs my mud.' diff --git a/data/github_iqbal_demystified/poems/007/007_046.yaml b/data/github_iqbal_demystified/poems/007/007_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78787a51c19d339d6ed020a6174b4d455a11980a --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_046.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_046' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گدای جلوہ رفتی بر سر طور' +- 'lang': 'en' + 'text': '(46)' +'description': [] +'sher': +- 'id': '007_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گدای جلوہ رفتی بر سر طور | کہ جان تو ز خود نامحرمی ہست' + - 'lang': 'en' + 'text': 'You went to Mount Sinai, soliciting | A sight of God, being a stranger to' +- 'id': '007_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدم در جستجوی آدمی زن | خدا ہم در تلاش آدمی ہست' + - 'lang': 'en' + 'text': 'Yourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you.' diff --git a/data/github_iqbal_demystified/poems/007/007_047.yaml b/data/github_iqbal_demystified/poems/007/007_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3bcd08c178012ae93b84cf5d935891d233aa266e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_047.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_047' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بگو جبریل را از من پیامی' +- 'lang': 'en' + 'text': '(47)' +'description': [] +'sher': +- 'id': '007_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو جبریل را از من پیامی | مرا آن پیکر نوری ندادند' + - 'lang': 'en' + 'text': 'Go and tell this to Gabriel from me: | Though not all light like him, I yet aspire' +- 'id': '007_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی تاب و تب ما خاکیان بین | بہ نوری ذوق مہجوری ندادند' + - 'lang': 'en' + 'text': 'To God. This keeps my dust alight; but it | Does not keep cold creatures of light afire.' diff --git a/data/github_iqbal_demystified/poems/007/007_048.yaml b/data/github_iqbal_demystified/poems/007/007_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..926ed09dfceade87b8688a6526fbc1d3777ec70e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_048.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_048' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ھمای علم تا افتد بدامت' +- 'lang': 'en' + 'text': '(48)' +'description': [] +'sher': +- 'id': '007_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھمای علم تا افتد بدامت | یقین کم کن گرفتار شکی باش' + - 'lang': 'en' + 'text': 'If you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.' +- 'id': '007_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمل خواہی یقین را پختہ تر کن | یکی جوی و یکی بین و یکی باش' + - 'lang': 'en' + 'text': 'If you seek action, doubt less, be more sure, | Be of one mind, one personality.' diff --git a/data/github_iqbal_demystified/poems/007/007_049.yaml b/data/github_iqbal_demystified/poems/007/007_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9e7234ae3123c77cec6a5ae0b95d06a91c71bf8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_049.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_049' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد بر چہرۂ تو پردہ ہا بافت' +- 'lang': 'en' + 'text': '(49)' +'description': [] +'sher': +- 'id': '007_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد بر چہرۂ تو پردہ ہا بافت | نگاہی تشنۂ دیدار دارم' + - 'lang': 'en' + 'text': 'My eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.' +- 'id': '007_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در افتد ہر زمان اندیشہ با شوق | چہ آشوب افکنی در جان زارم' + - 'lang': 'en' + 'text': 'My eagerness is mixed with fear. O how. | You like to fill my soul with agony!' diff --git a/data/github_iqbal_demystified/poems/007/007_050.yaml b/data/github_iqbal_demystified/poems/007/007_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..576727a7c386ce2b718c198cc5a95448d41d700b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_050.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_050' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دلت می لرزد از اندیشۂ مرگ' +- 'lang': 'en' + 'text': '(50)' +'description': [] +'sher': +- 'id': '007_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلت می لرزد از اندیشۂ مرگ | ز بیمش زرد مانند زریری' + - 'lang': 'en' + 'text': 'Your heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire' +- 'id': '007_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ خود باز آ خودی را پختہ تر گیر | اگر گیری ، پس از مردن نمیری' + - 'lang': 'en' + 'text': 'A selfhood and hold fast to it, If you | Do this, you will not die when you expire.' diff --git a/data/github_iqbal_demystified/poems/007/007_051.yaml b/data/github_iqbal_demystified/poems/007/007_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cd2c8cd0052d458e999b392f9123dd12330ac6e4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_051.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_051' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز پیوند تن و جانم چہ پرسی' +- 'lang': 'en' + 'text': '(51)' +'description': [] +'sher': +- 'id': '007_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز پیوند تن و جانم چہ پرسی | بہ دام چند و چون در می نیایم' + - 'lang': 'en' + 'text': 'You ask how close the link between my soul | And body: that link is beyond compute.' +- 'id': '007_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم آشفتہ ام در پیچ و تابم | چو از آغوش نی خیزم نوایم' + - 'lang': 'en' + 'text': 'Mere swirling, choked-up breath while in it, I | Am music when I issue from the flute.' diff --git a/data/github_iqbal_demystified/poems/007/007_052.yaml b/data/github_iqbal_demystified/poems/007/007_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8ec7011b1159ca0783a6d475fa98b7b8534525ff --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_052.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_052' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا فرمود پیر نکتہ دانے' +- 'lang': 'en' + 'text': '(52)' +'description': [] +'sher': +- 'id': '007_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا فرمود پیر نکتہ دانے | ہر امروز تو از فردا پیام است' + - 'lang': 'en' + 'text': 'A wise man said to me: "All your todays | Are earnests of a great Tomorrow; so' +- 'id': '007_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل از خوبان بی پروا نگھدار | حریمش جز بہ او دادن حرام است' + - 'lang': 'en' + 'text': 'Protect your heart from heartless fair faced ones, | Into His sanctum do not let them go."' diff --git a/data/github_iqbal_demystified/poems/007/007_053.yaml b/data/github_iqbal_demystified/poems/007/007_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..390ff487439eb97e858bc2bc0ac4e99263cc327a --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_053.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_053' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز رازی معنی قرآن چہ پرسی؟" +- 'lang': 'en' + 'text': '(53)' +'description': [] +'sher': +- 'id': '007_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز رازی معنی قرآن چہ پرسی؟ | ضمیر ما بہ آیاتش دلیل است' + - 'lang': 'en' + 'text': 'Why ask of Razi what the Quran means? | By each man’s own heart is it best construed.' + 'notes': + - 'phrase': 'Razi' + 'meaning': 'Razi. Fakhr-al-Din of Ray (Iran), a famous philosopher, jurist and exegete.' + 'occurrence': !!int '1' +- 'id': '007_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد آتش فروزد دل بسوزد | ہمین تفسیر نمرود و خلیل است' + - 'lang': 'en' + 'text': 'Mind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.' diff --git a/data/github_iqbal_demystified/poems/007/007_054.yaml b/data/github_iqbal_demystified/poems/007/007_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d8c6812d8906e9fed70c42ac3e0fcd7e19670d44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_054.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_054' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'من از بود و نبود خود خموشم' +- 'lang': 'en' + 'text': '(54)' +'description': [] +'sher': +- 'id': '007_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از بود و نبود خود خموشم | اگر گویم کہ ہستم خود پرستم' + - 'lang': 'en' + 'text': 'I do not say if I exist or not. | To say I do were self-idolatry.' +- 'id': '007_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن این نوای سادہ کیست | کسی در سینہ می گوید کہ ہستم' + - 'lang': 'en' + 'text': 'But what is this still, small voice saying, "I | Exist"? O who is this one inside me?' diff --git a/data/github_iqbal_demystified/poems/007/007_055.yaml b/data/github_iqbal_demystified/poems/007/007_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e3a53e84a4b7545597de9ee640f6e8c28485da41 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_055.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_055' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز من با شاعر رنگین بیان گوی' +- 'lang': 'en' + 'text': '(55)' +'description': [] +'sher': +- 'id': '007_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من با شاعر رنگین بیان گوی | چہ سود از سوز اگر چون لالہ سوزی' + - 'lang': 'en' + 'text': 'Tell the flamboyant poet this from me | "What use your fire if but a tulip-spark?' +- 'id': '007_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ خود را می گدازی ز آتش خویش | نہ شام دردمندی بر فروزی' + - 'lang': 'en' + 'text': 'It neither melts you with its beat nor makes | An evening of some saddened heart less dark."' diff --git a/data/github_iqbal_demystified/poems/007/007_056.yaml b/data/github_iqbal_demystified/poems/007/007_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8b2094b3af4747b2fa352d66d86b6f6b0566ea18 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_056.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_056' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز خوب و زشت تو ناآشنایم' +- 'lang': 'en' + 'text': '(56)' +'description': [] +'sher': +- 'id': '007_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خوب و زشت تو ناآشنایم | عیارش کردہ ئی سود و زیان را' + - 'lang': 'en' + 'text': 'I do not know what you regard as fair | Or ugly; profit is what you judge by.' +- 'id': '007_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین محفل ز من تنھا تری نیست | بہ چشم دیگری بینم جھان را' + - 'lang': 'en' + 'text': 'I feel so lonely in this company, | For I view this world with another eye.' diff --git a/data/github_iqbal_demystified/poems/007/007_057.yaml b/data/github_iqbal_demystified/poems/007/007_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db10df5e49af043250db22ff67881d5c038632bb --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_057.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_057' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو ای شیخ حرم شاید ندانی' +- 'lang': 'en' + 'text': '(57)' +'description': [] +'sher': +- 'id': '007_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای شیخ حرم شاید ندانی | جہان عشق را ھم محشری ہست' + - 'lang': 'en' + 'text': 'Perhaps, O holy one, you do not know | The world of Love too has its Judgement Day;' +- 'id': '007_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گناہ و نامہ و میزان ندارد | نہ او را مسلمی نی کافری ہست' + - 'lang': 'en' + 'text': 'But there will be no balance, book or sin, | No Muslim and no infidel, they say.' diff --git a/data/github_iqbal_demystified/poems/007/007_058.yaml b/data/github_iqbal_demystified/poems/007/007_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dee18c92db228754a7bebcb86aaa3c5d208b4a51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_058.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_058' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو تاب از خود بگیرد قطرۂ آب' +- 'lang': 'en' + 'text': '(58)' +'description': [] +'sher': +- 'id': '007_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو تاب از خود بگیرد قطرۂ آب | میان صد گہر یک دانہ گردد' + - 'lang': 'en' + 'text': 'A water-drop, with native lustre, can | Outshine a hundred pearls. In company' +- 'id': '007_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بزم ہمنوایان آنچنان زی | کہ گلشن بر تو خلوت خانہ گردد' + - 'lang': 'en' + 'text': 'Be like the bird who proudly sings apart, | Choosing the garden for its privacy.' diff --git a/data/github_iqbal_demystified/poems/007/007_059.yaml b/data/github_iqbal_demystified/poems/007/007_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..305e109b52780c98ef2fcab3cf80fd71704e4b31 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_059.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_059' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'من ای دانشوران در پیچ و تابم' +- 'lang': 'en' + 'text': '(59)' +'description': [] +'sher': +- 'id': '007_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ای دانشوران در پیچ و تابم | خرد را فہم این معنی محال است' + - 'lang': 'en' + 'text': 'This riddle is beyond me–reason is | Unable to resolve it, O wise men –' +- 'id': '007_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان در مشت خاکی تن زند دل | کہ دل دشت غزالان خیال است' + - 'lang': 'en' + 'text': 'How in a pinch of dust the mind appears, | That field for thought’s gazelles to wander in.' diff --git a/data/github_iqbal_demystified/poems/007/007_060.yaml b/data/github_iqbal_demystified/poems/007/007_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..04f05e72adddb8ef3a3966685049387240b2676c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_060.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_060' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'میارا بزم بر ساحل کہ آنجا' +- 'lang': 'en' + 'text': '(60)' +'description': [] +'sher': +- 'id': '007_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میارا بزم بر ساحل کہ آنجا | نوای زندگانے نرم خیز است' + - 'lang': 'en' + 'text': 'Do not content yourself with resting on | The shore: the rhythm of life there is slow.' +- 'id': '007_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دریا غلت و با موجش در آویز | حیات جاودان اندر ستیز است' + - 'lang': 'en' + 'text': 'Plunge in the sea and grapple with the waves: | Eternal life consists in struggling so.' diff --git a/data/github_iqbal_demystified/poems/007/007_061.yaml b/data/github_iqbal_demystified/poems/007/007_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89b44dee21973d724835ffc7c1922aa478293d7b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_061.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_061' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سراپا معنی سر بستہ ام من' +- 'lang': 'en' + 'text': '(61)' +'description': [] +'sher': +- 'id': '007_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سراپا معنی سر بستہ ام من | نگاہ حرف بافان برنتابم' + - 'lang': 'en' + 'text': 'I am a hidden meaning which defies | The glance of spinners of mere words. Away' +- 'id': '007_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ مختارم توان گفتن بہ مجبور | کہ خاک زندہ ام در انقلابم' + - 'lang': 'en' + 'text': 'With free will and with destiny; for I | Am living, revolutionary clay.' diff --git a/data/github_iqbal_demystified/poems/007/007_062.yaml b/data/github_iqbal_demystified/poems/007/007_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8fe4deeb3b9a6b0ae092644336d8f3b8b47787e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_062.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_062' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مگو از مدعای زندگانی' +- 'lang': 'en' + 'text': '(62)' +'description': [] +'sher': +- 'id': '007_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگو از مدعای زندگانی | ترا بر شیوہ ہای او نگہ نیست' + - 'lang': 'en' + 'text': 'Do not speak of thc purpose of this life: | Enjoy its interesting spectacle.' +- 'id': '007_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از ذوق سفر آنگونہ مستم | کہ منزل پیش من جز سنگ رہ نیست' + - 'lang': 'en' + 'text': 'I love wayfaring so much that to me | A destination seems an obstacle.' diff --git a/data/github_iqbal_demystified/poems/007/007_063.yaml b/data/github_iqbal_demystified/poems/007/007_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d9372574f74fc7efd8a101b2fbc1a3a5c90ddef5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_063.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_063' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر کردی نگہ بر پارۂ سنگ' +- 'lang': 'en' + 'text': '(63)' +'description': [] +'sher': +- 'id': '007_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کردی نگہ بر پارۂ سنگ | ز فیض آرزوی تو گہر شد' + - 'lang': 'en' + 'text': 'Because you cast a wistful eye on it, | A piece of stone became a jewel. Why,' +- 'id': '007_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ زر خود را مسنج ای بندۂ زر | کہ زر از گوشۂ چشم تو زر شد' + - 'lang': 'en' + 'text': 'O slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye.' diff --git a/data/github_iqbal_demystified/poems/007/007_064.yaml b/data/github_iqbal_demystified/poems/007/007_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..70a2b4003f56798c6b7ce81a7ee3bef8a1a2bb4e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_064.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_064' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'وفا ناآشنا بیگانہ خو بود' +- 'lang': 'en' + 'text': '(64)' +'description': [] +'sher': +- 'id': '007_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وفا ناآشنا بیگانہ خو بود | نگاہش بیقرار از جستجو بود' + - 'lang': 'en' + 'text': 'Perfidious, cold, aloof, and all the time | In search of someone, with a restless eye,' +- 'id': '007_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو دید او را پرید از سینۂ من | ندانستم کہ دست آموز او بود' + - 'lang': 'en' + 'text': 'It flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by.' diff --git a/data/github_iqbal_demystified/poems/007/007_065.yaml b/data/github_iqbal_demystified/poems/007/007_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b5f5a34d4e03ff30b5f2bd937d8e00648b35d350 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_065.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_065' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مپرس از عشق و از نیرنگی عشق' +- 'lang': 'en' + 'text': '(65)' +'description': [] +'sher': +- 'id': '007_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از عشق و از نیرنگی عشق | بہر رنگی کہ خواہی سر بر آرد' + - 'lang': 'en' + 'text': 'Love’s wizardry is great: it can take on | A hundred shapes. In the heart’s privacy' +- 'id': '007_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینہ بیش از نقطہ ئی نیست | چو آید بر زبان پایان ندارد' + - 'lang': 'en' + 'text': 'It is a little secret; on the tongue | A tale that goes on till eternity.' diff --git a/data/github_iqbal_demystified/poems/007/007_066.yaml b/data/github_iqbal_demystified/poems/007/007_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..766c3101bec000a9887af07028ab22031059443b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_066.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_066' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مشو ای غنچۂ نورستہ دلگیر' +- 'lang': 'en' + 'text': '(66)' +'description': [] +'sher': +- 'id': '007_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو ای غنچۂ نورستہ دلگیر | ازین بستان سرا دیگر چہ خواہی' + - 'lang': 'en' + 'text': 'Do not be broken-hearted, new-born bud. | In this fair garden what more can you want' +- 'id': '007_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لب جو، بزم گل، مرغ چمن سیر | صبا ، شبنم ، نوای صبحگاہی' + - 'lang': 'en' + 'text': 'Than a stream’s brink, flowers’ company, birds, dew, | Cool breezes, morning songsters’ chant?' diff --git a/data/github_iqbal_demystified/poems/007/007_067.yaml b/data/github_iqbal_demystified/poems/007/007_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..46c315981b79fc6ae683681abc9db8aa93fcc153 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_067.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_067' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا روزی گل افسردہ ئی گفت' +- 'lang': 'en' + 'text': '(67)' +'description': [] +'sher': +- 'id': '007_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا روزی گل افسردہ ئی گفت | نمود ما چو پرواز شرار است' + - 'lang': 'en' + 'text': 'One day a faded rose spoke thus to me: | "Our life is as brief as a spark that flies.' +- 'id': '007_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم بر محنت نقش آفرین سوخت | کہ نقش کلک او ناپایدار است' + - 'lang': 'en' + 'text': 'My heart grieves at the Artist’s wasted pains. | How soon each of His fair creations dies"!' diff --git a/data/github_iqbal_demystified/poems/007/007_068.yaml b/data/github_iqbal_demystified/poems/007/007_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..28de9ee51836d1eb311498202914d639471bcc73 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_068.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_068' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان ما کہ پایانے ندارد' +- 'lang': 'en' + 'text': '(68)' +'description': [] +'sher': +- 'id': '007_068_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان ما کہ پایانے ندارد | چو ماہی در یم ایام غرق است' + - 'lang': 'en' + 'text': 'This world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.' +- 'id': '007_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی بر دل نظر وا کن کہ بینی | یم ایام در یک جام غرق است' + - 'lang': 'en' + 'text': 'But look into your mind, and you will see | The sea of Time contained in a small cup.' diff --git a/data/github_iqbal_demystified/poems/007/007_069.yaml b/data/github_iqbal_demystified/poems/007/007_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3156984b48ee49e4bfe30afab032f8da27eec4b7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_069.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_069' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ مرغان چمن ہمداستانم' +- 'lang': 'en' + 'text': '(69)' +'description': [] +'sher': +- 'id': '007_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ مرغان چمن ہمداستانم | زبان غنچہ ہای بی زبانم' + - 'lang': 'en' + 'text': 'I join the garden’s songsters, and I am | The voice of tongueless buds; cast my dust to' +- 'id': '007_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو میرم با صبا خاکم بیامیز | کہ جز طوف گلان کاری ندانم' + - 'lang': 'en' + 'text': 'The breezes when I die so that I may, | Through it, still play with roses–my sole joy.' diff --git a/data/github_iqbal_demystified/poems/007/007_070.yaml b/data/github_iqbal_demystified/poems/007/007_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..138fad8aa9d9651068f3ae6025b7abbfed5fc93f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_070.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_070' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نماید آنچہ ہست این وادی گل' +- 'lang': 'en' + 'text': '(70)' +'description': [] +'sher': +- 'id': '007_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماید آنچہ ہست این وادی گل | درون لالۂ آتش بجان چیست' + - 'lang': 'en' + 'text': 'Do we behold for what it is this vale | Of roses? What is in the tulip’s heart' +- 'id': '007_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم ما چمن یک موج رنگ است | کہ می داند بہ چشم بلبلان چیست؟' + - 'lang': 'en' + 'text': 'Of fire? For us this garden is a wave | Of hues. What is it for the nightingale?' diff --git a/data/github_iqbal_demystified/poems/007/007_071.yaml b/data/github_iqbal_demystified/poems/007/007_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86c79686660b7b124a6a68d3c86db23d7a9f508f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_071.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_071' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو خورشیدی و من سیارۂ تو' +- 'lang': 'en' + 'text': '(71)' +'description': [] +'sher': +- 'id': '007_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو خورشیدی و من سیارۂ تو | سراپا نورم از نظارۂ تو' + - 'lang': 'en' + 'text': 'You are the sun; I am a planet that | Revolves round You. illumined by Your sight,' +- 'id': '007_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آغوش تو دورم ناتمامم | تو قرآنی و من سی پارۂ تو' + - 'lang': 'en' + 'text': 'Apart from You in an imperfect state. | You are the Book, I but a part of it.' diff --git a/data/github_iqbal_demystified/poems/007/007_072.yaml b/data/github_iqbal_demystified/poems/007/007_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e0d6fc31e3b4697c0cd2bcbfce7a7fd3cca8c4f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_072.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_072' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خیال او درون دیدہ خوشتر' +- 'lang': 'en' + 'text': '(72)' +'description': [] +'sher': +- 'id': '007_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیال او درون دیدہ خوشتر | غمش افزودہ جان کاہیدہ خوشتر' + - 'lang': 'en' + 'text': 'Dearer His image in the inner eye; | Sweeter the yearning for a sight of Him.' +- 'id': '007_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا صاحبدلی این نکتہ آموخت | ز منزل جادۂ پیچیدہ خوشتر' + - 'lang': 'en' + 'text': 'Pine, soul. "Better", I was thus counselled by | A sage, "the winding path than journey’s end."' diff --git a/data/github_iqbal_demystified/poems/007/007_073.yaml b/data/github_iqbal_demystified/poems/007/007_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9f2f429b775543b7f9e9233405eea66848edbe49 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_073.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_073' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دماغم کافر زنار دار است' +- 'lang': 'en' + 'text': '(73)' +'description': [] +'sher': +- 'id': '007_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دماغم کافر زنار دار است | بتان را بندہ و پروردگار است' + - 'lang': 'en' + 'text': 'A dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.' +- 'id': '007_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم را بین کہ نالد از غم عشق | ترا با دین و آئینم چہ کار است' + - 'lang': 'en' + 'text': 'But see how my heart weeps for love of God, | And do not be concerned about my creed.' diff --git a/data/github_iqbal_demystified/poems/007/007_074.yaml b/data/github_iqbal_demystified/poems/007/007_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1d53ee41a14c90d9c28db401a9ac3aefb5beb7d2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_074.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_074' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'صنوبر بندۂ آزادۂ او' +- 'lang': 'en' + 'text': '(74)' +'description': [] +'sher': +- 'id': '007_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صنوبر بندۂ آزادۂ او | فروغ روی گل از بادۂ او' + - 'lang': 'en' + 'text': 'His freed slave is the proud, upstanding fir; | The rose’s cheeks are flushed with His strong wine;' +- 'id': '007_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حریمش آفتاب و ماہ و انجم | دل آدم در نگشادۂ او' + - 'lang': 'en' + 'text': 'His sanctuaries are stars, sun and moon, | And man’s heart is His still unopened door.' diff --git a/data/github_iqbal_demystified/poems/007/007_075.yaml b/data/github_iqbal_demystified/poems/007/007_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..21c29ea7b97d041463ee4db9907aa784af589d75 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_075.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_075' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز انجم تا بہ انجم صد جہان بود' +- 'lang': 'en' + 'text': '(75)' +'description': [] +'sher': +- 'id': '007_075_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز انجم تا بہ انجم صد جہان بود | خرد ہر جا کہ پر زد آسمان بود' + - 'lang': 'en' + 'text': 'There are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.' +- 'id': '007_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن چون بخود نگریستم من | کران بیکران در من نہان بود' + - 'lang': 'en' + 'text': 'But when I look into my self, I see | In it horizons of infinity.' diff --git a/data/github_iqbal_demystified/poems/007/007_076.yaml b/data/github_iqbal_demystified/poems/007/007_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..638b8ffb5704ed2587150e3e50ec1b6dcba59403 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_076.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_076' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بپای خود مزن زنجیر تقدیر' +- 'lang': 'en' + 'text': '(76)' +'description': [] +'sher': +- 'id': '007_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپای خود مزن زنجیر تقدیر | تہ این گنبد گردان رہی ہست' + - 'lang': 'en' + 'text': 'Do not put chains of fate upon your feet. | There is a way under this rolling dome.' +- 'id': '007_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر باور نداری خیز و دریاب | کہ چون پا وا کنی جولانگہی ہست' + - 'lang': 'en' + 'text': 'If you doubt this, rise and shake off your chains: | Your feet will find an open field to roam.' diff --git a/data/github_iqbal_demystified/poems/007/007_077.yaml b/data/github_iqbal_demystified/poems/007/007_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c64e5c4418025ed607bc16d6ff28de8e9b505343 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_077.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_077' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل من در طلسم خود اسیر است' +- 'lang': 'en' + 'text': '(77)' +'description': [] +'sher': +- 'id': '007_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من در طلسم خود اسیر است | جہان از پرتو او تاب گیر است' + - 'lang': 'en' + 'text': 'My mind is dazzled by its own strong light, | Though it lights up the entire universe for me.' +- 'id': '007_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از صبح و شامم ز آفتابی | کہ پیش روزگار من پریر است' + - 'lang': 'en' + 'text': 'O do not ask about my day and night | A sun gone senile long before my day.' diff --git a/data/github_iqbal_demystified/poems/007/007_078.yaml b/data/github_iqbal_demystified/poems/007/007_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..68d6d8d103981b14bec2dfc7a8c091f0ab3499b2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_078.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_078' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نوا در ساز جان از زخمۂ تو' +- 'lang': 'en' + 'text': '(78)' +'description': [] +'sher': +- 'id': '007_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا در ساز جان از زخمۂ تو | چسان در جانی و از جان برونی' + - 'lang': 'en' + 'text': 'A lute, played by You, I make melody. | You are my soul and yet outside my soul.' +- 'id': '007_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغم ، با تو سوزم بی تو میرم | تو ای بیچون من بی من چگونی' + - 'lang': 'en' + 'text': 'A lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?' diff --git a/data/github_iqbal_demystified/poems/007/007_079.yaml b/data/github_iqbal_demystified/poems/007/007_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f252bc3ce175b3e6a5f0c391a55ee530f3363148 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_079.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_079' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نفس آشفتہ موجی از یم اوست' +- 'lang': 'en' + 'text': '(79)' +'description': [] +'sher': +- 'id': '007_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس آشفتہ موجی از یم اوست | نی ما نغمۂ ما از دم اوست' + - 'lang': 'en' + 'text': 'Our breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.' +- 'id': '007_079_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لب جوی ابد چون سبزہ رستیم | رگ ما ریشۂ ما از نم اوست' + - 'lang': 'en' + 'text': 'Grown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots.' diff --git a/data/github_iqbal_demystified/poems/007/007_080.yaml b/data/github_iqbal_demystified/poems/007/007_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9d1a357472bc4dadd8083b6d0f594e9cee3613e0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_080.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_080' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا درد یکے در سینہ پیچید' +- 'lang': 'en' + 'text': '(80)' +'description': [] +'sher': +- 'id': '007_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا درد یکے در سینہ پیچید | جہان رنگ و بو را آفریدی' + - 'lang': 'en' + 'text': 'Unable to bear Your stark loneliness, | You made this world of colours and of scents.' +- 'id': '007_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر از عشق بیباکم چہ رنجی | کہ خود این ہای و ہو را آفریدی' + - 'lang': 'en' + 'text': 'Having taught it, why spurn as an excess | Our passionate search for Your lineaments?' diff --git a/data/github_iqbal_demystified/poems/007/007_081.yaml b/data/github_iqbal_demystified/poems/007/007_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3fd8319f70dad29834d84d9c76e8b2660eaef51d --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_081.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_081' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کرا جوئی چرا در پیچ و تابی' +- 'lang': 'en' + 'text': '(81)' +'description': [] +'sher': +- 'id': '007_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرا جوئی چرا در پیچ و تابی | کہ او پیداست تو زیر نقابی' + - 'lang': 'en' + 'text': 'Whom do you seek? Why are you so perturbed? | For He is manifest and you concealed.' +- 'id': '007_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلاش او کنی جز خود نبینی | تلاش خود کنی جز او نیابی' + - 'lang': 'en' + 'text': 'Seek Him and you will only see your Self. | Seek your Self; You will find but Him revealed.' diff --git a/data/github_iqbal_demystified/poems/007/007_082.yaml b/data/github_iqbal_demystified/poems/007/007_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c7df955a4ed93a6501ffde450dca19e3a23b8bba --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_082.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_082' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو ای کودک منش خود را ادب کن' +- 'lang': 'en' + 'text': '(82)' +'description': [] +'sher': +- 'id': '007_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای کودک منش خود را ادب کن | مسلمان زادہ ئی ترک نسب کن' + - 'lang': 'en' + 'text': 'Learn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride' +- 'id': '007_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برنگ احمر و خون و رگ و پوست | عرب نازد اگر ، ترک عرب کن' + - 'lang': 'en' + 'text': 'Of birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then.' diff --git a/data/github_iqbal_demystified/poems/007/007_083.yaml b/data/github_iqbal_demystified/poems/007/007_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..60d5dac36d332836d6017b858c214391ddc67da1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_083.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_083' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ افغانیم و نی ترک و تتاریم' +- 'lang': 'en' + 'text': '(83)' +'description': [] +'sher': +- 'id': '007_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ افغانیم و نی ترک و تتاریم | چمن زادیم و از یک شاخساریم' + - 'lang': 'en' + 'text': 'Called whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,' +- 'id': '007_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تمیز رنگ و بو بر ما حرام است | کہ ما پروردۂ یک نو بھاریم' + - 'lang': 'en' + 'text': 'Born of a springtide that was glorious. | Distinction of colour is a sin for us.' diff --git a/data/github_iqbal_demystified/poems/007/007_084.yaml b/data/github_iqbal_demystified/poems/007/007_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bbc12e6fbb7469ee5cce95036c4b5a127373c2e4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_084.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_084' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہان در سینۂ ما عالمی ہست' +- 'lang': 'en' + 'text': '(84)' +'description': [] +'sher': +- 'id': '007_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہان در سینۂ ما عالمی ہست | بخاک ما دلی در دل غمی ہست' + - 'lang': 'en' + 'text': 'There is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.' +- 'id': '007_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن صہبا کہ جان ما بر افروخت | ہنوز اندر سبوی ما نمی ہست' + - 'lang': 'en' + 'text': 'Of that strong wine which once lit up our souls | There are a few drops still left in our bowls.' diff --git a/data/github_iqbal_demystified/poems/007/007_085.yaml b/data/github_iqbal_demystified/poems/007/007_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..526df32b3adabc3634dd6bf659fa227a9ea0a45e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_085.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_085' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل من اے دل من ایدل من' +- 'lang': 'en' + 'text': '(85)' +'description': [] +'sher': +- 'id': '007_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من اے دل من ایدل من | یم من کشتی من ساحل من' + - 'lang': 'en' + 'text': 'O heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.' +- 'id': '007_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو شبنم بر سر خاکم چکیدی | و یا چون غنچہ رستی از گل من' + - 'lang': 'en' + 'text': 'Did you drop on my dust like dew at night, | Or did you grow like a rose from my dust?' diff --git a/data/github_iqbal_demystified/poems/007/007_086.yaml b/data/github_iqbal_demystified/poems/007/007_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..87006b7292f8cc51d7878c99cadf77a730ab960b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_086.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_086' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ گویم نکتۂ زشت و نکو چیست' +- 'lang': 'en' + 'text': '(86)' +'description': [] +'sher': +- 'id': '007_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم نکتۂ زشت و نکو چیست | زبان لرزد کہ معنی پیچدار است' + - 'lang': 'en' + 'text': 'I cannot say what is foul and what fair: | The riddle is too hard for me to dare.' +- 'id': '007_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون از شاخ بینی خار و گل را | درون او نہ گل پیدا نہ خار است' + - 'lang': 'en' + 'text': 'Outside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there.' diff --git a/data/github_iqbal_demystified/poems/007/007_087.yaml b/data/github_iqbal_demystified/poems/007/007_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0adfb50b2514d2dda4dc954096236fa9d447bba8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_087.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_087' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کسی کو درد پنھانی ندارد' +- 'lang': 'en' + 'text': '(87)' +'description': [] +'sher': +- 'id': '007_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو درد پنھانی ندارد | تنی دارد ولی جانی ندارد' + - 'lang': 'en' + 'text': 'One who has been blessed with no secret grief | May have a body, but has not a soul.' +- 'id': '007_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر جانی ہوس داری طلب کن | تب و تابی کہ پایانے ندارد' + - 'lang': 'en' + 'text': 'If you desire to have a soul, then seek | A fever of the heart that will not cool.' diff --git a/data/github_iqbal_demystified/poems/007/007_088.yaml b/data/github_iqbal_demystified/poems/007/007_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..11d199451754ddc5b59c8fdded1424599aaf85bc --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_088.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_088' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ پرسے از کجایم چیستم من ؟' +- 'lang': 'en' + 'text': '(88)' +'description': [] +'sher': +- 'id': '007_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ پرسے از کجایم چیستم من ؟ | بہ خود پیچیدہ ام تا زیستم من' + - 'lang': 'en' + 'text': 'Why ask what I am and where I came from? | In this sea I am like a restless wave.' +- 'id': '007_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین دریا چو موج بیقرارم | اگر بر خود نپیچم نیستم من' + - 'lang': 'en' + 'text': 'Self-agitated and therefore alive. | Were I to rest, I would just cease to be.' diff --git a/data/github_iqbal_demystified/poems/007/007_089.yaml b/data/github_iqbal_demystified/poems/007/007_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1655916fc8999299176ac705ddab2a294267492e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_089.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_089' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ چندین جلوہ در زیر نقابی' +- 'lang': 'en' + 'text': '(89)' +'description': [] +'sher': +- 'id': '007_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چندین جلوہ در زیر نقابی | نگاہ شوق ما را بر نتابی' + - 'lang': 'en' + 'text': 'With all Your glory, You keep Yourself veiled; | You cannot bear our Passion’s eager gaze.' +- 'id': '007_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوی در خون ما چون مستی می | ولی بیگانہ خوئی ، دیر یابی' + - 'lang': 'en' + 'text': 'You course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!' diff --git a/data/github_iqbal_demystified/poems/007/007_090.yaml b/data/github_iqbal_demystified/poems/007/007_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6fceec74e216661ff6a6b345d4b41216a7e41074 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_090.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_090' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل از منزل تہی کن پا برہ دار' +- 'lang': 'en' + 'text': '(90)' +'description': [] +'sher': +- 'id': '007_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل از منزل تہی کن پا برہ دار | نگہ را پاک مثل مہر و مہ دار' + - 'lang': 'en' + 'text': 'Forget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.' +- 'id': '007_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع عقل و دین با دیگران بخش | غم عشق ار بدست افتد نگہ دار' + - 'lang': 'en' + 'text': 'Give others all your wealth of Mind and Faith; | And keep divine Love’s sorrow for your own.' diff --git a/data/github_iqbal_demystified/poems/007/007_091.yaml b/data/github_iqbal_demystified/poems/007/007_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..976891908fa70a8db158aeff99a117114e772905 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_091.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_091' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بیا ای عشق اے رمز دل ما' +- 'lang': 'en' + 'text': '(91)' +'description': [] +'sher': +- 'id': '007_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا ای عشق اے رمز دل ما | بیا ای کشت ما ای حاصل ما' + - 'lang': 'en' + 'text': 'Come, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.' +- 'id': '007_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن گشتند این خاکی نہادان | دگر آدم بنا کن از گل ما' + - 'lang': 'en' + 'text': 'These men, clay idols, have grown far too old. | Another Adam now needs fashioning.' diff --git a/data/github_iqbal_demystified/poems/007/007_092.yaml b/data/github_iqbal_demystified/poems/007/007_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c504c0dd218890e6b2d2fef58cc7d1d891d742a6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_092.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_092' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سخن درد و غم آرد ، درد و غم بہ' +- 'lang': 'en' + 'text': '(92)' +'description': [] +'sher': +- 'id': '007_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن درد و غم آرد ، درد و غم بہ | مرا این نالہ ہای دمبدم بہ' + - 'lang': 'en' + 'text': 'If poetry is sad, so let it be. | Dear to my heart is sorrow’s minstrelsy.' +- 'id': '007_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکندر را ز عیش من خبر نیست | نوای دلکشی از ملک جم بہ' + - 'lang': 'en' + 'text': 'Sikandar did not know this luxury: | I would give Jamshid’s kingdom for a song.' diff --git a/data/github_iqbal_demystified/poems/007/007_093.yaml b/data/github_iqbal_demystified/poems/007/007_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9962122a6040a3005f3cb24043175ab56dc6d2c9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_093.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_093' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ من بر مرکب ختلی سوارم' +- 'lang': 'en' + 'text': '(93)' +'description': [] +'sher': +- 'id': '007_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ من بر مرکب ختلی سوارم | نہ از وابستگان شہریارم' + - 'lang': 'en' + 'text': 'I have no steed to ride upon, nor am | Some great king’s courtier. Enough for me,' +- 'id': '007_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ای ہمنشین دولت ہمین بس | چوکاوم سینہ را لعلی بر آرم' + - 'lang': 'en' + 'text': 'O friend, is this wealth that, whenever I | Dig into myself, I bring up a gem.' diff --git a/data/github_iqbal_demystified/poems/007/007_094.yaml b/data/github_iqbal_demystified/poems/007/007_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8705a5bf9a1b817fe9de944d0b354fa472dc7b8f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_094.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_094' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کمال زندگی خواہی بیاموز' +- 'lang': 'en' + 'text': '(94)' +'description': [] +'sher': +- 'id': '007_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال زندگی خواہی بیاموز | گشادن چشم و جز بر خود نبستن' + - 'lang': 'en' + 'text': 'Do you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,' +- 'id': '007_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرو بردن جہان را چون دم آب | طلسم زیر و بالا در شکستن' + - 'lang': 'en' + 'text': 'To swallow the whole world in one big draught, | To break the circle of its earth and skies.' diff --git a/data/github_iqbal_demystified/poems/007/007_095.yaml b/data/github_iqbal_demystified/poems/007/007_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91e5863c738b688b0703275be066a03ed8292772 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_095.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_095' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو میگوئی کہ آدم خاکزاد است' +- 'lang': 'en' + 'text': '(95)' +'description': [] +'sher': +- 'id': '007_095_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میگوئی کہ آدم خاکزاد است | اسیر عالم کون و فساد است' + - 'lang': 'en' + 'text': 'You say that man is made of humble clay, | Bound to this world of being and decay.' +- 'id': '007_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی فطرت ز اعجازی کہ دارد | بنای بحر بر جویش نہاد است' + - 'lang': 'en' + 'text': 'But Nature in her universal scheme | Has laid her sea’s foundation on his stream.' diff --git a/data/github_iqbal_demystified/poems/007/007_096.yaml b/data/github_iqbal_demystified/poems/007/007_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7ee8d2510f6f23fac5e797d009a2fc0aac2d6aba --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_096.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_096' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل بیباک را ضرغام رنگ است' +- 'lang': 'en' + 'text': '(96)' +'description': [] +'sher': +- 'id': '007_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیباک را ضرغام رنگ است | دل ترسندہ را آہو پلنگ است' + - 'lang': 'en' + 'text': 'Lions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.' +- 'id': '007_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر بیمی نداری بحر صحراست | اگر ترسی بہر موجش نہنگ است' + - 'lang': 'en' + 'text': 'The sea is a plain, if you do not fear. | But if you fear, each wave contains a shark.' diff --git a/data/github_iqbal_demystified/poems/007/007_097.yaml b/data/github_iqbal_demystified/poems/007/007_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a3b638153485e93482cd3b4224b8315e6231546 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_097.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_097' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ندانم بادہ ام یا ساغرم من' +- 'lang': 'en' + 'text': '(97)' +'description': [] +'sher': +- 'id': '007_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم بادہ ام یا ساغرم من | گہر در دامنم یا گوہرم من' + - 'lang': 'en' + 'text': 'I do not know if I am wine or bowl, | A pearl or the possessor of a pearl.' +- 'id': '007_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان بینم چو بر دل دیدہ بندم | کہ جانم دیگر است و دیگرم من' + - 'lang': 'en' + 'text': 'When I fix my eyes on my mind, I find | My soul and I are not identical.' diff --git a/data/github_iqbal_demystified/poems/007/007_098.yaml b/data/github_iqbal_demystified/poems/007/007_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..76857d6dde677f9fad0948f26d4bb8a188d0387f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_098.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_098' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو گوئی طایر ما زیر دام است' +- 'lang': 'en' + 'text': '(98)' +'description': [] +'sher': +- 'id': '007_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو گوئی طایر ما زیر دام است | پریدن بر پر و بالش حرام است' + - 'lang': 'en' + 'text': 'You say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.' +- 'id': '007_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز تن بر جستہ تر شد معنی جان | فسان خنجر ما از نیام است' + - 'lang': 'en' + 'text': 'In fact, the body prods the soul: it is | The scabbard that the sword is whetted by.' diff --git a/data/github_iqbal_demystified/poems/007/007_099.yaml b/data/github_iqbal_demystified/poems/007/007_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aa5a00af3b0f998f4b33602913baa42bcbedb111 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_099.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_099' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چسان زاید تمنا در دل ما' +- 'lang': 'en' + 'text': '(99)' +'description': [] +'sher': +- 'id': '007_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان زاید تمنا در دل ما | چسان سوزد چراغ منزل ما' + - 'lang': 'en' + 'text': 'How is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees' +- 'id': '007_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم ما کہ می بیند چہ بیند | چسان گنجید دل اندر گل ما' + - 'lang': 'en' + 'text': 'With our eyes and what does he see? How is | The heart accommodated in our mire?' diff --git a/data/github_iqbal_demystified/poems/007/007_100.yaml b/data/github_iqbal_demystified/poems/007/007_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8df3d1a0e048a7caf661995523fcf9a3ebdb4a26 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_100.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_100' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو در جنت خرامیدم پس از مرگ' +- 'lang': 'en' + 'text': '(100)' +'description': [] +'sher': +- 'id': '007_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو در جنت خرامیدم پس از مرگ | بہ چشمم این زمین و آسمان بود' + - 'lang': 'en' + 'text': 'When after death I walked in Paradise | And found before my eyes this earth, these skies,' +- 'id': '007_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکی با جان حیرانم در آویخت | جہان بود آن کہ تصویر جہان بود' + - 'lang': 'en' + 'text': 'A doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?' diff --git a/data/github_iqbal_demystified/poems/007/007_101.yaml b/data/github_iqbal_demystified/poems/007/007_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..87ada1018c0deb45cccdf4d0c9945f88f317ac4c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_101.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_101' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان ما کہ جز انگارہ ئی نیست' +- 'lang': 'en' + 'text': '(101)' +'description': [] +'sher': +- 'id': '007_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان ما کہ جز انگارہ ئی نیست | اسیر انقلاب صبح و شام است' + - 'lang': 'en' + 'text': 'This world of our, a sculptors study still, | Is undergoing changes night and day.' +- 'id': '007_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز سوہان قضا ہموار گردد | ہنوز این پیکر گل ناتمام است' + - 'lang': 'en' + 'text': 'The chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn.' diff --git a/data/github_iqbal_demystified/poems/007/007_102.yaml b/data/github_iqbal_demystified/poems/007/007_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5bd05bceda22c6bcbbdc063d7ce4ff8c8bd378f2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_102.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_102' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چسان ای آفتاب آسمان گرد' +- 'lang': 'en' + 'text': '(102)' +'description': [] +'sher': +- 'id': '007_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان ای آفتاب آسمان گرد | باین دوری بہ چشم من در آئی' + - 'lang': 'en' + 'text': 'O sun, O restless roamer of the skies, | How are you from so far seen by our eyes?' +- 'id': '007_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاکی واصل و از خاکدان دور | تو ای مژگان گسل آخر کجائی' + - 'lang': 'en' + 'text': 'Close to us of the earth for all your height. | Where are you after all. O dazzler of our sight?' diff --git a/data/github_iqbal_demystified/poems/007/007_103.yaml b/data/github_iqbal_demystified/poems/007/007_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3e460a3fa67a93ef6cff5ac8360ae4d0f03ced49 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_103.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_103' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تراش از تیشۂ خود جادۂ خویش' +- 'lang': 'en' + 'text': '(103)' +'description': [] +'sher': +- 'id': '007_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تراش از تیشۂ خود جادۂ خویش | براہ دیگران رفتن عذاب است' + - 'lang': 'en' + 'text': 'Dig your path with your own pickaxe. It is | A shame to tread somebody else’s path' +- 'id': '007_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر از دست تو کار نادر آید | گناہی ہم اگر باشد ثواب است' + - 'lang': 'en' + 'text': 'If you do aomething new, be it a sin, | I tell you it will not incur God’s wrath.' diff --git a/data/github_iqbal_demystified/poems/007/007_104.yaml b/data/github_iqbal_demystified/poems/007/007_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e06e703df29b5bb2ab5c6f5af91bfea1d6ce22cb --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_104.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_104' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بمنزل رھرو دل در نسازد' +- 'lang': 'en' + 'text': '(104)' +'description': [] +'sher': +- 'id': '007_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بمنزل رھرو دل در نسازد | بہ آب و آتش و گل در نسازد' + - 'lang': 'en' + 'text': 'The mind, great rover, has no journey’s end | Within this little world of elements.' +- 'id': '007_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نپنداری کہ در تن آرمید است | کہ این دریا بہ ساحل در نسازد' + - 'lang': 'en' + 'text': 'Nor does It In the body rest ashore, | This bouadless sea that knows no continents.' diff --git a/data/github_iqbal_demystified/poems/007/007_105.yaml b/data/github_iqbal_demystified/poems/007/007_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5a8fb60a6836f16a7e9441ddaeef07c2bd79f320 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_105.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_105' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بیا با شاہد فطرت نظر باز' +- 'lang': 'en' + 'text': '(105)' +'description': [] +'sher': +- 'id': '007_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا با شاہد فطرت نظر باز | چرا در گوشۂ خلوت گزینی' + - 'lang': 'en' + 'text': 'Come drink in Nature’s beauty with your eyes. | Why muse like a recluse? O exercise' +- 'id': '007_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا حق داد چشم پاک بینی | کہ از نورش نگاہی آفرینی' + - 'lang': 'en' + 'text': 'The gift that God his given you of eight. | O look, the world is beautiful and bright.' diff --git a/data/github_iqbal_demystified/poems/007/007_106.yaml b/data/github_iqbal_demystified/poems/007/007_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bcc96e98a5813cadb58a9315e62b7d82ebd2c4a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_106.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_106' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمیان آب و گل خلوت گزیدم" +- 'lang': 'en' + 'text': '(106)' +'description': [] +'sher': +- 'id': '007_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میان آب و گل خلوت گزیدم | ز افلاطون و فارابی بریدم' + - 'lang': 'en' + 'text': 'Eschewing Plato and Farabi ! | Observed the world of sense with my own eye.' + 'notes': + - 'phrase': 'Farabi' + 'meaning': 'Farabi. Abu Nasr Muhammad al-Farabi, a famous philosopher of Iran.' + 'occurrence': !!int '1' +- 'id': '007_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکردم از کسی دریوزۂ چشم | جہان را جز بہ چشم خود ندیدم' + - 'lang': 'en' + 'text': 'I never begged or borrowed other. sight, | But always used my own sight, come what might.' diff --git a/data/github_iqbal_demystified/poems/007/007_107.yaml b/data/github_iqbal_demystified/poems/007/007_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c24b2888fb32e35d286cb447fbdf207ea21cdd40 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_107.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_107' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز آغاز خودی کس را خبر نیست" +- 'lang': 'en' + 'text': '(107)' +'description': [] +'sher': +- 'id': '007_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آغاز خودی کس را خبر نیست | خودی در حلقۂ شام و سحر نیست' + - 'lang': 'en' + 'text': 'Nobody knows how Selfhood came to be. | It is not of this world of Time and Space.' +- 'id': '007_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خضر این نکتۂ نادر شنیدم | کہ بحر از موج خود دیرینہ تر نیست' + - 'lang': 'en' + 'text': 'I heard this wise from the Prophet of the Sea: | ‘The ocean is not older than its waves."' + 'notes': + - 'phrase': 'Sea:' + 'meaning': 'Prophet of the Sea (Khizar).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/007/007_108.yaml b/data/github_iqbal_demystified/poems/007/007_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d27aa9a823ab85560672991cbc2a0a8495e2668b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_108.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_108' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دلا رمز حیات از غنچہ دریاب' +- 'lang': 'en' + 'text': '(108)' +'description': [] +'sher': +- 'id': '007_108_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلا رمز حیات از غنچہ دریاب | حقیقت در مجازش بی حجاب است' + - 'lang': 'en' + 'text': 'Learn from the rosebud how to live. O heart. | It is a symbol of life’s search for light.' +- 'id': '007_108_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاک تیرہ میروید ولیکن | نگاہش بر شعاع آفتاب است' + - 'lang': 'en' + 'text': 'It springs out of the darkness of the earth, | But has its eyes on the Sun’s rays from birth.' diff --git a/data/github_iqbal_demystified/poems/007/007_109.yaml b/data/github_iqbal_demystified/poems/007/007_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b853e6520f83104124de2d1bb59bc9168af202a1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_109.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_109' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فروغ او بہ بزم باغ و راغ است' +- 'lang': 'en' + 'text': '(109)' +'description': [] +'sher': +- 'id': '007_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ او بہ بزم باغ و راغ است | گل از صہبای او روشن ایاغ است' + - 'lang': 'en' + 'text': 'His radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.' +- 'id': '007_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب کس در جہان تاریک نگذاشت | کہ در ہر دل ز داغ او چراغ است' + - 'lang': 'en' + 'text': 'He has left unillumined no one’s night | In each heart does the light of His love shine.' diff --git a/data/github_iqbal_demystified/poems/007/007_110.yaml b/data/github_iqbal_demystified/poems/007/007_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4ca3d0d0ba29a1d5decb9254bf1d1c43f51ad5fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_110.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_110' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز خاک نرگسستان غنچہ ئی رست' +- 'lang': 'en' + 'text': '(110)' +'description': [] +'sher': +- 'id': '007_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاک نرگسستان غنچہ ئی رست | کہ خواب از چشم او شبنم فرو شست' + - 'lang': 'en' + 'text': 'A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.' +- 'id': '007_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی از بیخودے آمد پدیدار | جہان دریافت آخر آنچہ می جست' + - 'lang': 'en' + 'text': 'Thus out of Selflessness did Self arise: | The world at last found what it had long sought.' diff --git a/data/github_iqbal_demystified/poems/007/007_111.yaml b/data/github_iqbal_demystified/poems/007/007_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e3a931c019440f04b516898f2d447da1c81899ef --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_111.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_111' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان کز خود ندارد دستگاہی' +- 'lang': 'en' + 'text': '(111)' +'description': [] +'sher': +- 'id': '007_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان کز خود ندارد دستگاہی | بہ کوی آرزو می جست راہی' + - 'lang': 'en' + 'text': 'The World, which has no being of its own | Groped for a way to self-fulfilment, and,' +- 'id': '007_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آغوش عدم دزدیدہ بگربخت | گرفت اندر دل آدم پناہی' + - 'lang': 'en' + 'text': 'Escaping from non-being’s no-man’s land, | It found its being in the heart of man.' diff --git a/data/github_iqbal_demystified/poems/007/007_112.yaml b/data/github_iqbal_demystified/poems/007/007_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9e2ef1006ed04b14ea64c3d6528c55dff6378222 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_112.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_112' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل من رازدان جسم و جان است' +- 'lang': 'en' + 'text': '(112)' +'description': [] +'sher': +- 'id': '007_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من رازدان جسم و جان است | نپنداری اجل بر من گران است' + - 'lang': 'en' + 'text': 'My heart knows soul and body’s mystery, | And so death is not frightening for me.' +- 'id': '007_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ غم گر یک جہان گم شد ز چشمم | ہنوز اندر ضمیرم صد جہان است' + - 'lang': 'en' + 'text': 'What if one world will vanish from before | My eyes? My mind has many worlds in store.' diff --git a/data/github_iqbal_demystified/poems/007/007_113.yaml b/data/github_iqbal_demystified/poems/007/007_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c4de06d4bf8d8ccdb51409591f093ecd321385b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_113.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_113' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گل رعنا چو من در مشکلی ہست' +- 'lang': 'en' + 'text': '(113)' +'description': [] +'sher': +- 'id': '007_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل رعنا چو من در مشکلی ہست | گرفتار طلسم محفلی ہست' + - 'lang': 'en' + 'text': 'My problem is the rose’s problem too | An audience irresponsive to our art.' +- 'id': '007_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زبان برگ او گویا نکردند | ولی در سینۂ چاکش دلی ہست' + - 'lang': 'en' + 'text': 'The rose’s petal was not made a tongue, | But in its rent breast too there beats a heart.' diff --git a/data/github_iqbal_demystified/poems/007/007_114.yaml b/data/github_iqbal_demystified/poems/007/007_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e097ef3787aa413390f3b1f2e26a0af3b333535b --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_114.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_114' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مزاج لالۂ خود رو شناسم' +- 'lang': 'en' + 'text': '(114)' +'description': [] +'sher': +- 'id': '007_114_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مزاج لالۂ خود رو شناسم | بشاخ اندر گلان را بو شناسم' + - 'lang': 'en' + 'text': 'I know the ways of the wild tulip well. | I can smell roses’ fragrance in the stem.' +- 'id': '007_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن دارد مرا مرغ چمن دوست | مقام نغمہ ہای او شناسم' + - 'lang': 'en' + 'text': 'The garden songsters take me for a friend | Because I sing in harmony with them.' diff --git a/data/github_iqbal_demystified/poems/007/007_115.yaml b/data/github_iqbal_demystified/poems/007/007_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9c199ae0626dce47d6b7d3a7946735e5fea8cfd5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_115.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_115' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان یک نغمہ زار آرزوئی' +- 'lang': 'en' + 'text': '(115)' +'description': [] +'sher': +- 'id': '007_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان یک نغمہ زار آرزوئی | بم و زیرش ز تار آرزوئی' + - 'lang': 'en' + 'text': 'The world is filled with one song of desire. | Desire’s strings make the cosmic harmony.' +- 'id': '007_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشمم ہر چہ ہست و بود و باشد | دمے از روزگار آرزوئی' + - 'lang': 'en' + 'text': 'In my eyes what is, has been or may be | Is but one moment of that symphony,' diff --git a/data/github_iqbal_demystified/poems/007/007_116.yaml b/data/github_iqbal_demystified/poems/007/007_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..09b2ca81a64ad63f9c1f7418d67043b5f38292b7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_116.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_116' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل من بی قرار آرزوئی' +- 'lang': 'en' + 'text': '(116)' +'description': [] +'sher': +- 'id': '007_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من بی قرار آرزوئی | درون سینۂ من ہای و ہوئی' + - 'lang': 'en' + 'text': 'My heart is all afire with one desire. | There is a tumult raging in my breast.' +- 'id': '007_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن ای ہمنشین از من چہ خواہی | کہ من با خویش دارم گفتگوئی' + - 'lang': 'en' + 'text': 'What discourse, my friend, do you ask of me? | My only discourse is soliloquy.' diff --git a/data/github_iqbal_demystified/poems/007/007_117.yaml b/data/github_iqbal_demystified/poems/007/007_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bf88e1b5c7818e76013a2bd85b663a4df167eefe --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_117.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_117' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دوام ما ز سوز ناتمام است' +- 'lang': 'en' + 'text': '(117)' +'description': [] +'sher': +- 'id': '007_117_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوام ما ز سوز ناتمام است | چو ماہی جز تپش بر ما حرام است' + - 'lang': 'en' + 'text': 'Unceasing restlessness is life for us. | Like a fish we must always remain mobile' +- 'id': '007_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجو ساحل کہ در آغوش ساحل | تپید یک دم و مرگ دوام است' + - 'lang': 'en' + 'text': 'And shun the shore; for it is dangerous | One vibrant moment. and then quietus.' diff --git a/data/github_iqbal_demystified/poems/007/007_118.yaml b/data/github_iqbal_demystified/poems/007/007_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..96590fafe88188910dfeb6d02fbf81a859efba9a --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_118.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_118' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرنج از برہمن ای واعظ شہر' +- 'lang': 'en' + 'text': '(118)' +'description': [] +'sher': +- 'id': '007_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرنج از برہمن ای واعظ شہر | گر از ما سجدہ ئی پیش بتان خواست' + - 'lang': 'en' + 'text': 'O preacher if the Brahmin asks that we | Bow down to idols, then why Should you be' +- 'id': '007_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدای ما کہ خود صورتگری کرد | بتی را سجدہ ئی از قدسیان خواست' + - 'lang': 'en' + 'text': 'Displeased? The greatest idol-maker, God. | Bade angels how down to His idol, man.' diff --git a/data/github_iqbal_demystified/poems/007/007_119.yaml b/data/github_iqbal_demystified/poems/007/007_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..367850f7633335b2752527b66fb0c9e674aec609 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_119.yaml @@ -0,0 +1,28 @@ +--- +'id': '007_119' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحکیمان گرچہ صد پیکر شکستند" +- 'lang': 'en' + 'text': '(119)' +'description': [] +'sher': +- 'id': '007_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیمان گرچہ صد پیکر شکستند | مقیم سومنات بود و ہستند' + - 'lang': 'en' + 'text': 'Philosophers break idols in their wrath, | But still are prisoners of Being’s Somnath.' + 'notes': + - 'phrase': 'Somnath.' + 'meaning': 'Somnath (Sumnat). An idol-temple in Gujerat (India) destroyed by Mahmud Ghaznawi.' + 'occurrence': !!int '1' +- 'id': '007_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان افرشتہ و یزدان بگیرند | ہنوز آدم بہ فتراکی نبستند' + - 'lang': 'en' + 'text': 'They chase God and His angels. But how can | They capture them? Have they yet captured man?' diff --git a/data/github_iqbal_demystified/poems/007/007_120.yaml b/data/github_iqbal_demystified/poems/007/007_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..41ef6d8b87ae90ebdaf931376c03542081997c8c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_120.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_120' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہانہا روید از مشت گل من' +- 'lang': 'en' + 'text': '(120)' +'description': [] +'sher': +- 'id': '007_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانہا روید از مشت گل من | بیا سرمایہ گیر از حاصل من' + - 'lang': 'en' + 'text': 'Worlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray' +- 'id': '007_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلط کردی رہ سر منزل دوست | دمی گم شو بہ صحرای دل من' + - 'lang': 'en' + 'text': 'From the highway that leads to God, yet come; | You may find Him in my heart’s wilderness.' diff --git a/data/github_iqbal_demystified/poems/007/007_121.yaml b/data/github_iqbal_demystified/poems/007/007_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..180e2884bee336a6635affc5e7ee6ca495671d05 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_121.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_121' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہزاران سال با فطرت نشستم' +- 'lang': 'en' + 'text': '(121)' +'description': [] +'sher': +- 'id': '007_121_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاران سال با فطرت نشستم | بہ او پیوستم و از خود گسستم' + - 'lang': 'en' + 'text': 'With Nature my relations are age-old. | I gave myself up to it heart and soul.' +- 'id': '007_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن سر گذشتم این دو حرفست | تراشیدم ، پرستیدم ، شکستم' + - 'lang': 'en' + 'text': 'But my age-long romance with it is told | In these few words: I carved, adored and broke.' diff --git a/data/github_iqbal_demystified/poems/007/007_122.yaml b/data/github_iqbal_demystified/poems/007/007_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..58662914e4d1c4dd67b857875a6e1ffc49f92512 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_122.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_122' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ پہنای ازل پر می گشودم' +- 'lang': 'en' + 'text': '(122)' +'description': [] +'sher': +- 'id': '007_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ پہنای ازل پر می گشودم | ز بند آب و گل بیگانہ بودم' + - 'lang': 'en' + 'text': 'Winging Eternity’s uncharted space, | Still an unbodied spirit, I was caught' +- 'id': '007_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم تو بہای من بلند است | کہ آوردی ببازار وجودم' + - 'lang': 'en' + 'text': 'And, as You thought me valuable, was brought | To this, your ever-busy market-place.' diff --git a/data/github_iqbal_demystified/poems/007/007_123.yaml b/data/github_iqbal_demystified/poems/007/007_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e6d6915eb26fa3c2790920361de82575006d67f --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_123.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_123' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درونم جلوۂ افکار این چیست؟' +- 'lang': 'en' + 'text': '(123)' +'description': [] +'sher': +- 'id': '007_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درونم جلوۂ افکار این چیست؟ | برون من ہمہ اسرار این چیست' + - 'lang': 'en' + 'text': 'What is this tumult of thought inside me? | Why am I outwardly a mystery?' +- 'id': '007_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بفرما ای حکیم نکتہ پرداز | بدن آسودہ ، جان سیار ، این چیست؟' + - 'lang': 'en' + 'text': 'Explain to me this, wise philosopher: | The body rests, the mind roams. How and why?' diff --git a/data/github_iqbal_demystified/poems/007/007_124.yaml b/data/github_iqbal_demystified/poems/007/007_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4591581f4aa74e8b267fbdd60ab4ef10b98a42c8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_124.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_124' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بخود نازم گدای بی نیازم' +- 'lang': 'en' + 'text': '(124)' +'description': [] +'sher': +- 'id': '007_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود نازم گدای بی نیازم | تپم ، سوزم ، گدازم، نے نوازم' + - 'lang': 'en' + 'text': 'I am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.' +- 'id': '007_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا از نغمہ در آتش نشاندم | سکندر فطرتم ، آئینہ سازم' + - 'lang': 'en' + 'text': 'I melt you in my furnace into glass | And make of your minds mirrors for truth’s face.' diff --git a/data/github_iqbal_demystified/poems/007/007_125.yaml b/data/github_iqbal_demystified/poems/007/007_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aa01ffbf85c829b360b59ecc2af817c15ed347d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_125.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_125' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر آگاہی از کیف و کم خویش' +- 'lang': 'en' + 'text': '(125)' +'description': [] +'sher': +- 'id': '007_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر آگاہی از کیف و کم خویش | یمی تعمیر کن از شبنم خویش' + - 'lang': 'en' + 'text': 'If you know your potentialities, | Then with the dew you are create vast seas.' +- 'id': '007_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلا دریوزۂ مہتاب تا کی | شب خود را برافروز از دم خویش' + - 'lang': 'en' + 'text': 'O heart, why beg the moon for alms of light? | Let your own flaming breath light up your night.' diff --git a/data/github_iqbal_demystified/poems/007/007_126.yaml b/data/github_iqbal_demystified/poems/007/007_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..22edb76ac9104bc0110d21383ba4ed6f78dfa5c2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_126.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_126' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ غم داری ، حیات دل ز دم نیست' +- 'lang': 'en' + 'text': '(126)' +'description': [] +'sher': +- 'id': '007_126_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ غم داری ، حیات دل ز دم نیست | کہ دل در حلقہ بود و عدم نیست' + - 'lang': 'en' + 'text': 'Why sorrow? The heart does not live by breath | And is not chained to being and to death.' +- 'id': '007_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مخور ای کم نظر اندیشۂ مرگ | اگر دم رفت دل باقی است غم نیست' + - 'lang': 'en' + 'text': 'Death, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there.' diff --git a/data/github_iqbal_demystified/poems/007/007_127.yaml b/data/github_iqbal_demystified/poems/007/007_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b3b9da2298a1bf7e4f3ab532a1e704ba1cbb8532 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_127.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_127' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو ای دل تا نشینی در کنارم' +- 'lang': 'en' + 'text': '(127)' +'description': [] +'sher': +- 'id': '007_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای دل تا نشینی در کنارم | ز تشریف شہان خوشتر گلیمم' + - 'lang': 'en' + 'text': 'So long as you are in my breast, O heart, | My mat is better than a monarch’s throne.' +- 'id': '007_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینہ ام باشی پس از مرگ | من از دست تو در امید و بیمم' + - 'lang': 'en' + 'text': 'Will you be still in my breast after death? | My hopes and fears are fixed on you alone.' diff --git a/data/github_iqbal_demystified/poems/007/007_128.yaml b/data/github_iqbal_demystified/poems/007/007_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..357ebccb5777d3287d91f47a9d67cd82857346e4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_128.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_128' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز من گو صوفیان با صفا را' +- 'lang': 'en' + 'text': '(128)' +'description': [] +'sher': +- 'id': '007_128_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من گو صوفیان با صفا را | خدا جویان معنی آشنا را' + - 'lang': 'en' + 'text': 'Convey this to those seekers after God, | The Sufis, who know all things recondite,' +- 'id': '007_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلام ہمت آن خود پرستم | کہ با نور خودی بیند خدا را' + - 'lang': 'en' + 'text': 'That I admire the courage of the man | Who sees God only in his Selfhood’s light.' diff --git a/data/github_iqbal_demystified/poems/007/007_129.yaml b/data/github_iqbal_demystified/poems/007/007_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6c6b3f330aa12f9cf7297c591fe4dcf0d84f93d8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_129.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_129' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو نرگس این چمن نادیدہ مگذر' +- 'lang': 'en' + 'text': '(129)' +'description': [] +'sher': +- 'id': '007_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو نرگس این چمن نادیدہ مگذر | چو بو در غنچۂ پیچیدہ مگذر' + - 'lang': 'en' + 'text': 'Do not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep' +- 'id': '007_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا حق دیدۂ روشنتری داد | خرد بیدار و دل خوابیدہ مگذر' + - 'lang': 'en' + 'text': 'Yourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep.' diff --git a/data/github_iqbal_demystified/poems/007/007_130.yaml b/data/github_iqbal_demystified/poems/007/007_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..46dcee5284efb1a08b779f2bfbf987d60a66d000 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_130.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_130' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تراشیدم صنم بر صورت خویش' +- 'lang': 'en' + 'text': '(130)' +'description': [] +'sher': +- 'id': '007_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تراشیدم صنم بر صورت خویش | بہ شکل خود خدا را نقش بستم' + - 'lang': 'en' + 'text': 'All idols that I make resemble me. | God is after my likeness, even He.' +- 'id': '007_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا از خود برون رفتن محال است | بہر رنگی کہ ہستم خود پرستم' + - 'lang': 'en' + 'text': 'Unable to go out of my Self, I | Adore myself, no matter in what guise.' diff --git a/data/github_iqbal_demystified/poems/007/007_131.yaml b/data/github_iqbal_demystified/poems/007/007_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a6b521148317fc6e4d9c18a523a57694b395157 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_131.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_131' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ شبنم غنچۂ نورستہ می گفت' +- 'lang': 'en' + 'text': '(131)' +'description': [] +'sher': +- 'id': '007_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ شبنم غنچۂ نورستہ می گفت | نگاہ ما چمن زادان رسا نیست' + - 'lang': 'en' + 'text': 'The new-sprung bud addressed these words to dew: | "We garden creatures cannot see so far;' +- 'id': '007_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در آن پہنا کہ صد خورشید دارد | تمیز پست و بالا ہست یا نیست' + - 'lang': 'en' + 'text': 'But in that upper space with countless suns | Do they distinguish between high and low?"' diff --git a/data/github_iqbal_demystified/poems/007/007_132.yaml b/data/github_iqbal_demystified/poems/007/007_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7565d0b8c7a2f388a6eaf4e17a3af2dc77c12815 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_132.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_132' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زمین را رازدان آسمان گیر' +- 'lang': 'en' + 'text': '(132)' +'description': [] +'sher': +- 'id': '007_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین را رازدان آسمان گیر | مکان را شرح رمز لامکان گیر' + - 'lang': 'en' + 'text': 'Take earth to be the confidante of Heaven | And space a gloss upon infinity.' +- 'id': '007_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرد ہر ذرہ سوی منزل دوست | نشان راہ از ریگ روان گیر' + - 'lang': 'en' + 'text': 'Make shifting sands your signpost of the road, | As each sandgrain flies to the Friend’s abode.' diff --git a/data/github_iqbal_demystified/poems/007/007_133.yaml b/data/github_iqbal_demystified/poems/007/007_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cefe911b29b80596cc4d974dda17b26492390947 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_133.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_133' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ضمیر ین فکان غیر از تو کس نیست' +- 'lang': 'en' + 'text': '(133)' +'description': [] +'sher': +- 'id': '007_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیر ین فکان غیر از تو کس نیست | نشان بی نشان غیر از تو کس نیست' + - 'lang': 'en' + 'text': 'You are the meaning of God’s fait, "Be", | The only clue to Being’s mystery.' +- 'id': '007_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدم بیباک تر نہ در رہ زیست | بہ پہنای جہان غیر از تو کس نیست' + - 'lang': 'en' + 'text': 'Tread life’s path more intrepidly; advance: | There is no one but you in this expanse.' diff --git a/data/github_iqbal_demystified/poems/007/007_134.yaml b/data/github_iqbal_demystified/poems/007/007_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7c2fcf1c4ad4ff55869c66a356ec937408f6d3ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_134.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_134' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زمین خاک در میخانۂ ما' +- 'lang': 'en' + 'text': '(134)' +'description': [] +'sher': +- 'id': '007_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین خاک در میخانۂ ما | فلک یک گردش پیمانۂ ما' + - 'lang': 'en' + 'text': 'The earth is mere dust at our tavern’s door, | The sky our wine-cup going round, no more.' +- 'id': '007_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حدیث سوز و ساز ما دراز است | جہان دیباچہ افسانہ ما' + - 'lang': 'en' + 'text': 'The story of our heart is long, so long | The world seems to be but its opening song.' diff --git a/data/github_iqbal_demystified/poems/007/007_135.yaml b/data/github_iqbal_demystified/poems/007/007_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6e6bb642bbd3982d80a37128c43f8e4392c2deff --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_135.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_135' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سکندر رفت و شمشیر و علم رفت' +- 'lang': 'en' + 'text': '(135)' +'description': [] +'sher': +- 'id': '007_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکندر رفت و شمشیر و علم رفت | خراج شہر و گنج کان و یم رفت' + - 'lang': 'en' + 'text': 'Iskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.' +- 'id': '007_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امم را از شہان پایندہ تر دان | نمی بینی کہ ایران ماند و جم رفت' + - 'lang': 'en' + 'text': 'Longer than kings’ are peoples’ histories: | Jamshid is gone, but Persia still lives on.' diff --git a/data/github_iqbal_demystified/poems/007/007_136.yaml b/data/github_iqbal_demystified/poems/007/007_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..435a0129d9e809e330577f152ae09d0a66716ecb --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_136.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_136' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ربودی دل ز چاک سینۂ من' +- 'lang': 'en' + 'text': '(136)' +'description': [] +'sher': +- 'id': '007_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربودی دل ز چاک سینۂ من | بہ غارت بردہ ئی گنجینۂ من' + - 'lang': 'en' + 'text': 'You stole away my heart through my breast’s rent: | You robbed me of all I possessed in brief.' +- 'id': '007_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع آرزویم با کہ دادے | چہ کردی با غم دیرینۂ من' + - 'lang': 'en' + 'text': 'Whom did you give my yearning’s precious goods? | What did you do with my long-cherished grief?' diff --git a/data/github_iqbal_demystified/poems/007/007_137.yaml b/data/github_iqbal_demystified/poems/007/007_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..67d40f27fc462a896290bc4ae202bc95bece51c5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_137.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_137' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز پیش من جہان رنگ و بو رفت' +- 'lang': 'en' + 'text': '(137)' +'description': [] +'sher': +- 'id': '007_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز پیش من جہان رنگ و بو رفت | زمین و آسمان و چار سو رفت' + - 'lang': 'en' + 'text': 'The world of smell and colour, earth and sky, | This lovely, lively world abandoned me.' +- 'id': '007_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو رفتی ای دل از ہنگامۂ او | و یا از خلوت آباد تو او رفت' + - 'lang': 'en' + 'text': 'Did you flee from His stormy presence, heart? | Or did He leave your doleful company?' diff --git a/data/github_iqbal_demystified/poems/007/007_138.yaml b/data/github_iqbal_demystified/poems/007/007_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2bec40d01ee238926e50f02864525363c8051fbb --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_138.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_138' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا از پردۂ ساز آگہی نیست' +- 'lang': 'en' + 'text': '(138)' +'description': [] +'sher': +- 'id': '007_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا از پردۂ ساز آگہی نیست | ولی دانم نواے زندگی چیست' + - 'lang': 'en' + 'text': 'Although I have no knowledge of the keys, | Yet I know very well life’s melody.' +- 'id': '007_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرودم آنچنان در شاخساران | گل از مرغ چمن پرسد کہ این کیست؟' + - 'lang': 'en' + 'text': 'So nicely did I sing it in the trees | The rose said to the thrushes, "Who is he?"' diff --git a/data/github_iqbal_demystified/poems/007/007_139.yaml b/data/github_iqbal_demystified/poems/007/007_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e674c5e9c79bf7de7529209211184e7553f46b2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_139.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_139' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نوا مستانہ در محفل زدم من' +- 'lang': 'en' + 'text': '(139)' +'description': [] +'sher': +- 'id': '007_139_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا مستانہ در محفل زدم من | شرار زندگی بر گل زدم من' + - 'lang': 'en' + 'text': 'I sang with such fine rapture to the crowd | That I struck life’s spark out of stolid clay.' +- 'id': '007_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل از نور خرد کردم ضیا گیر | خرد را بر عیار دل زدم من' + - 'lang': 'en' + 'text': 'I lit the heart with wisdom’s radiance, | But I put wisdom to the heart’s assay.' diff --git a/data/github_iqbal_demystified/poems/007/007_140.yaml b/data/github_iqbal_demystified/poems/007/007_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..43ab245c261add3b49dba9bea386a1818caa3703 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_140.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_140' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عجم از نغمہ ہای من جوان شد' +- 'lang': 'en' + 'text': '(140)' +'description': [] +'sher': +- 'id': '007_140_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجم از نغمہ ہای من جوان شد | ز سودایم متاع او گران شد' + - 'lang': 'en' + 'text': 'Iran is young again thanks to my song, | Which has enhanced the lustre of her fame.' +- 'id': '007_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھجومی بود رہ گم کرہ در دشت | ز آواز درایم کاروان شد' + - 'lang': 'en' + 'text': 'A crowd lost in the wilderness became | A caravan at the sound of my gong.' diff --git a/data/github_iqbal_demystified/poems/007/007_141.yaml b/data/github_iqbal_demystified/poems/007/007_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6b37e657d5b3c861d104e9d3ea762f16f67bf325 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_141.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_141' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عجم از نغمہ ام آتش بجان است' +- 'lang': 'en' + 'text': '(141)' +'description': [] +'sher': +- 'id': '007_141_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجم از نغمہ ام آتش بجان است | صدای من درای کاروان است' + - 'lang': 'en' + 'text': 'Iran’s soul has been kindled by my song– | The resting caravan’s departing gong.' +- 'id': '007_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حدی را تیز تر خوانم چو عرفی | کہ رہ خوابیدہ و محمل گران است' + - 'lang': 'en' + 'text': 'I sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road.' diff --git a/data/github_iqbal_demystified/poems/007/007_142.yaml b/data/github_iqbal_demystified/poems/007/007_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f71344639ed05045a4039c8d076bf14fc2ca92ec --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_142.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_142' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز جان بیقرار آتش گشادم' +- 'lang': 'en' + 'text': '(142)' +'description': [] +'sher': +- 'id': '007_142_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جان بیقرار آتش گشادم | دلی در سینۂ مشرق نھادم' + - 'lang': 'en' + 'text': 'Emitting from my fervent soul a flame, | I put a living heart in the East’s flame.' +- 'id': '007_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل او شعلہ زار از نالۂ من | چو برق اندر نہاد او فتادم' + - 'lang': 'en' + 'text': 'Its clay has been ignited by my song. | Like lightning I have darted to its core.' diff --git a/data/github_iqbal_demystified/poems/007/007_143.yaml b/data/github_iqbal_demystified/poems/007/007_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6e7a565ecc2327e0eefa013eb9768de30a29fac8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_143.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_143' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا مثل نسیم آوارہ کردند' +- 'lang': 'en' + 'text': '(143)' +'description': [] +'sher': +- 'id': '007_143_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا مثل نسیم آوارہ کردند | دلم مانند گل صد پارہ کردند' + - 'lang': 'en' + 'text': 'Mine is to wander like the breeze of morn | With a heart like a full-blown rose’s rent' +- 'id': '007_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہم را کہ پیدا ہم نبیند | شہید لذت نظارہ کردند' + - 'lang': 'en' + 'text': 'And eyes, blind even to the evident, | Yet given to the joy of looking on.' diff --git a/data/github_iqbal_demystified/poems/007/007_144.yaml b/data/github_iqbal_demystified/poems/007/007_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0efa892cff97b1363b535f8510bc05c4a6c9eb00 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_144.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_144' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد کرپاس را زرینہ سازد' +- 'lang': 'en' + 'text': '(144)' +'description': [] +'sher': +- 'id': '007_144_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد کرپاس را زرینہ سازد | کمالش سنگ را آئینہ سازد' + - 'lang': 'en' + 'text': 'The mind turns cotton into cloth of gold | And turns mere stone into a looking glass.' +- 'id': '007_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوای شاعر جادو نگاری | ز نیش زندگی نوشینہ سازد' + - 'lang': 'en' + 'text': 'But poets, with the magic songs they sing, | Extract a honeyed potion from life’s sting.' diff --git a/data/github_iqbal_demystified/poems/007/007_145.yaml b/data/github_iqbal_demystified/poems/007/007_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..85e4e84dc624600deb1f7e9c8a5a9e8b7f159fc0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_145.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_145' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز شاخ آرزو بر خوردہ ام من' +- 'lang': 'en' + 'text': '(145)' +'description': [] +'sher': +- 'id': '007_145_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز شاخ آرزو بر خوردہ ام من | بہ راز زندگی پے بردہ ام من' + - 'lang': 'en' + 'text': 'I have partaken of the fruit I sought | And bad life’s mystery revealed to me.' +- 'id': '007_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بترس از باغبان ای ناوک انداز | کہ پیغام بھار آوردہ ام من' + - 'lang': 'en' + 'text': 'Beware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought.' diff --git a/data/github_iqbal_demystified/poems/007/007_146.yaml b/data/github_iqbal_demystified/poems/007/007_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9d68113d957e3c38e79ea82b5547e5dd75b9644c --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_146.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_146' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خیالم کو گل از فردوس چیند' +- 'lang': 'en' + 'text': '(146)' +'description': [] +'sher': +- 'id': '007_146_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیالم کو گل از فردوس چیند | چو مضمون غریبی آفریند' + - 'lang': 'en' + 'text': 'When my imagination, which culls flowers | From Eden’s garden, shapes a rare, new thought,' +- 'id': '007_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم در سینہ می لرزد چو برگی | کہ بر وی قطرۂ شبنم نشیند' + - 'lang': 'en' + 'text': 'My heart is all a quiver with delight | Like petals trembling under dewdrops’ weight.' diff --git a/data/github_iqbal_demystified/poems/007/007_147.yaml b/data/github_iqbal_demystified/poems/007/007_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3c98b9495322656a171d9023524a27e4a45b973a --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_147.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_147' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عجم بحریست ناپیدا کناری' +- 'lang': 'en' + 'text': '(147)' +'description': [] +'sher': +- 'id': '007_147_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عجم بحریست ناپیدا کناری | کہ در وی گوہر الماس رنگ است' + - 'lang': 'en' + 'text': 'Iran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.' +- 'id': '007_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن من نرانم کشتی خویش | بہ دریائی کہ موجش بی نہنگ است' + - 'lang': 'en' + 'text': 'Yet on that sea I will not sail my barque | Whose waters do not have a single shark.' diff --git a/data/github_iqbal_demystified/poems/007/007_148.yaml b/data/github_iqbal_demystified/poems/007/007_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f93e16ec070d4d01df468b5011ecbcaba2197d33 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_148.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_148' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مگو کار جھان نااستوار است' +- 'lang': 'en' + 'text': '(148)' +'description': [] +'sher': +- 'id': '007_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگو کار جھان نااستوار است | ہر آن ما ابد را پردہ دار است' + - 'lang': 'en' + 'text': 'Do not say life is merely transitory: | Each moment of ours veils Eternity.' +- 'id': '007_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر امروز را محکم کہ فردا | ہنوز اندر ضمیر روزگار است' + - 'lang': 'en' + 'text': 'Hold firmly to today: tomorrow is | Still an idea in the mind of Time.' diff --git a/data/github_iqbal_demystified/poems/007/007_149.yaml b/data/github_iqbal_demystified/poems/007/007_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..febf4aca491096f903188c7f0af017a347402106 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_149.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_149' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رمیدی از خداوندان افرنگ' +- 'lang': 'en' + 'text': '(149)' +'description': [] +'sher': +- 'id': '007_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمیدی از خداوندان افرنگ | ولی بر گور و گنبد سجدہ پاشی' + - 'lang': 'en' + 'text': 'Though you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.' +- 'id': '007_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ لالائی چنان عادت گرفتی | ز سنگ راہ مولائی تراشی' + - 'lang': 'en' + 'text': 'So used have you become to servitude | That you carve idols from stones on the road.' diff --git a/data/github_iqbal_demystified/poems/007/007_150.yaml b/data/github_iqbal_demystified/poems/007/007_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d72ee785ac5f397e149a4b77fc337cd0d044d9a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_150.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_150' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'قبای زندگانی چاک تا کی' +- 'lang': 'en' + 'text': '(150)' +'description': [] +'sher': +- 'id': '007_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبای زندگانی چاک تا کی | چو موران آشیان در خاک تا کی' + - 'lang': 'en' + 'text': 'How long will you remain depressed like this? | How long have, your nest in the dust like ants?' +- 'id': '007_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپرواز آًًً و شاہینی بیاموز | تلاش دانہ در خاشاک تا کی' + - 'lang': 'en' + 'text': 'Learn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky.' diff --git a/data/github_iqbal_demystified/poems/007/007_151.yaml b/data/github_iqbal_demystified/poems/007/007_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5857d61ac552841b6a15d5d7cab2fd489f64b668 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_151.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_151' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'میان لالہ و گل آشیان گیر' +- 'lang': 'en' + 'text': '(151)' +'description': [] +'sher': +- 'id': '007_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میان لالہ و گل آشیان گیر | ز مرغ نغمہ خوان درس فغان گیر' + - 'lang': 'en' + 'text': 'A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.' +- 'id': '007_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر از ناتوانی گشتہ ئی پیر | نصیبی از شباب این جہان گیر' + - 'lang': 'en' + 'text': 'Thus out of Selflessness did Self arise: | The world at last found what it had long sought.' diff --git a/data/github_iqbal_demystified/poems/007/007_152.yaml b/data/github_iqbal_demystified/poems/007/007_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ae3a62265377a72441e088c7c6f8929f5341393a --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_152.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_152' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بجان من کہ جان نقش تن انگیخت' +- 'lang': 'en' + 'text': '(152)' +'description': [] +'sher': +- 'id': '007_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجان من کہ جان نقش تن انگیخت | ہوای جلوہ این گل را دو رو کرد' + - 'lang': 'en' + 'text': 'The soul designed the body, love of self-display | Thus fashioning a double-tinted rose.' +- 'id': '007_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاران شیوہ دارد جان بیتاب | بدن گردد چو با یک شیوہ خو کرد' + - 'lang': 'en' + 'text': 'The soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh.' diff --git a/data/github_iqbal_demystified/poems/007/007_153.yaml b/data/github_iqbal_demystified/poems/007/007_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3cdf50c75dc70bc0b36f98c19049351c250b870e --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_153.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_153' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ گوشم آمد از خاک مزاری' +- 'lang': 'en' + 'text': '(153)' +'description': [] +'sher': +- 'id': '007_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ گوشم آمد از خاک مزاری | کہ در زیر زمین ہم میتوان زیست' + - 'lang': 'en' + 'text': 'I heard a voice from inside a grave say: | "You can commence a new life in the grave.' +- 'id': '007_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس دارد ولیکن جان ندارد | کسی کو بر مراد دیگران زیست' + - 'lang': 'en' + 'text': 'The man who lives by others’ wishes may | Have breath in him, but has no soul to save."' diff --git a/data/github_iqbal_demystified/poems/007/007_154.yaml b/data/github_iqbal_demystified/poems/007/007_154.yaml new file mode 100644 index 0000000000000000000000000000000000000000..774fa626cb6939043d043cb83144ff8c55414d01 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_154.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_154' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مشو نومید ازین مشت غباری' +- 'lang': 'en' + 'text': '(154)' +'description': [] +'sher': +- 'id': '007_154_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو نومید ازین مشت غباری | پریشان جلوۂ ناپایداری' + - 'lang': 'en' + 'text': 'Do not despair of your handful of dust, | This mutable stuff, quickly blown away.' +- 'id': '007_154_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو فطرت می تراشد پیکری را | تمامش می کند در روزگاری' + - 'lang': 'en' + 'text': 'When Nature fashions some new form, it must | Have time–millenia–to round it off.' diff --git a/data/github_iqbal_demystified/poems/007/007_155.yaml b/data/github_iqbal_demystified/poems/007/007_155.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d67df979e0766bb04003ce4af1bc6d16afe8d330 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_155.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_155' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان رنگ و بو فہمیدنی ہست' +- 'lang': 'en' + 'text': '(155)' +'description': [] +'sher': +- 'id': '007_155_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان رنگ و بو فہمیدنی ہست | درین وادی بسی گل چیدنی ہست' + - 'lang': 'en' + 'text': 'Worth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,' +- 'id': '007_155_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی چشم از درون خود نبندی | کہ در جان تو چیزی دیدنی ہست' + - 'lang': 'en' + 'text': 'But do not close your eyes upon your Self; | For it has something worth observing well.' diff --git a/data/github_iqbal_demystified/poems/007/007_156.yaml b/data/github_iqbal_demystified/poems/007/007_156.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ec5254daf728d591f35f1a25a42f4b7a05293a6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_156.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_156' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو می گوئی کہ من ہستم خدا نیست' +- 'lang': 'en' + 'text': '(156)' +'description': [] +'sher': +- 'id': '007_156_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو می گوئی کہ من ہستم خدا نیست | جہان آب و گل را انتہا نیست' + - 'lang': 'en' + 'text': 'You say that you exist but God does not | And that the universe is infinite.' +- 'id': '007_156_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز این راز بر من ناگشود است | کہ چشمم آنچہ بیند ہست یا نیست' + - 'lang': 'en' + 'text': 'But I still do not know if what I see | Is all illusion or reality.' diff --git a/data/github_iqbal_demystified/poems/007/007_157.yaml b/data/github_iqbal_demystified/poems/007/007_157.yaml new file mode 100644 index 0000000000000000000000000000000000000000..43545e9d5a416c193464d9cae817c7b407667b66 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_157.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_157' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بساطم خالی از مرغ کباب است' +- 'lang': 'en' + 'text': '(157)' +'description': [] +'sher': +- 'id': '007_157_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بساطم خالی از مرغ کباب است | نہ در جامم می آئینہ تاب است' + - 'lang': 'en' + 'text': 'I have no roasted fowl on which to dine | And in my cup there is no sparkling wine.' +- 'id': '007_157_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزال من خورد برگ گیاہی | ولی خون دل او مشک ناب است' + - 'lang': 'en' + 'text': 'My mind’s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk.' diff --git a/data/github_iqbal_demystified/poems/007/007_158.yaml b/data/github_iqbal_demystified/poems/007/007_158.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d47845a6d3804140133eaddfc634343c58d4eeed --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_158.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_158' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رگ مسلم ز سوز من تپید است' +- 'lang': 'en' + 'text': '(158)' +'description': [] +'sher': +- 'id': '007_158_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رگ مسلم ز سوز من تپید است | ز چشمش اشک بیتابم چکید است' + - 'lang': 'en' + 'text': 'My fervour has warmed up the Muslim’s blood. | His eyes have shed my tears by empathy.' +- 'id': '007_158_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز از محشر جانم نداند | جہان را با نگاہ من ندید است' + - 'lang': 'en' + 'text': 'But my soul’s tumult he still does not know: | He does not see the world yet with my eye.' diff --git a/data/github_iqbal_demystified/poems/007/007_159.yaml b/data/github_iqbal_demystified/poems/007/007_159.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c42c87794328a69e303b620b0a3c150ff19cbfba --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_159.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_159' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بحرف اندر نگیری لامکانرا' +- 'lang': 'en' + 'text': '(159)' +'description': [] +'sher': +- 'id': '007_159_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحرف اندر نگیری لامکانرا | درون خود نگر این نکتہ پیداست' + - 'lang': 'en' + 'text': 'What is abodeless cannot be encaged | In words. You can observe this in yourself;' +- 'id': '007_159_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تن جان آنچنان دارد نشیمن | کہ نتوان گفت اینجا نیست آنجاست' + - 'lang': 'en' + 'text': 'For in the body the soul is so lodged | You cannot say it is here, and not there.' diff --git a/data/github_iqbal_demystified/poems/007/007_160.yaml b/data/github_iqbal_demystified/poems/007/007_160.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e6afaa972dc3a1792035d9a0e155bc57ff2374c8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_160.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_160' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہر دل عشق رنگ تازہ بر کرد' +- 'lang': 'en' + 'text': '(160)' +'description': [] +'sher': +- 'id': '007_160_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر دل عشق رنگ تازہ بر کرد | گہی با سنگ گہ با شیشہ سر کرد' + - 'lang': 'en' + 'text': 'With every heart Love plays a different part– | Now as a stone, now as a crystal bowl.' +- 'id': '007_160_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا از خود ربود و چشم تر داد | مرا با خویشتن نزدیک تر کرد' + - 'lang': 'en' + 'text': 'It robbed you of your self and gave you tears | Instead: it brought me closer to my soul.' diff --git a/data/github_iqbal_demystified/poems/007/007_161.yaml b/data/github_iqbal_demystified/poems/007/007_161.yaml new file mode 100644 index 0000000000000000000000000000000000000000..63f48e0aa49a33394d7c3a4419c459f64333e141 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_161.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_161' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہنوز از بند آب و گل نرستی' +- 'lang': 'en' + 'text': '(161)' +'description': [] +'sher': +- 'id': '007_161_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز از بند آب و گل نرستی | تو گوئی رومی و افغانیم من' + - 'lang': 'en' + 'text': 'You are still tied to colour and to race, | So you call me Afghan or Turkoman.' +- 'id': '007_161_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من اول آدم بی رنگ و بویم | از آن پس ہندی و تورانیم من' + - 'lang': 'en' + 'text': 'But I am first of all a man, plain man, | And then an Indian or Turanian.' diff --git a/data/github_iqbal_demystified/poems/007/007_162.yaml b/data/github_iqbal_demystified/poems/007/007_162.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a53c2e0fbed5030057913b7b6d3cffb4053a7a7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_162.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_162' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا ذوق سخن خون در جگر کرد' +- 'lang': 'en' + 'text': '(162)' +'description': [] +'sher': +- 'id': '007_162_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ذوق سخن خون در جگر کرد | غبار راہ را مشت شرر کرد' + - 'lang': 'en' + 'text': 'The love of self-expression seized my heart | And charged it with a vital energy.' +- 'id': '007_162_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ گفتار محبت لب گشودم | بیان این راز را پوشیدہ تر کرد' + - 'lang': 'en' + 'text': 'To speak of Love I opened my lips, but | Speech thickened the veil of its mystery.' diff --git a/data/github_iqbal_demystified/poems/007/007_163.yaml b/data/github_iqbal_demystified/poems/007/007_163.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1894a891dbcba99ac272b32ce97c0e5067e3968d --- /dev/null +++ b/data/github_iqbal_demystified/poems/007/007_163.yaml @@ -0,0 +1,24 @@ +--- +'id': '007_163' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گریز آخر ز عقل ذوفنون کرد' +- 'lang': 'en' + 'text': '(163)' +'description': [] +'sher': +- 'id': '007_163_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریز آخر ز عقل ذوفنون کرد | دل خود کام را از عشق خون کرد' + - 'lang': 'en' + 'text': 'At last from artful reason he has freed | Himself and taught his selfish heart to bleed' +- 'id': '007_163_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اقبال فلک پیما چہ پرسی | حکیم نکتہ دان ما جنون کرد' + - 'lang': 'en' + 'text': 'For Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise.' diff --git a/data/github_iqbal_demystified/poems/008/008_001.yaml b/data/github_iqbal_demystified/poems/008/008_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71adb746cf05361b1ec232138b75e2536bed1223 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_001.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ خوانندۂ کتاب زبور' +- 'lang': 'en' + 'text': 'To the Readers' +'description': [] +'sher': +- 'id': '008_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود پردۂ چشمم پر کاہی گاہی | دیدہ ام ہر دو جہان را بہ نگاہی گاہی' + - 'lang': 'en' + 'text': 'Naught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.' +- 'id': '008_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادی عشق بسی دور و درازست ولی | طی شود جادۂ صد سالہ بہ آہی گاہی' + - 'lang': 'en' + 'text': 'Far though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.' +- 'id': '008_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در طلب کوش و مدہ دامن امید زدست | دولتی ہست کہ یابی سر راہی گاہی' + - 'lang': 'en' + 'text': 'Labour then in the Quest, nor yield Hope’s grip from thy hand: | A fortune at times to win by the side of the road doth he!' diff --git a/data/github_iqbal_demystified/poems/008/008_002.yaml b/data/github_iqbal_demystified/poems/008/008_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..966c9031ab64ea7f41c55ea54971acbef3e5e27c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_002.yaml @@ -0,0 +1,17 @@ +--- +'id': '008_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حصہ اول' +- 'lang': 'en' + 'text': 'Part I' +'description': [] +'sher': +- 'id': '008_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز برون در گذشتم ز درون خانہ گفتم | سخنی نگفتہ ئی را چہ قلندرانہ گفتم' + - 'lang': 'en' + 'text': 'I passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are.' diff --git a/data/github_iqbal_demystified/poems/008/008_003.yaml b/data/github_iqbal_demystified/poems/008/008_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..31fe2dfea5ede9b8201fbd2660d02551bea8e60a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_003.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دعا' +- 'lang': 'en' + 'text': 'Invocation' +'description': [] +'sher': +- 'id': '008_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یارب درون سینہ دل با خبر بدہ | در بادہ نشۂ را نگرم آن نظر بدہ' + - 'lang': 'en' + 'text': 'I pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,' +- 'id': '008_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این بندہ را کہ با نفس دیگران نزیست | یک آہ خانہ زاد مثال سحر بدہ' + - 'lang': 'en' + 'text': 'It never pleased me, to receive. Another’s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.' +- 'id': '008_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیلم ، مرا بجوی تنک مایہ ئی مپیچ | جولانگہے بوادی و کوہ و کمر بدہ' + - 'lang': 'en' + 'text': 'I am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O’er valley broad and spreading hill.' +- 'id': '008_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سازی اگر حریف یم بیکران مرا | بااضطراب موج ، سکون گہر بدہ' + - 'lang': 'en' + 'text': 'Is it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl’s repose to gain.' +- 'id': '008_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہین من بصید پلنگان گذاشتی | ہمت بلند و چنگل ازین تیز تر بدہ' + - 'lang': 'en' + 'text': 'Thou had’st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.' +- 'id': '008_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفتم کہ طایران حرم را کنم شکار | تیری کہ نافکندہ فتد کارگر بدہ' + - 'lang': 'en' + 'text': 'The small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.' +- 'id': '008_003_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکم بہ نور نغمۂ داؤد بر فروز | ہر ذرہ مرا پر و بال شرر بدہم' + - 'lang': 'en' + 'text': 'Illuminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember’s wing.' diff --git a/data/github_iqbal_demystified/poems/008/008_004.yaml b/data/github_iqbal_demystified/poems/008/008_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fcbf3119d255b51754020d86b0c53314c2a360c5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_004.yaml @@ -0,0 +1,17 @@ +--- +'id': '008_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عشق شور انگیز را ہر جادہ در کوی تو برد' +- 'lang': 'en' + 'text': 'Tumultuous Love where’er it rove' +'description': [] +'sher': +- 'id': '008_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’عشق شور انگیز را ہر جادہ در کوی تو برد‘‘ | ’’بر تلاش خود چہ مینا زد کہ رہ سوی تو برد‘‘' + - 'lang': 'en' + 'text': 'Tumultuous Love where’er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?' diff --git a/data/github_iqbal_demystified/poems/008/008_005.yaml b/data/github_iqbal_demystified/poems/008/008_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3feb84a7c3816ddc1583c0bc4d771dbcb753221e --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_005.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درون سینۂ ما سوز آرزو ز کجاست؟' +- 'lang': 'en' + 'text': 'Whence sprang the flaming fire' +'description': [] +'sher': +- 'id': '008_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینۂ ما سوز آرزو ز کجاست؟ | سبو ز ماست ولی بادہ در سبو ز کجاست؟' + - 'lang': 'en' + 'text': 'Whence sprang the flaming fire. That is my soul’s desire? | The cup indeed is mine— How came therein the wine?' +- 'id': '008_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم اینکہ جہان خاک و ما کف خاکیم | بہ ذرہ ذرہ ما درد جستجو ز کجاست؟' + - 'lang': 'en' + 'text': 'This world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?' +- 'id': '008_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ ما بہ گریبان کہکشان افتد | جنون ما ز کجا شور ہای و ہو ز کجاست؟' + - 'lang': 'en' + 'text': 'The Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?' diff --git a/data/github_iqbal_demystified/poems/008/008_006.yaml b/data/github_iqbal_demystified/poems/008/008_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..08e9440c689743666bac6ff63a52040f305d4e84 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_006.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غزل سرای و نواہای رفتہ باز آور' +- 'lang': 'en' + 'text': 'O bring me back the singing.' +'description': [] +'sher': +- 'id': '008_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزل سرای و نواہای رفتہ باز آور | بہ این فسردہ دلان حرف دل نواز آور' + - 'lang': 'en' + 'text': 'O bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.' +- 'id': '008_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنشت و کعبہ و بتخانہ و کلیسا را | ہزار فتنہ از آن چشم نیم باز آور' + - 'lang': 'en' + 'text': 'Too hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.' +- 'id': '008_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز بادہ ئی کہ بخاک من آتشی آمیخت | پیالہ ئی بجوانان نو نیاز آور' + - 'lang': 'en' + 'text': 'Fill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.' +- 'id': '008_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نئی کہ دل ز نوایش بسینہ می رقصد | مئی کہ شیشۂ جان را دہد گداز آور' + - 'lang': 'en' + 'text': 'The pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed—' +- 'id': '008_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ نیستان عجم باد صبحدم تیز است | شرارہ ئی کہ فرو می چکد ز ساز آور' + - 'lang': 'en' + 'text': 'Soft amid Persia’s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings.' diff --git a/data/github_iqbal_demystified/poems/008/008_007.yaml b/data/github_iqbal_demystified/poems/008/008_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ca168287e50ced3394cad7232fee122ab6f8b04d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_007.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ایکہ ز من فزدوہ ئی گرمی آہ و نالہ را' +- 'lang': 'en' + 'text': 'Thou who didst make more ardent' +'description': [] +'sher': +- 'id': '008_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ ز من فزدوہ ئی گرمی آہ و نالہ را | زندہ کن از صدای من خاک ہزار سالہ را' + - 'lang': 'en' + 'text': 'Thou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.' +- 'id': '008_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دل ما چہا کنی تو کہ ببادۂ حیات | مستی شوق می دہی آب و گل پیالہ را' + - 'lang': 'en' + 'text': 'What wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?' +- 'id': '008_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچۂ دل گرفتہ را از نفسم گرہ گشای | تازہ کن از نسیم من داغ درون لالہ را' + - 'lang': 'en' + 'text': 'And when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.' +- 'id': '008_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می گذرد خیال من از مہ و مہر و مشتری | تو بکمین چہ خفتہ ای صید کن این غزالہ را' + - 'lang': 'en' + 'text': 'My fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting’s to be done?' +- 'id': '008_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواجۂ من نگاہ دار آبروی گدای خویش | آنکہ ز جوی دیگران پر نکند پیالہ را' + - 'lang': 'en' + 'text': 'O Master, guard the honour. Of him who begs of thee; | He’ll let no wine of others. Within his goblet be.' diff --git a/data/github_iqbal_demystified/poems/008/008_008.yaml b/data/github_iqbal_demystified/poems/008/008_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..357ce2c39250abc0425f26c8bc956a97b6f5f391 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_008.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از مشت غبار ما صد نالہ برانگیزی' +- 'lang': 'en' + 'text': 'Out of our dust thou stirrest' +'description': [] +'sher': +- 'id': '008_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مشت غبار ما صد نالہ برانگیزی | نزدیک تر از جانی با خوی کم آمیزی' + - 'lang': 'en' + 'text': 'Out of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.' +- 'id': '008_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در موج صبا پنھان دزدیدہ بباغ آئی | در بوی گل آمیزی با غنچہ در آویزی' + - 'lang': 'en' + 'text': 'Upon the dawn’s wind billows. Secretly thou dost come | Amid the roses’ fragrance, And all the garden’s bloom.' +- 'id': '008_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغرب ز تو بیگانہ مشرق ہمہ افسانہ | وقت است کہ در عالم نقش دگر انگیزی' + - 'lang': 'en' + 'text': 'Yet in the West none knows thee, The East all fable is: | ‘Tis time within this world, then, To grave new images!' +- 'id': '008_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکس کہ بسر دارد سودای جھانگیری | تسکین جنونش کن با نشتر چنگیزی' + - 'lang': 'en' + 'text': 'Who wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.' +- 'id': '008_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بندہ بی قیدم شاید کہ گریزم باز | این طرہ پیچان را در گردنم آویزی' + - 'lang': 'en' + 'text': 'I am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.' +- 'id': '008_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز نالہ نمی دانم گویند غزل خوانم | این چیست کہ چون شبنم بر سینۂ من ریزی' + - 'lang': 'en' + 'text': 'I know naught else but weeping. Men call the poet’s art, | And what is this thou sprinklest. Like dew upon my heart?' diff --git a/data/github_iqbal_demystified/poems/008/008_009.yaml b/data/github_iqbal_demystified/poems/008/008_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..437ab5d0cd5cde4cb289ba01018d3a6ce98ebcbb --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_009.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'من اگرچہ تیرہ خاکم دلکیست برگ و سازم' +- 'lang': 'en' + 'text': 'Though dust, and dark as dust, am I' +'description': [] +'sher': +- 'id': '008_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من اگرچہ تیرہ خاکم دلکیست برگ و سازم | بہ نظارۂ جمالی چو ستارہ دیدہ بازم' + - 'lang': 'en' + 'text': 'Though dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.' +- 'id': '008_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہوای زخمہ تو ہمہ نالۂ خموشم | تو باین گمان کہ شاید ز نوا فتادہ سازم' + - 'lang': 'en' + 'text': 'Praying thy fingers may caress, Unuttered is my heart’s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.' +- 'id': '008_009_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ضمیرم آنچنان کن کہ ز شعلۂ نوائی | دل خاکیان فروزم دل نوریان گدازم' + - 'lang': 'en' + 'text': 'Do thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.' +- 'id': '008_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تب و تاب فطرت ما ز نیازمندی ما | تو خدای بی نیازی نرسی بسوز و سازم' + - 'lang': 'en' + 'text': 'The burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know’st not the anguish in me wrought,' +- 'id': '008_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ کسی عیان نکردم ز کسی نھان نکردم | غزل آنچنان سرودم کہ برون فتاد رازم' + - 'lang': 'en' + 'text': 'I never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made.' diff --git a/data/github_iqbal_demystified/poems/008/008_010.yaml b/data/github_iqbal_demystified/poems/008/008_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f63e3255a149b2caa7d9707fe4e410b3b8f1183a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_010.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بصدای درمندی بنوای دلپذیری' +- 'lang': 'en' + 'text': 'With a song of agony' +'description': [] +'sher': +- 'id': '008_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بصدای درمندی بنوای دلپذیری | خم زندگی گشادم بجہان تشنہ میری' + - 'lang': 'en' + 'text': 'With a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life’s flagon I have burst.' +- 'id': '008_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بروی بینوائی در آن جہان گشادی | کہ ہنوز آرزویش ندمیدہ در ضمیری' + - 'lang': 'en' + 'text': 'In the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.' +- 'id': '008_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز نگاہ سرمہ سائی بدل و جگر رسیدی | چہ نگاہ سرمہ سائی دو نشانہ زد بہ تیری' + - 'lang': 'en' + 'text': '‘Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!' +- 'id': '008_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ نگاہ نارسایم چہ بھار جلوہ دادی | کہ بباغ و راغ نالم چو تذرو نو صفیری' + - 'lang': 'en' + 'text': 'What a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.' +- 'id': '008_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ عجب اگر دو سلطان بولایتی نگنجند | عجب اینکہ می نگنجد بدو عالمی فقیری' + - 'lang': 'en' + 'text': 'Not so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess.' diff --git a/data/github_iqbal_demystified/poems/008/008_011.yaml b/data/github_iqbal_demystified/poems/008/008_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c55605c6f8051c574d4276c2dc352ca247ce5ea8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_011.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بر سر کفر و دین فشان رحمت عام خویش را' +- 'lang': 'en' + 'text': 'On faith and infidelity' +'description': [] +'sher': +- 'id': '008_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سر کفر و دین فشان رحمت عام خویش را | بند نقاب بر گشا ماہ تمام خویش را' + - 'lang': 'en' + 'text': 'On faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.' +- 'id': '008_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمزمۂ کہن سرای گردش بادہ تیز کن | باز بہ بزم ما نگر ، آتش جام خویش را' + - 'lang': 'en' + 'text': 'Play once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.' +- 'id': '008_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دام ز گیسوان بدوش زحمت گلستان بری | صید چرا نمی کنی طایر بام خویش را' + - 'lang': 'en' + 'text': 'Why, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?' +- 'id': '008_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریگ عراق منتظر ، کشت حجاز تشنہ کام | خون حسین باز دہ کوفہ و شام خویش را' + - 'lang': 'en' + 'text': 'Expectant waits the Iraqi sand, Altirst is Hejaz’ desert land; | To Syria and Kufa give. Husain’s spilled blood, that they may live.' +- 'id': '008_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوش بہ راہبر زند ، راہ یگانہ طی کند | می ندہد بدست کس عشق زمام خویش را' + - 'lang': 'en' + 'text': 'Love spurneth ,the attendant guide, Alone upon the way he’ll ride, | Nor yield to any man’s control. The reining of his stubborn soul.' +- 'id': '008_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ بہ آستان دیر بیخبرانہ می زدم | تا بحرم شناختم راہ و مقام خویش را' + - 'lang': 'en' + 'text': 'To convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God’s sanctuary.' +- 'id': '008_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قافلہ بھار را طایر پیش رس نگر | آنکہ بخلوت قفس گفت پیام خویش را' + - 'lang': 'en' + 'text': 'Behold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!' diff --git a/data/github_iqbal_demystified/poems/008/008_012.yaml b/data/github_iqbal_demystified/poems/008/008_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0beb6482ccd132c6ed8f4364a99b8069f1efde8f --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_012.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نوای من از آن پر سوز و بیباک و غم انگیزست' +- 'lang': 'en' + 'text': 'A flame is in my minstrelsy' +'description': [] +'sher': +- 'id': '008_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوای من از آن پر سوز و بیباک و غم انگیزست | بخاشاکم شرار افتادہ باد صبحدم تیز است' + - 'lang': 'en' + 'text': 'A flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.' +- 'id': '008_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندارد عشق سامانی ولیکن تیشہ ئی دارد | خراشد سینۂ کہسار و پاک از خون پرویز است' + - 'lang': 'en' + 'text': 'Love keeps no state, no manner grand. And yet an axe is in Love’s hand | Wherewith the mountain’s heart is hued. All innocent of Parviz’ blood.' +- 'id': '008_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا در دل خلید این نکتہ از مرد ادا دانی | ز معشوقان نگہ کاری تر از حرف دلاویز است' + - 'lang': 'en' + 'text': 'It pricked my heart, this subtlety. An orator once told to me: | ‘The loved one’s glance hath more to teach. Than all the wizardry of speech.’' +- 'id': '008_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بالینم بیا ، یکدم نشین ، کز درد مہجوری | تہی پیمانہ بزم ترا پیمانہ لبریز است' + - 'lang': 'en' + 'text': 'Come to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.' +- 'id': '008_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بستان جلوہ دادم آتش داغ جدائی را | نسیمش تیز تر می سازد و شبنم غلط ریز است' + - 'lang': 'en' + 'text': 'Awhile into the mead I came, Naked my anguished spirit’s flame; | The breeze of morning fiercer blew, My heart was sprinkled o’er with dew.' +- 'id': '008_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشارتہای پنہان خانمان برہم زند لیکن | مرا آن غمزہ می باید کہ بیباک است و خونریز است' + - 'lang': 'en' + 'text': 'The secret sign will overset. The lover’s shrine entire; and yet | It is the fearless glance I need. That makes the lovers’ heart to bleed.' +- 'id': '008_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشیمن ہر دو را در آب و گل لیکن چہ رازست این | خرد را صحبت گل خوشتر آید دل کم آمیز است' + - 'lang': 'en' + 'text': 'Water’s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?' +- 'id': '008_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا بنگر کہ در ہندوستان دیگر نمی بینی | برہمن زادہ ئی رمز آشنای روم و تبریز است' + - 'lang': 'en' + 'text': 'Behold, and see! in India’s domain. Thou shalt not find the like again, | That, though a Brahman’s son I be, Tabriz and Rum stand wide to me.' diff --git a/data/github_iqbal_demystified/poems/008/008_013.yaml b/data/github_iqbal_demystified/poems/008/008_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8a7ad7420afffb8aba94d978c205c403ca47894b --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_013.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل دیدہ ئی کہ دارم ہمہ لذت نظارہ' +- 'lang': 'en' + 'text': 'All the dear delight to see' +'description': [] +'sher': +- 'id': '008_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل دیدہ ئی کہ دارم ہمہ لذت نظارہ | چہ گنہ اگر تراشم صنمی ز سنگ خارہ' + - 'lang': 'en' + 'text': 'All the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?' +- 'id': '008_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بہ جلوہ در نقابی کہ نگاہ بر نتابی | مہ من اگر ننالم تو بگو دگر چہ چارہ' + - 'lang': 'en' + 'text': 'Thou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?' +- 'id': '008_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ شود اگر خرامی بہ سرای کاروانی | کہ متاع ناروانش دلکی است پارہ پارہ' + - 'lang': 'en' + 'text': 'Ah, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.' +- 'id': '008_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزلی زدم کہ شاید بہ نوا قرارم آید | تب شعلہ کم نگردد ز گسستن شرارہ' + - 'lang': 'en' + 'text': 'Once a lyric I designed. That a song might ease my mind; | Will it quench the torch’s glow. When the spark doth upward go?' +- 'id': '008_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل زندہ ئی کہ دادی بہ حجاب در نسازد | نگہی بدہ کہ بیند شرری بسنگ خارہ' + - 'lang': 'en' + 'text': 'This my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.' +- 'id': '008_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھمہ پارۂ دلم را ز سرور او نصیبی | غم خود چسان نہادی بہ دل ھزار پارہ' + - 'lang': 'en' + 'text': 'There was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love’s sweet agony.' +- 'id': '008_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکشد سفینہ کس بہ یمی بلند موجے | خطری کہ عشق بیند بسلامت کنارہ' + - 'lang': 'en' + 'text': 'When the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.' +- 'id': '008_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ شکوہ بی نیازی ز خدایگان گذشتم | صفت مہ تمامی کہ گذشت بر ستارہ' + - 'lang': 'en' + 'text': 'Past all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star.' diff --git a/data/github_iqbal_demystified/poems/008/008_014.yaml b/data/github_iqbal_demystified/poems/008/008_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a641c1482d548c885ff61c494197a2ce1ef743cd --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_014.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گرچہ شاہین خرد بر سر پروازی ہست' +- 'lang': 'en' + 'text': 'Though the falcon of the brain' +'description': [] +'sher': +- 'id': '008_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ شاہین خرد بر سر پروازی ہست | اندرین بادیہ پنھان قدر اندازی ہست' + - 'lang': 'en' + 'text': 'Though the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!' +- 'id': '008_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ ازکار فروبستہ گرہ بگشاید | ہست و در حوصلۂ زمزمہ پروازی ہست' + - 'lang': 'en' + 'text': 'Yet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.' +- 'id': '008_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب گفتار اگر ہست شناسائی نیست | وای آن بندہ کہ در سینہ او رازی ہست' + - 'lang': 'en' + 'text': 'If the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!' +- 'id': '008_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ صد گونہ بصد سوز مرا سوختہ اند | ای خوشا لذت آن سوز کہ ہم سازی ہست' + - 'lang': 'en' + 'text': 'Though a hundred varied ways. They should’burn and ravage me, | There is comfort in my blaze. And a glad felicity.' +- 'id': '008_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ خاکیم و سزاوار دل زندہ شدیم | این دل زندہ و ما ، کار خدا سازی ہست' + - 'lang': 'en' + 'text': 'Dust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.' +- 'id': '008_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلۂ سینۂ من خانہ فروز است ولی | شعلہ ئی ہست کہ ہم خانہ براندازی ہست' + - 'lang': 'en' + 'text': 'In my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.' +- 'id': '008_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکیہ بر عقل جھان بین فلاطون نکنم | در کنارم دلکی شوخ و نظر بازی ہست' + - 'lang': 'en' + 'text': 'Plato’s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite.' diff --git a/data/github_iqbal_demystified/poems/008/008_015.yaml b/data/github_iqbal_demystified/poems/008/008_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0d79ae3ed11990d0e54c151777b683fcdc798772 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_015.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'این جہان چیست صنم خانۂ پندار من است' +- 'lang': 'en' + 'text': 'What is the world? The temple of my thought' +'description': [] +'sher': +- 'id': '008_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان چیست صنم خانۂ پندار من است | جلوۂ او گرو دیدۂ بیدار من است' + - 'lang': 'en' + 'text': 'What is the world? The temple of my thought, | The seen projection of my wakeful eye;' +- 'id': '008_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمہ آفاق کہ گیرم بہ نگاہی او را | حلقہ ئی ہست کہ از گردش پرگار من است' + - 'lang': 'en' + 'text': 'Its far horizons, instant to espy, | A circle by my spinning compass wrought.' +- 'id': '008_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہستی و نیستی از دیدن و نا دیدن من | چہ زمان و چہ مکان شوخی افکار من است' + - 'lang': 'en' + 'text': 'As I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,' +- 'id': '008_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فسون کاری دل سیر و سکون غیب و حضور | اینکہ غماز و گشایندہ اسرار من است' + - 'lang': 'en' + 'text': 'Movement, repose, are my heart’s wizardry | Whereby are secrets known, and mysteries taught.' +- 'id': '008_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جہانی کہ درو کاشتہ را می دروند | نور و نارش ھمہ از سبحہ و زنار من است' + - 'lang': 'en' + 'text': 'That other world, where reaped is all our sown, | Its light and fire are of my rosary made;' +- 'id': '008_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز تقدیرم و صد نغمۂ پنہان دارم | ہر کجا زخمۂ اندیشہ رسد تار من است' + - 'lang': 'en' + 'text': 'I am fate’s instrument, whose antiphon | Responds to every string thought ever played,' +- 'id': '008_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای من از فیض تو پایندہ نشان تو کجاست | این دو گیتی اثر ماست جہان تو کجاست' + - 'lang': 'en' + 'text': 'Where is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone.' diff --git a/data/github_iqbal_demystified/poems/008/008_016.yaml b/data/github_iqbal_demystified/poems/008/008_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a6fd2704f758f7024b827b596936a36f42410d37 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_016.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فصل بہار این چنین بانگ ہزار این چنین' +- 'lang': 'en' + 'text': 'It is the season of the spring' +'description': [] +'sher': +- 'id': '008_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فصل بہار این چنین بانگ ہزار این چنین | چہرہ گشا ، غزل سرا، بادہ بیار این چنین' + - 'lang': 'en' + 'text': 'It is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.' +- 'id': '008_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک چکیدہ ام ببین ہم بہ نگاہ خود نگر | ریز بہ نیستان من برق و شرار این چنین' + - 'lang': 'en' + 'text': 'Behold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.' +- 'id': '008_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باد بہار را بگو پے بہ خیال من برد | وادی و دشت را دہد نقش و نگار این چنین' + - 'lang': 'en' + 'text': 'And bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.' +- 'id': '008_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زادۂ باغ و راغ را از نفسم طراوتی | در چمن تو زیستم با گل و خار این چنین' + - 'lang': 'en' + 'text': 'Flower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.' +- 'id': '008_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم آب و خاک را بر محک دلم بسای | روشن و تار خویش را گیر عیار این چنین' + - 'lang': 'en' + 'text': 'On my heart’s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.' +- 'id': '008_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بکسی نباختہ با دو جہان نساختہ | من بحضور تو رسم روز شمار این چنین' + - 'lang': 'en' + 'text': 'Thou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!' +- 'id': '008_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاختہ کہن صفیر نالۂ من شنید و گفت | کس نسرود در چمن نغمۂ پار این چنین' + - 'lang': 'en' + 'text': 'The aged ringdovc in the glade. Hearkened to my lament, and said | ‘No songbird ever carolled here. So sweet an air of yesterday.’' diff --git a/data/github_iqbal_demystified/poems/008/008_017.yaml b/data/github_iqbal_demystified/poems/008/008_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..62978ab70a2c6b43753e8ca1d9489abcf3d9bccf --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_017.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'برون کشید ز پیچاک ہست و بود مرا' +- 'lang': 'en' + 'text': 'From life and being’s twisted skein' +'description': [] +'sher': +- 'id': '008_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون کشید ز پیچاک ہست و بود مرا | چہ عقدہ ہا کہ مقام رضا گشود مرا' + - 'lang': 'en' + 'text': 'From life and being’s twisted skein. Let me be free; | In resignation is to gain. True liberty.' +- 'id': '008_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپید عشق و درین کشت نا بسامانی | ہزار دانہ فرو کرد تا درود مرا' + - 'lang': 'en' + 'text': 'Love quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.' +- 'id': '008_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم اینکہ نگاہش چہ دید در خاکم | نفس نفس بہ عیار زمانہ سود مرا' + - 'lang': 'en' + 'text': 'Indeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.' +- 'id': '008_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانی از خس و خاشاک در میان انداخت | شرارۂ دلکی داد و آزمود مرا' + - 'lang': 'en' + 'text': 'With stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.' +- 'id': '008_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیالہ گیرز دستم کہ رفت کار از دست | کرشمہ بازی ساقی ز من ربود مرا' + - 'lang': 'en' + 'text': 'O take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost.' diff --git a/data/github_iqbal_demystified/poems/008/008_018.yaml b/data/github_iqbal_demystified/poems/008/008_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..516a9df1b5f567eab62be7def685c966d7853a51 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_018.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خیز و بخاک تشنہ ئی بادۂ زندگی فشان' +- 'lang': 'en' + 'text': 'Rise! and upon the thirsty land' +'description': [] +'sher': +- 'id': '008_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و بخاک تشنہ ئی بادۂ زندگی فشان | آتش خود بلند کن آتش ما فرونشان' + - 'lang': 'en' + 'text': 'Rise! and upon the thirsty land. Sprinkle life’s wine with lavish hand; | Kindle anew the spirit’s fire, And bid the flame in us expire.' +- 'id': '008_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میکدۂ تہی سبو حلقہ خود فرامشان | مدرسۂ بلند بانگ بزم فسردہ آتشان' + - 'lang': 'en' + 'text': 'The tav’ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.' +- 'id': '008_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر گرہ گشا غلام دین بروایتی تمام | زانکہ درون سینہ ہا دل ہدفی است بی نشان' + - 'lang': 'en' + 'text': 'Reason’s a knot-resolving slave, Faith mid convention’s laid to grave, | For in the breast there beats a heart, The unseen target of love’s dart,' +- 'id': '008_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو بمنزلی روان ہر دو امیر کاروان | عقل بحیلہ می برد ، عشق برد کشان کشان' + - 'lang': 'en' + 'text': 'Both are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.' +- 'id': '008_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ز پا در آورد خیمۂ شش جہات را | دست دراز می کند تا بہ طناب کہکشان' + - 'lang': 'en' + 'text': 'Love to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven.' diff --git a/data/github_iqbal_demystified/poems/008/008_019.yaml b/data/github_iqbal_demystified/poems/008/008_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..82ab548ed3b999bd08efc1845fee5bef657bf9cc --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_019.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو باین گمان کہ شاید سر آستانہ دارم' +- 'lang': 'en' + 'text': 'Thinkest thou that to the threshold' +'description': [] +'sher': +- 'id': '008_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو باین گمان کہ شاید سر آستانہ دارم | بہ طواف خانہ کاری بخدای خانہ دارم' + - 'lang': 'en' + 'text': 'Thinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.' +- 'id': '008_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرر پریدہ رنگم مگذر ز جلوۂ من | کہ بتاب یک دو آنی تب جاودانہ دارم' + - 'lang': 'en' + 'text': 'O deny me not thy presence, For a wan, pale spark am I | That to win a moment’s lustre. In eternal fever lie.' +- 'id': '008_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکنم دگر نگاہی بہ رہی کہ طی نمودم | بہ سراغ صبح فردا روش زمانہ دارم' + - 'lang': 'en' + 'text': 'Never more will I look backward. On the road that I have traced; | ‘Tis to gain the far to-morrow. That, like Time, I forward haste.' +- 'id': '008_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یم عشق کشتی من یم عشق ساحل من | نہ غم سفینہ دارم نہ سر کرانہ دارم' + - 'lang': 'en' + 'text': 'Lo, love’s ocean is my vessel, And love’s ocean is my strand; | For no other ship I hanker, Nor desire another land.' +- 'id': '008_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرری فشان ولیکن شرری کہ وا نسوزد | کہ ہنوز نو نیازم غم آشیانہ دارم' + - 'lang': 'en' + 'text': 'Scatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.' +- 'id': '008_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بہ امید اینکہ روزی بہ شکار خواہی آمد‘‘ | ز کمند شھریاران رم آہوانہ دارم' + - 'lang': 'en' + 'text': 'In the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.' +- 'id': '008_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر کرم نمائی بمعاشران ببخشم | دو سہ جام دلفروزی ز می شبانہ دارم' + - 'lang': 'en' + 'text': 'And if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine.' diff --git a/data/github_iqbal_demystified/poems/008/008_020.yaml b/data/github_iqbal_demystified/poems/008/008_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..caa7467279c24899338f96a7e4f4f6c14287c31c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_020.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نظر بہ راہ نشینان سوارہ می گذرد' +- 'lang': 'en' + 'text': 'With a glance at us who sit by the way' +'description': [] +'sher': +- 'id': '008_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر بہ راہ نشینان سوارہ می گذرد | مرا بگیر کہ کارم ز چارہ می گذرد' + - 'lang': 'en' + 'text': 'With a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul’s dismay. Sore distraught am I.' +- 'id': '008_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دیگران چہ سخن گسترم ز جلوۂ دوست | بیک نگاہ مثال شرارہ می گذرد' + - 'lang': 'en' + 'text': 'What have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.' +- 'id': '008_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہی بہ منزل آن ماہ سخت دشوار است | چنانکہ عشق بدوش ستارہ می گذرد' + - 'lang': 'en' + 'text': 'To the friend’s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.' +- 'id': '008_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز پردہ بندی گردون چہ جای نومیدیست | کہ ناوک نظر ما ز خارہ می گذرد' + - 'lang': 'en' + 'text': 'What cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.' +- 'id': '008_020_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یمی است شبنم ما کہکشان کنارۂ اوست | بیک شکستن موج از کنارہ می گذرد' + - 'lang': 'en' + 'text': 'Our sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.' +- 'id': '008_020_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخلوتش چو رسیدی نظر بہ او مگشا | کہ آن دمی است کہ کار از نظارہ می گذرد' + - 'lang': 'en' + 'text': 'When thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.' +- 'id': '008_020_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از فراق چہ نالم کہ از ہجوم سرشک | ز راہ دیدہ دلم پارہ پارہ مے گذرد' + - 'lang': 'en' + 'text': 'How should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart.' diff --git a/data/github_iqbal_demystified/poems/008/008_021.yaml b/data/github_iqbal_demystified/poems/008/008_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d9de81ae8597b8f483590dfd25f40ba62a0865be --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_021.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بر عقل فلک پیما ترکانہ شبیخون بہ' +- 'lang': 'en' + 'text': 'Better is the robbers’ train' +'description': [] +'sher': +- 'id': '008_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر عقل فلک پیما ترکانہ شبیخون بہ | یک ذرہ درد دل از علم فلاطون بہ' + - 'lang': 'en' + 'text': 'Better is the robbers’ train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato’s learned art.' +- 'id': '008_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دی مغبچہ ئی با من اسرار محبت گفت | اشکی کہ فرو خوردی از بادۂ گلگون بہ' + - 'lang': 'en' + 'text': 'Yesterday the Magian boy. Told me of love’s secret joy: | ‘Better that salt tear of thine. Than the sweet and ruby wine.’' +- 'id': '008_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فقر کہ بی تیغی صد کشور دل گیرد | از شوکت دارا بہ از فر فریدون بہ' + - 'lang': 'en' + 'text': 'Better poverty, that gains. Bloodlessly the heart’s domains, | Than the realm Darius won, Feridun’s dominion.' +- 'id': '008_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دیر مغان آئی مضمون بلند آور | در خانقہ صوفی افسانہ و افسون بہ' + - 'lang': 'en' + 'text': 'In the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.' +- 'id': '008_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جوی روان ما بی منت طوفانی | یک موج اگر خیزد آن موج ز جیحون بہ' + - 'lang': 'en' + 'text': 'With our river of heart’s blood. Need is none of Noah’s flood; | Better there one swelling wave. Than where Oxus’ waters lave.' +- 'id': '008_021_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیلی کہ تو آوردی در شھر نمی گنجد | این خانہ بر اندازی در خلوت ہامون بہ' + - 'lang': 'en' + 'text': 'Lo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert’s privacy.' +- 'id': '008_021_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال غزل خوان را کافر نتوان گفتن | سودا بدماغش زد از مدرسہ بیرون بہ آرزو' + - 'lang': 'en' + 'text': 'Singer Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!' diff --git a/data/github_iqbal_demystified/poems/008/008_022.yaml b/data/github_iqbal_demystified/poems/008/008_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..06f60c1ab81c0321e44bdef31a90bf47a9abf9ec --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_022.yaml @@ -0,0 +1,94 @@ +--- +'id': '008_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'یا مسلمان را مدہ فرمان کہ جان بر کف بنہ' +- 'lang': 'en' + 'text': 'Or no more command the Muslim' +'description': [] +'sher': +- 'id': '008_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا مسلمان را مدہ فرمان کہ جان بر کف بنہ | یا درین فرسودہ پیکر تازہ جانی آفرین' + - 'lang': 'en' + 'text': 'Or no more command the Muslim, ‘In thy hand thy spirit hold’, | Or create a new-born spirit. In his body grown too old.' +- 'id': '008_022_002' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' +- 'id': '008_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا برہمن را بفرما نو خداوندی تراش | یا خود اندر سینۂ زناریان خلوت گزین' + - 'lang': 'en' + 'text': 'Or give charge unto the Brahman, ‘Carve another god for thee,’ | Or within his breast engirdled. Dwell thyself in secrecy.' +- 'id': '008_022_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' +- 'id': '008_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا دگر آدم کہ از ابلیس باشد کمترک | یا دگر ابلیس بھر امتحان عقل و دین' + - 'lang': 'en' + 'text': 'Or create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit’s peace.' +- 'id': '008_022_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' +- 'id': '008_022_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا جھانی تازہ ئی یا امتحانی تازہ ئی | می کنی تا چند با ما آنچہ کردی پیش ازین' + - 'lang': 'en' + 'text': 'Or a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?' +- 'id': '008_022_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' +- 'id': '008_022_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر بخشی ؟ باشکوہ خسرو پرویز بخش | یا عطا فرما خرد با فطرت روح الامین' + - 'lang': 'en' + 'text': 'Or be poverty our portion, But with Khusrau’s majesty, | Or bestow on us a reason. Blest with Gabriel’s potency.' +- 'id': '008_022_010' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' +- 'id': '008_022_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا بکش در سینۂ من آرزوی انقلاب | یا دگرگون کن نھاد این زمان و این زمین' + - 'lang': 'en' + 'text': 'Or the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!' +- 'id': '008_022_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا چنان کن یا چنین' + - 'lang': 'en' + 'text': 'TODO: Meaning?' diff --git a/data/github_iqbal_demystified/poems/008/008_023.yaml b/data/github_iqbal_demystified/poems/008/008_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ab9a463f98c2281c90b8dd58c6457908a65eb701 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_023.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عقل ہم عشق است و از ذوق نگہ بیگانہ نیست' +- 'lang': 'en' + 'text': 'Intellect is passion too' +'description': [] +'sher': +- 'id': '008_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ہم عشق است و از ذوق نگہ بیگانہ نیست | لیکن این بیچارہ را آن جرأت رندانہ نیست' + - 'lang': 'en' + 'text': 'Intellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.' +- 'id': '008_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ می دانم خیال منزل ایجاد من است | در سفر از پا نشستن ھمت مردانہ نیست' + - 'lang': 'en' + 'text': 'Though I know the fantasy. Of the stage was shaped by me, | Yet it were a coward’s way. On the journey to delay.' +- 'id': '008_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان یک تازہ جولانگاہ میخواہم ازو | تا جنون فرمای من گوید دگر ویرانہ نیست' + - 'lang': 'en' + 'text': 'Every moment is my prayer. That I may yet further fare, | Till my folly’s governor. Says there is no desert more.' +- 'id': '008_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با چنین زور جنون پاس گریبان داشتم | در جنون از خود نرفتن کار ہر دیوانہ نیست' + - 'lang': 'en' + 'text': 'In such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!' diff --git a/data/github_iqbal_demystified/poems/008/008_024.yaml b/data/github_iqbal_demystified/poems/008/008_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..036d4fa3cf6b47091529decb729fa569b84eab54 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_024.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سوز و گداز زندگی لذت جستجوی تو' +- 'lang': 'en' + 'text': 'All that in life I love the best' +'description': [] +'sher': +- 'id': '008_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و گداز زندگی لذت جستجوی تو | راہ چو مار مے گزد گر نروم بسوی تو' + - 'lang': 'en' + 'text': 'All that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder’s sting, Be not to thee my wayfaring.' +- 'id': '008_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ گشادہ جبرئیل از بر عاشقان گذشت | تا شرری بہ او فتد ز آتش آرزوی تو' + - 'lang': 'en' + 'text': 'Lo, Gabriel with naked heart. Out of love’s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.' +- 'id': '008_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم بہوای جلوہ ئی پارہ کنم حجاب را | ہم بہ نگاہ نارسا پردہ کشم بروی تو' + - 'lang': 'en' + 'text': 'Anon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.' +- 'id': '008_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بتلاش تو روم یا بہ تلاش خود روم | عقل و دل نظر ھمہ گم شدگان کوی تو' + - 'lang': 'en' + 'text': 'Whether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight—all astray. Blindly the wander on thy way.' +- 'id': '008_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چمن تو رستہ ام قطرۂ شبنمی ببخش | خاطر غنچہ وا شود کم نشود ز جوی تو' + - 'lang': 'en' + 'text': 'I was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom’s heart will quicken, yet, No drop hall lack the rivulet.' diff --git a/data/github_iqbal_demystified/poems/008/008_025.yaml b/data/github_iqbal_demystified/poems/008/008_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0add9646b50fc65113d1cea48137ee60e87a74d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_025.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درین محفل کہ کار او گذشت از بادہ و ساقی' +- 'lang': 'en' + 'text': 'The night grows late, the route is up' +'description': [] +'sher': +- 'id': '008_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین محفل کہ کار او گذشت از بادہ و ساقی | ندیمی کو کہ در جامش فرو ریزم می باقی' + - 'lang': 'en' + 'text': 'The night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I’ll pour thee the remaining wine.' +- 'id': '008_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو زہر شیرین میخورد از جام زرینی | می تلخ از سفال من کجا گیرد بہ تریاقی' + - 'lang': 'en' + 'text': 'Whoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.' +- 'id': '008_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرار از خاک من خیزد کجا ریزم کرا سوزم | غلط کردی کہ در جانم فکندی سوز مشتاقی' + - 'lang': 'en' + 'text': 'Lo, from my dust the sparks unspire: Whose spirit shall I set afire? | ‘Twas wrong, to kindle in my breast. This furnace of desire’s unrest!' +- 'id': '008_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکدر کرد مغرب چشمہ ہای علم و عرفان را | جہان را تیرہ تر سازد چہ مشائی چہ اشراقی' + - 'lang': 'en' + 'text': 'Alas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.' +- 'id': '008_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل گیتی انا المسموم انا المسموم فریادش | خرد نالان کہ ما عندی بتریاق و لا راقی' + - 'lang': 'en' + 'text': '‘AH! I am poisoned’—hark, the cry Of the world’s heart ascendeth high; | Reason replies lamentingly, ‘I know no charm, no remedy.’' +- 'id': '008_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ ملائی چہ درویشی چہ سلطانی چہ دربانی | فروغ کار می جوید بہ سالوسی و زراقی' + - 'lang': 'en' + 'text': 'Let it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.' +- 'id': '008_025_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ببازاری کہ چشم صیرفی شور است و کم نور است | نگینم خوار تر گردد چو افزاید بہ براقی' + - 'lang': 'en' + 'text': 'The money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them.' diff --git a/data/github_iqbal_demystified/poems/008/008_026.yaml b/data/github_iqbal_demystified/poems/008/008_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a5c96b7393dc408e1dd00e9c89d9509eb990fc23 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_026.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_026' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ساقیا بر جگرم شعلۂ نمناک انداز' +- 'lang': 'en' + 'text': 'Saqi, on my heart bestow' +'description': [] +'sher': +- 'id': '008_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساقیا بر جگرم شعلۂ نمناک انداز | دگر آشوب قیامت بہ کف خاک انداز' + - 'lang': 'en' + 'text': 'Saqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.' +- 'id': '008_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او بیک دانۂ گندم بہ زمینم انداخت | تو بیک جرعہ آب آنسوی افلاک انداز' + - 'lang': 'en' + 'text': 'He, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.' +- 'id': '008_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را بادہ مرد افکن و پرزور بدہ | لای این بادہ بہ پیمانہ ادراک انداز' + - 'lang': 'en' + 'text': 'Give to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor’s sediments. In the beaker of the sense.' +- 'id': '008_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت و فلسفہ کرد است گران خیز مرا | خضر من از سرم این بار گران پاک انداز' + - 'lang': 'en' + 'text': 'Wisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.' +- 'id': '008_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد از گرمی صہبا بگدازی نرسید | چارۂ کار بہ آن غمزہ چالاک انداز' + - 'lang': 'en' + 'text': 'If hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.' +- 'id': '008_026_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم در کشمکش بیم و امید است ہنوز | ہمہ را بی خبر از گردش افلاک انداز' + - 'lang': 'en' + 'text': 'Fear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!' +- 'id': '008_026_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میتوان ریخت در آغوش خزان لالہ و گل | خیز و بر شاخ کہن خون رگ تاک انداز' + - 'lang': 'en' + 'text': 'Roses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!' diff --git a/data/github_iqbal_demystified/poems/008/008_027.yaml b/data/github_iqbal_demystified/poems/008/008_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..05356a3e4307081390263df5ca5459bec2af8fc8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_027.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_027' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از آن آبی کہ در من لالہ کارد ساتگینی دہ' +- 'lang': 'en' + 'text': 'The juice that maketh tulips spring' +'description': [] +'sher': +- 'id': '008_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن آبی کہ در من لالہ کارد ساتگینی دہ | کف خاک مرا ساقی بباد فرودینی دہ' + - 'lang': 'en' + 'text': 'The juice that maketh tulips spring. Within the heart—a bumper bring, | Saqi! and let the April gust. Scatter at will my body’s dust.' +- 'id': '008_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز مینائی کہ خوردم در فرنگ اندیشہ تاریکست | سفر ورزیدۂ خود را نگاہ راہ بینی دہ' + - 'lang': 'en' + 'text': 'I drank the West’s -enamelled bowl, And darkness settled o’er my soul; | O give me sight to see the way. And where I went so sore astray.' +- 'id': '008_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو خس از موج ہر بادی کہ می آید ز جا رفتم | دل من از گمانہا در خروش آمد یقینی دہ' + - 'lang': 'en' + 'text': 'Upon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!' +- 'id': '008_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجانم آرزوہا بود و نابود شرر دارد | شبم را کوکبی از آرزوی دل نشینی دہ' + - 'lang': 'en' + 'text': 'My spirit’s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart’s delight, A star to shine upon my night.' +- 'id': '008_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدستم خامہ ئی دادی کہ نقش خسروی بندد | رقم کش این چنینم کردہ ئی لوح جبینی دہ' + - 'lang': 'en' + 'text': 'Thou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!' diff --git a/data/github_iqbal_demystified/poems/008/008_028.yaml b/data/github_iqbal_demystified/poems/008/008_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0a846068bf1c90d00f85103989d5599f2fbb50d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_028.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_028' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز ہر نقشی کہ دل از دیدہ گیرد پاک میآیم' +- 'lang': 'en' + 'text': 'Of every image that the heart' +'description': [] +'sher': +- 'id': '008_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز ہر نقشی کہ دل از دیدہ گیرد پاک میآیم | گدای معنی پاکم تہی ادراک می آیم' + - 'lang': 'en' + 'text': 'Of every image that the heart. Takes from the eye—I have no part; | Perception weigheth not with me, I beg for pure reality.' +- 'id': '008_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی رسم و رہ فرزانگی ذوق جنون بخشد | من از درس خرد مندان گریبان چاک میآیم' + - 'lang': 'en' + 'text': 'Anon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom’s school.' +- 'id': '008_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی پیچد جہان بر من گہی من بر جہان پیچم | بگردان بادہ تا بیرون ازین پیچاک میآیم' + - 'lang': 'en' + 'text': 'Anon I wrap me in the world, Anon about me ‘tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.' +- 'id': '008_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ اینجا چشمک ساقی نہ آنجا حرف مشتاقی | ز بزم صوفی و ملا بسی غمناک می آیم' + - 'lang': 'en' + 'text': 'No Saqi’s glance enchants me here, Nor any talk of love sincere; | From Mullah’s board and Sufi’s feast. I nothing gain but care increased.' +- 'id': '008_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رسد وقتی کہ خاصان ترا با من فتدکاری | کہ من صحرائیم پیش ملک بیباک می آیم' + - 'lang': 'en' + 'text': '‘Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king.' diff --git a/data/github_iqbal_demystified/poems/008/008_029.yaml b/data/github_iqbal_demystified/poems/008/008_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0690b719d6346989a1dec5b3a07b83004bfc7ef0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_029.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_029' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل بی قید من با نور ایمان کافری کردہ' +- 'lang': 'en' + 'text': 'Against the light, an infidel' +'description': [] +'sher': +- 'id': '008_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بی قید من با نور ایمان کافری کردہ | حرم را سجدہ آوردہ بتان را چاکری کردہ' + - 'lang': 'en' + 'text': 'Against the light, an infidel, My heart, unfettered, doth rebel; | It bows before God’s sanctuary, And idols serves, indifferently.' +- 'id': '008_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع طاقت خود را ترازوئی بر افروزد | ببازار قیامت با خدا سوداگری کردہ' + - 'lang': 'en' + 'text': 'It sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection’s mart.' +- 'id': '008_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین و آسمان را بر مراد خویش می خواہد | غبار راہ و با تقدیر یزدان داوری کردہ' + - 'lang': 'en' + 'text': 'It would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.' +- 'id': '008_029_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی با حق درآمیزد گہی با حق درآویزد | زمانی حیدری کردہ زمانی خیبری کردہ' + - 'lang': 'en' + 'text': 'Anon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth’s ally. And then it doth the truth deny.' +- 'id': '008_029_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باین بی رنگی جوہر ازو نیرنگ می ریزد | کلیمی بین کہ ہم پیغمبری ہم ساحری کردہ' + - 'lang': 'en' + 'text': 'While in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!' +- 'id': '008_029_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہش عقل دور اندیش را ذوق جنون دادہ | ولیکن با جنون فتنہ سامان نشتری کردہ' + - 'lang': 'en' + 'text': 'Its glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman’s swelling to reduce.' +- 'id': '008_029_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود کی می رسد این راہ پیمای تن آسانی | ہزاران سال منزل در مقام آزری کردہ' + - 'lang': 'en' + 'text': 'When shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood’s shrine, in slothful pride?' diff --git a/data/github_iqbal_demystified/poems/008/008_030.yaml b/data/github_iqbal_demystified/poems/008/008_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3b62a8706569ebfacacbad9d1d739a193e109478 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_030.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_030' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز شاعر نالہ مستانہ در محشر چہ می خواہی' +- 'lang': 'en' + 'text': 'Why in the concourse dost thou seek' +'description': [] +'sher': +- 'id': '008_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز شاعر نالہ مستانہ در محشر چہ می خواہی | تو خود ہنگامہ ئی ہنگامۂ دیگر چہ میخواہی' + - 'lang': 'en' + 'text': 'Why in the concourse dost thou seek. The poet’s wild, ecstatic shriek, | Or lookest for another’s riot, Whose heart is troubled and unquiet?' +- 'id': '008_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بحر نغمہ کردی آشنا طبع روانم را | ز چاک سینہ ام دریا طلب گوہر چہ میخواہی' + - 'lang': 'en' + 'text': 'My affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.' +- 'id': '008_030_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماز بی حضور از من نمے آید نمی آید | دلی آوردہ ام دیگر ازین کافر چہ می خواہی' + - 'lang': 'en' + 'text': 'Except within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling— What else should unbeliever bring?' diff --git a/data/github_iqbal_demystified/poems/008/008_031.yaml b/data/github_iqbal_demystified/poems/008/008_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0937e28e4b34335ce9c23294b8fc1d96365373e8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_031.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_031' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ در اندیشۂ من کار زار کفر و ایمانی' +- 'lang': 'en' + 'text': 'Faith and infidelity' +'description': [] +'sher': +- 'id': '008_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ در اندیشۂ من کار زار کفر و ایمانی | نہ در جان غم اندوزم ہوای باغ رضوانی' + - 'lang': 'en' + 'text': 'Faith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.' +- 'id': '008_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کاوی درونم را خیال خویش را یابے | پریشان جلوہ ئی چون ماہتاب اندر بیابانی' + - 'lang': 'en' + 'text': 'Cleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness.' diff --git a/data/github_iqbal_demystified/poems/008/008_032.yaml b/data/github_iqbal_demystified/poems/008/008_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b74d1f69fa589aa2bc770b7319123ffcabf56239 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_032.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_032' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرغ خوش لہجہ و شاہین شکاری از تست' +- 'lang': 'en' + 'text': 'Thine is the hawk upon the wing' +'description': [] +'sher': +- 'id': '008_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغ خوش لہجہ و شاہین شکاری از تست | زندگی را روش نوری و ناری از تست' + - 'lang': 'en' + 'text': 'Thine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.' +- 'id': '008_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیدار و کف خاک و تماشای جہان | سیر این ماہ بشب گونہ عماری از تست' + - 'lang': 'en' + 'text': 'Thou gayest me a heart awake. And, through the world my way to take, | A little dust—a moon forlorn. Upon a night-dark litter borne.' +- 'id': '008_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمہ افکار من از تست چہ در دل چہ بلب | گہر از بحر بر آری نہ بر آری از تست' + - 'lang': 'en' + 'text': 'My every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, ‘tis of thee.' +- 'id': '008_032_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ہمان مشت غبارم کہ بجائی نرسد | لالہ از تست و نم ابر بہاری از تست' + - 'lang': 'en' + 'text': 'I am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime’s scattered dew. Thou art their sole creator too.' +- 'id': '008_032_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش پرداز توئی ما قلم افشانیم | حاضر آرائی و آیندہ نگاری از تست' + - 'lang': 'en' + 'text': 'Thou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.' +- 'id': '008_032_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلہ ہا داشتم از دل بہ زبانم نرسید | مہر و بی مہری و عیاری و یاری از تست' + - 'lang': 'en' + 'text': 'Much sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery— All things alike are sprung of thee.' diff --git a/data/github_iqbal_demystified/poems/008/008_033.yaml b/data/github_iqbal_demystified/poems/008/008_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8d220923066d23190110e40ccf19e79142d3dd87 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_033.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_033' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خوشتر ز ہزار پارسائی' +- 'lang': 'en' + 'text': 'One step on friendship’s road' +'description': [] +'sher': +- 'id': '008_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشتر ز ہزار پارسائی | گامی بہ طریق آشنائی' + - 'lang': 'en' + 'text': 'One step on friendship’s road. Fairer I see | Than the moat pressing load. Of piety.' +- 'id': '008_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در سینۂ من دمی بیاسای | از محنت و کلفت خدائی' + - 'lang': 'en' + 'text': 'Take for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.' +- 'id': '008_033_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما را ز مقام ما خبر کن | مائیم کجا و تو کجائی' + - 'lang': 'en' + 'text': 'O come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.' +- 'id': '008_033_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن چشمک محرمانہ یاد آر | تا کی بہ تغافل آزمائی' + - 'lang': 'en' + 'text': 'Recall those glances pure. Of love intense | How long must I endure. Indifference?' +- 'id': '008_033_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دی ماہ تمام گفت با من | در ساز بہ داغ نارسائی' + - 'lang': 'en' + 'text': 'Last night the burning moon. Did me address: | ‘Accept the anguish, son, Of unaccess.’' +- 'id': '008_033_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش گفت ولی حرام کردند | در مذہب عاشقان جدائی' + - 'lang': 'en' + 'text': 'Fair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.' +- 'id': '008_033_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش تو نھادہ ام دل خویش | شاید کہ تو این گرہ گشائی' + - 'lang': 'en' + 'text': 'Before thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine.' diff --git a/data/github_iqbal_demystified/poems/008/008_034.yaml b/data/github_iqbal_demystified/poems/008/008_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b2bca8fb46d0c0ca983bea092a6d8a47e0b9172a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_034.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_034' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بر جھان دل من تاختنش را نگرید' +- 'lang': 'en' + 'text': 'In my heart’s empire, see' +'description': [] +'sher': +- 'id': '008_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر جھان دل من تاختنش را نگرید | کشتن و سوختن و ساختنش را نگرید' + - 'lang': 'en' + 'text': 'In my heart’s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!' +- 'id': '008_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن از پرتو آن ماہ دلی نیست کہ نیست | با ہزار آینہ پرداختنش را نگرید' + - 'lang': 'en' + 'text': 'No heart is there, but bright. Gleameth in that moon’s light; | A thousand mirrors, see! Reflect his coquetry.' +- 'id': '008_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ یکدست برد ملک سلیمانی چند | با فقیران دو جہان باختنش را نگرید' + - 'lang': 'en' + 'text': 'To each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.' +- 'id': '008_034_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ شبخون بدل و دیدۂ دانایان ریخت | پیش نادان سپر انداختنش را نگرید' + - 'lang': 'en' + 'text': 'The hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield.' diff --git a/data/github_iqbal_demystified/poems/008/008_035.yaml b/data/github_iqbal_demystified/poems/008/008_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4cf38ded6162727bc6b8dae61a9287942878a632 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_035.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_035' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا براہ طلب بار در گل است ہنوز' +- 'lang': 'en' + 'text': 'Upon the road of high desire' +'description': [] +'sher': +- 'id': '008_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا براہ طلب بار در گل است ہنوز | کہ دل بہ قافلہ و رخت و منزل است ہنوز' + - 'lang': 'en' + 'text': 'Upon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.' +- 'id': '008_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کجا ست برق نگاہی کہ خانمان سوزد | مرا با معاملہ با کشت و حاصل است ہنوز' + - 'lang': 'en' + 'text': 'Where is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.' +- 'id': '008_035_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی سفینۂ این خام را بہ طوفان دہ | ز ترس موج نگاھم بساحل است ہنوز' + - 'lang': 'en' + 'text': 'O let this layman’s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.' +- 'id': '008_035_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپیدن و نرسیدن چہ عالمی دارد | خوشا کسی کہ بدنبال محمل است ہنوز' + - 'lang': 'en' + 'text': 'Ah, what adventure is to gain— To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.' +- 'id': '008_035_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کہ از دو جہان خویش را برون نشناخت | فریب خوردۂ این نقش باطل است ہنوز' + - 'lang': 'en' + 'text': 'But he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.' +- 'id': '008_035_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ شوق تسلی بہ جلوہ ئی نشود | کجا برم خلشے را کہ در دل است ہنوز' + - 'lang': 'en' + 'text': 'A single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?' +- 'id': '008_035_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور یار حکایت دراز تر گردید | چنانکہ این ہمہ نا گفتہ در دل است ہنوز' + - 'lang': 'en' + 'text': 'In the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried.' diff --git a/data/github_iqbal_demystified/poems/008/008_036.yaml b/data/github_iqbal_demystified/poems/008/008_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..582c1d842896050939c6b7983bb350fa05338124 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_036.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_036' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زمستان را سرآمد روزگاران' +- 'lang': 'en' + 'text': 'The days are ended' +'description': [] +'sher': +- 'id': '008_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمستان را سرآمد روزگاران | نواہا زندہ شد در شاخساران' + - 'lang': 'en' + 'text': 'The days are ended. Of winter long; | The branches quiver. With living song.' +- 'id': '008_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلان را رنگ و نم بخشد ہواہا | کہ می آید ز طرف جویباران' + - 'lang': 'en' + 'text': 'The breeze in beauty. Arrays the rose | As from the river. It gently blows.' +- 'id': '008_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغ لالہ اندر دشت و صحرا | شود روشن تر از باد بہاران' + - 'lang': 'en' + 'text': 'The tulip’s lantern. In desert bare | Is fanned to brightness, By the spring air.' +- 'id': '008_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم افسردہ تر در صحبت گل | گریزد این غزال از مرغزاران' + - 'lang': 'en' + 'text': 'Sad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;' +- 'id': '008_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمی آسودہ با درد و غم خویش | دمی نالان چو جوی کوہساران' + - 'lang': 'en' + 'text': 'A little cases. With grief and pain | Or like a bill-stream. Laments again.' +- 'id': '008_036_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز بیم اینکہ ذوقش کم نگردد | نگویم حال دل با رازداران' + - 'lang': 'en' + 'text': 'Lest my heart’s passion. May softer grow, | Not to the trusty. I’ll tell my woe.' diff --git a/data/github_iqbal_demystified/poems/008/008_037.yaml b/data/github_iqbal_demystified/poems/008/008_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..41ee00ceeeae4dad4fe623bc833e8bf04375ce29 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_037.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_037' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہوای خانہ و منزل ندارم' +- 'lang': 'en' + 'text': 'At home to loiter never did me please' +'description': [] +'sher': +- 'id': '008_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوای خانہ و منزل ندارم | سر راہم غریب ہر دیارم' + - 'lang': 'en' + 'text': 'At home to loiter never did me please, | A rover I, stranger in every land.' +- 'id': '008_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر می گفت خاکستر صبا را | ’’فسرد از باد این صحرا شرارم' + - 'lang': 'en' + 'text': 'At dawn, the ashes thus addressed the breeze: | ‘This desert’s air put out my flaming brand;' +- 'id': '008_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذر نرمک ، پریشانم مگردان | ز سوز کاروانے یادگارم‘‘' + - 'lang': 'en' + 'text': 'Pass gently; scatter me not with thy hand; | I yet recall the caravans s unease.’' +- 'id': '008_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز چشمم اشک چون شبنم فرو ریخت | کہ من ھم خاکم و در رہگذارم' + - 'lang': 'en' + 'text': 'My tears, like dew, trickled upon the sand, | I, too, being dust on the world’s passages.' +- 'id': '008_037_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگوش من رسید از دل سرودی | کہ جوی روزگار از چشمہ سارم' + - 'lang': 'en' + 'text': 'Then in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.' +- 'id': '008_037_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازل تاب و تب پیشنیۂ من | ابد از ذوق و شوق انتظارم' + - 'lang': 'en' + 'text': 'The past is all my fever and fire of yore, | The future all that I am yearning for:' +- 'id': '008_037_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میندیش از کف خاکی میندیش | بجان تو کہ من پایان ندارم' + - 'lang': 'en' + 'text': 'Think not upon thy dust, O think no more— | Lo, by the life, I know no perishing!' diff --git a/data/github_iqbal_demystified/poems/008/008_038.yaml b/data/github_iqbal_demystified/poems/008/008_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71d23543592aa6aa7494cd5ff62a64de119cf201 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_038.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_038' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از چشم ساقی مست شرابم' +- 'lang': 'en' + 'text': 'By the Saqi’s eye' +'description': [] +'sher': +- 'id': '008_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چشم ساقی مست شرابم | بی می خرابم بی می خرابم' + - 'lang': 'en' + 'text': 'By the Saqi’s eye. Heart-enflamed I lie; | Drunk without wine– O delight divine!' +- 'id': '008_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوقم فزون تر از بی حجابی | بینم نہ بینم در پیچ و تابم' + - 'lang': 'en' + 'text': 'All unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul’s aglow.' +- 'id': '008_038_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون رشتۂ شمع آتش بگیرد | از زخمۂ من تار ربابم' + - 'lang': 'en' + 'text': 'See the rebec’s string. At my fingering | Like a candle’s wick. Flameth bright and quick.' +- 'id': '008_038_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از من برون نیست منزلگہ من | من بی نصیبم ، راہی نیابم' + - 'lang': 'en' + 'text': 'Save my heart can be. Lodging none for me, | Naught is me assigned, Ne‘er a way I find.' +- 'id': '008_038_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا آفتابی خیزد ز خاور | مانند انجم بستند خوابم' + - 'lang': 'en' + 'text': 'Till the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride.' diff --git a/data/github_iqbal_demystified/poems/008/008_039.yaml b/data/github_iqbal_demystified/poems/008/008_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0e3e80b638c56645e246d08a1fb06cb989c97eac --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_039.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_039' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'شب من سحر نمودی کہ بہ طلعت آفتابی' +- 'lang': 'en' + 'text': 'Thou didst turn my night to dawning' +'description': [] +'sher': +- 'id': '008_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب من سحر نمودی کہ بہ طلعت آفتابی | تو بہ طلعت آفتابی سزد اینکہ بی حجابی' + - 'lang': 'en' + 'text': 'Thou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!' +- 'id': '008_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بدرد من رسیدی بضمیرم آرمیدی | ز نگاہ من رمیدی بہ چنین گران رکابی' + - 'lang': 'en' + 'text': 'Camest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.' +- 'id': '008_039_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو عیار کم عیاران تو قرار بیقراران | تو دوای دل فگاران مگر اینکہ دیریابی' + - 'lang': 'en' + 'text': 'Thou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!' +- 'id': '008_039_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم و عشق و لذت او اثر دو گونہ دارد | گہے سوز و دردمندی گہے مستی و خرابی' + - 'lang': 'en' + 'text': 'Passion’s sorrow, passion’s pleasure, Two fold is love’s influence: | Now an agony and burning, Now the drunkard’s turbulence.' +- 'id': '008_039_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز حکایت دل من تو بگو کہ خوب دانی | دل من کجا کہ او را بکنار من نیابی' + - 'lang': 'en' + 'text': 'Speak me then, for true thou knowest: Of my heart the history tell— | Where is now my heart in hiding? In my breast it doth not dwell.' +- 'id': '008_039_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ جلال تو کہ در دل دگر آرزو ندارم | بجز این دعا کہ بخشی بہ کبوتران عقابے' + - 'lang': 'en' + 'text': 'By the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!' diff --git a/data/github_iqbal_demystified/poems/008/008_040.yaml b/data/github_iqbal_demystified/poems/008/008_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b2d6ca2bd0934e72fff3825388b08adaf073500 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_040.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_040' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درین میخانہ ای ساقی ندارم محرمی دیگر' +- 'lang': 'en' + 'text': 'None other in this tavern is' +'description': [] +'sher': +- 'id': '008_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین میخانہ ای ساقی ندارم محرمی دیگر | کہ من شاید نخستین آدمم از عالمی دیگر' + - 'lang': 'en' + 'text': 'None other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?' +- 'id': '008_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمی این پیکر فرسودہ را سازی کف خاکی | فشانی آب و از خاک آتش انگیزی دمی دیگر' + - 'lang': 'en' + 'text': 'Awhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently' +- 'id': '008_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیار آن دولت بیدار و آن جام جہان بین را | عجم را دادہ ئی ہنگامۂ بزم جمی دیگر' + - 'lang': 'en' + 'text': 'Bring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast.' diff --git a/data/github_iqbal_demystified/poems/008/008_041.yaml b/data/github_iqbal_demystified/poems/008/008_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..655cc0e82132d4e055456a1494e321dbc2f8f575 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_041.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_041' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بجہان دردمندان تو بگو چہ کار داری' +- 'lang': 'en' + 'text': 'Tell me this: what is thy share' +'description': [] +'sher': +- 'id': '008_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجہان دردمندان تو بگو چہ کار داری | تب و تاب ما شناسی دل بی قرار داری' + - 'lang': 'en' + 'text': 'Tell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit’s smart? Hast thou an uncaseful heart?' +- 'id': '008_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خبر ترا ز اشکی کہ فرو چکد ز چشمی | تو ببرگ گل ز شبنم در شاہوار داری' + - 'lang': 'en' + 'text': 'Of such bitter tears that well. From the eve, what canst thou tell? | See, thy rose’s petals hold. Dewy pearls of price untold' +- 'id': '008_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ بگویمت ز جانی کہ نفس نفس شمارد | دم مستعار داری غم روزگار داری' + - 'lang': 'en' + 'text': 'Or the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time– Shall I speak thee in rhyme?' diff --git a/data/github_iqbal_demystified/poems/008/008_042.yaml b/data/github_iqbal_demystified/poems/008/008_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9b0bbfd0891e27e70854327a657c2234dad21e7e --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_042.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_042' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر نظارہ از خود رفتگی آرد حجاب اولی' +- 'lang': 'en' + 'text': 'If vision self-effacement bring' +'description': [] +'sher': +- 'id': '008_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر نظارہ از خود رفتگی آرد حجاب اولی | نگیرد با من این سودا بہا از بس گران خواہی' + - 'lang': 'en' + 'text': 'If vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.' +- 'id': '008_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن بی پردہ گو با ما شد آن روز کم آمیزی | کہ می گفتند تو ما را چنین خواہی چنان خواہی' + - 'lang': 'en' + 'text': 'Now speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.' +- 'id': '008_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ بی ادب زد رخنہ ہا در چرخ مینائی | دگر عالم بنا کن گر حجابی درمیان خواہی' + - 'lang': 'en' + 'text': 'The gaze was bold, it did not fail. To rend in twain high heaven’s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!' +- 'id': '008_042_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان خود را نگہ داری کہ با این بی نیازی ہا | شہادت بر وجود خود ز خون دوستان خواہی' + - 'lang': 'en' + 'text': 'So high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.' +- 'id': '008_042_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام بندگی دیگر مقام عاشقی دیگر | ز نوری سجدہ میخواہی ز خاکی بیش از آن خواہی' + - 'lang': 'en' + 'text': 'One is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.' +- 'id': '008_042_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مس خامی کہ دارم از محبت کیمیا سازم | کہ فردا چون رسم پیش تو از من ارمغان خواہی' + - 'lang': 'en' + 'text': 'I will convert this dross I hold. By passion’s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering' diff --git a/data/github_iqbal_demystified/poems/008/008_043.yaml b/data/github_iqbal_demystified/poems/008/008_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a36056fb44be3d4114e14815e336986ca2de80f9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_043.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_043' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نور تو وانمود سپید و سیاہ را' +- 'lang': 'en' + 'text': 'Thy light defineth all things one by one' +'description': [] +'sher': +- 'id': '008_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور تو وانمود سپید و سیاہ را | دریا و کوہ و دشت و در و مہر و ماہ را' + - 'lang': 'en' + 'text': 'Thy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;' +- 'id': '008_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو در ہوای آنکہ نگہ آشنای اوست | من در تلاش آنکہ نتابد نگاہ را' + - 'lang': 'en' + 'text': 'Thou seekest one familiar with the light, | My quest is he who cannot bear the sight.' diff --git a/data/github_iqbal_demystified/poems/008/008_044.yaml b/data/github_iqbal_demystified/poems/008/008_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d80481b0902f2df5843cb0da290209f6eee72c3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_044.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_044' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بدہ آندل کہ مستی ہای او از بادۂ خویش است' +- 'lang': 'en' + 'text': 'Give me the heart whose rapture fine' +'description': [] +'sher': +- 'id': '008_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ آندل کہ مستی ہای او از بادۂ خویش است | بگیر آندل کہ از خود رفتہ و بیگانہ اندیش است' + - 'lang': 'en' + 'text': 'Give me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.' +- 'id': '008_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ آندل بدہ آن دل کہ گیتی را فراگیرد | بگیر این دل بگیر این دل کہ در بند کم و بیش است' + - 'lang': 'en' + 'text': 'Give me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o’er. That is a slave to less and more.' +- 'id': '008_044_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ای صید گیر از ترکش تقدیر بیرون کش | جگر دوزی چہ می آید از آن تیری کہ در کیش است' + - 'lang': 'en' + 'text': 'O draw me forth, thou huntsman bold, Out of fate’s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?' +- 'id': '008_044_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگردد زندگانی خستہ از کار جہان گیری | جہانی در گرہ بستم جہانی دیگری پیش است' + - 'lang': 'en' + 'text': 'This life is ne’er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied— Into another world I ride.' diff --git a/data/github_iqbal_demystified/poems/008/008_045.yaml b/data/github_iqbal_demystified/poems/008/008_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..65381adc004026e7f9c435176b2c67b6b656977c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_045.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_045' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کف خاکی برگ و سازم برہی فشانم او را' +- 'lang': 'en' + 'text': 'A hand of dust is all I own' +'description': [] +'sher': +- 'id': '008_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کف خاکی برگ و سازم برہی فشانم او را | بہ امید اینکہ روزی بفلک رسانم او را' + - 'lang': 'en' + 'text': 'A hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven’s throne.' +- 'id': '008_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ کنم چہ چارہ گیرم کہ ز شاخ علم و دانش | ندمیدہ ہیچ خاری کہ بدل نشانم او را' + - 'lang': 'en' + 'text': 'What strategem have I, what art? For on the branch of wisdom’s tree | No thorn has ever sprung for me. That I might thrust into my heart.' +- 'id': '008_045_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہد آتش جدائی شرر مرا نمودی | بہ ہمان نفس بمیرم کہ فرونشانم او را' + - 'lang': 'en' + 'text': 'The fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.' +- 'id': '008_045_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می عشق و مستی او نرود برون ز خونم | کہ دل آنچنان ندادم کہ دگر ستانم او را' + - 'lang': 'en' + 'text': 'Let it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.' +- 'id': '008_045_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بہ لوح سادۂ من ھمہ مدعا نوشتی | دگر آنچنان ادب کن کہ غلط نخوانم او را' + - 'lang': 'en' + 'text': 'Upon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.' +- 'id': '008_045_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحضور تو اگر کس غزلی ز من سراید | چہ شود اگر نوازی بہ ھمین کہ دانم او را' + - 'lang': 'en' + 'text': 'If in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, ‘Yes, I know him well’?' diff --git a/data/github_iqbal_demystified/poems/008/008_046.yaml b/data/github_iqbal_demystified/poems/008/008_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..96c104827133b70f90d9c04f5dbf4ab663dac5c4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_046.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_046' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'این دل کہ مرا دادی لبریز یقین بادا' +- 'lang': 'en' + 'text': 'Let this heart thou gayest me' +'description': [] +'sher': +- 'id': '008_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این دل کہ مرا دادی لبریز یقین بادا | این جام جہان بینم روشن تر ازین بادا' + - 'lang': 'en' + 'text': 'Let this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.' +- 'id': '008_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلخی کہ فرو ریزد گردون بہ سفال من | در کام کہن رندی آنہم شکرین بادا' + - 'lang': 'en' + 'text': 'Let the bitter potion poured. By the heavens in my gourd | On this toper’s tongue of mine. Taste as sweet as honeyed wine.' diff --git a/data/github_iqbal_demystified/poems/008/008_047.yaml b/data/github_iqbal_demystified/poems/008/008_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fe5e6dd0c9e2906353124ce80fa04d0900bf0e77 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_047.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_047' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'رمز عشق تو بہ ارباب ہوس نتوان گفت' +- 'lang': 'en' + 'text': 'To passion’s slaves let no man e’er' +'description': [] +'sher': +- 'id': '008_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز عشق تو بہ ارباب ہوس نتوان گفت | سخن از تاب و تب شعلہ بہ خس نتوان گفت' + - 'lang': 'en' + 'text': 'To passion’s slaves let no man e’er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.' +- 'id': '008_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مرا ذوق بیان دادی و گفتی کہ بگوی | ہست در سینۂ من آنچہ بکس نتوان گفت' + - 'lang': 'en' + 'text': 'I was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.' +- 'id': '008_047_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نہانخانۂ دل خوش غزلی می خیزد | سر شاخی ھمہ گویم بہ قفس نتوان گفت' + - 'lang': 'en' + 'text': 'Deep in my heart’s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.' +- 'id': '008_047_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق اگر زندۂ جاوید نباشد عجب است | کہ حدیث تو درین یک دو نفس نتوان گفت' + - 'lang': 'en' + 'text': '‘Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?' diff --git a/data/github_iqbal_demystified/poems/008/008_048.yaml b/data/github_iqbal_demystified/poems/008/008_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c1a3706ee19c8dbb32a94a1c99595738c6d02afa --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_048.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_048' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'یاد ایامی کہ خوردم بادہ ہا با چنگ و نی' +- 'lang': 'en' + 'text': 'Ah, the wine, the lute, the piping' +'description': [] +'sher': +- 'id': '008_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یاد ایامی کہ خوردم بادہ ہا با چنگ و نی | جام می در دست من مینای می در دست وی' + - 'lang': 'en' + 'text': 'Ah, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold' +- 'id': '008_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درکنار آئی خزان ما زند رنگ بہار | ورنیا ئی فرودین افسردہ تر گردد ز دی' + - 'lang': 'en' + 'text': 'An’ thou comest to my bosom, In my autumn spring shall glow; | An’ thou come not, May lies mourning. Colder than December’s snow.' +- 'id': '008_048_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیتو جان من چو آن سازی کہ تارش در گسست | در حضور از سینۂ من نغمہ خیزد پی بہ پی' + - 'lang': 'en' + 'text': 'Mute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.' +- 'id': '008_048_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ من در بزم شوق آوردہ ام دانی کہ چیست؟ | یک چمن گل یک نیستان نالہ یک خمخانہ می' + - 'lang': 'en' + 'text': 'Well thou knowest what conveying. Unto passion’s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.' +- 'id': '008_048_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ کن باز آن محبت را کہ از نیروی او | بوریای رہ نشینی در فتد با تخت کی' + - 'lang': 'en' + 'text': 'Now renew love’s old dominion, That by virtue of its sway | Equal shall the vagrant’s mat be. To the royal throne of Kay.' +- 'id': '008_048_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوستان خرم کہ بر منزل رسید آوارہ ئی | من پریشان جادہ ہای علم و دانش کردہ طی' + - 'lang': 'en' + 'text': 'Cry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam.' diff --git a/data/github_iqbal_demystified/poems/008/008_049.yaml b/data/github_iqbal_demystified/poems/008/008_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..11569187d992e652bb3d859cb39ebbc3b16ca4fc --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_049.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_049' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'انجم بگریبان ریخت این دیدۂ تر ما را' +- 'lang': 'en' + 'text': 'Stars on my bosom shine' +'description': [] +'sher': +- 'id': '008_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجم بگریبان ریخت این دیدۂ تر ما را | بیرون ز سپہر انداخت این ذوق نظر ما را' + - 'lang': 'en' + 'text': 'Stars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven’s height; Cast me the joy of sight;' +- 'id': '008_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چند زمین سائیم برتر ز ثریانیم | دانی کہ نمی زیبد عمری چو شرر ما را' + - 'lang': 'en' + 'text': 'Soared, though in dust I lay, High o’er the starry way,— | Life of the ember’s glow. Likes me not, thou dost know.' +- 'id': '008_049_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام و سحر عالم از گردش ما خیزد | دانی کہ نمی سازد این شام و سحر ما را' + - 'lang': 'en' + 'text': 'All the world’s eve and morn. Are of my whirling born; | Thou know’st this’morn and eve. My soul can scarce receive.' +- 'id': '008_049_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این شیشۂ گردون را از بادہ تہی کردیم | کم کاسہ مشو ساقی مینای دگر ما را' + - 'lang': 'en' + 'text': 'Wine brimmed in heaven’s cup; I took and drank it up; | Saqi! not sparing be— Another bowl for me!' +- 'id': '008_049_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شایان جنون ما پہنای دو گیتی نیست | این راھگذر ما را آن راھگذر ما را' + - 'lang': 'en' + 'text': 'Not both the worlds suffice. My folly’s avarice; | Earth is a passing day, Heaven a passage-way.' diff --git a/data/github_iqbal_demystified/poems/008/008_050.yaml b/data/github_iqbal_demystified/poems/008/008_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..46f65bd0b779afe52a544e41eae932fbb593624f --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_050.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_050' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خاور کہ آسمان بکمند خیال اوست' +- 'lang': 'en' + 'text': 'The East, that holds the heavens fast' +'description': [] +'sher': +- 'id': '008_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاور کہ آسمان بکمند خیال اوست | از خویشتن گسستہ و بی سوز آرزوست' + - 'lang': 'en' + 'text': 'The East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit’s bonds are all united, The flames’ of its desire have died.' +- 'id': '008_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تیرہ خاک او تب و تاب حیات نیست | جولان موج را نگران از کنار جوست' + - 'lang': 'en' + 'text': 'The burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.' +- 'id': '008_050_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتخانہ و حرم ھمہ افسردہ آتشی | پیر مغان شراب ہوا خوردہ در سبوست' + - 'lang': 'en' + 'text': 'Faint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.' +- 'id': '008_050_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر فرنگ پیش مجاز آورد سجود | بینای کور و مست تماشای رنگ و بوست' + - 'lang': 'en' + 'text': 'The vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.' +- 'id': '008_050_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردندہ تر ز چرخ و ربایندہ تر ز مرگ | از دست او بہ دامن ما چاک بی رفوست' + - 'lang': 'en' + 'text': 'Swifter it spins than heaven’s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.' +- 'id': '008_050_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکی نھاد و خو ز سپہر کہن گرفت | عیار و بی مدار و کلان کار و تو بتوست' + - 'lang': 'en' + 'text': 'Of the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.' +- 'id': '008_050_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق خراب و مغرب از آن بیشتر خراب | عالم تمام مردہ و بی ذوق جستجوست' + - 'lang': 'en' + 'text': 'The East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o’er.' +- 'id': '008_050_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساقی بیار بادہ و بزم شبانہ ساز | ما را خراب یک نگہ محرمانہ ساز' + - 'lang': 'en' + 'text': 'Bring me the wine of heart’s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love’s transport let me die.' diff --git a/data/github_iqbal_demystified/poems/008/008_051.yaml b/data/github_iqbal_demystified/poems/008/008_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eedc090896cded3842fed4350737cad18b75f742 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_051.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_051' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فرصت کشمکش مدہ این دل بی قرار را' +- 'lang': 'en' + 'text': 'Leave no quarter to resist' +'description': [] +'sher': +- 'id': '008_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرصت کشمکش مدہ این دل بی قرار را | یک دو شکن زیادہ کن گیسوی تابدار را' + - 'lang': 'en' + 'text': 'Leave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.' +- 'id': '008_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو درون سینہ ام برق تجلئی کہ من | با مہ و مہر دادہ ام تلخی انتظار را' + - 'lang': 'en' + 'text': 'In my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.' +- 'id': '008_051_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق حضور در جہان رسم صنم گری نہاد | عشق فریب می دہد جان امیدوار را' + - 'lang': 'en' + 'text': 'Holy joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.' +- 'id': '008_051_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بفراغ خاطری نغمۂ تازہ ئی زنم | باز بہ مرغزار دہ طایر مرغزار را' + - 'lang': 'en' + 'text': 'Come the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.' +- 'id': '008_051_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع بلند دادہ ئی بند ز پای من گشای | تا بہ پلاس تو دہم خلعت شہریار را' + - 'lang': 'en' + 'text': 'A high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.' +- 'id': '008_051_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیشہ اگر بسنگ زد این چہ مقام گفتگوست | عشق بدوش می کشد این ہمہ کوہسار را' + - 'lang': 'en' + 'text': 'If the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!' diff --git a/data/github_iqbal_demystified/poems/008/008_052.yaml b/data/github_iqbal_demystified/poems/008/008_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7528f7eeeb2a048bf8da7b802cd6ba7c6ff629fb --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_052.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_052' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جانم در آویخت با روزگاران' +- 'lang': 'en' + 'text': 'My soul, embattled. With fortune ever,' +'description': [] +'sher': +- 'id': '008_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم در آویخت با روزگاران | جوی است نالان در کوہساران' + - 'lang': 'en' + 'text': 'My soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.' +- 'id': '008_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیدا ستیزد پنہان ستیزد | ناپایدارے با پایداران' + - 'lang': 'en' + 'text': 'Open and secret. Fate is assailing, | To the unfailing. Fickle and faithless.' +- 'id': '008_052_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کوہ و صحرا این دشت و دریا | نی راز داران نی غمگساران' + - 'lang': 'en' + 'text': 'Mountain and desert, Ocean and prairie | Secret unwary. Unsympathising.' +- 'id': '008_052_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیگانۂ شوق بیگانۂ شوق | این جویباران این آبشاران' + - 'lang': 'en' + 'text': 'Stranger to passion, Stranger to yearning | Rivulet’s turning, Spray of the fountains.' +- 'id': '008_052_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فریاد بے سوز فریاد بی سوز | بانگ ہزاران در شاخساران' + - 'lang': 'en' + 'text': 'Pale lamentation’s. Flameless outpouring | Nightingales soaring. Song in the thicket.' +- 'id': '008_052_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داغی کہ سوزد در سینۂ من | آن داغ کم سوخت در لالہ زاران' + - 'lang': 'en' + 'text': 'Burns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.' +- 'id': '008_052_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل ندارد ساقی ندارد | تلخی کہ سازد با بیقراران' + - 'lang': 'en' + 'text': 'No wine of Saqi, No spirits’ riot; | The soul unquiet. Bitterly suffers.' diff --git a/data/github_iqbal_demystified/poems/008/008_053.yaml b/data/github_iqbal_demystified/poems/008/008_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4eeb94e56ea2e2d446310ba4f674fc48fa3cf006 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_053.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_053' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ تسلئی کہ دادی نگذاشت کار خود را' +- 'lang': 'en' + 'text': 'In thy hands I now deliver' +'description': [] +'sher': +- 'id': '008_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تسلئی کہ دادی نگذاشت کار خود را | بتو باز می سپارم دل بیقرار خود را' + - 'lang': 'en' + 'text': 'In thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart' +- 'id': '008_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ دلی کہ محنت او ز نفس شماری او | کہ بدست خود ندارد رگ روزگار خود را' + - 'lang': 'en' + 'text': 'Hapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.' +- 'id': '008_053_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بضمیرت آرمیدم تو بجوش خود نمائی | بکنارہ برفکندی در آبدار خود را' + - 'lang': 'en' + 'text': 'In thy thought as I was slumb’ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.' +- 'id': '008_053_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و انجم از تو دارد گلہ ہا شنیدہ باشے | کہ بخاک تیرہ ما زدہ ئی شرار خود را' + - 'lang': 'en' + 'text': 'Loud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.' +- 'id': '008_053_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلشی بہ سینۂ ما ز خدنگ او غنیمت | کہ اگر بپایش افتد نبرد شکار خود را' + - 'lang': 'en' + 'text': 'In my breast his arrow pricking— There is glory, there is fame! | If I cast myself before him, He’d not seize me for his game.' diff --git a/data/github_iqbal_demystified/poems/008/008_054.yaml b/data/github_iqbal_demystified/poems/008/008_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1985c325a9cc6008d8f84447ae8ee37ee0f6f55c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_054.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_054' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بحرفی می توان گفتن تمنای جہانی را' +- 'lang': 'en' + 'text': 'A single word sufficeth well' +'description': [] +'sher': +- 'id': '008_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحرفی می توان گفتن تمنای جہانی را | من از ذوق حضوری طول دادم داستانی را' + - 'lang': 'en' + 'text': 'A single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.' +- 'id': '008_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز مشتاقان اگر تاب سخن بردی نمیدانی | محبت می کند گویا نگاہ بی زبانی را' + - 'lang': 'en' + 'text': 'Take thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?' +- 'id': '008_054_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کجا نوری کہ غیر از قاصدی چیزی نمیداند | کجا خاکی کہ در آغوش دارد آسمانی را' + - 'lang': 'en' + 'text': 'To sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.' +- 'id': '008_054_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر یک ذرہ کم گردد ز انگیز وجود من | باین قیمت نمی گیرم حیات جاودانی را' + - 'lang': 'en' + 'text': 'If but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.' +- 'id': '008_054_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ای دریای بی پایان بموج تو در افتادم | نہ گوھر آرزو دارم نہ می جویم کرانی را' + - 'lang': 'en' + 'text': 'Great ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.' +- 'id': '008_054_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن معنی کہ چون شبنم بجان من فرو ریزی | جہانی تازہ پیدا کردہ ام عرض فغانی را' + - 'lang': 'en' + 'text': 'Into my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes.' diff --git a/data/github_iqbal_demystified/poems/008/008_055.yaml b/data/github_iqbal_demystified/poems/008/008_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2fb63a7d2267d55702165ff3d27b2684bddcdde8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_055.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_055' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چند بروی خودکشی پردۂ صبح و شام را' +- 'lang': 'en' + 'text': 'How long the veil of eve and dawn' +'description': [] +'sher': +- 'id': '008_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چند بروی خودکشی پردۂ صبح و شام را | چہرہ گشا تمام کن جلوۂ ناتمام را' + - 'lang': 'en' + 'text': 'How long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.' +- 'id': '008_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و گداز حالتی است بادہ ز من طلب کنی | پیش تو گر بیان کنم مستی این مقام را' + - 'lang': 'en' + 'text': 'O glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.' +- 'id': '008_055_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بسرود زندگی آتش او فزودہ ام | تو نم شبنمی بدہ لالۂ تشنہ کام را' + - 'lang': 'en' + 'text': 'I added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip’s thirsty mouth.' +- 'id': '008_055_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ورق ورق بگشت عشق بہ نکتہ ئی رسید | طایر زیرکے برد دانۂ زیر دام را' + - 'lang': 'en' + 'text': 'Mind searched the volume thro’ and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.' +- 'id': '008_055_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ کجا و من کجا ساز سخن بہانہ ایست | سوی قطار می کشم ناقۂ بی زمام را' + - 'lang': 'en' + 'text': 'Where is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.' +- 'id': '008_055_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت برہنہ گفتن است من بہ کنایہ گفتہ ام | خود تو بگو کجا برم ھم نفسان خام را' + - 'lang': 'en' + 'text': 'In riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need.' diff --git a/data/github_iqbal_demystified/poems/008/008_056.yaml b/data/github_iqbal_demystified/poems/008/008_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5a56eef908b5336ec4f920404be06d34a330d6ed --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_056.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_056' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نفس شمار بہ پیچاک روزگار خودیم' +- 'lang': 'en' + 'text': 'One by one we count our breath' +'description': [] +'sher': +- 'id': '008_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس شمار بہ پیچاک روزگار خودیم | مثال بحر خروشیم و درکنار خودیم' + - 'lang': 'en' + 'text': 'One by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.' +- 'id': '008_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ سطوت دریا امان بکس ندہد | بخلوت صدف او نگاہدار خودیم' + - 'lang': 'en' + 'text': 'Though the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.' +- 'id': '008_056_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جوہری کہ نہان است در طبیعت ما | مپرس صیرفیان را کہ ما عیار خودیم' + - 'lang': 'en' + 'text': 'Ask them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.' +- 'id': '008_056_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ از خرابۂ ما کس خراج می خواہد | فقیر راہ نشینیم و شہریار خودیم' + - 'lang': 'en' + 'text': 'Tribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.' +- 'id': '008_056_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینۂ ما دیگری چہ بوالعجبی است | کرا خبر کہ توئی یا کہ ما دچار خودیم' + - 'lang': 'en' + 'text': 'There is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?' +- 'id': '008_056_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشای پردہ ز تقدیر آدم خاکی | کہ ما بہ رھگذر تو در انتظار خودیم' + - 'lang': 'en' + 'text': 'Draw aside fate’s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await.' diff --git a/data/github_iqbal_demystified/poems/008/008_057.yaml b/data/github_iqbal_demystified/poems/008/008_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8a0fe3e54ebc83b9d85b6fd4d4983243461240f4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_057.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_057' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ فغان نہ لب گشودم کہ فغان اثر ندارد' +- 'lang': 'en' + 'text': 'No lament, no sigh I uttered' +'description': [] +'sher': +- 'id': '008_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ فغان نہ لب گشودم کہ فغان اثر ندارد | غم دل نگفتہ بہتر ہمہ کس جگر ندارد' + - 'lang': 'en' + 'text': 'No lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart’s sorrow; There be few to sympathize.' +- 'id': '008_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ حرم چہ دیر ہر جا سخنی ز آشنائی | مگر اینکہ کس ز راز من و تو خبر ندارد' + - 'lang': 'en' + 'text': 'In the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.' +- 'id': '008_057_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ ندیدنی است اینجا کہ شرر جہان ما را | نفسی نگاہ دارد، نفسے دگر ندارد' + - 'lang': 'en' + 'text': 'Here are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.' +- 'id': '008_057_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ز راہ دیدۂ ما بہ ضمیر ما گذشتی | مگر آنچنان گذشتی کہ نگہ خبر ندارد' + - 'lang': 'en' + 'text': 'Coming by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.' +- 'id': '008_057_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس ازین نگین شناسان نگذشت بر نگینم | بتو می سپارم او را کہ جہان نظر ندارد' + - 'lang': 'en' + 'text': 'They that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.' +- 'id': '008_057_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدح خرد فروزی کہ فرنگ داد ما را | ہمہ آفتاب لیکن اثر سحر ندارد' + - 'lang': 'en' + 'text': 'Lo, the goblet mind-illuming. That the West bath given me, | All the sun’s aglow within it; Of the dawn no sign I see.' diff --git a/data/github_iqbal_demystified/poems/008/008_058.yaml b/data/github_iqbal_demystified/poems/008/008_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..984838113997ec78f57f5b26e8de80386d5bdff7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_058.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_058' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ما کہ افتندہ تر از پرتو ماہ آمدہ ایم' +- 'lang': 'en' + 'text': 'Tremulous as the moon-light' +'description': [] +'sher': +- 'id': '008_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کہ افتندہ تر از پرتو ماہ آمدہ ایم | کس چہ داند کہ چسان اینہمہ راہ آمدہ ایم' + - 'lang': 'en' + 'text': 'Tremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.' +- 'id': '008_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با رقیبان سخن از درد دل ما گفتی | شرمسار از اثر نالہ و آہ آمدہ ایم' + - 'lang': 'en' + 'text': 'Of our heart’s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.' +- 'id': '008_058_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ از چہرہ بر افکن کہ چو خورشید سحر | بہر دیدار تو لبریز نگاہ آمدہ ایم' + - 'lang': 'en' + 'text': 'Unveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.' +- 'id': '008_058_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزم ما را بہ یقین پختہ ترک ساز کہ ما | اندرین معرکہ بی خیل و سپاہ آمدہ ایم' + - 'lang': 'en' + 'text': 'Confirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.' +- 'id': '008_058_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ندانی کہ نگاہی سر راہی چہ کند | در حضور تو دعا گفتہ براہ آمدہ ایم' + - 'lang': 'en' + 'text': 'What a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer.' diff --git a/data/github_iqbal_demystified/poems/008/008_059.yaml b/data/github_iqbal_demystified/poems/008/008_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c9dab056e0781ea24cc3986a215e6658b95da786 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_059.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_059' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ای خدای مہر و مہ خاک پریشانی نگر' +- 'lang': 'en' + 'text': 'Lord, who didst bring the stars to birth' +'description': [] +'sher': +- 'id': '008_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدای مہر و مہ خاک پریشانی نگر | ذرہ ئی در خود فرو پیچد بیابانی نگر' + - 'lang': 'en' + 'text': 'Lord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.' +- 'id': '008_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن بی پایان درون سینۂ خلوت گرفت | آفتاب خویش را زیر گریبانی نگر' + - 'lang': 'en' + 'text': 'In solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun’s effulgent ray.' +- 'id': '008_059_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دل آدم زدی عشق بلاانگیز را | آتش خود را بہ آغوش نیستانی نگر' + - 'lang': 'en' + 'text': 'Tumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.' +- 'id': '008_059_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوید از دامان ہستی داغہای کہنہ را | سخت کوشیہای این آلودہ دامانی نگر' + - 'lang': 'en' + 'text': 'Clothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life’s garment white again.' +- 'id': '008_059_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک ما خیزد کہ سازد آسمان دیگری | ذرہ ناچیز و تعمیر بیابانی نگر' + - 'lang': 'en' + 'text': 'My dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!' diff --git a/data/github_iqbal_demystified/poems/008/008_060.yaml b/data/github_iqbal_demystified/poems/008/008_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b5332aef05d2f2a7ecfaa9def8b1768b46a4d7f3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_060.yaml @@ -0,0 +1,17 @@ +--- +'id': '008_060' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': '’شاخ نھال سدرہ ئی خار و خس چمن مشو‘‘' +- 'lang': 'en' + 'text': 'Branch of the Sidra tree thou art' +'description': [] +'sher': +- 'id': '008_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’شاخ نھال سدرہ ئی خار و خس چمن مشو‘‘ | ’’منکر او اگر شدی منکر خویشتن مشو‘‘' + - 'lang': 'en' + 'text': 'Branch of the Sidra tree thou art; Be not the meadow’s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn.' diff --git a/data/github_iqbal_demystified/poems/008/008_061.yaml b/data/github_iqbal_demystified/poems/008/008_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e0b4e3e0ca52b77c879f01bf2384c7c7587b90f5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_061.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_061' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دو عالم را توان دیدن بمینائی کہ من دارم' +- 'lang': 'en' + 'text': 'In the flask that here I hold' +'description': [] +'sher': +- 'id': '008_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو عالم را توان دیدن بمینائی کہ من دارم | کجا چشمی کہ بیند آن تماشائی کہ من دارم' + - 'lang': 'en' + 'text': 'In the flask that here I hold. Both the worlds one may behold; | Where’s the vision, to divine. The wide vista that is mine?' +- 'id': '008_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر دیوانہ ئی آید کہ در شھر افکند ہوئی | دو صد ہنگامۂ خیزد ز سودائی کہ من دارم' + - 'lang': 'en' + 'text': 'Madman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.' +- 'id': '008_061_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مخور نادان غم از تاریکی شبہا کہ میآید | کہ چون انجم درخشد داغ سیمائی کہ من دارم' + - 'lang': 'en' + 'text': 'Grieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.' +- 'id': '008_061_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندیم خویش میسازی مرا لیکن از آن ترسم | نداری تاب آن آشوب و غوغائی کہ من دارم' + - 'lang': 'en' + 'text': 'Take me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare' diff --git a/data/github_iqbal_demystified/poems/008/008_062.yaml b/data/github_iqbal_demystified/poems/008/008_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91cf395c185cce50ada7e12eb88bead76094caf0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_062.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_062' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بر خیز کہ آدم را ہنگام نمود آمد' +- 'lang': 'en' + 'text': 'Rise up! The hour is here' +'description': [] +'sher': +- 'id': '008_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر خیز کہ آدم را ہنگام نمود آمد | این مشت غباری را انجم بہ سجود آمد' + - 'lang': 'en' + 'text': 'Rise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.' +- 'id': '008_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن راز کہ پوشیدہ در سینۂ ہستی بود | از شوخی آب و گل در گفت و شنود آمد' + - 'lang': 'en' + 'text': 'The secret, that at rest. Was hid in Being’s breast, | By Clay and Water stirred. Is magically heard.' diff --git a/data/github_iqbal_demystified/poems/008/008_063.yaml b/data/github_iqbal_demystified/poems/008/008_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3035adcf2f3d2e324411a7ccb4bfffe44925dbb0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_063.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_063' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مہ و ستارہ کہ در راہ شوق ہم سفرند' +- 'lang': 'en' + 'text': 'On the roadway of desire' +'description': [] +'sher': +- 'id': '008_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و ستارہ کہ در راہ شوق ہم سفرند | کرشمہ سنج و ادا فہم و صاحب نظرند' + - 'lang': 'en' + 'text': 'On the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.' +- 'id': '008_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ جلوہ ہاست کہ دیدند در کف خاکی | قفا بجانب افلاک سوی ما نگرند' + - 'lang': 'en' + 'text': 'Say, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes.' diff --git a/data/github_iqbal_demystified/poems/008/008_064.yaml b/data/github_iqbal_demystified/poems/008/008_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f4ea88b15ceed2368fe53e546cad48a6b8b1d8d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_064.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_064' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درون لالہ گذر چون صبا توانی کرد' +- 'lang': 'en' + 'text': 'Thou canst pass, like morning’s breeze' +'description': [] +'sher': +- 'id': '008_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون لالہ گذر چون صبا توانی کرد | بیک نفس گرہ غنچہ وا توانی کرد' + - 'lang': 'en' + 'text': 'Thou canst pass, like morning’s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,' +- 'id': '008_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات چیست جہان را اسیر جان کردن | تو خود اسیر جہانی کجا توانی کرد' + - 'lang': 'en' + 'text': 'What is Life? The world, and all, To make Spirit’s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?' +- 'id': '008_064_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقدر است کہ مسجود مہر و مہ باشی | ولی ہنوز ندانی چھا توانی کرد' + - 'lang': 'en' + 'text': '‘Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.' +- 'id': '008_064_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ز میکدۂ من پیالہ ئی گیری | ز مشت خاک جہانی بپا توانی کرد' + - 'lang': 'en' + 'text': 'Take thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.' +- 'id': '008_064_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان بہ سینہ چراغی فروختی اقبال | بہ خویش آنچہ توانی بہ ما توانی کرد' + - 'lang': 'en' + 'text': 'Iqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?' diff --git a/data/github_iqbal_demystified/poems/008/008_065.yaml b/data/github_iqbal_demystified/poems/008/008_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..84995988871e0802d2e6d16e09e72a90430baf81 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_065.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_065' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر بہ بحر محبت کرانہ می خواہی' +- 'lang': 'en' + 'text': 'If it be thy will to gain' +'description': [] +'sher': +- 'id': '008_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر بہ بحر محبت کرانہ می خواہی | ہزار شعلہ دہی یک زبانہ میخواہی' + - 'lang': 'en' + 'text': 'If it be thy will to gain. The safe shore of Passion’s main, | With a thousand brands of fire. One faint flame is thy desire.' +- 'id': '008_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ز لذت پرواز آشنا کردند | تو در فضای چمن آشیانہ میخواہی' + - 'lang': 'en' + 'text': 'God has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow’s nest.' +- 'id': '008_065_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکے بہ دامن مردان آشنا آویز | ز یار اگر نگہ محرمانہ می خواہی' + - 'lang': 'en' + 'text': 'Seekest thou to win perchance. The Beloved’s secret glance? | First awhile be clutching then. So the skirts of conscient men.' +- 'id': '008_065_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنون نداری و ہوئی فکندہ ئی در شہر | سبو شکستی و بزم شبانہ می خواہی' + - 'lang': 'en' + 'text': 'With no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.' +- 'id': '008_065_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم بہ عشوہ گری کوش و دلبری آموز | اگر ز ما غزل عاشقانہ می خواہی' + - 'lang': 'en' + 'text': 'Practice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love’s immortal minstrelsy.' diff --git a/data/github_iqbal_demystified/poems/008/008_066.yaml b/data/github_iqbal_demystified/poems/008/008_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7952fd1bf609299958e142a2bd62da59e997364d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_066.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_066' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زمانہ قاصد طیار آن دلآرام است' +- 'lang': 'en' + 'text': 'Time is the winged messenger' +'description': [] +'sher': +- 'id': '008_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ قاصد طیار آن دلآرام است | چہ قاصدی کہ وجودش تمام پیغام است' + - 'lang': 'en' + 'text': 'Time is the winged messenger. Of the Heart’s Desire; | Wondrous herald! Tidings fair. Is his life entire.' +- 'id': '008_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گمان مبر کہ نصیب تو نیست جلوۂ دوست | درون سینہ ہنوز آرزوی تو خام است' + - 'lang': 'en' + 'text': 'Think not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!' +- 'id': '008_066_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم این کہ چو شاہین بلند پروازی | بہوش باش کہ صیاد ما کہن دام است' + - 'lang': 'en' + 'text': 'Well I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.' +- 'id': '008_066_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ اوج مشت غباری کجا رسد جبریل | بلند نامی او از بلندی بام است' + - 'lang': 'en' + 'text': 'How may Gabriel aspire. Where Man’s dust shall fly? | If his present fame is higher, ‘Tis his roof that’s high!' +- 'id': '008_066_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو از شمار نفس زندہ ئی نمیدانی | کہ زندگی بہ شکست طلسم ایام است' + - 'lang': 'en' + 'text': 'All thy life is breath to take, Knowing not, frail man, | That true living is to break. The days’ talisman.' +- 'id': '008_066_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز علم و دانش مغرب ہمین قدر گویم | خوش است آہ و فغان تا نگاہ ناکام است' + - 'lang': 'en' + 'text': 'Of the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.' +- 'id': '008_066_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از ہلال و چلیپا دگر نیندیشم | کہ فتنۂ دگری در ضمیر ایام است' + - 'lang': 'en' + 'text': 'O’er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time.' diff --git a/data/github_iqbal_demystified/poems/008/008_067.yaml b/data/github_iqbal_demystified/poems/008/008_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1bdf076426ddd0a67f8e0624bcb4a7e494d46763 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_067.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_067' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دگر ز سادہ دلیہای یار نتوان گفت' +- 'lang': 'en' + 'text': 'Of the Friend’s ingenuous wit' +'description': [] +'sher': +- 'id': '008_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر ز سادہ دلیہای یار نتوان گفت | نشستہ بر سر بالین من ز درمان گفت' + - 'lang': 'en' + 'text': 'Of the Friend’s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!' +- 'id': '008_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زبان اگرچہ دلیر است و مدعا شیرین | سخن ز عشق چہ گویم جز اینکہ نتوان گفت' + - 'lang': 'en' + 'text': 'Though the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?' +- 'id': '008_067_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا کسی کہ فرو رفت در ضمیر وجود | سخن مثال گہر بر کشید و آسان گفت' + - 'lang': 'en' + 'text': 'Happy he, who dared to reach. Deep into Being’s brain | And drew forth like jewels speech, And fluent spoke again.' +- 'id': '008_067_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خراب لذت آنم کہ چون شناخت مرا | عتاب زیر لبی کرد و خانہ ویران گفت' + - 'lang': 'en' + 'text': 'Desolate with joy am I, That, recognizing me, | In reproach He whispered, sly, "Poor, homeless vagrant, see!"' +- 'id': '008_067_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غمین مشو کہ جھان راز خود برون ندہد | کہ آنچہ گل نتوانست مرغ نالان گفت' + - 'lang': 'en' + 'text': 'Grieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds’ lament reveals.' +- 'id': '008_067_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیام شوق کہ من بی حجاب می گویم | بہ لالہ قطرہ شبنم رسید و پنہان گفت' + - 'lang': 'en' + 'text': 'Passion’s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.' +- 'id': '008_067_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر سخن ہمہ شوریدہ گفتہ ام چہ عجب | کہ ہر کہ گفت ز گیسوی او پریشان گفت' + - 'lang': 'en' + 'text': 'If my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is.' diff --git a/data/github_iqbal_demystified/poems/008/008_068.yaml b/data/github_iqbal_demystified/poems/008/008_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f4368f6edecfd0eccc0c71b07b82099350ff56b --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_068.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_068' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خرد از ذوق نگہ گرم تماشا بود است' +- 'lang': 'en' + 'text': 'Mind, that is ever questing' +'description': [] +'sher': +- 'id': '008_068_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد از ذوق نگہ گرم تماشا بود است | این کہ جویندہ و یابندۂ ہر موجود است' + - 'lang': 'en' + 'text': 'Mind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.' +- 'id': '008_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوۂ پاک طلب از مہ و خورشید گذر | زانکہ ہر جلوہ درین دیر نگہ آلود است' + - 'lang': 'en' + 'text': 'Seek thou pure revelation. Past sun and moon’s low station, | For all things here reported. By vision are distorted.' diff --git a/data/github_iqbal_demystified/poems/008/008_069.yaml b/data/github_iqbal_demystified/poems/008/008_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..40fdd0dc910193ce78df6fd7248e38fe83dcef77 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_069.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_069' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غلام زندہ دلانم کہ عاشق سرہ اند' +- 'lang': 'en' + 'text': 'I am the slave of each living heart' +'description': [] +'sher': +- 'id': '008_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلام زندہ دلانم کہ عاشق سرہ اند | نہ خانقاہ نشینان کہ دل بکس ندہند' + - 'lang': 'en' + 'text': 'I am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.' +- 'id': '008_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن دلی کہ برنگ آشنا و بیرنگ است | عیار مسجد و میخانہ و صنم کدہ اند' + - 'lang': 'en' + 'text': 'With such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.' +- 'id': '008_069_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ از مہ و پروین بلند تر دارند | کہ آشیان بگریبان کہکشان ننہند' + - 'lang': 'en' + 'text': 'Beyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.' +- 'id': '008_069_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون ز انجمنی در میان انجمنی | بخلوت اند ولی آنچنان کہ با ہمہ اند' + - 'lang': 'en' + 'text': 'Within the multitude are they, Yet out of it withal; | In spirit’s solitude they stay, While dwelling amid all.' +- 'id': '008_069_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم کم منگر عاشقان صادق را | کہ این شکستہ بہایان متاع قافلہ اند' + - 'lang': 'en' + 'text': 'Regard not meanly, nor despise. The truly loving man; | Though little worth, ‘tis merchandise. Fit for Life’s caravan.' +- 'id': '008_069_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بندگان خط آزادگی رقم کردند | چنانکہ شیخ و برہمن شبان بی رمہ اند' + - 'lang': 'en' + 'text': 'The charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.' +- 'id': '008_069_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیالہ گیر کہ می را حلال می گویند | حدیث اگرچہ غریب است راویان ثقہ اند' + - 'lang': 'en' + 'text': 'Take thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, ‘tis told By speakers credible.' diff --git a/data/github_iqbal_demystified/poems/008/008_070.yaml b/data/github_iqbal_demystified/poems/008/008_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8794e89b4addd19a2a5b35b0f102d9a97f9cd91 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_070.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_070' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'لالہ این چمن آلودۂ رنگ است ہنوز' +- 'lang': 'en' + 'text': 'The tulip of this meadowland' +'description': [] +'sher': +- 'id': '008_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ این چمن آلودۂ رنگ است ہنوز | سپر از دست مینداز کہ جنگ است ہنوز' + - 'lang': 'en' + 'text': 'The tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.' +- 'id': '008_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہ ئی را کہ دو صد فتنہ با آغوشش بود | دختری ہست کہ در مہد فرنگ است ہنوز' + - 'lang': 'en' + 'text': 'A tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe’s cradle yet,' +- 'id': '008_070_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ آسودہ نشینی لب ساحل بر خیز | کہ ترا کار بگرداب و نہنگ است ہنوز' + - 'lang': 'en' + 'text': 'O thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.' +- 'id': '008_070_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سر تیشہ گذشتن ز خردمندی نیست | ای بسا لعل کہ اندر دل سنگ است ہنوز' + - 'lang': 'en' + 'text': 'No part of wisdom ‘tis, I trow, The trusty axe to shun | Within the rock’s heart, even now, Are rubies to be won.' +- 'id': '008_070_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باش تا پردہ گشایم ز مقام دگری | چہ دہم شرح نواہا کہ بچنگ است ہنوز' + - 'lang': 'en' + 'text': 'Await! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?' +- 'id': '008_070_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش پرداز جھان چون بجنونم نگریست | گفت ویرانہ بسودای تو تنگ است ہنوز' + - 'lang': 'en' + 'text': 'When the world’s wondrous Artist viewed. The madness in my brain, | He cried, "Too mighty swells thy mood, This ruin to contain!"' diff --git a/data/github_iqbal_demystified/poems/008/008_071.yaml b/data/github_iqbal_demystified/poems/008/008_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..938bac1069b9e05c30907ec0ba0908d341fa66b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_071.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_071' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تکیہ بر حجت و اعجاز و بیان نیز کنند' +- 'lang': 'en' + 'text': 'Faith depends on arguments' +'description': [] +'sher': +- 'id': '008_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکیہ بر حجت و اعجاز و بیان نیز کنند | کار حق گاہ بہ شمشیر و سنان نیز کنند' + - 'lang': 'en' + 'text': 'Faith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.' +- 'id': '008_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ باشد کہ تہ خرقہ زرہ می پوشند | عاشقان بندۂ حال اندو چنان نیر کنند' + - 'lang': 'en' + 'text': 'Oft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion’s mood, With such armour are endued.' +- 'id': '008_071_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون جھان کہنہ شود پاک بسوزند او را | و ز ہمان آب و گل ایجاد جہان نیر کنند' + - 'lang': 'en' + 'text': 'When the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.' +- 'id': '008_071_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمہ سرمایۂ خود را بہ نگاہی بدہند | این چہ قومی است کہ سودا بزیان نیر کنند' + - 'lang': 'en' + 'text': 'Stored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!' +- 'id': '008_071_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ از موج ہوا با پرکاہی کردند | عجبی نیست کہ با کوہ گران نیر کنند' + - 'lang': 'en' + 'text': 'What upon a blade of grass. Ether-borne they bring to pass, | ‘tis not strange that they can prove, Ponderous mountain chains to move.' +- 'id': '008_071_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مانند متاعی است بہ بازار حیات | گاہ ارزان بفروشند و گران نیر کنند' + - 'lang': 'en' + 'text': 'Love is as a merchandise; In Life’s marketplace it lies, | Now at little price is sold, And anon for mighty gold.' +- 'id': '008_071_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا تو بیدار شوی نالہ کشیدم ورنہ | عشق کاری است کہ بی آہ و فغان نیر کنند' + - 'lang': 'en' + 'text': 'I have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan.' diff --git a/data/github_iqbal_demystified/poems/008/008_072.yaml b/data/github_iqbal_demystified/poems/008/008_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dccd4aa5481833f290084537a2d4f3de231c7986 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_072.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_072' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو موج مست خودی باش و سر بطوفان کش' +- 'lang': 'en' + 'text': 'Drunk with self hood like a wave' +'description': [] +'sher': +- 'id': '008_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو موج مست خودی باش و سر بطوفان کش | ترا کہ گفت کہ بنشین و پا بدامان کش' + - 'lang': 'en' + 'text': 'Drunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?' +- 'id': '008_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بقصد صید پلنگ از چمن سرا برخیز | بکوہ رخت گشا خیمہ در بیابان کش' + - 'lang': 'en' + 'text': 'Let the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.' +- 'id': '008_072_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ مہر و ماہ کمند گلو فشار انداز | ستارہ ر از فلک گیر و در گریبان کش' + - 'lang': 'en' + 'text': 'Cast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven’s sphere, Stitch it on thy sleeve to wear.' +- 'id': '008_072_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم اینکہ شراب خودی بسی تلخ است | بدرد خویش نگر زہر ما بدرمان کش' + - 'lang': 'en' + 'text': 'Selfhood’s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within– Drain our desperate medicine' diff --git a/data/github_iqbal_demystified/poems/008/008_073.yaml b/data/github_iqbal_demystified/poems/008/008_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4e36e63aee5453adef4b66cf32e8b90f8c0d6542 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_073.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_073' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خضر وقت از خلوت دشت حجاز آید برون' +- 'lang': 'en' + 'text': 'Out of Hejaz and the lonely plain' +'description': [] +'sher': +- 'id': '008_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خضر وقت از خلوت دشت حجاز آید برون | کاروان زین وادی دور و دراز آید برون' + - 'lang': 'en' + 'text': 'Out of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.' +- 'id': '008_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بہ سیمای غلامان فر سلطان دیدہ ام | شعلۂ محمود از خاک ایاز آید برون' + - 'lang': 'en' + 'text': 'Lo, on the brow of the slaves I see. The Sultan’s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud’s torch alight.' +- 'id': '008_073_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمر ہا در کعبہ و بتخانہ می نالد حیات | تا ز بزم عشق یک دانای راز آید برون' + - 'lang': 'en' + 'text': 'In Kaaba and Temple long, long years. The deep lament arose, | Till from Love’s banquet now appears. One Man who the Secret knows.' +- 'id': '008_073_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرح نو می افکند اندر ضمیر کائنات | نالہ ہا کز سینۂ اھل نیاز آید برون' + - 'lang': 'en' + 'text': 'The sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life’s mind everywhere.' +- 'id': '008_073_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنگ را گیرید از دستم کہ کار از دست رفت | نغمہ ام خون گشت و از رگہای ساز آید برون' + - 'lang': 'en' + 'text': 'O take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour' diff --git a/data/github_iqbal_demystified/poems/008/008_074.yaml b/data/github_iqbal_demystified/poems/008/008_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fe9abf9d4d148ea04e75c835f493e959b6be07a4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_074.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_074' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز سلطان کنم آرزوی نگاہی' +- 'lang': 'en' + 'text': 'Of the Sultan I would take' +'description': [] +'sher': +- 'id': '008_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز سلطان کنم آرزوی نگاہی | مسلمانم از گل نسازم الہی' + - 'lang': 'en' + 'text': 'Of the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.' +- 'id': '008_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بی نیازی کہ در سینہ دارم | گدارا دہد شیوۂ پادشاہی' + - 'lang': 'en' + 'text': 'See, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.' +- 'id': '008_074_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز گردون فتد آنچہ بر لالۂ من | فرو ریزم او را بہ برگ گیاہی' + - 'lang': 'en' + 'text': 'What doth on the tulip fall. Out of the starry sky, | O’er the verdant herbage all. Now scatter I.' +- 'id': '008_074_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو پروین فرو ناید اندیشۂ من | بہ دریوزۂ پرتو مہر و ماہی' + - 'lang': 'en' + 'text': 'Ranging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.' +- 'id': '008_074_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر آفتابی سوی من خرامد | بہ شوخے بگردانم او را ز راہی' + - 'lang': 'en' + 'text': 'But if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.' +- 'id': '008_074_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن آب و تابی کہ فطرت ببخشد | درخشم چو برقی بہ ابر سیاہی' + - 'lang': 'en' + 'text': 'With the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.' +- 'id': '008_074_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہ و رسم فرمانروایان شناسم | خران بر سر بام و یوسف بچاہی' + - 'lang': 'en' + 'text': 'Well I know the wont and way. Of them that rule, aloof | Joseph’s in the well, and they. Asses. on roof!' diff --git a/data/github_iqbal_demystified/poems/008/008_075.yaml b/data/github_iqbal_demystified/poems/008/008_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..543dbd481ddebccbb759baee22bb1c74d8b76b42 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_075.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_075' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'با نشئہ درویشی در ساز و دمادم زن' +- 'lang': 'en' + 'text': 'Like the dervish drunken be' +'description': [] +'sher': +- 'id': '008_075_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با نشئہ درویشی در ساز و دمادم زن | چون پختہ شوی خود را بر سلطنت جم زن' + - 'lang': 'en' + 'text': 'Like the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid’s throne' +- 'id': '008_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتند جھان ما آیا بتو می سازد | گفتم کہ نمی سازد گفتند کہ برہم زن' + - 'lang': 'en' + 'text': '‘‘This our world’, they asked of me, "Is’t congenial to thee?" | "Nay", I answered; and they cried, "Break and strew it far and wide !"' +- 'id': '008_075_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میکدہ ہا دیدم شایستہ حریفی نیست | با رستم دستان زن با مغبچہ ہا کم زن' + - 'lang': 'en' + 'text': 'In the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!' +- 'id': '008_075_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای لالہ صحرائی تنہا نتوانی سوخت | این داغ جگر تابی بر سینہ آدم زن' + - 'lang': 'en' + 'text': 'Tulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam’s bosom, too.' +- 'id': '008_075_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سوز درون او ، تو گرمے خون او | باور نکنی چاکی در پیکر عالم زن' + - 'lang': 'en' + 'text': 'Thou’rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world’s body, end to end.' +- 'id': '008_075_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل است چراغ تو در راہگذاری نہ | عشق است ایاغ تو با بندۂ محرم زن' + - 'lang': 'en' + 'text': 'Is the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.' +- 'id': '008_075_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لخت دل پر خونی از دیدہ فرو ریزم | لعلی ز بدخشانم بردار و بخاتم زن' + - 'lang': 'en' + 'text': 'Ah, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring.' diff --git a/data/github_iqbal_demystified/poems/008/008_076.yaml b/data/github_iqbal_demystified/poems/008/008_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db9311a7da64c6820c7e809d52c987cbf7300cb7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_076.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_076' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہوس ہنوز تماشا گر جہانداری است' +- 'lang': 'en' + 'text': 'Greed is acting still his play' +'description': [] +'sher': +- 'id': '008_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوس ہنوز تماشا گر جہانداری است | دگر چہ فتنہ پس پردہ ہای زنگاری است' + - 'lang': 'en' + 'text': 'Greed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven’s veil doth wait?' +- 'id': '008_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمان زمان شکند آنچہ می تراشد عقل | بیا کہ عشق مسلمان و عقل زناری است' + - 'lang': 'en' + 'text': 'Now and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.' +- 'id': '008_076_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امیر قافلہ ئی سخت کوش و پیہم کوش | کہ در قبیلۂ ما حیدری ز کراری است' + - 'lang': 'en' + 'text': 'Thou’rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior’s will.' +- 'id': '008_076_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو چشم بستی و گفتی کہ این جہان خوٍابست | گشای چشم کہ این خواب خواب بیداری است' + - 'lang': 'en' + 'text': 'Thou hast closed thine eyes, and said, "The world’s a dream, no less": | Open thine eves; this dream-abed. Is all of wakefulness.' +- 'id': '008_076_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخلوت انجمنی آفرین کہ فطرت عشق | یکی شناس و تماشا پسند بسیاری است' + - 'lang': 'en' + 'text': 'In thy solitude, alone, Create a company; | Love, that’s made to know the. One, The Many loves to see.' +- 'id': '008_076_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپید یک دم و کردند زیب فتراکش | خوشا نصیب غزالی کہ زخم او کاری است' + - 'lang': 'en' + 'text': 'But an instant quivered he. Ere to the saddle bound– | Fortunate gazelle, to he. So singled out to wound!' +- 'id': '008_076_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بباغ و راغ گہر ہای نغمہ می پاشم | گران متاع و چہ ارزان ز کند بازاری است' + - 'lang': 'en' + 'text': 'In the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear.' diff --git a/data/github_iqbal_demystified/poems/008/008_077.yaml b/data/github_iqbal_demystified/poems/008/008_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bf93b1ad03bd8b1c4f1e334cec72e94d2a054b1e --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_077.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_077' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فرشتہ گرچہ برون از طلسم افلاک است' +- 'lang': 'en' + 'text': 'Although the Angel dwells beyond' +'description': [] +'sher': +- 'id': '008_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتہ گرچہ برون از طلسم افلاک است | نگاہ او بتماشای این کف خاک است' + - 'lang': 'en' + 'text': 'Although the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.' +- 'id': '008_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گمان مبر کہ بیک شیوہ عشق می بازند | قبا بدوش گل و لالہ بی جنون چاک است' + - 'lang': 'en' + 'text': 'Think not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.' +- 'id': '008_077_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حدیث شوق ادا میتوان بخلوت دوست | بہ نالہ ئی کہ ز آلایش نفس پاک است' + - 'lang': 'en' + 'text': 'The tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that’s free. Of all defiling breath.' +- 'id': '008_077_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توان گرفت ز چشم ستارہ مردم را | خرد بدست تو شاہین تند و چالاک است' + - 'lang': 'en' + 'text': 'So from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.' +- 'id': '008_077_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشای چہرہ کہ آنکس کہ لن ترانی گفت | ہنوز منتظر جلوۂ کف خاک است' + - 'lang': 'en' + 'text': 'Unveil thy face; for He Who spake, "Thou shalt not gaze on Me" | A hand of dust in view to take. Still waiteth patiently.' +- 'id': '008_077_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین چمن کہ سرود است و این نوا ز کجاست | کہ غنچہ سر بگریبان و گل عرقناک است' + - 'lang': 'en' + 'text': 'Who sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame.' diff --git a/data/github_iqbal_demystified/poems/008/008_078.yaml b/data/github_iqbal_demystified/poems/008/008_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5094b6e932a709b1735a8859eb525efa4dad294c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_078.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_078' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عرب کہ باز دہد محفل شبانہ کجاست' +- 'lang': 'en' + 'text': 'Where is the Arab, to revive' +'description': [] +'sher': +- 'id': '008_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرب کہ باز دہد محفل شبانہ کجاست | عجم کہ زندہ کند رود عاشقانہ کجاست' + - 'lang': 'en' + 'text': 'Where is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute’s minstrelsy?' +- 'id': '008_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزیر خرقۂ پیران سبوہا چہ خالی است | فغان کہ کس نشناسد می جوانہ کجاست' + - 'lang': 'en' + 'text': 'Under the Sufi elder’s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine’s to buy.' +- 'id': '008_078_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین چمنکدہ ہر کس نشیمنی سازد | کسی کہ سازد و وا سوزد آشیانہ کجاست' + - 'lang': 'en' + 'text': 'Every man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?' +- 'id': '008_078_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار قافلہ بیگانہ وار دید و گذشت | ولے کہ دید بہ انداز محرمانہ کجاست' + - 'lang': 'en' + 'text': 'A thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze–is there anyone?' +- 'id': '008_078_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو موج خیز و بہ یم جاودانہ می آویز | کرانہ می طلبی ؟ بی خبر کرانہ کجاست' + - 'lang': 'en' + 'text': 'Rise like a wave, and surging flow. In the ocean eternally? | Thou seek’st the shore, and dost not know. Where ever the shore may be.' +- 'id': '008_078_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا کہ در رگ تاک تو خون تازہ دوید | دگر مگوی کہ آن بادۂ مغانہ کجاست' + - 'lang': 'en' + 'text': 'Hither (for in thy tendril’s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.' +- 'id': '008_078_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیک نورد فرو پیچ روزگاران را | ز دیر و زود گذشتی دگر زمانہ کجاست' + - 'lang': 'en' + 'text': 'Twist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?' diff --git a/data/github_iqbal_demystified/poems/008/008_079.yaml b/data/github_iqbal_demystified/poems/008/008_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c62d077eb26aba515a4d3762818e3d79d4c5eea1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_079.yaml @@ -0,0 +1,122 @@ +--- +'id': '008_079' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مانند صبا خیز و وزیدن دگر آموز' +- 'lang': 'en' + 'text': 'Rise like the morning air' +'description': [] +'sher': +- 'id': '008_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مانند صبا خیز و وزیدن دگر آموز | دامان گل و لالہ کشیدن دگر آموز' + - 'lang': 'en' + 'text': 'Rise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;' +- 'id': '008_079_002' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر دلک غنچہ خزیدن دگر آموز' + - 'lang': 'en' + 'text': 'Deep in the rosebud’s heart. Learn how to stab thy dart.' +- 'id': '008_079_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موئینہ بہ بر کردی و بی ذوق تپیدی | آنگونہ تپیدی کہ بجائی نرسیدی' + - 'lang': 'en' + 'text': 'Though ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;' +- 'id': '008_079_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'در انجمن شوق تپیدن دگر آموز' + - 'lang': 'en' + 'text': 'in the assembly learn. With love to shdke, and burn.' +- 'id': '008_079_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر دل آوارہ دگر بارہ بہ او بند | بر خویش گشا دیدہ و از غیر فروبند' + - 'lang': 'en' + 'text': 'Faithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;' +- 'id': '008_079_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدن دگر آموز و ندیدن دگر آموز' + - 'lang': 'en' + 'text': 'Learn with thy eyes to view, And how to close them, too.' +- 'id': '008_079_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم چیست پیام است شنیدی نشنیدی | در خاک تو یک جلوہ عام است ندیدی' + - 'lang': 'en' + 'text': 'Breath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;' +- 'id': '008_079_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدن دگر آموز شنیدن دگر آموز' + - 'lang': 'en' + 'text': 'Learn once again to see, And hearing get for thee!' +- 'id': '008_079_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما چشم عقاب و دل شہباز نداریم | چون مرغ سرا لذت پرواز نداریم' + - 'lang': 'en' + 'text': 'No falcon’s heart of rage. We have, no eagle’s eye; | Like homebirds in a cage. We lack the joy to fly;' +- 'id': '008_079_010' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مرغ سرا خیز و پریدن دگر آموز' + - 'lang': 'en' + 'text': 'Homebirds encaged! arise, And soar into the skies.' +- 'id': '008_079_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخت جم و دارا سر راہی نفروشند | این کوہ گران است بکاہی نفروشند' + - 'lang': 'en' + 'text': 'Darius’ royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;' +- 'id': '008_079_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'با خون دل خویش خریدن دگر آموز' + - 'lang': 'en' + 'text': 'Learn with thy own heart’s blood. To purchase thee this good.' +- 'id': '008_079_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالیدی و تقدیر ہمان است کہ بود است | آن حلقۂ زنجیر ہمان است کہ بود است' + - 'lang': 'en' + 'text': 'Thou weep’st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;' +- 'id': '008_079_014' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'نومید مشو نالہ کشیدن دگر آموز' + - 'lang': 'en' + 'text': 'Despair not, but anew. Learn how to weep for rue.' +- 'id': '008_079_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وا سوختہ ئی یک شرر از داغ جگر گیر | یک چند بخود پیچ و نیستان ہمہ در گیر' + - 'lang': 'en' + 'text': 'Art thou consumed? Take flame. Out of thy heart’s desire | And wrap thee in the same, And set the reeds afire;' +- 'id': '008_079_016' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون شعلہ بخاشاک دویدن دگر آموز' + - 'lang': 'en' + 'text': 'Along the stubble learn. To run a torch, and burn!' diff --git a/data/github_iqbal_demystified/poems/008/008_080.yaml b/data/github_iqbal_demystified/poems/008/008_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fc64f2ca8905fc711314c927de1641c6183d079c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_080.yaml @@ -0,0 +1,157 @@ +--- +'id': '008_080' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ای غنچہ خوابیدہ چو نرگس نگران خیز' +- 'lang': 'en' + 'text': 'Little flower fast asleep' +'description': [] +'sher': +- 'id': '008_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای غنچہ خوابیدہ چو نرگس نگران خیز | کاشانۂ ما رفت بتاراج غمان خیز' + - 'lang': 'en' + 'text': 'Little flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!' +- 'id': '008_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نالہ مرغ چمن از بانگ اذان خیز | از گرمی ہنگامہ آتش نفسان خیز' + - 'lang': 'en' + 'text': 'Now that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!' +- 'id': '008_080_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خورشید کہ پیرایہ بسیمای سحر بست | آویزہ بگوش سحر از خون جگر بست' + - 'lang': 'en' + 'text': 'Now the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.' +- 'id': '008_080_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دشت و جبل قافلہ ہا رخت سفر بست | ای چشم جہان بین بتماشای جہان خیز' + - 'lang': 'en' + 'text': 'Over mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!' +- 'id': '008_080_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاور ہمہ مانند غبار سر راہی است | یک نالہ خاموش و اثر باختہ آہی است' + - 'lang': 'en' + 'text': 'All the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:' +- 'id': '008_080_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر ذرہ این خاک گرہ خوردہ نگاہی است | از ہند و سمرقند و عراق و ہمدان خیز' + - 'lang': 'en' + 'text': 'Yet each atom of this earth. Is a gaze of tortured birth. | Under Ind’s and Persia’s skies, Through Arabia’s plains, O rise!' +- 'id': '008_080_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دریای تو دریاست کہ آسودہ چو صحراست | دریای تو دریاست کہ افزون نشد و کاست' + - 'lang': 'en' + 'text': 'See, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E’er disturbs thy ocean’s peace.' +- 'id': '008_080_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیگانۂ آشوب و نہنگ است چہ دریاست | از سینہ چاکش صفت موج روان خیز' + - 'lang': 'en' + 'text': 'Ne’er thy ocean knoweth storm. Or Leviathan’s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!' +- 'id': '008_080_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این نکتہ گشایندہ اسرار نہان است | ملک است تن خاکی و دین روح روان است' + - 'lang': 'en' + 'text': 'Listen to this subtlety. That reveals all mystery: | Empire is the body’s dust; Spirit, true Religion’s trust;' +- 'id': '008_080_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن زندہ و جان زندہ ز ربط تن و جان است | با خرقہ و سجادہ و شمشیر و سنان خیز' + - 'lang': 'en' + 'text': 'Body lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!' +- 'id': '008_080_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناموس ازل را تو امینی تو امینی | دارای جھان را تو یساری تو یمینی' + - 'lang': 'en' + 'text': 'Thou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor’s might.' +- 'id': '008_080_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بندۂ خاکے تو زمانی تو زمینی | صہبای یقین در کش و از دیر گمان خیز' + - 'lang': 'en' + 'text': 'Shackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt’s prison rise!' +- 'id': '008_080_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!' +- 'id': '008_080_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فریاد از افرنگ و دلآویزی افرنگ | فریاد ز شیرینی و پرویزی افرنگ' + - 'lang': 'en' + 'text': 'Against Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!' +- 'id': '008_080_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم ہمہ ویرانہ ز چنگیزی افرنگ | معمار حرم باز بہ تعمیر جہان خیز' + - 'lang': 'en' + 'text': 'Europe’s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise' +- 'id': '008_080_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خواب گران خواب گران خواب گران خیز | از خواب گران خیز' + - 'lang': 'en' + 'text': 'Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise' diff --git a/data/github_iqbal_demystified/poems/008/008_081.yaml b/data/github_iqbal_demystified/poems/008/008_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..39021f4864ac35930d7c85776df0dfee3127d4f6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_081.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_081' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان ما ہمہ خاک است و پی سپر گردد' +- 'lang': 'en' + 'text': 'Our world is dusty clay' +'description': [] +'sher': +- 'id': '008_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان ما ہمہ خاک است و پی سپر گردد | ندانم اینکہ نفسہای رفتہ بر گردد' + - 'lang': 'en' + 'text': 'Our world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.' +- 'id': '008_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبی کہ گور غریبان نشیمن است او را | مہ و ستارہ ندارد چسان سحر گردد' + - 'lang': 'en' + 'text': 'This night, whose only home. Is in the strangers’ tomb, | No moon, no stars here burn; To dawn how shall it turn?' +- 'id': '008_081_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی کہ تاب و تب لایزال می طلبد | کرا خبر کہ شود برق یا شرر گردد' + - 'lang': 'en' + 'text': 'The heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?' +- 'id': '008_081_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ شوق و خیال بلند و ذوق وجود | مترس ازین کہ ہمہ خاک رہگذر گردد' + - 'lang': 'en' + 'text': 'High fancy, passion’s glance, And life’s exuberance, | Fear not, for these all three. Dust of the road shall be.' +- 'id': '008_081_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان بزی کہ اگر مرگ ماست مرگ دوام | خدا ز کردۂ خود شرمسار تر گردد' + - 'lang': 'en' + 'text': 'So live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below.' diff --git a/data/github_iqbal_demystified/poems/008/008_082.yaml b/data/github_iqbal_demystified/poems/008/008_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3142fc18b3ab1a5bcb302f72e9e1c68f5dd48a9d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_082.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_082' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'باز بر رفتہ و آیندہ نظر باید کرد' +- 'lang': 'en' + 'text': 'Sleeper, rise thou up, and fast' +'description': [] +'sher': +- 'id': '008_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز بر رفتہ و آیندہ نظر باید کرد | ہلہ برخیز کہ اندیشہ دگر باید کرد' + - 'lang': 'en' + 'text': 'Sleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.' +- 'id': '008_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بر ناقۂ ایام کشد محمل خویش | عاشقی ؟ راحلہ از شام و سحر باید کرد' + - 'lang': 'en' + 'text': 'Love bath laid his heavy load. On Time’s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.' +- 'id': '008_082_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر ما گفت جہان بر روشی محکم نیست | از خوش و ناخوش او قطع نظر باید کرد' + - 'lang': 'en' + 'text': 'Elder said, "This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.' +- 'id': '008_082_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر ترک جہان کردہ سر او داری | پس نخستین ز سر خویش گذر باید کرد' + - 'lang': 'en' + 'text': '"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo."' +- 'id': '008_082_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش در دل من لات و منات است بسی | گفت این بتکدہ را زیر و زبر باید کرد' + - 'lang': 'en' + 'text': '"Ah, within my heart", said I, "Yet unbroken idols lie": | "Then this temple", answered he, "Must be shattered utterly !"' diff --git a/data/github_iqbal_demystified/poems/008/008_083.yaml b/data/github_iqbal_demystified/poems/008/008_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5d56f92b7f6022ec3f5f961d359adf7fc5caba7a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_083.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_083' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خیال من بہ تماشای آسمان بود است' +- 'lang': 'en' + 'text': 'My mind awhile was gone' +'description': [] +'sher': +- 'id': '008_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیال من بہ تماشای آسمان بود است | بدوش ماہ بہ آغوش کہکشان بود است' + - 'lang': 'en' + 'text': 'My mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars’ embrace.' +- 'id': '008_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گمان مبر کہ ہمین خاکدان نشیمن ماست | کہ ہر ستارہ جہان است یا جہان بود است' + - 'lang': 'en' + 'text': 'Think not we are enfurled. Within this globe of clay; | Each separate star’s world, Or was a world one day.' +- 'id': '008_083_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشم مور فرومایہ آشکار آید | ہزار نکتہ کہ از چشم ما نہان بود است' + - 'lang': 'en' + 'text': 'The lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.' +- 'id': '008_083_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین بہ پشت خود الوند و بیستون دارد | غبار ماست کہ بر دوش او گران بود است' + - 'lang': 'en' + 'text': 'Earth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.' +- 'id': '008_083_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز داغ لالۂ خونین پیالہ می بینم | کہ این گسستہ نفس صاحب فغان بود است' + - 'lang': 'en' + 'text': 'The panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart’s a brand aglow.' diff --git a/data/github_iqbal_demystified/poems/008/008_084.yaml b/data/github_iqbal_demystified/poems/008/008_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e73f915202986e0d7406673faac124f5f0a9cfd --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_084.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_084' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از نوا بر من قیامت رفت و کس آگاہ نیست' +- 'lang': 'en' + 'text': 'A melody swept me through and through' +'description': [] +'sher': +- 'id': '008_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوا بر من قیامت رفت و کس آگاہ نیست | پیش محفل جز بم و زیر و مقام و راہ نیست' + - 'lang': 'en' + 'text': 'A melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.' +- 'id': '008_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نھادم عشق با فکر بلند آمیختند | ناتمام جاودانم کار من چون ماہ نیست' + - 'lang': 'en' + 'text': 'Love in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.' +- 'id': '008_084_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لب فروبند از فغان در ساز با درد فراق | عشق تا آہی کشد از جذب خویش آگاہ نیست' + - 'lang': 'en' + 'text': 'Weep no more, but with brave heart take. Disunion’s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.' +- 'id': '008_084_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ئی میباش و خاشاکی کہ پیش آید بسوز | خاکیان را در حریم زندگانی راہ نیست' + - 'lang': 'en' + 'text': 'Be thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life’s sanctuary.' +- 'id': '008_084_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرہ شاہینی بمرغان سرا صحبت مگیر | خیز و بال و پر گشا پرواز تو کوتاہ نیست' + - 'lang': 'en' + 'text': 'A falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.' +- 'id': '008_084_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کرم شب تاب است شاعر در شبستان وجود | در پر و بالش فروغی گاہ ہست و گاہ نیست' + - 'lang': 'en' + 'text': 'The poet’s a glow that giveth light. In life’s dark night; | A radiance shines in his wings anon, And sometimes none.' +- 'id': '008_084_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غزل اقبال احوال خودی را فاش گفت | زانکہ این نو کافر از آئین دیر آگاہ نیست' + - 'lang': 'en' + 'text': 'Iqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote.' diff --git a/data/github_iqbal_demystified/poems/008/008_085.yaml b/data/github_iqbal_demystified/poems/008/008_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..38ed87c973100940d158918e79a3ae3f8f2a6f44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_085.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_085' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'شراب میکدۂ من نہ یادگار جم است' +- 'lang': 'en' + 'text': 'No Jamshid’s memory, the wine' +'description': [] +'sher': +- 'id': '008_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب میکدۂ من نہ یادگار جم است | فشردۂ جگر من بہ شیشۂ عجم است' + - 'lang': 'en' + 'text': 'No Jamshid’s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.' +- 'id': '008_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو موج می تپد آدم بہ جستجوی وجود | ہنوز تا بہ کمر در میانۂ عدم است' + - 'lang': 'en' + 'text': 'Man like a billow quivereth. In eager quest of Being’s breath, | While yet his arrow lies encased. About annihilation’s waist.' +- 'id': '008_085_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا کہ مثل خلیل این طلسم در شکنیم | کہ جز تو ہر چہ درین دیر دیدہ ام صنم است' + - 'lang': 'en' + 'text': 'Come, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.' +- 'id': '008_085_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر بہ سینۂ این کائنات در نروی | نگاہ را بہ تماشا گذاشتن ستم است' + - 'lang': 'en' + 'text': 'Until thou deeply enterest. The very heart in Being’s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.' +- 'id': '008_085_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلط خرامی ما نیز لذتے دارد | خوشم کہ منزل ما دور و راہ خم بخم است' + - 'lang': 'en' + 'text': 'To wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.' +- 'id': '008_085_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تغافلی کہ مرا رخصت تماشا داد | تغافل است بہ از التفات دمبدم است' + - 'lang': 'en' + 'text': 'The casual glance, that gave to me. The leave to wander, and to see, | ‘Twas better far, that casual glance, Than rapt attention to my chance.' +- 'id': '008_085_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا اگرچہ بہ بتخانہ پرورش دادند | چکید از لب من آنچہ در دل حرم است' + - 'lang': 'en' + 'text': 'Though I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba’s heart.' diff --git a/data/github_iqbal_demystified/poems/008/008_086.yaml b/data/github_iqbal_demystified/poems/008/008_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3bf41e7c1098a26c56cc160974186a3a7a7dc79b --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_086.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_086' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'لالہ صحرایم از طرف خیابانم برید' +- 'lang': 'en' + 'text': 'I am a blossom of the plain' +'description': [] +'sher': +- 'id': '008_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ صحرایم از طرف خیابانم برید | در ہوای دشت و کہسار و بیابانم برید' + - 'lang': 'en' + 'text': 'I am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air’s to breathe, and the vast to view.' +- 'id': '008_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روبہی آموختم از خویش دور افتادہ ام | چارہ پردازن بہ آغوش نیستانم برید' + - 'lang': 'en' + 'text': 'Far from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.' +- 'id': '008_086_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان سینہ حرفی داشتم گم کردہ ام | گرچہ پیرم پیش ملای دبستانم برید' + - 'lang': 'en' + 'text': 'Once I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.' +- 'id': '008_086_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز خاموشم نوای دیگری دارم ہنوز | آنکہ بازم پردہ گرداند پے آنم برید' + - 'lang': 'en' + 'text': 'I am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.' +- 'id': '008_086_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در شب من آفتاب آن کہن داغی بس است | این چراغ زیر فانوس از شبستانم برید' + - 'lang': 'en' + 'text': 'In this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.' +- 'id': '008_086_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کہ رمز شہریاری با غلامان گفتہ ام | بندۂ تقصیر وارم پیش سلطانم برید' + - 'lang': 'en' + 'text': 'Lo, to the slaves I have declareed. True kingship’s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!' diff --git a/data/github_iqbal_demystified/poems/008/008_087.yaml b/data/github_iqbal_demystified/poems/008/008_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b00e8c041a5971b465bddd189fca47fdf57a92a6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_087.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_087' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سخن تازہ زدم کس بسخن وا نرسید' +- 'lang': 'en' + 'text': 'I uttered a new word' +'description': [] +'sher': +- 'id': '008_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن تازہ زدم کس بسخن وا نرسید | جلوہ خون گشت و نگاہی بتماشا نرسید' + - 'lang': 'en' + 'text': 'I uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.' +- 'id': '008_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگ می باش و درین کارگہ شیشہ گذر | وای سنگی کہ صنم گشت و بہ مینا نرسید' + - 'lang': 'en' + 'text': 'Be thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!' +- 'id': '008_087_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ را در شکن و باز بہ تعمیر خرام | ہر کہ در ورطۂ ’’لا‘‘ ماند بہ ’’الا‘ نرسید' + - 'lang': 'en' + 'text': 'Break down the old, and then, Rebuild the world again; | Who in "No God" remained. Has ne’er "Except" attained.' +- 'id': '008_087_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایخوش آن جوی تنک مایہ کہ از ذوق خودی | در دل خاک فرو رفت و بدریا نرسید' + - 'lang': 'en' + 'text': 'O happy rivulet, In selfhood passionate, | Who to earth’s heart dost flee, And flowest not so sea!' +- 'id': '008_087_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کلیمی سبق آموز کہ دانای فرنگ | جگر بحر شکافید و بہ سینا نرسید' + - 'lang': 'en' + 'text': 'To Moses’ lesson list. For Europe’s scientist | Though ocean’s depth he measure, Could ne’er to Sinai come.' +- 'id': '008_087_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق انداز تپیدن ز دل ما آموخت | شرر ماست کہ برجست و بہ پروانہ رسید' + - 'lang': 'en' + 'text': 'Love’s self learnt quivering’s art. From this our trembling heart | Our spark it was that spired. Until the moth expired.' diff --git a/data/github_iqbal_demystified/poems/008/008_088.yaml b/data/github_iqbal_demystified/poems/008/008_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0fff906f5656f52f6b71c854bb087a3f0d7a13a7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_088.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_088' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عاشق آن نیست کہ لب گرم فغانی دارد' +- 'lang': 'en' + 'text': 'Never lover true is he' +'description': [] +'sher': +- 'id': '008_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشق آن نیست کہ لب گرم فغانی دارد | عاشق آنست کہ بر کف دو جہانی دارد' + - 'lang': 'en' + 'text': 'Never lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.' +- 'id': '008_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشق آن است کہ تعمیر کند عالم خویش | در نسازد بہ جھانی کہ کرانی دارد' + - 'lang': 'en' + 'text': 'Lover true is passionate. Selfbood’s world to recreate, | Not content to be enfurled. By a bounded, finite world.' +- 'id': '008_088_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیدار ندادند بہ دانای فرنگ | این قدر ہست کہ چشم نگرانی دارد' + - 'lang': 'en' + 'text': 'Wakeful heart was never given. Europe’s scientist.by heaven; | All that God has marked him by. Is the speculative eye.' +- 'id': '008_088_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ناپید و خرد می گزدش صورت مار | گرچہ در کاسۂ زر لعل روانی دارد' + - 'lang': 'en' + 'text': 'Love he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.' +- 'id': '008_088_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد من گیر کہ در میکدہا پیدانیست | پیر مردی کہ می تند و جوانی دارد' + - 'lang': 'en' + 'text': 'Take the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour' diff --git a/data/github_iqbal_demystified/poems/008/008_089.yaml b/data/github_iqbal_demystified/poems/008/008_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..03ee56f84503fe855b630a83fd529b4a75fc4acb --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_089.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_089' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'درین چمن دل مرغان زمان زمان دگر است' +- 'lang': 'en' + 'text': 'In the heart of the birds, that range' +'description': [] +'sher': +- 'id': '008_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین چمن دل مرغان زمان زمان دگر است | بشاخ گل دگر است و بہ آشیان دگر است' + - 'lang': 'en' + 'text': 'In the heart of the birds, that range. This garden, is ever change; | ‘Tis one with the rose at breast, And other within the nest.' +- 'id': '008_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود نگر گلہ ہای جھان چہ میگوئی | اگر نگاہ تو دیگر شود جھان دگر است' + - 'lang': 'en' + 'text': 'Look thou to thyself intent; Of the world what cause to lament? | There’s a different world to see, Be there change of sight in thee.' +- 'id': '008_089_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ھر زمانہ اگر چشم تو نکو نگرد | طریق میکدہ و شیوۂ مغان دگر است' + - 'lang': 'en' + 'text': 'Each moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian’s wonted mode.' +- 'id': '008_089_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ میر قافلہ از من دعا رسان و بگوی | اگرچہ راہ ہمان است کاروان دگر است' + - 'lang': 'en' + 'text': 'The caravan’s leader greet. With my blessing, and then repeat: | "Though the way unchanged remain, ‘Tis a different caravan!"' diff --git a/data/github_iqbal_demystified/poems/008/008_090.yaml b/data/github_iqbal_demystified/poems/008/008_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..503dd4183943381c8a577879f617a202dcd315d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_090.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_090' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ما از خدای گم شدہ ایم او بجستجوست' +- 'lang': 'en' + 'text': 'We are gone astray from God' +'description': [] +'sher': +- 'id': '008_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما از خدای گم شدہ ایم او بجستجوست | چون ما نیازمند و گرفتار آرزوست' + - 'lang': 'en' + 'text': 'We are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.' +- 'id': '008_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہی بہ برگ لالہ نویسد پیام خویش | گاہی درون سینہ مرغان بہ ہای و ہوست' + - 'lang': 'en' + 'text': 'On the tulip’s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.' +- 'id': '008_090_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نرگس آرمید کہ بیند جمال ما | چندان کرشمہ دان کہ نگاہش بہ گفتگوست' + - 'lang': 'en' + 'text': 'He lay in the iris’ fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!' +- 'id': '008_090_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہی سحر گہی کہ زند در فراق ما | بیرون و اندرون زبر و زیر و چار سوست' + - 'lang': 'en' + 'text': 'Parted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.' +- 'id': '008_090_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنگامہ بست از پی دیدار خاکئی | نظارہ را بہانہ تماشای رنگ و بوست' + - 'lang': 'en' + 'text': 'Great riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.' +- 'id': '008_090_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پنہان بہ ذرہ ذرہ و ناآشنا ہنوز | پیدا چو ماہتاب و بہ آغوش کاخ و کوست' + - 'lang': 'en' + 'text': 'Hidden in every grain. Not yet is He known to man, | Though bright as the full moon’s grace. In cottage and street is His face.' +- 'id': '008_090_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در خاکدان ما گہر زندگے گم است | این گوہری کہ گم شدہ مائیم یا کہ اوست' + - 'lang': 'en' + 'text': 'In our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?' diff --git a/data/github_iqbal_demystified/poems/008/008_091.yaml b/data/github_iqbal_demystified/poems/008/008_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..336b8323a1cffa42dcf555fd765a27ee9c75211c --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_091.yaml @@ -0,0 +1,136 @@ +--- +'id': '008_091' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خواجہ از خون رگ مزدور سازد لعل ناب' +- 'lang': 'en' + 'text': 'Of the hirelings’s blood outpoured' +'description': [] +'sher': +- 'id': '008_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواجہ از خون رگ مزدور سازد لعل ناب | از جفای دھخدایان کشت دہقانان خراب' + - 'lang': 'en' + 'text': 'Of the hirelings’s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant’s tillth.' +- 'id': '008_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ شہر از رشتہ تسبیح صد مؤمن بدام | کافران سادہ دل را برہمن زنار تاب' + - 'lang': 'en' + 'text': 'City Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.' +- 'id': '008_091_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میر و سلطان نرد باز و کعبتین شان دغل | جان محکومان ز تن بردند محکومان بخواب' + - 'lang': 'en' + 'text': 'Prince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,' +- 'id': '008_091_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واعظ اندر مسجد و فرزند او در مدرسہ | آن بہ پیری کودکی این پیر در عہد شباب' + - 'lang': 'en' + 'text': 'Preacher’s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.' +- 'id': '008_091_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مسلمانان فغان از فتنہ ہای علم و فن | اہرمن اندر جھان ارزان و یزدان دیریاب' + - 'lang': 'en' + 'text': 'Brother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.' +- 'id': '008_091_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوخی باطل نگر اندر کمین حق نشست | شپر از کوری شبیخونی زند بر آفتاب' + - 'lang': 'en' + 'text': 'See bow Falsehood’s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.' +- 'id': '008_091_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کلیسا ابن مریم را بدار آویختند | مصطفی از کعبہ ہجرت کردہ با ام الکتاب' + - 'lang': 'en' + 'text': 'In the Churches, Jesus Christ. On the Cross is sacrificed, | With God’s Book Muhammad too. From the Kaaba flees a new.' +- 'id': '008_091_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من درون شیشہ ہای عصر حاضر دیدہ ام | آنچنان زہری کہ از وی مار ہا در پیچ و تاب' + - 'lang': 'en' + 'text': 'I have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.' +- 'id': '008_091_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' +- 'id': '008_091_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با ضعیفان گاہ نیروی پلنگان می دہند | شعلہ ئی شاید برون آید ز فانوس حباب' + - 'lang': 'en' + 'text': 'Yet the weak are given at length. Lion’s heart and tiger’s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.' +- 'id': '008_091_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب! | انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Revolt, I cry! | Revolt, defy! Revolt, or die!' diff --git a/data/github_iqbal_demystified/poems/008/008_092.yaml b/data/github_iqbal_demystified/poems/008/008_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7eabe5618c801c3caf84e9fe1c1012fd061b05e8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_092.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_092' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گرچہ می دانم کہ روزی بی نقاب آید برون' +- 'lang': 'en' + 'text': 'Although the soul, I know' +'description': [] +'sher': +- 'id': '008_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ می دانم کہ روزی بی نقاب آید برون | تا نپنداری کہ جان از پیچ و تاب آید برون' + - 'lang': 'en' + 'text': 'Although the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.' +- 'id': '008_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضربتی باید کہ جان خفتہ برخیزد ز خاک | نالہ کی بی زخمہ از تار رباب آید برون' + - 'lang': 'en' + 'text': 'It needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne’er. Bring melody to birth.' +- 'id': '008_092_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاک خویش از گریہ ہای نیمشب سیراب دار | کز درون او شعاع آفتاب آید برون' + - 'lang': 'en' + 'text': 'Thy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.' +- 'id': '008_092_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرۂ بی مایہ ئی ترسم کہ ناپیدا شوی | پختہ تر کن خویش را تا آفتاب آید برون' + - 'lang': 'en' + 'text': 'So faint a mote thou art, I fear thou’lt vanish quite; | Then fortify thy heart. To meet the morning light.' +- 'id': '008_092_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذر از خاک و خود را پیکر خاکی مگیر | چاک اگر در سینہ ریزی ماہتاب آید برون' + - 'lang': 'en' + 'text': 'Transcend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.' +- 'id': '008_092_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بروی تو حریم خویش را در بستہ اند | سر بسنگ آستان زن لعل ناب آید برون' + - 'lang': 'en' + 'text': 'If in thy face they lock. The gate to selfhood’s shrine, | Strike head upon the rock. And see the ruby shine.' diff --git a/data/github_iqbal_demystified/poems/008/008_093.yaml b/data/github_iqbal_demystified/poems/008/008_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..666faafa87cb1035cb7a7500780096d66bc04cea --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_093.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_093' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گشادہ رو ز خوش و ناخوش زمانہ گذر' +- 'lang': 'en' + 'text': 'Whether the world be foul or fair' +'description': [] +'sher': +- 'id': '008_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشادہ رو ز خوش و ناخوش زمانہ گذر | ز گلشن و قفس و دام و آشیانہ گذر' + - 'lang': 'en' + 'text': 'Whether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!' +- 'id': '008_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم اینکہ غریبی و رہ شناس نئی | بکوی دوست بانداز محرمانہ گذر' + - 'lang': 'en' + 'text': 'Though stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.' +- 'id': '008_093_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر نفس کہ بر آری جہان دگرگون کن | درین رباط کہن صورت زمانہ گذر' + - 'lang': 'en' + 'text': 'Each breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.' +- 'id': '008_093_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر عنان تو جبریل و حور می گیرند | کرشمہ بر دلشان ریز و دلبرانہ گذر' + - 'lang': 'en' + 'text': 'If Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do.' diff --git a/data/github_iqbal_demystified/poems/008/008_094.yaml b/data/github_iqbal_demystified/poems/008/008_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..01fc328d1d8131a8d097b6f25f8786ca379f10ec --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_094.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_094' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'زندگی در صدف خویش گہر ساختن است' +- 'lang': 'en' + 'text': 'What is this life? A pearl' +'description': [] +'sher': +- 'id': '008_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی در صدف خویش گہر ساختن است | در دل شعلہ فرو رفتن و نگداختن است' + - 'lang': 'en' + 'text': 'What is this life? A pearl. In thy own shell to bear, | In the flame’s heart to hurl. Thyself, nor melt to air.' +- 'id': '008_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ازین گنبد در بستہ برون تاختن است | شیشۂ ماہ ز طاق فلک انداختن است' + - 'lang': 'en' + 'text': 'Love is with speed to pass. Out of this shuttered sphere, | To cast the moon’s bright glass. High over heaven clear.' +- 'id': '008_094_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطنت نقد دل و دین ز کف انداختن است | بہ یکی داد جہان بردن و جان باختن است' + - 'lang': 'en' + 'text': 'Power is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.' +- 'id': '008_094_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت و فلسفہ را ہمت مردی باید | تیغ اندیشہ بروی دو جہان آختن است' + - 'lang': 'en' + 'text': 'Philosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.' +- 'id': '008_094_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب زندہ دلان خواب پریشانی نیست | از ہمین خاک جہان دگری ساختن است' + - 'lang': 'en' + 'text': 'The living spirit’s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme.' diff --git a/data/github_iqbal_demystified/poems/008/008_095.yaml b/data/github_iqbal_demystified/poems/008/008_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..beedac39beb3026dcad14ca8403e249e917c02cc --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_095.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_095' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'برون زین گنبد در بستہ پیدا کردہ ام راہی' +- 'lang': 'en' + 'text': 'Beyond heaven’s shuttered dome' +'description': [] +'sher': +- 'id': '008_095_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون زین گنبد در بستہ پیدا کردہ ام راہی | کہ از اندیشہ برتر می پرد آہ سحر گاہی' + - 'lang': 'en' + 'text': 'Beyond heaven’s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.' +- 'id': '008_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای شاہین نشیمن در چمن کردی از آن ترسم | ہوای او ببال تو دہد پرواز کوتاہی' + - 'lang': 'en' + 'text': 'Falcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion’s flight.' +- 'id': '008_095_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غباری گشتہ ئی آسودہ نتوان زیستن اینجا | بباد صبحدم در پیچ و منشین بر سر راہی' + - 'lang': 'en' + 'text': 'Art thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.' +- 'id': '008_095_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جوی کہکشان بگذر ز نیل آسمان بگذر | ز منزل دل بمیرد گرچہ باشد منزل ماہی' + - 'lang': 'en' + 'text': 'From the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.' +- 'id': '008_095_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر زان برق بی پروا درون او تہی گردد | بہ چشمم کوہ سینا می نیرزد با پرکاہی' + - 'lang': 'en' + 'text': 'Let its breast no longer beam. With the rockless lightning’s gleam, | Less worth than a straw reckon I. The mountain of Sinai.' +- 'id': '008_095_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان آداب محفل را نگہ دارند و می سوزند | مپرس از ما شہیدان نگاہ بر سر راہی' + - 'lang': 'en' + 'text': 'How men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.' +- 'id': '008_095_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس از من شعر من خوانند و دریابند و میگویند | جہانی را دگرگون کرد یک مرد خود آگاہی' + - 'lang': 'en' + 'text': 'When I am dead, this may lay. Men will recite, and say: | "One man, who was self-aware, Transformed a world everywhere!"' diff --git a/data/github_iqbal_demystified/poems/008/008_096.yaml b/data/github_iqbal_demystified/poems/008/008_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f25e502cb824a83996fffbf73a345f800f3bfdb5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_096.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_096' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گنہکار غیورم مزد بی خدمت نمی گیرم' +- 'lang': 'en' + 'text': 'A sinner proud am I; no need' +'description': [] +'sher': +- 'id': '008_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنہکار غیورم مزد بی خدمت نمی گیرم | از آن داغم کہ بر تقدیر او بستند تقصیرم' + - 'lang': 'en' + 'text': 'A sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.' +- 'id': '008_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز فیض عشق و مستی بردہ ام اندیشہ را آنجا | کہ از دنبالہ چشم مہر عالمتاب میگیرم' + - 'lang': 'en' + 'text': 'The surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.' +- 'id': '008_096_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از صبح نخستین نقشبند موج و گردابم | چو بحر آسودہ میگردد ز طوفان چارہ برگیرم' + - 'lang': 'en' + 'text': 'From the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.' +- 'id': '008_096_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان را پیش ازین صد بار آتش زیر پا کردم | سکون و عافیت را پاک می سوزد بم و زیرم' + - 'lang': 'en' + 'text': 'A hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.' +- 'id': '008_096_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن پیش بتان رقصیدم و زنار بربستم | کہ شیخ شہر مرد باخدا گردد ز تکفیرم' + - 'lang': 'en' + 'text': 'Before the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!' +- 'id': '008_096_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانی رم کنند از من زمانی بامن آمیزند | درین صحرا نمی دانند صیادم کہ نخچیرم' + - 'lang': 'en' + 'text': 'Anon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.' +- 'id': '008_096_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بی سوز کم گیرد نصیب از صحبت مردی | مس تابیدہ ئی آور کہ گیرد در تو اکسیرم' + - 'lang': 'en' + 'text': 'Of Supermen’s society. Naught gains the heart that’s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee.' diff --git a/data/github_iqbal_demystified/poems/008/008_097.yaml b/data/github_iqbal_demystified/poems/008/008_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..675261633088d7937164b503b183c519adb26674 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_097.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_097' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان کورست و از آئینۂ دل غافل افتاد است' +- 'lang': 'en' + 'text': 'The world had lost its sight' +'description': [] +'sher': +- 'id': '008_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان کورست و از آئینۂ دل غافل افتاد است | ولی چشمی کہ بینا شد نگاہش بر دل افتاد است' + - 'lang': 'en' + 'text': 'The world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.' +- 'id': '008_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب تاریک و راہ پیچ پیچ و بی یقین راہی | دلیل کاروان را مشکل اندر مشکل افتاد است' + - 'lang': 'en' + 'text': 'Dark is the night, twists the road, All faithless the wayfarers; | And the caravan’s guide what load. Of problems oppressive bears!' +- 'id': '008_097_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رقیب خام سودا مست و عاشق مست و قاصد مست | کہ حرف دلبران دارای چندین محمل افتاد است' + - 'lang': 'en' + 'text': 'Drunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.' +- 'id': '008_097_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یقین مؤمنی دارد گمان کافری دارد | چہ تدبیر ای مسلمانان کہ کارم با دل افتاد است' + - 'lang': 'en' + 'text': 'Its faith of believer true, Its doubt of the infidel– | O Muslims, what shall I do. With the heart that in me doth dwell?' +- 'id': '008_097_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی باشد کہ کار ناخدائی میکند طوفان | کہ از طغیان موجی کشتیم بر ساحل افتاد است' + - 'lang': 'en' + 'text': 'Sometimes the helmsman’s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.' +- 'id': '008_097_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمیدانم کہ داد این چشم بینا موج دریا را | گہر در سینۂ دریا خزف بر ساحل افتاد است' + - 'lang': 'en' + 'text': 'Who fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea’s heart lies, And the potsherd breaks on the coast?' +- 'id': '008_097_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیبی نیست از سوز درونم مرز و بومم را | زدم اکسیر را بر خاک صحرا باطل افتاد است' + - 'lang': 'en' + 'text': 'No part of my soul’s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.' +- 'id': '008_097_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر در دل جھانی تازہ ئی داری برون آور | کہ افرنگ از جراحتہای پنہان بسمل افتاد است' + - 'lang': 'en' + 'text': 'If a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death.' diff --git a/data/github_iqbal_demystified/poems/008/008_098.yaml b/data/github_iqbal_demystified/poems/008/008_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..37a430b664347db28120270ad5a4ef60501bf57d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_098.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_098' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نیابی در جہان یاری کہ داند دلنوازی را' +- 'lang': 'en' + 'text': 'No friend in the world entire thou wilt find' +'description': [] +'sher': +- 'id': '008_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیابی در جہان یاری کہ داند دلنوازی را | بخود گم شو نگہ دار آبروی عشق بازی را' + - 'lang': 'en' + 'text': 'No friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.' +- 'id': '008_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از کار آفرین داغم کہ با این ذوق پیدائے | ز ما پوشیدہ دارد شیوہ ہای کار سازی را' + - 'lang': 'en' + 'text': 'I am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.' +- 'id': '008_098_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی این معنے نازک نداند جز ایاز اینجا | کہ مہر غزنوی افزون کند درد ایازی را' + - 'lang': 'en' + 'text': 'None but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid’s love augmented so. His poor slave’s anguish and ruth.' +- 'id': '008_098_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من آن علم و فراست با پر کاہی نمیگیرم | کہ از تیغ و سپر بیگانہ سازد مرد غازی را' + - 'lang': 'en' + 'text': 'Less than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.' +- 'id': '008_098_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر نرخی کہ این کالا بگیری سود مند افتد | بزور بازوی حیدر بدہ ادراک رازی را' + - 'lang': 'en' + 'text': 'Whatever the price of these goods, ‘tis well And profit will yield, not harm, | Razi’s intelligence to sell. For the power of Haider’s arm.' +- 'id': '008_098_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر یک قطرہ خون داری اگر مشت پری داری | بیا من با تو آموزم طریق شاہبازی را' + - 'lang': 'en' + 'text': 'If there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon’s ascending flight.' +- 'id': '008_098_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این کار را کار نفس دانی چہ نادانی | دم شمشیر اندر سینہ باید نی نوازی را' + - 'lang': 'en' + 'text': 'If fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!' diff --git a/data/github_iqbal_demystified/poems/008/008_099.yaml b/data/github_iqbal_demystified/poems/008/008_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d23067d923e84edd80c37787ed0a61e9f26264b6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_099.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_099' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'علمی کہ تو آموزی مشتاق نگاہی نیست' +- 'lang': 'en' + 'text': 'The fine science thou dost learn' +'description': [] +'sher': +- 'id': '008_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علمی کہ تو آموزی مشتاق نگاہی نیست | واماندۂ راہی ہست آوارۂ راہی نیست' + - 'lang': 'en' + 'text': 'The fine science thou dost learn. After vision does not yearn; | ‘Tis no wanderer far astray, But a straggler on the way.' +- 'id': '008_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم کہ ضمیر او نقش دو جہان ریزد | با لذت آہی ہست بی لذت آہی نیست' + - 'lang': 'en' + 'text': 'He whose all-embracing brain. A new universe doth plan | Burneth still with passion’s fire, Never lacketh high desire.' +- 'id': '008_099_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چند کہ عشق او آوارۂ راہی کرد | داغی کہ جگر سوزد در سینۂ ماہی نیست' + - 'lang': 'en' + 'text': 'Though Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.' +- 'id': '008_099_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چشم نہ بردارم از روی نگارینش | آن مست تغافل را توفیق نگاہی نیست' + - 'lang': 'en' + 'text': 'So His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.' +- 'id': '008_099_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اقبال قبا پوشد در کار جہان کوشد | دریاب کہ درویشی با دلق و کلاہی نیست' + - 'lang': 'en' + 'text': 'See, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne’er depends on gown and hood.' diff --git a/data/github_iqbal_demystified/poems/008/008_100.yaml b/data/github_iqbal_demystified/poems/008/008_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d9c86987fc087c4f75a91cfa776f4f618f6d5f32 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_100.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_100' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو خورشید سحر پیدا نگاہی می توان کردن' +- 'lang': 'en' + 'text': 'Vision can be won' +'description': [] +'sher': +- 'id': '008_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو خورشید سحر پیدا نگاہی می توان کردن | ہمین خاک سیہ را جلوہ گاہی میتوان کردن' + - 'lang': 'en' + 'text': 'Vision can be won. As of morning sun, | Making this dark clay. Radiant as day.' +- 'id': '008_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ خویش را از نوک سوزن تیز تر گردان | چو جوہر در دل آئینہ راہی میتوان کردن' + - 'lang': 'en' + 'text': 'Let thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro’ the heart o’ the glass.' +- 'id': '008_100_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین گلشن کہ بر مرغ چمن راہ فغان تنگ است | بانداز گشود غنچہ آہی می توان کردن' + - 'lang': 'en' + 'text': 'In this garden, where. Hushed is warbler’s air, | As each bursting bud. Chant thy tragic mode.' +- 'id': '008_100_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ این عالم حجاب او را نہ آن عالم نقاب او را | اگر تاب نظر داری نگاہی میتوان کردن' + - 'lang': 'en' + 'text': 'Earth hides not His grace, Heav’n veils not His face | Thou may’st view, for sure’, If thou canst endure.' +- 'id': '008_100_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’ تو در زیر درختان ہمچو طفلان آشیان بینی‘‘ | بہ پرواز آکہ صید مہر و ماہی میتوان کردن' + - 'lang': 'en' + 'text': 'Childlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!' diff --git a/data/github_iqbal_demystified/poems/008/008_101.yaml b/data/github_iqbal_demystified/poems/008/008_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cc3aaec70730bf5449d972c06a7a8e81a0d8202a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_101.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_101' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کشیدی بادہ ہا در صحبت بیگانہ پی در پی' +- 'lang': 'en' + 'text': 'Too oft was thy light' +'description': [] +'sher': +- 'id': '008_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشیدی بادہ ہا در صحبت بیگانہ پی در پی | بنور دیگران افروختی پیمانہ پی در پی' + - 'lang': 'en' + 'text': 'Too oft was thy light. With strangers to take wine, | To suffer others’ light. Within the bowl to shine.' +- 'id': '008_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز دست ساقی خاور دو جام ارغوان در کش | کہ از خاک تو خیزد نالۂ مستانہ پی در پی' + - 'lang': 'en' + 'text': 'The orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard’s air. From thy parched earth mount up!' +- 'id': '008_101_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی کو از تب و تاب تمنا آشنا گردد | زند بر شعلہ خود را صورت پروانہ پی در پی' + - 'lang': 'en' + 'text': 'The heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle’s fire.' +- 'id': '008_101_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اشک صبحگاہی زندگی را برگ و ساز آور | شود کشت تو ویران تا نریزی دانہ پی در پی' + - 'lang': 'en' + 'text': 'Sprinkle thy morning tears. Upon life’s desert plain; | New harvest scarce appears. Except thou sow thy grain.' +- 'id': '008_101_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگردان جام و از ہنگامہ افرنگ کمتر گوی | ہزاران کاروان بگذشت ازین ویرانہ پی در پی' + - 'lang': 'en' + 'text': 'Pass wine! Speak not to me. Of Europe’s tumult vast; | Caravans countlessly. That desolation passed.' diff --git a/data/github_iqbal_demystified/poems/008/008_102.yaml b/data/github_iqbal_demystified/poems/008/008_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..188604a803dbd11a86f44a70672f08bc2a5da431 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_102.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_102' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عشق اندر جستجو افتاد آدم حاصل است' +- 'lang': 'en' + 'text': 'Love want searching thro’ the earth' +'description': [] +'sher': +- 'id': '008_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق اندر جستجو افتاد آدم حاصل است | جلوۂ او آشکار از پردۂ آب و گل است' + - 'lang': 'en' + 'text': 'Love want searching thro’ the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.' +- 'id': '008_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب و ماہ و انجم میتوان دادن ز دست | در بہای آن کف خاکی کہ دارای دل است' + - 'lang': 'en' + 'text': 'Sun, and moon, and stars on high, These were little to set by | So to purchase in life’s mart. Adam’s dust, that owned a herat.' diff --git a/data/github_iqbal_demystified/poems/008/008_103.yaml b/data/github_iqbal_demystified/poems/008/008_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..87dfaf0ce0c6c1cedbc194881187be5ee5e3e87a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_103.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_103' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بیا کہ خاوریان نقش تازہ ئی بستند' +- 'lang': 'en' + 'text': 'Come! The Asiatic man' +'description': [] +'sher': +- 'id': '008_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا کہ خاوریان نقش تازہ ئی بستند | دگر مرو بطواف بتی کہ بشکستند' + - 'lang': 'en' + 'text': 'Come! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.' +- 'id': '008_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ جلوہ ایست کہ دلہا بلذت نگہی | ز خاک راہ مثال شرارہ بر جستند' + - 'lang': 'en' + 'text': 'What is this epiphany. That men’s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?' +- 'id': '008_103_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کجاست منزل تورانیان شہر آشوب | کہ سینہ ہای خود از تیزی نفس خستند' + - 'lang': 'en' + 'text': 'To attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?' +- 'id': '008_103_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم بذوق خودی رس کہ صاحبان طریق | بریدہ از ہمہ عالم بخویش پیوستند' + - 'lang': 'en' + 'text': 'Strive thou, selfhood’s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.' +- 'id': '008_103_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم مردہ دلان کائنات زندانی است | دو جام بادہ کشیدند و از جہان رستند' + - 'lang': 'en' + 'text': 'Men whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.' +- 'id': '008_103_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلام ہمت بیدار آن سوارانم | ستارہ را بہ سنان سفتہ در گرہ بستند' + - 'lang': 'en' + 'text': 'I will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.' +- 'id': '008_103_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشتہ را دگر آن فرصت سجود کجاست | کہ نوریان بتماشای خاکیان مستند' + - 'lang': 'en' + 'text': 'Angels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!' diff --git a/data/github_iqbal_demystified/poems/008/008_104.yaml b/data/github_iqbal_demystified/poems/008/008_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5dd97f6eeb7c1928769567b8fecb41c2c7c2ad53 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_104.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_104' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عشق را نازم کہ بودش را غم نابود نی' +- 'lang': 'en' + 'text': 'I boast a love that is not grieved' +'description': [] +'sher': +- 'id': '008_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را نازم کہ بودش را غم نابود نی | کفر او زنار دار حاضر و موجود نی' + - 'lang': 'en' + 'text': 'I boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne’er. The girdle of existence wear.' +- 'id': '008_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق اگر فرمان دہد از جان شیرین ہم گذر | عشق محبوب است و مقصود است و جان مقصود نی' + - 'lang': 'en' + 'text': 'If Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.' +- 'id': '008_104_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافری را پختہ تر سازد شکست سومنات | گرمی بتخانہ بی ہنگامۂ محمود نی' + - 'lang': 'en' + 'text': 'The shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud’s immortal ire. To set the temple-house afire.' +- 'id': '008_104_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسجد و میخانہ و دیر و کلیسا و کنشت | صد فسون از بہر دل بستند و دل خوشنود نی' + - 'lang': 'en' + 'text': 'In Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.' +- 'id': '008_104_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ پردازی ز جوی کوہسار آموختم | در گلستان بودہ ام یک نالہ درد آلود نی' + - 'lang': 'en' + 'text': 'Never in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.' +- 'id': '008_104_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش من آئی دم سردی دل گرمی بیار | جنبش اندر تست اندر نغمۂ داؤد نی' + - 'lang': 'en' + 'text': 'Wouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David’s psalm.' +- 'id': '008_104_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عیب من کم جوی و از جامم عیار خویش گیر | لذت تلخاب من بی جان غم فرسود نی' + - 'lang': 'en' + 'text': 'Seek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit’s rue.' diff --git a/data/github_iqbal_demystified/poems/008/008_105.yaml b/data/github_iqbal_demystified/poems/008/008_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..502f7f478b42e615f2ef6d6adce218f178460e04 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_105.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_105' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بر دل بیتاب من ساقی می نابی زند' +- 'lang': 'en' + 'text': 'The Saqi, pouring his pure wine' +'description': [] +'sher': +- 'id': '008_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دل بیتاب من ساقی می نابی زند | کیمیا ساز است و اکسیری بسیمابی زند' + - 'lang': 'en' + 'text': 'The Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.' +- 'id': '008_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ندانم نور یا نار است اندر سینہ ام | این قدر دانم بیاض او بہ مہتابی زند' + - 'lang': 'en' + 'text': 'I do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.' +- 'id': '008_105_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دل من فطرت خاموش می آرد ہجوم | ساز از ذوق نوا خود را بہ مضرابی زند' + - 'lang': 'en' + 'text': 'Nature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.' +- 'id': '008_105_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم مخور نادان کہ گردون در بیابان کم آب | چشمہ ہا دارد کہ شبخونی بہ سیلابی زند' + - 'lang': 'en' + 'text': 'Grieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.' +- 'id': '008_105_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ نوشم خوردہ ئی از تیزی نیشم مرنج | نیش ھم باید کہ آدم را رگ خوابی زند' + - 'lang': 'en' + 'text': 'O thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering.' diff --git a/data/github_iqbal_demystified/poems/008/008_106.yaml b/data/github_iqbal_demystified/poems/008/008_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..97a6fddf992468c4ae4696eb2ffdc8de947ad474 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_106.yaml @@ -0,0 +1,38 @@ +--- +'id': '008_106' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فروغ خاکیان از نوریان افزون شود روزی' +- 'lang': 'en' + 'text': 'Brighter shall shine men’s clay' +'description': [] +'sher': +- 'id': '008_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ خاکیان از نوریان افزون شود روزی | زمین از کوکب تقدیر ما گردون شود روزی' + - 'lang': 'en' + 'text': 'Brighter shall shine men’s clay. Than angels’ light, one day; | Earth through our Destiny. Turn to a starry sky.' +- 'id': '008_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیال ما کہ او را پرورش دادند طوفانہا | ز گرداب سپہر نیلگون بیرون شود روزی' + - 'lang': 'en' + 'text': 'The fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.' +- 'id': '008_106_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی در معنی آدم نگر از من چہ می پرسی | ہنوز اندر طبیعت می خلد موزون شود روزی' + - 'lang': 'en' + 'text': 'Why askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.' +- 'id': '008_106_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان موزون شود این پیش پا افتادہ مضمونی | کہ یزدان را دل از تأثیر او پر خون شود روزی' + - 'lang': 'en' + 'text': 'Come fashioned forth, sublime. This common thought, in time, | And with its beauty’s rapture. Even God’s heart shall capture.' diff --git a/data/github_iqbal_demystified/poems/008/008_107.yaml b/data/github_iqbal_demystified/poems/008/008_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f18f36c14a460a7a7638eb4ccd4924ee0159a33d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_107.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_107' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز رسم و راہ شریعت نکردہ ام تحقیق' +- 'lang': 'en' + 'text': 'I have never discovered well' +'description': [] +'sher': +- 'id': '008_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز رسم و راہ شریعت نکردہ ام تحقیق | جز اینکہ منکر عشق است کافر و زندیق' + - 'lang': 'en' + 'text': 'I have never discovered well. Law’s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.' +- 'id': '008_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام آدم خاکی نہاد دریا بند | مسافران حرم را خدا دہد توفیق' + - 'lang': 'en' + 'text': 'The travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man’s rank, who of clay was made.' +- 'id': '008_107_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از طریق نپرسم ، رفیق می جویم | کہ گفتہ اند نخستین رفیق و باز طریق' + - 'lang': 'en' + 'text': 'I do not ask of the Way; The Friend is my only quest, | For so I have heard men say, "The friend, then the way, that’s best!’' +- 'id': '008_107_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند تلافی ذوق آنچنان حکیم فرنگ | فروغ بادہ فزون تر کند بجام عقیق' + - 'lang': 'en' + 'text': 'Europe’s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.' +- 'id': '008_107_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار بار نکو تر متاع بی بصری | ز دانشی کہ دل او را نمی کند تصدیق' + - 'lang': 'en' + 'text': 'Better a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.' +- 'id': '008_107_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ پیچ و تاب خرد گرچہ لذت دگر است | یقین سادہ دلان بہ ز نکتہ ہای دقیق' + - 'lang': 'en' + 'text': 'Though intellect’s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.' +- 'id': '008_107_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلام و فلسفہ از لوح دل فروشستم | ضمیر خویش گشادم بہ نشتر تحقیق' + - 'lang': 'en' + 'text': 'I have washed my heart’s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.' +- 'id': '008_107_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آستانۂ سلطان کنارہ می گیرم | نہ کافرم کہ پرستم خدای بی توفیق' + - 'lang': 'en' + 'text': 'Far from the threshold now. Of the Sultan’s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid.' diff --git a/data/github_iqbal_demystified/poems/008/008_108.yaml b/data/github_iqbal_demystified/poems/008/008_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..01cda64b4c9da010faf1d65e1aa76a21588de821 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_108.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_108' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از ہمہ کس کنارہ گیر صحبت آشنا طلب' +- 'lang': 'en' + 'text': 'Far, far from every other go' +'description': [] +'sher': +- 'id': '008_108_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ہمہ کس کنارہ گیر صحبت آشنا طلب | ہم ز خدا خودی طلب ہم ز خودی خدا طلب' + - 'lang': 'en' + 'text': 'Far, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.' +- 'id': '008_108_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خلش کرشمہ ئی کار نمی شود تمام | عقل و دل و نگاہ را جلوہ جدا جدا طلب' + - 'lang': 'en' + 'text': 'One piercing glance can ne’er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.' +- 'id': '008_108_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بسر کشیدن است شیشہ کائنات را | جام جہان نما مجو دست جہان گشا طلب' + - 'lang': 'en' + 'text': 'Love is at Being’s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!' +- 'id': '008_108_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راھروان برہنہ پا راہ تمام خار زار | تا بہ مقام خود رسی راحلہ از رضا طلب' + - 'lang': 'en' + 'text': 'Naked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,' +- 'id': '008_108_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بکمال میرسد فقر دلیل خسروی است | مسند کیقباد را در تہ بوریا طلب' + - 'lang': 'en' + 'text': 'Only in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.' +- 'id': '008_108_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش نگر کہ زندگی راہ بعالمی | از سر آنچہ بود و رفت در گذر انتہا طلب' + - 'lang': 'en' + 'text': 'Look onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.' +- 'id': '008_108_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضربت روزگار اگر نالہ چو نی دہد تو را | بادۂ من ز کف بنہ چارہ ز مومیا طلب' + - 'lang': 'en' + 'text': 'But if Fate’s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took’st from me; Seek liniment to mend thy bone!' diff --git a/data/github_iqbal_demystified/poems/008/008_109.yaml b/data/github_iqbal_demystified/poems/008/008_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..52f6b014d3dc8aaa22609703907f2c40b22561c1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_109.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_109' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بینی جہان را خود را نبینی' +- 'lang': 'en' + 'text': 'The world, but not selfhood, thou canst see' +'description': [] +'sher': +- 'id': '008_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بینی جہان را خود را نبینی | تا چند نادان غافل نشینی' + - 'lang': 'en' + 'text': 'The world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?' +- 'id': '008_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور قدیمی شب را بر افروز | دست کلیمی در آستینی' + - 'lang': 'en' + 'text': 'With thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.' +- 'id': '008_109_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیرون قدم نہ از دور آفاق | تو پیش ازینی تو بیش ازینی' + - 'lang': 'en' + 'text': 'Set forth thy foot from the circling skies; | Greater and older than these thou art;' +- 'id': '008_109_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مرگ ترسی ای زندہ جاوید؟ | مرگ است صیدی تو در کمینی' + - 'lang': 'en' + 'text': 'Fearest thou death in thy deathless heart? | Death’s but a prey that before thee lies.' +- 'id': '008_109_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانی کہ بخشد دیگر نگیرند | آدم بمیرد از بی یقینی' + - 'lang': 'en' + 'text': 'Life, once given thee, none can take; | ‘Tis for lake of faith men faint and die;' +- 'id': '008_109_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت گری را از من بیاموز | شاید کہ خود را باز آفرینی' + - 'lang': 'en' + 'text': 'Learn to be sculptor, even as I, | And haply anew thy selfhood make!' diff --git a/data/github_iqbal_demystified/poems/008/008_110.yaml b/data/github_iqbal_demystified/poems/008/008_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f9da0b8bb17c896ab8293b8d03a9a3b11f953a42 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_110.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_110' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'من ہیچ نمی ترسم از حادثۂ شب ہا' +- 'lang': 'en' + 'text': 'In the accidents of night' +'description': [] +'sher': +- 'id': '008_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ہیچ نمی ترسم از حادثۂ شب ہا | شبہا کہ سحر گردد از گردش کوکب ہا' + - 'lang': 'en' + 'text': 'In the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.' +- 'id': '008_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشناخت مقام خویش افتاد بدام خویش | عشقی کہ نمودی خواست از شورش یارب ہا' + - 'lang': 'en' + 'text': 'Of its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.' +- 'id': '008_110_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہی کہ ز دل خیزد از بہر جگر سوزی است | در سینہ شکن او را آلودہ مکن لب ہا' + - 'lang': 'en' + 'text': 'When the heart gives forth a sigh, ‘Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!' +- 'id': '008_110_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میکدہ باقی نیست از ساقی فطرت خواہ | آن می کہ نمی گنجد در شیشۂ مشرب ہا' + - 'lang': 'en' + 'text': 'None remains in tavern now; Beg of Nature’s Saqi thou | The rich wine that cannot pass. In the drinkers’ narrow glass.' +- 'id': '008_110_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسودہ نمی گردد آندل کہ گسست از دوست | با قرأت مسجد ہا با دانش مکتب ہا' + - 'lang': 'en' + 'text': 'Not with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart.' diff --git a/data/github_iqbal_demystified/poems/008/008_111.yaml b/data/github_iqbal_demystified/poems/008/008_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..33b9bfb0bc496f8e286046897a9036324250a389 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_111.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_111' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو کیستی ز کجائی کہ آسمان کبود' +- 'lang': 'en' + 'text': 'What man art thou, and where thy home?' +'description': [] +'sher': +- 'id': '008_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کیستی ز کجائی کہ آسمان کبود | ہزار چشم براہ تو از ستارہ گشود' + - 'lang': 'en' + 'text': 'What man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,' +- 'id': '008_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ کویمت کہ چہ بودی چہ کردہ ئی چہ شدی | کہ خون کند جگرم را ایازی محمود' + - 'lang': 'en' + 'text': 'Why shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz– This breaks my heart!' +- 'id': '008_111_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو آن نئی کہ مصلی ز کہکشان میکرد | شراب صوفی و شاعر تر از خویش ربود' + - 'lang': 'en' + 'text': 'No Milky Way thou mountest up At prayer to kneel; | The Sufi’s and the poet’s cup. Thy soul doth steal.' +- 'id': '008_111_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگ اگرچہ ز افکار تو گرہ بگشاد | بہ جرعہ دگری نشئہ ترا افزود' + - 'lang': 'en' + 'text': 'Though Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.' +- 'id': '008_111_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن ز نامہ و میزان دراز تر گفتی | بہ حیرتم کہ نبینی قیامت موجود' + - 'lang': 'en' + 'text': 'Much of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!' +- 'id': '008_111_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا کسی کہ حرم را درون سینہ شناخت | دمی تپید و گذشت از مقام گفت و شنود' + - 'lang': 'en' + 'text': 'Blessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.' +- 'id': '008_111_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن بمکتب و میخانہ اعتبارم نیست | کہ سجدہ ئی نبرم بر در جبین فرسود' + - 'lang': 'en' + 'text': 'No more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!' diff --git a/data/github_iqbal_demystified/poems/008/008_112.yaml b/data/github_iqbal_demystified/poems/008/008_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..12e7ec8ceee7e501806d7e95e30ac57db71e86b5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_112.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_112' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دیار شوق کہ درد آشناست خاک آنجا' +- 'lang': 'en' + 'text': 'In the abode of passion, where' +'description': [] +'sher': +- 'id': '008_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیار شوق کہ درد آشناست خاک آنجا | بہ ذرہ ذرہ توان دیدہ جان پاک آنجا' + - 'lang': 'en' + 'text': 'In the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.' +- 'id': '008_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می مغانہ ز مغ زادگان نمی گیرند | نگاہ می شکند شیشہ ہای تاک آنجا' + - 'lang': 'en' + 'text': 'No Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.' +- 'id': '008_112_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ضبط جوش جنون کوش در مقام نیاز | بہوش باش و مرو با قبای چاک آنجا' + - 'lang': 'en' + 'text': 'Let madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!' diff --git a/data/github_iqbal_demystified/poems/008/008_113.yaml b/data/github_iqbal_demystified/poems/008/008_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d690c91ce0e0ba00b08508e34d603de4ca47f84d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_113.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_113' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'می دیرینہ و معشوق جوان چیزی نیست' +- 'lang': 'en' + 'text': 'The young beloved, the ancient wine' +'description': [] +'sher': +- 'id': '008_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می دیرینہ و معشوق جوان چیزی نیست | پیش صاحب نظران حور و جنان چیزی نیست' + - 'lang': 'en' + 'text': 'The young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.' +- 'id': '008_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہرچہ از محکم و پایندہ شناسی گذرد | کوہ و صحرا و بر و بحر و کران چیزی نیست' + - 'lang': 'en' + 'text': 'Whate’er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate’er assured doth seem, These pass, and are no more.' +- 'id': '008_113_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانش مغربیان فلسفۂ مشرقیان | ہمہ بتخانہ و در طوف بتان چیزی نیست' + - 'lang': 'en' + 'text': 'The learning of the Westerner, The East’s philosophy, | All is an idol-house of prayer– And idols nothing be!' +- 'id': '008_113_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خود اندیش و ازین بادیہ ترسان مگذر | کہ تو ہستی و وجود دو جہان چیزی نیست' + - 'lang': 'en' + 'text': 'Cross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!' +- 'id': '008_113_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در طریقی کہ بنوک مژہ کاویدم من | منزل و قافلہ و ریگ روان چیزی نیست' + - 'lang': 'en' + 'text': 'Upon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none.' diff --git a/data/github_iqbal_demystified/poems/008/008_114.yaml b/data/github_iqbal_demystified/poems/008/008_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dc8a13c49343c83643a7cceaf82f5b8d8a4de9db --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_114.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_114' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'قلندران کہ بہ تسخیر آب و گل کوشند' +- 'lang': 'en' + 'text': 'Qalanders, who to their sway' +'description': [] +'sher': +- 'id': '008_114_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلندران کہ بہ تسخیر آب و گل کوشند | ز شاہ باج ستانند و خرقہ می پوشند' + - 'lang': 'en' + 'text': 'Qalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar’s robe they wear.' +- 'id': '008_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ جلوت اند و کمندی بہ مہر و مہ پیچند | بہ خلوت اند و زمان و مکان در آغوشند' + - 'lang': 'en' + 'text': 'They appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.' +- 'id': '008_114_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروز بزم سراپا چو پرنیان و حریر | بروز رزم خود آگاہ و تن فراموشند' + - 'lang': 'en' + 'text': 'When the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.' +- 'id': '008_114_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظام تازہ بچرخ دو رنگ می بخشند | ستارہ ہای کہن را جنازہ بر دوشند' + - 'lang': 'en' + 'text': 'A new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.' +- 'id': '008_114_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ از رخ فردا گشود بند نقاب | معاشران ہمہ سر مست بادۂ دوشند' + - 'lang': 'en' + 'text': 'Time hath from her face untied. Morrow’s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.' +- 'id': '008_114_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلب رسید مرا آن سخن کہ نتوان گفت | بحیرتم کہ فقیہان شہر خاموشند' + - 'lang': 'en' + 'text': 'Hovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!' diff --git a/data/github_iqbal_demystified/poems/008/008_115.yaml b/data/github_iqbal_demystified/poems/008/008_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8028cbd2457869583d49bc8b069ee0fd039d5d09 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_115.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_115' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دو دستہ تیغم و گردون برہنہ ساخت مرا' +- 'lang': 'en' + 'text': 'A double-handled sword am I' +'description': [] +'sher': +- 'id': '008_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو دستہ تیغم و گردون برہنہ ساخت مرا | فسان کشیدہ بروی زمانہ آخت مرا' + - 'lang': 'en' + 'text': 'A double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time’s face.' +- 'id': '008_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من آن جہان خیالم کہ فطرت ازلی | جہان بلبل و گل را شکست و ساخت مرا' + - 'lang': 'en' + 'text': 'I am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.' +- 'id': '008_115_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می جوان کہ بہ پیمانہ تو می ریزم | ز راوقی است کہ جام و سبو گداخت مرا' + - 'lang': 'en' + 'text': 'The youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.' +- 'id': '008_115_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نفس بہ سینہ گدازم کہ طایر حرمم | توان ز گرمی آواز من شناخت مرا' + - 'lang': 'en' + 'text': 'The breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.' +- 'id': '008_115_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکست کشتی ادراک مرشدان کہن | خوشا کسی کہ بہ دریا سفینہ ساخت مرا' + - 'lang': 'en' + 'text': 'Wrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea.' diff --git a/data/github_iqbal_demystified/poems/008/008_116.yaml b/data/github_iqbal_demystified/poems/008/008_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8e184cca21d42383b9a9131783b9b9a0c7d8ec21 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_116.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_116' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مثل شرر ذرہ را تن بہ تپیدن دہم' +- 'lang': 'en' + 'text': 'Each atom’s body like a spark' +'description': [] +'sher': +- 'id': '008_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل شرر ذرہ را تن بہ تپیدن دہم | تن بہ تپیدن دھم بال پریدن دہم' + - 'lang': 'en' + 'text': 'Each atom’s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.' +- 'id': '008_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز نوایم نگر ریزۂ الماس را | قطرۂ شبنم کنم خوی چکیدن دہم' + - 'lang': 'en' + 'text': 'List to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.' +- 'id': '008_116_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز مقام نمود نغمۂ شیرین زنم | نیم شبان صبح را میل دمیدن دہم' + - 'lang': 'en' + 'text': 'From manifesting’s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.' +- 'id': '008_116_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یوسف گم گشتہ را باز گشودم نقاب | تا بہ تنک مایگان ذوق خریدن دہم' + - 'lang': 'en' + 'text': 'Joseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.' +- 'id': '008_116_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق شکیب آزما خاک ز خود رفتہ را | چشم تری داد و من لذت دیدن دہم' + - 'lang': 'en' + 'text': 'Dear love, that doth man’s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see' diff --git a/data/github_iqbal_demystified/poems/008/008_117.yaml b/data/github_iqbal_demystified/poems/008/008_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..94407e0bf0d0d8d6c334dfdb9f2b4e898b6d5804 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_117.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_117' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خودی را مردم آمیزی دلیل نارسائی ہا' +- 'lang': 'en' + 'text': 'Ever to be about with men' +'description': [] +'sher': +- 'id': '008_117_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را مردم آمیزی دلیل نارسائی ہا | تو ای درد آشنا بیگانہ شو از آشنائی ہا' + - 'lang': 'en' + 'text': 'Ever to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.' +- 'id': '008_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدرگاہ سلاطین تا کجا این چہرہ سائی ہا | بیاموز از خدای خویش ناز کبریائی ہا' + - 'lang': 'en' + 'text': 'How long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace' +- 'id': '008_117_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت از جوانمردی بجائی میرسد روزی | کہ افتد از نگاہش کاروبار دلربائی ہا' + - 'lang': 'en' + 'text': 'The warrior’s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty’s blandishments.' +- 'id': '008_117_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان پیش حریم او کشیدم نغمۂ دردی | کہ دادم محرمان را لذت سوز جدائی ہا' + - 'lang': 'en' + 'text': 'I sang before the sanctuary. So sad a song of heart’s desire, | That each initiate learned from me. The joy of separation’s fire.' +- 'id': '008_117_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن بر خویش می بالم کہ چشم مشتری کور است | متاع عشق نافرسودہ ماند از کم روائی ہا' + - 'lang': 'en' + 'text': 'Unseeing are the buyers’ eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.' +- 'id': '008_117_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا بر لالہ پا کوبیم و بیباکانہ می نوشیم | کہ عاشق را بحل کردند خون پارسائی ہا' + - 'lang': 'en' + 'text': 'Come, let us on the tulip tread. And drink the wine–cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.' +- 'id': '008_117_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون آ از مسلمانان گریز اندر مسلمانی | مسلمانان روا دارند کافر ماجرائی ہا' + - 'lang': 'en' + 'text': 'Go forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make.' diff --git a/data/github_iqbal_demystified/poems/008/008_118.yaml b/data/github_iqbal_demystified/poems/008/008_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9a4cec2fdc9588780b4d65184302cf07c4eb5b6a --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_118.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_118' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چون چراغ لالہ سوزم در خیابان شما' +- 'lang': 'en' + 'text': 'Like a tulip’s flame I burn' +'description': [] +'sher': +- 'id': '008_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون چراغ لالہ سوزم در خیابان شما | ای جوانان عجم جان من و جان شما' + - 'lang': 'en' + 'text': 'Like a tulip’s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!' +- 'id': '008_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غوطہ ہا زد در ضمیر زندگی اندیشہ ام | تا بدست آوردہ ام افکار پنہان شما' + - 'lang': 'en' + 'text': 'I have dived, and dived again. With my thoughts into life’s brain | Until I prevailed to find. Every secret of your mind.' +- 'id': '008_118_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر و مہ دیدم نگاہم برتر از پروین گذشت | ریختم طرح حرم در کافرستان شما' + - 'lang': 'en' + 'text': 'Sun and moon–I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.' +- 'id': '008_118_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا سنانش تیز تر گردد فرو پیچیدمش | شعلہ ئی آشفتہ بود اندر بیابان شما' + - 'lang': 'en' + 'text': 'I have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.' +- 'id': '008_118_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر رنگینم کند نذر تہی دستان شرق | پارۂ لعلی کہ دارم از بدخشان شما' + - 'lang': 'en' + 'text': 'My thought’s images dispense. To the Orient’s indigence | The bright ruby that I gain. From your mines of Badakhshan.' +- 'id': '008_118_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میرسد مردی کہ زنجیر غلامان بشکند | دیدہ ام از روزن دیوار زندان شما' + - 'lang': 'en' + 'text': 'Comes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.' +- 'id': '008_118_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ گرد من زنید ای پیکران آب و گل | آتشی در سینہ دارم از نیاکان شما' + - 'lang': 'en' + 'text': 'Make a ring about me now; In my breast a fire’s aglow | That your forebears lit one day, Things of water and of clay;' diff --git a/data/github_iqbal_demystified/poems/008/008_119.yaml b/data/github_iqbal_demystified/poems/008/008_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0dc59a2a499f11780ea3a6f99f332fbf56009804 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_119.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_119' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دم مرا صفت باد فرودین کردند' +- 'lang': 'en' + 'text': 'Soft my breath doth pass' +'description': [] +'sher': +- 'id': '008_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم مرا صفت باد فرودین کردند | گیاہ را ز سرشکم چو یاسمین کردند' + - 'lang': 'en' + 'text': 'Soft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.' +- 'id': '008_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمود لالۂ صحرا نشین ز خونابم | چنانکہ بادۂ لعلی بہ ساتگین کردند' + - 'lang': 'en' + 'text': 'Desert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.' +- 'id': '008_119_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بلند بال چنانم کہ بر سپہر برین | ہزار بار مرا نوریان کمین کردند' + - 'lang': 'en' + 'text': 'Soareth so my flight. O’er the highest sphere | That the souls of light. Seek to trap me there.' +- 'id': '008_119_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ آدم خاکی ز تازہ کاریہاست | مہ و ستارہ کنند آنچہ پیش ازین کردند' + - 'lang': 'en' + 'text': 'Labours ever new. Make man’s dust to glow; | Moon and star still do. As long time ago.' +- 'id': '008_119_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغ خویش بر افروختم کہ دست کلیم | درین زمانہ نہان زیر آستین کردند' + - 'lang': 'en' + 'text': 'My self’s lamp I lit, Now that Moses’ hand | Men have hidden it. ‘Neath the wristlet-band.' +- 'id': '008_119_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در آبسجدہ و یاری ز خسروان مطلب | کہ روز فقر نیاکان ما چنین کردند' + - 'lang': 'en' + 'text': 'Come, O come to prayer; Court no prince’s door: | So our fathers were. When the world was poor.' diff --git a/data/github_iqbal_demystified/poems/008/008_120.yaml b/data/github_iqbal_demystified/poems/008/008_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eea71aa04c6f20b48e181e8d8c4eac53bbc5485b --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_120.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_120' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گذر از آنکہ ندیدست و جز خبر ندہد' +- 'lang': 'en' + 'text': 'Leave him who never won to sight' +'description': [] +'sher': +- 'id': '008_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذر از آنکہ ندیدست و جز خبر ندہد | سخن دراز کند لذت نظر ندہد' + - 'lang': 'en' + 'text': 'Leave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.' +- 'id': '008_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شنیدہ ام سخن شاعر و فقیہ و حکیم | اگرچہ نخل بلند است برگ و بر ندہد' + - 'lang': 'en' + 'text': 'To bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.' +- 'id': '008_120_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجلئی کہ برو پیر دیر می نازد | ہزار شب دہد و تاب یک سحر ندہد' + - 'lang': 'en' + 'text': 'The gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.' +- 'id': '008_120_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم از خدا گلہ دارم کہ بر زبان نرسد | متاع دل برد و یوسفی بہ بر ندہد' + - 'lang': 'en' + 'text': 'I have a charge ‘gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.' +- 'id': '008_120_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ در حرم نہ بہ بتخانہ یابم آن ساقی | کہ شعلہ شعلہ ببخشد شرر شرر ندہد' + - 'lang': 'en' + 'text': 'Neither in idol-house nor shrine. That Saqi I can find | To grant, no ember’s fitful shine, But splendour unconfined.' diff --git a/data/github_iqbal_demystified/poems/008/008_121.yaml b/data/github_iqbal_demystified/poems/008/008_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3a25b82f6930d81acc3528bfe3de90a6fc20e1a0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_121.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_121' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در این صحرا گذر افتاد شاید کاروانی را' +- 'lang': 'en' + 'text': 'It chanced within the desert nigh' +'description': [] +'sher': +- 'id': '008_121_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در این صحرا گذر افتاد شاید کاروانی را | پس از مدت شنیدم نغمہ ہای ساربانی را' + - 'lang': 'en' + 'text': 'It chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader’s carol, loud and clear.' +- 'id': '008_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر یک یوسف از زندان فرعونی برون آید | بغارت میتوان دادن متاع کاروانی را' + - 'lang': 'en' + 'text': '"If from some Pharaoh’s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise."' diff --git a/data/github_iqbal_demystified/poems/008/008_122.yaml b/data/github_iqbal_demystified/poems/008/008_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a41b3169c45cd8a080a0de60f61bc021e4dce0ea --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_122.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_122' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا نادان امید غمگساریہا ز افرنگ است' +- 'lang': 'en' + 'text': 'Fool! Is there then such hope in thee' +'description': [] +'sher': +- 'id': '008_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا نادان امید غمگساریہا ز افرنگ است | دل شاہین نسوزد بہر آن مرغی کہ در چنگ است' + - 'lang': 'en' + 'text': 'Fool! Is there then such hope in thee. Of winning Europe’s sympathy? | The falcon grieves not overmuch. About the bird that’s in his clutch.' +- 'id': '008_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پشیمان شو اگر لعلی ز میراث پدر خواہی | کجا عیش برون آوردن لعلی کہ در سنگ است' + - 'lang': 'en' + 'text': 'Shame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone– To win thee rubies from the stone:' +- 'id': '008_122_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن از بود و نابود جہان با من چہ میگوئی | من این دانم کہ من ہستم ندانم این چہ نیرنگ است' + - 'lang': 'en' + 'text': 'Speak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.' +- 'id': '008_122_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین میخانہ ہر مینا ز بیم محتسب لرزد | مگر یک شیشۂ عاشق کہ از وی لرزہ بر سنگ است' + - 'lang': 'en' + 'text': 'Trembles each tavern-glass with fear. Because the officer is here, | Except one lover’s bowl doth make. The very stones with dread to shake.' +- 'id': '008_122_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را پردہ میگوئی بگو من با تو این گویم | مزن این پردہ را چاکی کہ دامان نگہ تنگ است' + - 'lang': 'en' + 'text': 'Sayst thou that veiled the selfhood is? Say on; but let me tell thee this– | Tear not this veil into a shred; Narrow’s the vision in the head.' +- 'id': '008_122_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن شاخی کہ زیر سایہ او پر بر آوردیے | چو برگش ریخت از وی آشیان برداشتن ننگ است' + - 'lang': 'en' + 'text': 'The ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?' +- 'id': '008_122_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزل آن گو کہ فطرت ساز خود را پردہ گرداند | چہ آید زان غزل خوانی کہ با فطرت ہماہنگ است' + - 'lang': 'en' + 'text': 'Call that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?' diff --git a/data/github_iqbal_demystified/poems/008/008_123.yaml b/data/github_iqbal_demystified/poems/008/008_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f45645920edbd6e846fb545c4b736d1bbda4ebec --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_123.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_123' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بگذر از خاور و افسونی افرنگ مشو' +- 'lang': 'en' + 'text': 'Eschew the West, and do not be' +'description': [] +'sher': +- 'id': '008_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از خاور و افسونی افرنگ مشو | کہ نیرزد بہ جوی اینہمہ دیرینہ و نو' + - 'lang': 'en' + 'text': 'Eschew the West, and do not be. Bewitched by Europe’s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.' +- 'id': '008_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون پرکاہ کہ در رھگذر باد افتاد | رفت اسکندر و دارا و قباد و خسرو' + - 'lang': 'en' + 'text': 'Mighty Darius, Iskandar, Khusrau and Kaikobad–all are | A blade of grass upon the way. Swept by a passing wind, to-day.' +- 'id': '008_123_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی انجمن آرا و نگہدار خود است | ایکہ در قافلہ ئی بی ہمہ شو با ہمہ رو' + - 'lang': 'en' + 'text': 'Life is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art– Fare on with all, but go apart!' +- 'id': '008_123_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو فروزندہ تر از مہر منیر آمدہ ئی | آنچنان زی کہ بہر ذرہ رسانی پرتو' + - 'lang': 'en' + 'text': 'Radiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.' +- 'id': '008_123_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نگینی کہ تو با اہرمنان باختہ ئی | ہم بہ جبریل امینی نتوان کرد گرو' + - 'lang': 'en' + 'text': 'Thou hast not spared thy precious ring. Idly to Ahriman to fling– | To pledge the which it were not well. Even to trusty Gabriel.' +- 'id': '008_123_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تنک جامی ما میکدہ رسوا گردید | شیشہ ئی گیر و حکیمانہ بیاشام و برو' + - 'lang': 'en' + 'text': 'The tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine–and then be off with thee!' diff --git a/data/github_iqbal_demystified/poems/008/008_124.yaml b/data/github_iqbal_demystified/poems/008/008_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0640b172fe2836657eea39fc19a3a0b2b6d18f5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_124.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_124' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان رنگ و بو پیدا تو میگوئی کہ راز است این' +- 'lang': 'en' + 'text': 'A secret ‘tis, ‘tis evident' +'description': [] +'sher': +- 'id': '008_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان رنگ و بو پیدا تو میگوئی کہ راز است این | یکی خود را بتارش زن کہ تو مضراب و ساز است این' + - 'lang': 'en' + 'text': 'A secret ‘tis, ‘tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire– Thou art the plectrum, it the lyre.' +- 'id': '008_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ جلوہ بدمست از صفای جلوہ می لغزد | تو میگوئی حجابست این نقابست این مجاز است این' + - 'lang': 'en' + 'text': 'The gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!' +- 'id': '008_124_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا در کش طناب پردہ ہای نیلگونش را | کہ مثل شعلہ عریان بر نگاہ پاکباز است این' + - 'lang': 'en' + 'text': 'Pull down the pole of the immense. That struts heaven’s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.' +- 'id': '008_124_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا این خاکدان من ز فردوس برین خوشتر | مقام ذوق و شوقست این حریم سوز و ساز است این' + - 'lang': 'en' + 'text': 'High Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.' +- 'id': '008_124_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانی گم کنم خود را زمانی گم کنم او را | زمانی ہر دو را یابم چہ رازست این چہ رازست این' + - 'lang': 'en' + 'text': 'I lose myself a little time, I lose awhile the great sublime, | The twain discovering presently– O miracle, O mystery!' diff --git a/data/github_iqbal_demystified/poems/008/008_125.yaml b/data/github_iqbal_demystified/poems/008/008_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a91e4409277c74038748c705ed2842c5eb745db5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_125.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_125' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'از داغ فراق او در دل چمنی دارم' +- 'lang': 'en' + 'text': 'This brand of grief, His love apart' +'description': [] +'sher': +- 'id': '008_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از داغ فراق او در دل چمنی دارم | ای لالۂ صحرائی با تو سخنی دارم' + - 'lang': 'en' + 'text': 'This brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!' +- 'id': '008_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این آہ جگر سوزی در خلوت صحرا بہ | لیکن چکنم کاری با انجمنی دارم' + - 'lang': 'en' + 'text': 'Best in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?' diff --git a/data/github_iqbal_demystified/poems/008/008_126.yaml b/data/github_iqbal_demystified/poems/008/008_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e51b9b3411cffea3113422de0eed3c29837376b1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_126.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_126' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ نگاہ آشنائی چو درون لالہ دیدم' +- 'lang': 'en' + 'text': 'When the tulip’s heart I viewed' +'description': [] +'sher': +- 'id': '008_126_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ نگاہ آشنائی چو درون لالہ دیدم | ہمہ ذوق و شوق دیدم ہمہ آہ و نالہ دیدم' + - 'lang': 'en' + 'text': 'When the tulip’s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.' +- 'id': '008_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بلند و پست عالم تپش حیات پیدا | چہ دمن چہ تل چہ صحرا رم این غزالہ دیدم' + - 'lang': 'en' + 'text': 'In the highest and the least. Is life’s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.' +- 'id': '008_126_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ بہ ماست زندگانی نہ ز ما ست زندگانی | ہمہ جاست زندگانی ز کجا ست زندگانی' + - 'lang': 'en' + 'text': 'Life is not of us alone, Life is not for us to own; | Life is everywhere to see– Ah, and whence came life to be?' diff --git a/data/github_iqbal_demystified/poems/008/008_127.yaml b/data/github_iqbal_demystified/poems/008/008_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f269b1266eb050ae735be4101bea789220bf9e24 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_127.yaml @@ -0,0 +1,66 @@ +--- +'id': '008_127' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'این ہم جہانی آن ھم جہانی' +- 'lang': 'en' + 'text': 'This is a world, that like to it' +'description': [] +'sher': +- 'id': '008_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہم جہانی آن ھم جہانی | این بیکرانی آن بیکرانی' + - 'lang': 'en' + 'text': 'This is a world, that like to it, | Each boundless is, and infinite,' +- 'id': '008_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو خیالی ہر دو گمانی | از شعلۂ من موج دخانی' + - 'lang': 'en' + 'text': 'An image each, a fantasy, | A smoke-wave from the torch in me.' +- 'id': '008_127_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این یک دو آنی آن یک دو آنی | من جاودانی من جاودانی' + - 'lang': 'en' + 'text': 'Two moments this and that endure, | I only everlasting, sure;' +- 'id': '008_127_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کم عیاری آن کم عیاری | من پاک جانی نقد روانی' + - 'lang': 'en' + 'text': 'That of but little worth, as this, | My self the sole true coin is.' +- 'id': '008_127_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینجا مقامی آنجا مقامی | اینجا زمانی آنجا زمانی' + - 'lang': 'en' + 'text': 'Here to abide, and there to dwell, | Both here and there a little spell;' +- 'id': '008_127_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینجا چہ کارم آنجا چہ کارم | آہی فغانی آہی فغانی' + - 'lang': 'en' + 'text': 'What is my labour, here and there? | The lamentation of despair!' +- 'id': '008_127_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این رھزن من آن رہزن من | اینجا زیانی آنجا زیانی' + - 'lang': 'en' + 'text': 'This world and that my path waylay, | In this and that is loss my pay;' +- 'id': '008_127_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو فروزم ہر دو بسوزم | این آشیانی آن آشیانی' + - 'lang': 'en' + 'text': 'Each my brief nest and dwelling-place– | Both let me kindle, and both raze!' diff --git a/data/github_iqbal_demystified/poems/008/008_128.yaml b/data/github_iqbal_demystified/poems/008/008_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2849e6ba3ab0b8dd2da63fe38050703ec0f9f2a6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_128.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_128' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہار آمد نگہ می غلطد اندر آتش لالہ' +- 'lang': 'en' + 'text': 'Spring is come; bright glances dart' +'description': [] +'sher': +- 'id': '008_128_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہار آمد نگہ می غلطد اندر آتش لالہ | ہزاران نالہ خیزد از دل پرکالہ پرکالہ' + - 'lang': 'en' + 'text': 'Spring is come; bright glances dart. In the tulip’s bowl of fire; | Thousand thousand sighs upspire. From each several ember’s heart.' +- 'id': '008_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فشان یک جرعہ بر خاک چمن از بادۂ لعلی | کہ از بیم خزان بیگانہ روید نرگس و لالہ' + - 'lang': 'en' + 'text': 'Pour a stcup of ruby glow. O’er the garden’s dusty bed; | Strange and shy, in autumn’s dread, Tulip and narcissus grow.' +- 'id': '008_128_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان رنگ و بو دانی ولی دل چیست میدانی | مہی کز حلقۂ آفاق سازد گرد خود ہالہ' + - 'lang': 'en' + 'text': 'Hue-and-scent world fills thine eyes; What the heart is, knowest thou? | ‘Tis a moon, that round its brow. Casts a halo of the skies.' diff --git a/data/github_iqbal_demystified/poems/008/008_129.yaml b/data/github_iqbal_demystified/poems/008/008_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b61241b842827414d8157c58f5fcb4c23226e809 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_129.yaml @@ -0,0 +1,31 @@ +--- +'id': '008_129' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'صورت گری کہ پیکر روز و شب آفرید' +- 'lang': 'en' + 'text': 'The Artist, Whose vast mind' +'description': [] +'sher': +- 'id': '008_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صورت گری کہ پیکر روز و شب آفرید | از نقش این و آن بتماشای خود رسید' + - 'lang': 'en' + 'text': 'The Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.' +- 'id': '008_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صوفی! برون ز بنگہ تاریک پا بنہ | فطرت متاع خویش بہ سوداگری کشید' + - 'lang': 'en' + 'text': 'Sufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer–at what price!' +- 'id': '008_129_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح و ستارہ و شفق و ماہ و آفتاب | بی پردہ جلوہ ہا بہ نگاہی توان خرید' + - 'lang': 'en' + 'text': 'Down, and the stars and moon, Nightfall, the sun at noon– | All these unveiled the eye. For but one glance may buy!' diff --git a/data/github_iqbal_demystified/poems/008/008_130.yaml b/data/github_iqbal_demystified/poems/008/008_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..702d8e6ca2e360ce7d945e88c80cd6da58d8e707 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_130.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_130' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'باز این عالم دیرینہ جوان می بایست' +- 'lang': 'en' + 'text': 'This ancient universe' +'description': [] +'sher': +- 'id': '008_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز این عالم دیرینہ جوان می بایست | برگ کاہش صفت کوہ گران می بایست' + - 'lang': 'en' + 'text': 'This ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.' +- 'id': '008_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کف خاکی کہ نگاہ ہمہ بین پیدا کرد | در ضمیرش جگر آلودہ فغان می بایست' + - 'lang': 'en' + 'text': 'The handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.' +- 'id': '008_130_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مہ و مھر کہن راہ بجائی نبرند | انجم تازہ بہ تعمیر جہان می بایست' + - 'lang': 'en' + 'text': 'Our aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.' +- 'id': '008_130_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر نگاری کہ مرا پیش نظر می آید | خوش نگاریست ولی خوشتر از آن می بایست' + - 'lang': 'en' + 'text': 'Each image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.' +- 'id': '008_130_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت یزدان کہ چنین است و دگر ہیچ مگو | گفت آدم کہ چنین است چنان می بایست' + - 'lang': 'en' + 'text': 'God said, "The world so lies, And say not otherwise"; | Said Adam, "So I see; But thus it ought to be!"' diff --git a/data/github_iqbal_demystified/poems/008/008_131.yaml b/data/github_iqbal_demystified/poems/008/008_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..23878f564feb3c828fee3f47f3cc1d3c6f5cb87f --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_131.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_131' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'لالہ این گلستان داغ تمنائی نداشت' +- 'lang': 'en' + 'text': 'In the mead a tulip blows' +'description': [] +'sher': +- 'id': '008_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ این گلستان داغ تمنائی نداشت | نرگس طناز او چشم تماشائی نداشت' + - 'lang': 'en' + 'text': 'In the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.' +- 'id': '008_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک را موج نفس بود و دلی پیدا نبود | زندگانی کاروانی بود و کالائی نداشت' + - 'lang': 'en' + 'text': 'Billowing breath was in the clay, But no heart did it display; | Caravan upon the road– Such was life, yet where the load?' +- 'id': '008_131_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزگار از ہای و ہوی میکشان بیگانہ ئی | بادہ در میناش بود و بادہ پیمائی نداشت' + - 'lang': 'en' + 'text': 'Time itself was void and free. Of the topers’ song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.' +- 'id': '008_131_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق سینا شکوہ سنج از بی زبانیہای شوق | ہیچکس در وادی ایمن تقاضائی نداشت' + - 'lang': 'en' + 'text': 'Sinai’s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.' +- 'id': '008_131_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق از فریاد ما ہنگامہ ہا تعمیر کرد | ورنہ این بزم خموشان ہیچ غوغائی نداشت' + - 'lang': 'en' + 'text': 'Love upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters.' diff --git a/data/github_iqbal_demystified/poems/008/008_132.yaml b/data/github_iqbal_demystified/poems/008/008_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8b20bb7b4976c232fcbc6033e8a7554b3284831d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_132.yaml @@ -0,0 +1,59 @@ +--- +'id': '008_132' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہنگامہ را کہ بست درین دیر دیر پای' +- 'lang': 'en' + 'text': 'Whence hath this commotion swirled' +'description': [] +'sher': +- 'id': '008_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنگامہ را کہ بست درین دیر دیر پای | زناریان او ہمہ نالندہ ہمچو نای' + - 'lang': 'en' + 'text': 'Whence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?' +- 'id': '008_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ’بنگہ فقیر و بہ کاشانۂ امیر | غمہا کہ پشت را بہ جوانی کند دو تای' + - 'lang': 'en' + 'text': 'In the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.' +- 'id': '008_132_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درمان کجا کہ درد بدرمان فزون شود | دانش تمام حیلہ و نیرنگ و سیمیای' + - 'lang': 'en' + 'text': 'Where is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.' +- 'id': '008_132_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی زور سیل کشتی آدم نمی رود | ہر دل ھزار عربدہ دارد بہ ناخدای' + - 'lang': 'en' + 'text': 'Adam’s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.' +- 'id': '008_132_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از من حکایت سفر زندگی مپرس | در ساختم بدرد و گذشتم غزل سرای' + - 'lang': 'en' + 'text': 'Of life’s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.' +- 'id': '008_132_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمیختم نفس بہ نسیم سحر گہی | گشتم درین چمن بہ گلان نانہادہ پای' + - 'lang': 'en' + 'text': 'I have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.' +- 'id': '008_132_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کاخ و کو جدا و پریشان بکاخ و کوی | کردم بچشم ماہ تماشای این سرای' + - 'lang': 'en' + 'text': 'Far from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!' diff --git a/data/github_iqbal_demystified/poems/008/008_133.yaml b/data/github_iqbal_demystified/poems/008/008_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dd1ecf5eedb536e0d79118467cc0420c7334db44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_133.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_133' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ای لالہ ای چراغ کہستان و باغ و راغ' +- 'lang': 'en' + 'text': 'Tulip in the mountains blowing' +'description': [] +'sher': +- 'id': '008_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای لالہ ای چراغ کہستان و باغ و راغ | در من نگر کہ میدھم از زندگی سراغ' + - 'lang': 'en' + 'text': 'Tulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.' +- 'id': '008_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما رنگ شوخ و بوی پریشیدہ نیستیم | مائیم آنچہ می رود اندر دل و دماغ' + - 'lang': 'en' + 'text': 'We are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.' +- 'id': '008_133_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مستی ز بادہ میرسد و از ایاغ نیست | ہر چند بادہ را نتوان خورد بے ایاغ' + - 'lang': 'en' + 'text': 'Drunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, ‘tis true.' +- 'id': '008_133_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داغی بہ سینہ سوز کہ اندر شب وجود | خود را شناختن نتوان جز بہ این چراغ' + - 'lang': 'en' + 'text': 'Let thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.' +- 'id': '008_133_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای موج شعلہ سینہ بباد صبا گشای | شبنم مجو کہ میدہد از سوختن فراغ' + - 'lang': 'en' + 'text': 'Wave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart’s fiery crucible!' diff --git a/data/github_iqbal_demystified/poems/008/008_134.yaml b/data/github_iqbal_demystified/poems/008/008_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..64cee001937d3d1695bba44df4e204daecd16751 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_134.yaml @@ -0,0 +1,45 @@ +--- +'id': '008_134' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'من بندۂ آزادم عشق است امام من' +- 'lang': 'en' + 'text': 'I am a slave set free' +'description': [] +'sher': +- 'id': '008_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بندۂ آزادم عشق است امام من | عشق است امام من عقل است غلام من' + - 'lang': 'en' + 'text': 'I am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.' +- 'id': '008_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنگامۂ این محفل از گردش جام من | این کوکب شام من این ماہ تمام من' + - 'lang': 'en' + 'text': 'The tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.' +- 'id': '008_134_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان در عدم آسودۂ بی ذوق تمنا بود | مستانہ نوا ہا زد در حلقہ دام من' + - 'lang': 'en' + 'text': 'The spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.' +- 'id': '008_134_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای عالم رنگ و بو این صحبت ما تا چند | مرگست دوام تو عشق است دوام من' + - 'lang': 'en' + 'text': 'O world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love’s.' +- 'id': '008_134_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیدا بہ ضمیرم او پنہان بہ ضمیرم او | این است مقام او دریاب مقام من' + - 'lang': 'en' + 'text': 'The One my thought reveals, The One my thought conceals; | Here is His dwelling-place– Behold my lofty grace!' diff --git a/data/github_iqbal_demystified/poems/008/008_135.yaml b/data/github_iqbal_demystified/poems/008/008_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f7677ee2839b6e8be5b73a24a752b7f1f7b29b6f --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_135.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_135' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کم سخن غنچہ کہ در پردۂ دل رازی داشت' +- 'lang': 'en' + 'text': 'Silent rosebud in her heart' +'description': [] +'sher': +- 'id': '008_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کم سخن غنچہ کہ در پردۂ دل رازی داشت | در ہجوم گل و ریحان غم دم سازی داشت' + - 'lang': 'en' + 'text': 'Silent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.' +- 'id': '008_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرمی خواست ز مرغ چمن و باد بہار | تکیہ بر صحبت آن کرد کہ پروازی داشت' + - 'lang': 'en' + 'text': 'So she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth' diff --git a/data/github_iqbal_demystified/poems/008/008_136.yaml b/data/github_iqbal_demystified/poems/008/008_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b07f20735f2e90a7dbdddf6e35c402c42d6ee5ba --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_136.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_136' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خود را کنم سجودی ، دیر و حرم نماندہ' +- 'lang': 'en' + 'text': 'To my self alone I bow' +'description': [] +'sher': +- 'id': '008_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود را کنم سجودی ، دیر و حرم نماندہ | این در عرب نماندہ آن در عجم نماندہ' + - 'lang': 'en' + 'text': 'To my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.' +- 'id': '008_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در برگ لالہ و گل آن رنگ و نم نماندہ | در نالہ ہای مرغان آن زیر و بم نماندہ' + - 'lang': 'en' + 'text': 'In the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.' +- 'id': '008_136_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کارگاہ گیتی نقش نوی نبینم | شاید کہ نقش دیگر اندر عدم نماندہ' + - 'lang': 'en' + 'text': 'In the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence’ brain.' +- 'id': '008_136_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیارہ ہای گردون بی ذوق انقلابے | شاید کہ روز و شب را توفیق رم نماندہ' + - 'lang': 'en' + 'text': 'Heaven’s stars stand unpossessed. All of revolution’s zest | Night and day, as it may be, Have no more the power to flee.' +- 'id': '008_136_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی منزل آرمیدند پا از طلب کشیدند | شاید کہ خاکیان را در سینہ دم نماندہ' + - 'lang': 'en' + 'text': 'In no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.' +- 'id': '008_136_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا در بیاض امکان یکبرگ سادہ ئی نیست | یا خامۂ قضا را تاب رقم نماندہ' + - 'lang': 'en' + 'text': 'Either in contingency. No fresh leaves unwritten be, | Or Fate’s pen hath not the might. Any more fresh fates to write.' diff --git a/data/github_iqbal_demystified/poems/008/008_137.yaml b/data/github_iqbal_demystified/poems/008/008_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..229fe5df712d713fefbdf9eaa6dd42395d55a97b --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_137.yaml @@ -0,0 +1,24 @@ +--- +'id': '008_137' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ سواد دیدۂ تو نظر آفریدہ ام من' +- 'lang': 'en' + 'text': 'I HAVE imparted insight to the pupil of your eye' +'description': [] +'sher': +- 'id': '008_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ سواد دیدۂ تو نظر آفریدہ ام من | بہ ضمیر تو جھانی دگر آفریدہ ام من' + - 'lang': 'en' + 'text': 'I HAVE imparted insight to the pupil of your eye, | And created a new world in your self;' +- 'id': '008_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمہ خاوران بخوابی کہ نہان ز چشم انجم | بہ سرود زندگانی سحر آفریدہ ام من' + - 'lang': 'en' + 'text': 'All the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life.' diff --git a/data/github_iqbal_demystified/poems/008/008_138.yaml b/data/github_iqbal_demystified/poems/008/008_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fad68435b42d4fe519d0b3acf9a8bddee579645e --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_138.yaml @@ -0,0 +1,165 @@ +--- +'id': '008_138' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تمہید' +- 'lang': 'en' + 'text': 'Introduction' +'description': [] +'sher': +- 'id': '008_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جان خاور آن سوز کہن رفت | دمش واماند و جان او ز تن رفت' +- 'id': '008_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو تصویری کہ بی تار نفس زیست | نمی داند کہ ذوق زندگی چیست' +- 'id': '008_138_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلش از مدعا بیگانہ گردید | نی او از نوا بیگانہ گردید' +- 'id': '008_138_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ طرز دیگر از مقصود گفتم | جواب نامۂ محمود گفتم' +- 'id': '008_138_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز عہد شیخ تا این روزگاری | نزد مردی بجان ما شراری' +- 'id': '008_138_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کفن در بر بخاکی آرمیدیم | ولی یک فتنۂ محشر ندیدیم' +- 'id': '008_138_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذشت از پیش آن دانای تبریز | قیامتہا کہ رست از کشت چنگیز' +- 'id': '008_138_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہم انقلابی دیگری دید | طلوع آفتابی دیگری دید' +- 'id': '008_138_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشودم از رخ معنی نقابی | بدست ذرہ دادم آفتابی' +- 'id': '008_138_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نپنداری کہ من بی بادہ مستم | مثال شاعران افسانہ بستم' +- 'id': '008_138_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نبینی خیر از آن مرد فرو دست | کہ بر من تہمت شعر و سخن بست' +- 'id': '008_138_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکوی دلبران کاری ندارم | دل زاری غم یاری ندارم' +- 'id': '008_138_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ خاک من غبار رہگذاری | نہ در خاکم دل بی اختیاری' +- 'id': '008_138_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ جبریل امین ھمداستانم | رقیب و قاصد و دربان ندانم' +- 'id': '008_138_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا با فقر سامان کلیم است | فر شاہنشہی زیر گلیم است' +- 'id': '008_138_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خاکم بہ صحرائی نگنجم | اگر آبم بہ دریائے نگنجم' +- 'id': '008_138_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل سنگ از زجاج من بلرزد | یم افکار من ساحل نورزد' +- 'id': '008_138_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نھان تقدیر ہا در پردۂ من | قیامت ہا بغل پروردۂ من' +- 'id': '008_138_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمی در خویشتن خلوت گزیدم | جہانی لازوالی آفریدم' +- 'id': '008_138_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مرا زین شاعری خود عار ناید | کہ در صد قرن یک عطار ناید‘‘' +- 'id': '008_138_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجانم رزم مرگ و زندگانی است | نگاہم بر حیات جاودانی است' +- 'id': '008_138_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جان خاک ترا بیگانہ دیدم | بہ اندام تو جان خود دمیدم' +- 'id': '008_138_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن ناری کہ دارم داغ داغم | شب خود را بیفروز از چراغم' +- 'id': '008_138_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاک من دلی چون دانہ کشتند | بہ لوح من خط دیگر نوشتند' +- 'id': '008_138_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ذوق خودی چون انگبین است | چہ گویم واردات من ہمین است' +- 'id': '008_138_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخستین کیف او را آزمودم | دگر بر خاوران قسمت نمودم' +- 'id': '008_138_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این نامہ را جبریل خواند | چو گرد آن نور ناب از خود فشاند' +- 'id': '008_138_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنالد از مقام و منزل خویش | بہ یزدان گوید از حال دل خویش' +- 'id': '008_138_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجلی را چنان عریان نخواہم | نخواھم جز غم پنہان نخواہم' +- 'id': '008_138_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذشم از وصال جاودانی | کہ بینم لذت آہ و فغانی' +- 'id': '008_138_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا ناز و نیاز آدمی دہ | بہ جان من گداز آدمی دہ' diff --git a/data/github_iqbal_demystified/poems/008/008_139.yaml b/data/github_iqbal_demystified/poems/008/008_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6bd4704e52630c5e012d05a97e00e0874c90cfe0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_139.yaml @@ -0,0 +1,276 @@ +--- +'id': '008_139' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نخست از فکر خویشم در تحیر' +- 'lang': 'en' + 'text': 'Question 1' +'description': [] +'sher': +- 'id': '008_139_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال اول' + - 'lang': 'en' + 'text': 'Question 1' +- 'id': '008_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخست از فکر خویشم در تحیر | چہ چیز است آنکہ گویندش تفکر' + - 'lang': 'en' + 'text': 'First of all I am perplexed about my thought | What is that which is called "thought"?' +- 'id': '008_139_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کدامین فکر ما را شرط راہ است | چرا گہ طاعت و گاہی گناہ است' + - 'lang': 'en' + 'text': 'What sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?' +- 'id': '008_139_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_139_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینۂ آدم چہ نور است | چہ نور است این کہ غیب او حضور است' + - 'lang': 'en' + 'text': 'What a light there is within the heart of man! | A light that is manifest in spite of its invisibility.' +- 'id': '008_139_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من او را ثابت سیار دیدم | من او را نور دیدم نار دیدم' + - 'lang': 'en' + 'text': 'I saw it in the constancy of change, | I saw it both as light and fire.' +- 'id': '008_139_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی نازش ز برہان و دلیل است | گہی نورش ز جان جبرئیل است' + - 'lang': 'en' + 'text': 'Sometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,' +- 'id': '008_139_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ نوری جان فروزی سینہ تابی | نیرزد با شعاعش آفتابی' + - 'lang': 'en' + 'text': 'What a life-illuminating and heart-kindling light! | The sun is nothing in face of a ''single ray of this light.' +- 'id': '008_139_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاک آلودہ و پاک از مکان است | بہ بند روز و شب پاک از زمان است' + - 'lang': 'en' + 'text': 'Conjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.' +- 'id': '008_139_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمار روزگارش از نفس نیست | چنین جویندہ و یابندہ کس نیست' + - 'lang': 'en' + 'text': 'The calculation of its time is not through breath, | There is none like it in seeking and discovering.' +- 'id': '008_139_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی واماندہ و ساحل مقامش | گہی دریای بی پایان بجامش' + - 'lang': 'en' + 'text': 'Sometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.' +- 'id': '008_139_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمین دریا ہمین چوب کلیم است | کہ از وی سینہ دریا دو نیم است' + - 'lang': 'en' + 'text': 'It is both the river and the staff of Moses, | On account of which the river is divided into two.' +- 'id': '008_139_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزالی مرغزارش آسمانی | خورد آبی ز جوی کہکشانی' + - 'lang': 'en' + 'text': 'It is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.' +- 'id': '008_139_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین و آسمان او را مقامی | میان کاروان تنھا خرامی' + - 'lang': 'en' + 'text': 'Earth and sky are its halting places, | It walks alone amid a caravan,' +- 'id': '008_139_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز احوالش جہان ظلمت و نور | صدای صور و مرگ و جنت و حور' + - 'lang': 'en' + 'text': 'Some of its states are: the world of darkness and light, | The sound of the trumpet,'' death, paradise, and Hourie.' +- 'id': '008_139_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازو ابلیس و آدم را نمودی | ازو ابلیس و آدم را گشودی' + - 'lang': 'en' + 'text': 'It gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.' +- 'id': '008_139_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ از جلوۂ او ناشکیب است | تجلی ہای او یزدان فریب است' + - 'lang': 'en' + 'text': 'Eye is impatient at its sight, | Its charms even beguile God.' +- 'id': '008_139_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشمی خلوت خود را ببیند | بہ چشمی جلوت خود را ببیند' + - 'lang': 'en' + 'text': 'With one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.' +- 'id': '008_139_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر یک چشم بر بندد گناہی است | اگر با ہر دو بیند شرط راہی است' + - 'lang': 'en' + 'text': 'If it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.' +- 'id': '008_139_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جوی خویش بحری آفریند | گہر گردد بہ قعر خود نشیند' + - 'lang': 'en' + 'text': 'Out of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.' +- 'id': '008_139_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمان دم صورت دیگر پذیرد | شود غواص و خود را باز گیرد' + - 'lang': 'en' + 'text': 'Soon it takes a different form; | Becomes a diver and catches itself again.' +- 'id': '008_139_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درو ہنگامہ ہای بی خروش است | درو رنگ و صدا بی چشم و گوش است' + - 'lang': 'en' + 'text': 'In it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.' +- 'id': '008_139_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون شیشۂ او روزگار است | ولی بر ما بتدریج آشکار است' + - 'lang': 'en' + 'text': 'There is a world hidden in its glass, | But it reveals itself to us piecemeal.' +- 'id': '008_139_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات از وی بر اندازد کمندی | شود صیاد ہر پست و بلندی' + - 'lang': 'en' + 'text': 'Life makes it into a lasso and throws it, | To catch everything low and high.' +- 'id': '008_139_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازو خود را بہ بند خود در آرد | گلوی ماسوا را ہم فشارد' + - 'lang': 'en' + 'text': 'By its means it ensnares itself, | And wrings also the neck of duality.' +- 'id': '008_139_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو عالم می شود روزی شکارش | فتد اندر کمند تابدارش' + - 'lang': 'en' + 'text': 'One day the two worlds fall a prey to it, | And are caught into its beautiful lasso.' +- 'id': '008_139_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این ھر دو عالم را بگیری | ہمہ آفاق میرد ، تو نمیری' + - 'lang': 'en' + 'text': 'If you conquer both these worlds, | You will become immortal even if everything else dies' +- 'id': '008_139_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منہ پا در بیابان طلب سست | نخستین گیر آن عالم کہ در تست' + - 'lang': 'en' + 'text': 'Do not set foot in the desert of search lazily; | First, take hold of that world which lies within you.' +- 'id': '008_139_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر زیری ز خود گیری زبر شو | خدا خواہی بخود نزدیک تر شو' + - 'lang': 'en' + 'text': 'If you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.' +- 'id': '008_139_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تسخیر خود افتادی اگر طاق | ترا آسان شود تسخیر آفاق' + - 'lang': 'en' + 'text': 'If you become proficient in conquering Self, | Conquering the world will become easy for you.' +- 'id': '008_139_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک روزی کہ گیری این جہان را | شکافی سینہ نہ آسمان را' + - 'lang': 'en' + 'text': 'Happy is the day when you conquer this world, | And pierce the bosom of the skies.' +- 'id': '008_139_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذارد ماہ پیش تو سجودی | برو پیچی کمند از موج دودی' + - 'lang': 'en' + 'text': 'The moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.' +- 'id': '008_139_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین دیر کہن آزاد باشے | بتان را بر مراد خود تراشی' + - 'lang': 'en' + 'text': 'You will be free in this ancient world,, | Able to fashion the idols to your purpose' +- 'id': '008_139_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکف بردن جہان چار سو را | مقام نور و صوت و رنگ و بو را' + - 'lang': 'en' + 'text': 'To hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;' +- 'id': '008_139_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فزونش کم کم او بیش کردن | دگرگون بر مراد خویش کردن' + - 'lang': 'en' + 'text': 'To change its quantitative aspect, | To mould it according to your purpose;' +- 'id': '008_139_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ رنج و راحت او دل نبستن | طلسم نہ سپہر او شکستن' + - 'lang': 'en' + 'text': 'Not to be captivated by its sorrows and delights | To break the spell of its nine skies;' +- 'id': '008_139_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرورفتن چو پیکان در ضمیرش | ندادن گندم خود با شعیرش' + - 'lang': 'en' + 'text': 'To go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;' +- 'id': '008_139_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ خسروی این است این است | ہمین ملک است کو توام بدین است' + - 'lang': 'en' + 'text': 'This is indeed the-true kingly glory, | This is the State that is linked to religion.' diff --git a/data/github_iqbal_demystified/poems/008/008_140.yaml b/data/github_iqbal_demystified/poems/008/008_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1bd9b320983bb1ec3542f7302c8894c6863c2b2e --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_140.yaml @@ -0,0 +1,227 @@ +--- +'id': '008_140' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ بحر است این کہ علمش ساحل آمد' +- 'lang': 'en' + 'text': 'Question 2' +'description': [] +'sher': +- 'id': '008_140_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال دوم' + - 'lang': 'en' + 'text': 'Question 2' +- 'id': '008_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ بحر است این کہ علمش ساحل آمد | ز قعر او چہ گوھر حاصل آمد' + - 'lang': 'en' + 'text': 'What is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?' +- 'id': '008_140_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_140_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات پر نفس بحر روانی | شعور آگہے او را کرانی' + - 'lang': 'en' + 'text': 'EVER-MOVING Life is a flowing ocean, | Consciousness is its shore.' +- 'id': '008_140_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ دریائی کہ ژرف و موج داراست | ہزاران کوہ و صحرا بر کنار است' + - 'lang': 'en' + 'text': 'What an ocean that is deep and surging | A thousand mountains and deserts are on its bank.' +- 'id': '008_140_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از موجہای بیقرارش | کہ ہر موجش برون جست از کنارش' + - 'lang': 'en' + 'text': 'Don''t talk about its surging waves, | For each had overflowed its bank.' +- 'id': '008_140_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذشت از بحر و صحرا را نمی داد | نگہ را لذت کیف و کمی داد' + - 'lang': 'en' + 'text': 'It left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.' +- 'id': '008_140_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر آن چیزی کہ آید در حضورش | منور گردد از فیض شعورش' + - 'lang': 'en' + 'text': 'Whatever thing comes into its presence, | Gets illumined through the grace of its consciousness.' +- 'id': '008_140_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخلوت مست و صحبت ناپذیر است | ولی ہر شی ز نورش مستنیر است' + - 'lang': 'en' + 'text': 'It is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.' +- 'id': '008_140_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخستین می نماید مستنیرش | کند آخر بہ آئینی اسیرش' + - 'lang': 'en' + 'text': 'First it brightens it up, | Then it ensnares it in a mirror.' +- 'id': '008_140_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعورش با جہان نزدیک تر کرد | جہان او را ز راز او خبر کرد' + - 'lang': 'en' + 'text': 'Its consciousness makes it familiar with the world, | The world made it aware of its potentiality.' +- 'id': '008_140_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد بند نقاب از رخ گشودش | ولیکن نطق عریان تر نمودش' + - 'lang': 'en' + 'text': 'Intellect removes veil from its face, | But speech reveals it much better.' +- 'id': '008_140_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگنجد اندرین دیر مکافات | جہان او را مقامی از مقامات' + - 'lang': 'en' + 'text': 'Yet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.' +- 'id': '008_140_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون از خویش می بینی جہانرا | در و دشت و یم و صحرا و کان را' + - 'lang': 'en' + 'text': 'You look upon the world as existing outside you: | These mountains and deserts, oceans and mines;' +- 'id': '008_140_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان رنگ و بو گلدستۂ ما | ز ما آزاد و ھم وابستۂ ما' + - 'lang': 'en' + 'text': 'This world of colour and smell is our nosegay; | It is independent and yet intimately related to us.' +- 'id': '008_140_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی او را بیک تار نگہ بست | زمین و آسمان و مہر و مہ بست' + - 'lang': 'en' + 'text': 'The ego bound them all by its one glance: | The earth and the sky, the moon and the sun.' +- 'id': '008_140_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما را بہ او پوشیدہ راہی است | کہ ہر موجود ممنون نگاہی است' + - 'lang': 'en' + 'text': 'Our heart has a secret gateway to it, | For every existent depends for its existence upon our perception.' +- 'id': '008_140_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر او را کس نبیند زار گردد | اگر بیند ، یم و کہسار گردد' + - 'lang': 'en' + 'text': 'If nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.' +- 'id': '008_140_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان را فربہی از دیدن ما | نہالش رستہ از بالیدن ما' + - 'lang': 'en' + 'text': 'The world has significance through our seeing it - | Its tree grows by our growth.' +- 'id': '008_140_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حدیث ناظر و منظور رازی است | دل ہر ذرہ در عرض نیازی است' + - 'lang': 'en' + 'text': 'The problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:' +- 'id': '008_140_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای شاہد مرا مشہود گردان | ز فیض یک نظر موجود گردان' + - 'lang': 'en' + 'text': 'O observer, make me your object, | Make me existent by the grace of your sight.' +- 'id': '008_140_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال ذات شی موجود بودن | برای شاہدی مشہود بودن' + - 'lang': 'en' + 'text': 'The perfection of the being of a thing lies in being present, | In becoming an object for an observer;' +- 'id': '008_140_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زوالش در حضور ما نبودن | منور از شعور ما نبودن' + - 'lang': 'en' + 'text': 'Its defect, not to be before our eyes, | Not to be illumined by our awareness.' +- 'id': '008_140_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان غیر از تجلی ہای ما نیست | کہ بی ما جلوۂ نور و صدا نیست' + - 'lang': 'en' + 'text': 'The world is nothing but our manifestation, | For without us there would be no world of light and sound,' +- 'id': '008_140_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم از صحبتش یاری طلب کن | نگہ را از خم و پیچش ادب کن' + - 'lang': 'en' + 'text': 'You also should crave help by associating with it, | Discipline your eyes by its twists and turns.' +- 'id': '008_140_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’یقین میدان کہ شیران شکاری | درین رہ خواستند از مور یاری‘‘' + - 'lang': 'en' + 'text': 'Rest assured that master-huntsmen | Have sought help in this matter from insects.' +- 'id': '008_140_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیاری ہای او از خود خبر گیر | تو جبریل امینی بال و پر گیر' + - 'lang': 'en' + 'text': 'With its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.' +- 'id': '008_140_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بسیاری گشا چشم خرد را | کہ دریابی تماشای احد را' + - 'lang': 'en' + 'text': 'Open the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,' +- 'id': '008_140_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیبب خود ز بوی پیرہن گیر | بہ کنعان نکہت از مصر و یمن گیر' + - 'lang': 'en' + 'text': 'Take your share from the smell of the shirt, | While sitting in Kan''an, get fragrance from Egypt and Yemen.' +- 'id': '008_140_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی صیاد و نخچیرش مہ و مہر | اسیر بند تدبیرش مہ و مہر' + - 'lang': 'en' + 'text': 'Ego is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.' +- 'id': '008_140_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو آتش خویش را اندر جہان زن | شبیخون بر مکان و لامکان زن' + - 'lang': 'en' + 'text': 'Throw yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike.' diff --git a/data/github_iqbal_demystified/poems/008/008_141.yaml b/data/github_iqbal_demystified/poems/008/008_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd2f0f5921e5657955f22d468954c08f879a64db --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_141.yaml @@ -0,0 +1,290 @@ +--- +'id': '008_141' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'وصال ممکن و واجب بہم چیست؟' +- 'lang': 'en' + 'text': 'Question 3' +'description': [] +'sher': +- 'id': '008_141_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال سوم' + - 'lang': 'en' + 'text': 'Question 3' +- 'id': '008_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وصال ممکن و واجب بہم چیست؟ | حدیث قرب و بعد و بیش و کم چیست؟' + - 'lang': 'en' + 'text': 'What is the union of the contingent and the necessary? | What are "near" and "far," "more" and "Less"?' +- 'id': '008_141_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_141_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سہ پہلو این جہان چون و چند است | خرد کیف و کم او را کمند است' + - 'lang': 'en' + 'text': 'THE world of how and why has three dimension | Intellect controls its quantitative aspect.' +- 'id': '008_141_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان طوسی و اقلیدس است این | پی عقل زمین فرسا بس است این' + - 'lang': 'en' + 'text': 'This is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.' +- 'id': '008_141_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانش ہم مکانش اعتباری است | زمین و آسمانش اعتباری است' + - 'lang': 'en' + 'text': 'Its time and space are relative, | And so are its earth and sky.' +- 'id': '008_141_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمان را زہ کن و آماج دریاب | ز حرفم نکتۂ معراج دریاب' + - 'lang': 'en' + 'text': 'Draw your bow and find the target, | Learn from me the secret of ascension.' +- 'id': '008_141_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجو مطلق درین دیر مکافات | کہ مطلق نیست جز نورالسموات' + - 'lang': 'en' + 'text': 'Do not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.' +- 'id': '008_141_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقیقت لازوال و لامکان است | مگو دیگر کہ عالم بیکران است' + - 'lang': 'en' + 'text': 'Reality is beyond time and space, | Don''t say any more that the universe is without a limit.' +- 'id': '008_141_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کران او درون است و برون نیست | درونش پست ، بالا کم فزون نیست' + - 'lang': 'en' + 'text': 'Its limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.' +- 'id': '008_141_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درونش خالی از بالا و زیر است | ولی بیرون او وسعت پذیر است' + - 'lang': 'en' + 'text': 'Its internal aspect is devoid of high and low, | But its external aspect is liable to extension,' +- 'id': '008_141_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابد را عقل ما ناسازگار است | ’’یکی‘‘ از گیر و دار او ہزار است' + - 'lang': 'en' + 'text': 'Infinity is not amenable to our intellect, | "One" in its hand becomes a thousand.' +- 'id': '008_141_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو لنگ است او سکون را دوست دارد | نبیند مغز و دل بر پوست دارد' + - 'lang': 'en' + 'text': 'As it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.' +- 'id': '008_141_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقیقت را چو ما صد پارہ کردیم | تمیز ثابت و سیارہ کردیم' + - 'lang': 'en' + 'text': 'As we divided Reality into several spheres, | We made a distinction of change and rest.' +- 'id': '008_141_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد در لامکان طرح مکان بست | چو زناری زمان را بر میان بست' + - 'lang': 'en' + 'text': 'In non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.' +- 'id': '008_141_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمان را در ضمیر خود ندیدم | مہ و سال و شب و روز آفریدم' + - 'lang': 'en' + 'text': 'We did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.' +- 'id': '008_141_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و سالت نمی ارزد بیک جو | بحرف ’’کم لبثتم‘‘ غوطہ زن شو' + - 'lang': 'en' + 'text': 'Your months and years are of no value: | ''Just ponder over the Qur''anic verse, "How long did you remain?"' +- 'id': '008_141_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود رس از سر ہنگامہ بر خیز | تو خود را در ضمیر خود فرو ریز' + - 'lang': 'en' + 'text': 'Reach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.' +- 'id': '008_141_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن و جان را دو تا گفتن کلام است | تن و جان را دو تا دیدن حرام است' + - 'lang': 'en' + 'text': 'To talk of body and soul as two separate entities is wrong; | To see them as two is sinful.' +- 'id': '008_141_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجان پوشیدہ رمز کائنات است | بدن خالی ز احوال حیات است' + - 'lang': 'en' + 'text': 'The whole secret of the universe lies in the soul, | Body is one- of its modes of expression.' +- 'id': '008_141_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروس معنی از صورت حنا بست | نمود خویش را پیرایہ ہا بست' + - 'lang': 'en' + 'text': 'The bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.' +- 'id': '008_141_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقیقت روی خود را پردہ باف است | کہ او را لذتی در انکشاف است' + - 'lang': 'en' + 'text': 'Reality weaves veils for its face, | For it finds delight in display.' +- 'id': '008_141_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدن را تا فرنگ از جان جدا دید | نگاہش ملک و دین را ہم دو تا دید' + - 'lang': 'en' + 'text': 'Since the West viewed body and soul as separate, | It also regarded State and Religion as two.' +- 'id': '008_141_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلیسا سبحۂ پطرس شمارد | کہ او با حاکمی کارے ندارد' + - 'lang': 'en' + 'text': 'The churchman only tells his beads, | For he has no work of the State to perform.,' +- 'id': '008_141_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکار حاکمے مکر و فنی بین | تن بیجان و جان بی تنی بین' + - 'lang': 'en' + 'text': 'See deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.' +- 'id': '008_141_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد را با دل خود ہمسفر کن | یکی بر ملت ترکان نظر کن' + - 'lang': 'en' + 'text': 'Make intellect a companion of your heart; | Behold, for instance, the Turkish nation.' +- 'id': '008_141_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تقلید فرنگ از خود رمیدند | میان ملک و دین ربطی ندیدند' + - 'lang': 'en' + 'text': 'By imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.' +- 'id': '008_141_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’یکی‘‘ را آنچنان صد پارہ دیدیم | عدد بھر شمارش آفریدیم' + - 'lang': 'en' + 'text': 'We looked at the One as compound of so many parts | That we created numerals to count it.' +- 'id': '008_141_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن دیری کہ بینی مشت خاکست | دمی از سر گذشت ذات پاکست' + - 'lang': 'en' + 'text': 'Do you think that this ancient world is a handful of earth? | It is a fleeting moment of God''s activity.' +- 'id': '008_141_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیمان مردہ را صورت نگارند | ید موسے دم عیسی ندارند' + - 'lang': 'en' + 'text': 'The scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.' +- 'id': '008_141_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین حکمت دلم چیزی ندید است | برای حکمت دیگر تپید است' + - 'lang': 'en' + 'text': 'I have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.' +- 'id': '008_141_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من این گویم جہان در انقلابست | درونش زندہ و در پیچ و تابست' + - 'lang': 'en' + 'text': 'I believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.' +- 'id': '008_141_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اعداد و شمار خویش بگذر | یکی در خود نظر کن پیش بگذر' + - 'lang': 'en' + 'text': 'Pass beyond your numerals, | Look for a while within your self and leave.' +- 'id': '008_141_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در آن عالم کہ جزو از کل فزون است | قیاس رازی و طوسی جنون است' + - 'lang': 'en' + 'text': 'In a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.' +- 'id': '008_141_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانی با ارسطو آشنا باش | دمی با ساز بیکن ھم نوا باش' + - 'lang': 'en' + 'text': 'For a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.' +- 'id': '008_141_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'و لیکن از مقامشان گذر کن | مشو گم اندرین منزل سفر کن' + - 'lang': 'en' + 'text': 'But then you must pass beyond their stand, | Don''t get lost in this stage, journey on.' +- 'id': '008_141_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن عقلی کہ داند بیش و کم را | شناسد اندرون کان و یم را' + - 'lang': 'en' + 'text': 'With the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,' +- 'id': '008_141_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان چند و چون زیر نگین کن | بگردون ماہ و پروین را کمین کن' + - 'lang': 'en' + 'text': 'Master the world of how and why, | Catch the moon and pleiads from the sky.' +- 'id': '008_141_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'و لیکن حکمت دیگر بیاموز | رہان خود را از این مکر شب و روز' + - 'lang': 'en' + 'text': 'But then learn wisdom of another sort, | Free yourself from the snare of night and day.' +- 'id': '008_141_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام تو برون از روزگار است | طلب کن آن یمین کو بی یسار است' + - 'lang': 'en' + 'text': 'Your real place is beyond this mundane world, | Aspire for a right that is without a left.' diff --git a/data/github_iqbal_demystified/poems/008/008_142.yaml b/data/github_iqbal_demystified/poems/008/008_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..391a0df0d7af357c53e217c0bfeda7229a8e7985 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_142.yaml @@ -0,0 +1,248 @@ +--- +'id': '008_142' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'قدیم و محدث از ہم چون جدا شد' +- 'lang': 'en' + 'text': 'Question 4' +'description': [] +'sher': +- 'id': '008_142_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال چہارم' + - 'lang': 'en' + 'text': 'Question 4' +- 'id': '008_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدیم و محدث از ہم چون جدا شد | کہ این عالم شد آن دیگر خدا شد' + - 'lang': 'en' + 'text': 'How did the eternal and temporal separate, | That one became the world, and the other God?' +- 'id': '008_142_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر معروف و عارف ذات پاکست | چہ سودا در سر این مشت خاکست' + - 'lang': 'en' + 'text': 'If the knower and known are the One pure essence, | What are the aspirations of this handful of earth?' +- 'id': '008_142_004' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_142_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را زندگی ایجاد غیر است | فراق عارف و معروف خیر است' + - 'lang': 'en' + 'text': 'The life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.' +- 'id': '008_142_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدیم و محدث ما از شمار است | شمار ما طلسم روزگار است' + - 'lang': 'en' + 'text': 'Our ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.' +- 'id': '008_142_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمادم دوش و فردا می شماریم | بہ ہست و بود و باشد کار داریم' + - 'lang': 'en' + 'text': 'We constantly talk of yesterday and to-morrow, | We deal with "is," "was," and "might be."' +- 'id': '008_142_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازو خود را بریدن فطرت ماست | تپیدن نارسیدن فطرت ماست' + - 'lang': 'en' + 'text': 'To sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.' +- 'id': '008_142_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ما را در فراق او عیاری | نہ او را بی وصال ما قراری' + - 'lang': 'en' + 'text': 'Neither do we get worth in separation from Him, | Nor does He feel peace without union with us;' +- 'id': '008_142_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ او بی ما نہ ، بی او چہ حال است | فراق ما فراق اندر وصال است' + - 'lang': 'en' + 'text': 'Neither He without us, nor we without Him! How strange! | Our separation is separation-in-union.' +- 'id': '008_142_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدائی خاک را بخشد نگاہی | دہد سرمایہ کوہی بکاہی' + - 'lang': 'en' + 'text': 'Separation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.' +- 'id': '008_142_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدائی عشق را آئینہ دار است | جدائی عاشقان را سازگار است' + - 'lang': 'en' + 'text': 'Separation is a token of love; | It agrees with the nature of lovers.' +- 'id': '008_142_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ما زندہ ایم از دردمندی است | وگر پایندہ ایم از دردمندی است' + - 'lang': 'en' + 'text': 'If we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.' +- 'id': '008_142_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و او چیست اسرار الہی است | من و او بر دوام ما گواہی است' + - 'lang': 'en' + 'text': 'What is "I" and "He"? It is a divine mystery | "I" and "He" are a witness to our immortality.' +- 'id': '008_142_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخلوت ہم بجلوت نور ذات است | میان انجمن بودن حیات است' + - 'lang': 'en' + 'text': 'The light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.' +- 'id': '008_142_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت دیدہ ور بی انجمن نیست | محبت خود نگر بی انجمن نیست' + - 'lang': 'en' + 'text': 'Love does not acquire insight without company, | And without company, it does not become self-conscious.' +- 'id': '008_142_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بزم ما تجلی ہاست بنگر | جہان ناپید و او پیداست بنگر' + - 'lang': 'en' + 'text': 'In our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.' +- 'id': '008_142_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در و دیوار و شہر و کاخ و کو نیست | کہ اینجا ہیچکس جز ما و او نیست' + - 'lang': 'en' + 'text': 'Doors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.' +- 'id': '008_142_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی خود را ز ما بیگانہ سازد | گہی ما را چو سازی می نوازد' + - 'lang': 'en' + 'text': 'Sometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.' +- 'id': '008_142_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی از سنگ تصویرش تراشیم | گہی نادیدہ بر وی سجدہ پاشیم' + - 'lang': 'en' + 'text': 'Sometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.' +- 'id': '008_142_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی ہر پردۂ فطرت دریدیم | جمال یار بیباکانہ دیدیم' + - 'lang': 'en' + 'text': 'Sometimes we tear every veil of Nature, | And boldly see His beautiful face.' +- 'id': '008_142_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ سودا در سر این مشت خاکست | ازین سودا درونش تابناکست' + - 'lang': 'en' + 'text': 'What fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.' +- 'id': '008_142_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش سودا کہ نالد از فراقش | و لیکن ھم ببالد از فراقش' + - 'lang': 'en' + 'text': 'What a nice fancy that he bewails in separation | And yet he grows and develops through it.' +- 'id': '008_142_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فراق او چنان صاحب نظر کرد | کہ شام خویش را بر خود سحر کرد' + - 'lang': 'en' + 'text': 'This separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.' +- 'id': '008_142_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را دردمند امتحان ساخت | غم دیرینہ را عیش جوان ساخت' + - 'lang': 'en' + 'text': 'He made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.' +- 'id': '008_142_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہر ہا سلک سلک از چشم تر برد | ز نخل ماتمی شیرین ثمر برد' + - 'lang': 'en' + 'text': 'He got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.' +- 'id': '008_142_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را تنگ در آغوش کردن | فنا را با بقا ہم دوش کردن' + - 'lang': 'en' + 'text': 'To press the ego tightly to the bosom | Is to turn death into everlasting life.' +- 'id': '008_142_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت در گرہ بستن مقامات | محبت در گذشتن از نہایات' + - 'lang': 'en' + 'text': 'What is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.' +- 'id': '008_142_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت ذوق انجامی ندارد | طلوع صبح او شامی ندارد' + - 'lang': 'en' + 'text': 'Love does not know of any termination, | Its dawn has no dusk.' +- 'id': '008_142_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'براہش چون خرد پیچ و خمی ہست | جہانی در فروغ یکدمی ہست' + - 'lang': 'en' + 'text': 'There are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.' +- 'id': '008_142_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاران عالم افتد در رہ ما | بپایان کی رسد جولانگہ ما' + - 'lang': 'en' + 'text': 'Thousands of worlds lie along our path, | How can our endeavours reach their finale?' +- 'id': '008_142_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسافر جاودان زی جاودان میر | جہانی را کہ پیش آید فراگیر' + - 'lang': 'en' + 'text': 'O traveller I live for ever and die for ever, | Take hold of the world that comes before you.' +- 'id': '008_142_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بحرش گم شدن انجام ما نیست | اگر او را تو در گیری فنا نیست' + - 'lang': 'en' + 'text': 'It is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).' +- 'id': '008_142_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی اندر خودی گنجد محال است | خودی را عین خود بودن کمال است' + - 'lang': 'en' + 'text': 'It is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection.' diff --git a/data/github_iqbal_demystified/poems/008/008_143.yaml b/data/github_iqbal_demystified/poems/008/008_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a247ba33bf2cc381a406027d2bf21532c614cfd3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_143.yaml @@ -0,0 +1,241 @@ +--- +'id': '008_143' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کہ من باشم مرا از من خبر کن' +- 'lang': 'en' + 'text': 'Question 5' +'description': [] +'sher': +- 'id': '008_143_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال پنجم' + - 'lang': 'en' + 'text': 'Question 5' +- 'id': '008_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ من باشم مرا از من خبر کن | چہ معنی دارد ’’اندر خود سفر کن‘‘' + - 'lang': 'en' + 'text': 'What am I? Tell me what "I" means. | What is the meaning of "travel into yourself"?' +- 'id': '008_143_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_143_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی تعویذ حفظ کائنات است | نخستین پرتو ذاتش حیات است' + - 'lang': 'en' + 'text': 'Ego is the amulet for the protection of the universe. | The first ray of its essence is Life.' +- 'id': '008_143_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات از خواب خوش بیدار گردد | درونش چون یکی بسیار گردد' + - 'lang': 'en' + 'text': 'Life awakens from its sweet dream, | Its inside, which is one, becomes many.' +- 'id': '008_143_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ او را بے نمود ما گشودی | نہ ما را بے گشود او نمودی' + - 'lang': 'en' + 'text': 'Neither it develops without our expansion, | Nor do we expand without its development.' +- 'id': '008_143_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیرش بحر ناپیدا کناری | دل ہر قطرہ موج بیقراری' + - 'lang': 'en' + 'text': 'Its inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.' +- 'id': '008_143_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر و برگ شکیبائی ندارد | بجز افراد پیدائی ندارد' + - 'lang': 'en' + 'text': 'It has no inclination to rest, | Its manifestation is nothing but individuals.' +- 'id': '008_143_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات آتش خودیہا چون شررہا | چو انجم ثابت و اندر سفر ہا' + - 'lang': 'en' + 'text': 'Life is fire and egos are like its flames; | Like stars they are (both) stationary and moving.' +- 'id': '008_143_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خود نا رفتہ بیرون غیر بین است | میان انجمن خلوت نشین است' + - 'lang': 'en' + 'text': 'Without going outside, it looks towards others; | Though in company, is yet in privacy.' +- 'id': '008_143_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی بنگر بخود پیچیدن او | ز خاک پی سپر بالیدن او' + - 'lang': 'en' + 'text': 'Just see its self- meditation, | It develops out of the trodden earth.' +- 'id': '008_143_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہان از دیدہ ہا در ہای و ہوئی | دمادم جستجوی رنگ و بوئی' + - 'lang': 'en' + 'text': 'Hidden from the eyes, it is in tumult, | It is constantly in search of adornment.' +- 'id': '008_143_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز سوز اندرون در جست و خیز است | بہ آئینی کہ با خود در ستیز است' + - 'lang': 'en' + 'text': 'It is in perpetual activity through its internal ardour, | As if it is at war with itself.' +- 'id': '008_143_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان را از ستیز او نظامی | کف خاک از ستیز آئینہ فامی' + - 'lang': 'en' + 'text': 'The world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.' +- 'id': '008_143_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نریزد جز خودی از پرتو او | نخیزد جز گہر اندر زو او' + - 'lang': 'en' + 'text': 'From its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.' +- 'id': '008_143_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را پیکر خاکی حجاب است | طلوع او مثال آفتاب است' + - 'lang': 'en' + 'text': 'The earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.' +- 'id': '008_143_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینۂ ما خاور او | فروغ خاک ما از جوہر او' + - 'lang': 'en' + 'text': 'In the innermost heart of ours is its sun, | Our dust is illumined through. its potency.' +- 'id': '008_143_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میگوئی مرا از ’’من‘‘ خبر کن | چہ معنی دارد ’’اندر خود سفرکن‘‘؟' + - 'lang': 'en' + 'text': 'You ask to be informed about "I," and | What is meant by "travel into yourself."' +- 'id': '008_143_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا گفتم کہ ربط جان و تن چیست | سفر در خود کن و بنگر کہ ’’من ‘‘چیست' + - 'lang': 'en' + 'text': 'I informed you about the relation of body and so | Travel into yourself and see what "I" is.' +- 'id': '008_143_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر در خویش زادن بی اب و مام | ثریا را گرفتن از لب بام' + - 'lang': 'en' + 'text': 'To travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;' +- 'id': '008_143_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابد بردن بیک دم اضطرابی | تماشا بی شعاع آفتابی' + - 'lang': 'en' + 'text': 'To hold eternity with a single stroke of anguish, | To see without the rays of the sun;' +- 'id': '008_143_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ستردن نقش ہر امید و بیمی | زدن چاکی بہ دریا چون کلیمی' + - 'lang': 'en' + 'text': 'To obliterate every sign of hope and fear, | To sunder the river like Moses,' +- 'id': '008_143_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکستن این طلسم بحر و بر را | ز انگشتی شکافیدن قمر را' + - 'lang': 'en' + 'text': 'To break this spell of sea and land, | To split the moon with a finger.' +- 'id': '008_143_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان باز آمدن از لامکانش | درون سینہ او در کف جہانش' + - 'lang': 'en' + 'text': 'So to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.' +- 'id': '008_143_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی این راز را گفتن محال است | کہ دیدن شیشہ و گفتن سفال است' + - 'lang': 'en' + 'text': 'But it is difficult to unravel this secret: | Here "seeing" is valuable and "describing" worthless.' +- 'id': '008_143_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم از ’’من‘‘ و از توش و تابش | کند’’ انا عرضنا‘‘ بی نقابش' + - 'lang': 'en' + 'text': 'What can I say about "I" and its brilliance? | It is manifest from the Qur''anic text, "We proposed."' +- 'id': '008_143_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلک را لرزہ بر تن از فر او | زمان و ھم مکان اندر بر او' + - 'lang': 'en' + 'text': 'The heavens are in terror of its glory, | Time and space are in its grip.' +- 'id': '008_143_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشیمن را دل آدم نہاد است | نصیب مشت خاکی او فتاد است' + - 'lang': 'en' + 'text': 'It sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.' +- 'id': '008_143_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدا از غیر و ھم وابستۂ غیر | گم اندر خویش و ہم پیوستۂ غیر' + - 'lang': 'en' + 'text': 'It is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.' +- 'id': '008_143_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیال اندر کف خاکی چسان است | کہ سیرش بی مکان و بی زمان است' + - 'lang': 'en' + 'text': 'What kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.' +- 'id': '008_143_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزندان است و آزاد است این چیست | کمند و صید و صیاد است این چیست' + - 'lang': 'en' + 'text': 'It is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this' +- 'id': '008_143_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغی در میان سینۂ تست | چہ نور است این کہ در آئینۂ تست' + - 'lang': 'en' + 'text': 'There is a lamp within your heart; | What is this light which is in your mirror?' +- 'id': '008_143_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو غافل کہ تو او را امینی | چہ نادانی کہ سوی خود نبینی' + - 'lang': 'en' + 'text': 'Don''t be negligent, you are its trustee, | What folly that you do not look within your self!' diff --git a/data/github_iqbal_demystified/poems/008/008_144.yaml b/data/github_iqbal_demystified/poems/008/008_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4ab9b79df7b503da60a82048f83cbd8c7521fafa --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_144.yaml @@ -0,0 +1,269 @@ +--- +'id': '008_144' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ جزو است آنکہ او از کل فزون است' +- 'lang': 'en' + 'text': 'Question 6' +'description': [] +'sher': +- 'id': '008_144_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال ششم' + - 'lang': 'en' + 'text': 'Question 6' +- 'id': '008_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ جزو است آنکہ او از کل فزون است | طریق جستن آن جزو چون است' + - 'lang': 'en' + 'text': 'What is that part which is greater than its whole? | What is the way to find that part?' +- 'id': '008_144_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_144_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی ز اندازہ ہای ما فزون است | خودی زان کل کہ تو بینی فزون است' + - 'lang': 'en' + 'text': 'Ego is greater than what we imagine it to be; | Ego is greater than the whole which you see.' +- 'id': '008_144_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز گردون بار بار افتد کہ خیزد | بہ بحر روزگار افتد کہ خیزد' + - 'lang': 'en' + 'text': 'It falls from the heaven again and again to rise, | It falls into the sea of the world to rise.' +- 'id': '008_144_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز او در زیر گردون خود نگر کیست؟ | بہ بی بالی چنان پرواز گر کیست؟' + - 'lang': 'en' + 'text': 'Who else in the world is self-conscious | Who else can fly without wings?' +- 'id': '008_144_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ظلمت ماندہ و نوری در آغوش | برون از جنت و حوری در آغوش' + - 'lang': 'en' + 'text': 'It lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!' +- 'id': '008_144_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن نطقی دل آویزی کہ دارد | ز قعر زندگی گوہر بر آرد' + - 'lang': 'en' + 'text': 'With the charming wisdom that it possesses, | It brings out pearls from the depth of life.' +- 'id': '008_144_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیر زندگانی جاودانی است | بچشم ظاہرش بینی زمانی است' + - 'lang': 'en' + 'text': 'The impulse of life is eternal, | But looked at from outside, it is bound by time.' +- 'id': '008_144_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تقدیرش مقام ہست و بود است | نمود خویش و حفظ این نمود است' + - 'lang': 'en' + 'text': 'Upon its destiny depends the position of this universe, | Its manifestation and preservation of it.' +- 'id': '008_144_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ میپرسی چہ گون است و چہ گون نیست | کہ تقدیر از نھاد او برون نیست' + - 'lang': 'en' + 'text': 'What do you ask about its nature? | Destiny is not something separate from its nature.' +- 'id': '008_144_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم از چگون و بی چگونش | برون مجبور و مختار اندرونش' + - 'lang': 'en' + 'text': 'What should I say about its character? | Outwardly it is determined, inwardly it is free.' +- 'id': '008_144_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنین فرمودۂ سلطان بدر است | کہ ایمان در میان جبر و قدر است' + - 'lang': 'en' + 'text': 'Such is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.' +- 'id': '008_144_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہر مخلوق را مجبور گوئی | اسیر بند نزد و دور گوئی' + - 'lang': 'en' + 'text': 'You call every creature to be determined, | To be confined to the chains of "near" and "far."' +- 'id': '008_144_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی جان از دم جان آفرین است | بہ چندین جلوہ ہا خلوت نشین است' + - 'lang': 'en' + 'text': 'But the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.' +- 'id': '008_144_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جبر او حدیثی در میان نیست | کہ جان بی فطرت آزاد جان نیست' + - 'lang': 'en' + 'text': 'Determinism with regard to it is out of question, | For soul without freedom is not a soul.' +- 'id': '008_144_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبیخون بر جہان کیف و کم زد | ز مجبوری بہ مختاری قدم زد' + - 'lang': 'en' + 'text': 'It lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.' +- 'id': '008_144_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو از خود گرد مجبوری فشاند | جہان خویش را چون ناقہ راند' + - 'lang': 'en' + 'text': 'When it (ego) removes from itself the dust of determinism, | It drives its world like a camel.' +- 'id': '008_144_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگردد آسمان بی رخصت او | نتابد اختری بی شفقت او' + - 'lang': 'en' + 'text': 'The sky does not revolve without its permission, | Nor do stars shine without its grace.' +- 'id': '008_144_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند بی پردہ روزی مضمرش را | بچشم خویش بیند جوہرش را' + - 'lang': 'en' + 'text': 'One day it reveals its hidden nature, | And sees its essence with its own eyes.' +- 'id': '008_144_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قطار نوریان در رھگذار است | پی دیدار او در انتظار است' + - 'lang': 'en' + 'text': 'Rows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.' +- 'id': '008_144_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراب افرشتہ از تاکش بگیرد | عیار خویش از خاکش بگیرد' + - 'lang': 'en' + 'text': 'The angel gets wine from its vine, | It gets significance from its earth.' +- 'id': '008_144_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ پرسی از طریق جستجویش | فرو آرد مقام ہای و ہویش' + - 'lang': 'en' + 'text': 'You ask about the way of its seeking; | Come down to the state of lamentation.' +- 'id': '008_144_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب و روزی کہ داری بر ابد زن | فغان صبحگاہی بر خرد زن' + - 'lang': 'en' + 'text': 'Change your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).' +- 'id': '008_144_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد را از حواس آید متاعی | فغان از عشق می گیرد شعاعی' + - 'lang': 'en' + 'text': 'Intellect has its source in senses, | Lamentation gets light from love.' +- 'id': '008_144_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد جز را فغان کل را بگیرد | خرد میرد فغان ہرگز نمیرد' + - 'lang': 'en' + 'text': 'Intellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.' +- 'id': '008_144_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد بہر ابد ظرفے ندارد | نفس چون سوزن ساعت شمارد' + - 'lang': 'en' + 'text': 'Intellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.' +- 'id': '008_144_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تراشد روز ہا شب ہا سحر ہا | نگیرد شعلہ و چیند شرر ہا' + - 'lang': 'en' + 'text': 'It contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.' +- 'id': '008_144_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فغان عاشقان انجام کاریست | نہان در یکدم او روزگاریست' + - 'lang': 'en' + 'text': 'The lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.' +- 'id': '008_144_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی تا ممکناتش وا نماید | گرہ از اندرون خود گشاید' + - 'lang': 'en' + 'text': 'When the ego manifests its potentialities, | It removes its inner knots and veil.' +- 'id': '008_144_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن نوری کہ وا بیند نداری | تو او را فانی و آنے شماری' + - 'lang': 'en' + 'text': 'You do not have that light by which it sees | You look upon it as momentary and mortal.' +- 'id': '008_144_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن مرگی کہ میآید چہ باک است | خودی چون پختہ شد از مرگ پاک است' + - 'lang': 'en' + 'text': 'Why fear that death which comes from without? | For when the "I" ripens, into a self it has no danger of dissolution.' +- 'id': '008_144_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز مرگ دیگری لرزد دل من | دل من جان من آب و گل من' + - 'lang': 'en' + 'text': 'There is a more subtle inner death | Which makes me tremble!' +- 'id': '008_144_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز کار عشق و مستی برفتادن | شرار خود بہ خاشاکی ندادن' + - 'lang': 'en' + 'text': 'This death is falling down from love''s frenzy, | Saving one''s spark and not giving it away freely to the heaps of chaff;' +- 'id': '008_144_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدست خود کفن بر خود بریدن | بچشم خویش مرگ خویش دیدن' + - 'lang': 'en' + 'text': 'Cutting one''s shroud with one''s own hands; | Seeing one''s. death with one''s own eyes;' +- 'id': '008_144_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا این مرگ ہر دم در کمین است | بترس از وی کہ مرگ ما ہمین است' + - 'lang': 'en' + 'text': 'This death lies in ambush for thee! | Fear it, for that is really our death.' +- 'id': '008_144_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند گور تو اندر پیکر تو | نکیر و منکر او در بر تو' + - 'lang': 'en' + 'text': 'It digs your grave in your body, | Its Munkar and Nakir are with it.' diff --git a/data/github_iqbal_demystified/poems/008/008_145.yaml b/data/github_iqbal_demystified/poems/008/008_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9fee081d28a69de74860c9f6d344870cb5a1b3d --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_145.yaml @@ -0,0 +1,248 @@ +--- +'id': '008_145' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسافر چون بود رہرو کدام است' +- 'lang': 'en' + 'text': 'Question 7' +'description': [] +'sher': +- 'id': '008_145_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال ہفتم' + - 'lang': 'en' + 'text': 'Question 7' +- 'id': '008_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسافر چون بود رہرو کدام است | کرا گویم کہ او مرد تمام است' + - 'lang': 'en' + 'text': 'Of what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?' +- 'id': '008_145_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_145_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ چشمی گشائی بر دل خویش | درون سینہ بینی منزل خویش' + - 'lang': 'en' + 'text': 'If you direct your eyes towards your heart, | You will find your destination within your bosom.' +- 'id': '008_145_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سفر اندر حضر کردن چنین است | سفر از خود بخود کردن ہمین است' + - 'lang': 'en' + 'text': 'To travel while at rest is: | To travel from one''s self to one''s self.' +- 'id': '008_145_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی اینجا نداند ما کجائیم | کہ در چشم مہ و اختر نیائیم' + - 'lang': 'en' + 'text': 'None knows here where we are, | That we look so insignificant in the eyes of moon and stars.' +- 'id': '008_145_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجو پایان کہ پایانے نداری | بپایان تا رسی جانے نداری' + - 'lang': 'en' + 'text': 'Don''t seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.' +- 'id': '008_145_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ما را پختہ پنداری کہ خامیم | بہر منزل تمام و ناتمامیم' + - 'lang': 'en' + 'text': 'Do not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.' +- 'id': '008_145_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپایان نارسیدن زندگانی است | سفر ما را حیات جاودانی است' + - 'lang': 'en' + 'text': 'Not to reach the end is life; | Immortal life for us lies in constant travelling.' +- 'id': '008_145_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز ماہی تا بہ مہ جولانگہ ما | مکان و ھم زمان گرد رہ ما' + - 'lang': 'en' + 'text': 'The whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.' +- 'id': '008_145_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود پیچیم و بیتاب نمودیم | کہ ما موجیم و از قعر وجودیم' + - 'lang': 'en' + 'text': 'Our selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.' +- 'id': '008_145_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمادم خویش را اندر کمین باش | گریزان از گمان سوی یقین باش' + - 'lang': 'en' + 'text': 'Lie in constant ambush against the self, | Fly from doubt to faith and certainty.' +- 'id': '008_145_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تب و تاب محبت را فنا نیست | یقین و دید را نیز انتہا نیست' + - 'lang': 'en' + 'text': 'The fire and ardour of love are not subject to extinction; | Faith and "sight" have no end.' +- 'id': '008_145_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کمال زندگی دیدار ذات است | طریقش رستن از بند جہات است' + - 'lang': 'en' + 'text': 'The perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.' +- 'id': '008_145_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان با ذات حق خلوت گزینی | ترا او بیند و او را تو بینی' + - 'lang': 'en' + 'text': 'You should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.' +- 'id': '008_145_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منور شو ز نور ’’من یرانی‘‘ | مژہ برھم مزن تو خود نمانی' + - 'lang': 'en' + 'text': 'Become illumined by the light of "what you see." | Do not wink, otherwise you will be no more.' +- 'id': '008_145_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود محکم گذر اندر حضورش | مشو ناپید اندر بحر نورش' + - 'lang': 'en' + 'text': 'In His presence, be strong and self-possessed, | Don''t merge yourself in the ocean of His Light.' +- 'id': '008_145_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیب ذرہ کن آن اضطرابی | کہ تابد در حریم آفتابی' + - 'lang': 'en' + 'text': 'Bestow that perturbation to the mote, | That it may shine in the vicinity of the sun.' +- 'id': '008_145_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان در جلوہ گاہ یار میسوز | عیان خود را نہان او را برافروز' + - 'lang': 'en' + 'text': 'So burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.' +- 'id': '008_145_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو دید عالم را امام است | من تو ناتمامیم او تمام است' + - 'lang': 'en' + 'text': 'He who "saw" is the leader of the world, | We and you are imperfect; he alone is perfect.' +- 'id': '008_145_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر او را نیابی در طلب خیز | اگر یابی بہ دامانش در آویز' + - 'lang': 'en' + 'text': 'If you do not find him, rise in search of him; | If you find him, attach yourself to him.' +- 'id': '008_145_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقیہ و شیخ و ملا را مدہ دست | مرو مانند ماہی غافل از شست' + - 'lang': 'en' + 'text': 'Do not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.' +- 'id': '008_145_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکار ملک و دین او مرد راہی است | کہ ما کوریم و او صاحب نگاہی است' + - 'lang': 'en' + 'text': 'He is a man of the path in matters of State and religion; | We are blind and he is a man of insight.' +- 'id': '008_145_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال آفتاب صبحگاہی | دمد از ھر بن مویش نگاہی' + - 'lang': 'en' + 'text': 'Like the sun of the morning, | Wisdom shines from every root, of his hair.' +- 'id': '008_145_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگ آئین جمہوری نہاد ست | رسن از گردن دیوی گشادست' + - 'lang': 'en' + 'text': 'The West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.' +- 'id': '008_145_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا بی زخمہ و سازی ندارد | ابی طیارہ پروازی ندارد' + - 'lang': 'en' + 'text': 'It does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.' +- 'id': '008_145_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز باغش کشت ویرانی نکوتر | ز شہر او بیابانے نکوتر' + - 'lang': 'en' + 'text': 'A desolate field is better than its garden, | A desert is better than its city.' +- 'id': '008_145_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو رہزن کاروانی در تک و تاز | شکمہا بہر نانی در تک و تاز' + - 'lang': 'en' + 'text': 'Like a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.' +- 'id': '008_145_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روان خوابید و تن بیدار گردید | ہنر با دین و دانش خوار گردید' + - 'lang': 'en' + 'text': 'Its soul became dormant, and its body awoke; | Art, science and religion all became contemptible.' +- 'id': '008_145_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد جز کافری کافر گری نیست | فن افرنگ جز مردم دری نیست' + - 'lang': 'en' + 'text': 'Intellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.' +- 'id': '008_145_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گروہی را گروہی در کمین است | خدایش یار اگر کارش چنین است' + - 'lang': 'en' + 'text': 'A group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.' +- 'id': '008_145_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من دہ اہل مغرب را پیامی | کہ جمہور است تیغ بی نیامی' + - 'lang': 'en' + 'text': 'Convey my message to the West | That the ideal of democracy is a sword out of its sheath:' +- 'id': '008_145_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ شمشیری کہ جانہا می ستاند | تمیز مسلم و کافر نداند' + - 'lang': 'en' + 'text': 'What a sword that it kills men | And does not make a distinction a between believer and an unbeliever!' +- 'id': '008_145_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماند در غلاف خود زمانی | برد جان خود و جان جہانی' + - 'lang': 'en' + 'text': 'If it does not remain in the sheath for a little more time, | It will kill itself as well as the world.' diff --git a/data/github_iqbal_demystified/poems/008/008_146.yaml b/data/github_iqbal_demystified/poems/008/008_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1f21e7bb5f818f27f602e2983ec308463cea93d5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_146.yaml @@ -0,0 +1,160 @@ +--- +'id': '008_146' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کدامی نکتہ را نطق است اناالحق' +- 'lang': 'en' + 'text': 'Question 8' +'description': [] +'sher': +- 'id': '008_146_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال ہشتم' +- 'id': '008_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کدامی نکتہ را نطق است اناالحق | چہ گوئی ھرزہ بود آن ٓرمز مطلق' +- 'id': '008_146_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' +- 'id': '008_146_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از رمز اناالحق باز گویم | و گر با ہند و ایران راز گویم' +- 'id': '008_146_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغی در حلقۂ دیر این سخن گفت | ’’حیات از خود فریبی خورد و من ‘‘گفت' +- 'id': '008_146_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا خفت و وجود ما ز خوابش | وجود ما نمود ما ز خوابش' +- 'id': '008_146_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام تحت وفوق و چار سو خواب | سکون و سیر و شوق و جستجو خواب' +- 'id': '008_146_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیدار و عقل نکتہ بین خواب | گمان و فکر و تصدیق و یقین خواب' +- 'id': '008_146_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا این چشم بیداری بخواب است | ترا گفتار و کرداری بخواب است' +- 'id': '008_146_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو او بیدار گردد دیگری نیست | متاع شوق را سوداگری نیست' +- 'id': '008_146_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ دانش ما از قیاس است | قیاس ما ز تقدیر حواس است' +- 'id': '008_146_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیاس ما ز تقدیر حواس است | چو حس دیگر شد این عالم دگر شد' +- 'id': '008_146_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکون و سیر و کیف و کم دگر شد | توان گفتن جہان رنگ و بو نیست' +- 'id': '008_146_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین و آسمان و کاخ و کو نیست | توان گفتن کہ خوابی یا فسونی است' +- 'id': '008_146_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حجاب چہرہ آن بی چگونی است | توان گفتن ہمہ نیرنگ ہوش است' +- 'id': '008_146_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فریب پردہ ہای چشم و گوش است | خودی از کائنات رنگ و بو نیست' +- 'id': '008_146_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حواس ما میان ما و او نیست | نگہ را در حریمش نیست راہی' +- 'id': '008_146_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کنی خود را تماشا بی نگاہی | حساب روزش از دور فلک نیست' +- 'id': '008_146_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود بینی ظن و تخمین و شک نیست | اگر کوئی کہ ’’من‘‘ وہم و گمان است' +- 'id': '008_146_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمودش چون نمود این و آن است | بگو با من کہ دارای گمان کیست' +- 'id': '008_146_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی در خود نگر آن بی نشان کیست | جہان پیدا و محتاج دلیلی' +- 'id': '008_146_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمیآید بہ فکر جبرئیلی | خودی پنہان ز حجت بی نیاز است' +- 'id': '008_146_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی اندیش و دریاب این چہ رازست | خودی را حق بدان باطل مپندار' +- 'id': '008_146_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را کشت بی حاصل مپندار | خودی چون پختہ گردد لازوالست' +- 'id': '008_146_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فراق عاشقان عین وصالست | شرر را تیز بالی میتوان داد' +- 'id': '008_146_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تپید لایزالی میتوان داد | دوام حق جزای کار او نیست' +- 'id': '008_146_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ او را این دوام از جستجو نیست | دوام آن بہ کہ جان مستعاری' +- 'id': '008_146_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شود از عشق و مستی پایداری | وجود کوہسار و دشت و در ہیچ' +- 'id': '008_146_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان فانی خودی باقی دگر ہیچ | دگر از شنکر و منصور کم گوی' +- 'id': '008_146_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا را ھم براہ خویشتن جوی | بخود گم بہر تحقیق خودی شو' diff --git a/data/github_iqbal_demystified/poems/008/008_147.yaml b/data/github_iqbal_demystified/poems/008/008_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b221ed0f677e223758394aa11c9ba5b4e33a1396 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_147.yaml @@ -0,0 +1,206 @@ +--- +'id': '008_147' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کہ شد بر سر وحدت واقف آخر؟' +- 'lang': 'en' + 'text': 'Question 9' +'description': [] +'sher': +- 'id': '008_147_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سؤال نہم' + - 'lang': 'en' + 'text': 'Question 9' +- 'id': '008_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ شد بر سر وحدت واقف آخر؟ | شناسای چہ آمد عارف آخر؟' + - 'lang': 'en' + 'text': 'Who at last became familiar with the secret of unity | Who is the wise man that is a gnostic?' +- 'id': '008_147_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جواب' + - 'lang': 'en' + 'text': 'Answer' +- 'id': '008_147_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہ گردون مقام دلپذیر است | و لیکن مہر و ماہش زود میر است' + - 'lang': 'en' + 'text': 'The world beneath the sky is a charming place, | But its sun and moon are prone to decay.' +- 'id': '008_147_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدوش شام نعش آفتابی | کواکب را کفن از ماہتابی' + - 'lang': 'en' + 'text': 'The corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.' +- 'id': '008_147_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرد کہسار چون ریگ روانی | دگرگون مے شود دریا بآنی' + - 'lang': 'en' + 'text': 'The mountain flies like the moving sand, | The river changes in a moment.' +- 'id': '008_147_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلان را در کمین باد خزان است | متاع کاروان از بیم جان است' + - 'lang': 'en' + 'text': 'Autumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.' +- 'id': '008_147_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز شبنم لالہ را گوھر نماند | دمی ماند دمے دیگر نماند' + - 'lang': 'en' + 'text': 'The tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.' +- 'id': '008_147_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا نشنیدہ در چنگی بمیرد | شرر ناجستہ در سنگی بمیرد' + - 'lang': 'en' + 'text': 'The sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.' +- 'id': '008_147_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از من ز عالمگیری مرگ | من و تو از نفس زنجیری مرگ' + - 'lang': 'en' + 'text': 'Don''t ask me about the universality of death, | You and I are tied by our breaths to the chain of death.' +- 'id': '008_147_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فنا را بادۂ ھر جام کردند | چہ بیدردانہ او را عام کردند' + - 'lang': 'en' + 'text': 'Death is destined to be the wine of every cup, | How ruthlessly has it been made common!' +- 'id': '008_147_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تماشا گاہ مرگ ناگہان را | جہان ماہ و انجم نام کردند' + - 'lang': 'en' + 'text': 'The arena of sudden death | Has been called the world of moon and stars.' +- 'id': '008_147_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر یک زرہ اش خوی رم آموخت | بہ افسون نگاہے رام کردند' + - 'lang': 'en' + 'text': 'If any particle of it learnt to fly, | It was brought under control by the spell of sight.' +- 'id': '008_147_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرار از ما چہ میجوئی کہ ما را | اسیر گردش ایام کردند' + - 'lang': 'en' + 'text': 'Why do you seek rest for us? | We are Tied to the revolutions of the days.' +- 'id': '008_147_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی در سینۂ چاکی نگہدار | ازین کوکب چراغ شام کردند' + - 'lang': 'en' + 'text': 'Be careful of the ego within your heart, | From this star, the night was illumined.' +- 'id': '008_147_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان یکسر مقام آفلین است | درین غربت سرا عرفان ہمین است' + - 'lang': 'en' + 'text': 'The world is absolutely a place of decay, | This is the gnosis in this strange land.' +- 'id': '008_147_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما در تلاش باطلی نیست | نصیب ما غم بی حاصلی نیست' + - 'lang': 'en' + 'text': 'Our heart is not seeking anything futile, | Our lot is not fruitless grief.' +- 'id': '008_147_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ دارند اینجا آرزو را | سرور ذوق و شوق جستجو را' + - 'lang': 'en' + 'text': 'Desire is looked after here, | And also the intoxication of the yearning of search.' +- 'id': '008_147_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را لازوالی میتوان کرد | فراقی را وصالی میتوان کرد' + - 'lang': 'en' + 'text': 'Ego can be made immortal; | Separation can be changed into union.' +- 'id': '008_147_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغی از دم گرمی توان سوخت | بہ سوزن چاک گردون میتوان دوخت' + - 'lang': 'en' + 'text': 'A lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.' +- 'id': '008_147_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدای زندہ بی ذوق سخن نیست | تجلی ہای او بی انجمن نیست' + - 'lang': 'en' + 'text': 'The Living God is not without a taste for beauty, | His manifestations are not without society.' +- 'id': '008_147_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ برق جلوۂ او بر جگر زد؟ | کہ خورد آن بادہ و ساغر بسر زد' + - 'lang': 'en' + 'text': 'Who cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?' +- 'id': '008_147_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عیار حسن و خوبی از دل کیست؟ | مہ او در طواف منزل کیست؟' + - 'lang': 'en' + 'text': 'Whose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?' +- 'id': '008_147_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’الست‘‘ از خلوت نازی کہ برخاست | ’’بلی‘‘ از پردۂ سازی کہ برخاست' + - 'lang': 'en' + 'text': 'From whose privacy the cry of "Am I not your Lord" arose? | From whose musical strings the answer of "Yes" appeared?' +- 'id': '008_147_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ آتش عشق در خاکی بر افروخت | ہزاران پردہ یک آواز ما سوخت' + - 'lang': 'en' + 'text': 'What a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.' +- 'id': '008_147_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر مائیم گردان جام ساقی است | بہ بزمش گرمی ہنگامہ باقی است' + - 'lang': 'en' + 'text': 'It is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.' +- 'id': '008_147_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا دل سوخت بر تنہائی او | کنم سامان بزم آرائی او' + - 'lang': 'en' + 'text': 'My heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society' +- 'id': '008_147_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال دانہ می کارم خودی را | برای او نگھدارم خودی را' + - 'lang': 'en' + 'text': 'I saw in my dust the seed of selfhood, | And keep a constant vigil over my "I"' diff --git a/data/github_iqbal_demystified/poems/008/008_148.yaml b/data/github_iqbal_demystified/poems/008/008_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b7fd529a69e594dda2b21afbc9527e810f172e7f --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_148.yaml @@ -0,0 +1,52 @@ +--- +'id': '008_148' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خاتمہ' +- 'lang': 'en' + 'text': 'Epilogue' +'description': [] +'sher': +- 'id': '008_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو شمشیری ز کام خود برون آ | برون آ ، از نیام خود برون آ' + - 'lang': 'en' + 'text': 'You are a sword, come out of your cover, | Come out of your sheath.' +- 'id': '008_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقاب از ممکنات خویش برگیر | مہ و خورشید و انجم را بہ برگیر' + - 'lang': 'en' + 'text': 'Remove the veil from your potentialities, | Take hold of the moon, the sun and the stars.' +- 'id': '008_148_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب خود روشن از نور یقین کن | ید بیضا برون از آستین کن' + - 'lang': 'en' + 'text': 'Illumine your night by-the light of faith, | Take your white hand out of the armpit.' +- 'id': '008_148_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو دیدہ را بر دل گشود است | شراری کشت و پروینی درود است' + - 'lang': 'en' + 'text': 'He who has opened his eyes on the heart | Has sown a spark and reaped a fire.' +- 'id': '008_148_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شراری جستہ ئی گیر از درونم | کہ من مانند رومی گرم خونم' + - 'lang': 'en' + 'text': 'Have a spark from my innermost heart, | For my heart is as fiery as Rumi''s.' +- 'id': '008_148_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وگرنہ آتش از تہذیب نوگیر | برون خود بیفروز ، اندرون میر' + - 'lang': 'en' + 'text': 'Otherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you.' diff --git a/data/github_iqbal_demystified/poems/008/008_149.yaml b/data/github_iqbal_demystified/poems/008/008_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b58e9a700400b1e945a8b1474769522283a8ed80 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_149.yaml @@ -0,0 +1,227 @@ +--- +'id': '008_149' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بندگی نامہ' +- 'lang': 'en' + 'text': 'Introduction' +'description': [] +'sher': +- 'id': '008_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با یزدان مہ گیتی فروز | تاب من شب را کند مانند روز' + - 'lang': 'en' + 'text': 'The world-illuminating moon said to God: | "My light turns the night into day;' +- 'id': '008_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یاد ایامی کہ بی لیل و نہار | خفتہ بودم در ضمیر روزگار' + - 'lang': 'en' + 'text': 'I remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;' +- 'id': '008_149_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکبے اندر سواد من نبود | گردشے اندر نہاد من نبود' + - 'lang': 'en' + 'text': 'There was no star in my retinue | And my nature was unaware of revolution.' +- 'id': '008_149_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی ز نورم دشت و در آئینہ پوش | نی بہ دریا از جمال من خروش' + - 'lang': 'en' + 'text': 'No vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.' +- 'id': '008_149_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ زین نیرنگ و افسون وجود | وای زین تابانی و ذوق نمود' + - 'lang': 'en' + 'text': 'Alas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!' +- 'id': '008_149_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تافتن از آفتاب آموختم | خاکدانی مردہ ئی افروختم' + - 'lang': 'en' + 'text': 'I learnt from the sun the art of shining | And brightened. this dead earthly abode' +- 'id': '008_149_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکدانی با فروغ و بی فراغ | چہرۂ او از غلامی داغ داغ' + - 'lang': 'en' + 'text': 'An abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.' +- 'id': '008_149_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم او صورت ماہی بہ شست | آدمی یزدان کشی آدم پرست' + - 'lang': 'en' + 'text': 'Its Adam entrapped in the net like a fish, | He has killed God and worships man.' +- 'id': '008_149_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا اسیر آب و گل کردی مرا | از طواف او خجل کردی مرا' + - 'lang': 'en' + 'text': 'Ever since you bound me down to this earth | I have been ashamed of revolving round it.' +- 'id': '008_149_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان از نور جان آگاہ نیست | این جہان شایان مہر و ماہ نیست' + - 'lang': 'en' + 'text': 'This world is not aware of the light of the soul, | It is not worthy of the sun and the moon.' +- 'id': '008_149_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضای نیلگون او را بہل | رشتۂ ما نوریان از وی گسل' + - 'lang': 'en' + 'text': 'Cast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.' +- 'id': '008_149_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا مرا از خدمت او واگذار | یا ز خاکش آدم دیگر بیار' + - 'lang': 'en' + 'text': 'Either relieve me of my service to him | Or create another Adam out of its soil.' +- 'id': '008_149_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بیدارم کبود و کور بہ | ای خدا این خاکدان بی نور بہ' + - 'lang': 'en' + 'text': 'It were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light"' +- 'id': '008_149_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی دل بمیرد در بدن | از غلامی روح گردد بار تن' + - 'lang': 'en' + 'text': 'Servitude deadens one''s heart, | It makes the soul a burden for the body.' +- 'id': '008_149_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی ضعف پیری در شباب | از غلامی شیر غاب افکندہ ناب' + - 'lang': 'en' + 'text': 'Through servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;' +- 'id': '008_149_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی بزم ملت فرد فرد | این و آن با این و آن اندر نبرد' + - 'lang': 'en' + 'text': 'A society disintegrates | And its members fly at one another''s throat.' +- 'id': '008_149_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی اندر سجود این در قیام | کاروبارش چون صلوة بی امام' + - 'lang': 'en' + 'text': 'If one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.' +- 'id': '008_149_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فتد ھر فرد با فردی دگر | ہر زمان ہر فرد را دردی دگر' + - 'lang': 'en' + 'text': 'Everyone-is fighting with the other | Each individual is seeking his own interests.' +- 'id': '008_149_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی مرد حق زنار بند | از غلامی گوہرش ناارجمند' + - 'lang': 'en' + 'text': 'Through servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.' +- 'id': '008_149_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ او بی مہرگان عریان ز برگ | نیست اندر جان او جز بیم مرگ' + - 'lang': 'en' + 'text': 'His branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.' +- 'id': '008_149_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کور ذوق و نیش را دانستہ نوش | مردہ ئی بی مرگ و نعش خود بدوش' + - 'lang': 'en' + 'text': 'Devoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.' +- 'id': '008_149_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبروی زندگی در باختہ | چون خران با کاہ و جو در ساختہ' + - 'lang': 'en' + 'text': 'He has staked away the very honour of life, | And like asses is content with hay and barley.' +- 'id': '008_149_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ممکنش بنگر محال او نگر | رفت و بود ماہ و سال او نگر' + - 'lang': 'en' + 'text': 'Just look at his "possible" and his "impossible," | See how months and years of his life pass.' +- 'id': '008_149_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزھا در ماتم یکدیگرند | در خرام از ریگ ساعت کمترند' + - 'lang': 'en' + 'text': 'His days bewail of one another, | Their movement is slower than the sands of time.' +- 'id': '008_149_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شورہ بوم از نیش کژدم خار خار | مور او اژدر گز و عقرب شکار' + - 'lang': 'en' + 'text': 'Imagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.' +- 'id': '008_149_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صرصر او آتش دوزخ نژاد | زورق ابلیس را باد مراد' + - 'lang': 'en' + 'text': 'Its strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.' +- 'id': '008_149_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی اندر ہوا غلطیدہ ئی | شعلہ ئی در شعلہ ئی پیچیدہ ئی' + - 'lang': 'en' + 'text': 'The fire permeates the air | Its flames intermingling and multiplying.' +- 'id': '008_149_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی از دود پیچان تلخ پوش | آتشی تندر غو و دریا خروش' + - 'lang': 'en' + 'text': 'A fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.' +- 'id': '008_149_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کنارش مارہا اندر ستیز | مارہا با کفچہ ہای زھر ریز' + - 'lang': 'en' + 'text': 'On its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.' +- 'id': '008_149_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ اش گیرندہ چون کلب عقور | ہولناک و زندہ سوز و مردہ نور' + - 'lang': 'en' + 'text': 'Its flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.' +- 'id': '008_149_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در چنین دشت بلا صد روزگار | خوشتر از محکومی یک دم شمار' + - 'lang': 'en' + 'text': 'To live for millennia in such a dangerous desert | Is far better than a moment spent in servitude.' diff --git a/data/github_iqbal_demystified/poems/008/008_150.yaml b/data/github_iqbal_demystified/poems/008/008_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b0af45eeb570869cd35c3b97b6e7c5b058e55bd8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_150.yaml @@ -0,0 +1,206 @@ +--- +'id': '008_150' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'موسیقی' +- 'lang': 'en' + 'text': 'Music' +'description': [] +'sher': +- 'id': '008_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ ہا اندر فنون بندگی | من چہ گویم از فسون بندگی' + - 'lang': 'en' + 'text': 'Arts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.' +- 'id': '008_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمۂ او خالی از نار حیات | ہمچو سیل افتد بہ دیوار حیات' + - 'lang': 'en' + 'text': 'Its songs are devoid of the fire of life | They storm the wall like a flood.' +- 'id': '008_150_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون دل او تیرہ سیمای غلام | پست چون طبعش نواہای غلام' + - 'lang': 'en' + 'text': 'The countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.' +- 'id': '008_150_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دل افسردۂ او سوز رفت | ذوق فردا لذت امروز رفت' + - 'lang': 'en' + 'text': 'His dead frozen heart has lost all gusto and ardour | And is emptied of to-day''s pleasure and the expectations of future.' +- 'id': '008_150_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نی او آشکارا راز او | مرگ یک شہر است اندر ساز او' + - 'lang': 'en' + 'text': 'His lute betrays his secret, | His instruments embody the death of multitudes.' +- 'id': '008_150_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناتوان و زار می سازد ترا | از جہان بیزار می سازد ترا' + - 'lang': 'en' + 'text': 'It makes you weak and ill | And estranges you from the world.' +- 'id': '008_150_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او را اشک پیہم سرمہ ایست | تا توانے بر نوای او مایست' + - 'lang': 'en' + 'text': 'His eyes are always full of tears— | Keep away from his songs as far as you can.' +- 'id': '008_150_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الحذر این نغمۂ موت است و بس | نیستی در کسوت صوت است و بس' + - 'lang': 'en' + 'text': 'Beware! it is but the song of death! | It is nothing but nothingness in the guise of sound.' +- 'id': '008_150_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تشنہ کامی ، این حرم بی زمزم است | در بم و زیرش ہلاک آدم است' + - 'lang': 'en' + 'text': 'Feeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.' +- 'id': '008_150_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز دل از دل برد غم میدہد | زہر اندر ساغر جم می دہد' + - 'lang': 'en' + 'text': 'It removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.' +- 'id': '008_150_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم دو قسم است ای برادر گوش کن | شعلۂ ما را چراغ ہوش کن' + - 'lang': 'en' + 'text': 'Hearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame' +- 'id': '008_150_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک غم است آن غم کہ آدم را خورد | آن غم دیگر کہ ہر غم را خورد' + - 'lang': 'en' + 'text': 'One kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.' +- 'id': '008_150_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن غم دیگر کہ ما را ھمدم است | جان ما از صحبت او بی غم است' + - 'lang': 'en' + 'text': 'The second kind of grief that is our companion | Frees life from all kinds of grief.' +- 'id': '008_150_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو ہنگامہ ہای غرب و شرق | بحر و در وی جملہ موجودات غرق' + - 'lang': 'en' + 'text': 'It involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.' +- 'id': '008_150_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون نشیمن می کند اندر دلی | دل ازو گردد یم بی ساحلی' + - 'lang': 'en' + 'text': 'When it takes its abode in the heart, | It turns the heart into a vast shoreless sea.' +- 'id': '008_150_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندگی از سر جان نا آگہی است | زان غم دیگر سرود او تہی است' + - 'lang': 'en' + 'text': 'Servitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.' +- 'id': '008_150_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نمیگویم کہ آہنگش خطاست | بیوہ زن را اینچنین شیون رواست' + - 'lang': 'en' + 'text': 'I don''t say that its notes are wrong | Such bewailings become only a widow.' +- 'id': '008_150_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ باید تند رو مانند سیل | تا برد از دل غمان را خیل خیل' + - 'lang': 'en' + 'text': 'Song should be violent like a storm | So that it may remove from the heart the clouds of grief.' +- 'id': '008_150_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ می باید جنون پروردہ ئے | آتشی در خون و دل حل کردہ ئی' + - 'lang': 'en' + 'text': 'It should be nourished on ecstasy— | A fire dissolved in the blood of the heart.' +- 'id': '008_150_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نم او شعلہ پروردن توان | خامشی را جزو او کردن توان' + - 'lang': 'en' + 'text': 'It is possible to develop flame out of its wetness, | And to make silence a part of it.' +- 'id': '008_150_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شناسی در سرود است آن مقام | ’’کاندرو بی حرف می روید کلام‘‘' + - 'lang': 'en' + 'text': 'Do you know that in music there is a stage | Where speech develops "without words"?' +- 'id': '008_150_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمۂ روشن چراغ فطرت است | معنی او نقشبند صورت است' + - 'lang': 'en' + 'text': 'A brilliant song is Nature''s lamp | Its meaning imparts form to it.' +- 'id': '008_150_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل معنی را ندانم از کجاست | صورتش پیدا و با ما آشناست' + - 'lang': 'en' + 'text': 'I don''t know whence comes the essence of meaning | We are aware of its form which is apparent.' +- 'id': '008_150_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ گر معنی ندارد مردہ ایست | سوز او از آتش افسردہ ایست' + - 'lang': 'en' + 'text': 'If the song is shorne of meaning, it is dead | Its "heat" emanates from a dead fire.' +- 'id': '008_150_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز معنی مرشد رومی گشود | فکر من بر آستانش در سجود' + - 'lang': 'en' + 'text': 'The secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates' +- 'id': '008_150_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’معنی آن باشد کہ بستاند ترا | بی نیاز از نقش گرداند ترا' + - 'lang': 'en' + 'text': '"Meaning is that transports you aloft | And makes you independent of the apparent form;' +- 'id': '008_150_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی آن نبود کہ کور و کر کند | مرد را بر نقش عاشق تر کند‘‘' + - 'lang': 'en' + 'text': 'Meaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.' +- 'id': '008_150_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مطرب ما جلوۂ معنی ندید | دل بصورت بست و از معنی رمید' + - 'lang': 'en' + 'text': 'Our musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether.' diff --git a/data/github_iqbal_demystified/poems/008/008_151.yaml b/data/github_iqbal_demystified/poems/008/008_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eec07c03a70f38b40fd30ae69220d79a7116ab71 --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_151.yaml @@ -0,0 +1,304 @@ +--- +'id': '008_151' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مصوری' +- 'lang': 'en' + 'text': 'Painting' +'description': [] +'sher': +- 'id': '008_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان دیدم فن صورت گری | نی براہیمی درو نی آزری' + - 'lang': 'en' + 'text': 'Similar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.' +- 'id': '008_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’راہبی در حلقۂ دام ہوس | دلبری با طایری اندر قفس' + - 'lang': 'en' + 'text': '"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;' +- 'id': '008_151_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خسروی پیش فقیری خرقہ پوش | مرد کوہستانیی ہیزم بدوش' + - 'lang': 'en' + 'text': 'A king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;' +- 'id': '008_151_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نازنینی در رہ بتخانہ ئی | جوگئی در خلوت ویرانہ ئی' + - 'lang': 'en' + 'text': 'A beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,' +- 'id': '008_151_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیرکی از درد پیری داغ داغ | آنکہ اندر دست او گل شد چراغ' + - 'lang': 'en' + 'text': 'A puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;' +- 'id': '008_151_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مطربی از نغمۂ بیگانہ مست | بلبلی نالید و تار او گسست' + - 'lang': 'en' + 'text': 'A musician lost in a strange and alien song, | A nightingale bewailed and his string broke;' +- 'id': '008_151_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوجوانے از نگاہی خوردہ تیر | کودکے بر گردن بابای پیر‘‘' + - 'lang': 'en' + 'text': 'A youth torn by the arrows of beloved''s glance; | A child on the neck of his aged grandfather."' +- 'id': '008_151_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می چکد از خامہ ہا مضمون موت | ہر کجا افسانہ و افسون موت' + - 'lang': 'en' + 'text': 'From the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.' +- 'id': '008_151_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم حاضر پیش آفل در سجود | شک بیفزود و یقین از دل ربود' + - 'lang': 'en' + 'text': 'The modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.' +- 'id': '008_151_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی یقین را لذت تحقیق نیست | بی یقین را قوت تخلیق نیست' + - 'lang': 'en' + 'text': 'A man without faith has no taste for search of truth; | He has no capacity to create.' +- 'id': '008_151_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی یقین را رعشہ ہا اندر دل است | نقش نو آوردن او را مشکل است' + - 'lang': 'en' + 'text': 'His heart is ever-wavering, | It is difficult for him to bring forth new forms.' +- 'id': '008_151_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی دور است و رنجور است و بس | رہبر او ذوق جمہور است و بس' + - 'lang': 'en' + 'text': 'He is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.' +- 'id': '008_151_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن را دریوزہ از فطرت کند | رہزن و راہ تہی دستی زند' + - 'lang': 'en' + 'text': 'He begs beauty from external nature, | He is a highwayman and tries to rob the destitute.' +- 'id': '008_151_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن را از خود برون جستن خطاست | آنچہ می بایست پیش ما کجاست' + - 'lang': 'en' + 'text': 'It is wrong to seek beauty outside one''s self; | "What ought to be" is not (lying) before us.' +- 'id': '008_151_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقشگر خود را چو با فطرت سپرد | نقش او افکند و نقش خود سترد' + - 'lang': 'en' + 'text': 'When a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.' +- 'id': '008_151_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک زمان از خویشتن رنگی نزد | بر زجاج ما گہی سنگی نزد' + - 'lang': 'en' + 'text': 'Not for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).' +- 'id': '008_151_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت اندر طیلسان ہفت رنگ | ماندہ بر قرطاس او با پای لنگ' + - 'lang': 'en' + 'text': 'Nature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.' +- 'id': '008_151_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تپش پروانۂ کم سوز او | عکس فردا نیست در امروز او' + - 'lang': 'en' + 'text': 'His low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.' +- 'id': '008_151_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش رخنہ در افلاک نیست | زانکہ اندر سینہ دل بیباک نیست' + - 'lang': 'en' + 'text': 'His sight cannot pierce through the skies, | Because he does not possess a fearless heart.' +- 'id': '008_151_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکسار و بی حضور و شرمگین | بی نصیب از صحبت روح الامین' + - 'lang': 'en' + 'text': 'He is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.' +- 'id': '008_151_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او نادار و بی ذوق ستیز | بانگ اسرافیل او بی رستخیز' + - 'lang': 'en' + 'text': 'His thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.' +- 'id': '008_151_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را آدم اگر خاکی شمرد | نور یزدان در ضمیر او بمرد' + - 'lang': 'en' + 'text': 'If man deems himself earthly, | The light divine dies in his heart.' +- 'id': '008_151_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون کلیمی شد برون از خویشتن | دست او تاریک و چوب او رسن' + - 'lang': 'en' + 'text': 'When a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.' +- 'id': '008_151_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی بی قوت اعجاز نیست | ہر کسی دانندۂ این راز نیست' + - 'lang': 'en' + 'text': 'Life is nothing without the capacity for new creations, | Not everybody knows this secret.' +- 'id': '008_151_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ہنرمندی کہ بر فطرت فزود | راز خود را بر نگاہ ما گشود' + - 'lang': 'en' + 'text': 'The artist who adds to Nature | Reveals before our eyes his inner secret' +- 'id': '008_151_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ بحر او ندارد احتیاج | میرسد از جوی ما او را خراج' + - 'lang': 'en' + 'text': 'Although his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.' +- 'id': '008_151_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چین رباید از بساط روزگار | ہر نگاہ از دست او گیرد عیار' + - 'lang': 'en' + 'text': 'He transforms the old values of life | His art establishes the true standard of beauty.' +- 'id': '008_151_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حور او از حور جنت خوشتر است | منکر لات و مناتش کافر است' + - 'lang': 'en' + 'text': 'His houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.' +- 'id': '008_151_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفریند کائنات دیگری | قلب را بخشد حیات دیگری' + - 'lang': 'en' + 'text': 'He creates a new universe | And gives a new life to the heart.' +- 'id': '008_151_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و موج خویش را بر خود زند | پیش ما موجش گہر می افکند' + - 'lang': 'en' + 'text': 'He is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,' +- 'id': '008_151_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زان فراوانی کہ اندر جان اوست | ہر تہی را پر نمودن شأن اوست' + - 'lang': 'en' + 'text': 'With that fullness which characterises his soul, | He strives to nourish the impoverished.' +- 'id': '008_151_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت پاکش عیار خوب و زشت | صنعتش آئینہ دار خوب و زشت' + - 'lang': 'en' + 'text': 'His pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.' +- 'id': '008_151_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عین ابراھیم و عین آزر است | دست او ہم بت شکن ہم بتگر است' + - 'lang': 'en' + 'text': 'He is the very essence of Abraham and Adhar, | His hands make as well as break idols.' +- 'id': '008_151_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر بنای کہنہ را بر می کند | جملہ موجودات را سوہان زند' + - 'lang': 'en' + 'text': 'He uproots all old foundations | And polishes all creation.' +- 'id': '008_151_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غلامی تن ز جان گردد تہی | از تن بی جان چہ امید بہی' + - 'lang': 'en' + 'text': 'In servitude body is deprived of soul; | What good can be expected of a soulless body?' +- 'id': '008_151_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق ایجاد و نمود از دل رود | آدمی از خویشتن غافل رود' + - 'lang': 'en' + 'text': 'Such a person loses all taste for creative work | And forgets his own self.' +- 'id': '008_151_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبرئیلی را اگر سازی غلام | بر فتد از گنبد آئینہ فام' + - 'lang': 'en' + 'text': 'If you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.' +- 'id': '008_151_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیش او تقلید و کارش آزری ست | ندرت اندر مذہب او کافری ست' + - 'lang': 'en' + 'text': 'His creed is blind imitation and all his activity is centred in idol-making; | "Newness" is an infidelity in his religion.' +- 'id': '008_151_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازگیہا وہم و شک افزایدش | کہنہ و فرسودہ خوش می آیدش' + - 'lang': 'en' + 'text': 'New things increase his doubts and misgivings; | He is pleased with everything old and decayed.' +- 'id': '008_151_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او بر رفتہ از آیندہ کور | چون مجاور رزق او از خاک گور' + - 'lang': 'en' + 'text': 'He always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.' +- 'id': '008_151_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ہنر این است مرگ آرزوست | اندرونش زشت و بیرونش نکوست' + - 'lang': 'en' + 'text': 'If this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.' +- 'id': '008_151_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طایر دانا نمیگردد اسیر | گرچہ باشد دامی از تار حریر' + - 'lang': 'en' + 'text': 'A wise bird is never entrapped | Though the net be of silken thread.' diff --git a/data/github_iqbal_demystified/poems/008/008_152.yaml b/data/github_iqbal_demystified/poems/008/008_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b99b8c71d66cbe95af97ddfd05957d6437a4d9cd --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_152.yaml @@ -0,0 +1,283 @@ +--- +'id': '008_152' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مذہب غلامان' +- 'lang': 'en' + 'text': 'Religion of the Slaves' +'description': [] +'sher': +- 'id': '008_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غلامی عشق و مذہب را فراق | انگبین زندگانی بد مذاق' + - 'lang': 'en' + 'text': 'In servitude, religion and love are separated | Honey of life becomes bitter.' +- 'id': '008_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقی ، توحید را بر دل زدن | وانگہی خود را بہر مشکل زدن' + - 'lang': 'en' + 'text': 'What is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.' +- 'id': '008_152_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در غلامی عشق جز گفتار نیست | کار ما گفتار ما را یار نیست' + - 'lang': 'en' + 'text': 'In servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.' +- 'id': '008_152_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان شوق بی ذوق رحیل | بی یقین و بی سبیل و بی دلیل' + - 'lang': 'en' + 'text': 'The caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.' +- 'id': '008_152_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین و دانش را غلام ارزان دہد | تا بدن را زندہ دارد جان دہد' + - 'lang': 'en' + 'text': 'A slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.' +- 'id': '008_152_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ بر لبہای او نام خداست | قبلۂ او طاقت فرمانرواست' + - 'lang': 'en' + 'text': 'Although the name of God is on his lips, | His centre of attention is the power of the ruler—' +- 'id': '008_152_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طاقتی نامش دروغ با فروغ | از بطون او نزاید جز دروغ' + - 'lang': 'en' + 'text': 'Power that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.' +- 'id': '008_152_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این صنم تا سجدہ اش کردی خداست | چون یکی اندر قیام آئی فناست' + - 'lang': 'en' + 'text': 'As long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.' +- 'id': '008_152_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خدا نانی دہد جانی دہد | این خدا جانی برد نانی دہد' + - 'lang': 'en' + 'text': 'That God gives you bread as well as life | This god gives you bread but snatches life away.' +- 'id': '008_152_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خدا یکتا ست این صد پارہ ایست | آن ہمہ را چارہ این بیچارہ ایست' + - 'lang': 'en' + 'text': 'That God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.' +- 'id': '008_152_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خدا درمان آزار فراق | این خدا اندر کلام او نفاق' + - 'lang': 'en' + 'text': 'That God cures the ailment of separation, | The word of this god sows the seeds of disunity.' +- 'id': '008_152_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ را با خویشتن خوگر کند | چشم و گوش و ہوش را کافر کند' + - 'lang': 'en' + 'text': 'He makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.' +- 'id': '008_152_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بجان عبد خود راکب شود | جان بہ تن لیکن ز تن غایب شود' + - 'lang': 'en' + 'text': 'When he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.' +- 'id': '008_152_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ و بیجان چہ رازست این نگر | با تو گویم معنی رنگین نگر' + - 'lang': 'en' + 'text': 'Alive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.' +- 'id': '008_152_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردن و ہم زیستن ای نکتہ رس | این ہمہ از اعتبارات است و بس' + - 'lang': 'en' + 'text': 'O wise man! dying and living are | Nothing but relative events.' +- 'id': '008_152_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہیان را کوہ و صحرا بی وجود | بہر مرغان قعر دریا بی وجود' + - 'lang': 'en' + 'text': 'For the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.' +- 'id': '008_152_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد کر سوز نوا را مردہ ئے | لذت صوت و صدا را مردہ ئی' + - 'lang': 'en' + 'text': 'For a deaf person, there is no charm in a song; | For him sound is non-existent.' +- 'id': '008_152_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش چنگی مست و مسرور است کور | پیش رنگی زندہ در گور است کور' + - 'lang': 'en' + 'text': 'A blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.' +- 'id': '008_152_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح با حق زندہ و پایندہ ایست | ورنہ این را مردہ آن را زندہ ایست' + - 'lang': 'en' + 'text': 'The soul with God is living and lasting; | For one it is dead, for the other it is alive.' +- 'id': '008_152_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ حی لایموت آمد حق است | زیستن باحق حیات مطلق است' + - 'lang': 'en' + 'text': 'It is God who is living and never dies; | To live with God is absolute life;' +- 'id': '008_152_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ بی حق زیست جز مردار نیست | گرچہ کس در ماتم او زار نیست' + - 'lang': 'en' + 'text': 'He who lives without God is nothing but dead. | Although nobody weeps and bewails over him.' +- 'id': '008_152_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش دیدنی ہا در حجاب | قلب او بی ذوق و شوق انقلاب' + - 'lang': 'en' + 'text': 'To his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.' +- 'id': '008_152_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز مشتاقی بہ کردارش کجا | نور آفاقی بہ گفتارش کجا' + - 'lang': 'en' + 'text': 'There is no mark of devotion in his deeds; | There is no breadth of vision in his talk' +- 'id': '008_152_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب او تنگ چون آفاق او | از عشا تاریک تر اشراق او' + - 'lang': 'en' + 'text': 'His religion is as narrow as his world, | His forenoon is darker than the night.' +- 'id': '008_152_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی بار گران بر دوش او | مرگ او پروردۂ آغوش او' + - 'lang': 'en' + 'text': 'Life is a heavy burden on his-shoulders; | He nourishes death in his own bosom.' +- 'id': '008_152_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را از صحبتش آزار ہا | از دمش افسردہ گردد نار ہا' + - 'lang': 'en' + 'text': 'In his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.' +- 'id': '008_152_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نزد آن کرمی کہ از گل بر نخاست | مہر و ماہ و گنبد گردان کجاست' + - 'lang': 'en' + 'text': 'For a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.' +- 'id': '008_152_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی ذوق دیداری مجوی | از غلامی جان بیداری مجوی' + - 'lang': 'en' + 'text': 'You cannot expect from a slave any desire for "vision," | Nor is there in him any sign of an awakened soul.' +- 'id': '008_152_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدۂ او محنت دیدن نبرد | در جہان خورد و گران خوابید و مرد' + - 'lang': 'en' + 'text': 'His eyes never bore the trouble of "seeing"; | He ate, slept well, and died.' +- 'id': '008_152_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمران بگشایدش بندی اگر | می نہد بر جان او بندی دگر' + - 'lang': 'en' + 'text': 'If the ruler unfastens one bond, | He imposes another on him.' +- 'id': '008_152_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سازد آئینی گرہ اندر گرہ | گویدش می پوش ازین آئین زرہ' + - 'lang': 'en' + 'text': 'He produces a complex and intricate canon, | And expects from the slave unswerving obedience.' +- 'id': '008_152_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریز پیز قہر و کین بنمایدش | بیم مرگ ناگہان افزایدش' + - 'lang': 'en' + 'text': 'He sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.' +- 'id': '008_152_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا غلام از خویش گردد ناامید | آرزو از سینہ گردد ناپدید' + - 'lang': 'en' + 'text': 'When the slave. loses all faith in himself, | From his heart vanish all desires.' +- 'id': '008_152_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ او را خلعت زیبا دہد | ہم زمام کار در دستش نہد' + - 'lang': 'en' + 'text': 'Sometimes he bestows on him handsome bounty, | And also invests him with some powers.' +- 'id': '008_152_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہرہ را شاطر ز کف بیرون جہاند | بیذق خود را بہ فرزینی رساند' + - 'lang': 'en' + 'text': 'The chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.' +- 'id': '008_152_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعمت امروز را شیداش کرد | تا بہ معنی منکر فرداش کرد' + - 'lang': 'en' + 'text': 'He becomes so much enamoured of to-day''s well-being, | That in reality he becomes a denier of to-morrow.' +- 'id': '008_152_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن ستبر از مستی مہر ملوک | جان پاک از لاغری مانند دوک' + - 'lang': 'en' + 'text': 'His body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.' +- 'id': '008_152_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردد ار زار و زبون یک جان پاک | بہ کہ گردد قریۂ تن ہا ہلاک' + - 'lang': 'en' + 'text': 'It is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.' +- 'id': '008_152_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بند بر پا نیست بر جان و دل است | مشکل اندر مشکل اندر مشکل است' + - 'lang': 'en' + 'text': 'The fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation.' diff --git a/data/github_iqbal_demystified/poems/008/008_153.yaml b/data/github_iqbal_demystified/poems/008/008_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..effed457e86a2be8365336be2b033251211f09ee --- /dev/null +++ b/data/github_iqbal_demystified/poems/008/008_153.yaml @@ -0,0 +1,206 @@ +--- +'id': '008_153' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در فن تعمیر مردان آزاد' +- 'lang': 'en' + 'text': 'On the Architecture of Free Men' +'description': [] +'sher': +- 'id': '008_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک زمان با رفتگان صحبت گزین | صنعت آزاد مردان ہم ببین' + - 'lang': 'en' + 'text': 'Seek for a while the company of the ancients, | Have a look at the art of free people.' +- 'id': '008_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و کار ایبک و سوری نگر | وا نما چشمی اگر داری جگر' + - 'lang': 'en' + 'text': 'Arise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.' +- 'id': '008_153_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را از خود برون آوردہ اند | این چنین خود را تماشا کردہ اند' + - 'lang': 'en' + 'text': 'They displayed their inner selves before the people, | And thus saw themselves through the eyes of others.' +- 'id': '008_153_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنگہا با سنگہا پیوستہ اند | روزگاری را بہ آنی بستہ اند' + - 'lang': 'en' + 'text': 'By raising a structure of stones | They captured eternity in a moment.' +- 'id': '008_153_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدن او پختہ تر سازد ترا | در جھان دیگر اندازد ترا' + - 'lang': 'en' + 'text': 'Looking on it makes you mature, | And transports you to another world.' +- 'id': '008_153_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش سوی نقشگر می آورد | از ضمیر او خبر می آورد' + - 'lang': 'en' + 'text': 'A symbol leads you to its creator | And lets you peep into his innermost heart.' +- 'id': '008_153_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت مردانہ و طبع بلند | در دل سنگ این دو لعل ارجمند' + - 'lang': 'en' + 'text': 'A spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone' +- 'id': '008_153_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجدہ گاہ کیست این از من مپرس | بی خبر روداد جان از تن مپرس' + - 'lang': 'en' + 'text': 'Don''t ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.' +- 'id': '008_153_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای من از خویشتن اندر حجاب | از فرات زندگی ناخوردہ آب' + - 'lang': 'en' + 'text': 'Woe me! I am hidden from myself, | And have not tasted water from the river of life.' +- 'id': '008_153_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای من از بیخ و بن بر کندہ ئی | از مقام خویش دور افکندہ ئی' + - 'lang': 'en' + 'text': 'Woe me! I am uprooted from my native so | And have fallen far away from my real position.' +- 'id': '008_153_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکمی ہا از یقین محکم است | وای من شاخ یقینم بی نم است' + - 'lang': 'en' + 'text': 'Stability arises from deep faith, | Woe me! the branch of my faith is sapless,' +- 'id': '008_153_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در من آن نیروی الا اﷲ نیست | سجدہ ام شایان این درگاہ نیست' + - 'lang': 'en' + 'text': 'I do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.' +- 'id': '008_153_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک نظر آن گوھر نابی نگر | تاج را در زیر مہتابی نگر' + - 'lang': 'en' + 'text': 'Just cast a glance on that pure jewel - | Look at the Taj in the moonlight.' +- 'id': '008_153_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرمرش ز آب روان گردندہ تر | یک دم آنجا از ابد پایندہ تر' + - 'lang': 'en' + 'text': 'Its marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.' +- 'id': '008_153_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مردان سر خود را گفتہ است | سنگ را با نوک مژگان سفتہ است' + - 'lang': 'en' + 'text': 'Love of men has expressed its secret, | And perforated the stone by their eyelashes.' +- 'id': '008_153_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مردان پاک و رنگین چون بہشت | می گشاید نغمہ ہا از سنگ و خشت' + - 'lang': 'en' + 'text': 'Love of men is pure and charming like a paradise, | It produces songs from brick and stone.' +- 'id': '008_153_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مردان نقد خوبان را عیار | حسن را ھم پردہ در ہم پردہ دار' + - 'lang': 'en' + 'text': 'Love of men is the criterion of beauty; | It unveils beauty and sanctifies it too.' +- 'id': '008_153_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت او آنسوی گردون گذشت | از جہان چند و چون بیرون گذشت' + - 'lang': 'en' + 'text': 'His aspirations soar beyond the sky, | And go away from this world of quantity.' +- 'id': '008_153_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ در گفتن نیاید آنچہ دید | از ضمیر خود نقابی بر کشید' + - 'lang': 'en' + 'text': 'As what he sees cannot be expressed in words, | He whisks away veil from his heart.' +- 'id': '008_153_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از محبت جذبہ ہا گردد بلند | ارج می گیرد ازو ناارجمند' + - 'lang': 'en' + 'text': 'Through love passions are elevated, | The worthless gain value through it.' +- 'id': '008_153_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی محبت زندگی ماتم ھمہ | کاروبارش زشت و نامحکم ھمہ' + - 'lang': 'en' + 'text': 'Without love life is all a-wailing | Its whole affair becomes corrupt and unstable.' +- 'id': '008_153_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق صیقل می زند فرہنگ را | جوہر آئینہ بخشد سنگ را' + - 'lang': 'en' + 'text': 'Love polishes one''s common sense, | And imparts the quality of mirror to the stone.' +- 'id': '008_153_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اھل دل را سینۂ سینا دہد | با ھنرمندان ید بیضا دہد' + - 'lang': 'en' + 'text': 'It gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the "white" hand.' +- 'id': '008_153_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او ہر ممکن و موجود مات | جملہ عالم تلخ و او شاخ نبات' + - 'lang': 'en' + 'text': 'Beside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.' +- 'id': '008_153_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی افکار ما از نار اوست | آفریدن جان دمیدن کار اوست' + - 'lang': 'en' + 'text': 'To its fire is due the vigour of our thought | To create and to infuse soul is its work.' +- 'id': '008_153_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق مور و مرغ و آدم را بس است | ’’عشق تنہا ہر دو عالم را بس است‘‘' + - 'lang': 'en' + 'text': 'Love suffices men, animals, and insects, | "Love alone suffices the two worlds."' +- 'id': '008_153_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلبری بی قاہری جادوگری است | دلبری با قاہری پیغمبری است' + - 'lang': 'en' + 'text': 'Love without power is magic, | Love with power is prophecy.' +- 'id': '008_153_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو را در کار ہا آمیخت عشق | عالمی در عالمی انگیخت عشق' + - 'lang': 'en' + 'text': 'Love combined both in its manifestations, | Love thus created a world out of a world.' diff --git a/data/github_iqbal_demystified/poems/009/009_001.yaml b/data/github_iqbal_demystified/poems/009/009_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6ebffa822c6986a7334b457c1f2ada1e69bfa922 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_001.yaml @@ -0,0 +1,409 @@ +--- +'id': '009_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمناجات" +- 'lang': 'en' + 'text': 'PRAYER' +'description': [] +'sher': +- 'id': '009_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی اندر جہان ہفت رنگ | ہر زمان گرم فغان مانند چنگ' + - 'lang': 'en' + 'text': 'Man, in this world of seven hues, | lute-like is ever afire with lamentation;' +- 'id': '009_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزوی ھم نفس می سوزدش | نالہ ہای دل نواز آموزدش' + - 'lang': 'en' + 'text': 'yearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,' +- 'id': '009_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لیکن این عالم کہ از آب و گل است | کی توان گفتن کہ دارای دل است' + - 'lang': 'en' + 'text': 'and yet this world, that is wrought of water and clay | how can it be said to possess a heart?' +- 'id': '009_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و دشت و کوہ و کہ خاموش و کر | آسمان و مہر و مہ خاموش و کر' + - 'lang': 'en' + 'text': 'Sea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;' +- 'id': '009_001_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ بر گردون ہجوم اختر است | ہر یکی از دیگری تنھا تر است' + - 'lang': 'en' + 'text': 'though the stars swarm in the selfsame sky | each star is more solitary than the other,' +- 'id': '009_001_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر یکے مانند ، بیچارہ ایست | در فضای نیلگون آوارہ ایست' + - 'lang': 'en' + 'text': 'each one is desperate just as we are, | a vagrant lost in an azure wilderness' +- 'id': '009_001_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان برگ سفر ناکردہ ساز | بیکران افلاک و شب ہا دیر یاز' + - 'lang': 'en' + 'text': 'the caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.' +- 'id': '009_001_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان صید است و صیادیم ما | یا اسیر رفتہ از یادیم ما' + - 'lang': 'en' + 'text': 'Is this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?' +- 'id': '009_001_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زار نالیدم صدائے برنخاست | ہم نفس فرزند آدم را کجاست' + - 'lang': 'en' + 'text': 'Bitterly I wept, but echo answered never: | where may Adam''s son find a kindred spirit?' +- 'id': '009_001_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ام روز جہان چار سوی | آنکہ نورش بر فروزد کاخ و کوی' + - 'lang': 'en' + 'text': 'I have seen that the day of this dimensioned world | whose light illuminates both palace and street' +- 'id': '009_001_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از رم سیارہ ئی او را وجود | نیست الا اینکہ گوئی رفت و بود' + - 'lang': 'en' + 'text': 'came into being from the flight of a planet, | is nothing more, you might say, than a moment gone.' +- 'id': '009_001_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خوش آن روزی کہ از ایام نیست | صبح او را نیمروز و شام نیست' + - 'lang': 'en' + 'text': 'How fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!' +- 'id': '009_001_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روشن از نورش اگر گردد روان | صوت را چون رنگ دیدن میتوان' + - 'lang': 'en' + 'text': 'Let its light illuminate the spirit | and sounds become visible even as colours;' +- 'id': '009_001_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غیب ہا از تاب او گردد حضور | نوبت او لایزال و بے مرور' + - 'lang': 'en' + 'text': 'hidden things become manifest in its splendour, | its watch is unending and intransient.' +- 'id': '009_001_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدا روزی کن آن روزی مرا | وارہان زین روز بے سوزی مرا' + - 'lang': 'en' + 'text': 'Grant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!' +- 'id': '009_001_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آیۂ تسخیر اندر شأن کیست؟ | این سپہر نیلگون حیران کیست؟' + - 'lang': 'en' + 'text': 'Concerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?' +- 'id': '009_001_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رازدان علم الاسما کہ بود | مست آن ساقی و آن صہبا کہ بود' + - 'lang': 'en' + 'text': 'Who was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?' +- 'id': '009_001_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگزیدے از ہمہ عالم کرا؟ | کردی از راز درون محرم کرا؟' + - 'lang': 'en' + 'text': 'Whom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?' +- 'id': '009_001_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا تیری کہ ما را سینہ سفت | حرف از ’’ادعونی‘‘ کہ گفت و با کہ گفت؟' + - 'lang': 'en' + 'text': 'O Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?' +- 'id': '009_001_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روی تو ایمان من قرآن من | جلوہ ئی داری دریغ از جان من' + - 'lang': 'en' + 'text': 'Thy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?' +- 'id': '009_001_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از زیان صد شعاع آفتاب | کم نمیگردد متاع آفتاب' + - 'lang': 'en' + 'text': 'By the loss of a hundred of its rays | the sun''s capital is in no wise diminished.' +- 'id': '009_001_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر را خرد زنجیر پاست | جان بیتابی کہ من دارم کجاست؟' + - 'lang': 'en' + 'text': 'Reason is a chain fettering this present age: | where is a restless soul such as I possess?' +- 'id': '009_001_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمر ہا بر خویش می پیچد وجود | تا یکی بیتاب جان آید فرود' + - 'lang': 'en' + 'text': 'For many ages Being must twist on itself | that one restless soul may come into being.' +- 'id': '009_001_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نرنجے این زمین شورہ زار | نیست تخم آرزو را سازگار' + - 'lang': 'en' + 'text': 'Except you fret away at this brackish soil | it is not congenial to the seed of desire;' +- 'id': '009_001_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از درون این گل بی حاصلی | بس غنیمت دان اگر روید دلی' + - 'lang': 'en' + 'text': 'count it for gain enough if a single heart | grows from the bosom of this unproductive clay!' +- 'id': '009_001_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو مہے اندر شبستانم گذر | یک زمان بی نوری جانم نگر' + - 'lang': 'en' + 'text': 'Thou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.' +- 'id': '009_001_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ را پرہیز از خاشاک چیست؟ | برق را از برفتادن باک چیست؟' + - 'lang': 'en' + 'text': 'Why does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?' +- 'id': '009_001_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیستم تا زیستم اندر فراق | وانما آنسوی این نیلی رواق' + - 'lang': 'en' + 'text': 'So long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;' +- 'id': '009_001_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستہ در ہا را برویم باز کن | خاک را با قدسیان ہمراز کن' + - 'lang': 'en' + 'text': 'open the doors that have been closed in my face, | let earth share the secrets of heaven''s holy ones.' +- 'id': '009_001_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی در سینۂ من برفروز | عود را بگذار و ھیزم را بسوز' + - 'lang': 'en' + 'text': 'Kindle now a fire within my breast- | leave be the aloe, and consume the brushwood,' +- 'id': '009_001_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز بر آتش بنہ عود مرا | در جھان آشفتہ کن دود مرا' + - 'lang': 'en' + 'text': 'then set my aloe again upon the fire | and scatter my smoke through all the world.' +- 'id': '009_001_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش پیمانۂ من تیز کن | با تغافل یک نگہ آمیز کن' + - 'lang': 'en' + 'text': 'Stir up the fire within my goblet, | mingle one glance with this inadvertency.' +- 'id': '009_001_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ترا جوئیم و تو از دیدہ دور | نی غلط ، ما کور و تو اندر حضور' + - 'lang': 'en' + 'text': 'We seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.' +- 'id': '009_001_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا گشا این پردۂ اسرار را | یا بگیر این جان بے دیدار را' + - 'lang': 'en' + 'text': 'Either draw aside this veil of mysteries | or seize to Thyself this sightless soul!' +- 'id': '009_001_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخل فکرم ناامید از برگ و بر | یا تبر بفرست یا باد سحر' + - 'lang': 'en' + 'text': 'The date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.' +- 'id': '009_001_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل دادی ھم جنونی دہ مرا | رہ بہ جذب اندرونی دہ مرا' + - 'lang': 'en' + 'text': 'Thou gavest me reason, give me madness too, | show me the way to inward ecstasy.' +- 'id': '009_001_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم در اندیشہ می گیرد مقام | عشق را کاشانہ قلب لاینام' + - 'lang': 'en' + 'text': 'Knowledge takes up residence in the thought, | love''s lodge is the unsleeping heart;' +- 'id': '009_001_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم تا از عشق برخودار نیست | جز تماشا خانۂ افکار نیست' + - 'lang': 'en' + 'text': 'so long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.' +- 'id': '009_001_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این تماشا خانہ سحر سامری است | علم بی روح القدس افسونگری است' + - 'lang': 'en' + 'text': 'This peep-show is the Samiri''s conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.' +- 'id': '009_001_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تجلی مرد دانا رہ نبرد | از لکد کوب خیال خویش مرد' + - 'lang': 'en' + 'text': 'Without revelation no wise man ever found the way, | he died buffetted by his own imaginings;' +- 'id': '009_001_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تجلی زندگی رنجوری است | عقل مہجوری و دین مجبوری است' + - 'lang': 'en' + 'text': 'without revelation life is a mortal sickness, | reason is banishment, religion constraint.' +- 'id': '009_001_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان کوہ و دشت و بحر و بر | ما نظر خواہیم و او گوید خبر' + - 'lang': 'en' + 'text': 'This world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.' +- 'id': '009_001_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزلی بخش ای دل آوارہ را | باز دہ با ماہ این مہپارہ را' + - 'lang': 'en' + 'text': 'Grant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.' +- 'id': '009_001_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ از خاکم نروید جز کلام | حرف مہجوری نمی گردد تمام' + - 'lang': 'en' + 'text': 'Though from my soil nothing grows but words, | the language of banishment never comes to an end.' +- 'id': '009_001_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون خویش را یابم غریب | ز آنسوی گردون بگو ’’انی قریب‘‘' + - 'lang': 'en' + 'text': 'Under the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,' +- 'id': '009_001_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مثال مہر و مہ گردد غروب | این جہات و این شمال و این جنوب' + - 'lang': 'en' + 'text': 'that these dimensions, this north and this south, | like to the sun and moon in the end may set,' +- 'id': '009_001_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از طلسم دوش و فردا بگذرم | از مہ و مھر و ثریا بگذرم' + - 'lang': 'en' + 'text': 'I shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.' +- 'id': '009_001_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو فروغ جاودان ما چون شرار | یک دو دم داریم و آن ہم مستعار' + - 'lang': 'en' + 'text': 'Thou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.' +- 'id': '009_001_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تو نشناسی نزاع مرگ و زیست | رشک بر یزدان برد این بندہ کیست' + - 'lang': 'en' + 'text': 'You who know naught of the battle of death and life, | who is this slave who would emulate even God?' +- 'id': '009_001_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ آفاق گیر و ناصبور | نی غیاب او را خوش آید نی حضور' + - 'lang': 'en' + 'text': 'This slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.' +- 'id': '009_001_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنیم من جاودانی کن مرا | از زمینی آسمانی کن مرا' + - 'lang': 'en' + 'text': 'I am a momentary thing: make me eternal, | out of my earthiness make me celestial.' +- 'id': '009_001_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضبط در گفتار و کرداری بدہ | جادہ ہا پیداست رفتاری بدہ' + - 'lang': 'en' + 'text': 'Grant me precision both in speech and action: | the ways are clear- give me the strength to walk.' +- 'id': '009_001_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ گفتم از جہانے دیگر است | این کتاب از آسمانی دیگر است' + - 'lang': 'en' + 'text': 'What I have said comes from another world; | this book descends from another heaven.' +- 'id': '009_001_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحرم و از من کم آشوبی خطاست | آنکہ در قعرم فرو آید کجاست' + - 'lang': 'en' + 'text': 'I am a sea; untumult in me is a fault; | where is he who can plunge into my depths?' +- 'id': '009_001_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک جہان بر ساحل من آرمید | از کران غیر از رم موجی ندید' + - 'lang': 'en' + 'text': 'A whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.' +- 'id': '009_001_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کہ نومیدم ز پیران کہن | دارم از روزی کہ میآید سخن' + - 'lang': 'en' + 'text': 'I, who despair of the great sages of old, | have a word to say touching the day to come!' +- 'id': '009_001_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر جوانان سہل کن حرف مرا | بہرشان پایاب کن ژرف مرا' + - 'lang': 'en' + 'text': 'Render my speech easy unto the young, | make my abyss for them attainable.' diff --git a/data/github_iqbal_demystified/poems/009/009_002.yaml b/data/github_iqbal_demystified/poems/009/009_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e5908104ba0d44fdc69002956a827108377cea0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_002.yaml @@ -0,0 +1,220 @@ +--- +'id': '009_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتمہید آسمانے نخستین روز آفرینش نکوہش می کند آسمان زمین را" +- 'lang': 'en' + 'text': 'On the first day of creation Heaven rebukes Earth' +'description': [] +'sher': +- 'id': '009_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی از لذت غیب و حضور | بست نقش این جہان نزد و دور' + - 'lang': 'en' + 'text': 'Life out of the delight of absence and presence | fashioned forth this world of near and far;' +- 'id': '009_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان تار نفس از ہم گسیخت | رنگ حیرت خانۂ ایام ریخت' + - 'lang': 'en' + 'text': 'so snapped asunder the thread of the moment | and mixed the hues of Time''s house of amazement.' +- 'id': '009_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا از ذوق و شوق خود گری | نعرۂ ’’من دیگرم ، تو دیگری‘‘' + - 'lang': 'en' + 'text': 'On all sides, out of the joyous yearning for habitude | arose the cry: ''I am one thing, you are another.''' +- 'id': '009_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہ و اختر را خرام آموختند | صد چراغ اندر فضا افروختند' + - 'lang': 'en' + 'text': 'The moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.' +- 'id': '009_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سپہر نیلگون زد آفتاب | خیمۂ زر بفت با سیمین طناب' + - 'lang': 'en' + 'text': 'In the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,' +- 'id': '009_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از افق صبح نخستین سر کشید | عالم نو زادہ را در بر کشید' + - 'lang': 'en' + 'text': 'raised its head over the rim of the first dawn | and drew to its breast the new-born world.' +- 'id': '009_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملک آدم خاکدانی بود و بس | دشت او بی کاروانی بود و بس' + - 'lang': 'en' + 'text': 'Man''s realm was a heap of earth, no more, | an empty wilderness, without a caravan;' +- 'id': '009_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بہ کوہی آب جوئی در ستیز | نی بہ صحرائی سحابے ریزریز' + - 'lang': 'en' + 'text': 'not a river wrestled in any mountain, | not a cloud sprinkled on any desert,' +- 'id': '009_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی سرود طایران در شاخسار | نی رم آہو میان مرغزار' + - 'lang': 'en' + 'text': 'no chanting of birds among the branches, | no leaping of deer amidst the meadow.' +- 'id': '009_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تجلی ہای جان بحر و برش | دود پیچان طیلسان پیکرش' + - 'lang': 'en' + 'text': 'Sea and land lacked the spirit''s manifestations, | a curling vapour was the mantle of earth''s body;' +- 'id': '009_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبزہ باد فرودین نادیدہ ئی | اندر اعماق زمین خوابیدہ ئی' + - 'lang': 'en' + 'text': 'the grasses, never having known the breeze of March, | still slumbered within the depths of earth.' +- 'id': '009_002_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طعنہ ئی زد چرخ نیلی بر زمین | روزگار کس ندیدم این چنین' + - 'lang': 'en' + 'text': 'The azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!' +- 'id': '009_002_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون تو در پہنای من کوری کجا | جز بہ قندیلم ترا نوری کجا' + - 'lang': 'en' + 'text': 'In all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?' +- 'id': '009_002_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک اگر الوند شد جز خاک نیست | روشن و پایندہ چون افلاک نیست' + - 'lang': 'en' + 'text': 'Be earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.' +- 'id': '009_002_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا بزی با ساز و برگ دلبری | یا بمیر از ننگ و عار کمتری' + - 'lang': 'en' + 'text': 'Either live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!' +- 'id': '009_002_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شد زمین از طعنۂ گردون خجل | نا امید و دل گران و مضمحل' + - 'lang': 'en' + 'text': 'Earth felt put to shame by heaven''s reproach, | desperate, heavy of heart, utterly annihilated,' +- 'id': '009_002_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش حق از درد بے نوری تپید | تا ندانی ز آنسوی گردون رسید' + - 'lang': 'en' + 'text': 'fluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:' +- 'id': '009_002_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای امینی از امانت بی خبر | غم مخور اندر ضمیر خود نگر' + - 'lang': 'en' + 'text': 'O trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.' +- 'id': '009_002_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز ہا روشن ز غوغای حیات | نی از آن نوری کہ بینی در جہات' + - 'lang': 'en' + 'text': 'The days are bright of the tumult of life, | not through the light thou seest spread in all quarters.' +- 'id': '009_002_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور صبح از آفتاب داغ دار | نور جان پاک از غبار روزگار' + - 'lang': 'en' + 'text': 'Dawn''s light comes from the spotted sun, | the soul''s light is unsullied by the dust of time;' +- 'id': '009_002_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور جان بے جادہ ہا اندر سفر | از شعاع مہر و مہ سیار تر' + - 'lang': 'en' + 'text': 'the soul''s light is upon a pathless journey, | roves farther than the rays of sun, and moon.' +- 'id': '009_002_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شستہ ئی از لوح جان نقش امید | نور جان از خاک تو آید پدید' + - 'lang': 'en' + 'text': 'Thou hast washed from the soul''s tablet the image of hope, | yet the soul''s light manifests out of thy dust!' +- 'id': '009_002_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل آدم بر جہان شبخون زند | عشق او بر لامکان شبخون زند' + - 'lang': 'en' + 'text': 'Man''s reason is making assault on the world, | but his love makes assault on the Infinite;' +- 'id': '009_002_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ دان اندیشۂ او بی دلیل | چشم او بیدار تر از جبرئیل' + - 'lang': 'en' + 'text': 'his thought knows the way without any guide, | his sight is more wakeful than Gabriel.' +- 'id': '009_002_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک و در پرواز مانند ملک | یک رباط کہنہ در راہش فلک' + - 'lang': 'en' + 'text': 'Earthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;' +- 'id': '009_002_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می خلد اندر وجود آسمان | مثل نوک سوزن اندر پرنیان' + - 'lang': 'en' + 'text': 'he pricks into the very depths of the heavns | like the point of a needle into silk;' +- 'id': '009_002_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داغہا شوید ز دامان وجود | بی نگاہ او جھان کور و کبود' + - 'lang': 'en' + 'text': 'he washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.' +- 'id': '009_002_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ کم تسبیح و خونریز است او | روزگاران را چو مہمیز است او' + - 'lang': 'en' + 'text': 'Though few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.' +- 'id': '009_002_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او روشن شود از کائنات | تا ببیند ذات را اندر صفات' + - 'lang': 'en' + 'text': 'His sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.' +- 'id': '009_002_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’ہر کہ عاشق شد جمال ذات را | اوست سید جملہ موجودات را‘‘' + - 'lang': 'en' + 'text': 'Whoever falls in love with the beauty of Essence, | he is the master of all existing things.' diff --git a/data/github_iqbal_demystified/poems/009/009_003.yaml b/data/github_iqbal_demystified/poems/009/009_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9c8708aa4bca531f4f7dc83fc4c5fc62771f67d9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_003.yaml @@ -0,0 +1,38 @@ +--- +'id': '009_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنغمہ ملائک" +- 'lang': 'en' + 'text': 'SONG OF THE ANGELS' +'description': [] +'sher': +- 'id': '009_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروغ مشت خاک از نوریان افزون شود روزی | زمین ازکوکب تقدیر او گردون شود روزی' + - 'lang': 'en' + 'text': 'The lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.' +- 'id': '009_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیال او کہ از سیل حوادث پرورش گیرد | ز گرداب سپہر نیلگون بیرون شود روزی' + - 'lang': 'en' + 'text': 'His imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.' +- 'id': '009_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی در معنی آدم نگر از ما چہ می پرسی | ہنوز اندر طبیعت می خلد موزون شود روزی' + - 'lang': 'en' + 'text': 'Consider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,' +- 'id': '009_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان موزون شود این پیش پا افتادہ مضمونی | کہ یزدان را دل از تأثیر او پر خون شود روزی' + - 'lang': 'en' + 'text': 'so perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!' diff --git a/data/github_iqbal_demystified/poems/009/009_004.yaml b/data/github_iqbal_demystified/poems/009/009_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..06408f5614632cc94d76492b8db8340cdbe10650 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_004.yaml @@ -0,0 +1,745 @@ +--- +'id': '009_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتمہید زمینی آشکارا می شود روح حضرت رومی و شرح میدہد اسرار معراج را" +- 'lang': 'en' + 'text': 'The Spirit of Rumi appears and explains the | mystery of the Ascension' +'description': [] +'sher': +- 'id': '009_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق شور انگیز بی پروای شہر | شعلۂ او میرد از غوغای شہر' + - 'lang': 'en' + 'text': 'Tumulutous love, indifferent to the city; | for in the city''s clangour its flame dies' +- 'id': '009_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوتے جوید بدشت و کوہسار | یا لب دریای ناپیدا کنار' + - 'lang': 'en' + 'text': 'seeks solitude in desert and mountain-range | or on the shore of an unbounded sea.' +- 'id': '009_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کہ در یاران ندیدم محرمی | بر لب دریا بیاسودم دمی' + - 'lang': 'en' + 'text': 'I, who saw among my friends none to confide in, | rested a moment on the shore of the sea:' +- 'id': '009_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و ہنگام غروب آفتاب | نیلگون آب از شفق لعل مذاب' + - 'lang': 'en' + 'text': 'the sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.' +- 'id': '009_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کور را ذوق نظر بخشد غروب | شام را رنگ سحر بخشد غروب' + - 'lang': 'en' + 'text': 'Sunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.' +- 'id': '009_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دل خود گفتگوہا داشتم | آرزوہا جستجوہا داشتم' + - 'lang': 'en' + 'text': 'I held conversation with my heart; | I had many desires, many requests' +- 'id': '009_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنے و از جاودانی بی نصیب | زندہ و از زندگانی بی نصیب' + - 'lang': 'en' + 'text': 'a thing of the moment, unsharing immortality, | a thing living, unsharing life itself,' +- 'id': '009_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تشنہ و دور از کنار چشمہ سار | می سرودم این غزل بی اختیار' + - 'lang': 'en' + 'text': 'thirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.' +- 'id': '009_004_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگشای لب کہ قند فراوانم آرزوست | بنمای رخ کہ باغ و گلستانم آرزوست' + - 'lang': 'en' + 'text': 'Open your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.' +- 'id': '009_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک دست جام بادہ و یک دست زلف یار | رقصی چنین میانۂ میدانم آرزوست' + - 'lang': 'en' + 'text': 'In one hand a flask of wine, in the other the beloved''s tress | such a dance in the midst of the maidan is my desire.' +- 'id': '009_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتی ز ناز بیش مرنجان مرا ، برو | آن گفتنت کہ بیش مرنجانم آرزوست' + - 'lang': 'en' + 'text': 'You said, Torment me no more with your coquetry: begone! | That saying of yours, "Torment me no more, " is my desire.' +- 'id': '009_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای عقل تو ز شوق پراکندہ گوی شو | ای عشق نکتہ ہای پریشانم آرزوست' + - 'lang': 'en' + 'text': 'O reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.' +- 'id': '009_004_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این آب و نان چرخ چو سیل است بیوفا | من ماہیم نہنگم و عمانم آرزوست' + - 'lang': 'en' + 'text': 'This bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.' +- 'id': '009_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم ملول گشت ز فرعون و ظلم او | آن نور جیب موسی عمرانم آرزوست' + - 'lang': 'en' + 'text': 'My soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran''s son, is my desire.' +- 'id': '009_004_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دی شیخ با چراغ ہمی گشت گرد شہر | کز دیو و دد ملولم و انسانم آرزوست' + - 'lang': 'en' + 'text': 'Last night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.' +- 'id': '009_004_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زین ہمرہان سست عناصر دلم گرفت | شیر خدا و رستم دستانم آرزوست' + - 'lang': 'en' + 'text': 'My heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.' +- 'id': '009_004_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم کہ یافت می نشود جستہ ایم‘ | گفت آنکہ یافت می نشود آنم آرزوست' + - 'lang': 'en' + 'text': 'I said, "The thing we quested after is never attained." | He said, "The unattainable - that thing is my desire!"' +- 'id': '009_004_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج مضطر خفت بر سنجاب آب | شد افق تار از زیان آفتاب' + - 'lang': 'en' + 'text': 'The restless wave slept on the grey water, | the sun vanished, dark grew the horizon;' +- 'id': '009_004_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از متاعش پارہ ئی دزدید شام | کوکبی چون شاہدی بالای بام' + - 'lang': 'en' + 'text': 'evening stole a portion of its capital | and a star stood like a witness above the roof.' +- 'id': '009_004_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح رومے پردہ ہا را بر درید | از پس کہ پارہ ئی آمد پدید' + - 'lang': 'en' + 'text': 'The spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,' +- 'id': '009_004_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلعتش رخشندہ مثل آفتاب | شیب او فرخندہ چون عہد شباب' + - 'lang': 'en' + 'text': 'his face shining like the sun in splendour, | his white hairs radiant as the season of youth;' +- 'id': '009_004_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکری روشن ز نور سرمدی | در سراپایش سرور سرمدی' + - 'lang': 'en' + 'text': 'a figure bright in a light immortal, | robed from head to foot in everlasting joy.' +- 'id': '009_004_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر لب او سر پنھان وجود | بند ہای حرف و صوت از خود گشود' + - 'lang': 'en' + 'text': 'Upon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:' +- 'id': '009_004_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف او آئینہ ئی آویختہ | علم با سوز درون آمیختہ' + - 'lang': 'en' + 'text': 'his speech was as a suspended mirror, | knowledge commingled with an inward fire.' +- 'id': '009_004_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش موجود و ناموجود چیست | معنی محمود و نامحمود چیست' + - 'lang': 'en' + 'text': 'I asked him, "What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?"' +- 'id': '009_004_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت موجود آنکہ می خواہد نمود | آشکارائی تقاضای وجود' + - 'lang': 'en' + 'text': 'He said, "The existent is that which wills to appear: | manifestation is all the impulse of Being.' +- 'id': '009_004_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی خود را بخویش آراستن | بر وجود خود شہادت خواستن' + - 'lang': 'en' + 'text': 'Life means to adorn oneself in one''s self, | to desire to bear witness to one"s own being;' +- 'id': '009_004_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انجمن روز الست آراستند | بر وجود خود شہادت خواستند' + - 'lang': 'en' + 'text': 'the concourse on the day primordial arrayed | desired to bear witness to their own being.' +- 'id': '009_004_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ ئی یا مردہ ئی یا جان بلب | از سہ شاہد کن شہادت را طلب' + - 'lang': 'en' + 'text': 'Whether you be alive, or dead, or dying" | for this seek witness from three witnesses.' +- 'id': '009_004_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد اول شعور خویشتن | خویش را دیدن بنور خویشتن' + - 'lang': 'en' + 'text': 'The first witness is self-consciousness, | to behold oneself in one''s own light;' +- 'id': '009_004_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد ثانے شعور دیگری | خویش را دیدن بنور دیگری' + - 'lang': 'en' + 'text': 'the second witness is the consciousness of another, | to behold oneself in another''s light;' +- 'id': '009_004_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد ثالث شعور ذات حق | خویش را دیدن بنور ذات حق' + - 'lang': 'en' + 'text': 'the third witness is the consciousness of God''s essence, | to behold oneself in the light of God''s essence.' +- 'id': '009_004_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش این نور ار بمانی استوار | حی و قائم چون خدا خود را شمار' + - 'lang': 'en' + 'text': 'If you remain fast before this light, | count yourself living and abiding as God!' +- 'id': '009_004_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر مقام خود رسیدن زندگی است | ذات را بی پردہ دیدن زندگی است' + - 'lang': 'en' + 'text': 'Life is to attain one''s own station, | life is to see the Essence without a veil;' +- 'id': '009_004_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد مؤمن در نسازد با صفات | مصطفی راضی نشد الا بہ ذات' + - 'lang': 'en' + 'text': 'the true believer will not make do with Attributes | the Prophet was not content save with the Essence.' +- 'id': '009_004_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست معراج آرزوی شاہدی | امتحانی روبروی شاہدی' + - 'lang': 'en' + 'text': 'What is Ascension? The desire for a witness, | an examination face-to-face of a witness' +- 'id': '009_004_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہد عادل کہ بے تصدیق او | زندگی ما را چو گل را رنگ و بو' + - 'lang': 'en' + 'text': 'a competent witness without whose confirmation | life to us is like colour and scent to a rose.' +- 'id': '009_004_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حضورش کس نماند استوار | ور بماند ہست او کامل عیار' + - 'lang': 'en' + 'text': 'In that Presence no man remains firm, | or if he remains, he is of perfect assay.' +- 'id': '009_004_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ئی از کف مدہ تابی کہ ہست | پختہ گیر اندر گرہ تابی کہ ہست' + - 'lang': 'en' + 'text': 'Give not away one particle of the glow you have, | knot tightly together the glow within you;' +- 'id': '009_004_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب خود را بر فزودن خوشتر است | پیش خورشید آزمودن خوشتر است' + - 'lang': 'en' + 'text': 'fairer it is to increase one''s glow, | fairer it is to test oneself before the sun;' +- 'id': '009_004_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکر فرسودہ را دیگر تراش | امتحان خویش کن موجود باش' + - 'lang': 'en' + 'text': 'then chisel anew the crumbled form; | make proof of yourself; be a true being!' +- 'id': '009_004_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این چنین موجود محمود است و بس | ورنہ نار زندگی دود است و بس' + - 'lang': 'en' + 'text': 'Only such an existent is praiseworthy, | otherwise the fire of life is mere smoke.' +- 'id': '009_004_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز گفتم پیش حق رفتن چسان | کوہ خاک و آب را گفتن چسان' + - 'lang': 'en' + 'text': 'I asked again, "How shall one go before God? | How may one split the mountain of clay and water?' +- 'id': '009_004_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمر و خالق برون از امر و خلق | ما ز شست روزگاران خستہ حلق' + - 'lang': 'en' + 'text': 'The Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate."' +- 'id': '009_004_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت اگر سلطان ترا آید بدست | می توان افلاک را از ہم شکست' + - 'lang': 'en' + 'text': 'He said, "If you obtain the Authority | you can break through the heavens easily.' +- 'id': '009_004_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باش تا عریان شود این کائنات | شوید از دامان خود گرد جہات' + - 'lang': 'en' + 'text': 'Wait till the day creation all is naked | and has washed from its skirt the dust of dimension;' +- 'id': '009_004_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در وجود او نہ کم بینی نہ بیش | خویش را بینی ازو ، او را ز خویش' + - 'lang': 'en' + 'text': 'then you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.' +- 'id': '009_004_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتۂ ’’الا بسلطان‘‘ یاد گیر | ورنہ چون مور و ملخ در گل بمیر' + - 'lang': 'en' + 'text': 'Recall the subtlety Except with an authority | or die in the mire like an ant or a locust!' +- 'id': '009_004_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از طریق زادن ای مرد نکو | آمدی اندر جھان چار سو' + - 'lang': 'en' + 'text': 'It was by way of birth, excellent man, | that you came into this dimensioned world;' +- 'id': '009_004_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم برون جستن بزادن میتوان | بندہا از خود گشادن میتوان' + - 'lang': 'en' + 'text': 'by birth it is possible also to escape, | it is possible to loosen all fetters from oneself;' +- 'id': '009_004_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لیکن این زادن نہ از آب و گل است | داند آن مردی کہ او صاحبدل است' + - 'lang': 'en' + 'text': 'but such a birth is not of clay and water" | that is known to the man who has a living heart.' +- 'id': '009_004_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ز مجبوری است ، این از اختیار | آن نھان در پردہ ہا این آشکار' + - 'lang': 'en' + 'text': 'The first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;' +- 'id': '009_004_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی با گریہ ، این با خندہ ایست | یعنی آن جویندہ ، این یابندہ ایست' + - 'lang': 'en' + 'text': 'the first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;' +- 'id': '009_004_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن سکون و سیر اندر کائنات | این سراپا سیر بیرون از جہات' + - 'lang': 'en' + 'text': 'the first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;' +- 'id': '009_004_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی محتاج روز و شب است | وان دگر روز و شب او را مرکب است' + - 'lang': 'en' + 'text': 'the first is in need of day and night, | the second-day and night are but its vehicle.' +- 'id': '009_004_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زادن طفل از شکست اشکم است | زادن مرد از شکست عالم است' + - 'lang': 'en' + 'text': 'A child is born through the rending of the womb, | a man is born through the rending of the world;' +- 'id': '009_004_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو زادن را دلیل آمد اذان | آن بلب گویند و این از عین جان' + - 'lang': 'en' + 'text': 'the call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.' +- 'id': '009_004_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان بیداری چو زاید در بدن | لرزہ ہا افتد درین دیر کہن‘‘' + - 'lang': 'en' + 'text': 'Whenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!' +- 'id': '009_004_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم این زادن نمیدانم کہ چیست | گفت شأنی از شؤن زندگی است' + - 'lang': 'en' + 'text': 'I said, "I know not what manner of birth this is." | He said, "It is one of the high estates of life.' +- 'id': '009_004_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیوہ ہای زندگی غیب و حضور | آن یکی اندر ثبات آن در مرور' + - 'lang': 'en' + 'text': 'Life plays at vanishing and then reappearing- | one role is constant, the other transitory;' +- 'id': '009_004_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہ بجلوت می گدازد خویش را | گہ بخلوت جمع سازد خویش را' + - 'lang': 'en' + 'text': 'now life dissolves itself in manifestation, | anon it concentrates itself in solitude.' +- 'id': '009_004_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوت او روشن از نور صفات | خلوت او مستنیر از نور ذات' + - 'lang': 'en' + 'text': 'Its manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.' +- 'id': '009_004_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل او را سوی جلوت می کشد | عشق او را سوی خلوت می کشد' + - 'lang': 'en' + 'text': 'Reason draws life towards manifestation, | love draws life towards solitude.' +- 'id': '009_004_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ھم خود را بدین عالم زند | تا طلسم آب و گل را بشکند' + - 'lang': 'en' + 'text': 'Reason likewise hurls itself against the world | to shatter the talisman of water and clay;' +- 'id': '009_004_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود ہر سنگ رہ او را ادیب | می شود برق و سحاب او را خطیب' + - 'lang': 'en' + 'text': 'every stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.' +- 'id': '009_004_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشمش از ذوق نگہ بیگانہ نیست | لیکن او را جرأت رندانہ نیست' + - 'lang': 'en' + 'text': 'Its eye is no stranger to the joy of seeing, | but it possesses not the drunkard''s boldness;' +- 'id': '009_004_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس ز ترس راہ چون کوری رود | نرم نرمک صورت موری رود' + - 'lang': 'en' + 'text': 'therefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.' +- 'id': '009_004_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خرد پیچیدہ تر بر رنگ و بوست | میرود آہستہ اندر راہ دوست' + - 'lang': 'en' + 'text': 'So long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;' +- 'id': '009_004_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارش از تدریج می یابد نظام | من ندانم کی شود کارش تمام' + - 'lang': 'en' + 'text': 'its affairs achieve some order gradually" | I do not know when they will ever be completed!' +- 'id': '009_004_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نداند عشق سال و ماہ را | دیر و زود و نزد و دور راہ را' + - 'lang': 'en' + 'text': 'Love knows nothing of months and years, | late and soon, near and far upon the road.' +- 'id': '009_004_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل در کوہی شکافی میکند | یا بگرد او طوافے می کند' + - 'lang': 'en' + 'text': 'Reason drives a fissure through a mountain, | or else makes a circuit around it;' +- 'id': '009_004_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ پیش عشق چون کاہی بود | دل سریع السیر چون ماہی بود' + - 'lang': 'en' + 'text': 'before love the mountain is like a straw, | the heart darts as swiftly as a fish.' +- 'id': '009_004_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ، شبخونی زدن بر لامکان | گور را نادیدہ رفتن از جھان' + - 'lang': 'en' + 'text': 'Love means, to make assault upon the Infinite, | without seeing the grave to flee the world.' +- 'id': '009_004_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زور عشق از باد و خاک و آب نیست | قوتش از سختی اعصاب نیست' + - 'lang': 'en' + 'text': 'Love''s strength is not of air and earth and water, | its might derives not from toughness of sinew;' +- 'id': '009_004_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق با نان جوین خیبر گشاد | عشق در اندام مہ چاکی نہاد' + - 'lang': 'en' + 'text': 'love conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,' +- 'id': '009_004_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلہ نمرود بے ضربی شکست | لشکر فرعون بی حربی شکست' + - 'lang': 'en' + 'text': 'broke Nimrod''s cranium without a blow, | without a battle shattered Pharaoh''s hosts.' +- 'id': '009_004_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق در جان چون بچشم اندر نظر | ہم درون خانہ ھم بیرون در' + - 'lang': 'en' + 'text': 'Love in the soul is like sight it in the eye, | be it within the house or without the door;' +- 'id': '009_004_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ہم خاکستر و ہم اخگر است | کار او از دین و دانش برتر است' + - 'lang': 'en' + 'text': 'love is at once both ashes and spark, | its work is loftier than religion and science.' +- 'id': '009_004_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق سلطان است و برہان مبین | ہر دو عالم عشق را زیر نگین' + - 'lang': 'en' + 'text': 'Love is authority and manifest proof, | both worlds are subject to the seal - ring of love;' +- 'id': '009_004_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا زمان و دوش فردائی ازو | لامکان و زیر و بالائے ازو' + - 'lang': 'en' + 'text': 'timeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;' +- 'id': '009_004_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خودی را از خدا طالب شود | جملہ عالم مرکب او راکب شود' + - 'lang': 'en' + 'text': 'when it supplicates God for selfhood | all the world becomes a mount, itself the rider.' +- 'id': '009_004_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا تر مقام دل ازو | جذب این دیر کہن باطل ازو' + - 'lang': 'en' + 'text': 'Through love, the heart''s status becomes clearer; | through love, the draw of this ancient inn becomes void.' +- 'id': '009_004_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقان خود را بہ یزدان میدہند | عقل تأویلی بہ قربان میدہند' + - 'lang': 'en' + 'text': 'Lovers yield themselves up to God, | give interpretative reason as an offering.' +- 'id': '009_004_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقی از سو بہ بی سوئی خرام | مرگ را بر خویشتن گردان حرام' + - 'lang': 'en' + 'text': 'Are you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.' +- 'id': '009_004_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مثال مردہ در صندوق گور | می توان برخاستن بی بانگ صور' + - 'lang': 'en' + 'text': 'You who are like a dead man in the grave''s coffer, | resurrection is possible without the sound of the Trumpet!' +- 'id': '009_004_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گلو داری نواہا خوب و نغز | چند اندر گل بنالی مثل چغز' + - 'lang': 'en' + 'text': 'You have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?' +- 'id': '009_004_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر مکان و بر زمان اسوار شو | فارغ از پیچاک این زنار شو' + - 'lang': 'en' + 'text': 'Boldly ride upon space and time, | break free of the convolutions of this girdle;' +- 'id': '009_004_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیز تر کن این دو چشم و این دو گوش | ہر چہ می بینی نیوش از راہ ہوش' + - 'lang': 'en' + 'text': 'sharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.' +- 'id': '009_004_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کسی کو بانگ موران بشنود | ہم ز دوران سر دوران بشنود' + - 'lang': 'en' + 'text': '"The man who hears the voice of the ants | also hears from Time the secret of Fate."' +- 'id': '009_004_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نگاہ پردہ سوز از من بگیر | کو بچشم اندر نمیگردد اسیر' + - 'lang': 'en' + 'text': 'Take from me the glance that burns the veil, | the glance that becomes not the eye''s prisoner.' +- 'id': '009_004_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’آدمی دید است باقی پوست است | دید آن باشد کہ دید دوست است' + - 'lang': 'en' + 'text': '"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.' +- 'id': '009_004_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جملہ تن را در گداز اندر بصر | در نظر رو ، در نظر رو ، در نظر‘‘' + - 'lang': 'en' + 'text': 'Dissolve the whole body into sight | go to gazing, go to gazing, go to gaze!"' +- 'id': '009_004_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ازین نہ آسمان ترسی ، مترس | از فراخای جہان ترسی مترس' + - 'lang': 'en' + 'text': 'Are you afraid of these nine heavens? Fear not; | are you afraid of the world''s immensity? Fear not.' +- 'id': '009_004_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بگشا بر زمان و بر مکان | این دو یک حال است از احوال جان' + - 'lang': 'en' + 'text': 'Open wide your eyes upon Time and Space, | for these two are but a state of the soul.' +- 'id': '009_004_095' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگہ از جلوہ پیش افتادہ است | اختلاف دوش و فردا زادہ است' + - 'lang': 'en' + 'text': 'Since first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.' +- 'id': '009_004_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ اندر گل بہ ظلمت خانہ ئی | از فضای آسمان بیگانہ ئی' + - 'lang': 'en' + 'text': 'The seed lying in the soil''s house of darkness | a stranger to the vast expanse of the sky' +- 'id': '009_004_097' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیچ میداند کہ در جای فراخ | می توان خود را نمودن شاخ شاخ' + - 'lang': 'en' + 'text': 'does it not know that in an ample space | it can display itself, branch by branch.' +- 'id': '009_004_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر او چیست یک ذوق نموست | ہم مقام اوست این جوہر ہم اوست' + - 'lang': 'en' + 'text': 'What is its substance? A delight in growing; | this substance is both its station and itself.' +- 'id': '009_004_099' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ گوئی محمل جان است تن | سر جان را در نگر بر تن متن' + - 'lang': 'en' + 'text': 'You who say that the body is the soul''s vehicle, | consider the soul''s secret; tangle not with the body.' +- 'id': '009_004_100' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محملی نی ، حالی از احوال اوست | محملش خواندن فریب گفتگوست' + - 'lang': 'en' + 'text': 'It is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.' +- 'id': '009_004_101' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست جان جذب و سرور و سوز و درد | ذوق تسخیر سپہر گرد گرد' + - 'lang': 'en' + 'text': 'What is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.' +- 'id': '009_004_102' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست تن با رنگ و بو خو کردن است | با مقام چار سو خو کردن است' + - 'lang': 'en' + 'text': 'What is the body? Habit of colour and scent, | habit of dwelling in the world''s dimensions.' +- 'id': '009_004_103' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شعور است این کہ گوئی نزد و دور | چیست معراج ؟ انقلاب اندر شعور' + - 'lang': 'en' + 'text': 'Your near and far spring out of the senses; | what is Ascension? A revolution in sense,' +- 'id': '009_004_104' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب اندر شعور از جذب و شوق | وارہاند جذب و شوق از تحت و فوق' + - 'lang': 'en' + 'text': 'a revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.' +- 'id': '009_004_105' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این بدن با جان ما انباز نیست | مشت خاکی مانع پرواز نیست‘‘' + - 'lang': 'en' + 'text': 'This body is not the associate of the soul; | a handful of earth is no impediment to flight.' diff --git a/data/github_iqbal_demystified/poems/009/009_005.yaml b/data/github_iqbal_demystified/poems/009/009_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a36d0e4134f59745813592b386236eb6346829ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_005.yaml @@ -0,0 +1,185 @@ +--- +'id': '009_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزروان کہ روح زمان و مکان است مسافر را بسیاحت عالم علوی میبرد" +- 'lang': 'en' + 'text': 'ZARVAN: THE SPIRIT OF TIME AND SPACE, CONDUCTS THE TRAVELLER ON HIS JOURNEY TO THE SUPERNAL WORLD' +'description': [] +'sher': +- 'id': '009_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کلامش جان من بیتاب شد | در تنم ہر ذرہ چون سیماب شد' + - 'lang': 'en' + 'text': 'My soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.' +- 'id': '009_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگہان دیدم میان غرب و شرق | آسمان در یک سحاب نور غرق' + - 'lang': 'en' + 'text': 'Suddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;' +- 'id': '009_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زان سحاب افرشتہ ئی آمد فرود | با دو طلعت این چو آتش آن چو دود' + - 'lang': 'en' + 'text': 'out of that cloud an angel descended | having two faces, one like fire, one like smoke' +- 'id': '009_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن چو شب تاریک و این روشن شہاب | چشم این بیدار و چشم آن بخواب' + - 'lang': 'en' + 'text': 'one dark as night, the other bright as a meteor, | the eyes of one watchful, the other''s eyes asleep.' +- 'id': '009_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بال او را رنگہای سرخ و زرد | سبز و سیمین و کبود و لاجورد' + - 'lang': 'en' + 'text': 'The hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;' +- 'id': '009_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون خیال اندر مزاج او رمی | از زمین تا کہکشان او را دمی' + - 'lang': 'en' + 'text': 'his temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;' +- 'id': '009_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان او را ہواے دیگری | پر گشادن در فضای دیگری' + - 'lang': 'en' + 'text': 'every moment he was seized by another desire, | to spread his wings in yet another sky.' +- 'id': '009_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’زروانم جہان را قاہرم | ہم نہانم از نگہ ھم ظاہرم' + - 'lang': 'en' + 'text': 'He said, "I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.' +- 'id': '009_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بستہ ہر تدبیر با تقدیر من | ناطق و صامت ہمہ نخچیر من' + - 'lang': 'en' + 'text': 'Every plan is bound up with my determining; | voiced and voiceless-all alike are my prey.' +- 'id': '009_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ اندر شاخ می بالد ز من | مرغک اندر آشیان نالد ز من' + - 'lang': 'en' + 'text': 'Through me the bud swells upon the branch, | through me the birdie bewails in the nest;' +- 'id': '009_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ از پرواز من گردد نھال | ہر فراق از فیض من گردد وصال' + - 'lang': 'en' + 'text': 'through my flight the seed becomes a stalk, | through my effluence every parting turns to union.' +- 'id': '009_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم عتابی ھم خطابی آورم | تشنہ سازم تا شرابی آورم' + - 'lang': 'en' + 'text': 'I pronounce both reproach and exhortation; | I render athirst, that I may offer wine.' +- 'id': '009_005_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من حیاتم من مماتم من نشوز | من حساب و دوزخ و فردوس و حور' + - 'lang': 'en' + 'text': 'I am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.' +- 'id': '009_005_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم و افرشتہ در بند من است | عالم شش روزہ فرزند من است' + - 'lang': 'en' + 'text': 'Man and angel are both in bondage to me, | this transitory world is my own child;' +- 'id': '009_005_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر گلی کز شاخ می چینی منم | ام ہر چیزی کہ می بینی منم' + - 'lang': 'en' + 'text': 'I am every rose that you pluck from the branch, | I am the matrix of every thing that you see.' +- 'id': '009_005_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در طلسم من اسیر است این جہان | از دمم ہر لحظہ پیر است این جہان' + - 'lang': 'en' + 'text': 'This world is a prisoner in my talisman, | every moment it ages through my breath.' +- 'id': '009_005_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لی مع اﷲ ہر کہ را در دل نشست | آن جوانمردی طلسم من شکست' + - 'lang': 'en' + 'text': 'But he who has in his heart I have a time with God, | that doughty hero has broken my talisman;' +- 'id': '009_005_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر تو خواہی من نباشم در میان | لی مع اﷲ باز خوان از عین جان‘‘' + - 'lang': 'en' + 'text': 'if you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God."' +- 'id': '009_005_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہ او نمیدانم چہ بود | از نگاھم این کہن عالم ربود' + - 'lang': 'en' + 'text': 'I know not what it was that was in his glance, | it snatched away from my sight this ancient world;' +- 'id': '009_005_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا نگاھم بر دگر عالم گشود | یا دگرگون شد ہمان عالم کہ بود' + - 'lang': 'en' + 'text': 'either my sight opened on another world | or this same world took on another form.' +- 'id': '009_005_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردم اندر کائنات رنگ و بو | زادم اندر عالم بے ہای و ہو' + - 'lang': 'en' + 'text': 'I died in the universe of colour and scent, | I was born in a world without tumult and clamour;' +- 'id': '009_005_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ من زان کہن عالم گسست | یک جہان تازہ ئی آمد بدست' + - 'lang': 'en' + 'text': 'my thread snapped from that ancient world, | a whole new world came into my hands.' +- 'id': '009_005_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از زیان عالمی جانم تپید | تا دگر عالم ز خاکم بر دمید' + - 'lang': 'en' + 'text': 'My soul trembled at the loss of a world | until another world blossomed out of my dust;' +- 'id': '009_005_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن سبک تر گشت و جان سیار تر | چشم دل بینندہ و بیدار تر' + - 'lang': 'en' + 'text': 'my body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;' +- 'id': '009_005_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردگی ہا بی حجاب آمد پدید | نغمۂ انجم بگوش من رسید' + - 'lang': 'en' + 'text': 'veiled things became manifest uncurtained, | the melody of the stars reached my cars.' diff --git a/data/github_iqbal_demystified/poems/009/009_006.yaml b/data/github_iqbal_demystified/poems/009/009_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..83e0ecd7770eaa41d77c6f9adb04bd94a1b5bf85 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_006.yaml @@ -0,0 +1,94 @@ +--- +'id': '009_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزمزمۂ انجم" +- 'lang': 'en' + 'text': 'CHANT OF THE STARS' +'description': [] +'sher': +- 'id': '009_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل تو حاصل حیات ، عشق تو سر کائنات | پیکر خاک خوش بیا ، این سوی عالم جہات' + - 'lang': 'en' + 'text': 'Your reason is the fruit of life, your love is creation''s mystery; | O form of dust, welcome to this side of the world of dimensions!' +- 'id': '009_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زہرہ و ماہ و مشتری از تو رقیب یکدگر | از پی یک نگاہ تو کشمکش تجلیات' + - 'lang': 'en' + 'text': 'Venus and Moon and Jupiter are rivals on your account, | for one glance from you there''s a great jostle of manifestations.' +- 'id': '009_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ دوست جلوہ ہاست تازہ بتازہ نوبنو | صاحب شوق و آرزو دل ندہد بکلیات' + - 'lang': 'en' + 'text': 'On the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.' +- 'id': '009_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدق و صفاست زندگی نشوونماست زندگی | ’’تا ابد از ازل بتاز ملک خداست زندگی‘‘' + - 'lang': 'en' + 'text': 'Life is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.' +- 'id': '009_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق غزل سرای را رخصت ہای و ہو بدہ | باز بہ رند و محتسب بادہ سبو سبو بدہ' + - 'lang': 'en' + 'text': 'Unto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.' +- 'id': '009_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شام و عراق و ہند و پارس خوبہ نبات کردہ اند | خوبہ نبات کردہ را تلخی آرزو بدہ' + - 'lang': 'en' + 'text': 'Syria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane''s habituate the bitterness of desire!' +- 'id': '009_006_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بہ یم بلند موج معرکہ ئی بنا کند | لذت سیل تند رو با دل آب جو بدہ' + - 'lang': 'en' + 'text': 'That it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.' +- 'id': '009_006_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد فقیر آتش است میری و قیصری خس است | فال و فر ملوک را حرف برہنہ ئی بس است' + - 'lang': 'en' + 'text': 'The poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.' +- 'id': '009_006_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دبدبۂ قلندری ، طنطنۂ سکندری | آن ہمہ جذبۂ کلیم این ہمہ سحر و سامری' + - 'lang': 'en' + 'text': 'The drumming of the dervish, Alexander''s clamorous vanity | the one is the rapture of Moses, the other the Samiri''s conjuring.' +- 'id': '009_006_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن بہ نگاہ می کشد این بہ سپاہ می کشد | آن ہمہ صلح و آشتی این ہمہ جنگ و داوری' + - 'lang': 'en' + 'text': 'The one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.' +- 'id': '009_006_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو جہان گشاستند ہر دو دوام خواستند | این بہ دلیل قاہری ، آن بہ دلیل دلبری' + - 'lang': 'en' + 'text': 'Both were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.' +- 'id': '009_006_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضرب قلندری بیار سد سکندری شکن | رسم کلیم تازہ کن رونق ساحری شکن' + - 'lang': 'en' + 'text': 'Bring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!' diff --git a/data/github_iqbal_demystified/poems/009/009_007.yaml b/data/github_iqbal_demystified/poems/009/009_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..74e37e1777afb52c4e954151719782e57c1ca122 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_007.yaml @@ -0,0 +1,227 @@ +--- +'id': '009_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفلک قمر" +- 'lang': 'en' + 'text': 'THE SPHERE OF THE MOON' +'description': [] +'sher': +- 'id': '009_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این زمین و آسمان ملک خداست | این مہ و پروین ہمہ میراث ماست' + - 'lang': 'en' + 'text': 'This earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;' +- 'id': '009_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین رہ ہر چہ آید در نظر | با نگاہ محرمی او را نگر' + - 'lang': 'en' + 'text': 'whatever thing meets your gaze upon this road, | regard it with the eye of intimacy.' +- 'id': '009_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون غریبان در دیار خود مرو | ای ز خود گم اندکی بیباک شو' + - 'lang': 'en' + 'text': 'Go not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!' +- 'id': '009_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این و آن حکم ترا بر دل زند | گر تو گوئی این مکن آن کن ،کند' + - 'lang': 'en' + 'text': 'This and that impose your command on their hearts; | if you say "Don''t do this, do that," they obey.' +- 'id': '009_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست عالم جز بتان چشم و گوش | اینکہ ہر فردای او میرد چو دوش' + - 'lang': 'en' + 'text': 'The world is nothing but idols of eye and ear; | its every morrow will die like yesterday.' +- 'id': '009_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بیابان طلب دیوانہ شو | یعنی ابراہیم این بتخانہ شو' + - 'lang': 'en' + 'text': 'Plunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!' +- 'id': '009_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون زمین و آسمان را طی کنی | این جہان و آن جہان را طی کنی' + - 'lang': 'en' + 'text': 'When you have travelled all through earth and heaven, | when you have traversed this world and the other,' +- 'id': '009_007_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خدا ہفت آسمان دیگر طلب | صد زمان و صد مکان دیگر طلب' + - 'lang': 'en' + 'text': 'seek from God another seven heavens, | seek a hundred other times and spaces.' +- 'id': '009_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی خود افتادن لب جوی بہشت | بی نیاز از حرب و ضرب خوب و زشت' + - 'lang': 'en' + 'text': 'Self-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil' +- 'id': '009_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نجات ما فراغ از جستجوست | گور خوشتر از بہشت رنگ و بوست' + - 'lang': 'en' + 'text': 'if our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.' +- 'id': '009_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مسافر جان بمیرد از مقام | زندہ تر گردد ز پرواز مدام' + - 'lang': 'en' + 'text': 'Traveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.' +- 'id': '009_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم سفر با اختران بودن خوش است | در سفر یک دم نیاسودن خوش است' + - 'lang': 'en' + 'text': 'Delightful it is to travel along with the stars, | delightful not to rest one moment on the journey.' +- 'id': '009_007_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا شدم اندر فضاہا پی سپر | آنچہ بالا بود ، زیر آمد نظر' + - 'lang': 'en' + 'text': 'When I had tramped through the vastness of space | that which was once above now appeared below me,' +- 'id': '009_007_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیرہ خاکی برتر از قندیل شب | سایۂ من بر سر من ای عجب' + - 'lang': 'en' + 'text': 'a dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;' +- 'id': '009_007_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان نزدیک تر نزدیکتر | تا نمایان شد کہستان قمر' + - 'lang': 'en' + 'text': 'all the while nearer and nearer still | until the mountains of the Moon became visible.' +- 'id': '009_007_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’رومی از گمانہا پاک شو | خوگر رسم و رہ افلاک شو' + - 'lang': 'en' + 'text': 'Rumi said, "Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.' +- 'id': '009_007_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہ از ما دور و با ما آشناست | این نخستین منزل اندر راہ ماست' + - 'lang': 'en' + 'text': 'The moon is far from us, yet it is our familiar; | this is the first stage upon our road;' +- 'id': '009_007_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیر و زود روزگارش دیدنی است | غارہای کوہسارش دیدنی است‘‘' + - 'lang': 'en' + 'text': 'seen must be the late and soon of its time, | seen must be the caverns of its mountains."' +- 'id': '009_007_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن سکوت آن کوہسار ہولناک | اندرون پر سوز و بیرون چاک چاک' + - 'lang': 'en' + 'text': 'That silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!' +- 'id': '009_007_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جبل از خافطین و یلدرم | بر دہانش درد و نار اندر شکم' + - 'lang': 'en' + 'text': 'A hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;' +- 'id': '009_007_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از درونش سبزہ ئی سر بر نزد | طایری اندر فضایش پر نزد' + - 'lang': 'en' + 'text': 'out of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;' +- 'id': '009_007_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر ہا بے نم ، ہوا ہا تند و تیز | با زمین مردہ ئے اندر ستیز' + - 'lang': 'en' + 'text': 'clouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.' +- 'id': '009_007_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم فرسودہ ئی بی رنگ و صوت | نی نشان زندگی در وی نہ موت' + - 'lang': 'en' + 'text': 'A worn-out world without colour and sound, | no sign of life therein, neither of death,' +- 'id': '009_007_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بنافش ریشۂ نخل حیات | نی بہ صلب روزگارش حادثات' + - 'lang': 'en' + 'text': 'no root of the palm tree of life in its navel, | no events hidden in the thighs of its time;' +- 'id': '009_007_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہست از دودمان آفتاب | صبح و شام او نزاید انقلاب' + - 'lang': 'en' + 'text': 'though it is a member of the family of the sun | its dawn and evening beget no revolution.' +- 'id': '009_007_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’خیز و گامی پیش نہ | دولت بیدار را از کف مدہ' + - 'lang': 'en' + 'text': 'Rumi said, "Rise, and take a step forward, | do not let slip this wakeful fortune.' +- 'id': '009_007_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطنش از ظاہر او خوشتر است | در قفار او جہانی دیگر است' + - 'lang': 'en' + 'text': 'Its interior is fairer than its exterior, | another world lurks hidden in its hollows.' +- 'id': '009_007_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ پیش آید ترا ای مرد ہوش | گیر اندر حلقہ ہای چشم و گوش' + - 'lang': 'en' + 'text': 'Whatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.' +- 'id': '009_007_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم اگر بیناست ہر شی دیدنی است | در ترازوی نگہ سنجیدنی است' + - 'lang': 'en' + 'text': 'If the eye has vision, everything is worth seeing, | worthy to be weighed in the glance''s balance.' +- 'id': '009_007_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا رومی برد آنجا برو | یک دو دم از غیر او بیگانہ شو‘‘' + - 'lang': 'en' + 'text': 'Wheresoever Rumi leads, there go; | be estranged a moment or two from all but he."' +- 'id': '009_007_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست من آہستہ سوی خود کشید | تند رفت و بر سر غاری رسید' + - 'lang': 'en' + 'text': 'Gently he drew my hand towards him, | then swiftly he sped to the mouth of a crater.' diff --git a/data/github_iqbal_demystified/poems/009/009_008.yaml b/data/github_iqbal_demystified/poems/009/009_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aee64cc001d0f16860e2215425be958ba518b4a9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_008.yaml @@ -0,0 +1,374 @@ +--- +'id': '009_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFعارف ہندی کہ بہ یکی از غار ہای قمر خلوت گرفتہ ، و اہل ہند او را ’’جہان دوست‘‘ میگویند" +- 'lang': 'en' + 'text': 'AN INDIAN ASCETIC, KNOWN TO THE PEOPLE OF INDIA AS JAHAN-DOST, WHO LIVES AS A HERMIT IN ONE OF THE CAVERNS OF THE MOON' +'description': [] +'sher': +- 'id': '009_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چوکوران دست بر دوش رفیق | پا نہادم اندر آن غار عمیق' + - 'lang': 'en' + 'text': 'Like a blind man, my hand on my companion''s shoulder, | I placed my foot within a deep cavern;' +- 'id': '009_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ماہ را از ظلمتش دل داغ داغ | اندرو خورشید محتاج چراغ' + - 'lang': 'en' + 'text': 'the moon''s heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.' +- 'id': '009_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وہم و شک بر من شبیخون ریختند | عقل و ہوشم را بدار آویختند' + - 'lang': 'en' + 'text': 'Fancies and doubts made assault upon me, | hung my reason and sense upon the gallows.' +- 'id': '009_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ رفتم رھزنان اندر کمین | دل تہی از لذت صدق و یقین' + - 'lang': 'en' + 'text': 'I went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;' +- 'id': '009_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگہ را جلوہ ہا شد بی حجاب | صبح روشن بی طلوع آفتاب' + - 'lang': 'en' + 'text': 'presently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun' +- 'id': '009_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادی ہر سنگ او زنار بند | دیو سار از نخلہای سر بلند' + - 'lang': 'en' + 'text': 'a valley, whereof each stone was an idolater, | a demon''s haunt thick with lofty palm-trees.' +- 'id': '009_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سرشت آب و خاک است این مقام | یا خیالم نقش بندد در منام' + - 'lang': 'en' + 'text': 'Was this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?' +- 'id': '009_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ہوای او چو می ذوق و سرور | سایہ از تقبیل خاکش عین نور' + - 'lang': 'en' + 'text': 'The air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light''s own essence.' +- 'id': '009_008_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی زمینش را سپہر لاجورد | نی کنارش از شفقہا سرخ و زرد' + - 'lang': 'en' + 'text': 'No cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;' +- 'id': '009_008_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور در بند ظلام آنجا نبود | دود گرد صبح و شام آنجا نبود' + - 'lang': 'en' + 'text': 'there light was not in the chains of darkness, | there no mists enveloped dawn and eventide.' +- 'id': '009_008_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر نخلی عارف ہندی نژاد | دیدہ ہا از سرمہ اش روشن سواد' + - 'lang': 'en' + 'text': 'Under a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,' +- 'id': '009_008_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موی بر سر بستہ و عریان بدن | گرد او ماری سفیدی حلقہ زن' + - 'lang': 'en' + 'text': 'his hair knotted on his head, his body naked, | coiled about him a white snake writhing,' +- 'id': '009_008_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی از آب و گل بالاتری | عالم از دیر خیالش پیکری' + - 'lang': 'en' + 'text': 'a man superior to water and clay, | the world a mere image in the cloister of his fantasy,' +- 'id': '009_008_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت او را گردش ایام نی | کار او با چرخ نیلی فام نی' + - 'lang': 'en' + 'text': 'his time subject to no revolution of days, | he had no traffick with the azure-tinted skies.' +- 'id': '009_008_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با رومی کہ ہمراہ تو کیست؟ | در نگاہش آرزوی زندگیست' + - 'lang': 'en' + 'text': 'He said to Rumi, "Who is your fellow-traveller? | In his glance there is a desire for life!"' +- 'id': '009_008_016' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_008_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردی اندر جستجو آوارہ ئے | ثابتی با فطرت سیارہ ئی' + - 'lang': 'en' + 'text': 'A man who is a wanderer on the quest, | a fixed star with the constitution of a planet.' +- 'id': '009_008_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ تر کارش ز خامی ہای او | من شہید ناتمامی ہای او' + - 'lang': 'en' + 'text': 'His enterprise is more mature than his immaturities; | I am a martyr to his imperfections.' +- 'id': '009_008_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیشۂ خود را بہ گردون بستہ طاق | فکرش از جبریل میخواہد صداق' + - 'lang': 'en' + 'text': 'He has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!' +- 'id': '009_008_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون عقاب افتد بہ صید ماہ و مہر | گرم رو اندر طواف نہ سپہر' + - 'lang': 'en' + 'text': 'He swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.' +- 'id': '009_008_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف با اہل زمین رندانہ گفت | حور و جنت را بت و بتخانہ گفت' + - 'lang': 'en' + 'text': 'A drunkard''s words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.' +- 'id': '009_008_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہا در موج دودش دیدہ ام | کبریا اندر سجودش دیدہ ام' + - 'lang': 'en' + 'text': 'I have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.' +- 'id': '009_008_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان از شوق مینالد چو نال | می کشد او را فراق و ہم وصال' + - 'lang': 'en' + 'text': 'Ever he laments yearningly like a flute, | separation and union alike slay him.' +- 'id': '009_008_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ندانم چیست در آب و گلش | من ندانم از مقام و منزلش' + - 'lang': 'en' + 'text': 'I do not know what is in his water and clay; | I do not know what his rank and station may be.' +- 'id': '009_008_025' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان دوست' + - 'lang': 'en' + 'text': 'Jahan-Dost' +- 'id': '009_008_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم از رنگست و بی رنگی است حق | چیست عالم ، چیست آدم ، چیست حق؟' + - 'lang': 'en' + 'text': 'The world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?' +- 'id': '009_008_027' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_008_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی شمشیر و حق شمشیر زن | عالم این شمشیر را سنگ فسن' + - 'lang': 'en' + 'text': 'Man is a sword, and God is the swordsman; | the world is the whetstone for this sword.' +- 'id': '009_008_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرق حق را دید و عالم را ندید | غرب در عالم خزید از حق رمید' + - 'lang': 'en' + 'text': 'The East saw God and did not see the world, | the West crept along the world and fled away from God.' +- 'id': '009_008_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بر حق باز کردن بندگی است | خویش را بی پردہ دیدن زندگی است' + - 'lang': 'en' + 'text': 'True servanthood is to open the eyes to God; | true life is to see oneself without a veil.' +- 'id': '009_008_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ چون از زندگی گیرد برات | ہم خدا آن بندہ را گوید صلوت' + - 'lang': 'en' + 'text': 'When a servant takes quittance of life | God Himself calls down blessings on that servant.' +- 'id': '009_008_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از تقدیر خویش آگاہ نیست | خاک او با سوز جان ہمراہ نیست' + - 'lang': 'en' + 'text': 'Whatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.' +- 'id': '009_008_033' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان دوست' + - 'lang': 'en' + 'text': 'Jahan-Dost' +- 'id': '009_008_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر وجود و بر عدم پیچیدہ است | مشرق این اسرار را کم دیدہ است' + - 'lang': 'en' + 'text': 'Tied up in the knot of being and not-being | the East has seen little into these secrets.' +- 'id': '009_008_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار ما افلاکیان جز دید نیست | جانم از فردای او نومید نیست' + - 'lang': 'en' + 'text': 'The task of us celestials is only to see, | and my soul does not despair of the East''s tomorrow.' +- 'id': '009_008_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوش دیدم بر فراز قشمرود | ز آسمان افرشتہ ئی آمد فرود' + - 'lang': 'en' + 'text': 'Yesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;' +- 'id': '009_008_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش ذوق دیداری چکید | جز بسوی خاکدان ما ندید' + - 'lang': 'en' + 'text': 'out of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.' +- 'id': '009_008_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش از محرمان رازی مپوش | تو چہ بینی اندر آن خاک خموش' + - 'lang': 'en' + 'text': 'I said to him, "Hide not a secret from your confidants; | what is it that you see in this silent dust?' +- 'id': '009_008_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جمال زہرہ ئی بگداختی | دل بہ چاہ بابلی انداختی' + - 'lang': 'en' + 'text': 'Do you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?"' +- 'id': '009_008_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ہنگام طلوع خاور است | آفتاب تازہ او را در بر است' + - 'lang': 'en' + 'text': 'He said, "It is the hour of the East''s arising; | the East has a new sun shining in its breast.' +- 'id': '009_008_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لعل ہا از سنگ رہ آید برون | یوسفان او ز چہ آید برون' + - 'lang': 'en' + 'text': 'Rubies come forth from the stones of the road, | its Josephs are issuing out of the well.' +- 'id': '009_008_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رستخیزی در کنارش دیدہ ام | لرزہ اندر کوہسارش دیدہ ام' + - 'lang': 'en' + 'text': 'I have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;' +- 'id': '009_008_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت بندد از مقام آزری | تا شود خوگر ز ترک بت گری' + - 'lang': 'en' + 'text': 'it is packing up to quit the station of Azar | at last to forswear forever idolatry.' +- 'id': '009_008_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خوش آن قومی کہ جان او تپید | از گل خود خویش را باز آفرید' + - 'lang': 'en' + 'text': 'Happy is the people whose soul has fluttered, | that has created itself anew out of its own clay.' +- 'id': '009_008_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرشیان را صبح عید آن ساعتی | چون شود بیدار چشم ملتی‘‘' + - 'lang': 'en' + 'text': 'For the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!"' +- 'id': '009_008_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر ہندی اندکی دم در کشید | باز در من دید و بے تابانہ دید' + - 'lang': 'en' + 'text': 'The Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.' +- 'id': '009_008_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت مرگ عقل ؟ گفتم ترک فکر | گفت مرگ قلب ؟ گفتم ترک ذکر' + - 'lang': 'en' + 'text': 'He asked, "Death of the reason?" I said, "Giving tip thought." | He asked, "Death of the heart?" I said, "Giving up remembrance."' +- 'id': '009_008_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت تن ؟ گفتم کہ زاد از گرد رہ | گفت جان ؟ گفتم کہ رمز لاالہ' + - 'lang': 'en' + 'text': 'He asked, "The body?" I said, "Born of the dust of the road." | He asked, "The Soul?" I said "The symbol of One God."' +- 'id': '009_008_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت آدم ؟ گفتم از اسرار اوست | گفت عالم ؟ گفتم او خود روبروست' + - 'lang': 'en' + 'text': 'He asked, "And Man?" I said, "One of God''s secrets." | He asked, "The world?" I said, "Itself stands face to face."' +- 'id': '009_008_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت این علم و ہنر ؟ گفتم کہ پوست | گفت حجت چیست ؟ گفتم روی دوست' + - 'lang': 'en' + 'text': 'He asked, "This science and art?" I said, "Mere husk." | He asked, "What is the proof?" I said, "The face of the Beloved."' +- 'id': '009_008_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت دین عامیان ؟ گفتم شنید | گفت دین عارفان ؟ گفتم کہ دید' + - 'lang': 'en' + 'text': 'He asked, "The commons'' religion?" I said, "Just hearsay." | He asked, "The gnostics'' religion?" I said, "True seeing."' +- 'id': '009_008_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کلامم لذت جانش فزود | نکتہ ہای دل نشین بر من گشود' + - 'lang': 'en' + 'text': 'My words brought much pleasure to his soul, | and he disclosed to me delightful subtleties.' diff --git a/data/github_iqbal_demystified/poems/009/009_009.yaml b/data/github_iqbal_demystified/poems/009/009_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..333425403228101f6cc09501e7526413138e2ae7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_009.yaml @@ -0,0 +1,178 @@ +--- +'id': '009_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہ تا سخن از عارف ہندی" +- 'lang': 'en' + 'text': 'NINE SAYINGS OF THE INDIAN SAGE' +'description': [] +'sher': +- 'id': '009_009_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '1' + - 'lang': 'en' + 'text': '1' +- 'id': '009_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذات حق را نیست این عالم حجاب | غوطہ را حایل نگردد نقش آب' + - 'lang': 'en' + 'text': 'This world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.' +- 'id': '009_009_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '2' + - 'lang': 'en' + 'text': '2' +- 'id': '009_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زادن اندر عالمی دیگر خوش است | تا شباب دیگری آید بدست' + - 'lang': 'en' + 'text': 'It is delightful to be born into another world, | so that another youth may thereby be attained.' +- 'id': '009_009_005' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '3' + - 'lang': 'en' + 'text': '3' +- 'id': '009_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ورای مرگ و عین زندگی است | بندہ چون میرد نمیداند کہ چیست' + - 'lang': 'en' + 'text': 'God is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.' +- 'id': '009_009_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ما مرغان بے بال و پریم | از خدا در علم مرگ افزون تریم' + - 'lang': 'en' + 'text': 'Though we are birds without wings or feathers, | we know more of the science of death than God.,' +- 'id': '009_009_008' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '4' + - 'lang': 'en' + 'text': '4' +- 'id': '009_009_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت ؟ شیرینی بہ زھر آمیختہ | رحمت عامی بہ قھر آمیختہ' + - 'lang': 'en' + 'text': 'Time? It is a sweet mingled with poison, | a general compassion mingled with vengeance;' +- 'id': '009_009_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالی از قہرش نبینی شہر و دشت | رحمت او اینکہ گوئی در گذشت' + - 'lang': 'en' + 'text': 'you see neither city nor plain free of its vengeance | its compassion is that you may say, "It has passed."' +- 'id': '009_009_011' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '5' + - 'lang': 'en' + 'text': '5' +- 'id': '009_009_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافری مرگست ای روشن نہاد | کی سزد با مردہ غازی را جہاد' + - 'lang': 'en' + 'text': 'Unbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?' +- 'id': '009_009_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد مؤمن زندہ و با خود بہ جنگ | بر خود افتد ہمچو بر آہو پلنگ' + - 'lang': 'en' + 'text': 'The believer is living, and at war with himself, | he falls upon himself like a panther on a deer.' +- 'id': '009_009_014' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '6' + - 'lang': 'en' + 'text': '6' +- 'id': '009_009_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافر بیدار دل پیش صنم | بہ ز دینداری کہ خفت اندر حرم' + - 'lang': 'en' + 'text': 'The infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.' +- 'id': '009_009_016' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '7' + - 'lang': 'en' + 'text': '7' +- 'id': '009_009_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم کورست اینکہ بیند نا صواب | ہیچگہ شب را نبیند آفتاب' + - 'lang': 'en' + 'text': 'Blind is the eye that sees sin and error; | never does the sun behold the night.' +- 'id': '009_009_018' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '8' + - 'lang': 'en' + 'text': '8' +- 'id': '009_009_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت گل دانہ را سازد درخت | آدمی از صحبت گل تیرہ بخت' + - 'lang': 'en' + 'text': 'Association with the mire makes the seed a tree; | man by association with the mire is brought to shame.' +- 'id': '009_009_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ از گل مے پذیرد پیچ و تاب | تا کند صید شعاع آفتاب' + - 'lang': 'en' + 'text': 'The seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.' +- 'id': '009_009_021' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '9' + - 'lang': 'en' + 'text': '9' +- 'id': '009_009_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بگل گفتم بگو ای سینہ چاک | چون بگیری رنگ و بو از باد و خاک؟' + - 'lang': 'en' + 'text': 'I said to the rose, "Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?"' +- 'id': '009_009_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت گل ای ہوشمند رفتہ ہوش | چون پیامی گیری از برق خموش؟' + - 'lang': 'en' + 'text': 'The rose said, "Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?' +- 'id': '009_009_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان بہ تن ما را ز جذب این و آن | جذب تو پیدا و جذب ما نہان' + - 'lang': 'en' + 'text': 'The soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden."' diff --git a/data/github_iqbal_demystified/poems/009/009_010.yaml b/data/github_iqbal_demystified/poems/009/009_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb087daaa3f45fa5331cc2858e95ae75159bf966 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_010.yaml @@ -0,0 +1,122 @@ +--- +'id': '009_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجلوۂ سروش" +- 'lang': 'en' + 'text': 'EPIPHANY OF SAROSH' +'description': [] +'sher': +- 'id': '009_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد عارف گفتگو را در ببست | مست خود گردید و از عالم گسست' + - 'lang': 'en' + 'text': 'Thereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world' +- 'id': '009_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق و شوق او را ز دست او ربود | در وجود آمد ز نیرنگ شہود' + - 'lang': 'en' + 'text': 'ecstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision' +- 'id': '009_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با حضورش ذرہ ہا مانند طور | بے حضور او نہ نور و نی ظہور' + - 'lang': 'en' + 'text': 'when it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation' +- 'id': '009_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نازنینی در طلسم آن شبی | آن شبی بی کوکبی را کوکبی' + - 'lang': 'en' + 'text': 'a delicate creature in the talisman of that night, | a star shining upon that starless night.' +- 'id': '009_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سنبلستان دو زلفش تا کمر | تاب گیر از طلعتش کوہ و کمر' + - 'lang': 'en' + 'text': 'The hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.' +- 'id': '009_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق اندر جلوۂ مستانہ ئی | خوش سرود آن مست بی پیمانہ ئی' + - 'lang': 'en' + 'text': 'Wholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.' +- 'id': '009_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او گردندہ فانوس خیال | ذوفنون مثل سپہر دیر سال' + - 'lang': 'en' + 'text': 'Before him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;' +- 'id': '009_010_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن فانوس پیکر رنگ رنگ | شکرہ بر گنجشک و بر آہو پلنگ' + - 'lang': 'en' + 'text': 'in that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.' +- 'id': '009_010_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بہ رومی گفتم ای دانای راز | بر رفیق کم نظر بگشای راز' + - 'lang': 'en' + 'text': 'I said to Rumi, "You who know the secret, | reveal the secret to your companion of little vision."' +- 'id': '009_010_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’این پیکر چو سیم تابناک | زاد در اندیشۂ یزدان پاک' + - 'lang': 'en' + 'text': 'He said, "This form like unto flashing silver | was born in the thought of the holy God;' +- 'id': '009_010_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز بیتابانہ از ذوق نمود | در شبستان وجود امید فرود' + - 'lang': 'en' + 'text': 'impatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,' +- 'id': '009_010_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو ما آوارہ و غربت نصیب | تو غریبی ، من غریبم ، او غریب' + - 'lang': 'en' + 'text': 'like ourselves a wanderer, exile his portion" | you are an exile, I am an exile, he is an exile.' +- 'id': '009_010_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شأن او جبریلی و نامش سروش | می برد از ہوش و می آرد بہوش' + - 'lang': 'en' + 'text': 'His rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.' +- 'id': '009_010_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچۂ ما را گشود از شبنمش | مردہ آتش ، زندہ از سوز دمش' + - 'lang': 'en' + 'text': 'It was his dew that opened our bud, | the fire of his breath kindled the dead ember.' +- 'id': '009_010_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زخمۂ شاعر بہ ساز دل ازوست | چاکہا در پردۂ محمل ازوست' + - 'lang': 'en' + 'text': 'The poet''s plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.' +- 'id': '009_010_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ام در نغمۂ او عالمی | آتشی گیر از نوای او دمی‘‘' + - 'lang': 'en' + 'text': 'Within his melody I have glimpsed an entire universe. | now take fire for a moment from his song.' diff --git a/data/github_iqbal_demystified/poems/009/009_011.yaml b/data/github_iqbal_demystified/poems/009/009_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f7f6e01143cb19863e8833c47b70cd21565f99a5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_011.yaml @@ -0,0 +1,59 @@ +--- +'id': '009_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنوای سروش" +- 'lang': 'en' + 'text': 'THE SONG OF SAROSH' +'description': [] +'sher': +- 'id': '009_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترسم کہ تو میرانی زورق بہ سراب اندر | زادی بہ حجاب اندر میری بہ حجاب اندر' + - 'lang': 'en' + 'text': 'I fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.' +- 'id': '009_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون سرمہ رازی را از دیدہ فروشستم | تقدیر امم دیدم پنھان بکتاب اندر' + - 'lang': 'en' + 'text': 'When I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.' +- 'id': '009_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر کشت و خیابان پیچ بر کوہ و بیابان پیچ | برقی کہ بخود پیچد میرد بہ سحاب اندر' + - 'lang': 'en' + 'text': 'Twist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.' +- 'id': '009_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مغربیان بودم پر جستم و کم دیدم | مردی کہ مقاماتش ناید بحساب اندر' + - 'lang': 'en' + 'text': 'I dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.' +- 'id': '009_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی درد جہانگیری آن قرب میسر نیست | گلشن بگریبان کش ای بو بگلاب اندر' + - 'lang': 'en' + 'text': 'Without the anguish of battle that propinquity is not attainable; | you who speak of "scent in rose-water", go, ravish the rose-bush!' +- 'id': '009_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای زاہد ظاہر بین گیرم کہ خودی فانی است | لیکن تو نمی بینی طوفان بہ حباب اندر' + - 'lang': 'en' + 'text': 'Superficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.' +- 'id': '009_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این صوت دلاویزی از زخمۂ مطرب نیست | مہجور جنان حوری نالد بہ رباب اندر' + - 'lang': 'en' + 'text': 'This delightful music comes not from the minstrel''s plucking, | a houri exiled from Paradise is weeping within the lute.' diff --git a/data/github_iqbal_demystified/poems/009/009_012.yaml b/data/github_iqbal_demystified/poems/009/009_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7241332876e931554e314fbb5ca4f6b2e47ae753 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_012.yaml @@ -0,0 +1,227 @@ +--- +'id': '009_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرکت بہ و وادی یرغمید کہ ملائکہ او را وادی طواسین مینامند" +- 'lang': 'en' + 'text': 'DEPARTURE FOR THE VALLEY OF YARGHAMID, CALLED BY THE ANGELS THE VALLEY OF TAWASIN' +'description': [] +'sher': +- 'id': '009_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی آن عشق و محبت را دلیل | تشنہ کامان را کلامش سلسبیل' + - 'lang': 'en' + 'text': 'Rumi, that guide to passion and love | whose words are as Salsabil to throats athirst,' +- 'id': '009_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’آن شعری کہ آتش اندروست | اصل او از گرمی اﷲ ہوست' + - 'lang': 'en' + 'text': 'said, "The poetry in which there is fire | originates from the heat of "He is God!"' +- 'id': '009_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نوا گلشن کند خاشاک را | آن نوا برھم زند افلاک را' + - 'lang': 'en' + 'text': 'That chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,' +- 'id': '009_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نوا بر حق گواہی میدہد | با فقیران پادشاہی میدہد' + - 'lang': 'en' + 'text': 'that chant bears testimony to the Truth, | bestows on beggars the rank of kings.' +- 'id': '009_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون ازو اندر بدن سیار تر | قلب از روح الامین بیدار تر' + - 'lang': 'en' + 'text': 'Through it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.' +- 'id': '009_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بسا شاعر کہ از سحر ہنر | رہزن قلب است و ابلیس نظر' + - 'lang': 'en' + 'text': 'Many a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.' +- 'id': '009_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر ہندی خدایش یار باد | جان او بی لذت گفتار باد' + - 'lang': 'en' + 'text': 'The poet of India-God help him, | and may his soul lack the joy of speech!' +- 'id': '009_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را خنیاگری آموختہ | با خلیلان آزری آموختہ' + - 'lang': 'en' + 'text': 'has taught love to become a minstrel, | taught the friends of God the art of Azar.' +- 'id': '009_012_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف او چاویدہ و بی سوز و درد | مرد خوانند اھل درد او را نہ مرد' + - 'lang': 'en' + 'text': 'His words are a sparrow''s chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.' +- 'id': '009_012_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زان نوای خوش کہ نشناسد مقام | خوشتر آن حرفی کہ گوئی در منام' + - 'lang': 'en' + 'text': 'Sweeter than that sweet chant which knows no mode | are the words which you utter in a dream.' +- 'id': '009_012_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت شاعر سراپا جستجوست | خالق و پروردگار آرزوست' + - 'lang': 'en' + 'text': 'The poet''s nature is all searching, | creator and nourisher of desire;' +- 'id': '009_012_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر اندر سینۂ ملت چو دل | ملتی بی شاعری انبار گل' + - 'lang': 'en' + 'text': 'the poet is like the heart in a people''s breast, | a people without a poet is a mere heap of clay.' +- 'id': '009_012_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و مستی نقشبند عالمی است | شاعری بی سوز و مستی ماتمی است' + - 'lang': 'en' + 'text': 'Ardour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.' +- 'id': '009_012_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعر را مقصود اگر آدم گری است | شاعری ہم وارث پیغمبری است‘‘' + - 'lang': 'en' + 'text': 'If the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.' +- 'id': '009_012_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم از پیغمبری ہم باز گوی | سر او با مرد محرم باز گوی' + - 'lang': 'en' + 'text': 'I said, "Speak again also of prophecy, | speak again its secret to your confidant."' +- 'id': '009_012_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’اقوام و ملل آیات اوست | عصر ہای ما ز مخلوقات اوست' + - 'lang': 'en' + 'text': 'He said, "Peoples and nations are his signs, | our centuries are things of his creation.' +- 'id': '009_012_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دم او ناطق آمد سنگ و خشت | ما ہمہ مانند حاصل ، او چو کشت' + - 'lang': 'en' + 'text': 'His breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.' +- 'id': '009_012_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک سازد استخوان و ریشہ را | بال جبریلی دہد اندیشہ را' + - 'lang': 'en' + 'text': 'He purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;' +- 'id': '009_012_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہاے و ہوی اندرون کائنات | از لب او نجم و نور و نازعات' + - 'lang': 'en' + 'text': 'the mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.' +- 'id': '009_012_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتابش را زوالی نیست نیست | منکر او را کمالی نیست نیست' + - 'lang': 'en' + 'text': 'To his sun there is no setting, none; | to his denier never shall come perfection.' +- 'id': '009_012_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رحمت حق صحبت احرار او | قہر یزدان ضربت کرار او' + - 'lang': 'en' + 'text': 'God''s compassion is the company of his freemen, | the wrath of God is his impetuous blow.' +- 'id': '009_012_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ باشے عقل کل از وی مرم | زانکہ او بیند تن و جان را بہم' + - 'lang': 'en' + 'text': 'Be you Universal Reason itself, flee not from him, | for he beholds both body and soul together.' +- 'id': '009_012_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیز تر نہ پا بہ را یرغمید | تا ببینی آنچہ می بایست دید' + - 'lang': 'en' + 'text': 'Stride then more nimbly on the road to Yarghamid | that you may see that which must be seen"' +- 'id': '009_012_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کندہ بر دیواری از سنگ قمر | چار طاسین نبوت را نگر‘‘' + - 'lang': 'en' + 'text': 'engraved upon a wall of moonstone | behold the four Tasins of prophecy.' +- 'id': '009_012_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق راہ خویش داند بی دلیل | شوق پروازی ببال جبرئیل' + - 'lang': 'en' + 'text': 'Yearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;' +- 'id': '009_012_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق را راہ دراز آمد دو گام | این مسافر خستہ گردد از مقام' + - 'lang': 'en' + 'text': 'for yearning the long road becomes two steps, | such a traveller wearies of standing still.' +- 'id': '009_012_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پا زدم مستانہ سوی یرغمید | تا بلندیہای او آمد پدید' + - 'lang': 'en' + 'text': 'As if drunk I strode out towards Yarghamid | until at last its heights became visible.' +- 'id': '009_012_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ گویم از شکوہ آن مقام | ہفت کوکب در طواف او مدام' + - 'lang': 'en' + 'text': 'What shall I say of the splendour of that station? | Seven stars circle about it unceasingly;' +- 'id': '009_012_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرشیان از نور او روشن ضمیر | عرشیان از سرمۂ خاکش بصیر' + - 'lang': 'en' + 'text': 'the Carpet-angels are inly lit by its light, | its dust''s collyrium brightens the eyes of the Throne-angels.' +- 'id': '009_012_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق مرا چشم و دل و گفتار داد | جستجوی عالم اسرار داد' + - 'lang': 'en' + 'text': 'God gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;' +- 'id': '009_012_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ را بر گیرم از اسرار کل | با تو گویم از طواسین رسل' + - 'lang': 'en' + 'text': 'now I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles.' diff --git a/data/github_iqbal_demystified/poems/009/009_013.yaml b/data/github_iqbal_demystified/poems/009/009_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..206355b06af179a1373140775f58734fb04ed3e1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_013.yaml @@ -0,0 +1,136 @@ +--- +'id': '009_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFطاسین گوتم ’’توبہ آوردن زن رقاصۂ عشوہ فروش‘‘" +- 'lang': 'en' + 'text': 'TASIN OF GAUTAMA, The Repentance of the coquettish Dancing-Girl' +'description': [] +'sher': +- 'id': '009_013_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوتم' + - 'lang': 'en' + 'text': 'Gautama' +- 'id': '009_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می دیرینہ و معشوق جوان چیزی نیست | پیش صاحب نظران حور جنان چیزی نیست' + - 'lang': 'en' + 'text': 'Ancient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.' +- 'id': '009_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ از محکم و پایندہ شناسی گذرد | کوہ و صحرا و بر و بحر و کران چیزی نیست' + - 'lang': 'en' + 'text': 'Whatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.' +- 'id': '009_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانش مغربیان فلسفہ مشرقیان | ہمہ بتخانہ و در طوف بتان چیزی نیست' + - 'lang': 'en' + 'text': 'The science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.' +- 'id': '009_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خود اندیش و ازین بادیہ ترسان مگذر | کہ تو ہستی و وجود دو جہان چیزی نیست' + - 'lang': 'en' + 'text': 'Think upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing' +- 'id': '009_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در طریقی کہ بہ نوک مژہ کاویدم من | منزل و قافلہ و ریگ روان چیزی نیست' + - 'lang': 'en' + 'text': 'On the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.' +- 'id': '009_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از غیب کہ این وہم و گمان چیزی نیست | در جہان بودن و رستن ز جہان چیزی ہست' + - 'lang': 'en' + 'text': 'Transcend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!' +- 'id': '009_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن بہشتی کہ خدائی بتو بخشد ہمہ ہیچ | تا جزای عمل تست جنان چیزی ہست' + - 'lang': 'en' + 'text': 'The Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.' +- 'id': '009_013_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راحت جان طلبی راحت جان چیزی نیست | در غم ہمنفسان اشک روان چیزی ہست' + - 'lang': 'en' + 'text': 'Do you seek repose for your soul? The soul''s repose is nothing; | the tear shed in sorrow for your companions-that is something.' +- 'id': '009_013_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم مخمور و نگاہ غلط انداز و سرود | ہمہ خوبست ولی خوشتر از آن چیزی ہست' + - 'lang': 'en' + 'text': 'The wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.' +- 'id': '009_013_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن رخسار دمی ہست و دمی دیگر نیست | حسن کردار و خیالات خوشان چیزی ہست' + - 'lang': 'en' + 'text': 'The cheek''s beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.' +- 'id': '009_013_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رقاصہ' + - 'lang': 'en' + 'text': 'The Dancing-Girl' +- 'id': '009_013_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرصت کشمکش مدہ این دل بیقرار را | یک دو شکن زیادہ کن گیسوی تابدار را' + - 'lang': 'en' + 'text': 'Give not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.' +- 'id': '009_013_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو درون سینہ ام برق تجلئی کہ من | با مہ و مہر دادہ ام تلخی انتظار را' + - 'lang': 'en' + 'text': 'In my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.' +- 'id': '009_013_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق حضور در جہان رسم صنم گری نہاد | عشق فریب می دہد جان امیدوار را' + - 'lang': 'en' + 'text': 'The joy of God''s presence founded in this world idolatry''s wont; | love ever eludes the soul that is full of hope.' +- 'id': '009_013_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بہ فراغ خاطری نغمۂ تازہ ئی زنم | باز بہ مرغزار دہ طایر مرغزار را' + - 'lang': 'en' + 'text': 'So that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.' +- 'id': '009_013_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع بلند دادہ ئی بند ز پای من گشای | تا بہ پلاس تو دہم خلعت شہریار را' + - 'lang': 'en' + 'text': 'You have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince''s robe upon your sackcloth.' +- 'id': '009_013_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیشہ اگر بسنگ زد این چہ مقام گفتگوست | عشق بدوش می کشد این ہمہ کوہسار را' + - 'lang': 'en' + 'text': 'If the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!' diff --git a/data/github_iqbal_demystified/poems/009/009_014.yaml b/data/github_iqbal_demystified/poems/009/009_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c15ae36019564ed1a8d2e2c13af421f465c26ee3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_014.yaml @@ -0,0 +1,227 @@ +--- +'id': '009_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFطاسین زرتشت : آزمایش کردن اہریمن زرتشت را" +- 'lang': 'en' + 'text': 'TASIN OF ZOROASTER | Ahriman Tempts Zoroaster' +'description': [] +'sher': +- 'id': '009_014_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہریمن' + - 'lang': 'en' + 'text': 'Ahriman' +- 'id': '009_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو مخلوقات من نالان چو نی | از تو ما را فرودین مانند دی' + - 'lang': 'en' + 'text': 'Because of you my creatures complain like a reed-pipe, | because of you our April has become like December;' +- 'id': '009_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان خوار و زبونم کردہ ئے | نقش خود رنگین ز خونم کردہ ئے' + - 'lang': 'en' + 'text': 'you have made me humbled and dishonoured in the world, | you have stained your image with my blood.' +- 'id': '009_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ حق از جلوۂ سینای تست | مرگ من اندر ید بیضای تست' + - 'lang': 'en' + 'text': 'Truth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.' +- 'id': '009_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکیہ بر میثاق یزدان ابلہی است | بر مرادش راہ رفتن گمرہی است' + - 'lang': 'en' + 'text': 'It is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;' +- 'id': '009_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زھرہا در بادۂ گلفام اوست | ارہ و کرم و صلیب انعام اوست' + - 'lang': 'en' + 'text': 'poisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.' +- 'id': '009_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز دعاہا نوح تدبیری نداشت | حرف آن بیچارہ تأثیری نداشت' + - 'lang': 'en' + 'text': 'Noah had no other resource but prayer, | but the words of that hapless man were of no avail.' +- 'id': '009_014_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر را بگذار و در غاری نشین | ہم بہ خیل نوریان صحبت گزین' + - 'lang': 'en' + 'text': 'So abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;' +- 'id': '009_014_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہی کیمیا کن خاک را | از مناجاتی بسوز افلاک را' + - 'lang': 'en' + 'text': 'with one glance make the dust a philosopher''s stone, | set fire to the heavens with a single prayer;' +- 'id': '009_014_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کہستان چون کلیم آوارہ شو | نیم سوز آتش نظارہ شو' + - 'lang': 'en' + 'text': 'become a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;' +- 'id': '009_014_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لیکن از پیغمبری باید گذشت | از چنین ملا گری باید گذشت' + - 'lang': 'en' + 'text': 'but you must certainly give up prophecy, | you must give up all such mullah-mongery.' +- 'id': '009_014_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس میان ناکسان ناکس شود | فطرتش گر شعلہ باشد خس شود' + - 'lang': 'en' + 'text': 'By associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.' +- 'id': '009_014_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نبوت از ولایت کمتر است | عشق را پیغمبری درد سر است' + - 'lang': 'en' + 'text': 'So long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.' +- 'id': '009_014_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و در کاشانۂ وحدت نشین | ترک جلوت گوی و در خلوت نشین' + - 'lang': 'en' + 'text': 'Now rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!' +- 'id': '009_014_015' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زرتشت' + - 'lang': 'en' + 'text': 'Zoroaster' +- 'id': '009_014_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور دریای است ظلمت ساحلش | ہمچو من سیلی نزاد اندر دلش' + - 'lang': 'en' + 'text': 'Light is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.' +- 'id': '009_014_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرونم موجہای بیقرار | سیل را جز غارت ساحل چہ کار' + - 'lang': 'en' + 'text': 'My breast is swarming with restless waves; | what should the torrent do but devastate the shore?' +- 'id': '009_014_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش بیرنگی کہ او را کس ندید | جز بخون اھرمن نتوان کشید' + - 'lang': 'en' + 'text': 'The colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.' +- 'id': '009_014_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را وانمودن زندگی است | ضرب خود را آزمودن زندگیست' + - 'lang': 'en' + 'text': 'Self-display-that is the very secret of life, | life is to test out one''s own striking-power.' +- 'id': '009_014_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از بلا ہا پختہ تر گردد خودی | تا خدا را پردہ در گردد خودی' + - 'lang': 'en' + 'text': 'The Self becomes more mature through suffering | until the Self rends the veils that cover God.' +- 'id': '009_014_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق بین جز بحق خود را ندید | لاالہ می گفت و در خون می تپید' + - 'lang': 'en' + 'text': 'The God-seeing man sees himself only through God; | crying "One God", he quivers in his own blood.' +- 'id': '009_014_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را در خون تپیدن آبروست | ارہ و چوب و رسن عیدین اوست' + - 'lang': 'en' + 'text': 'To quiver in blood is a great honour for love, | saw, stave and halter-these are love''s festival.' +- 'id': '009_014_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ حق ہر چہ پیش آید نکوست | مرحبا نامہربانیہای دوست' + - 'lang': 'en' + 'text': 'Upon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!' +- 'id': '009_014_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوۂ حق چشم من تنہا نخواست | حسن را بی انجمن دیدن خطاست' + - 'lang': 'en' + 'text': 'Not my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.' +- 'id': '009_014_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست خلوت درد و سوز و آرزوست | انجمن دید است و خلوت جستجو است' + - 'lang': 'en' + 'text': 'What is solitude? Pain, burning and yearning; | company is vision, solitude is a search.' +- 'id': '009_014_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق در خلوت کلیم اللہی است | چون بجلوت می خرامد شاہی است' + - 'lang': 'en' + 'text': 'Love in solitude is colloquy with God; | when love marches forth in display, that is to be a king!' +- 'id': '009_014_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت و جلوت کمال سوز و ساز | ہر دو حالات و مقامات نیاز' + - 'lang': 'en' + 'text': 'Solitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.' +- 'id': '009_014_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست آن بگذشتن از دیر و کنشت | چیست این تنہا نرفتن در بہشت' + - 'lang': 'en' + 'text': 'What is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!' +- 'id': '009_014_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ اندر خلوت و جلوت خداست | خلوت آغازست و جلوت انتہاست' + - 'lang': 'en' + 'text': 'Though God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.' +- 'id': '009_014_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتہ ئی پیغمبری درد سر است | عشق چون کامل شود آدم گر است' + - 'lang': 'en' + 'text': 'You have said that prophecy is a vexation: | when love becomes perfect, it fashions men.' +- 'id': '009_014_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہ حق با کاروان رفتن خوش است | ہمچو جان اندر جہان رفتن خوش است' + - 'lang': 'en' + 'text': 'It is delightful to go on God''s road by caravan, | it is delightful to go in the world free as the soul.' diff --git a/data/github_iqbal_demystified/poems/009/009_015.yaml b/data/github_iqbal_demystified/poems/009/009_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d5e9c26c8267ffd7ca335fe6c663912751f7f476 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_015.yaml @@ -0,0 +1,199 @@ +--- +'id': '009_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFطاسین مسیح رویای حکیم تولستوی" +- 'lang': 'en' + 'text': 'TASIN OF CHRIST,Vision of the sage Tolstoy' +'description': [] +'sher': +- 'id': '009_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان کوہسار ہفت مرگ | وادی بی طایر و بی شاخ و برگ' + - 'lang': 'en' + 'text': 'In the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;' +- 'id': '009_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب مہ از دود گرد او چو قیر | آفاب اندر فضایش تشنہ میر' + - 'lang': 'en' + 'text': 'the smoke encircling it turns the moon''s light to pitch, | the sun in its broad heavens seems dying of thirst.' +- 'id': '009_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رود سیماب ، اندر آن وادی روان | خم بہ خم مانند جوی کہکشان' + - 'lang': 'en' + 'text': 'A river of quicksilver flows through that valley | meandering like the stream of the Milky Way.' +- 'id': '009_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او پست و بلند راہ ہیچ | تند سیر و موج موج و پیچ پیچ' + - 'lang': 'en' + 'text': 'Before it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.' +- 'id': '009_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق در سیماب مردی تا کمر | با ہزاران نالہ ہای بے اثر' + - 'lang': 'en' + 'text': 'A man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,' +- 'id': '009_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قسمت او ابر و باد و آب نی | تشنہ و آبی بجز سیماب نی' + - 'lang': 'en' + 'text': 'Rain, wind and water were not his portion | athirst he, and no water save the quicksilver.' +- 'id': '009_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برکران دیدم زنے نازک تنی | چشم او صد کاروان را رہزنی' + - 'lang': 'en' + 'text': 'On the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,' +- 'id': '009_015_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کافری آموز پیران کنشت | از نگاہش زشت خوب و خوب زشت' + - 'lang': 'en' + 'text': 'one that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.' +- 'id': '009_015_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش تو کیستی نام تو چیست | این سراپا نالہ و فریاد کیست' + - 'lang': 'en' + 'text': 'I said to her, "Who are you? What is your name? | What is this utter lamentation and weeping?"' +- 'id': '009_015_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت در چشمم فسون سامری است | نامم افرنگین و کارم ساحری است' + - 'lang': 'en' + 'text': 'She said, "In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry."' +- 'id': '009_015_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگہان آن جوی سیمین یخ ببست | استخوان آن جوان در تن شکست' + - 'lang': 'en' + 'text': 'All of a sudden that silvery stream froze, | the bones of that youth broke in his body.' +- 'id': '009_015_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بانگ زد ای وای بر تقدیر من | وای بر فریاد بی تأثیر من' + - 'lang': 'en' + 'text': 'He cried -aloud, "Alas, alas for my destiny! | Alas for my ineffectual lamentation!"' +- 'id': '009_015_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت افرنگین ’’اگر داری نظر | اندگی اعمال خود را ھم نگر' + - 'lang': 'en' + 'text': 'Ifrangin said, "If you have eyes to see, | look a little also at your own deeds.' +- 'id': '009_015_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پور مریم آن چراغ کائنات | نور او اندر جہات و بی جہات' + - 'lang': 'en' + 'text': 'The Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned"' +- 'id': '009_015_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فلاطوس آن صلیب آن روی زرد | زیر گردون تو چہ کردی او چہ کرد' + - 'lang': 'en' + 'text': 'that Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!' +- 'id': '009_015_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بجانت لذت ایمان حرام | ای پرستار بتان سیم خام' + - 'lang': 'en' + 'text': 'You, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,' +- 'id': '009_015_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیمت روح القدس نشناختی | تن خریدی نقد جان در باختی‘‘' + - 'lang': 'en' + 'text': 'you did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!' +- 'id': '009_015_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طعنۂ آن نازنین جلوہ مست | آن جوان را نشتر اندر دل شکست' + - 'lang': 'en' + 'text': 'The reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth''s heart.' +- 'id': '009_015_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ای گندم نمای جو فروش | از تو شیخ و برہمن ملت فروش' + - 'lang': 'en' + 'text': 'He said, "You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.' +- 'id': '009_015_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل و دین از کافریھای تو خوار | عشق از سوداگریھای تو خوار' + - 'lang': 'en' + 'text': 'Your infidelities have debased reason and religion, | your profit-mongerings have cheapened love.' +- 'id': '009_015_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر تو آزار و آزار نہان | کین تو مرگ است و مرگ ناگہان' + - 'lang': 'en' + 'text': 'Your love is torment, and secret torment at that; | your hatred is death, and sudden death at that!' +- 'id': '009_015_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبتی با آب و گل ورزیدہ ئے | بندہ را از پیش حق دزدیدہ ئی' + - 'lang': 'en' + 'text': 'You have associated with water and clay, | you have stolen away God''s servant from Him.' +- 'id': '009_015_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمتی کو عقدۂ اشیا گشاد | با تو غیر از فکر چنگیزی نداد' + - 'lang': 'en' + 'text': 'Wisdom, which loosened the knots of things, | to you has given only thoughts of devastation.' +- 'id': '009_015_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داند آن مردی کہ صاحب جوہر است | جرم تو از جرم من سنگین تر است' + - 'lang': 'en' + 'text': 'That man whose substance is true knows well | your crime is heavier than my crime.' +- 'id': '009_015_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دم او رفتہ جان آمد بتن | از تو جان را دخمہ میگردد بدن' + - 'lang': 'en' + 'text': 'His breath restored the departed soul to the body; | you make the body a mausoleum for the soul.' +- 'id': '009_015_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ ما کردیم با ناسوت او | ملت او کرد با لاہوت او' + - 'lang': 'en' + 'text': 'What we have done unto His humanity | His community has done unto His divinity.' +- 'id': '009_015_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ تو اہل جہان را زندگی است | باش تا بینی کہ انجام تو چیست‘‘' + - 'lang': 'en' + 'text': 'Your death is life for the people of the world: | wait now, and see what your end shall be!"' diff --git a/data/github_iqbal_demystified/poems/009/009_016.yaml b/data/github_iqbal_demystified/poems/009/009_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..132690c9c3f100a5af3ef130d37b1dc909a806e0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_016.yaml @@ -0,0 +1,185 @@ +--- +'id': '009_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFطاسین محمد نوحۂ روح ابوجہل در حرم کعبہ" +- 'lang': 'en' + 'text': 'TASIN OF MOHAMMED,The Spirit of Abu Jahl Laments in the Sanctuary of the Kaaba' +'description': [] +'sher': +- 'id': '009_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینۂ ما از محمد داغ داغ | از دم او کعبہ را گل شد چراغ' + - 'lang': 'en' + 'text': 'My breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.' +- 'id': '009_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ہلاک قیصر و کسری سرود | نوجوانان را ز دست ما ربود' + - 'lang': 'en' + 'text': 'He has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.' +- 'id': '009_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساحر و اندر کلامش ساحری است | این دو حرف لاالہ خود کافری است' + - 'lang': 'en' + 'text': 'He is a wizard, and wizardry is in his speech: | these two words "One God" are very unbelief.' +- 'id': '009_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بساط دین آبا در نورد | با خداوندان ما کرد آنچہ کرد' + - 'lang': 'en' + 'text': 'So he has rolled up the carpet of our fathers'' faith | and has done with our Lord Gods what he has done.' +- 'id': '009_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاش پاش از ضربتش لات و منات | انتقام از وی بگیر ای کائنات' + - 'lang': 'en' + 'text': 'The blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!' +- 'id': '009_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ غایب بست و از حاضر گسست | نقش حاضر را فسون او شکست' + - 'lang': 'en' + 'text': 'He bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.' +- 'id': '009_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ بر غایب فرو بستن خطاست | آنچہ اندر دیدہ می ناید کجاست' + - 'lang': 'en' + 'text': 'It is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?' +- 'id': '009_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش غایب سجدہ بردن کوری است | دین نو کور است و کوری دوری است' + - 'lang': 'en' + 'text': 'It is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.' +- 'id': '009_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خم شدن پیش خدای بی جہات | بندہ را ذوقی نبخشد این صلوت' + - 'lang': 'en' + 'text': 'To bend double before an undimensioned God | such prayers bring no joy to the worshipper.' +- 'id': '009_016_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب او قاطع ملک و نسب | از قریش و منکر از فضل عرب' + - 'lang': 'en' + 'text': 'His creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;' +- 'id': '009_016_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہ او یکے بالا و پست | با غلام خویش بر یک خوان نشست' + - 'lang': 'en' + 'text': 'in his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.' +- 'id': '009_016_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدر احرار عرب نشناختہ | با کلفتان حبش در ساختہ' + - 'lang': 'en' + 'text': 'He has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;' +- 'id': '009_016_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احمران با اسودان آمیختند | آبروے دودمانی ریختند' + - 'lang': 'en' + 'text': 'redskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.' +- 'id': '009_016_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مساوات این مواخات اعجمی است | خوب میدانم کہ سلمان مزدکی است' + - 'lang': 'en' + 'text': 'This equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;' +- 'id': '009_016_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن عبداﷲ فریبش خوردہ است | رستخیزی بر عرب آوردہ است' + - 'lang': 'en' + 'text': 'The son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.' +- 'id': '009_016_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عترت ہاشم ز خود مہجور گشت | از دو رکعت چشم شان بی نور گشت' + - 'lang': 'en' + 'text': 'Hashim''s progeny have become estranged one from another, | a couple of prayers have utterly blinded them.' +- 'id': '009_016_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعجمی را اصل عدنانی کجاست | گنگ را گفتار سحبانی کجاست' + - 'lang': 'en' + 'text': 'What is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?' +- 'id': '009_016_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم خاصان عرب گردیدہ کور | بر نیائی ای زھیر از خاک گور' + - 'lang': 'en' + 'text': 'The eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?' +- 'id': '009_016_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تو ما را اندرین صحرا دلیل | بشکن افسون نوای جبرئیل' + - 'lang': 'en' + 'text': 'You who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!' +- 'id': '009_016_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز گوی ای سنگ اسود باز گوی | آنچہ دیدیم از محمد باز گوی' + - 'lang': 'en' + 'text': 'Tell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!' +- 'id': '009_016_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ہبل ، ای بندہ را پوزش پذیر | خانۂ خود را ز بی کیشان بگیر' + - 'lang': 'en' + 'text': 'Hubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;' +- 'id': '009_016_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلۂ شان را بہ گرگان کن سبیل | تلخ کن خرمایشان را بر نخیل' + - 'lang': 'en' + 'text': 'expose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!' +- 'id': '009_016_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صرصری دہ با ہواے بادیہ | ’’انھم اعجاز نخل خاویہ‘‘' + - 'lang': 'en' + 'text': 'Let loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees' +- 'id': '009_016_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای منات ای لات ازین منزل مرو | گر ز منزل میروی از دل مرو' + - 'lang': 'en' + 'text': 'O Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!' +- 'id': '009_016_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا اندر دو چشم ما وثاق | مہلتی ، ان کنت ازمعت الفراق‘‘' + - 'lang': 'en' + 'text': 'You who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me.' diff --git a/data/github_iqbal_demystified/poems/009/009_017.yaml b/data/github_iqbal_demystified/poems/009/009_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af8b3fdc6736a69d29b532f890e9f18cd41a4b5e --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_017.yaml @@ -0,0 +1,290 @@ +--- +'id': '009_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزیارت ارواح جمال الدین افغانی و سعید حلیم پاشا" +- 'lang': 'en' + 'text': 'Visitation to the Spirits of Jamal al-Din Afghani and Said Halim Pasha' +'description': [] +'sher': +- 'id': '009_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاکی کار خود را بردہ پیش | در تماشای تجلی ہای خویش' + - 'lang': 'en' + 'text': 'A handful of dust so carried forward its task | to the contemplation of its own manifestations:' +- 'id': '009_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا من افتادم بدام ہست و بود | یا بدام من اسیر آمد وجود' + - 'lang': 'en' + 'text': 'either I fell into the net of being and existence | or existence became a prisoner in my net!' +- 'id': '009_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین نیلی تتق چاک از من است | من ز افلاکم کہ افلاک از من است' + - 'lang': 'en' + 'text': 'Have I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?' +- 'id': '009_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا ضمیرم را فلک در بر گرفت | یا ضمیر من فلک را در گرفت' + - 'lang': 'en' + 'text': 'Either heaven has taken my heart into its breast | or it is my heart that has seized heaven.' +- 'id': '009_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرونست این کہ بیرون است چیست؟ | آنچہ می بیند نگہ چون است چیست؟' + - 'lang': 'en' + 'text': 'Is this external then internal? What is it? | What manner of thing is it the eye sees? What is it?' +- 'id': '009_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر زنم بر آسمانی دیگری | پیش خود بینم جھانی دیگری' + - 'lang': 'en' + 'text': 'I beat my wings towards another heaven, | I see another world rising before me,' +- 'id': '009_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی با کوہ و دشت و بحر و بر | عالمی از خاک ما دیرینہ تر' + - 'lang': 'en' + 'text': 'a world of mountains and plains, seas and dry land, | a world far more ancient than our earth,' +- 'id': '009_017_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی از ابرکے بالیدہ ئے | دستبرد آدمی نادیدہ ئے' + - 'lang': 'en' + 'text': 'a world grown out of a little cloud | that has never known the conquest of man' +- 'id': '009_017_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقشہا نابستہ بر لوح وجود | خردہ گیر فطرت آنجا کس نبود' + - 'lang': 'en' + 'text': 'images as yet unlimned on the tablet of existence | where no critic of nature has yet been born.' +- 'id': '009_017_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بہ رومی گفتم این صحرا خوش است | در کہستان شورش دریا خوش است' + - 'lang': 'en' + 'text': 'I said to Rumi, "This wasteland is very fair, | very fair the tumult of the waters in the mountains.' +- 'id': '009_017_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نیابم از حیات اینجا نشان | از کجا می آید آواز اذان' + - 'lang': 'en' + 'text': 'I find no sign here of any living thing, | so whence comes the sound of the call to prayer?"' +- 'id': '009_017_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی این مقام اولیاست | آشنا این خاکدان با خاک ماست' + - 'lang': 'en' + 'text': 'Rumi said, "This is the station of the saints, | this heap of earth is familiar with our dust.' +- 'id': '009_017_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوالبشر چون رخت از فردوس بست | یک دو روزی اندرین عالم نشست' + - 'lang': 'en' + 'text': 'When the father of mankind departed out of Eden | he dwelt in this world for one or two days;' +- 'id': '009_017_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این فضاہا سوز آہش دیدہ است | نالہ ہای صبحگاہش دیدہ است' + - 'lang': 'en' + 'text': 'these expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.' +- 'id': '009_017_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زائران این مقام ارجمند | پاک مردان از مقامات بلند' + - 'lang': 'en' + 'text': 'The visitors to this honourable station | are themselves pious men of lofty stations,' +- 'id': '009_017_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پاک مردان چون فضیل و بوسعید | عارفان مثل جنید و با یزید' + - 'lang': 'en' + 'text': 'pious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.' +- 'id': '009_017_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز تا ما را نماز آید بدست | یک دو دم سوز و گداز آید بدست' + - 'lang': 'en' + 'text': 'Rise up now, and let us pray together, | devote a moment or two to burning and melting."' +- 'id': '009_017_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفتم و دیدم دو مرد اندر قیام | مقتدی تاتار و افغانی امام' + - 'lang': 'en' + 'text': 'I went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.' +- 'id': '009_017_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر رومی ھر زمان اندر حضور | طلعتش بر تافت از ذوق و سرور' + - 'lang': 'en' + 'text': 'The Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,' +- 'id': '009_017_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’مشرق زین دو کس بہتر نزاد | ناخن شان عقدہ ہای ما گشود' + - 'lang': 'en' + 'text': 'said, "The East never gave birth to two better sons" | the plucking of their nails unravelled our knots:' +- 'id': '009_017_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سید السادات مولانا جمال | زندہ از گفتار او سنگ و سفال' + - 'lang': 'en' + 'text': 'Maulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,' +- 'id': '009_017_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترک سالار آن حلیم دردمند | فکر او مثل مقام او بلند' + - 'lang': 'en' + 'text': 'and passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.' +- 'id': '009_017_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با چنین مردان دو رکعت طاعت است | ورنہ آن کاری کہ مزدش جنت است‘‘' + - 'lang': 'en' + 'text': 'To offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.' +- 'id': '009_017_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرأت آن پیر مرد سخت کوش | سورہ والنجم و آن دشت خموش' + - 'lang': 'en' + 'text': 'The recitation of that vigorous elder, | the Chapter of the Star in that silent plain' +- 'id': '009_017_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرأتی کز وی خلیل آید بہ وجد | روح پاک جبرئیل آید بہ وجد' + - 'lang': 'en' + 'text': 'a recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;' +- 'id': '009_017_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ازو در سینہ گردد ناصبور | شور الا اﷲ خیزد از قبور' + - 'lang': 'en' + 'text': 'the heedful heart becomes restless in the breast, | the cry "No god but God" rises from the tombs;' +- 'id': '009_017_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اضطراب شعلہ بخشد دود را | سوز و مستی میدہد داؤد را' + - 'lang': 'en' + 'text': 'it imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;' +- 'id': '009_017_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا ہر غیاب از قرأتش | بی حجاب ام الکتاب از قرأتش' + - 'lang': 'en' + 'text': 'at his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.' +- 'id': '009_017_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز جا بر خاستم بعد از نماز | دست او بوسیدم از راہ نیاز' + - 'lang': 'en' + 'text': 'After prayer I rose up from my place | and kissed his hand in all humility.' +- 'id': '009_017_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’ذرۂ گردون نورد | در دل او یک جہان سوز و درد' + - 'lang': 'en' + 'text': 'Rumi said, "A mote that travels the skies, | in its heart a whole world of fire and passion!' +- 'id': '009_017_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم جز بر خویشتن نگشادہ ئی | دل بکس نادادہ ئی آزادہ ئی' + - 'lang': 'en' + 'text': 'Only upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;' +- 'id': '009_017_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تند سیر اندر فراخای وجود | من ز شوخے گویم او را زندہ رود‘‘' + - 'lang': 'en' + 'text': 'swiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud."' +- 'id': '009_017_033' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'افغانی' + - 'lang': 'en' + 'text': 'Afghani' +- 'id': '009_017_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود از خاکدان ما بگوی | از زمین و آسمان ما بگوی' + - 'lang': 'en' + 'text': 'Zinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.' +- 'id': '009_017_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکی و چون قدسیان روشن بصر | از مسلمانان بدہ ما را خبر' + - 'lang': 'en' + 'text': 'A thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!' +- 'id': '009_017_036' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_017_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ضمیر ملت گیتی شکن | دیدہ ام آویزش دین و وطن' + - 'lang': 'en' + 'text': 'In the heart of a people that once shattered the world | I have seen a conflict between religion and country.' +- 'id': '009_017_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح در تن مردہ از ضعف یقین | ناامید از قوت دین مبین' + - 'lang': 'en' + 'text': 'The spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;' +- 'id': '009_017_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترک و ایران و عرب مست فرنگ | ہر کسی را در گلو شست فرنگ' + - 'lang': 'en' + 'text': 'Turk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;' +- 'id': '009_017_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشرق از سلطانی مغرب خراب | اشتراک از دین و ملت بردہ تاب' + - 'lang': 'en' + 'text': 'and East wasted by the West''s imperialism, | Communism taken the lustre from religion and community.' diff --git a/data/github_iqbal_demystified/poems/009/009_018.yaml b/data/github_iqbal_demystified/poems/009/009_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0ed9306917bbf344a6370a6a38202d695cad5a68 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_018.yaml @@ -0,0 +1,136 @@ +--- +'id': '009_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدین و وطن" +- 'lang': 'en' + 'text': '"Afghani" RELIGION AND COUNTRY' +'description': [] +'sher': +- 'id': '009_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرد مغرب آن سراپا مکر و فن | اہل دین را داد تعلیم وطن' + - 'lang': 'en' + 'text': 'The Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.' +- 'id': '009_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او بفکر مرکز و تو در نفاق | بگذر از شام و فلسطین و عراق' + - 'lang': 'en' + 'text': 'He thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!' +- 'id': '009_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر داری تمیز خوب و زشت | دل نبندی با کلوخ و سنگ و خشت' + - 'lang': 'en' + 'text': 'If you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.' +- 'id': '009_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست دین برخاستن از روی خاک | تا ز خود آگاہ گردد جان پاک' + - 'lang': 'en' + 'text': 'What is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!' +- 'id': '009_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نگنجد آنکہ گفت اﷲ ہو | در حدود این نظام چار سو' + - 'lang': 'en' + 'text': 'He who has said "God is He" is not contained | within the confines of this dimensioned order.' +- 'id': '009_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر کہ از خاک و برخیزد ز خاک | حیف اگر در خاک میرد جان پاک' + - 'lang': 'en' + 'text': 'A grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!' +- 'id': '009_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ آدم بردمید از آب و گل | رنگ و نم چون گل کشید از آب و گل' + - 'lang': 'en' + 'text': 'Although man sprang out of water and clay, | from water and clay rose-like drew colour and sap,' +- 'id': '009_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیف اگر در آب و گل غلطد مدام | حیف اگر برتر نپرد زین مقام' + - 'lang': 'en' + 'text': 'alas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!' +- 'id': '009_018_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت تن در شو بخاک رھگذر | گفت جان پہنای عالم را نگر' + - 'lang': 'en' + 'text': 'The body says, "Go into the dust of the roadway"; | the soul says, "Look upon the expanse of the world!"' +- 'id': '009_018_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان نگنجد در جہات ای ہوشمند | مرد حر بیگانہ از ہر قید و بند' + - 'lang': 'en' + 'text': 'Man of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,' +- 'id': '009_018_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حر ز خاک تیرہ آید در خروش | زانکہ از بازان نیاید کار موش' + - 'lang': 'en' + 'text': 'the free man rails against the dark earth | for it beseems not the falcon to act like a mouse.' +- 'id': '009_018_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کف خاکی کہ نامیدی وطن | اینکہ گوئے مصر و ایران و یمن' + - 'lang': 'en' + 'text': 'This handful of earth to which you give the name ''country'', | this so-called Egypt, and Iran, and Yemen' +- 'id': '009_018_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با وطن اہل وطن را نسبتی است | زانکہ از خاکش طلوع ملتی است' + - 'lang': 'en' + 'text': 'there is a relationship between a country and its people | in that it is out of its soil that a nation rises;' +- 'id': '009_018_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین نسبت اگر داری نظر | نکتہ ئی بینی ز مو باریک تر' + - 'lang': 'en' + 'text': 'but if you look carefully at this relationship | you will descry a subtlety finer than a hair.' +- 'id': '009_018_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ از مشرق برآید آفتاب | با تجلی ہای شوخ و بی حجاب' + - 'lang': 'en' + 'text': 'Though it is out of the East that the sun rises | showing itself bold and bright, without a veil,' +- 'id': '009_018_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تب و تاب است از سوز درون | تا ز قید شرق و غرب آید برون' + - 'lang': 'en' + 'text': 'only then it burns and blazes with inward fire | when it escapes from the shackles of East and West;' +- 'id': '009_018_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر دمد از مشرق خود جلوہ مست | تا ہمہ آفاق را آرد بدست' + - 'lang': 'en' + 'text': 'drunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;' +- 'id': '009_018_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش از مشرق و مغرب بری است | گرچہ او از روی نسبت خاوری است' + - 'lang': 'en' + 'text': 'its nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner.' diff --git a/data/github_iqbal_demystified/poems/009/009_019.yaml b/data/github_iqbal_demystified/poems/009/009_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6506f6c5ce5811bb6138601cafd2f328a0e3ea9a --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_019.yaml @@ -0,0 +1,122 @@ +--- +'id': '009_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاشتراک و ملوکیت" +- 'lang': 'en' + 'text': 'COMMUNISM AND CAPITALISM' +'description': [] +'sher': +- 'id': '009_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب سرمایہ از نسل خلیل | یعنی آن پیغمبری بی جبرئیل' + - 'lang': 'en' + 'text': 'The author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;' +- 'id': '009_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ حق در باطل او مضمر است | قلب او مؤمن دماغش کافر است' + - 'lang': 'en' + 'text': 'since truth was implicit even within his error | his heart believed, though his brain was an infidel.' +- 'id': '009_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غربیان گم کردہ اند افلاک را | در شکم جویند جان پاک را' + - 'lang': 'en' + 'text': 'The Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.' +- 'id': '009_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ و بو از تن نگیرد جان پاک | جز بہ تن کاری ندارد اشتراک' + - 'lang': 'en' + 'text': 'The pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.' +- 'id': '009_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین آن پیغمبری حق ناشناس | بر مساوات شکم دارد اساس' + - 'lang': 'en' + 'text': 'The religion of that prophet who knew not truth | is founded upon equality of the belly;' +- 'id': '009_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا اخوت را مقام اندر دل است | بیخ او در دل نہ در آب و گل است' + - 'lang': 'en' + 'text': 'the abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.' +- 'id': '009_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم ملوکیت بدن را فربہی است | سینۂ بی نور او از دل تہی است' + - 'lang': 'en' + 'text': 'Capitalism too is a fattening of the body, | its unenlightened bosom houses no heart;' +- 'id': '009_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل زنبوری کہ بر گل میچرد | برگ را بگذارد و شہدش برد' + - 'lang': 'en' + 'text': 'like the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,' +- 'id': '009_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ و برگ و رنگ و بوی گل ہمان | بر جمالش نالۂ بلبل ہمان' + - 'lang': 'en' + 'text': 'yet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.' +- 'id': '009_019_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از طلسم رنگ و بوی او گذر | ترک صورت گوی و در معنی نگر' + - 'lang': 'en' + 'text': 'Surpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.' +- 'id': '009_019_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ باطن گرچہ دیدن مشکل است | گل مخوان او را کہ در معنی گل است' + - 'lang': 'en' + 'text': 'Though it is difficult to descry the inward death, | call not that a rose which in truth is clay.' +- 'id': '009_019_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو را جان ناصبور و ناشکیب | ہر دو یزدان ناشناس آدم فریب' + - 'lang': 'en' + 'text': 'The soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.' +- 'id': '009_019_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی این را خروج آن را خراج | در میان این دو سنگ آدم زجاج' + - 'lang': 'en' + 'text': 'One lives by production, the other by taxation | and man is a glass caught between these two stones.' +- 'id': '009_019_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این بہ علم و دین و فن آرد شکست | آن برد جان را ز تن نان را ز دست' + - 'lang': 'en' + 'text': 'The one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.' +- 'id': '009_019_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق دیدم ہر دو را در آب و گل | ہر دو را تن روشن و تاریک دل' + - 'lang': 'en' + 'text': 'I have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.' +- 'id': '009_019_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی سوختن با ساختن | در گلی تخم دلی انداختن' + - 'lang': 'en' + 'text': 'Life means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!' diff --git a/data/github_iqbal_demystified/poems/009/009_020.yaml b/data/github_iqbal_demystified/poems/009/009_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7ba8ca4dea555a5a989854b996fcc9fe2a9216ed --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_020.yaml @@ -0,0 +1,220 @@ +--- +'id': '009_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشرق و غرب" +- 'lang': 'en' + 'text': '"Said Halim Pasha" EAST AND WEST' +'description': [] +'sher': +- 'id': '009_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غربیان را زیرکی ساز حیات | شرقیان را عشق راز کائنات' + - 'lang': 'en' + 'text': 'For Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.' +- 'id': '009_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیرکی از عشق گردد حق شناس | کار عشق از زیرکی محکم اساس' + - 'lang': 'en' + 'text': 'Only through love intelligence gets to know God, | love''s labours find firm grounding in intelligence;' +- 'id': '009_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق چون با زیرکی ھمبر شود | نقشبند عالم دیگر شود' + - 'lang': 'en' + 'text': 'when love is companioned by intelligence | it has the power to design another world.' +- 'id': '009_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و نقش عالم دیگر بنہ | عشق را با زیرکی آمیز دہ' + - 'lang': 'en' + 'text': 'Then rise and draw the design of a new world, | mingle together love with intelligence.' +- 'id': '009_020_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلۂ افرنگیان نم خوردہ ایست | چشم شان صاحب نظر دل مردہ ایست' + - 'lang': 'en' + 'text': 'The flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;' +- 'id': '009_020_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زخمہا خوردند از شمشیر خویش | بسمل افتادند چون نخچیر خویش' + - 'lang': 'en' + 'text': 'they have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.' +- 'id': '009_020_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و مستی را مجو از تاک شان | عصر دیگر نیست در افلاک شان' + - 'lang': 'en' + 'text': 'Look not for fire and intoxication in their vine; | not into their heavens shall rise a new age.' +- 'id': '009_020_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را سوز و ساز از نار تست | عالم نو آفریدن کار تست' + - 'lang': 'en' + 'text': 'It is from your fire that the glow of life comes, | and it is your task to create the new world.' +- 'id': '009_020_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصطفی کو از تجدد می سرود | گفت نقش کہنہ را باید زدود' + - 'lang': 'en' + 'text': 'Mustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;' +- 'id': '009_020_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نو نگردد کعبہ را رخت حیات | گر ز افرنگ آیدش لات و منات' + - 'lang': 'en' + 'text': 'yet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.' +- 'id': '009_020_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترک را آہنگ نو در چنگ نیست | تازہ اش جز کہنۂ افرنگ نیست' + - 'lang': 'en' + 'text': 'No, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;' +- 'id': '009_020_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ او را دمے دیگر نبود | در ضمیرش عالمی دیگر نبود' + - 'lang': 'en' + 'text': 'no fresh breath has entered into their breast, | no design of a new world is in their mind.' +- 'id': '009_020_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا جرم با عالم موجود ساخت | مثل موم از سوز این عالم گداخت' + - 'lang': 'en' + 'text': 'Turkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.' +- 'id': '009_020_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طرفگی ہا در نھاد کائنات | نیست از تقلید ، تقویم حیات' + - 'lang': 'en' + 'text': 'Originality is at the roots of all creation, | never by imitation shall life be reformed;' +- 'id': '009_020_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ دل خلاق اعصار و دہور | جانش از تقلید گردد بی حضور' + - 'lang': 'en' + 'text': 'The living heart, creator of ages and epochs, | that soul is little enamoured of imitation:' +- 'id': '009_020_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون مسلمانان اگر داری جگر | در ضمیر خویش و در قرآن نگر' + - 'lang': 'en' + 'text': 'if you possess the spirit of a true Mussulman | examine your own conscience, and the Koran' +- 'id': '009_020_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان تازہ در آیات اوست | عصرہا پیچیدہ در آنات اوست' + - 'lang': 'en' + 'text': 'a hundred new worlds he within its verses, | whole centuries are involved in its moments;' +- 'id': '009_020_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک جہانش عصر حاضر را بس است | گیر اگر در سینہ دل معنی رس است' + - 'lang': 'en' + 'text': 'one world of it suffices for the present age | seize it, if the heart in your breast grasps truth..' +- 'id': '009_020_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ مومن ز آیات خداست | ہر جھان اندر بر او چون قباست' + - 'lang': 'en' + 'text': 'A believing servant himself is a sign of God, | every world to his breast is as a garment;' +- 'id': '009_020_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون کہن گردد جہانے در برش | می دہد قرآن جہانی دیگرش' + - 'lang': 'en' + 'text': 'and when one world grows old upon his bosom, | The Koran gives him another world!' +- 'id': '009_020_021' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_020_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زورق ما خاکیان بی ناخداست | کس نداند عالم قرآن کجاست' + - 'lang': 'en' + 'text': 'The barque of us terrestrials has no helmsman, | no one knows where the Koran''s world lies.' +- 'id': '009_020_023' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'افغانی' + - 'lang': 'en' + 'text': 'Afghani' +- 'id': '009_020_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی در سینۂ ما گم ہنوز | عالمی در انتظار قم ہنوز' + - 'lang': 'en' + 'text': 'It is a world lost now in our breast, | a world awaiting yet the command "Arise!"' +- 'id': '009_020_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی بے امیتاز خون و رنگ | شام او روشن تر از صبح فرنگ' + - 'lang': 'en' + 'text': 'A world without distinction of race and colour, | its evening is brighter than Europe''s dawn;' +- 'id': '009_020_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی پاک از سلاطین و عبید | چون دل مؤمن کرانش ناپدید' + - 'lang': 'en' + 'text': 'a world cleansed of monarchs and of slaves, | a world unbounded, like the believer''s heart,' +- 'id': '009_020_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی رعنا کہ فیض یک نظر | تخم او افکند در جان عمر' + - 'lang': 'en' + 'text': 'a world so fair, that the effluence of one glance | planted the seed of it in Omar''s soul.' +- 'id': '009_020_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لایزال و وارداتش نو بہ نو | برگ و بار محکماتش نو بہ نو' + - 'lang': 'en' + 'text': 'Eternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;' +- 'id': '009_020_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطن او از تغیر بی غمی | ظاھر او انقلاب ہر دمی' + - 'lang': 'en' + 'text': 'inwardly it is anxious not of change, | outwardly, every moment is revolution.' +- 'id': '009_020_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرون تست آن عالم نگر | می دہم از محکمات او خبر' + - 'lang': 'en' + 'text': 'Behold, that world lies within your own heart; | now I will tell you of its firm foundations.' diff --git a/data/github_iqbal_demystified/poems/009/009_021.yaml b/data/github_iqbal_demystified/poems/009/009_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36f804e854e5dd79067d37bfc124183d8b38800f --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_021.yaml @@ -0,0 +1,276 @@ +--- +'id': '009_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخلافت آدم" +- 'lang': 'en' + 'text': 'MAN: GOD’S VICEGERENT' +'description': [] +'sher': +- 'id': '009_021_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': '1' + - 'lang': 'en' + 'text': '(1)' +- 'id': '009_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دو عالم ھر کجا آثار عشق | ابن آدم سری از اسرار عشق' + - 'lang': 'en' + 'text': 'In both worlds, everywhere are the marks of love; | man himself is a mystery of love.' +- 'id': '009_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر عشق از عالم ارحام نیست | او ز سام و حام و روم و شام نیست' + - 'lang': 'en' + 'text': 'Love''s secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:' +- 'id': '009_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوکب بی شرق و غرب و بی غروب | در مدارش نی شمال و نی جنوب' + - 'lang': 'en' + 'text': 'a star without East and West, a star unsetting | in whose orbit is neither North nor South.' +- 'id': '009_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف انی جاعل تقدیر او | از زمین تا آسمان تفسیر او' + - 'lang': 'en' + 'text': 'The words I am setting tell his destiny, | their exegesis reaches from earth to heaven.' +- 'id': '009_021_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ و قبر و حشر و نشر احوال اوست | نور و نار آن جہان اعمال اوست' + - 'lang': 'en' + 'text': 'Death, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;' +- 'id': '009_021_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او امام و او صلوت و او حرم | او مداد و او کتاب و او قلم' + - 'lang': 'en' + 'text': 'himself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.' +- 'id': '009_021_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خردہ خردہ غیب او گردد حضور | نی حدود او را نہ ملکش را ثغور' + - 'lang': 'en' + 'text': 'Little by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.' +- 'id': '009_021_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از وجودش اعتبار ممکنات | اعتدال او عیار ممکنات' + - 'lang': 'en' + 'text': 'His being gives value to contingent things, | his equilibrium is the touchstone of contingent things.' +- 'id': '009_021_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ گویم از یم بی ساحلش | غرق اعصار و دہور اندر دلش' + - 'lang': 'en' + 'text': 'What shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.' +- 'id': '009_021_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ در آدم بگنجد عالم است | آنچہ در عالم نگنجد آدم است' + - 'lang': 'en' + 'text': 'That which is contained within man is the world, | that which is not contained within the world is man.' +- 'id': '009_021_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا مہر و مہ از جلوتش | نیست رہ جبریل را در خلوتش' + - 'lang': 'en' + 'text': 'Sun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.' +- 'id': '009_021_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برتر از گردون مقام آدم است | اصل تہذیب احترام آدم است' + - 'lang': 'en' + 'text': 'Loftier than the heavens is the station of man, | and the beginning of education is respect for man.' +- 'id': '009_021_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی ای زندہ دل دانی کہ چیست | عشق یک بین در تماشای دوئی است' + - 'lang': 'en' + 'text': 'Man alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:' +- 'id': '009_021_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد و زن وابستۂ یکدیگرند | کائنات شوق را صورتگرند' + - 'lang': 'en' + 'text': 'man and woman are bound one to the other, | they are the fashioners of the creatures of desire.' +- 'id': '009_021_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زن نگہدارندۂ نار حیات | فطرت او لوح اسرار حیات' + - 'lang': 'en' + 'text': 'Woman is the guardian of the fire of life, | her nature is the tablet of life''s mysteries;' +- 'id': '009_021_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش ما را بجان خود زند | جوہر او خاک را آدم کند' + - 'lang': 'en' + 'text': 'she strikes our fire against her own soul | and it is her substance that makes of the dust a man.' +- 'id': '009_021_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ضمیرش ممکنات زندگی | از تب و تابش ثبات زندگی' + - 'lang': 'en' + 'text': 'In her heart lurk life''s potentialities, | from her glow and flame life derives stability;' +- 'id': '009_021_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ئی کز وی شرر ہا در گسست | جان و تن بی سوز او صورت نبست' + - 'lang': 'en' + 'text': 'she is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.' +- 'id': '009_021_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارج ما از ارجمندیھای او | ما ہمہ از نقشبندیھای او' + - 'lang': 'en' + 'text': 'What worth we possess derives from her values | for we are all images of her fashioning;' +- 'id': '009_021_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ترا داد است اگر تاب نظر | پاک شو قدسیت او را نگر' + - 'lang': 'en' + 'text': 'if God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.' +- 'id': '009_021_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز دینت عصر حاضر بردہ تاب | فاش گویم با تو اسرار حجاب' + - 'lang': 'en' + 'text': 'You from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.' +- 'id': '009_021_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوق تخلیق آتشی اندر بدن | از فروغ او فروغ انجمن' + - 'lang': 'en' + 'text': 'The joy of creation is a fire in the body | and society is lightened by that light,' +- 'id': '009_021_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ بردارد ازین آتش نصیب | سوز و ساز خویش را گردد رقیب' + - 'lang': 'en' + 'text': 'and whosoever takes any portion of that fire | watches jealously over his private passion;' +- 'id': '009_021_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان بر نقش خود بندد نظر | تا نگیرد لوح او نقش دگر' + - 'lang': 'en' + 'text': 'all the time he fixes his gaze on his own image | lest his tablet should receive any other image.' +- 'id': '009_021_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصطفی اندر حرا خلوت گزید | مدتی جز خویشتن کس را ندید' + - 'lang': 'en' + 'text': 'Mohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;' +- 'id': '009_021_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش ما را در دل او ریختند | ملتی از خلوتش انگیختند' + - 'lang': 'en' + 'text': 'our image was then poured into his heart | and out of his solitude a nation arose.' +- 'id': '009_021_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می توانی منکر یزدان شدن | منکر از شأن نبی نتوان شدن' + - 'lang': 'en' + 'text': 'Though you may be an unbeliever in God, | yet you cannot gainsay the Prophet''s glory.' +- 'id': '009_021_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ داری جان روشن چون کلیم | ہست افکار تو بی خلوت عقیم' + - 'lang': 'en' + 'text': 'Though you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;' +- 'id': '009_021_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کم آمیزی تخیل زندہ تر | زندہ تر جویندہ تر یابندہ تر' + - 'lang': 'en' + 'text': 'by isolation the imagination becomes more vivid, | more vivid, more questing, more finding.' +- 'id': '009_021_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و ہم شوق از مقامات حیات | ہر دو می گیرد نصیب از واردات' + - 'lang': 'en' + 'text': 'Science and passion are both stations of life | both take a share of the impact of events.' +- 'id': '009_021_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم از تحقیق لذت می برد | عشق از تخلیق لذت می برد' + - 'lang': 'en' + 'text': 'Science derives pleasure from verification, | love derives pleasure from creativeness.' +- 'id': '009_021_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب تحقیق را جلوت عزیز | صاحب تخلیق را خلوت عزیز' + - 'lang': 'en' + 'text': 'Display is very precious to the verifier, | to the creator solitude is very precious.' +- 'id': '009_021_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم موسی خواست دیدار وجود | این ہمہ از لذت تحقیق بود' + - 'lang': 'en' + 'text': 'The eye of Moses desired to behold Being | that was all part of the pleasure of verification;' +- 'id': '009_021_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لن ترانے نکتہ ہا دارد رقیق | اندکے گم شو درین بحر عمیق' + - 'lang': 'en' + 'text': 'thou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.' +- 'id': '009_021_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا بی پردہ آثار حیات | چشمہ زارش در ضمیر کائنات' + - 'lang': 'en' + 'text': 'On all sides life''s traces appear unveiled, | its fountain wells up in the heart of creation.' +- 'id': '009_021_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگر ہنگامۂ آفاق را | زحمت جلوت مدہ خلاق را' + - 'lang': 'en' + 'text': 'Consider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display' +- 'id': '009_021_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حفظ ہر نقش آفرین از خلوت است | خاتم او را نگین از خلوت است' + - 'lang': 'en' + 'text': 'solitude is the protection of every artist, | solitude is the bezel in the artist''s ring.' diff --git a/data/github_iqbal_demystified/poems/009/009_022.yaml b/data/github_iqbal_demystified/poems/009/009_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ef8caead4a30176f1bf9f3428ffff90d858a82c8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_022.yaml @@ -0,0 +1,150 @@ +--- +'id': '009_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحکومت الھی" +- 'lang': 'en' + 'text': 'DIVINE GOVERNMENT' +'description': [] +'sher': +- 'id': '009_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ حق بی نیاز از ہر مقام | نی غلام او را نہ او کس را غلام' + - 'lang': 'en' + 'text': 'The servant of God has no need of any station, | no man is his slave, and he is the slave of none;' +- 'id': '009_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رسم و راہ و دین و آئینش ز حق | زشت و خوب و تلخ و نوشینش ز حق' + - 'lang': 'en' + 'text': 'his customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.' +- 'id': '009_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل خود بین غافل از بہبود غیر | سود خود بیند نبیند سود غیر' + - 'lang': 'en' + 'text': 'The self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;' +- 'id': '009_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحی حق بینندۂ سود ہمہ | در نگاہش سود و بہبود ہمہ' + - 'lang': 'en' + 'text': 'God''s revelation sees the benefit of all, | its regard is for the welfare and profit of all.' +- 'id': '009_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عادل اندر صلح و ہم اندر مصاف | وصل و فصلش لایراعی لایخاف' + - 'lang': 'en' + 'text': 'It is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;' +- 'id': '009_022_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غیر حق چون ناہے و آمر شود | زور ور بر ناتوان قاھر شود' + - 'lang': 'en' + 'text': 'when other than God determines the yes and no | then the strong man tyrannises over the weak;' +- 'id': '009_022_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون آمری از قاہری است | آمری از ’’ما سوی اﷲ‘‘ کافری است' + - 'lang': 'en' + 'text': 'in this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.' +- 'id': '009_022_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قاہر آمر کہ باشد پختہ کار | از قوانین گرد خود بندد حصار' + - 'lang': 'en' + 'text': 'The tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;' +- 'id': '009_022_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جرہ شاہین تیز چنگ و زود گیر | صعوہ را در کارہا گیرد مشیر' + - 'lang': 'en' + 'text': 'white falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow' +- 'id': '009_022_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قاہری را شرع و دستوری دہد | بی بصیرت سرمہ با کوری دہد' + - 'lang': 'en' + 'text': 'he gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.' +- 'id': '009_022_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاصل آئین و دستور ملوک | دھخدایان فربہ و دہقان چو دوک' + - 'lang': 'en' + 'text': 'What results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!' +- 'id': '009_022_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای بر دستور جمہور فرنگ | مردہ تر شد مردہ از صور فرنگ' + - 'lang': 'en' + 'text': 'Woe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;' +- 'id': '009_022_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقہ بازان چون سپہر گرد گرد | از امم بر تختۂ خود چیدہ نرد' + - 'lang': 'en' + 'text': 'those tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!' +- 'id': '009_022_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاطران این گنج ور آن رنج بر | ھر زمان اندر کمین یکدگر' + - 'lang': 'en' + 'text': 'They are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;' +- 'id': '009_022_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش باید گفت سر دلبران | ما متاع و این ھمہ سوداگران' + - 'lang': 'en' + 'text': 'now is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.' +- 'id': '009_022_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ہا بی نم ز حب سیم و زر | مادران را بار دوش آمد پسر' + - 'lang': 'en' + 'text': 'Their eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers'' backs.' +- 'id': '009_022_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای بر قومے کہ از بیم ثمر | می برد نم را ز اندام شجر' + - 'lang': 'en' + 'text': 'Woe to a people who, out of fear for the fruit, | carries off the very sap from the tree''s trunk' +- 'id': '009_022_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نیارد زخمہ از تارش سرود | می کشد نازادہ را اندر وجود' + - 'lang': 'en' + 'text': 'and, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother''s womb.' +- 'id': '009_022_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ دارد شیوہ ہای رنگ رنگ | من بجز عبرت نگیرم از فرنگ' + - 'lang': 'en' + 'text': 'For all its repertory of varied charms | I take nothing from Europe except a warning!' +- 'id': '009_022_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بہ تقلیدش اسیر آزاد شو | دامن قرآن بگیر آزاد شو' + - 'lang': 'en' + 'text': 'You enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!' diff --git a/data/github_iqbal_demystified/poems/009/009_023.yaml b/data/github_iqbal_demystified/poems/009/009_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f8534a728bf57e8a36a2186751bf5e1317d76489 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_023.yaml @@ -0,0 +1,136 @@ +--- +'id': '009_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFارض ملک خداست" +- 'lang': 'en' + 'text': 'Land property of God' +'description': [] +'sher': +- 'id': '009_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر گذشت آدم اندر شرق و غرب | بہر خاکی فتنہ ہای حرب و ضرب' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک عروس و شوہر او ما ھمہ | آن فسونگر بی ہمہ ھم با ھمہ' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشوہ ہای او ہمہ مکر و فن است | نی از آن تو نہ از آن من است' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نسازد با تو این سنگ و حجر | این ز اسباب حضر تو در سفر' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اختلاط خفتہ و بیدار چیست | ثابتی را کار با سیار چیست' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق زمین را جز متاع ما نگفت | این متاع بی بہا مفت است مفت' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہ خدایا نکتہ ئی از من پذیر | رزق و گور از وی بگیر او را مگیر' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبتش تا کے تو بود و او نبود | تو وجود و او نمود بے وجود' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو عقابی طایف افلاک شو | بال و پر بگشا و پاک از خاک شو' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطن ’’الارض ﷲ‘‘ ظاہر است | ہر کہ این ظاہر نبیند کافر است' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نگویم در گذر از کاخ و کوی | دولت تست این جہان رنگ و بوی' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ دانہ گوھر از خاکش بگیر | صید چون شاہین ز افلاکش بگیر' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیشۂ خود را بہ کہسارش بزن | نوری از خود گیر و بر نارش بزن' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از طریق آزری بیگانہ باش | بر مراد خود جھان نو تراش' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ رنگ و بوی و کاخ و کو مدہ | دل حریم اوست جز با او مدہ' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردن بی برگ و بی گور و کفن | گم شدن در نقرہ و فرزند و زن' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ حرف لاالہ از بر کند | عالمی را گم بخویش اندر کند' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' +- 'id': '009_023_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر جوع و رقص و عریانی کجاست؟ | فقر سلطانی است رہبانی کجاست؟' + - 'lang': 'en' + 'text': '#translation missing | #translation missing' diff --git a/data/github_iqbal_demystified/poems/009/009_024.yaml b/data/github_iqbal_demystified/poems/009/009_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..05577900efbc16c0475f136ef0efcd46ee03a784 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_024.yaml @@ -0,0 +1,381 @@ +--- +'id': '009_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحکمت خیرکثیر است" +- 'lang': 'en' + 'text': 'WISDOM IS A GREAT GOOD' +'description': [] +'sher': +- 'id': '009_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت حکمت را خدا خیر کثیر | ہر کجا این خیر را بینی بگیر' + - 'lang': 'en' + 'text': 'God has declared, Wisdom is a great good; | wherever you may see this good, seize it.' +- 'id': '009_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم حرف و صوت را شہپر دہد | پاکی گوہر بہ نا گوہر دھد' + - 'lang': 'en' + 'text': 'Science gives pinions to words and sounds, | bestows purest substance on things without substance;' +- 'id': '009_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم را بر اوج افلاک است رہ | تا ز چشم مہر بر کندد نگہ' + - 'lang': 'en' + 'text': 'science finds a way even to heaven''s zenith | to pluck the sight out of the sun''s own eye.' +- 'id': '009_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نسخۂ او نسخۂ تفسیر کل | بستۂ تدبیر او تقدیر کل' + - 'lang': 'en' + 'text': 'Its transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;' +- 'id': '009_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دشت را گوید حبابی دہ ، دہد | بحر را گوید سرابی دہ ، دہد' + - 'lang': 'en' + 'text': 'it says to the desert, "Bubble up!" and it bubbles, | to the sea, "Produce a mirage!" and it produces it.' +- 'id': '009_024_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او بر واردات کائنات | تا ببیند محکمات کائنات' + - 'lang': 'en' + 'text': 'Its eye beholds all the events in creation | that it may see the sure foundations of creation;' +- 'id': '009_024_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل اگر بندد بہ حق پیغمبری است | ور ز حق بیگانہ گردد کافری است' + - 'lang': 'en' + 'text': 'if it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.' +- 'id': '009_024_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم را بی سوز دل خوانی شر است | نور او تاریکی بحر و بر است' + - 'lang': 'en' + 'text': 'Science without the heart''s glow is pure evil, | for then its light is darkness over sea and land,' +- 'id': '009_024_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی از غاز او کور و کبود | فرودینش برگ ریز ہست و بود' + - 'lang': 'en' + 'text': 'its rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,' +- 'id': '009_024_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و دشت و کوہسار و باغ و راغ | از بم طیارۂ او داغ داغ' + - 'lang': 'en' + 'text': 'sea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.' +- 'id': '009_024_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ افرنگ را ناری ازوست | لذت شبخون و یلغاری ازوست' + - 'lang': 'en' + 'text': 'It is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;' +- 'id': '009_024_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیر واژونی دھد ایام را | می برد سرمایۂ اقوام را' + - 'lang': 'en' + 'text': 'it turns topsy-turvy the course of the days, | despoils the peoples of their capital.' +- 'id': '009_024_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوتش ابلیس را یاری شود | نور ، نار از صحبت ناری شود' + - 'lang': 'en' + 'text': 'Its power becomes the faithful ally of Satan; | light becomes fire by association with fire.' +- 'id': '009_024_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشتن ابلیس کاری مشکل است | زانکہ او گم اندر اعماق دل است' + - 'lang': 'en' + 'text': 'To slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;' +- 'id': '009_024_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشتر آن باشد مسلمانش کنی | کشتۂ شمشیر قرآنش کنی' + - 'lang': 'en' + 'text': 'better is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.' +- 'id': '009_024_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جلال بی جمالی الامان | از فراق بی وصالی الامان' + - 'lang': 'en' + 'text': 'God save us from majesty that is without beauty, | God save us from separation without union!' +- 'id': '009_024_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم بی عشق است از طاغوتیان | علم با عشق است از لاہوتیان' + - 'lang': 'en' + 'text': 'Science without love is a demonic thing, | science together with love is a thing divine;' +- 'id': '009_024_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی محبت علم و حکمت مردہ ئی | عقل تیری بر ہدف ناخوردہ ئی' + - 'lang': 'en' + 'text': 'science and wisdom without love are a corpse, | reason is an arrow that never pierced the target.' +- 'id': '009_024_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کور را بینندہ از دیدار کن | بولہب را حیدر کرار کن' + - 'lang': 'en' + 'text': 'With the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!' +- 'id': '009_024_020' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_024_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکماتش وانمودی از کتاب | ہست آن عالم ہنوز اندر حجاب' + - 'lang': 'en' + 'text': 'You have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.' +- 'id': '009_024_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ را از چہرہ نگشاید چرا | از ضمیر ما برون ناید چرا' + - 'lang': 'en' + 'text': 'Why does it not strip off the veil from its face, | why does it not issue yet out of our hearts?' +- 'id': '009_024_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش ما یک عالم فرسودہ ایست | ملت اندر خاک او آسودہ ایست' + - 'lang': 'en' + 'text': 'Before us lies a whole world wasting away, | a nation quietly reposing in its own dust;' +- 'id': '009_024_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت سوز سینۂ تاتار و کرد | یا مسلمان مرد یا قرآن بمرد' + - 'lang': 'en' + 'text': 'the heart''s ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.' +- 'id': '009_024_025' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سعید حلیم پاشا' + - 'lang': 'en' + 'text': 'Said Halim Pasha' +- 'id': '009_024_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین حق از کافری رسوا تر است | زانکہ ملا مؤمن کافر گر است' + - 'lang': 'en' + 'text': 'The religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;' +- 'id': '009_024_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنم ما در نگاہ ما یم است | از نگاہ او یم ما شبنم است' + - 'lang': 'en' + 'text': 'in our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.' +- 'id': '009_024_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شگرفیہای آن قرآن فروش | دیدہ ام روح الامین را در خروش' + - 'lang': 'en' + 'text': 'At the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!' +- 'id': '009_024_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانسوی گردون دلش بیگانہ ئے | نزد او ام الکتاب افسانہ ئی' + - 'lang': 'en' + 'text': 'His heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;' +- 'id': '009_024_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی نصیب از حکمت دین نبی | آسمانش تیرہ از بی کوکبی' + - 'lang': 'en' + 'text': 'having no share of the wisdom of the Prophet�s religion, | his heaven is dark, being without any star.' +- 'id': '009_024_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کم نگاہ و کور ذوق و ھرزہ گرد | ملت از قال و اقولش فرد فرد' + - 'lang': 'en' + 'text': 'Short of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.' +- 'id': '009_024_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتب و ملا و اسرار کتاب | کور مادر زاد و نور آفتاب' + - 'lang': 'en' + 'text': 'Seminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.' +- 'id': '009_024_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین کافر فکر و تدبیر جھاد | دین ملا فی سبیل اﷲ فساد' + - 'lang': 'en' + 'text': 'The infidel''s religion is the plotting and planning of Holy War; | the mullah''s religion is corruption in the Way of God.' +- 'id': '009_024_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق جان جھان چار سوی | آن بخلوت رفتہ را از من بگوی' + - 'lang': 'en' + 'text': 'The man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,' +- 'id': '009_024_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز افکار تو مؤمن را حیات | از نفسہای تو ملت را ثبات' + - 'lang': 'en' + 'text': '"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,' +- 'id': '009_024_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حفظ قرآن عظیم آئین تست | حرف حق را فاش گفتن دین تست' + - 'lang': 'en' + 'text': 'having the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.' +- 'id': '009_024_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کلیمی چند باشی سرنگون | دست خویش از آستین آور برون' + - 'lang': 'en' + 'text': 'You with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!' +- 'id': '009_024_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر گذشت ملت بیضا بگوی | با غزال از وسعت صحرا بگوی' + - 'lang': 'en' + 'text': 'Speak of the history of the ''white'' people, | speak to the gazelle of the vastness of the desert.' +- 'id': '009_024_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت تو مستنیر از مصطفی است | باز گو آخر مقام ما کجاست' + - 'lang': 'en' + 'text': 'Your nature is illumined by the Chosen One, | so declare now, where is our station?' +- 'id': '009_024_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق از کس نگیرد رنگ و بو | مرد حق از حق پذیرد رنگ و بو' + - 'lang': 'en' + 'text': 'The man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;' +- 'id': '009_024_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان اندر تنش جانی دگر | ہر زمان او را چو حق شانی دگر' + - 'lang': 'en' + 'text': 'every moment there is in his body a fresh soul, | every moment he has, like God, a new labour.' +- 'id': '009_024_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رازہا با مرد مؤمن باز گوے | شرح رمز ’’کل یوم‘‘ باز گوی' + - 'lang': 'en' + 'text': 'Declare the secrets to the believer, | declare the exposition of the mystery of Every day.' +- 'id': '009_024_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز حرم منزل ندارد کاروان | غیر حق در دل ندارد کاروان' + - 'lang': 'en' + 'text': 'The caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;' +- 'id': '009_024_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نمی گویم کہ راہش دیگر است | کاروان دیگر نگاہش دیگر است' + - 'lang': 'en' + 'text': 'I do not say that its road is different" | it is the caravan that is different, different its regard.' +- 'id': '009_024_045' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'افغانی' + - 'lang': 'en' + 'text': 'Afghani' +- 'id': '009_024_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حدیث مصطفی داری نصیب | دین حق اندر جھان آمد غریب' + - 'lang': 'en' + 'text': 'Have yon any acquaintance with the Traditions of the Chosen One? | "God''s religion came a stranger into the world."' +- 'id': '009_024_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو گویم معنی این حرف بکر | غربت دین نیست فقر اہل ذکر' + - 'lang': 'en' + 'text': 'I will tell you the meaning of this virgin saying. | The ''strangerhood'' of religion is not the poverty of God''s remembrancers;' +- 'id': '009_024_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر آن مردی کہ صاحب جستجوست | غربت دین ندرت آیات اوست' + - 'lang': 'en' + 'text': 'for the man who is truly a researcher | ''strangerhood'' of religion refers to the scarceness of its verses.' +- 'id': '009_024_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غربت دین ہر زمان نوع دگر | نکتہ را دریاب اگر داری نظر' + - 'lang': 'en' + 'text': 'The ''strangerhood'' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.' +- 'id': '009_024_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ آیات مبین دیگر ببند | تا بگیری عصر نو را در کمند' + - 'lang': 'en' + 'text': 'Fasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.' +- 'id': '009_024_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نمی داند ز اسرار کتاب | شرقیان ہم غربیان در پیچ و تاب' + - 'lang': 'en' + 'text': 'No man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.' +- 'id': '009_024_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روسیان نقش نوی انداختند | آب و نان بردند و دین در باختند' + - 'lang': 'en' + 'text': 'The Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.' +- 'id': '009_024_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ببین حق گوی و غیر از حق مجوی | یک دو حرف از من بہ آن ملت بگوی' + - 'lang': 'en' + 'text': 'Behold truth, speak truth, seek only truth; | speak one or two words from me to the people.' diff --git a/data/github_iqbal_demystified/poems/009/009_025.yaml b/data/github_iqbal_demystified/poems/009/009_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c7438c4790f2a0993017cd4cef6de7327a8682a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_025.yaml @@ -0,0 +1,430 @@ +--- +'id': '009_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپیغام افغانی با ملت روسیہ" +- 'lang': 'en' + 'text': 'AFGHANI''S MESSAGE TO THE RUSSIAN PEOPLE' +'description': [] +'sher': +- 'id': '009_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل و مقصود قرآن دیگر است | رسم و آئین مسلمان دیگر است' + - 'lang': 'en' + 'text': 'One thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;' +- 'id': '009_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل او آتش سوزندہ نیست | مصطفی در سینہ او زندہ نیست' + - 'lang': 'en' + 'text': 'in his heart there is no burning fire, | the Chosen One is not living in his breast.' +- 'id': '009_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ مؤمن ز قرآن بر نخورد | در ایاغ او نہ می دیدم نہ درد' + - 'lang': 'en' + 'text': 'The believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.' +- 'id': '009_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود طلسم قیصر و کسری شکست | خود سر تخت ملوکیت نشست' + - 'lang': 'en' + 'text': 'He broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;' +- 'id': '009_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نہال سلطنت قوت گرفت | دین او نقش از ملوکیت گرفت' + - 'lang': 'en' + 'text': 'when the young shoot of power gathered strength, | his religion took on the shape of empire,' +- 'id': '009_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ملوکیت نگہ گردد دگر | عقل و ہوش و رسم و رہ گردد دگر' + - 'lang': 'en' + 'text': 'But empire changes the gaze entirely, | reason, understanding, usage and way alike.' +- 'id': '009_025_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ طرح دیگری انداختی | دل ز دستور کہن پرداختی' + - 'lang': 'en' + 'text': 'You who have laid down a new plan, | and disengaged your heart from the ancient system,' +- 'id': '009_025_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو ما اسلامیان اندر جہان | قیصریت را شکستی استخوان' + - 'lang': 'en' + 'text': 'like us Moslems you have broken | the bone of imperial rule in this world.' +- 'id': '009_025_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بر افروزی چراغی در ضمیر | عبرتی از سر گذشت ما بگیر' + - 'lang': 'en' + 'text': 'So that you may light a lamp in your heart | take a warning from our past history;' +- 'id': '009_025_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای خود محکم گذار اندر نبرد | گرد این لات و ہبل دیگر مگرد' + - 'lang': 'en' + 'text': 'set your foot firm in the battle, | circle no more about this Lat and Hubal.' +- 'id': '009_025_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی می خواہد این دنیای پیر | آنکہ باشد ہم بشیر و ہم نذیر' + - 'lang': 'en' + 'text': 'This aged world requires a nation | that shall be both bearer of good tidings and warner.' +- 'id': '009_025_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز می آئی سوی اقوام شرق | بستہ ایام تو با ایام شرق' + - 'lang': 'en' + 'text': 'Return again to the peoples of the East; | your ''days'' are bound up with the ''days'' of the East.' +- 'id': '009_025_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بجان افکندہ ئی سوزی دگر | در ضمیر تو شب و روزی دگر' + - 'lang': 'en' + 'text': 'You have kindled a new flame in the soul, | your heart houses a new night and day.' +- 'id': '009_025_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ شد افرنگ را آئین و دین | سوی آن دیر کہن دیگر مبین' + - 'lang': 'en' + 'text': 'The rite and religion of the Franks have grown old; | look no more towards that ancient cloister.' +- 'id': '009_025_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کردہ ئے کار خداوندان تمام | بگذر از لا جانب الا خرام' + - 'lang': 'en' + 'text': 'You have finished now with lords; | pass on from ''no'', march onwards to ''but''' +- 'id': '009_025_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذر از لا اگر جویندہ ئی | تا رہ اثبات گیری زندہ ئی' + - 'lang': 'en' + 'text': 'pass on from ''no'', if you are a true seeker, | that you may take the road of living affirmation.' +- 'id': '009_025_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ می خواہی نظام عالمی | جستہ ئی او را اساس محکمی؟' + - 'lang': 'en' + 'text': 'You who desire a new world-order, | have you sought for it a firm foundation?' +- 'id': '009_025_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داستان کہنہ شستی باب باب | فکر را روشن کن از ام الکتاب' + - 'lang': 'en' + 'text': 'You have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.' +- 'id': '009_025_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با سیہ فامان ید بیضا کہ داد | مژدۂ لا قیصر و کسری کہ داد' + - 'lang': 'en' + 'text': 'Who gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?' +- 'id': '009_025_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذر از جلوہ ہای رنگ رنگ | خویش را دریاب از ترک فرنگ' + - 'lang': 'en' + 'text': 'Transcend the many-coloured splendours, | find yourself by abandoning Europe!' +- 'id': '009_025_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ز مکر غربیان باشی خبیر | روبہی بگذار و شیری پیشہ گیر' + - 'lang': 'en' + 'text': 'If you are apprised by the Westerners'' cunning | give up the wolf, take on the lion''s trade.' +- 'id': '009_025_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست روباہی تلاش ساز و برگ | شیر مولا جوید آزادی و مرگ' + - 'lang': 'en' + 'text': 'What is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.' +- 'id': '009_025_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز بہ قرآن ضیغمی روباہی است | فقر قرآن اصل شاہنشاہی است' + - 'lang': 'en' + 'text': 'Without the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.' +- 'id': '009_025_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر قرآن اختلاط ذکر و فکر | فکر را کامل ندیدم جز بہ ذکر' + - 'lang': 'en' + 'text': 'The poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.' +- 'id': '009_025_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر ذوق و شوق را دادن ادب | کار جان است این ، کار کام و لب' + - 'lang': 'en' + 'text': 'Meditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.' +- 'id': '009_025_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیزد از وی شعلہ ہای سینہ سوز | با مزاج تو نمی سازد ہنوز' + - 'lang': 'en' + 'text': 'From it arise the flames that burn the breast, | it does not accord with your temperament yet.' +- 'id': '009_025_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای شہید شاہد رعنای فکر | با تو گویم از تجلی ہای فکر' + - 'lang': 'en' + 'text': 'Martyr of the delicate beauty of reason, | I will tell you of the revelations of reason!' +- 'id': '009_025_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست قرآن ؟ خواجہ را پیغام مرگ | دستگیر بندۂ بی ساز و برگ' + - 'lang': 'en' + 'text': 'What is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.' +- 'id': '009_025_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیچ خیر از مردک زرکش مجو، | ’’لن تنالوا البر حتی تنفقوا‘‘' + - 'lang': 'en' + 'text': 'Look not for good from the money-grubbing manikin | You will not attain piety, until you expend.' +- 'id': '009_025_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ربا آخر چہ می زاید فتن | کش نداند لذت قرض حسن' + - 'lang': 'en' + 'text': 'What pray is born of usury? Tumults! | No one knows the pleasure of ''a good loan''.' +- 'id': '009_025_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ربا جان تیرہ دل چون خشت و سنگ | آدمی درندہ بی دندان و چنگ' + - 'lang': 'en' + 'text': 'Usury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.' +- 'id': '009_025_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رزق خود را از زمین بردن رواست | این متاع بندہ و ملک خداست' + - 'lang': 'en' + 'text': 'It is lawful to draw one''s sustenance from the soil | this is man''s ''enjoyment'', the property of God.' +- 'id': '009_025_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ مؤمن امین ، حق مالک است | غیر حق ہر شی کہ بینی ہالک است' + - 'lang': 'en' + 'text': 'The believer is the trustee, God is the possessor; | whatever you see other than God is perishing.' +- 'id': '009_025_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رایت حق از ملوک آمد نگون | قریہ ہا از دخل شان خوار و زبون' + - 'lang': 'en' + 'text': 'God''s banner has been beaten down by kings, | their entry has reduced townships to misery.' +- 'id': '009_025_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب و نان ماست از یک مائدہ | دودۂ آدم ’’کنفس واحدہ‘‘' + - 'lang': 'en' + 'text': 'Our bread and water are of one table; | the progeny of Adam are as a single soul.' +- 'id': '009_025_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش قرآن تا درین عالم نشست | نقشہای کاہن و پایا شکست' + - 'lang': 'en' + 'text': 'When the Koran''s design descended into this world | it shattered the images of priest and pope;' +- 'id': '009_025_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش گویم آنچہ در دل مضمر است | این کتابی نیست چیزی دیگر است' + - 'lang': 'en' + 'text': 'I speak openly what is hidden in my heart | this is not a book, it is something other!' +- 'id': '009_025_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بجان در رفت جان دیگر شود | جان چو دیگر شد جہان دیگر شود' + - 'lang': 'en' + 'text': 'When it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.' +- 'id': '009_025_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل حق پنہان و ہم پیداست این | زندہ و پایندہ و گویاست این' + - 'lang': 'en' + 'text': 'Like God, it is at once hidden and manifest, | living and enduring, yes, and speaking.' +- 'id': '009_025_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو تقدیر ہای غرب و شرق | سرعت اندیشہ پیدا کن چو برق' + - 'lang': 'en' + 'text': 'In it are the destinies of East and West | realise then the lightning-like swiftness of thought!' +- 'id': '009_025_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مسلمان گفت جان بر کف بنہ | ہر چہ از حاجت فزون داری بدہ' + - 'lang': 'en' + 'text': 'It told the Moslem, "Put Your life in your hands; | give whatever you possess beyond your needs."' +- 'id': '009_025_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفریدی شرع و آئینی دگر | اندکی با نور قرآنش نگر' + - 'lang': 'en' + 'text': 'You have created a new law and order; | consider it a little in the light of the Koran' +- 'id': '009_025_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از بم و زیر حیات آگہ شوی | ہم ز تقدیر حیات آگہ شوی' + - 'lang': 'en' + 'text': 'and you will understand life''s heights and depths, | you will comprehend the destiny of life.' +- 'id': '009_025_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محفل ما بی می و بی ساقی است | ساز قرآن را نواہا باقی است' + - 'lang': 'en' + 'text': 'Our assembly is without wine and cupbearer, | yet the melodies of the Koran''s instrument are immortal;' +- 'id': '009_025_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زخمۂ ما بی اثر افتد اگر | آسمان دارد ھزاران زخمہ ور' + - 'lang': 'en' + 'text': 'if our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.' +- 'id': '009_025_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر حق از امتان آمد غنی | از زمان و از مکان آمد غنی' + - 'lang': 'en' + 'text': 'God''s remembrance requires not nations, | it transcends the bounds of time and space.' +- 'id': '009_025_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر حق از ذکر ہر ذاکر جداست | احتیاج روم و شام او را کجاست' + - 'lang': 'en' + 'text': 'God''s remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?' +- 'id': '009_025_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق اگر از پیش ما برداردش | پیش قومی دیگری بگذاردش' + - 'lang': 'en' + 'text': 'If God should remove it from us | He can if He will transfer it to another people.' +- 'id': '009_025_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مسلمان دیدہ ام تقلید و ظن | ہر زمان جانم بلرزد در بدن' + - 'lang': 'en' + 'text': 'I have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;' +- 'id': '009_025_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترسم از روزی کہ محرومش کنند | آتش خود بر دل دیگر زنند' + - 'lang': 'en' + 'text': 'I fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.' +- 'id': '009_025_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر رومی بہ زندہ رود می گوید کہ شعری بیار | پیر رومی آن سراپا جذب و درد' + - 'lang': 'en' + 'text': 'The Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,' +- 'id': '009_025_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این سخن دانم کہ با جانش چہ کرد | از درون آہی جگر دوزی کشید' + - 'lang': 'en' + 'text': 'I know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,' +- 'id': '009_025_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اشک او رنگین تر از خون شہید | آنکہ تیرش جز دل مردان نسفت' + - 'lang': 'en' + 'text': 'his tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,' +- 'id': '009_025_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوی افغانی نگاہی کرد و گفت | ’’دل بخون مثل شفق باید زدن' + - 'lang': 'en' + 'text': 'turned his gaze upon Afghani, and spoke: | "The heart must throb with blood like the twilight,' +- 'id': '009_025_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست در فتراک حق باید زدن | جان ز امید است چون جوئی روان' + - 'lang': 'en' + 'text': 'the hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,' +- 'id': '009_025_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترک امید است مرگ جاودان‘‘ | باز در من دید و گفت ای زندہ رود' + - 'lang': 'en' + 'text': 'the abandonment of hope is eternal death." | He looked at me again, and said: Zinda-Rud,' +- 'id': '009_025_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دو بیتی آتش افکن در وجود | ناقۂ ما خستہ و محمل گران' + - 'lang': 'en' + 'text': 'with a couplet set all being afire. | Our camel is weary and the load is heavy;' +- 'id': '009_025_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلخ تر باید نوای ساربان | امتحان پاک مردان از بلاست' + - 'lang': 'en' + 'text': 'more bitter must be the song of the caravaneer. | The proving of holy men is through adversity,' +- 'id': '009_025_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تشنگان را تشنہ تر کردن رواست | در گذر مثل کلیم از رود نیل' + - 'lang': 'en' + 'text': 'it is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,' +- 'id': '009_025_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوی آتش گام زن مثل خلیل | نغمۂ مردی کہ دارد بوی دوست' + - 'lang': 'en' + 'text': 'stride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved' diff --git a/data/github_iqbal_demystified/poems/009/009_026.yaml b/data/github_iqbal_demystified/poems/009/009_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6935dc8f7e73b9eeb4a9c31947c26cb88c9d79d8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_026.yaml @@ -0,0 +1,52 @@ +--- +'id': '009_026' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFغزل زندہ رود" +- 'lang': 'en' + 'text': 'THE SONG OF ZINDA-RUD' +'description': [] +'sher': +- 'id': '009_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این گل و لالہ تو گوئی کہ مقیم اند ہمہ | راہ پیما صفت موج نسیم اند ہمہ' + - 'lang': 'en' + 'text': 'You say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.' +- 'id': '009_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی تازہ کہ جوئیم و نیابیم کجاست | مسجد و مکتب و میخانہ عقیم اند ہمہ' + - 'lang': 'en' + 'text': 'Where is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.' +- 'id': '009_026_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرفی از خویشتن آموز و در آن حرف بسوز | کہ درین خانقہ بی سوز کلیم اند ہمہ' + - 'lang': 'en' + 'text': 'Learn a word from your own self, and in that word burn, | for in this convent all lack Moses'' fire.' +- 'id': '009_026_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از صفا کوشی این تکیہ نشینان کم گوی | موی ژولیدہ و ناشستہ گلیم اند ہمہ' + - 'lang': 'en' + 'text': 'speak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.' +- 'id': '009_026_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ حرمہا کہ درون حرمی ساختہ اند | اہل توحید یک اندیش و دو نیم اند ہمہ' + - 'lang': 'en' + 'text': 'What temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!' +- 'id': '009_026_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکل این نیست کہ بزم از سر ہنگامہ گذشت | مشکل این است کہ بی نقل و ندیم اند ہمہ' + - 'lang': 'en' + 'text': 'The problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!' diff --git a/data/github_iqbal_demystified/poems/009/009_027.yaml b/data/github_iqbal_demystified/poems/009/009_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..87313b20b72d64b26a6184b03099ccc20f1ae1c1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_027.yaml @@ -0,0 +1,206 @@ +--- +'id': '009_027' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفلک زہرہ" +- 'lang': 'en' + 'text': 'THE SPHERE OF VENUS' +'description': [] +'sher': +- 'id': '009_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان ما و نور آفتاب | از فضای تو بتو چندین حجاب' + - 'lang': 'en' + 'text': 'Between us and the light of the sun | there hang how many veils of space fold upon fold!' +- 'id': '009_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش ما صد پردہ را آویختند | جلوہ ہای آتشین را بیختند' + - 'lang': 'en' + 'text': 'A hundred curtains have been suspended before us, | intertwisted firework displays,' +- 'id': '009_027_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز کم سوزے شود دل سوز تر | سازگار آید بشاخ و برگ و بر' + - 'lang': 'en' + 'text': 'that the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.' +- 'id': '009_027_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تب او در عروق لالہ خون | آب جو از رقص او سیماب گون' + - 'lang': 'en' + 'text': 'Through its glow blood leaps in the tulip''s veins, | its dance transforms the stream to quicksilver.' +- 'id': '009_027_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان از خاک خیزد جان پاک | سوی بی سوئی گریزد جان پاک' + - 'lang': 'en' + 'text': 'Just the pure spirit rises from the dust, | the pure spirit flees towards whither;' +- 'id': '009_027_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ او مرگ و حشر و نشر و مرگ | جز تب و تابی ندارد ساز و برگ' + - 'lang': 'en' + 'text': 'on that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.' +- 'id': '009_027_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضائی صد سپہر نیلگون | غوطہ پیھم خوردہ باز آید برون' + - 'lang': 'en' + 'text': 'Into that expanse of a hundred azure heavens | plunging continually, it surges out anew;' +- 'id': '009_027_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود حریم خویش و ابراہیم خویش | چون ذبیح اﷲ در تسلیم خویش' + - 'lang': 'en' + 'text': 'itself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.' +- 'id': '009_027_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او نہ آسمان نہ خیبر است | ضربت او از مقام حیدر است' + - 'lang': 'en' + 'text': 'Before it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.' +- 'id': '009_027_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ستیز دمبدم پاکش کند | محکم و سیار و چالاکش کند' + - 'lang': 'en' + 'text': 'It is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,' +- 'id': '009_027_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می کند پرواز در پہنای نور | مخلبش گیرندۂ جبریل و حور' + - 'lang': 'en' + 'text': 'it spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,' +- 'id': '009_027_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاز ’’ما زاغ البصر‘‘ گیرد نصیب | بر مقام ’’عبدہ‘‘ گردد رقیب' + - 'lang': 'en' + 'text': 'that it may take its share in the eye swerved out | and stand guardian in the ranks of God''s servants.' +- 'id': '009_027_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام خود نمیدانم کجاست | این قدر دانم کہ از یاران جداست' + - 'lang': 'en' + 'text': 'I do not know where my own station is, | I only know that it is apart from all friends.' +- 'id': '009_027_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرونم جنگ بی خیل و سپہ | بیند آنکو ہمچو من دارد نگہ' + - 'lang': 'en' + 'text': 'Deep within me rages a war without horsemen and armies; | he will describe it who has vision like me.' +- 'id': '009_027_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیخبر مردان ز رزم کفر و دین | جان من تنہا چو زین العابدین' + - 'lang': 'en' + 'text': 'Men are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;' +- 'id': '009_027_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام و راہ کس آگاہ نیست | جز نوای من چراغ راہ نیست' + - 'lang': 'en' + 'text': 'no one is aware of the station and the way, | except for my song there is no lamp to light the path.' +- 'id': '009_027_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق دریا طفلک و برنا و پیر | جان بساحل بردہ یک مرد فقیر' + - 'lang': 'en' + 'text': 'Infant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.' +- 'id': '009_027_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر کشیدم پردہ ہای این وثاق | ترسم از وصل و بنالم از فراق' + - 'lang': 'en' + 'text': 'I have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.' +- 'id': '009_027_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وصل ار پایان شوق است الحذر | ای خنک آہ و فغان بی اثر' + - 'lang': 'en' + 'text': 'If union be the end of yearning, beware; | how blessed the sighs and vain lamentations!' +- 'id': '009_027_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہرو از جادہ کم گیرد سراغ | گر بجانش سازگار آید فراغ' + - 'lang': 'en' + 'text': 'The wayfarer searches little for the high-road | if to be carefree is congenial to his soul.' +- 'id': '009_027_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دلے دارم کہ از ذوق نظر | ہر زمان خواہد جہانی تازہ تر' + - 'lang': 'en' + 'text': 'My soul is such that, for the joy of gazing, | it every moment desires a new world.' +- 'id': '009_027_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی از احوال جان من خبیر | گفت ’’می خواہی دگر عالم بگیر!' + - 'lang': 'en' + 'text': 'Rumi, well aware of the states of my soul, | said Do you desire another world? Take it!' +- 'id': '009_027_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق شاطر ، ما بدستش مہرہ ایم | پیش بنگر در سواد زھرہ ایم‘‘' + - 'lang': 'en' + 'text': 'Love is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.' +- 'id': '009_027_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی از آب و خاک او را قوام | چون حرم اندر غلاف مشک فام' + - 'lang': 'en' + 'text': 'This world too subsists on water and clay, | a sanctuary enveloped in purest musk,' +- 'id': '009_027_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با نگاہ پردہ سوز و پردہ در | از درون میغ و ماغ او گذر' + - 'lang': 'en' + 'text': 'with a glance that burns and renders all veils | pass within its clouds and mists' +- 'id': '009_027_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو بینی خدایان کہن | می شناسم من ہمہ را تن بتن' + - 'lang': 'en' + 'text': 'and you will see therein the ancient gods; | I know them all, one by one' +- 'id': '009_027_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بعل و مردوخ و یعوق و نسروفسر | رم خن و لات و منات و عسروغسر' + - 'lang': 'en' + 'text': 'Baal, Marduk, Ya''uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;' +- 'id': '009_027_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر قیام خویش می آرد دلیل | از مزاج این زمان بی خلیل‘‘' + - 'lang': 'en' + 'text': 'every one of them offers proof of its immortality | in the temper of this age that knows no Abraham.' diff --git a/data/github_iqbal_demystified/poems/009/009_028.yaml b/data/github_iqbal_demystified/poems/009/009_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7fdcdf4cde05df6ee577c8ea241e5cf188f26833 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_028.yaml @@ -0,0 +1,164 @@ +--- +'id': '009_028' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمجلس خدایان اقوام قدیم" +- 'lang': 'en' + 'text': 'THE ASSEMBLY OF THE GODS OF THE ANCIENT PEOPLES' +'description': [] +'sher': +- 'id': '009_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ہوای تند و آن شبگون سحاب | برق اندر ظلمتش گم کردہ تاب' + - 'lang': 'en' + 'text': 'That tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;' +- 'id': '009_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزمی اندر ہوا آویختہ | چاک دامان و گہر کم ریختہ' + - 'lang': 'en' + 'text': 'an ocean suspended in their air, | its skirt rent, few pearls pouring,' +- 'id': '009_028_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساحلش ناپید و موجش گرم خیز | گرم خیز و با ہواہا کم ستیز' + - 'lang': 'en' + 'text': 'its shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.' +- 'id': '009_028_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی و من اندر آن دریای قیر | چون خیال اندر شبستان ضمیر' + - 'lang': 'en' + 'text': 'Rumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind' +- 'id': '009_028_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او سفر ہا دیدہ و من نو سفر | در دو چشمم ناصبور آمد نظر' + - 'lang': 'en' + 'text': 'he much-travelled, I new to travel, | my eyes impatient to gaze abroad.' +- 'id': '009_028_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان گفتم نگاہم نارساست | آن دگر عالم نمی بینم کجاست' + - 'lang': 'en' + 'text': 'Continually I cried: "My sight is inadequate, | I do not see where the other world may be!"' +- 'id': '009_028_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نشان کوہسار آمد پدید | جویبار و مرغزار آمد پدید' + - 'lang': 'en' + 'text': 'Presently a mountain-range appeared, | a river, a broad meadow appeared,' +- 'id': '009_028_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و صحرا صد بہار اندر کنار | مشکبار آمد نسیم از کوہسار' + - 'lang': 'en' + 'text': 'mountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.' +- 'id': '009_028_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ہای طایران ہم نفس | چشمہ زار و سبزہ ہای نیم رس' + - 'lang': 'en' + 'text': 'Songs of birds conspiring together, | fountains, and verdant herbs half-grown.' +- 'id': '009_028_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن ز فیض آن ہوا پایندہ تر | جان پاک اندر بدن بینندہ تر' + - 'lang': 'en' + 'text': 'The body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.' +- 'id': '009_028_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سر کہ پارہ ئی کردم نظر | خرم آن کوہ و کمر آن دشت و در' + - 'lang': 'en' + 'text': 'I fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;' +- 'id': '009_028_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وادی خوش بی نشیب و بی فراز | آب خضر آرد بخاک او نیاز' + - 'lang': 'en' + 'text': 'a lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.' +- 'id': '009_028_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین وادی خدایان کہن | آن خدای مصر و این رب الیمن' + - 'lang': 'en' + 'text': 'In this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,' +- 'id': '009_028_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ز ارباب عرب این از عراق | این الہ الوصل و آن رب الفراق' + - 'lang': 'en' + 'text': 'there a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,' +- 'id': '009_028_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ز نسل مہر و داماد قمر | آن بہ زوج مشتری دارد نظر' + - 'lang': 'en' + 'text': 'here an offspring of the sun, and the moon''s son-in-law, | another looking to the consort of Jupiter,' +- 'id': '009_028_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انم یکی در دست او تیغ دو رو | وان دگر پیچیدہ ماری در گلو' + - 'lang': 'en' + 'text': 'one holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.' +- 'id': '009_028_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر یکی ترسندہ از ذکر جمیل | ہر یکے آزردہ از ضرب خلیل' + - 'lang': 'en' + 'text': 'Each one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.' +- 'id': '009_028_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت مردوخ آدم از یزدان گریخت | از کلیسا و حرم نالان گریخت' + - 'lang': 'en' + 'text': 'Mardukh said: "Man has fled from God, | fled from church and sanctuary, lamenting,' +- 'id': '009_028_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بیفزاید بہ ادراک و نظر | سوی عھد رفتہ باز آید نگر' + - 'lang': 'en' + 'text': 'and to augment his vision and perception | turns his gaze backwards to the past age.' +- 'id': '009_028_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می برد لذت ز آثار کہن | از تجلی ہای ما دارد سخن' + - 'lang': 'en' + 'text': 'He takes delight in ancient relics, | makes speeches about our theophanies.' +- 'id': '009_028_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزگار افسانۂ دیگر گشاد | می وزد زان خاکدان باد مراد' + - 'lang': 'en' + 'text': 'Time has revealed a new legend; | a favourable wind is wafting from younder earth."' +- 'id': '009_028_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بعل از فرط طرب خوش میسرود | بر خدایان رازہای ما گشود' + - 'lang': 'en' + 'text': 'Baal in excess of joy chanted sweetly | Unveiling our secrets to the gods.' diff --git a/data/github_iqbal_demystified/poems/009/009_029.yaml b/data/github_iqbal_demystified/poems/009/009_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8359d2641285abb7f5e8653eb7559443d6ffcd29 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_029.yaml @@ -0,0 +1,136 @@ +--- +'id': '009_029' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنغمۂ بعل" +- 'lang': 'en' + 'text': 'SONG OF BAAL' +'description': [] +'sher': +- 'id': '009_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدم این نیلی تتق را بر درید | آنسوی گردون خدائی را ندید' + - 'lang': 'en' + 'text': 'Man has rent younder azure veil | and, beyond the sky, has seen no God.' +- 'id': '009_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل آدم بجز افکار چیست | ہمچو موج این سر کشید و آن رمید' + - 'lang': 'en' + 'text': 'What is there in man''s heart but thoughts, | like waves this upsurging and that fleeing?' +- 'id': '009_029_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانش از محسوس می گیرد قرار | بو کہ عھد رفتہ باز آید پدید' + - 'lang': 'en' + 'text': 'His soul takes repose in the sensible; | would that the past age might return!' +- 'id': '009_029_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ باد افرنگی مشرق شناس | آنکہ ما را از لحد بیرون کشید' + - 'lang': 'en' + 'text': 'Long live the European orientalist | who has drawn us forth from the tomb!' +- 'id': '009_029_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدایان کہن وقت است وقت | در نگر آن حلقۂ وحدت شکست' + - 'lang': 'en' + 'text': 'Ancient gods, our time has come! | Behold, the ring of unity is broken,' +- 'id': '009_029_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آل ابراہیم بی ذوق الست | صحبتش پاشیدہ جامش ریز ریز' + - 'lang': 'en' + 'text': 'Abraham''s people have lost the joy of Alast; | its company is scattered, its cup in fragments,' +- 'id': '009_029_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ بود از بادۂ جبریل مست | مرد حر افتاد در بند جہات' + - 'lang': 'en' + 'text': 'the cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,' +- 'id': '009_029_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با وطن پیوست و از یزدان گسست | خون او سرد از شکوہ دیریان' + - 'lang': 'en' + 'text': 'joined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,' +- 'id': '009_029_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاجرم پیر حرم زنار بست | ای خدایان کہن وقت است وقت' + - 'lang': 'en' + 'text': 'the Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!' +- 'id': '009_029_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جھان باز آمد ایام طرب | دین ہزیمت خوردہ از ملک و نسب' + - 'lang': 'en' + 'text': 'The days of joy have returned to the world, | religion has been routed by sovereignty and lineage.' +- 'id': '009_029_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چراغ مصطفی اندیشہ چیست | زانکہ او را پف زند صد بولہب' + - 'lang': 'en' + 'text': 'What thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?' +- 'id': '009_029_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ می آید صدای لاالہ | آنچہ از دل رفت کی ماند بہ لب' + - 'lang': 'en' + 'text': 'Though the cry "There is no god" rises up still | how should that remain on the lips which has gone from the heart?' +- 'id': '009_029_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہرمن را زندہ کرد افسون غرب | روز یزدان زرد رو از بیم شب' + - 'lang': 'en' + 'text': 'The West''s enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.' +- 'id': '009_029_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدایان کہن وقت است وقت | بند دین از گردنش باید گشود' + - 'lang': 'en' + 'text': 'Ancient gods, our time has come! | Religion''s chain must be loosed from his neck,' +- 'id': '009_029_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ ما بندۂ آزاد بود | تا صلوت او را گران آید ہمی' + - 'lang': 'en' + 'text': 'our slave was ever a free slave; | since the ritual prayers are heavy for him,' +- 'id': '009_029_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رکعتی خواہیم و آن ھم بی سجود | جذبہ ہا از نغمہ می گردد بلند' + - 'lang': 'en' + 'text': 'we seek only one prayer, and that without prostration. | Passions are elevated by songs,' +- 'id': '009_029_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس چہ لذت در نماز بی سرود | از خداوندی کہ غیب او را سزد' + - 'lang': 'en' + 'text': 'so what pleasure is there in prayers without hymns? | Better the demon that makes itself visible' +- 'id': '009_029_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشتر آن دیوی کہ آید در شہود | ای خدایان کہن وقت است وقت' + - 'lang': 'en' + 'text': 'than a God to whom the Unseen is meet. | Ancient gods, our time has come!' diff --git a/data/github_iqbal_demystified/poems/009/009_030.yaml b/data/github_iqbal_demystified/poems/009/009_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..12e8ba500574fe1315f8135dc3d6e5f6de39e048 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_030.yaml @@ -0,0 +1,339 @@ +--- +'id': '009_030' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفرو رفتن بدریای زہرہ و دیدن ارواح فرعون و کشنر را" +- 'lang': 'en' + 'text': 'WE PLUNGE INTO THE SEA OF VENUS AND BEHOLD THE SPIRITS OF PHARAOH AND KITCHENER' +'description': [] +'sher': +- 'id': '009_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر روم آن صاحب ’’ذکر جمیل‘‘ | ضرب او را سطوت ضرب خلیل' + - 'lang': 'en' + 'text': 'The Sage of Rum, that master of fair Report | whose blow has the power of Abraham''s fist,' +- 'id': '009_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این غزل در عالم مستی سرود | ہر خدای کہنہ آمد در سجود' + - 'lang': 'en' + 'text': 'chanted this song in the world of intoxication | and all the ancient gods prostrate fell.' +- 'id': '009_030_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزل' + - 'lang': 'en' + 'text': 'Ghazal' +- 'id': '009_030_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’باز بر رفتہ و آیندہ نظر باید کرد | ہلہ بر خیز کہ اندیشہ دگر باید کرد' + - 'lang': 'en' + 'text': 'Again one must gaze on the past and the future; | ho, rise up, for one must think anew.' +- 'id': '009_030_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بر ناقۂ ایام کشد محمل خویش | عاشقی راحلہ از شام و سحر باید کرد' + - 'lang': 'en' + 'text': 'Love carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.' +- 'id': '009_030_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر ما گفت جہان بر روشی محکم نیست | از خوش و ناخوش او قطع نظر باید کرد' + - 'lang': 'en' + 'text': 'Our elder said, "The world follows not a constant way, | one must close one''s eyes to its joys and griefs.' +- 'id': '009_030_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر ترک جہان کردہ سر او داری | پس نخستین ز سر خویش گذر باید کرد' + - 'lang': 'en' + 'text': 'If, having abandoned the world, you intend Him, | first you must pass away from your self."' +- 'id': '009_030_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش در دل من لات و منات است بسی | گفت این بتکدہ را زیر و زبر باید کرد‘‘' + - 'lang': 'en' + 'text': 'I said to him, "In my heart are many Lats and Manats." | He said, "You must destroy this idol-house utterly."' +- 'id': '009_030_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز با من گفت ’’بر خیز ای پسر | جز بدامانم میاویز ای پسر' + - 'lang': 'en' + 'text': 'Again he said to me: "Rise up, boy, | cling only to my skirt, boy.' +- 'id': '009_030_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کہستان آن جبال بی کلیم | آنکہ از برف است چون انبار سیم' + - 'lang': 'en' + 'text': 'Yonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,' +- 'id': '009_030_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در پس او قلزم الماس گون | آشکارا تر درونش از برون' + - 'lang': 'en' + 'text': 'beyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;' +- 'id': '009_030_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بموج و نی بہ سیل او را خلل | در مزاج او سکون لم یزل' + - 'lang': 'en' + 'text': 'undisturbed by wave or torrent, | in its nature an eternal quiet.' +- 'id': '009_030_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مقام سر کشان زور مست | منکران غایب و حاضر پرست' + - 'lang': 'en' + 'text': 'This is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;' +- 'id': '009_030_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی از شرق و آن دیگر ز غرب | ہر دو با مردان حق در حرب و ضرب' + - 'lang': 'en' + 'text': 'that one from the East, the other from the West, | both at war and blows with the men of God.' +- 'id': '009_030_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی بر گردنش چوب کلیم | وان دگر از تیغ درویشی دو نیم' + - 'lang': 'en' + 'text': 'One has had on his neck the staff of Moses, | the other struck asunder by a dervish''s sword,' +- 'id': '009_030_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو فرعون این صغیر و آن کبیر | ہر دو در آغوش دریا تشنہ میر' + - 'lang': 'en' + 'text': 'both Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;' +- 'id': '009_030_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کسی با تلخی مرگ آشناست | مرگ جباران ز آیات خداست' + - 'lang': 'en' + 'text': 'each is familiar with the bitterness of death" | the death of tyrants is one of God''s signs.' +- 'id': '009_030_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درپے من پا بنہ از کس مترس | دست در دستم بدہ از کس مترس' + - 'lang': 'en' + 'text': 'Follow me closely and fear no one; | place your hand in mine and fear no one.' +- 'id': '009_030_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینۂ دریا چو موسے بر درم | من ترا اندر ضمیر او برم‘‘' + - 'lang': 'en' + 'text': 'I will rend apart the sea like Moses; | I will guide you into its very breast.' +- 'id': '009_030_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر بر ما سینۂ خود را گشود | یا ہوا بود و چو آبے وانمود' + - 'lang': 'en' + 'text': 'The sea opened to us its breast | or was it air, that appeared as a water?' +- 'id': '009_030_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قعر او یک وادی بیرنگ و بو | وادے تاریکی او تو بہ تو' + - 'lang': 'en' + 'text': 'Its depths were a valley without colour and scent, | a valley whose darkness was fold on fold.' +- 'id': '009_030_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر رومی سورۂ طہ سرود | زیر دریا ماہتاب آمد فرود' + - 'lang': 'en' + 'text': 'The Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.' +- 'id': '009_030_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہہای شستہ و عریان و سرد | اندر آن سر گشتہ و حیران دو مرد' + - 'lang': 'en' + 'text': 'Mountains washed, naked and cold, | and amid them two bewildered men' +- 'id': '009_030_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوی رومی یک نظر نگریستند | باز سوی یکدگر نگریستند' + - 'lang': 'en' + 'text': 'who first cast a glance on Rumi, | then gazed one upon the other.' +- 'id': '009_030_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت فرعون این سحر این جوی نور | از کجا این صبح و این نور و ظہور' + - 'lang': 'en' + 'text': 'Pharaoh cried, "What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?"' +- 'id': '009_030_026' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_030_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ پنہان است ازو پیداستی | اصل این نور از یدبیضاستی' + - 'lang': 'en' + 'text': 'All that is hidden through Him is manifest; | the origin of this Light is from the White Hand.' +- 'id': '009_030_028' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرعون' + - 'lang': 'en' + 'text': 'Pharaoh' +- 'id': '009_030_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ نقد عقل و دین در باختم | دیدم و این نور را نشناختم' + - 'lang': 'en' + 'text': 'Ah, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.' +- 'id': '009_030_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای جھانداران سوی من بنگرید | ای زیانکاران سوی من بنگرید' + - 'lang': 'en' + 'text': 'World-rulers, gaze all upon me; | world-destroyers, gaze all upon me!' +- 'id': '009_030_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای قومی از ہوس گردیدہ کور | می برد لعل و گہر از خاک گور' + - 'lang': 'en' + 'text': 'Woe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!' +- 'id': '009_030_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکری کو در عجایب خانہ ایست | بر لب خاموش او افسانہ ایست' + - 'lang': 'en' + 'text': 'A human shape dwells in a museum | with a legend upon its silent lips' +- 'id': '009_030_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ملوکیت خبرہا می دھد | کور چشمان را نظرہا می دہد' + - 'lang': 'en' + 'text': 'telling the history of imperialism | and giving visions to the blind.' +- 'id': '009_030_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست تقدیر ملوکیت ، شقاق | محکمی جستن ز تدبیر نفاق' + - 'lang': 'en' + 'text': 'What is the grand design of imperialism? | To seek security by contriving division.' +- 'id': '009_030_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از بد آموزی زبون تقدیر ملک | باطل و آشفتہ تر تدبیر ملک' + - 'lang': 'en' + 'text': 'From such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.' +- 'id': '009_030_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز اگر بینم کلیم اﷲ را | خواھم از وی یک دل آگاہ را' + - 'lang': 'en' + 'text': 'If I could only see God''s interlocutor again | I would beg from him a heart aware.' +- 'id': '009_030_037' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_030_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاکمی بی نور جان خام است خام | بی یدبیضا ملوکیت حرام' + - 'lang': 'en' + 'text': 'Government without spiritual light is raw, raw, | imperial power without the White Hand is a sin.' +- 'id': '009_030_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاکمی از ضعف محکومان قویست | بیخش از حرمان محرومان قویست' + - 'lang': 'en' + 'text': 'Rulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.' +- 'id': '009_030_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاج از باج است و از تسلیم باج | مرد اگر سنگ است میگردد زجاج' + - 'lang': 'en' + 'text': 'The crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.' +- 'id': '009_030_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فوج و زندان و سلاسل رہزنی است | اوست حاکم کز چنین سامان غنی است' + - 'lang': 'en' + 'text': 'Armies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.' +- 'id': '009_030_042' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذوالخرطوم' + - 'lang': 'en' + 'text': 'Kitchener of Khartoum' +- 'id': '009_030_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقصد قوم فرنگ آمد بلند | از پی لعل و گہر گوری نکند' + - 'lang': 'en' + 'text': 'The goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls' +- 'id': '009_030_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر گذشت مصر و فرعون و کلیم | می توان دیدن ز آثار قدیم' + - 'lang': 'en' + 'text': 'the history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.' +- 'id': '009_030_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت کشف اسرار است و بس | حکمت بی جستجو خوار است و بس' + - 'lang': 'en' + 'text': 'Science and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.' +- 'id': '009_030_046' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرعون' + - 'lang': 'en' + 'text': 'Pharaoh' +- 'id': '009_030_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبر ما را علم و حکمت بر گشود | لیکن اندر تربت مہدی چہ بود' + - 'lang': 'en' + 'text': 'Science and wisdom uncovered my tomb; | but what was there to find in the Mahdi''s grave?' diff --git a/data/github_iqbal_demystified/poems/009/009_031.yaml b/data/github_iqbal_demystified/poems/009/009_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..29b08fe3f553823d00e2b778907d5b7d43570e71 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_031.yaml @@ -0,0 +1,185 @@ +--- +'id': '009_031' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنمودار شدن درویش سودانی" +- 'lang': 'en' + 'text': 'THE SUDANESE DERVISH APPEARS' +'description': [] +'sher': +- 'id': '009_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق بیتابانہ رخشید اندر آب | موجہا بالید و غلطید اندر آب' + - 'lang': 'en' + 'text': 'A restless lightning flashed in the water, | waves surged and rolled in the water;' +- 'id': '009_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوی خوش از گلشن جنت رسید | روح آن درویش مصر آمد پدید' + - 'lang': 'en' + 'text': 'a sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.' +- 'id': '009_031_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در صدف از سوز او گوہر گداخت | سنگ اندر سینہ کشنر گداخت' + - 'lang': 'en' + 'text': 'His fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.' +- 'id': '009_031_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ای کشنر اگر داری نظر | انتقام خاک درویشی نگر' + - 'lang': 'en' + 'text': 'He cried, "Kitchener, if you have eyes to see, | behold the avenging of a dervish''s dust!' +- 'id': '009_031_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمان خاک ترا گوری نداد | مرقدی جز در یم شوری نداد' + - 'lang': 'en' + 'text': 'Heaven granted no grave for your dust, | gave no resting-place but the salty ocean."' +- 'id': '009_031_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز حرف اندر گلوی او شکست | از لبش آہی جگر تابی گسست‘‘' + - 'lang': 'en' + 'text': 'Then the words broke in his throat; | from his lips a heart-rending sigh was loosed.' +- 'id': '009_031_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ای روح عرب بیدار شو | چون نیاکان خالق اعصار شو' + - 'lang': 'en' + 'text': '"Spirit of the Arabs", he cried, "arise; | like your forebears, be the creator of new ages!' +- 'id': '009_031_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای فواد ای فیصل ای ابن سعود | تا کجا بر خویش پیچیدن چو دود' + - 'lang': 'en' + 'text': 'Fouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?' +- 'id': '009_031_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ کن در سینہ آن سوزی کہ رفت | در جہان باز آور آن روزی کہ رفت' + - 'lang': 'en' + 'text': 'Revive in the breast that fire which has departed, | bring back to the world the day that has gone.' +- 'id': '009_031_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک بطحا خالدے دیگر بزای | نغمہ توحید را دیگر سرای' + - 'lang': 'en' + 'text': 'Soil of Batha, give birth to another Khalid, | chant once more the song of God''s Unity.' +- 'id': '009_031_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای نخیل دشت تو بالندہ تر | بر نخیزد از تو فاروقی دگر' + - 'lang': 'en' + 'text': 'In your plains taller grow the palm-trees; | shall not a new Farouk arise from you?' +- 'id': '009_031_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای جہان مؤمنان مشک فام | از تو می آید مرا بوے دوام' + - 'lang': 'en' + 'text': 'World of musky-hued believers, | from you the scent of eternal life is coming to me.' +- 'id': '009_031_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی تا کجا بی ذوق سیر | تا کجا تقدیر تو در دست غیر' + - 'lang': 'en' + 'text': 'How long will you live without the joy of journeying, | how long with your destiny in alien hands?' +- 'id': '009_031_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر مقام خود نیائی تا بہ کی | استخوانم در یمی نالد چو نی' + - 'lang': 'en' + 'text': 'How long will you desert your true station? | My bones lament in the deep like a reed-pipe;' +- 'id': '009_031_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از بلا ترسی حدیث مصطفی است | ’’مرد را روز بلا روز صفاست‘‘' + - 'lang': 'en' + 'text': 'are you afraid to suffer? The Chosen One declared, | "For man the day of suffering is the day of purification."' +- 'id': '009_031_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساربان یاران بہ یثرب ما بہ نجد | آن حدی کو ناقہ را آرد بوجد' + - 'lang': 'en' + 'text': 'Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.' +- 'id': '009_031_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابر بارید از زمین ہا سبزہ رست | می شود شاید کہ پای ناقہ سست' + - 'lang': 'en' + 'text': 'The cloud has rained, grasses have sprouted from the earth, | it may be that the camel''s pace grows languid.' +- 'id': '009_031_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم از درد جدائی در نفیر | آن رہی کو سبزہ کم دارد بگیر' + - 'lang': 'en' + 'text': 'My soul wails of the pain of separation; | take the road where fewer grasses grow.' +- 'id': '009_031_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناقہ مست سبزہ و من مست دوست | او بدست تست و من در دست دوست' + - 'lang': 'en' + 'text': 'My camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.' +- 'id': '009_031_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب را کردند بر صحرا سبیل | بر جبل ہا شستہ اوراق نخیل' + - 'lang': 'en' + 'text': 'They have made a way for waters into the desert, | upon the mountains the palm fronds are washed.' +- 'id': '009_031_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دو آہو در قفای یکدگر | از فراز تل فرود آید نگر' + - 'lang': 'en' + 'text': 'Yonder two gazelles one after the other | see how they are descending from the hill,' +- 'id': '009_031_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک دم آب از چشمۂ صحرا خورد | باز سوی راہ پیما بنگرد' + - 'lang': 'en' + 'text': 'for a moment drink from the desert spring | and then glance upon the traveller.' +- 'id': '009_031_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریگ دشت از نم مثال پرنیان | جادہ بر اشتر نمی آید گران' + - 'lang': 'en' + 'text': 'The dew has softened the sands of the plain like silk, | the highway is not hard for the camel:' +- 'id': '009_031_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلقہ حلقہ چون پر تیہو غمام | ترسم از باران کہ دوریم از مقام' + - 'lang': 'en' + 'text': 'the clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.' +- 'id': '009_031_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساربان یاران بہ یثرب ما بہ نجد | آن حدی کو ناقہ را آرد بوجد‘‘' + - 'lang': 'en' + 'text': 'Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.' diff --git a/data/github_iqbal_demystified/poems/009/009_032.yaml b/data/github_iqbal_demystified/poems/009/009_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e49540075971f510fd51bd28838d4a37dc88d6d6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_032.yaml @@ -0,0 +1,192 @@ +--- +'id': '009_032' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاہل مریخ" +- 'lang': 'en' + 'text': 'The Martians' +'description': [] +'sher': +- 'id': '009_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم را یک لحظہ بستم اندر آب | اندکی از خود گسستم اندر آب' + - 'lang': 'en' + 'text': 'For an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,' +- 'id': '009_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت بردم زی جہانی دیگری | با زمان و با مکانے دیگری' + - 'lang': 'en' + 'text': 'bore my baggage towards another world, | with another time, another space.' +- 'id': '009_032_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب ما بہ آفاقش رسید | روز و شب را نوع دیگر آفرید' + - 'lang': 'en' + 'text': 'Our sun reached its horizons, | creating a different kind of night and day.' +- 'id': '009_032_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن ز رسم و راہ جان بیگانہ ایست | در زمان و از زمان بیگانہ ایست' + - 'lang': 'en' + 'text': 'The body is a stranger to the spirit''s wont and way | which dwells in time, yet is a stranger to time.' +- 'id': '009_032_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان ما سازد بہر سوزی کہ ہست | وقت او خرم بہر روزی کہ ہست' + - 'lang': 'en' + 'text': 'Our soul accords with every fire there is, | its time rejoices in every day there is;' +- 'id': '009_032_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نگردد کہنہ از پرواز روز | روزہا از نور او عالم فروز' + - 'lang': 'en' + 'text': 'it grows not old with the flight of time, | the days illumine the world through its light.' +- 'id': '009_032_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز و شب را گردش پیہم ازوست | سیر او کن زانکہ ہر عالم ازوست' + - 'lang': 'en' + 'text': 'The ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.' +- 'id': '009_032_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغزاری با رصدگاہ بلند | دور بین او ثریا در کمند' + - 'lang': 'en' + 'text': 'A broad meadow with a tall observatory | whose telescope lassoed the Pleiades' +- 'id': '009_032_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت نہ گنبد خضراست این | یا سواد خاکدان ماست این' + - 'lang': 'en' + 'text': 'is this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?' +- 'id': '009_032_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ جستم وسعت او را کران | گاہ دیدم در فضای آسمان' + - 'lang': 'en' + 'text': 'Now I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.' +- 'id': '009_032_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر روم آن مرشد اہل نظر | گفت ’’مریخ است این عالم نگر' + - 'lang': 'en' + 'text': 'The Sage of Rum, that guide of the visionaries, | spoke: "Behold, this world is Mars;' +- 'id': '009_032_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون جہان ما طلسم رنگ و بوست | صاحب شہر و دیار و کاخ و کوست' + - 'lang': 'en' + 'text': 'like our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.' +- 'id': '009_032_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکنانش چون فرنگان ذوفنون | در علوم جان و تن از ما فزون' + - 'lang': 'en' + 'text': 'Its dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.' +- 'id': '009_032_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زمان و بر مکان قاہرترند | زانکہ در علم فضا ماہرترند' + - 'lang': 'en' + 'text': 'They have greater dominion over time and place | because they are cleverer at the science of space;' +- 'id': '009_032_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر وجودش آنچنان پیچیدہ اند | ہر خم و پیچ فضا را دیدہ اند' + - 'lang': 'en' + 'text': 'they have so penetrated into its essence | that they have seen its every twist and turn.' +- 'id': '009_032_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکیان را دل بہ بند آب و گل | اندرین عالم بدن در بند دل' + - 'lang': 'en' + 'text': 'Earth''s dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.' +- 'id': '009_032_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون دلی در آب و گل منزل کند | ہر چہ می خواہد بہ آب و گل کند' + - 'lang': 'en' + 'text': 'When a heart makes its lodging in water and clay, | with water and clay it makes what it wills;' +- 'id': '009_032_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مستی و ذوق و سرور از حکم جان | جسم را غیب و حضور از حکم جان' + - 'lang': 'en' + 'text': 'intoxication, joy, happiness are at the disposal of the soul, | the soul determines the body''s absence and presence.' +- 'id': '009_032_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جھان ما دو تا آمد وجود | جان و تن آن بی نمود آن با نمود' + - 'lang': 'en' + 'text': 'In our world, existence is a duality, | soul and body, the one invisible, the other visible;' +- 'id': '009_032_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکیان را جان و تن مرغ و قفس | فکر مریخی یک اندیش است و بس' + - 'lang': 'en' + 'text': 'for terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.' +- 'id': '009_032_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون کسی را میرسد روز فراق | چسصت تر می گردد از سوز فراق' + - 'lang': 'en' + 'text': 'When the day of separation arrives for any, | he becomes livelier from the flame of separation;' +- 'id': '009_032_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک دو روزی پیشتر از آن مرگ | می کند پیش کسان اعلان مرگ' + - 'lang': 'en' + 'text': 'a day or two before the day of death | he proclaims his decease to his fellows.' +- 'id': '009_032_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانشان پروردۂ اندام نیست | لاجرم خو کردۂ اندام نیست' + - 'lang': 'en' + 'text': 'Their soul is not nourished by the body, | therefore it has not become habituated to the body.' +- 'id': '009_032_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن بخویش اندر کشیدن مردن است | از جہان در خود رمیدن مردن است' + - 'lang': 'en' + 'text': 'Death is to draw in the body, | death is to flee from the world into one''s self.' +- 'id': '009_032_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برتر از فکر تو آمد این سخن | زانکہ جان تست محکوم بدن' + - 'lang': 'en' + 'text': 'This discourse is too high for your thought | because your soul is dominated by your body.' +- 'id': '009_032_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت اینجا یکدو دم باید گشاد | اینچین فرصت خدا کس را نداد' + - 'lang': 'en' + 'text': 'You must wander here for a moment or two; | God gives not such an opportunity to everyone.' diff --git a/data/github_iqbal_demystified/poems/009/009_033.yaml b/data/github_iqbal_demystified/poems/009/009_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a35b8dc503885d133e4f985c15a3e38477c33398 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_033.yaml @@ -0,0 +1,248 @@ +--- +'id': '009_033' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبرآمدن انجم شناس مریخی از رصدگاہ" +- 'lang': 'en' + 'text': 'THE MARTIAN ASTRONOMER COMES OUT OF THE OBSERVATORY' +'description': [] +'sher': +- 'id': '009_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر مردی ریش او مانند برف | سالہا در علم و حکمت کردہ صرف' + - 'lang': 'en' + 'text': 'An aged man, his beard white as snow, | having expended many years upon science and wisdom,' +- 'id': '009_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیز بین مانند دانایان غرب | کسوتش چون پیر ترسایان غرب' + - 'lang': 'en' + 'text': 'keen of eye like the Western sages, | his raiment like the robes of a Christian monk,' +- 'id': '009_033_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیر سال و قامتش بالا چو سرو | طلعتش تابندہ چون ترکان مرو' + - 'lang': 'en' + 'text': 'far on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,' +- 'id': '009_033_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشنای رسم و راہ ہر طریق | آشکار از چشم او فکر عمیق' + - 'lang': 'en' + 'text': 'well-versed in the wont and way of every road, | the deep thoughts evident in his eyes,' +- 'id': '009_033_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی را دید و چون گل بر شکفت | در زبان طوسی و خیام گفت' + - 'lang': 'en' + 'text': 'seeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.' +- 'id': '009_033_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’پیکر گل آن اسیر چند و چون | از مقام تحت و فوق آمد برون' + - 'lang': 'en' + 'text': '"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,' +- 'id': '009_033_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک را پرواز بی طیارہ داد | ثابتان را جوہر سیارہ داد‘‘' + - 'lang': 'en' + 'text': 'given flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!"' +- 'id': '009_033_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نطق و ادراکش روان چون آب جو | محو حیرت بودم از گفتار او' + - 'lang': 'en' + 'text': 'His speech and comprehension flowed like a river; | I was lost in stupefaction at his words:' +- 'id': '009_033_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمہ خوابست یا افسونگری | بر لب مریخیان حرف دری' + - 'lang': 'en' + 'text': 'is this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian''s lips!' +- 'id': '009_033_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’بود اندر زمان مصطفی | مردی از مریخیان با صفا' + - 'lang': 'en' + 'text': 'He continued: "In the time of the Chosen One | there was a Martian, a man pure of soul,' +- 'id': '009_033_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر جہان چشم جہان بین را گشاد | دل بہ سیر خطہ آدم نہاد' + - 'lang': 'en' + 'text': 'who opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.' +- 'id': '009_033_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پر گشود اندر فضا ہای وجود | تا بہ صحرای حجاز آمد فرود' + - 'lang': 'en' + 'text': 'He spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.' +- 'id': '009_033_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ دید از مشرق و مغرب نوشت | نقش او رنگین تر از باغ بہشت' + - 'lang': 'en' + 'text': 'He wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.' +- 'id': '009_033_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بودہ ام من ہم بہ ایران و فرنگ | گشتہ ام در ملک نیل و رود گنگ' + - 'lang': 'en' + 'text': 'I too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,' +- 'id': '009_033_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ام امریک و ہم ژاپون و چین | بہر تحقیق فلزات زمین' + - 'lang': 'en' + 'text': 'I have seen America and Japan and China, | investigating the metals of the earth.' +- 'id': '009_033_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شب و روز زمین دارم خبر | کردہ ام اندر بر و بحرش سفر' + - 'lang': 'en' + 'text': 'I have knowledge of earth''s nights and days, | I have journeyed through its lands and seas.' +- 'id': '009_033_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش ما ہنگامہ ہای آدم است | گرچہ او از کار ما نامحرم است‘‘' + - 'lang': 'en' + 'text': 'The tumults of Adam''s sons are open before me, | though man is not intimate with our labours."' +- 'id': '009_033_018' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_033_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز افلاکم رفیق من ز خاک | سر خوش و نا خوردہ از رگہای تاک' + - 'lang': 'en' + 'text': 'I am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;' +- 'id': '009_033_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد بے پروا و نامش زندہ رود | مستی او از تماشای وجود' + - 'lang': 'en' + 'text': 'a man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.' +- 'id': '009_033_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کہ در شہر شما افتاد ایم | در جھان و از جھان آزادہ ایم' + - 'lang': 'en' + 'text': 'We who have chanced thus upon your city | are in the world, yet free from the world.' +- 'id': '009_033_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تلاش جلوہ ہای نو بنو | یک زمان ما را رفیق راہ شو' + - 'lang': 'en' + 'text': 'In our quest for ever new apparitions | be our companion on the road for a little time.' +- 'id': '009_033_023' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیم مریخی' + - 'lang': 'en' + 'text': 'The Martian Sage' +- 'id': '009_033_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این نواح مرغدین برخیاست | بر خیا نام ابوآلابای ماست' + - 'lang': 'en' + 'text': 'These are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.' +- 'id': '009_033_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرز مرز ، آن آمر کردار زشت | رفت پیش برخیا اندر بہشت' + - 'lang': 'en' + 'text': 'Farzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;' +- 'id': '009_033_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’تو اینجا چسان آسودہ ئی | عمرہا محکوم یزدان بودہ ئی' + - 'lang': 'en' + 'text': '"How can you remain here content?" he cried. | "For many ages you have been dominated by God.' +- 'id': '009_033_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام تو نکوتر عالمی است | پیش او جنت بہار یکدمی است' + - 'lang': 'en' + 'text': 'There is a world far better than your abode, | compared with which Paradise itself is but a moment''s springtide;' +- 'id': '009_033_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جہان از ہر جہان بالاتر است | آن جھان از لامکان بالاتر است' + - 'lang': 'en' + 'text': 'that world is loftier than all other worlds, | that world is more sublime than spacelessness.' +- 'id': '009_033_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست یزدان را از آن عالم خبر | من ندیدم عالمے آزاد تر' + - 'lang': 'en' + 'text': 'God Himself knows nothing of that world; | I have never seen a world more free.' +- 'id': '009_033_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی خدائی در نظام او دخیل | نی کتاب و نی رسول و جبرئیل' + - 'lang': 'en' + 'text': 'God does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,' +- 'id': '009_033_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی طوافے ، نی سجودی اندرو | نی دعائے نی درودی اندرو‘‘' + - 'lang': 'en' + 'text': 'no circumambulations, no prostrations there, | no prayers, no thanksgivings."' +- 'id': '009_033_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برخیا گفت’’ ای فسون پرداز خیز، | نقش خود را اندر آن عالم بریز‘‘' + - 'lang': 'en' + 'text': 'Barkhiya replied, "Depart, you sorcerer, | pour your own image upon that world!"' +- 'id': '009_033_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ابوآلابا فریب او نخورد | حق جہانی دیگری با ما سپرد' + - 'lang': 'en' + 'text': 'Since our ancestor did not succumb to his guile | God entrusted to us another world.' +- 'id': '009_033_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین ملک خدا دادی گذر | مرغدین و رسم و آئینش نگر' + - 'lang': 'en' + 'text': 'So enter this God-given kingdom; | behold Marghadin and its laws and customs.' diff --git a/data/github_iqbal_demystified/poems/009/009_034.yaml b/data/github_iqbal_demystified/poems/009/009_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..80699573e42273088379fafe1c7eb14582da2f6e --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_034.yaml @@ -0,0 +1,367 @@ +--- +'id': '009_034' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگردش در شہر مرغدین" +- 'lang': 'en' + 'text': 'TOUR OF THE CITY OF MARGHADIN' +'description': [] +'sher': +- 'id': '009_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغدین و آن عمارات بلند | من چہ گویم زان مقام ارجمند' + - 'lang': 'en' + 'text': 'Marghadin and those lofty edifices | what can I say of that noble city?' +- 'id': '009_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکنانش در سخن شیرین جو نوش | خوب روی و نرم خوی و سادہ پوش' + - 'lang': 'en' + 'text': 'Its inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,' +- 'id': '009_034_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکرشان بی درد و سوز اکتساب | رازدان کیمیای آفتاب' + - 'lang': 'en' + 'text': 'their thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun''s alchemy;' +- 'id': '009_034_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ خواہد سیم و زر گیرد ز نور | چون نمک گیریم ما از آب شور' + - 'lang': 'en' + 'text': 'who so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.' +- 'id': '009_034_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدمت آمد مقصد علم و ہنر | کارہا را کس نمی سنجد بزر' + - 'lang': 'en' + 'text': 'The aim of science and art there is service, | no one weighs work done against gold;' +- 'id': '009_034_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس ز دینار و درم آگاہ نیست | این بتان را در حرمہا راہ نیست' + - 'lang': 'en' + 'text': 'no one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.' +- 'id': '009_034_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر طبیعت دیو ماشین چیرہ نیست | آسمانہا از دخانھا تیرہ نیست' + - 'lang': 'en' + 'text': 'The demon of the machine has no power over nature, | the skies are not blackened by smoke;' +- 'id': '009_034_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخت کش دہقان چراغش روشن است | از نہاب دھخدایان ایمن است' + - 'lang': 'en' + 'text': 'the lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,' +- 'id': '009_034_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشت و کارش بی نزاع آب جوست | حاصلش بی شرکت غیری ازوست' + - 'lang': 'en' + 'text': 'his tillage is not a struggle for water, | his harvest is his own, no other shares in it.' +- 'id': '009_034_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن عالم نہ لشکر نی قشون | نی کسی روزی خورد از کشت و خون' + - 'lang': 'en' + 'text': 'In that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;' +- 'id': '009_034_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی قلم در مرغدین گیرد فروغ | از فن تحریر و تشہیر دروغ' + - 'lang': 'en' + 'text': 'In Marghadin no pen wins lustre | from inscribing and disseminating lies;' +- 'id': '009_034_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بہ بازاران ز بیکاران خروش | نی صدا ہای گدایان درد گوش' + - 'lang': 'en' + 'text': 'in the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.' +- 'id': '009_034_013' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیم مریخی' + - 'lang': 'en' + 'text': 'The Martian Sage' +- 'id': '009_034_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس در اینجا سائل و محروم نیست | عبد و مولا حاکم و محکوم نیست' + - 'lang': 'en' + 'text': 'No one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.' +- 'id': '009_034_015' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_034_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سائل و محروم تقدیر حق است | حاکم و محکوم تقدیر حق است' + - 'lang': 'en' + 'text': 'Mendicant and destitute are so by God''s decree, | by God''s decree ruler and ruled;' +- 'id': '009_034_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز خدا کس خالق تقدیر نیست | چارۂ تقدیر از تدبیر نیست' + - 'lang': 'en' + 'text': 'none but God is the creator of destiny | and against destiny human design is powerless.' +- 'id': '009_034_018' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیم مریخی' + - 'lang': 'en' + 'text': 'The Martian Sage' +- 'id': '009_034_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ز یک تقدیر خون گردد جگر | خواہ از حق حکم تقدیر دگر' + - 'lang': 'en' + 'text': 'If your heart bleeds on account of one destiny, | petition God to decree another destiny;' +- 'id': '009_034_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو اگر تقدیر نو خواہی رواست | زانکہ تقدیرات حق لا انتہاست' + - 'lang': 'en' + 'text': 'if you pray for a new destiny, that is lawful, | seeing that God''s destinies are infinite.' +- 'id': '009_034_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارضیان نقد خودی در باختند | نکتۂ تقدیر را نشناختند' + - 'lang': 'en' + 'text': 'Earthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;' +- 'id': '009_034_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز باریکش بحرفی مضمر است | تو اگر دیگر شوی او دیگر است' + - 'lang': 'en' + 'text': 'its subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.' +- 'id': '009_034_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک شو نذر ہوا سازد ترا | سنگ شو بر شیشہ اندازد ترا' + - 'lang': 'en' + 'text': 'Be dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.' +- 'id': '009_034_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنمی؟ افتندگی تقدیر تست | قلزمی؟ پایندگی تقدیر تست' + - 'lang': 'en' + 'text': 'Are you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.' +- 'id': '009_034_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان سازی ہمان لات و منات | از بتان جوئی ثبات ای بی ثبات‘‘' + - 'lang': 'en' + 'text': 'Every moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?' +- 'id': '009_034_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بخود ناساختن ایمان تست | عالم افکار تو زندان تست' + - 'lang': 'en' + 'text': 'So long as your faith is to accord not with your self | the world of your thoughts is your prison;' +- 'id': '009_034_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنج بی گنج است تقدیر اینچنین | گنج بی رنج است تقدیر اینچنین' + - 'lang': 'en' + 'text': 'toil without treasure-such is destiny; | treasure without toil-such is destiny!' +- 'id': '009_034_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل دین این است اگر ای بیخبر، | می شود محتاج ازو محتاج تر' + - 'lang': 'en' + 'text': 'If this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.' +- 'id': '009_034_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای آن دینی کہ خواب آرد ترا | باز در خواب گران دارد ترا' + - 'lang': 'en' + 'text': 'Woe to that religion which lulls you to sleep | and still holds you in sleep profound!' +- 'id': '009_034_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر و افسون است یا دین است این | حب افیون است یا دین است این' + - 'lang': 'en' + 'text': 'Is this religion, or magic and enchantment? | Is this religion, or a grain of opium?' +- 'id': '009_034_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شناسی طبع دراک از کجاست | حوری اندر بنگہ خاک از کجاست' + - 'lang': 'en' + 'text': 'Do you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?' +- 'id': '009_034_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت فکر حکیمان از کجاست | طاقت ذکر کلیمان از کجاست' + - 'lang': 'en' + 'text': 'Do you know whence comes the sages'' power of thought, | whence the potency of prayer in God''s interlocutors?' +- 'id': '009_034_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این دل و این واردات او ز کیست | این فنون و معجزات او ز کیست' + - 'lang': 'en' + 'text': 'Do you know whence came this heart, and its visitations, | whence these arts, these miracles?' +- 'id': '009_034_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی گفتار داری از تو نیست | شعلہ کردار داری از تو نیست' + - 'lang': 'en' + 'text': 'Do you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.' +- 'id': '009_034_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینہمہ فیض از بہار فطرت است | فطرت از پرودگار فطرت است' + - 'lang': 'en' + 'text': 'All this is an overflow of the springtime of nature, | nature which derives from nature''s Creator.' +- 'id': '009_034_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی چیست کان گوہر است | تو امینی صاحب او دیگر است' + - 'lang': 'en' + 'text': 'What is life? A mine of gems; | you are the trustee, its owner is Another.' +- 'id': '009_034_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع روشن مرد حق را آبروست | خدمت خلق خدا مقصود اوست' + - 'lang': 'en' + 'text': 'A radiant nature glorifies the man of God, | to serve all God''s creatures, that is his aim' +- 'id': '009_034_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدمت از رسم و رہ پیغمبری است | مزد خدمت خواستن سوداگری است' + - 'lang': 'en' + 'text': 'Service belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.' +- 'id': '009_034_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان این باد و خاک و ابر و کشت | باغ و راغ و کاخ و کوی و سنگ و خشت' + - 'lang': 'en' + 'text': 'Even so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks' +- 'id': '009_034_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ میگوئی متاع ما ز ماست | مرد نادان این ہمہ ملک خداست' + - 'lang': 'en' + 'text': 'you who say, "Our property is of ourselves", | ignorant one, all this belongs to God.' +- 'id': '009_034_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ارض حق را ارض خود دانی بگو | چیست شرح آیۂ لاتفسدوا' + - 'lang': 'en' + 'text': 'If you regard God''s earth as your own, | then what means the verse, Work not corruption?' +- 'id': '009_034_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن آدم دل بہ ابلیسی نھاد | من ز ابلیسی ندیدم جز فساد' + - 'lang': 'en' + 'text': 'Adam''s sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.' +- 'id': '009_034_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس امانت را بکار خود نبرد | ایخوش آنکو ملک حق با حق سپرد' + - 'lang': 'en' + 'text': 'None should convert a trust to his own use; | blessed is he who renders God''s property up to God.' +- 'id': '009_034_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بردہ ئی چیزی کہ از آن تو نیست | داغم از کاری کہ شایان تو نیست' + - 'lang': 'en' + 'text': 'You have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.' +- 'id': '009_034_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر تو باشی صاحب شی می سزد | ور نباشے خود بگو کی می سزد' + - 'lang': 'en' + 'text': 'If you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?' +- 'id': '009_034_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملک یزدان را بہ یزدان باز دہ | تا ز کار خویش بگشائی گرہ' + - 'lang': 'en' + 'text': 'Return to God the property of God | so that you may loose the knot of your involvement;' +- 'id': '009_034_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردن فقر و مسکینی چراست | آنچہ از مولاست میگوئی ز ماست' + - 'lang': 'en' + 'text': 'for why is there poverty and want under heaven''s arch? | Because you say what is the Lord''s belongs to you.' +- 'id': '009_034_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی کز آب و گل بیرون نجست | شیشۂ خود را بہ سنگ خود شکست' + - 'lang': 'en' + 'text': 'The man who has not leaped forth from water and clay | has shattered his own glass with his own stone.' +- 'id': '009_034_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ منزل را نمی دانی ز رہ | قیمت ہر شی ز انداز نگہ' + - 'lang': 'en' + 'text': 'You who cannot tell goal from path, | the value of every thing is measured by the regard.' +- 'id': '009_034_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا متاع تست گوہر ، گوہر است | ورنہ سنگ است از پشیزی کمتر است' + - 'lang': 'en' + 'text': 'So long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.' +- 'id': '009_034_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوع دیگر بین جھان دیگر شود | این زمین و آسمان دیگر شود' + - 'lang': 'en' + 'text': 'View the world otherwise, and it will become other, | this earth and heaven will be transformed.' diff --git a/data/github_iqbal_demystified/poems/009/009_035.yaml b/data/github_iqbal_demystified/poems/009/009_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c695c3e2bebdcbb8e165c90b3ff51c26fa843a44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_035.yaml @@ -0,0 +1,94 @@ +--- +'id': '009_035' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاحوال دوشیزۂ مریخ کہ دعوی رسالت کردہ" +- 'lang': 'en' + 'text': 'THE MARTIAN DAMSEL WHO CLAIMED TO BE A PROPHETESS' +'description': [] +'sher': +- 'id': '009_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشتیم از ہزاران کوی و کاخ | بر کنار شہر میدان فراخ' + - 'lang': 'en' + 'text': 'We passed by thousands of streets and mansions; | on the edge of the city was a broad square' +- 'id': '009_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن میدان ہجوم مرد و زن | در میان یک زن قدش چون نارون' + - 'lang': 'en' + 'text': 'and in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.' +- 'id': '009_035_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہرہ اش روشن ولی بی نور جان | معنی او بر بیان او گران' + - 'lang': 'en' + 'text': 'Her face was radiant, but without the light of the soul, | as if its meaning were too hard to express;' +- 'id': '009_035_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف او بی سوز و چشمش بی نمی | از سرور آرزو نامحرمی' + - 'lang': 'en' + 'text': 'her speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:' +- 'id': '009_035_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فارغ از جوش جوانی سینہ اش | کور و صورت ناپذیر آئینہ اش' + - 'lang': 'en' + 'text': 'her breast was void of the ardour of youth, | blind and unreceptive to images her mirror;' +- 'id': '009_035_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیخبر از عشق و از آئین عشق | صعوۂ رد کردۂ شاہین عشق' + - 'lang': 'en' + 'text': 'she knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.' +- 'id': '009_035_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با ما آن حکیم نکتہ دان | ’’نیست این دوشیزہ از مریخیان' + - 'lang': 'en' + 'text': 'That sage who knew all subtleties spoke to us: | "This damsel is not of the Martians;' +- 'id': '009_035_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سادہ و آزادہ و بی ریو و رنگ | فرز مرز او را بدزدید از فرنگ' + - 'lang': 'en' + 'text': 'simple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks' +- 'id': '009_035_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ در کار نبوت ساختش، | اندرین عالم فرو انداختش' + - 'lang': 'en' + 'text': 'and made her expert in the craft of prophethood, | then let her loose upon this world,' +- 'id': '009_035_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت نازل گشتہ ام از آسمان | دعوت من دعوت آخر زمان' + - 'lang': 'en' + 'text': 'She declared, "I have come down from heaven; | my message is the final message of time."' +- 'id': '009_035_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام مرد و زن دارد سخن | فاش تر می گوید اسرار بدن' + - 'lang': 'en' + 'text': 'She speaks of the status of man and woman, | she speaks more openly of the secrets of the body.' +- 'id': '009_035_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نزد این آخر زمان تقدیر زیست | در زبان ارضیان گویم کہ چیست‘‘' + - 'lang': 'en' + 'text': 'The destiny of life in this end of time | I will now recount in the language of earthlings."' diff --git a/data/github_iqbal_demystified/poems/009/009_036.yaml b/data/github_iqbal_demystified/poems/009/009_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d82fcefe8b5602763b03b7c0011d46b5ca34f07 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_036.yaml @@ -0,0 +1,199 @@ +--- +'id': '009_036' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتذکیر نبیۂ مریخ" +- 'lang': 'en' + 'text': 'ADMONITION OF THE MARTIAN PROPHETESS' +'description': [] +'sher': +- 'id': '009_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای زنان ای مادران ای خواہران | زیستن تا کی مثال دلبران' + - 'lang': 'en' + 'text': 'Women! Mothers! Sisters! | How long shall we live like fond darlings?' +- 'id': '009_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلبری اندر جہان مظلومی است | دلبری محکومی و محرومی است' + - 'lang': 'en' + 'text': 'To be a darling here is to be a victim, | to be a darling is to be dominated and deprived.' +- 'id': '009_036_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دو گیسو شانہ گردانیم ما | مرد را نخچیر خود دانیم ما' + - 'lang': 'en' + 'text': 'We idly comb out our tresses | and think of men as our prey;' +- 'id': '009_036_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد صیادی بہ نخچیری کند | گرد تو گردد کہ زنجیری کند' + - 'lang': 'en' + 'text': 'but man is a hunter in the guise of a quarry | and circles about you to lasso you.' +- 'id': '009_036_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود گدازیہای او مکر و فریب | درد و داغ و آرزو مکر و فریب' + - 'lang': 'en' + 'text': 'His swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.' +- 'id': '009_036_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ آن کافر حرم سازد ترا | مبتلای درد و غم سازد ترا' + - 'lang': 'en' + 'text': 'Though that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.' +- 'id': '009_036_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمبر او بودن آزار حیات | وصل او زھر و فراق او نبات' + - 'lang': 'en' + 'text': 'To be his consort is a torment of life, | union with him is poison, separation from him sugar.' +- 'id': '009_036_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مار پیچان از خم و پیچش گریز | زہرہایش را بخون خود مریز' + - 'lang': 'en' + 'text': 'A twisting serpent he - flee from his coils, | do not pour his poisons into your blood.' +- 'id': '009_036_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از امومت زرد روی مادران | ای خنک آزادی بی شوہران' + - 'lang': 'en' + 'text': 'Maternity pales the cheeks of mothers; | O happy, to be free and without husband!' +- 'id': '009_036_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحی یزدان پی بہ پی آید مرا | لذت ایمان بیفزاید مرا' + - 'lang': 'en' + 'text': 'The divine revelation comes to me continuously | augmenting the delight I have in faith.' +- 'id': '009_036_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمد آن وقتی کہ از اعجاز فن | می توان دیدن جنین اندر بدن' + - 'lang': 'en' + 'text': 'The time has come when by a miracle of science | it is possible to see the foetus within the body;' +- 'id': '009_036_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حاصلی برداری از کشت حیات | ہر چہ خواہی از بنین و از بنات' + - 'lang': 'en' + 'text': 'from life’s field you may gather a harvest | of sons and daughters exactly as you choose,' +- 'id': '009_036_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نباشد بر مراد ما جنین، | بی محابا کشتن او عین دین' + - 'lang': 'en' + 'text': 'and if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.' +- 'id': '009_036_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در پس این عصر اعصار دگر | آشکارا گردد اسرار دگر' + - 'lang': 'en' + 'text': 'After this age other ages will come | wherein new secrets shall be revealed;' +- 'id': '009_036_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرورش گیرد جنین نوع دگر | بی شب ارحام دریابد سحر' + - 'lang': 'en' + 'text': 'the foetus will take nourishment of another kind, | without the night of the womb it will find the day.' +- 'id': '009_036_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بمیرد آن سراپا اہرمن | ہمچو حیوانات ایام کہن' + - 'lang': 'en' + 'text': 'Finally that being utterly demonic will die | even as died the creatures of the ancient days.' +- 'id': '009_036_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ہا بے داغ و با دامان پاک | بی نیاز از شبنمی خیزد ز خاک' + - 'lang': 'en' + 'text': 'Tulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.' +- 'id': '009_036_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود بخود بیرون فتد اسرار زیست | نغمہ بی مضراب بخشد تار زیست' + - 'lang': 'en' + 'text': 'Of their own accord the secrets of life will emerge, | life’s string will yield melodies without a plectrum.' +- 'id': '009_036_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ از نیسان فرو ریزد مگیر | ای صدف در زیر دریا تشنہ میر' + - 'lang': 'en' + 'text': 'Oyster dying of thirst under the sea, | do not accept the scatterings of April;' +- 'id': '009_036_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیز و با فطرت بیا اندر ستیز | تا ز پیکار تو حر گردد کنیز' + - 'lang': 'en' + 'text': 'rise tip and wage war with nature, | that by your battling the maiden may be freed.' +- 'id': '009_036_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رستن از ربط دو تن توحید زن | حافظ خود باش و بر مردان متن' + - 'lang': 'en' + 'text': 'Woman’s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!' +- 'id': '009_036_022' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_036_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مذہب عصر نو آئینی نگر | حاصل تہذیب لادینی نگر' + - 'lang': 'en' + 'text': 'Regard the creed of this new-fangled age, | regard the harvest of irreligious education.' +- 'id': '009_036_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را شرع و آئین است عشق | اصل تہذیب است دین ، دین است عشق' + - 'lang': 'en' + 'text': 'Love is the law and ritual of life, | religion the root of education; religion is love.' +- 'id': '009_036_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہر او سوزناک و آتشین | باطن او نور رب العالمین' + - 'lang': 'en' + 'text': 'Love externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.' +- 'id': '009_036_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تب و تاب درونش علم و فن | از جنون ذوفنونش علم و فن' + - 'lang': 'en' + 'text': 'From its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;' +- 'id': '009_036_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین نگردد پختہ بی آداب عشق | دین بگیر از صحبت ارباب عشق' + - 'lang': 'en' + 'text': 'religion does not mature without Love’s schooling; | learn religion from the company of the Lords of Love.' diff --git a/data/github_iqbal_demystified/poems/009/009_037.yaml b/data/github_iqbal_demystified/poems/009/009_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..27cb56278535240fb0c2c132a82622ddfb883699 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_037.yaml @@ -0,0 +1,164 @@ +--- +'id': '009_037' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’ارواح جلیلۂ حلاج و غالب و قرة العین طاہرہ کہ بہ نشیمن بہشتی نگرویدند ’’و بگردش جاودان گرائیدند‘‘" +- 'lang': 'en' + 'text': 'The noble spirits of Hallaj, Ghalib, and Qurrat al-Ain Tahira who disdained to dwell in Paradise,preferring to wander for ever' +'description': [] +'sher': +- 'id': '009_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من فدای این دل دیوانہ ئی | ہر زمان بخشد دگر ویرانہ ئی' + - 'lang': 'en' + 'text': 'Let me be a ransom for this demented heart | which every instant bestows on me another desert;' +- 'id': '009_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بگیرم منزلی گوید کہ خیز | مرد خود رس بحر را داند قفیز' + - 'lang': 'en' + 'text': 'whenever I take up a lodging, it says, "Rise -up!" | The self-strong man reckons the sea as but a pool.' +- 'id': '009_037_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ آیات خدا لا انتہاست | ای مسافر جادہ را پایان کجاست' + - 'lang': 'en' + 'text': 'Seeing that the signs of God are infinite | where, traveller, can the high-road end?' +- 'id': '009_037_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار حکمت دیدن و فرسودن است | کار عرفان دیدن و افزودن است' + - 'lang': 'en' + 'text': 'The task of science is to see and consume, | the work of gnosis is to see and augment;' +- 'id': '009_037_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن بسنجد در ترازوی ہنر | این بسنجد در ترازوی نظر' + - 'lang': 'en' + 'text': 'science weighs in the balance of technology, | gnosis weighs in the balance of intuition;' +- 'id': '009_037_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن بدست آورد آب و خاک را | این بدست آورد جان پاک را' + - 'lang': 'en' + 'text': 'science holds in its hand water and earth, | gnosis holds in its hand the pure spirit;' +- 'id': '009_037_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نگہ را بر تجلی می زند | این تجلی را بخود گم می کند' + - 'lang': 'en' + 'text': 'science casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.' +- 'id': '009_037_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تلاش جلوہ ہای پے بہ پی | طی کنم افلاک و می نالم چو نی' + - 'lang': 'en' + 'text': 'In quest of continuous manifestations | I travel through the skies, lamenting like a reed;' +- 'id': '009_037_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمہ از فیض مردی پاک زاد | آنکہ سوز او بجان من فتاد' + - 'lang': 'en' + 'text': 'all this is by the grace of a pure-born saint | whose ardour fell upon my soul.' +- 'id': '009_037_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان این دو بینای وجود | بر کنار مشتری آمد فرود' + - 'lang': 'en' + 'text': 'The caravan of these two scanners of existence | presently halted by the shores of Jupiter,' +- 'id': '009_037_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جھان آن خاکدانی ناتمام | در طواف او قمر ہا تیز گام' + - 'lang': 'en' + 'text': 'that world, that earth not yet complete, | circling about it moons swift of pace;' +- 'id': '009_037_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالی از می شیشہ تاکش ہنوز | آرزو نارستہ از خاکش ہنوز' + - 'lang': 'en' + 'text': 'the glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.' +- 'id': '009_037_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیم شب از تاب ماہان نیم روز | نی برودت در ہوای او نہ سوز' + - 'lang': 'en' + 'text': 'Midnight, a world half day in the moon''s gleam, | the air thereof neither chill nor torrid.' +- 'id': '009_037_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چو سوی آسمان کردم نظر | کوکبش دیدم بخود نزدیک تر' + - 'lang': 'en' + 'text': 'As I lifted my gaze towards heaven | I saw a star closer to me;' +- 'id': '009_037_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیبت نظارہ از ہوشم ربود | شد دگرگون نزد و دور و دیر و زود' + - 'lang': 'en' + 'text': 'the awful prospect robbed me of my senses | near and far, late and soon became transformed.' +- 'id': '009_037_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش خود دیدم سہ روح پاکباز | آتش اندر سینہ شان گیتی گداز' + - 'lang': 'en' + 'text': 'I saw before me three pure spirits | the fire in whose breasts might melt the world.' +- 'id': '009_037_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در برشان حلہ ہای لالہ گون | چہرہ ہا رخشندہ از سوز درون' + - 'lang': 'en' + 'text': 'They were clad in robes of tulip hue, | their faces gleamed with an inner glow;' +- 'id': '009_037_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در تب و تابی ز ہنگام الست | از شراب نغمہ ہای خویش مست' + - 'lang': 'en' + 'text': 'in fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.' +- 'id': '009_037_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’این قدر از خود مرو | از دم آتش نوایان زندہ شو' + - 'lang': 'en' + 'text': 'Rumi said, "Do not go out of yourself so, | be quickened by the breath of these songs of fire.' +- 'id': '009_037_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق بی پروا ندیدستی ، نگر | زور این صہبا ندیدستی ، نگر' + - 'lang': 'en' + 'text': 'You have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!' +- 'id': '009_037_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب و حلاج و خاتون عجم | شورہا افکندہ در جان حرم' + - 'lang': 'en' + 'text': 'Ghalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.' +- 'id': '009_037_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این نواہا روح را بخشد ثبات | گرمی او از درون کائنات‘‘' + - 'lang': 'en' + 'text': 'These songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation."' diff --git a/data/github_iqbal_demystified/poems/009/009_038.yaml b/data/github_iqbal_demystified/poems/009/009_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e0b2c6d85f53421970364e7499ca3386448fd1d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_038.yaml @@ -0,0 +1,66 @@ +--- +'id': '009_038' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنوای حلاج" +- 'lang': 'en' + 'text': 'THE SONG OF HALLAJ' +'description': [] +'sher': +- 'id': '009_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاک خویش طلب آتشی کہ پیدا نیست | تجلی دگرے در خور تقاضا نیست' + - 'lang': 'en' + 'text': 'Seek from your own earth a fire as yet unseen, | another’s apparition is unworthy of your demand.' +- 'id': '009_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نظر بخویش چنان بستہ ام کہ جلوہ دوست | جہان گرفت و مرا فرصت تماشا نیست' + - 'lang': 'en' + 'text': 'I have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.' +- 'id': '009_038_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ملک جم ندہم مصرع نظیری را | ’’کسی کہ کشتہ نشد از قبیلۂ ما نیست‘‘' + - 'lang': 'en' + 'text': 'I would not give for Jamshid’s realm that verse of Naziri: | ‘He who is yet unslain belongs not to our tribe.’' +- 'id': '009_038_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ عقل فسون پیشہ لشکری انگیخت | تو دل گرفتہ نباشے کہ عشق تنہا نیست' + - 'lang': 'en' + 'text': 'Though reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.' +- 'id': '009_038_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو رہ شناس نئی وز مقام بیخبری | چہ نغمہ ایست کہ در بربط سلیمی نیست' + - 'lang': 'en' + 'text': 'You know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima’s lute?' +- 'id': '009_038_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز قید و صید نہنگان حکایتی آور | مگو کہ زورق ما روشناس دریا نیست' + - 'lang': 'en' + 'text': 'Tell a tale of the hunting and fettering of sharks: | do not say, ‘Our skiff knows not the face of the sea.’' +- 'id': '009_038_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرید ہمت آن رہروم کہ پا نگذاشت | بہ جادہ ئی کہ در و کوہ و دشت و دریا نیست' + - 'lang': 'en' + 'text': 'I am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.' +- 'id': '009_038_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شریک حلقۂ رندان بادہ پیما باش | حذر ز بیعت پیری کہ مرد غوغا نیست' + - 'lang': 'en' + 'text': 'Be partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult.' diff --git a/data/github_iqbal_demystified/poems/009/009_039.yaml b/data/github_iqbal_demystified/poems/009/009_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9a1b5d5a104104fae91343a6c9383bf71143154 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_039.yaml @@ -0,0 +1,52 @@ +--- +'id': '009_039' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنوای غالب" +- 'lang': 'en' + 'text': 'THE SONG OF GHALIB' +'description': [] +'sher': +- 'id': '009_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بیا کہ قاعدۂ آسمان بگردانیم | قضا بگردش رطل گران بگردانیم' + - 'lang': 'en' + 'text': 'Come, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;' +- 'id': '009_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ز شحنہ بود گیر و دار نندیشیم | وگر ز شاہ رسد ارمغان بگردانیم' + - 'lang': 'en' + 'text': 'though the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.' +- 'id': '009_039_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر کلیم شود ہمزبان سخن نکنیم | وگر خلیل شود میہمان بگردانیم' + - 'lang': 'en' + 'text': 'Though Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.' +- 'id': '009_039_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجنگ باج ستانان شاخساری را | تہی سبد ز در گلستان بگردانیم' + - 'lang': 'en' + 'text': 'Battling, the tribute-snatchers of the grove | we will turn away from our garden’s gate with empty basket;' +- 'id': '009_039_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ صلح بال فشانان صبحگاہی را | ز شاخسار سوی آشیان بگردانیم' + - 'lang': 'en' + 'text': 'peacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.' +- 'id': '009_039_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز حیدریم من و تو ز ما عجب نبود | گر آفتاب سوی خاوران بگردانیم‘‘' + - 'lang': 'en' + 'text': 'You and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East.' diff --git a/data/github_iqbal_demystified/poems/009/009_040.yaml b/data/github_iqbal_demystified/poems/009/009_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..50627c4cac153a4d1f3c0ee9c03967961de6fc6a --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_040.yaml @@ -0,0 +1,80 @@ +--- +'id': '009_040' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنوای طاہرہ" +- 'lang': 'en' + 'text': 'THE SONG OF TAHIRA' +'description': [] +'sher': +- 'id': '009_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بتو افتدم نظر چھرہ بہ چہرہ ، روبرو | شرح دہم غم ترا نکتہ بہ نکتہ ، موبمو' + - 'lang': 'en' + 'text': 'If ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.' +- 'id': '009_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از پی دیدن رخت ہمچو صبا فتادہ ام | خانہ بخانہ در بدر ، کوچہ بکوچہ کوبکو' + - 'lang': 'en' + 'text': 'That I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.' +- 'id': '009_040_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میرود از فراق تو خون دل از دو دیدہ ام | دجلہ بہ دجلہ یم بہ یم ، چشمہ بہ چشمہ جوبجو' + - 'lang': 'en' + 'text': 'Through separation from you my heart''s blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.' +- 'id': '009_040_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر ترا دل حزین بافتہ بر قماش جان | رشتہ بہ رشتہ نخ بہ نخ ، تار بہ تار پو بہ پو' + - 'lang': 'en' + 'text': 'My sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.' +- 'id': '009_040_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل خویش طاہرہ ، گشت و ندید جز ترا | صفحہ بہ صفحہ لا بہ لا پردہ بہ پردہ تو بتو‘‘' + - 'lang': 'en' + 'text': 'Tahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.' +- 'id': '009_040_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز و ساز عاشقان دردمند | شورہای تازہ در جانم فکند' + - 'lang': 'en' + 'text': 'The ardour and passion of these anguished lovers | cast fresh commotions into my soul;' +- 'id': '009_040_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشکلات کہنہ سر بیرون زدند | باز بر اندیشہ ام شبخون زدند' + - 'lang': 'en' + 'text': 'ancient problems reared their heads | and made assault upon my mind.' +- 'id': '009_040_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزم فکرم سراپا اضطراب | ساحلش از زور طوفانی خراب' + - 'lang': 'en' + 'text': 'The ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.' +- 'id': '009_040_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’وقت را از کف مدہ | ایکہ میخواہی گشود ھر گرہ' + - 'lang': 'en' + 'text': 'Rumi said, "Do not lose any time, | you who desire the resolution of every knot;' +- 'id': '009_040_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چند در افکار خود باشی اسیر | این قیامت را برون ریز از ضمیر‘‘' + - 'lang': 'en' + 'text': 'for long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!"' diff --git a/data/github_iqbal_demystified/poems/009/009_041.yaml b/data/github_iqbal_demystified/poems/009/009_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9e4fa63a4bc9e97f36e46eb971962a2096464d27 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_041.yaml @@ -0,0 +1,1102 @@ +--- +'id': '009_041' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزندہ رود مشکلات خود را پیش ارواح بزرگ میگوید" +- 'lang': 'en' + 'text': 'ZINDA-RUD PROPOUNDS HIS PROBLEMS TO THE GREAT SPIRITS' +'description': [] +'sher': +- 'id': '009_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام مؤمنان دوری چرا | یعنی از فردوس مہجوری چرا' + - 'lang': 'en' + 'text': 'Why do you keep far from the station of believers? | That is, why are you exiled from Paradise?' +- 'id': '009_041_002' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد آزادی کہ داند خوب و زشت | می نگنجد روح او اندر بہشت' + - 'lang': 'en' + 'text': 'The free man who knows good and evil, | his spirit cannot be contained in Paradise.' +- 'id': '009_041_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت ملا ، می و حور و غلام | جنت آزادگان سیر دوام' + - 'lang': 'en' + 'text': 'The mullah''s Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;' +- 'id': '009_041_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنت ملا خور و خواب و سرود | جنت عاشق تماشای وجود' + - 'lang': 'en' + 'text': 'the mullah''s Paradise is eating and sleeping and singing, | the lover''s Paradise is the contemplation of Being.' +- 'id': '009_041_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حشر ملا شق قبر و بانگ صور | عشق شور انگیز خود صبح نشور' + - 'lang': 'en' + 'text': 'The mullah''s Resurrection is the splitting of the tomb and the trumpet''s blast, | tumult-arousing Love is itself the Dawn of Resurrection.' +- 'id': '009_041_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم بر بیم و رجا دارد اساس | عاشقان را نی امید و نی ہراس' + - 'lang': 'en' + 'text': 'Science is founded upon fear and hope, | lovers are troubled by neither hope nor fear;' +- 'id': '009_041_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم ترسان از جلال کائنات | عشق غرق اندر جمال کائنات' + - 'lang': 'en' + 'text': 'science is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;' +- 'id': '009_041_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم را بر رفتہ و حاضر نظر | عشق گوید آنچہ می آید نگر' + - 'lang': 'en' + 'text': 'science gazes upon the past and the present, | love cries, "Look upon what is coming!"' +- 'id': '009_041_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم پیمان بستہ با آئین جبر، | چارۂ او چیست غیر از جبر و صبر' + - 'lang': 'en' + 'text': 'Science has made compact with the canon of constraint | and has no other resource but constraint and resignation;' +- 'id': '009_041_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق آزاد و غیور و ناصبور | در تماشای وجود آمد جسور' + - 'lang': 'en' + 'text': 'Love is free and proud and intolerant | and boldly investigates the whole of Being.' +- 'id': '009_041_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق ما از شکوہ ہا بیگانہ ایست | گرچہ او را گریۂ مستانہ ایست' + - 'lang': 'en' + 'text': 'Our love is a stranger to complaining | even though it weeps the tears of drunkenness.' +- 'id': '009_041_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این دل مجبور ما مجبور نیست | ناوک ما از نگاہ حور نیست' + - 'lang': 'en' + 'text': 'Our constrained heart is not truly constrained, | our arrow is not shot by any houri''s glance;' +- 'id': '009_041_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش ما را بیفزاید فراق | جان ما را سازگار آید فراق' + - 'lang': 'en' + 'text': 'our fire augments out of separation, | separation is congenial to our soul.' +- 'id': '009_041_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی خلشہا زیستن ، نا زیستن | باید آتش در تہ پا زیستن' + - 'lang': 'en' + 'text': 'Life without prickings is no true life; | one must live with a fire under one''s feet.' +- 'id': '009_041_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیستن این گونہ تقدیر خودی است | از ہمین تقدیر تعمیر خودی است' + - 'lang': 'en' + 'text': 'Such living is the destiny of the self | and through this destiny the self is built up.' +- 'id': '009_041_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ئی از شوق بیحد رشک مہر | گنجد اندر سینہ او نہ سپہر' + - 'lang': 'en' + 'text': 'A mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;' +- 'id': '009_041_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق چون بر عالمی شبخون زند | آنیان را جاودانے می کند' + - 'lang': 'en' + 'text': 'when yearning makes assault upon a world | it transforms momentary beings into immortals.' +- 'id': '009_041_019' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گردش تقدیر مرگ و زندگیست | کس نداند گردش تقدیر چیست' + - 'lang': 'en' + 'text': 'The wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.' +- 'id': '009_041_021' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از تقدیر دارد ساز و برگ | لرزد از نیروی او ابلیس و مرگ' + - 'lang': 'en' + 'text': 'Whoever possesses the apparatus of destiny, | IbIis and death tremble before his might.' +- 'id': '009_041_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبر دین مرد صاحب ہمت است | جبر مردان از کمال قوت است' + - 'lang': 'en' + 'text': 'Predestination is the religion of men of zeal, | predestination for heroes is the perfection of power.' +- 'id': '009_041_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ مردی پختہ تر گردد ز جبر، | جبر مرد خام را آغوش قبر' + - 'lang': 'en' + 'text': 'Ripe souls become yet riper through constraint | which for raw men is the embrace of the tomb.' +- 'id': '009_041_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبر خالد عالمی برھم زند | جبر ما بیخ و بن ما بر کند' + - 'lang': 'en' + 'text': 'Khalid constrained turns a world upside down; | for us, constraint tears us up by the roots.' +- 'id': '009_041_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار مردان است تسلیم و رضا | بر ضعیفان راست ناید این قبا' + - 'lang': 'en' + 'text': 'The business of true men is resignation and submission; | this garment does not suit the weaklings.' +- 'id': '009_041_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ دانی از مقام پیر روم | می ندانی از کلام پیر روم' + - 'lang': 'en' + 'text': 'You who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?' +- 'id': '009_041_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بود گبری در زمان با یزید | گفت او را یک مسلمان سعید' + - 'lang': 'en' + 'text': 'A fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,' +- 'id': '009_041_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشتر آن باشد کہ ایمان آورے | تا بدست آید نجات و سروری' + - 'lang': 'en' + 'text': '"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. "' +- 'id': '009_041_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت این ایمان اگر ہست ای مرید | آن کہ دارد شیخ عالم با یزید' + - 'lang': 'en' + 'text': 'The other said, "Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,' +- 'id': '009_041_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ندارم طاقت آن ، تاب آن | کان فزون آمد ز کوششہای جان' + - 'lang': 'en' + 'text': 'I cannot endure its glowing heat | which is too great for the strivings of my soul."' +- 'id': '009_041_032' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '009_041_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار ما غیر از امید و بیم نیست | ہر کسی را ہمت تسلیم نیست' + - 'lang': 'en' + 'text': 'Our concern is only with hope and fear; | not every man has the zeal to surrender.' +- 'id': '009_041_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ گوئی بودنی این بود ، شد | کار ہا پابند آئین بود ، شد' + - 'lang': 'en' + 'text': 'You who say, "This was to be, and so happened, | all things were tethered to a divine decree, and so happened,"' +- 'id': '009_041_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی تقدیر کم فہمیدہ ئی | نی خودی را نی خدا را دیدہ ئے' + - 'lang': 'en' + 'text': 'you have little understood the meaning of destiny, | you have seen neither selfhood nor God.' +- 'id': '009_041_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد مؤمن با خدا دارد نیاز | ’’با تو ما سازیم ، تو با ما بساز‘‘' + - 'lang': 'en' + 'text': 'The believer true thus petitions God: | "We accord with you, so accord with us."' +- 'id': '009_041_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزم او خلاق تقدیر حق است | روز ہیجا تیر او تیر حق است' + - 'lang': 'en' + 'text': 'His resolution is the creator of God''s determination | and on the day of battle his arrow is God''s arrow.' +- 'id': '009_041_038' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کم نگاہان فتنہ ہا انگیختند | بندۂ حق را بہ دار آویختند' + - 'lang': 'en' + 'text': 'Men of short vision have stirred up commotions | and hung God''s true servant on the gibbet.' +- 'id': '009_041_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا بر تو پنھان وجود | باز گو آخر گناہ تو چہ بود؟' + - 'lang': 'en' + 'text': 'The hidden things of Being are manifest to you; | declare then, what was your crime?' +- 'id': '009_041_041' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بود اندر سینۂ من بانگ صور | ملتی دیدم کہ دارد قصد گور' + - 'lang': 'en' + 'text': 'The sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,' +- 'id': '009_041_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنان با خوی و بوی کافران | لاالہ گویان و از خود منکران' + - 'lang': 'en' + 'text': 'believers with the character and colour of infidels | who cried "No god but God" and denied the Self.' +- 'id': '009_041_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’امر حق‘‘ گفتند نقش باطل است | زانکہ او وابستۂ آب و گل است' + - 'lang': 'en' + 'text': '"God''s bidding" they called a vain image | because it was bound to water and clay.' +- 'id': '009_041_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بخود افروختم نار حیات | مردہ را گفتم ز اسرار حیات' + - 'lang': 'en' + 'text': 'I kindled in my self the fire of life | and spoke to the dead of the mysteries of life.' +- 'id': '009_041_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی طرح جہانی ریختند | دلبری با قاہری آمیختند' + - 'lang': 'en' + 'text': 'The whole world has been founded on Selfhood, | love therein has been compounded with violence;' +- 'id': '009_041_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا پیدا و نا پیدا خودی | بر نمے تابد نگاہ ما خودی' + - 'lang': 'en' + 'text': 'Selfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;' +- 'id': '009_041_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نار ہا پوشیدہ اندر نور اوست | جلوہ ہای کائنات از طور اوست' + - 'lang': 'en' + 'text': 'within its light many fires lurk hidden, | from its Sinai creation''s epiphanies shine.' +- 'id': '009_041_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان ہر دل درین دیر کہن | از خودی در پردہ میگوید سخن' + - 'lang': 'en' + 'text': 'Every moment every heart in this ancient convent | discourses, albeit secretly, of the Self;' +- 'id': '009_041_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از نارش نصیب خود نبرد | در جہان از خویشتن بیگانہ مرد' + - 'lang': 'en' + 'text': 'whoever has not taken his share of its fire | has died in the world, a stranger to himself.' +- 'id': '009_041_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند و ھم ایران ز نورش محرم است | آنکہ نارش ہم شناسد آن کم است' + - 'lang': 'en' + 'text': 'India and Iran alike are privy to its light, | but few there are who also know its fire.' +- 'id': '009_041_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز نور و نار او دادم خبر | بندۂ محرم گناہ من نگر' + - 'lang': 'en' + 'text': 'I have spoken of its light and its fire; | confidant of my secret, see now my crime.' +- 'id': '009_041_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ من کردم تو ہم کردی بترس | محشری بر مردہ آوردی بترس' + - 'lang': 'en' + 'text': 'What I have done you too have done; beware! | You have sought to resurrect the dead: beware!' +- 'id': '009_041_054' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'طاہرہ' + - 'lang': 'en' + 'text': 'Tahira' +- 'id': '009_041_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از گناہ بندۂ صاحب جنون | کائنات تازہ ئی آید برون' + - 'lang': 'en' + 'text': 'From the sin of a frenzied servant of God | new creatures come into being;' +- 'id': '009_041_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوق بیحد پردہ ہا را بر درد | کہنگی را از تماشا می برد' + - 'lang': 'en' + 'text': 'unbounded passion rends veils apart, | removes from the vision the old and stale,' +- 'id': '009_041_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر از دار و رسن گیرد نصیب | بر نگردد زندہ از کوی حبیب' + - 'lang': 'en' + 'text': 'and in the end meets its portion in rope and gallows | neither turns back living from the Beloved''s street.' +- 'id': '009_041_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوۂ او بنگر اندر شہر و دشت | تا نپنداری کہ از عالم گذشت' + - 'lang': 'en' + 'text': 'Behold Love''s glory in city and fields, | lest you suppose it has passed away from the world;' +- 'id': '009_041_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ضمیر عصر خود پوشیدہ است | اندرین خلوت چسان گنجیدہ است' + - 'lang': 'en' + 'text': 'it lies concealed in the breast of its own time | how could it be contained in such a closet as this?' +- 'id': '009_041_060' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا دادند درد جستجوی | معنی یک شعر خود با من بگوی' + - 'lang': 'en' + 'text': 'You who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:' +- 'id': '009_041_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’قمری ، کف خاکستر و بلبل قفس رنگ | ای نالہ نشان جگر سوختہ ئی چیست‘‘' + - 'lang': 'en' + 'text': 'The dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?' +- 'id': '009_041_063' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ئی کو خیزد از سوز جگر | ہر کجا تأثیر او دیدم دگر' + - 'lang': 'en' + 'text': 'The lament that rises out of a broken heart | I have seen its effect different in every place;' +- 'id': '009_041_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قمری از تأثیر او وا سوختہ | بلبل از وی رنگہا اندوختہ' + - 'lang': 'en' + 'text': 'the dove is consumed through its influence, | the nightingale daubed with colours as its result.' +- 'id': '009_041_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو مرگی بہ آغوش حیات | یک نفس اینجا حیات آنجا ممات' + - 'lang': 'en' + 'text': 'In it, death is in the embrace of life, | one moment here is life, there is death;' +- 'id': '009_041_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان رنگی کہ ارژنگی ازوست | آنچنان رنگی کہ بیرنگی ازوست' + - 'lang': 'en' + 'text': 'such a colour as glowed in Mani''s abode, | such a colour as begets colourlessness.' +- 'id': '009_041_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ندانی این مقام رنگ و بوست | قسمت ہر دل بقدر ہای و ہوست' + - 'lang': 'en' + 'text': 'You know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.' +- 'id': '009_041_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا بہ رنگ آ ، یا بہ بیرنگی گذر | تا نشانی گیری از سوز جگر' + - 'lang': 'en' + 'text': 'Either enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.' +- 'id': '009_041_070' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان پیدا درین نیلی فضاست | ہر جہان را اولیا و انبیاست' + - 'lang': 'en' + 'text': 'A hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?' +- 'id': '009_041_072' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیک بنگر اندرین بود و نبود | پی بہ پی آید جہانھا در وجود' + - 'lang': 'en' + 'text': 'Consider well this being and not-being; | continuously worlds are coming into existence.' +- 'id': '009_041_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’ہر کجا ہنگامۂ عالم بود | رحمة’‘ للعالمینی ہم بود‘‘' + - 'lang': 'en' + 'text': 'Wherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.' +- 'id': '009_041_075' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_076' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش تر گو زانکہ فہمم نارساست | این سخن را فاش تر گفتن خطاست' + - 'lang': 'en' + 'text': 'Speak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.' +- 'id': '009_041_078' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_079' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتگوی اہل دل بیحاصل است | نکتہ را بر لب رسیدن مشکل است' + - 'lang': 'en' + 'text': 'Then is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.' +- 'id': '009_041_081' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سراپا آتش از سوز طلب | بر سخن غالب نیائی ای عجب' + - 'lang': 'en' + 'text': 'You are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!' +- 'id': '009_041_083' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلق و تقدیر و ہدایت ابتداست | رحمة’‘ للعالمینی انتہاست' + - 'lang': 'en' + 'text': '"Creation", "Predestination", "Guidance" are the beginning; | a Mercy unto all beings is the end.' +- 'id': '009_041_085' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ندیدم چھرۂ معنی ہنوز | آتشی دارے اگر ما را بسوز' + - 'lang': 'en' + 'text': 'I have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!' +- 'id': '009_041_087' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالب' + - 'lang': 'en' + 'text': 'Ghalib' +- 'id': '009_041_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای چو من بینندۂ اسرار شعر | این سخن افزونتر است از تار شعر' + - 'lang': 'en' + 'text': 'You who like me descry the secrets of poetry, | these words overstretch the string of poetry;' +- 'id': '009_041_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعران بزم سخن آراستند | این کلیمان بی ید بیضاستند' + - 'lang': 'en' + 'text': 'the poets have adorned the banquet of words, | but these Moses lack the White Hand.' +- 'id': '009_041_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ تو از من بخواہی کافری است | کافری کو ماورای شاعری است' + - 'lang': 'en' + 'text': 'What you demand of me is unbelief, | an unbelief transcending poetry.' +- 'id': '009_041_091' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا بینی جھان رنگ و بو | آن کہ از خاکش بروید آرزو' + - 'lang': 'en' + 'text': 'Wherever you see a world of colour and scent | out of whose soil springs the plant of desire' +- 'id': '009_041_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا ز نور مصطفی او را بہاست | یا ہنوز اندر تلاش مصطفی است' + - 'lang': 'en' + 'text': 'is either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.' +- 'id': '009_041_094' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_095' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو پرسم گرچہ پرسیدن خطاست | سر آن جوہر کہ نامش مصطفی است' + - 'lang': 'en' + 'text': 'I ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;' +- 'id': '009_041_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی یا جوھری اندر وجود | آنکہ آید گاہگاہی در وجود' + - 'lang': 'en' + 'text': 'is it a man, or an essence in being | such as but rarely comes into existence?' +- 'id': '009_041_097' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او گیتی جبین فرسودہ است | خویش را خود عبدہ فرمودہ است' + - 'lang': 'en' + 'text': 'Before him the whole world bows prostrate, | before him who called himself His servant.' +- 'id': '009_041_099' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ‘ از فھم تو بالاتر است | زانکہ او ہم آدم و ھم جوہر است' + - 'lang': 'en' + 'text': '"His servant" surpasses your understanding | because he is man, and at the same time essence.' +- 'id': '009_041_100' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہر او نی عرب نی اعجم است | آدم است و ہم ز آدم اقدم است' + - 'lang': 'en' + 'text': 'His essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.' +- 'id': '009_041_101' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ صورتگر تقدیر ہا | اندرو ویرانہ ہا تعمیر ہا' + - 'lang': 'en' + 'text': '"His servant" is the shaper of destinies, | in him are deserts and flourishing cultivations;' +- 'id': '009_041_102' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ ھم جانفزا ہم جان ستان | عبدہ ہم شیشہ ہم سنگ گران' + - 'lang': 'en' + 'text': '"His servant" both increases life and destroys it, | "His servant" is both glass and heavy stone.' +- 'id': '009_041_103' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد دیگر عبدہ چیزی دگر | ما سراپا انتظار او منتظر' + - 'lang': 'en' + 'text': '"Servant" is one thing, "His servant" is another; | we are all expectancy, he is the expectation.' +- 'id': '009_041_104' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ‘ دہر است و دہر از عبدہ است | ما ہمہ رنگیم و او بی رنگ و بوست' + - 'lang': 'en' + 'text': '"His servant" is time, and time is of "His servant"; | we all are colour, he is without colour and scent.' +- 'id': '009_041_105' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ با ابتدا بی انتہا است | عبدہ را صبح و شام ما کجاست' + - 'lang': 'en' + 'text': '"His servant" had beginning, but has no end; | what have our morn and eve to do with "His servant"?' +- 'id': '009_041_106' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس ز سر عبدہ آگاہ نیست | عبدہ جز سر الا اﷲ نیست' + - 'lang': 'en' + 'text': 'No man knows the secret of "His servant", | "His servant" is naught but the secret of "save God".' +- 'id': '009_041_107' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاالہ تیغ و دم او عبدہ | فاش تر خواہی بگو ہو عبدہ' + - 'lang': 'en' + 'text': '"Save God" is the sword whose edge is "His servant"; | do you want it plainer? Say, He is "His servant".' +- 'id': '009_041_108' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبدہ‘ چند و چگون کائنات | عبدہ راز درون کائنات' + - 'lang': 'en' + 'text': '"His servant" is the how and why of creation, | "His servant" is the inward mystery of creation.' +- 'id': '009_041_109' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدعا پیدا نگردد زین دو بیت | تا نبینی از مقام ’’ما رمیت‘‘' + - 'lang': 'en' + 'text': 'The true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.' +- 'id': '009_041_110' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از گفت و شنود ای زندہ رود | غرق شو اندر وجود ای زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.' +- 'id': '009_041_111' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_112' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کم شناسم عشق را این کار چیست | ذوق دیدار است پس دیدار چیست' + - 'lang': 'en' + 'text': 'I know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?' +- 'id': '009_041_113' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_114' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی دیدار آن آخر زمان | حکم او بر خویشتن کردن روان' + - 'lang': 'en' + 'text': 'The meaning of beholding that Last of Time | is to make his rule binding on oneself.' +- 'id': '009_041_115' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان زی چون رسول انس و جان | تا چو او باشی قبول انس و جان' + - 'lang': 'en' + 'text': 'Live in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn' +- 'id': '009_041_116' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز خود را بین ہمین دیدار اوست | سنت او سری از اسرار اوست' + - 'lang': 'en' + 'text': 'Then behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.' +- 'id': '009_041_117' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_118' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست دیدار خدای نہ سپہر | آنکہ بی حکمش نگردد ماہ و مہر' + - 'lang': 'en' + 'text': 'What is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?' +- 'id': '009_041_119' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_120' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش حق اول بجان انداختن | باز او را در جہان انداختن' + - 'lang': 'en' + 'text': 'First, to implant on one''s soul the image of God, | then next to implant it on the world;' +- 'id': '009_041_121' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان تا در جہان گردد تمام | می شود دیدار حق دیدار عام' + - 'lang': 'en' + 'text': 'when the soul''s image is perfected in the world, | to behold the commons is to behold God.' +- 'id': '009_041_122' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خنک مردی کہ از یک ہوی او | نہ فلک دارد طواف کوی او' + - 'lang': 'en' + 'text': 'Blessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;' +- 'id': '009_041_123' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای درویشی کہ ہوئی آفرید | باز لب بر بست و دم در خود کشید' + - 'lang': 'en' + 'text': 'woe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!' +- 'id': '009_041_124' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکم حق را در جھان جاری نکرد | نانی از جو خورد و کرارے نکرد' + - 'lang': 'en' + 'text': 'Such a one never made God''s rule to run in the world; | he ate barley-bread, but never fought like Ali;' +- 'id': '009_041_125' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خانقاہی جست و از خیبر رمید | راہبی ورزید و سلطانی ندید' + - 'lang': 'en' + 'text': 'he sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.' +- 'id': '009_041_126' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش حق داری جہان نخچیر تست | ہم عنان تقدیر با تدبیر تست' + - 'lang': 'en' + 'text': 'Do you possess God''s image? The world is your prey; | destiny shares the same reins as your design.' +- 'id': '009_041_127' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر با تو می جوید ستیز | نقش حق بر لوح این کافر بریز' + - 'lang': 'en' + 'text': 'The present age seeks to war with you; | imprint God''s image on this infidel''s tablet!' +- 'id': '009_041_128' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_129' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش حق را در جھان انداختند | من نمی دانم چسان انداختند' + - 'lang': 'en' + 'text': 'God''s image has been implanted on the world; | I do not know how it has been implanted.' +- 'id': '009_041_130' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_131' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا بزور دلبری انداختند | یا بزور قاھری انداختند' + - 'lang': 'en' + 'text': 'It has been implanted by force of love | or it has been implanted by force of violence;' +- 'id': '009_041_132' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ حق در دلبری پیدا تر است | دلبری از قاہری اولی تر است' + - 'lang': 'en' + 'text': 'because God is more manifest in love, | love is a better way than violence.' +- 'id': '009_041_133' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_134' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز گو ای صاحب اسرار شرق | در میان زاہد و عاشق چہ فرق' + - 'lang': 'en' + 'text': 'Declare, master of the secrets of the East, | what difference is there between the ascetic and the lover?' +- 'id': '009_041_135' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_136' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زاہد اندر عالم دنیا غریب | عاشق اندر عالم عقبی غریب' + - 'lang': 'en' + 'text': 'The ascetic is a stranger in this present world, | the lover is a stranger in the world to come.' +- 'id': '009_041_137' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_138' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معرفت را انتہا نابودن است | زندگی اندر فنا آسودن است' + - 'lang': 'en' + 'text': 'The end of gnosis is not-being | what is life to repose in annihilation?' +- 'id': '009_041_139' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_140' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سکر یاران از تہی پیمانگی است | نیستی از معرفت بیگانگی است' + - 'lang': 'en' + 'text': 'The intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.' +- 'id': '009_041_141' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ جوئی در فنا مقصود را | در نمے یابد عدم موجود را' + - 'lang': 'en' + 'text': 'You who seek your goal in annihilation, | non-existence can never discover existence.' +- 'id': '009_041_142' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_041_143' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ خود را بہتر از آدم شمرد | در خم و جامش نہ می باقی نہ درد' + - 'lang': 'en' + 'text': 'He who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;' +- 'id': '009_041_144' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاک ما بگردون آشناست | آتش آن بی سر و سامان کجاست' + - 'lang': 'en' + 'text': 'our handful of dust is acquainted with the skies | where is the fire of that destitute one?' +- 'id': '009_041_145' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_146' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کم بگو زان خواجۂ اہل فراق | تشنہ کام و از ازل خونین ایاق' + - 'lang': 'en' + 'text': 'Speak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.' +- 'id': '009_041_147' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما جہول ، او عارف بود و نبود | کفر او این راز را بر ما گشود' + - 'lang': 'en' + 'text': 'We are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,' +- 'id': '009_041_148' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فتادن لذت برخاستن | عیش افزدون ز درد کاستن' + - 'lang': 'en' + 'text': 'how that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.' +- 'id': '009_041_149' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقے در نار او وا سوختن | سوختن بے نار او نا سوختن' + - 'lang': 'en' + 'text': 'Love is to burn in his fire; | without his fire, burning is no burning.' +- 'id': '009_041_150' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ او در عشق و خدمت اقدم است | آدم از اسرار او نامحرم است' + - 'lang': 'en' + 'text': 'Because he is more ancient in love and service, | Adam is not privy to his secrets.' +- 'id': '009_041_151' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چاک کن پیراہن تقلید را | تا بیاموزی ازو توحید را' + - 'lang': 'en' + 'text': 'Tear off the skirt of blind conformity | that you may learn God''s Unity from him.' +- 'id': '009_041_152' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_041_153' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا اقلیم جان زیر نگین | یک نفس با ما دگر صحبت گزین' + - 'lang': 'en' + 'text': 'You who hold the clime of the soul under your royal signet, | keep company with me a moment more.' +- 'id': '009_041_154' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلاج' + - 'lang': 'en' + 'text': 'Hallaj' +- 'id': '009_041_155' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مقامی در نمی سازیم و بس | ما سراپا ذوق پروازیم و بس' + - 'lang': 'en' + 'text': 'We do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;' +- 'id': '009_041_156' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان دیدن تپیدن کار ماست | بی پر و بالے پریدن کار ماست' + - 'lang': 'en' + 'text': 'every instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings.' diff --git a/data/github_iqbal_demystified/poems/009/009_042.yaml b/data/github_iqbal_demystified/poems/009/009_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b7cff3cfb36fb7c48962bccbe3940a25f97b73e --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_042.yaml @@ -0,0 +1,283 @@ +--- +'id': '009_042' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنمودار شدن خواجۂ اہل فراق ابلیس" +- 'lang': 'en' + 'text': 'IBLIS: LEADER OF THE PEOPLE OF SEPARATION APPEARS' +'description': [] +'sher': +- 'id': '009_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت روشندلان یک دم ، دو دم | آن دو دم سرمایۂ بود و عدم' + - 'lang': 'en' + 'text': 'The company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;' +- 'id': '009_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق را شوریدہ تر کرد و گذشت | عقل را صاحب نظر کرد و گذشت' + - 'lang': 'en' + 'text': 'it made love more tumultuous, and then passed, | endowed reason with vision, and then passed.' +- 'id': '009_042_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم بر بربستم کہ با خود دارمش | از مقام دیدہ در دل آرمش' + - 'lang': 'en' + 'text': 'I closed my eyes to hold it still within me, | to transport it from my eyes to my heart.' +- 'id': '009_042_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگہان دیدم جہان تاریک شد | از مکان تا لامکان تاریک شد' + - 'lang': 'en' + 'text': 'Suddenly I saw the world had become dark, | become dark from space even to spacelessness.' +- 'id': '009_042_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن شب شعلہ ئی آمد پدید | از درونش پیر مردی بر جہید' + - 'lang': 'en' + 'text': 'In that night a flame appeared | from the midst of which an old man leaped forth' +- 'id': '009_042_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک قبای سرمہ ئی اندر برش | غرق اندر دود پیچان پیکرش' + - 'lang': 'en' + 'text': 'wrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.' +- 'id': '009_042_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی خواجۂ اہل فراق | آن سراپا سوز و آن خونین ایاق' + - 'lang': 'en' + 'text': 'Rumi said, "The Leader of the People of Separation! | How all a-fire, and what a cup of blood!' +- 'id': '009_042_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنۂ کم خندۂ اندک سخن | چشم او بینندۂ جان در بدن' + - 'lang': 'en' + 'text': 'Ancient, seldom smiling, of few words, | his eyes scanning the soul within the body,' +- 'id': '009_042_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رند و ملا و حکیم و خرقہ پوش | در عمل چون زاہدان سخت کوش' + - 'lang': 'en' + 'text': 'drunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,' +- 'id': '009_042_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرتش بیگانہ ذوق وصال | زہد او ترک جمال لایزال۔' + - 'lang': 'en' + 'text': 'his nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;' +- 'id': '009_042_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا گسستن از جمال آسان نبود | کار پیش افکند از ترک سجود' + - 'lang': 'en' + 'text': 'since it was not easy to break away from beauty, | he made a beginning with spurning adoration.' +- 'id': '009_042_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکے در واردات او نگر | مشکلات او ثبات او نگر' + - 'lang': 'en' + 'text': 'Gaze a little at his visitations, | gaze at his difficulties, his tenacity' +- 'id': '009_042_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق اندر رزم خیر و شر ہنوز | صد پیمبر دیدہ و کافر ہنوز' + - 'lang': 'en' + 'text': 'still absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet."' +- 'id': '009_042_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم اندر تن ز سوز او تپید | بر لبش آہی غم آلودی رسید' + - 'lang': 'en' + 'text': 'My soul in my body quivered for his agony; | a sigh of anguish broke from his lips.' +- 'id': '009_042_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت و چشم نیم وا بر من گشود | ’’در عمل جز ما کہ بر خوردار بود' + - 'lang': 'en' + 'text': 'With eyes half-closed he turned to me and said; | �Who besides me has so gloried in action?' +- 'id': '009_042_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان بر کار ہا پیچیدہ ام | فرصت آدینہ را کم دیدہ ام' + - 'lang': 'en' + 'text': 'I have become so involved in labour | that even on the sabbath I am rarely at rest,' +- 'id': '009_042_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی مرا افرشتہ ئی نی چاکری | وحی من بی منت پیغمبری' + - 'lang': 'en' + 'text': 'I have no angels, no servants attending me; | my revelation is without benefit of prophets.' +- 'id': '009_042_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی حدیث و نی کتاب آوردہ ام | جان شیرین از فقیہان بردہ ام' + - 'lang': 'en' + 'text': 'I have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.' +- 'id': '009_042_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشتۂ دین چون فقیہان کس نرشت | کعبہ را کردند آخر خشت خشت' + - 'lang': 'en' + 'text': 'None ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.' +- 'id': '009_042_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیش ما را اینچنین تأسیس نیست | فرقہ اندر مذہب ابلیس نیست' + - 'lang': 'en' + 'text': 'My religion has no such foundation; | in the faith of Iblis there are no schisms and sects.' +- 'id': '009_042_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشتم از سجود ای بیخبر | ساز کردم ارغنون خیر و شر' + - 'lang': 'en' + 'text': 'Ignorant one, I have given up prostration, | I have turned the organ of good and evil.' +- 'id': '009_042_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از وجود حق مرا منکر مگیر | دیدہ بر باطن گشا ظاہر مگیر' + - 'lang': 'en' + 'text': 'Do not take me for one who denies God�s existence; | open your eyes on my inner self, overlook my exterior.' +- 'id': '009_042_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بگویم نیست این از ابلہی است | زانکہ بعد از دید نتوان گفت نیست' + - 'lang': 'en' + 'text': 'If I say, "He is not", that would be foolishness, | for when one has seen, one cannot say, "He is not".' +- 'id': '009_042_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ’’بلے‘‘ در پردۂ ’’لا‘‘ گفتہ ام | گفتۂ من خوشتر از نا گفتہ ام' + - 'lang': 'en' + 'text': 'Under the veil of "No" I murmured "Yes"; | what I have spoken is better than what I never said.' +- 'id': '009_042_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نصیب از درد آدم داشتم | قہر یار از بہر او نگذاشتم' + - 'lang': 'en' + 'text': 'To share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.' +- 'id': '009_042_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ہا از کشتزار من ارمن دمید | او ز مجبوری بہ مختاری رسید' + - 'lang': 'en' + 'text': 'Flames sprang forth from my sown field; | man out of predestination achieved free-will.' +- 'id': '009_042_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زشتی خود را نمودم آشکار | با تو دادم ذوق ترک و اختیار' + - 'lang': 'en' + 'text': 'I displayed my own hideousness | and have given you the joy of leaving or choosing.' +- 'id': '009_042_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو نجاتے دہ مرا از نار من | وا کن اے آدم گرہ از کار من' + - 'lang': 'en' + 'text': 'Deliver me now from my fire; | resolve, O man, the knot of my toil.' +- 'id': '009_042_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ اندر بند من افتادہ ئی | رخصت عصیان بہ شیطان دادہ ئی' + - 'lang': 'en' + 'text': 'You who have fallen into my noose | and given to Satan the leave to disobey,' +- 'id': '009_042_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان با ہمت مردانہ زی | غمگسار من ز من بیگانہ زی' + - 'lang': 'en' + 'text': 'live in the world with true manly zeal; | as you pity me, live a stranger to me' +- 'id': '009_042_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی نیاز از نیش و نوش من گذر | تا نگردد نامہ ام تاریک تر' + - 'lang': 'en' + 'text': 'proudly disregarding my sting and my honey, | so that my scroll may not become blacker still.' +- 'id': '009_042_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان صیاد با نخچیرہاست | تا تو نخچیری بہ کیشم تیر ہاست' + - 'lang': 'en' + 'text': 'In the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.' +- 'id': '009_042_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صاحب پرواز را افتاد نیست | صید اگر زیرک شود صیاد نیست‘‘' + - 'lang': 'en' + 'text': 'He who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.' +- 'id': '009_042_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش ’’بگذر ز آئین فراق | ابغض الاشیاء عندی الطلاق‘‘' + - 'lang': 'en' + 'text': '"Give up this cult of separation", I said to him. | "The most hateful of things to God is divorce."' +- 'id': '009_042_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’ساز زندگی ، سوز فراق | ای خوشا سر مستی روز فراق' + - 'lang': 'en' + 'text': 'He said, "The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!' +- 'id': '009_042_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر لبم از وصل می ناید سخن | وصل اگر خواھم نہ او ماند نہ من‘‘' + - 'lang': 'en' + 'text': 'The very name of union comes not to my lips; | if I seek union, neither He remains nor I."' +- 'id': '009_042_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف وصل او را ز خود بیگانہ کرد | تازہ شد اندر دل او سوز و درد' + - 'lang': 'en' + 'text': 'The word ''union'' made him out of himself; | the burning agony was renewed in his heart.' +- 'id': '009_042_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی غلطید اندر دود خویش | باز گم کردید اندر دود خویش' + - 'lang': 'en' + 'text': 'He wallowed awhile in his own fumes, | he became lost again in his own fumes;' +- 'id': '009_042_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ئی زان دود پیچان شد بلند | ای خنک جانی کہ گردد درد مند' + - 'lang': 'en' + 'text': 'out of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!' diff --git a/data/github_iqbal_demystified/poems/009/009_043.yaml b/data/github_iqbal_demystified/poems/009/009_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c4042a9874231975b878804e86bb2fe30204bf29 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_043.yaml @@ -0,0 +1,129 @@ +--- +'id': '009_043' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنالۂ ابلیس" +- 'lang': 'en' + 'text': 'SATAN''S LAMENT' +'description': [] +'sher': +- 'id': '009_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خداوند صواب و ناصواب | من شدم از صحبت آدم خراب' + - 'lang': 'en' + 'text': 'God of the righteous and the unrighteous, | man''s company has devastated me.' +- 'id': '009_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیچگہ از حکم من سر بر نتافت | چشم از خود بست و خود را در نیافت' + - 'lang': 'en' + 'text': 'Not once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.' +- 'id': '009_043_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکش از ذوق ابا بیگانہ ئی | از شرار کبریا بیگانہ ئی' + - 'lang': 'en' + 'text': 'His dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.' +- 'id': '009_043_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید خود صیاد را گوید بگیر | الامان از بندۂ فرمان پذیر' + - 'lang': 'en' + 'text': 'The prey says to the huntsman, ''Seize me'': | save me from the all too obedient servant!' +- 'id': '009_043_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چنین صیدی مرا آزاد کن | طاعت دیروزۂ من یاد کن' + - 'lang': 'en' + 'text': 'Set me free from such a quarry; | remember my obedience of yesterday.' +- 'id': '009_043_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پست ازو آن ہمت والای من | وای من ، ای وای من ، ای وای من' + - 'lang': 'en' + 'text': 'My lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!' +- 'id': '009_043_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او خام و عزم او ضعیف | تاب یک ضربم نیارد این حریف' + - 'lang': 'en' + 'text': 'His nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.' +- 'id': '009_043_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ صاحب نظر باید مرا | یک حریف پختہ تر باید مرا' + - 'lang': 'en' + 'text': 'I need a servant of God possessed of vision, | I need a riper adversary!' +- 'id': '009_043_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لعبت آب و گل از من باز گیر | می نیاید کودکی از مرد پیر' + - 'lang': 'en' + 'text': 'Take back this plaything of water and clay: | a child''s toy suits not a man of a certain age.' +- 'id': '009_043_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن آدم چیست ، یکمشت خس است | مشت خس را یک شرار از من بس است' + - 'lang': 'en' + 'text': 'What is man? A handful of straw; | one spark from me is enough for a handful of straw.' +- 'id': '009_043_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین عالم اگر جز خس نبود | این قدر آتش مرا دادن چہ سود' + - 'lang': 'en' + 'text': 'If nothing but straw existed in this world, | what profited it to endow me with so much fire?' +- 'id': '009_043_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیشہ را بگداختن عاری بود | سنگ را بگداختن کاری بود' + - 'lang': 'en' + 'text': 'It were a shame to melt a piece of glass; | to melt a rock-that is a proper task!' +- 'id': '009_043_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچنان تنگ از فتوحات آمدم | پیش تو بہر مکافات آمدم' + - 'lang': 'en' + 'text': 'I have become so saddened by all my triumphs | that now I come to You for recompense;' +- 'id': '009_043_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منکر خود از تو می خواھم بدہ | سوی آن مرد خدا راھم بدہ' + - 'lang': 'en' + 'text': 'I seek from You one who dares to deny me | guide me, to such a man of God.' +- 'id': '009_043_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئے باید کہ پیچد گردنم | لرزہ اندازد نگاہش در تنم' + - 'lang': 'en' + 'text': 'I need a man who will twist my neck, | whose glance will set my body quivering,' +- 'id': '009_043_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن کہ گوید ’’از حضور من برو‘‘ | آنکہ پیش او نیرزم با دو جو' + - 'lang': 'en' + 'text': 'one who will say, ''Depart from my presence'', | one in whose eyes I am not worth two barleycorns.' +- 'id': '009_043_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدا یک زندہ مر | لذتی شاید کہ یابم در شکست' + - 'lang': 'en' + 'text': 'Grant me, O God, one living man of faith; | happily I shall know delight at last in defeat.' diff --git a/data/github_iqbal_demystified/poems/009/009_044.yaml b/data/github_iqbal_demystified/poems/009/009_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c9db592790e698bd641c81186a4c17a1da29bf16 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_044.yaml @@ -0,0 +1,129 @@ +--- +'id': '009_044' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFارواح رذیلہ کہ با ملک و ملت غداری کردہ و دوزخ ایشانرا قبول نکردہ" +- 'lang': 'en' + 'text': 'The vile spirits which have betrayed the nation and have been rejected by Hell' +'description': [] +'sher': +- 'id': '009_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر رومی آن امام راستان | آشنای ہر مقام راستان' + - 'lang': 'en' + 'text': 'The Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,' +- 'id': '009_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ای گردون نورد سخت کوش | دیدہ ئی آن عالم زنار پوش' + - 'lang': 'en' + 'text': 'spoke: "Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?' +- 'id': '009_044_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ بر گرد کمر پیچیدہ است | از دم استارہ ئی دزدیدہ است' + - 'lang': 'en' + 'text': 'That which it has twisted around its waist | it stole from the tail of a star.' +- 'id': '009_044_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از گران سیری خرام او سکون | ہر نکو از حکم او زشت و زبون' + - 'lang': 'en' + 'text': 'So heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.' +- 'id': '009_044_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیکر او گرچہ از آب و گل است | بر زمینش پا نہادن مشکل است' + - 'lang': 'en' + 'text': 'Though its form is fashioned of water and clay | it is difficult to set foot on its soil.' +- 'id': '009_044_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد ہزار افرشتۂ تندر بدست | قہر حق را قاسم از روز الست' + - 'lang': 'en' + 'text': 'A myriad angels, thunder in hand, | dispensing God''s wrath since the Day of Alast,' +- 'id': '009_044_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درہ پیھم می زند سیارہ را | از مدارش بر کند سیارہ را' + - 'lang': 'en' + 'text': 'continually castigate the planet | and dislodge it from its pivot.' +- 'id': '009_044_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی مطرود و مردود سپہر | صبح او مانند شام از بخل مہر' + - 'lang': 'en' + 'text': 'A world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.' +- 'id': '009_044_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزل ارواح بے یوم النشور | دوزخ از احراقشان آمد نفور' + - 'lang': 'en' + 'text': 'It is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:' +- 'id': '009_044_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرون او دو طاغوت کہن | روح قومی کشتہ از بہر دو تن' + - 'lang': 'en' + 'text': 'therein live two ancient demons | who slew a people''s soul to save their skins,' +- 'id': '009_044_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جعفر از بنگال و صادق از دکن | ننگ آدم ، ننگ دین ، ننگ وطن' + - 'lang': 'en' + 'text': 'Jaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,' +- 'id': '009_044_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نا قبول و ناامید و نامراد | ملتی از کارشان اندر فساد' + - 'lang': 'en' + 'text': 'unaccepted, despairing, undesired, | a nation ruined by their handiwork.' +- 'id': '009_044_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی کو بند ہر ملت گشاد | ملک و دینش از مقام خود فتاد' + - 'lang': 'en' + 'text': 'A nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.' +- 'id': '009_044_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می ندانے خطۂ ہندوستان | آن عزیز خاطر صاحبدلان' + - 'lang': 'en' + 'text': 'Do you not know that the land of India, | dear to the heart of every sensitive soul,' +- 'id': '009_044_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خطہ ای ہر جلوہ اش گیتی فروز | در میان خاک و خون غلطد ہنوز' + - 'lang': 'en' + 'text': 'a land whose every manifestation lit up the world, | now grovels amid dust and blood?' +- 'id': '009_044_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گلش تخم غلامی را کہ کشت | این ہمہ کردار آن ارواح زشت' + - 'lang': 'en' + 'text': 'Who sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.' +- 'id': '009_044_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضای نیلگون یکدم بایست | تا مکافات عمل بینی کہ چیست' + - 'lang': 'en' + 'text': 'Pause a moment in the azure expanse | that you may see the retribution for their deeds.' diff --git a/data/github_iqbal_demystified/poems/009/009_045.yaml b/data/github_iqbal_demystified/poems/009/009_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..74a3cd5e064b23a4e82e473e5e37cfa14799a62e --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_045.yaml @@ -0,0 +1,59 @@ +--- +'id': '009_045' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقلزم خونین" +- 'lang': 'en' + 'text': 'THE SEA OF BLOOD' +'description': [] +'sher': +- 'id': '009_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ دیدم می نگنجد در بیان | تن ز سہمش بیخبر گردد ز جان' + - 'lang': 'en' + 'text': 'What I beheld was indescribable; | body by terror was dissundered from soul.' +- 'id': '009_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ دیدم قلزمی دیدم ز خون | قلزمی ، طوفان برون ، طوفان درون' + - 'lang': 'en' + 'text': 'What met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;' +- 'id': '009_045_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ہوا ماران چو در قلزم نہنگ | کفچہ شبگون بال و پر سیماب رنگ' + - 'lang': 'en' + 'text': 'the air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;' +- 'id': '009_045_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موجہا درندہ مانند پلنگ | از نہیبش مردہ بر ساحل نہنگ' + - 'lang': 'en' + 'text': 'billows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.' +- 'id': '009_045_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر ساحل را امان یک دم نداد | ہر زمان کہ پارہ ئے در خون فتاد' + - 'lang': 'en' + 'text': 'The sea gave the shore not one moment’s respite; | every instant mountain-blocks fell crashing in blood.' +- 'id': '009_045_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج خون با موج خون اندر ستیز | درمیانش زورقی در افت و خیز' + - 'lang': 'en' + 'text': 'Bloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;' +- 'id': '009_045_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن زورق دو مرد زرد روی | زرد رو عریان بدن آشفتہ موی' + - 'lang': 'en' + 'text': 'in that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled.' diff --git a/data/github_iqbal_demystified/poems/009/009_046.yaml b/data/github_iqbal_demystified/poems/009/009_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4321e5f29b4d4351d58758f04ec803cf45e2a68 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_046.yaml @@ -0,0 +1,45 @@ +--- +'id': '009_046' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFآشکارا می شود روح ہندوستان" +- 'lang': 'en' + 'text': '(12)' +'description': [] +'sher': +- 'id': '009_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسمان شق گشت و حوری پاک زاد | پردہ را از چہرہ خود بر گشاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جبینش نار و نور لایزال | در دو چشم او سرور لایزال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_046_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حلہ ئی در بر سبکتر از سحاب | تار و پودش از رگ برگ گلاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_046_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با چنین خوبی نصبیش طوق و بند | بر لب او نالہ ہای درد مند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_046_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’روح ہند است این نگر | از فغانش سوزہا اندر نگر‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/009/009_047.yaml b/data/github_iqbal_demystified/poems/009/009_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8493faabb19728e6e47c606534a1af649962db75 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_047.yaml @@ -0,0 +1,164 @@ +--- +'id': '009_047' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFروح ہندوستان نالہ و فریاد می کند" +- 'lang': 'en' + 'text': '(12)' +'description': [] +'sher': +- 'id': '009_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شمع جان افسرد در فانوس ہند | ہندیان بیگانہ از ناموس ہند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردک نامحرم از اسرار خویش | زخمۂ خود کم زند بر تار خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زمان رفتہ می بندد نظر | از تش افسردہ میسوزد جگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بند ہا بر دست و پای من ازوست | نالہ ہای نارسای من ازوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را از خودی پرداختہ | از رسوم کہنہ زندان ساختہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمیت از وجودش دردمند | عصر نو از پاک و ناپاکش نژند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از فقری کہ عریانی دہد | ای خنک فقری کہ سلطانی دہد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الحذر از جبر و ہم از خوی صبر | صابر و مجبور را زہر است جبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این بہ صبر پیہمی خوگر شود | آن بہ جبر پیہمی خوگر شود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو را ذوق ستم گردد فزون | ورد من ’’یالیت قومی یعلمون‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کی شب ہندوستان آید بروز | مرد جعفر ، زندہ روح او ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز قید یک بدن وا می رہد | آشیان اندر تن دیگر نہد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ او را با کلیسا ساز باز | گاہ پیش دیریان اندر نیاز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین او آئین او سوداگری است | عنتری اندر لباس حیدری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا جہان رنگ و بو گردد دگر | رسم او آئین او گردد دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش ازین چیزی دگر مسجود او | در زمان ما وطن معبود او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاھر او از غم دین دردمند | باطنش چون دیریان زنار بند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جعفر اندر ہر بدن ملت کش است | این مسلمانی کہن ملت کش است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خند خندان است و با کس یار نیست | مار اگر خندان شود جز مار نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نفاقش وحدت قومی دونیم | ملت او از وجود او لیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی را ہر کجا غارتگری است | اصل او از صادقی یا جعفری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_047_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الامان از روح جعفر الامان | الامان از جعفران این زمان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/009/009_048.yaml b/data/github_iqbal_demystified/poems/009/009_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3a22d1df9a04c98787dcdf3d53dab2d8d8fb54b8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_048.yaml @@ -0,0 +1,136 @@ +--- +'id': '009_048' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفریاد یکی از زورق نشینان قلزم خونین" +- 'lang': 'en' + 'text': '(12)' +'description': [] +'sher': +- 'id': '009_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نی عدم ما را پذیرد نے وجود | وای از بی مہری بود و نبود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا گذشتیم از جہان شرق و غرب | بر در دوزخ شدیم از درد و کرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک شرر بر صادق و جعفر نزد | بر سر ما مشت خاکستر نزد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت دوزخ را خس و خاشاک بہ | شعلۂ من زین دو کافر پاک بہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنسوی نہ آسمان رفتیم ما | پیش مرگ ناگہان رفتیم ما' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’جان سری ز اسرار من است | حفظ جان و ہدم تن کار من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان زشتی گرچہ نرزد با دو جو | ایکہ از من ھدم جان خواہی برو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینچنین کاری نمی آید ز مرگ | جان غداری نیاساید ز مرگ‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ہوای تند ای دریای خون | ای زمین ای آسمان نیلگون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای نجوم ای ماہتاب ای آفتاب | ای قلم ای لوح محفوظ ای کتاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای بتان ابیض ای لردان غرب | ای جہانی ، در بغل بی حرب و ضرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان بی ابتدا بی انتہاست | بندۂ غدار را مولا کجاست‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگہان آمد صدای ہولناک | سینۂ صحرا و دریا چاک چاک' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ربط اقلیم بدن از ہم گسیخت | دمبدم کہ پارہ بر کہ پارہ ریخت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہہا مثل سحاب اندر مرور | انہدام عالمی بی بانگ صور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق و تندر از تب و تاب درون | آشیان جستند اندر بحر خون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موجھا پر شور و از خود رفتہ تر | غرق خون گردید آن کوہ و کمر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_048_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ بر پیدا و ناپیدا گذشت | خیل انجم دید و بی پروا گذشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/009/009_049.yaml b/data/github_iqbal_demystified/poems/009/009_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..08d811f356a816ab3fb93f9ff36ba711ec65b297 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_049.yaml @@ -0,0 +1,269 @@ +--- +'id': '009_049' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمقام حکیم آلمانی نیچہ" +- 'lang': 'en' + 'text': 'THE STATION OF THE GERMAN PHILOSOPHER NITEZSHE' +'description': [] +'sher': +- 'id': '009_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا استیزہ ی بود و نبود | کس نداند سر این چرخ کبود' + - 'lang': 'en' + 'text': 'The conflict of being and not-being is universal; | no man knows the secret of yon azure sky.' +- 'id': '009_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا مرگ آورد پیغام زیست | ایخوش آنمردی کہ داند مرگ چیست' + - 'lang': 'en' + 'text': 'Everywhere death brings the message of life | happy is the man who knows what death is.' +- 'id': '009_049_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کجا مانند باد ارزان حیات | بی ثبات و با تمنای ثبات' + - 'lang': 'en' + 'text': 'Everywhere life is as cheap as the wind, | unstable, and aspiring to stability.' +- 'id': '009_049_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم من صد عالم شش روزہ دید | تا حد این کائنات آمد پدید' + - 'lang': 'en' + 'text': 'My eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;' +- 'id': '009_049_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر جھان را ماہ و پروینی دگر | زندگی را رسم و آئینی دگر' + - 'lang': 'en' + 'text': 'each world had a different moon, a different Pleiades, | a different manner and mode of existence.' +- 'id': '009_049_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت ہر عالم روان مانند زو | دیر یاز اینجا و آنجا تند رو' + - 'lang': 'en' + 'text': 'Time in each world flowed like the sea, | here slowly, and there swiftly;' +- 'id': '009_049_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سال ما اینجا مہی آنجا دمی | بیش این عالم بہ آن عالم کمی' + - 'lang': 'en' + 'text': 'our year was here a month, there a moment, | this world''s more was that world''s less.' +- 'id': '009_049_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل ما اندر جھانی ذوفنون | در جہان دیگری خوار و زبون' + - 'lang': 'en' + 'text': 'Our reason in one world was all-cunning, | in another world it was mean and abased.' +- 'id': '009_049_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر ثغور این جہان چون و چند | بود مردی با صدای دردمند' + - 'lang': 'en' + 'text': 'On the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,' +- 'id': '009_049_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدۂ او از عقابان تیز تر | طلعت او شاہد سوز جگر' + - 'lang': 'en' + 'text': 'his vision keener than an eagle''s, | his mien witness to a heart afire;' +- 'id': '009_049_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمبدم سوز درون او فزود | بر لبش بیتی کہ صد بارش سرود' + - 'lang': 'en' + 'text': 'every moment his inward glow increased. | On his lips was a verse he chanted a hundred times:' +- 'id': '009_049_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نہ جبریلی نہ فردوسی نہ حوری نی خداوندے | کف خاکی کہ میسوزد ز جان آرزومندے‘‘' + - 'lang': 'en' + 'text': '"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul."' +- 'id': '009_049_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من بہ رومی گفتم این دیوانہ کیست | گفت’’ این فرزانۂ المانوی ست' + - 'lang': 'en' + 'text': 'I said to Rumi, "Who is this madman?" | He answered: "This is the German genius' +- 'id': '009_049_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان این دو عالم جای اوست | نغمۂ دیرینہ اندر نای اوست' + - 'lang': 'en' + 'text': 'whose place is between these two worlds; | his reed-pipe contains an ancient melody.' +- 'id': '009_049_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز این حلاج بی دار و رسن | نوع دیگر گفتہ آن حرف کہن' + - 'lang': 'en' + 'text': 'This Hallaj without gallows and rope | has spoken anew those ancient words;' +- 'id': '009_049_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف او بی باک و افکارش عظیم | غربیان از تیغ گفتارش دو نیم' + - 'lang': 'en' + 'text': 'his words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.' +- 'id': '009_049_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمنشین بر جذبہ او پے نبرد | بندۂ مجذوب را مجنون شمرد' + - 'lang': 'en' + 'text': 'His colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.' +- 'id': '009_049_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاقلان از عشق و مستی بی نصیب | نبض او دادند در دست طبیب' + - 'lang': 'en' + 'text': 'Intellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,' +- 'id': '009_049_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با پزشکان چیست غیر از ریو و رنگ | وای مجذوبی کہ زاد اندر فرنگ' + - 'lang': 'en' + 'text': 'yet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!' +- 'id': '009_049_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابن سینا بر بیاضی دل نہد | رگ زند یا حب خواب آور دہد' + - 'lang': 'en' + 'text': 'Avicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.' +- 'id': '009_049_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بود حلاجی بہ شہر خود غریب | جان ز ملا برد و کشت او را طبیب' + - 'lang': 'en' + 'text': 'He was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.' +- 'id': '009_049_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد رہ دانی نبود اندر فرنگ | پس فزون شد نغمہ اش از تار چنگ' + - 'lang': 'en' + 'text': 'There was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;' +- 'id': '009_049_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہرو را کس نشان از رہ نداد | صد خلل در واردات او فتاد' + - 'lang': 'en' + 'text': 'none showed the wayfarer the road, | and a hundred flaws vitiated his visitations.' +- 'id': '009_049_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقد بود و کس عیار او را نکرد | کاردانے مرد کار او را نکرد' + - 'lang': 'en' + 'text': 'He was true coin, but there was none to assay him, | expert in theory, but none to prove him;' +- 'id': '009_049_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عاشقی در آہ خود گم گشتہ ئی | سالکی در راہ خود گم گشتہ ئی' + - 'lang': 'en' + 'text': 'a lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.' +- 'id': '009_049_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مستی او ھر زجاجی را شکست | از خدا ببرید و ھم از خود گسست' + - 'lang': 'en' + 'text': 'His intoxication shattered every glass; | he broke from God, and was snapped too from himself.' +- 'id': '009_049_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواست تا بیند بہ چشم ظاہری | اختلاط قاہری با دلبری' + - 'lang': 'en' + 'text': 'He desired to see, with his external eyes, | the intermingling of power with love;' +- 'id': '009_049_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواست تا از آب و گل آید برون | خوشہ ئی کز کشت دل آید برون' + - 'lang': 'en' + 'text': 'he yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.' +- 'id': '009_049_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ او جوید مقام کبریاست | این مقام از عقل و حکمت ماوراست' + - 'lang': 'en' + 'text': 'What he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.' +- 'id': '009_049_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی شرح اشارات خودی است | لا و الا از مقامات خودی است' + - 'lang': 'en' + 'text': 'Life is a commentary on the hints of the Self, | "no" and "but" are of the stations of the Self;' +- 'id': '009_049_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او بہ لا درماند و تا الا نرفت | از مقام عبدہ بیگانہ رفت' + - 'lang': 'en' + 'text': 'he remained fast in "no" and did not reach "but" | being a stranger to the station of "His servant".' +- 'id': '009_049_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تجلی ہمکنار و بی خبر | دور تر چون میوہ از بیخ شجر' + - 'lang': 'en' + 'text': 'Revelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.' +- 'id': '009_049_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او جز رؤیت آدم نخواست | نعرہ بیباکانہ زد ’’آدم کجاست‘‘' + - 'lang': 'en' + 'text': 'His eyes desired no other vision but man; | fearlessly he shouted, "Where is man? "' +- 'id': '009_049_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ورنہ او از خاکیان بیزار بود | مثل موسی طالب دیدار بود' + - 'lang': 'en' + 'text': 'and else he had despaired of earth''s creatures | and like Moses he was seeking the vision.' +- 'id': '009_049_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاش بودی در زمان احمدی | تا رسیدی بر سرور سرمدی' + - 'lang': 'en' + 'text': 'Would that he had lived in Ahmad''s time, | so that he might have attained eternal joy.' +- 'id': '009_049_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل او با خویشتن در گفتگوست | تو رہ خود رو کہ راہ خود نکوست' + - 'lang': 'en' + 'text': 'His reason is in dialogue with itself; | take your own way, for one''s own way is good.' +- 'id': '009_049_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش نہ گامی کہ آمد آن مقام | کاندرو بی حرف می روید کلام‘‘' + - 'lang': 'en' + 'text': 'Stride onwards, for now that station has come | wherein speech sprouts without spoken words.' diff --git a/data/github_iqbal_demystified/poems/009/009_050.yaml b/data/github_iqbal_demystified/poems/009/009_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1eba85537fc2bf232c5f93d2b30d98158a9df8c4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_050.yaml @@ -0,0 +1,206 @@ +--- +'id': '009_050' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرکت بجنت الفردوس" +- 'lang': 'en' + 'text': 'DEPARTURE FOR THE GARDEN OF PARADISE' +'description': [] +'sher': +- 'id': '009_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشتم از حد این کائنات | پا نھادم در جہان بی جہات' + - 'lang': 'en' + 'text': 'I passed beyond the bounds of this universe | and set foot in the undimensioned world,' +- 'id': '009_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی یمین و بی یسار است این جہان | فارغ از لیل و نہار است این جہان' + - 'lang': 'en' + 'text': 'a world without both right and left, | a world devoid of night and day.' +- 'id': '009_050_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او قندیل ادراکم فسرد | حرف من از ہیبت معنی بمرد' + - 'lang': 'en' + 'text': 'Before it the lantern of my perception dimmed, | my words died in awe of the meaning.' +- 'id': '009_050_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با زبان آب و گل گفتار جان | در قفس پرواز میآید گران' + - 'lang': 'en' + 'text': 'To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!' +- 'id': '009_050_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی اندر جھان دل نگر | تا ز نور خود شوی روشن بصر' + - 'lang': 'en' + 'text': 'Regard a little while the world of the heart | that you may win clear vision by the light of the Self.' +- 'id': '009_050_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست دل یک عالم بی رنگ و بوست | عالم بی رنگ و بو بی چار سوست' + - 'lang': 'en' + 'text': 'What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.' +- 'id': '009_050_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکن و ہر لحظہ سیار است دل | عالم احوال و افکار است دل' + - 'lang': 'en' + 'text': 'The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.' +- 'id': '009_050_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حقایق تا حقایق رفتہ عقل | سیر او بی جادہ و رفتار و نقل' + - 'lang': 'en' + 'text': 'Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;' +- 'id': '009_050_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد خیال و ہر یک از دیگر جداست | این بگردون آشنا آن نارساست' + - 'lang': 'en' + 'text': 'a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.' +- 'id': '009_050_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نگوید این کہ گردون آشناست | بر یمین آن خیال نارساست' + - 'lang': 'en' + 'text': 'No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,' +- 'id': '009_050_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا سروری کاید از دیدار دوست | نیم گامی از ہوای کوی اوست' + - 'lang': 'en' + 'text': 'or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.' +- 'id': '009_050_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم تو بیدار باشد یا بخواب | دل ببیند بی شعاع آفتاب' + - 'lang': 'en' + 'text': 'Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.' +- 'id': '009_050_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جہان را بر جہان دل شناس | من چگویم زانچہ ناید در قیاس' + - 'lang': 'en' + 'text': 'Know that world by the world of the heart | yet what shall I say of what defies analogy?' +- 'id': '009_050_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن عالم جھانی دیگری | اصل او از کن فکانی دیگری' + - 'lang': 'en' + 'text': 'In that universe was another world | whose origin was from another Divine fiat,' +- 'id': '009_050_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لازوال و ھر زمان نوع دگر | ناید اندر وھم و آید در نظر' + - 'lang': 'en' + 'text': 'undecaying, and every moment transformed, | unimaginable, yet there clearly visible;' +- 'id': '009_050_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان او را کمالے دیگری | ہر زمان او را جمالے دیگری' + - 'lang': 'en' + 'text': 'every moment clothed in a new perfection, | every moment clad in a new beauty.' +- 'id': '009_050_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزگارش بی نیاز از ماہ و مہر | گنجد اندر ساحت او نہ سپہر' + - 'lang': 'en' + 'text': 'Its time had no need of moon and sun; | in its expanse the nine spheres are contained.' +- 'id': '009_050_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ در غیب است آید روبرو | پیش از آن کز دل بروید آرزو' + - 'lang': 'en' + 'text': 'Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.' +- 'id': '009_050_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زبان خود چسان گویم کہ چیست | این جہان نور و حضور و زندگیست' + - 'lang': 'en' + 'text': 'How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.' +- 'id': '009_050_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ھا آسودہ در کہسار ہا | نہر ھا گردندہ در گلزار ہا' + - 'lang': 'en' + 'text': 'Tulips repose amidst the mountains, | rivers meander in the rose -gardens;' +- 'id': '009_050_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ہای سرخ و اسپید و کبود | از دم قدوسیان او را گشود' + - 'lang': 'en' + 'text': 'buds crimson, white and blue | blossom with the breath of the holy ones;' +- 'id': '009_050_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبہا سیمین ، ہوا ہا عنبرین | قصرھا با قبہ ہای زمردین' + - 'lang': 'en' + 'text': 'its waters silver, the air ambergris, | palaces with domes of emerald,' +- 'id': '009_050_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیمہ ہا یاقوت گون زرین طناب | شاہدان با طلعت آئینہ تاب' + - 'lang': 'en' + 'text': 'tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.' +- 'id': '009_050_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’ای گرفتار قیاس | در گذر از اعتبارات حواس' + - 'lang': 'en' + 'text': 'Rumi said, "Prisoner of analogy, | pass beyond the credibility of the senses,' +- 'id': '009_050_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تجلی کارہای خوب و زشت | می شود آن دوزخ این گردد بہشت' + - 'lang': 'en' + 'text': 'acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;' +- 'id': '009_050_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہ بینی قصر ہای رنگ رنگ | اصلش از اعمال و نی از خشت و سنگ' + - 'lang': 'en' + 'text': 'these many-coloured palaces you behold | are built of deeds, not of bricks and stones;' +- 'id': '009_050_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ خوانی کوثر و غلمان و حور | جلوۂ این عالم جذب و سرور' + - 'lang': 'en' + 'text': 'what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.' +- 'id': '009_050_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی اینجا ز دیدار است و بس | ذوق دیدار است و گفتار است و بس‘‘' + - 'lang': 'en' + 'text': 'Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved."' diff --git a/data/github_iqbal_demystified/poems/009/009_051.yaml b/data/github_iqbal_demystified/poems/009/009_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0976dec19e83ce4329db2ac13dc6ed140946d726 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_051.yaml @@ -0,0 +1,178 @@ +--- +'id': '009_051' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقصر شرف النسا" +- 'lang': 'en' + 'text': 'THE PALACE OF SHARAF AL-NISA' +'description': [] +'sher': +- 'id': '009_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم این کاشانہ ئی از لعل ناب | آنکہ میگیرد خراج از آفتاب' + - 'lang': 'en' + 'text': 'I said, "Yonder mansion of pure ruby | which gathers tribute from the sun,' +- 'id': '009_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مقام این منزل این کاخ بلند | حوریان بر درگہش احرام بند' + - 'lang': 'en' + 'text': 'yon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed"' +- 'id': '009_051_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تو دادی سالکانرا جستجوی | صاحب او کیست با من باز گوی' + - 'lang': 'en' + 'text': 'tell me, you who inspired the travellers to search, | who is the owner of this habitation?' +- 'id': '009_051_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’این کاشانۂ شرف النساست | مرغ بامش با ملائک ہم نواست' + - 'lang': 'en' + 'text': 'Rumi replied: "This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels'' choir.' +- 'id': '009_051_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلزم ما اینچنین گوہر نزاد | ہیچ مادر اینچنین دختر نزاد' + - 'lang': 'en' + 'text': 'Our ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.' +- 'id': '009_051_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک لاہور از مزارش آسمان | کس نداند راز او را در جہان' + - 'lang': 'en' + 'text': 'By her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.' +- 'id': '009_051_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن سراپا ذوق و شوق و درد و داغ | حاکم پنجاب را چشم و چراغ' + - 'lang': 'en' + 'text': 'She was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;' +- 'id': '009_051_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فروغ دودۂ عبد الصمد | فقر او نقشی کہ ماند تا ابد' + - 'lang': 'en' + 'text': 'radiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.' +- 'id': '009_051_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز قرآن پاک می سوزد وجود | از تلاوت یک نفس فارغ نبود' + - 'lang': 'en' + 'text': 'To cleanse her being wholly with the Koran, | not for one moment did she cease recitation;' +- 'id': '009_051_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کمر تیغ دو رو ، قرآن بدست | تن بدن ہوش و حواس اﷲ مست' + - 'lang': 'en' + 'text': 'at her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;' +- 'id': '009_051_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلوت و شمشیر و قرآن و نماز | ایخوش آن عمری کہ رفت اندر نیاز' + - 'lang': 'en' + 'text': 'solitude with sword, Koran and prayer" | O happy life, passed in supplication!' +- 'id': '009_051_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر لب او چون دم آخر رسید | سوی مادر دید و مشتاقانہ دید' + - 'lang': 'en' + 'text': 'When the last breath issued from her lips, | looking upon her mother most yearningly' +- 'id': '009_051_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت اگر از راز من داری خبر | سوی این شمشیر و این قرآن نگر' + - 'lang': 'en' + 'text': 'she spoke: "If you would have knowledge of my secret, | regard this sword and this Koran.' +- 'id': '009_051_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این دو قوت حافظ یکدیگرند | کائنات زندگے را محورند' + - 'lang': 'en' + 'text': 'These two forces preserve each the other | and are the axis of all life''s creation.' +- 'id': '009_051_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین عالم کہ میرد ہر نفس | دخترت را ایندو محرم بود و بس' + - 'lang': 'en' + 'text': 'In this world, which dies every moment, | only these two were your daughter''s intimates.' +- 'id': '009_051_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت رخصت با تو دارم این سخن | تیغ و قرآن را جدا از من مکن' + - 'lang': 'en' + 'text': 'Now that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.' +- 'id': '009_051_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ آن حرفی کہ میگویم بنہ | قبر من بی گنبد و قندیل بہ' + - 'lang': 'en' + 'text': 'Take to your heart these words I speak; | better my tomb without dome and lamp;' +- 'id': '009_051_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنان را تیغ با قرآن بس است | تربت ما را ہمین سامان بس است' + - 'lang': 'en' + 'text': 'for believers. sword and Koran suffice | let this be the furniture of my grave."' +- 'id': '009_051_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمر ہا در زیر این زرین قباب | بر مزارش بود شمشیر و کتاب' + - 'lang': 'en' + 'text': 'For long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.' +- 'id': '009_051_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرقدش اندر جہان بی ثبات | اہل حق را داد پیغام حیات' + - 'lang': 'en' + 'text': 'Her resting-place, in this inconstant world, | spoke a message to the people of the Truth' +- 'id': '009_051_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مسلمان کرد با خود آنچہ کرد | گردش دوران بساطش در نورد' + - 'lang': 'en' + 'text': 'until the Moslems did with themselves what they did | and time''s revolution rolled up their carpet.' +- 'id': '009_051_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق از غیر حق اندیشہ کرد | شیر مولا روبہی را پیشہ کرد' + - 'lang': 'en' + 'text': 'The man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;' +- 'id': '009_051_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دلش تاب و تب سیماب رفت | خود بدانی آنچہ بر پنجاب رفت' + - 'lang': 'en' + 'text': 'the quicksilver fire and fever departed from his heart | you know well what befell Panjab' +- 'id': '009_051_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خالصہ شمشیر و قرآن را ببرد | اندر آن کشور مسلمانی بمرد‘‘' + - 'lang': 'en' + 'text': 'the Khalsa snatched away sword and Koran | and in that land Islam expired.' diff --git a/data/github_iqbal_demystified/poems/009/009_052.yaml b/data/github_iqbal_demystified/poems/009/009_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..efa59c9d0bde7f3966d45fc56d363e830710f977 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_052.yaml @@ -0,0 +1,101 @@ +--- +'id': '009_052' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزیارت امیر کبیر حضرت سید علی ہمدانی و ملا طاہر غنی کشمیری" +- 'lang': 'en' + 'text': 'VISITATION TO HIS HIGHNESS SAYYID ALI HAMADANI AND MULLA TAHIR GHANI OF KASHMIR' +'description': [] +'sher': +- 'id': '009_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف رومی در دلم سوزی فکند | آہ پنجاب آن زمین ارجمند' + - 'lang': 'en' + 'text': 'Rumi''s words kindled a fire in my heart. | Alas for Panjab, that precious land!' +- 'id': '009_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تپ یاران تپیدم در بہشت | کہنہ غمہا را خریدم در بہشت' + - 'lang': 'en' + 'text': 'Even in Paradise I burned with the fever | of my friends, and knew again my ancient griefs' +- 'id': '009_052_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا در آب گلشن صدائی دردمند | از کنار حوض کوثر شد بلند' + - 'lang': 'en' + 'text': 'until in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:' +- 'id': '009_052_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’جمع کردم مشت خاشاکی کہ سوزم خویش را | گل گمان دارد کہ بندم آشیان در گلستان‘‘' + - 'lang': 'en' + 'text': '"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden."' +- 'id': '009_052_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’آنچہ می آید نگر | دل مدہ با آنچہ بگذشت ای پسر' + - 'lang': 'en' + 'text': 'Rumi said, "Observe what is now coming; | give not your heart to what has passed, my son.' +- 'id': '009_052_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاعر رنگین نوا طاہر غنی | فقر او باطن غنی ، ظاہر غنی' + - 'lang': 'en' + 'text': 'That poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,' +- 'id': '009_052_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ ئی می خواند آن مست مدام | در حضور سید والا مقام' + - 'lang': 'en' + 'text': 'drunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,' +- 'id': '009_052_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سید السادات ، سالار عجم | دست او معمار تقدیر امم' + - 'lang': 'en' + 'text': 'noble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.' +- 'id': '009_052_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا غزالی درس اﷲ ہو گرفت | ذکر و فکر از دودمان او گرفت' + - 'lang': 'en' + 'text': 'Ghazali himself learned the lesson of God is He | and drew meditation and thought from his stock.' +- 'id': '009_052_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرشد آن کشور مینو نظیر | میر و درویش و سلاطین را مشیر' + - 'lang': 'en' + 'text': 'Guide he of that emerald land, | counsellor of prince and dervish and sultan;' +- 'id': '009_052_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خطہ را آن شاہ دریا آستین | داد علم و صنعت و تہذیب و دین' + - 'lang': 'en' + 'text': 'a king ocean-munificent, to that vale | he gave science, crafts, education, religion.' +- 'id': '009_052_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفرید آن مرد ایران صغیر | با ھنر ہای غریب و دلپذیر' + - 'lang': 'en' + 'text': 'That man created a miniature Iran | with rare and heart-ravishing arts;' +- 'id': '009_052_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک نگاہ او گشاید صد گرہ | خیز و تیرش را بدل راہی بدہ‘‘' + - 'lang': 'en' + 'text': 'with one glance he unravels a hundred knots | rise, and let his arrow transfix your heart."' diff --git a/data/github_iqbal_demystified/poems/009/009_053.yaml b/data/github_iqbal_demystified/poems/009/009_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..203ecd3d53172e6169c5f9cd30b1268f6a441578 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_053.yaml @@ -0,0 +1,752 @@ +--- +'id': '009_053' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدر حضور شاہ ہمدان" +- 'lang': 'en' + 'text': 'IN THE PRESENCE OF SHAH-I HAMADAN' +'description': [] +'sher': +- 'id': '009_053_001' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو خواھم سر یزدان را کلید | طاعت از ما جست و شیطان آفرید' + - 'lang': 'en' + 'text': 'I seek from you the key to the secret of God: | He sought from us obedience, and created Satan.' +- 'id': '009_053_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زشت و ناخوش را چنان آراستن | در عمل از ما نکوئی خواستن' + - 'lang': 'en' + 'text': 'So to adorn the hideous and unlovely | and to demand of us comeliness of works' +- 'id': '009_053_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو پرسم این فسون سازی کہ چہ | با قمار بدنشین بازی کہ چہ' + - 'lang': 'en' + 'text': 'I ask you, what is this magic-mongering, | what this dicing with an evil adversary?' +- 'id': '009_053_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاک و این سپہر گرد گرد | خود بگو می زیبدش کاری کہ کرد' + - 'lang': 'en' + 'text': 'A handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?' +- 'id': '009_053_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار ما ، افکار ما ، آزار ما | دست با دندان گزیدن کار ما' + - 'lang': 'en' + 'text': 'Our labour, our thoughts, our anguish | is but to bite our hands in despair.' +- 'id': '009_053_007' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ ہمدان' + - 'lang': 'en' + 'text': 'Shah-i Hamadan' +- 'id': '009_053_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی کز خویشتن دارد خبر | آفریند منفعت را از ضرر' + - 'lang': 'en' + 'text': 'The man who is fully aware of himself | creates advantage out of loss.' +- 'id': '009_053_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بزم با دیو است آدم را وبال | رزم با دیو است آدم را جمال' + - 'lang': 'en' + 'text': 'To sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.' +- 'id': '009_053_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را بر اہرمن باید زدن | تو ہمہ تیغ آن ہمہ سنگ فسن' + - 'lang': 'en' + 'text': 'One must strike oneself against Ahriman; | you are a sword, he is the whetstone;' +- 'id': '009_053_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیز تر شو تا فتد ضرب تو سخت | ورنہ باشی در دو گیتی تیرہ بخت' + - 'lang': 'en' + 'text': 'become sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.' +- 'id': '009_053_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_053_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون آدم آدم را خورد | ملتی بر ملتے دیگر چرد' + - 'lang': 'en' + 'text': 'Under the heavens man devours man, | nation grazes upon another nation.' +- 'id': '009_053_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان ز اہل خطہ سوزد چون سپند | خیزد از دل نالہ ہای دردمند' + - 'lang': 'en' + 'text': 'My soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.' +- 'id': '009_053_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیرک و دراک و خوش گل ملتی است | در جہان تر دستی او آیتی است' + - 'lang': 'en' + 'text': 'They are a nation clever, perceptive, handsome, | their dexterity is proverbial,' +- 'id': '009_053_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساغرش غلطندہ اندر خون اوست | در نی من نالہ از مضمون اوست' + - 'lang': 'en' + 'text': 'yet their cup rolls in their own blood; | the lament in my flute is on their behalf.' +- 'id': '009_053_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی تا بی نصیب افتادہ است | در دیار خود غریب افتادہ است' + - 'lang': 'en' + 'text': 'Since they have lost their share of selfhood | they have become strangers in their own land;' +- 'id': '009_053_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دستمزد او بدست دیگران | ماہی رودش بہ شست دیکران' + - 'lang': 'en' + 'text': 'their wages are in the hands of others, | the fish of their river in other men''s nets.' +- 'id': '009_053_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروانہا سوی منزل گام گام | کار او نا خوب و بی اندام و خام' + - 'lang': 'en' + 'text': 'The caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.' +- 'id': '009_053_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی جذبہ ہای او بمرد | آتشی اندر رگ تاکش فسرد' + - 'lang': 'en' + 'text': 'Through servitude their aspirations have died, | the fire in the veins of their vine is quenched.' +- 'id': '009_053_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نپنداری کہ بود است اینچین | جبہہ را ہموارہ سود است اینچنین' + - 'lang': 'en' + 'text': 'But do not think that they were always so, | their brows ever lowered thus to the dust;' +- 'id': '009_053_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زمانی صف شکن ہم بودہ است | چیرہ و جانباز و پر دم بودہ است' + - 'lang': 'en' + 'text': 'once upon a time they too were warlike folk, | valiant, heroic, ardent in battle.' +- 'id': '009_053_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہہای خنگ سار او نگر | آتشین دست چنار او نگر' + - 'lang': 'en' + 'text': 'Behold her mountains turbaned in white, | behold the fiery hands of her chenars;' +- 'id': '009_053_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بہاران لعل میریزد ز سنگ | خیزد از خاکش یکی طوفان رنگ' + - 'lang': 'en' + 'text': 'in springtime rubies leap down from the rocks, | a flood of colour rises from her soil,' +- 'id': '009_053_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لکہ ھای ابر در کوہ و دمن | پنبہ پران از کمان پنبہ زن' + - 'lang': 'en' + 'text': 'stippled clouds cover mountain and valley | like cotton-flocks strewn from a carder''s bow.' +- 'id': '009_053_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و دریا و غروب آفتاب | من خدارا دیدم آنجا بی حجاب' + - 'lang': 'en' + 'text': 'Mountain and river, and the setting of the sun: | there I behold God without a veil.' +- 'id': '009_053_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با نسیم آوارہ بودم در نشاط | ’’بشنو از نی‘‘ می سرودم در نشاط' + - 'lang': 'en' + 'text': 'I wandered with the zephyr in Nishat | chanting as I roved, "Listen to the reed".' +- 'id': '009_053_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغکی می گفت اندر شاخسار | با پشیزی می نیرزد این بہار' + - 'lang': 'en' + 'text': 'A bird perched in the branches was singing: | "This springtide is not worth a penny.' +- 'id': '009_053_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ رست و نرگس شہلا دمید | باد نو روزی گریبانش درید' + - 'lang': 'en' + 'text': 'The tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;' +- 'id': '009_053_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمرھا بالید ازین کوہ و کمر | نستر از نور قمر پاکیزہ تر' + - 'lang': 'en' + 'text': 'for many ages from this mountain and valley have sprung | daisies purer than the light of the moon,' +- 'id': '009_053_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عمر ہا گل رخت بر بست و گشاد | خاک ما دیگر شہاب الدین نزاد' + - 'lang': 'en' + 'text': 'for many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din."' +- 'id': '009_053_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالۂ پر سوز آن مرغ سحر | داد جانم را تب و تاب دگر' + - 'lang': 'en' + 'text': 'The passionate lament of that bird of dawn | filled my heart with new fire and fever.' +- 'id': '009_053_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا یکی دیوانہ دیدم در خروش | آنکہ برد از من متاع صبر و ہوش' + - 'lang': 'en' + 'text': 'Presently I beheld a madman, whose threnody | robbed me of all endurance and reason.' +- 'id': '009_053_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بگذر ز ما و نالۂ مستانہ ئی مجوی | بگذر ز شاخ گل کہ طلسمی است رنگ و بوی' + - 'lang': 'en' + 'text': '"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.' +- 'id': '009_053_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتی کہ شبنم از ورق لالہ می چکد | غافلی دلی است اینکہ بگرید کنار جوی' + - 'lang': 'en' + 'text': 'You said that dew was dripping from the tulip''s petals; | nay, it is a feckless heart weeping beside the river.' +- 'id': '009_053_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مشت پر کجا و سرود اینچنین کجا | روح غنی است ماتمی مرگ آرزوی' + - 'lang': 'en' + 'text': 'What have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.' +- 'id': '009_053_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باد صبا اگر بہ جنیوا گذر کنی، | حرفی ز ما بہ مجلس اقوام باز گوی' + - 'lang': 'en' + 'text': 'Zephyr, if you should pass over Geneva | speak a word from me to the League of Nations:' +- 'id': '009_053_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دہقان و کشت و جوی و خیابان فروختند | قومی فروختند و چہ ارزان فروختند‘‘' + - 'lang': 'en' + 'text': 'they have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap."' +- 'id': '009_053_039' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ ہمدان' + - 'lang': 'en' + 'text': 'Shah-i Hamadan' +- 'id': '009_053_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو گویم رمز باریک ای پسر | تن ہمہ خاک است و جان والا گہر' + - 'lang': 'en' + 'text': 'I will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.' +- 'id': '009_053_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جسم را از بہر جان باید گداخت | پاک را از خاک می باید شناخت' + - 'lang': 'en' + 'text': 'The body must be melted for the sake of the soul, | the pure must be distinguished from the clay.' +- 'id': '009_053_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر ببری پارۂ تن را ز تن | رفت از دست تو آن لخت بدن' + - 'lang': 'en' + 'text': 'If you cut off a part of the body from the body, | that slice of the body will be lost to you;' +- 'id': '009_053_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لیکن آن جانی کہ گردد جلوہ مست | گر ز دست او را دہی آید بدست' + - 'lang': 'en' + 'text': 'but the soul which is drunk with vision | if you give it away, it will return to you.' +- 'id': '009_053_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوہرش با ہیچ شی مانند نیست | ہست اندر بند و اندر بند نیست' + - 'lang': 'en' + 'text': 'The soul''s substance resembles nothing else; | it is in bonds, and yet not in bonds;' +- 'id': '009_053_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نگھداری بمیرد در بدن | ور بیفشانے ، فروغ انجمن' + - 'lang': 'en' + 'text': 'if you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.' +- 'id': '009_053_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست جان جلوہ مست ای مرد راد | چیست جان دادن ز دست ایمرد راد' + - 'lang': 'en' + 'text': 'What, noble sir, is the soul "drunk with vision"? | What does it mean to "give the soul away"?' +- 'id': '009_053_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست جان دادن بحق پرداختن | کوہ را با سوز جان بگداختن' + - 'lang': 'en' + 'text': 'To give away the soul is to surrender it to God, | it means melting the mountain with the soul''s flame.' +- 'id': '009_053_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ مستی خویش را دریافتن | در شبان چون کوکبی بر تافتن' + - 'lang': 'en' + 'text': '"Drunk with vision" means discovering one''s self, | shining like a star in the night-season:' +- 'id': '009_053_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویش را نایافتن نابودن است | یافتن خود را بخود بخشودن است' + - 'lang': 'en' + 'text': 'not to discover one''s self is not to exist, | to discover is to bestow the self on the Self.' +- 'id': '009_053_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ خود را دید و غیر از خود ندید | رخت از زندان خود بیرون کشید' + - 'lang': 'en' + 'text': 'Whosoever has seen himself and has seen naught else | has drawn forth the load from the self''s prison;' +- 'id': '009_053_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوہ بد مستی کہ بیند خویش را | خوشتر از نوشینہ و داند نیش را' + - 'lang': 'en' + 'text': 'the "drunk with vision" who beholds himself | deems the sting sweeter than the honey' +- 'id': '009_053_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہش جان چو باد ارزان شود | پیش او زندان او لرزان شود' + - 'lang': 'en' + 'text': 'in his eyes the soul is cheap as the air, | before him the walls of his prison tremble;' +- 'id': '009_053_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیشۂ او خارہ را بر مے درد | تا نصیب خود ز گیتی می برد' + - 'lang': 'en' + 'text': 'his axe shivers the granite rock | so that he takes his share of the universe.' +- 'id': '009_053_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز جان بگذشت جانش جان اوست | ورنہ جانش یکدو دم مہمان اوست' + - 'lang': 'en' + 'text': 'When he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.' +- 'id': '009_053_055' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_053_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتہ ئی از حکمت زشت و نکوی | پیر دانا نکتۂ دیگر بگوی' + - 'lang': 'en' + 'text': 'You have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.' +- 'id': '009_053_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرشد معنی نگاہان بودہ ئی | محرم اسرار شاہان بودہ ئی' + - 'lang': 'en' + 'text': 'You were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.' +- 'id': '009_053_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما فقیر و حکمران خواہد خراج | چیست اصل اعتبار تخت و تاج' + - 'lang': 'en' + 'text': 'We are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?' +- 'id': '009_053_059' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ ہمدان' + - 'lang': 'en' + 'text': 'Shah-i Hamadan' +- 'id': '009_053_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل شاہی چیست اندر شرق و غرب | یا رضای امتان یا حرب و ضرب' + - 'lang': 'en' + 'text': 'What is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.' +- 'id': '009_053_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش گویم با تو ای والا مقام | باج را جز با دو کس دادن حرام' + - 'lang': 'en' + 'text': 'Exalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:' +- 'id': '009_053_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا ’’اولی الامری‘‘ کہ ’’منکم‘‘ شأن اوست | آیۂ حق حجت و برہان اوست' + - 'lang': 'en' + 'text': 'either those in authority as being among you, | whose proof and demonstration is the verse of God,' +- 'id': '009_053_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا جوانمردی چو صرصر تند خیز | شہر گیر و خویش باز اندر ستیز' + - 'lang': 'en' + 'text': 'or else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,' +- 'id': '009_053_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز کین کشور گشا از قاہری | روز صلح از شیوہ ہای دلبری' + - 'lang': 'en' + 'text': 'on the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.' +- 'id': '009_053_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می توان ایران و ہندوستان خرید | پادشاہی را ز کس نتوان خرید' + - 'lang': 'en' + 'text': 'You might indeed purchase Iran and India, | but kingship cannot be bought from any man;' +- 'id': '009_053_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جام جم را ای جوان باہنر | کس نگیرد از دکان شیشہ گر' + - 'lang': 'en' + 'text': 'virtuous friend, the Cup of Jamshid | none shall procure from the glassmaker''s shop,' +- 'id': '009_053_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ور بگیرد مال او جز شیشہ نیست | شیشہ را غیر از شکستن پیشہ نیست' + - 'lang': 'en' + 'text': 'or if he procures aught, all he owns is glass, | and glass has no other property but to break.' +- 'id': '009_053_068' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنی' + - 'lang': 'en' + 'text': 'Ghani' +- 'id': '009_053_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہند را این ذوق آزادی کہ داد | صید را سودای صیادی کہ داد' + - 'lang': 'en' + 'text': 'Who gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?' +- 'id': '009_053_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن برہمن زادگان زندہ دل | لالۂ احمر ز روی شان خجل' + - 'lang': 'en' + 'text': 'Those scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame' +- 'id': '009_053_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیزبین و پختہ کار و سخت کوش | از نگاہشان فرنگ اندر خروش' + - 'lang': 'en' + 'text': 'keen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.' +- 'id': '009_053_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصلشان از خاک دامنگیر ماست | مطلع این اختران کشمیر ماست' + - 'lang': 'en' + 'text': 'Their origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.' +- 'id': '009_053_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاک ما را بی شرر دانی اگر | بر درون خود یکی بگشا نظر' + - 'lang': 'en' + 'text': 'If you suppose our earth is without a spark, | cast a glance for a moment within your heart;' +- 'id': '009_053_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینہمہ سوزی کہ داری از کجاست | این دم باد بھاری از کجاست' + - 'lang': 'en' + 'text': 'whence comes all this ardour you possess, | whence comes this breath of the breeze of spring?' +- 'id': '009_053_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمان باد است کز تأثیر او | کوہسار ما بگیرد رنگ و بو' + - 'lang': 'en' + 'text': 'It is from the selfsame wind''s influence | that our mountains derive their colour and scent.' +- 'id': '009_053_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیچ میدانی کہ روزی در ولر | موجہ ئی می گفت با موج دگر' + - 'lang': 'en' + 'text': 'Do you not know what one day a wave | said to another wave in Lake Wular?' +- 'id': '009_053_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چند در قلزم بہ یکدیگر زنیم | خیز تا یک دم بساحل سر زنیم' + - 'lang': 'en' + 'text': 'How long shall we strike at each other in this sea? | Rise up, let us break together against the shore.' +- 'id': '009_053_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زادۂ ما یعنی آن جوی کہن | شور او در وادے و کوہ و دمن' + - 'lang': 'en' + 'text': 'Our child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;' +- 'id': '009_053_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان بر سنگ رہ خود را زند | تا بنای کوہ را بر می کند' + - 'lang': 'en' + 'text': 'continually it smites the rocks on its path | until it uproots the fabric of the mountains.' +- 'id': '009_053_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جوان کو شہر و دشت و در گرفت | پرورش از شیر صد مادر گرفت' + - 'lang': 'en' + 'text': 'That youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;' +- 'id': '009_053_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوت او خاکیان را محشری است | این ہمہ از ماست، نی از دیگری است' + - 'lang': 'en' + 'text': 'its majesty strikes terror into mortal hearts; | all this is from us, not from any other.' +- 'id': '009_053_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیستن اندر حد ساحل خطاست | ساحل ما سنگی اندر راہ ماست' + - 'lang': 'en' + 'text': 'To live in the bounds of the shore is a sin; | our shore is but a stone in our path.' +- 'id': '009_053_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با کران در ساختن مرگ دوام | گرچہ اندر بحر غلتی صبح و شام' + - 'lang': 'en' + 'text': 'To accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;' +- 'id': '009_053_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی جولان میان کوہ و دشت | ای خنک موجی کہ از ساحل گذشت' + - 'lang': 'en' + 'text': 'life is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!' +- 'id': '009_053_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ خواندی خط سیمای حیات | ای بہ خاور دادہ غوغای حیات' + - 'lang': 'en' + 'text': 'You who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,' +- 'id': '009_053_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا آہی کہ می سوزد جگر | تو ازو بیتاب و ما بیتاب تر' + - 'lang': 'en' + 'text': 'you who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,' +- 'id': '009_053_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز تو مرغ چمن را ہای و ہو | سبزہ از اشک تو می گیرد وضو' + - 'lang': 'en' + 'text': 'from you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;' +- 'id': '009_053_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ از طبع تو کشت گل دمید | ای ز امید تو جانہا پر امید' + - 'lang': 'en' + 'text': 'out of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.' +- 'id': '009_053_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروانھا را صدای تو درا | تو ز اھل خطہ نومیدی چرا' + - 'lang': 'en' + 'text': 'Your cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?' +- 'id': '009_053_090' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل میان سینۂ شان مردہ نیست | اخگر شان زیر یخ افسردہ نیست' + - 'lang': 'en' + 'text': 'Their hearts are not dead in their breasts, | their embers are not extinguished under the ice;' +- 'id': '009_053_091' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باش تا بینی کہ بی آواز صور | ملتی بر خیزد از خاک قبور' + - 'lang': 'en' + 'text': 'wait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.' +- 'id': '009_053_092' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم مخور ای بندۂ صاحب نظر | بر کش آن آہی کہ سوزد خشک و تر' + - 'lang': 'en' + 'text': 'Do not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;' +- 'id': '009_053_093' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر ہا زیر سپہر لاجورد | سوخت از سوز دل درویش مرد' + - 'lang': 'en' + 'text': 'many cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.' +- 'id': '009_053_094' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطنت نازکتر آمد از حباب | از دمی او را توان کردن خراب' + - 'lang': 'en' + 'text': 'Dominion is frailer than a bubble | and can be destroyed by a single. breath.' +- 'id': '009_053_095' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوا تشکیل تقدیر امم | از نوا تخریب و تعمیر امم' + - 'lang': 'en' + 'text': 'The destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.' +- 'id': '009_053_096' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشتر تو گرچہ در دلہا خلید | مر ترا چونانکہ ہستی کس ندید' + - 'lang': 'en' + 'text': 'Though your lancet has pierced men''s hearts, | none has perceived you as you truly are;' +- 'id': '009_053_097' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردۂ تو از نوای شاعری است | آنچہ گوئی ماورای شاعری است' + - 'lang': 'en' + 'text': 'your melody springs from a poet''s song, | but what you utter transcends poesy.' +- 'id': '009_053_098' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تازہ آشوبی فکن اندر بہشت | یک نوا مستانہ زن اندر بہشت' + - 'lang': 'en' + 'text': 'Stir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!' +- 'id': '009_053_099' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_053_100' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با نشئہ درویشی در ساز و دمادم زن | چون پختہ شوی خود را بر سلطنت جم زن' + - 'lang': 'en' + 'text': 'Habituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.' +- 'id': '009_053_101' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتند جہان ما آیا بتو می سازد | گفتم کہ نمی سازد گفتند کہ برہم زن' + - 'lang': 'en' + 'text': 'They said, "This world of ours-does it agree with you?" | I said, "It does not agree". They said, "Then break it to pieces".' +- 'id': '009_053_102' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میکدہ ہا دیدم شایستہ حریفی نیست | با رستم دستان زن با مغچہ ہا کم زن' + - 'lang': 'en' + 'text': 'In the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!' +- 'id': '009_053_103' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای لالہ صحرائی تنہا نتوانی سوخت | این داغ جگر تابی بر سینہ آدم زن' + - 'lang': 'en' + 'text': 'Tulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;' +- 'id': '009_053_104' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سوز درون او تو گرمے خون او | باور نکنی چاکی در پیکر عالم زن' + - 'lang': 'en' + 'text': 'You are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.' +- 'id': '009_053_105' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل است چراغ تو در راہگذاری نہ | عشق است ایاغ تو با بندۂ محرم زن' + - 'lang': 'en' + 'text': 'Is reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.' +- 'id': '009_053_106' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لخت دل پر خونی از دیدہ فرو ریزم | لعلی ز بدخشانم بردار و بخاتم زن' + - 'lang': 'en' + 'text': 'I pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring.' diff --git a/data/github_iqbal_demystified/poems/009/009_054.yaml b/data/github_iqbal_demystified/poems/009/009_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d4a219e17f085cfbe1ada36e77d1fd2f3289bd8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_054.yaml @@ -0,0 +1,206 @@ +--- +'id': '009_054' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFصحبت با شاعر ہندی برتری ہری" +- 'lang': 'en' + 'text': 'MEETING WITH THE INDIAN POET BARTARI-HARI' +'description': [] +'sher': +- 'id': '009_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حوریان را در قصور و در خیام | نالۂ من دعوت سوز تمام' + - 'lang': 'en' + 'text': 'The houris in their palaces and pavilions | my lament provoked to supreme ardour;' +- 'id': '009_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی از خیمہ سر بیرون کشید | وان دگر از غرفہ رخ بنمود و دید' + - 'lang': 'en' + 'text': 'one here put forth her head from her tent, | another there peeped out from her chamber and gazed;' +- 'id': '009_054_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دلی را در بہشت جاودان | دادم از درد و غم آن خاکدان' + - 'lang': 'en' + 'text': 'to every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.' +- 'id': '009_054_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر لب خندید پیر پاک زاد | گفت ’’ای جادو گر ہندی نژاد‘‘' + - 'lang': 'en' + 'text': 'A smile played on the lips of my holy guide | and he said: "magician of Indian stock,' +- 'id': '009_054_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نوا پرداز ہندی را نگر | شبنم از فیض نگاہ او گہر' + - 'lang': 'en' + 'text': 'behold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.' +- 'id': '009_054_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ آرائی کہ نامش برتری است | فطرت او چون سحاب آذری است' + - 'lang': 'en' + 'text': 'a broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;' +- 'id': '009_054_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از چمن جز غنچۂ نورس نچید | نغمۂ تو سوی ما او را کشید' + - 'lang': 'en' + 'text': 'from the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,' +- 'id': '009_054_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پادشاہی با نوای ارجمند | ہم بہ فقر اندر مقام او بلند' + - 'lang': 'en' + 'text': 'a king who, with a song sublime, | even in poverty dwells in lofty exaltation;' +- 'id': '009_054_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش خوبی بندد از فکر شگرف | یک جہان معنی نہان اندر دو حرف' + - 'lang': 'en' + 'text': 'with his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.' +- 'id': '009_054_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کارگاہ زندگی را محرم است | او جم است و شعر او جام جم است‘‘' + - 'lang': 'en' + 'text': 'He is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid''s Cup."' +- 'id': '009_054_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما بہ تعظیم ھنر برخاستیم | باز با وی صحبتی آراستیم' + - 'lang': 'en' + 'text': 'We rose in reverence for his art | and prepared suitably to engage with him.' +- 'id': '009_054_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_054_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ گفتی نکتہ ہای دلنواز | مشرق از گفتار تو دانای راز' + - 'lang': 'en' + 'text': 'You who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,' +- 'id': '009_054_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعر را سوز از کجا آید بگوی | از خودی یا از خدا آید بگوی' + - 'lang': 'en' + 'text': 'say. whence comes the fire into poetry? | Does it come from the Self, or from God?' +- 'id': '009_054_015' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'برتری ہری' + - 'lang': 'en' + 'text': 'Bartari-Hari' +- 'id': '009_054_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نداند در جہان شاعر کجاست | پردۂ او از بم و زیر نواست' + - 'lang': 'en' + 'text': 'None knows where the poet is in this world; | his melody springs from the high notes and the low.' +- 'id': '009_054_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دل گرمی کہ دارد در کنار | پیش یزدان ھم نمی گیرد قرار' + - 'lang': 'en' + 'text': 'That burning heart which he has in his breast | finds not repose even before God.' +- 'id': '009_054_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان ما را لذت اندر جستجوست | شعر را سوز از مقام آرزوست' + - 'lang': 'en' + 'text': 'Our soul''s delight is in questing; | poetry''s fire is of the station of desire.' +- 'id': '009_054_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تو از تاک سخن مست مدام | گر ترا آید میسر این مقام' + - 'lang': 'en' + 'text': 'You who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.' +- 'id': '009_054_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دو بیتی در جہان سنگ و خشت | می توان بردن دل از حور بہشت' + - 'lang': 'en' + 'text': 'with two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.' +- 'id': '009_054_021' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_054_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہندیان را دیدہ ام در پیچ و تاب | سر حق وقتست گوئی بی حجاب' + - 'lang': 'en' + 'text': 'I have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.' +- 'id': '009_054_023' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'برتری ہری' + - 'lang': 'en' + 'text': 'Bartari-Hari' +- 'id': '009_054_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این خدایان تنک مایہ ز سنگ اند و ز خشت | برتری ہست کہ دور است ز دیر و ز کنشت' + - 'lang': 'en' + 'text': 'These. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.' +- 'id': '009_054_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجدہ بی ذوق عمل خشک و بجائی نرسد | زندگانی ہمہ کردار ، چہ زیبا و چہ زشت' + - 'lang': 'en' + 'text': 'Prostration without the joy of action is dry and useless; | life is all action, whether fair or foul.' +- 'id': '009_054_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش گویم بتو حرفی کہ نداند ہمہ کس | ای خوش آن بندہ کہ بر لوح دل او را بنوشت' + - 'lang': 'en' + 'text': 'I will tell you plainly a word not known to every one | happy is the man who has written it on his heart''s tablet.' +- 'id': '009_054_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جھانی کہ تو بینی اثر یزدان نیست | چرخہ از تست و ہم آن رشتہ کہ بر دوک تو رشت' + - 'lang': 'en' + 'text': 'This world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.' +- 'id': '009_054_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش آئین مکافات عمل سجدہ گزار | زانکہ خیزد ز عمل دوزخ و اعراف و بہشت' + - 'lang': 'en' + 'text': 'Prostrate yourself before the Law of action''s reward, | for from action are born Hell, Purgatory and Paradise.' diff --git a/data/github_iqbal_demystified/poems/009/009_055.yaml b/data/github_iqbal_demystified/poems/009/009_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bc700c558fc2fceeacc8ffbc0acc66dd23e89eb8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_055.yaml @@ -0,0 +1,325 @@ +--- +'id': '009_055' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرکت بہ کاخ سلاطین مشرق نادر ، ابدالی ، سلطان شہید" +- 'lang': 'en' + 'text': 'DEPARTURE TO THE PALACE OF THE KINGS OF THE EAST: NADIR, ABDALI, THE MARTYR � KING' +'description': [] +'sher': +- 'id': '009_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت در جانم صدای برتری | مست بودم از نوای برتری' + - 'lang': 'en' + 'text': 'The voice of Bartari penetrated into my soul; | I was intoxicated with Bartari''s song.' +- 'id': '009_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’چشم دل بیدار بہ | پا برون از حلقۂ افکار نہ' + - 'lang': 'en' + 'text': 'Rumi said: "It is better to open your eyes, | better to step outside the circle of your thoughts.' +- 'id': '009_055_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کردہ ئی بر بزم درویشان گذر | یک نظر کاخ سلاطین ہم نگر' + - 'lang': 'en' + 'text': 'You have passed by the banquet of dervishes; | give one glance also at the palace of kings.' +- 'id': '009_055_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خسروان مشرق اندر انجمن | سطوت ایران و افغان و دکن' + - 'lang': 'en' + 'text': 'The sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan "' +- 'id': '009_055_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نادر آن دانای رمز اتحاد | با مسلمان داد پیغام وداد' + - 'lang': 'en' + 'text': 'Nadir, who knew the secret of unity | and conveyed to the Moslems the message of love;' +- 'id': '009_055_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد ابدالی وجودش آیتی | داد افغان را اساس ملتی' + - 'lang': 'en' + 'text': 'heroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;' +- 'id': '009_055_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن شہیدان محبت را امام | آبروی ہند و چین و روم و شام' + - 'lang': 'en' + 'text': 'that leader of all the martyrs of love, | "glory of India, China, Turkey and Syria",' +- 'id': '009_055_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نامش از خورشید و مہ تابندہ تر | خاک قبرش از من و تو زندہ تر' + - 'lang': 'en' + 'text': 'whose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.' +- 'id': '009_055_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق رازی بود بر صحرا نھاد | تو ندانی جان چہ مشتاقانہ داد' + - 'lang': 'en' + 'text': 'Love is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?' +- 'id': '009_055_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہ خواجۂ بدر و حنین | فقر سلطان وارث جذب حسین' + - 'lang': 'en' + 'text': 'By grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain''s ecstasy;' +- 'id': '009_055_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفت سلطان زین سرای ہفت روز | نوبت او در دکن باقے ہنوز‘‘' + - 'lang': 'en' + 'text': 'the King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.' +- 'id': '009_055_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف و صوتم خام و فکرم ناتمام | کی توان گفتن حدیث آن مقام' + - 'lang': 'en' + 'text': 'My words and voice are immature, my thought imperfect: | how can I hope to describe that place?' +- 'id': '009_055_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوریان از جلوہ ہای او بصیر | زندہ و دانا و گویا و خبیر،' + - 'lang': 'en' + 'text': 'The beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;' +- 'id': '009_055_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصری از فیروزہ دیوار و درش | آسمان نیلگون اندر برش' + - 'lang': 'en' + 'text': 'a palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;' +- 'id': '009_055_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رفعت او برتر از چند و چگون | می کند اندیشہ را خوار و زبون' + - 'lang': 'en' + 'text': 'soaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.' +- 'id': '009_055_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن گل و سرو و سمن آن شاخسار | از لطافت مثل تصویر بھار' + - 'lang': 'en' + 'text': 'The roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;' +- 'id': '009_055_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان برگ گل و برگ شجر | دارد از ذوق نمو رنگ دگر' + - 'lang': 'en' + 'text': 'the petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth' +- 'id': '009_055_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینقدر باد صبا افسونگر است | تا مژہ برھم زنی زرد احمر است' + - 'lang': 'en' + 'text': 'such a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;' +- 'id': '009_055_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر طرف فوارہ ہا گوہر فروش | مرغک فردوس زاد اندر خروش' + - 'lang': 'en' + 'text': 'on every side pearl -scattering fountains, | birds born of Paradise in clamant song.' +- 'id': '009_055_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بارگاہی اندر آن کاخی بلند | ذرہ او آفتاب اندر کمند' + - 'lang': 'en' + 'text': 'Within that lofty palace was a chamber | whose motes held the sun in a lasso;' +- 'id': '009_055_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سقف و دیوار و اساطین از عقیق | فرش او از یشم و پرچین از عقیق' + - 'lang': 'en' + 'text': 'the roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.' +- 'id': '009_055_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر یمین و بر یسار آن وثاق | حوریان صف بستہ با زرین نطاق' + - 'lang': 'en' + 'text': 'To the right and left of that lodge | houris with golden girdles stood in ranks,' +- 'id': '009_055_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در میان بنشستہ بر اورنگ زر | خسروان جم حشم بہرام فر' + - 'lang': 'en' + 'text': 'and in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.' +- 'id': '009_055_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی آن آئینۂ حسن ادب | با کمال دلبری بگشاد لب' + - 'lang': 'en' + 'text': 'Rumi, that mirror of perfect refinement, | with utmost affection opened his lips' +- 'id': '009_055_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’مردی شاعری از خاور است | شاعری یا ساحری از خاور است' + - 'lang': 'en' + 'text': 'saying, "Here is a poet from the East" | either a poet, or an eastern magician;' +- 'id': '009_055_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او باریک و جانش دردمند | شعر او در خاوران سوزی فکند‘‘' + - 'lang': 'en' + 'text': 'his thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.' +- 'id': '009_055_027' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'نادر' + - 'lang': 'en' + 'text': 'Nadir' +- 'id': '009_055_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش بیا ای نکتہ سنج خاوری | ای کہ می زیبد ترا حرف دری' + - 'lang': 'en' + 'text': 'Welcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!' +- 'id': '009_055_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم رازیم با ما راز گوے | آنچہ میدانی ز ایران باز گوی' + - 'lang': 'en' + 'text': 'We are your intimate friends; tell us your secret, | reveal what you know of Iran.' +- 'id': '009_055_030' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_055_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بعد مدت چشم خود بر خود گشاد | لیکن اندر حلقۂ دامی فتاد' + - 'lang': 'en' + 'text': 'After long ages she opened her eyes on herself, | but then she fell into the snare of a trap,' +- 'id': '009_055_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کشتۂ ناز بتان شوخ و شنگ | خالق تہذیب و تقلید فرنگ' + - 'lang': 'en' + 'text': 'slain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.' +- 'id': '009_055_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار آن وارفتۂ ملک و نسب | ذکر شاپور است و تحقیر عرب' + - 'lang': 'en' + 'text': 'Lost in the cult of ''rulership'' and ''race'', she acclaims | the glory of Shapur, and despises the Arabs;' +- 'id': '009_055_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزگار او تہے از واردات | از قبور کہنہ می جوید حیات' + - 'lang': 'en' + 'text': 'her day today being empty of new achievements | she seeks for life in ancient sepulchres.' +- 'id': '009_055_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با وطن پیوست و از خود در گذشت | دل بہ رستم داد و از حیدر گذشت' + - 'lang': 'en' + 'text': 'Wedded to the ''fatherland'', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.' +- 'id': '009_055_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش باطل مے پذیرد از فرنگ | سر گذشت خود بگیرد از فرنگ' + - 'lang': 'en' + 'text': 'She is accepting a false image from Europe, | she takes the version of her history from Europe.' +- 'id': '009_055_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیری ایران زمان یزد جرد | چہرۂ او بی فروغ از خون سرد' + - 'lang': 'en' + 'text': 'Iran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.' +- 'id': '009_055_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین و آئین و نظام او کہن | شید و تار صبح و شام او کہن' + - 'lang': 'en' + 'text': 'ancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;' +- 'id': '009_055_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج مے در شیشۂ تاکش نبود | یک شرر در تودۂ خاکش نبود' + - 'lang': 'en' + 'text': 'in her vine''s flask no wine foamed, | no spark glowed in her heap of dust,' +- 'id': '009_055_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز صحرائی رسیدش محشری | آنکہ داد او را حیات دیگری' + - 'lang': 'en' + 'text': 'till from the desert a resurrection came to her | which endowed her with new life.' +- 'id': '009_055_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینچین حشر از عنایات خداست | پارس باقی ، رومةالکبری کجاست' + - 'lang': 'en' + 'text': 'Such a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?' +- 'id': '009_055_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ رفت از پیکر او جان پاک | بی قیامت بر نمی آید ز خاک' + - 'lang': 'en' + 'text': 'He from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.' +- 'id': '009_055_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد صحرائی بہ ایران جان دمید | باز سوی ریگزار خود رمید' + - 'lang': 'en' + 'text': 'The desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;' +- 'id': '009_055_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ را از لوح ما بسترد و رفت | برگ و ساز عصر نو آورد و رفت' + - 'lang': 'en' + 'text': 'they erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.' +- 'id': '009_055_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ ، احسان عرب نشناحتند | از تش افرنگیان بگداختند' + - 'lang': 'en' + 'text': 'Alas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe''s fire.' diff --git a/data/github_iqbal_demystified/poems/009/009_056.yaml b/data/github_iqbal_demystified/poems/009/009_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8899771f2ddd2cc9b46a45eb7f1dce5c1b1a92db --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_056.yaml @@ -0,0 +1,605 @@ +--- +'id': '009_056' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنمودار میشود روح ناصر خسرو علوی و غزلی مستانہ سرائیدہ غائب میشود" +- 'lang': 'en' + 'text': 'THE SPIRIT OF NASIR-I KHUSRAU ALAVI APPEARS SINGS AN IMPASSIONED GHAZAL AND VANISHES' +'description': [] +'sher': +- 'id': '009_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’دست را چون مرکب تیغ و قلم کردی مدار | ہیچ غم گر مرکب تن لنگ باشد یا عرن' + - 'lang': 'en' + 'text': 'Once you have taken the sword in your hand and grasped the pen | do not grieve if your body''s steed be lame or halt:' +- 'id': '009_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سر شمشیر و از نوک قلم زاید ھنر | ای برادر ، ہمچو نور از نار و نار از نارون' + - 'lang': 'en' + 'text': 'virtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.' +- 'id': '009_056_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی ہنر دان نزد بی دین ھم قلم ہم تیغ را | چون نباشد دین نباشد کلک و آہن را ثمن' + - 'lang': 'en' + 'text': 'Know, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.' +- 'id': '009_056_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین گرامی شد بدانا و بنادان خوار گشت | پیش نادان دین چو پیش گاو باشد یاسمن' + - 'lang': 'en' + 'text': 'Faith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.' +- 'id': '009_056_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو کرپاسی کہ از یک نیمہ زو الیاس را | کرتہ آید ، زو دگر نیمہ یہودی را کفن‘‘' + - 'lang': 'en' + 'text': 'Faith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.' +- 'id': '009_056_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابدالی' + - 'lang': 'en' + 'text': 'Abdali' +- 'id': '009_056_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جوان کو سلطنت ہا آفرید | باز در کوہ و قفار خود رمید' + - 'lang': 'en' + 'text': 'That youth who created dominions, | then fled back to his mountains and deserts,' +- 'id': '009_056_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتشی در کوہسارش بر فروخت | خوش عیار آمد برون یا پاک سوخت' + - 'lang': 'en' + 'text': 'kindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?' +- 'id': '009_056_009' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_056_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتان اندر اخوت گرم خیز | او برادر با برادر ، در ستیز' + - 'lang': 'en' + 'text': 'Whilst other nations are eager in brotherhood, | with him brother is at war against brother.' +- 'id': '009_056_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حیات او حیات خاور است | طفلک دہ سالہ اش لشکر گر است' + - 'lang': 'en' + 'text': 'From his life the life of the whole East derives; | his ten-year-old child is a leader of armies.' +- 'id': '009_056_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی خبر خود را ز خود پرداختہ | ممکنات خویش را نشناختہ' + - 'lang': 'en' + 'text': 'Yet ignorantly he has broken himself from himself, | not recognizing his own potentialities.' +- 'id': '009_056_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہست دارای دل و غافل ز دل | تن ز تن اندر فراق و دل ز دل' + - 'lang': 'en' + 'text': 'He possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;' +- 'id': '009_056_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد رہرو را بہ منزل راہ نیست | از مقاصد جان او آگاہ نیست' + - 'lang': 'en' + 'text': 'a traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.' +- 'id': '009_056_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش سرود آن شاعر افغان شناس | آنکہ بیند باز گوید بے ہراس' + - 'lang': 'en' + 'text': 'Finely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,' +- 'id': '009_056_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن حکیم ملت افغانیان | آن طبیب علت افغانیان' + - 'lang': 'en' + 'text': 'that sage of the Afghan nation, | that physician of the sickness of the Afghans;' +- 'id': '009_056_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راز قومی دید و بیباکانہ گفت | حرف حق با شوخی رندانہ گفت' + - 'lang': 'en' + 'text': 'he saw the people''s secret, and boldly uttered | the word of truth with a drunkard''s recklessness:' +- 'id': '009_056_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’اشتری یابد اگر افغان حر | با یراق و ساز و با انبار در' + - 'lang': 'en' + 'text': '"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,' +- 'id': '009_056_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمت دونش از آن انبار در | می شود خوشنود با زنگ شتر‘‘' + - 'lang': 'en' + 'text': 'his mean spirit, with all that load of pearls, | is only delighted with the camel -bell."' +- 'id': '009_056_020' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابدالی' + - 'lang': 'en' + 'text': 'Abdali' +- 'id': '009_056_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نہاد ما تب و تاب از دل است | خاک را بیداری و خواب از دل است' + - 'lang': 'en' + 'text': 'In our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.' +- 'id': '009_056_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن ز مرگ دل دگرگون می شود | در مساماتش عرق خون میشود' + - 'lang': 'en' + 'text': 'When the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.' +- 'id': '009_056_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فساد دل بدن ہیچ است ہیچ | دیدہ بر دل بند و جز بر دل مپیچ' + - 'lang': 'en' + 'text': 'The body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.' +- 'id': '009_056_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آسیا یک پیکر آب و گل است | ملت افغان در آن پیکر دل است' + - 'lang': 'en' + 'text': 'Asia is a form cast of water and clay; | in that form the Afghan nation is the heart;' +- 'id': '009_056_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فساد او فساد آسیا | در گشاد او گشاد آسیا' + - 'lang': 'en' + 'text': 'if it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.' +- 'id': '009_056_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دل آزاد است آزاد است تن | ورنہ کاہی در رہ باد است تن' + - 'lang': 'en' + 'text': 'So long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.' +- 'id': '009_056_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو تن پابند آئین است دل | مردہ از کین زندہ از دین است دل' + - 'lang': 'en' + 'text': 'Like the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.' +- 'id': '009_056_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت دین از مقام وحدت است | وحدت ار مشہود گردد ملت است' + - 'lang': 'en' + 'text': 'The power of faith derives from unity; | when unity becomes visible, it is a nation.' +- 'id': '009_056_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرق را از خود برد تقلید غرب | باید این اقوام را تنقید غرب' + - 'lang': 'en' + 'text': 'Imitation of the West seduces the East from itself; | these peoples have need to criticize the West.' +- 'id': '009_056_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت مغرب نہ از چنگ و رباب | نی ز رقص دختران بی حجاب' + - 'lang': 'en' + 'text': 'The power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,' +- 'id': '009_056_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی ز سحر ساحران لالہ روست | نی ز عریان ساق و نی از قطع موست' + - 'lang': 'en' + 'text': 'not from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;' +- 'id': '009_056_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محکمی او را نہ از لادینی است | نی فروغش از خط لاتینی است' + - 'lang': 'en' + 'text': 'its solidity springs not from irreligion, | its glory derives not from the Latin script.' +- 'id': '009_056_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت افرنگ از علم و فن است | از ہمین آتش چراغش روشن است' + - 'lang': 'en' + 'text': 'The power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.' +- 'id': '009_056_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت از قطع و برید جامہ نیست | علم و فن را ای جوان شوخ و شنگ' + - 'lang': 'en' + 'text': 'Wisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.' +- 'id': '009_056_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مغز میباید نہ ملبوس فرنگ | اندرین رہ جز نگہ مطلوب نیست' + - 'lang': 'en' + 'text': 'For science and technology, elegant young sprig, | brains are necessary, not European clothes;' +- 'id': '009_056_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کلہ یا آن کلہ مطلوب نیست | فکر چالاکی اگر داری بس است' + - 'lang': 'en' + 'text': 'on this road only keen sight is required, | what is needed is not this or that kind of hat.' +- 'id': '009_056_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع دراکی اگر داری بس است | گرکسی شبہا خورد دود چراغ' + - 'lang': 'en' + 'text': 'If you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.' +- 'id': '009_056_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گیرد از علم و فن و حکمت سراغ | ملک معنی کس حد او را نبست' + - 'lang': 'en' + 'text': 'If anyone burns the midnight oil | he will find the track of science and technology.' +- 'id': '009_056_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی جھاد پیہمی ناید بدست | ترک از خود رفتہ و مست فرنگ' + - 'lang': 'en' + 'text': 'None has fixed the bounds of the realm of meaning | which is not attained without incessant effort.' +- 'id': '009_056_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زہر نوشین خوردہ از دست فرنگ | زانکہ تریاق عراق از دست داد' + - 'lang': 'en' + 'text': 'The Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;' +- 'id': '009_056_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چہ گویم جز خدایش یار باد | بندۂ افرنگ از ذوق نمود' + - 'lang': 'en' + 'text': 'of those who have abandoned the antidote of Iraq | what shall I say, except "God help them"?' +- 'id': '009_056_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می برد از غربیان رقص و سرود | نقد جان خویش در بازد بہ لہو' + - 'lang': 'en' + 'text': 'The slave of Europe, eager to show off, | borrows from the Westerners their music and dances;' +- 'id': '009_056_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم دشوار است می سازد بہ لہو | از تن آسانی بگیرد سہل را' + - 'lang': 'en' + 'text': 'he gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.' +- 'id': '009_056_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او در پذیرد سہل را | سہل را جستن درین دیر کہن' + - 'lang': 'en' + 'text': 'Being slothful, he takes the easy way; | his nature readily accepts the easy alternative.' +- 'id': '009_056_045' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'To seek for ease in this ancient convent | proves that the soul has gone out of the body.' +- 'id': '009_056_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این دلیل آنکہ جان رفت از بدن | می شناسی چیست تہذیب فرنگ' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_056_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جھان او دو صد فردوس رنگ | جلوہ ہایش خانمانہا سوختہ' + - 'lang': 'en' + 'text': 'Do you know what European culture is? | In its world are two hundred paradises of colour;' +- 'id': '009_056_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاخ و برگ و آشیانہا سوختہ | ظاہرش تابندہ و گیرندہ ایست' + - 'lang': 'en' + 'text': 'its dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.' +- 'id': '009_056_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ضعیف است و نگہ را بندہ ایست | چشم بیند دل بلغزد اندرون' + - 'lang': 'en' + 'text': 'Its exterior is shining and captivating | but its heart is weak, a slave to the gaze;' +- 'id': '009_056_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش این بتخانہ افتد سرنگون | کس نداند شرق را تقدیر چیست' + - 'lang': 'en' + 'text': 'the eye beholds, the heart staggers within | and falls headlong before this idol-temple.' +- 'id': '009_056_051' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابدالی' + - 'lang': 'en' + 'text': 'No man knows what the East''s destiny may be; | what is to be done with the heart bound to the exterior?' +- 'id': '009_056_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بہ ظاہر بستہ را تدبیر چیست | آنچہ بر تقدیر مشرق قادر است' + - 'lang': 'en' + 'text': 'Abdali' +- 'id': '009_056_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حزم و حزم پھلوی و نادر است | پہلوی آن وارث تخت قباد' + - 'lang': 'en' + 'text': 'What is able to control the East''s destiny | is the unbending resolve of Pahlavi and Nadir:' +- 'id': '009_056_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناخن او عقدۂ ایران گشاد | نادر آن سرمایۂ درانیان' + - 'lang': 'en' + 'text': 'Pahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,' +- 'id': '009_056_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نظام ملت افغانیان | از غم دین و وطن زار و زبون' + - 'lang': 'en' + 'text': 'and Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.' +- 'id': '009_056_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لشکرش از کوہسار آمد برون | ہم سپاہی ہم سپہ گر ہم امیر' + - 'lang': 'en' + 'text': 'Distressed on account of the Faith and Fatherland | his armies came forth from the mountains:' +- 'id': '009_056_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با عدو فولاد و با یاران حریر | من فدای آنکہ خود را دیدہ است' + - 'lang': 'en' + 'text': 'at once soldier, officer and Emir | steel with his enemies, silk with his friends' +- 'id': '009_056_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر را نکو سنجیدہ است | غربیان را شیوہ ہای ساحری است' + - 'lang': 'en' + 'text': 'let me be ransom for him who has seen his self | and has weighed well the present age!' +- 'id': '009_056_059' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطان شہید' + - 'lang': 'en' + 'text': 'The Westerners can have their magic tricks; | to rely on other than oneself is infidelity.' +- 'id': '009_056_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تکیہ جز بر خویش کردن کافری است | باز گو از ہند و از ہندوستان' + - 'lang': 'en' + 'text': 'The Martyr - King' +- 'id': '009_056_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ با کاہش نیرزد بوستان | آنکہ اندر مسجدش ہنگامہ مرد' + - 'lang': 'en' + 'text': 'Speak again of the Indians and of India | one blade of her grass no garden can outmatch;' +- 'id': '009_056_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ اندر دیر او آتش فسرد | آنکہ دل از بہر او خون کردہ ایم' + - 'lang': 'en' + 'text': 'speak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,' +- 'id': '009_056_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ یادش را بجان پروردہ ایم | از غم ما کن غم او را قیاس' + - 'lang': 'en' + 'text': 'of her for whose sake I gave my blood, | whose memory I have nursed in my soul.' +- 'id': '009_056_064' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'From my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!' +- 'id': '009_056_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ از آن معشوق عاشق ناشناس | ہندیان منکر ز قانون فرنگ' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_056_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگیرد سحر و افسون فرنگ | روح را بار گران آئین غیر' + - 'lang': 'en' + 'text': 'The Indians reject the statutes of Europe, | they are immune to Europe''s magic charms;' +- 'id': '009_056_067' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطان شہید' + - 'lang': 'en' + 'text': 'alien laws are a heavy burden on the soul | even though they descend from heaven itself.' +- 'id': '009_056_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ آید ز آسمان آئین غیر | چون بروید آدم از مشت گلی' + - 'lang': 'en' + 'text': 'The Martyr-King' +- 'id': '009_056_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دلی ، با آرزوے در دلی | لذت عصیان چشیدن کار اوست' + - 'lang': 'en' + 'text': 'How man grows from a handful of dust | with a heart, and with desire in that heart!' +- 'id': '009_056_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غیر خود چیزی ندیدن کار اوست | زانکہ بی عصیان خودی ناید بدست' + - 'lang': 'en' + 'text': 'His concern is to taste the delight of rebellion, | not to behold anything but himself;' +- 'id': '009_056_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خودی ناید بدست ، آید شکست | زائر شھر و دیارم بودہ ئی' + - 'lang': 'en' + 'text': 'for without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.' +- 'id': '009_056_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم خود را بر مزارم سودہ ئی | ای شناسای حدود کائنات' + - 'lang': 'en' + 'text': 'You have visited my city and my land, | you have rubbed your eyes upon my tomb;' +- 'id': '009_056_073' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'you who know the limits of all creation, | in Deccan have you seen any trace of life?' +- 'id': '009_056_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دکن دیدے ز آثار حیات | تخم اشکی ریختم اندر دکن' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_056_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ہا روید ز خاک آن چمن | رود کاویری مدام اندر سفر' + - 'lang': 'en' + 'text': 'I scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;' +- 'id': '009_056_076' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطان شہید' + - 'lang': 'en' + 'text': 'the river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.' +- 'id': '009_056_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ام در جان او شوری دگر | ای ترا دادند حرف دل فروز' + - 'lang': 'en' + 'text': 'The Martyr-King' +- 'id': '009_056_078' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تپ اشک تو می سوزم ہنوز | کاو کاو ناخن مردان راز' + - 'lang': 'en' + 'text': 'You who have been endowed with heart-illumining words, | I burn still with the fever of your tears.' +- 'id': '009_056_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوی خون بگشاد از رگہای ساز | آن نوا کز جان تو آید برون' + - 'lang': 'en' + 'text': 'The incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.' +- 'id': '009_056_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میدہد ہر سینہ را سوز درون | بودہ ام در حضرت مولای کل' + - 'lang': 'en' + 'text': 'That melody which issues out of your soul | imparts to every breast an inward fire.' +- 'id': '009_056_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ بے او طی نمی گردد سبل | گرچہ آنجا جرأت گفتار نیست' + - 'lang': 'en' + 'text': 'I was in the presence of the Lord of All, | without whom no path can be traversed;' +- 'id': '009_056_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح را کاری بجز دیدار نیست | سوختم از گرمی اشعار تو' + - 'lang': 'en' + 'text': 'though there none may dare to speak, | and the spirit''s only occupation is to behold,' +- 'id': '009_056_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زبانم رفت از افکار تو | گفت این بیتی کہ بر خواندی ز کیست' + - 'lang': 'en' + 'text': 'I was afire with the ardour of your verses | and some of your thoughts came on my tongue.' +- 'id': '009_056_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو ہنگامہ ہای زندگی است | با ہمان سوزی کہ در سازد بجان' + - 'lang': 'en' + 'text': 'He said, "Whose is this verse which you recited? | In it pulses the true vibration of life".' +- 'id': '009_056_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکدو حرف از ما بہ کاویری رسان | در جھان تو زندہ رود او زندہ رود' + - 'lang': 'en' + 'text': 'With the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery.' diff --git a/data/github_iqbal_demystified/poems/009/009_057.yaml b/data/github_iqbal_demystified/poems/009/009_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..23ad17f402a8d99ee35a32fcc57b1bf4d9e4fd26 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_057.yaml @@ -0,0 +1,297 @@ +--- +'id': '009_057' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپیغام سلطان شہید بہ رود کاویری حقیقت حیات و مرگ و شہادت" +- 'lang': 'en' + 'text': 'MESSAGE OF THE MARTYR-KING TO THE RIVER CAUVERY (The reality of life, death and martyrdom)' +'description': [] +'sher': +- 'id': '009_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رود کاویری یکی نرمک خرام | خستہ ئی شاید کہ از سیر دوام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در کہستان عمر ہا نالیدہ ئی | راہ خود را با مژہ کاویدہ ئے' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مرا خوشتر ز جیحون و فرات | ای دکن را آب تو آب حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ شہری کو در آغوش تو بود | حسن نوشین جلوہ از نوش تو بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ گردیدی شباب تو ہمان | پیچ و تاب و رنگ و آب تو ہمان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج تو جز دانہ گوہر نزاد | طرہ تو تا ابد شوریدہ باد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا سازی کہ سوز زندگی است | ہیچ میدانی کہ این پیغام کیست؟' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ میکردی طواف سطوتش | بودہ ئی آئینہ دار دولتش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ صحرا ہا ز تدبیرش بہشت | آنکہ نقش خود بخون خود نوشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ خاکش مرجع صد آرزوست | اضطراب موج تو از خون اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ گفتارش ہمہ کردار بود | مشرق اندر خواب و او بیدار بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای من و تو موجی از رود حیات | ہر نفس دیگر شود این کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی انقلاب ہر دمی است | زانکہ او اندر سراغ عالمی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تار و پود ہر وجود از رفت و بود | اینہمہ ذوق نمود از رفت و بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جادہ ہا چون رھروان اندر سفر | ہر کجا پنھان سفر پیدا حضر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان و ناقہ و دشت و نخیل | ہر چہ بینی نالد از درد رحیل' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در چمن گل میہمان یک نفس | رنگ و آبش امتحان یک نفس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موسم گل ماتم و ہم نای و نوش | غنچہ در آغوش و نعش گل بدوش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ را گفتم یکی دیگر بسوز | گفت راز ما نمی دانی ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خس و خاشاک تعمیر وجود | غیر حسرت چیست پاداش نمود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در سرای ہست و بود آئی میا | از عدم سوی وجود آئے میا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ور بیائی چون شرار از خود مرو | در تلاش خرمنی آوارہ شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تاب و تب داری اگر مانند مہر | پا بنہ در وسعت آباد سپہر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و مرغ و گلشن و صحرا بسوز | ماہیان را در تہ دریا بسوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ئی داری اگر در خورد تیر | در جہان شاہین بزی شاہین بمیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ در عرض حیات آمد ثبات | از خدا کم خواستم طول حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی را چیست رسم و دین و کیش | یک دم شیری بہ از صد سال میش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی محکم ز تسلیم و رضاست | موت نیرنج و طلسم و سیمیاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ حق ضیغم و آہوست مرگ | یک مقام از صد مقام اوست مرگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می فتد بر مرگ آن مرد تمام | مثل شاہینی کہ افتد بر حمام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان میرد غلام از بیم مرگ | زندگی او را حرام از بیم مرگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ آزاد را شأنے دگر | مرگ او را میدہد جانی دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او خود اندیش است مرگ اندیش نیست | مرگ آزادان ز آنی بیش نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از مرگی کہ سازد با لحد | زانکہ این مرگست مرگ دام و دد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد مؤمن خواہد از یزدان پاک | آن دگر مرگی کہ بر گیرد ز خاک' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دگر مرگ انتہای راہ شوق | آخرین تکبیر در جنگاہ شوق' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ ہر مرگ است بر مؤمن شکر | مرگ پور مرتضی چیزی دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنگ شاہان جہان غارتگری است | جنگ مؤمن سنت پیغمبری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جنگ مؤمن چیست ؟ ہجرت سوی دوست | ترک عالم اختیار کوی دوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ حرف شوق با اقوام گفت | جنگ را رہبانی اسلام گفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '009_057_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نداند جز شہید این نکتہ را | کو بخون خود خرید این نکتہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/009/009_058.yaml b/data/github_iqbal_demystified/poems/009/009_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..57a2a2f71122f4b7e6aaa14c5cb6fd6d7df36740 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_058.yaml @@ -0,0 +1,101 @@ +--- +'id': '009_058' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزندہ رود رخصت میشود از فردوس برین و تقاضای حوران بہشتی" +- 'lang': 'en' + 'text': 'ZINDA-RUD DEPARTS FROM PARADISE:THE HOURIS'' REQUEST' +'description': [] +'sher': +- 'id': '009_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیشۂ صبر و سکونم ریز ریز | پیر رومی گفت در گوشم کہ خیز' + - 'lang': 'en' + 'text': 'The glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, "Rise up".' +- 'id': '009_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن حدیث شوق و آن جذب و یقین | آہ آن ایوان و آن کاخ برین' + - 'lang': 'en' + 'text': 'Ah, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;' +- 'id': '009_058_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دل پر خون رسیدم بر درش | یک ھجوم حور دیدم بر درش' + - 'lang': 'en' + 'text': 'heart bleeding, I reached its gate | and beheld there a throng of houris,' +- 'id': '009_058_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر لب شان زندہ رود ای زندہ رود | زندہ رود ای صاحب سوز و سرود' + - 'lang': 'en' + 'text': 'on their lips, "Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!"' +- 'id': '009_058_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شور و غوغا از یسار و از یمین | یکدو دم با ما نشین ، با ما نشین' + - 'lang': 'en' + 'text': 'Clamour and tumult rose from left and right: | "One or two moments sit with us. sit with us!"' +- 'id': '009_058_006' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_058_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راہرو کو داند اسرار سفر | ترسد از منزل ز رہزن بیشتر' + - 'lang': 'en' + 'text': 'The traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.' +- 'id': '009_058_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق در ہجر و وصال آسودہ نیست | بی جمال لایزال آسودہ نیست' + - 'lang': 'en' + 'text': 'Love reposes not in separation, nor in union, | reposes not, without Eternal Beauty;' +- 'id': '009_058_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابتدا پیش بتان افتادگی | انتہا از دلبران آزادگی' + - 'lang': 'en' + 'text': 'first beginning, falling down before idols, | final end, freedom from all heart-ravishers.' +- 'id': '009_058_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق بی پروا و ہر دم در رحیل | در مکان و لامکان ابن السبیل' + - 'lang': 'en' + 'text': 'Love recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.' +- 'id': '009_058_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کیش ما مانند موج تیز گام | اختیار جادہ و ترک مقام' + - 'lang': 'en' + 'text': 'Our creed, like the swift-paced wave: | abandon the halting-place, choose the highway.' +- 'id': '009_058_012' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'حوران بہشت' + - 'lang': 'en' + 'text': 'The Houris of Paradise' +- 'id': '009_058_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیوہ ہا داری مثال روزگار | یک نوای خوش دریغ از ما مدار' + - 'lang': 'en' + 'text': 'Your blandishments are like those of Time; | grudge us not now one sweet song.' diff --git a/data/github_iqbal_demystified/poems/009/009_060.yaml b/data/github_iqbal_demystified/poems/009/009_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..009c3266339519dfe38f67ee381533d963664eb7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_060.yaml @@ -0,0 +1,633 @@ +--- +'id': '009_060' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحضور" +- 'lang': 'en' + 'text': 'THE DIVINE PRESENCE' +'description': [] +'sher': +- 'id': '009_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ جنت از تجلی ہای اوست | جان نیاساید بجز دیدار دوست' + - 'lang': 'en' + 'text': 'Though Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.' +- 'id': '009_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ز اصل خویشتن در پردہ ایم | طائریم و آشیان گم کردہ ایم' + - 'lang': 'en' + 'text': 'We are veiled from our Origin; | we are as birds who have lost our nest.' +- 'id': '009_060_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم اگر کج فطرت و بد گوہر است | پیش چشم ما حجاب اکبر است' + - 'lang': 'en' + 'text': 'If knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;' +- 'id': '009_060_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم را مقصود اگر باشد نظر | می شود ھم جادہ و ہم راہبر' + - 'lang': 'en' + 'text': 'but if the object of knowledge is contemplation | it becomes at once the highway and the guide,' +- 'id': '009_060_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نہد پیش تو از قشر وجود | تا تو پرسی چیست راز این نمود' + - 'lang': 'en' + 'text': 'laying bare before you the shell of being | that you may ask, "What is the secret of this display?"' +- 'id': '009_060_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جادہ را ہموار سازد اینچین | شوق را بیدار سازد اینچنین' + - 'lang': 'en' + 'text': 'Thus it is that knowledge smoothes the road, | thus it is that it awakens desire;' +- 'id': '009_060_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درد و داغ و تاب و تب بخشد ترا | گریہ ہای نیم شب بخشد ترا' + - 'lang': 'en' + 'text': 'it gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.' +- 'id': '009_060_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم تفسیر جہان رنگ و بو | دیدہ و دل پرورش گیرد ازو' + - 'lang': 'en' + 'text': 'From the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;' +- 'id': '009_060_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر مقام جذب و شوق آرد ترا | باز چون جبریل بگذارد ترا' + - 'lang': 'en' + 'text': 'it brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.' +- 'id': '009_060_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق کس را کی بخلوت می برد | او ز چشم خویش غیرت می برد' + - 'lang': 'en' + 'text': 'How shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?' +- 'id': '009_060_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اول او ہم رفیق و ہم طریق | آخر او راہ رفتن بی رفیق' + - 'lang': 'en' + 'text': 'Its beginning is the road and the companion, | its end, travelling the road without companion.' +- 'id': '009_060_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشتم زان ہمہ حور و قصور | زورق جان باختم در بحر نور' + - 'lang': 'en' + 'text': 'I passed on from all the houris and places | and hazarded the soul''s skiff on the sea of light.' +- 'id': '009_060_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق بودم در تماشای جمال | ہر زمان در انقلاب و لایزال' + - 'lang': 'en' + 'text': 'I was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;' +- 'id': '009_060_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گم شدم اندر ضمیر کائنات | چون رباب آمد بچشم من حیات' + - 'lang': 'en' + 'text': 'I became lost in the heart of creation | till life appeared to me like a rebeck' +- 'id': '009_060_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ ہر تارش رباب دیگری | ہر نوا از دیگرے خونین تری' + - 'lang': 'en' + 'text': 'whose every string was another lute, | each melody more blood-drenched than the other.' +- 'id': '009_060_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ہمہ یک دودمان نار و نور | آدم و مہر و مہ و جبریل و حور' + - 'lang': 'en' + 'text': 'We are all one family of fire and light, | man, sun and moon, Gabriel and houri.' +- 'id': '009_060_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش جان آئینہ ئی آویختند | حیرتے را با یقین آمیختند' + - 'lang': 'en' + 'text': 'Before the soul a mirror has been hung, | bewilderment mingled with certainty;' +- 'id': '009_060_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح امروزی کہ نورش ظاہر است | در حضورش دوش و فردا حاضر است' + - 'lang': 'en' + 'text': 'today''s dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.' +- 'id': '009_060_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ہویدا با ہمہ اسرار خویش | با نگاہ من کند دیدار خویش' + - 'lang': 'en' + 'text': 'God. revealed in all His mysteries, | with my eyes makes vision of Himself.' +- 'id': '009_060_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدنش افزودن بی کاستن | دیدنش از قبر تن برخاستن' + - 'lang': 'en' + 'text': 'To see Him is to wax ever without waning, | to see Him is to rise from the body''s tomb;' +- 'id': '009_060_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبد و مولا در کمین یکدگر | ہر دو بیتاب اند از ذوق نظر' + - 'lang': 'en' + 'text': 'servant and Master lying in wait on one another, | each impatiently yearning to behold the other.' +- 'id': '009_060_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی ہر جا کہ باشد جستجوست | حل نشد این نکتہ من صیدم کہ اوست' + - 'lang': 'en' + 'text': 'Life, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?' +- 'id': '009_060_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق جان را لذت دیدار داد | با زبانم جرأت گفتار داد' + - 'lang': 'en' + 'text': 'Love gave my soul the delight of beholding, | gave my tongue the boldness to speak:' +- 'id': '009_060_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای دو عالم از تو با نور و نظر | اندکے آن خاکدانی را نگر' + - 'lang': 'en' + 'text': 'Thou who givest light and vision to both worlds, | look a little while on yonder ball of clay.' +- 'id': '009_060_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ آزاد را ناسازگار | بر دمد از سنبل او نیش خار' + - 'lang': 'en' + 'text': 'Uncongenial to the free servitor, | from its hyacinths springs the sting of thorns.' +- 'id': '009_060_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غالبان غرق اند در عیش و طرب | کار مغلوبان شمار روز و شب' + - 'lang': 'en' + 'text': 'The victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.' +- 'id': '009_060_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ملوکیت جہان تو خراب | تیرہ شب در آستین آفتاب' + - 'lang': 'en' + 'text': 'Thy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.' +- 'id': '009_060_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانش افرنگیان غارتگری | دیر ہا خیبر شد از بی حیدری' + - 'lang': 'en' + 'text': 'The science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.' +- 'id': '009_060_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ گوید لاالہ بیچارہ ایست | فکرش از بی مرکزی آوارہ ایست' + - 'lang': 'en' + 'text': 'He who proclaims "No god but God" is helpless; | his thought, having no centre, wanders astray,' +- 'id': '009_060_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چار مرگ اندر پی این دیر میر | سود خوار و والی و ملا و پیر' + - 'lang': 'en' + 'text': 'slowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.' +- 'id': '009_060_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینچنین عالم کجا شایان تست | آب و گل داغی کہ بر دامان تست' + - 'lang': 'en' + 'text': 'How is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.' +- 'id': '009_060_032' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندای جمال' + - 'lang': 'en' + 'text': 'The Voice of Beauty' +- 'id': '009_060_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کلک حق از نقشہای خوب و زشت | ہر چہ ما را سازگار آمد نوشت' + - 'lang': 'en' + 'text': 'The Pen of God such images fair and foul | wrote exactly as became each one of us.' +- 'id': '009_060_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست بودن دانی ای مرد نجیب؟ | از جمال ذات حق بردن نصیب' + - 'lang': 'en' + 'text': 'Noble sir, do you know what it is, to be? | It is to take one''s share of the beauty of God''s Essence.' +- 'id': '009_060_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفریدن جستجوی دلبری | وانمودن خویش را بر دیگری' + - 'lang': 'en' + 'text': 'Creating? It is to search for a beloved, | to display one''s self to another being.' +- 'id': '009_060_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینہمہ ہنگامہ ہای ہست و بود | بی جمال ما نیاید در وجود' + - 'lang': 'en' + 'text': 'All these tumultuous riots of being | without our beauty could not come to exist.' +- 'id': '009_060_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی ہم فانی و ہم باقی است | این ہمہ خلاقی و مشتاقی است' + - 'lang': 'en' + 'text': 'Life is both transient and everlasting; | all this is creativity and vehement desire.' +- 'id': '009_060_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ ئی؟ مشتاق شو خلاق شو | ہمچو ما گیرندۂ آفاق شو' + - 'lang': 'en' + 'text': 'Are you alive? Be vehement, be creative; | like Us, embrace all horizons;' +- 'id': '009_060_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در شکن آنرا کہ ناید سازگار | از ضمیر خود دگر عالم بیار' + - 'lang': 'en' + 'text': 'break whatsoever is uncongenial, | out of your heart''s heart produce a new world' +- 'id': '009_060_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ آزاد را آید گران | زیستن اندر جھان دیگران' + - 'lang': 'en' + 'text': 'it is irksome to the free servitor | to live in a world belonging to others.' +- 'id': '009_060_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ او را قوت تخلیق نیست | پیش ما جز کافر و زندیق نیست' + - 'lang': 'en' + 'text': 'Whoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;' +- 'id': '009_060_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جمال ما نصیب خود نبرد | از نخیل زندگانے بر نخورد' + - 'lang': 'en' + 'text': 'such a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.' +- 'id': '009_060_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق برندہ چون شمشیر باش | خود جہان خویش را تقدیر باش' + - 'lang': 'en' + 'text': 'Man of God, be trenchant as a sword, | be yourself your own world''s destiny!' +- 'id': '009_060_044' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda- Rud' +- 'id': '009_060_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست آئین جہان رنگ و بو | جز کہ آب رفتہ می ناید بجو' + - 'lang': 'en' + 'text': 'What law governs the world of colour and scent, | but that water once flowed returns not to the stream?' +- 'id': '009_060_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانے را سر تکرار نیست | فطرت او خوگر تکرار نیست' + - 'lang': 'en' + 'text': 'Life has no desire for repetition, | its nature is not habituated to repetition;' +- 'id': '009_060_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون رجعت او را نارواست | چون ز پا افتاد قومی برنخاست' + - 'lang': 'en' + 'text': 'beneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.' +- 'id': '009_060_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی چون مرد ، کم خیزد ز قبر | چارۂ او چیست غیر از قبر و صبر' + - 'lang': 'en' + 'text': 'When a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.' +- 'id': '009_060_049' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندای جمال' + - 'lang': 'en' + 'text': 'The Voice of Beauty' +- 'id': '009_060_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانی نیست تکرار نفس | اصل او از حی و قیوم است و بس' + - 'lang': 'en' + 'text': 'Life is not a mere repetition of the breath, | its origin is from the Living, Eternal God.' +- 'id': '009_060_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرب جان با آنکہ گفت ’’انی قریب‘‘ | از حیات جاودان بردن نصیب' + - 'lang': 'en' + 'text': 'The soul near to Him who said "Lo, I am night" | that is to take one''s share of everlasting life.' +- 'id': '009_060_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرد از توحید لاہوتی شود | ملت از توحید جبروتی شود' + - 'lang': 'en' + 'text': 'The individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;' +- 'id': '009_060_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بایزید و شبلی و بوذر ازوست | امتان را طغرل و سنجر ازوست' + - 'lang': 'en' + 'text': 'Unity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.' +- 'id': '009_060_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی تجلی نیست آڈم را ثبات | جلوۂ ما فرد و ملت را حیات' + - 'lang': 'en' + 'text': 'Without the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;' +- 'id': '009_060_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو از توحید می گیرد کمال | زندگی این را جلال ، آنرا جمال' + - 'lang': 'en' + 'text': 'both attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.' +- 'id': '009_060_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این سلیمانی است آن سلمانی است | آن سراپا فقر و این سلطانی است' + - 'lang': 'en' + 'text': 'The one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:' +- 'id': '009_060_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن یکی را بیند ، این گردد یکی | در جہان با آن نشین با این بزی' + - 'lang': 'en' + 'text': 'the one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!' +- 'id': '009_060_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست ملت ایکہ گوئی لاالہ | با ہزاران چشم بودن یک نگہ' + - 'lang': 'en' + 'text': 'What is the nation, you who declare "No god but God"? | With thousands of eyes, to be one in vision' +- 'id': '009_060_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل حق را حجت و دعوی یکیست | خیمہ ہای ما جدا دلہا یکی است' + - 'lang': 'en' + 'text': 'The proof and claim of God''s people are always One: | "Our tents are apart, our hearts are one."' +- 'id': '009_060_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ہا از یک نگاہ آفتاب | یک نگہ شو تا شود حق بی حجاب' + - 'lang': 'en' + 'text': 'Oneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.' +- 'id': '009_060_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک نگاہی را بچشم کم مبین | از تجلی ہای توحید است این' + - 'lang': 'en' + 'text': 'Do not look slightingly on oneness of vision; | this is a true epiphany of the Unity.' +- 'id': '009_060_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی چون می شود توحید مست | قوت و جبروت می آید بدست' + - 'lang': 'en' + 'text': 'When a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.' +- 'id': '009_060_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح ملت را وجود از انجمن | روح ملت نیست محتاج بدن' + - 'lang': 'en' + 'text': 'A nation''s spirit exists through association; | a nation''s spirit has no need of a body.' +- 'id': '009_060_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا وجودش را نمود از صحبت است | مرد چون شیرازۂ صحبت شکست' + - 'lang': 'en' + 'text': 'Since its being manifests out of companionship, | it dies when the bands of companionship are broken.' +- 'id': '009_060_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردہ ئی از یک نگاہی زندہ شو | بگذر از بی مرکزی پایندہ شو' + - 'lang': 'en' + 'text': 'Are you dead? Become living through oneness of vision; | cease to be centreless, become stable.' +- 'id': '009_060_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وحدت افکار و کردار آفرین | تا شوی اندر جہان صاحب نگین' + - 'lang': 'en' + 'text': 'Create unity of thought and action, | that you may possess authority in the world.' +- 'id': '009_060_067' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_060_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من کیم تو کیستی عالم کجاست | در میان ما و تو دوری چراست' + - 'lang': 'en' + 'text': 'Who am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?' +- 'id': '009_060_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من چرا در بند تقدیرم بگوی | تو نمیری من چرا میرم بگوی' + - 'lang': 'en' + 'text': 'Say, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?' +- 'id': '009_060_070' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندای جمال' + - 'lang': 'en' + 'text': 'The Voice of Beauty' +- 'id': '009_060_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بودہ ئی اندر جھان چار سو | ہر کہ گنجد اندرو میرد درو' + - 'lang': 'en' + 'text': 'You have been in the world dimensionate, | and any contained therein, therein dies.' +- 'id': '009_060_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی خواہی خودی را پیش کن | چار سو را غرق اندر خویش کن' + - 'lang': 'en' + 'text': 'If you seek life, advance your selfhood, | drown the world''s dimensions in your self.' +- 'id': '009_060_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز بینی من کیم تو کیستی | در جھان چون مردی و چون زیستی' + - 'lang': 'en' + 'text': 'You shall then behold who am and who you are | how you died in the world, and how you lived.' +- 'id': '009_060_074' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ رود' + - 'lang': 'en' + 'text': 'Zinda-Rud' +- 'id': '009_060_075' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پوزش این مرد نادان در پذیر | پردہ را از چہرۂ تقدیر گیر' + - 'lang': 'en' + 'text': 'Accept the excuses of this ignorant man; | remove the veil from the face of destiny.' +- 'id': '009_060_076' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انقلاب روس و آلمان دیدہ ام | شور در جان مسلمان دیدہ ام' + - 'lang': 'en' + 'text': 'I have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,' +- 'id': '009_060_077' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ ام تدبیر ہای غرب و شرق | وانما تقدیر ہای غرب و شرق' + - 'lang': 'en' + 'text': 'I have seen the contrivings of West and East | prevent the destinies of West and East.' +- 'id': '009_060_078' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'افتادن تجلی جلال' + - 'lang': 'en' + 'text': 'Epiphany of the Divine Majesty' +- 'id': '009_060_079' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناگھان دیدم جہان خویش را | آن زمین و آسمان خویش را' + - 'lang': 'en' + 'text': 'Suddenly I beheld my world, | that earth and heaven of mine,' +- 'id': '009_060_080' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غرق در نور شفق گون دیدمش | سرخ مانند طبر خون دیدمش' + - 'lang': 'en' + 'text': 'I saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:' +- 'id': '009_060_081' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زان تجلی ہا کہ در جانم شکست | چون کلیم اﷲ فتادم جلوہ مست' + - 'lang': 'en' + 'text': 'out of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.' +- 'id': '009_060_082' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور او ھر پردگی را وانمود | تاب گفتار از زبان من ربود' + - 'lang': 'en' + 'text': 'That light revealed every secret veiled | and snatched the power of speech from my tongue.' +- 'id': '009_060_083' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ضمیر عالم بی چند و چون | یک نوای سوزناک آمد برون' + - 'lang': 'en' + 'text': 'Out of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.' +- 'id': '009_060_084' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بگذر از خاور و افسونی افرنگ مشو | کہ نیرزد بجوی اینہمہ دیرینہ و نو' + - 'lang': 'en' + 'text': 'Abandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.' +- 'id': '009_060_085' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نگینی کہ تو با اہرمنان باختہ ئی | ہم بہ جبریل امینی نتوان کرد گرو' + - 'lang': 'en' + 'text': 'That signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.' +- 'id': '009_060_086' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی انجمن آرا و نگھدار خود است | ای کہ در قافلہ ئی ، بی ہمہ شو با ہمہ رو' + - 'lang': 'en' + 'text': 'Life, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!' +- 'id': '009_060_087' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو فروزندہ تر از مہر منیر آمدہ ئی | آنچنان زی کہ بہر ذرہ رسانی پرتو' + - 'lang': 'en' + 'text': 'You have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.' +- 'id': '009_060_088' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون پرکاہ کہ در رھگذر باد افتاد | رفت اسکندر و دارا و قباد و خسرو' + - 'lang': 'en' + 'text': 'Alexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.' +- 'id': '009_060_089' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تنک جامی تو میکدہ رسوا گردید | شیشہ ئی گیر و حکیمانہ بیاشام و برو‘‘' + - 'lang': 'en' + 'text': 'So slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!' diff --git a/data/github_iqbal_demystified/poems/009/009_061.yaml b/data/github_iqbal_demystified/poems/009/009_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9f4b196c6d0a494820ec64ffb1b7a7c389d40729 --- /dev/null +++ b/data/github_iqbal_demystified/poems/009/009_061.yaml @@ -0,0 +1,206 @@ +--- +'id': '009_061' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرکت بجنت الفردوس" +- 'lang': 'en' + 'text': 'DEPARTURE FOR THE GARDEN OF PARADISE' +'description': [] +'sher': +- 'id': '009_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشتم از حد این کائنات | پا نھادم در جہان بی جہات' + - 'lang': 'en' + 'text': 'I passed beyond the bounds of this universe | and set foot in the undimensioned world,' +- 'id': '009_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی یمین و بی یسار است این جہان | فارغ از لیل و نہار است این جہان' + - 'lang': 'en' + 'text': 'a world without both right and left, | a world devoid of night and day.' +- 'id': '009_061_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش او قندیل ادراکم فسرد | حرف من از ہیبت معنی بمرد' + - 'lang': 'en' + 'text': 'Before it the lantern of my perception dimmed, | my words died in awe of the meaning.' +- 'id': '009_061_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با زبان آب و گل گفتار جان | در قفس پرواز میآید گران' + - 'lang': 'en' + 'text': 'To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!' +- 'id': '009_061_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی اندر جھان دل نگر | تا ز نور خود شوی روشن بصر' + - 'lang': 'en' + 'text': 'Regard a little while the world of the heart | that you may win clear vision by the light of the Self.' +- 'id': '009_061_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست دل یک عالم بی رنگ و بوست | عالم بی رنگ و بو بی چار سوست' + - 'lang': 'en' + 'text': 'What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.' +- 'id': '009_061_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکن و ہر لحظہ سیار است دل | عالم احوال و افکار است دل' + - 'lang': 'en' + 'text': 'The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.' +- 'id': '009_061_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حقایق تا حقایق رفتہ عقل | سیر او بی جادہ و رفتار و نقل' + - 'lang': 'en' + 'text': 'Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;' +- 'id': '009_061_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد خیال و ہر یک از دیگر جداست | این بگردون آشنا آن نارساست' + - 'lang': 'en' + 'text': 'a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.' +- 'id': '009_061_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نگوید این کہ گردون آشناست | بر یمین آن خیال نارساست' + - 'lang': 'en' + 'text': 'No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,' +- 'id': '009_061_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یا سروری کاید از دیدار دوست | نیم گامی از ہوای کوی اوست' + - 'lang': 'en' + 'text': 'or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.' +- 'id': '009_061_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم تو بیدار باشد یا بخواب | دل ببیند بی شعاع آفتاب' + - 'lang': 'en' + 'text': 'Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.' +- 'id': '009_061_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن جہان را بر جہان دل شناس | من چگویم زانچہ ناید در قیاس' + - 'lang': 'en' + 'text': 'Know that world by the world of the heart | yet what shall I say of what defies analogy?' +- 'id': '009_061_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آن عالم جھانی دیگری | اصل او از کن فکانی دیگری' + - 'lang': 'en' + 'text': 'In that universe was another world | whose origin was from another Divine fiat,' +- 'id': '009_061_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لازوال و ھر زمان نوع دگر | ناید اندر وھم و آید در نظر' + - 'lang': 'en' + 'text': 'undecaying, and every moment transformed, | unimaginable, yet there clearly visible;' +- 'id': '009_061_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان او را کمالے دیگری | ہر زمان او را جمالے دیگری' + - 'lang': 'en' + 'text': 'every moment clothed in a new perfection, | every moment clad in a new beauty.' +- 'id': '009_061_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روزگارش بی نیاز از ماہ و مہر | گنجد اندر ساحت او نہ سپہر' + - 'lang': 'en' + 'text': 'Its time had no need of moon and sun; | in its expanse the nine spheres are contained.' +- 'id': '009_061_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر چہ در غیب است آید روبرو | پیش از آن کز دل بروید آرزو' + - 'lang': 'en' + 'text': 'Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.' +- 'id': '009_061_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زبان خود چسان گویم کہ چیست | این جہان نور و حضور و زندگیست' + - 'lang': 'en' + 'text': 'How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.' +- 'id': '009_061_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ھا آسودہ در کہسار ہا | نہر ھا گردندہ در گلزار ہا' + - 'lang': 'en' + 'text': 'Tulips repose amidst the mountains, | rivers meander in the rose -gardens;' +- 'id': '009_061_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غنچہ ہای سرخ و اسپید و کبود | از دم قدوسیان او را گشود' + - 'lang': 'en' + 'text': 'buds crimson, white and blue | blossom with the breath of the holy ones;' +- 'id': '009_061_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبہا سیمین ، ہوا ہا عنبرین | قصرھا با قبہ ہای زمردین' + - 'lang': 'en' + 'text': 'its waters silver, the air ambergris, | palaces with domes of emerald,' +- 'id': '009_061_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیمہ ہا یاقوت گون زرین طناب | شاہدان با طلعت آئینہ تاب' + - 'lang': 'en' + 'text': 'tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.' +- 'id': '009_061_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت رومی ’’ای گرفتار قیاس | در گذر از اعتبارات حواس' + - 'lang': 'en' + 'text': 'Rumi said, "Prisoner of analogy, | pass beyond the credibility of the senses,' +- 'id': '009_061_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تجلی کارہای خوب و زشت | می شود آن دوزخ این گردد بہشت' + - 'lang': 'en' + 'text': 'acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;' +- 'id': '009_061_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہ بینی قصر ہای رنگ رنگ | اصلش از اعمال و نی از خشت و سنگ' + - 'lang': 'en' + 'text': 'these many-coloured palaces you behold | are built of deeds, not of bricks and stones;' +- 'id': '009_061_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ خوانی کوثر و غلمان و حور | جلوۂ این عالم جذب و سرور' + - 'lang': 'en' + 'text': 'what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.' +- 'id': '009_061_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی اینجا ز دیدار است و بس | ذوق دیدار است و گفتار است و بس‘‘' + - 'lang': 'en' + 'text': 'Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved."' diff --git a/data/github_iqbal_demystified/poems/010/010_001.yaml b/data/github_iqbal_demystified/poems/010/010_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..26218ce179336d6461a8605ae46fce01bf21c065 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_001.yaml @@ -0,0 +1,50 @@ +--- +'id': '010_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبخوانندۂ کتاب" +- 'lang': 'en' + 'text': 'TO THE READER OF THE BOOK' +'description': [] +'sher': +- 'id': '010_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سپاہ تازہ برانگیزم از ولایت عشق | کہ در حرم خطری از بغاوت خرد است' + - 'lang': 'en' + 'text': 'I raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.' + 'notes': + - 'phrase': 'Sanctuary.' + 'meaning': 'Sanctuary, Haram, the sacred precincts at Mecca. For Iqbal, this word also stands for Muslims or Muslim society.' + 'occurrence': !!int '1' +- 'id': '010_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ ہیچ نداند حقیقت او را | جنون قباست کہ موزون بقامت خرد است' + - 'lang': 'en' + 'text': 'The world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.' + 'notes': + - 'phrase': 'Madeness' + 'meaning': 'Madness (Junun), in Iqbal, stands for Intuition and Love in contrast to Intellect and Reason. See my articles Intellect and Intuition . . ." in Iqbal, IV/3 (January 1956), 60-105 and " ''Iim wa ''Ishq" in Adabi Dunya, "Iqbal Number" (1972), p. 24.' + 'occurrence': !!int '1' +- 'id': '010_001_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن مقام رسیدم چو در برش کردم | طواف بام و در من سعادت خرد است' + - 'lang': 'en' + 'text': 'Donning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).' +- 'id': '010_001_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گمان مبر کہ خرد را حساب و میزان نیست | نگاہ بندۂ مؤمن قیامت خرد است' + - 'lang': 'en' + 'text': 'Don''t think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.' + 'notes': + - 'phrase': 'Day.' + 'meaning': 'See the Qur''an, xxi. 47 and xvii. 13.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/010/010_002.yaml b/data/github_iqbal_demystified/poems/010/010_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a0fd357457a8ceed4e1c6d7a0b81ee4a0bb2a61c --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_002.yaml @@ -0,0 +1,248 @@ +--- +'id': '010_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتمہید" +- 'lang': 'en' + 'text': 'INTRODUCTION' +'description': [] +'sher': +- 'id': '010_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر رومی مرشد روشن ضمیر | کاروان عشق و مستی را امیر' + - 'lang': 'en' + 'text': 'The Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,' +- 'id': '010_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منزلش برتر ز ماہ و آفتاب | خیمہ را از کہکشان سازد طناب' + - 'lang': 'en' + 'text': 'whose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,' +- 'id': '010_002_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نور قرآن در میان سینہ اش | جام جم شرمندہ از آئینہ اش' + - 'lang': 'en' + 'text': 'whose heart is effulgent with the light of the Qur''an, | whose mirror is more revealing than Jamshid''s cup.' +- 'id': '010_002_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نے آن نی نواز پاکزاد | باز شوری در نھاد من فتاد' + - 'lang': 'en' + 'text': 'With his music that musician of Pure lineage | Has thrown my being into tumult once again.' +- 'id': '010_002_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’جانہا محرم اسرار شد | خاور از خواب گران بیدار شد' + - 'lang': 'en' + 'text': 'Said he: The people have become aware of the secrets, | the East has awoken from its deep slumber;' +- 'id': '010_002_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جذبہ ہای تازہ او را دادہ اند | بندہای کہنہ را بگشادہ اند' + - 'lang': 'en' + 'text': 'destiny has given it new aspirations, | and loosened its age-old chains.' +- 'id': '010_002_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز تو ای دانای اسرار فرنگ | کس نکو ننشست در نار فرنگ' + - 'lang': 'en' + 'text': 'No one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.' +- 'id': '010_002_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باش مانند خلیل اﷲ مست | ہر کہن بتخانہ را باید شکست' + - 'lang': 'en' + 'text': 'Be intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.' +- 'id': '010_002_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتان را زندگی جذب درون | کم نظر این جذب را گوید جنون' + - 'lang': 'en' + 'text': 'It is ecstasy that imparts life to nations, | though the undiscerning call it madness.' +- 'id': '010_002_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہیچ قومی زیر چرخ لاجورد | بی جنون ذوفنون کاری نکرد' + - 'lang': 'en' + 'text': 'No people under the azure dome of the sky | has ever achieved anything without this ingenious madness.' +- 'id': '010_002_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن از عزم و توکل قاہر است | گر ندارد این دو جوہر کافر است' + - 'lang': 'en' + 'text': 'The believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.' +- 'id': '010_002_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیر را او باز میداند ز شر | از نگاہش عالمی زیر و زبر' + - 'lang': 'en' + 'text': 'He can distinguish between good and evil | a mere look from him can shake the whole world;' +- 'id': '010_002_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہسار از ضربت او ریز ریز | در گریبانش ھزاران رستخیز' + - 'lang': 'en' + 'text': 'his blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.' +- 'id': '010_002_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا می از میخانۂ من خوردہ ئے | کہنگی را از تماشا بردہ ئے' + - 'lang': 'en' + 'text': 'Having drunk wine from my tavern, | you have removed everything old from your vision.' +- 'id': '010_002_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در چمن زی مثل بو مستور و فاش | در میان رنگ پاک از رنگ باش' + - 'lang': 'en' + 'text': 'Live in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.' +- 'id': '010_002_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر تو از رمز جان آگاہ نیست | دین او جز حب غیر اﷲ نیست' + - 'lang': 'en' + 'text': 'Your age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.' +- 'id': '010_002_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فلسفی این رمز کم فہمیدہ است | فکر او بر آب و گل پیچیدہ است' + - 'lang': 'en' + 'text': 'Little has the philosopher understood this point: | his thought revolves only round matter.' +- 'id': '010_002_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیدہ از قندیل دل روشن نکرد | پس ندید الا کبود و سرخ و زرد' + - 'lang': 'en' + 'text': 'He has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.' +- 'id': '010_002_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خوش آن مردی کہ دل با کس نداد | بند غیر اﷲ را از پا گشاد' + - 'lang': 'en' + 'text': 'Fortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.' +- 'id': '010_002_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر شیری را نفہمد گاو و میش | جز بہ شیران کم بگو اسرار خویش' + - 'lang': 'en' + 'text': 'What it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.' +- 'id': '010_002_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با حریف سفلہ نتوان خورد می | گرچہ باشد پادشاہ روم و ری' + - 'lang': 'en' + 'text': 'One should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.' +- 'id': '010_002_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یوسف ما را اگر گرگے برد | بہ کہ مردی ناکسی او را خرد' + - 'lang': 'en' + 'text': 'It is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.' +- 'id': '010_002_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل دنیا بی تخیل بی قیاس | بوریا بافان اطلس ناشناس' + - 'lang': 'en' + 'text': 'People of the world lack reason and imagination | they are weavers of mat and know nothing about satin.' +- 'id': '010_002_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعجمی مردی چہ خوش شعری سرود | سوزد از تأثیر او جان در وجود' + - 'lang': 'en' + 'text': 'What a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:' +- 'id': '010_002_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نالۂ عاشق بگوش مردم دنیا | بانگ مسلمانی و دیار فرنگ است‘‘' + - 'lang': 'en' + 'text': '"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks."' +- 'id': '010_002_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی دین و سیاست باز گوی | اہل حق را زین دو حکمت باز گوی' + - 'lang': 'en' + 'text': 'Reveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.' +- 'id': '010_002_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’غم خور و نان غم افزایان مخور | زانکہ عاقل غم خورد کودک شکر‘‘' + - 'lang': 'en' + 'text': '"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets."' +- 'id': '010_002_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی | خرقہ خود بار است بر دوش فقیر' + - 'lang': 'en' + 'text': 'To the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.' +- 'id': '010_002_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون صبا جز بوی گل سامان مگیر | قلزمی با دشت و در پیہم ستیز' + - 'lang': 'en' + 'text': 'Are you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.' +- 'id': '010_002_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبنمی خود را بہ گلبرگی بریز | سر حق بر مرد حق پوشیدہ نیست' + - 'lang': 'en' + 'text': 'The Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer''s soul?' +- 'id': '010_002_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح مؤمن ہیچ میدانی کہ چیست؟ | قطرۂ شبنم کہ از ذوق نمود' + - 'lang': 'en' + 'text': 'It is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,' +- 'id': '010_002_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقدۂ خود را بدست خود گشود | از خودی اندر ضمیر خود نشست' + - 'lang': 'en' + 'text': 'which sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;' +- 'id': '010_002_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخت خویش از خلوت افلاک بست | رخ سوی دریای بے پایان نکرد' + - 'lang': 'en' + 'text': 'which did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;' +- 'id': '010_002_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را در صدف پنہان نکرد | اندر آغوش سحر یکدم تپید' + - 'lang': 'en' + 'text': 'It palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud.' diff --git a/data/github_iqbal_demystified/poems/010/010_003.yaml b/data/github_iqbal_demystified/poems/010/010_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..950be13a3ca2418dcf02c73bbbe7f80ceb030ada --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_003.yaml @@ -0,0 +1,136 @@ +--- +'id': '010_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخطاب بہ مہر عالمتاب" +- 'lang': 'en' + 'text': 'ADDRESS TO THE WORLD-ILLUMINATING SUN' +'description': [] +'sher': +- 'id': '010_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای امیر خاور ای مہر منیر | می کنی ہر ذرہ را روشن ضمیر' + - 'lang': 'en' + 'text': 'O lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.' +- 'id': '010_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو این سوز و سرور اندر وجود | از تو ہر پوشیدہ را ذوق نمود' + - 'lang': 'en' + 'text': 'It is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.' +- 'id': '010_003_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می رود روشنتر از دست کلیم | زورق زرین تو در جوی سیم' + - 'lang': 'en' + 'text': 'It moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters' +- 'id': '010_003_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرتو تو ماہ را مہتاب داد | لعل را اندر دل سنگ آب داد' + - 'lang': 'en' + 'text': 'It is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.' +- 'id': '010_003_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ را سوز درون از فیض تست | در رگ او موج خون از فیض تست' + - 'lang': 'en' + 'text': 'The inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.' +- 'id': '010_003_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نرگسان صد پردہ را بر می درد | تا نصیبی از شعاع تو برد' + - 'lang': 'en' + 'text': 'The narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.' +- 'id': '010_003_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش بیا صبح مراد آوردہ ئی | ہر شجر را نخل سینا کردہ ئی' + - 'lang': 'en' + 'text': 'Welcome, with you comes the morning of our heart''s desire, | You have transformed every tree into the Burning Bush of Mount Sinai' +- 'id': '010_003_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو فروغ صبح و من پایان روز | در ضمیر من چراغی بر فروز' + - 'lang': 'en' + 'text': 'You are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;' +- 'id': '010_003_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیرہ خاکم را سراپا نور کن | در تجلی ہای خود مستور کن' + - 'lang': 'en' + 'text': 'Illumine my dark earth from head to foot; | Cover me up in your illuminations' +- 'id': '010_003_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بروز آرم شب افکار شرق | بر فروزم سینۂ احرار شرق' + - 'lang': 'en' + 'text': 'that I may bring the light of the day to the night of the Orient''s thought, | (that I may) brighten up the heart of the free men of the Orient,' +- 'id': '010_003_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوائی پختہ سازم خام را | گردش دیگر دہم ایام را' + - 'lang': 'en' + 'text': '(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.' +- 'id': '010_003_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر شرق آزاد گردد از فرنگ | از سرود من بگیرد آب و رنگ' + - 'lang': 'en' + 'text': 'Thus may the thought of the Orient free itself from Europe | And gain lustre through my songs.' +- 'id': '010_003_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی از گرمی ذکر است و بس | حریت از عفت فکر است و بس' + - 'lang': 'en' + 'text': 'Life comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.' +- 'id': '010_003_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون شود اندیشۂ قومی خراب | ناسرہ گردد بدستش سیم ناب' + - 'lang': 'en' + 'text': 'When the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.' +- 'id': '010_003_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میرد اندر سینہ اش قلب سلیم | در نگاہ او کج آید مستقیم' + - 'lang': 'en' + 'text': 'The pure heart dies in their chest, | and to their eyes the crooked appears straight.' +- 'id': '010_003_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر کران از حرب و ضرب کائنات | چشم او اندر سکون بیند حیات' + - 'lang': 'en' + 'text': 'From the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.' +- 'id': '010_003_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'موج از دریاش کم گردد بلند | گوہر او چون خزف نا ارجمند' + - 'lang': 'en' + 'text': 'Seldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.' +- 'id': '010_003_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس نخستین بایدش تطہیر فکر | بعد از آن آسان شود تعمیر فکر' + - 'lang': 'en' + 'text': 'It is therefore necessary to first purify the thought | After that reconstructing the thought would become easier' diff --git a/data/github_iqbal_demystified/poems/010/010_004.yaml b/data/github_iqbal_demystified/poems/010/010_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..742d9fb13c82a04629be2b33b26f5428eb2b6f0e --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_004.yaml @@ -0,0 +1,278 @@ +--- +'id': '010_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحکمت کلیمی" +- 'lang': 'en' + 'text': 'THE WISDOM OF MOSES' +'description': [] +'sher': +- 'id': '010_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نبوت حکم حق جاری کند | پشت پا بر حکم سلطان میزند' + - 'lang': 'en' + 'text': 'As the Prophet establishes God''s decrees, | he repudiates Caesar''s law.' + 'notes': + - 'phrase': 'law.' + 'meaning': 'Iqbal here brings into sharp contrast God''s Will and king''s will, keeping in mind perhaps the well-known saying of Christ: Render unto Caeser what is Caesar''s and render unto God what is God''s. Iqbal feels that it is not possible for one to be loyal to God''s will and yet to accept and follow the lead of ordinary mundane rulers.' + 'occurrence': !!int '1' +- 'id': '010_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہش قصر سلطان کہنہ دیر | غیرت او بر نتابد حکم غیر' + - 'lang': 'en' + 'text': 'In his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.' +- 'id': '010_004_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پختہ سازد صحبتش ہر خام را | تازہ غوغائی دھد ایام را' + - 'lang': 'en' + 'text': 'The imperfect become perfect through association with him. | He gives a new tumult to the age.' +- 'id': '010_004_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درس او ’’اﷲ بس باقی ہوس‘‘ | تا نیفتد مرد حق در بند کس' + - 'lang': 'en' + 'text': 'His message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody''s snare.' + 'notes': + - 'phrase': 'meaningless,' + 'meaning': 'Cf. the Quranic verse (xxxix. 36): "Is not Allah sufficient for His servants ?"' + 'occurrence': !!int '1' +- 'id': '010_004_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نم او آتش اندر شاخ تاک | در کف خاک از دم او جان پاک' + - 'lang': 'en' + 'text': 'His moisture imparts fire to the vine''s twig | and his breath gives life to this handful of earth.' +- 'id': '010_004_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'معنی جبریل و قرآن است او | فطرة اﷲ را نگہبان است او' + - 'lang': 'en' + 'text': 'He is the meaning of Gabriel and the Quran, | and he is the custodian of God''s Law.' + 'notes': + - 'phrase': 'Law.' + 'meaning': 'Cf. the Quranic verse (xxx. 30): "So set thy face for religion, being upright, the nature made by Allah in which He has created man." Allah s Nature, as the Quranic verse signifies, stands for Islam to which the Prophet is commissioned to give practical and concrete shape.' + 'occurrence': !!int '1' +- 'id': '010_004_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمتش برتر ز عقل ذوفنون | از ضمیرش امتی آید برون' + - 'lang': 'en' + 'text': 'His wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).' + 'notes': + - 'phrase': '(Ummah).' + 'meaning': 'It appears that, according to Iqbal, the hikmat (wisdom) of the Prophet is not qualitatively different from reason only it is much higher than the latter.' + 'occurrence': !!int '1' +- 'id': '010_004_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمرانی بی نیاز از تخت و تاج | بی کلاہ و بی سپاہ و بی خراج' + - 'lang': 'en' + 'text': 'He is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.' +- 'id': '010_004_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش فرودین خیزد ز دی | درد ہر خم تلخ تر گردد ز می' + - 'lang': 'en' + 'text': 'His look transforms autumn into spring, | and through him the dregs of every pitcher' +- 'id': '010_004_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر آہ صبحگاہ او حیات | تازہ از صبح نمودش کائنات' + - 'lang': 'en' + 'text': 'become stronger than the wine. | In his morning lamentation lies life,' +- 'id': '010_004_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر و بر از زور طوفانش خراب | در نگاہ او پیام انقلاب' + - 'lang': 'en' + 'text': 'and the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,' +- 'id': '010_004_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درس ’’لا خوف علیہم‘‘ می دہد | تا دلے در سینۂ آدم نہد' + - 'lang': 'en' + 'text': 'and in his eyes there is a message of revolution. | He teaches the lesson of ''they have no fear''' + 'notes': + - 'phrase': 'fear''' + 'meaning': 'See the Quranic verse (x. 62) : "Now surely the friends of Allah have no fear, nor do they grieve."' + 'occurrence': !!int '1' +- 'id': '010_004_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عزم و تسلیم و رضا آموزدش | در جہان مثل چراغ افروزدش' + - 'lang': 'en' + 'text': 'he puts a heart into the breast of man. | He teaches man determination, submission (to the' +- 'id': '010_004_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نمیدانم چہ افسون می کند | روح را در تن دگرگون می کند' + - 'lang': 'en' + 'text': 'will of God) and willing acquiescence; | and makes him radiant in the world like a lamp.' +- 'id': '010_004_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت او ہر خزف را در کند | حکمت او ہر تہی را پر کند' + - 'lang': 'en' + 'text': 'I do not know what magic he practises, | but he totally transforms the soul in the body.' +- 'id': '010_004_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ درماندہ را گوید کہ خیز | ہر کہن معبود را کن ریز ریز‘‘' + - 'lang': 'en' + 'text': 'In his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.' +- 'id': '010_004_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق افسون این دیر کہن | از دو حرف ’’ربی الاعلی‘‘ شکن' + - 'lang': 'en' + 'text': 'He says to the downtrodden slave: | Arise and break into pieces every ancient deity.' +- 'id': '010_004_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر خواہی از تہی دستی منال | عافیت در حال و نی در جاہ و مال' + - 'lang': 'en' + 'text': 'O man of God, break the spell of this old world | with these words: God is the highest of all.' +- 'id': '010_004_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدق و اخلاص و نیاز و سوز و درد | نی زر و سیم و قماش سرخ و زرد' + - 'lang': 'en' + 'text': 'If you wish to gain Faqr, don''t complain of poverty; | well-being depends on one''s attitude and not on rank and wealth.' +- 'id': '010_004_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از کاؤس و کی ای زندہ مرد | طوف خود کن گرد ایوانی مگرد' + - 'lang': 'en' + 'text': 'Truthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.' +- 'id': '010_004_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام خویش دور افتادہ ئی | کرگسی کم کن کہ شاہین زادہ ئی' + - 'lang': 'en' + 'text': 'O living man, avoid these kings and nobles, | walk around your own self and not around the palaces.' + 'notes': + - 'phrase': 'nobles,' + 'meaning': 'Kawus, name of a legendary king of Persia; kai, allied with Sanskrit Kay!, bard, stands for nobles.' + 'occurrence': !!int '1' +- 'id': '010_004_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرغک اندر شاخسار بوستان | بر مراد خویش بندد آشیان' + - 'lang': 'en' + 'text': 'Thou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.' +- 'id': '010_004_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو کہ داری فکرت گردون مسیر | خویش را از مرغکی کمتر مگیر' + - 'lang': 'en' + 'text': 'A bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination' +- 'id': '010_004_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دیگر این نہ آسمان تعمیر کن | بر مراد خود جہان تعمیر کن' + - 'lang': 'en' + 'text': 'should not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.' + 'notes': + - 'phrase': 'heavens' + 'meaning': 'Nine heavens. In the Quran, we usually meet with ''seven'' heavens. Cf. lxv. 12 In xxiii. 17. instead of seven heavens we have seven ways. According to Lisan aI-Arab, the word ''seven'' was used by the Arabs to denote multiplicity. Iqbal''s use of ''nine'' instead of ''seven'' does not seem to be a departure from the classical tradition ; it may have been used to conform, not of course exactly, to the latest scientific research.' + 'occurrence': !!int '1' +- 'id': '010_004_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون فنا اندر رضای حق شود | بندۂ مؤمن قضای حق شود' + - 'lang': 'en' + 'text': 'When he gets annihilated in God''s will, | the man of faith becomes God''s decree.' +- 'id': '010_004_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چار سوی با فضای نیلگون | از ضمیر پاک او آید برون' + - 'lang': 'en' + 'text': 'The four dimensions along with the blue heavens | are born out of his pure bosom.' +- 'id': '010_004_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رضای حق فنا شو چون سلف | گوہر خود را برون آر از صدف' + - 'lang': 'en' + 'text': 'Annihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.' +- 'id': '010_004_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ظلام این جہان سنگ و خشت | چشم خود روشن کن از نور سرشت' + - 'lang': 'en' + 'text': 'In the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.' + 'notes': + - 'phrase': 'nature.' + 'meaning': 'Light of nature, nur-i sir isht, the natural simplicity and righteousness of man, the basic nature (fitrat Allah) on which God created man.' + 'occurrence': !!int '1' +- 'id': '010_004_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگیری از جلال حق نصیب | ہم نیابی از جمال حق نصیب' + - 'lang': 'en' + 'text': 'Unless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.' + 'notes': + - 'phrase': 'majesty' + 'meaning': 'Majesty ( jalal) and beauty (jamal) are the two antithetical but complementary aspects of God''s Essence. The former indicates might, wrath, awfulness, while The latter stands for beauty, mercy and loving-kindness. In other words, social welfare and individual development demand synthesis of the two.' + 'occurrence': !!int '1' +- 'id': '010_004_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ابتدای عشق و مستی قاہری است | انتہای عشق و مستی دلبری است' + - 'lang': 'en' + 'text': 'The beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).' + 'notes': + - 'phrase': '(Dilbari).' + 'meaning': 'Dilbari, lit, art of heart-ravishing, heart-captivating, while qahiri, lit., is conquering power, might. These two terms like jamal and jalal, khalwat and jalwat, form two complementary aspects of a higher synthesis.' + 'occurrence': !!int '1' +- 'id': '010_004_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد مؤمن از کمالات وجود | او وجود و غیر او ہر شی نمود' + - 'lang': 'en' + 'text': 'The man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.' + 'notes': + - 'phrase': ':' + 'meaning': 'According to pantheistic mystics, wujud (being), as such, belongs to God alone; all else is devoid of wujud and if they possess it, it is only as a reflection (zill). Here Iqbal asserts that man alone has independent existence and enjoys fullness of being. By wujud, Iqbal means strong and rich personality' + 'occurrence': !!int '1' +- 'id': '010_004_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر بگیرد سوز و تاب از لاالہ | جز بکام او نگردد مھر و مہ' + - 'lang': 'en' + 'text': 'If he gains ardour and zeal from "There is no deity (but God)," | the Sun and Moon will revolve only at his bidding.' diff --git a/data/github_iqbal_demystified/poems/010/010_005.yaml b/data/github_iqbal_demystified/poems/010/010_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f65c9e26495d228031a840c37bb737c1a89979ce --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_005.yaml @@ -0,0 +1,171 @@ +--- +'id': '010_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحکمت فرعونی" +- 'lang': 'en' + 'text': 'THE WISDOM OF THE PHAROAHS' +'description': [] +'sher': +- 'id': '010_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت ارباب دین کردم عیان | حکمت ارباب کین را ہم بدان' + - 'lang': 'en' + 'text': 'I have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.' +- 'id': '010_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت ارباب کین مکر است و فن | مکر و فن تخریب جان ، تعمیر تن' + - 'lang': 'en' + 'text': 'The wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.' +- 'id': '010_005_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمتی از بند دین آزادہ ئی | از مقام شوق دور افتادہ ئی' + - 'lang': 'en' + 'text': 'This is wisdom that has freed itself from faith''s bonds | and has strayed far away from the station of Love.' +- 'id': '010_005_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتب از تدبیر او گیرد نظام | تا بکام خواجہ اندیشد غلام' + - 'lang': 'en' + 'text': 'The school gets the system through it''s thinking | so that the servant learns to think in line with the master''s desires.' +- 'id': '010_005_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ ملت با حدیث دلنشین | بر مراد او کند تجدید دین' + - 'lang': 'en' + 'text': 'The religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh''s) liking.' +- 'id': '010_005_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دم او وحدت قومی دو نیم | کس حریفش نیست جز چوب کلیم' + - 'lang': 'en' + 'text': 'The unity of the people is broken because of him; | nothing can compete with him except Moses'' Staff.' +- 'id': '010_005_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای قومی کشتۂ تدبیر غیر | کار او تخریب خود تعمیر غیر' + - 'lang': 'en' + 'text': 'Woe to a people that get prey to others'' stratagies, | their task is to destroy themselves and build up others.' +- 'id': '010_005_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شود در علم و فن صاحب نظر | از وجود خود نگردد با خبر' + - 'lang': 'en' + 'text': 'They gain knowledge of science and art, | but remain unaware of their own self-identity.' +- 'id': '010_005_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نقش حق را از نگین خود سترد | در ضمیرش آرزوہا زاد و مرد' + - 'lang': 'en' + 'text': 'They erase the God''s sign from their ringstone, | aspirations arise in their heart only to die away.' +- 'id': '010_005_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی نصیب آمد ز اولاد غیور | جان بتن چون مردہ ئی در خاک گور' + - 'lang': 'en' + 'text': 'They are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.' +- 'id': '010_005_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حیا بیگانہ پیران کہن | نوجوانان چون زنان مشغول تن' + - 'lang': 'en' + 'text': 'Their old people lack modesty, | the youth are busy decorating themselves like women.' +- 'id': '010_005_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل شان آرزوہا بی ثبات | مردہ زایند از بطون امہات' + - 'lang': 'en' + 'text': 'The desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.' +- 'id': '010_005_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دختران او بزلف خود اسیر | شوخ چشم و خود نما و خردہ گیر' + - 'lang': 'en' + 'text': 'Their daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;' +- 'id': '010_005_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساختہ پرداختہ دل باختہ | ابروان مثل دو تیغ آختہ' + - 'lang': 'en' + 'text': 'well-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;' +- 'id': '010_005_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساعد سیمین شان عیش نظر | سینۂ ماہی بموج اندر نگر' + - 'lang': 'en' + 'text': 'their white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.' +- 'id': '010_005_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی خاکستر او بی شرر | صبح او از شام او تاریکتر' + - 'lang': 'en' + 'text': 'A nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.' +- 'id': '010_005_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان اندر تلاش ساز و برگ | کار او فکر معاش و ترس مرگ' + - 'lang': 'en' + 'text': 'It is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.' +- 'id': '010_005_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منعمان او بخیل و عیش دوست | غافل از مغزاند و اندر بند پوست' + - 'lang': 'en' + 'text': 'Its rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.' +- 'id': '010_005_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت فرمانروا معبود او | در زیان دین و ایمان سود او' + - 'lang': 'en' + 'text': 'The might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.' +- 'id': '010_005_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حد امروز خود بیرون نجست | روزگارش نقش یک فردا نبست' + - 'lang': 'en' + 'text': 'It never looks beyond its today | and never creates a tomorrow for itself.' +- 'id': '010_005_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نیاکان دفتری اندر بغل | الامان از گفتہ ہای بے عمل' + - 'lang': 'en' + 'text': 'It has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.' +- 'id': '010_005_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین او عہد وفا بستن بغیر | یعنی از خشت حرم تعمیر دیر' + - 'lang': 'en' + 'text': 'Its creed is to offer loyalty to others, | to build temples with the material of the mosque.' +- 'id': '010_005_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ قومی دل ز حق پرداختہ | مرد و مرگ خویش را نشناختہ' + - 'lang': 'en' + 'text': 'Alas! for a nation which has cut itself adrift from God, | which is dead, but doesn''t understand its death.' diff --git a/data/github_iqbal_demystified/poems/010/010_006.yaml b/data/github_iqbal_demystified/poems/010/010_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d37ef13dd2a5a0a7914e3d94dd26588cf3adfddc --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_006.yaml @@ -0,0 +1,248 @@ +--- +'id': '010_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFلا الہ الا اﷲ" +- 'lang': 'en' + 'text': 'THERE IS NO DEITY EXCEPT GOD' +'description': [] +'sher': +- 'id': '010_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ئی میگویم از مردان حال | امتان را ’’لا‘‘ جلال ’’الا‘‘ جمال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا و الا احتساب کائنات | لا و الا فتح باب کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو تقدیر جہان کاف و نون | حرکت از لا زاید از الا سکون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نہ رمز لاالہ آید بدست | بند غیر اﷲ را نتوان شکست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان آغاز کار از حرف لاست | این نخستین منزل مرد خداست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی کز سوز او یک دم تپید | از گل خود خویش را باز آفرید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش غیر اﷲ ’’لا‘‘ گفتن حیات | تازہ از ہنگامۂ او کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جنونش ہر گریبان چاک نیست | در خور این شعلہ ہر خاشاک نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جذبۂ او در دل یک زندہ مرد | می کند صد رہ نشین را رہ نورد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ را با خواجہ خواہی در ستیز | تخم ’’لا‘‘ در مشت خاک او بریز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کرا این سوز باشد در جگر | ہولش از ہول قیامت بیشتر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا مقام ضربہای پی بہ پی | این غو رعد است نی آواز نی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضرب او ہر ’’بود‘‘ را سازد ’’نبود‘‘ | تا برون آئی ز گرداب وجود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو میگویم ز ایام عرب | تا بدانی پختہ و خام عرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ریز ریز از ضرب او لات و منات | در جہات آزاد از بند جہات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر قبای کہنہ چاک از دست او | قیصر و کسری ھلاک از دست او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گاہ دشت از برق و بارانش بدرد | گاہ بحر از زور طوفانش بدرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالمی در آتش او مثل خس | این ہمہ ہنگامہ ’’لا‘‘ بود و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین دیر کہن پیھم تپید | تا جھانی تازہ ئی آمد پدید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بانگ حق از صبح خیزیہای اوست | ہر چہ ہست از تخم ریزیہای اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینکہ شمع لالہ روشن کردہ اند | از کنار جوی او آوردہ اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لوح دل از نقش غیر اﷲ شست | از کف خاکش دو صد ہنگامہ رست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچنان بینی کہ در دور فرنگ | بندگی با خواجگی آمد بہ جنگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روس را قلب و جگر گردیدہ خون | از ضمیرش حرف ’’لا‘‘ آمد برون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نظام کہنہ را برہم زد است | تیز نیشی بر رگ عالم زد است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کردہ ام اندر مقاماتش نگہ | لا سلاطین ، لا کلیسا ، لا الہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر او در تند باد ’’لا‘‘ بماند | مرکب خود را سوی ’’الا‘‘ نراند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آیدش روزی کہ از زور جنون | خویش را زین تند باد آرد برون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در مقام ’’لا‘‘ نیاساید حیات | سوی الا می خرامد کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لا و الا ساز و برگ امتان | نفی بی اثبات مرگ امتان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در محبت پختہ کی گردد خلیل | تا نگردد لا سوی الا دلیل' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ اندر حجرہ ہا سازی سخن | نعرہ لا پیش نمرودی بزن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہ می بینی نیرزد با دو جو | از جلال لا الہ آگاہ شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_006_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ اندر دست او شمشیر لاست | جملہ موجودات را فرمانرواست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_007.yaml b/data/github_iqbal_demystified/poems/010/010_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3d473ba8e7c46d6977f1a50edd3fc6c32ebe6540 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_007.yaml @@ -0,0 +1,514 @@ +--- +'id': '010_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفقر" +- 'lang': 'en' + 'text': 'FAQR' +'description': [] +'sher': +- 'id': '010_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست فقر ای بندگان آب و گل | یک نگاہ راہ بین یک زندہ دل' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر کار خویش را سنجیدن است | بر دو حرف لا الہ پیچیدن است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر خیبر گیر با نان شعیر | بستۂ فتراک او سلطان و میر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر ذوق و شوق و تسلیم و رضاست | ما امینیم این متاع مصطفی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر بر کروبیان شبخون زند | بر نوامیس جہان شبخون زند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر مقام دیگر اندازد ترا | از زجاج ، الماس می سازد ترا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ و ساز او ز قرآن عظیم | مرد درویشی نگنجد در گلیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ اندر بزم کم گوید سخن | یک دم او گرمی صد انجمن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بی پران را ذوق پروازے دہد | پشہ را تمکین شہبازی دہد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با سلاطین در فتد مرد فقیر | از شکوہ بوریا لرزد سریر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جنون می افکند ہوئی بہ شہر | وا رہاند خلق را از جبر و قہر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نگیرد جز بہ آن صحرا مقام | کاندرو شاہین گریزد از حمام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب او را قوت از جذب و سلوک | پیش سلطان نعرہ او ’’لاملوک‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش ما سوزناک از خاک او | شعلہ ترسد از خس و خاشاک او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر نیفتد ملتی اندر نبرد | تا درو باقیست یک درویش مرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبروی ما ز استغنای اوست | سوز ما از شوق بی پروای اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را اندر این آئینہ بین | تا ترا بخشند سلطان مبین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت دین دل نوازیہای فقر | قوت دین بی نیازیہای فقر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنان را گفت آن سلطان دین | ’’مسجد من این ھمہ روی زمین‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الامان از گردش نہ آسمان | مسجد مؤمن بدست دیگران' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخت کوشد بندۂ پاکیزہ کیش | تا بگیرد مسجد مولای خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایکہ از ترک جہان گوئے ، مگو | ترک این دیر کہن تسخیر او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'راکبش بودن ازو وارستن است | از مقام آب و گل برجستن است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید مؤمن این جہان آب و گل | باز را گوئی کہ صید خود بہل' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حل نشد این معنی مشکل مرا | شاہین از افلاک بگریزد چرا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای آن شاہین کہ شاہینی نکرد | مرغکی از چنگ او نامد بدرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درکنامی ماند زار و سرنگون | پر نزد اندر فضای نیلگون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر قرآن احتساب ہست و بود | نی رباب و مستی و رقص و سرود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر مؤمن چیست؟ تسخیر جہات | بندہ از تأثیر او مولا صفات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر کافر خلوت دشت و در است | فقر مؤمن لرزۂ بحر و بر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگے آنرا سکون غار و کوہ | زندگی این را ز مرگ باشکوہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خدارا جستن از ترک بدن | این خودے را بر فسان حق زدن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن خودی را کشتن و وا سوختن | این خودی را چون چراغ افروختن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر چون عریان شود زیر سپہر | از نہیب او بلرزد ماہ و مہر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر عریان گرمی بدر و حنین | فقر عریان بانگ تکبیر حسین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقر را تا ذوق عریانی نماند | آن جلال اندر مسلمانی نماند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وای ما ای وای این دیر کہن | تیغ لا در کف نہ تو داری نہ من' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز غیر اﷲ بپرداز ایجوان | این جھان کہنہ در باز ایجوان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا بی غیرت دین زیستن | ای مسلمان مردن است این زیستن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق باز آفریند خویش را | جز بہ نور حق نبیند خویش را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر عیار مصطفی خود را زند | تا جہانی دیگری پیدا کند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ زان قومی کہ از پا برفتاد | میر و سلطان زاد و درویشی نزاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داستان او مپرس از من کہ من | چون بگویم آنچہ ناید در سخن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گلویم گریہ ھا گردد گرہ | این قیامت اندرون سینہ بہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم این کشور از خود ناامید | عمر ہا شد با خدا مردی ندید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لاجرم از قوت دین بدظن است | کاروان خویش را خود رہزن است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از سہ قرن این امت خوار و زبون | زندہ بی سوز و سرور اندرون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پست فکر و دون نہاد و کور ذوق | مکتب و ملای او محروم شوق' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زشتی اندیشہ او را خوار کرد | افتراق او را ز خود بیزار کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نداند از مقام و منزلش | مرد ذوق انقلاب اندر دلش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع او بی صحبت مرد خبیر | خستہ و افسردہ و حق ناپذیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ رد کردۂ مولاست او | مفلس و قلاش و بی پرواست او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بکف مالی کہ سلطانی برد | نی بدل نوری کہ شیطانی برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ او لرد فرنگے را مرید | گرچہ گوید از مقام با یزید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت دین را رونق از محکومی است | زندگانے از خودی محرومی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دولت اغیار را رحمت شمرد | رقص ھا گرد کلیسا کرد و مرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تہی از ذوق و شوق و سوز و درد | می شناسی عصر ما با ما چہ کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر ما ما را ز ما بیگانہ کرد | از جمال مصطفے بیگانہ کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوز او تا از میان سینہ رفت | جوھر آئینہ از آئینہ رفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باطن این عصر را نشاختی | داو اول خویش را در باختی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دماغ تو بہ پیچاکش فتاد | آرزوی زندہ ئے در دل نزاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'احتساب خویش کن از خود مرو | یکدو دم از غیر خود بیگانہ شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا این خوف و وسواس و ہراس | اندر این کشور مقام خود شناس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این چمن دارد بسی شاخ بلند | بر نگون شاخ آشیان خود مبند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمہ داری در گلو ای بیخبر | جنس خود بشناس و با زاغان مپر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خویشتن را تیزی شمشیر دہ | باز خود را در کف تقدیر دہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرون تست سیل بی پناہ | پیش او کوہ گران مانند کاہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سیل را تمکین ز نا آسودن است | یک نفس آسودنش نابودن است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من نہ ملا ، نے فقیہ نکتہ ور | نی مرا از فقر و درویشی خبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در رہ دین تیز بین و سست گام | پختۂ من خام و کارم ناتمام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دل پر اضطرابم دادہ اند | یک گرہ از صد گرہ بگشادہ اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_007_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’از تب و تابم نصیب خود بگیر | بعد ازین ناید چو من مرد فقیر‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_008.yaml b/data/github_iqbal_demystified/poems/010/010_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d52ca7fc369def7a178598a2d84e3c8d189a0d48 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_008.yaml @@ -0,0 +1,312 @@ +--- +'id': '010_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرد حر" +- 'lang': 'en' + 'text': 'THE FREE MAN' +'description': [] +'sher': +- 'id': '010_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر محکم ز ورد ’’لاتخف‘‘ | ما بمیدان سر بجیب او سر بکف' + - 'lang': 'en' + 'text': 'The free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;' + 'notes': + - 'phrase': 'not' + 'meaning': '‘Fear not” (la takhaf) occurs repeatedly in the Qur’an in several contexts, e.g. xi. 70.' + 'occurrence': !!int '1' +- 'id': '010_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر از لاالہ روشن ضمیر | می نگردد بندۂ سلطان و میر' + - 'lang': 'en' + 'text': 'the free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;' +- 'id': '010_008_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر چون اشتران باری برد | مرد حر باری برد خاری خورد' + - 'lang': 'en' + 'text': 'like the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.' + 'notes': + - 'phrase': 'burdens' + 'meaning': 'Iqbal has described man on the first stage of development as similar to an elephant whose traits are service and toil and whose -ways are patience and perseverance. [He eats little, sleeps little, and is accustomed to toil.]' + 'occurrence': !!int '1' + - 'phrase': 'bushes.' + 'meaning': '“Eating of thorns” stands for a simple crude fare.' + 'occurrence': !!int '1' +- 'id': '010_008_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای خود را آنچنان محکم نہد | نبض رہ از سوز او بر می جہد' + - 'lang': 'en' + 'text': 'He sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;' +- 'id': '010_008_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان او پایندہ تر گردد ز موت | بانگ تکبیرش برون از حرف و صوت' + - 'lang': 'en' + 'text': 'his soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.' + 'notes': + - 'phrase': 'death,' + 'meaning': 'Cf. the following' + 'occurrence': !!int '1' + - 'phrase': 'sounds.' + 'meaning': 'Namah, [The free individual has a distinct dignity, death bestows on him a new life.]' + 'occurrence': !!int '1' +- 'id': '010_008_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ سنگ راہ را داند زجاج | گیرد آن درویش از سلطان خراج' + - 'lang': 'en' + 'text': 'The dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.' + 'notes': + - 'phrase': 'kings,' + 'meaning': 'Takbir, to express greatness of God by saying: Allahu Akbar. “Beyond words and sounds” signifies that his takbir is the result of his conviction and is uttered in spirit rather than in words.' + 'occurrence': !!int '1' + - 'phrase': 'glass.' + 'meaning': 'He is so possessed of power that the kings fear him and pay him tribute.' + 'occurrence': !!int '1' +- 'id': '010_008_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی طبع تو از صہبای اوست | جوی تو پروردۂ دریای اوست' + - 'lang': 'en' + 'text': 'The warmth of your nature is due to his red wine; | your stream is watered by his river.' +- 'id': '010_008_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پادشاہان در قباہای حریر | زرد رو از سھم آن عریان فقیر' + - 'lang': 'en' + 'text': 'Kings in their silken robes | are pallid from fear of that naked faqir.' + 'notes': + - 'phrase': 'faqir.' + 'meaning': 'Stone and glass. This contrast emphasises that for a free man difficulties of great magnitude become insignificant in face of his strong will.' + 'occurrence': !!int '1' +- 'id': '010_008_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر دین ما را خبر ، او را نظر | او درون خانہ ما بیرون در' + - 'lang': 'en' + 'text': 'The essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;' + 'notes': + - 'phrase': 'vision' + 'meaning': 'In Asrar-o Rumuz, Iqbal relates the story of a king who got unnerved at the wrath of a dervish. Naked faqir. By nakedness of Faqr, Iqbal seems to denote complete and full manifestation of Faqr, the qualities of an ideal man.' + 'occurrence': !!int '1' +- 'id': '010_008_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما کلیسا دوست ، ما مسجد فروش | او ز دست مصطفی پیمانہ نوش' + - 'lang': 'en' + 'text': 'we are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;' + 'notes': + - 'phrase': 'mosques,' + 'meaning': 'The polarity of khabar, information, report, and nazar, vision, is as recurrent in Iqbal as the polarities of jamal (beauty) and jalal (majesty), love and reason, light and fire (nur and nar), seclusion and association (khalwat and jalwat), dhikr and fikr, et’. Report denotes knowledge gained through books, hearsay, i.e. from second-hand sources, and stands for reason, while vision stands for knowledge gained through personal experience and hence leading to deep conviction.' + 'occurrence': !!int '1' + - 'phrase': 'himself;' + 'meaning': 'This verse (453) as well as verse 461 refers particularly to the position of the Muslims in the subcontinent Some groups were allied to the Hindus, others, to the British- It is on record that the Muslims sold lands attached to the mosques and even the mosques themselves to the Hindus.' + 'occurrence': !!int '1' +- 'id': '010_008_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی مغان را بندہ ، نی ساغر بدست | ما تہی پیمانہ او مست الست' + - 'lang': 'en' + 'text': 'He is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.' + 'notes': + - 'phrase': ';' + 'meaning': 'That is, his faith is based on direct inspiration from the Qur’an and the Sunnah.' + 'occurrence': !!int '1' + - 'phrase': 'eternity.' + 'meaning': 'Mughan, plural of mugh, a Zoroastrian priest. In Persian poetry, mugh is associated with wine-selling and, therefore, mughan stands for wine-seller. The verse signifies that the intoxication of the Free Man is not dependent upon the wine-seller or upon the cup of wine.' + 'occurrence': !!int '1' +- 'id': '010_008_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہرہ گل از نم او احمر است | ز آتش ما دود او روشنتر است' + - 'lang': 'en' + 'text': 'The face of the rose is red through his grace, | his smoke is brighter than our fire.' +- 'id': '010_008_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دارد اندر سینہ تکبیر امم | در جبین اوست تقدیر امم' + - 'lang': 'en' + 'text': 'He has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.' + 'notes': + - 'phrase': 'call' + 'meaning': 'Alast occurs in the Qur’anic verse, vii. 172: “Am I not your Lord?’ These words refer to man’s covenant with God before the creation of the world and hence the word alast in Muslim literature stands for eternity.' + 'occurrence': !!int '1' + - 'phrase': 'forehead.' + 'meaning': 'Clarion call, takbir-i umamm. The word takbir (explained in note 5) is used here most probably for sur, trumpet of Israfil, summoning people from the graves on the Day of Resurrection. See the Qur’an, lxviii. 18. The Free Man’s call makes the dead nations alive once again.' + 'occurrence': !!int '1' +- 'id': '010_008_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبلۂ ما گہ کلیسا ، گاہ دیر | او نخواہد رزق خویش از دست غیر' + - 'lang': 'en' + 'text': 'We turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others’ hands;' + 'notes': + - 'phrase': 'worship' + 'meaning': 'Forehead, jabin. It is commonly said that the fate of a person is inscribed on his forehead. This physiognomical belief may be right or wrong, but it has given to the literary tradition a lot of phrases and idioms like the present.' + 'occurrence': !!int '1' +- 'id': '010_008_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ہمہ عبد فرنگ او عبدہ | او نگنجد در جہان رنگ و بو' + - 'lang': 'en' + 'text': 'we are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.' + 'notes': + - 'phrase': 'slave,' + 'meaning': 'Qiblah, direction of the Ka’bah. the place to which Muslims turn for prayers, hence the object of adoration to which we turn for prayers and supplication, for the fulfilment of our wishes and desires.' + 'occurrence': !!int '1' + - 'phrase': 'smell.' + 'meaning': '‘Abduhu, His slave. It is based on the famous Qur’anic verse describing the Prophet’s ascension :‘ ‘Glory to Him Who carried His Servant by night from the Sacred Mosque . - .“ (xvii. 1). The Qur’an uses words like ‘abdina, ‘abdan, ‘ibadan, etc., all signifying God’s creatures, as, for instance, xix. 93: There is none in the heavens and the earth but comes to the Beneficent as a servant (‘abdan).” the ‘abduhu (His slave) is used here by Iqbal in the sense of Perfect Man, especially the Holy Prophet.' + 'occurrence': !!int '1' +- 'id': '010_008_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبح و شام ما بہ فکر ساز و برگ | آخر ما چیست تلخیہای مرگ' + - 'lang': 'en' + 'text': 'Our days and nights are spent in anxiety for livelihood; | but what is our end ? – pains of death.' +- 'id': '010_008_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان بی ثبات او را ثبات | مرگ او را از مقامات حیات' + - 'lang': 'en' + 'text': 'He alone has stability amidst this world of instability; | death for him is one of the stations of life.' + 'notes': + - 'phrase': 'life.' + 'meaning': 'With regard to the character of the Perfect Man, expressed in this verse, Iqbal says: “Maulana Rumi has very beautifully expressed this idea (of man’s absorption of God into himself]. The Prophet, when a little boy, was once lost in the desert. His nurse Halima was almost beside herself with grief but while roaming the desert in search of the boy she heard a voice saying [Mathnavi, iv, 976]: ‘Do not grieve, he will not be lost to thee; Nay, the whole world will be lost in him.’ The true individual cannot be last in the world ; it is the world that is lost in him” (quoted in Nicholson, Tr., Secrets of the Self, Intro., pp. xix-xx, footnote).' + 'occurrence': !!int '1' +- 'id': '010_008_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اہل دل از صحبت ما مضمحل | گل ز فیض صحبتش دارای دل' + - 'lang': 'en' + 'text': 'The people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.' + 'notes': + - 'phrase': 'heart' + 'meaning': '(ll. 466-68). Here two kinds of death are mentioned : one, the death of ordinary people, the other, the death of strong personalities. Rumi has also described (Mathnavi, iii, 3435) these two kinds of death: [That one in whose eyes death is destruction, he takes hold of God’s command: do not cast yourself into destruction; that one to whom death is the opening of the gate, he is addressed by God as: vie ye with one another in hastening.] Iqbal believes that if life had been led without pursuit of ideals and the state of tension has not bean maintained, then death would lead to dissolution of personality. To one who has led a life of fruitful activity death is only a kind of passage to another world (Reconstruction, pp. 19-20; Nicholson, Tr., Secrets of the Self, Intro., p. xxiv).' + 'occurrence': !!int '1' +- 'id': '010_008_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار ما وابستۂ تخمین و ظن | او ہمہ کردار و کم گوید سخن' + - 'lang': 'en' + 'text': 'Our life is subject to doubts and misgivings, | he is all activity and little talk;' +- 'id': '010_008_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما گدایان کوچہ گرد و فاقہ مست | فقر او از لاالہ تیغی بدست' + - 'lang': 'en' + 'text': 'we are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;' +- 'id': '010_008_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما پر کاہے اسیر گرد باد | ضربش از کوہ گران جوئی گشاد' + - 'lang': 'en' + 'text': 'We are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.' + 'notes': + - 'phrase': 'water.' + 'meaning': 'Heart, dil. In Muslim literature, the word dill or qalb stands for the source of spiritual experience, ilham, inspiration. The idea was developed by Ghazali in Ihya’. It is based on the Qur’anic verse: “Then He made him (man) complete and breathed into him of His spirit, and gave you ears and hearts. . .“ (xxxii. 93).' + 'occurrence': !!int '1' +- 'id': '010_008_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محرم او شو ز ما بیگانہ شو | خانہ ویران باش و صاحب خانہ شو' + - 'lang': 'en' + 'text': 'Get acquainted with him and avoid us, | destroy your present house and acquire a new one.' +- 'id': '010_008_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ کم کن از سپہر گرد گرد | زندہ شو از صحبت آن زندہ مرد' + - 'lang': 'en' + 'text': 'Complain not of the revolving sky | revive yourself through associating with that living person.' +- 'id': '010_008_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صحبت از علم کتابی خوشتر است | صحبت مردان حر آدم گر است' + - 'lang': 'en' + 'text': 'Association is better than knowledge of books, | companionship of free men is creative of men.' +- 'id': '010_008_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حر دریای ژرف و بیکران | آب گیر از بحر و نی از ناودان' + - 'lang': 'en' + 'text': 'A free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.' +- 'id': '010_008_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینۂ این مردمی جوشد چو دیگ | پیش او کوہ گران یک تودہ ریگ' + - 'lang': 'en' + 'text': 'His breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.' + 'notes': + - 'phrase': 'kettle,' + 'meaning': 'on this verse, Iqbal says: “The ‘heart’ is a kind of inner intuition or insight which, in the beautiful words of Rumi, feeds on the rays of the sun and brings us into contact with aspects of Reality other than those open to sense-perception. It is, according to the Qur’an, something which sees,’ and its reports, if properly interpreted, are never false” (Reconstruction, pp. 15-16).' + 'occurrence': !!int '1' +- 'id': '010_008_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز صلح آن برگ و ساز انجمن | ہم چو باد فرودین اندر چمن' + - 'lang': 'en' + 'text': 'In peace, he is the ornament of the assembly, | like spring wind to the garden;' + 'notes': + - 'phrase': 'assembly,' + 'meaning': 'Reference may be to Moses’s striking of a rock and the gushing forth of water. See the Qur’an, ii. 60.' + 'occurrence': !!int '1' +- 'id': '010_008_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز کین آن محرم تقدیر خویش | گور خود می کندد از شمشیر خویش' + - 'lang': 'en' + 'text': 'on the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;' +- 'id': '010_008_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای سرت گردم گریز از ما چو تیر | دامن او گیر و بیتابانہ گیر' + - 'lang': 'en' + 'text': 'fly from us like an arrow, | and catch hold of his skirt with a frenzy.' +- 'id': '010_008_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می نروید تخم دل از آب و گل | بی نگاہی از خداوندان دل' + - 'lang': 'en' + 'text': 'The seed of the heart does not develop out of water and clay, | without the look of the people of the heart.' +- 'id': '010_008_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندر این عالم نیرزی با خسی | تا نیاویزی بدامان کسی' + - 'lang': 'en' + 'text': 'In this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.' diff --git a/data/github_iqbal_demystified/poems/010/010_009.yaml b/data/github_iqbal_demystified/poems/010/010_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e5924f53691f7f432c4420e48cafdc8785279cd3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_009.yaml @@ -0,0 +1,360 @@ +--- +'id': '010_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدر اسرار شریعت" +- 'lang': 'en' + 'text': 'THE ESSENCE OF THE SHARI’AH' +'description': [] +'sher': +- 'id': '010_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ہا از پیر روم آموختم | خویش را در حرف او واسوختم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مال را گر بھر دین باشی حمول | ’’نعم مال صالح’‘ گوید رسول' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_003' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': 'Rumi' +- 'id': '010_009_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نداری اندر این حکمت نظر | تو غلام و خواجۂ تو سیم و زر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تہی دستان گشاد امتان | از چنین منعم فساد امتان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدت اندر چشم او خوار است و بس | کہنگی را او خریدار است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہش ناصواب آمد صواب | ترسد از ہنگامہ ہای انقلاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خواجہ نان بندۂ مزدور خورد | آبروی دختر مزدور برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حضورش بندہ می نالد چو نی | بر لب او نالہ ہای پی بہ پی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی بجامش بادہ و نی در سبوست | کاخہا تعمیر کرد و خود بکوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایخوش آن منعم کہ چون درویش زیست | در چنین عصری خدا اندیش زیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ندانی نکتۂ اکل حلال | بر جماعت زیستن گردد وبال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ یورپ زین مقام آگاہ نیست | چشم او ’’ینظر بنور اﷲ‘‘ نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او نداند از حلال و از حرام | حکمتش خام است و کارش ناتمام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتی بر امتے دیگر چرد | دانہ این می کارد آن حاصل برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ضعیفان نان ربودن حکمتست | از تن شان جان ربودن حکمتست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیوۂ تہذیب نو آدم دری است | پردۂ آدم دری سوداگری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این بنوک این فکر چالاک یہود | نور حق از سینۂ آدم ربود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا تہ و بالا نگردد این نظام | دانش و تہذیب و دین ، سودای خام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمی اندر جھان خیر و شر | کم شناسد نفع خود را از ضرر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نداند زشت و خوب کار چیست | جادۂ ہموار و ناہموار چیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرع بر خیزد ز اعماق حیات | روشن از نورش ظلام کائنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر جہان داند حرامش را حرام | تا قیامت پختہ ماند این نظام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست این کار فقیہان ای پسر | با نگاہے دیگری او را نگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمش از عدلست و تسلیم و رضاست | بیخ او اندر ضمیر مصطفی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فراق است آرزوہا سینہ تاب | تو نمانی چون شود او بی حجاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از جدائی گرچہ جان آید بلب | وصل او کم جو رضای او طلب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصطفی داد از رضای او خبر | نیست در احکام دین چیزی دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخت جم پوشیدہ زیر بوریاست | فقر و شاہی از مقامات رضاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکم سلطان گیر و از حکمش منال | روز میدان نیست روز قیل و قال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا توانی گردن از حکمش پیچ | تا نپیچد گردن از حکم تو ہیچ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شریعت احسن التقویم شو | وارث ایمان ابراھیم شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس طریقت چیست ای والاصفات | شرع را دیدن بہ اعماق حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش میخواہی اگر اسرار دین | جز بہ اعماق ضمیر خود مبین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر نبینی ، دین تو مجبوری است | اینچنین دین از خدا مہجوری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ تا حق را نبیند آشکار | بر نمی آید ز جبر و اختیار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو یکی در فطرت خود غوطہ زن | مرد حق شو بر ظن و تخمین متن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ببینی زشت و خوب کار چیست | اندر این نہ پردۂ اسرار چیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از سر نبی گیرد نصیب | ہم بہ جبریل امین گردد قریب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ مے نازی بہ قرآن عظیم | تا کجا در حجرہ مے باشی مقیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان اسرار دین را فاش کن | نکتہ شرع مبین را فاش کن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نگردد در جھان محتاج کس | نکتہ شرع مبین این است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتب و ملا سخنہا ساختند | مؤمنان این نکتہ را نشناختند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ قومے بود از تأویل مرد | آتش او در ضمیر او فسرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صوفیان با صفا را دیدہ ام | شیخ مکتب را نکو سنجیدہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر من پیغمبری ھم آفرید | آنکہ در قرآن بغیر از خود ندید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر یکی دانای قرآن و خبر | در شریعت کم سواد و کم نظر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل و نقل افتادہ در بند ہوس | منبرشان منبر کاک است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زین کلیمان نیست امید گشود | آستین ہا بی ید بیضا چہ سود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_009_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار اقوام و ملل ناید درست | از عمل بنما کہ حق در دست تست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_010.yaml b/data/github_iqbal_demystified/poems/010/010_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4c86ed171ab61cb4388803a59c2ddac4af50295 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_010.yaml @@ -0,0 +1,220 @@ +--- +'id': '010_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاشکی چند بر افتراق ہندیان" +- 'lang': 'en' + 'text': 'LAMENT ON THE DIFFERENCES AMONG INDIANS' +'description': [] +'sher': +- 'id': '010_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ھمالہ ! ای اطک ، ای رود گنگ | زیستن تا کی چنان بی آب و رنگ' + - 'lang': 'en' + 'text': 'O Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?' +- 'id': '010_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر مردان از فراست بی نصیب | نوجوانان از محبت بی نصیب' + - 'lang': 'en' + 'text': 'The old lack insight, | the young are devoid of love;' +- 'id': '010_010_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرق و غرب آزاد و ما نخچیر غیر | خشت ما سرمایۂ تعمیر غیر' + - 'lang': 'en' + 'text': 'East and West are free, but we are slaves of others; | our bricks go to the building of others’ mansions.' + 'notes': + - 'phrase': 'mansions.' + 'meaning': '(II. 595-600). Iqbal speaks of India of his days, his native land, with great anguish. in Payam-i M’ashriq, while addressing Amanullah, the then king of Afghanistan, he gives vent to this agony which the Muslims were then experiencing.' + 'occurrence': !!int '1' +- 'id': '010_010_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگانے بر مراد دیگران | جاودان مرگست ، نی خواب گران' + - 'lang': 'en' + 'text': 'To live according to the wish of others | is not deep slumber; it is eternal death;' +- 'id': '010_010_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیست این مرگی کہ آید ز آسمان | تخم او می بالد ز اعماق جان' + - 'lang': 'en' + 'text': 'this is not a death that comes from the sky; | its seed grows out of the depths of one’s soul.' + 'notes': + - 'phrase': 'soul.' + 'meaning': '(ii. 603-04). “Death from the sky” means natural death. “Death from the depth of the heart” means spiritual death as a result of wrong ideological affiliations.' + 'occurrence': !!int '1' +- 'id': '010_010_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید او نے مردہ شو خواہد نہ گور | نی ھجوم دوستان از نزد و دور' + - 'lang': 'en' + 'text': 'Its prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;' +- 'id': '010_010_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جامۂ کس در غم او چاک نیست | دوزخ او آنسوی افلاک نیست' + - 'lang': 'en' + 'text': 'no clothes are torn in grief over his death, | his hell is not on the other side of the skies.' +- 'id': '010_010_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ھجوم روز حشر او را مجو | ہست در امروز او فردای او' + - 'lang': 'en' + 'text': 'Do not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.' + 'notes': + - 'phrase': 'today.' + 'meaning': 'These verses (605-10) describe the state of spiritual death and there-fore the ceremonies usually performed on the natural death of a person are not performed on this occasion.' + 'occurrence': !!int '1' +- 'id': '010_010_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ اینجا دانہ کشت اینجا درود | پیش حق آن بندہ را بردن چہ سود' + - 'lang': 'en' + 'text': 'What use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?' + 'notes': + - 'phrase': 'one' + 'meaning': 'The idea that those who work for gain in this life only will be given their reward here, is based on the following verse of the Qur’an, xvii. 18: “Whoso desires this transitory life, We hasten to him therein what we please. . . .“ After death, he will be deprived of the opportunity to experience Beatific Vision.' + 'occurrence': !!int '1' +- 'id': '010_010_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتے کز آرزو نیشی نخورد | نقش او را فطرت از گیتی سترد' + - 'lang': 'en' + 'text': 'A nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.' +- 'id': '010_010_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اعتبار تخت و تاج از ساحری است | سخت چون سنگ این زجاج از ساحریست' + - 'lang': 'en' + 'text': 'It is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.' + 'notes': + - 'phrase': 'authority' + 'meaning': 'Magic, sahiri, enchantment. Iqbal calls (Bang-i Dara, p. 295) imperialism as sahiri [If ever subjects from their sleep, half rose themselves, the sure, enchantment of their rulers steep, their wits in dreams once more. . . .] Eng. trans. by V. Kiernan, Poems from Iqbal.' + 'occurrence': !!int '1' +- 'id': '010_010_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذشت از حکم این سحر مبین | کافری از کفر ، دینداری ز دین' + - 'lang': 'en' + 'text': 'Under the influence of this “clear enchantment,” | Muslims abjured their faith and unbelievers, their unbelief,' + 'notes': + - 'phrase': 'enchantment,”' + 'meaning': 'Clear enchantment, sehr-i mubin. See the Qur’an, v. 110, where this phrase is used about Jesus’ prophetic mission and his miracles, as interpreted by the unbelievers.' + 'occurrence': !!int '1' +- 'id': '010_010_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہندیان با یکدگر آویختند | فتنہ ہای کہنہ باز انگیختند' + - 'lang': 'en' + 'text': 'The Indians quarrel with one another | having revived their old differences,' +- 'id': '010_010_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا فرنگی قومی از مغرب زمین | ثالث آمد در نزاع کفر و دین' + - 'lang': 'en' + 'text': 'until a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.' +- 'id': '010_010_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کس نداند جلوۂ آب از سراب | انقلاب ای انقلاب ای انقلاب' + - 'lang': 'en' + 'text': 'Nobody knows water from mirage, | Revolution, O revolution, O revolution!' +- 'id': '010_010_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا ہر لحظہ فکر آب و گل | از حضور حق طلب یک زندہ دل' + - 'lang': 'en' + 'text': 'O you who are always anxious for material sustenance, | ask of God a living heart ;' + 'notes': + - 'phrase': 'heart' + 'meaning': '“Heart.” Iqbal has written much about it. In one place, he says: Armaghan-i Hijaz, p. 168 [You say that heart is of earth and blood, is caught in this created world’s snare. Although our heart is within our breast, it belongs to a sphere beyond this world of ours.]' + 'occurrence': !!int '1' +- 'id': '010_010_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشیانش گرچہ در آب و گل است | نہ فلک سر گشتہ این یک دل است' + - 'lang': 'en' + 'text': 'although its seat is in water and clay | yet the nine heavens are under its authority.' +- 'id': '010_010_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نپنداری کہ از خاک است او | از بلندی ہای افلاک است او' + - 'lang': 'en' + 'text': 'Do not think it belongs to the earth, | it really comes from the highest heavens.' +- 'id': '010_010_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این جہان او را حریم کوی دوست | از قبای لالہ گیرد بوی دوست' + - 'lang': 'en' + 'text': 'The world is for it the Friend’s abode | and gets the Friend’s smell from the tulip’s tunic.' +- 'id': '010_010_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر نفس با روزگار اندر ستیز | سنگ رہ از ضربت او ریز ریز' + - 'lang': 'en' + 'text': 'It is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;' +- 'id': '010_010_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشنای منبر و دار است او | آتش خود را نگہدار است او' + - 'lang': 'en' + 'text': 'it is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;' +- 'id': '010_010_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب جوی و بحر ہا دارد بہ بر | می دہد موجش ز طوفانی خبر' + - 'lang': 'en' + 'text': 'it is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;' +- 'id': '010_010_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ و پایندہ بی نان تنور | میرد آن ساعت کہ گردد بی حضور' + - 'lang': 'en' + 'text': 'it is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;' +- 'id': '010_010_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون چراغ اندر شبستان بدن | روشن از وی خلوت و ہم انجمن' + - 'lang': 'en' + 'text': 'it is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.' +- 'id': '010_010_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اینچنین دل ، خود نگر ، اﷲ مست | جز بہ درویشی نمے آید بدست' + - 'lang': 'en' + 'text': 'Such a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.' +- 'id': '010_010_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای جوان دامان او محکم بگیر | در غلامی زادہ ئی آزاد میر' + - 'lang': 'en' + 'text': 'O young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.' diff --git a/data/github_iqbal_demystified/poems/010/010_011.yaml b/data/github_iqbal_demystified/poems/010/010_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9fda9c377c321d8eb489c7cf42c9784a42b6902 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_011.yaml @@ -0,0 +1,297 @@ +--- +'id': '010_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسیاسیات حاضرہ" +- 'lang': 'en' + 'text': 'PRESENT-DAY POLITICS' +'description': [] +'sher': +- 'id': '010_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می کند بند غلامان سخت تر | حریت می خواند او را بی بصر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی ہنگامۂ جمہور دید | پردہ بر روی ملوکیت کشید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطنت را جامع اقوام گفت | کار خود را پختہ کرد و خام گفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضایش بال و پر نتوان گشود | با کلیدش ہیچ در نتوان گشود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت با مرغ قفس ’’ای دردمند | آشیان در خانۂ صیاد بند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ سازد آشیان در دشت و مرغ‘‘ | او نباشد ایمن از شاہین و چرغ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فسونش مرغ زیرک دانہ مست | نالہ ہا اندر گلوی خود شکست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حریت خواہی بہ پیچاکش میفت | تشنہ میر و بر نم تاکش میفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الحذر از گرمی گفتار او | الحذر از حرف پہلو دار او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم ہا از سرمہ اش بی نور تر | بندۂ مجبور ازو مجبور تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از شراب ساتگینش الحذر | از قمار بدنشینش الحذر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خودی غافل نگردد مرد حر | حفظ خود کن حب افیونش مخور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش فرعونان بگو حرف کلیم | تا کند ضرب تو دریا را دونیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'داغم از رسوائی این کاروان | در امیر او ندیدم نور جان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن پرست و جاہ مست و کم نگہ | اندرونش بی نصیب از لاالہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حرم زاد و کلیسا را مرید | پردۂ ناموس ما را بر درید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دامن او را گرفتن ابلہی است | سینۂ او از دل روشن تہی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین رہ تکیہ بر خود کن کہ مرد | صید آہو با سگ کوری نکرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ از قومی کہ چشم از خویش بست | دل بہ غیر اﷲ داد ، از خود گسست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا خودی در سینۂ ملت بمرد | کوہ ، کاہی کرد و باد او را ببرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ دارد لاالہ اندر نھاد | از بطون او مسلمانی نزاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ بخشد بی یقینان را یقین | آنکہ لرزد از سجود او زمین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ زیر تیغ گوید لاالہ | آنکہ از خونش بروید لاالہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن سرور ، آن سوز مشتاقی نماند | در حرم صاحبدلی باقی نماند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مسلمان اندرین دیر کہن | تا کجا باشی بہ بند اھرمن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہد با توفیق و لذت در طلب | کس نیابد بی نیاز نیم شب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیستن تا کی بہ بحر اندر چو خس | سخت شو چون کوہ از ضبط نفس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ دانا حال دل با کس نگفت | از تو درد خویش نتوانم نہفت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا غلامم در غلامی زادہ ام | ز آستان کعبہ دور افتادہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بنام مصطفی خوانم درود | از خجالت آب می گردد وجود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق میگوید کہ ای محکوم غیر | سینۂ تو از بتان مانند دیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نداری از محمد رنگ و بو | از درود خود میالا نام او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از قیام بی حضور من مپرس | از سجود بی سرور من مپرس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلوۂ حق گرچہ باشد یک نفس | قسمت مردان آزاد است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مردی آزادے چو آید در سجود | در طوافش گرم رو چرخ کبود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما غلامان از جلالش بیخبر | از جمال لازوالش بیخبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از غلامی لذت ایمان مجو | گرچہ باشد حافظ قرآن ، مجو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن است و پیشۂ او آزری است | دین و عرفانش سراپا کافری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بدن داری اگر سوز حیات | ہست معراج مسلمان در صلوت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ور ندارے خون گرم اندر بدن | سجدۂ تو نیست جز رسم کہن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_011_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عید آزادان شکوہ ملک و دین | عید محکومان ھجوم مؤمنین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_012.yaml b/data/github_iqbal_demystified/poems/010/010_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ccaa0ea6b86446b71ce981104deca648f9ccd532 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_012.yaml @@ -0,0 +1,290 @@ +--- +'id': '010_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرفی چند با امت عربیہ" +- 'lang': 'en' + 'text': 'A FEW WORDS TO THE ARAB PEOPLE' +'description': [] +'sher': +- 'id': '010_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای در و دشت تو باقی تا ابد | نعرہ ’’لا قیصر و کسری‘‘ کہ زد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان نزد و دور و دیر و زود | اولین خوانندۂ قرآن کہ بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز الا اﷲ کہ را آموختند | این چراغ اول کجا افروختند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت ریزہ ئی از خوان کیست؟ | آیہ ’’فاصبحتم‘‘ اندر شأن کیست؟' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دم سیراب آن امی لقب | لالہ رست از ریگ صحرای عرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حریت پروردۂ آغوش اوست | یعنی امروز امم از دوش اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او دلی در پیکر آدم نہاد | او نقاب از طلعت آدم گشاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر خداوند کہن را او شکست | ہر کہن شاخ از نم او غنچہ بست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی ہنگامۂ بدر و حنین | حیدر و صدیق و فاروق و حسین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سطوت بانگ صلوت اندر نبرد | قرأت ’’الصافات‘‘ اندر نبرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیغ ایوبے نگاہ بایزید | گنجہای ھر دو عالم را کلید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل و دل را مستی از یک جام می | اختلاط ذکر و فکر روم و ری' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'علم و حکمت شرع و دین ، نظم امور | اندرون سینہ دلہا ناصبور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حسن عالم سوز الحمرا و تاج | آنکہ از قدوسیان گیرد خراج' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمہ یک لحظہ از اوقات اوست | یک تجلی از تجلیات اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہرش این جلوہ ہای دلفروز | باطنش از عارفان پنھان ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’حمد بیحد مر رسول پاک را | آنکہ ایمان داد مشت خاک را‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق ترا بران تر از شمشیر کرد | ساربان را راکب تقدیر کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بانگ تکبیر و صلوت و حرب و ضرب | اندر آن غوغا گشاد شرق و غرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایخوش آن مجذوبی و دل بردگے | آہ زین دلگیری و افسردگی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار خود را امتان بردند پیش | تو ندانی قیمت صحرای خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتی بودی امم گردیدہ ئی | بزم خود را خود ز ہم پاشیدہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ از بند خودی وارست ، مرد | ہر کہ با بیگانگان پیوست ، مرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ تو با خویش کردی کس نکرد | روح پاک مصطفی آمد بدرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز افسون فرنگی بے خبر | فتنہ ہا در آستین او نگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فریب او اگر خواہی امان | اشترانش را ز حوض خود بران' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمتش ہر قوم را بیچارہ کرد | وحدت اعرابیان صد پارہ کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا عرب در حلقۂ دامش فتاد | آسمان یک دم امان او را نداد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر خود را بنگر ای صاحب نظر | در بدن باز آفرین روح عمر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت از جمعیت دین مبین | دین ہمہ عزم است و اخلاص و یقین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ضمیرش رازدان فطرت است | مرد صحرا پاسبان فطرت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سادہ و طبعش عیار زشت و خوب | از طلوعش صد ہزار انجم غروب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگذر از دشت و در و کوہ و دمن | خیمہ را اندر وجود خویش زن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبع از باد بیابان کردہ تیز | ناقہ را سر دہ بہ میدان ستیز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر حاضر زادۂ ایام تست | مستی او از می گلفام تست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شارح اسرار او تو بودہ ئی | اولین معمار او تو بودہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بہ فرزندی گرفت او را فرنگ | شاہدی گردید بی ناموس و ننگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ شیرین است و نوشین است او | کج خرام و شوخ و بی دین است او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد صحرا ! پختہ تر کن خام را | بر عیار خود بزن ایام را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_012_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس چہ باید کرد ای اقوام شرق | آدمیت زار نالید از فرنگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_013.yaml b/data/github_iqbal_demystified/poems/010/010_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7d039628dbeb28335005b912d619202e3c1e0f00 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_013.yaml @@ -0,0 +1,451 @@ +--- +'id': '010_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپس چہ باید کرد ای اقوام شرق" +- 'lang': 'en' + 'text': 'WHAT SHOULD THEN BE DONE O PEOPLE OF THE EAST?' +'description': [] +'sher': +- 'id': '010_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز روشن می شود ایام شرق | در ضمیرش انقلاب آمد پدید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب گذشت و آفتاب آمد پدید | یورپ از شمشیر خود بسمل فتاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون رسم لادینی نہاد | گرگی اندر پوستین برہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان اندر کمین برہ ئے | مشکلات حضرت انسان ازوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آدمیت را غم پنہان ازوست | در نگاہش آدمی آب و گل است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان زندگی بی منزل است | ہر چہ می بینی ز انوار حق است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت اشیا ز اسرار حق است | ہر کہ آیات خدا بیند ، حر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصل این حکمت ز حکم ’’انظر‘‘ است | بندۂ مومن ازو بھروز تر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ھم بحال دیگران دلسوز تر | علم چون روشن کند آب و گلش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از خدا ترسندہ تر گردد دلش | علم اشیا خاک ما را کیمیاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ در افرنگ تأثیرش جداست | عقل و فکرش بی عیار خوب و زشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او بی نم ، دل او سنگ و خشت | علم ازو رسواست اندر شہر و دشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبرئیل از صحبتش ابلیس گشت | دانش افرنگیان تیغی بدوش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ہلاک نوع انسان سخت کوش | با خسان اندر جھان خیر و شر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نسازد مستی علم و ہنر | آہ از افرنگ و از آئین او' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ از اندیشۂ لا دین او | علم حق را ساحری آموختند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساحری نی کافری آموختند | ہر طرف صد فتنہ می آرد نفیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیغ را از پنجۂ رھزن بگیر | ایکہ جان را باز میدانی ز تن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر این تہذیب لا دینی شکن | روح شرق اندر تنش باید دمید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا بگردد قفل معنی را کلید | عقل اندر حکم دل یزدانی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز دل آزاد شد شیطانی است | زندگانی ھر زمان در کشمکش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عبرت آموز است احوال حبش | شرع یورپ بی نزاع قیل و قال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہ را کرد است بر گرگان حلال | نقش نو اندر جھان باید نھاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کفن دزدان چہ امید گشاد | در جنیوا چیست غیر از مکر و فن؟' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صید تو این میش و آن نخچیر من | نکتہ ہا کو می نگنجد در سخن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک جہان آشوب و یک گیتی فتن | ای اسیر رنگ ، پاک از رنگ شو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن خود ، کافر افرنگ شو | رشتۂ سود و زیان در دست تست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبروی خاوران در دست تست | این کہن اقوام را شیرازہ بند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رایت صدق و صفا را کن بلند | اہل حق را زندگی از قوت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت ہر ملت از جمعیت است | رای بی قوت ہمہ مکر و فسون' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت بی رای جہل است و جنون | سوز و ساز و درد و داغ از آسیاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم شراب و ہم ایاغ از آسیاست | عشق را ما دلبری آموختیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیوۂ آدم گری آموختیم | ہم ہنر ، ہم دین ز خاک خاور است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رشک گردون خاک پاک خاور است | وانمودیم آنچہ بود اندر حجاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آفتاب از ما و ما از آفتاب | ہر صدف را گوہر از نیسان ماست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوکت ہر بحر از طوفان ماست | روح خود در سوز بلبل دیدہ ایم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خون آدم در رگ گل دیدہ ایم | فکر ما جویای اسرار وجود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زد نخستین زخمہ بر تار وجود | داشتیم اندر میان سینہ داغ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر سر راہی نھادیم این چراغ | ای امین دولت تہذیب و دین' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ید بیضا برآر از آستین | خیز و از کار امم بگشا گرہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشۂ افرنگ را از سر بنہ | نقشی از جمعیت خاور فکن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'واستان خود را ز دست اہرمن | دانی از افرنگ و از کار فرنگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا کجا در قید زنار فرنگ | زخم ازو ، نشتر ازو ، سوزن ازو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما و جوی خون و امید رفو | خود بدانی پادشاہی ، قاہری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قاہری در عصر ما سوداگری است | تختۂ دکان شریک تخت و تاج' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تجارت نفع و از شاہی خراج | آن جہانبانی کہ ہم سوداگر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر زبانش خیر و اندر دل شر است | گر تو میدانی حسابش را درست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حریرش نرم تر کرپاس تست | بی نیاز از کارگاہ او گذر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در زمستان پوستین او مخر | کشتن بی حرب و ضرب آئین اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگہا در گردش ماشین اوست | بوریای خود بہ قالینش مدہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیذق خود را بہ فرزینش مدہ | گوہرش تف دار و در لعلش رگ است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشک این سوداگر از ناف سگ است | رہزن چشم تو خواب مخملش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہزن تو رنگ و آب مخملش | صد گرہ افکندہ ئی در کار خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از قماش او مکن دستار خویش | ہوشمندی از خم او می نخورد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ خورد اندر ہمین میخانہ مرد | وقت سودا خندخند و کم خروش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما چو طفلانیم و او شکر فروش | محرم از قلب و نگاہ مشتری است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یارب این سحر است یا سوداگری است | تاجران رنگ و بو بردند سود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما خریداران ھمہ کور و کبود | آنچہ از خاک تو رست ای مرد حر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فروش و آن بپوش و آن بخور | آن نکوبینان کہ خود را دیدہ اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خود گلیم خویش را بافیدہ اند | ای ز کار عصر حاضر بے خبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چرب دستیہای یورپ را نگر | قالی از ابریشم تو ساختند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز او را پیش تو انداختند | چشم تو از ظاہرش افسون خورد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_013_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ و آب او ترا از جا برد | وای آن دریا کہ موجش کم تپید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_014.yaml b/data/github_iqbal_demystified/poems/010/010_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e1f3e94c305c526d4111c2f0dc7536f7dd6f1c3f --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_014.yaml @@ -0,0 +1,453 @@ +--- +'id': '010_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدر حضور رسالت مآب" +- 'lang': 'en' + 'text': 'TO THE HOLY PROPHET' +'description': +- 'lang': 'en' + 'text': 'On the night of 3 April 1936, while I was staying in Dar al-Iqbal, Bhopal for rest and treatment] I saw in a dream Sayyid Ahmad Khan (on whom be God’s mercy). He advised me to place before the Holy Prophet the state of my health.' +'sher': +- 'id': '010_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای تو ما بیچارگان را ساز و برگ | وا رہان این قوم را از ترس مرگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سوختی لات و منات کہنہ را | تازہ کردی کائنات کہنہ را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان ذکر و فکر انس و جان | تو صلوت صبح تو بانگ اذان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت سوز و سرور از لا الہ | در شب اندیشہ نور از لا الہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی خدا ہا ساختیم از گاو و خر | نی حضور کاہنان افکندہ سر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نی سجودی پیش معبودان پیر | نی طواف کوشک سلطان و میر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ہمہ از لطف بی پایان تست | فکر ما پروردۂ احسان تست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر تو سرمایۂ ذوق و سرور | قوم را دارد بہ فقر اندر غیور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مقام و منزل ہر راہرو | جذب تو اندر دل ہر راہرو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساز ما بی صوت گردید آنچنان | زخمہ بر رگھای او آید گران' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در عجم گردیدم و ہم در عرب | مصطفی نایاب و ارزان بولہب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مسلمان زادۂ روشن دماغ | ظلمت آباد ضمیرش بی چراغ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جوانے نرم و نازک چون حریر | آرزو در سینۂ او زود میر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این غلام ابن غلام ابن غلام | حریت اندیشۂ او را حرام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکتب از وی جذبۂ دین در ربود | از وجودش این قدر دانم کہ بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این ز خود بیگانہ این مست فرنگ | نان جو می خواہد از دست فرنگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نان خرید این فاقہ کش با جان پاک | داد ما را نالہ ھای سوز ناک' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ چین مانند مرغان سرا ست | از فضای نیلگون ناآشناست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آتش افرنگیان بگداختش | یعنی این دوزخ دگرگون ساختش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیخ مکتب کم سواد و کم نظر | از مقام او نداد او را خبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن و از رمز مرگ آگاہ نیست | در دلش لا غالب الا اﷲ نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دل او در میان سینہ مرد | می نیندیشد مگر از خواب و خورد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہر یک نان نشتر ’’لا و نعم‘‘ | منت صد کس برای یک شکم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فرنگی می خرد لات و منات | مؤمن و اندیشہ او سومنات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’قم باذنے‘‘ گوی و او را زندہ کن | در دلش ’’اﷲ ہو‘‘ را زندہ کن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ما ہمہ افسونی تہذیب غرب | کشتۂ افرنگیان بی حرب و ضرب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو از آن قومی کہ جام او شکست | وا نما یک بندہ اﷲ مست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا مسلمان باز بیند خویش را | از جہانے برگزیند خویش را' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہسوارا ! یک نفس در کش عنان | حرف من آسان نیاید بر زبان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو آید کہ ناید تا بہ لب | می نگردد شوق محکوم ادب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن بگوید لب گشا ای دردمند | این بگوید چشم بگشا لب ببند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرد تو گردد حریم کائنات | از تو خواہم یک نگاہ التفات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر و فکر و علم و عرفانم توئی | کشتی و دریا و طوفانم توئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہوی زار و زبون و ناتوان | کس بہ فتراکم نبست اندر جہان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای پناہ من حریم کوی تو | من بہ امیدی رمیدم سوی تو' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن نوا در سینہ پروردن کجا | وز دمی صد غنچہ وا کردن کجا' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نغمۂ من در گلوی من شکست | شعلہ ئی از سینہ ام بیرون نجست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نفس سوز جگر باقی نماند | لطف قرآن سحر باقی نماند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ ئے کو می نگنجد در ضمیر | تا کجا در سینہ ام ماند اسیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک فضای بیکران میبایدش | وسعت نہ آسمان میبایدش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ زان دردی کہ در جان و تن است | گوشۂ چشم تو داروی من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نسازد با دواہا جان زار | تلخ و بویش بر مشامم ناگوار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کار این بیمار نتوان برد پیش | من چو طفلان نالم از داروی خویش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلخی او را فریبم از شکر | خندہ ہا در لب بدوزد چارہ گر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بصیری از تو میخواہم گشود | تا بمن باز آید آن روزی کہ بود' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر تو بر عاصیان افزونتر است | در خطا بخشی چو مہر مادر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با پرستاران شب دارم ستیز | باز روغن در چراغ من بریز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای وجود تو جہان را نو بھار | پرتو خود را دریغ از من مدار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’خود بدانی قدر تن از جان بود | قدر جان از پرتو جانان بود‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_050' + 'meta': !!bool 'true' + 'sherContent': + - 'lang': 'ur' + 'text': 'رومی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز غیر اﷲ ندارم ہیچ امید | یا مرا شمشیر گردان یا کلید' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر من در فہم دین چالاک و چست | تخم کرداری ز خاک من نرست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تیشہ ام را تیز تر گردان کہ من | محنتی دارم فزون از کوہکن' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنم ، از خویشتن کافر نیم | بر فسانم زن کہ بد گوھر نیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرچہ کشت عمر من بیحاصل است | چیزکی دارم کہ نام او دل است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دارمش پوشیدہ از چشم جہان | کز سم شبدیز تو دارد نشان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی را کو نخواہد ساز و برگ | زندگانی بی حضور خواجہ مرگ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای کہ دادی کرد را سوز عرب | بندۂ خود را حضور خود طلب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی چون لالہ داغی در جگر | دوستانش از غم او بی خبر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی اندر جھان نالان چو نی | تفتہ جان از نغمہ ہای پی بہ پے' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در بیابان مثل چوب نیم سوز | کاروان بگذشت و من سوزم ہنوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرین دشت و دری پہناوری | بو کہ آید کاروانے دیگری' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_014_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جان ز مہجوری بنالد در بدن | نالۂ من واے من ای وای من !' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/010/010_015.yaml b/data/github_iqbal_demystified/poems/010/010_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a5a568ac760f857e72c75e1bff18d19e37885379 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_015.yaml @@ -0,0 +1,276 @@ +--- +'id': '010_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخطاب بہ اقوام سرحد" +- 'lang': 'en' + 'text': 'ADDRESS TO PEOPLE OF THE FRONTIER' +'description': [] +'sher': +- 'id': '010_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ز خود پوشیدہ خود را بازیاب | در مسلمانی حرامست این حجاب' + - 'lang': 'en' + 'text': 'O you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.' +- 'id': '010_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمز دین مصطفی دانی کہ چیست | فاش دیدن خویش را شاہنشی است' + - 'lang': 'en' + 'text': 'Do you know the secret of the Prophet’s Religion? | Seeing one’s self explicitly is the royalty.' +- 'id': '010_015_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چیست دین ؟ دریافتن اسرار خویش | زندگی مرگ است بی دیدار خویش' + - 'lang': 'en' + 'text': 'What is Religion? Finding out your Self’s secrets. | Life is sheer death without beholding your self.' +- 'id': '010_015_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن مسلمانی کہ بیند خویش را | از جھانی برگزیند خویش را' + - 'lang': 'en' + 'text': 'That Muslim who sees his self | selects himself only out of the whole world.' +- 'id': '010_015_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ضمیر کائنات آگاہ اوست | تیغ لا موجود ’’الا اﷲ‘‘ اوست' + - 'lang': 'en' + 'text': 'He knows the very nature of the universe. | He is the sword declaring: “There is naught Existent except God.”' +- 'id': '010_015_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در مکان و لامکان غوغای او | نہ سپہر آوارہ در پہنای او' + - 'lang': 'en' + 'text': 'Both space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.' +- 'id': '010_015_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دلش سری ز اسرار خداست | حیف اگر از خویشتن ناآشناست' + - 'lang': 'en' + 'text': 'So long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!' +- 'id': '010_015_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ حق وارث پیغمبران | او نگنجد در جہان دیگران' + - 'lang': 'en' + 'text': 'The man of God is heir to the Prophets, | he is not contained in the world of objects.' +- 'id': '010_015_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا جھانی دیگری پیدا کند | این جھان کہنہ را برہم زند' + - 'lang': 'en' + 'text': 'In order that to create another world, | he shatters this old, weather beaten one.' +- 'id': '010_015_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ مرد از غیر حق دارد فراغ | از خودی اندر وجود او چراغ' + - 'lang': 'en' + 'text': 'An alive person is free from all other than God, | There is a lamp lighted in him by the true Self' +- 'id': '010_015_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پای او محکم بہ رزم خیر و شر | ذکر او شمشیر و فکر او سپر' + - 'lang': 'en' + 'text': 'His foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.' +- 'id': '010_015_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبحش از بانگی کہ برخیزد ز جان | نی ز نور آفتاب خاوران' + - 'lang': 'en' + 'text': 'His morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.' +- 'id': '010_015_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او بی جہات اندر جہات | او حریم و در طوافش کائنات' + - 'lang': 'en' + 'text': 'His nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;' +- 'id': '010_015_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذرہ ئی از گرد راہش آفتاب | شاہد آمد بر عروج او کتاب' + - 'lang': 'en' + 'text': 'Sun is just a particle from his path; | the Book bears testimony to his lofty status.' +- 'id': '010_015_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فطرت او را گشاد از ملت است | چشم او روشن سواد از ملت است' + - 'lang': 'en' + 'text': 'His nature finds exposition by the millat | making his eye bright therewith.' +- 'id': '010_015_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندکی گم شو بہ قرآن و خبر | باز ای نادان بخویش اندر نگر' + - 'lang': 'en' + 'text': 'Be lost a bit in the Qur’an and Traditions, | O ignorant one! Then plunge into your own covert self.' +- 'id': '010_015_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در جہان آوارہ ئی بیچارہ ئی | وحدتی گم کردہ ئی صد پارہ ئی' + - 'lang': 'en' + 'text': 'Lost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.' +- 'id': '010_015_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بند غیر اﷲ اندر پای تست | داغم از داغی کہ در سیمای تست' + - 'lang': 'en' + 'text': 'The chain of “other-than-God” binds your feet. | Alas, this mark of bondage on your forehead!' +- 'id': '010_015_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میر خیل ! از مکر پنھانی بترس | از ضیاع روح افغانی بترس' + - 'lang': 'en' + 'text': 'Leader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.' +- 'id': '010_015_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز آتش مردان حق می سوزمت | نکتہ ئی از پیر روم آموزمت' + - 'lang': 'en' + 'text': 'Let me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.' +- 'id': '010_015_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’رزق از حق جو ، مجو از زید و عمر | مستی از حق جو ، مجو از بنگ و خمر' + - 'lang': 'en' + 'text': '“Seek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.' +- 'id': '010_015_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گل مخر گل را مخور گل را مجو | زانکہ گل خوار است دائم زرد رو' + - 'lang': 'en' + 'text': 'Seek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.' +- 'id': '010_015_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بجو تا جاودان باشی جوان | از تجلی چہرہ ات چون ارغوان' + - 'lang': 'en' + 'text': 'Seek the heart so that you always remain young, | your face crimson with refulgence divine.' +- 'id': '010_015_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ باش و بر زمین رو چون سمند | چون جنازہ نی کہ بر گردن برند‘‘' + - 'lang': 'en' + 'text': 'Be a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.”' +- 'id': '010_015_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شکوہ کم کن از سپہر لاجورد | جز بہ گرد آفتاب خود مگرد' + - 'lang': 'en' + 'text': 'Complain little of the blue sky. | revolve not round anything except your sun.' +- 'id': '010_015_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از مقام ذوق و شوق آگاہ شو | ذرہ ئی ؟ صیاد مہر و ماہ شو' + - 'lang': 'en' + 'text': 'Become aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.' +- 'id': '010_015_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم موجود را اندازہ کن | در جھان خود را بلند آوازہ کن' + - 'lang': 'en' + 'text': 'Take measure of the present Universe | and raise aloft your voice therein.' +- 'id': '010_015_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ و ساز کائنات از وحدتست | اندرین عالم ، حیات از وحدت است' + - 'lang': 'en' + 'text': 'The coherence of this world is by unity alone, | life herein means unity in this Universe.' +- 'id': '010_015_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در گذر از رنگ و بوہای کہن | پاک شو از آرزوہای کہن' + - 'lang': 'en' + 'text': 'Leave off these scents and hues old. | purge yourself of antiquated aspirations.' +- 'id': '010_015_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہن سامان نیرزد با دو جو | نقشبند آرزوے تازہ شو' + - 'lang': 'en' + 'text': 'All this stuff is not worth even a barley grain. | Devise anew your aspiration,' +- 'id': '010_015_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی بر آرزو دارد اساس | خویش را از آرزوی خود شناس' + - 'lang': 'en' + 'text': 'life has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.' +- 'id': '010_015_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم و گوش و ہوش ، تیز از آرزو | مشت خاکی لالہ خیز از آرزو' + - 'lang': 'en' + 'text': 'The eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.' +- 'id': '010_015_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ تخم آرزو در دل نکشت | پایمال دیگران چون سنگ و خشت' + - 'lang': 'en' + 'text': 'He who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.' +- 'id': '010_015_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آرزو سرمایۂ سلطان و میر | آرزو جام جھان بین فقیر' + - 'lang': 'en' + 'text': 'Aspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.' +- 'id': '010_015_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب و گل را آرزو آدم کند | آرزو ما را ز خود محرم کند' + - 'lang': 'en' + 'text': 'It is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.' +- 'id': '010_015_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون شرر از خاک ما بر می جہد | ذرہ را پہنای گردون میدہد' + - 'lang': 'en' + 'text': 'When a spark leaps up from our body’s dust, | it grants a particle the vast expanse of the sky.' +- 'id': '010_015_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پور آزر کعبہ را تعمیر کرد | از نگاہی خاک را اکسیر کرد' + - 'lang': 'en' + 'text': 'The son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.' +- 'id': '010_015_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو خودی اندر بدن تعمیر کن | مشت خاک خویش را اکسیر کن' + - 'lang': 'en' + 'text': 'You too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir.' diff --git a/data/github_iqbal_demystified/poems/010/010_016.yaml b/data/github_iqbal_demystified/poems/010/010_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d84bdf4305587a2c646890070690b88bc6f71411 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_016.yaml @@ -0,0 +1,234 @@ +--- +'id': '010_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسافر وارد میشود بہ شہر کابل و حاضر میشود بحضور اعلیحضرت شہید" +- 'lang': 'en' + 'text': 'THE TRAVELLER ENTERS KABUL AND VISITS THE MAUSOLEUM OF THE LATE MARTYR KING' +'description': [] +'sher': +- 'id': '010_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر کابل خطۂ جنت نظیر | آب حیوان از رگ تاکش بگیر' + - 'lang': 'en' + 'text': 'The city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes' +- 'id': '010_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم صائب از سوادش سرمہ چین | روشن و پایندہ باد آن سر زمین' + - 'lang': 'en' + 'text': 'the eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous' +- 'id': '010_016_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ظلام شب سمن زارش نگر | بر بساط سبزہ می غلطد سحر' + - 'lang': 'en' + 'text': 'Observe its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.' +- 'id': '010_016_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دیار خوش سواد ، آن پاک بوم | باد او خوشتر ز باد شام و روم' + - 'lang': 'en' + 'text': 'That city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.' +- 'id': '010_016_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آب او براق و خاکش تابناک | زندہ از موج نسیمش ، مردہ خاک' + - 'lang': 'en' + 'text': 'Its water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.' +- 'id': '010_016_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ناید اندر حرف و صوت اسرار او | آفتابان خفتہ در کہسار او' + - 'lang': 'en' + 'text': 'Its excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;' +- 'id': '010_016_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ساکنانش سیر چشم و خوش گہر | مثل تیغ از جوھر خود بی خبر' + - 'lang': 'en' + 'text': 'its inhabitants complacent and genial, | unware of their worth like a sword.' +- 'id': '010_016_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصر سلطانی کہ نامش دلگشاست | زائران را گرد راہش کیمیاست' + - 'lang': 'en' + 'text': 'The royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.' +- 'id': '010_016_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شاہ را دیدم در آن کاخ بلند | پیش سلطانی فقیری دردمند' + - 'lang': 'en' + 'text': 'I met the king in his Ifty place | a poor faqir in the presence of a monarch.' +- 'id': '010_016_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلق او اقلیم دلہا را گشود | رسم و آئین ملوک آنجا نبود' + - 'lang': 'en' + 'text': 'His courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.' +- 'id': '010_016_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من حضور آن شہ والا گہر | بینوا مردی بہ دربار عمر' + - 'lang': 'en' + 'text': 'This humble one in the presence of that noble king | was like an insignificant person in the court of ‘Umar’ the great Caliph.' +- 'id': '010_016_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جانم از سوز کلامش در گداز | دست او بوسیدم از راہ نیاز' + - 'lang': 'en' + 'text': 'My heart melted with the warmth of his words, | I kissed his hand out of humility.' +- 'id': '010_016_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پادشاہی خوش کلام و سادہ پوش | سخت کوش و نرم خوی و گرم جوش' + - 'lang': 'en' + 'text': 'A king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.' +- 'id': '010_016_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدق و اخلاص از نگاہش آشکار | دین و دولت از وجودش استوار' + - 'lang': 'en' + 'text': 'Sincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.' +- 'id': '010_016_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاکی و از نوریان پاکیزہ تر | از مقام فقر و شاہی باخبر' + - 'lang': 'en' + 'text': 'Of earth earthly but purer than angels; | Aware of both modesty and kingship.' +- 'id': '010_016_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در نگاہش روزگار شرق و غرب | حکمت او راز دار شرق و غرب' + - 'lang': 'en' + 'text': 'In his sight the affairs of both East and West; | his sagacity knowing their secrets alike.' +- 'id': '010_016_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر یاری چون حکیمان نکتہ دان | رازدان مد و جزر امتان' + - 'lang': 'en' + 'text': 'A king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.' +- 'id': '010_016_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ ہا از طلعت معنی گشود | نکتہ ہای ملک و دین را وانمود' + - 'lang': 'en' + 'text': 'He lifted veils from the (missing) | # translation missing' +- 'id': '010_016_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’از آن آتش کہ داری در بدن | من ترا دانم عزیز خویشتن' + - 'lang': 'en' + 'text': 'He said with the fire that you have in the body, | I hold you as dear as my own son.' +- 'id': '010_016_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ او را از محبت رنگ و بوست | در نگاہم ہاشم و محمود اوست‘‘' + - 'lang': 'en' + 'text': 'Anyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.' +- 'id': '010_016_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حضور آن مسلمان کریم | ہدیہ آوردم ز قرآن عظیم' + - 'lang': 'en' + 'text': 'To that repspectable Muslim | I presented a gift of the glorious Qur’an' +- 'id': '010_016_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم ’’این سرمایۂ اہل حق است | در ضمیر او حیات مطلق است' + - 'lang': 'en' + 'text': 'I said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.' +- 'id': '010_016_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرو ہر ابتدا را انتہا است | حیدر از نیروی او خیبر گشاست‘‘' + - 'lang': 'en' + 'text': 'Therein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.' +- 'id': '010_016_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشۂ حرفم بخون او دوید | دانہ دانہ اشک از چشمش چکید' + - 'lang': 'en' + 'text': 'The intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.' +- 'id': '010_016_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’نادر در جہان بیچارہ بود | از غم دین و وطن آوارہ بود' + - 'lang': 'en' + 'text': 'He said, “I, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;' +- 'id': '010_016_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوہ و دشت از اضطرابم بیخبر | از غمان بی حسابم بے خبر' + - 'lang': 'en' + 'text': 'hills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.' +- 'id': '010_016_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نالہ با بانگ ہزار آمیختم | اشک با جوی بہار آمیختم' + - 'lang': 'en' + 'text': 'I raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.' +- 'id': '010_016_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غیر قرآن غمگسار من نبود | قوتش ہر باب را بر من گشود‘‘' + - 'lang': 'en' + 'text': 'I had no solace except that of the Qur’an; | it powers opened all doors to me.”' +- 'id': '010_016_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتگوے خسرو والا نژاد | باز با من جذبۂ سرشار داد' + - 'lang': 'en' + 'text': 'The words of that king of high lineage | caused again an upsurge in me.' +- 'id': '010_016_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت عصر آمد صدای الصلوت | آن کہ مؤمن را کند پاک از جہات' + - 'lang': 'en' + 'text': 'The call of noon prayer arose awhile | which rids a believer of all limits.' +- 'id': '010_016_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'انتہای عاشقان سوز و گداز | کردم اندر اقتدای او نماز' + - 'lang': 'en' + 'text': 'The climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.' +- 'id': '010_016_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رازہای آن قیام و آن سجود | جز بہ بزم محرمان نتوان گشود' + - 'lang': 'en' + 'text': 'The secret of that standing and prostrating | cannot be told except to thode who are close associates.' diff --git a/data/github_iqbal_demystified/poems/010/010_017.yaml b/data/github_iqbal_demystified/poems/010/010_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..52d0bcaff2960d3dc4ba7b41ba54b3dc44411c82 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_017.yaml @@ -0,0 +1,59 @@ +--- +'id': '010_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبر مزار شہنشاہ بابر خلد آشیانی" +- 'lang': 'en' + 'text': 'AT THE TOMB OF THE HEAVEN-RESTING EMPEROR BABUR' +'description': [] +'sher': +- 'id': '010_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا کہ ساز فرنگ از نوا بر افتاد است | درون پردۂ او نغمہ نیست فریاد است' + - 'lang': 'en' + 'text': 'Come, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.' +- 'id': '010_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ کہنہ بتان را ہزار بار آراست | من از حرم نگذشتم کہ پختہ بنیاد است' + - 'lang': 'en' + 'text': 'Time has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.' +- 'id': '010_017_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درفش ملت عثمانیان دوبارہ بلند | چہ گویمت کہ بہ تیموریان چہ افتاد است' + - 'lang': 'en' + 'text': 'The banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.' +- 'id': '010_017_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا نصیب کہ خاک تو آرمید اینجا | کہ این زمین ز طلسم فرنگ آزاد است' + - 'lang': 'en' + 'text': 'How happy that your body has found rest here. | For this land is free from the witchcraft of the West.' +- 'id': '010_017_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزار مرتبہ کابل نکوتر از دلی است | کہ آن عجوزہ عروس ہزار داماد است' + - 'lang': 'en' + 'text': 'Kabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.' +- 'id': '010_017_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون دیدہ نگہ دارم اشک خونین را | کہ من فقیرم و این دولت خدا داد است' + - 'lang': 'en' + 'text': 'I preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.' +- 'id': '010_017_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگرچہ پیر حرم ورد لاالہ دارد | کجا نگاہ کہ برندہ تر ز پولاد است' + - 'lang': 'en' + 'text': 'Although the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?' diff --git a/data/github_iqbal_demystified/poems/010/010_018.yaml b/data/github_iqbal_demystified/poems/010/010_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a61f2f7261aa9f8e4b87697c5211e9b04e93d59e --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_018.yaml @@ -0,0 +1,136 @@ +--- +'id': '010_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسفر بہ غزنی و زیارت مزار حکیم سنائی" +- 'lang': 'en' + 'text': 'VISITING GHAZNI AND OFFERING REVERENCE TO HAKIM SANAI' +'description': [] +'sher': +- 'id': '010_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نوازشہای سلطان شہید | صبح و شامم ، صبح و شام روز عید' + - 'lang': 'en' + 'text': 'By the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid' +- 'id': '010_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ سنج خاوران ہندی فقیر | میہمان خسرو کیوان سریر' + - 'lang': 'en' + 'text': 'Bar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.' +- 'id': '010_018_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز شہر خسروی کردم سفر | شد سفر بر من سبکتر از حضر' + - 'lang': 'en' + 'text': 'Ever since I moved from the royal city, | travelling became lighter for me than stay' +- 'id': '010_018_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ بگشادم بہ آن بادی کہ پار | لالہ رست از فیض او در کوہسار' + - 'lang': 'en' + 'text': 'I opened my breast to the breeze by which | tulips had sprung up in the mountains.' +- 'id': '010_018_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آہ غزنی آن حریم علم و فن | مرغزار شیر مردان کہن' + - 'lang': 'en' + 'text': 'Alas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,' +- 'id': '010_018_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دولت محمود را زیبا عروس | از حنا بندان او دانای طوس' + - 'lang': 'en' + 'text': 'a beautiful bride of Mahmud’s realm, | of whose henna-dyed adorners one was the Sage of Tus.' +- 'id': '010_018_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خفتہ در خاکش حکیم غزنوی | از نوای او دل مردان قوے' + - 'lang': 'en' + 'text': 'In it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.' +- 'id': '010_018_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن ’’حکیم غیب‘‘ ، آن صاحب مقام | ’’ترک جوش‘‘ رومی از ذکرش تمام' + - 'lang': 'en' + 'text': 'That seer of the unseen, man of high station | by whose iteration Rumi’s passion rose to a climax.' +- 'id': '010_018_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز پیدا او ز پنھان در سرور | ہر دو را سرمایہ از ذوق حضور' + - 'lang': 'en' + 'text': 'I exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.' +- 'id': '010_018_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او نقاب از چہرہ ایمان گشود | فکر من تقدیر مؤمن وانمود' + - 'lang': 'en' + 'text': 'He raised the veil from the face of Faith | and my thought indicated the destiny of a believer.' +- 'id': '010_018_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو را از حکمت قرآن سبق | او ز حق گوید من از مردان حق' + - 'lang': 'en' + 'text': 'Both learnt their lesson from Qur’anic Wisdom. | He speaks of God while I speak of godly folk.' +- 'id': '010_018_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در فضای مرقد او سوختم | تا متاع نالہ ئی اندوختم' + - 'lang': 'en' + 'text': 'I felt afire in the tomb’s atmosphere | to such an extent that I became apprized of a cry.' +- 'id': '010_018_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتم ای بینندۂ اسرار جان | بر تو روشن این جہان و آن جہان' + - 'lang': 'en' + 'text': 'I said to him “O you seer of the secrets of life, | both this world and the other is luminous to you,' +- 'id': '010_018_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عصر ما وارفتۂ آب و گل است | اہل حق را مشکل اندر مشکل است' + - 'lang': 'en' + 'text': 'our age is infatuated by water and clay (material things), | which raises problems without end for those godly.' +- 'id': '010_018_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمن از افرنگیان دید آنچہ دید | فتنہ ہا اندر حرم آمد پدید' + - 'lang': 'en' + 'text': 'Leave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.' +- 'id': '010_018_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نگاہ او ادب از دل نخورد | چشم او را جلوۂ افرنگ برد' + - 'lang': 'en' + 'text': 'Since the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.' +- 'id': '010_018_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ’’حکیم غیب‘‘ ، امام عارفان | پختہ از فیض تو خام عارفان' + - 'lang': 'en' + 'text': 'O you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,' +- 'id': '010_018_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنچہ اندر پردۂ غیب است گوی | بو کہ آب رفتہ باز آید بجوی' + - 'lang': 'en' + 'text': 'whatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream.' diff --git a/data/github_iqbal_demystified/poems/010/010_019.yaml b/data/github_iqbal_demystified/poems/010/010_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0e0904f646254d0fe9b8704d52028f5daeacf2a --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_019.yaml @@ -0,0 +1,220 @@ +--- +'id': '010_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFروح حکیم سنائی از بہشت برین جواب میدہد" +- 'lang': 'en' + 'text': 'SANAI’S SPIRIT SPEAKS FROM HEAVEN' +'description': [] +'sher': +- 'id': '010_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رازدان خیر و شر گشتم ز فقر | زندہ و صاحب نظر گشتم ز فقر' + - 'lang': 'en' + 'text': 'I came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.' +- 'id': '010_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یعنی آن فقری کہ داند راہ را | بیند از نور خودے اﷲ را' + - 'lang': 'en' + 'text': 'I mean that austerity which knows the way | and beholds God with the light of the self.' +- 'id': '010_019_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اندرون خویش جوید لاالہ | در تہ شمشیر گوید لاالہ' + - 'lang': 'en' + 'text': 'It seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.' +- 'id': '010_019_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر جان کن چون زنان بر تن متن | ہمچو مردان گوی در میدان فکن' + - 'lang': 'en' + 'text': 'Think of the inside and spin not around your body like women. | Fling the ball on the ground like men.' +- 'id': '010_019_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سلطنت اندر جہان آب و گل | قیمت او قطرہ ئی از خون دل' + - 'lang': 'en' + 'text': 'Leadership in this world of water and clay | It is bought by one drop of blood of the heart.' +- 'id': '010_019_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مؤمنان زیر سپہر لاجورد | زندہ از عشقند و نی از خواب و خورد' + - 'lang': 'en' + 'text': 'Believers under this azure sky | They are alive by love not from eating and sleeping.' +- 'id': '010_019_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می ندانی عشق و مستی از کجاست ؟ | این شعاع آفتاب مصطفی است' + - 'lang': 'en' + 'text': 'Know you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.' +- 'id': '010_019_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندہ ئی تا سوز او در جان تست | این نگہدارندۂ ایمان تست' + - 'lang': 'en' + 'text': 'You are alive as long as his love is in you. | It is this love that safeguards your faith.' +- 'id': '010_019_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با خبر شو از رموز آب و گل | پس بزن بر آب و گل اکسیر دل' + - 'lang': 'en' + 'text': 'Become aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.' +- 'id': '010_019_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ز دین سر چشمۂ ہر قوت است | دین ہمہ از معجزات صحبت است' + - 'lang': 'en' + 'text': 'Due to faith the heart is the source of all power | and faith is totally a miracle of companionship' +- 'id': '010_019_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین مجو اندر کتب ای بیخبر | علم و حکمت از کتب ، دین از نظر' + - 'lang': 'en' + 'text': 'Seek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).' +- 'id': '010_019_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بوعلی دانندۂ آب و گل است | بیخبر از خستگیہای دل است' + - 'lang': 'en' + 'text': 'Bu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.' +- 'id': '010_019_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیش و نوش بوعلی سینا بہل | چارہ سازیہای دل از اہل دل' + - 'lang': 'en' + 'text': 'Cast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.' +- 'id': '010_019_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مصطفی بحر است و موج او بلند | خیز و این دریا بجوی خویش بند' + - 'lang': 'en' + 'text': 'The Prophet is an ocean with surging waves, | arise and enclose this river in your channel.' +- 'id': '010_019_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدتی بر ساحلش پیچیدہ ئی | لطمہ ہای موج او نادیدہ ئے' + - 'lang': 'en' + 'text': 'You have for years twined around its shore, | but not seen the buffets of its lashing waves.' +- 'id': '010_019_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یک زمان خود را بہ دریا در فکن | تا روان رفتہ باز آید بتن' + - 'lang': 'en' + 'text': 'Fling yourself in the river for a while | so that the departed spirit should come back to the body.' +- 'id': '010_019_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای مسلمان جز براہ حق مرو | ناامید از رحمت عامی مشو' + - 'lang': 'en' + 'text': 'O Muslims, tread not any path save that of God | and despair not of His general mercy.' +- 'id': '010_019_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پردہ بگذار آشکارائی گزین | تا بلرزد از سجود تو زمین' + - 'lang': 'en' + 'text': 'Leave off seclusion and seek manifestation. | so that the earth should quake by your prostration.' +- 'id': '010_019_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوش دیدم فطرت بیتاب را | روح آن ہنگامۂ اسباب را' + - 'lang': 'en' + 'text': 'I saw restless Nature the other day, | that moving spirit of all that happens;' +- 'id': '010_019_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم او بر زشت و خوب کائنات | در نگاہ او غیوب کائنات' + - 'lang': 'en' + 'text': 'her eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.' +- 'id': '010_019_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دست او با آب و خاک اندر ستیز | آن بھم پیوستہ و این ریز ریز' + - 'lang': 'en' + 'text': 'her hands were struggling in water and clay | # translation missing' +- 'id': '010_019_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش در جستجوی کیستی ؟ | در تلاش تار و پوے کیستی ؟' + - 'lang': 'en' + 'text': 'I asked her what are you searching? | in search of whose warp and woof are you?' +- 'id': '010_019_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت از حکم خدای ذوالمنن | آدمی نو سازم از خاک کہن' + - 'lang': 'en' + 'text': 'She said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.' +- 'id': '010_019_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاکی را بصد رنگ آزمود | پی بہ پی تابید و سنجید و فزود' + - 'lang': 'en' + 'text': 'She examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.' +- 'id': '010_019_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آخر او را آب و رنگ لالہ داد | لاالہ اندر ضمیر او نہاد' + - 'lang': 'en' + 'text': 'At last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.' +- 'id': '010_019_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باش تا بینی بہار دیگری | از بہار پاستان رنگین تری' + - 'lang': 'en' + 'text': 'Wait till you see another spring arise, | more iridescent than the one bygone.' +- 'id': '010_019_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر زمان تدبیرہا دارد رقیب | تا نگیری از بہار خود نصیب' + - 'lang': 'en' + 'text': 'Every time your antagonist resorts to machinations | so that you should not come by this vegetating season.' +- 'id': '010_019_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر درون شاخ گل دارم نظر | غنچہ ھا را دیدہ ام اندر سفر' + - 'lang': 'en' + 'text': 'I keep my eyes on the inside of the rose branch, | and have seen a stir therein.' +- 'id': '010_019_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ را در وادی و کوہ و دمن | از دمیدن باز نتوان داشتن' + - 'lang': 'en' + 'text': 'We cannot prevent the tulips from blooming | in the meadows, values, mountains.' +- 'id': '010_019_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بشنود مردی کہ صاحب جستجوست | نغمہ ئی را کو ہنوز اندر گلوست' + - 'lang': 'en' + 'text': 'A man who is in search can hear | the song that is still in the throat.' diff --git a/data/github_iqbal_demystified/poems/010/010_020.yaml b/data/github_iqbal_demystified/poems/010/010_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..635d4f2479a854d6fbcd43935786aaf5364992d5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_020.yaml @@ -0,0 +1,129 @@ +--- +'id': '010_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبر مزار سلطان محمود علیہ الرحمہ" +- 'lang': 'en' + 'text': 'AT THE TOMB OF SULTAN MAHMUD' +'description': [] +'sher': +- 'id': '010_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیزد از دل نالہ ہا بی اختیار | آہ ! آن شھری کہ اینجا بود پار' + - 'lang': 'en' + 'text': 'Cries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.' +- 'id': '010_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن دیار و کاخ و کو ویرانہ ایست | آن شکوہ و فال و فر افسانہ ایست' + - 'lang': 'en' + 'text': 'That city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.' +- 'id': '010_020_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنبدی ، در طوف او چرخ برین | تربت سلطان محمود است این' + - 'lang': 'en' + 'text': 'The cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.' +- 'id': '010_020_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ چون کودک لب از کوثر بشست | گفت در گہوارہ نام او نخست' + - 'lang': 'en' + 'text': 'He whose name a babe when weaned of mother’s milk, | first pronounced in the cradle.' +- 'id': '010_020_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برق سوزان تیغ بی زنھار او | دشت و در لرزندہ از یلغار او' + - 'lang': 'en' + 'text': 'A consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.' +- 'id': '010_020_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زیر گردون آیت اﷲ رایتش | قدسیان قرآن سرا بر تربتش' + - 'lang': 'en' + 'text': 'Under the sky his flag a sign of God, | angels reciting the Qur’an on his grave.' +- 'id': '010_020_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شوخی فکرم مرا از من ربود | تا نبودم در جھان دیر و زود' + - 'lang': 'en' + 'text': 'My nimble fancy took me off from myself | so that I did not remain in this world of late and soon.' +- 'id': '010_020_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخ نمود از سینہ ام آن آفتاب | پردگیہا از فروغش بی حجاب' + - 'lang': 'en' + 'text': 'That sun arose in my breast by the effulgence of which | the hidden became manifest.' +- 'id': '010_020_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہر گردون از جلالش در رکوع | از شعاعش دوش میگردد طلوع' + - 'lang': 'en' + 'text': 'The sun on high prostrates before whose splendour; | from his rays the past rises up.' +- 'id': '010_020_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وارہیدم از جہان چشم و گوش | فاش چون امروز دیدم صبح دوش' + - 'lang': 'en' + 'text': 'I was rid of this world of eyes and ears | so that I clearly saw the past morning like today.' +- 'id': '010_020_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہر غزنین یک بہشت رنگ و بو | آب جوہا نغمہ خوان در کاخ و کو' + - 'lang': 'en' + 'text': 'The city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs' +- 'id': '010_020_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قصر ہای او قطار اندر قطار | آسمان با قبہ ہایش ھم کنار' + - 'lang': 'en' + 'text': 'in the palaces and common streets. | Its palaces ranged row upon row,' +- 'id': '010_020_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ سنج طوس را دیدم ببزم | لشکر محمود را دیدم بہ رزم' + - 'lang': 'en' + 'text': 'the sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly' +- 'id': '010_020_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح سیر عالم اسرار کرد | تا مرا شوریدہ ئی بیدار کرد' + - 'lang': 'en' + 'text': 'and the army of Mahmud in the battlefield | My spirit strolled in the world of secrets' +- 'id': '010_020_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنہمہ مشتاقی و سوز و سرور | در سخن چون رند بے پروا جسور' + - 'lang': 'en' + 'text': 'till a frenzied one woke me up. | That fervour, that intensity and poignancy of his,' +- 'id': '010_020_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تخم اشکی اندر آن ویرانہ کاشت | گفتگوہا با خدای خویش داشت' + - 'lang': 'en' + 'text': 'speaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.' +- 'id': '010_020_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا نبودم بیخبر از راز او | سوختم از گرمی آواز او' + - 'lang': 'en' + 'text': 'He was having a colloquy with God. | Since I was not unaware of this secret,' diff --git a/data/github_iqbal_demystified/poems/010/010_021.yaml b/data/github_iqbal_demystified/poems/010/010_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e6acb19b6a09241b33493f0ecbd21552a23313dd --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_021.yaml @@ -0,0 +1,171 @@ +--- +'id': '010_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمناجات مرد شوریدہ در ویرانۂ غزنے" +- 'lang': 'en' + 'text': 'SUPPLICATION OF A FRENZIED ONE' +'description': [] +'sher': +- 'id': '010_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ بہر یک شعاع آفتاب | دارد اندر شاخ چندین پیچ و تاب' + - 'lang': 'en' + 'text': 'The tulip for getting just ray of the sun, | has such curves within a branch.' +- 'id': '010_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون بہار او را کند عریان و فاش | گویدش جز یک نفس اینجا مباش' + - 'lang': 'en' + 'text': 'when the spring brings it out in the open, | it tells it to stay here for not more than a moment.' +- 'id': '010_021_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو آمد یکدگر را ساز و برگ | من ندانم زندگی خوشتر کہ مرگ' + - 'lang': 'en' + 'text': 'Both life and death furnish gear to each other, | I know not whether one is better than the other.' +- 'id': '010_021_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زندگی پیہم مصاف نیش و نوش | رنگ و نم امروز را از خون دوش' + - 'lang': 'en' + 'text': 'Life is a perpetual strife between the unpleasant and pleasant. | Today’s hue and freshness spring from yesterday’s blood.' +- 'id': '010_021_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الامان از مکر ایام الامان | الامان از صبح و از شام الامان' + - 'lang': 'en' + 'text': 'Protect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!' +- 'id': '010_021_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای خدا ای نقشبند جان و تن | با تو این شوریدہ دارد یک سخن' + - 'lang': 'en' + 'text': 'O God, the contriver of body and soul, | this frenzied one has to say a word to You.' +- 'id': '010_021_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہ ہا بینم درین دیر کہن | فتنہ ہا در خلوت و در انجمن' + - 'lang': 'en' + 'text': 'I see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.' +- 'id': '010_021_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عالم از تقدیر تو آمد پدید | یا خدای دیگر او را آفرید' + - 'lang': 'en' + 'text': 'Did this world come into existence with Your device, | or some other deity created it?' +- 'id': '010_021_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ظاہرش صلح و صفا باطن ستیز | اہل دل را شیشۂ دل ریز ریز' + - 'lang': 'en' + 'text': 'Its outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.' +- 'id': '010_021_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صدق و اخلاص و صفا ، باقی نماند | ’’آن قدح بشکست و آن ساقی نماند‘‘' + - 'lang': 'en' + 'text': 'There is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!' +- 'id': '010_021_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چشم تو بر لالہ رویان فرنگ | آدم از افسونشان بی آب و رنگ' + - 'lang': 'en' + 'text': 'Your eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery' +- 'id': '010_021_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از کہ گیرد ربط و ضبط این کائنات؟ | ای شہید عشوہ لات و منات' + - 'lang': 'en' + 'text': 'By what does this universe acquire order? | O you infatuated by the charm of idols,' +- 'id': '010_021_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق آن بندۂ روشن نفس | نایب تو در جہان او بود و بس' + - 'lang': 'en' + 'text': 'the man of God, one with luminous spirit, | was alone Your vicegerent in this world.' +- 'id': '010_021_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او بہ بند نقرہ و فرزند و زن | گر توانی ، سومنات او شکن' + - 'lang': 'en' + 'text': 'He is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.' +- 'id': '010_021_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این مسلمان از پرستاران کیست | در گریبانش یکی ہنگامہ نیست' + - 'lang': 'en' + 'text': 'This Muslim whom does he worship? | There’s not the least tumult in his soul.' +- 'id': '010_021_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ اش بی سوز و جانش بی خروش | او سرافیل است و صور او خموش' + - 'lang': 'en' + 'text': 'His breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.' +- 'id': '010_021_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلب او نا محکم و جانش نژند | در جھان کالای او نا ارجمند' + - 'lang': 'en' + 'text': 'His heart is unstable and soul palsied; | his stuff is of no worth in this world.' +- 'id': '010_021_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در مصاف زندگانی بی ثبات | دارد اندر آستین لات و منات' + - 'lang': 'en' + 'text': 'Infirm in the battle of life, | bearing idols in his sleeves.' +- 'id': '010_021_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرگ را چون کافران داند ہلاک | آتش او کم بھا مانند خاک' + - 'lang': 'en' + 'text': 'Like the infidels he regards death as mortal. | His fire is of little worth like dust.' +- 'id': '010_021_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعلہ ئی از خاک او باز آفرین | آن طلب آن جستجو باز آفرین' + - 'lang': 'en' + 'text': 'Raise again a flame from his inert clay, | Raise again that very urge to search and search once more.' +- 'id': '010_021_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز جذب اندرون او را بدہ | آن جنون ذوفنون او را بدہ' + - 'lang': 'en' + 'text': 'Grant him again that inner verve, | Grant him that very manifold zest and zeal.' +- 'id': '010_021_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرق را کن از وجودش استوار | صبح فردا از گریبانش برآر' + - 'lang': 'en' + 'text': 'Make the East firm by his self, | bring out a new morning from his cellar;' +- 'id': '010_021_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بحر احمر را بچوب او شکاف | از شکوہش لرزہ ئی افکن بہ قاف' + - 'lang': 'en' + 'text': 'split the Red Sea with his staff, | let Caucasia tremble with his glory.' diff --git a/data/github_iqbal_demystified/poems/010/010_022.yaml b/data/github_iqbal_demystified/poems/010/010_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..854cbf15729f2a466753decd58dac2e835384de2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_022.yaml @@ -0,0 +1,45 @@ +--- +'id': '010_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقندہار و زیارت خرقہ مبارک" +- 'lang': 'en' + 'text': 'SEEING PROPHET’S GARB AT QANDHAR' +'description': [] +'sher': +- 'id': '010_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قندہار آن کشور مینو سواد | اہل دل را خاک او خاک مراد' + - 'lang': 'en' + 'text': 'Qandhar, that place of paradisiac charm, | Its dust the heart’s desire of men of heart.' +- 'id': '010_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رنگ ہا ، بوہا ، ہواہا ، آب ہا | آب ہا تابندہ چون سیماب ہا' + - 'lang': 'en' + 'text': 'These hues, scents, waters! | These waters glittering like mercury!' +- 'id': '010_022_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لالہ ھا در خلوت کہسار ہا | نارھا یخ بستہ اندر نارہا' + - 'lang': 'en' + 'text': 'Tulips in the coign of the mountains. | fires frozen within pomegranates.' +- 'id': '010_022_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کوی آن شہر است ما را کوی دوست | ساربان بر بند محمل سوی دوست' + - 'lang': 'en' + 'text': 'Its streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.' +- 'id': '010_022_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می سرایم دیگر از یاران نجد | از نوائی ، ناقہ را آرم بہ وجد' + - 'lang': 'en' + 'text': 'I sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant.' diff --git a/data/github_iqbal_demystified/poems/010/010_023.yaml b/data/github_iqbal_demystified/poems/010/010_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..caa1a492813b0652640abd53c6283a521dd571aa --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_023.yaml @@ -0,0 +1,171 @@ +--- +'id': '010_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFغزل" +- 'lang': 'en' + 'text': 'THE CHANT' +'description': [] +'sher': +- 'id': '010_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دیر مغان آیم بی گردش صہباست | در منزل لا بودم از بادہ الا مست' + - 'lang': 'en' + 'text': 'I come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)' +- 'id': '010_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانم کہ نگاہ او ظرف ہمہ کس بیند | کرد است مرا ساقی از عشوہ و ایما مست' + - 'lang': 'en' + 'text': 'I know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.' +- 'id': '010_023_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وقت است کہ بگشایم میخانۂ رومی باز | پیران حرم دیدم در صحن کلیسا مست' + - 'lang': 'en' + 'text': 'it is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.' +- 'id': '010_023_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کار حکیمی نیست دامان کلیمی گیر | صد بندۂ ساحل مست یک بندہ دریا مست' + - 'lang': 'en' + 'text': 'It is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.' +- 'id': '010_023_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل را بہ چمن بردم از باد چمن افسرد | میرد بخیابانہا این لالۂ صحرا مست' + - 'lang': 'en' + 'text': 'I took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.' +- 'id': '010_023_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از حرف دلاویزش اسرار حرم پیدا | دی کافرکی دیدم در وادی بطحا مست' + - 'lang': 'en' + 'text': 'From his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat’ha' +- 'id': '010_023_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینا است کہ فاران است یارب چہ مقام است این | ہر ذرہ خاک من چشمی است تماشا مست' + - 'lang': 'en' + 'text': 'Is this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.' +- 'id': '010_023_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرقۂ آن ’’برزخ لایبغیان‘‘ | دیدمش در نکتۂ ’’لی خرقتان‘‘' + - 'lang': 'en' + 'text': 'The garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)' +- 'id': '010_023_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دین او آئین او تفسیر کل | در جبین او خط تقدیر کل' + - 'lang': 'en' + 'text': 'Both his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.' +- 'id': '010_023_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عقل را او صاحب اسرار کرد | عشق را او تیغ جوھر دار کرد' + - 'lang': 'en' + 'text': 'Intellect made him knower of secrets, | love made him a matchless sword.' +- 'id': '010_023_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروان شوق را او منزل است | ما ہمہ یک مشت خاکیم او دل است' + - 'lang': 'en' + 'text': 'He is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.' +- 'id': '010_023_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آشکارا دیدنش اسرای ماست | در ضمیرش مسجد اقصای ماست' + - 'lang': 'en' + 'text': 'To see him openly is our Asra, | and in his inner self is our Aqsa.' +- 'id': '010_023_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آمد از پیراہن او بوی او | داد ما را نعرہ اﷲ ہو' + - 'lang': 'en' + 'text': 'From his garment I sensed his perfume; | he gave us the shout of Allah-hu.' +- 'id': '010_023_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با دل من شوق بی پروا چہ کرد | بادۂ پر زور با مینا چہ کرد' + - 'lang': 'en' + 'text': 'What did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.' +- 'id': '010_023_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رقصد اندر سینہ از زور جنون | تا ز راہ دیدہ میآید برون' + - 'lang': 'en' + 'text': 'It leapt in the chest because of wild rapture | till it rushed out of the eyes.' +- 'id': '010_023_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت ’’من جبریلم و نور مبین‘‘ | پیش ازین او را ندیدم اینچنین' + - 'lang': 'en' + 'text': 'It said: I am Gabriel and radiant light; | I never saw him like this before.' +- 'id': '010_023_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شعر رومی خواند و خندید و گریست | یا رب این دیوانۂ فرزانہ کیست؟' + - 'lang': 'en' + 'text': 'It recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?' +- 'id': '010_023_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در حرم با من سخن زندانہ گفت | از می و مغ زادہ و پیمانہ گفت' + - 'lang': 'en' + 'text': 'It talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.' +- 'id': '010_023_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفتمش این حرف بیباکانہ چیست | لب فرو بند این مقام خامشی ست' + - 'lang': 'en' + 'text': 'I asked it what audacious words these be; | close your lips for this is a solemn occasion.' +- 'id': '010_023_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ز خون خویش پروردم ترا | صاحب آہ سحر کردم ترا' + - 'lang': 'en' + 'text': 'I have nurtured you with my blood | and made you fit for raising a morning sigh.' +- 'id': '010_023_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بازیاب این نکتہ را ای نکتہ رس | عشق مردان ضبط احوال است و بس' + - 'lang': 'en' + 'text': 'Note again this point you who understand, | the love of disciplined lovers is naught but restraint.' +- 'id': '010_023_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت عقل و ہوش آزار دل است | مستی و وارفتگی کار دل است' + - 'lang': 'en' + 'text': 'It said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart''s nature.' +- 'id': '010_023_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نعرہ ہا زد تا فتاد اندر سجود | شعلۂ آواز او بود او نبود' + - 'lang': 'en' + 'text': 'It raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!' diff --git a/data/github_iqbal_demystified/poems/010/010_024.yaml b/data/github_iqbal_demystified/poems/010/010_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e568c3e84058c1b47dd892cb8c94d5bb6ebeafe --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_024.yaml @@ -0,0 +1,115 @@ +--- +'id': '010_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبر مزار حضرت احمد شاہ باباعلیہ الرحمہ مؤسس ملت افغانیہ" +- 'lang': 'en' + 'text': 'AT THE MAUSOLEUM OF HADRAT AHMAD SHAH BABA FOUNDER OF THE AFGHAN NATION' +'description': [] +'sher': +- 'id': '010_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تربت آن خسرو روشن ضمیر | از ضمیرش ملتی صورت پذیر' + - 'lang': 'en' + 'text': 'The grave of that enlightened king | from whose self a nation arose;' +- 'id': '010_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنبد او را حرم داند سپہر | با فروغ از طوف او سیمای مہر' + - 'lang': 'en' + 'text': 'its dome is regarded as a sanctuary by the sky, | # translation missing' +- 'id': '010_024_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثل فاتح آن امیر صف شکن | سکہ ئی زد ھم بہ اقلیم سخن' + - 'lang': 'en' + 'text': 'like Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;' +- 'id': '010_024_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی را داد ذوق جستجو | قدسیان تسبیح خوان بر خاک او' + - 'lang': 'en' + 'text': '(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.' +- 'id': '010_024_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از دل و دست گہر ریزی کہ داشت | سلطنت ہا برد و بی پروا گذاشت' + - 'lang': 'en' + 'text': 'By the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.' +- 'id': '010_024_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ سنج و عارف و شمشیر زن | روح پاکش با من آمد در سخن' + - 'lang': 'en' + 'text': 'A connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.' +- 'id': '010_024_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گفت می دانم مقام تو کجاست | نغمۂ تو خاکیان را کیمیاست' + - 'lang': 'en' + 'text': 'He said: I know where you stand, | your song is alchemy for denizens of the earth.' +- 'id': '010_024_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خشت و سنگ از فیض تو دارای دل | روشن از گفتار تو سینای دل' + - 'lang': 'en' + 'text': 'Stocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.' +- 'id': '010_024_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش ما ای آشنای کوی دوست | یک نفس بنشین کہ داری بوی دوست' + - 'lang': 'en' + 'text': 'O you knower of the Friend’s street, come to me, | and stay awhile, for you bear the smell of the beloved.' +- 'id': '010_024_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ایخوش آن کو از خودی آئینہ ساخت | وندر آن آئینہ عالم را شناخت' + - 'lang': 'en' + 'text': 'Happy he who made the self his mirror | and in that recognised the universe' +- 'id': '010_024_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیر گردید این زمین و این سپہر | ماہ کور از کور چشمیہای مہر' + - 'lang': 'en' + 'text': 'This earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.' +- 'id': '010_024_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرمی ہنگامہ ئی می بایدش | تا نخستین رنگ و بو باز آیدش' + - 'lang': 'en' + 'text': 'There is need of the heat of commotion now | so that the pristine hue and scent should come back.' +- 'id': '010_024_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ مؤمن سرافیلی کند | بانگ او ہر کہنہ را برہم زند' + - 'lang': 'en' + 'text': 'A true believer acts like Israfil | whose trumpet shatters every thing old.' +- 'id': '010_024_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای ترا حق داد جان ناشکیب | تو ز سر ملک و دین داری نصیب' + - 'lang': 'en' + 'text': 'O you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,' +- 'id': '010_024_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فاش گو با پور نادر فاش گوی | باطن خود را بہ ظاہر فاش گوی' + - 'lang': 'en' + 'text': 'tell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly.' diff --git a/data/github_iqbal_demystified/poems/010/010_025.yaml b/data/github_iqbal_demystified/poems/010/010_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f9dd6fc05c592f7753c43dca5323036ef8440492 --- /dev/null +++ b/data/github_iqbal_demystified/poems/010/010_025.yaml @@ -0,0 +1,528 @@ +--- +'id': '010_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخطاب بہ پادشاہ اسلام اعلیحضرت ظاہر شاہ ’’ایدہ‘ اﷲ بنصرہ‘‘" +- 'lang': 'en' + 'text': 'TALK WITH THE KING OF ISLAM, ZAHIR SHAH MAY GOD BLESS HIM WITH HELP' +'description': [] +'sher': +- 'id': '010_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای قبای پادشاہی بر تو راست | سایۂ تو خاک ما را کیمیاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خسروی را از وجود تو عیار | سطوت تو ملک و دولت را حصار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_003' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تو ای سرمایۂ فتح و ظفر | تخت احمد شاہ را شانی دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_004' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سینہ ہا بی مہر تو ویرانہ بہ | از دل و از آرزو بیگانہ بہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_005' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آبگون تیغی کہ دارے در کمر | نیم شب از تاب او گردد سحر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_006' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیک میدانم کہ تیغ نادر است | من چہ گویم باطن او ظاہر است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_007' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف شوق آوردہ ام از من پذیر | از فقیری رمز سلطانی بگیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_008' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای نگاہ تو ز شاہین تیز تر | گرد این ملک خدا دادی نگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_009' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این کہ می بینیم از تقدیر کیست | چیست آن چیزی کہ میبایست و نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_010' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز و شب آئینۂ تدبیر ماست | روز و شب آئینۂ تقدیر ماست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_011' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با تو گویم ای جوان سخت کوش | چیست فردا ؟ دختر امروز و دوش' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_012' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ خود را صاحب امروز کرد | گرد او گردد سپہر گرد گرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_013' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او جہان رنگ و بو را آبروست | دوش ازو ، امروز ازو، فردا ازوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_014' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد حق سرمایۂ روز و شب است | زانکہ او تقدیر خود را کوکب است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_015' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندۂ صاحب نظر پیر امم | چشم او بینای تقدیر امم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_016' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از نگاہش تیز تر شمشیر نیست | ما ہمہ نخچیر ، او نخچیر نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_017' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لرزد از اندیشۂ آن پختہ کار | حادثات اندر بطون روزگار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_018' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون پدر اہل ہنر را دوست دار | بندۂ صاحب نظر را دوست دار' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_019' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو آن خلد آشیان بیدار زی | سخت کوش و پر دم و کرار زی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_020' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شناسی معنی کرار چیست؟ | این مقامی از مقامات علی است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_021' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امتان را در جہان بی ثبات | نیست ممکن جز بہ کراری حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_022' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر گذشت آل عثمان را نگر | از فریب غربیان خونین جگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_023' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا ز کراری نصیبی داشتند | در جہان ، دیگر علم افراشتند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_024' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلم ہندی چرا میدان گذاشت؟ | ہمت او بوی کراری نداشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_025' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشت خاکش آنچنان گردیدہ سرد | گرمی آواز من کارے نکرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_026' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ذکر و فکر نادری در خون تست | قاہری با دلبری در خون تست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_027' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ای فروغ دیدۂ برنا و پیر | سرکار از ہاشم و محمود گیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_028' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہم از آن مردی کہ اندر کوہ و دشت | حق ز تیغ او بلند آوازہ گشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_029' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روز ہا ، شب ہا تپیدن میتوان | عصر دیگر آفریدن میتوان' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_030' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صد جہان باقی است در قرآن ہنوز | اندر آیاتش یکی خود را بسوز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_031' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'باز افغان را از آن سوزی بدہ | عصر او را صبح نو روزی بدہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_032' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملتی گم گشتۂ کوہ و کمر | از جبینش دیدہ ام چیزی دگر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_033' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زانکہ بود اندر دل من سوز و درد | حق ز تقدیرش مرا آگاہ کرد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_034' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کاروبارش را نکو سنجیدہ ام | آنچہ پنہان است پیدا دیدہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_035' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد میدان زندہ از اﷲ ہوست | زیر پای او جہان چار سوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_036' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بندہ ئی کو دل بغیراﷲ نبست | می توان سنگ از زجاج او شکست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_037' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'او نگنجد در جہان چون و چند | تہمت ساحل بہ این دریا مبند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_038' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون ز روی خویش بر گیرد حجاب | او حسابست او ثوابست او عذاب' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_039' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برگ و ساز ما کتاب و حکمت است | این دو قوت اعتبار ملت است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_040' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آن فتوحات جہان ذوق و شوق | این فتوحات جہان تحت و فوق' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_041' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر دو انعام خدای لایزال | مؤمنان را آن جمال است این جلال' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_042' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکمت اشیا فرنگی زاد نیست | اصل او جز لذت ایجاد نیست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_043' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیک اگر بینی مسلمان زادہ است | این گہر از دست ما افتادہ است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_044' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون عرب اندر اروپا پر گشاد | علم و حکمت را بنا دیگر نہاد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_045' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دانہ آن صحرا نشینان کاشتند | حاصلش افرنگیان برداشتند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_046' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'این پری از شیشہ اسلاف ماست | باز صیدش کن کہ او از قاف ماست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_047' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لیکن از تہذیب لا دینی گریز | زانکہ او با اہل حق دارد ستیز' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_048' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتنہ ھا این فتنہ پرداز آورد | لات و عزی در حرم باز آورد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_049' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از فسونش دیدۂ دل نا بصیر | روح از بی آبی او تشنہ میر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_050' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'لذت بیتابی از دل می برد | بلکہ دل زین پیکر گل می برد' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_051' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہنہ دزدی غارت او برملا ست | لالہ می نالد کہ داغ من کجاست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_052' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق نصیب تو کند ذوق حضور | باز گویم آنچہ گفتم در زبور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_053' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’مردن و ہم زیستن ای نکتہ رس | این ہمہ از اعتبارات است و بس' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_054' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرد کر سوز نوا را مردہ ئے | لذت صوت و صدا را مردہ ئی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_055' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیش چنگی مست و مسرور است کور | پیش رنگی زندہ در گور است کور' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_056' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روح باحق زندہ و پایندہ است | ورنہ این را مردہ ، آن را زندہ است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_057' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'آنکہ ’’حی لایموت‘‘ آمد حق است | زیستن با حق حیات مطلق است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_058' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر کہ بی حق زیست جز مردار نیست | گرچہ کس در ماتم او زار نیست‘‘' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_059' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برخور از قرآن اگر خواہی ثبات | در ضمیرش دیدہ ام آب حیات' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_060' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می دہد ما را پیام ’’لاتخف‘‘ | می رساند بر مقام لاتخف' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_061' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوت سلطان و میر از لاالہ | ہیبت مرد فقیر از لاالہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_062' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تا دو تیغ لا و الا داشتیم | ماسوی اﷲ را نشان نگذاشتیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_063' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خاوران از شعلۂ من روشن است | ای خنک مردی کہ در عصر من است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_064' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از تب و تابم نصیب خود بگیر | بعد ازین ناید چو من مرد فقیر' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_065' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گوہر دریای قرآن سفتہ ام | شرح رمز ’’صبغة اﷲ‘‘ گفتہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_066' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با مسلمانان غمی بخشیدہ ام | کہنہ شاخی را نمی بخشیدہ ام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_067' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عشق من از زندگی دارد سراغ | عقل از صہبای من روشن ایاغ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_068' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکتہ ہای خاطر افروزی کہ گفت؟ | با مسلمان حرف پرسوزی کہ گفت؟' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_069' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمچو نی نالیدم اندر کوہ و دشت | تا مقام خویش بر من فاش گشت' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_070' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرف شوق آموختم وا سوختم | آتش افسردہ باز افروختم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_071' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'با من آہ صبحگاہی دادہ اند | سطوت کوہی بہ کاہی دادہ اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_072' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دارم اندر سینہ نور لاالہ | در شراب من سرور لاالہ' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_073' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فکر من گردون مسیر از فیض اوست | جوی ساحل ناپذیر از فیض اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '010_025_074' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پس بگیر از بادہ من یک دو جام | تا درخشی مثل تیغ بی نیام' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_001.yaml b/data/github_iqbal_demystified/poems/011/011_001.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4a29b91f6560e90911504cdca1fcef63fdc9400a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_001.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_001' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل ما بیدلان بردند و رفتند" +- 'lang': 'en' + 'text': 'CHAPTER 1 - I' +'description': [] +'sher': +- 'id': '011_001_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما بیدلان بردند و رفتند | مثال شعلہ افسردند و رفتند' + - 'lang': 'en' + 'text': 'They held the loveless is heart and went away, | Like flame they faded in a doleful way.' +- 'id': '011_001_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا یک لحظہ با عامان درآمیز | کہ خاصان بادہ ہا خوردند و رفتند' + - 'lang': 'en' + 'text': 'Prithee come to ‘Commons’ for a short while, | Thy chosen took ‘the wines’ and left this soil.' + 'notes': + - 'phrase': 'soil.' + 'meaning': 'Line 5, 6 and 8 There is a repetition of ''went away'' (as rhyme) in the Persian quatrain of Iqbal which looks beautiful there, but, contrary to poetical practice in English.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_002.yaml b/data/github_iqbal_demystified/poems/011/011_002.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aa1fdc6753ef9c908e38dd2811c5fe4196565129 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_002.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_002' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسخن ہا رفت از بود و نبودم" +- 'lang': 'en' + 'text': 'I-II' +'description': [] +'sher': +- 'id': '011_002_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن ہا رفت از بود و نبودم | من از خجلت لب خود کم گشودم' + - 'lang': 'en' + 'text': 'My being and non-being were topics on tips, | Under feelings of shame I sealed my lips.' + 'notes': + - 'phrase': 'non-being' + 'meaning': 'non-Being non-existence.' + 'occurrence': !!int '1' +- 'id': '011_002_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجود زندہ مردان می شناسی | عیار کار من گیر از سجودم' + - 'lang': 'en' + 'text': 'Thy great men’s kowtows are in thy know, | Please rub off the dross from my kowtows.' diff --git a/data/github_iqbal_demystified/poems/011/011_003.yaml b/data/github_iqbal_demystified/poems/011/011_003.yaml new file mode 100644 index 0000000000000000000000000000000000000000..90d0f144322002c35bfc447797bd0952b3557bba --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_003.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_003' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل من در گشاد چون و چند است" +- 'lang': 'en' + 'text': 'I-III' +'description': [] +'sher': +- 'id': '011_003_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل من در گشاد چون و چند است | نگاہش از مہ و پروین بلند است' + - 'lang': 'en' + 'text': 'My heart rakes often knots of ‘how’ and ‘why’. | His glance getting higher than stars and sky.' + 'notes': + - 'phrase': 'rakes' + 'meaning': ' To search through minutely.' + 'occurrence': !!int '1' +- 'id': '011_003_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ ویرانہ ئے در دوزخ او را | کہ این کافر بسی خلوت پسند است' + - 'lang': 'en' + 'text': 'So hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.' diff --git a/data/github_iqbal_demystified/poems/011/011_004.yaml b/data/github_iqbal_demystified/poems/011/011_004.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6b4addfb7a0064a965cb0625bb26ca55523f6980 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_004.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_004' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ شور است این کہ در آب و گل افتاد' +- 'lang': 'en' + 'text': 'I-IV' +'description': [] +'sher': +- 'id': '011_004_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ شور است این کہ در آب و گل افتاد | ز یک دل عشق را صد مشکل افتاد' + - 'lang': 'en' + 'text': 'What a noisy display of mud and clay, | Hundred trials on love one heart would lay,' +- 'id': '011_004_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قرار یک نفس بر من حرام است | بمن رحمی کہ کارم با دل افتاد' + - 'lang': 'en' + 'text': 'For me is banned a moment’s repose, | Have mercy I’m dealing with heart so close.' diff --git a/data/github_iqbal_demystified/poems/011/011_005.yaml b/data/github_iqbal_demystified/poems/011/011_005.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b70bcdd9a766aa81574ec2e7998aa743cae4343b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_005.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_005' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان از خود برون آوردۂ کیست؟' +- 'lang': 'en' + 'text': 'I-V' +'description': [] +'sher': +- 'id': '011_005_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان از خود برون آوردۂ کیست؟ | جمالش جلوہء بی پردۂ کیست؟' + - 'lang': 'en' + 'text': 'Who brought the wide world on the cosmos scene, | Who flashed the sheen of the ‘Beauty’ unseen.' +- 'id': '011_005_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا گوئی کہ از شیطان حذر کن | بگو با من کہ او پروردۂ کیست؟' + - 'lang': 'en' + 'text': 'You bid me beware of the Satan’s teens | Who reared him to teem on the garden’s green.' diff --git a/data/github_iqbal_demystified/poems/011/011_006.yaml b/data/github_iqbal_demystified/poems/011/011_006.yaml new file mode 100644 index 0000000000000000000000000000000000000000..98887093de7c6516f7639eabe392db492de7d28f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_006.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_006' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل بی قید من در پیچ و تابیست" +- 'lang': 'en' + 'text': 'II-I' +'description': [] +'sher': +- 'id': '011_006_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بی قید من در پیچ و تابیست | نصیب من عتابی یا خطابیست' + - 'lang': 'en' + 'text': 'My heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.' +- 'id': '011_006_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ابلیس ھم نتوانم آزرد | گناہ گاہگاہ من صوابیست' + - 'lang': 'en' + 'text': 'I wished not to hurt the Satan’s heart too, | So often my sins—God bless—were true.' diff --git a/data/github_iqbal_demystified/poems/011/011_007.yaml b/data/github_iqbal_demystified/poems/011/011_007.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4c246d3f07e56b1dd3c259d3e018c4694f617dc5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_007.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_007' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFصبنت الکاس عنا ام عمرو" +- 'lang': 'en' + 'text': 'II-II' +'description': [] +'sher': +- 'id': '011_007_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صبنت الکاس عنا ام عمرو | وکان الکاس مجراہا الیمنیا' + - 'lang': 'en' + 'text': 'O Amrine, thou hast turn’d the cup of wine, | Which ought to have moved from the right hand line,' +- 'id': '011_007_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این است رسم دوستداری | بدیوار حرم زن جام و مینا' + - 'lang': 'en' + 'text': 'If this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl.' diff --git a/data/github_iqbal_demystified/poems/011/011_008.yaml b/data/github_iqbal_demystified/poems/011/011_008.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8719aff589c2cde319dd8ddaf8713385a5744484 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_008.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_008' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبخود پیچیدگان در دل اسیرند" +- 'lang': 'en' + 'text': 'II-III' +'description': [] +'sher': +- 'id': '011_008_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود پیچیدگان در دل اسیرند | ھمہ دردند و درمان ناپذیرند' + - 'lang': 'en' + 'text': 'The self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.' + 'notes': + - 'phrase': 'writhing' + 'meaning': ' Self writhing-for want of contentment.' + 'occurrence': !!int '1' +- 'id': '011_008_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجود از ما چہ میخواہی کہ شاہان | خراجی از دہ ویران نگیرند' + - 'lang': 'en' + 'text': 'Thou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.' + 'notes': + - 'phrase': 'wings.' + 'meaning': ' Desolated wings barren lands. His heart, as much his forehead are barren, as the light of God is not filled there in.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_009.yaml b/data/github_iqbal_demystified/poems/011/011_009.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a47c650abbd5b487de2181ac61eae5480283230 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_009.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_009' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'روم راہی کہ او را منزلی نیست' +- 'lang': 'en' + 'text': 'II-IV' +'description': [] +'sher': +- 'id': '011_009_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'روم راہی کہ او را منزلی نیست | از آن تخمی کہ ریزم حاصلی نیست' + - 'lang': 'en' + 'text': 'I tread a path there which leads no where, | From seeds I sow now no fruits would bear.' +- 'id': '011_009_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از غمہا نمی ترسم ولیکن | مدہ آن غم کہ شایان دلی نیست' + - 'lang': 'en' + 'text': 'I fear not the griefs but a point please see, | I wish not the griefs not worthy of me.' diff --git a/data/github_iqbal_demystified/poems/011/011_010.yaml b/data/github_iqbal_demystified/poems/011/011_010.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7f3526e42a2a161e6c9b56e598356e23de8f9e1c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_010.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_010' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'می من از تنک جامان نگہ دار' +- 'lang': 'en' + 'text': 'II-V' +'description': [] +'sher': +- 'id': '011_010_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می من از تنک جامان نگہ دار | شراب پختہ از خامان نگہ دار' + - 'lang': 'en' + 'text': 'Keep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.' +- 'id': '011_010_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرر از نیستانے دور تر بہ | بہ خاصان بخش و از عامان نگہ دار' + - 'lang': 'en' + 'text': 'Let a spark be away from reeds and hay, | Hold for the known and let the mob away.' diff --git a/data/github_iqbal_demystified/poems/011/011_011.yaml b/data/github_iqbal_demystified/poems/011/011_011.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bb5c17bf03182e010cbf7a7c13bbc07c347b7420 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_011.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_011' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFترا این کشمکش اندر طلب نیست" +- 'lang': 'en' + 'text': 'II-VI' +'description': [] +'sher': +- 'id': '011_011_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا این کشمکش اندر طلب نیست | ترا این درد و داغ و تاب وتب نیست' + - 'lang': 'en' + 'text': 'Thou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.' +- 'id': '011_011_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن از لامکان بگریختم من | کہ آنجا نالہ ہای نیم شب نیست' + - 'lang': 'en' + 'text': 'From His sideless House I preferred a flight, | It was void of wails of the mid of night.' + 'notes': + - 'phrase': 'sideless' + 'meaning': ' Sideless viz, the empyrean (Spencer) or perhaps higher than it. emprian abode of angels in the Heavens.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_012.yaml b/data/github_iqbal_demystified/poems/011/011_012.yaml new file mode 100644 index 0000000000000000000000000000000000000000..defe5178bd07ecf8a0802fa8d22fe6a2aad4d378 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_012.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_012' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز من ہنگامہ ئی وہ این جہان را' +- 'lang': 'en' + 'text': 'II-VII' +'description': [] +'sher': +- 'id': '011_012_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من ہنگامہ ئی وہ این جہان را | دگرگون کن زمین و آسمان را' + - 'lang': 'en' + 'text': 'Bid me shake the world with a cry and hue | Get change on the globe with a complex new.' +- 'id': '011_012_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاک ما دگر آدم برانگیز | بکش این بندہ سود و زیان را' + - 'lang': 'en' + 'text': 'From dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain.' diff --git a/data/github_iqbal_demystified/poems/011/011_013.yaml b/data/github_iqbal_demystified/poems/011/011_013.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1da27f84deca05b8d5e15826955a318e6145754c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_013.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_013' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہانی تیرہ تر با آفتابی' +- 'lang': 'en' + 'text': 'II-VIII' +'description': [] +'sher': +- 'id': '011_013_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانی تیرہ تر با آفتابی | صواب او سراپا نا صوابی' + - 'lang': 'en' + 'text': 'A gloom still lurking in broad day light, | His right is ne’er right but the ‘might’ is right.' +- 'id': '011_013_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم تا کجا ویرانہ ئے را | دہی از خون آدم رنگ و آبی' + - 'lang': 'en' + 'text': 'I know not how far he stoops to his gloom, | From the Adam’s blood get a glow and bloom.' diff --git a/data/github_iqbal_demystified/poems/011/011_014.yaml b/data/github_iqbal_demystified/poems/011/011_014.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ae43074faa95041d8da8a087f5e10ba40308ee82 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_014.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_014' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غلامم جز رضای تو نجویم' +- 'lang': 'en' + 'text': 'II-IX' +'description': [] +'sher': +- 'id': '011_014_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلامم جز رضای تو نجویم | جز آن راہی کہ فرمودی نپویم' + - 'lang': 'en' + 'text': 'Thy slave I’m and seek thy pleasure alone, | I tread not a path not guided and shown.' +- 'id': '011_014_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن گر بہ این نادان بگوئی | خری را اسب تازی گو نگویم' + - 'lang': 'en' + 'text': 'If thou e’er bids this silly slave to say, | An ass a Berber horse I would not say.' diff --git a/data/github_iqbal_demystified/poems/011/011_015.yaml b/data/github_iqbal_demystified/poems/011/011_015.yaml new file mode 100644 index 0000000000000000000000000000000000000000..011a2472cf0290dda5c611f3bcd55bef4cef9996 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_015.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_015' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دلی در سینہ دارم بی سروری' +- 'lang': 'en' + 'text': 'III-I' +'description': [] +'sher': +- 'id': '011_015_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی در سینہ دارم بی سروری | نہ سوزی در کف خاکم نہ نوری' + - 'lang': 'en' + 'text': 'My heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.' +- 'id': '011_015_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر از من کہ بر من بار دوش است | ثواب این نماز بی حضوری' + - 'lang': 'en' + 'text': 'So take off this burden as oft I brood, | A prize for prayers in absence of mood.' diff --git a/data/github_iqbal_demystified/poems/011/011_016.yaml b/data/github_iqbal_demystified/poems/011/011_016.yaml new file mode 100644 index 0000000000000000000000000000000000000000..76cf732d24f03352bd88b77e2a00a549abe13585 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_016.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_016' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ گویم قصہ دین و وطن را" +- 'lang': 'en' + 'text': 'III-II' +'description': [] +'sher': +- 'id': '011_016_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم قصہ دین و وطن را | کہ نتوان فاش گفتن این سخن را' + - 'lang': 'en' + 'text': 'How to tell tale of ‘Deen’ and father land. | No words I have on a difficult stand.' + 'notes': + - 'phrase': 'stand.' + 'meaning': ' viz. I can not reveal a difficult stand.' + 'occurrence': !!int '1' +- 'id': '011_016_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرنج از من کہ از بی مہری تو | بنا کردم ہمان دیر کہن را' + - 'lang': 'en' + 'text': 'So do not take ill if due to thy ways, | I cherish to revive the good old days.' diff --git a/data/github_iqbal_demystified/poems/011/011_017.yaml b/data/github_iqbal_demystified/poems/011/011_017.yaml new file mode 100644 index 0000000000000000000000000000000000000000..abe0c5694f1f85bf003885cf1d4d81af1b971a53 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_017.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_017' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمانی کہ در بند فرنگ است' +- 'lang': 'en' + 'text': 'III-III' +'description': [] +'sher': +- 'id': '011_017_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانی کہ در بند فرنگ است | دلش در دست او آسان نیاید' + - 'lang': 'en' + 'text': 'A Muslim tied up with a foreign land, | His heart cannot he with ease in his hand' +- 'id': '011_017_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز سیمائی کہ سودم بر در غیر | سجود بوذر و سلمان نیاید' + - 'lang': 'en' + 'text': 'The forehead I place on an alien’s place, | To Boozer1 and Salman2 it can’t replace.' diff --git a/data/github_iqbal_demystified/poems/011/011_018.yaml b/data/github_iqbal_demystified/poems/011/011_018.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8f0e1637f136e8c2a3eed50b4c3c02464b61b24f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_018.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_018' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نخواہم این جھان و آن جہان را' +- 'lang': 'en' + 'text': 'III-IV' +'description': [] +'sher': +- 'id': '011_018_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخواہم این جھان و آن جہان را | مرا این بس کہ دانم رمز جان را' + - 'lang': 'en' + 'text': 'I wish not this world nor cosmos whole, | Save that I know the essence of soul.' +- 'id': '011_018_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجودی دہ کہ از سوز و سرورش | بوجد آرم زمین و آسمان را' + - 'lang': 'en' + 'text': 'So kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me.' diff --git a/data/github_iqbal_demystified/poems/011/011_019.yaml b/data/github_iqbal_demystified/poems/011/011_019.yaml new file mode 100644 index 0000000000000000000000000000000000000000..53018a3b8777fd99a29adc7bc14cc4e78b207d2e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_019.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_019' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ میخواہی ازین مرد تن آساے' +- 'lang': 'en' + 'text': 'III-V' +'description': [] +'sher': +- 'id': '011_019_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ میخواہی ازین مرد تن آساے | بہ ہر بادی کہ آمد رفتم از جای' + - 'lang': 'en' + 'text': 'What ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.' +- 'id': '011_019_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر جاوید را در سجدہ دیدم | بہ صبحش چہرہ شامم بیارای' + - 'lang': 'en' + 'text': 'I espied Javed in ‘Sajdah’ this dawn, | Deck my even face by his shining dawn.' diff --git a/data/github_iqbal_demystified/poems/011/011_020.yaml b/data/github_iqbal_demystified/poems/011/011_020.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9a68d6752351384960e59d202ebfd08db0e17f79 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_020.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_020' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ آن قوم از تو میخواہم گشادی' +- 'lang': 'en' + 'text': 'IV-I' +'description': [] +'sher': +- 'id': '011_020_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن قوم از تو میخواہم گشادی | فقیہش بی یقینی کم سوادی' + - 'lang': 'en' + 'text': 'I seek for that nation a rising field, | With jurists confused, too rigid to yield.' +- 'id': '011_020_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بسی نادیدنے را دیدہ ام من | ’’مرا ای کاشکی مادر نزادی‘‘' + - 'lang': 'en' + 'text': 'The woes I have seen I wish not to spot, | Alas my mother had mothered me not.' diff --git a/data/github_iqbal_demystified/poems/011/011_021.yaml b/data/github_iqbal_demystified/poems/011/011_021.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a2c9daa258f11b2c308e603a9b8aa871700a6d33 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_021.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_021' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ تو عتاب آلود تا چند' +- 'lang': 'en' + 'text': 'IV-II' +'description': [] +'sher': +- 'id': '011_021_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ تو عتاب آلود تا چند | بتان حاضر و موجود تا چند' + - 'lang': 'en' + 'text': 'How long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?' +- 'id': '011_021_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین بتخانہ اولاد براہیم | نمک پروردۂ نمرود تا چند' + - 'lang': 'en' + 'text': 'The sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?' diff --git a/data/github_iqbal_demystified/poems/011/011_022.yaml b/data/github_iqbal_demystified/poems/011/011_022.yaml new file mode 100644 index 0000000000000000000000000000000000000000..57529297177551319036e63194e6611f10e63cea --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_022.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_022' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسرود رفتہ باز آید کہ ناید؟" +- 'lang': 'en' + 'text': 'IV-III' +'description': [] +'sher': +- 'id': '011_022_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرود رفتہ باز آید کہ ناید؟ | نسیمی از حجاز آید کہ ناید؟' + - 'lang': 'en' + 'text': 'That bliss of the past may come or not, | That breeze of Hijaz may come or not.' +- 'id': '011_022_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرآمد روزگار این فقیری | دگر داناے راز آید کہ ناید؟' + - 'lang': 'en' + 'text': 'This beggar’s last ‘time’ has come so near, | May come or not secrets seer.' diff --git a/data/github_iqbal_demystified/poems/011/011_023.yaml b/data/github_iqbal_demystified/poems/011/011_023.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ed125372eee32462cb993edb1c3b77b7360a2dc3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_023.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_023' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'اگر می آید آن دانای رازی' +- 'lang': 'en' + 'text': 'IV-IV' +'description': [] +'sher': +- 'id': '011_023_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر می آید آن دانای رازی | بدہ او را نواے دل گدازی' + - 'lang': 'en' + 'text': 'If so e’er comes that gifted mystic sage, | To him then convey a burning message,' +- 'id': '011_023_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیر امتان را می کند پاک | کلیمی یا حکیمی نی نوازی' + - 'lang': 'en' + 'text': 'To purify conscience of nations soon, | With sceptre of Moses and David’s tune.' diff --git a/data/github_iqbal_demystified/poems/011/011_024.yaml b/data/github_iqbal_demystified/poems/011/011_024.yaml new file mode 100644 index 0000000000000000000000000000000000000000..faf697537e0ac1cd6fb96659022a64222900bd08 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_024.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_024' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'متاع من دل درد آشنای است' +- 'lang': 'en' + 'text': 'IV-V' +'description': [] +'sher': +- 'id': '011_024_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع من دل درد آشنای است | نصیب من فغان نارسای است' + - 'lang': 'en' + 'text': 'My heart is wealth mine who knows pang’s pine, | Yet not reaching Him are wailings mine.' +- 'id': '011_024_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاک مرقد من لالہ خوشتر | کہ ہم خاموش و ہم خونین نوای است' + - 'lang': 'en' + 'text': 'By the grave of mine a poppy looks fine, | Like me calm and gory are laments thine.' diff --git a/data/github_iqbal_demystified/poems/011/011_025.yaml b/data/github_iqbal_demystified/poems/011/011_025.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b00a838252973e15ee03f0ca282f794088754958 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_025.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_025' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل از دست کسی بردن نداند' +- 'lang': 'en' + 'text': 'V-I' +'description': [] +'sher': +- 'id': '011_025_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل از دست کسی بردن نداند | غم اندر سینہ پروردن نداند' + - 'lang': 'en' + 'text': 'To lose heart to some one he did not know, | How1 grief is held dear he knew not so.' +- 'id': '011_025_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دم خود را دمیدی اندر آن خاک | کہ غیر از خوردن و مردن نداند' + - 'lang': 'en' + 'text': 'He just fanned breath in his dusty frame, | Save eat and die he had no aim.' diff --git a/data/github_iqbal_demystified/poems/011/011_026.yaml b/data/github_iqbal_demystified/poems/011/011_026.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e976c0f84c09ef077f5eb8a0830aee3b31953ff3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_026.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_026' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل ما از کنار ما رمیدہ" +- 'lang': 'en' + 'text': 'V-II' +'description': [] +'sher': +- 'id': '011_026_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما از کنار ما رمیدہ | بہ صورت ماندہ و معنی ندیدہ' + - 'lang': 'en' + 'text': 'My heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.' + 'notes': + - 'phrase': 'sea.' + 'meaning': ' An other Persian poet says in this context: [An outcast is there was written on Slate, They took it to others none knew his fate, Where is that Confidant "O God! whom thence, We say that he heard and rapped out hence".]' + 'occurrence': !!int '1' +- 'id': '011_026_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز ما آن راندہ درگاہ خوشتر | حق او را دیدہ و ما را شنیدہ' + - 'lang': 'en' + 'text': 'That ‘Heaven’s outcast’ is better of me, | We hear about ‘Haq’ whom he did see.' + 'notes': + - 'phrase': '‘Haq’' + 'meaning': ' At sea far off puzzled as he knows not the truth. Haq; A Holy name and attribute of God means Truth. Slate; the guarded slate in Heavens on which everything is written.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_027.yaml b/data/github_iqbal_demystified/poems/011/011_027.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b3473e5a7e8cdd8a74967a829a253a2169188207 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_027.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_027' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نداند جبرئیل این ہای و ہو را' +- 'lang': 'en' + 'text': 'V-III' +'description': [] +'sher': +- 'id': '011_027_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نداند جبرئیل این ہای و ہو را | کہ نشناسد مقام جستجو را' + - 'lang': 'en' + 'text': 'I donned big circles on a likewise night, | Like moon’s own rounds I have lessened my light..' +- 'id': '011_027_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپرس از بندۂ بیچارۂ خویش | کہ داند نیش و نوش آرزو را' + - 'lang': 'en' + 'text': 'Thy negligence tales ensued when, | In midst therefore, I get up then.' diff --git a/data/github_iqbal_demystified/poems/011/011_028.yaml b/data/github_iqbal_demystified/poems/011/011_028.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f17ed8f2a84e0993ea08a4dabd9076d7724f2053 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_028.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_028' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشب این انجمن آراستم من" +- 'lang': 'en' + 'text': 'V-IV' +'description': [] +'sher': +- 'id': '011_028_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب این انجمن آراستم من | چو مہ از گردش خود کاستم من' + - 'lang': 'en' + 'text': 'Knows not the Gabriel this hue and cry, | He knows not the status of quest and pry.' +- 'id': '011_028_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکایت از تغافلہای تو رفت | ولیکن از میان برخاستم من' + - 'lang': 'en' + 'text': 'Then ask the poor man, who is hapless still, | Who knows the sting and nectar of will.' + 'notes': + - 'phrase': 'nectar' + 'meaning': ' The central thought of this poem is that Man''s status is higher than Angels'' as angels are not gifted with man intrinsic faculties.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_029.yaml b/data/github_iqbal_demystified/poems/011/011_029.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b649d2698a18184d878d97b3ee6d626b01451c73 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_029.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_029' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچنین دور آسمان کم دیدہ باشد" +- 'lang': 'en' + 'text': 'V-V' +'description': [] +'sher': +- 'id': '011_029_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنین دور آسمان کم دیدہ باشد | کہ جبرئیل امین را دل خراشد' + - 'lang': 'en' + 'text': 'The sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.' +- 'id': '011_029_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش دیری بنا کردند آنجا | پرستد مومن و کافر تراشد' + - 'lang': 'en' + 'text': 'What a good temple there he makes, | Whom ‘momin’ adores and ‘Kafir’ fakes.' + 'notes': + - 'phrase': '‘momin’' + 'meaning': ' Momin faithful' + 'occurrence': !!int '1' + - 'phrase': '‘Kafir’' + 'meaning': ' Kafir infidel.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_030.yaml b/data/github_iqbal_demystified/poems/011/011_030.yaml new file mode 100644 index 0000000000000000000000000000000000000000..40e9e8b572e047197b0664cc918c8115ea69787b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_030.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_030' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFعطا کن شور رومے ، سوز خسرو" +- 'lang': 'en' + 'text': 'VI-I' +'description': [] +'sher': +- 'id': '011_030_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عطا کن شور رومے ، سوز خسرو | عطا کن صدق و اخلاص سنائے' + - 'lang': 'en' + 'text': 'Get me Seenay’s truth, and love of his name, | Get me Rumi’s fame and Khisro’s flame.' + 'notes': + - 'phrase': 'Seenay’s' + 'meaning': ' Seenay: Hakim Sinai-ee, known for his philosophy and poetry, full name Abut Majd Mujaddad Ghaznavi, born in 5th c. Hijra, was a court poet of Sultan Behram Shah Ghazni, was living there like slaves. He became a disciple of Kh: Abu Yusuf Hamdani who made a true paragon of virtue and knowledge, that the King himself became his devoted adorer. Rumi eulogizes him in a verse.' + 'occurrence': !!int '1' + - 'phrase': 'Khisro’s' + 'meaning': ' Khisro Khwaja Abul Hasan of Delhi, one of the nobles of the King, was titled as Bulbul-i-Hind (A nightingale of India), was a disciple of Kh: Nizam-ud-Din, whose mausoleum in Delhi is visited by thousands daily.' + 'occurrence': !!int '1' +- 'id': '011_030_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان با بندگی در ساختم من | نگیرم گر مرا بخشے خدائی' + - 'lang': 'en' + 'text': 'In obeisance mould I have cast my frame, | I shun any offer of godship’s game.' diff --git a/data/github_iqbal_demystified/poems/011/011_031.yaml b/data/github_iqbal_demystified/poems/011/011_031.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bb10fb21ba452743d193890456b26aead9e68119 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_031.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_031' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان فاقہ مست و ژندہ پوش است' +- 'lang': 'en' + 'text': 'VII-I' +'description': [] +'sher': +- 'id': '011_031_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان فاقہ مست و ژندہ پوش است | ز کارش جبرئیل اندر خروش است' + - 'lang': 'en' + 'text': 'A Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.' +- 'id': '011_031_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا نقش دگر ملت بریزیم | کہ این ملت جہان را بار دوش است' + - 'lang': 'en' + 'text': 'Come, fashion and form a new nation’s norm, | This nation is a burden on world’s arm.' diff --git a/data/github_iqbal_demystified/poems/011/011_032.yaml b/data/github_iqbal_demystified/poems/011/011_032.yaml new file mode 100644 index 0000000000000000000000000000000000000000..73f78214a29d4a289807fa53445cf0da41103892 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_032.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_032' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دگر ملت کہ کاری پیش گیرد' +- 'lang': 'en' + 'text': 'VII-II' +'description': [] +'sher': +- 'id': '011_032_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر ملت کہ کاری پیش گیرد | دگر ملت کہ نوش از نیش گیرد' + - 'lang': 'en' + 'text': 'A nation again whom duty is dear, | Who makes a clean honey from venom clear.' +- 'id': '011_032_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگردد با یکی عالم رضامند | دو عالم را بہ دوش خویش گیرد' + - 'lang': 'en' + 'text': 'He agreed not on one world norm, | And held the two worlds on his arm.' diff --git a/data/github_iqbal_demystified/poems/011/011_033.yaml b/data/github_iqbal_demystified/poems/011/011_033.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9006c7129efba32b9afad048377721df29809457 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_033.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_033' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دگر قومی کہ ذکر لاالہش' +- 'lang': 'en' + 'text': 'VII-III' +'description': [] +'sher': +- 'id': '011_033_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر قومی کہ ذکر لاالہش | برآرد از دل شب صبحگاہش' + - 'lang': 'en' + 'text': 'A nation again whose hearts would adorn, | La Ilah’s jewels from midnight to morn.' +- 'id': '011_033_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شناسد منزلش را آفتابی | کہ ریگ کہکشان روبد ز راہش' + - 'lang': 'en' + 'text': 'Her place the sun knows on skies and lands, | And sweeps for her the milky way sands.' diff --git a/data/github_iqbal_demystified/poems/011/011_034.yaml b/data/github_iqbal_demystified/poems/011/011_034.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5b867895bd24b2004072436109d5c75fcef6822d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_034.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_034' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان تست در دست خسی چند' +- 'lang': 'en' + 'text': 'VIII-I' +'description': [] +'sher': +- 'id': '011_034_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان تست در دست خسی چند | کسان او بہ بند ناکسی چند' + - 'lang': 'en' + 'text': 'Thy world is ruled by misers few, | Whose men still serve the worthless few.' +- 'id': '011_034_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنرور میان کارگاہان | کشد خود را بہ عیش کرکسی چند' + - 'lang': 'en' + 'text': 'The workers skilled in workshops queue, | Have killed themselves for vultures few.' diff --git a/data/github_iqbal_demystified/poems/011/011_035.yaml b/data/github_iqbal_demystified/poems/011/011_035.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7997b64fc02ff5ac9e34880a38e501055ed20087 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_035.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_035' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مریدی فاقہ مستی گفت با شیخ' +- 'lang': 'en' + 'text': 'VIII-II' +'description': [] +'sher': +- 'id': '011_035_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مریدی فاقہ مستی گفت با شیخ | کہ یزدان را ز حال ما خبر نیست' + - 'lang': 'en' + 'text': 'A hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples’ need.' +- 'id': '011_035_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بما نزدیک تر از شہرک ماست | ولیکن از شکم نزدیکتر نیست' + - 'lang': 'en' + 'text': 'To me he is closer than jugular vein, | But not closer than my abdomen’s pain.' diff --git a/data/github_iqbal_demystified/poems/011/011_036.yaml b/data/github_iqbal_demystified/poems/011/011_036.yaml new file mode 100644 index 0000000000000000000000000000000000000000..91827eed36b8327808bfb01622744b969f15ccbd --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_036.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_036' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دگرگون کشور ہندوستان است' +- 'lang': 'en' + 'text': 'IX-I' +'description': [] +'sher': +- 'id': '011_036_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگرگون کشور ہندوستان است | دگرگون آن زمین و آسمان است' + - 'lang': 'en' + 'text': 'Looking in a mess is Indian State, | In the same messy form is world’s own state.' +- 'id': '011_036_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مجو از ما نماز پنجگانہ | غلامان را صف آرائی گران است' + - 'lang': 'en' + 'text': 'So solicit not five times to pray, | A burden on slaves are these arrays.' diff --git a/data/github_iqbal_demystified/poems/011/011_037.yaml b/data/github_iqbal_demystified/poems/011/011_037.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5829ca1ebeb14af791470c4a7d8d49901cd3ce3a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_037.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_037' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز محکومی مسلمان خود فروش است' +- 'lang': 'en' + 'text': 'IX-II' +'description': [] +'sher': +- 'id': '011_037_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز محکومی مسلمان خود فروش است | گرفتار طلسم چشم و گوش است' + - 'lang': 'en' + 'text': 'From bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.' +- 'id': '011_037_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز محکومی رگان در تن چنان سست | کہ ما را شرع و آئین بار دوش است' + - 'lang': 'en' + 'text': 'How weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains.' diff --git a/data/github_iqbal_demystified/poems/011/011_038.yaml b/data/github_iqbal_demystified/poems/011/011_038.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1edead33bbab14087a752e14cc4ae84fc3a16ed3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_038.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_038' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'یکی اندازہ کن سود و زیان را' +- 'lang': 'en' + 'text': 'X-I' +'description': [] +'sher': +- 'id': '011_038_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی اندازہ کن سود و زیان را | چو جنت جاودانی کن جہان را' + - 'lang': 'en' + 'text': 'So calculate once all the losses and gains, | To give to this world a heavenly reign.' +- 'id': '011_038_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی بینی کہ ما خاکی نہادان | چہ خوش آراستیم این خاکدان را' + - 'lang': 'en' + 'text': 'How far I know not that dusty being we, | Can decorate world’s dusty entity.' diff --git a/data/github_iqbal_demystified/poems/011/011_039.yaml b/data/github_iqbal_demystified/poems/011/011_039.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0abde358213cdcc8ff207e2568b05fb0896cadec --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_039.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_039' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو میدانی حیات جاودان چیست؟' +- 'lang': 'en' + 'text': 'X-II' +'description': [] +'sher': +- 'id': '011_039_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میدانی حیات جاودان چیست؟ | نمی دانی کہ مرگ ناگہان چیست؟' + - 'lang': 'en' + 'text': 'What is the lasting life is known to thee, | A sudden death but is not known to thee.' +- 'id': '011_039_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اوقات تو یکدم کم نگردد | اگر من جاودان باشم زیان چیست؟' + - 'lang': 'en' + 'text': 'Thy status at all it can not decrease, | What could be the loss of my deathless lease.' diff --git a/data/github_iqbal_demystified/poems/011/011_040.yaml b/data/github_iqbal_demystified/poems/011/011_040.yaml new file mode 100644 index 0000000000000000000000000000000000000000..06f3b9d7dc40c1877eb598a0d7e9f51dd3b0d62e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_040.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_040' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبپایان چون رسد این عالم پیر" +- 'lang': 'en' + 'text': 'XI-I' +'description': [] +'sher': +- 'id': '011_040_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپایان چون رسد این عالم پیر | شود بی پردہ ہر پوشیدہ تقدیر' + - 'lang': 'en' + 'text': 'When the old world gets its apex of height , | Then the fate unsheaths every secret might.' + 'notes': + - 'phrase': 'height' + 'meaning': ' It means that his doom is getting near. Line 2 also conveys the same thought.' + 'occurrence': !!int '1' +- 'id': '011_040_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مکن رسوا حضور خواجہ مارا | حساب من ز چشم او نہان گیر' + - 'lang': 'en' + 'text': 'Disgrace me not before my master hence, | My! ‘counts book’! be hidden from Prophet thence.' diff --git a/data/github_iqbal_demystified/poems/011/011_041.yaml b/data/github_iqbal_demystified/poems/011/011_041.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4bb6cd62518d430889090e3e610acaa4551518a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_041.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_041' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدن واماندہ و جانم در تک و پوست" +- 'lang': 'en' + 'text': 'XI-II' +'description': [] +'sher': +- 'id': '011_041_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدن واماندہ و جانم در تک و پوست | سوی شہری کہ بطحا در رہ اوست' + - 'lang': 'en' + 'text': 'My body is tired but soul still flies, | To that city on way Batha lies.' +- 'id': '011_041_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو باش اینجا و با خاصان بیامیز | کہ من دارم ہوای منزل دوست' + - 'lang': 'en' + 'text': 'You live here now and meet the fine, | My object great is friend of mine.' + 'notes': + - 'phrase': 'fine,' + 'meaning': ' You live here. The poet''s soliloquy, while addressing his body.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_042.yaml b/data/github_iqbal_demystified/poems/011/011_042.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a9e784437723e5656da3e94f0fdd2173e4baaca3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_042.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_042' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFF’’الایا خیمگی خیمہ فروھل" +- 'lang': 'en' + 'text': 'I-I' +'description': [] +'sher': +- 'id': '011_042_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’الایا خیمگی خیمہ فروھل | کہ پیش آہنگ بیرون شد ز منزل‘‘' + - 'lang': 'en' + 'text': 'O, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .' + 'notes': + - 'phrase': 'park' + 'meaning': ' Iqbal takes the first line from a verse of Manuchehree, whose full name was Najam-ud-Din Ahmed s/o Yaqub Manuchehr. He was a courtier of Mehmud Ghaznavi, died in 1080 A.D. It is still customary to write an ellipsis (tazmin) on a verse of a poet without changing the central idea. (in India, Pakistan and Iran)' + 'occurrence': !!int '1' +- 'id': '011_042_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد از راندن محمل فرو ماند | زمام خویش دادم در کف دل' + - 'lang': 'en' + 'text': 'To drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.' diff --git a/data/github_iqbal_demystified/poems/011/011_043.yaml b/data/github_iqbal_demystified/poems/011/011_043.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fca43bd42f0bb7cb7e2bebf0f997ec718fe420b6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_043.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_043' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگاہی داشتم بر جوہر دل' +- 'lang': 'en' + 'text': 'I-II' +'description': [] +'sher': +- 'id': '011_043_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہی داشتم بر جوہر دل | تپیدم ، آرمیدم در بر دل' + - 'lang': 'en' + 'text': 'I keep my eyes penchant on hearts essence, | Though writhing I am resting on heart’s fence.' +- 'id': '011_043_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رمیدم از ہوای قریہ و شہر | بہ باد دشت وا کردم در دل' + - 'lang': 'en' + 'text': 'From cities and bergs I liked to flee, | To the deserts breeze I look up with glee.' diff --git a/data/github_iqbal_demystified/poems/011/011_044.yaml b/data/github_iqbal_demystified/poems/011/011_044.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2476bdffbc7020204e205bd3d2d4675c2c6baf20 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_044.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_044' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFندانم دل شہید جلوہ کیست" +- 'lang': 'en' + 'text': 'I-III' +'description': [] +'sher': +- 'id': '011_044_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم دل شہید جلوہ کیست | نصیب او قرار یک نفس نیست' + - 'lang': 'en' + 'text': 'I know not who dazzled and killed this heart, | No rest since then is destined to this part.' +- 'id': '011_044_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ صحرا بردمش افسردہ تر گشت | کنار آب جوئی زار بگریست' + - 'lang': 'en' + 'text': 'I took him to desert which pained him more. | On a brook side too he be wept to the core.' + 'notes': + - 'phrase': 'core.' + 'meaning': ' To the core; to the core of his heart.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_045.yaml b/data/github_iqbal_demystified/poems/011/011_045.yaml new file mode 100644 index 0000000000000000000000000000000000000000..714075dc6c931edeee4c344a2246b119d2496469 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_045.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_045' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمپرس از کاروان جلوہ مستان" +- 'lang': 'en' + 'text': 'I-IV' +'description': [] +'sher': +- 'id': '011_045_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از کاروان جلوہ مستان | ز اسباب جہان برکندہ دستان' + - 'lang': 'en' + 'text': 'Ask not of lustre drunk’s caravan scene, | They have left the world whole and all its means.' + 'notes': + - 'phrase': 'drunk’s' + 'meaning': ' Lustre drunk lovers of God (Jalwa mastan; lost in the sheen of God by submerging in Him, drowned in Him, in a daze. (Lost in daze) From peals of bells; the pilgrims feel as if they would teach their destination soon. Thus the hells rouse their fervour and frenzy.' + 'occurrence': !!int '1' +- 'id': '011_045_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجان شان ز آواز جرس شور | چو از موج نسیمی در نیستان' + - 'lang': 'en' + 'text': 'By God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.' diff --git a/data/github_iqbal_demystified/poems/011/011_046.yaml b/data/github_iqbal_demystified/poems/011/011_046.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b1ba9a7788d64f2f3bf2978f665c46eb0ccca9eb --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_046.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_046' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ این پیری رہ یثرب گرفتم" +- 'lang': 'en' + 'text': 'I-V' +'description': [] +'sher': +- 'id': '011_046_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ این پیری رہ یثرب گرفتم | نوا خوان از سرود عاشقانہ' + - 'lang': 'en' + 'text': 'I cherish for Yasrib though I am old, | I am moved to singing in love’s sweet hold.' +- 'id': '011_046_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو آن مرغی کہ در صحرا سر شام | گشاید پر بہ فکر آشیانہ' + - 'lang': 'en' + 'text': 'As the birds at dusk would fly back to nest, | I cherish to fly for the desert’s quest.' + 'notes': + - 'phrase': 'quest.' + 'meaning': ' quest in loneliness there.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_047.yaml b/data/github_iqbal_demystified/poems/011/011_047.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d5ae322375bb89b7a059a3d45d39006e5af7fd77 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_047.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_047' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگناہ عشق و مستی عام کردند" +- 'lang': 'en' + 'text': 'II-I' +'description': [] +'sher': +- 'id': '011_047_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گناہ عشق و مستی عام کردند | دلیل پختگان را خام کردند' + - 'lang': 'en' + 'text': 'To love’an rapture sins gave a common sense, | And made ripes’ wisdom a raws logic hence.' + 'notes': + - 'phrase': 'rapture' + 'meaning': ' Some people tauntingly say that the mystic''s Ishq and Masti (Love and raptures) is a sin a; they flee from responsibilities of life, which are al-o a must for every body.' + 'occurrence': !!int '1' + - 'phrase': 'ripes’' + 'meaning': 'The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya.' + 'occurrence': !!int '1' +- 'id': '011_047_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آہنگ حجازی می سرایم | ’’نخستین بادہ کاندر جام کردند‘‘' + - 'lang': 'en' + 'text': 'I sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.' + 'notes': + - 'phrase': 'day.' + 'meaning': 'The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_048.yaml b/data/github_iqbal_demystified/poems/011/011_048.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d39cd31a52eb7b052821dd05aba4ac11c5fd0a2c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_048.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_048' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ پرسی از مقامات نوایم" +- 'lang': 'en' + 'text': 'II-II' +'description': [] +'sher': +- 'id': '011_048_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'You ask the spots where I played my jazz there, | My friends know little I came up from where.' + 'notes': + - 'phrase': 'there,' + 'meaning': ' (Literal):- You ask of places where I sang songs there.' + 'occurrence': !!int '1' +- 'id': '011_048_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'I opened my baggage in desert’s heat, | Where I am singing in his lone retreat.' diff --git a/data/github_iqbal_demystified/poems/011/011_049.yaml b/data/github_iqbal_demystified/poems/011/011_049.yaml new file mode 100644 index 0000000000000000000000000000000000000000..25346d9fab06810ab95496a340964422d9f50581 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_049.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_049' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسحر با ناقہ گفتم نرم تر رو" +- 'lang': 'en' + 'text': 'III-I' +'description': [] +'sher': +- 'id': '011_049_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحر با ناقہ گفتم نرم تر رو | کہ راکب خستہ و بیمار و پیر است' + - 'lang': 'en' + 'text': 'That dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.' +- 'id': '011_049_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدم مستانہ زد چندان کہ گوئی | بپایش ریگ این صحرا حریر است' + - 'lang': 'en' + 'text': 'In a dancing prance move but she runs more , | That sand to her feet is a silky floor.' + 'notes': + - 'phrase': 'more' + 'meaning': '(Literal) In a gaily way trot but she would say,' + 'occurrence': !!int '1' + - 'phrase': 'floor.' + 'meaning': 'To her desert sand is a silky way. This is why she likes to run fast. That soil of Yasrib and Mecca is also dear to her!' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_050.yaml b/data/github_iqbal_demystified/poems/011/011_050.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5c054f398c84654c37e37f7da198b420ddd70228 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_050.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_050' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمہار ای ساربان او را نشاید" +- 'lang': 'en' + 'text': 'III-II' +'description': [] +'sher': +- 'id': '011_050_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہار ای ساربان او را نشاید | کہ جان او چو جان ما بصیر است' + - 'lang': 'en' + 'text': 'She needs no reins O I teamster hence! | Like my own wits she has the same sense.' +- 'id': '011_050_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از موج خرامش می شناسم | چو من اندر طلسم دل اسیر است' + - 'lang': 'en' + 'text': 'From its wavelike trot a plea I would form, | Like me she is captive of heart’s own charm.' + 'notes': + - 'phrase': 'charm.' + 'meaning': ' viz, she likes to reach quick to the Prophet''s place.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_051.yaml b/data/github_iqbal_demystified/poems/011/011_051.yaml new file mode 100644 index 0000000000000000000000000000000000000000..07412b207e74bf25847534731a3509ec3b5fa4e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_051.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_051' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نم اشک است در چشم سیاہش' +- 'lang': 'en' + 'text': 'III-III' +'description': [] +'sher': +- 'id': '011_051_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نم اشک است در چشم سیاہش | دلم سوزد ز آہ صبحگاہش' + - 'lang': 'en' + 'text': 'Yet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.' +- 'id': '011_051_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمان می کو ضمیرم را برافروخت | پیاپی ریزد از موج نگاہش' + - 'lang': 'en' + 'text': 'That burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine.' diff --git a/data/github_iqbal_demystified/poems/011/011_052.yaml b/data/github_iqbal_demystified/poems/011/011_052.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e7bd0c96e89f95243b7024a260a2d853a3267ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_052.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_052' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ خوش صحرا کہ در وی کاروانہا' +- 'lang': 'en' + 'text': 'IV-I' +'description': [] +'sher': +- 'id': '011_052_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش صحرا کہ در وی کاروانہا | درودی خواند و محمل براند' + - 'lang': 'en' + 'text': 'How lucky are deserts caravan lines, | They bless the Prophet driving litters fine.' +- 'id': '011_052_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ریگ گرم او آور سجودی | جبین را سوز تا داغے بماند' + - 'lang': 'en' + 'text': 'Cast thy kowtows on hot sand grains, | Burn thy forehead to form a stain.' diff --git a/data/github_iqbal_demystified/poems/011/011_053.yaml b/data/github_iqbal_demystified/poems/011/011_053.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ce91023fe164a201cb16685fb84133722440d66 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_053.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_053' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ خوش صحرا کہ شامش صبح خند است' +- 'lang': 'en' + 'text': 'IV-II' +'description': [] +'sher': +- 'id': '011_053_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش صحرا کہ شامش صبح خند است | شبش کوتاہ و روز او بلند است' + - 'lang': 'en' + 'text': 'Hail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.' +- 'id': '011_053_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قدم ای راھرو آہستہ تر نہ | چو ما ہر ذرہ او دردمند است' + - 'lang': 'en' + 'text': 'Place thy steps with a gentle gait, | That sands like me has a ruthful trait.' diff --git a/data/github_iqbal_demystified/poems/011/011_054.yaml b/data/github_iqbal_demystified/poems/011/011_054.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1d99f0657c02290e72a3fa7fe94cd025394a5fd6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_054.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_054' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'امیر کاروان آن اعجمی کیست؟' +- 'lang': 'en' + 'text': 'V-I' +'description': [] +'sher': +- 'id': '011_054_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امیر کاروان آن اعجمی کیست؟ | سرود او بہ آہنگ عرب نیست' + - 'lang': 'en' + 'text': 'Who’s that Ajmi as head of caravan | His tone varies from tune of desert’s man.' +- 'id': '011_054_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زند آن نغمہ کز سیرابی او | خنک دل در بیابانی توان زیست' + - 'lang': 'en' + 'text': 'His tone up a charming, lilting song, | That a cold heart feels more young and strong.' diff --git a/data/github_iqbal_demystified/poems/011/011_055.yaml b/data/github_iqbal_demystified/poems/011/011_055.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fc1dbca7094824907fd70dbf412a9278a95836ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_055.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_055' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مقام عشق و مستی منزل اوست' +- 'lang': 'en' + 'text': 'V-II' +'description': [] +'sher': +- 'id': '011_055_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام عشق و مستی منزل اوست | چہ آتش ہا کہ در آب و گل اوست' + - 'lang': 'en' + 'text': 'A place in love and raptures was his aim, | Such fires were lit up in his muddy frame.' +- 'id': '011_055_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوای او بہ ہر دل سازگار است | کہ در ہر سینہ قاشی از دل اوست' + - 'lang': 'en' + 'text': 'His cries chime in with every one’s heart, | That every one shares his heart’s good part.' diff --git a/data/github_iqbal_demystified/poems/011/011_056.yaml b/data/github_iqbal_demystified/poems/011/011_056.yaml new file mode 100644 index 0000000000000000000000000000000000000000..75743eaa3050c74f3197d117d2fd5fcc9539ef36 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_056.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_056' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غم پنہاں کہ بی گفتن عیان است' +- 'lang': 'en' + 'text': 'VI-I' +'description': [] +'sher': +- 'id': '011_056_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم پنہاں کہ بی گفتن عیان است | چو آید بر زبان یک داستان است' + - 'lang': 'en' + 'text': 'A hidden grief untold is clear, | To lips when brought, a tale-we hear-,' +- 'id': '011_056_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رہی پر پیچ و راہی خستہ و زار | چراغش مردہ و شب درمیان است' + - 'lang': 'en' + 'text': 'The ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak.' diff --git a/data/github_iqbal_demystified/poems/011/011_057.yaml b/data/github_iqbal_demystified/poems/011/011_057.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1638c9646e9d884b6c3443433e0d130165e7e21c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_057.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_057' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ راغان لالہ رست از نو بہاران' +- 'lang': 'en' + 'text': 'VI-II' +'description': [] +'sher': +- 'id': '011_057_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ راغان لالہ رست از نو بہاران | بہ صحرا خیمہ گستردند یاران' + - 'lang': 'en' + 'text': 'In pits grow poppies from vernal tide, | Then the friends pitch tents on desert’s side.' +- 'id': '011_057_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا تنہا نشستن خوشتر آید | کنار آب جوی کوہساران' + - 'lang': 'en' + 'text': 'It looks me nice to sit all alone, | When fountains flow in a mountain zone.' diff --git a/data/github_iqbal_demystified/poems/011/011_058.yaml b/data/github_iqbal_demystified/poems/011/011_058.yaml new file mode 100644 index 0000000000000000000000000000000000000000..39362c5e6c79adce7f5b21d55ea10609f450d1a0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_058.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_058' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگہی شعر عراقی را بخوانم" +- 'lang': 'en' + 'text': 'VII-I' +'description': [] +'sher': +- 'id': '011_058_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی شعر عراقی را بخوانم | گہی جامی زند آتش بجانم' + - 'lang': 'en' + 'text': 'A page of Iraqi sometimes I turn, | From Jami’s fire so often I burn.' + 'notes': + - 'phrase': 'Iraqi' + 'meaning': ' Imam Fakhr-ud-Din known as Iraqi (of Iraq), a mystic poet.' + 'occurrence': !!int '1' + - 'phrase': 'Jami’s' + 'meaning': ' Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha''ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels.' + 'occurrence': !!int '1' +- 'id': '011_058_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم گرچہ آہنگ عرب را | شریک نغمہ ہای ساربانم' + - 'lang': 'en' + 'text': 'I know not though the Arabs’ tune, | I share with joy the teamaster’s tune.' + 'notes': + - 'phrase': 'teamaster’s' + 'meaning': ' Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha''ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_059.yaml b/data/github_iqbal_demystified/poems/011/011_059.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e77eb8545c0089745833b524b1fde4f734ea676e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_059.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_059' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غم راہی نشاط آمیزتر کن' +- 'lang': 'en' + 'text': 'VII-II' +'description': [] +'sher': +- 'id': '011_059_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم راہی نشاط آمیزتر کن | فغانش را جنون انگیزتر کن' + - 'lang': 'en' + 'text': 'Let the hiker’s grief take a blissful turn, | Let wails be blessed with rapturous burn.' +- 'id': '011_059_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر ای ساربان راہ درازی | مرا سوز جدائی تیز تر کن' + - 'lang': 'en' + 'text': 'O teamaster be ready for longer course, | Let separation pangs had sharper force.' diff --git a/data/github_iqbal_demystified/poems/011/011_060.yaml b/data/github_iqbal_demystified/poems/011/011_060.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fdd64757fbde516e3bd76a3519ddc85c86d80f1f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_060.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_060' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبپا ای ھم نفس باہم بنالیم" +- 'lang': 'en' + 'text': 'VIII-I' +'description': [] +'sher': +- 'id': '011_060_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بپا ای ھم نفس باہم بنالیم | من و تو کشتہ شان جمالیم' + - 'lang': 'en' + 'text': 'Come O! chum for a tie to weep and cry. | A victim of ‘Beauty’ are you and I.' + 'notes': + - 'phrase': '‘Beauty’' + 'meaning': ' Beauty the Gracious Beauty; the God or Prophet.' + 'occurrence': !!int '1' +- 'id': '011_060_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو حرفی بر مراد دل بگوئیم | بپای خواجہ چشمان را بمالیم' + - 'lang': 'en' + 'text': 'Two words I would say in hearts parlance, | By ‘Master’s’ feet let eyes go to trance.' + 'notes': + - 'phrase': 'parlance,' + 'meaning': ' Parlance the way of speaking.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_061.yaml b/data/github_iqbal_demystified/poems/011/011_061.yaml new file mode 100644 index 0000000000000000000000000000000000000000..07c295a929a299ec353288ed666df6176936a0e1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_061.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_061' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حکیمان را بھا کمتر نہادند' +- 'lang': 'en' + 'text': 'VIII-II' +'description': [] +'sher': +- 'id': '011_061_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیمان را بھا کمتر نہادند | بہ نادان جلوہ مستانہ دادند' + - 'lang': 'en' + 'text': 'To wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.' +- 'id': '011_061_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش بختی ، چہ خرم روزگاری | در سلطان بہ درویشی گشادند' + - 'lang': 'en' + 'text': 'How lucky they were and lucky that age, | When king’s door were open to a saint or page.' diff --git a/data/github_iqbal_demystified/poems/011/011_062.yaml b/data/github_iqbal_demystified/poems/011/011_062.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0207e4459689be950c065d58030996bb8590b582 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_062.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_062' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'شہید ناز او بزم وجود است' +- 'lang': 'en' + 'text': 'VIII-III' +'description': [] +'sher': +- 'id': '011_062_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شہید ناز او بزم وجود است | نیاز اندر نہاد ہست و بود است' + - 'lang': 'en' + 'text': 'The world with four sides I have in arm-pit, | I have wrapped in this head the heavens’ wit.' +- 'id': '011_062_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی بینی کہ از مہر فلک تاب | بہ سیمای سحر داغ سجود است' + - 'lang': 'en' + 'text': 'Then I had to leave that topmost height, | Like dust my wing’s lost that higher flight.' diff --git a/data/github_iqbal_demystified/poems/011/011_063.yaml b/data/github_iqbal_demystified/poems/011/011_063.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e4b99ee4ed5ffcabb1b09374b51df85221034a02 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_063.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_063' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدرین وادی زمانی جاودانے" +- 'lang': 'en' + 'text': 'VIII-IV' +'description': [] +'sher': +- 'id': '011_063_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین وادی زمانی جاودانے | زخاکش بی صور روید معانے' + - 'lang': 'en' + 'text': 'In this valley lies a lasting life new, | This dust solves meanings’ with an arcane clue.' + 'notes': + - 'phrase': 'meanings’' + 'meaning': ' In Persian ''Mayani'' (or meanings) also mean talents, higher faculties, intrinsic qualities etc.' + 'occurrence': !!int '1' +- 'id': '011_063_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیمان با کلیمان دوش بردوش | کہ اینجا کس نگوید ’’لن ترانے‘‘' + - 'lang': 'en' + 'text': 'The Sages and Moses are side by side, | There none would ever look a “Can’t see” slide.' + 'notes': + - 'phrase': 'see”' + 'meaning': ' Can''t see is a reference to when God said to Moses, You cannot see me. This dust grows meanings in shapeless form (is the literal version) in that case 1st line''s last word would be "norm''.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_064.yaml b/data/github_iqbal_demystified/poems/011/011_064.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b2d18dc461a31176149f63f78e996bb5ca28679 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_064.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_064' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان آن فقیر کج کلاہی' +- 'lang': 'en' + 'text': 'IX-I' +'description': [] +'sher': +- 'id': '011_064_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان آن فقیر کج کلاہی | رمید از سینہ او سوز آہی' + - 'lang': 'en' + 'text': 'A Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)' +- 'id': '011_064_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلش نالد چرا نالد نداند | نگاہے یارسول اللہ نگاہی' + - 'lang': 'en' + 'text': 'His heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance.' diff --git a/data/github_iqbal_demystified/poems/011/011_065.yaml b/data/github_iqbal_demystified/poems/011/011_065.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9762736b0ab70bc19922658eaf38ffbe3a717126 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_065.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_065' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تب و تاب دل از سوز غم تست' +- 'lang': 'en' + 'text': 'IX-II' +'description': [] +'sher': +- 'id': '011_065_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تب و تاب دل از سوز غم تست | نوای من ز تاثیر دم تست' + - 'lang': 'en' + 'text': 'The heart takes heat from thy love pangs’ flame, | My tone’s large impact is due to thy name.' +- 'id': '011_065_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنالم زانکہ اندر کشور ہند | ندیدم بندہ ئی کو محرم تست' + - 'lang': 'en' + 'text': 'I weep, because, in the Indian state, | I found not a man with thee intimate.' diff --git a/data/github_iqbal_demystified/poems/011/011_066.yaml b/data/github_iqbal_demystified/poems/011/011_066.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b685a14f52a1d7998706d38ebc60741bea8ceae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_066.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_066' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشب ہندی غلامان را سحر نیست" +- 'lang': 'en' + 'text': 'IX-III' +'description': [] +'sher': +- 'id': '011_066_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب ہندی غلامان را سحر نیست | بہ این خاک آفتابی را گذر نیست' + - 'lang': 'en' + 'text': 'No morn yet to slaves O Indian night, | The sun passes not along this land’s site,' +- 'id': '011_066_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بما کن گوشہ چشمی کہ در شرق | مسلمانی ز ما بیچارہ تر نیست' + - 'lang': 'en' + 'text': 'No cosy nook yet for us in the East, | So broke like a Muslim there is no beast.' + 'notes': + - 'phrase': 'broke' + 'meaning': ' viz, helpless; poor.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_067.yaml b/data/github_iqbal_demystified/poems/011/011_067.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1447e55cf8390c2a3833d0b4467b84153fe4708c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_067.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_067' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ گویم زان فقیری دردمندی" +- 'lang': 'en' + 'text': 'IX-IV' +'description': [] +'sher': +- 'id': '011_067_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم زان فقیری دردمندی | مسلمانی بہ گوھر ارجمندی' + - 'lang': 'en' + 'text': 'As such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.' + 'notes': + - 'phrase': 'soul,' + 'meaning': ' Iqbal says, "As such I say to a poor (meek) ruthful man among the mystics-A Faqir is not actually poor but a voluntary-poor, leads a life like a poor fellow, who actually likes to help the poor to remove their poverty". Where Iqbal says ''A poor man'' he means the same. There is no equivalent word to convey this sense in English language as I understand. His ''Faqir'' is not a beggar nor a mendicant, but a man who hikes to distribute every penny to the poor.' + 'occurrence': !!int '1' +- 'id': '011_067_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا این سخت جان را یار بادا | کہ افتاد است از بام بلندی' + - 'lang': 'en' + 'text': 'O God, help the man who leads a life hard, | Who fell from a summit, God be his ward.' diff --git a/data/github_iqbal_demystified/poems/011/011_068.yaml b/data/github_iqbal_demystified/poems/011/011_068.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4ece168f06e868df035feffeb4b07b7bab6b71ee --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_068.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_068' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چسان احوال او را بر لب آرم' +- 'lang': 'en' + 'text': 'IX-V' +'description': [] +'sher': +- 'id': '011_068_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان احوال او را بر لب آرم | تو می بینی نہان و آشکارم' + - 'lang': 'en' + 'text': 'A friend’s hidden life how can I reveal, | You know what we talk and what we conceal.' +- 'id': '011_068_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز روداد دو صد سالش ہمین بس | کہ دل چون کندہ قصاب دارم' + - 'lang': 'en' + 'text': 'Two hundred years’ tale is enough to weep, | Like a butcher’s wood a heart I keep.' diff --git a/data/github_iqbal_demystified/poems/011/011_069.yaml b/data/github_iqbal_demystified/poems/011/011_069.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4b8f8d0e399da0e41588b614ce3366a792771de --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_069.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_069' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFہنوز این چرخ نیلی کج خرام است" +- 'lang': 'en' + 'text': 'IX-VI' +'description': [] +'sher': +- 'id': '011_069_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز این چرخ نیلی کج خرام است | ہنوز این کاروان دور از مقام است' + - 'lang': 'en' + 'text': 'The sky still going on a perverse course, | The car’avan is far off from its place.' + 'notes': + - 'phrase': 'sky' + 'meaning': ' The Persian poets, (so the Indo-Pakistani), always symbolise ''sky'' going on a perverse policy against the inhabitants of earth. As such literal translation was a necessity to enjoy the true sense.' + 'occurrence': !!int '1' +- 'id': '011_069_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز کار بی نظام او چہ گویم؟ | تو میدانی کہ ملت بی امام است' + - 'lang': 'en' + 'text': 'His wild goose chases I cannot endorse, | No leader they have to direct this race.' diff --git a/data/github_iqbal_demystified/poems/011/011_070.yaml b/data/github_iqbal_demystified/poems/011/011_070.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2ac24c62e479de1039ac26644283bec1a829f2db --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_070.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_070' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نماند آن تاب و تب در خون نابش' +- 'lang': 'en' + 'text': 'IX-VII' +'description': [] +'sher': +- 'id': '011_070_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نماند آن تاب و تب در خون نابش | نروید لالہ از کشت خرابش' + - 'lang': 'en' + 'text': 'In his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.' +- 'id': '011_070_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیام او تہی چون کیسئہ او | بہ طاق خانہ ویران کتابش' + - 'lang': 'en' + 'text': 'He emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies.' diff --git a/data/github_iqbal_demystified/poems/011/011_071.yaml b/data/github_iqbal_demystified/poems/011/011_071.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a2aca39ea7c9a137f4ecdc87bcbf4a92b15b6dab --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_071.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_071' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دل خود را اسیر رنگ و بو کرد' +- 'lang': 'en' + 'text': 'IX-VIII' +'description': [] +'sher': +- 'id': '011_071_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل خود را اسیر رنگ و بو کرد | تہی از ذوق و شوق و آرزو کرد' + - 'lang': 'en' + 'text': 'He made his heart captive of pomp and show, | Bereft of love’s pleasures his longings go.' +- 'id': '011_071_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'صفیر شاہبازان کم شناسد | کہ گوشش با طنین پشہ خو کرد' + - 'lang': 'en' + 'text': 'The ‘whistling’ of ‘eagles’ he knew a few, | As nature of gnats his latent ears knew.' diff --git a/data/github_iqbal_demystified/poems/011/011_072.yaml b/data/github_iqbal_demystified/poems/011/011_072.yaml new file mode 100644 index 0000000000000000000000000000000000000000..189ef84dd14699dc0f3c2d98c82597fcc7e9227a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_072.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_072' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبروی او در دل ناگشاد" +- 'lang': 'en' + 'text': 'IX-IX' +'description': [] +'sher': +- 'id': '011_072_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروی او در دل ناگشاد | خودی اندر کف خاکش نزادہ' + - 'lang': 'en' + 'text': 'To him the heart’s door is not open yet, | No ego in his palm has born as yet.' + 'notes': + - 'phrase': 'palm' + 'meaning': ' Palm or dusty palm is not used in English. It is better to use ''heart'' in this place.' + 'occurrence': !!int '1' +- 'id': '011_072_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیر او تہی از بانگ تکبیر | حریم ذکر او از پا فتادہ' + - 'lang': 'en' + 'text': 'His conscience is empty from ‘Great God’ calls, | To ground have fallen his prayer’s four walls.' diff --git a/data/github_iqbal_demystified/poems/011/011_073.yaml b/data/github_iqbal_demystified/poems/011/011_073.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cab1007f37794b2bbbe4b4a2900b408a26328f11 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_073.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_073' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گریبان چاک و بی فکر رفو زیست' +- 'lang': 'en' + 'text': 'X-I' +'description': [] +'sher': +- 'id': '011_073_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریبان چاک و بی فکر رفو زیست | نمی دانم چسان بی آرزو زیست' + - 'lang': 'en' + 'text': 'His collar is torn, he cares no darn, | I know not a life, so bore, forlorn.' +- 'id': '011_073_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیب اوست مرگ ناتمامی | مسلمانی کہ بی ’’اللہ ہو‘‘ زیست' + - 'lang': 'en' + 'text': 'To him is destined, a death so dry, | Fie a Muslim’s life, sans ‘Allah Hoo’ cry.' diff --git a/data/github_iqbal_demystified/poems/011/011_074.yaml b/data/github_iqbal_demystified/poems/011/011_074.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b10dbc811203aebfe14cfbe5d3029fc579166c0d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_074.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_074' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حق آن دہ کہ ’’ مسکین و اسیر‘‘ است' +- 'lang': 'en' + 'text': 'X-II' +'description': [] +'sher': +- 'id': '011_074_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حق آن دہ کہ ’’ مسکین و اسیر‘‘ است | فقیر و غیرت او دیر میر است' + - 'lang': 'en' + 'text': 'Give him his dues, of a captive and meek, | A beggar whose honour is since long dead.' +- 'id': '011_074_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروی او در میخانہ بستند | در این کشور مسلمان تشنہ میر است' + - 'lang': 'en' + 'text': 'The doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed.' diff --git a/data/github_iqbal_demystified/poems/011/011_075.yaml b/data/github_iqbal_demystified/poems/011/011_075.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7f5dc901c901f4455cd8e882957e61bd0518f135 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_075.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_075' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدگر پاکیزہ کن آب و گل او" +- 'lang': 'en' + 'text': 'X-III' +'description': [] +'sher': +- 'id': '011_075_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر پاکیزہ کن آب و گل او | جہانی آفرین اندر دل او' + - 'lang': 'en' + 'text': 'Refine his morals and life once more, | Infuse a world new in his heart’s core.' +- 'id': '011_075_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہوا تیز و بدامانش دو صد چاک | بیندیش از چراغ بسمل او' + - 'lang': 'en' + 'text': 'From violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn.' diff --git a/data/github_iqbal_demystified/poems/011/011_076.yaml b/data/github_iqbal_demystified/poems/011/011_076.yaml new file mode 100644 index 0000000000000000000000000000000000000000..15e39a5bc301fc62e91f603fd16c09417324729f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_076.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_076' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عروس زندگی در خلوتش غیر' +- 'lang': 'en' + 'text': 'X-IV' +'description': [] +'sher': +- 'id': '011_076_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عروس زندگی در خلوتش غیر | کہ دارد در مقام نیستی سیر' + - 'lang': 'en' + 'text': 'The bride of life, in him is not his own, | She comes out then from limbe’s lover line.' +- 'id': '011_076_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنہکاریست پیش از مرگ در قبر | نکیرش از کلیسا ، منکر از دیر' + - 'lang': 'en' + 'text': 'Entombed before death like sinner in chain, | Torn among the angels of church and fane.' diff --git a/data/github_iqbal_demystified/poems/011/011_077.yaml b/data/github_iqbal_demystified/poems/011/011_077.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb957b0638f22101a50f3df2fe22860533f4b213 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_077.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_077' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ چشم او نہ نور و نی سرور است' +- 'lang': 'en' + 'text': 'X-V' +'description': [] +'sher': +- 'id': '011_077_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشم او نہ نور و نی سرور است | نہ دل در سینۂ او ناصبور است' + - 'lang': 'en' + 'text': 'His eyes are void of a glamour and glee, | No restive heart in his bosom I see.' +- 'id': '011_077_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا آن امتے را یار بادا | کہ مرگ او ز جان بی حضور است' + - 'lang': 'en' + 'text': 'God be a friend of the unlucky race, | Who vanished from scene being out of His grace.' diff --git a/data/github_iqbal_demystified/poems/011/011_078.yaml b/data/github_iqbal_demystified/poems/011/011_078.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e09bf95a1662fa3bc45741828d37f0bd3240cb62 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_078.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_078' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان زادہ و نامحرم مرگ' +- 'lang': 'en' + 'text': 'X-VI' +'description': [] +'sher': +- 'id': '011_078_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان زادہ و نامحرم مرگ | ز بیم مرگ لرزان تا دم مرگ' + - 'lang': 'en' + 'text': 'Though born as Muslim yet knows not the death, | From fear of death shivers to his last breath' +- 'id': '011_078_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی در سینہ چاکش ندیدم | دم بگسستہ ئی بود و غم مرگ' + - 'lang': 'en' + 'text': 'I didn’t peep though through his bosom’s slit | The fear of death has weaken’d his grit.' diff --git a/data/github_iqbal_demystified/poems/011/011_079.yaml b/data/github_iqbal_demystified/poems/011/011_079.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ffdc3c9d9c4852ac4b052afd5801bc4df0569c02 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_079.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_079' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ملوکیت سراپا شیشہ بازی است' +- 'lang': 'en' + 'text': 'XI-I' +'description': [] +'sher': +- 'id': '011_079_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملوکیت سراپا شیشہ بازی است | ازو ایمن نہ رومی نی حجازی است' + - 'lang': 'en' + 'text': 'The kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.' +- 'id': '011_079_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور تو غم یاران بگویم | بہ امیدی کہ وقت دل نوازی است' + - 'lang': 'en' + 'text': 'The sufferings of friends I say not to thee, | In hope thy solace would make me happy.' diff --git a/data/github_iqbal_demystified/poems/011/011_080.yaml b/data/github_iqbal_demystified/poems/011/011_080.yaml new file mode 100644 index 0000000000000000000000000000000000000000..99729e276c388254043925b47fd18e79ee844472 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_080.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_080' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تن مرد مسلمان پایدار است' +- 'lang': 'en' + 'text': 'XI-II' +'description': [] +'sher': +- 'id': '011_080_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن مرد مسلمان پایدار است | بنای پیکر او استوار است' + - 'lang': 'en' + 'text': 'A Muslim’s stuff has a life long stay, | His lay out stands on a powerful clay.' +- 'id': '011_080_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طبیب نکتہ رس دید از نگاہش | خودی اندر وجودش رعشہ دار است' + - 'lang': 'en' + 'text': 'O wise critique see him from his view, | The ‘Ego’ in him now shakes all through.' diff --git a/data/github_iqbal_demystified/poems/011/011_081.yaml b/data/github_iqbal_demystified/poems/011/011_081.yaml new file mode 100644 index 0000000000000000000000000000000000000000..009a53757f1b255db5834372cd898a764a138530 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_081.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_081' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان شرمسار از بی کلاہی است' +- 'lang': 'en' + 'text': 'XI-III' +'description': [] +'sher': +- 'id': '011_081_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان شرمسار از بی کلاہی است | کہ دینش مرد و فقرش خانقاہی است' + - 'lang': 'en' + 'text': 'Ashamed is Muslim for losing his State, | His dead faith is haunting some hermits great.' +- 'id': '011_081_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو دانی در جہان میراث ما چیست؟ | گلیمی از قماش پادشاہی است' + - 'lang': 'en' + 'text': 'You know their bequest and forefather’s line, | He holds his ‘blanket’ as a kingship sign.' diff --git a/data/github_iqbal_demystified/poems/011/011_082.yaml b/data/github_iqbal_demystified/poems/011/011_082.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6dcc622a91edb60fb74a0c66ca0a86d7fb57af32 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_082.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_082' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مپرس از من کہ احوالش چسان است' +- 'lang': 'en' + 'text': 'XI-IV' +'description': [] +'sher': +- 'id': '011_082_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از من کہ احوالش چسان است | زمینش بدگہر چون آسمان است' + - 'lang': 'en' + 'text': 'Ask me not of his present day lot, | As if, earth and sky have made a plot,' +- 'id': '011_082_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بر آن مرغی کہ پروردی بہ انجیر | تلاش دانہ در صحرا گران است' + - 'lang': 'en' + 'text': 'To bird who was reared on fruits of fig, | The grains’ search in deserts a problem big.' diff --git a/data/github_iqbal_demystified/poems/011/011_083.yaml b/data/github_iqbal_demystified/poems/011/011_083.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e5ff9a03366aabd25fc0ab15b57e2aadc19d6cb0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_083.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_083' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ چشمش وانمودم زندگی را' +- 'lang': 'en' + 'text': 'XI-V' +'description': [] +'sher': +- 'id': '011_083_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشمش وانمودم زندگی را | گشودم نکتہ فردا و دی را' + - 'lang': 'en' + 'text': 'I have scanned the whole world through his eye, | So past and future tips I would untie.' +- 'id': '011_083_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'توان اسرار جانرا فاش تر گفت | بدہ نطق عرب این اعجمی را' + - 'lang': 'en' + 'text': 'Thus ope more and more life’s secret tips, | Give the Arab’s tone on this Ajmi’s1 lips.' diff --git a/data/github_iqbal_demystified/poems/011/011_084.yaml b/data/github_iqbal_demystified/poems/011/011_084.yaml new file mode 100644 index 0000000000000000000000000000000000000000..38ee06c902bba2d15d335677f8d8c9fe6e501a68 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_084.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_084' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان گرچہ بی خیل و سپاہی است' +- 'lang': 'en' + 'text': 'XI-VI' +'description': [] +'sher': +- 'id': '011_084_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان گرچہ بی خیل و سپاہی است | ضمیر او ضمیر پادشاہی است' + - 'lang': 'en' + 'text': 'The Muslims have raised no armament wings, | His conscience is yet like conscience of kings.' +- 'id': '011_084_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر او را مقامش باز بخشند | جمال او جلال بی پناہی است' + - 'lang': 'en' + 'text': 'If he gets back his status again, | Through his beauty his grandeur would reign.' diff --git a/data/github_iqbal_demystified/poems/011/011_085.yaml b/data/github_iqbal_demystified/poems/011/011_085.yaml new file mode 100644 index 0000000000000000000000000000000000000000..03405c97448d822231bbaa95c058a3b6d6c9963c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_085.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_085' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمتاع شیخ اساطیر کہن بود" +- 'lang': 'en' + 'text': 'XI-VII' +'description': [] +'sher': +- 'id': '011_085_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'متاع شیخ اساطیر کہن بود | حدیث او ہمہ تخمین و ظن بود' + - 'lang': 'en' + 'text': 'The assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.' + 'notes': + - 'phrase': 'Sheikh' + 'meaning': ' Assets of Sheikh viz, the canonist, who issues rescripts on doctrinal points.' + 'occurrence': !!int '1' + - 'phrase': 'guess' + 'meaning': ' Zan; conjecture supposition.' + 'occurrence': !!int '1' +- 'id': '011_085_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز اسلام او زنار دار است | حرم چون دیر بود او برہمن بود' + - 'lang': 'en' + 'text': 'He holds faith yet like a Hindu’s thread , | His mosque thus sways in a temple’s stead.' + 'notes': + - 'phrase': 'thread' + 'meaning': ' Hindu''s thread; as worn by Brehmans like rosary of Muslims and Christians is called a Jan''a Ou: in Hindi and Sanskrit.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_086.yaml b/data/github_iqbal_demystified/poems/011/011_086.yaml new file mode 100644 index 0000000000000000000000000000000000000000..85586fbbc4d2378c35d0f76d77125f1983c0aeb5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_086.yaml @@ -0,0 +1,38 @@ +--- +'id': '011_086' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدگرگون کرد لادینی جھان را" +- 'lang': 'en' + 'text': 'XI-VIII' +'description': [] +'sher': +- 'id': '011_086_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگرگون کرد لادینی جھان را | ز آثار بدن گفتند جان را' + - 'lang': 'en' + 'text': 'He brought a total change in faithless world, | They say, “body is a track for life’s bird ”' + 'notes': + - 'phrase': 'say,' + 'meaning': ' They say. viz, the scientists.' + 'occurrence': !!int '1' + - 'phrase': 'bird' + 'meaning': ' Life''s bird; soul.' + 'occurrence': !!int '1' +- 'id': '011_086_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن فقری کہ با صدیق دادی | بشورے آور این آسودہ جان را' + - 'lang': 'en' + 'text': 'With ‘faqr’ thou destined to the Siddiq’s part, | May fill a new thrill to this ease loving heart.' + 'notes': + - 'phrase': '‘faqr’' + 'meaning': ' Faqr; Ascetic nature (not poverty), a love of simple life.' + 'occurrence': !!int '1' + - 'phrase': 'Siddiq’s' + 'meaning': ' Siddiq Hazrat Abu Bakr as-Siddiq.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_087.yaml b/data/github_iqbal_demystified/poems/011/011_087.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ec71af112948444864135558069473a4759b3db5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_087.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_087' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرم از دیر گیرد رنگ و بوئی" +- 'lang': 'en' + 'text': 'XI-IX' +'description': [] +'sher': +- 'id': '011_087_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم از دیر گیرد رنگ و بوئی | بت ما پیرک ژولیدہ موئی' + - 'lang': 'en' + 'text': 'From fane gets Harem its grandeur and glare, | My ‘idol’ is a ‘pir’ with curly hair.' + 'notes': + - 'phrase': '‘pir’' + 'meaning': ' Pirak, a ''pir'' contemptuously; viz, my guide is a ''pir''.' + 'occurrence': !!int '1' +- 'id': '011_087_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیابی در بر ما تیرہ بختان | دلی روشن ز نور آرزوئی' + - 'lang': 'en' + 'text': 'None ill-starred came in my bosom’s frame, | Being lit up with light of his hopeful flame.' + 'notes': + - 'phrase': 'flame.' + 'meaning': ' His hopeful flame; of the Prophet (Salam)' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_088.yaml b/data/github_iqbal_demystified/poems/011/011_088.yaml new file mode 100644 index 0000000000000000000000000000000000000000..293d1b87b8686559afe4381825bc042f3d74567c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_088.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_088' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفقیران تا بہ مسجد صف کشیدند" +- 'lang': 'en' + 'text': 'XI-X' +'description': [] +'sher': +- 'id': '011_088_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقیران تا بہ مسجد صف کشیدند | گریبان شہنشاہان دریدند' + - 'lang': 'en' + 'text': 'As long in mosque the poor kept a row, | They tore the emperors collars he' + 'notes': + - 'phrase': 'row,' + 'meaning': ' A row or rows of five time prayers.' + 'occurrence': !!int '1' +- 'id': '011_088_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو آن آتش درون سینہ افسرد | مسلمانان بہ درگاہان خزیدند' + - 'lang': 'en' + 'text': 'That fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.' + 'notes': + - 'phrase': 'roll.' + 'meaning': ' To roll around.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_089.yaml b/data/github_iqbal_demystified/poems/011/011_089.yaml new file mode 100644 index 0000000000000000000000000000000000000000..520eeb0dae49fe9b96c8fbcefdde21993aa889e7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_089.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_089' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمانان بہ خویشان در ستیزند' +- 'lang': 'en' + 'text': 'XI-XI' +'description': [] +'sher': +- 'id': '011_089_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانان بہ خویشان در ستیزند | بجز نقش دوئے بر دل نریزند' + - 'lang': 'en' + 'text': 'The Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.' +- 'id': '011_089_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بنالند از کسی خشتی بگیرد | از آن مسجد کہ خود از وی گریزند' + - 'lang': 'en' + 'text': 'If you take a brick they raise cry and hue, | A mosque from which they are fleeing all through.' diff --git a/data/github_iqbal_demystified/poems/011/011_090.yaml b/data/github_iqbal_demystified/poems/011/011_090.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0a4ce67559089d9b0acae0e0df741f807e9a9d8e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_090.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_090' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجبین را پیش غیر اللہ سودیم" +- 'lang': 'en' + 'text': 'XI-XII' +'description': [] +'sher': +- 'id': '011_090_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جبین را پیش غیر اللہ سودیم | چو گبران در حضور او سرودیم' + - 'lang': 'en' + 'text': 'To others than God we touch our brows, | And sing like Guibers in round about rows.' + 'notes': + - 'phrase': 'Guibers' + 'meaning': ' Guibers; a fire worshipper, followers of Zoroaster, who was also a Prophet, most probably' + 'occurrence': !!int '1' +- 'id': '011_090_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ننالم از کسی می نالم از خویش | کہ ما شایان شان تو نبودیم' + - 'lang': 'en' + 'text': 'I weep not on else, I weep on me, | We are not fit for honours of thee.' + 'notes': + - 'phrase': 'me,' + 'meaning': ' on myself.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_091.yaml b/data/github_iqbal_demystified/poems/011/011_091.yaml new file mode 100644 index 0000000000000000000000000000000000000000..064fb8d857841ffb6b0957962b6574c42051531c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_091.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_091' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدست می کشان خالی ایاغ است" +- 'lang': 'en' + 'text': 'XI-XIII' +'description': [] +'sher': +- 'id': '011_091_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدست می کشان خالی ایاغ است | کہ ساقی را بہ بزم من فراغ است' + - 'lang': 'en' + 'text': 'In the hands of drinkers the empty glass, | My party’s bearer is jobless alas.' +- 'id': '011_091_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ دارم درون سینہ آہی | کہ اصل او ز دود آن چراغ است' + - 'lang': 'en' + 'text': 'I keep an eye on sigh’s inner seat, | Whose source are the fumes of that lamp’s heat.' diff --git a/data/github_iqbal_demystified/poems/011/011_092.yaml b/data/github_iqbal_demystified/poems/011/011_092.yaml new file mode 100644 index 0000000000000000000000000000000000000000..88bb69525d9279602b7df7e11d968479a4a6bf73 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_092.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_092' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سبوی خانقاہان خالی از می' +- 'lang': 'en' + 'text': 'XI-XIV' +'description': [] +'sher': +- 'id': '011_092_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سبوی خانقاہان خالی از می | کند مکتب رہ طی کردہ را طی' + - 'lang': 'en' + 'text': 'The synagogues bottles are void of wine, | Where teachers are the pupils of that line.' +- 'id': '011_092_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز بزم شاعران افسردہ رفتم | نواہا مردہ بیرون افتد از نی' + - 'lang': 'en' + 'text': 'The poets group I left with tears, | Their fifes and flutes are dead on ears.' diff --git a/data/github_iqbal_demystified/poems/011/011_093.yaml b/data/github_iqbal_demystified/poems/011/011_093.yaml new file mode 100644 index 0000000000000000000000000000000000000000..89ea65c7fea6e62f8bf17eaea2e9dc864e85ca2d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_093.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_093' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمانم غریب ہر دیارم' +- 'lang': 'en' + 'text': 'XI-XV' +'description': [] +'sher': +- 'id': '011_093_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانم غریب ہر دیارم | کہ با این خاکدان کاری ندارم' + - 'lang': 'en' + 'text': 'The Muslims are foreigns on every land, | Are looked on this earth like a useless band.' +- 'id': '011_093_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ این بی طاقتی در پیچ و تابم | کہ من دیگر بہ غیر اللہ دچارم' + - 'lang': 'en' + 'text': 'Though powerless still I twist and twine, | I face the godless in every line.' diff --git a/data/github_iqbal_demystified/poems/011/011_094.yaml b/data/github_iqbal_demystified/poems/011/011_094.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4736ba8c7a507fab878d1b612592dd7402c5c99b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_094.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_094' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ آن بالی کہ بخشیدی ، پریدم' +- 'lang': 'en' + 'text': 'XI-XVI' +'description': [] +'sher': +- 'id': '011_094_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن بالی کہ بخشیدی ، پریدم | بہ سوز نغمہ ہای خود تپیدم' + - 'lang': 'en' + 'text': 'With wings you gave I judge and fly, | In heat of songs I burn and cry.' +- 'id': '011_094_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانے کہ مرگ از وی بلرزد | جہان گردیدم و او را ندیدم' + - 'lang': 'en' + 'text': 'A Muslim from whom shivers the death, | I found him not on whole earth’s breadth.' diff --git a/data/github_iqbal_demystified/poems/011/011_095.yaml b/data/github_iqbal_demystified/poems/011/011_095.yaml new file mode 100644 index 0000000000000000000000000000000000000000..902b6fcd5a4baaa7c5d1d4578ce89220d0eade00 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_095.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_095' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'شبی پیش خدا بگریستم زار' +- 'lang': 'en' + 'text': 'XI-XVII' +'description': [] +'sher': +- 'id': '011_095_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شبی پیش خدا بگریستم زار | مسلمانان چرا زارند و خوارند' + - 'lang': 'en' + 'text': 'At night before Lord I often cry, | Why Moslems are aimed for curse of sky.' +- 'id': '011_095_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندا آمد ، نمیدانی کہ این قوم | دلی دارند و محبوبی ندارند' + - 'lang': 'en' + 'text': 'A voice came then, “You know not this race, | Hold a heart yet know not lovers face.”' diff --git a/data/github_iqbal_demystified/poems/011/011_096.yaml b/data/github_iqbal_demystified/poems/011/011_096.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3751dac858e0ed1584c7201fbe7529aaf9902d47 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_096.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_096' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگویم از فرو فالی کہ بگذشت' +- 'lang': 'en' + 'text': 'XI-XVIII' +'description': [] +'sher': +- 'id': '011_096_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگویم از فرو فالی کہ بگذشت | چہ سود از شرح احوالی کہ بگذشت' + - 'lang': 'en' + 'text': 'I speak not now of the grandeur past. | No use to count now what did not last.’' +- 'id': '011_096_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چراغی داشتم در سینۂ خویش | فسرد اندر دو صد سالی کہ بگذشت' + - 'lang': 'en' + 'text': 'I keep a lamp lit in chest of mine, | In two hundred years we sapped its shine.' diff --git a/data/github_iqbal_demystified/poems/011/011_097.yaml b/data/github_iqbal_demystified/poems/011/011_097.yaml new file mode 100644 index 0000000000000000000000000000000000000000..cb01fd03d4d10796fe521b69503130421c6ef373 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_097.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_097' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگہبان حرم معمار دیر است' +- 'lang': 'en' + 'text': 'XI-XIX' +'description': [] +'sher': +- 'id': '011_097_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہبان حرم معمار دیر است | یقینش مردہ و چشمش بہ غیر است' + - 'lang': 'en' + 'text': 'The guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.' +- 'id': '011_097_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز انداز نگاہ او توان دید | کہ نومید از ہمہ اسباب خیر است' + - 'lang': 'en' + 'text': 'From his winking eyes it can be seen, | He is despaired of all godsend means.' diff --git a/data/github_iqbal_demystified/poems/011/011_098.yaml b/data/github_iqbal_demystified/poems/011/011_098.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f1b3550de808b9429f9ae10ccff6e519d50c857e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_098.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_098' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز سوز این فقیر رہ نشینی' +- 'lang': 'en' + 'text': 'XI-XX' +'description': [] +'sher': +- 'id': '011_098_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز سوز این فقیر رہ نشینی | بدہ او را ضمیر آتشینی' + - 'lang': 'en' + 'text': 'From this poor man’s flame, sitting on his way | Bid him fiery conscience, the least I say.' +- 'id': '011_098_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلش را روشن و پایندہ گردان | ز امیدی کہ زاید از یقینی' + - 'lang': 'en' + 'text': 'Kindle his heart for a-long-lasting light, | From man’s hopes his hopes be more bright.' diff --git a/data/github_iqbal_demystified/poems/011/011_099.yaml b/data/github_iqbal_demystified/poems/011/011_099.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f6bed87a209ea786890a12d95cbd6694713f3238 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_099.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_099' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گہی افتم گہی مستانہ خیزم' +- 'lang': 'en' + 'text': 'XI-XXI' +'description': [] +'sher': +- 'id': '011_099_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی افتم گہی مستانہ خیزم | چو خون بی تیغ و شمشیری بریزم' + - 'lang': 'en' + 'text': 'Like gallants I fall and rise again, | What a blood I shed sans sword-and cane.' +- 'id': '011_099_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ التفاتی بر سر بام | کہ من با عصر خویش اندر ستیزم' + - 'lang': 'en' + 'text': 'On every ones terrace now leans thy look, | For which a constant war I have to brook.' diff --git a/data/github_iqbal_demystified/poems/011/011_100.yaml b/data/github_iqbal_demystified/poems/011/011_100.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fcad047fa2136a3b54d94843186c0a63089a03ed --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_100.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_100' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مرا تنھائی و آہ و فغان بہ' +- 'lang': 'en' + 'text': 'XI-XXII' +'description': [] +'sher': +- 'id': '011_100_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا تنھائی و آہ و فغان بہ | سوی یثرب سفر بی کاروان بہ' + - 'lang': 'en' + 'text': 'Let me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.' +- 'id': '011_100_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کجا مکتب ، کجا میخانہ شوق | تو خود فرما مرا این بہ کہ آن بہ' + - 'lang': 'en' + 'text': 'How odd a college looks to pub of thrill, | Tell me is this better or that one still.' diff --git a/data/github_iqbal_demystified/poems/011/011_101.yaml b/data/github_iqbal_demystified/poems/011/011_101.yaml new file mode 100644 index 0000000000000000000000000000000000000000..be5fc6ba708d0645f8e65ff76751a242a6178380 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_101.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_101' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'پریدم در فضای دلپذیرش' +- 'lang': 'en' + 'text': 'XI-XXIII' +'description': [] +'sher': +- 'id': '011_101_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پریدم در فضای دلپذیرش | پرم تر گشت از ابر مطیرش' + - 'lang': 'en' + 'text': 'I fly in the airy lovelier space, | My wings are getting wet from clouds I face.' +- 'id': '011_101_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم تا در ضمیر من فرو رفت | سرودم آنچہ بود اندر ضمیرش' + - 'lang': 'en' + 'text': 'I found in my conscience the Harem’s mould, | Since on my conscience that song had a hold.' diff --git a/data/github_iqbal_demystified/poems/011/011_102.yaml b/data/github_iqbal_demystified/poems/011/011_102.yaml new file mode 100644 index 0000000000000000000000000000000000000000..61b5561ab1226421b0a2bda8fe6be21a5f0c9ba3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_102.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_102' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ آن رازی کہ گفتم پی نبردند' +- 'lang': 'en' + 'text': 'XI-XXIV' +'description': [] +'sher': +- 'id': '011_102_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن رازی کہ گفتم پی نبردند | ز شاخ نخل من خرما نخوردند' + - 'lang': 'en' + 'text': 'Of secret I’told, they paid no heed, | They ate no fruits of vintage they need.' +- 'id': '011_102_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من ای میر امم داد از تو خواہم | مرا یاران غزلخوانی شمردند' + - 'lang': 'en' + 'text': 'O nation’s chief do a justice to me, | As a writer of odes my friends call me.' diff --git a/data/github_iqbal_demystified/poems/011/011_103.yaml b/data/github_iqbal_demystified/poems/011/011_103.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2a7d010e46b4ca8acbcdcc58ded9c9c415a0b61e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_103.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_103' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہ شعر است اینکہ بر وی دل نہادم" +- 'lang': 'en' + 'text': 'XI-XXV' +'description': [] +'sher': +- 'id': '011_103_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ شعر است اینکہ بر وی دل نہادم | گرہ از رشتہء معنی گشادم' + - 'lang': 'en' + 'text': 'To stick it to bosom this verse aims not, | With gems of meanings I open the knot.' +- 'id': '011_103_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ امیدی کہ اکسیری زند عشق | مس این مفلسان را تاب دادم' + - 'lang': 'en' + 'text': 'With hope my passion would make it gold, | I temper their cuprum with heats manifold.' + 'notes': + - 'phrase': 'cuprum' + 'meaning': ' Cuprum; copper, here it means personality and thinking.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_104.yaml b/data/github_iqbal_demystified/poems/011/011_104.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ee20f91c3445ce034367faa00323fef2f9bc5381 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_104.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_104' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو گفتی از حیات جاودان گوی' +- 'lang': 'en' + 'text': 'XI-XXVI' +'description': [] +'sher': +- 'id': '011_104_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو گفتی از حیات جاودان گوی | بگوش مردہ ئی پیغام جان گوی' + - 'lang': 'en' + 'text': 'You bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.' +- 'id': '011_104_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی گویند این ناحق شناسان | کہ تاریخ وفات این و آن گوی' + - 'lang': 'en' + 'text': 'Those uncouth put me in a poet’s hat, | To write a death date of this man or that.' diff --git a/data/github_iqbal_demystified/poems/011/011_105.yaml b/data/github_iqbal_demystified/poems/011/011_105.yaml new file mode 100644 index 0000000000000000000000000000000000000000..94475face796ccef7e3c47527ed3981cb9e7cdf9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_105.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_105' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFرخم از درد پنھان زعفرانی" +- 'lang': 'en' + 'text': 'XI-XXVII' +'description': [] +'sher': +- 'id': '011_105_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'رخم از درد پنھان زعفرانی | تراود خون ز چشم ارغوانی' + - 'lang': 'en' + 'text': 'My face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.' + 'notes': + - 'phrase': 'arcane' + 'meaning': ' Arcane; hidden, known to chosen only; sec esoterics; hidden signs known by the few chosen (in mysticism)' + 'occurrence': !!int '1' +- 'id': '011_105_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سخن اندر گلوی من گرہ بست | تو احوال مرا ناگفتہ دانی' + - 'lang': 'en' + 'text': 'The speech chokes throat and forms a knot, | I can’t speak though you know my lot.' + 'notes': + - 'phrase': 'lot.' + 'meaning': ' Here Iqbal is picturising a phase of direct link of one''s heart with God, while talking in esoterics.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_106.yaml b/data/github_iqbal_demystified/poems/011/011_106.yaml new file mode 100644 index 0000000000000000000000000000000000000000..33a78927402add425ed1cb2088ef1213a49ce0c6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_106.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_106' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزبان ما غریبان از نگاہیست" +- 'lang': 'en' + 'text': 'XI-XXVIII' +'description': [] +'sher': +- 'id': '011_106_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زبان ما غریبان از نگاہیست | حدیث دردمندان اشک و آہیست' + - 'lang': 'en' + 'text': 'The meek utter hence of yonder glance, | Thus the ruthful dwell on sob’s parlance.' + 'notes': + - 'phrase': 'parlance.' + 'meaning': ' viz, in tears and sob''s language.' + 'occurrence': !!int '1' +- 'id': '011_106_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشادم چشم و بر بستم لب خویش | سخن اندر طریق ما گناہیست' + - 'lang': 'en' + 'text': 'We keep eyes ope and seal the lips, | In mystics code speech is a slip.' diff --git a/data/github_iqbal_demystified/poems/011/011_107.yaml b/data/github_iqbal_demystified/poems/011/011_107.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c7fef108ba79ce7bfa169302999c663e1e135502 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_107.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_107' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خودی دادم ز خود نامحرمی را' +- 'lang': 'en' + 'text': 'XI-XXIX' +'description': [] +'sher': +- 'id': '011_107_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی دادم ز خود نامحرمی را | گشادم در گل او زمزمی را' + - 'lang': 'en' + 'text': 'Those who knew not I preached them ego, | For them I e’er caused my fonts to flow.' +- 'id': '011_107_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ آن نالہء گرمے کہ از وی | بسوزم جز غم دین ہر غمی را' + - 'lang': 'en' + 'text': 'Bid me burning voice with whose sole flame, | All griefs are burnt save thy love’s sole aim.' diff --git a/data/github_iqbal_demystified/poems/011/011_108.yaml b/data/github_iqbal_demystified/poems/011/011_108.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42ce7dc8fb059464dabbf66b79fd990fed2e194a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_108.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_108' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدرون ما بجز دود نفس نیست" +- 'lang': 'en' + 'text': 'XI-XXX' +'description': [] +'sher': +- 'id': '011_108_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون ما بجز دود نفس نیست | بجز دست تو ما را دست رس نیست' + - 'lang': 'en' + 'text': 'What I hold in heart is grief and remorse. | Save thee I have no access and source.' + 'notes': + - 'phrase': 'remorse.' + 'meaning': ' The literal version of line. 1 and 2 is given below: [Save smoke of sighs we have nothing with us, Save thy own hand we have no access thus. Dud-i-Nafs; smoke of breath viz, sighs.]' + 'occurrence': !!int '1' +- 'id': '011_108_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر افسانہ غم با کہ گویم؟ | کہ اندر سینہ ہا غیر از تو کس نیست' + - 'lang': 'en' + 'text': 'My grief’s inner tale to whom I can tell, | You know in my bosom you only dwell.' diff --git a/data/github_iqbal_demystified/poems/011/011_109.yaml b/data/github_iqbal_demystified/poems/011/011_109.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4348ac94260663dd537f9df72840a422003ff11a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_109.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_109' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'غریبی دردمندی نی نوازی' +- 'lang': 'en' + 'text': 'XI-XXXI' +'description': [] +'sher': +- 'id': '011_109_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غریبی دردمندی نی نوازی | ز سوز نغمہء خود در گدازی' + - 'lang': 'en' + 'text': 'A poor, ruthfull flutist1 who taught love’s tone, | Is melting himself in heat of songs own.' +- 'id': '011_109_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میدانی چہ میجوید ، چہ خواہد | دلی از ھر دو عالم بی نیازی' + - 'lang': 'en' + 'text': 'You know what he seeks and what he wants, | Yet he needs not both the worlds in grant.' diff --git a/data/github_iqbal_demystified/poems/011/011_110.yaml b/data/github_iqbal_demystified/poems/011/011_110.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a738f2f8b41873176a21c1b0e4cde9610c1cfc71 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_110.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_110' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنم و رنگ از دم بادی نجویم" +- 'lang': 'en' + 'text': 'XI-XXXII' +'description': [] +'sher': +- 'id': '011_110_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نم و رنگ از دم بادی نجویم | ز فیض آفتاب تو بہ رویم' + - 'lang': 'en' + 'text': 'I seek not my vigour from morning air, | From thy Sun’s boon I seek my growth and care.' + 'notes': + - 'phrase': 'vigour' + 'meaning': ' Nam-o-rang; moist and colour, lustre, beauty, freshness and form, as such vigour covers this sense.' + 'occurrence': !!int '1' +- 'id': '011_110_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہم از مہ و پروین بلند است | سخن را بر مزاج کس نگویم' + - 'lang': 'en' + 'text': 'My glance goes higher than stars and moon, | I write not verses for some one’s boon.' diff --git a/data/github_iqbal_demystified/poems/011/011_111.yaml b/data/github_iqbal_demystified/poems/011/011_111.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7e1602c7303a4ef65b3f7f2f0ea3b049c837e421 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_111.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_111' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدر آن دریا کہ او را ساحلی نیست" +- 'lang': 'en' + 'text': 'XI-XXXIII' +'description': [] +'sher': +- 'id': '011_111_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در آن دریا کہ او را ساحلی نیست | دلیل عاشقان غیر از دلی نیست' + - 'lang': 'en' + 'text': 'I’am in a sea which has no coast side, | This heart is the lover’s path and guide.' + 'notes': + - 'phrase': 'path' + 'meaning': ' Dalil: path and guide.' + 'occurrence': !!int '1' +- 'id': '011_111_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو فرمودی رہ بطحا گرفتیم | وگرنہ جز تو ما را منزلی نیست' + - 'lang': 'en' + 'text': 'For thy sake at Mecca a halt I make, | If not my journey was for thy sake.' diff --git a/data/github_iqbal_demystified/poems/011/011_112.yaml b/data/github_iqbal_demystified/poems/011/011_112.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d32f9751e13b0cad7f68cae3fa51f319a551a9fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_112.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_112' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمران از در کہ مشتاق حضوریم" +- 'lang': 'en' + 'text': 'XI-XXXIV' +'description': [] +'sher': +- 'id': '011_112_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مران از در کہ مشتاق حضوریم | از آن دردی کہ دادی نا صبوریم' + - 'lang': 'en' + 'text': 'Drive not from door who are longing for thee, | We are getting restive from thy flame’s glee.' + 'notes': + - 'phrase': 'glee.' + 'meaning': 'The literal version of line 2 is given below: [''We can''t calm the pathos you gave with glee.'']' + 'occurrence': !!int '1' +- 'id': '011_112_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بفرما ہر چہ میخواہی بجز صبر | کہ ما از وی دو صد فرسنگ دوریم' + - 'lang': 'en' + 'text': 'So bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.' diff --git a/data/github_iqbal_demystified/poems/011/011_113.yaml b/data/github_iqbal_demystified/poems/011/011_113.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b0d4cb86d0ad735a5681a2744566c216c706278 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_113.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_113' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ افرنگی بتان دل باختم من" +- 'lang': 'en' + 'text': 'XI-XXXV' +'description': [] +'sher': +- 'id': '011_113_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ افرنگی بتان دل باختم من | ز تاب دیریان بگداختم من' + - 'lang': 'en' + 'text': 'On idols white my heart is sweet, | It melts in Tina’s glamour’s heat.' + 'notes': + - 'phrase': 'Tina’s' + 'meaning': ' Tina is a diminutive of Christina, a common name for a Christian girl, whose masculine gender is Christie, also a common name for a Christian. It was dim-cult to convey a true sense for Daeree of fane) in English, being a ''dichtomy'' of ''masita'' means one who belongs to mosque but he is not a maulvi. Similarly ''daeree'' means who belongs to fane, not necessarily a priest.' + 'occurrence': !!int '1' +- 'id': '011_113_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان از خویشتن بیگانہ بودم | چو دیدم خویش را نشناختم من' + - 'lang': 'en' + 'text': 'So alien to self I made of me, | I sought of my ‘self’ but did not see.' diff --git a/data/github_iqbal_demystified/poems/011/011_114.yaml b/data/github_iqbal_demystified/poems/011/011_114.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2be2360eb5a022946cd69b897bc74232a63935a8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_114.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_114' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمی از میخانۂ مغرب چشیدم" +- 'lang': 'en' + 'text': 'XI-XXXVI' +'description': [] +'sher': +- 'id': '011_114_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می از میخانۂ مغرب چشیدم | بجان من کہ درد سر خریدم' + - 'lang': 'en' + 'text': 'From Western taverns the wines I take, | I buy for my head a great headache.' + 'notes': + - 'phrase': 'wines' + 'meaning': ' The wines In Iqbal''s own terminology it means the culture and civilization of a nation.' + 'occurrence': !!int '1' +- 'id': '011_114_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشستم با نکویان فرنگے | از آن بے سوز تر روزی ندیدم' + - 'lang': 'en' + 'text': 'With the nobles of West I sat for days, | For me the worst days of my flameless stays.' + 'notes': + - 'phrase': 'flameless' + 'meaning': ' Flameless (be soz) which means without flame of love and taste. Its synonym could be emotionless (though not used in English language. Unsparing nonchalant (without warmth), cool un-enthusiastic, insipid (lifeless) do not convey the sense of flameless (be soz).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_115.yaml b/data/github_iqbal_demystified/poems/011/011_115.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0cc9a7a27a15463e440c33e535b2c20f69c20714 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_115.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_115' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفقیرم از تو خواھم ہر چہ خواہم" +- 'lang': 'en' + 'text': 'XI-XXXVII' +'description': [] +'sher': +- 'id': '011_115_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقیرم از تو خواھم ہر چہ خواہم | دل کوہی ، خراش از برگ کاہم' + - 'lang': 'en' + 'text': 'I seek from thy door, whatever I seek, | Bid a grass leaf to peel a “Mountain’s” peak.' + 'notes': + - 'phrase': 'leaf' + 'meaning': ' Grass leaf a poor man, to him (the poet).' + 'occurrence': !!int '1' + - 'phrase': '“Mountain’s”' + 'meaning': ' Mountain a big power.' + 'occurrence': !!int '1' +- 'id': '011_115_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا درس حکیمان درد سر داد | کہ من پروردۂ فیض نگاہم' + - 'lang': 'en' + 'text': 'To me logic gave a headache great, | But a glance changed all over my fate.' diff --git a/data/github_iqbal_demystified/poems/011/011_116.yaml b/data/github_iqbal_demystified/poems/011/011_116.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8e01de8e28500eeb665f41b8224357de087080bf --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_116.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_116' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نہ با ملا نہ با صوفی نشینم' +- 'lang': 'en' + 'text': 'XI-XXXVIII' +'description': [] +'sher': +- 'id': '011_116_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ با ملا نہ با صوفی نشینم | تو میدانی کہ من آنم ، نہ اینم' + - 'lang': 'en' + 'text': 'With ‘mullah’ or ‘Sufi’ I do not sit, | With this or that, you know I dont fit.' +- 'id': '011_116_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نویس ’’اللہ‘‘ بر لوح دل من | کہ ہم خود را ھم او را فاش بینم' + - 'lang': 'en' + 'text': 'Thus write the word Allah on my heart’s slate, | To see ‘Him’ and Self in a lucent state.' diff --git a/data/github_iqbal_demystified/poems/011/011_117.yaml b/data/github_iqbal_demystified/poems/011/011_117.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d70b74e99c941a951fb29fa68a2bd5eaa4108095 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_117.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_117' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل ملا گرفتار غمی نیست" +- 'lang': 'en' + 'text': 'XI-XXXIX' +'description': [] +'sher': +- 'id': '011_117_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ملا گرفتار غمی نیست | نگاہی ہست ، در چشمش نمی نیست' + - 'lang': 'en' + 'text': 'The ‘mullah’ never knows the pangs of grief, | No tears ever flow in his eyes and belief,' + 'notes': + - 'phrase': 'belief,' + 'meaning': ' Line 2 (Literal); His eyes thus lack a moist of the grief.' + 'occurrence': !!int '1' +- 'id': '011_117_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن بگریختم از مکتب او | کہ در ریگ حجازش زمزمی نیست' + - 'lang': 'en' + 'text': 'From his School of quacks I took to my heels, | The sounds of desert chants his dust can’t feel.' + 'notes': + - 'phrase': 'chants' + 'meaning': ' Zamzam Chant, here it means the sound of a chants of the caravans going to Holy land.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_118.yaml b/data/github_iqbal_demystified/poems/011/011_118.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2d75255afdb69e4b134b1bc4598b7f3064c1ab78 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_118.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_118' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سر منبر کلامش نیشدار است' +- 'lang': 'en' + 'text': 'XI-XL' +'description': [] +'sher': +- 'id': '011_118_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سر منبر کلامش نیشدار است | کہ او را صد کتاب اندر کنار است' + - 'lang': 'en' + 'text': 'On pulpit his address a venom of bile, | In arms, hundred books to cover his wile.' +- 'id': '011_118_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور تو من از خجلت نگفتم | ز خود پنھان و بر ما آشکار است' + - 'lang': 'en' + 'text': 'In thy ‘own House’ I talk not in shame, | By himself though hid I feel His flame.' diff --git a/data/github_iqbal_demystified/poems/011/011_119.yaml b/data/github_iqbal_demystified/poems/011/011_119.yaml new file mode 100644 index 0000000000000000000000000000000000000000..455431492e300242c390ee507acce50d1606747f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_119.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_119' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل صاحبدلان او برد یا من؟" +- 'lang': 'en' + 'text': 'XI-XLI' +'description': [] +'sher': +- 'id': '011_119_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل صاحبدلان او برد یا من؟ | پیام شوق او آورد یا من ؟' + - 'lang': 'en' + 'text': 'The heart of lucent hearts he took or I? | Thy message of love did he brought or I?' + 'notes': + - 'phrase': 'I?' + 'meaning': ' The underlying thought is given below in a verse: [Two shafts of envy are Mullah and I, Who took the right step did Mullah or I?] Here shaft means arrow or spear. (in figurative sense) as shafts of envy (or ridicule), means expressions of envy.' + 'occurrence': !!int '1' +- 'id': '011_119_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و ملا ز کیش دین دو تیریم | بفرما بر ہدف او خورد یا من؟' + - 'lang': 'en' + 'text': 'Two shafts of Deen’s quiver are ‘mullah’ and I, | Who took the right aim: did ‘mullah’ or I.' diff --git a/data/github_iqbal_demystified/poems/011/011_120.yaml b/data/github_iqbal_demystified/poems/011/011_120.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e79ce1a713e9c9c2649fec1ed7af588c1d0e1736 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_120.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_120' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFغریبم در میان محفل خویش" +- 'lang': 'en' + 'text': 'XI-XLII' +'description': [] +'sher': +- 'id': '011_120_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غریبم در میان محفل خویش | تو خود گو با کہ گویم مشکل خویش' + - 'lang': 'en' + 'text': 'An alien I am within my own race, | To whom I should take the ‘Issues’ I face.' +- 'id': '011_120_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن ترسم کہ پنہانم شود فاش | غم خود را نگویم با دل خویش' + - 'lang': 'en' + 'text': 'Those hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.' + 'notes': + - 'phrase': 'close.' + 'meaning': ' At last Iqbal feels that none is the friend of a man in this world save ''Allah'' alone. Iqbal explains this theme in another couplet. [To know this seeker everyone failed, To whom what he said, from where be hailed?]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_121.yaml b/data/github_iqbal_demystified/poems/011/011_121.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42c8b2866348915d88ca847fdb835c2ac7da21fc --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_121.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_121' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل خود را بدست کس ندادم" +- 'lang': 'en' + 'text': 'XI-XLIII' +'description': [] +'sher': +- 'id': '011_121_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل خود را بدست کس ندادم | گرہ از روی کار خود گشادم' + - 'lang': 'en' + 'text': 'For any one’s boon this heart owes not, | With my own hand I opened each tough knot.' +- 'id': '011_121_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ غیر اللہ کردم تکیہ یک بار | دو صد بار از مقام خود فتادم' + - 'lang': 'en' + 'text': 'I banked on else once save Allah’s grace, | I fell hundred times from self’s high place' + 'notes': + - 'phrase': 'place' + 'meaning': ' Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_122.yaml b/data/github_iqbal_demystified/poems/011/011_122.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8d26734c1bcba6590799fd03468eb7e7aa2a1777 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_122.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_122' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFہمان سوز جنون اندر سر من" +- 'lang': 'en' + 'text': 'XI-XLIV' +'description': [] +'sher': +- 'id': '011_122_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمان سوز جنون اندر سر من | ہمان ہنگامہ ہا اندر بر من' + - 'lang': 'en' + 'text': 'My craze still feels the same burning phase, | All the old passions are still ablaze.' +- 'id': '011_122_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز از جوش طوفانی کہ بگذشت | نیاسود است موج گوہر من' + - 'lang': 'en' + 'text': 'From impact of old storms which I feel still, | The waves of my pearls get a new storm’s thrill.' + 'notes': + - 'phrase': 'pearls' + 'meaning': ' Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_123.yaml b/data/github_iqbal_demystified/poems/011/011_123.yaml new file mode 100644 index 0000000000000000000000000000000000000000..56861fd821e2ef4060d32f662a5b3c1db0285b91 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_123.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_123' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہنوز این خاک دارای شرر ہست' +- 'lang': 'en' + 'text': 'XI-XLV' +'description': [] +'sher': +- 'id': '011_123_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز این خاک دارای شرر ہست | ہنوز این سینہ را آہ سحر ہست' + - 'lang': 'en' + 'text': 'This dust still feels His living flame, | To midnight sighs, the heart still claims.' +- 'id': '011_123_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجلی ریز بر چشمم کہ بینی | باین پیری مرا تاب نظر ہست' + - 'lang': 'en' + 'text': 'Cast Thy vision’s light so that I may see, | Though old I have courage to bear this glee.' diff --git a/data/github_iqbal_demystified/poems/011/011_124.yaml b/data/github_iqbal_demystified/poems/011/011_124.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ffc2a7c9ad476be8761f47c4732f9283c60e49ce --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_124.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_124' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگاہم زآنچہ بینم بی نیاز است' +- 'lang': 'en' + 'text': 'XI-XLVI' +'description': [] +'sher': +- 'id': '011_124_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہم زآنچہ بینم بی نیاز است | دل از سوز درونم در گداز است' + - 'lang': 'en' + 'text': 'My glance looks not the world’s hollow game, | The heart is melting from inner flame.' +- 'id': '011_124_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و این عصر بی اخلاص و بی سوز | بگو با من کہ آخر این چہ راز است؟' + - 'lang': 'en' + 'text': 'I am in this world which, lacks any flame, | Tell me after all what is the secret game?' diff --git a/data/github_iqbal_demystified/poems/011/011_125.yaml b/data/github_iqbal_demystified/poems/011/011_125.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a507eda951ebc22778e41a36d51214d3b18ccef --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_125.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_125' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرا در عصر بی سوز آفریدند" +- 'lang': 'en' + 'text': 'XI-XLVII' +'description': [] +'sher': +- 'id': '011_125_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا در عصر بی سوز آفریدند | بخاکم جان پر شوری دمیدند' + - 'lang': 'en' + 'text': 'I have been born in a flameless age, | In me nature kept a fire ablaze.' + 'notes': + - 'phrase': 'flameless' + 'meaning': ' In line 1, Iqbal has used the word ''flameless'' age in a metaphorical sense. It, however, means faithless.' + 'occurrence': !!int '1' +- 'id': '011_125_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو نخ در گردن من زندگانے | تو گوئی بر سر دارم کشیدند' + - 'lang': 'en' + 'text': 'The life in my neck is like a thread, | Say they are tighting this thread in my head.' + 'notes': + - 'phrase': 'head.' + 'meaning': ' Iqbal says Say they are dragging me on cross, (is the literal translation) viz, to kill me. Here he is asking the Prophet to tell this state to God as a passionate appeal of a lover.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_126.yaml b/data/github_iqbal_demystified/poems/011/011_126.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d9c9d29425f632337617b009f34300ebbacd5123 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_126.yaml @@ -0,0 +1,34 @@ +--- +'id': '011_126' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگیرد لالہ و گل رنگ و بویم" +- 'lang': 'en' + 'text': 'XI-XLVIII' +'description': [] +'sher': +- 'id': '011_126_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگیرد لالہ و گل رنگ و بویم | درون سینہ ام مرد آرزویم' + - 'lang': 'en' + 'text': 'The ‘rose and poppy’ lack my ‘scent and shade. | All yearnings have died in a bosom fade.' + 'notes': + - 'phrase': 'poppy’' + 'meaning': ' The ''rose'' and ''poppy'' (Gul-o-Lala) is an allusion, to members of his race.' + 'occurrence': !!int '1' + - 'phrase': 'shade.' + 'meaning': ' ''Scent and shade'', here it means my message. In his last days this thought was always pinching his heart that his nation treats him only as a poet. As such she is paying no attention to his message. As a last resort this lover of the Prophet is making this appeal to the Holy Prophet, which no doubt is the Qibla and Kaa''ba of each Muslim, against a background of the Political affairs between 1927-37.' + 'occurrence': !!int '1' + - 'phrase': 'fade.' + 'meaning': ' viz, faded' + 'occurrence': !!int '1' +- 'id': '011_126_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم پنہان بحرف اندر نگجند | اگر گنجد چہ گویم با کہ گویم' + - 'lang': 'en' + 'text': 'In words, the grief hidden cannot contain, | If so, what to say, to whom to explain?' diff --git a/data/github_iqbal_demystified/poems/011/011_127.yaml b/data/github_iqbal_demystified/poems/011/011_127.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8b78a62d1b99fec53c761b66ed23fe089dfdc591 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_127.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_127' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمن اندر مشرق و مغرب غریبم" +- 'lang': 'en' + 'text': 'XI-XLVIX' +'description': [] +'sher': +- 'id': '011_127_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من اندر مشرق و مغرب غریبم | کہ از یاران محرم بی نصیبم' + - 'lang': 'en' + 'text': 'So alien I am in West and East, | No confidants true I have the least.' +- 'id': '011_127_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غم خود را بگویم با دل خویش | چہ معصومانہ غربت را فریبم' + - 'lang': 'en' + 'text': 'To heart I’m telling my sorrowful mood, | To cheat my solitude, like child I brood.' + 'notes': + - 'phrase': 'brood.' + 'meaning': ' This is Iqbal''s soliloquy to himself, when he is feeling himself alone without alter egos (friends) to have a tete-a-tete talk. Here alien means lonely. (Soliloquy; talk to one''s self.)' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_128.yaml b/data/github_iqbal_demystified/poems/011/011_128.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aac18e9947ac9464b033e3713665fd58d3f0e111 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_128.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_128' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFطلسم علم حاضر را شکستم" +- 'lang': 'en' + 'text': 'XI-L' +'description': [] +'sher': +- 'id': '011_128_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'طلسم علم حاضر را شکستم | ربودم دانہ و دامش گسستم' + - 'lang': 'en' + 'text': 'I broke the magic of the modern age, | I pounced on the grains and broke the trap cage.' +- 'id': '011_128_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا داند کہ مانند براہیم | بہ نار او چہ بے پروا نشستم' + - 'lang': 'en' + 'text': 'The God knows that in the Abram’s wake, | How fearless I sat in that fire’s stake.' + 'notes': + - 'phrase': 'stake.' + 'meaning': ' Abraham or Abram, dim; Abe; (for lbrahim). Stake, a post to which a person was tied, in olden days before being burned to death as a punishment for heresy.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_129.yaml b/data/github_iqbal_demystified/poems/011/011_129.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78d746539666245ecfb62ca1315157579f65e9e2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_129.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_129' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ چشم من نگہ آوردۂ تست" +- 'lang': 'en' + 'text': 'XI-LI' +'description': [] +'sher': +- 'id': '011_129_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ چشم من نگہ آوردۂ تست | فروغ ’’لاالہ‘‘ آوردۂ تست' + - 'lang': 'en' + 'text': 'You have lit up my eyes with an insight, | To thee owes hence, the Lailah’s light,' +- 'id': '011_129_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دچارم کن بہ صبح ’’من ٓرآنی‘‘ | شبم را تاب مہ آوردۂ تست' + - 'lang': 'en' + 'text': 'Bring a Dawn for me, with Thy Vision’s Scene, | My night gets thy light, like moonlight sheen.' + 'notes': + - 'phrase': 'sheen.' + 'meaning': ' The origin of the Prophet''s being owes to the light (noor) of God. Noor means ''Shine and Sheen'', fire in the distance bloom, blossom, light, God''s enlightenment. Thus every Prophet has a peculiar ''floor'' of Allah which can he seen from earth to heaven when God wishes so. There is a Hadith of Allah''s Prophet Whosoever saw me he saw the Almighty.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_130.yaml b/data/github_iqbal_demystified/poems/011/011_130.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dae0b9ffa3454b18b689bd85eee296787f27f303 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_130.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_130' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو خود را در کنار خود کشیدم" +- 'lang': 'en' + 'text': 'XI-LII' +'description': [] +'sher': +- 'id': '011_130_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو خود را در کنار خود کشیدم | بہ نور تو مقام خویش دیدم' + - 'lang': 'en' + 'text': 'When I pressed myself in my own embrace, | Then I saw my place with thy light’s grace.' +- 'id': '011_130_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین دیر از نوای صبحگاہی | جہان عشق و مستی آفریدم' + - 'lang': 'en' + 'text': 'In this fane old with the morning tears mere, | A world of love and daze lo I cause here.' + 'notes': + - 'phrase': 'here.' + 'meaning': 'The essence of line 1 and 2 is given in a verse of Iqbal whose translation (by me) has been published in the Pakistan Review of April, 1966, is given below: [Through a reverie of thy soul, Find the Secret of the-world-whole. Either you, take me on thy side ]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_131.yaml b/data/github_iqbal_demystified/poems/011/011_131.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2820ba01e4ba9592d1f212389a6900f20d1d2c6f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_131.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_131' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدرین عالم بہشت خرمی ہست" +- 'lang': 'en' + 'text': 'XI-LIII' +'description': [] +'sher': +- 'id': '011_131_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین عالم بہشت خرمی ہست | بشاخ او ز اشک من نمی ہست' + - 'lang': 'en' + 'text': 'The world has charms like paradise true; | My tears give a moist to the shoots too.' +- 'id': '011_131_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیب او ہنوز آن ہای و ہو نیست | کہ او در انتظار آدمی ہست' + - 'lang': 'en' + 'text': 'She lacks to her part that cry and hue, | She’s looking for a man for guidance true.' + 'notes': + - 'phrase': 'true.' + 'meaning': ' Basic thought: The nation is not in a position to cause a revolution in this world. She is too weak for any important activity (for a cataclysmic change).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_132.yaml b/data/github_iqbal_demystified/poems/011/011_132.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f5eb0b0a955aed72f65f8b8777448d0c75d7f309 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_132.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_132' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدہ او را جوان پاکبازی" +- 'lang': 'en' + 'text': 'XI-LIV' +'description': [] +'sher': +- 'id': '011_132_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ او را جوان پاکبازی | سرورش از شراب خانہ سازی' + - 'lang': 'en' + 'text': 'Bid him O lord! a holy man’s lead, | Who is proud of his ‘home made wine’s need.' + 'notes': + - 'phrase': 'need.' + 'meaning': ' Home made wine In Iqbal''s own terminology this term applies to Islamic traditions, culture and civilization.' + 'occurrence': !!int '1' +- 'id': '011_132_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قوی بازوی او مانند حیدر | دل او از دو گیتی بی نیازی' + - 'lang': 'en' + 'text': 'Like Hyder, the Lion whose arms are strong, | For both world’s wealth he would never long.' diff --git a/data/github_iqbal_demystified/poems/011/011_133.yaml b/data/github_iqbal_demystified/poems/011/011_133.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ace85089da41758031a879c3f56182aa6fd43038 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_133.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_133' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بیا ساقی بگردان جام می را' +- 'lang': 'en' + 'text': 'XI-LV' +'description': [] +'sher': +- 'id': '011_133_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا ساقی بگردان جام می را | ز می سوزندہ تر کن سوز نے را' + - 'lang': 'en' + 'text': 'Move around O bearer! the wine cup’s course, | From wine give the flute further burning force.' +- 'id': '011_133_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر آن دل بنہ در سینۂ من | کہ پیچم پنجۂ کاؤس و کی را' + - 'lang': 'en' + 'text': 'Bid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line.' diff --git a/data/github_iqbal_demystified/poems/011/011_134.yaml b/data/github_iqbal_demystified/poems/011/011_134.yaml new file mode 100644 index 0000000000000000000000000000000000000000..57b1335bed0687270ebc91f57355673ff1ce80f5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_134.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_134' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہان از عشق و عشق از سینہ تست' +- 'lang': 'en' + 'text': 'XI-LVI' +'description': [] +'sher': +- 'id': '011_134_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان از عشق و عشق از سینہ تست | سرورش از می دیرینۂ تست' + - 'lang': 'en' + 'text': 'For love the world came from thee the love’s flame, | In love the hidden joy thy old wine’s game.' +- 'id': '011_134_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز این چیزی نمیدانم ز جبریل | کہ او یک جوہر از آئینۂ تست' + - 'lang': 'en' + 'text': 'I know only one thing from the Gabe’s tune, | That he took his glamour from thy moon’s boon.' diff --git a/data/github_iqbal_demystified/poems/011/011_135.yaml b/data/github_iqbal_demystified/poems/011/011_135.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2b6e631c6880c5635d25c5083a9c0da5fe9d5182 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_135.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_135' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرا این سوز از فیض دم تست" +- 'lang': 'en' + 'text': 'XI-LVII' +'description': [] +'sher': +- 'id': '011_135_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا این سوز از فیض دم تست | بہ تاکم موج می از زمزم تست' + - 'lang': 'en' + 'text': 'To me this burning a boon of thy glow, | Thy font’s wine is waving in my vine so.' +- 'id': '011_135_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خجل ملک جم از درویشی من | کہ دل در سینۂ من محرم تست' + - 'lang': 'en' + 'text': 'In shame the Join’s realm to my content bows, | With thee as my heart had tete-a-tete close.' + 'notes': + - 'phrase': 'close.' + 'meaning': ' The underlying thought Iqbal says in a verse in Bal-e-Jibreel: [The Jum feels small at my content''s fame, As my heart is beating in thy love''s flame. To Dara and Eck that dervesh is great, In want who can keep a lion''s pluck and trait. ]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_136.yaml b/data/github_iqbal_demystified/poems/011/011_136.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36c08eed654b4a95958e6a2b8d7e800c37b58bf5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_136.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_136' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدرین بتخانہ دل با کس نبستم" +- 'lang': 'en' + 'text': 'XI-LVIII' +'description': [] +'sher': +- 'id': '011_136_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین بتخانہ دل با کس نبستم | ولیکن از مقام خود گسستم' + - 'lang': 'en' + 'text': 'This heart, I tied not with aught in this fane, | I lost self’s place in my own eye’s pane.' +- 'id': '011_136_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من امروز میخواھد سجودی | خداوندی کہ دی او را شکستم' + - 'lang': 'en' + 'text': 'Now he is looking for my ‘bows’ today, | On whom I was ruling just the last day.' + 'notes': + - 'phrase': 'day.' + 'meaning': ' Line 3 and 4 (Literal): [That idol seeks now my kowtows today, To whom I had broken just the last day.]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_137.yaml b/data/github_iqbal_demystified/poems/011/011_137.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e7c0b399ba98a420414970be8325bc954db03f0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_137.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_137' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدمید آن لالہ از مشت غبارم" +- 'lang': 'en' + 'text': 'XI-LIX' +'description': [] +'sher': +- 'id': '011_137_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمید آن لالہ از مشت غبارم | کہ خونش می تراود از کنارم' + - 'lang': 'en' + 'text': 'Grow that poppy from the dust of mine, | Whose blood is dripping from my heart’s line.' + 'notes': + - 'phrase': 'poppy' + 'meaning': ' Here poppy mean a lover''s heart in Iqbal''s own terminology which he wants to present to his beloved in a plate' + 'occurrence': !!int '1' +- 'id': '011_137_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبولش کن ز راہ دلنوازی | کہ من غیر از دلی ، چیزی ندارم' + - 'lang': 'en' + 'text': 'This heart be received as a favour great, | I have no fine offer than heart in plate.' diff --git a/data/github_iqbal_demystified/poems/011/011_138.yaml b/data/github_iqbal_demystified/poems/011/011_138.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b54082bd756b6cffaeec8719447e67533ab77a42 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_138.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_138' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحضور ملت بیضا تپیدم" +- 'lang': 'en' + 'text': 'XI-LX' +'description': [] +'sher': +- 'id': '011_138_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور ملت بیضا تپیدم | نوای دل گدازی آفریدم' + - 'lang': 'en' + 'text': 'To my shining race I would love to groan, | With new melting thought full of moaning tone.' +- 'id': '011_138_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ادب گوید سخن را مختصر گوی | تپیدم ، آفریدم ، آرمیدم' + - 'lang': 'en' + 'text': 'The etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.' + 'notes': + - 'phrase': 'hence.' + 'meaning': ' The literal translation of line 2 is also very fine, viz. Line 2, I carve melting thoughts full of moaning tone. Line 4, means after all this I wish to die, I wish an eternal rest. This quatrain is a very good example of an impossible plain version called in Urdu and Persian a Sihl-i-mumtana (1. easy, 2. impossible, inaccessible). According to Webster''s Dictionary: Parlance (Archaic:) conversation esp parley or debate. 2. (not archaic), a style or manner of speaking or writing; language, idiom as a military parlance.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_139.yaml b/data/github_iqbal_demystified/poems/011/011_139.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0f9c3351de2d77ae65eb49f97d8768c30a30f06 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_139.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_139' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبصدق فطرت رندانہء من" +- 'lang': 'en' + 'text': 'XI-LXI' +'description': [] +'sher': +- 'id': '011_139_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بصدق فطرت رندانہء من | بسوز آہ بیتابانہ من' + - 'lang': 'en' + 'text': 'For the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.' +- 'id': '011_139_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ آن خاک را ابر بھاری | کہ در آغوش گیرد دانہء من' + - 'lang': 'en' + 'text': 'For them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.' + 'notes': + - 'phrase': 'grains.' + 'meaning': ' Line 3 (Literal) For that dust I pray for clouds of vernal rain.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_140.yaml b/data/github_iqbal_demystified/poems/011/011_140.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f6d849722bcb0a032d3b0273aa553c975ed27ace --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_140.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_140' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدلی برکف نہادم ، دلبری نیست" +- 'lang': 'en' + 'text': 'XI-LXII' +'description': [] +'sher': +- 'id': '011_140_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی برکف نہادم ، دلبری نیست | متاعی داشتم ، غارتگری نیست' + - 'lang': 'en' + 'text': 'I hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;' +- 'id': '011_140_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون سینۂ من منزلی گیر | مسلمانی ز من تنہا تری نیست' + - 'lang': 'en' + 'text': 'I pray thee to make in my heart a place, | How much lonely I am there is no case.' + 'notes': + - 'phrase': 'case.' + 'meaning': ' Lonely (adj. ) means alone, solitary, isolated, unhappy as being alone, longing for friends'' company. Lonesome (adj. ) having or causing a lonely feeling, unfrequented, desolate n. (colloq.); self, as all by my lonesome. The readers may use lonesome or lonely as they like.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_141.yaml b/data/github_iqbal_demystified/poems/011/011_141.yaml new file mode 100644 index 0000000000000000000000000000000000000000..361bde7f8cf2657b81cc28860b6c046261751754 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_141.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_141' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو رومی در حرم دادم اذان من" +- 'lang': 'en' + 'text': 'XI-LXIII' +'description': [] +'sher': +- 'id': '011_141_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو رومی در حرم دادم اذان من | ازو آموختم اسرار جان من' + - 'lang': 'en' + 'text': 'Like Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.' +- 'id': '011_141_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دور فتنۂ عصر کہن ، او | بہ دور فتنۂ عصر روان من' + - 'lang': 'en' + 'text': 'He passed through the crises of his time, | I am going too through crisis and crime.' + 'notes': + - 'phrase': 'crime.' + 'meaning': ' The simple and literal translation of line 3 and 4 is given below: [An old time of crisis he had seen, Through this age of crisis I have been]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_142.yaml b/data/github_iqbal_demystified/poems/011/011_142.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aacb28ce76c04c3166720147808b123593fe8678 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_142.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_142' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگلستانی ز خاک من بر انگیز" +- 'lang': 'en' + 'text': 'XI-LXIV' +'description': [] +'sher': +- 'id': '011_142_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلستانی ز خاک من بر انگیز | نم چشمم بخون لالہ آمیز' + - 'lang': 'en' + 'text': 'Raise a garden new from dust of mine, | Mix a poppy’s blood to my tears shine.' +- 'id': '011_142_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر شایان نیم تیغ علی را | نگاہی دو چو شمشیر علی تیز' + - 'lang': 'en' + 'text': 'If I’m not fit for Hyder’s sword and lance, | As sharp as his lance give me a glance.' + 'notes': + - 'phrase': 'glance.' + 'meaning': ' Hyder lion, as obriquet or nickname) of Hazrat Ali, the 4th Caliph after the Prophet.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_143.yaml b/data/github_iqbal_demystified/poems/011/011_143.yaml new file mode 100644 index 0000000000000000000000000000000000000000..231dc5266d15c9f25e037f7d577f17b14ce52ca6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_143.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_143' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان تا بساحل آرمید است' +- 'lang': 'en' + 'text': 'XI-LXV' +'description': [] +'sher': +- 'id': '011_143_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان تا بساحل آرمید است | خجل از بحر و از خود نا امید است' + - 'lang': 'en' + 'text': 'A Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.' +- 'id': '011_143_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جز این مرد فقیری دردمندی | جراحتہای پنہانش کہ دید است' + - 'lang': 'en' + 'text': 'Save this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps.' diff --git a/data/github_iqbal_demystified/poems/011/011_144.yaml b/data/github_iqbal_demystified/poems/011/011_144.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1017b2f01fdf3e8bcfc28e61c41986a4c2fc5393 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_144.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_144' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکہ گفت او را کہ آید بوی یاری؟" +- 'lang': 'en' + 'text': 'XI-LXVI' +'description': [] +'sher': +- 'id': '011_144_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہ گفت او را کہ آید بوی یاری؟ | کہ داد او را امید نوبہاری؟' + - 'lang': 'en' + 'text': 'Who told him I smell thee ‘under the rose’, | To give him good news of a spring tide close.' +- 'id': '011_144_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چون آن سوز کہن رفت از دم او | کہ زد بر نیستان او شراری؟' + - 'lang': 'en' + 'text': 'When I saw not in him thy old flame’s blaze, | With a new spark I set his caneswood ablaze.' + 'notes': + - 'phrase': 'ablaze.' + 'meaning': 'Iqbal is addressing the Holy Prophet, "I have given them (my nation) a new hope to receive the Prophet''s flame of love inspite of the fact that She is passing though a process of decline, I have told them not to be disappointed."' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_145.yaml b/data/github_iqbal_demystified/poems/011/011_145.yaml new file mode 100644 index 0000000000000000000000000000000000000000..55a3ef82a18fb78909c4d1432e861f7c1e166192 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_145.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_145' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز بحر خود بجوی من گھر دہ" +- 'lang': 'en' + 'text': 'XI-LXVII' +'description': [] +'sher': +- 'id': '011_145_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز بحر خود بجوی من گھر دہ | متاع من بکوہ و دشت و در دہ' + - 'lang': 'en' + 'text': 'From thy own main give pearls to my rill, | My gems to each door, each land and hill.' +- 'id': '011_145_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم نگشود از آن طوفان کہ دادے | مرا شوری ز طوفانی دگر دہ' + - 'lang': 'en' + 'text': 'That gale did not ope my heart’s shut door, | Bid a verve anew and a gale more.' + 'notes': + - 'phrase': 'more.' + 'meaning': ' Basic thought (A lover is never satisfied with one glance of the beloved. As such the poet(the lover is craving for more and more, a new glimpse ever).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_146.yaml b/data/github_iqbal_demystified/poems/011/011_146.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7390a57ec6316ab0791140890560e8bcdc027af7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_146.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_146' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبجلوت نی نوازیہای من بین" +- 'lang': 'en' + 'text': 'XI-LXVIII' +'description': [] +'sher': +- 'id': '011_146_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجلوت نی نوازیہای من بین | بخلوت خود گدازیہای من بین' + - 'lang': 'en' + 'text': 'In a gathering see my flute’s tones sweet, | And self-melting phase in a lone retreat.' + 'notes': + - 'phrase': 'phase' + 'meaning': ' Phase state.' + 'occurrence': !!int '1' +- 'id': '011_146_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم نکتہ فقر از نیاگان | ز سلطان بی نیازیہای من بین' + - 'lang': 'en' + 'text': 'I learnt the Faqr’s’ path from fore-father’s trait, | To care not ever for any king great.' + 'notes': + - 'phrase': 'Faqr’s’' + 'meaning': ' ''faqr''; content.' + 'occurrence': !!int '1' + - 'phrase': 'great.' + 'meaning': ' ''Nukta-i-faqr'' as used by Iqbal means witty saying; anecdote.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_147.yaml b/data/github_iqbal_demystified/poems/011/011_147.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3044fe2384859ebfa71a536283de840cd3c21c8a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_147.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_147' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہرحالی کہ بودم خوش سرودم" +- 'lang': 'en' + 'text': 'XI-LXIX' +'description': [] +'sher': +- 'id': '011_147_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہرحالی کہ بودم خوش سرودم | نقاب از روی ھر معنی گشودم' + - 'lang': 'en' + 'text': 'I kept beaming face in this or that case, | I raised the old veils from the meaning face.' +- 'id': '011_147_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مپرس از اضطراب من کہ با دوست | دمی بودم دمے دیگر نبودم' + - 'lang': 'en' + 'text': 'At such a high pitch to craves I brought, | That one breath I had the other had not.' + 'notes': + - 'phrase': 'not.' + 'meaning': ' Here craves means verve; excitement.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_148.yaml b/data/github_iqbal_demystified/poems/011/011_148.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e4626bf8fd2a7731889f37c4bdf762ca2fadbef9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_148.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_148' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشریک درد و سوز لالہ بودم" +- 'lang': 'en' + 'text': 'XI-LXX' +'description': [] +'sher': +- 'id': '011_148_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شریک درد و سوز لالہ بودم | ضمیر زندگے را وا نمودم' + - 'lang': 'en' + 'text': 'I have shared the poppy’s flame and pain, | To conscience of life I woke up again.' + 'notes': + - 'phrase': 'poppy’s' + 'meaning': ' Poppy; each man (of the nation)' + 'occurrence': !!int '1' + - 'phrase': 'conscience' + 'meaning': ' Conscience of life =its truth and realities.' + 'occurrence': !!int '1' +- 'id': '011_148_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم با کہ گفتم نکتہء شوق | کہ تنہا بودم و تنہا سرودم' + - 'lang': 'en' + 'text': 'I know not whom I taught a zealous tone , | As I was alone, and harping alone.' + 'notes': + - 'phrase': 'tone' + 'meaning': ' Nukta-i-Shauq, a tip of ardent longings, a zealous briefing.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_149.yaml b/data/github_iqbal_demystified/poems/011/011_149.yaml new file mode 100644 index 0000000000000000000000000000000000000000..edccf85a7d5992246c56ec0bd3b588d15a5ba5b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_149.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_149' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہنوز این خاک دارای شرر ہست' +- 'lang': 'en' + 'text': 'XI-LXXI' +'description': [] +'sher': +- 'id': '011_149_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز این خاک دارای شرر ہست | ہنوز این سینہ را آہ سحر ہست' + - 'lang': 'en' + 'text': 'With thy light alone I lit up my glance, | I make a peep through the sun and moon hence.' +- 'id': '011_149_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تجلی ریز بر چشمم کہ بینی | باین پیری مرا تاب نظر ہست' + - 'lang': 'en' + 'text': 'Saying I’m Muslim I shudder with shame, | I know the hard task of Lailah’s name.' diff --git a/data/github_iqbal_demystified/poems/011/011_150.yaml b/data/github_iqbal_demystified/poems/011/011_150.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42ce0b676b0e80739f73ed74f2d5a18c2eac80db --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_150.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_150' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبکوی تو گداز یک نوا بس" +- 'lang': 'en' + 'text': 'XI-LXXII' +'description': [] +'sher': +- 'id': '011_150_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکوی تو گداز یک نوا بس | مرا این ابتدا این انتھا بس' + - 'lang': 'en' + 'text': 'I need in thy land just a melting sigh, | To me this is first and last aim to die.' +- 'id': '011_150_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خراب جرأت آن رند پاکم | خدا را گفت ما را مصطفی بس' + - 'lang': 'en' + 'text': 'Ho! the daring sot who said to Gods Grace, | I need from Thee only Mustafa’s face.' diff --git a/data/github_iqbal_demystified/poems/011/011_151.yaml b/data/github_iqbal_demystified/poems/011/011_151.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f842133c6aa21402f45eb1bd2b0e6695ed28bada --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_151.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_151' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز شوق آموختم آن ہای و ہوئی" +- 'lang': 'en' + 'text': 'XII-I' +'description': [] +'sher': +- 'id': '011_151_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز شوق آموختم آن ہای و ہوئی | کہ از سنگی گشاید آب جوئی' + - 'lang': 'en' + 'text': 'I hold very dear that roaring roar, | Which cuts a spring from mountain core.' +- 'id': '011_151_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمین یک آرزو دارم کہ جاوید | ز عشق تو بگیرد رنگ و بوئی' + - 'lang': 'en' + 'text': 'For Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.' + 'notes': + - 'phrase': 'fame.' + 'meaning': ' Ha-o-hu-ai, means noise, hustle and hustle, uproar but here it means force.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_152.yaml b/data/github_iqbal_demystified/poems/011/011_152.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e45a1bbae801c2d99e9919e4a56bed88d4561f27 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_152.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_152' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFیکی بنگرد فرنگی کج کلاہان" +- 'lang': 'en' + 'text': 'XII-II' +'description': [] +'sher': +- 'id': '011_152_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی بنگرد فرنگی کج کلاہان | تو گوئی آفتابانند و ماہان' + - 'lang': 'en' + 'text': 'Look to these saucy anglican maids, | As if Suns and moons have come for raids.' +- 'id': '011_152_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوان سادہ من گرم خون است | نگہ دارش ازین کافر نگاہان' + - 'lang': 'en' + 'text': 'My simple young nation keeps a blood warm, | Beware! the heathen eye’s sensual storm' + 'notes': + - 'phrase': 'storm' + 'meaning': ' The above quatrain (twin couplet) is addressed to his son Javed, when he was a few English girls in almost nude dress. Kaj Kullah also means beloved, a king, a title of Persian Kings prior to Muslim era.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_153.yaml b/data/github_iqbal_demystified/poems/011/011_153.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d653efc758acf26f0476f9522fd9ac640d50c224 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_153.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_153' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدہ دستی ز پا افتادگان را" +- 'lang': 'en' + 'text': 'XII-III' +'description': [] +'sher': +- 'id': '011_153_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ دستی ز پا افتادگان را | بہ غیراللہ دل نادادگان را' + - 'lang': 'en' + 'text': 'Give a helping hand to those who are weak, | They look not to aught, but Allah they seek.' +- 'id': '011_153_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن آتش کہ جان من بر افروخت | نصیبی دہ مسلمان زادگان را' + - 'lang': 'en' + 'text': 'From that fire’s flame which kindled my heart, | Bid the Muslim boys a wee bit part.' + 'notes': + - 'phrase': 'part.' + 'meaning': ' Wee bit a little.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_154.yaml b/data/github_iqbal_demystified/poems/011/011_154.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bc5dac0d9c1233f2732a45da6b8811a70e8b7ff3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_154.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_154' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو ہم آن می بگیر از ساغر دوست" +- 'lang': 'en' + 'text': 'XIII-I' +'description': [] +'sher': +- 'id': '011_154_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم آن می بگیر از ساغر دوست | کہ باشی تا ابد اندر بر دوست' + - 'lang': 'en' + 'text': 'You too take the wine from friend’s cup warm, | To be for ever in the friend’s arm.' +- 'id': '011_154_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجودی نیست ای عبدالعزیز این | بروبم از مژہ خاک در دوست' + - 'lang': 'en' + 'text': 'No bows are these O, ‘Aziz of Arab land’, | From eyelash I’m dusting my friend’s door sand,' + 'notes': + - 'phrase': 'sand,' + 'meaning': ' Eyelash (Sing=here Iqbal has also used mizah eyelash and not mizgan (P1 of miza). Moreover Eyelash means one hair or the row of hairs, on the edge of the eyelid' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_155.yaml b/data/github_iqbal_demystified/poems/011/011_155.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c111e9cc3333702f2969dffd3a58f4ff2b91103c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_155.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_155' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو سلطان حجازی من فقیرم' +- 'lang': 'en' + 'text': 'XIII-II' +'description': [] +'sher': +- 'id': '011_155_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو سلطان حجازی من فقیرم | ولی در کشور معنی امیرم' + - 'lang': 'en' + 'text': 'A poor man I’m, you hold the ‘Arab’s reign, | I hold a king’s place in meaning’s domain.' +- 'id': '011_155_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانی کو ز تخم ’’لاالہ‘‘ رست | بیا بنگر بہ آغوش ضمیرم' + - 'lang': 'en' + 'text': 'A world which grew up from ‘Lailah’s’ seed, | Its root are quite deep in my faith and creed.' diff --git a/data/github_iqbal_demystified/poems/011/011_156.yaml b/data/github_iqbal_demystified/poems/011/011_156.yaml new file mode 100644 index 0000000000000000000000000000000000000000..354ce62b4e591c39ff0d754203c812df23c95e24 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_156.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_156' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسراپا درد درمان ناپذیرم" +- 'lang': 'en' + 'text': 'XIII-III' +'description': [] +'sher': +- 'id': '011_156_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سراپا درد درمان ناپذیرم | نپنداری زبون و زار و پیرم' + - 'lang': 'en' + 'text': 'A look of pain I’m and see no cure quick, | I boast not but weep being old, weak and sick.' +- 'id': '011_156_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوزم در کمانی میتوان راند | ز کیش ملتی افتادہ پیرم' + - 'lang': 'en' + 'text': 'I’m lost arrow though, put in nation’s bow, | Use me again if the nation thinks so,' diff --git a/data/github_iqbal_demystified/poems/011/011_157.yaml b/data/github_iqbal_demystified/poems/011/011_157.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db7553a872aa62a2452f9f678658c964f83f693f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_157.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_157' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا باھم در آویزیم و رقصیم" +- 'lang': 'en' + 'text': 'XIII-IV' +'description': [] +'sher': +- 'id': '011_157_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا باھم در آویزیم و رقصیم | ز گیتی دل بر انگیزیم و رقصیم' + - 'lang': 'en' + 'text': 'Let tis join hands to spread his love’s flame. | Leave the world whole and work not for fame.' +- 'id': '011_157_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی اندر حریم کوچہء دوست | ز چشمان اشک خون ریزیم و رقصیم' + - 'lang': 'en' + 'text': 'Within the holy walls of the friend’s home, | Till tears flow blood, dance around his dome.' diff --git a/data/github_iqbal_demystified/poems/011/011_158.yaml b/data/github_iqbal_demystified/poems/011/011_158.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8017431d09d33f912cabb3d84114136882325711 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_158.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_158' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFترا اندر بیابانی مقام است" +- 'lang': 'en' + 'text': 'XIII-V' +'description': [] +'sher': +- 'id': '011_158_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا اندر بیابانی مقام است | کہ شامش چون سحر آئینہ فام است' + - 'lang': 'en' + 'text': 'You hold a high place in the desert’s land, | Whose eyes are bright like a mirror house grand.' +- 'id': '011_158_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہرجائی کہ خواہی خیمہ گستر | طناب از دیگران جستن حرام است' + - 'lang': 'en' + 'text': 'Where e’er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.' + 'notes': + - 'phrase': 'lent.' + 'meaning': ' Line 2 (Literal): whose eve like dawn is a mirror house grand.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_159.yaml b/data/github_iqbal_demystified/poems/011/011_159.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eb9f3c2d1092b768ef73d4cb3775617fefaefb56 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_159.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_159' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسلمانیم و آزاد از مکانیم" +- 'lang': 'en' + 'text': 'XIII-VI' +'description': [] +'sher': +- 'id': '011_159_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانیم و آزاد از مکانیم | برون از حلقہء نہ آسمانیم' + - 'lang': 'en' + 'text': 'Being Muslims we make no home and false ties, | From a circle aloof, we are nine skies.' +- 'id': '011_159_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بما آموختند آن سجدہ کز وی | بہای ھر خداوندی بدانیم' + - 'lang': 'en' + 'text': 'He taught us a kowtow from which we knows | The price of each god to whom the men how.' diff --git a/data/github_iqbal_demystified/poems/011/011_160.yaml b/data/github_iqbal_demystified/poems/011/011_160.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ac4652c5dfed14bb4691c68020e76be6ba037412 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_160.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_160' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز افرنگی صنم بیگانہ تو شو" +- 'lang': 'en' + 'text': 'XIII-VII' +'description': [] +'sher': +- 'id': '011_160_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز افرنگی صنم بیگانہ تو شو | کہ پیمانش نمی ارزد بیک جو' + - 'lang': 'en' + 'text': 'To anglian idols pay not a heed, | The worth of her bonds is not a malt’s seed.' +- 'id': '011_160_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہی وام کن از چشم فاروق | قدم بیباک نہ در عالم نو' + - 'lang': 'en' + 'text': 'From the Farooq’s bold eyes borrow a glance, | Make a fearless jump in the new age hence.' + 'notes': + - 'phrase': 'hence.' + 'meaning': ' (1) Beganah; like a stranger. (2) Paiman; (Persian:) promise, oath, treaty.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_161.yaml b/data/github_iqbal_demystified/poems/011/011_161.yaml new file mode 100644 index 0000000000000000000000000000000000000000..852d90d9f4a50433a808c18be0cacb188462b8e5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_161.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_161' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حضورملت' +- 'lang': 'en' + 'text': 'HAZOOR-I-MILLAT' +'description': [] +'sher': +- 'id': '011_161_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'The gnostic’s verses seek not of me, | I hold the nature of beaux like thee.' +- 'id': '011_161_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'I shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain.' diff --git a/data/github_iqbal_demystified/poems/011/011_162.yaml b/data/github_iqbal_demystified/poems/011/011_162.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d3d724b8123632a11dd952667b6afaec9d33d1a7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_162.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_162' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ منزل کوش مانند مہ نو" +- 'lang': 'en' + 'text': 'I-I | AN ODE TO UMMAH' +'description': [] +'sher': +- 'id': '011_162_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ منزل کوش مانند مہ نو | درین نیلی فضا ہر دم فزون شو' + - 'lang': 'en' + 'text': 'Be nearer to the aim like a moon new, | Seek the higher heights with efforts anew.' +- 'id': '011_162_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام خویش اگر خواہی درین دیر | بحق دل بند و راہ مصطفی رو' + - 'lang': 'en' + 'text': 'A place in this lane if you wish to make, | Make a tie with God in the Prophet’s wake.' + 'notes': + - 'phrase': 'wake.' + 'meaning': ' Basic ideas Seek a tete-a-tete with God in the Prophet''s wake. The ultimate aim of each faithful (without distinction of cast and creed) is tete-a-tete with God or the Wisal-i-Ilahi, for which Raza-j-Ilahj is a must. The Namaz, Roza and Zikr are the necessary vehicles through which we strive to achieve the ultimate aim of Visal-j-llahi. (Tete.a-tete of God is more appropriate than union here). Raza-i-Ilahi, means) pleasure of God.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_163.yaml b/data/github_iqbal_demystified/poems/011/011_163.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7962a6b793ec4c7a6d4e381c0c8409250cfcf942 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_163.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_163' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو موج از بحر خود بالیدہ ام من" +- 'lang': 'en' + 'text': 'I-II' +'description': [] +'sher': +- 'id': '011_163_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو موج از بحر خود بالیدہ ام من | بخود مثل گہر پیچیدہ ام من' + - 'lang': 'en' + 'text': 'My self’s own sea gave a rise to me, | It sharpen’d my wits like pearls in sea.' +- 'id': '011_163_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از آن نمرود با من سر گران است | بہ تعمیر حرم کوشیدہ ام من' + - 'lang': 'en' + 'text': 'On me that ‘Nimrod’ is boiling with rage. | Fm trying to build up ‘Harem’s’ image.' + 'notes': + - 'phrase': 'image.' + 'meaning': ' Bakhud paecheedgan; According to a contemporary scholar it means to fortify and cultivate one''s own self; strong thing of one''s own ego. I also understand its meanings are self seeing (though literal meanings are self-writhing''s Self coiling viz, the philosophers and other thinkers. Nimrods viz, the Nimrods and Pharoahs (Feros) of this age, the enemies of faith. Baleedan, to grow, to rise.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_164.yaml b/data/github_iqbal_demystified/poems/011/011_164.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ddf2e8c8e1766742e2f66d1e15203a49b05483db --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_164.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_164' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا ساقی بگردان ساتگین را" +- 'lang': 'en' + 'text': 'I-III' +'description': [] +'sher': +- 'id': '011_164_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا ساقی بگردان ساتگین را | بیفشان بر دو گیتی آستین را' + - 'lang': 'en' + 'text': 'Come O’ bearer and move the cup of Wine, | And leave the worlds both under long veils line,' +- 'id': '011_164_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حقیقت را بہ رندی فاش کردند | کہ ملا کم شناسد رمز دین را' + - 'lang': 'en' + 'text': 'He raised all the curtains before this sot, | The codes of His Path the ‘Mullah’ knew not.' + 'notes': + - 'phrase': 'not.' + 'meaning': ' Here ''bearer'' means Iqbal''s own preceptor and religious guide.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_165.yaml b/data/github_iqbal_demystified/poems/011/011_165.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b8c35dd1e8147f7f629b7ced2e1086dd304fef2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_165.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_165' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا ساقی نقاب از رخ برافکن" +- 'lang': 'en' + 'text': 'I-IV' +'description': [] +'sher': +- 'id': '011_165_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا ساقی نقاب از رخ برافکن | چکید از چشم من خون دل من' + - 'lang': 'en' + 'text': 'Come O’ bearer and raise the veils aside, | Cause my heart’s blood’ dripping from the eyes side.' +- 'id': '011_165_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن لحنی کہ نہ شرقی نہ غربی است | نوائی از مقام ’’لاتخف‘‘ زن' + - 'lang': 'en' + 'text': 'From a tone which gives no East or. West trace, | Send a ‘no fear note’ from the ‘no fear place.’' + 'notes': + - 'phrase': 'place.’' + 'meaning': ' Line 3: here East or West mean Eastern or Western (tune). Line 4, Send a ''La takhaf'' note from its place, was the best literal translation (Latakhaf means fear not) as it was addressed to Moses by God.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_166.yaml b/data/github_iqbal_demystified/poems/011/011_166.yaml new file mode 100644 index 0000000000000000000000000000000000000000..47884cf89d095cfd0687f698d754f301e4b51c95 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_166.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_166' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبرون از سینہ کش تکبیر خود را" +- 'lang': 'en' + 'text': 'I-V' +'description': [] +'sher': +- 'id': '011_166_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون از سینہ کش تکبیر خود را | بخاک خویش زن اکسیر خود را' + - 'lang': 'en' + 'text': 'Raise from thy bosom a ‘Call of God Great’, | Hit thy own exir on thy dusty fate.' +- 'id': '011_166_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را گیر و محکم گیر و خوش زی | مدہ در دست کس تقدیر خود را' + - 'lang': 'en' + 'text': 'Gaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.' + 'notes': + - 'phrase': 'price.' + 'meaning': ' Line 2 means "From thy own dust (dusty fate) make thy ow nexir". A call of God Great; viz. Takbir (of Arabic).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_167.yaml b/data/github_iqbal_demystified/poems/011/011_167.yaml new file mode 100644 index 0000000000000000000000000000000000000000..de3a7c458004386862bf9947dee7d14775b0c1ca --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_167.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_167' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان از خودی مرد تمام است' +- 'lang': 'en' + 'text': 'I-VI' +'description': [] +'sher': +- 'id': '011_167_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان از خودی مرد تمام است | بخاکش تا خودی میرد غلام است' + - 'lang': 'en' + 'text': 'From self a Muslim is man perfect | He is slave when it dies in heart in fact.' +- 'id': '011_167_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خود را متاع خویش دانی | نگہ را جز بخود بستن حرام است' + - 'lang': 'en' + 'text': 'If you take thy ‘self’, ‘a priceless’ lot, | To look save Thee is a tabood thought.' diff --git a/data/github_iqbal_demystified/poems/011/011_168.yaml b/data/github_iqbal_demystified/poems/011/011_168.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b6efa34c18e6cee31737d8bda2453affb2762407 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_168.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_168' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسلمانان کہ خود را فاش دیدند" +- 'lang': 'en' + 'text': 'I-VII' +'description': [] +'sher': +- 'id': '011_168_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانان کہ خود را فاش دیدند | بہ ہر دریا چو گوھر آرمیدند' + - 'lang': 'en' + 'text': 'As long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.' +- 'id': '011_168_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر از خود رمیدند اندرین دیر | بجان تو کہ مرگ خود خریدند' + - 'lang': 'en' + 'text': 'From ego if you ran in this fane, | Your own death you buy for life’s bargain.' + 'notes': + - 'phrase': 'bargain.' + 'meaning': ' Basic thought: [Thus the Ego''s price he forgot when, He took his own life with own hands then.]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_169.yaml b/data/github_iqbal_demystified/poems/011/011_169.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7189728e5a3049205bdbcda7c22937658ac51119 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_169.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_169' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'گشودم پردہء از روی تقدیر' +- 'lang': 'en' + 'text': 'I-VIII' +'description': [] +'sher': +- 'id': '011_169_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گشودم پردہء از روی تقدیر | مشو نومید و راہ مصطفی گیر' + - 'lang': 'en' + 'text': 'The veils of thy fortune lo! I ope, | Take the Prophet’s path give up no hope.' +- 'id': '011_169_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر باور نداری آنچہ گفتم | ز دین بگریز و مرگ کافری میر' + - 'lang': 'en' + 'text': 'If you believe not whatever I say, | Give up the faith and die in Kafir’s way.' diff --git a/data/github_iqbal_demystified/poems/011/011_170.yaml b/data/github_iqbal_demystified/poems/011/011_170.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c915b47085c6e6690a070c7c913d5e6b4e6e5244 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_170.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_170' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ترکان بستہ درہا را گشادند" +- 'lang': 'en' + 'text': 'I-IX' +'description': [] +'sher': +- 'id': '011_170_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ترکان بستہ درہا را گشادند | بنای مصریان محکم نھادند' + - 'lang': 'en' + 'text': 'Now all the shut doors for Turks are ope. | The Egypt’s base would be firm I hope.' +- 'id': '011_170_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم دستی بدامان خودی زن | کہ بی او ملک و دین کس را ندادند' + - 'lang': 'en' + 'text': 'You give a rap too at the Ego’s door, | None knew without it his faith and land’s lore' diff --git a/data/github_iqbal_demystified/poems/011/011_171.yaml b/data/github_iqbal_demystified/poems/011/011_171.yaml new file mode 100644 index 0000000000000000000000000000000000000000..73f9704f3a2f8782ff107c9684fca3a570031960 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_171.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_171' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFہر آن قومی کہ می ریزد بہارش" +- 'lang': 'en' + 'text': 'I-X' +'description': [] +'sher': +- 'id': '011_171_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہر آن قومی کہ می ریزد بہارش | نسازد جز بہ بوہای رمیدہ' + - 'lang': 'en' + 'text': 'A nation whose spring falls to decay, | She always craves for the good old days.' +- 'id': '011_171_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاکش لالہ می روید ولیکن | قبائے دارد از رنگ پریدہ' + - 'lang': 'en' + 'text': 'A poppy grows though from her dusty gems, | It also takes a gown of fading stems.' + 'notes': + - 'phrase': 'stems.' + 'meaning': ' Here poppy means a young man (of that nation), when every young man of a nation falls a prey to disappointment and makes no efforts for his revival. As such the nations can regain their lost prestige by efforts alone. ''His'' colour is pale due to disappointments of life.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_172.yaml b/data/github_iqbal_demystified/poems/011/011_172.yaml new file mode 100644 index 0000000000000000000000000000000000000000..256a25728589ad729fb53efbf549955ed8fef8e0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_172.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_172' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خدا آن ملتی را سروری داد' +- 'lang': 'en' + 'text': 'I-XI' +'description': [] +'sher': +- 'id': '011_172_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا آن ملتی را سروری داد | کہ تقدیرش بدست خویش بنوشت' + - 'lang': 'en' + 'text': 'God gave that nation a sway o’er lands, | Who shaped her fortunes with her hands.' +- 'id': '011_172_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن ملت سروکاری ندارد | کہ دہقانش برای دیگران کشت' + - 'lang': 'en' + 'text': 'With that nation he keeps no links. | Whose farmer tills for other’s drinks' diff --git a/data/github_iqbal_demystified/poems/011/011_173.yaml b/data/github_iqbal_demystified/poems/011/011_173.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7960b784287b81cc257511d0b2480f69d3e2d4b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_173.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_173' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز رازی حکمت قرآن بیاموز" +- 'lang': 'en' + 'text': 'I-XII' +'description': [] +'sher': +- 'id': '011_173_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز رازی حکمت قرآن بیاموز | چراغی از چراغ او بر افروز' + - 'lang': 'en' + 'text': 'From Razi thus learn the Quran’s insight, | From his lamp he lit up his own lamp’s light.' +- 'id': '011_173_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی این نکتہ را از من فرا گیر | کہ نتوان زیستن بی مستی و سوز' + - 'lang': 'en' + 'text': 'But a point from me you must learn hence, | That can’t be life, lacking flame and trance.' + 'notes': + - 'phrase': 'trance.' + 'meaning': ' Viz. No life is life without the Prophet''s flame of love burning in his heart.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_174.yaml b/data/github_iqbal_demystified/poems/011/011_174.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b0eb5b924cd696b9b71b8adcb033de9ce20beff2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_174.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_174' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکسی کو بر خودے زد ’’لاالہ‘‘ را" +- 'lang': 'en' + 'text': 'EGO | Chapter 2' +'description': [] +'sher': +- 'id': '011_174_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو بر خودے زد ’’لاالہ‘‘ را | ز خاک مردہ رویاند نگہ را' + - 'lang': 'en' + 'text': 'Who makes Ego firm by ‘Lailah’s tie, | From lifeless sands can make a seeing eye.' +- 'id': '011_174_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدہ از دست دامان چنین مرد | کہ دیدم در کمندش مہر و مہ را' + - 'lang': 'en' + 'text': 'Lose not ever that man’s greatest boon, | In whose reach I see the Sun and Moon.' + 'notes': + - 'phrase': 'Moon.' + 'meaning': ' Bisic thought Iqbal has been looking for a fit man always and here he pinpoints the qualities of that great man' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_175.yaml b/data/github_iqbal_demystified/poems/011/011_175.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86a563f9abfd5d08476b812a1cb838a3e35588ea --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_175.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_175' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو ای نادان دل آگاہ دریاب" +- 'lang': 'en' + 'text': 'EGO | Chapter 2' +'description': [] +'sher': +- 'id': '011_175_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای نادان دل آگاہ دریاب | بخود مثل نیاکان راہ دریاب' + - 'lang': 'en' + 'text': 'O ignorant man get a knowing heart, | In wake of thy elders learn thy own part.' +- 'id': '011_175_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چسان مؤمن کند پوشیدہ را فاش | ز ’’لا‘‘ موجود ’’الا اللہ‘‘ دریاب' + - 'lang': 'en' + 'text': 'Flow can a ‘momin’ tell His Secret act, | From ‘La’ got the Allah’s positive fact’.' + 'notes': + - 'phrase': 'fact’.' + 'meaning': ' ''La'' is an ahbrev of ''La ilah-a-ill-Allah''. viz: No god exists there save the Allah Himself.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_176.yaml b/data/github_iqbal_demystified/poems/011/011_176.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c173d6b70a0466b6d19d2846050884bbc2b9988c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_176.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_176' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل تو داغ پنھانی ندارد" +- 'lang': 'en' + 'text': 'EGO | Chapter 2' +'description': [] +'sher': +- 'id': '011_176_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل تو داغ پنھانی ندارد | تب و تاب مسلمانی ندارد' + - 'lang': 'en' + 'text': 'Thy heart keeps not that hidden scar. | A Muslim’s shine it lacks so far.' +- 'id': '011_176_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیابان خودی را دادہ ئی آب | از آن دریا کہ طوفانی ندارد' + - 'lang': 'en' + 'text': 'You always water the Soil of Ego, | From a lake which knows no furious flow:' + 'notes': + - 'phrase': 'flow:' + 'meaning': ' Line 4: (Literal), From a lake which knows no flood and l)illo\v. (billow), n. (Lit:) great wave which sweeps every thing.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_177.yaml b/data/github_iqbal_demystified/poems/011/011_177.yaml new file mode 100644 index 0000000000000000000000000000000000000000..70d2e700bb64bfb41b6cfe04bbab392bad8a6fae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_177.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_177' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاناالحق جز مقام کبریا نیست" +- 'lang': 'en' + 'text': 'ANAL HAQ (I AM GOD) | Chapter 3' +'description': [] +'sher': +- 'id': '011_177_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اناالحق جز مقام کبریا نیست | سزای او چلیپا ہست یا نیست' + - 'lang': 'en' + 'text': 'A place of I am God is God’s own place. | This sin takes to gallows or no disgrace?' + 'notes': + - 'phrase': 'gallows' + 'meaning': ' Line 2 means: This sin takes to gallows or just gets grace. It refers to ''Ana-al-Haq'' of Mansoor Hallaj.' + 'occurrence': !!int '1' +- 'id': '011_177_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر فردی بگوید سر زنش بہ | اگر قومے بگوید ناروا نیست' + - 'lang': 'en' + 'text': 'If one man says this reprove at this wrong, | If a nation says, then you get along.' diff --git a/data/github_iqbal_demystified/poems/011/011_178.yaml b/data/github_iqbal_demystified/poems/011/011_178.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4806cdd1488128f63e2ac7570339bbf655b56d0e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_178.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_178' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ آن ملت اناالحق سازگار است' +- 'lang': 'en' + 'text': 'III-II' +'description': [] +'sher': +- 'id': '011_178_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ آن ملت اناالحق سازگار است | کہ از خونش نم ہر شاخسار است' + - 'lang': 'en' + 'text': 'I am the God suits to that nation lone, | Whose blood’s moisture feels each branch grown.' +- 'id': '011_178_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہان اندر جلال او جمالی | کہ او را نہ سپہر آئینہ دار است' + - 'lang': 'en' + 'text': 'In whose power hids a beauty queer, | To him the nine heavens are servants clear.' diff --git a/data/github_iqbal_demystified/poems/011/011_179.yaml b/data/github_iqbal_demystified/poems/011/011_179.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f956627209a4a8810573a1b846b74248096b4b83 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_179.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_179' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمیان امتان والا مقام است" +- 'lang': 'en' + 'text': 'III-III' +'description': [] +'sher': +- 'id': '011_179_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میان امتان والا مقام است | کہ ن امت دو گیتی را امام است' + - 'lang': 'en' + 'text': 'Among nations large she holds a place great, | That race is the leader of both worlds’ fate.' +- 'id': '011_179_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیاساید ز کار فرینش | کہ خواب و خستگی بر وی حرام است' + - 'lang': 'en' + 'text': 'From her novel acts, new miracles breed, | To dream and weaken is banned in her creed.' + 'notes': + - 'phrase': 'creed.' + 'meaning': ' Literal version of Line 3 and 4 is as follows Here Iqbal is condemning Sukr or stupor. He makes new things and gives new thoughts, To him is banned to dream and rot.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_180.yaml b/data/github_iqbal_demystified/poems/011/011_180.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a0b1eaad76a25abaee8b80dca298b4056426f566 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_180.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_180' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFوجودش شعلہ از سوز درون است" +- 'lang': 'en' + 'text': 'III-IV' +'description': [] +'sher': +- 'id': '011_180_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وجودش شعلہ از سوز درون است | چو خس او را جہان چند و چون است' + - 'lang': 'en' + 'text': 'From her inner verve that race is a flame, | To her the world charms is a worthless game.' +- 'id': '011_180_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند شرح اناالحق ھمت او | پی ہر ’’کن‘‘ کہ میگوید ’’یکون‘‘ است' + - 'lang': 'en' + 'text': 'What means by I’m God her efforts define, | Her each “Kun”/“be” says “Yakun”/”become” an object fine.' + 'notes': + - 'phrase': 'fine.' + 'meaning': ' Basic thoughts This world came into being (in six days) when the God said Kun (be), the God''s ''Kun'' thus turned into a ''became''.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_181.yaml b/data/github_iqbal_demystified/poems/011/011_181.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c0b0c6b13fb1160d08918090fdc16aa0e20ac90e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_181.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_181' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپرد در وسعت گردون یگانہ" +- 'lang': 'en' + 'text': 'III-V' +'description': [] +'sher': +- 'id': '011_181_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پرد در وسعت گردون یگانہ | نگاہ او بہ شاخ شیانہ' + - 'lang': 'en' + 'text': 'Like a unique race thus She flies in space, | With eyes ever set on her centre’s base.' +- 'id': '011_181_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مہ و انجم گرفتار کمندش | بدست اوست تقدیر زمانہ' + - 'lang': 'en' + 'text': 'The moon and stars in her lasso’s reach , | Lies in her hand the fate of age each.' + 'notes': + - 'phrase': 'reach' + 'meaning': ' Line 3 In her lasso reach, viz. = in her easy reach.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_182.yaml b/data/github_iqbal_demystified/poems/011/011_182.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c96c52f9f6ac70e09921053fff27ff64dc7ee0fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_182.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_182' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ باغان عندلیبی خوش صفیری' +- 'lang': 'en' + 'text': 'III-VI' +'description': [] +'sher': +- 'id': '011_182_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ باغان عندلیبی خوش صفیری | بہ راغان جرہ بازی زود گیری' + - 'lang': 'en' + 'text': 'In garden’s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.' +- 'id': '011_182_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'امیر او بہ سلطانی فقیری | فقیر او بہ درویشے امیری' + - 'lang': 'en' + 'text': 'Her king in power is a poor man’s base, | Her poor man in want has a kingly grace.' diff --git a/data/github_iqbal_demystified/poems/011/011_183.yaml b/data/github_iqbal_demystified/poems/011/011_183.yaml new file mode 100644 index 0000000000000000000000000000000000000000..364e95cef0d808a5f0bc8dc8d464ba7469d5e1b5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_183.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_183' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبجام نو کہن می از سبو ریز" +- 'lang': 'en' + 'text': 'III-VII' +'description': [] +'sher': +- 'id': '011_183_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بجام نو کہن می از سبو ریز | فروغ خویش را بر کاخ و کو ریز' + - 'lang': 'en' + 'text': 'Fill the old wine in the New Age bowl. | Cast the self’s light on hills and lands whole.' +- 'id': '011_183_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خواہی ثمر از شاخ منصور | بہ دل ’’لا غالب الا اللہ‘‘ فرو ریز' + - 'lang': 'en' + 'text': 'If you wish to eat fruits from Mansoor’s bowl, | Say none save Allah can rule the world whole.' + 'notes': + - 'phrase': 'whole.' + 'meaning': ' Basic thought: [Take the world''s order in you own hand, Throw other Gods from your heart''s land.] Hussain bin Mansoor Hallaj, a famous saint who was hanged on gibbot in 309 Hijri for saying ''Anal Haq'' I am the Truth; I am the God) His real name was Hussain, but known as Mansoor Hallaj on his father''s name. He was not a Hallaj (a cotton carder) by profession. Once he stayed at the house of a friend (who was a cotton carder) in his absence. On his own hint (or gesture) the carding bow started carding automatically. From that day be was named Hallaj.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_184.yaml b/data/github_iqbal_demystified/poems/011/011_184.yaml new file mode 100644 index 0000000000000000000000000000000000000000..70c27d85d0f7eec177aacb3fcc5f46d1ca66f079 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_184.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_184' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگرفتم حضرت ملا ترش روست" +- 'lang': 'en' + 'text': 'SUFI AND MULLAH | Chapter 4' +'description': [] +'sher': +- 'id': '011_184_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گرفتم حضرت ملا ترش روست | نگاہش مغز را نشناسد از پوست' + - 'lang': 'en' + 'text': 'The Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.' +- 'id': '011_184_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر با این مسلمانی کہ دارم | مرا از کعبہ میراند حق او ست' + - 'lang': 'en' + 'text': 'If this is the faith which I have in me, | To oust me from Kaaba a right has he.' + 'notes': + - 'phrase': 'he.' + 'meaning': ' The 2nd idiomatic version of line 1 and 2 is as follows: "The Mullah and Sufi wear a long face", He makes no nuance in sweet or sour trace' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_185.yaml b/data/github_iqbal_demystified/poems/011/011_185.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6945fce45035fa1e714c3afe702460d16d29a86c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_185.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_185' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفرنگی صید بست از کعبہ و دیر" +- 'lang': 'en' + 'text': 'IV-II' +'description': [] +'sher': +- 'id': '011_185_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگی صید بست از کعبہ و دیر | صدا از خانقاہان رفت ’’لاغیر‘‘' + - 'lang': 'en' + 'text': 'When the English subdued the mosque and fane, | “No aliens are they”, said the convent’s brain.' +- 'id': '011_185_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکایت پیش ملا باز گفتم | دعا فرمود ’’یا رب عاقبت خیر‘‘' + - 'lang': 'en' + 'text': 'I told my fears to a Mullah when, | “Make his end well”, he just prayed then.' + 'notes': + - 'phrase': 'then.' + 'meaning': ' Convent; a Khanqah or monastry.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_186.yaml b/data/github_iqbal_demystified/poems/011/011_186.yaml new file mode 100644 index 0000000000000000000000000000000000000000..23e75039bc2c68c9eecd15c222e6c6c960d59c54 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_186.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_186' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ بند صوفی و ملا اسیری" +- 'lang': 'en' + 'text': 'IV-III' +'description': [] +'sher': +- 'id': '011_186_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بند صوفی و ملا اسیری | حیات از حکمت قر ن نگیری' + - 'lang': 'en' + 'text': 'To Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.' +- 'id': '011_186_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ یاتش ترا کاری جز این نیست | کہ از ’’یسن‘‘ او سان بمیری' + - 'lang': 'en' + 'text': 'You need verses only at time of grief, | That ‘Yasin’ would give death paugs a relief.' + 'notes': + - 'phrase': 'relief.' + 'meaning': ' The above mentioned twin couplet of Iqbal reminds another verse about the Mullah. He is bet in himself, how can he lead.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_187.yaml b/data/github_iqbal_demystified/poems/011/011_187.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ace5e689f25a1a6a93797b60919169a21fe1d4ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_187.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_187' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز قر ن پیش خود ئینہ ویز' +- 'lang': 'en' + 'text': 'IV-IV' +'description': [] +'sher': +- 'id': '011_187_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز قر ن پیش خود ئینہ ویز | دگرگون گشتہ ئی از خویش بگریز' + - 'lang': 'en' + 'text': 'Through the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.' +- 'id': '011_187_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترازوئے بنہ کردار خود را | قیامتہای پیشین را برانگیز' + - 'lang': 'en' + 'text': 'Thus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought.' diff --git a/data/github_iqbal_demystified/poems/011/011_188.yaml b/data/github_iqbal_demystified/poems/011/011_188.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b5c5a5f8a36fa4a57e71c76bf0a76cf5520a4638 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_188.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_188' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز من بر صوفی و ملا سلامی' +- 'lang': 'en' + 'text': 'IV-V' +'description': [] +'sher': +- 'id': '011_188_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من بر صوفی و ملا سلامی | کہ پیغام خدا گفتند ما را' + - 'lang': 'en' + 'text': 'I salute the Mullah and Sufi old, | Who gave me the message of God as told.' +- 'id': '011_188_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی تأویل شان در حیرت انداخت | خدا و جبرئیل و مصطفی را' + - 'lang': 'en' + 'text': 'It tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew.' diff --git a/data/github_iqbal_demystified/poems/011/011_189.yaml b/data/github_iqbal_demystified/poems/011/011_189.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a06b4a5c5c22a4dcff7405fee31e57d3f9d38393 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_189.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_189' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز دوزخ واعظ کافر گری گفت" +- 'lang': 'en' + 'text': 'IV-VI' +'description': [] +'sher': +- 'id': '011_189_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز دوزخ واعظ کافر گری گفت | حدیثی خوشتر از وی کافری گفت' + - 'lang': 'en' + 'text': 'On hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.' +- 'id': '011_189_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’نداند ن غلام احوال خود را | کہ دوزخ را مقام دیگری گفت‘‘' + - 'lang': 'en' + 'text': 'That slave knows not where he would go? | Who is sending the rest in heirs long row.' + 'notes': + - 'phrase': 'row.' + 'meaning': ' As we say he broke out into curses, (on which a Kafir gave him a poke), is the vulgar sense of it.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_190.yaml b/data/github_iqbal_demystified/poems/011/011_190.yaml new file mode 100644 index 0000000000000000000000000000000000000000..342141d118e2cc61950f9262e6bbfda8a3abcd79 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_190.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_190' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مریدی خود شناسی پختہ کاری' +- 'lang': 'en' + 'text': 'IV-VII' +'description': [] +'sher': +- 'id': '011_190_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مریدی خود شناسی پختہ کاری | بہ پیری گفت حرف نیش داری' + - 'lang': 'en' + 'text': 'A well read disciple asked his guide, | With a word in which a sting did hide.' +- 'id': '011_190_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بمرگ ناتمامی جان سپردن | گرفتن روزی از خاک مزاری' + - 'lang': 'en' + 'text': 'To die for a life will it well behave? | To make one’s living from bones of a grave.' diff --git a/data/github_iqbal_demystified/poems/011/011_191.yaml b/data/github_iqbal_demystified/poems/011/011_191.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2ac4e6fe1093d7a7e7e0904a8342a3e51f40916b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_191.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_191' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'پسر را گفت پیری خرقہ بازی' +- 'lang': 'en' + 'text': 'IV-VIII' +'description': [] +'sher': +- 'id': '011_191_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پسر را گفت پیری خرقہ بازی | ترا این نکتہ باید حرز جان کرد' + - 'lang': 'en' + 'text': 'Thus spoke to his son a guide in patched robe, | I tell thee a point after whole life’s probe.' +- 'id': '011_191_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ نمرودان این دور شنا باش | ز فیض شان براہیمی توان کرد' + - 'lang': 'en' + 'text': 'To Nimrods of this age, know by face, | By God’s grace live with the Abram’s grace.' diff --git a/data/github_iqbal_demystified/poems/011/011_192.yaml b/data/github_iqbal_demystified/poems/011/011_192.yaml new file mode 100644 index 0000000000000000000000000000000000000000..22720c0441f37800b2263b80702515fbbe939d54 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_192.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_192' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بکام خود دگر ن کہنہ می ریز' +- 'lang': 'en' + 'text': 'RUMI | Chapter 5' +'description': [] +'sher': +- 'id': '011_192_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بکام خود دگر ن کہنہ می ریز | کہ با جامش نیرزد ملک پرویز' + - 'lang': 'en' + 'text': 'Pour in thy self that old wine again, | His one cup’s worth is more than a reign.' +- 'id': '011_192_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز اشعار جلال الدین رومی | بدیوار حریم دل بیاویز' + - 'lang': 'en' + 'text': 'Keep the verses of Rumi in thy brain, | And paste them around the heart’s walls again.' diff --git a/data/github_iqbal_demystified/poems/011/011_193.yaml b/data/github_iqbal_demystified/poems/011/011_193.yaml new file mode 100644 index 0000000000000000000000000000000000000000..911c75d6f2c261afb07f68454eace7d4d91f4ac7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_193.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_193' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بگیر از ساغرش ن لالہ رنگی' +- 'lang': 'en' + 'text': 'V-II' +'description': [] +'sher': +- 'id': '011_193_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر از ساغرش ن لالہ رنگی | کہ تاثیرش دہد لعلی بہ سنگی' + - 'lang': 'en' + 'text': 'Take from his cup those poppy like stems, | Whose one sip can turn a stone into gem.' +- 'id': '011_193_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزالی را دل شیری ببخشد | بشوید داغ از پشت پلنگی' + - 'lang': 'en' + 'text': 'The heart of a lion who gave to the deer, | Who shaved the black spots from a panther’s rear.' diff --git a/data/github_iqbal_demystified/poems/011/011_194.yaml b/data/github_iqbal_demystified/poems/011/011_194.yaml new file mode 100644 index 0000000000000000000000000000000000000000..07b125e303a2c6f949060ca13881ed36cd73ccbd --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_194.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_194' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نصیبی بردم از تاب و تب او' +- 'lang': 'en' + 'text': 'V-III' +'description': [] +'sher': +- 'id': '011_194_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیبی بردم از تاب و تب او | شبم مانند روز از کوکب او' + - 'lang': 'en' + 'text': 'From his verve and heat I got a good share, | My night was a day from that bught star’s flare,' +- 'id': '011_194_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غزالی در بیابان حرم بین | کہ ریزد خندہ شیر از لب او' + - 'lang': 'en' + 'text': 'See a gazelle on ‘Harem’s’ desert sands, | He smiles like a lion on oasis or lands.' diff --git a/data/github_iqbal_demystified/poems/011/011_195.yaml b/data/github_iqbal_demystified/poems/011/011_195.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6f614ed953f45a60543ec9f7d84f4f0f3a586246 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_195.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_195' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسراپا درد و سوز شنائی" +- 'lang': 'en' + 'text': 'V-IV' +'description': [] +'sher': +- 'id': '011_195_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سراپا درد و سوز شنائی | وصال او زبان دان جدائی' + - 'lang': 'en' + 'text': 'Being full of pathos and passion’s heat, | His tete-a-tete thus had the pangs sweet treat.' +- 'id': '011_195_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمال عشق گیرد از نی او | نصیبی از جلال کبریائی' + - 'lang': 'en' + 'text': 'By flute gets beauty of His Love’s sweet light, | A gift and share good of His Glory and Might.' + 'notes': + - 'phrase': 'Might.' + 'meaning': ' Tete-a-tete, private conversation between two persons. (here it is wisal-i-llahi; t. of God). Treat; something that comes unexpected, especially something that gives pleasure, not often enjoyed.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_196.yaml b/data/github_iqbal_demystified/poems/011/011_196.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b4fbf18caaa194e9f2b4a679c374f71589d9ea00 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_196.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_196' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبروے من در دل باز کردند" +- 'lang': 'en' + 'text': 'V-V' +'description': [] +'sher': +- 'id': '011_196_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروے من در دل باز کردند | ز خاک من جھانی ساز کردند' + - 'lang': 'en' + 'text': 'He solved many ties I had to face, | He gave to way’s dust his exir’s grace.' +- 'id': '011_196_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز فیض او گرفتم اعتباری | کہ با من ماہ و انجم ساز کردند' + - 'lang': 'en' + 'text': 'The tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.' + 'notes': + - 'phrase': 'sense.' + 'meaning': ' (1) Way''s dust the poet himself. (2) Exir=elexir.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_197.yaml b/data/github_iqbal_demystified/poems/011/011_197.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d7473f6a6eb807de17cdd33f95a6b3724725aac0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_197.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_197' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبروے من در دل باز کردند" +- 'lang': 'en' + 'text': 'V-VI' +'description': [] +'sher': +- 'id': '011_197_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بروے من در دل باز کردند | ز خاک من جھانی ساز کردند' + - 'lang': 'en' + 'text': 'To me his heart’s door was always ope, | From my dust he caused a world’s new hope.' +- 'id': '011_197_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز فیض او گرفتم اعتباری | کہ با من ماہ و انجم ساز کردند' + - 'lang': 'en' + 'text': 'From his grace I got a grace and trust. | For me he tamed the Moon and Stars first.' + 'notes': + - 'phrase': 'first.' + 'meaning': ' Moon and stars here it means the angels of fate (who are the proctors of fate as well) or those who are living heavens became my supporters.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_198.yaml b/data/github_iqbal_demystified/poems/011/011_198.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b784c4094656f0a9360f34ce4ed8cf04be2256d8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_198.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_198' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخیالش با مہ و انجم نشیند" +- 'lang': 'en' + 'text': 'V-VII' +'description': [] +'sher': +- 'id': '011_198_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خیالش با مہ و انجم نشیند | نگاہش ن سوی پروین ببیند' + - 'lang': 'en' + 'text': 'His thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.' +- 'id': '011_198_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیتاب خود را پیش او نہ | دم او رعشہ از سیماب چیند' + - 'lang': 'en' + 'text': 'Lay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.' + 'notes': + - 'phrase': 'soon.' + 'meaning': ' When you shake the thermometer the mercury settles down. It was difficult to translate the last line of this twin couplet.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_199.yaml b/data/github_iqbal_demystified/poems/011/011_199.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d8080da8c9d0d4e548c5f2a2716cdfba83e7b1d4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_199.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_199' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز رومی گیر اسرار فقیری" +- 'lang': 'en' + 'text': 'V-VIII' +'description': [] +'sher': +- 'id': '011_199_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز رومی گیر اسرار فقیری | کہ ن فقر است محسود امیری' + - 'lang': 'en' + 'text': 'Take secrets of content from Rumi’s call, | That content is envied by rich men all.' +- 'id': '011_199_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حذر زان فقر و درویشی کہ از وی | رسیدی بر مقام سر بزیری' + - 'lang': 'en' + 'text': 'Be cautious from content which may take thee, | To a place of bow1 down and sheer slavery.' + 'notes': + - 'phrase': 'slavery.' + 'meaning': ' To a place obeisance., or To a place of slumber' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_200.yaml b/data/github_iqbal_demystified/poems/011/011_200.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2858f0681192de8bb533b55bb3f3f64f156ef222 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_200.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_200' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخودی تا گشت مہجور خدائی" +- 'lang': 'en' + 'text': 'V-VIX' +'description': [] +'sher': +- 'id': '011_200_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی تا گشت مہجور خدائی | بہ فقر موخت داب گدائی' + - 'lang': 'en' + 'text': 'When self is deprived from godly tint, | The content then gets a beggar’s print.' +- 'id': '011_200_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز چشم مست رومی وام کردم | سروری از مقام کبریائی' + - 'lang': 'en' + 'text': 'From Rumi’s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.' + 'notes': + - 'phrase': 'glance.' + 'meaning': ' Line 3; Dam Kardan means to borrow.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_201.yaml b/data/github_iqbal_demystified/poems/011/011_201.yaml new file mode 100644 index 0000000000000000000000000000000000000000..aa74fcdeca073b50a344e336ee6a8cceac8e1567 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_201.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_201' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمی روشن ز تاک من فرو ریخت" +- 'lang': 'en' + 'text': 'V-VX' +'description': [] +'sher': +- 'id': '011_201_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می روشن ز تاک من فرو ریخت | خوشا مردی کہ در دامانم ویخت' + - 'lang': 'en' + 'text': 'That bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.' +- 'id': '011_201_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نصیب از تشی دارم کہ اول | سنائی از دل رومی برانگیخت' + - 'lang': 'en' + 'text': 'To Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.' + 'notes': + - 'phrase': 'fame.' + 'meaning': ' That bright wine; the holy lessons of Rumi; his teaching or way of teaching;' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_202.yaml b/data/github_iqbal_demystified/poems/011/011_202.yaml new file mode 100644 index 0000000000000000000000000000000000000000..44fdafd70f58c16aab622877809d20709b30c3c1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_202.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_202' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو ای باد بیابان از عرب خیز" +- 'lang': 'en' + 'text': 'THE MESSAGE OF FAROOQ | (Hazrat Omar) | Chapter 6' +'description': [] +'sher': +- 'id': '011_202_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای باد بیابان از عرب خیز | ز نیل مصریان موجی برانگیز' + - 'lang': 'en' + 'text': 'O desert’s breeze rise from ‘Arab’s sky, | From Egypt’s Nile raise a new wave high.' +- 'id': '011_202_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو فاروق را پیغام فاروق | کہ خود در فقر و سلطانی بیامیز' + - 'lang': 'en' + 'text': 'Give Farooq’s message to King Farooq’s race, | How content is mixed with the kingship’s face.' + 'notes': + - 'phrase': 'face.' + 'meaning': ' viz. Omar Farooq, the 2nd Caliph.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_203.yaml b/data/github_iqbal_demystified/poems/011/011_203.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af53736a95f2b71bc06b8ddef666ae187289f9e3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_203.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_203' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خلافت فقر با تاج و سریر است' +- 'lang': 'en' + 'text': 'VI-II' +'description': [] +'sher': +- 'id': '011_203_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلافت فقر با تاج و سریر است | زہی دولت کہ پایان ناپذیر است' + - 'lang': 'en' + 'text': 'Tue Faqr and Caliphate with King’s Crown shine, | A great wealth this is which never declines' +- 'id': '011_203_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوان بختا ! مدہ از دست، این فقر | کہ بی او پادشاہی زود میر است' + - 'lang': 'en' + 'text': 'O Young king! leave not the content’s boon, | Sans it the kingship ends very soon.' diff --git a/data/github_iqbal_demystified/poems/011/011_204.yaml b/data/github_iqbal_demystified/poems/011/011_204.yaml new file mode 100644 index 0000000000000000000000000000000000000000..50e24ca17817cfba1d7ecd5b124667a6dffc022c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_204.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_204' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجوانمردی کہ خود را فاش بیند" +- 'lang': 'en' + 'text': 'VI-III' +'description': [] +'sher': +- 'id': '011_204_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانمردی کہ خود را فاش بیند | جہان کہنہ را باز فریند' + - 'lang': 'en' + 'text': 'A young man who peeps in his ego deep, | Can make a world anew on old world’s heap.' +- 'id': '011_204_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہزاران انجمن اندر طوافش | کہ او با خویشتن خلوت گزیند' + - 'lang': 'en' + 'text': 'Around his circle lo! are thousand leagues, | In self’s reading though a solace he needs.' + 'notes': + - 'phrase': 'needs.' + 'meaning': ' Line 2 means can fill the world with justice. Line 4, means self''s reading; here it probably means worshipping the God' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_205.yaml b/data/github_iqbal_demystified/poems/011/011_205.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bd5bd750447ca36893462c8cebd167a5de286706 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_205.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_205' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ روی عقل و دل بگشای ہر در" +- 'lang': 'en' + 'text': 'VI-IV' +'description': [] +'sher': +- 'id': '011_205_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ روی عقل و دل بگشای ہر در | بگیر از پیر ہر میخانہ ساغر' + - 'lang': 'en' + 'text': 'For sense and heart’s sake leave each door ajar, | Take a cup thus from every sect’s bar.' +- 'id': '011_205_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’دران کوش از نیاز سینہ پرور | کہ دامن پاک داری ستین تر‘‘' + - 'lang': 'en' + 'text': 'Make all the efforts with love and heart pure, | To lead a chaste life with no greed and lure' + 'notes': + - 'phrase': 'lure' + 'meaning': ' Line 3, has been taken from a verse of Amir Khisro (viz. Khawaja Abul-Hassan Amir Khisro) known as Nightingale of India (Tooti-e-Hind). He introduced a new branch of Urdu poetry.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_206.yaml b/data/github_iqbal_demystified/poems/011/011_206.yaml new file mode 100644 index 0000000000000000000000000000000000000000..08966a203e9401539838104cdeaacb1355b46cbe --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_206.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_206' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خنک ن ملتی بر خود رسیدہ' +- 'lang': 'en' + 'text': 'VI-V' +'description': [] +'sher': +- 'id': '011_206_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک ن ملتی بر خود رسیدہ | ز درد جستجو نا رمیدہ' + - 'lang': 'en' + 'text': 'How happy is the race who wins her goal, | Who never took rest for that purpose sole.' +- 'id': '011_206_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درخش او تہ این نیلگون چرخ | چو تیغی از میان بیرون کشیدہ' + - 'lang': 'en' + 'text': 'See her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high.' diff --git a/data/github_iqbal_demystified/poems/011/011_207.yaml b/data/github_iqbal_demystified/poems/011/011_207.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3fba5628e060c2f38fe5bd89bc9c828071c2c09b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_207.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_207' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ خوش زد ترک ملاحی سرودی" +- 'lang': 'en' + 'text': 'VI-VI' +'description': [] +'sher': +- 'id': '011_207_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش زد ترک ملاحی سرودی | رخ او احمری چشمش کبودی' + - 'lang': 'en' + 'text': 'That Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.' +- 'id': '011_207_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دریا گر گرہ افتد بہ کارم | بجز طوفان نمیخواھم گشودی' + - 'lang': 'en' + 'text': 'When I see a gale my heart then regales, | To tempest time ties my hardihood hails!' + 'notes': + - 'phrase': 'hails!' + 'meaning': 'Iqbal uses ''girah'' (a tie, whirl pool, a storm) in line 3 and 4.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_208.yaml b/data/github_iqbal_demystified/poems/011/011_208.yaml new file mode 100644 index 0000000000000000000000000000000000000000..06a0cea053e3568b5744644d4b0188c957285c02 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_208.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_208' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جہانگیری بخاک ما سرشتند' +- 'lang': 'en' + 'text': 'VI-VII' +'description': [] +'sher': +- 'id': '011_208_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانگیری بخاک ما سرشتند | امامت در جبین ما نوشتند' + - 'lang': 'en' + 'text': 'The world rule is destined to my own dust, | The world’s guidance writ on my forehead first.' +- 'id': '011_208_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درون خویش بنگر ن جہان را | کہ تخمش در دل فاروق کشتند' + - 'lang': 'en' + 'text': 'In thy bosom see the whole world’s map, | Whose seed was sown first in Farooq’s lap.' diff --git a/data/github_iqbal_demystified/poems/011/011_209.yaml b/data/github_iqbal_demystified/poems/011/011_209.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f9c9eb88f57f008e9b3894871f1aa61f670b68c7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_209.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_209' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکسی کو داند اسرار یقین را" +- 'lang': 'en' + 'text': 'VI-VIII' +'description': [] +'sher': +- 'id': '011_209_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'To certitude truth who so ever knew, | With two eyes he had had the oneness view.' +- 'id': '011_209_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '# persian missing | # persian missing' + - 'lang': 'en' + 'text': 'As we often join two lamps in need | Be cautious from rift in home and creed.' + 'notes': + - 'phrase': 'creed.' + 'meaning': ' Iqbal used ''certitude secret'' which amounts to certitude truth.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_210.yaml b/data/github_iqbal_demystified/poems/011/011_210.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9795713fbdb300d664ab4e6f9a3b6cb18ccfe7bb --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_210.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_210' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسلمانے کہ خود را امتحان کرد" +- 'lang': 'en' + 'text': 'VI-VIX' +'description': [] +'sher': +- 'id': '011_210_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانے کہ خود را امتحان کرد | غبار راہ خود را سمان کرد' + - 'lang': 'en' + 'text': 'A Muslim who tested his own ego first, | He took to the heavens his paths’s own dust.' +- 'id': '011_210_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شرار شوق اگر داری نگھدار | کہ با وی فتابی میتوان کرد' + - 'lang': 'en' + 'text': 'Keep an eye on, if you hold the love flame, | With that you could make the whole world tame.' + 'notes': + - 'phrase': 'tame.' + 'meaning': ' To guard, lit it not to be extinguished. His path''s own dust; the poet himself. Those who followed his path.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_211.yaml b/data/github_iqbal_demystified/poems/011/011_211.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0dd6b7974baab982a3076a735e799543479e56f8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_211.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_211' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبگو از من نواخوان عرب را" +- 'lang': 'en' + 'text': 'TO THE ARAB POET | CHAPTER 7' +'description': [] +'sher': +- 'id': '011_211_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو از من نواخوان عرب را | بہای کم نھادم لعل لب را' + - 'lang': 'en' + 'text': 'To Arab poets sweet on my part say, | I shun to versify on red lips gay.' + 'notes': + - 'phrase': 'Arab' + 'meaning': ' Iqbal is advising Arab (pront as Arb also) poets to give uP love poetry (ode) of beautiful women as he was seeing a change to good after one hundred thirty years continuous decline of Arh world.' + 'occurrence': !!int '1' +- 'id': '011_211_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن نوری کہ از قر ن گرفتم | سحر کردم صد و سی سالہ شب را' + - 'lang': 'en' + 'text': 'From a beam I had of Holy Book’s light, | After hundred years nights I see a dawn bright' diff --git a/data/github_iqbal_demystified/poems/011/011_212.yaml b/data/github_iqbal_demystified/poems/011/011_212.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7b7eefe352c65b6e0b5ade0bdbad93884f000ad2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_212.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_212' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ جانہا فریدم ہای و ہو را" +- 'lang': 'en' + 'text': 'VII-II' +'description': [] +'sher': +- 'id': '011_212_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ جانہا فریدم ہای و ہو را | کف خاکی شمردم کاخ و کو را' + - 'lang': 'en' + 'text': 'I caused in his soul a verve a heat, | To cottage or castle a dust I treat.' +- 'id': '011_212_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شود روزی حریف بحر پر شور | ز شوبی کہ دادم ب جو را' + - 'lang': 'en' + 'text': 'This brook may once vie a noisy sea’s pride, | As I gave this brook a passion of tide.' + 'notes': + - 'phrase': 'tide.' + 'meaning': ' This twin couplet is full of similes. Haohou-at means noise and uproar but here it means a verve for the love of the Prophet and the good people).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_213.yaml b/data/github_iqbal_demystified/poems/011/011_213.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8cab3d2a29fa4538028756b5049801b8703d7121 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_213.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_213' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو ہم بگذار ن صورت نگاری" +- 'lang': 'en' + 'text': 'VII-III' +'description': [] +'sher': +- 'id': '011_213_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم بگذار ن صورت نگاری | مجو غیر از ضمیر خویش یاری' + - 'lang': 'en' + 'text': 'You leave making now the portraits on wall, | Be friendly with conscience and Ego’s call.' +- 'id': '011_213_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بباغ ما بر وردے پر و بال | مسلمان را بدہ سوزی کہ داری' + - 'lang': 'en' + 'text': 'Since you got growth in my nation’s lawn, | Fill your song’s flame in their brain and brawn.' + 'notes': + - 'phrase': 'brawn.' + 'meaning': ' The literal translation of line 2 would be:- Seek not friendship save with Ego''s (call). (Save with thy ego own).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_214.yaml b/data/github_iqbal_demystified/poems/011/011_214.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ea0c36d288f87bb5b5fad3bbb6986f8006d3d11 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_214.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_214' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبخاک ما دلی ، در دل غمی ہست" +- 'lang': 'en' + 'text': 'VII-IV' +'description': [] +'sher': +- 'id': '011_214_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخاک ما دلی ، در دل غمی ہست | ہنوز این کہنہ شاخی را نمی ہست' + - 'lang': 'en' + 'text': 'My heart has a grief, and dust has a heart, | Yet this old branch claims His moist’s great part.' +- 'id': '011_214_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ افسون ھنر ن چشمہ بگشای | درون ہر مسلمان زمزمی ہست' + - 'lang': 'en' + 'text': 'With thy skill’s magic cause a fount so, | In each Muslim lies a fountain lo!' + 'notes': + - 'phrase': 'lo!' + 'meaning': ' Grief; here it means love of the Prophet.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_215.yaml b/data/github_iqbal_demystified/poems/011/011_215.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3ca071ae76ac8afd5ace8ec8e928ec14f5a48ca9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_215.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_215' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان بندہ مولا صفات است' +- 'lang': 'en' + 'text': 'VII-V' +'description': [] +'sher': +- 'id': '011_215_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان بندہ مولا صفات است | دل او سری از اسرار ذات است' + - 'lang': 'en' + 'text': 'Of virtues of God Muslim has a part, | Like secrets of God a secret is heart.' +- 'id': '011_215_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جمالش جز بہ نور حق نہ بینی | کہ اصلش در ضمیر کائنات است' + - 'lang': 'en' + 'text': 'I saw not his beauty save of God’s own, | In the cosmos conscience his roots are grown.' diff --git a/data/github_iqbal_demystified/poems/011/011_216.yaml b/data/github_iqbal_demystified/poems/011/011_216.yaml new file mode 100644 index 0000000000000000000000000000000000000000..874c91923bbf3cdec4ac200785200bcea96af6b5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_216.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_216' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدہ با خاک او ن سوز و تابی" +- 'lang': 'en' + 'text': 'VII-VI' +'description': [] +'sher': +- 'id': '011_216_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ با خاک او ن سوز و تابی | کہ زاید از شب او فتابی' + - 'lang': 'en' + 'text': 'Give to his dust that flame and might, | Which brings into being a sun from night.' +- 'id': '011_216_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا ن زن کہ از فیض تو او را | دگر بخشند ذوق انقلابی' + - 'lang': 'en' + 'text': 'Hit a tune and tone due to whose grace, | He gets a new verve from world’s new face.' + 'notes': + - 'phrase': 'face.' + 'meaning': ' Nawa an zan; such croon (poetry), such a muse.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_217.yaml b/data/github_iqbal_demystified/poems/011/011_217.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2317aa5c859e7f9afc6ce1f3e10998e0997064ab --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_217.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_217' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسلمانی غم دل در خریدن" +- 'lang': 'en' + 'text': 'VII-VII' +'description': [] +'sher': +- 'id': '011_217_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانی غم دل در خریدن | چو سیماب از تپ یاران تپیدن' + - 'lang': 'en' + 'text': 'A Muslim you were named for grief’s bargain, | To be restive for friends in pains and strains.' +- 'id': '011_217_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حضور ملت از خود در گذشتن | دگر بانگ ’’انا الملت‘‘ کشیدن' + - 'lang': 'en' + 'text': 'He cares not for hlmself in nation’s cause, | He shouts “I am Ummah from every clause.”' + 'notes': + - 'phrase': 'Ummah' + 'meaning': ' Ummah a nation.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_218.yaml b/data/github_iqbal_demystified/poems/011/011_218.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f4d36f9556393b20bbf28ce9d4fba3e0cd81bc31 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_218.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_218' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکسی کو فاش دید اسرار جانرا" +- 'lang': 'en' + 'text': 'VII-VIII' +'description': [] +'sher': +- 'id': '011_218_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو فاش دید اسرار جانرا | نبیند جز بہ چشم خود جہان را' + - 'lang': 'en' + 'text': 'On whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.' + 'notes': + - 'phrase': 'soul,' + 'meaning': ' Soul; here it means self.' + 'occurrence': !!int '1' + - 'phrase': 'eyes' + 'meaning': ' viz, not through others point of view.' + 'occurrence': !!int '1' +- 'id': '011_218_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوائی فرین در سینہ خویش | بہاری میتوان کردن خزان را' + - 'lang': 'en' + 'text': 'Make in thy heart his love’s cosy room, | And turn the autumn to vernal bloom.' diff --git a/data/github_iqbal_demystified/poems/011/011_219.yaml b/data/github_iqbal_demystified/poems/011/011_219.yaml new file mode 100644 index 0000000000000000000000000000000000000000..609ba85483a1ac11f5e858ba90f480cdbb93a54d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_219.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_219' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگہدار نچہ در ب و گل تست' +- 'lang': 'en' + 'text': 'VII-IX' +'description': [] +'sher': +- 'id': '011_219_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہدار نچہ در ب و گل تست | سرور و سوز و مستی حاصل تست' + - 'lang': 'en' + 'text': 'So guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.' +- 'id': '011_219_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہی دیدم سبوی این و ن را | می باقی بہ مینای دل تست' + - 'lang': 'en' + 'text': 'I see empty bowls of the nation’s whole, | A lasting wine lasts in thy heart’s own bowl.' diff --git a/data/github_iqbal_demystified/poems/011/011_220.yaml b/data/github_iqbal_demystified/poems/011/011_220.yaml new file mode 100644 index 0000000000000000000000000000000000000000..51ac49b201b2ddb29ba12afc58c7ab54982703f6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_220.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_220' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشب این کوہ و دشت سینہ تابی" +- 'lang': 'en' + 'text': 'VII-X' +'description': [] +'sher': +- 'id': '011_220_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شب این کوہ و دشت سینہ تابی | نہ در وی مرغکی نی موج بی' + - 'lang': 'en' + 'text': 'The hill and desert night defies thy day, | The birds and waves know not their old songs gay.' + 'notes': + - 'phrase': 'night' + 'meaning': ' This is an illusion to godless men.' + 'occurrence': !!int '1' +- 'id': '011_220_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگردد روشن از قندیل رہبان | تو میدانی کہ باید فتابی' + - 'lang': 'en' + 'text': 'This world wont lit up from the hermit’s lamp, | Thy sun light is needed in every camp.' diff --git a/data/github_iqbal_demystified/poems/011/011_221.yaml b/data/github_iqbal_demystified/poems/011/011_221.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fcfc61a33f041da8dcc7a4121dd2010195474f74 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_221.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_221' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نکو میخوان خط سیمای خود را' +- 'lang': 'en' + 'text': 'VII-XI' +'description': [] +'sher': +- 'id': '011_221_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکو میخوان خط سیمای خود را | بدست ور رگ فردای خود را' + - 'lang': 'en' + 'text': 'Read the clear writing on thy forehead’s slate, | Find out a way to change thy future fate.' +- 'id': '011_221_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو من پا در بیابان حرم نہ | کہ بینی اندرو پہنای خود را' + - 'lang': 'en' + 'text': 'Like me find a way on the Harem’s land, | To know thy worth true, thy own grit and sand.' diff --git a/data/github_iqbal_demystified/poems/011/011_222.yaml b/data/github_iqbal_demystified/poems/011/011_222.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78c34c354f7208c7c128ecfc1dfa49995cda7916 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_222.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_222' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسحرگاہان کہ روشن شد در و دشت" +- 'lang': 'en' + 'text': 'O SON OF THE DESERT | Chapter 8' +'description': [] +'sher': +- 'id': '011_222_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحرگاہان کہ روشن شد در و دشت | صدا زد مرغی از شاخ نخیلی' + - 'lang': 'en' + 'text': 'When all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.' +- 'id': '011_222_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فروھل خیمہ ای فرزند صحرا | کہ نتوان زیست بی ذوق رحیلی' + - 'lang': 'en' + 'text': 'O desert’s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.' + 'notes': + - 'phrase': 'taste.' + 'meaning': ' In the above three quatrains (twin couplets) the poet has addressed an immaculate son of the desert, a young Muslim, free from the impure taints of city life.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_223.yaml b/data/github_iqbal_demystified/poems/011/011_223.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c70e3cda849b21819b3f858e0462170e39595283 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_223.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_223' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFعرب را حق دلیل کاروان کرد" +- 'lang': 'en' + 'text': 'VIII-II' +'description': [] +'sher': +- 'id': '011_223_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرب را حق دلیل کاروان کرد | کہ او با فقر خود را امتحان کرد' + - 'lang': 'en' + 'text': 'The Truth chose Arab for caravan’s lead, | On faqr since he tested his own self’s breed.' +- 'id': '011_223_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر فقر تہی دستان غیور است | جہانے را تہ و بالا توان کرد' + - 'lang': 'en' + 'text': 'If the poor’s content with envy is green, | His growth can upset the whole world’s scene.' + 'notes': + - 'phrase': 'scene.' + 'meaning': ' Here green means flourishing, in ''figurative'' sanse. It means full of vigour as we say (keep a man''s memory green). He lives to a green old age, although looking green with envy also means pale or sickly looking.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_224.yaml b/data/github_iqbal_demystified/poems/011/011_224.yaml new file mode 100644 index 0000000000000000000000000000000000000000..23cd3183c51f9b93ed5d4bcefb16d0f80995cbfe --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_224.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_224' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در ن شبہا خروش صبح فرداست' +- 'lang': 'en' + 'text': 'VIII-III' +'description': [] +'sher': +- 'id': '011_224_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در ن شبہا خروش صبح فرداست | کہ روشن از تجلیہای سیناست' + - 'lang': 'en' + 'text': 'Those nights had the uproar for future’s dawn, | Being lit up with light of the Sinai’s lawn.' +- 'id': '011_224_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تن و جان محکم از باد در و دشت | طلوع امتان از کوہ و صحراست' + - 'lang': 'en' + 'text': 'Thus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes.' diff --git a/data/github_iqbal_demystified/poems/011/011_225.yaml b/data/github_iqbal_demystified/poems/011/011_225.yaml new file mode 100644 index 0000000000000000000000000000000000000000..818c3eed7d9333c58c54f5eeacb463e8a88fe1b4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_225.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_225' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'دگر ئین تسلیم و رضا گیر' +- 'lang': 'en' + 'text': 'IX-I' +'description': [] +'sher': +- 'id': '011_225_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر ئین تسلیم و رضا گیر | طریق صدق و اخلاص و وفا گیر' + - 'lang': 'en' + 'text': 'Learn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.' +- 'id': '011_225_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگو شعرم چنین است و چنان نیست | جنون زیرکی از من فراگیر' + - 'lang': 'en' + 'text': 'Take me not poet in this or that sense, | Look my passions depth from the wisdom’s lens.' diff --git a/data/github_iqbal_demystified/poems/011/011_226.yaml b/data/github_iqbal_demystified/poems/011/011_226.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fccb2891891a95c4674592daacd4655fb1c8f2a9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_226.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_226' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچمنہا زان جنون ویرانہ گردد" +- 'lang': 'en' + 'text': 'IX-II' +'description': [] +'sher': +- 'id': '011_226_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چمنہا زان جنون ویرانہ گردد | کہ از ہنگامہ ہا بیگانہ گردد' + - 'lang': 'en' + 'text': 'If a craze consumes the garden’s face, | And saps its beauty and social grace.' +- 'id': '011_226_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن ہوئی کہ افکندم درین شہر | جنون ماند ولی فرزانہ گردد' + - 'lang': 'en' + 'text': 'I poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.' + 'notes': + - 'phrase': 'lanes,' + 'meaning': ' viz, in the City of Lahore.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_227.yaml b/data/github_iqbal_demystified/poems/011/011_227.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9df1e7870fe68a4b5671ecf1920addb2791706ae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_227.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_227' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنخستین لالہ صبح بھارم" +- 'lang': 'en' + 'text': 'IX-III' +'description': [] +'sher': +- 'id': '011_227_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نخستین لالہ صبح بھارم | پیا پے سوزم از داغی کہ دارم' + - 'lang': 'en' + 'text': 'The poppy of my dawn’s first vernal tide, | Is burning alone from a scar I hide.' +- 'id': '011_227_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم کم مبین تنھائیم را | کہ من صد کاروان گل در کنارم' + - 'lang': 'en' + 'text': 'So under rate not my verve’s lone part, | See caravans budding from my heart.' + 'notes': + - 'phrase': 'heart.' + 'meaning': ' Here caravan means a nation. Iqbal says (literal) I have hundred Rose Caravans in me. As such here rose is a metaphor for a nation.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_228.yaml b/data/github_iqbal_demystified/poems/011/011_228.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86dc7aa24582fa4ef38e88603d7d1da0cc2a6aa4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_228.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_228' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپریشانم چو گرد رہ گذاری" +- 'lang': 'en' + 'text': 'IX-IV' +'description': [] +'sher': +- 'id': '011_228_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پریشانم چو گرد رہ گذاری | کہ بر دوش ہوا گیرد قراری' + - 'lang': 'en' + 'text': 'So scattered I’m like dust of the way, | On the wings of storms I cannot stay.' +- 'id': '011_228_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا بختی و خرم روزگاری | کہ بیرون ید از من شہسواری' + - 'lang': 'en' + 'text': 'How august and happy would be that day, | When a ride is born from my own clay.' + 'notes': + - 'phrase': 'clay.' + 'meaning': ' Here Iqbal forecasts that a superman will appear to guide the destiny of nation.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_229.yaml b/data/github_iqbal_demystified/poems/011/011_229.yaml new file mode 100644 index 0000000000000000000000000000000000000000..929f0639cc60e82250f00b3e8b36993e2188a19b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_229.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_229' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خوش ن قومی پریشان روزگاری' +- 'lang': 'en' + 'text': 'IX-V' +'description': [] +'sher': +- 'id': '011_229_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوش ن قومی پریشان روزگاری | کہ زاید از ضمیرش پختہ کاری' + - 'lang': 'en' + 'text': 'How lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.' +- 'id': '011_229_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمودش سری از اسرار غیب است | ز ھر گردی برون ناید سواری' + - 'lang': 'en' + 'text': 'His birth a secret of a secret hand, | Who would change her fate in a manner grand.' diff --git a/data/github_iqbal_demystified/poems/011/011_230.yaml b/data/github_iqbal_demystified/poems/011/011_230.yaml new file mode 100644 index 0000000000000000000000000000000000000000..eed97e01248bfd963da1af49cabac944b05b8cac --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_230.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_230' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ بحر خویش چون موجی تپیدم" +- 'lang': 'en' + 'text': 'IX-VI' +'description': [] +'sher': +- 'id': '011_230_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ بحر خویش چون موجی تپیدم | تپیدم تا بہ طوفانی رسیدم' + - 'lang': 'en' + 'text': 'In self’s own sea, I’m thus a restive’ wave, | Till my waves in tempest to Coast would lave.' +- 'id': '011_230_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دگر رنگی ازین خوشتر ندیدم | بخون خویش تصویرش کشیدم' + - 'lang': 'en' + 'text': 'I found no better cast than my own face, | With my own blood his picture I trace.' + 'notes': + - 'phrase': 'trace.' + 'meaning': ' Here tone is a metaphor for tinge.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_231.yaml b/data/github_iqbal_demystified/poems/011/011_231.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ab54d02804a2c4a685bba0832e237f7d1bc16986 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_231.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_231' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگاہش پر کند خالی سبوہا" +- 'lang': 'en' + 'text': 'IX-VII' +'description': [] +'sher': +- 'id': '011_231_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہش پر کند خالی سبوہا | دواند می بہ تاک رزو ہا' + - 'lang': 'en' + 'text': 'His glance would fill up the empty bowl, | He runs the will’s wine in vine’s veins whole.' +- 'id': '011_231_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز طوفانی کہ بخشد رایگانی | حریف بحر گردد ب جوہا' + - 'lang': 'en' + 'text': 'His storms and gales are a God gift free, | He made a small brook, ‘rival of sea.' diff --git a/data/github_iqbal_demystified/poems/011/011_232.yaml b/data/github_iqbal_demystified/poems/011/011_232.yaml new file mode 100644 index 0000000000000000000000000000000000000000..329d08d76bdc4a080787970948459a5c64ada470 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_232.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_232' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چو بر گیرد زمام کاروان را' +- 'lang': 'en' + 'text': 'IX-VIII' +'description': [] +'sher': +- 'id': '011_232_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو بر گیرد زمام کاروان را | دہد ذوق تجلی ہر نہان را' + - 'lang': 'en' + 'text': 'The caravans reins he would take when, | He gives vision taste to each hidden then.' +- 'id': '011_232_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند افلاکیان را نچنان فاش | تہ پا می کشد نہ سمان را' + - 'lang': 'en' + 'text': 'He makes so much bare the heavenly hosts | That all nine skies would be tinder his force.' diff --git a/data/github_iqbal_demystified/poems/011/011_233.yaml b/data/github_iqbal_demystified/poems/011/011_233.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7518f6b9b9a6a00a61c2656a443b7553b60e7989 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_233.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_233' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمبارکباد کن ن پاک جان را" +- 'lang': 'en' + 'text': 'IX-IX' +'description': [] +'sher': +- 'id': '011_233_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مبارکباد کن ن پاک جان را | کہ زاید ن امیر کاروان را' + - 'lang': 'en' + 'text': 'To that holy mother I greet with pride, | From whom will be born the caravan’s guide.' +- 'id': '011_233_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز غوش چنین فرخندہ مادر | خجالت می دہم حور جنان را' + - 'lang': 'en' + 'text': 'On the lap of, ‘that’ fortunate dame, | The paradise nymphs would feel a shame.' + 'notes': + - 'phrase': 'shame.' + 'meaning': ' Nymph; fairy, Hoors of paradise.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_234.yaml b/data/github_iqbal_demystified/poems/011/011_234.yaml new file mode 100644 index 0000000000000000000000000000000000000000..88c251e693bf98a84ed8c610ec51a33946b7e58a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_234.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_234' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل اندر سینہ گوید دلبری ہست" +- 'lang': 'en' + 'text': 'IX-IX' +'description': [] +'sher': +- 'id': '011_234_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل اندر سینہ گوید دلبری ہست | متاعی فرین غارتگری ہست' + - 'lang': 'en' + 'text': 'To that holy mother I greet with pride, | From whom will be born the caravan’s guide.' +- 'id': '011_234_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگوشم مد از گردون دم مرگ | ’’شگوفہ چون فرو ریزد بری ہست‘‘' + - 'lang': 'en' + 'text': 'On the lap of, ‘that’ fortunate dame, | The paradise nymphs would feel a shame.' diff --git a/data/github_iqbal_demystified/poems/011/011_235.yaml b/data/github_iqbal_demystified/poems/011/011_235.yaml new file mode 100644 index 0000000000000000000000000000000000000000..388b6a1df0aabc806183632cc772ddf880422067 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_235.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_235' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'عرب خود را بہ نور مصطفی سوخت' +- 'lang': 'en' + 'text': 'THE CALIPHATE AND MONARCHY | Chapter 10' +'description': [] +'sher': +- 'id': '011_235_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'عرب خود را بہ نور مصطفی سوخت | چراغ مردۂ مشرق بر افروخت' + - 'lang': 'en' + 'text': 'The Arabs gained a lot from Prophet’s light, | That the dead lamps of East, too became bright.' +- 'id': '011_235_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن ن خلافت راہ گم کرد | کہ اول مؤمنان را شاہی موخت' + - 'lang': 'en' + 'text': 'But the Caliphate lost that path and force, | And taught the Momin first the Kingship’s course.' diff --git a/data/github_iqbal_demystified/poems/011/011_236.yaml b/data/github_iqbal_demystified/poems/011/011_236.yaml new file mode 100644 index 0000000000000000000000000000000000000000..86c892f3dd6e96e7606ca0ce814d3d4e0947d512 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_236.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_236' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خلافت بر مقام ما گواہی است' +- 'lang': 'en' + 'text': 'X-II' +'description': [] +'sher': +- 'id': '011_236_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خلافت بر مقام ما گواہی است | حرام است نچہ بر ما پادشاہی است' + - 'lang': 'en' + 'text': 'Take the Caliphate’s witness with a heed | As the kingship is banned in our creed.' +- 'id': '011_236_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ملوکیت ہمہ مکر است و نیرنگ | خلافت حفظ ناموس الہی است' + - 'lang': 'en' + 'text': 'A trick is the kingship with each new face, | The Caliphate but was the God’s own grace.' diff --git a/data/github_iqbal_demystified/poems/011/011_237.yaml b/data/github_iqbal_demystified/poems/011/011_237.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b94e242affecc1546d23515976d27adc983599b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_237.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_237' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در افتد با ملوکیت کلیمی' +- 'lang': 'en' + 'text': 'X-III' +'description': [] +'sher': +- 'id': '011_237_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در افتد با ملوکیت کلیمی | فقیری بے کلاہی ، بی گلیمی' + - 'lang': 'en' + 'text': 'A Moses grapples with kingdoms all, | And threatens tyrants though means are sina!' +- 'id': '011_237_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی باشد کہ بازیھای تقدیر | بگیرد کار صرصر از نسیمی' + - 'lang': 'en' + 'text': 'It happens oft that the wheel of fate, | Turns a light breeze into tempest great.' diff --git a/data/github_iqbal_demystified/poems/011/011_238.yaml b/data/github_iqbal_demystified/poems/011/011_238.yaml new file mode 100644 index 0000000000000000000000000000000000000000..349555bc802a8e6e6d426ae314e733ad1b89f07d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_238.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_238' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ہنوز اندر جہان دم غلام است' +- 'lang': 'en' + 'text': 'X-IV' +'description': [] +'sher': +- 'id': '011_238_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہنوز اندر جہان دم غلام است | نظامش خام و کارش ناتمام است' + - 'lang': 'en' + 'text': 'The Adam is slave in this world yet, | Yet his order raw, weak and poor set.' +- 'id': '011_238_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غلام فقر ن گیتی پناہم | کہ در دینش ملوکیت حرام است' + - 'lang': 'en' + 'text': 'I am his page, who sheltered each Age, | Who banned in my faith to keep a page.' diff --git a/data/github_iqbal_demystified/poems/011/011_239.yaml b/data/github_iqbal_demystified/poems/011/011_239.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3b026fbcd41d1aea8b10a262b123c2717c0b93c9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_239.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_239' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'محبت از نگاہش پایدار است' +- 'lang': 'en' + 'text': 'X-V' +'description': [] +'sher': +- 'id': '011_239_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت از نگاہش پایدار است | سلوکش عشق و مستی را عیار است' + - 'lang': 'en' + 'text': 'The love, from his glance is stable and best, | To love and passions his path is a Test.' +- 'id': '011_239_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقامش عبدہ‘ مد ولیکن | جہان شوق را پروردگار است' + - 'lang': 'en' + 'text': 'His ‘slave’ he was ranked, yet the slave ranks. | To eager world’s eyes in the Master’s Ranks.' diff --git a/data/github_iqbal_demystified/poems/011/011_240.yaml b/data/github_iqbal_demystified/poems/011/011_240.yaml new file mode 100644 index 0000000000000000000000000000000000000000..132809ad198a44ba344d2f9b3ffadd98f9e82f3a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_240.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_240' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ ملک خویش عثمانی امیر است' +- 'lang': 'en' + 'text': 'TURKS OF OTTOMAN EMPIRE | Chapter 11' +'description': [] +'sher': +- 'id': '011_240_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ملک خویش عثمانی امیر است | دلش گاہ و چشم او بصیر است' + - 'lang': 'en' + 'text': 'In the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.' +- 'id': '011_240_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نپنداری کہ رست از بند افرنگ | ہنوز اندر طلسم او اسیر است' + - 'lang': 'en' + 'text': 'On freedom of the West they do not boast, | They are captives yet of his Charming toast.' diff --git a/data/github_iqbal_demystified/poems/011/011_241.yaml b/data/github_iqbal_demystified/poems/011/011_241.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a7a5cda76123a84fe8562ca5d49f1729ce7e8a7a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_241.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_241' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخنک مردان کہ سحر او شکستند" +- 'lang': 'en' + 'text': 'XI-II' +'description': [] +'sher': +- 'id': '011_241_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک مردان کہ سحر او شکستند | بہ پیمان فرنگی دل نبستند' + - 'lang': 'en' + 'text': 'How daring were they who broke his charms, | Who paid no heed to his pledges warm.' +- 'id': '011_241_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو نومید و با خود شنا باش | کہ مردان پیش ازین بودند و ہستند' + - 'lang': 'en' + 'text': 'Get not despaired, have thy ego’s own view, | What did the past nations you also do.' + 'notes': + - 'phrase': 'do.' + 'meaning': ' Iqbal has given the same thought of Line 3 in Zarb-i-Kaleem in an address to P.L.O. (Palestine Liberation Organisation).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_242.yaml b/data/github_iqbal_demystified/poems/011/011_242.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8a53349116bc5049208c7dcb07fc8ea07c534177 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_242.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_242' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ترکان رزوئے تازہ دادند" +- 'lang': 'en' + 'text': 'XI-III' +'description': [] +'sher': +- 'id': '011_242_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ترکان رزوئے تازہ دادند | بنای کار شان دیگر نہادند' + - 'lang': 'en' + 'text': 'The fate thus gave to Turks a verve anew, | And gave them a base for a build up new.' +- 'id': '011_242_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن کو مسلمانی کہ بیند | نقاب از روی تقدیری گشادند' + - 'lang': 'en' + 'text': 'Where are those Muslim who could behold? | The meanings of fate which God had told.' + 'notes': + - 'phrase': 'told.' + 'meaning': ' It means when the Turks decided to keep their freedom at any cost, God came to their help. In this quatrain the poet wants to say that the nations make their own destinys as a poet says' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_243.yaml b/data/github_iqbal_demystified/poems/011/011_243.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2ca040d118162e12f59522e6eb134ffef8df2ebb --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_243.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_243' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہل ای دخترک این دلبری ہا" +- 'lang': 'en' + 'text': 'TO DAUGHTERS OF THE NATION | Chapter 12' +'description': [] +'sher': +- 'id': '011_243_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہل ای دخترک این دلبری ہا | مسلمان را نزیبد کافری ہا' + - 'lang': 'en' + 'text': 'Learn O’ daughterling this loveliness trend, | To Muslim suits not the heathen’s blend.' +- 'id': '011_243_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منہ دل بر جمال غازہ پرورد | بیاموز از نگہ غارتگری ہا' + - 'lang': 'en' + 'text': 'You need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.' + 'notes': + - 'phrase': 'bent.' + 'meaning': ' Iqbal has used ''Gharat Gari'' again in line 4 which means ''robbery''. In amatory language of this sub-continent and Persia, it means loveliness.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_244.yaml b/data/github_iqbal_demystified/poems/011/011_244.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d08f7e807364ab6b8a7b2513f68cb55ec4cd2f45 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_244.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_244' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگاہ تست شمشیر خدا داد' +- 'lang': 'en' + 'text': 'XII-II' +'description': [] +'sher': +- 'id': '011_244_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہ تست شمشیر خدا داد | بہ زخمش جان ما را حق بما داد' + - 'lang': 'en' + 'text': 'A God given sword thy glance to thee, | Whose wounds thus gave my full right to me' +- 'id': '011_244_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل کامل عیار ن پاک جان برد | کہ تیغ خویش را ب از حیا داد' + - 'lang': 'en' + 'text': 'The heart of great sage that holy soul took, | As she tempered her sword with bashful look.' diff --git a/data/github_iqbal_demystified/poems/011/011_245.yaml b/data/github_iqbal_demystified/poems/011/011_245.yaml new file mode 100644 index 0000000000000000000000000000000000000000..935de2841662aa2ca1faddb5a9da3006ecd1d310 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_245.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_245' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFضمیر عصر حاضر بی نقاب است" +- 'lang': 'en' + 'text': 'XII-III' +'description': [] +'sher': +- 'id': '011_245_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ضمیر عصر حاضر بی نقاب است | گشادش در نمود رنگ و ب است' + - 'lang': 'en' + 'text': 'At last modern age shows her conscience lo! | They feel quite happy with false pomp and show' +- 'id': '011_245_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہانتابی ز نور حق بیاموز | کہ او با صد تجلی در حجاب است' + - 'lang': 'en' + 'text': 'A tip for world’s tight learn from His light, | With hundred visions who hids from sight.' + 'notes': + - 'phrase': 'sight.' + 'meaning': ' A beautiful example to hid from the common people.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_246.yaml b/data/github_iqbal_demystified/poems/011/011_246.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0dcf2f7d7396f8213054b8ae29746eb1e4720994 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_246.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_246' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجہان را محکمی از امہات است" +- 'lang': 'en' + 'text': 'XII-IV' +'description': [] +'sher': +- 'id': '011_246_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان را محکمی از امہات است | نہادشان امین ممکنات است' + - 'lang': 'en' + 'text': 'The world is stable from the mother’s grace, | Her kind nature guards the whole human race.' +- 'id': '011_246_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این نکتہ را قومی نداند | نظام کار و بارش بی ثبات است' + - 'lang': 'en' + 'text': 'To this point if the nations didn’t get, | The whole world order would soon up set.' + 'notes': + - 'phrase': 'set.' + 'meaning': ' Here a ''mumknat'' means the mankind, all possible (created things). It also means possibilities but it does not apply here.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_247.yaml b/data/github_iqbal_demystified/poems/011/011_247.yaml new file mode 100644 index 0000000000000000000000000000000000000000..499c5116ce7cb92105b8c25afcfb2160fc7ac444 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_247.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_247' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرا داد این خرد پرور جنونی" +- 'lang': 'en' + 'text': 'XII-V' +'description': [] +'sher': +- 'id': '011_247_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا داد این خرد پرور جنونی | نگاہ مادر پاک اندرونی' + - 'lang': 'en' + 'text': 'That nation is lucky in whose hard race, | A change the world espied on each man’s face.' +- 'id': '011_247_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز مکتب چشم و دل نتوان گرفتن | کہ مکتب نیست جز سحر و فسونی' + - 'lang': 'en' + 'text': 'What happen’d to him in this world’s race, | Can be seen now from their mother’s face.' + 'notes': + - 'phrase': 'face.' + 'meaning': ' here it means struggle' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_248.yaml b/data/github_iqbal_demystified/poems/011/011_248.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e31ba2b5204a88da3270e97a98259ae39bb28cff --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_248.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_248' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'خنک ن ملتی کز وارداتش' +- 'lang': 'en' + 'text': 'XII-VI' +'description': [] +'sher': +- 'id': '011_248_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک ن ملتی کز وارداتش | قیامتہا ببیند کایناتش' + - 'lang': 'en' + 'text': 'This craze she gave me for sharp wits sense, | My kind mother’s sacred inner glance.' +- 'id': '011_248_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ پیش ید ، چہ پیش افتاد او را | توان دید از جبین امہاتش' + - 'lang': 'en' + 'text': 'In schools, my heart and eyes did’nt get calm, | No schools are these but magic and charm.' diff --git a/data/github_iqbal_demystified/poems/011/011_249.yaml b/data/github_iqbal_demystified/poems/011/011_249.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8b98b5ccc712f0d45ed6c5aa02e99b31843b281e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_249.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_249' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاگر پندی ز درویشی پذیری" +- 'lang': 'en' + 'text': 'XII-VII' +'description': [] +'sher': +- 'id': '011_249_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر پندی ز درویشی پذیری | ہزار امت بمیرد تو نمیری' + - 'lang': 'en' + 'text': 'If you pay a heed once, to this poor guy, | May die thousand nations but ye won’t die.' +- 'id': '011_249_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بتولی باش و پنھان شو ازین عصر | کہ در غوش شبیری بگیری' + - 'lang': 'en' + 'text': 'Hid from this Age like Batool if you can, | In thy lap too there may be a Hussain.' + 'notes': + - 'phrase': 'Hussain.' + 'meaning': ' Imam Hussain ''Alaih-is-salam'' whose name was also Shabbir was the 2nd son of Hazrat Ali, the 4th Caliph (on the name of Hazrat Haroon''s son). Fatima Batool, the youngest daughter of the Prophet was married to Hazrat Ali from whom Hassan and Hussain were born.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_250.yaml b/data/github_iqbal_demystified/poems/011/011_250.yaml new file mode 100644 index 0000000000000000000000000000000000000000..467f5a15edc3932ad534ca0a38ab6301d632bc70 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_250.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_250' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز شام ما برون ور سحر را" +- 'lang': 'en' + 'text': 'XII-VIII' +'description': [] +'sher': +- 'id': '011_250_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز شام ما برون ور سحر را | بہ قر ن باز خوان اہل نظر را' + - 'lang': 'en' + 'text': 'From my evening’s dusk get a dawn new, | To seeing eyes read the Koran anew.' +- 'id': '011_250_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میدانی کہ سوز قرأت تو | دگرگون کرد تقدیر عمر را' + - 'lang': 'en' + 'text': 'From thy reading’s flame you know that fate, | Had totally changed Omar the Great.' + 'notes': + - 'phrase': 'Great.' + 'meaning': ' Before embracing Islam, Hazrat Ornar heard that her sister alongwith her husband had embraced Islam. In rage he went to her house and heard her reciting the Holy Quran. which melted his heart, and he too joined the fold of Islam.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_251.yaml b/data/github_iqbal_demystified/poems/011/011_251.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d9bbdba367b1674a15c69e5461aeaae1464f9b9d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_251.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_251' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ عصر است این کہ دین فریادی اوست' +- 'lang': 'en' + 'text': 'THE MODERN AGE | Chapter 13' +'description': [] +'sher': +- 'id': '011_251_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ عصر است این کہ دین فریادی اوست | ہزاران بند در زادی اوست' + - 'lang': 'en' + 'text': 'What is the age? On whom the faith cries, | Who puts on it thousand checks and ties.' +- 'id': '011_251_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز روی دمیت رنگ و نم برد | غلط نقشی کہ از بھزادی اوست' + - 'lang': 'en' + 'text': 'From Man’s face it saps all the healthy signs, | His paintings depict, his evil designs.' diff --git a/data/github_iqbal_demystified/poems/011/011_252.yaml b/data/github_iqbal_demystified/poems/011/011_252.yaml new file mode 100644 index 0000000000000000000000000000000000000000..483fea692d72c0bb489660a212bf97cae32e6009 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_252.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_252' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگاہش نقشبند کافری ہا' +- 'lang': 'en' + 'text': 'XIII-II' +'description': [] +'sher': +- 'id': '011_252_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہش نقشبند کافری ہا | کمال صنعت او زری ہا' + - 'lang': 'en' + 'text': 'His glance only paints the heathen’s shade, | His skill’s big height are statues he made.' +- 'id': '011_252_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حذر از حلقۂ بازارگانش | قمار است این ہمہ سوداگری ہا' + - 'lang': 'en' + 'text': 'Thus shun the trade circles of his own make. | Who plans all business for gambling sake.' diff --git a/data/github_iqbal_demystified/poems/011/011_253.yaml b/data/github_iqbal_demystified/poems/011/011_253.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0b2e66dcd2b4c86d34c88bf1add8988d4917d0e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_253.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_253' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'جوانان را بد موز است این عصر' +- 'lang': 'en' + 'text': 'XIII-III' +'description': [] +'sher': +- 'id': '011_253_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانان را بد موز است این عصر | شب ابلیس را روز است این عصر' + - 'lang': 'en' + 'text': 'To youths of this age he taught evil ways, | It turned the Satan’s night into his days.' +- 'id': '011_253_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدامانش مثال شعلہ پیچم | کہ بی نور است و بی سوز است این عصر' + - 'lang': 'en' + 'text': 'Like flame I make a coil on his face, | As this age lacks all the shine and grace.' diff --git a/data/github_iqbal_demystified/poems/011/011_254.yaml b/data/github_iqbal_demystified/poems/011/011_254.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f5b399428a0503f5ad7c68ebe44182166fd9cb6c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_254.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_254' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمان فقر و سلطانی بہم کرد' +- 'lang': 'en' + 'text': 'XIII-IV' +'description': [] +'sher': +- 'id': '011_254_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان فقر و سلطانی بہم کرد | ضمیرش باقی و فانی بہم کرد' + - 'lang': 'en' + 'text': 'The Muslim draws content and kingship close, | He views the man and God in a close pose.' +- 'id': '011_254_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن الامان از عصر حاضر | کہ سلطانی بہ شیطانی بہم کرد' + - 'lang': 'en' + 'text': 'From this Age but I wished to run away, | Who has mixed the kingship with Satan’s way.' diff --git a/data/github_iqbal_demystified/poems/011/011_255.yaml b/data/github_iqbal_demystified/poems/011/011_255.yaml new file mode 100644 index 0000000000000000000000000000000000000000..af27930bd44a6f1c82d342adf7119b72332a6dc3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_255.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_255' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ گویم رقص تو چون است و چون نیست" +- 'lang': 'en' + 'text': 'XIII-V' +'description': [] +'sher': +- 'id': '011_255_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ گویم رقص تو چون است و چون نیست | حشیش است این نشاط اندرون نیست' + - 'lang': 'en' + 'text': 'The dance you now play in this or that way, | Is just a drug’s kick, a bliss to soul nay' +- 'id': '011_255_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ تقلید فرنگی پاے کوبی | بہ رگہای تو ن طغیان خون نیست' + - 'lang': 'en' + 'text': 'In wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!' diff --git a/data/github_iqbal_demystified/poems/011/011_256.yaml b/data/github_iqbal_demystified/poems/011/011_256.yaml new file mode 100644 index 0000000000000000000000000000000000000000..492851500b489717e84d37b537bcffa118939b3e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_256.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_256' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'در صد فتنہ را بر خود گشادی' +- 'lang': 'en' + 'text': 'BRAHMEN | Chapter 14' +'description': [] +'sher': +- 'id': '011_256_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در صد فتنہ را بر خود گشادی | دو گامی رفتی و از پا فتادی' + - 'lang': 'en' + 'text': 'For him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.' +- 'id': '011_256_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہمن از بتان طاق خود راست | تو قر ن را سر طاقی نہادی' + - 'lang': 'en' + 'text': 'The Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark.' diff --git a/data/github_iqbal_demystified/poems/011/011_257.yaml b/data/github_iqbal_demystified/poems/011/011_257.yaml new file mode 100644 index 0000000000000000000000000000000000000000..78066e3e36d29187329b1ad93999bb0762fd75c7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_257.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_257' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبرہمن را نگویم ہیچ کارہ" +- 'lang': 'en' + 'text': 'XIX-II' +'description': [] +'sher': +- 'id': '011_257_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہمن را نگویم ہیچ کارہ | کند سنگ گران را پارہ پارہ' + - 'lang': 'en' + 'text': 'To Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.' +- 'id': '011_257_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نیاید جز بہ زور دست و بازو | خدائی را تراشیدن ز خارہ' + - 'lang': 'en' + 'text': 'It can’t be achieved save with arms might, | From stone he carves gods to put his hand right.' + 'notes': + - 'phrase': 'right.' + 'meaning': ' To put one''s right hand; to show one''s will and determination. (for poetic need I reversed right hand to hand right.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_258.yaml b/data/github_iqbal_demystified/poems/011/011_258.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2c89321bc65ecfd3e4c36cf2d4a2d7e105be7010 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_258.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_258' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگہ دارد برہمن کار خود را" +- 'lang': 'en' + 'text': 'XIX-III' +'description': [] +'sher': +- 'id': '011_258_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ دارد برہمن کار خود را | نمی گوید بہ کس اسرار خود را' + - 'lang': 'en' + 'text': 'A pundit keeps eyes on his own task, | He wont let to know his secret mask.' +- 'id': '011_258_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بمن گوید کہ از تسبیح بگذر | بدوش خود برد زنار خود را' + - 'lang': 'en' + 'text': 'To me he says Give up counting beads, | For his own neck feels holy thread’s need.' + 'notes': + - 'phrase': 'need.' + 'meaning': ' Counting beads, (tasbeeh) viz. the rosary notes. Brahmen''s sacred thread; a rosary too, is called zunnar in Persian and janaou in Hindi or Sanskrit. The Muslim keeps a rosary of 100 or 101 beads for counting purpose whereas the Christian keeps a rosary of 165 beads to keep a count.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_259.yaml b/data/github_iqbal_demystified/poems/011/011_259.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f37d75321c59a5cc6ae08225c902dc71ddd7d85a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_259.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_259' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبرہمن گفت برخیز از در غیر" +- 'lang': 'en' + 'text': 'XIX-IV' +'description': [] +'sher': +- 'id': '011_259_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برہمن گفت برخیز از در غیر | ز یاران وطن ناید بجز خیر' + - 'lang': 'en' + 'text': 'The Brahmen said leave this white man’s door, | From Hindies think not, save good any more.' +- 'id': '011_259_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیک مسجد دو ملا می نگنجد | ز افسون بتان گنجد بیک دیر' + - 'lang': 'en' + 'text': 'In one mosque two Mullahs may ne’er contain, | With magic of gods can live in a fane.' + 'notes': + - 'phrase': 'fane.' + 'meaning': ' Line 2:- As the Brehmin tried to impress the Muslim that "Thy country men love thee from heart''s core."' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_260.yaml b/data/github_iqbal_demystified/poems/011/011_260.yaml new file mode 100644 index 0000000000000000000000000000000000000000..efabcb037ea76f27a0442422615760d0df7c9d99 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_260.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_260' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتب و تابی کہ باشد جاودانہ" +- 'lang': 'en' + 'text': 'EDUCATION | Chapter 15' +'description': [] +'sher': +- 'id': '011_260_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تب و تابی کہ باشد جاودانہ | سمند زندگے را تازیانہ' + - 'lang': 'en' + 'text': 'A shine which lasts with beauty and grace, | To life’s mustang a whip for race.' +- 'id': '011_260_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ فرزندان بیاموز این تب و تاب | کتاب و مکتب افسون و فسانہ' + - 'lang': 'en' + 'text': 'Teach the kids and colts, a verve and flame, | To books and schools a fiction I name.' + 'notes': + - 'phrase': 'kids' + 'meaning': ' Kids; the new generation.' + 'occurrence': !!int '1' + - 'phrase': 'colts,' + 'meaning': ' Colt; a young horse upto age of 4 or 5 or a young man with little experience.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_261.yaml b/data/github_iqbal_demystified/poems/011/011_261.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5396fe379dd81c83350f91ca8ed6ebb943f993b3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_261.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_261' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز علم چارہ سازی بی گدازی" +- 'lang': 'en' + 'text': 'XV-II' +'description': [] +'sher': +- 'id': '011_261_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز علم چارہ سازی بی گدازی | بسی خوشتر نگاہ پاک بازی' + - 'lang': 'en' + 'text': 'A knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.' +- 'id': '011_261_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکو تر از نگاہ پاک بازی | ولی از ھر دو عالم بی نیازی' + - 'lang': 'en' + 'text': 'It looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.' + 'notes': + - 'phrase': 'ties.' + 'meaning': ' "A sans souci heart who sought no world''s ties" is the ideal translation of line 4, sanssouci (FR ) who cares not for aught (but not careless).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_262.yaml b/data/github_iqbal_demystified/poems/011/011_262.yaml new file mode 100644 index 0000000000000000000000000000000000000000..07520ddeb870d3c818b362633695939456e94923 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_262.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_262' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ن مؤمن خدا کاری ندارد" +- 'lang': 'en' + 'text': 'XV-III' +'description': [] +'sher': +- 'id': '011_262_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ن مؤمن خدا کاری ندارد | کہ در تن جان بیداری ندارد' + - 'lang': 'en' + 'text': 'No links with that Momin the God would keep, | Who keeps no conscious soul with self’s deep peep.' +- 'id': '011_262_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن از مکتب یاران گریزم | جوانی خود نگھداری ندارد' + - 'lang': 'en' + 'text': 'My friend’s Maktab way I left that is why, | No youth I found there with self guarding eye.' diff --git a/data/github_iqbal_demystified/poems/011/011_263.yaml b/data/github_iqbal_demystified/poems/011/011_263.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c36f6d82c39cbfcbeaf610484ceb96b4e2a1305a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_263.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_263' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز من گیر این کہ مردی کور چشمی' +- 'lang': 'en' + 'text': 'XV-IV' +'description': [] +'sher': +- 'id': '011_263_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من گیر این کہ مردی کور چشمی | ز بینای غلط بینی نکو تر' + - 'lang': 'en' + 'text': 'A blind eye is better from eyes crook, | Which sees a virtue from evil look.' +- 'id': '011_263_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من گیر این کہ نادانی نکو کیش | ز دانشمند بی دینی نکو تر' + - 'lang': 'en' + 'text': 'An ignorant man and a simple guy, | Is better than a wise but faithless sly?' diff --git a/data/github_iqbal_demystified/poems/011/011_264.yaml b/data/github_iqbal_demystified/poems/011/011_264.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b94f930117023201a58331aef33f5d0ef4f6b38f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_264.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_264' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاز ن فکر فلک پیما چہ حاصل؟" +- 'lang': 'en' + 'text': 'XV-V' +'description': [] +'sher': +- 'id': '011_264_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن فکر فلک پیما چہ حاصل؟ | کہ گرد ثابت و سیارہ گردد' + - 'lang': 'en' + 'text': 'No use of a thought which measures sky, | But settles like dust or moves like fly.' +- 'id': '011_264_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مثال پارہ ای ابری کہ از باد | بہ پہنای فضا وارہ گردد' + - 'lang': 'en' + 'text': 'Like sections of clouds he moves here there, | And wanders in space with draughts of air.' diff --git a/data/github_iqbal_demystified/poems/011/011_265.yaml b/data/github_iqbal_demystified/poems/011/011_265.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2c27db0abc99c0fd7a33f8c401193a476f1fdc10 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_265.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_265' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFادب پیرایہ نادان و داناست" +- 'lang': 'en' + 'text': 'XV-VI' +'description': [] +'sher': +- 'id': '011_265_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ادب پیرایہ نادان و داناست | خوش نکو از ادب خود را بیاراست' + - 'lang': 'en' + 'text': 'Respect is the dress of a sage or fool, | A lucky man likes to make it a rule.' +- 'id': '011_265_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندارم ن مسلمان زادہ را دوست | کہ در دانش فزو دود رادب کاست' + - 'lang': 'en' + 'text': 'With that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes.' diff --git a/data/github_iqbal_demystified/poems/011/011_266.yaml b/data/github_iqbal_demystified/poems/011/011_266.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b327828106f75a6d2b4a0e15d2f3756adcf6566d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_266.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_266' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا نومیدی از طفلان روا نیست' +- 'lang': 'en' + 'text': 'XV-VII' +'description': [] +'sher': +- 'id': '011_266_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا نومیدی از طفلان روا نیست | چہ پروا گر دماغ شان رسا نیست' + - 'lang': 'en' + 'text': 'Why you lose hopes of kids a bit, | If they do not catch a point of wits.' +- 'id': '011_266_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو ای شیخ مکتب گر بدانی | کہ دل در سینۂ شان ہست یا نیست' + - 'lang': 'en' + 'text': 'Tell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?' diff --git a/data/github_iqbal_demystified/poems/011/011_267.yaml b/data/github_iqbal_demystified/poems/011/011_267.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8eba72e00a31db59d5918a3957de08eb16cf0ac7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_267.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_267' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ پور خویش دین و دانش موز" +- 'lang': 'en' + 'text': 'XV-VIII' +'description': [] +'sher': +- 'id': '011_267_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ پور خویش دین و دانش موز | کہ تابد چون مہ و انجم نگینش' + - 'lang': 'en' + 'text': 'Teach the offspring wisdom and faith’s ken, | Their gems would shine like a bright star then.' +- 'id': '011_267_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدست او اگر دادی ھنر را | ید بیضاست اندر ستینش' + - 'lang': 'en' + 'text': 'If you teach him a knack in any skill, | A white hand is hidden in his sleeve still.' + 'notes': + - 'phrase': 'still.' + 'meaning': ' The White Hand (Yadi Baiza) which the God gave to Moses. (Alaih-is-Salam).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_268.yaml b/data/github_iqbal_demystified/poems/011/011_268.yaml new file mode 100644 index 0000000000000000000000000000000000000000..168008e90fc0aaacda026b5a615073ea79fd4839 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_268.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_268' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنوا از سینہ مرغ چمن برد" +- 'lang': 'en' + 'text': 'XV-IX' +'description': [] +'sher': +- 'id': '011_268_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوا از سینہ مرغ چمن برد | ز خون لالہ ن سوز کہن برد' + - 'lang': 'en' + 'text': 'Who sapp’d sweet tone of the birds and buds, | Who damp’d old flame of the poppy’s blood.' +- 'id': '011_268_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ این مکتب ، بہ این دانش چہ نازی | کہ نان در کف نداد و جان ز تن برد' + - 'lang': 'en' + 'text': 'On this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost.' diff --git a/data/github_iqbal_demystified/poems/011/011_269.yaml b/data/github_iqbal_demystified/poems/011/011_269.yaml new file mode 100644 index 0000000000000000000000000000000000000000..71fc028b92444d588641b534dfc6be7bebacb5c2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_269.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_269' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخدایا وقت ن درویش خوش باد" +- 'lang': 'en' + 'text': 'XV-X' +'description': [] +'sher': +- 'id': '011_269_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدایا وقت ن درویش خوش باد | کہ دلہا از دمش چون غنچہ بگشاد' + - 'lang': 'en' + 'text': 'The days of that ‘Dervesh’ O God keep gay, | Whose breath opes hearts like buds in-early-May.' +- 'id': '011_269_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ طفل مکتب ما این دعا گفت | پی نانی بہ بند کس میفتاد' + - 'lang': 'en' + 'text': 'To a Maktab’s child he pray’d in this way, | For bread put him not in some body’s pay.' + 'notes': + - 'phrase': 'pay.' + 'meaning': ' In some body pay; employed by some body (with sense of dishonour) as in enemy''s pay.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_270.yaml b/data/github_iqbal_demystified/poems/011/011_270.yaml new file mode 100644 index 0000000000000000000000000000000000000000..29cbfd12035823452191a2cab5b3026a4e37339b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_270.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_270' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکسی کو ’’لا الہ‘‘ را در گرہ بست" +- 'lang': 'en' + 'text': 'XV-XI' +'description': [] +'sher': +- 'id': '011_270_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کسی کو ’’لا الہ‘‘ را در گرہ بست | ز بند مکتب و ملا برون جست' + - 'lang': 'en' + 'text': 'Who e’er tied himself with Lailah’s tie, | From Mullah’s Maktab he jump’d very high.' +- 'id': '011_270_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ن دین و بہ ن دانش مپرداز | کہ از ما میبرد چشم و دل و دست' + - 'lang': 'en' + 'text': 'To that faith and fire no heed we should pay, | My friend’s heart and eye from me who took away.' + 'notes': + - 'phrase': 'away.' + 'meaning': ' My friend''s heart and eye; his love and tender eye, viz. (My friend''s love and eye from me who took away)' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_271.yaml b/data/github_iqbal_demystified/poems/011/011_271.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36f19a5210288d099ca3483df05c44013285aaa3 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_271.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_271' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو می بینی کہ رہزن کاروان کشت" +- 'lang': 'en' + 'text': 'XV-XII' +'description': [] +'sher': +- 'id': '011_271_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو می بینی کہ رہزن کاروان کشت | چہ پرسی کاروانی را چسان کشت' + - 'lang': 'en' + 'text': 'A caravan was killed, if you e’er see, | Make not a probe, how it could be.' +- 'id': '011_271_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مباش ایمن از ن علمی کہ خوانی | کہ از وی روح قومی میتوان کشت' + - 'lang': 'en' + 'text': 'No use to learn a knowledge and skill, | Which murders a nation’s soul and will.' diff --git a/data/github_iqbal_demystified/poems/011/011_272.yaml b/data/github_iqbal_demystified/poems/011/011_272.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd5934bcb4a74e8f270050183d61260056624ea6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_272.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_272' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجوانی خوش گلی رنگین کلاہی" +- 'lang': 'en' + 'text': 'XV-XIII' +'description': [] +'sher': +- 'id': '011_272_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانی خوش گلی رنگین کلاہی | نگاہ او چو شیران بی پناہی' + - 'lang': 'en' + 'text': 'A well dressed fighter and handsome guy, | His flaming eyes beamed like a lion’s eye.' +- 'id': '011_272_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ مکتب علم میشی را بیاموخت | میسر نایدش برگ گیاہی' + - 'lang': 'en' + 'text': 'He learn’d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.' + 'notes': + - 'phrase': 'keep.' + 'meaning': ' Nigah (glance) Be panah, unlimited (shelterless), this construction is not used in the English language. Here the metaphorical meaning of be pariah would be ferocious savage.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_273.yaml b/data/github_iqbal_demystified/poems/011/011_273.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c3c65c1b17c9c914bdc605d165f77a6d25c465d1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_273.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_273' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشتر را بچہ او گفت در دشت" +- 'lang': 'en' + 'text': 'XV-XIV' +'description': [] +'sher': +- 'id': '011_273_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شتر را بچہ او گفت در دشت | نمی بینم خدای چار سو را' + - 'lang': 'en' + 'text': 'To a camel addressed its youngest foal, | No God I have seen in the desert whole.' +- 'id': '011_273_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پدر گفت ای پسر چون پا بلغزد | شتر ہم خویش را بیند ہم او را' + - 'lang': 'en' + 'text': 'The father said, “Filly thy foot slips when, | You would see thy self, to God also then.”' + 'notes': + - 'phrase': 'then.”' + 'meaning': ' Due to too much load on his back his foot is likely to slip (Of course when he is grown up).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_274.yaml b/data/github_iqbal_demystified/poems/011/011_274.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a5655d92b0b67597e683c9c0e8533980b8bface2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_274.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_274' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپریدن از سر بامی بہ بامی" +- 'lang': 'en' + 'text': 'SEARCH FOR FOOD AND LIVING | Chapter 16' +'description': [] +'sher': +- 'id': '011_274_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پریدن از سر بامی بہ بامی | نبخشد جرہ بازان را مقامی' + - 'lang': 'en' + 'text': 'If the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.' +- 'id': '011_274_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز نخچیری کہ جز مشت پری نیست | ہمان بہتر کہ میری درکنامی' + - 'lang': 'en' + 'text': 'For a hunt of few wings and a bit flesh, | It is better to die in aerey’s mesh.' + 'notes': + - 'phrase': 'mesh.' + 'meaning': ' Ae''ry (air''ie) ey''rie or eyry = aerie Eagle''s nest (Kunarn in Persian), there are three pronunciations of aery.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_275.yaml b/data/github_iqbal_demystified/poems/011/011_275.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8fa39b9709e716eff50f53429d991bddf5fd0d50 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_275.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_275' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگر خود را بچشم محرمانہ" +- 'lang': 'en' + 'text': 'XVI-II' +'description': [] +'sher': +- 'id': '011_275_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگر خود را بچشم محرمانہ | نگاہ ماست ما را تازیانہ' + - 'lang': 'en' + 'text': 'See thy own self with a seeing eye, | This eye is a whip for us to fly.' +- 'id': '011_275_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تلاش رزق از ن دادند ما را | کہ باشد پر گشودن را بھانہ' + - 'lang': 'en' + 'text': 'This eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.' + 'notes': + - 'phrase': 'flash.' + 'meaning': ' In a flash (fig:) instantly, at once. Literal; with a confidents eye.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_276.yaml b/data/github_iqbal_demystified/poems/011/011_276.yaml new file mode 100644 index 0000000000000000000000000000000000000000..673d1d03a79b2365aa94d32b554cb5377782d8ec --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_276.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_276' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہنگی بچہ خود را چہ خوش گفت" +- 'lang': 'en' + 'text': 'A CROCODILE TO ITS YOUNG | Chapter 17' +'description': [] +'sher': +- 'id': '011_276_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دین ما حرام مد کرانہ | بہ موج ویز و از ساحل بپرہیز' + - 'lang': 'en' + 'text': 'Thus said to its child a ‘croco’: with boast, | It is banned in our faith to see the coast.' + 'notes': + - 'phrase': '‘croco’:' + 'meaning': ' Here croco is ''diminitive'' of crocodile.' + 'occurrence': !!int '1' +- 'id': '011_276_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمہ دریاست ما را شیانہ | بہ سیمای سحر داغ سجود است' + - 'lang': 'en' + 'text': 'So mix up with waves and shun the coast, | To us the river bed plays a host.' diff --git a/data/github_iqbal_demystified/poems/011/011_277.yaml b/data/github_iqbal_demystified/poems/011/011_277.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b0e71b93eb7efb8f3327802c4df14a00838a486 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_277.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_277' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'تو در دریا نئے او در بر تست' +- 'lang': 'en' + 'text': 'XVII-II' +'description': [] +'sher': +- 'id': '011_277_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو در دریا نئے او در بر تست | بہ طوفان در فتادن جوہر تست' + - 'lang': 'en' + 'text': 'In sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.' +- 'id': '011_277_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو یک دم از تلاطم ہا بیاسود | ہمین دریای تو غارتگر تست' + - 'lang': 'en' + 'text': 'If you seek from storms a fast retreat, | This sea within thee will rob thy heat.' diff --git a/data/github_iqbal_demystified/poems/011/011_278.yaml b/data/github_iqbal_demystified/poems/011/011_278.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f0a19cb9026b160579d648e4258acb3972958c28 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_278.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_278' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہ از ساقی نہ از پیمانہ گفتم" +- 'lang': 'en' + 'text': 'THE FINIS | Chapter 18' +'description': [] +'sher': +- 'id': '011_278_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ از ساقی نہ از پیمانہ گفتم | حدیث عشق بیباکانہ گفتم' + - 'lang': 'en' + 'text': 'I talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.' +- 'id': '011_278_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شنیدم نچہ از پاکان امت | ترا با شوخے رندانہ گفتم' + - 'lang': 'en' + 'text': 'From Holies of Ummah what e’er I hold, | In their own frank style to thee I have told.' + 'notes': + - 'phrase': 'told.' + 'meaning': ' Line 2 means: A frank talk I make on love''s other sense.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_279.yaml b/data/github_iqbal_demystified/poems/011/011_279.yaml new file mode 100644 index 0000000000000000000000000000000000000000..47a1c1fd35b0a0937bdf1654c93aabc6de006b03 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_279.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_279' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بخود باز او دامان دلے گیر' +- 'lang': 'en' + 'text': 'XVIII-II' +'description': [] +'sher': +- 'id': '011_279_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بخود باز او دامان دلے گیر | درون سینہ خود منزلی گیر' + - 'lang': 'en' + 'text': 'Back to ego turn, and back to heart look, | Make the self’s own place in thy bosom nook.' +- 'id': '011_279_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدہ این کشت را خونابۂ خویش | فشاندم دانہ من تو حاصلی گیر' + - 'lang': 'en' + 'text': 'Treat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here.' diff --git a/data/github_iqbal_demystified/poems/011/011_280.yaml b/data/github_iqbal_demystified/poems/011/011_280.yaml new file mode 100644 index 0000000000000000000000000000000000000000..65b8018c2e5c85ffbf977d7a4fb58788dc84ad67 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_280.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_280' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFحرم جز قبلہ قلب و نظر نیست" +- 'lang': 'en' + 'text': 'XVIII-III' +'description': [] +'sher': +- 'id': '011_280_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حرم جز قبلہ قلب و نظر نیست | طواف او طواف بام و در نیست' + - 'lang': 'en' + 'text': 'For heart and eyes course, the ‘Harem’ is the aim, | Its round is not the round of door’an roof’s frame.' +- 'id': '011_280_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میان ما و بیت اللہ رمزیست | کہ جبریل امین را ھم خبر نیست' + - 'lang': 'en' + 'text': 'In us and God’s House there hids a hint so, | Which Gabe, the Trustee may not even know.' diff --git a/data/github_iqbal_demystified/poems/011/011_281.yaml b/data/github_iqbal_demystified/poems/011/011_281.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bdda42d6c9ba718d1b4e17105b1b12357c2989c1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_281.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_281' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا ساقی بیار ن کہنہ می را" +- 'lang': 'en' + 'text': 'I-I' +'description': [] +'sher': +- 'id': '011_281_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا ساقی بیار ن کہنہ می را | جوان فرودین کن پیر وی را' + - 'lang': 'en' + 'text': 'O bearer come and serve the old wine, | Which gives an old man the youth’s new shine.' +- 'id': '011_281_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نوائی دہ کہ از فیض دم خویش | چو مشعل بر فروزم چوب نی را' + - 'lang': 'en' + 'text': 'Give me a sweet tone, that by my breath own, | Like torch I may lit up my flute’s gay tone.' + 'notes': + - 'phrase': 'tone.' + 'meaning': ' In this chapter Iqbal is addressing whole mankind without distinction of cast and creed.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_282.yaml b/data/github_iqbal_demystified/poems/011/011_282.yaml new file mode 100644 index 0000000000000000000000000000000000000000..dacb628fe1924de46556d115d5a65e64822d954f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_282.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_282' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFیکی از حجرۂ خلوت برون ی" +- 'lang': 'en' + 'text': 'I-II' +'description': [] +'sher': +- 'id': '011_282_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یکی از حجرۂ خلوت برون ی | بباد صبحگاہی سینہ بگشای' + - 'lang': 'en' + 'text': 'Leave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.' +- 'id': '011_282_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خروش این مقام رنگ و بو را | بقدر نالۂ مرغی بیفزای' + - 'lang': 'en' + 'text': 'For a tempo to world’s hustle and thrill, | Raise thy tune and tone to song bird’s trill.' + 'notes': + - 'phrase': 'trill.' + 'meaning': ' 1. Hustle, n., quick and energetic activity (compare with). Bustle. n., excited activity. (used in sing only). Trill. n. and v.t. and vi.; sing a (musical note) with a trill; trill. n, a shaking voice.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_283.yaml b/data/github_iqbal_demystified/poems/011/011_283.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4a8c842069fc7cf585a977359d2a6a9b162e3cfe --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_283.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_283' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزمانہ فتنہ ہا ورد و بگذشت" +- 'lang': 'en' + 'text': 'II-I' +'description': [] +'sher': +- 'id': '011_283_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ فتنہ ہا ورد و بگذشت | خسان را در بغل پرورد و بگذشت' + - 'lang': 'en' + 'text': 'With times came unrest which passed so quick, | It reared great satans and passed so quick.' +- 'id': '011_283_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو صد بغداد را چنگیزی او | چو گور تیرہ بختان کرد و بگذشت' + - 'lang': 'en' + 'text': 'Many Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.' + 'notes': + - 'phrase': 'spate.' + 'meaning': ' By Ghenhis (gez) Khan,the Mangol conquerer of land from Black Sea to Pacific (1162 to 1227), pronounced in Persian (Changaiz Khan).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_284.yaml b/data/github_iqbal_demystified/poems/011/011_284.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e9f641fb42863d959f39d97ce8401a5fc9b2b10f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_284.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_284' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': '’’بسا کس اندوہ فردا کشیدند' +- 'lang': 'en' + 'text': 'II-II' +'description': [] +'sher': +- 'id': '011_284_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': '’’بسا کس اندوہ فردا کشیدند | کہ دی مردند و فردا را ندیدند‘‘' + - 'lang': 'en' + 'text': 'Those who had fears for the future days, | They died yesterday before coming days.' +- 'id': '011_284_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خنک مردان کہ در دامان امروز | ہزاران تازہ تر ہنگامہ چیدند' + - 'lang': 'en' + 'text': 'Lucky are those whose dress of today, | Is booming with success day by day.1' diff --git a/data/github_iqbal_demystified/poems/011/011_285.yaml b/data/github_iqbal_demystified/poems/011/011_285.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c2baac86d5e169fe57b86258e11036f892f4b703 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_285.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_285' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو بلبل نالۂ زاری نداری" +- 'lang': 'en' + 'text': 'III-I' +'description': [] +'sher': +- 'id': '011_285_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو بلبل نالۂ زاری نداری | کہ در تن جان بیداری نداری' + - 'lang': 'en' + 'text': 'Like nightingale you know not the groans and wails, | You lack living soul in your set up frail.' +- 'id': '011_285_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین گلشن کہ گلچینی حلال است | تو زخمی از سر خاری نداری' + - 'lang': 'en' + 'text': 'This garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.' + 'notes': + - 'phrase': 'fright.' + 'meaning': ' Here set up means body.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_286.yaml b/data/github_iqbal_demystified/poems/011/011_286.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ec309ae4fc78a8b0b7449649d1bc5758ff33058f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_286.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_286' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا بر خویش پیچیدن بیاموز" +- 'lang': 'en' + 'text': 'III-II' +'description': [] +'sher': +- 'id': '011_286_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا بر خویش پیچیدن بیاموز | بناخن سینہ کاویدن بیاموز' + - 'lang': 'en' + 'text': 'Come forward and learn the self seeing art, | Learn the hard task and sufferings of heart.' +- 'id': '011_286_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خواہی خدا را فاش بینی | خودی را فاش تر دیدن بیاموز' + - 'lang': 'en' + 'text': 'If you wish clear vision of God the Great, | Learn to see the self in a vivid state.' + 'notes': + - 'phrase': 'state.' + 'meaning': ' Khwesh paechidan; literal meaning are self-wrapping or self writhing or self coiling but in Iqbal''s own terminology it means self seeing.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_287.yaml b/data/github_iqbal_demystified/poems/011/011_287.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a4cae94ab39e7a78067088c5a0fe305e51d52267 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_287.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_287' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگلہ از سختی ایام بگذار" +- 'lang': 'en' + 'text': 'III-III' +'description': [] +'sher': +- 'id': '011_287_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گلہ از سختی ایام بگذار | کہ سختی ناکشیدہ کم عیار است' + - 'lang': 'en' + 'text': 'Give up the habit to weep on fate, | Face the hard times with a courage great.' +- 'id': '011_287_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی دانی کہ ب جویباران | اگر بر سنگ غلطد خوشگوار است' + - 'lang': 'en' + 'text': 'Dont you know that the water of a brook. | When falls on stone, it gives a lovely look.' + 'notes': + - 'phrase': 'look.' + 'meaning': ' Underlying thought: ''Strengthen your self, face tile hardships of life''.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_288.yaml b/data/github_iqbal_demystified/poems/011/011_288.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2c510c7bfcff2f7598c85507d672efbe8db35893 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_288.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_288' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکبوتر بچہ خود را چہ خوش گفت" +- 'lang': 'en' + 'text': 'III-IV' +'description': [] +'sher': +- 'id': '011_288_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کبوتر بچہ خود را چہ خوش گفت | کہ نتوان زیست با خوی حریری' + - 'lang': 'en' + 'text': 'A gull said to shaver, nice witty thing, | You cannot exist with the silken wing,' +- 'id': '011_288_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر ’’یاہو‘‘ زنی از مستی شوق | کلہ را از سر شاہین بگیری' + - 'lang': 'en' + 'text': 'With a fondness great if you call “Ya Hoo” | You can catch hawk’s head with a loving coo.' + 'notes': + - 'phrase': 'Hoo”' + 'meaning': ' ''Ya Hoo'' (Hu); O GOd (O! who is God). Some people say that a Pigeon says ''Ya Hoo'' in every coo. Hence Iqbal is speaking in passages. His pigeon is a virtuous man. In America a pigeon is also called a gull (uor in Britain) kullah; (Per) The skull head, the pate.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_289.yaml b/data/github_iqbal_demystified/poems/011/011_289.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9734fea6cb55e3acbdfc81f9f4c953c6f6f95cd2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_289.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_289' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفتادی از مقام کبریائے" +- 'lang': 'en' + 'text': 'III-V' +'description': [] +'sher': +- 'id': '011_289_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فتادی از مقام کبریائے | حضور دون نھادان چہرہ سائے' + - 'lang': 'en' + 'text': 'You had fallen then from a godly place, | To courts of mean men you sought a close face.' +- 'id': '011_289_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو شاہینی ولیکن خویشتن را | نگیری تا بدام خود نیائے' + - 'lang': 'en' + 'text': 'Thou art a hawk, to self you cannot get, | Until you are caught in thy self’s own net.' diff --git a/data/github_iqbal_demystified/poems/011/011_290.yaml b/data/github_iqbal_demystified/poems/011/011_290.yaml new file mode 100644 index 0000000000000000000000000000000000000000..483d1e11e4d9f93f78e3209335a5cd7105f52cdf --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_290.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_290' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخوشا روزی کہ خود را باز گیری" +- 'lang': 'en' + 'text': 'III-VI' +'description': [] +'sher': +- 'id': '011_290_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خوشا روزی کہ خود را باز گیری | ہمین فقر است کو بخشد امیری' + - 'lang': 'en' + 'text': 'I hail that day when he turns to self’s bold, | This is the faqr’s essence which makes him gold' +- 'id': '011_290_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حیات جاودان اندر یقین است | رہ تخمین و ظن گیری بمیری' + - 'lang': 'en' + 'text': 'The lasting life thus in certitude. lies, | A thought when you follow the self then dies.' + 'notes': + - 'phrase': 'dies.' + 'meaning': ' Underlying thought: When you express your own opinion or view in the exegesis of Quran or Hadith it means that you are (unconsciously or inadvertantly) under an impression that the God, and the Prophet, were unable to ezplain those verses, inspite of all the eloquence we owe to the words of Allah in the Holy Quran. There a man claims to be a great scholar than God Himself. As such if you prefer the views of the biggest scholar on earth over the clear meaning of Holy Quran, then your faith, gnosis and then the certitude in God and the Prophet is not complete The views of different experts, may be the Holiest men on earth, create different castes and creeds in any religion.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_291.yaml b/data/github_iqbal_demystified/poems/011/011_291.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3a227f4e3e1795a03396c90ffcd7aec218261ce8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_291.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_291' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو ہم مثل من از خود در حجابی" +- 'lang': 'en' + 'text': 'III-VII' +'description': [] +'sher': +- 'id': '011_291_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ہم مثل من از خود در حجابی | خنک روزی کہ خود را بازیابی' + - 'lang': 'en' + 'text': 'Like me you are too wrapped in a veil, | You turn to self when that good day' +- 'id': '011_291_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا کافر کند اندیشہء رزق | ترا کافر کند علم کتابی' + - 'lang': 'en' + 'text': 'I hail My fear of living takes, to Kufr’s camp hark! | book’s knowledge leads to Kufr’s pitch dark.' + 'notes': + - 'phrase': 'dark.' + 'meaning': ' Kufr (Ar:) unbelief, darkness; (pitch).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_292.yaml b/data/github_iqbal_demystified/poems/011/011_292.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8992c2f4ded57febe46c0c51a4d372d16b01145a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_292.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_292' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ خوش گفت اشتری با کرہ خویش' +- 'lang': 'en' + 'text': 'III-VIII' +'description': [] +'sher': +- 'id': '011_292_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ خوش گفت اشتری با کرہ خویش | خنک نکس کہ داند کار خود را' + - 'lang': 'en' + 'text': 'A camel once said a nice word to foal, | He’s lucky who knows to play his own role.' +- 'id': '011_292_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر از ما کہن صحرا نوردان | بہ پشت خویش بردن بار خود را' + - 'lang': 'en' + 'text': 'Learn from me a knack of desert tramps, | To take thy own load from camps to camps.' diff --git a/data/github_iqbal_demystified/poems/011/011_293.yaml b/data/github_iqbal_demystified/poems/011/011_293.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b0a5a55d9047905f2db5ec50ce96e26df523da44 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_293.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_293' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرا یاد است از دانای افرنگ" +- 'lang': 'en' + 'text': 'IV-I' +'description': [] +'sher': +- 'id': '011_293_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا یاد است از دانای افرنگ | بسا رازی کہ از بود و عدم گفت' + - 'lang': 'en' + 'text': 'I know many savants and gems of west, | On being and non being they felt the same quest.' +- 'id': '011_293_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن با تو گویم این دو حرفی | کہ با من پیر مردی از عجم گفت' + - 'lang': 'en' + 'text': 'Bid me, tell to thee two words at least, | To me please talk in accent of East.' + 'notes': + - 'phrase': 'East.' + 'meaning': ' Line 3 (Literal): with this old man talk in accent of East.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_294.yaml b/data/github_iqbal_demystified/poems/011/011_294.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3c2166341e760c00042762086f1a3301f61fd5c9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_294.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_294' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'الا ای کشتہ نامحرمی چند' +- 'lang': 'en' + 'text': 'IV-II' +'description': [] +'sher': +- 'id': '011_294_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'الا ای کشتہ نامحرمی چند | خریدی از پی یک دل غمی چند' + - 'lang': 'en' + 'text': 'Hark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.' +- 'id': '011_294_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز تأویلات ملایان نکوتر | نشستن با خود گاہی دمی چند' + - 'lang': 'en' + 'text': 'Then Mullah’s views it was better to sit, | With a self-conscious sage with ego’s wit.' diff --git a/data/github_iqbal_demystified/poems/011/011_295.yaml b/data/github_iqbal_demystified/poems/011/011_295.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5e94c4b807554c1dc3b6bc3445647839430c8a22 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_295.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_295' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدجود است اینکہ بینی یا نمود است" +- 'lang': 'en' + 'text': 'V-I' +'description': [] +'sher': +- 'id': '011_295_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دجود است اینکہ بینی یا نمود است | حکیم ما چہ مشکلہا گشود است' + - 'lang': 'en' + 'text': 'This being would last or just a passing show, | The wise could not solve this knotty tie so.' + 'notes': + - 'phrase': 'being' + 'meaning': ' It is difficult to convey the true sense of ''bceni'' in line 1. If it conveys an opposite sense of Namud then its meaning is truth. Iqbal has not used becna (Conscious, having insight, a seeing being) here, still Wajud-i-beeni means conscious being.' + 'occurrence': !!int '1' +- 'id': '011_295_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کتابی بر فن غواص بنوشت | ولیکن در دل دریا نبود است' + - 'lang': 'en' + 'text': 'He wrote a book though ‘on diving in sea’, | To his heart’s sea ah! he could never see!' diff --git a/data/github_iqbal_demystified/poems/011/011_296.yaml b/data/github_iqbal_demystified/poems/011/011_296.yaml new file mode 100644 index 0000000000000000000000000000000000000000..09d8cc32d945d7890c2ce23e3bb0c1924a6a507d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_296.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_296' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ضرب تیشہ بشکن بیستون را" +- 'lang': 'en' + 'text': 'V-II' +'description': [] +'sher': +- 'id': '011_296_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ضرب تیشہ بشکن بیستون را | کہ فرصت اندک و گردون دو رنگ است' + - 'lang': 'en' + 'text': 'With battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.' +- 'id': '011_296_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حکیمان را درین اندیشہ بگذار | شرر از تیشہ خیزد یا ز سنگ است' + - 'lang': 'en' + 'text': 'Leave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?' + 'notes': + - 'phrase': 'stone?' + 'meaning': ' I have anglicized Baistoon (to Bistoon) for poetical beauty. Farhad had taken a pledge with the King of Persia to dig a canal from Baistoon Mountain. against which the King pledged to marry his daughter (princess) with him. There was a long controversy amongst Persian historians, poets or phillosophers whether Farhad was killed by his own axe or from a stone rolling from the mountain top. The readers would find a hint of that controversy in the above mentioned quatrain (twin couplet).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_297.yaml b/data/github_iqbal_demystified/poems/011/011_297.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e7387d174af3984012977c6a17794cdc7e218f3b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_297.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_297' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'منہ از کف چراغ رزو را' +- 'lang': 'en' + 'text': 'V-III' +'description': [] +'sher': +- 'id': '011_297_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'منہ از کف چراغ رزو را | بدست ور مقام ہای و ہو را' + - 'lang': 'en' + 'text': 'Keep the crave’s lamp burning ever in heart, | Get the place where the uproars start.' +- 'id': '011_297_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو در چار سوی این جھان گم | بخود باز و بشکن چار سو را' + - 'lang': 'en' + 'text': 'Do not get lost in the world’s four nooks, | Break the four nooks, and turn to self’s look.' diff --git a/data/github_iqbal_demystified/poems/011/011_298.yaml b/data/github_iqbal_demystified/poems/011/011_298.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8c5ebe8972e260389b318f5db012f71bc302276a --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_298.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_298' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل دریا سکون بیگانہ از تست" +- 'lang': 'en' + 'text': 'V-IV' +'description': [] +'sher': +- 'id': '011_298_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل دریا سکون بیگانہ از تست | بہ جیبش گوھر یکدانہ از تست' + - 'lang': 'en' + 'text': 'O heart’s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.' +- 'id': '011_298_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو ای موج اضطراب خود نگہدار | کہ دریا را متاع خانہ از تست' + - 'lang': 'en' + 'text': 'O wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.' + 'notes': + - 'phrase': 'will.' + 'meaning': ' The underlying thought is given below For heart the whole noise in world I see, Who gave the world beauty for thy sole glee.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_299.yaml b/data/github_iqbal_demystified/poems/011/011_299.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4bea6ddf97e09a2f82adb7c0586d959ce576e7e9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_299.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_299' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدو گیتی را بخود باید کشیدن" +- 'lang': 'en' + 'text': 'V-V' +'description': [] +'sher': +- 'id': '011_299_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو گیتی را بخود باید کشیدن | نباید از حضور خود رمیدن' + - 'lang': 'en' + 'text': 'To both the worlds win with efforts and zeal, | From thee never run for thy own self’s weal.' +- 'id': '011_299_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ نور دوش بین امروز خود را | ز دوش امروز را نتوان ربودن' + - 'lang': 'en' + 'text': 'From light of past see the light of to day, | To day you cant cut off from the last day.' + 'notes': + - 'phrase': 'day.' + 'meaning': ' Line 4 (Literal): From last day you cannot pounce on today.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_300.yaml b/data/github_iqbal_demystified/poems/011/011_300.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c828c33dd51fc5df2e172bdb70754e8822eee2bf --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_300.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_300' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ما اے لالہ خود را وانمودی" +- 'lang': 'en' + 'text': 'V-VI' +'description': [] +'sher': +- 'id': '011_300_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ما اے لالہ خود را وانمودی | نقاب از چہرہ زیبا گشودی' + - 'lang': 'en' + 'text': 'You show us O Poppy! thy self’s own trace, | And turned the hid mask of thy charming face.' +- 'id': '011_300_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا چون بر دمیدی لالہ گفتند | بہ شاخ اندر چسان بودی چہ بودی' + - 'lang': 'en' + 'text': 'I call you poppy when you show thy face, | In branch what you looked? Where was thy trace?' diff --git a/data/github_iqbal_demystified/poems/011/011_301.yaml b/data/github_iqbal_demystified/poems/011/011_301.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db5fa3d650df86636ad604dc29a0733595b87a5d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_301.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_301' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'نگرید مرد از رنج و غم و درد' +- 'lang': 'en' + 'text': 'VI-I' +'description': [] +'sher': +- 'id': '011_301_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگرید مرد از رنج و غم و درد | ز دوران کم نشیند بر دلش گرد' + - 'lang': 'en' + 'text': 'A man weeps not from a grief or pains, | No dust e’er falls, on his heart from.strain.' +- 'id': '011_301_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قیاس او را مکن از گریہ خویش | کہ ہست از سوز و مستی گریۂ مرد' + - 'lang': 'en' + 'text': 'If he e’er weeps you take it in this sense, | His weeping is a part of love pangs trance.' diff --git a/data/github_iqbal_demystified/poems/011/011_302.yaml b/data/github_iqbal_demystified/poems/011/011_302.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5727c04c4cdfee2c3cf9df982c01f2c7d2066b05 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_302.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_302' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنپنداری کہ مرد امتحان مرد" +- 'lang': 'en' + 'text': 'VI-II' +'description': [] +'sher': +- 'id': '011_302_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نپنداری کہ مرد امتحان مرد | نمیرد گرچہ زیر سمان مرد' + - 'lang': 'en' + 'text': 'If a tested man dies think not ever, | He dies on the earth, there he dies never.' +- 'id': '011_302_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا شایان چنین مرگ است ورنہ | زہر مرگی کہ خواہی میتوان مرد' + - 'lang': 'en' + 'text': 'To thee thus suits a death of such state, | Though dead yet lasts his self’s pleasant trait.' + 'notes': + - 'phrase': 'trait.' + 'meaning': ' Literal Line 2 He dies beneath sky, there he dies never.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_303.yaml b/data/github_iqbal_demystified/poems/011/011_303.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fc6da667abf0e5c08885b7bcc88dbea6e24d81ac --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_303.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_303' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاگر خاک تو از جان محرمی نیست" +- 'lang': 'en' + 'text': 'VI-III' +'description': [] +'sher': +- 'id': '011_303_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خاک تو از جان محرمی نیست | بشاخ تو ھم از نیسان نمی نیست' + - 'lang': 'en' + 'text': 'If thy dust has no link with soul and heart, | No rain1 can moisten thy hearts’s any part.' +- 'id': '011_303_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز غم زاد شودم را نگھدار | کہ اندر سینۂ پردم غمی نیست' + - 'lang': 'en' + 'text': 'Be free from griefs, guard breath with His hum, | In man full of dam no griefs can come.' + 'notes': + - 'phrase': 'come.' + 'meaning': ' I, Rain; here it means a guide viz, spiritual guide. 2. dam, breath. Check up this idea with ''Hosh dar dam'', No. 2 principle of the mystics of Islam in former India and Iran.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_304.yaml b/data/github_iqbal_demystified/poems/011/011_304.yaml new file mode 100644 index 0000000000000000000000000000000000000000..74738e851049dd892ac6a7b3a6b62d077fd5efd4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_304.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_304' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFپریشان ھر دم ما از غمی چند" +- 'lang': 'en' + 'text': 'VI-IV' +'description': [] +'sher': +- 'id': '011_304_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پریشان ھر دم ما از غمی چند | شریک ہر غمی نامحرمی چند' + - 'lang': 'en' + 'text': 'My each breath blows with griefs many more, | My friends share not my griefs anymore.' +- 'id': '011_304_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن طرح فردائی توان ریخت | اگر دانی بھای این دمی چند' + - 'lang': 'en' + 'text': 'Yet future can be shaped to large extent, | If you know the great price of each instant.' + 'notes': + - 'phrase': 'instant.' + 'meaning': ' Literal version of line 2: [My grief is shared by aliens few. Here aliens or ''Na Mahram'' could also mean wealth, riches (of the world) to whom the poet thinks aliens to him. This could he a remote sense of line 2.]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_305.yaml b/data/github_iqbal_demystified/poems/011/011_305.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e4f018b16a8fc0d65644b7d69ca46d2150920066 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_305.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_305' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجوانمردی کہ دل با خویشتن بست" +- 'lang': 'en' + 'text': 'VI-V' +'description': [] +'sher': +- 'id': '011_305_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جوانمردی کہ دل با خویشتن بست | رود در بحر و دریا ایمن از شست' + - 'lang': 'en' + 'text': 'A young who tied heart with ego’s call, | He swam quite safe, along seas, and rivers all.' +- 'id': '011_305_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ را جلوہ مستی ہا حلال است | ولی باید نگہ داری دل و دست' + - 'lang': 'en' + 'text': 'No harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.' + 'notes': + - 'phrase': 'clean.' + 'meaning': ' Line I who tied call; viz, who strengthened his ego.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_306.yaml b/data/github_iqbal_demystified/poems/011/011_306.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3ad1ae41613118990699c34d2fff6c6ef2d7a8a7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_306.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_306' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاز ن غم ہا دل ما دردمند است" +- 'lang': 'en' + 'text': 'VI-VI' +'description': [] +'sher': +- 'id': '011_306_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن غم ہا دل ما دردمند است | کہ اصل او ازین خاک نژند است' + - 'lang': 'en' + 'text': 'Such griefs this heart now likes to take, | Like dust of low things of humble make.' +- 'id': '011_306_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و تو زان غم شیرین ندانیم | کہ اصل او ز افکار بلند است' + - 'lang': 'en' + 'text': 'To those sweet griefs alas! we know not, | Which make a man great with higher ‘thought.' + 'notes': + - 'phrase': '‘thought.' + 'meaning': ' Khak-i-Nazand (Per) Dust which is low, downcast, sorrowful, blind, (as such this world). (See text). Sweet griefs, of God and country''s love, etc.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_307.yaml b/data/github_iqbal_demystified/poems/011/011_307.yaml new file mode 100644 index 0000000000000000000000000000000000000000..17f330db3a8be89e04945ba56aee5ad2d1b698fd --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_307.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_307' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمگو با من خدای ما چنین کرد" +- 'lang': 'en' + 'text': 'VI-VII' +'description': [] +'sher': +- 'id': '011_307_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مگو با من خدای ما چنین کرد | کہ شستن میتوان از دامنش گرد' + - 'lang': 'en' + 'text': 'Blame not the God for this or that hurt, | This dust should be dusted from thy skirt.' +- 'id': '011_307_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تہ بالا کن این عالم کہ در وی | قماری میبرد نامرد از مرد' + - 'lang': 'en' + 'text': 'Change the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.' + 'notes': + - 'phrase': 'bet.' + 'meaning': ' Az daman-ash, here the antecedent (merja) as pronoun hints towards man and not towards God. It means that man must absolve himself from such complaints against God.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_308.yaml b/data/github_iqbal_demystified/poems/011/011_308.yaml new file mode 100644 index 0000000000000000000000000000000000000000..9b7b6bcf279fc32bab3aad118f95fefbbd298476 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_308.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_308' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'برون کن کینہ را از سینۂ خویش' +- 'lang': 'en' + 'text': 'VI-VIII' +'description': [] +'sher': +- 'id': '011_308_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برون کن کینہ را از سینۂ خویش | کہ دود خانہ از روزن برون بہ' + - 'lang': 'en' + 'text': 'Turn out fire of envy from thy heart’s core, | Like smoke of house through the ventilator or door.' +- 'id': '011_308_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز کشت دل مدہ کس را خراجی | مشو ای دھخدا غارتگر دہ' + - 'lang': 'en' + 'text': 'No tax ever pay on heart’s yield to none, | To make the lands barren O! landlord shun.' diff --git a/data/github_iqbal_demystified/poems/011/011_309.yaml b/data/github_iqbal_demystified/poems/011/011_309.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1a12080490644fffaa6e88961a3e5ff24f87e646 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_309.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_309' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'سحرہا در گریبان شب اوست' +- 'lang': 'en' + 'text': 'VI-IX' +'description': [] +'sher': +- 'id': '011_309_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سحرہا در گریبان شب اوست | دو گیتی را فروغ از کوکب اوست' + - 'lang': 'en' + 'text': 'In his nights behold many dawns bright, | Both the words are bright from his moon’s light' +- 'id': '011_309_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشان مرد حق دیگر چہ گویم | چو مرگ ید تبسم بر لب اوست' + - 'lang': 'en' + 'text': 'I give thee some signs for that Muslim’s trace, | He welcomes his death with a smiling face.' diff --git a/data/github_iqbal_demystified/poems/011/011_310.yaml b/data/github_iqbal_demystified/poems/011/011_310.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2569b8ae47ef843f138f3656682ff4d3ab15498e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_310.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_310' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبباد صبحدم شبنم بنالید" +- 'lang': 'en' + 'text': 'VII-I' +'description': [] +'sher': +- 'id': '011_310_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بباد صبحدم شبنم بنالید | کہ دارم از تو امید نگاہی' + - 'lang': 'en' + 'text': 'To the morning breeze’ weep’d the dew’ in trance, | I cherish from thee a favour of glance.' +- 'id': '011_310_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلم افسردہ شد از صحبت گل | چنان بگذر کہ ریزم بر گیاہی' + - 'lang': 'en' + 'text': 'I have fostered gloom from the Rose,’ alas! | Thus pass in a way that I fall on grass.' + 'notes': + - 'phrase': 'grass.' + 'meaning': ' Badi Subh the morning breeze viz, the poet himself. The drew; is a Muslim in the company of Rose. Rose; (in the company of rose) = of a rich wealthy man. Grass; an allusion to a poor man, or the poor. As such the poet has given this message in parables.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_311.yaml b/data/github_iqbal_demystified/poems/011/011_311.yaml new file mode 100644 index 0000000000000000000000000000000000000000..8e80cc64a0c0c2b76b3104e372ef292db54af2c9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_311.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_311' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل ن بحر است کو ساحل نورزد" +- 'lang': 'en' + 'text': 'CHAPTER 8 | HEART | VIII-I' +'description': [] +'sher': +- 'id': '011_311_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ن بحر است کو ساحل نورزد | نہنگ از ہیبت موجش بلرزد' + - 'lang': 'en' + 'text': 'The heart is a sea which likes no shore, | A shark too shivers from his wave’s roar.' + 'notes': + - 'phrase': 'shore,' + 'meaning': ' Warzeedan to opt for, to incline toward, to choose. Nawarzeedan; does not choose.' + 'occurrence': !!int '1' + - 'phrase': 'shark' + 'meaning': ' Nahang; a crocodile; a whale, a sherk etc. Line 4 Literal: The sky cant contain in its one bubble.' + 'occurrence': !!int '1' +- 'id': '011_311_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن سیلی کہ صد ہامون بگیرد | فلک با یک حباب او نیرزد' + - 'lang': 'en' + 'text': 'Like tempest which takes jungles of rubble, | The whole sky’s worth, not alike his bubble.' + 'notes': + - 'phrase': 'alike' + 'meaning': ' Nayarzad is not equal to. Here nahang (alligator) is probably the Satan. Iqbal has tried to explain different states of heart. Sometimes a huge sea in which the whole cosmos can be contained. As such his heart is not a mere lump of flesh which beats in bosom. It is a place in which God himself likes to live when He loves a man.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_312.yaml b/data/github_iqbal_demystified/poems/011/011_312.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f41a6e693d80cadad307599f29d2f76cda9045d4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_312.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_312' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل ما تش و تن موج دودش" +- 'lang': 'en' + 'text': 'VIII-II' +'description': [] +'sher': +- 'id': '011_312_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما تش و تن موج دودش | تپید دمبدم ساز وجودش' + - 'lang': 'en' + 'text': 'My heart is a fire, a smoke my frame, | My being’s harp burns with a constant flame.' +- 'id': '011_312_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ذکر نیم شب جمعیت او | چو سیمابی کہ بندو چوب عودش' + - 'lang': 'en' + 'text': 'From mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.' + 'notes': + - 'phrase': 'mercury' + 'meaning': ' The mercury was killed (to make calx) in aloe wood in old days. Aloe wood is called ood (Ud) in Arabic and Persian. (It also means lute or harp). It gives a sweet smelling fragrance when it burns.' + 'occurrence': !!int '1' + - 'phrase': 'balm.' + 'meaning': ' Balm; ointment (fig:) that which gives peace of mind or consolation.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_313.yaml b/data/github_iqbal_demystified/poems/011/011_313.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1e76fdb0b0aa9f6465495bbb6fb6a739ec9c0521 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_313.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_313' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFزمانہ کار او را میبرد پیش" +- 'lang': 'en' + 'text': 'VIII-III' +'description': [] +'sher': +- 'id': '011_313_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمانہ کار او را میبرد پیش | کہ مرد خود نگہدار است درویش' + - 'lang': 'en' + 'text': 'His help the world seeks like his slave own, | Since he guarded self with saintly tone.' +- 'id': '011_313_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمین فقر است و سلطانی کہ دل را | نگہ داری چو دریا گوہر خویش' + - 'lang': 'en' + 'text': 'This is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.' + 'notes': + - 'phrase': 'art.' + 'meaning': ' Incidentlly Iqbal''s main philosophy is based on four principles of the mystics of Islam (out of 8 or 11). Iqbal has probably taken the idea of self from the term Khilwat dar Anjuman; Privacy (with God) in social gatherings and other social contacts. Iqbal''s whole mission of life was ''Hosh dar dam'', consciousness of each breath inhaled, Nazar barqadam (eye down cast), ''Safar dar watan'' (journey for Home, lost by him on heavens and ''Khilwat dar Anjuman''.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_314.yaml b/data/github_iqbal_demystified/poems/011/011_314.yaml new file mode 100644 index 0000000000000000000000000000000000000000..fd8fdd4471c7b34dc7e2edad23286afbc4a1d159 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_314.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_314' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہ نیروی خودی را زمودی" +- 'lang': 'en' + 'text': 'VIII-IV' +'description': [] +'sher': +- 'id': '011_314_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ نیروی خودی را زمودی | نہ بند از دست و پای خود گشودی' + - 'lang': 'en' + 'text': 'The Ego’s power he did not try, | His hands and feet too opened no tie.' + 'notes': + - 'phrase': 'Ego’s' + 'meaning': ' Nairoo (ru); control, power, force, mastery.' + 'occurrence': !!int '1' +- 'id': '011_314_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد زنجیر بودی دمے را | اگر در سینۂ او دل نبودے' + - 'lang': 'en' + 'text': 'The wisdom to man is sometimes a chain, | If he had no heart to check and restrain.' + 'notes': + - 'phrase': 'heart' + 'meaning': ' Heart; here it means flame of love, his attention.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_315.yaml b/data/github_iqbal_demystified/poems/011/011_315.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2b719d26463e516d13f880b714338ce464d58922 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_315.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_315' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو میگوئی کہ دل از خاک و خون است" +- 'lang': 'en' + 'text': 'VIII-V' +'description': [] +'sher': +- 'id': '011_315_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو میگوئی کہ دل از خاک و خون است | گرفتار طلسم کاف و نون است' + - 'lang': 'en' + 'text': 'You say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.' + 'notes': + - 'phrase': 'Khoon' + 'meaning': ' Khak and Khoon; mud (dust) and blood.' + 'occurrence': !!int '1' + - 'phrase': 'Noon.' + 'meaning': ' K and N or Kaf and Nun, are two Arabic alphabets. From K and N, God said ''Kun'' = be, become and the whole cosmos came into being. God says ''be'' (Kun) and it ''becomes'' automatically a reality.' + 'occurrence': !!int '1' +- 'id': '011_315_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل ما گرچہ اندر سینۂ ماست | ولیکن از جھان ما برون است' + - 'lang': 'en' + 'text': 'My heart is though in the bosom of mine, | It is yet beyond the pale of world thine.' diff --git a/data/github_iqbal_demystified/poems/011/011_316.yaml b/data/github_iqbal_demystified/poems/011/011_316.yaml new file mode 100644 index 0000000000000000000000000000000000000000..691b40a06501c8569d96c390571827e826b22bcf --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_316.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_316' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجہان مھر و مہ زناری اوست" +- 'lang': 'en' + 'text': 'VIII-VI' +'description': [] +'sher': +- 'id': '011_316_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان مھر و مہ زناری اوست | گشاد ھر گرہ از زاری اوست' + - 'lang': 'en' + 'text': 'The world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.' +- 'id': '011_316_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'پیامی دہ ز من ہندوستان را | غلام ، زاد از بیداری اوست' + - 'lang': 'en' + 'text': 'To ‘Hind’ please convey a message of me, | When a slave is wide awake he is free.' + 'notes': + - 'phrase': 'free.' + 'meaning': ' Wide awake, adj (fig:) fully alert, vigilant. Zunnar is a thread (with hundred of ties) worn by Hindu Brahmins or Pundits as a religious custom, (worn around neck).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_317.yaml b/data/github_iqbal_demystified/poems/011/011_317.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4a7e2edf8f7ae3e07f6e2ccd36c533a991a42874 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_317.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_317' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمن و تو کشت یزدان ، حاصل است این" +- 'lang': 'en' + 'text': 'VIII-VII' +'description': [] +'sher': +- 'id': '011_317_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و تو کشت یزدان ، حاصل است این | عروس زندگی را محمل است این' + - 'lang': 'en' + 'text': 'We are God’s harvest its yield is heart, | For life’s bride, it is the lady cart!' + 'notes': + - 'phrase': 'cart!' + 'meaning': ' In English its equivalent word is litters, or Mehmil in Persian and Arabic.' + 'occurrence': !!int '1' +- 'id': '011_317_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'غبار راہ شد دانای اسرار | نپنداری کہ عقل است این ، دل است این' + - 'lang': 'en' + 'text': 'He told the ‘dust of path’ His Secret Acts, | Was it due to wisdom or heart’s own tacts?' + 'notes': + - 'phrase': 'path’' + 'meaning': ' Dust of path = the poet himself.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_318.yaml b/data/github_iqbal_demystified/poems/011/011_318.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c1d1d86cc45c9cf040e5771ed343f5cd32ecca4e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_318.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_318' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFگہی جویندۂ حسن غریبے" +- 'lang': 'en' + 'text': 'VIII-VIII' +'description': [] +'sher': +- 'id': '011_318_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی جویندۂ حسن غریبے | خطیبی منبر او از صلیبی' + - 'lang': 'en' + 'text': 'To that rare beauty my heart seeks again, | To speaker whose pulpit was ‘cross’ and slain.' + 'notes': + - 'phrase': 'speaker' + 'meaning': ' Viz. Mansoor Hallaj (cotton carder), though Mansoor Hallaj was never a cotton carder by profession.' + 'occurrence': !!int '1' +- 'id': '011_318_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی سلطان با خیل و سپاہی | ولی از دولت خود بی نصیبی' + - 'lang': 'en' + 'text': 'To the King often with lancers and force, | To wealth who never touched at any course.' + 'notes': + - 'phrase': 'King' + 'meaning': ' Viz. Sultan Noor-ud-Din Zangi. In this quatrain Iqbal has used a most laconic language as he had explained tales of two great heroes.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_319.yaml b/data/github_iqbal_demystified/poems/011/011_319.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6be0f44eea39e2afeb86232bc4f33aa999195563 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_319.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_319' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجہان دل ، جہان رنگ و بو نیست" +- 'lang': 'en' + 'text': 'VIII-IX' +'description': [] +'sher': +- 'id': '011_319_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان دل ، جہان رنگ و بو نیست | درو پست و بلند و کاخ و کو نیست' + - 'lang': 'en' + 'text': 'The heart’s world is not world of pomp ‘an show, | No lanes and doors, there nor homes high and low.' +- 'id': '011_319_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'زمین و سمان و چار سو نیست | درین عالم بجز ’’اللہ ہو‘‘ نیست' + - 'lang': 'en' + 'text': 'Neither earth and sky nor the four nooks too, | There is none in this world save ‘Allah hoo’.' + 'notes': + - 'phrase': 'hoo’.' + 'meaning': ' Allah Hoo, (who), who is God; (Save) the God.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_320.yaml b/data/github_iqbal_demystified/poems/011/011_320.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2c632c6aee02579fc83831eb9fb0868f93986443 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_320.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_320' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگہ دید و خرد پیمانہ ورد" +- 'lang': 'en' + 'text': 'VIII-X' +'description': [] +'sher': +- 'id': '011_320_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہ دید و خرد پیمانہ ورد | کہ پیماید جھان چار سو را' + - 'lang': 'en' + 'text': 'The glance brought eyes and wisdom a tape band, | To measure four sides and all the world’s land.' +- 'id': '011_320_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می شامی کہ دل کردند نامش | بخویش اندر کشید این رنگ و بو را' + - 'lang': 'en' + 'text': 'Who drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.' + 'notes': + - 'phrase': 'art.' + 'meaning': ' Rang-o-boo has vast meaning. It means beauty (of every kind), pomp and show, grandeur, riches ostentation etc.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_321.yaml b/data/github_iqbal_demystified/poems/011/011_321.yaml new file mode 100644 index 0000000000000000000000000000000000000000..99a9ca6a7aeb2a487f78fd0cfc65c23785a4472e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_321.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_321' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمحبت چیست تاثیر نگاہی است" +- 'lang': 'en' + 'text': 'VIII-XI' +'description': [] +'sher': +- 'id': '011_321_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'محبت چیست تاثیر نگاہی است | چہ شیرین زخمی از تیر نگاہی است' + - 'lang': 'en' + 'text': 'What is the love? an impact of glance, | Which gives a sweet prick of the eye’s lance.' +- 'id': '011_321_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ صید دل روی ، ترکش بینداز | کہ این نخچیر ، نخچیر نگاہی است' + - 'lang': 'en' + 'text': 'If you seek heart’s hand? throw quiver and bow, | This game is the game of glance and eye brow?' + 'notes': + - 'phrase': 'brow?' + 'meaning': ' Basic thought: [Borrow a glance from a good guide hence, He is thy guide who gives thee a glance.]' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_322.yaml b/data/github_iqbal_demystified/poems/011/011_322.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ffe8fa50d32bb879a4b3bbe3a0ae8249c62b82ac --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_322.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_322' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخودی روشن ز نور کبریائی است" +- 'lang': 'en' + 'text': 'CHAPTER 9 | EGO' +'description': [] +'sher': +- 'id': '011_322_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی روشن ز نور کبریائی است | رسائی ہای او از نارسائی است' + - 'lang': 'en' + 'text': 'The Ego is lucent from God’s light rays, | A reach to self gets through out of reach ways' +- 'id': '011_322_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدائی از مقامات وصالش | وصالش از مقامات جدائی است' + - 'lang': 'en' + 'text': 'Its separation looks part of ‘wasl’ hence, | And ‘wasl’ a part of separation trance.' diff --git a/data/github_iqbal_demystified/poems/011/011_323.yaml b/data/github_iqbal_demystified/poems/011/011_323.yaml new file mode 100644 index 0000000000000000000000000000000000000000..13b9b5487b3b599a87539b0c356f1226d56a2d7c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_323.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_323' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ قومی در گذشت از گفتگوہا" +- 'lang': 'en' + 'text': 'IX-II' +'description': [] +'sher': +- 'id': '011_323_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ قومی در گذشت از گفتگوہا | ز خاک او بروید رزوہا' + - 'lang': 'en' + 'text': 'When a nation gives up gossip’s course, | From her dust then grows the longing’s force.' +- 'id': '011_323_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی از رزو شمشیر گردد | دم او رنگ ہا برد ز بوہا' + - 'lang': 'en' + 'text': 'The self becomes sword from longing’s flow, | Whose sharp edge cuts all stains of vain show.' diff --git a/data/github_iqbal_demystified/poems/011/011_324.yaml b/data/github_iqbal_demystified/poems/011/011_324.yaml new file mode 100644 index 0000000000000000000000000000000000000000..401f61d43650a67a5827f4f5bba5bbc0eff04c3c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_324.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_324' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخودی را از وجود حق وجودے" +- 'lang': 'en' + 'text': 'IX-III' +'description': [] +'sher': +- 'id': '011_324_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را از وجود حق وجودے | خودی را از نمود حق نمودے' + - 'lang': 'en' + 'text': 'From God’s own being, the ‘self’ got a ‘being’ so | From God’s own show, to ‘self’ He gave a show.' +- 'id': '011_324_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی دانم کہ این تابندہ گوہر | کجا بودی اگر دریا نبودے' + - 'lang': 'en' + 'text': 'About this shining pearl I know not where, | It could be then without a river there.' diff --git a/data/github_iqbal_demystified/poems/011/011_325.yaml b/data/github_iqbal_demystified/poems/011/011_325.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e64c459c1b78ad412ef8330693af569d75683728 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_325.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_325' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدلی چون صحبت گل می پذیرد" +- 'lang': 'en' + 'text': 'IX-IV' +'description': [] +'sher': +- 'id': '011_325_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دلی چون صحبت گل می پذیرد | ہمان دم لذت خوابش بگیرد' + - 'lang': 'en' + 'text': 'The friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.' +- 'id': '011_325_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شود بیدار چون ’’من‘‘ فریند | چو ’’من‘‘ محکوم تن گردد بمیرد' + - 'lang': 'en' + 'text': 'It wakes up when he is conscious of I, | When ruled by senses his Ego would die.' diff --git a/data/github_iqbal_demystified/poems/011/011_326.yaml b/data/github_iqbal_demystified/poems/011/011_326.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7cae32e835740e00d21f6e9c6f0867b86f253f06 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_326.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_326' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFوصال ما وصال اندر فراق است" +- 'lang': 'en' + 'text': 'IX-V' +'description': [] +'sher': +- 'id': '011_326_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وصال ما وصال اندر فراق است | گشود این گرہ غیر از نظر نیست' + - 'lang': 'en' + 'text': 'His parting’s prick in my tete-a-tete lies, | To ope this tie get a glance of one’s eyes.' +- 'id': '011_326_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہر گم گشتۂ غوش دریا است | ولیکن ب بحر ، ب گہر نیست' + - 'lang': 'en' + 'text': 'That pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea.' diff --git a/data/github_iqbal_demystified/poems/011/011_327.yaml b/data/github_iqbal_demystified/poems/011/011_327.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bf84b9d66572b505661335b2249bb5c301cad24c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_327.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_327' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFکف خاکی کہ دارم از در اوست" +- 'lang': 'en' + 'text': 'IX-VI' +'description': [] +'sher': +- 'id': '011_327_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کف خاکی کہ دارم از در اوست | گل و ریحانم از ابر تر اوست' + - 'lang': 'en' + 'text': 'The dusty look I hold owes to His door, | My rose and basil bloom from His down pour.' + 'notes': + - 'phrase': 'basil' + 'meaning': ' Gul-o-Rachan (Roz and haezil as pronounced in English). This phrase conveys a vast meaning in Persian literature, viz. (i) influence, victory, (ii) power and hold, (iii) in wealth, (iv) kindness, (v) verdure and lush, (vi) food, ease and comfortable life. As such visuatise these meanings in reading this couplet.' + 'occurrence': !!int '1' +- 'id': '011_327_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ’’من‘‘ را می شناسم من نہ او را | ولی دانم کہ من اندر بر اوست' + - 'lang': 'en' + 'text': 'I know not my being, neither His Grace, | Yet I’m in His hold and own embrace.' diff --git a/data/github_iqbal_demystified/poems/011/011_328.yaml b/data/github_iqbal_demystified/poems/011/011_328.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f5a664775c679771d90868523e69b7fdb0bfd91b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_328.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_328' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFیقین دانم کہ روزی حضرت او" +- 'lang': 'en' + 'text': 'COMPULSION AND OPTION | Chapter 10' +'description': [] +'sher': +- 'id': '011_328_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'یقین دانم کہ روزی حضرت او | ترازوئی نھد این کاخ و کو را' + - 'lang': 'en' + 'text': 'I am quite certain that on the doomsday, | To homes and castles in scale he would weigh.' +- 'id': '011_328_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن ترسم کہ فردای قیامت | نہ ما را سازگار ید نہ او را' + - 'lang': 'en' + 'text': 'Yet I cherish a feeling for that day, | It would neither suit Him nor to my ‘clay’.' diff --git a/data/github_iqbal_demystified/poems/011/011_329.yaml b/data/github_iqbal_demystified/poems/011/011_329.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0dacf98cd36706f4223bcc4fa29b023345125796 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_329.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_329' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ روما گفت با من راہب پیر" +- 'lang': 'en' + 'text': 'X-II' +'description': [] +'sher': +- 'id': '011_329_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ روما گفت با من راہب پیر | کہ دارم نکتہ ئی از من فراگیر' + - 'lang': 'en' + 'text': 'In city of Room a pontiff told me, | A word of wisdom I like to tell thee.' +- 'id': '011_329_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کند ہر قوم پیدا مرگ خود را | ترا تقدیر و ما را کشت تدبیر' + - 'lang': 'en' + 'text': 'Every nation makes her death’s own source, | To thee the fate, to us the planning course.' + 'notes': + - 'phrase': 'course.' + 'meaning': ' Line 4, ''tadbir'' also means politics, policy, administration, and planning.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_330.yaml b/data/github_iqbal_demystified/poems/011/011_330.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36d46d0d345a16c386b9b55ce3cd2f5b34dc39ba --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_330.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_330' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشنیدم مرگ با یزدان چنین گفت" +- 'lang': 'en' + 'text': 'DEATH | Chapter 11' +'description': [] +'sher': +- 'id': '011_330_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شنیدم مرگ با یزدان چنین گفت | چہ بی نم چشم ن کز گل بزاید' + - 'lang': 'en' + 'text': 'The death once said to God in this way, | How shameless his eyes’ though made from clay.' +- 'id': '011_330_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو جان او بگیرم شرمسارم | ولی او را ز مردن عار ناید' + - 'lang': 'en' + 'text': 'When I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.' + 'notes': + - 'phrase': 'name.' + 'meaning': ' The eyes, viz. the man.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_331.yaml b/data/github_iqbal_demystified/poems/011/011_331.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2188a2f4b0d380fa5a0f1dec0582b08280013a08 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_331.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_331' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFثباتش دہ کہ میر شش جہات است" +- 'lang': 'en' + 'text': 'XI-II' +'description': [] +'sher': +- 'id': '011_331_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ثباتش دہ کہ میر شش جہات است | بدست او زمام کائنات است' + - 'lang': 'en' + 'text': 'To king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.' +- 'id': '011_331_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگردد شرمسار از خواری مرگ | کہ نامحرم ز ناموس حیات است' + - 'lang': 'en' + 'text': 'He is not ashamed of death’s disgrace, | As he knows not yet life’s honour and grace,' + 'notes': + - 'phrase': 'grace,' + 'meaning': ' In this quatrain the Angel of Death (Izrail) is addressing God' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_332.yaml b/data/github_iqbal_demystified/poems/011/011_332.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2860f81c64cabbb8a0e5b46d46e2308856b64b05 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_332.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_332' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بگو ابلیس را از من پیامی' +- 'lang': 'en' + 'text': 'SAY TO SATAN | Chapter 12' +'description': [] +'sher': +- 'id': '011_332_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو ابلیس را از من پیامی | تپیدن تا کجا در زیر دامی' + - 'lang': 'en' + 'text': 'From me please give to Satan a message, | How long be would like to fret in this cage.' +- 'id': '011_332_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا این خاکدانی خوش نیاید | کہ صبحش نیست جز تمہید شامے' + - 'lang': 'en' + 'text': 'I like not this dust’s happiness brief, | Whose each dawn ends with the evening grief.' diff --git a/data/github_iqbal_demystified/poems/011/011_333.yaml b/data/github_iqbal_demystified/poems/011/011_333.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7cd57c5e757d2e2ae12b227689d0fb1e94861542 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_333.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_333' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFجدائی شوق را روشن بصر کرد" +- 'lang': 'en' + 'text': 'XII-III' +'description': [] +'sher': +- 'id': '011_333_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جدائی شوق را روشن بصر کرد | جدائی شوق را جویندہ تر کرد' + - 'lang': 'en' + 'text': 'The separation gave to zeal great spur, | It gave to his passions a force and stir.' +- 'id': '011_333_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نمی دانم کہ احوال تو چون است | مرا این ب و گل از من خبر کرد' + - 'lang': 'en' + 'text': 'Of thy own affairs though I have no ken, | My heart made me conscious of my self then.' diff --git a/data/github_iqbal_demystified/poems/011/011_334.yaml b/data/github_iqbal_demystified/poems/011/011_334.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7547ad9afa2f6c0673042194ebe818258795b74e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_334.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_334' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ترا از ستان خود براندند' +- 'lang': 'en' + 'text': 'XII-IV' +'description': [] +'sher': +- 'id': '011_334_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا از ستان خود براندند | رجیم و کافر و طاغوت خواندند' + - 'lang': 'en' + 'text': 'He drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.' +- 'id': '011_334_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من از صبح ازل در پیچ و تابم | از ن خاری کہ اندر دل نشاندند' + - 'lang': 'en' + 'text': 'From the first dawn I am writhing from prick, | Of thorn which you pricked with heart’s each tick.' diff --git a/data/github_iqbal_demystified/poems/011/011_335.yaml b/data/github_iqbal_demystified/poems/011/011_335.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ce7d98421b7cb3836ddd50535d3cb85a1470733 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_335.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_335' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFتو می دانی صواب و ناصوابم" +- 'lang': 'en' + 'text': 'XII-V' +'description': [] +'sher': +- 'id': '011_335_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو می دانی صواب و ناصوابم | نروید دانہ از کشت خرابم' + - 'lang': 'en' + 'text': 'My rights and the wrongs you already know, | No harvest would grow in a waste land so.' + 'notes': + - 'phrase': 'land' + 'meaning': ' Here waste land is a hint (an allusion) to man''s intrinsic nature, devoid of good qualities.' + 'occurrence': !!int '1' +- 'id': '011_335_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نکردی سجدہ و از دردمندی | بخود گیری گناہ بی حسابم' + - 'lang': 'en' + 'text': 'You made not a bow in a pathos vain, | And took all the sins in a hard bargain.' diff --git a/data/github_iqbal_demystified/poems/011/011_336.yaml b/data/github_iqbal_demystified/poems/011/011_336.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c6f47a102afadb3f3e4e1ee62ef8efa80003a0cb --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_336.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_336' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا تا نرد را شاہانہ بازیم" +- 'lang': 'en' + 'text': 'XII-VI' +'description': [] +'sher': +- 'id': '011_336_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا تا نرد را شاہانہ بازیم | جہان چار سو را درگدازیم' + - 'lang': 'en' + 'text': 'Let us play a chess like a royal game, | To melt the world whole with mutual flame.' + 'notes': + - 'phrase': 'chess' + 'meaning': ' Here waste land is a hint (an allusion) to man''s intrinsic nature, devoid of good qualities.' + 'occurrence': !!int '1' +- 'id': '011_336_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ افسون ھنر از برگ کاہش | بہشتی این سوی گردون بسازیم' + - 'lang': 'en' + 'text': 'Use thy own skill, may be a grain of sand, | For a paradise true on every land.' + 'notes': + - 'phrase': 'skill,' + 'meaning': ' Nard; chess or chausar as invented/played first by Bazur Jamuhr of Persia. Ba afsoon-i-hunar; with own intrinsic qualities and capabilities.' + 'occurrence': !!int '1' + - 'phrase': 'land.' + 'meaning': ' Fasad; corruption, villainery, violence, vice etc.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_337.yaml b/data/github_iqbal_demystified/poems/011/011_337.yaml new file mode 100644 index 0000000000000000000000000000000000000000..388f3e1f8e947b92838f98a65c0ebb3ddbc75833 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_337.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_337' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'فساد عصر حاضر شکار است' +- 'lang': 'en' + 'text': 'XIII-I' +'description': [] +'sher': +- 'id': '011_337_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فساد عصر حاضر شکار است | سپہر از زشتی او شرمسار است' + - 'lang': 'en' + 'text': 'From this world’s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.' +- 'id': '011_337_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر پیدا کنی ذوق نگاہی | دو صد شیطان ترا خدمتگزار است' + - 'lang': 'en' + 'text': 'With a pleasing glance if you can behave, | These satans in hundreds will be thy slave.' diff --git a/data/github_iqbal_demystified/poems/011/011_338.yaml b/data/github_iqbal_demystified/poems/011/011_338.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3ab5292080eaf4b01bef9299fb05911135bab22d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_338.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_338' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ ہر کو رہزنان چشم و گوش اند' +- 'lang': 'en' + 'text': 'XIII-II' +'description': [] +'sher': +- 'id': '011_338_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ہر کو رہزنان چشم و گوش اند | کہ در تاراج دلہا سخت کوش اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_338_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گران قیمت گناہی با پشنیری | کہ این سوداگران ارزان فروش اند' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_339.yaml b/data/github_iqbal_demystified/poems/011/011_339.yaml new file mode 100644 index 0000000000000000000000000000000000000000..42c66787eab67d0958ff54b42cd7698d3a53fcfb --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_339.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_339' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ شیطانی خرامش واژگونی' +- 'lang': 'en' + 'text': 'XIII-III' +'description': [] +'sher': +- 'id': '011_339_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ شیطانی خرامش واژگونی | کند چشم ترا کور از فسونے' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_339_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من او را مردہ شیطانی شمارم | کہ گیرد چون تو نخچیر زبونی' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_340.yaml b/data/github_iqbal_demystified/poems/011/011_340.yaml new file mode 100644 index 0000000000000000000000000000000000000000..997823e97249cba256467ef012f4d03e86a39fc6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_340.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_340' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ زھرابی کہ در پیمانہ اوست' +- 'lang': 'en' + 'text': 'XIII-IV' +'description': [] +'sher': +- 'id': '011_340_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ زھرابی کہ در پیمانہ اوست | کشد جانرا و تن بیگانہ اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_340_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو بینی حلقۂ دامی کہ پیداست | نہ ن دامے کہ اندر دانۂ اوست' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_341.yaml b/data/github_iqbal_demystified/poems/011/011_341.yaml new file mode 100644 index 0000000000000000000000000000000000000000..286709801e7b5bc18f138acb116085c7d6c7bce9 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_341.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_341' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بشر تا از مقام خود فتاد است' +- 'lang': 'en' + 'text': 'XIII-V' +'description': [] +'sher': +- 'id': '011_341_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بشر تا از مقام خود فتاد است | بقدر محکمی او را گشاد است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_341_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گنہ ہم می شود بی لذت و سرد | اگر ابلیس تو خاکی نہاد است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_342.yaml b/data/github_iqbal_demystified/poems/011/011_342.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f953006942ceb142003d6decda580d01c4cf4004 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_342.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_342' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مشو نخچیر ابلیسان این عصر' +- 'lang': 'en' + 'text': 'XIII-VI' +'description': [] +'sher': +- 'id': '011_342_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مشو نخچیر ابلیسان این عصر | خسان را غمزۂ شان سازگار است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_342_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اصیلان را ہمان ابلیس خوشتر | کہ یزدان دیدہ و کامل عیار است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_343.yaml b/data/github_iqbal_demystified/poems/011/011_343.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4fc10d99d4566a378a3e738af9a845b936471c32 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_343.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_343' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'حریف ضرب او مرد تمام است' +- 'lang': 'en' + 'text': 'XIII-VII' +'description': [] +'sher': +- 'id': '011_343_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'حریف ضرب او مرد تمام است | کہ ن تش نسب والامقام است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_343_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہر خاکی سزاوار نخ اوست | کہ صید لاغری بر وی حرام است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_344.yaml b/data/github_iqbal_demystified/poems/011/011_344.yaml new file mode 100644 index 0000000000000000000000000000000000000000..220bb88fac9a7bd0cdb0e217b8bdcc1e8bc5975e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_344.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_344' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ز فہم دون نہادان گرچہ دور است' +- 'lang': 'en' + 'text': 'XIII-VIII' +'description': [] +'sher': +- 'id': '011_344_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز فہم دون نہادان گرچہ دور است | ولی این نکتہ را گفتن ضرور است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_344_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ این نو زادہ ابلیسان نسازد | گنہگاری کہ طبع او غیور است' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_345.yaml b/data/github_iqbal_demystified/poems/011/011_345.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1b1be63efc4b5c1c3354ba344209bfac4616e380 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_345.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_345' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بیا تا کار این امت بسازیم' +- 'lang': 'en' + 'text': 'XIII-IX' +'description': [] +'sher': +- 'id': '011_345_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا تا کار این امت بسازیم | قمار زندگے مردانہ بازیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' +- 'id': '011_345_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چنان نالیم اندر مسجد شہر | کہ دل در سینۂ ملا گدازیم' + - 'lang': 'en' + 'text': '# translation missing | # translation missing' diff --git a/data/github_iqbal_demystified/poems/011/011_346.yaml b/data/github_iqbal_demystified/poems/011/011_346.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6af1726d7922e583ff4cd746d9bf7a70af8c3eb2 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_346.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_346' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقلندر جرہ باز سمانہا" +- 'lang': 'en' + 'text': 'TO FRIENDS OF COMMON CREED (SAME PATH)' +'description': [] +'sher': +- 'id': '011_346_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلندر جرہ باز سمانہا | بہ بال او سبک گردد گرانہا' + - 'lang': 'en' + 'text': 'The Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.' + 'notes': + - 'phrase': 'Qalandar' + 'meaning': ' Iqbal''s own sense of ghayur means jealous for honour, no one word in English carries this sense. Its synonym is ''a man of parts'' (p1:) abilities, modest, noble, bashful plus chaste conveys the sense of ''ghayur''. Is not suitable in new satan''s chart.' + 'occurrence': !!int '1' +- 'id': '011_346_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فضای نیلگون نخچیر کاہش | نمی گردد بہ گرد شیانہا' + - 'lang': 'en' + 'text': 'To him his hunting ground the whole blue space, | On dust he makes never his aery’s base.' + 'notes': + - 'phrase': 'base.' + 'meaning': ' Aery (eerie) the nest or brood of an eagle.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_347.yaml b/data/github_iqbal_demystified/poems/011/011_347.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2b5436e6fac9e23a722b0a6ac29d6e76f2146359 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_347.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_347' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز جانم نغمہء ’’اللہ ہو‘‘ ریخت" +- 'lang': 'en' + 'text': 'I-II' +'description': [] +'sher': +- 'id': '011_347_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز جانم نغمہء ’’اللہ ہو‘‘ ریخت | چو کرد از رخت ہستی چار سو ریخت' + - 'lang': 'en' + 'text': 'When the Allah Hoo’s tick did hit my soul, | I dusted the clothes’ of the cosmos whole.' +- 'id': '011_347_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگیر از دست من سازی کہ تارش | ز سوز زخمہ چون اشکم فرو ریخت' + - 'lang': 'en' + 'text': 'Hold the violin quick as the chords so soon, | Are loosing my grip by quill’s burning tune.' diff --git a/data/github_iqbal_demystified/poems/011/011_348.yaml b/data/github_iqbal_demystified/poems/011/011_348.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5633195261562307ff9c67a20f5af29b647008c6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_348.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_348' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو اشک اندر دل فطرت تپیدم" +- 'lang': 'en' + 'text': 'I-III' +'description': [] +'sher': +- 'id': '011_348_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو اشک اندر دل فطرت تپیدم | تپیدم تا بہ چشم او رسیدم' + - 'lang': 'en' + 'text': 'In the heart of nature like tears I groan, | Till I got in her eyes a place by moans.' +- 'id': '011_348_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درخش من ز مژگانش توان دید | کہ من بر برگ کاہی کم چکیدم' + - 'lang': 'en' + 'text': 'On nature’s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.' + 'notes': + - 'phrase': 'green.' + 'meaning': ' Line 4: I am not such an ordinary thing which you can see on a grass leaf. (See me in nature''s heart and eye).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_349.yaml b/data/github_iqbal_demystified/poems/011/011_349.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c94cd7fd25bfb357db62781a2dbeee5c95a0d44b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_349.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_349' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمرا از منطق ید بوی خامے" +- 'lang': 'en' + 'text': 'I-IV' +'description': [] +'sher': +- 'id': '011_349_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا از منطق ید بوی خامے | دلیل او دلیل ناتمامے' + - 'lang': 'en' + 'text': 'In logic I feel a smell of raws, | Its pleas and reasons are full of flaws.' +- 'id': '011_349_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'برویم بستہ درہا را کشاید | دو بیت از پیر رومی یا ز جامی' + - 'lang': 'en' + 'text': 'To me the shut doors are opened soon. | From a verse of Rumi or Jami’s croon.' diff --git a/data/github_iqbal_demystified/poems/011/011_350.yaml b/data/github_iqbal_demystified/poems/011/011_350.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7e705cc39e78c69fbc4abc1eaa4fa9ae420e7cae --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_350.yaml @@ -0,0 +1,38 @@ +--- +'id': '011_350' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبیا از من بگیر ن دیر سالہ" +- 'lang': 'en' + 'text': 'I-V' +'description': [] +'sher': +- 'id': '011_350_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیا از من بگیر ن دیر سالہ | کہ بخشد روح با خاک پیالہ' + - 'lang': 'en' + 'text': 'Come and take from me that old wine’s bowl.$3 | Which gives the dust of bowl quite a new soul,' + 'notes': + - 'phrase': 'Come' + 'meaning': ' Come=to join his path.' + 'occurrence': !!int '1' + - 'phrase': 'from' + 'meaning': ' Take from me learn.' + 'occurrence': !!int '1' + - 'phrase': 'bowl' + 'meaning': ' Dust of bowl; a hint or allusion to the lover''s heart.' + 'occurrence': !!int '1' +- 'id': '011_350_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر بش دہی از شیشۂ من | قد دم بروید شاخ لالہ' + - 'lang': 'en' + 'text': 'If you water this poppy from my can, | A branch will grow to the size of a man.' + 'notes': + - 'phrase': 'branch' + 'meaning': ' A branch; or poppy''s branch = the whole nation, the Ummah, or one man.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_351.yaml b/data/github_iqbal_demystified/poems/011/011_351.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0d879545568c0913a7a69a58674bff42d040aa85 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_351.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_351' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبدست من ہمان دیرینہ چنگ است" +- 'lang': 'en' + 'text': 'I-VI' +'description': [] +'sher': +- 'id': '011_351_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بدست من ہمان دیرینہ چنگ است | درونش نالہ ہای رنگ رنگ است' + - 'lang': 'en' + 'text': 'The same old harp I hold in my hand, | In which are hidden tunes of that land.' +- 'id': '011_351_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی بنوازمش با ناخن شیر | کہ او را تار از رگہای سنگ است' + - 'lang': 'en' + 'text': 'With the lions claw, that harp I play, | Whose chords are made of rocky clay.' + 'notes': + - 'phrase': 'clay.' + 'meaning': ' Iqbal wishes to infuse a spirit of jingoistic chauvinism in his nation as such he uses such symbols like rocky chords and rocky veins in his portry. Such constructions are not used in the English language.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_352.yaml b/data/github_iqbal_demystified/poems/011/011_352.yaml new file mode 100644 index 0000000000000000000000000000000000000000..24ea97385279119c1ec3197d1a6a3deffbe8def5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_352.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_352' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبگو از من بہ پرویزان این عصر" +- 'lang': 'en' + 'text': 'I-VII' +'description': [] +'sher': +- 'id': '011_352_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو از من بہ پرویزان این عصر | نہ فرہادم کہ گیرم تیشہ در دست' + - 'lang': 'en' + 'text': 'To tyrants of this age I would thus say, | An axe I use not in the Farhad’s way.' +- 'id': '011_352_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز خاری کو خلد در سینۂ من | دل صد بیستون را میتوان خست' + - 'lang': 'en' + 'text': 'From the prick of thorn I cherish in heart, | A mountain’s heart too could be torn apart.' + 'notes': + - 'phrase': 'apart.' + 'meaning': ' In text Iqbal says ''Pervez'' of this age, a title of the old kings of Persia, tyrants of that age. In Persian legends Farhad was the lover of Shirin, a princess of Persia, who was entrusted the task of making a canal from a mountain (called Baestoon).' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_353.yaml b/data/github_iqbal_demystified/poems/011/011_353.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b6d19c5e25fcc5c9010428c3a62eaf489efef495 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_353.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_353' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفقیرم ساز و سامانم نگاہی است" +- 'lang': 'en' + 'text': 'I-VIII' +'description': [] +'sher': +- 'id': '011_353_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فقیرم ساز و سامانم نگاہی است | بہ چشمم کوہ یاران برگ کاہی است' + - 'lang': 'en' + 'text': 'A poor I am whose asset is glance, | A mountain to friends, to me a grass hence.' +- 'id': '011_353_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز من گیر این کہ زاغ دخمہ بہتر | از ن بازی کہ دست موز شاہیست' + - 'lang': 'en' + 'text': 'Listen this point that a vulture to me, | Is better than a hawk tied on king’s knee.' + 'notes': + - 'phrase': 'knee.' + 'meaning': ' A mountain to friends means viz, to whom my friends consider mountain due to his wealth and worldly pomp and show.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_354.yaml b/data/github_iqbal_demystified/poems/011/011_354.yaml new file mode 100644 index 0000000000000000000000000000000000000000..09d15e5a7087a4460f9f47d85b83f0a9775229bf --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_354.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_354' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدر دل را بروی کس نبستم" +- 'lang': 'en' + 'text': 'I-IX' +'description': [] +'sher': +- 'id': '011_354_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'در دل را بروی کس نبستم | نہ از خویشان نہ از یاران گسستم' + - 'lang': 'en' + 'text': 'My heart’s door I shut not to any one, | With kiths and kins I break links none.' +- 'id': '011_354_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نشیمن ساختم در سینۂ خویش | تہ این چرخ گردان خوش نشستم' + - 'lang': 'en' + 'text': 'I made my cottage in my bosom own, | And passed my days with a happy tone.' + 'notes': + - 'phrase': 'tone.' + 'meaning': ' Literal: Beneath this sky I pass a happy life.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_355.yaml b/data/github_iqbal_demystified/poems/011/011_355.yaml new file mode 100644 index 0000000000000000000000000000000000000000..3efc2088be0436ce79ecb80c00c86b56abbd7ce7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_355.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_355' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدرین گلشن ندارم ب و جاہی" +- 'lang': 'en' + 'text': 'I-X' +'description': [] +'sher': +- 'id': '011_355_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'درین گلشن ندارم ب و جاہی | نصیبم نی قبائی نی کلاہی' + - 'lang': 'en' + 'text': 'No pomp and show I have in this globe. | Nor destined to me a crest or robe.' +- 'id': '011_355_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مرا گلچین بد موز چمن خواند | کہ دادم چشم نرگس را نگاہی' + - 'lang': 'en' + 'text': 'As the garden’s foe the florist dubbed me, | Since I gave to ‘nargis’ an eye to see.' + 'notes': + - 'phrase': 'florist' + 'meaning': ' The florist or gardener is an allusion to his country men or the Mullah, who dubbed the poet as an enemy of the nation because they were too loyal to the British in his opinion.' + 'occurrence': !!int '1' + - 'phrase': '‘nargis’' + 'meaning': ' Nargis (Per:) Narcissus, nirjis (Arb: ), perhaps a daffodil too is also of the same group.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_356.yaml b/data/github_iqbal_demystified/poems/011/011_356.yaml new file mode 100644 index 0000000000000000000000000000000000000000..bd2ebba1d64392958702406b3d2a00cccf748ee8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_356.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_356' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدو صد دانا درین محفل سخن گفت" +- 'lang': 'en' + 'text': 'I-XI' +'description': [] +'sher': +- 'id': '011_356_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو صد دانا درین محفل سخن گفت | سخن نازکتر از برگ سمن گفت' + - 'lang': 'en' + 'text': 'Some points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.' +- 'id': '011_356_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولی با من بگو ن دیدہ ور کیست؟ | کہ خاری دید و احوال چمن گفت' + - 'lang': 'en' + 'text': 'Who was that speaker and wise man great, | From a thorn who told the Garden’s state.' + 'notes': + - 'phrase': 'thorn' + 'meaning': ' A thorn; a Muslim, who was treated like a thorn by rulers and his country men. Could he Mullah or title holder landlords who treated Iqbal like a thorn. Here Iqbal is giving a picture of events before 1937.' + 'occurrence': !!int '1' + - 'phrase': 'Garden’s' + 'meaning': ' Here Garden means the nation.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_357.yaml b/data/github_iqbal_demystified/poems/011/011_357.yaml new file mode 100644 index 0000000000000000000000000000000000000000..59670f4c3be6a675a0b1402b9cf7c63f1be3d539 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_357.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_357' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'ندانم نکتہ ہای علم و فن را' +- 'lang': 'en' + 'text': 'I-XII' +'description': [] +'sher': +- 'id': '011_357_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانم نکتہ ہای علم و فن را | مقامی دیگرے دادم سخن را' + - 'lang': 'en' + 'text': 'The science or art points I claim not to wield, | I gave a new style to poesy’s field.' +- 'id': '011_357_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'میان کاروان سوز و سرورم | سبک پی کرد پیران کہن را' + - 'lang': 'en' + 'text': 'In caravans see, my flame and sweet pace, | I gave the old riders a taste for a race.' diff --git a/data/github_iqbal_demystified/poems/011/011_358.yaml b/data/github_iqbal_demystified/poems/011/011_358.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d44fce9b91ac125c087d5cf3621d9780903e19c0 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_358.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_358' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنپنداری کہ مرغ صبح خوانم" +- 'lang': 'en' + 'text': 'I-XIII' +'description': [] +'sher': +- 'id': '011_358_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نپنداری کہ مرغ صبح خوانم | بجز ہ و فغان چیزی ندانم' + - 'lang': 'en' + 'text': 'I boast not to be a song bird of dawn, | I know not any thing save wails long drawn.' + 'notes': + - 'phrase': 'bird' + 'meaning': ' Song bird; (here it means) a poet.' + 'occurrence': !!int '1' +- 'id': '011_358_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مدہ از دست دامانم کہ یابی | کلید باغ را در شیانم' + - 'lang': 'en' + 'text': 'Leave not as such what I gave to thee, | From my cottage take the Garden’s Key.' + 'notes': + - 'phrase': 'cottage' + 'meaning': ' Cottage; viz, nest.' + 'occurrence': !!int '1' + - 'phrase': 'Key.' + 'meaning': ' Garden''s Key; is an Iqbal''s symbol for an inspired communication.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_359.yaml b/data/github_iqbal_demystified/poems/011/011_359.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4edeacd7c8143517c3943bca64838d0e889fcfb7 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_359.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_359' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بچشم من جہان جز رہگذر نیست' +- 'lang': 'en' + 'text': 'I-XIV' +'description': [] +'sher': +- 'id': '011_359_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بچشم من جہان جز رہگذر نیست | ہزاران رہرو و یک ہمسفر نیست' + - 'lang': 'en' + 'text': 'This world is a path to my eyes and sense, | None shares my journey in a thousands hence.' +- 'id': '011_359_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گذشتم از ھجوم خویش و پیوند | کہ از خویشان کسی بیگانہ تر نیست' + - 'lang': 'en' + 'text': 'I saved my skin from scores of kith and kin, | None stands in with me through thick and thin.' diff --git a/data/github_iqbal_demystified/poems/011/011_360.yaml b/data/github_iqbal_demystified/poems/011/011_360.yaml new file mode 100644 index 0000000000000000000000000000000000000000..da04bb1a7081f4e1c7b7627585c53f9a2f01bbba --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_360.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_360' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ این نابودمندی بودن موز" +- 'lang': 'en' + 'text': 'I-XV' +'description': [] +'sher': +- 'id': '011_360_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ این نابودمندی بودن موز | بہای خویش را افزودن موز' + - 'lang': 'en' + 'text': 'With nothingness learn to live with grace, | Raise thy worth more and keep the faqr’s face.' + 'notes': + - 'phrase': 'nothingness' + 'meaning': ' With nothingness learn; with empty pocket learn. Literal line 4: Like pearls live with ease in floods and rain storms. As a poetical licence the rainstorm has been written as storms rain.' + 'occurrence': !!int '1' +- 'id': '011_360_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بیفت اندر محیط نغمہء من | بہ طوفانم چو در سودن موز' + - 'lang': 'en' + 'text': 'Dive a bit deep in my song’s big main, | Like pearls learn to live in my stormsrain.' diff --git a/data/github_iqbal_demystified/poems/011/011_361.yaml b/data/github_iqbal_demystified/poems/011/011_361.yaml new file mode 100644 index 0000000000000000000000000000000000000000..e530bea90bd403c574ea5206b78f2f4571c577ea --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_361.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_361' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'کہن پروردہء این خاکدانم' +- 'lang': 'en' + 'text': 'I-XVI' +'description': [] +'sher': +- 'id': '011_361_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'کہن پروردہء این خاکدانم | دلی از منزل خود دل گرانم' + - 'lang': 'en' + 'text': 'For long I’m gaining from this dusty mart, | Of my place yet I feel a heavy heart.' +- 'id': '011_361_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دمیدم گرچہ از فیض نم او | زمین را سمان خود ندانم' + - 'lang': 'en' + 'text': 'From boon of its moist I feel a life though. | I never took this earth like a sky so.' diff --git a/data/github_iqbal_demystified/poems/011/011_362.yaml b/data/github_iqbal_demystified/poems/011/011_362.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a6a6e05627de2fa97ea7ab72635e52a2a84a0668 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_362.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_362' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFندانی تا نباشی محرم مرد" +- 'lang': 'en' + 'text': 'I-XVII' +'description': [] +'sher': +- 'id': '011_362_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ندانی تا نباشی محرم مرد | کہ دلھا زندہ گردد از دم مرد' + - 'lang': 'en' + 'text': 'You cant learn aught ‘sans’ a conscious soul, | The hearts get a life from breath of man’s dole .' + 'notes': + - 'phrase': '‘sans’' + 'meaning': ' Sans, (Sanz) Fr without. a conscious soul; viz, a guide.' + 'occurrence': !!int '1' + - 'phrase': 'dole' + 'meaning': ' Dole, n., pain, grief. (arch and in poetry), heaviness of heart. Hence doleful., adj.' + 'occurrence': !!int '1' +- 'id': '011_362_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگہدارد ز ہ و نالہ خود را | کہ خود دار است چون مردان ، غم مرد' + - 'lang': 'en' + 'text': 'Who guards his ego by wails and sighs, | And keeps self’s honour by ruthful eyes.' diff --git a/data/github_iqbal_demystified/poems/011/011_363.yaml b/data/github_iqbal_demystified/poems/011/011_363.yaml new file mode 100644 index 0000000000000000000000000000000000000000..30da5a4cf99a5ea7d2a2e0db011080ac04e9d385 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_363.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_363' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنگاہی فرین جان در بدن بین" +- 'lang': 'en' + 'text': 'I-XVIII' +'description': [] +'sher': +- 'id': '011_363_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نگاہی فرین جان در بدن بین | بشاخان نادمیدہ یاسمن بین' + - 'lang': 'en' + 'text': 'Get a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.' +- 'id': '011_363_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'وگرنہ مثل تیری در کمانی | ہدف را با نگاہ تیر زن بین' + - 'lang': 'en' + 'text': 'If not like an arrow in the bow still, | See aim from the archers eye and will.' + 'notes': + - 'phrase': 'will.' + 'meaning': ' Archer; a bow man. Since the arrow is not conscious of itself, it does not know how the bowman would use it, Here it means that your position would then be like a slave to be used at the will of the master.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_364.yaml b/data/github_iqbal_demystified/poems/011/011_364.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1d9e83a0a9b384ade82f64a8f9648ee885ab7021 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_364.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_364' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخرد بیگانہء ذوق یقین است" +- 'lang': 'en' + 'text': 'I-XIX' +'description': [] +'sher': +- 'id': '011_364_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد بیگانہء ذوق یقین است | قمار علم و حکمت بد نشین است' + - 'lang': 'en' + 'text': 'The wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.' +- 'id': '011_364_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دو صد بوحامد و رازی نیزرد | بنادانی کہ چشمش راہ بین است' + - 'lang': 'en' + 'text': 'Hundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye.' diff --git a/data/github_iqbal_demystified/poems/011/011_365.yaml b/data/github_iqbal_demystified/poems/011/011_365.yaml new file mode 100644 index 0000000000000000000000000000000000000000..76f7c0edc1ce008880ed5bba5d8eed374ae3fcfe --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_365.yaml @@ -0,0 +1,44 @@ +--- +'id': '011_365' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقماش و نقرہ و لعل و گہر چیست؟" +- 'lang': 'en' + 'text': 'I-XX' +'description': [] +'sher': +- 'id': '011_365_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قماش و نقرہ و لعل و گہر چیست؟ | غلام خوشگل و زرین کمر چیست؟' + - 'lang': 'en' + 'text': 'What are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?' + 'notes': + - 'phrase': 'clothes,' + 'meaning': ' Qumash, the clothing.' + 'occurrence': !!int '1' + - 'phrase': 'gold' + 'meaning': ' Nuqra, Silver (I used gold for poetic need).' + 'occurrence': !!int '1' + - 'phrase': 'jewels' + 'meaning': ' La''l; a ruby, red jewel' + 'occurrence': !!int '1' + - 'phrase': 'gems?' + 'meaning': ' Guhr; gems.' + 'occurrence': !!int '1' +- 'id': '011_365_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو یزدان از دو گیتی بی نیازند | دگر سرمایۂ اہل ہنر چیست؟' + - 'lang': 'en' + 'text': 'Like God they ‘are free’ from both worlds needs, | Is this not wealth which a skill’d man heeds.' + 'notes': + - 'phrase': 'free’' + 'meaning': ' Are free; Sans souci, unconcerned.' + 'occurrence': !!int '1' + - 'phrase': 'man' + 'meaning': ' Here skilled man means a godly man, virtuous.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_366.yaml b/data/github_iqbal_demystified/poems/011/011_366.yaml new file mode 100644 index 0000000000000000000000000000000000000000..122ee9d40dda4fa86e11ef6e1693b00bf475852b --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_366.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_366' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFخودی را نشۂ من عین ہوش است" +- 'lang': 'en' + 'text': 'I-XXI' +'description': [] +'sher': +- 'id': '011_366_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خودی را نشۂ من عین ہوش است | از ن میخانۂ من کم خروش است' + - 'lang': 'en' + 'text': 'To self my wine gives full sense and poise, | My pub since shuns all the din and noise.' + 'notes': + - 'phrase': 'wine' + 'meaning': ' My wine (or booze); my education. As such pub is the school.' + 'occurrence': !!int '1' +- 'id': '011_366_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'می من گرچہ نا صاف است درکش | کہ این تہ جرعۂ خمہای دوش است' + - 'lang': 'en' + 'text': 'My wine not so fine in its first sip though, | In bottom lies but a slip of past glow.' diff --git a/data/github_iqbal_demystified/poems/011/011_367.yaml b/data/github_iqbal_demystified/poems/011/011_367.yaml new file mode 100644 index 0000000000000000000000000000000000000000..a69f04ec769c07d9bb2c417176d5bdd1410173df --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_367.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_367' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFترا با خرقہ و عمامہ کاری" +- 'lang': 'en' + 'text': 'I-XXII' +'description': [] +'sher': +- 'id': '011_367_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ترا با خرقہ و عمامہ کاری | من از خود یافتم بوی نگاری' + - 'lang': 'en' + 'text': 'For robes and turbans why you feel a bent, | I have found in my ego that beauty’s scent.' + 'notes': + - 'phrase': 'beauty’s' + 'meaning': ' A wooden fife or flute; viz poetry.' + 'occurrence': !!int '1' +- 'id': '011_367_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ہمین یک چوب نی سرمایۂ من | نہ چوب منبری نی چوب داری' + - 'lang': 'en' + 'text': 'To me wooden life is wealth and heart’s gloss, | I carve not a wood for pulpit or cross.' + 'notes': + - 'phrase': 'life' + 'meaning': ' That beauty viz of God or His beloved Prophet.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_368.yaml b/data/github_iqbal_demystified/poems/011/011_368.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ce3ad98c4ed5191ef8c1ebc5cb6dc5e61d3699e5 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_368.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_368' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو دیدم جوھر ئینۂ خویش" +- 'lang': 'en' + 'text': 'I-XXIII' +'description': [] +'sher': +- 'id': '011_368_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو دیدم جوھر ئینۂ خویش | گرفتم خلوت اندر سینۂ خویش' + - 'lang': 'en' + 'text': 'As soon I espied my ego’s essence, | I took a lone retreat in bosom hence.' + 'notes': + - 'phrase': 'essence,' + 'meaning': ' Ego''s essence; The hidden qualities of ego.' + 'occurrence': !!int '1' +- 'id': '011_368_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ازین دانشوران کور و بی ذوق | رمیدم با غم دیرینۂ خویش' + - 'lang': 'en' + 'text': 'From these wise blinds who have no taste. | For old love’s flame I ran with haste.' diff --git a/data/github_iqbal_demystified/poems/011/011_369.yaml b/data/github_iqbal_demystified/poems/011/011_369.yaml new file mode 100644 index 0000000000000000000000000000000000000000..ab0d2c869e61cd0c05c1b5a0a8621dd52cda908c --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_369.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_369' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچو رخت خویش بر بستم ازین خاک" +- 'lang': 'en' + 'text': 'I-XXIV' +'description': [] +'sher': +- 'id': '011_369_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چو رخت خویش بر بستم ازین خاک | ہمہ گفتند با ما شنا بود' + - 'lang': 'en' + 'text': 'When I packed my self from this dusty fuss, | All were saying he was so close to us.' +- 'id': '011_369_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ولیکن کس ندانست این مسافر | چہ گفت و با کہ گفت و از کجا بود' + - 'lang': 'en' + 'text': 'But no one ever knew this seeker’s aim, | I said to them what? from where I came.' + 'notes': + - 'phrase': 'came.' + 'meaning': ' The above quatrain (twin couplet) was written by Iqbal a few months before his death.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_370.yaml b/data/github_iqbal_demystified/poems/011/011_370.yaml new file mode 100644 index 0000000000000000000000000000000000000000..5008fcfb877352e687d5b117f2173acdc72dbcb4 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_370.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_370' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاگر دانا دل و صافی ضمیر است" +- 'lang': 'en' + 'text': 'II-I' +'description': [] +'sher': +- 'id': '011_370_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر دانا دل و صافی ضمیر است | فقیری با تہی دستی امیر است' + - 'lang': 'en' + 'text': 'If a wise man holds clean conscience and soul, | Being a poor man he plays a wise man’s role,' +- 'id': '011_370_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ دوش منعم بی دین و دانش | قبائی نیست پالان حریر است' + - 'lang': 'en' + 'text': 'A robe of State, on a filthy rich’s back, | Looks a silken pack on donkey’s back.' diff --git a/data/github_iqbal_demystified/poems/011/011_371.yaml b/data/github_iqbal_demystified/poems/011/011_371.yaml new file mode 100644 index 0000000000000000000000000000000000000000..2a24b01649466354e477ba3fc6d46aa7c53edb56 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_371.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_371' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFسجودی وری دارا و جم را" +- 'lang': 'en' + 'text': 'III-I' +'description': [] +'sher': +- 'id': '011_371_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سجودی وری دارا و جم را | مکن ای بیخبر رسوا حرم را' + - 'lang': 'en' + 'text': 'You are bowing head to ‘Dara’ and ‘Jam’ , | O fool tarnish not the honour of ‘harm’.' + 'notes': + - 'phrase': '‘Jam’' + 'meaning': ' Dara=Darius. Jam; A title of old Kings of Persia. Jam''s throne; when used with throne it means T-Iazrat ''Solomon''. Jam-i-Jam; (Jam''s cup); Now it means Jam or Jamshed the King of Persia.' + 'occurrence': !!int '1' +- 'id': '011_371_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مبر پیش فرنگی حاجت خویش | ز طاق دل فرو ریز این صنم را' + - 'lang': 'en' + 'text': 'Take not thy needs to anglian’s door, | Drop these idols from heart’s inner core.' diff --git a/data/github_iqbal_demystified/poems/011/011_372.yaml b/data/github_iqbal_demystified/poems/011/011_372.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c00e6ec99e53395d425657347f3e8e7bfd7f2138 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_372.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_372' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFشیندم بیتکی از مرد پیری" +- 'lang': 'en' + 'text': 'III-II' +'description': [] +'sher': +- 'id': '011_372_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'شیندم بیتکی از مرد پیری | کہن فرزانۂ روشن ضمیری' + - 'lang': 'en' + 'text': 'I heard a nice verse from a man old, | A wise man great with conscience of gold.' + 'notes': + - 'phrase': 'gold.' + 'meaning': ' A conscience of gold; (fig ) having brilliant qualities of head and heart.' + 'occurrence': !!int '1' +- 'id': '011_372_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر خود را بناداری نگہ داشت | دو گیتی را بگیرد ن فقیری' + - 'lang': 'en' + 'text': 'If he guards the self in want and need, | That darvesh can win both worlds in deed.' diff --git a/data/github_iqbal_demystified/poems/011/011_373.yaml b/data/github_iqbal_demystified/poems/011/011_373.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c2e331fe2ecf6e0f97e5db87f48adb1f869df91f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_373.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_373' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہان اندر دو حرفی سر کار است" +- 'lang': 'en' + 'text': 'III-III' +'description': [] +'sher': +- 'id': '011_373_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہان اندر دو حرفی سر کار است | مقام عشق منبر نیست ، دار است' + - 'lang': 'en' + 'text': 'The being’s secret hids in two words of sage, | On cross the love lies and never on stage.' +- 'id': '011_373_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'براہیمان ز نمرودان نترسند | کہ عود خام را تش عیار است' + - 'lang': 'en' + 'text': 'The Abrams feared not at Nimrod’s behest, | To raw aloewood the fire is a test.' + 'notes': + - 'phrase': 'test.' + 'meaning': ' Brahiman or Ahrams=an allusion to friends of the ABE. Nimrods=an allusion to enemies of God. Aloewood (ood); It gives a special antiseptic fragrance when it burns. Here It is an allusion to Moumin. Fire=in which the ABE (Abraham) was thrown, an allusion to trials and tribulations. It is one of the best poems of Iqbal, being full of sparkling similies of wits. The being''s secret; viz the secret of success.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_374.yaml b/data/github_iqbal_demystified/poems/011/011_374.yaml new file mode 100644 index 0000000000000000000000000000000000000000..4e0b784834bb701d033684e02ffcf7183bc8544d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_374.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_374' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہان اندر دو حرفی سر کار است" +- 'lang': 'en' + 'text': 'III-IV' +'description': [] +'sher': +- 'id': '011_374_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہان اندر دو حرفی سر کار است | مقام عشق منبر نیست ، دار است' + - 'lang': 'en' + 'text': 'From none seek not O poppy a solace, | Like me seek friendship with self’s inner base.' +- 'id': '011_374_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'براہیمان ز نمرودان نترسند | کہ عود خام را تش عیار است' + - 'lang': 'en' + 'text': 'To every wind blowing make the heart ope, | Watch the old scar and keep a good hope.' diff --git a/data/github_iqbal_demystified/poems/011/011_375.yaml b/data/github_iqbal_demystified/poems/011/011_375.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1ce946b19fe530de305c3bd949ad89a34d3beac6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_375.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_375' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFز پیری یاد دارم این دو اندرز" +- 'lang': 'en' + 'text': 'III-V' +'description': [] +'sher': +- 'id': '011_375_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ز پیری یاد دارم این دو اندرز | نباید جز بجان خویشتن زیست' + - 'lang': 'en' + 'text': 'Two worlds of old man I keep in mind still, | That a man is alive from one’s own will.' + 'notes': + - 'phrase': 'worlds' + 'meaning': ' Andurz advice, a will, a maxim.' + 'occurrence': !!int '1' +- 'id': '011_375_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گریز از پیش ن مرد فرودست | کہ جان خود گرو کرد و بہ تن زیست' + - 'lang': 'en' + 'text': 'Shun that mean man who made no life’s goal, | For body who lived and pawned his soul.' + 'notes': + - 'phrase': 'mean' + 'meaning': ' Frodast; weak, bumble, of low birth.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_376.yaml b/data/github_iqbal_demystified/poems/011/011_376.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c40f915a80baee0ff9fd10e95e745b3c38824608 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_376.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_376' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہ ساحل گفت موج بیقراری" +- 'lang': 'en' + 'text': 'III-VI' +'description': [] +'sher': +- 'id': '011_376_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ ساحل گفت موج بیقراری | بہ فرعونی کنم خود را عیاری' + - 'lang': 'en' + 'text': 'A restive wave said once to a coast, | I test my might on a Pharoah’s boast.' +- 'id': '011_376_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گہی بر خویش می پیچم چو ماری | گہی رقصم بہ ذوق انتظاری' + - 'lang': 'en' + 'text': 'I coil around self often like snake, | Oft I dance for a ‘waiting’ taste sake.' + 'notes': + - 'phrase': 'sake.' + 'meaning': ' Pharoah (Fero); a title of old kings of Egypt. Restive wave = an allusion to ''Momin''. Coast = An allusion to impractical man, given to theorising.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_377.yaml b/data/github_iqbal_demystified/poems/011/011_377.yaml new file mode 100644 index 0000000000000000000000000000000000000000..6a67792006ecf0d296acdc7d29e99aa221211b89 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_377.yaml @@ -0,0 +1,41 @@ +--- +'id': '011_377' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFاگر این ب و جاہی از فرنگ است" +- 'lang': 'en' + 'text': 'III-VII' +'description': [] +'sher': +- 'id': '011_377_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اگر این ب و جاہی از فرنگ است | جبین خود منہ جز بر در او' + - 'lang': 'en' + 'text': 'If this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.' + 'notes': + - 'phrase': 'Anglian' + 'meaning': ' Anglians, adj of Anglia (England) of the angles, their culture, dialect etc.' + 'occurrence': !!int '1' + - 'phrase': 'shoon.' + 'meaning': ' Shoon (archaic or dial.) p1: of shoe. Pooh (poo) (slang) an exclamation of disdain, hate or impatience.' + 'occurrence': !!int '1' +- 'id': '011_377_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'سرین را ھم بچوبش دہ کہ خر | حقی دارد بہ خر پالان گر او' + - 'lang': 'en' + 'text': 'Get kicks of his stick at thy ass too, | A right on the ass of saddlers’ pooh' + 'notes': + - 'phrase': 'ass' + 'meaning': ' Ass (slang); the buttocks; a vulgar term.' + 'occurrence': !!int '1' + - 'phrase': 'ass' + 'meaning': ' Here ''ass'' means donkey.' + 'occurrence': !!int '1' + - 'phrase': 'saddlers’' + 'meaning': ' Saddlers=here it means pack saddlers.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_378.yaml b/data/github_iqbal_demystified/poems/011/011_378.yaml new file mode 100644 index 0000000000000000000000000000000000000000..62ac06672aeba3a294cf4cb4c099ed60e5425308 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_378.yaml @@ -0,0 +1,31 @@ +--- +'id': '011_378' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفرنگی را دلی زیر نگین نیست" +- 'lang': 'en' + 'text': 'III-VIII' +'description': [] +'sher': +- 'id': '011_378_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگی را دلی زیر نگین نیست | متاع او ہمہ ملک است دین نیست' + - 'lang': 'en' + 'text': 'To Anglians thus the hearts do not own, | They own only lands, to faith they disown.' +- 'id': '011_378_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خداوندی کہ در طوف حریمش | صد ابلیس است و یک روح الامین نیست' + - 'lang': 'en' + 'text': 'O God during rounds of thy sacred place, | I saw hundred satans not the Gabe’s face.' + 'notes': + - 'phrase': 'rounds' + 'meaning': ' During rounds; viz circumambulation or Tawaf (or tawf) in Arabic. Sacred place viz Kaaba (in Mecca).' + 'occurrence': !!int '1' + - 'phrase': 'Gabe’s' + 'meaning': ' The Gabe, a diminutive noun of the Gabrial, one of the seven arch angels of the God. (Dan 8 16; luke 1: 26) as Dan is dim. of Daniel.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_379.yaml b/data/github_iqbal_demystified/poems/011/011_379.yaml new file mode 100644 index 0000000000000000000000000000000000000000..7bd8604fe562bb5a27d79ed9cb463c324c8f4f9f --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_379.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_379' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمن و تو از دل و دین نا امیدیم" +- 'lang': 'en' + 'text': 'IV-I' +'description': [] +'sher': +- 'id': '011_379_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'من و تو از دل و دین نا امیدیم | چوبوی گل ز اصل خود رمیدیم' + - 'lang': 'en' + 'text': 'We are despaired of heart and faith’s way, | From faith like smell we are running away.' + 'notes': + - 'phrase': 'we' + 'meaning': ' We are=viz the whole Ummah, (I and you).' + 'occurrence': !!int '1' +- 'id': '011_379_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل مامرد و دین از مردنش مرد | دو تامرگی بیک سود اخریدیم' + - 'lang': 'en' + 'text': 'My heart whom died it killed the faith too, | By a bargain lone I got losses two.' + 'notes': + - 'phrase': 'two.' + 'meaning': ' From ''datyaftan'' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_380.yaml b/data/github_iqbal_demystified/poems/011/011_380.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c359ab71e4c73acada17447071c534e13e60e9e6 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_380.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_380' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'مسلمانے کہ داندرمز دین را' +- 'lang': 'en' + 'text': 'IV-II' +'description': [] +'sher': +- 'id': '011_380_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمانے کہ داندرمز دین را | نساید پیش غیر اللہ جبین را' + - 'lang': 'en' + 'text': 'His path’s true sign if a Muslim could know. | To else save God, he would never bow.' +- 'id': '011_380_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'اکر گرد ون بکام او مکردد | بہ کام خود بگر داند زمین را' + - 'lang': 'en' + 'text': 'If the heaven moves not to his own will. | He can move the earth whole to his will, still.' diff --git a/data/github_iqbal_demystified/poems/011/011_381.yaml b/data/github_iqbal_demystified/poems/011/011_381.yaml new file mode 100644 index 0000000000000000000000000000000000000000..247b5dbb0a3312d3a861d98cdfe06d9313c9ef40 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_381.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_381' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدل بیگانہ خوزین خاکدان نیست" +- 'lang': 'en' + 'text': 'IV-III' +'description': [] +'sher': +- 'id': '011_381_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دل بیگانہ خوزین خاکدان نیست | شب و روزش زدور سمان نیست' + - 'lang': 'en' + 'text': 'O callous heart make not a link with clay, | The nature changes not her night and day.' +- 'id': '011_381_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تو خود وقت قیام خویش دریاب | نماز عشق و مستی را اذان نیست' + - 'lang': 'en' + 'text': 'You fix up thy self, the times of stay, | The love prayers need, no ‘call for pray’.' + 'notes': + - 'phrase': 'pray’.' + 'meaning': ' From ''datyaftan'' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_382.yaml b/data/github_iqbal_demystified/poems/011/011_382.yaml new file mode 100644 index 0000000000000000000000000000000000000000..b70c54afbc15b87d9e0e355ac146434a4a2ac5e8 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_382.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_382' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمقام شوق بی صدق و یقین نیست" +- 'lang': 'en' + 'text': 'IV-IV' +'description': [] +'sher': +- 'id': '011_382_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مقام شوق بی صدق و یقین نیست | یقین بی صحبت روح الامین نیست' + - 'lang': 'en' + 'text': 'In Truth and certitude lies the love’s place, | No certitude lies without the Gabe’s face.' +- 'id': '011_382_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'گر از صدق و یقین داری نصیبی | قدم بیباک نہ کس در کین نیست' + - 'lang': 'en' + 'text': 'If truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.' + 'notes': + - 'phrase': 'in-thy-wait.' + 'meaning': 'Shauq, violent desire, passionate love, zeal, ardent longinh and cravings, cheerfulness.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_383.yaml b/data/github_iqbal_demystified/poems/011/011_383.yaml new file mode 100644 index 0000000000000000000000000000000000000000..f875a4ea5ca66604f8be49c4657b2dff86210ef1 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_383.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_383' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFمسلمان را ہمین عرفان و ادراک" +- 'lang': 'en' + 'text': 'IV-V' +'description': [] +'sher': +- 'id': '011_383_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'مسلمان را ہمین عرفان و ادراک | کہ در خود فاش بیندر مزلولاک' + - 'lang': 'en' + 'text': 'For Muslim ‘this is the gnosis and ken, | In self he sees vivid Laulak’s ken when.' + 'notes': + - 'phrase': 'Laulak’s' + 'meaning': ' Laulaka; Lamma Khuliqat-il-Aflak (A Hadith) If you had not been the whole skies would have not been.' + 'occurrence': !!int '1' +- 'id': '011_383_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خدا اندر قیاس مانگنجد | شناس نرا کہ گوید ما عرفناک' + - 'lang': 'en' + 'text': 'We cannot hold God as in our thought, | Be conscious of whom who said, ‘you knew not’.' + 'notes': + - 'phrase': 'not’.' + 'meaning': ' Ma''araf na ka (haqqa marifatika), We admit O God that we did not fulfill the debt and duty of Thy gnosis (acquaintance). M''arifat, knowledge gained through experience, enough for recognition, but not as deep as certitude.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_384.yaml b/data/github_iqbal_demystified/poems/011/011_384.yaml new file mode 100644 index 0000000000000000000000000000000000000000..d5af0c485b12e19bb458ed53991abe1021eaff06 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_384.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_384' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بہ افرنگی بتان خود را سپردی' +- 'lang': 'en' + 'text': 'IV-VI' +'description': [] +'sher': +- 'id': '011_384_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ افرنگی بتان خود را سپردی | چہ نامردانہ درتبخانہ مردی' + - 'lang': 'en' + 'text': 'You handed over thee to idols white, | And died in the fane, in a coward’s plight' +- 'id': '011_384_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'خرد بیگانہ دل سینہ بی سوز | کہ از تاک یناکان می نخوردی' + - 'lang': 'en' + 'text': 'The wits missed heart, sans a flame’s least shine. | No wines as you took from the father’s vine.' diff --git a/data/github_iqbal_demystified/poems/011/011_385.yaml b/data/github_iqbal_demystified/poems/011/011_385.yaml new file mode 100644 index 0000000000000000000000000000000000000000..176a3349b5620d96cd0b1d9e66d970759f60572e --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_385.yaml @@ -0,0 +1,35 @@ +--- +'id': '011_385' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFنہ ہرکس خود گردھم خود گد از است" +- 'lang': 'en' + 'text': 'IV-VII' +'description': [] +'sher': +- 'id': '011_385_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'نہ ہرکس خود گردھم خود گد از است | نہ ہرکس مست ناز اندر نیاز است' + - 'lang': 'en' + 'text': 'A self maker and melter each cant be, | Nor each Beau dives in the Beauty’s sea.' + 'notes': + - 'phrase': 'Beau' + 'meaning': ' Naz; blandishment (of femms),' + 'occurrence': !!int '1' + - 'phrase': 'Beauty’s' + 'meaning': ' Niaz; expression of love''s desire by man.' + 'occurrence': !!int '1' +- 'id': '011_385_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قبای لا الہ خونین قبانی است | کہ بربالای نامردان درا راست' + - 'lang': 'en' + 'text': 'The Lailah’s gown is stained with blood, | Which fits not ever on a coward dud.' + 'notes': + - 'phrase': 'dud.' + 'meaning': ' Dud (a thing or person) of no use. You may also rhyme line 3 and 4 Lialah''s gown: cowered clown, by reversing the 3rd line.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_386.yaml b/data/github_iqbal_demystified/poems/011/011_386.yaml new file mode 100644 index 0000000000000000000000000000000000000000..db90d2ebd0841795a823cb6b38a07b77891b4b4d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_386.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_386' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'بسوزد مومن از سوز و جودش' +- 'lang': 'en' + 'text': 'IV-VIII' +'description': [] +'sher': +- 'id': '011_386_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بسوزد مومن از سوز و جودش | گشود ہرچہ بستند از گٹودش' + - 'lang': 'en' + 'text': 'A Momin burns thus in his being’s own heat, | All ties ope quick if he so wished to treat.' +- 'id': '011_386_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جلال کبریائی در قیاش | جمال بندگی اندر سجودش' + - 'lang': 'en' + 'text': 'His stay is an air of grandeur and grace, | A beauty of service at his bow’s place.' diff --git a/data/github_iqbal_demystified/poems/011/011_387.yaml b/data/github_iqbal_demystified/poems/011/011_387.yaml new file mode 100644 index 0000000000000000000000000000000000000000..229269e44952a00bd58b6c00353a05386b507eac --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_387.yaml @@ -0,0 +1,24 @@ +--- +'id': '011_387' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': 'چہ پرسی از نماز عاشقانہ' +- 'lang': 'en' + 'text': 'IV-IX' +'description': [] +'sher': +- 'id': '011_387_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ پرسی از نماز عاشقانہ | رکوعش چون سجودش محرمانہ' + - 'lang': 'en' + 'text': 'What is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.' +- 'id': '011_387_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'تب و تاب یکی اللہ اکبر | نگنجد در نماز پنجگانہ' + - 'lang': 'en' + 'text': 'His shine and vigour big, the God is Great, | In the five time service I miss this state.' diff --git a/data/github_iqbal_demystified/poems/011/011_388.yaml b/data/github_iqbal_demystified/poems/011/011_388.yaml new file mode 100644 index 0000000000000000000000000000000000000000..1aaf8de5d09c95b61abd18ae2e7b70b69ffc2d43 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_388.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_388' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFدوگیتی را صلا از قرأت اوست" +- 'lang': 'en' + 'text': 'IV-X' +'description': [] +'sher': +- 'id': '011_388_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'دوگیتی را صلا از قرأت اوست | مسلمان لایموت از رکعت اوست' + - 'lang': 'en' + 'text': 'He calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.' +- 'id': '011_388_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'ند اندکشتۂ این عصربی سوز | قیامتہا کہ درقد قامت اوست' + - 'lang': 'en' + 'text': 'Never knew thus the swains of this Age, | In his prayer hids a doomsday’s rage.' + 'notes': + - 'phrase': 'rage.' + 'meaning': ' Swain; (Poet or arch ), Young rustic man regarded as a Love. (Jocular; ) Lover.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_389.yaml b/data/github_iqbal_demystified/poems/011/011_389.yaml new file mode 100644 index 0000000000000000000000000000000000000000..0618b6ca4652b5531d477a3a7b5790e89cd21507 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_389.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_389' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFفرنگ ئین رزاقی بداند" +- 'lang': 'en' + 'text': 'V-I' +'description': [] +'sher': +- 'id': '011_389_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'فرنگ ئین رزاقی بداند | بہ این بخشد از دوامی ستاند' + - 'lang': 'en' + 'text': 'The English mind knows God’s Food Law Rules, | He takes from debtors to give to his tools.' +- 'id': '011_389_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہ شیطان نچنان روزی رساند | کہ یزدان اندر ن حیران بماند' + - 'lang': 'en' + 'text': 'How he gives food to satan’s lay, | In wonderment lies the God at his way.' + 'notes': + - 'phrase': 'way.' + 'meaning': ' Wami (Per) a debtor; one burdened with debt. To satan''s lay here it means for the satan''s trap.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_390.yaml b/data/github_iqbal_demystified/poems/011/011_390.yaml new file mode 100644 index 0000000000000000000000000000000000000000..c136bd5d278e27a0432d9724881c2ffb248797ff --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_390.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_390' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFچہ حاجت طول دادن داستان را" +- 'lang': 'en' + 'text': 'V-II' +'description': [] +'sher': +- 'id': '011_390_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'چہ حاجت طول دادن داستان را | بحرفی گویم اسرار نہان را' + - 'lang': 'en' + 'text': 'A long tale serves no service in a sense, | In one word I tell a hidden fact hence.' +- 'id': '011_390_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'جہان خویش ماسودا گران داد | چہ داند لامکان قدر مکان را' + - 'lang': 'en' + 'text': 'His whole world he gave to the merchants when, | How can homeless know worth of home then.' + 'notes': + - 'phrase': 'then.' + 'meaning': ' Since God is named as Houseless viz. La makan in Arabic and Persian literature.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_391.yaml b/data/github_iqbal_demystified/poems/011/011_391.yaml new file mode 100644 index 0000000000000000000000000000000000000000..529c1c57cb1829162030164371bbaa43947a5b8d --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_391.yaml @@ -0,0 +1,32 @@ +--- +'id': '011_391' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFبہشتی بھر پاکان حرم ہست" +- 'lang': 'en' + 'text': 'V-III' +'description': [] +'sher': +- 'id': '011_391_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بہشتی بھر پاکان حرم ہست | بہشتی بہر ارباب ہمم ہست' + - 'lang': 'en' + 'text': 'A paradise lies for the pious alone, | A paradise waits for the warriors lone.' + 'notes': + - 'phrase': 'warriors' + 'meaning': ' Warriors; (Liter and Rhet:) Soldier, a fighter. Otherwise use soldier or fighter in preference to Warriors. Arbab-I-Humam; men of courage, viz Warriors. Here Iqbal has made three categories of paradise in a sarcastic manner.' + 'occurrence': !!int '1' +- 'id': '011_391_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'بگو ہندی مسلمان را کہ خوش باش | بہشتی فی سبیل اللہ ہم ہست' + - 'lang': 'en' + 'text': 'Tell the Hindi Muslims to sing in glee, | There lies for them a paradise free.' + 'notes': + - 'phrase': 'Hindi' + 'meaning': ' Viz. Indians. This is a Sarcastic address to Indian Muslims.' + 'occurrence': !!int '1' diff --git a/data/github_iqbal_demystified/poems/011/011_392.yaml b/data/github_iqbal_demystified/poems/011/011_392.yaml new file mode 100644 index 0000000000000000000000000000000000000000..36fac610a99f81b23e41000c04e62113d39e4107 --- /dev/null +++ b/data/github_iqbal_demystified/poems/011/011_392.yaml @@ -0,0 +1,28 @@ +--- +'id': '011_392' +'audioUrl': '' +'heading': +- 'lang': 'ur' + 'text': "\uFEFFقلندر میل تقریری ندارد" +- 'lang': 'en' + 'text': 'VI-I' +'description': [] +'sher': +- 'id': '011_392_001' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'قلندر میل تقریری ندارد | بجز این نکتہ اکسیری ندارد' + - 'lang': 'en' + 'text': 'This dervesh knows not a style in speech, | Save this main point no exir he would teach.' +- 'id': '011_392_002' + 'meta': !!bool 'false' + 'sherContent': + - 'lang': 'ur' + 'text': 'از ن کشت خرابی حاصلی نیست | کہ ب از خون شبیری ندارد' + - 'lang': 'en' + 'text': 'From that barren land no harvest you can, | Till it is watered with blood of Hussain.' + 'notes': + - 'phrase': 'Hussain.' + 'meaning': ' Exit; viz, elixir.' + 'occurrence': !!int '1' diff --git a/data/processed_data/iqbal_finetuning.json b/data/processed_data/iqbal_finetuning.json new file mode 100644 index 0000000000000000000000000000000000000000..0ea660b6d2e8a76b8ea0e1ea1800c7d2233c6f05 --- /dev/null +++ b/data/processed_data/iqbal_finetuning.json @@ -0,0 +1,12656 @@ +[ + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem belongs to the first period of ‘Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of ‘Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | ‘Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an ‘arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa‘da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.'", + "completion": "O Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards", + "metadata": { + "poem_id": "001_001", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with ‘Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.'", + "completion": "You are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait", + "metadata": { + "poem_id": "001_002", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur’an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20'", + "completion": "The earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me\nEvery movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me\nDuring infancy's pain if somebody made me cry | The noise of the door chain would comfort me\nOh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds\nI would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie\nMy eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified", + "metadata": { + "poem_id": "001_003", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of ‘Allamah Iqbal’s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of ‘Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.'", + "completion": "Through you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi’s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?", + "metadata": { + "poem_id": "001_004", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.'", + "completion": "Elevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent", + "metadata": { + "poem_id": "001_005", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider's nest and the fly's body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.'", + "completion": "One day a spider said to a fly | \"Though you pass this way daily\nMy hut has never been honored by you | By making a chance visit inside by you\nThough depriving strangers of a visit does not matter | Evading the near and dear ones does not look good\nMy house will be honored by a visit by you | A ladder is before you if you decide to step in\nHearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus\nThis fly would never be pulled into your net | Whoever climbed your net could never step down\"\nThe spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world\nI only wanted to entertain you | I had no personal gain in view\nYou have come flying from some unknown distant place | Resting for a while in my house would not harm you\nMany things in this house are worth your seeing | Though apparently a humble hut you are seeing\nDainty drapes are hanging from the doors | And I have decorated the walls with mirrors\nBeddings are available for guests’ comforts | Not to everyone’s lot do fall these comforts\".\nThe fly said, \"All this may very well be | But do not expect me to enter your house\n\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"\nThe spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever\nMany desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"\nThinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!\nEveryone loves your beautiful face | Even if someone sees you for the first time\nYour eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume\nThis beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".\nThe fly was touched by this flattery | And spoke, \"I do not fear you any more\nI hate the habit of declining requests | Disappointing somebody is bad indeed\"\nSaying this it flew from its place | When it got close the spider snapped it\nThe spider had been starving for many days | The fly provided a good leisurely meal", + "metadata": { + "poem_id": "001_006", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of \"Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant.\" | {Contributed by user: Abdul Rehman Malik}'", + "completion": "A mountain was saying this to a squirrel | \"Commit suicide if you have self-respect\nYou are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!\nIt is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!\nYou are no match in comparison with my splendor | Even the earth is low compared with my splendor\nThe grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"\nOn hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!\nI do not care if I am not large like you! | You are not a pretty little thing like me\nEverything shows the Omni-potence of God | Some large, some small, is the wisdom of God\nHe has created you large in the world | And He has taught me climbing large trees\nYou are unable to walk a single step | Only large size! What other greatness have you?\nIf you are large show me some of the skills I have | Show me how you break this beetle nut as I can\nNothing is useless in this world | Nothing is bad in God's creation", + "metadata": { + "poem_id": "001_007", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.'", + "completion": "There was a verdant pasture somewhere | Whose land was the very picture of beauty\nHow can the beauty of that elegance be described | Brooks of sparkling water were running on every side\nMany were the pomegranate trees | And so were the shady pipal trees\nCool breeze flowed everywhere | Birds were singing everywhere\nA goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land\nAs she stopped and looked around | She noticed a cow standing by\nThe goat first presented her compliments to the cow | Then respectfully started this conversation\n\"How are you! Madam Cow\"? | The cow replied, \"Not too well\n\"My life is a mere existence | My life is a complete agony\nMy life is in danger, what can I say? | My luck is bad, what can I say?\nI am surprised at the state of affairs | I am cursing the evil people\nThe poor ones like us are powerless | Misfortunes surround the ones like us\nNone should nicely deal with Man | May God protect us from Man!\nHe murmurs if my milk declines | He sells me if my weight declines\nHe subdues us with cleverness! | Alluring, he always subjugates us!\nI nurse his children with milk | I give them new life with milk\nMy goodness is repaid with evil | My prayer to God is for mercy!\"\nHaving heard the cow's story like this | The goat replied, \"This complaint is unjust\nThough truth is always bitter | I shall speak what is fair\nThis pasture, and this cool breeze | This green grass and this shade\nSuch comforts, were beyond our lot! | They were a far cry for us speechless poor!\nWe owe these pleasures to Man | We owe all our happiness to Man\nWe derive all our prosperity from him | What is better for us, freedom or bondage to him?\nHundreds of dangers lurk in the wilderness | May God protect us from the wilderness!\nWe are heavily indebted to him | Unjust is our complaint against him\nIf you appreciate the life's comforts | You would never complain against Man\"\nHearing all this the cow felt embarrassed | She was sorry for complaining against Man\nShe mused over the good and the bad | And thoughtfully she said this\n\"Small though is the body of the goat | Convincing is the advice of the goat!\"", + "metadata": { + "poem_id": "001_008", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)'", + "completion": "My longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!\nMay the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!\nMay my homeland through me attain elegance | As the garden through flowers attains elegance\nMay my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!\nMay supportive of the poor my life's way be | May loving the old, the suffering my way be\nO God! Protect me from the evil ways | Show me the path leading to the good ways", + "metadata": { + "poem_id": "001_009", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "Perched on the branch of a tree | Was a nightingale sad and lonely\n\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding\nHow can I reach up to the nest | Darkness has enveloped everything\"?\nHearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus\n\"With my heart and soul ready to help I am | Though only an insignificant insect I am\nNever mind if the night is dark | I shall shed light if the way is dark\nGod has bestowed a torch on me | He has given a shining lamp to me\nThe good in the world only those are | Ready to be useful to others who are", + "metadata": { + "poem_id": "001_010", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur’an 2:153-57).'", + "completion": "As I slept one night I saw this dream | Which further increased my vexation\nI dreamt I was going somewhere on the way | Dark it was and impossible to find the way\nTrembling all over with fear I was | Difficult to take even a step with fear was\nWith some courage as I forward moved | I saw some boys as lined in nice array\nDressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were\nThey were going quietly behind each other | No one knew where they were to go\nInvolved in this thought was I | When in this troupe my son saw I\nHe was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted\nRecognizing him I said \"O My dear! | Where have you come leaving me there?\nRestless due to separation I am | Weeping every day for ever I am\nYou did not care even a little for me | What loyalty you showed, you left me\"!\nAs the child saw the distress in me | He replied thus, turning around to me\n\"The separation from me makes you cry | Not least little good does this to me\"\nHe remained quiet for a while after talking | Showing me the lamp then he started talking\n\"Do you understand what happened to this? | Your tears have extinguished this\"!", + "metadata": { + "poem_id": "001_011", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.'", + "completion": "I am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini’s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free", + "metadata": { + "poem_id": "001_012", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur’an can unravel it’s realities.'", + "completion": "The bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is", + "metadata": { + "poem_id": "001_013", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur’an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur’an 41:37). New forms of poetry, like \"hamd\", \"na‘t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu’min for God. The poem will become full of meaning if read in this light.'", + "completion": "O Candle! Why does the moth love you? | Why is this restless soul devoted to you?\nYour charm keeps it restless like mercury | Did you teach it the etiquette of Love?\nIt circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?\nDo the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?\nIf you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up\nFalling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart\nIt has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam\nThe moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!", + "metadata": { + "poem_id": "001_014", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "One day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am", + "metadata": { + "poem_id": "001_015", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is the first poem in Bang-i-Dara representing ‘Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of ‘Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of ‘Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.'", + "completion": "Consumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me\nOur land foments excessive mutual enmity | What unity ! Our closeness harbors separation\nEnmity instead of sincerity is outrageous | Enmity among the same barn’s grains is outrageous\nIf the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden\nThough I exceedingly love the real closeness | I am upset by the mixing of waves and the shore\nThe miraculous poet is like the grain from the barn | The grain has no existence if there is no barn\nHow can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly\nWhy does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror\nAlas! My tongue poured its speech down | When war’s fire had burnt the garden down", + "metadata": { + "poem_id": "001_016", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a short poem in praise of the sun and describes the benefits we derive from it.'", + "completion": "O Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours", + "metadata": { + "poem_id": "001_017", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem ‘Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.'", + "completion": "O Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka‘bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli’s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile’s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe’s Lord I am\nHe desired my display as He designed me | When at the head of Existence’ Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception’s illusion I am\nI am the hunter as well as the circle of tyranny’s net ! | I am the Haram’s roof as well as the bird on Haram’s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again", + "metadata": { + "poem_id": "001_018", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem does not portray ‘Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.'", + "completion": "O Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu’adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut’s hole alone herald of morning’s arrival be\nWhen the dew may come to perform the flowers’ ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart’s wailing rise so high | That for stars’ caravan the clarion’s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be", + "metadata": { + "poem_id": "001_019", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man’s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.'", + "completion": "Far from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are\nThe jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are\nThe blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!\nWhen from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears\nPerception's expanse gets filled with light | Though opens only the material eye your light\nThe spectacle which the eyes seek is desired | The effulgence which would open the insight is desired\nThe desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life\nThe high and the low are alike for your eye | I too have longing for such a discerning eye\nMay my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!\nMay my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be\nMay secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be\nMay search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!\nIf the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be\nMay the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth\nMay my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!\nIf you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!\nAs you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!\nThe light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained\nLonging for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter\nOpening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!\nYour bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature", + "metadata": { + "poem_id": "001_020", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The introduction to the Poem 14. Sham‘a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God’s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of ‘Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur’an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu’min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib'", + "completion": "O Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age", + "metadata": { + "poem_id": "001_021", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate ‘Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.'", + "completion": "O withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?\nOnce the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name\nThe morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence\nMy weeping eye sheds dew on you | My desolate heart is concealed in your sorrow\nYou are a tiny picture of my destruction | You are the interpretation of my life's dream\nLike a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!", + "metadata": { + "poem_id": "001_022", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around '\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of ‘Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of ‘Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.'", + "completion": "O you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu’min's heart is clear of fear and hypocrisy | The Mu’min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call", + "metadata": { + "poem_id": "001_023", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.'", + "completion": "The sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school", + "metadata": { + "poem_id": "001_024", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound'", + "completion": "As I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be", + "metadata": { + "poem_id": "001_025", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qurèubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death'", + "completion": "When the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night’s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu’adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I", + "metadata": { + "poem_id": "001_026", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of ‘Allamah Iqbal's philosophy and pervades all his poetic works. A conspectus of ‘Allamah Iqbal's views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is'", + "completion": "The hour of the Universe' appearance was charming | The flower-bud of life was showering smiles\nHere the golden crown, the sun was getting | There the moon its moon-light was getting\nThe dark gown to the night was being given | Training of brightness to stars was being given\nThe Existence's branch was getting leaves here | The bud of life was bursting out there\nThe angels were teaching weeping to the dew | For the first time the rose was laughing\nThey were conferring pathos on the poet's heart | Khuda for the wine of Bükhuda was pining\nFor the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing\nThe earth was claiming elegance of the sky | The space was claiming to be boundless\nIn short so beautiful the sight was | That seeing it in itself a panorama was\nThe angels their flying powers were testing | Eternal lights from their foreheads were appearing\nAn angel called Love there was | Whose guidance everyone's hope was\nThe angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was\nHe was going towards the Paradise for a stroll | He met death on its way by the destiny's roll\nHe asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"\nHearing this said the angel of death | \"My work is clear, I am the angel of death\nI shatter the chattels of existence | I extinguish the spark of life\nThe magic of annihilation is in my eyes | The message of destruction is its symhol\nBut there is one entity in the Universe | It is fire, I am only mercury before it\nIt lives in the human heart as a spark | It is the darling of the Divine Light\nIt constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"\nWhen Love heard this from the death's lips , | Laughter started appearing from its lips\nThe thunder of such smile descended on death | How can darkness stay in front of such light?\nOn seeing eternity to death it fell | Death it was, to death it fell", + "metadata": { + "poem_id": "001_027", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem brings out two important points in rather humorous style. Firstly, ‘Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called ‘Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. ‘Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.'", + "completion": "I am only relating to you the story of a mawlava | I have no intention of showing my smartness\nHis pious nature was widely known | All the high and low respected him\nHe used to say that Shara‘ah was veiled in tasawwuf | As meanings were veiled within words\nHis heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom\nHe often used to describe his supernatural powers | He always intended increase of his disciples' numbers\nHe had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long\nThe dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature\nHow is he in the obedience to the rules of Shara‘ah ? | Though in poetry he is envy of the Kalam of Hamadan\nI hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy\nHe has accepted a little bit of Shiaism also | I have heard the greatness of ‘Ala from him\nHe considers music as part of adoration | He aims at making a mockery of religion\nHe does not feel shy with amorous people | This is a very old habit of our poets\nHe has music at night, Qur’an's recitation in the morning | This secret is not yet fully understood by me\nBut the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is\nHe is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is\nHe knows spiritual freedom as well as the Shara‘ah | Regarding tasawwuf, he is second only to Mansur\nI am unable to understand his reality | Founder of another kind of Islam he appears to be\"\nIn short he prolonged his sermon very much | He long continued this wonderful speech\nEveryone soon hears all happenings in this city | I myself heard it through my friends in the city\nOne day as the respected ascetic met me in the street | The old story restarted during the talk in the street\nHe said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara‘ah\"\nI said, \"I have no intention of any complaint at all | It was your right due to being my neighbor\nI bow my head respectfully before you | My youth is accustomed to respect for the old\nIf you do not know the reality about me | It does not show any lack of pantology\nI myself do not know my reality | Very deep is the sea of my thoughts\nSince long I am also longing to see Iqbal | For long I have shed tears in his separation\nIqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not", + "metadata": { + "poem_id": "001_028", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation's affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem'", + "completion": "A nation is the body, people are its organs | Artisans are the nation's hands and feet\nThe State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye\nWhen any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye", + "metadata": { + "poem_id": "001_029", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to ‘Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to óaghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of ‘Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. ‘Allamah Iqbal emphasizes the need for participating in the ‘abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara‘ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).'", + "completion": "Tales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the ‘ ‘Arsh ’, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart", + "metadata": { + "poem_id": "001_030", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Dynamism is one of the important subjects in ‘Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.'", + "completion": "My impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me\nWave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me\nMy steed speeds in the water like wind | The fishing tackle has never caught my skirt\nSometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore\nI am the traveller who loves destination | Someone should ask me why I always jump\nFleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am", + "metadata": { + "poem_id": "001_031", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.'", + "completion": "Farewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well‑populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self‑centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle‑dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose‑petal be seen", + "metadata": { + "poem_id": "001_032", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , “Child is the father of Man”.'", + "completion": "You scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?\nO Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you\nAh! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it\nWhere is your ball? Where is your China cat? | Where is that small animal with broken head?\nYour mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark\nIn your hand's movement, in your looks is hidden | Your want also is newly born just like you\nYour life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes\nWhen being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept\nAh! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness\nI am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down\nMy eyes are attracted by apparent beauty | My ignorance is no less than your ignorance\nI am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby", + "metadata": { + "poem_id": "001_033", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub‑continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of ‘Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of ‘Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub‑continent.'", + "completion": "My story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart’s mirror shows me both world’s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the ‘Arsh’s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart’s mirrors are Destiny’s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny’s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals’ trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden’s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world’s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism’s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart’s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The ‘ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"", + "metadata": { + "poem_id": "001_034", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is the outburst of affection and reverence which ‘Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.'", + "completion": "O house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"", + "metadata": { + "poem_id": "001_035", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This beautiful short poem is an eloquent expression of ‘Allamah Iqbal's philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur'an. The climax, which is the purpose of this poem, is reached in the last three verses.'", + "completion": "Though miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction\nWhere do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships\nIn creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am\nAh! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight\nIf your motion established in an orbit is | My motion also like that of a compass is.\nYou are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I\nIn the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are\nA seeker you are and the same custom is mine | Moon light is your light, Love is the light mine\nIn the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am\nThe light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is\nStill, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different\nThough the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are\nI know what the purpose of my existence is | This is the luster of which your forehead devoid is", + "metadata": { + "poem_id": "001_036", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is an eloquent and sincere tribute of' ‘Allamah Iqbal to Bilal Ibn Rabah R.A.'", + "completion": "As the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight", + "metadata": { + "poem_id": "001_037", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur’an and important events in human history. However, the essence and the raison de’tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of ‘Allamah Iqbal and is often repeated in his works. Cf. | (175) ‘Aèèar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be'", + "completion": "Someone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart", + "metadata": { + "poem_id": "001_038", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This beautiful poem is what its name shows. This and some other similar poems do not indicate ‘Allamah Iqbal's belief in secular nationalism even early in his life. ‘Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Waèaniyat\" (Nationhood) in Bang-Dara.'", + "completion": "Better than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world’s envy\nO, The River Ganga’s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours", + "metadata": { + "poem_id": "001_039", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.'", + "completion": "The fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?\nHas some star flown down from the sky? | Or has a moon's ray been brought to life?\nOr the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland\nHas some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?\nWas it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly\nDarkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse\nThe moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment\nNature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly\nIt gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent\nThe beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave\nIt gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew\nIt gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves\nThis distinction but is a way of our thinking | The fire-fly's day is the same as our night\nThe Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud\nThis moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is\nThe manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song\nConcealed in plurality is the secret of the Unity | What is fire-fly’s brightness is flower’s fragrance\nWhy should this difference be occasion for dissensions? | When the Primeval Day’s silence be concealed in everything", + "metadata": { + "poem_id": "001_040", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem , in three parts, is yet another one in which ‘Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur’an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place ‘Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu’min family and is one of its virtues.'", + "completion": "Should I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains‑armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world", + "metadata": { + "poem_id": "001_041", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around '‘Allamah Iqbal did not write this poem only as a tribute to the Indian sub‑continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.'", + "completion": "The land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland", + "metadata": { + "poem_id": "001_042", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is another expression of the ardent desire of ‘Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including ‘Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately ‘Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All‑India Muslim League meeting at Allahabad in 1930 that the partition of the sub‑continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All‑India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.'", + "completion": "May I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic\nYou have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers\nBecoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories\nYou take the stone idols to contain God | Every speck of the homeland's dust is holy to me\nCome! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion\nThe heart's habitation is lying barren since long | Let us build a new temple in this country\nLet our shrine be higher than the world's shrines | Let us make its spire as high as the sky\nLet our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine\nThe power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love", + "metadata": { + "poem_id": "001_043", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of ‘Allamah Iqbal for him.'", + "completion": "The grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world", + "metadata": { + "poem_id": "001_044", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way'", + "completion": "Today dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again\nAs the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds\nThere are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds\nIt has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose\nThe flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up\nWith the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!\nThe camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees", + "metadata": { + "poem_id": "001_045", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is a beautiful presentation of the all‑pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of ‘Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God's Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.'", + "completion": "Early in the evening a song bird | Sitting on a branch was singing\nIt saw a glowing object on the ground | Considering it a fire‑fly flew down to it\nThe fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,\nWho gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me\nI am clad in the apparel of light | I am the tur of the insects' world\nIf your chirping is the ear's pleasure | My brightness also is the sight's pleasure\nNature has given light to my wings | It has given fascinating voice to you\nHe taught singing to your beak | He made me the torch of the garden\nHe bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you\nWarmth is not the opposite of music | Everywhere warmth is the associate of music\nThe assembly of existence is based on these alone | All the world's manifestations are through these alone\nThe world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"", + "metadata": { + "poem_id": "001_046", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al‑Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light” means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.'", + "completion": "O Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water", + "metadata": { + "poem_id": "001_047", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem ‘Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river's beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al‑Dan Jahangar (1569‑1627, reigned 1605‑27). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.'", + "completion": "In the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is\nThis became message of prostration’s rise and fall to me | The whole world became precincts of the Haram to me\nI am standing at the bank of the running water | However, I do not know where I am standing\nThe red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand\nThe day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say\nIn the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs\nThis place is the tale of revolution’s tyranny | This place is some book of the bygone age\nThis place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say\nA fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves\nThis boat is in fast speed like the sight | Getting out of sight, it has gone far away\nThe ship of Man’s life is sailing in the same way | It is present as well as hidden in eternity’s sea\nIt never gets acquainted with defeat | It is concealed from sight but is not effaced !", + "metadata": { + "poem_id": "001_048", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom ‘Allamah Iqbal held in great reverence. ‘Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum’in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum’in.'", + "completion": "What angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved’s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland’s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy’s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody’s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents’ feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet’s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world’s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love’s assembly | Whose brotherly love has given soul’s tranquillity to me\nWho in his love, destroying the book of “you and I” | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart’s bud may become a flower! | May this traveler’s request be accepted!", + "metadata": { + "poem_id": "001_049", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an ‘arif. The third verse is addressed to the Beloved which is God.'", + "completion": "Do not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly\nYou have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware\nGranted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance\nIf your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane", + "metadata": { + "poem_id": "001_050", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. ‘Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.'", + "completion": "If you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was", + "metadata": { + "poem_id": "001_051", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "O Lord! Strange is the piety of the preacher | He has animosity towards the whole world\nNobody has so far understood that Man | Where he is going, and from where he has come?\nFrom the same source has the night obtained darkness | From where the star has obtained brightness\nThe tale of our compassion is | Always related by our sympathizer\nVery subtle are the ways of the preacher | He trembles on hearing the sound of adhan !", + "metadata": { + "poem_id": "001_052", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "I should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !", + "metadata": { + "poem_id": "001_053", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man’s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.'", + "completion": "What can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was", + "metadata": { + "poem_id": "001_054", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "Unusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are", + "metadata": { + "poem_id": "001_055", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "One should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days", + "metadata": { + "poem_id": "001_056", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. ‘Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.'", + "completion": "What should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing\nI am the sot who himself becomes garden by the Wine’s Light | Rose’s love is only up to the departure of the unkind cup bearer\nHunter’s enhancement of garden’s beauty is till start of my melodies | As for the thunderbolts’ restlessness, it is up to my nest\nI am that handful of dust, which is changed to wilderness by distress’ grace | Do not ask me of my span, it is from the earth to the sky\nI am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan’s departure\nWith a tranquil heart create means of attaining your aims | Because the whirlpool’s knot is only up to the water’s flow\nSilence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing’s custom\nIn youth, there is Sight’s zeal as well as Longing’s pleasure | The happiness of our house is only up to the guest’s presence\nDisgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante", + "metadata": { + "poem_id": "001_057", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.'", + "completion": "The one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka‘bah’s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day’s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma‘arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics", + "metadata": { + "poem_id": "001_058", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "Completion of your Love is what I desire | Look at my sincerity what little I desire\nIt may be oppression or the promise of unveiling | Something testing my perseverance I desire\nMay the pious be happy with this Paradise | Only to see your Countenance I desire\nThough I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire\nO assembly’s companions! I am existing only for a few moments | I am the dawn’s candle, I am about to be extinguished\nI have divulged the secret in the full assembly | I am very insolent, punishment I desire", + "metadata": { + "poem_id": "001_059", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "When that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the ‘Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale’s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz", + "metadata": { + "poem_id": "001_060", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "I bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge’s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence’ assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination", + "metadata": { + "poem_id": "001_061", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu’min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.'", + "completion": "Majnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love’s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is ‘ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also", + "metadata": { + "poem_id": "001_062", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem deals with the Love of God, which is a very favorite topic of ‘Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.'", + "completion": "The locks of the bride of night’s hair were still unbent | The sky’s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility’s dark recesses | Life’s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem’s longing was apparent from the ring’s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam’s wine cup\nA recipe for an Iksar was written on the leg of ‘Arsh | Which was hidden jealously by angels from Adam’s eye\nBut the alchemist’s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A‘ïam\nHe advanced to the ‘Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God’s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night’s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew’s destiny\nThen dissolved these components in Chashmah-i-Haivan’s water | The compound was given the name of \"Love\" by the Grand ‘Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill’s help he opened the knot of the world’s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots", + "metadata": { + "poem_id": "001_063", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur’an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.'", + "completion": "Beauty one day put this question to God | Why did you not make me eternal in the world?\nThe answer was that the world is like a picture gallery | The world is the story of the long night of annihilation\nAs the nature of change is the basis of its display | Only that is beautiful whose reality is decline\nThe moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard\nHaving heard from the star the morning related it to the dew | It exposed the celestial world’s secret to earth’s confidante\nThe flower’s eye started weeping from the dew’s message | The flower bud’s little heart was injured by this sorrow\nThe spring weeping from the garden departed | Youth had come for amusement, sad it departed", + "metadata": { + "poem_id": "001_064", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is an early poem of the 1905-08 period, when ‘Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .'", + "completion": "Love made you acquainted with the taste of affliction | Like assembly’s candle give affliction’s gift to the assembly\nThe illuminating Love depends on God’s Benevolence | To whomever He may give without restriction of temple or Haram\nLike the candle the mantle of light he does not get | Whom God does not give effective wail in the world\nHe is in the star, the moon, the dawn’s theatre of display | You need not apply discrimination’s collyrium to the Sightful eye\nLove is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply\nO Tavern-keeper! Pleasure is the only effect of West’s wine | It does not have pleasure of affliction, give me the home-made wine\nDo you not know? The old congregation has changed | For God’s sake do not give them materialism’s wine", + "metadata": { + "poem_id": "001_065", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem has a personal reference to a very close friend of ‘Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter’s death when ‘Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.'", + "completion": "O Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life’s clamor on destruction became the Last Day’s tumult | The spark on being extinguished became Azar ‘ s fire temple\nThe denial of Existence is the Love’s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness", + "metadata": { + "poem_id": "001_066", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the ‘Allamah’s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with ‘heart within and God over head’ in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.'", + "completion": "The message of others is different, my message is different | The style of address of the one afflicted with Love is different\nYou have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different\nCall was coming from the mount, \"Life’s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"\nThe glory of Hijaz’ assemblage is based on Haram’s Love | The station of this is different, the system of that is different!\nEternal luxury is death if there is no Longing for Search | Man’s revolving is different, wine-cup’s revolving is different\nThe dawn’s candle left the message that burning is life’s secret | In the life’s sorrowful abode the condition for eternity is different\nThe wine is still half-mature, Love is unsuccessful still | Leave the church’s brick on the pitcher’s mouth still", + "metadata": { + "poem_id": "001_067", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem carries the message that Man’s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.'", + "completion": "The dawn’s star was weeping and saying this | \"I got the eye but not the leisure for Sight\nEverything has come to life through the sun’s energy | Only I did not get protection under the morning’s skirt\nAfter all what is the capacity of the dawn’s star | It is like bubble’s breath, like the spark’s brightness\"\nI said \"O beautiful jewel of the dawn’ s forehead | Do you have fear of death? Come down from the sky\nDrop down from the sky’s height with the dew | My poetry’s field will be invigorating to you\nI am the gardener, Love is its bloom | Its foundation is firm like eternity", + "metadata": { + "poem_id": "001_068", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is the spontaneous manifestation of Divine Love in the breast of ‘Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of ‘Ishq-i-Haqaqa ’ (Love of God) in the terminology of ‘Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.'", + "completion": "Just as the moon’s silver boat is drowned | In the storm of sun’s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam’s radiant palm in the tur’s effulgence | And the flower bud’s fragrance in the wave of garden’s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly’s splendor\nIf Thou art the Beauty’s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler’s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring’s breeze for my poetry’s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove’s nature gets stimulation for Perfection from Beauty | My hope’s trees flourished through Thy favor", + "metadata": { + "poem_id": "001_069", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this poem also ‘Allamah Iqbal uses a common object like a cat in somebody’s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur‘an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.'", + "completion": "Who has taught you this glancing with shyness? | Who has taught you the riddle of Love’s initiation?\nLove comes out of each grace of yours | Wit is dripping from the blue eyes of yours\nYou see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes\nIs your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?\nYou strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?\nYou will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall\nWhat are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?\nThe feeling for Beauty is not special to Man | Like the heart it is present in everything\nIn the flask of time Love is like the pure wine | Love is the sun’s spirit, and the blood in moon’s veins\nIts pain is concealed in every speck’s core | This is the light which is reflected in everything\nIt causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere", + "metadata": { + "poem_id": "001_070", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is another short poem in which ‘Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur’an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.'", + "completion": "When the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast\nIt is manifest in the dawn's tavern | Its life is in the goblet of the sun\nIt opens up its heart before the sun | It enjoys the Love's anguish immensely\nMy sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight\nMay the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast\nMay your sight be the life for my heart | May your light be the cradle of my heart\nMay every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts\nMay I view my sun's sight from the distance | May I embrace its light like a flower bud\nMay I highlight the reality of the restless life | May I also open the secret of heart 's thoughts", + "metadata": { + "poem_id": "001_071", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem gives the message of “Longing and Constant Struggle” which is a very strong message in ‘Allamah Iqbal's works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur’an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire'", + "completion": "Being scared by the approaching dawn | Stars started saying to the moon\n\"The same scenes have continued in the sky | We became even tired of continuous shining\nOur duty is moving morning till night | Moving, moving, continuously moving\nEverything in this universe is restless | What is known as rest does not exist\nRemain oppressed by the moving all | Stars, mankind, trees, rocks and all\nWill this journey ever finish? | Will destination be ever visible?\"\nThe moon started saying, \"O Companions\"! | \"O gleaners of the field of night\nIn motion is the life of the universe | This is an age‑old custom of this place\nThe horse of time is ever running | Flogged by the desire for search\nResting on this path is inappropriate | Concealed in the rest's cloak is death\nThose who were moving, have moved away! | Those halting a little, have been trampled!\nThe reward for this moving is Beauty | Love is the beginning, the end is Beauty", + "metadata": { + "poem_id": "001_072", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is a very artistic exposition of one aspect of the theory of \"Wahdat al‑Wujud\" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un‑initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man's afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real \"Ibadah\", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as \"Fana Fillah\", leading to \"Baqa Billah\". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50‑7 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.'", + "completion": "O Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found\nI used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully\nA mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love\nMy misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night\nWith my breath I have a blood‑stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar\nNow that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly\nWith the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings\nThe rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror\nBy becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house\nMy star is shining with this sun's light | By whose path's dust the moon light is shy\nBy a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me", + "metadata": { + "poem_id": "001_073", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'It was customary in pre‑Islamic Arab poetry to write poems about the poet’s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk‑lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by ‘Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of \"Wahdat al‑Shuhud \". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master‑piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.'", + "completion": "The one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars\nWhom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature\nWhose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers\nWho has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden\nThough His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!", + "metadata": { + "poem_id": "001_074", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.'", + "completion": "(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly’s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden’s beauty as well as wilderness’ adornment\nYou are the associate of stars due to your flight’s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower’s fragrance you are devoid of color’s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement’s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury’s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet’s heart, is but intoxication’s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight’s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It’s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup‑bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short‑lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder", + "metadata": { + "poem_id": "001_075", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short but beautiful poem brings out an important component of `Allamah Iqbal’s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.'", + "completion": "The dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort", + "metadata": { + "poem_id": "001_076", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is \"lunacy\", as love is often called.'", + "completion": "My life is similar to that of the silent violin | The lap of which is full of all kinds of melodies\nThe harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies\nThe silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar\nAh ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum\nBut sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri’s breath from the sky\nWhich gently touches the string of my life | And frees the imprisoned soul of my life\nThe gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises\nJust as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !", + "metadata": { + "poem_id": "001_077", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts ‘Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. ‘Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | “The point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re‑emergence of Man involves the re‑emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .’ | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur’an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this ‑ that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re‑emergence brings him a \"sharp sight\" whereby he clearly sees his \"self‑built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur’an, is ' God's kindled fire which mounts above the heart ' ! -- ­the painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur’an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re‑shaping must require time. Hell, therefore, as conceived by the Holy Qur’an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"'", + "completion": "You should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy ­\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup‑bearer | Do not describe the Houri, do not relate the Salsabal’s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth", + "metadata": { + "poem_id": "001_078", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un‑enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.'", + "completion": "What an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret\nThe Secret has been concealed from his eyes | The taste for awareness is restless\nThe secret of life is not un‑raveled | Amazing is the alpha and omega of life\nWhat else is there in the mirror's house? | The river stream is moving fast\nThe river is moving towards the ocean | The wind is blowing the cloud\nIs bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine\nThey are chained in the prison of the sky | The sun, that early rising devotee\nThat carrier of the message of \"rise\" | Concealed in the hills of the west\nIs drinking wine in twilight's goblet | Everything is enjoying its existence\nIt is intoxicated with manifestation's wine | None is sympathetic with Man!", + "metadata": { + "poem_id": "001_079", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is the spontaneous expression of the poet's Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English 'and are equally difficult to be appreciated by those un‑initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.'", + "completion": "Beauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap\nBy which this ephemeral universe becomes eternal | By which youth becomes a colorful tale\nWhich teaches us to be meditating | To be escaping the present state's scene\nWhich removes the immaturity of perceptions | Which makes Intellect a slave to impressions\nAh! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?", + "metadata": { + "poem_id": "001_080", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a beautiful nature poem which reflects the poet's feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature's poet of England, William Wordsworth ( 1770‑1850 ) . He is one of `Allamah Iqbal’s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905‑08) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu’mins.'", + "completion": "The moon's light is silent | The branches of every tree are silent\nThe songsters of the valley are silent | The green trees of the mountain are silent\nNature has become unconscious | It is sleeping in the night's lap\nSome such spell of serenity exists | That Neckar's flow is also serene\nThe caravan of stars is silent | The caravan is moving without the bell\nSilent are the mountains, forest, river | As if Nature is absorbed in deep meditation\nO Heart! You should also become silent | Taking grief in your lap go to sleep", + "metadata": { + "poem_id": "001_081", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around '`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.'", + "completion": "Why are you sad in the night's loneliness? | Are not the stars your close associates?\nThis elegant dignity of the silent sky | This sleeping earth, this silent world\nThis moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses\nThe colorful pearls, are variegate and beautiful | Seem to be the stars of your tears\nWhat do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!", + "metadata": { + "poem_id": "001_082", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.'", + "completion": "Listen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander’s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz", + "metadata": { + "poem_id": "001_083", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem was written during the period of ‘Allamah Iqbal's stay in Europe and expresses the pangs of separation from the homeland.'", + "completion": "I am wandering in search of a secluded corner | I have taken refuge at this mountain's side\nAttraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak\nThe evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye\nSilence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me\nThis is the state of my impatient soul | I am like the small baby who is left alone\nHe starts the music in the darkness of the night | He considers his own voice as someone else's voice\nIn this way I give message of patience to my heart | In other words I beguile the night of separation", + "metadata": { + "poem_id": "001_084", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir ‘Abd al‑Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".'", + "completion": "Rise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love’s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha’s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"", + "metadata": { + "poem_id": "001_085", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is complementary to the previous one. It resulted from two things. One was ‘Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south‑eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made ‘Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did ‘Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life‑long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !'", + "completion": "O blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler’s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharnaèah | The unhappy heart of Ibn Badrun lamented\nThe ill‑fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there", + "metadata": { + "poem_id": "001_086", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.'", + "completion": "The life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?", + "metadata": { + "poem_id": "001_087", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter‑connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) ‘Allamah Iqbal did not believe in \"art for art's sake\" and used poetry only to convey his message of Islam to the people in succinct and impressive form.'", + "completion": "O God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar\nAs I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"\nNo friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky\nThe Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity\nWhy this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland\nSomebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!", + "metadata": { + "poem_id": "001_088", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu’mins with ability to comprehend.'", + "completion": "The world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing\nAs the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"\nWhose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water\nI did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing\nIt dawned after death that our life was a spell of greed | What we called material body, was dust‑cloud of greed's lane\nWhy am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search\nThe garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes\nThe effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"\nAll my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic\nDecorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed\nUnity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein\nThe age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?\nIf I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance", + "metadata": { + "poem_id": "001_089", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1‑5 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.'", + "completion": "Thy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity", + "metadata": { + "poem_id": "001_090", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. ‘Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah's camel's dust-clouds is lost | Ruma's hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama'", + "completion": "O worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles\nFinally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness\nO Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter\nKnowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages\nO Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India", + "metadata": { + "poem_id": "001_091", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "We circumambulate the wine‑cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam", + "metadata": { + "poem_id": "001_092", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. ‘Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1‑3 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7‑9 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"‘Abd al‑Qadir Key Nam (Addressed to Abd al‑Qadir) and Introduction to ghazal 75‑5. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14‑16). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).'", + "completion": "Time has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now\nO Cup‑bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking\nThose who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new\nThe Hijaz’ silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re‑affirmed\nWhich coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened\nAs the cup‑bearer mentioned me in the wine‑drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"\nO Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit\nYour civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable\nThe caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean\nThe poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers\nO Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?\nAs I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!\nThere are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people\nThis is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?\nIn the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames\nIf there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark\nDo not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!", + "metadata": { + "poem_id": "001_093", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The rise and fall of he Muslim Ummah was a very favorite topic with ‘Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah’s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.'", + "completion": "The region of Delhi is adored by my grieved heart | In every speck of it the ancestors’ blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly’s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet’s successors\nThe garden whose flower buds were the garden’s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim’s eye | Which shined in Europe’s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day’s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe’s vines\nThe tract of Constantinople that is the Caesar’s city | The perpetual banner of the grandeur of the Ummah’s Mahda\nLike the Haram’s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n“O Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!”\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world’s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world’s empires | Became successors of Caesar, inheritors of Jam’s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim’s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew’s pearls", + "metadata": { + "poem_id": "001_094", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur’an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur’an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. ‘Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of ”Kun fa Yakun ” is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.'", + "completion": "Are you afraid of the moon or the dawn? | Are you conscious of the end of beauty?\nAre you afraid of being robbed of light’s wealth? | Are you afraid of annihilation like the spark?\nThe sky has settled you far from the earth | It has wrapped you in gold’s mantle like the moon\nIt is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear\nO shining traveler! This habitation is strange | The rise of one leads to the fall of the other\nThe birth of one sun is the death of a myriad stars | Annihilation’s sleep is the ecstasy of life’s wine\nFlower bud’s departure is the secret of flower’s birth | Is annihilation life’s end, or is the equivalent of life!\nQuiescence is difficult in the universe | Only change is permanent in the universe", + "metadata": { + "poem_id": "001_095", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This and the previous poem, named “Star” are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it’s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. ‘Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it’s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur’an , which is another marvel of the creation of God, is also a masterpiece of logical order of it’s constituents. Though the Holy Qur’an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it’s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur’an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam’s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it’s study than chronological order, which is often suggested by western scholars. | ‘Allamah ‘Abd Allah Yusuf ‘Ala has very ably shown this orderly arrangement as well as it’s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word “star” in the last verse of surah 52 corresponding to “stars” in the first verse of surah 53. Consequently, this pair of surahs is called “Zahrawatain” or “The Two Bright Ones”. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur’an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem’s last verse, i.e. the destruction of the universe in it’s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as “qiran”, meaning “conjunction of stars”. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. “Qur’an”.'", + "completion": "As two stars came together in the Holy Qur’an | One started saying this to the other\n“How excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow”\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !", + "metadata": { + "poem_id": "001_096", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This long poem of ten stanzas is the expression of ‘Allamah Iqbal’s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.'", + "completion": "The sky is clothed in the cloud’s old tattered robe | The mirror of moon’s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature’s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia’s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud’s window above the sky’s roof | That young green star is viewing the universe\nThe earth’s vast expanse is a mere child’s play to it | The story of Man’s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions’ spectacles from the sky’s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life’s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator’s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description’s mirror\nFar from the habitations’ crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave’s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors’ magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur’s sway | The foe of death’s assault cannot be turned away\nThe result of kings’ life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly’s commotion nor the genius’ talk | Not even the wailing people’s whole night’s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence’ flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life’s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one’s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations’ destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe’ nature is made of change\nThe beauty of world’s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur’s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal’s vein is a string of pearls with dawn’s tears | Some ray of the sun is enmeshed in the dew\nThe river’s breast is the cradle for sun’s rays | How beautiful is the sun’s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden’s nest | Remains hidden from the human eye in the leaves’ privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature’s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys’ shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant’s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings’ memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud’s breast | Thunder still lurks in this cloud’s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer’s hope from slumber to awakening\nThe manifestation of this nation’s majesty has passed | But the manifestation of its beauty has not yet passed", + "metadata": { + "poem_id": "001_097", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "From under the horizon’s skirt is appearing | The day and night’s virgin daughter that is dawn\nThe sky has completed benedictions for the star’s crop | The sun has decorated the eastern horizon with mirrors\nThe sky, getting news of the arrival of the sun | Has packed up night’s litter on dust-cloud’s shoulders\nThe sun’s flame seems to be the produce of this field | Which was sown by sky’s farmer as sparks of stars\nThe morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving\nWhat a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath’s darkness\nThe dawn’s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden\nThe dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan\nAll the singing birds woke up by the cuckoo’s call | Every string of dawn’s system has become musical", + "metadata": { + "poem_id": "001_098", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Naïara Nishapura. The present poem is based on the opening verse of one of Shamlu’s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes ‘Allamah Iqbal’s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.'", + "completion": "I always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, “The Haram’s inhabitants have | A complaint against you, O renouncer of ancestors’ ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of “La Ilaha” did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n“You learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others”", + "metadata": { + "poem_id": "001_099", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of ‘Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of ‘Allamah Iqbal’s works. This poem is similar. The poem is an exegesis of The Holy Qur’an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of ‘Allamah’s readers in the hour of his trial.'", + "completion": "Though the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | “Alam’s” Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart’s story is colored with Longing’s blood | The human music is incomplete without lament’s cry\nFor the discerning eye the grief’s scar is insight | For the soul sigh’s mirror is beauty’s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart’s mirror\nYouth is awakened from sleep’s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart’s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul’s silent song | Which is locked in the embrace of existence’ harp\nWhose night is not acquainted with “Ya Rab”’s plaint! | Whose night does not manifest the stars of tears\nWhose heart’s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn’s tip | Whose love is unaware of the pathos of separation\nThough grief’s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life’s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity’s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love’s zeal would have also departed from the Lover’s heart\nLove does not die by the beloved’s death | It stays in the soul as grief but does not die\nLover’s immortality is the beloved’s immortality | The beloved’s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri’s cheek | But falling on valley’s rocks it is shattered\nThe river’s pearls ever more beautiful became | That is by this fall they water’s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart’s skirt be the battle field of good and evil | When journey to the goal be difficult in road’s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly’s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night", + "metadata": { + "poem_id": "001_100", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is a simple nature poem and expresses the poet’s sentiments created by looking at a flower presented to him by a dear friend.'", + "completion": "When that exquisite beauty strolls into the garden | Every single flower bud recites this supplication\n“O God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me”\nHe may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you\nFrom pangs of separation to the union you reached | The essence of your life to perfection reached\nMy lotus, which beauty’s worshipers adore | Which the prime of my youth does ever adore\nThis flower could never attain its objective | Could never know some one’s colorful skirt\nSpring will never be able to make it bloom | Waiting for the gardener ever keeps it sad", + "metadata": { + "poem_id": "001_101", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam’s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur’an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur’an in which God always calls Himself “Rabb-ul-Alaman’’ (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur’an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur’an. 9:33¬; 27:91-93; 30:30; 48:8-10, 28¬ and 61:9¬, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur’an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur’an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.'", + "completion": "China and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world’s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent’s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz’s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion’s call so to say | Again prepares for the journey the caravan of ours", + "metadata": { + "poem_id": "001_102", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.'", + "completion": "In this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet’s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Musèafa , your country is Islam\nYou should show the old panorama to the world | O Musèafaa’s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God’s Beloved | You should also testify to the Prophethood’s Truth by similar action\nIn political parlance country is something different | In Prophet’s command country is something different\nThe antagonism among world’s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod’s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it", + "metadata": { + "poem_id": "001_103", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to ‘Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem’s climax is reached in the last verse.'", + "completion": "The caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far\nMy fellow travelers became victims of the robbers’ dagger | The remaining ones turned back to Makkah in frustration\nHow willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!\nThe robber’s dagger was the Eid’s crescent to him | “Ah Yathrib” was within heart, Tawhad’s slogan was on the lips\nFear says, “Do not travel alone towards Yathrib” | Longing says, “You are a Muslim, travel fearlessly”\n“Would I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?\nThe traveler through Hijaz’ wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet\nThought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger\nAh! How clever this timid Intellect is! | And the brave man’s feeling how fearless is!", + "metadata": { + "poem_id": "001_104", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'A qaè`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem ‘Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.'", + "completion": "Yesterday a desperate Lover was saying with wailing at the Prophet’s tomb | “The Egyptian and Indian Muslims dare destroying the Millat’s foundation!\nThese pilgrims to the West’s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?\nOutrageous are these “self-seeking spiritual leaders”, May God protect your Millat | They are promoting their own glory by destroying the Muslims\nO Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age", + "metadata": { + "poem_id": "001_105", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. ‘Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. ‘Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat’s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The ‘Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, “Sham‘a-o-Sha‘ir ” (The Candle and the Poet) and “Jawab-i-Shakwah” (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which ‘Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah ‘Allamah Iqbal’s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made ‘Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.'", + "completion": "Why should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today’s problems?\nShould I hear nightingale’s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower’s fragrance spread if zephyr did not exist?\nThis problem’s solution was the source of satisfaction to us | Otherwise was the Holy Prophet’s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim’s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe’s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad’s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar’s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars’ calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying “Huwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz’ nation in prostration facing the Ka’abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad’s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth’s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka’bah with our foreheads | We put Thy Qur’an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people’s abodes | Lightning strikes only the poor Muslims’ abodes\nThe idols in temples say ‘The Muslims are gone’ | They are glad that the Ka’bah’s sentinels are gone\nFrom the world’s stage the huda singers are gone | They, with the Qur’an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert’s bosom would produce bubbles | The desert’s rambler can be facing flood of mirage’s waves\nOthers’ sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night’s sighs and the dawn’s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow’s promise were sent away | Now seek them with Thy beautiful face’s lamp every way!\nLailah’s pathos is the same, and Qais’ bosom is the same | In the Najd’s wilderness and mountains the deer’s running is the same\nThe Love’s heart is the same, the Beauty’s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur’an ?\nWe have the Takbar’s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity’s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face’s fire\nWhy are not our breasts filled with Love’s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers’ chains in the Najd’s Valley has disappeared | Qais has no more remained longing for the litter’s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo’s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose’ fragrance took garden’s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper’s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden’s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season’s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love’s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz", + "metadata": { + "poem_id": "001_106", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His ‘ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real ‘Ibadah (in the board sense). This is supported by the Holy Qur’an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.'", + "completion": "O moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit\nThis something like a spot which appears on your breast | Are you someone’s Lover? Is this the Longing’s scar?\nI am restless on the earth, you are impatient in the sky | You are also in search, I am also in search\nMan is the candle of the congregation which is also yours | The direction in which I am going is also your destination\nThe one you are searching for in the stars’ silence | Perhaps is concealed in the commotion of life\nIt is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud\nCome, I shall show you His luminous cheek | In rivers’ mirror, in dew’s looking glass\nIn forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists", + "metadata": { + "poem_id": "001_107", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of ‘Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.'", + "completion": "Part 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star’s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool’s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet’s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day’s commotion | My tears start dripping in the night’s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman’s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave’s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it’s own loss in it\nWhen I become tired of the restraint of Love’s message | Coming here I relate them to your shining states!", + "metadata": { + "poem_id": "001_108", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is complementary to the previous one. In the previous poem ‘Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it’s success. This is expressly stated in the last stanza, particularly in the last verse.'", + "completion": "While setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon’s basin\nThe twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments\nThe Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening’s bride\nThose living far from the commotion of the world | Which Man calls “stars” in his own language\nThe sky’s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came\n\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky\nStart such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans\nThe earth’s denizens consider you the destiny’s mirrors | Perhaps they will listen to your call”\nSilence departed from this star-spangled expanse | The sky’s expanse was filled with this music\nThe Eternal Beauty is produced in the stars’ loveliness | As the image of rose is in the looking glass of the dew\nTo be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations\nThis caravan of life is so fast moving | Many a nation is trampled in whose race\nThousands of stars are hidden from our eyes | But their existence is also included in our group\nThe earth’s denizens did not understand in a whole life | What has come in our comprehension in a short span of life\nAll systems are established on mutual attraction | This secret is concealed in the life of the stars”", + "metadata": { + "poem_id": "001_109", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur’an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.'", + "completion": "As only imagination was my fellow-traveler | My path happened to pass through the sky\nI was flying constantly and no one | Was acquainted with me in the sky\nThe stars were staring at me in surprise | My journey was a well guarded secret\nI escaped from the alternation of day and night | I escaped from this ancient order of things\nWhat can I tell you what Paradise is | It is the climax of material longings\nBirds were singing in the branches of tubah | Unabashed Houri’s beauty was present all around\nBeautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more”\nFar from the Paradise the eye observed | There was a dark house, cold and silent\nCountenance of Qais and Lailah’s material form | Were shoulder to shoulder with its darkness\nIt was so cold that being embarrassed by it | The Arctic Circle was concealing its face\nWhen I inquired about its condition | The reply of the angel was strange\n“This cold place is called Hell | It is deprived of fire and light\nThe heat of its flames which is borrowed | Terrifies the people seeking admonition\nWhen the earth’s people come here | They bring their embers with them”", + "metadata": { + "poem_id": "001_110", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.'", + "completion": "One day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials’ doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz’ hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din’s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon’s effect\nYou practice reading country’s newspapers also | Which are obligated to sing your repute’s songs\nOn top of all this you can also write verse | Your poetry’s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n“The end of our life is the cemetery | Presently raise tumult in the sky’s vault”", + "metadata": { + "poem_id": "001_111", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama’s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father’s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama’s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology ‘Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.'", + "completion": "Overflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India\nIt is the result of the elegant thinking of Indians | That higher than the sky is the position of India\nThis country has had many people of angelic disposition | On whose account world renowned is the name of India\nIndia is proud of the existence of Rama | Spiritual people consider him prelate of India\nThis alone is the miracle of this light of righteousness | That brighter than world’s morning is the evening of India\nHe was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love", + "metadata": { + "poem_id": "001_112", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem emphasizes the value of modesty. It is one of those poems in which ‘Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.'", + "completion": "How rightly Jogender said this yesterday | “The car of Zulfiqar ‘Ala Khan is so quiet\nIts elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet”\nI replied “This is not restricted to car | In the path of life every fleet footed is quiet\nThe bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet\nThe decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet\nTo the poet’s thoughts the wings for flight are silence | The wealth of the voice’s warmth lies in silence”!", + "metadata": { + "poem_id": "001_113", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.'", + "completion": "The sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!\nIt does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!\nWhatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!\nThis speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is\nIf he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is", + "metadata": { + "poem_id": "001_114", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to ‘Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah’s distancing itself from Islamic literature and the heritage of their ancestors.'", + "completion": "O Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara’s head\nCivilization’s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n“Al Faqru fakhra’s ” state even in glory of authority existed | “Why would the beautiful face need beautifying and cosmetics”\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar’s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world’s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n“O Ghani ! witness the dark day of the saint of Kina‘an | Because the light of his eyes brightens Zulaikhah’s eyes", + "metadata": { + "poem_id": "001_115", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in ‘Allamah Iqbal’s mind. He took stock of the state of the Muslim Ummah and recounted some of it’s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham‘a Awr Sha‘ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.'", + "completion": "O the pride of Shawwal ! O the fasting person’s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-BaiÉah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat’s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth’s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler’s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest’s love | In the temple at the Brahman’s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels’ life | And at your Muslims’ tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah’s abodes also look\nYes, look at the advance flattery of the ‘honorable’ people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West’s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims’ simplicity at other’s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening’s music!", + "metadata": { + "poem_id": "001_116", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to ‘Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur’an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of ‘Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur’an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.'", + "completion": "The Poet\nLast night I said to the candle of my desolate house | “Your hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness’ tulip | I am neither in an assembly’s lot, nor in a house’ fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect” !\nThe Candle\n“The blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden’s assembly may sing praises yours\nMy morning is adorned with the roses from my night’s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness’ tulip is the flame of yours\nJust think if cup-bearer’s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka‘bah by your side you are temple’s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave’s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting’s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden’s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover’s condition was worth seeing at the night’s end | The Beloved’s arrival early in the morning matters little\nExtinguished is the flame which was every moth’s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love’s warmth you remained even as assembly’s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart’s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan’s wealth is gone | The feeling of loss from caravan’s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws’ observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman’s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning’s satiated with the barn’s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief’s night gives the message of ‘Eid’s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other’s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India’s white faced masters | Again the Sulaima’s eye is the harbinger of clamor’s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart’s uproars have been silenced by the West’s wine\nSing because this is not the time for silence | The dawn’s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved’s Sight | Bring the heart to life with the warmth of speech’s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation’s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart’s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth’s flame destroyer of home’s comfort\nThe candle should also know the result of atrocities | Make the moth’s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean’s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden’s residents martyrs of the song of intoxication\nIn this garden be the nightingale’s follower or rose’ pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew’s retreat | Open your lips, you are the music of the world’s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time’s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm’s power!\nYour breast is custodian of the love’s message of the one | Who is Apparent as well as Hidden in the universe’ system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver’s small capacity!\nThe heart’s state is produced in the speech’s curtain | In decanter’s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart’s mirror for destiny’s manifestation !\nThe sky will shine mirror-like with the morning’s light | And the night’s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed’s silent fragrance will become melodious!\nThe garden’s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose’ assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river’s flow | The restless wave itself will become its ankle’s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram’s dust\nThe hunter’s wailing will give material for the birds’ singing | Colored with flower-picker’s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun’s appearance! | This garden will be filled with the Light of Tawhad!", + "metadata": { + "poem_id": "001_117", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from ‘Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the ‘Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.'", + "completion": "O Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today’s affairs\nYour garden companions do not listen to the tale of roses | The assembly’s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim’s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence’ honor\nMy life is the cover for the world’s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe’s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly’s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today", + "metadata": { + "poem_id": "001_118", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem, full of pathos, is the sincere out-pouring of ‘Allamah Iqbal’s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with ‘Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the ‘Allamah’s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them “civilized”, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.‘Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | “His (Arsalan’s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.” (p. 19) | The so-called “International system of protectorates” was the establishment of suzerainty of European powers. (Author) | “In this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani’s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar “I let my pen loose on those dogs”. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur’an’s beneath their horses’ hooves and then used them to light the fires of their cooking pots.” (p. 100). | “The Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.'", + "completion": "When I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world\nThough I did pass life within limits of morning and evening | I never got acquainted with the old system of the world\nThe angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God’s Mercy\nThe Holy Prophet said “ O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music’s warmth\nYour heart is always ecstatic with the wine-cup of God’s proximity | Your supplication is the envy of prostrations in Divine Love\nIn your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight\nYou have come like fragrance out of the world’s garden | With what gift for me have come you?”\n“Sire ! Satisfaction on the earth is not available | The life I am searching for is not available\nThousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available\nBut I have brought a lover’s wine-glass as an offering | Whatever is in this even in paradise is not available\nGlistens your Ummah’s honor in this | Blood of Tripoli’s martyrs is in this”", + "metadata": { + "poem_id": "001_119", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem expresses the ardent love of ‘Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.'", + "completion": "A leader of the nation once said to Iqbal | “A hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Baèha is needed | In the hands of ‘Isa the patient’s pulse is needed ”\nI said “Life lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2", + "metadata": { + "poem_id": "001_120", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This long poem is part of the series of long poems in which ‘Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 “Shakwah” (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the ‘Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims’ own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur’an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.'", + "completion": "Whatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, “Somewhere there is somebody!” | The planets said, “At the ‘Arsh-i-Baran there is somebody!”\nThe moon was saying, “No, it is some inhabitant of the earth!” | The milky way was saying, “Somebody is concealed just here”!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise “What could this voice be! | Unknown even to the ‘Arsh’s keepers what the secret could be!\nIs the mankind’s reach really even to the ‘Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth’s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking”!\nA voice came “Very pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The ‘believers’ are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka‘bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan’s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors’ graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka‘bah with their foreheads in Love? | Who put my Qur’an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? “For the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence’ custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur’an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors’ ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation’s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz’ people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim’s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine’s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur’an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence’s sheet is their fidelity!\nLike stars on the nation’s horizon you appeared also | In the Indian idol’s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by ‘civilization’ | Having been brought from Ka‘bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah’s veil may not remain\nLet there be no wailing against ‘tyranny’ or complaint of ‘injustice’ | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden’s norm even now\nThe gardener should not be upset by seeing the garden’s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs’ blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence’s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan’an\nIt will never be possible to destroy your caravan | Nothing except the ‘Clarions’s Call’ are your chattel\nYou are a candle-like tree, in its flame’s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine’s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka‘bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria’s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies’ horses ? | The enemies’ blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world’s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility’s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love’s power elevate every low to elegance | With Muhammad’s name illuminate the whole world\nIf there is no flower nightingale’s music should also not be | In the world’s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad’s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence’ pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China’s city, in Morocco’s desert it is | And concealed in the Iman of the Muslim it is\nThe world’s eyes should witness this sight till eternity | The Elegance of the grandeur of “Rafa‘na Laka Zikrak” should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent’s world | What the people of Love call the Bilal’s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours", + "metadata": { + "poem_id": "001_121", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m‘arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 “tulu-i-Islam” (The Dawn of Islam), which is coming later in the book.'", + "completion": "Everyone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer\nThose who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer\nYour whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!", + "metadata": { + "poem_id": "001_122", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is based on a verse of Tahmasp Qula Baig, Mullah ‘Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. ‘Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.'", + "completion": "Though we also are happy with the progress of the young | But some complaint from the happy lips also comes with it\nWe had thought education would bring economic freedom | We did not know that atheism would also come with it\nThough Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her\nLet us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed", + "metadata": { + "poem_id": "001_123", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is based on three second hemistichs and one full verse of Hafiï of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of ‘Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.'", + "completion": "The distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king\nIn the world adoration of the master is the climax of devotion | “Seek the pleasure of the master and have the beautiful tunic”\nBut if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national\nThe old way has thousands of difficulties | In the new principle the lap is free of worries\nThe real joy comes by passing one’s life like this | “Thousand words in the mouth and have silent lips”\nThis principle alone is the mainstay of peaceful existence | “The recluse beggar you are, O Hafiï make no clamor”\nBut “If you are inclined to clamor let us begin | “Grasp holy wine, then drink it to the harp’s tune”\nJoin the assemblies of the rich, the minister and the king | Smash to pieces conscience’ goblet with greed’s stone\nHowever, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller’s closet\n“Light of effulgence is the king’s brilliant opinion | If you want his closeness try to have clean intention”", + "metadata": { + "poem_id": "001_124", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this short and sweet apparently nature poem ‘Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of ‘Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.'", + "completion": "The melodious brook is coming down from the mountain | After drinking red wine from the tavern’s spring\nJust listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is\nIn the valleys the cloud’s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is\nStealing away the cup of wine from mountain’s tavern | Passing throughout ups and downs suckling the fields is\nIf the affectionate poet also exhibits the truth | Life’s cultivation greens up from his bountiful ways\nKhalal’s glory is evident from his verse | When his nation exhibits the Azar’s ways\nFor earth’s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways\nIf the book of literature’s wine in the world’s garden does not exist | The flower, the bud, the verdure, even the garden will not exist", + "metadata": { + "poem_id": "001_125", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this beautiful, short and apparently nature poem ‘Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. “Huzur Risalat Ma’ab Mein (In Audience with the Holy Prophet S.A.W ).'", + "completion": "When the dawn full of action arrives from the east | The silence marches off from the stage of life\nThe quietude of nature’s congregation ends at last | Everything presents evidence of its life at last\nThe birds warble on getting the message of life | In the garden flowers also put on the robe of life\nO sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be\nIn the universe’s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be\nPulling the dagger of sun’s ray get busy again in the fight | Again teacher of escape’s rules to falsehood’s darkness be\nYou are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you\nYes ! On being manifest become lightning to the bat’s eye | O hidden mystery of the heart of universe manifest be!", + "metadata": { + "poem_id": "001_126", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This very beautiful and forceful poem describes the ardent desire of ‘Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.'", + "completion": "O Lord! To the Muslim’s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day’s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims’ goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today’s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant", + "metadata": { + "poem_id": "001_127", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos ‘Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.'", + "completion": "In the Shalamar Garden a yellowed leaf was saying | “Gone is that spring of which the confidante I am\nThe garden’s visitors should not trample me down | The memory of the branch of their own nest I am”\nThis tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am\nIn the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am\nDevastated have become the olden days’ taverns | A memorial of the olden days’ wine drinkers I am\nIt gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!", + "metadata": { + "poem_id": "001_128", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'See introduction to the Poem 101 “Huzur-i-Risalat Ma’ab Mein” (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem ‘Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur’an 2:153-154; 3:157-158, 169-171 and 22:58-59)'", + "completion": "Fatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are\nO nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was\nThis holy war in God’s cause without armaments is! | How courage-inspiring this desire for martyrdom is!\nThis flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!\nIn our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!\nFatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is\nHow pleasing the dancing of your dust is! | Every speck full of the warmth of life is\nSome activity in your silent grave is | A nation being reared in this lap is\nThough unaware of the extent of their aims I am | Their re-birth from this grave discerning I am\nNew stars appearing in the celestial space are | Whose light waves strange to the human eye are\nWho just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are\nIn whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are", + "metadata": { + "poem_id": "001_129", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this poem ‘Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.'", + "completion": "One night stars started saying this to the dew | “Every morning new sights are available to you\nWho knows how many worlds you have seen! | Relics of those who rose and fell you have seen\nVenus has heard this news from an angel | That human habitation is very far from the sky\nTell us the tale of this beautiful realm | The ode of whose love the moon sings”\n“O stars ! Do not ask me about the earth’s garden | A place of sighs and wailing it is, not a garden\nThe zephyr comes from there only to return | The poor flower-bud opens only to wither\nWhat can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is\nThe rose cannot hear the nightingale’s call | It cannot pick up the pearls from my skirt\nThe melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous\nThe eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless\nThe elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner\nThe stars are the sparks of sighs to the human eye | In the rose garden’s language I am only lament’s cry\nCircumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is\nThe foundation of the world’s abode is in the air1 | It is the picture of lament on the sheet of space !”", + "metadata": { + "poem_id": "001_130", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.'", + "completion": "When the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander’s orders | “Martial Law” was proclaimed the law of the city\nEverything was transferred to the army camp’s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n“Dhimma’s “ wealth is forbidden for the Muslim army” | This edict was published throughout the whole city\nThe army would not touch the Jews’ and Christians’ wealth | The Muslim became compelled by the Command of God !", + "metadata": { + "poem_id": "001_131", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great ‘alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As ‘Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation’s conscience becomes spoiled'", + "completion": "How cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger\nThe tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day’s signal\nFor the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order\nAh ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun’s, moon’s and stars\nThe feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses\nFor some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar\nHe untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars\nHe put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say\nThe water of sleep extinguished the embers of his eyes | The tyrant’s sight became ashamed of the painful spectacle!\nHe got up and started saying this to Taimur’s household | “You should have no complaint against your fate”\nMy sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters\nIt was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,\nBut at last this secret has dawned to the whole world | Concern for honor has departed from Taimur’s household", + "metadata": { + "poem_id": "001_132", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem shows the elegance of the freedom of heart over heart’s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of ‘Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah’s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture’s world is different from the eagle’s world'", + "completion": "A domesticated bird once said to the wild bird | “If you have wings, do not I also have wings?\nIf you are air-borne, I am also air-borne | If you are free I am also not a prisoner\nAll winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!”\nAs the wild bird’s self-respect became wounded | He spoke thus on hearing this heart-rending talk\n“There is no doubt you also are free for flight | But the limit of your flight is only up to the wall\nAre you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky\nYou are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain”", + "metadata": { + "poem_id": "001_133", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is in praise of contentment and freedom from care for material gains. “I” represents the contented man and “you” the average man of materialistic outlook.'", + "completion": "My eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature’s secret, so what?\nMy tongue is indebted to the complaint against time | The universe’s rotation depends on your will, so what ?\nThe sky kept me wandering in garden like the breeze’s current | The sky has bestowed the abode over you, so what ?\nThe wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?\nYour planes are flying about in the air | My ship is devoid of the sail, so what?\nI became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?\nTranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?", + "metadata": { + "poem_id": "001_134", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which ‘Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.'", + "completion": "Your regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim\nWhat made heavens contained in your ring’s circle | O Sulaiman ! that jewel is lost by your negligence !\nThat mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !\nJust look at your actions, do you envisage | That candor whose fearlessness was always wonderful\nYour ancestors’ eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast\nO negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur\n“You must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it”", + "metadata": { + "poem_id": "001_135", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Mawlana Khwajah Alèaf Husain Hala and Mawlana Shibla N‘umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of ‘Allamah Iqbal and covered the same fields as the ‘Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, ‘Allamah Iqbal’s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N‘umana.'", + "completion": "One day Iqbal said to the Muslim | “Your existence is unique in the universe\nThe tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans\nEven the zephyr’s current is like stone to it | Very delicate is the mirror of Man’s honor\nThe men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky’s cruelties\nAsk them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden”\nThe Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow\nHe said “Just look at the autumn’s condition | The leaves of the tree of life have become pale\nThose garden’s secret keepers became silent | Whose tune of pathos was the means of mellowness\nThe garden’s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise\n“Still he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?”", + "metadata": { + "poem_id": "001_136", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem, though named Irtiqa or “Evolution” does not deal with the Darwinian theory of evolution. Also, “struggle for existence and survival of the fittest” which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one’s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to ‘Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d’etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations’ life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.'", + "completion": "Struggle has continued from eternity till the present day | Between the lamp of Musèafa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It’s nature is resolving difficulty, bearing cruelty\nFrom the evening’s quietude till the morning’s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation’s struggle !\n“The tavern-keepers making wine from the grape | Break the stars and construct the sun”", + "metadata": { + "poem_id": "001_137", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.'", + "completion": "One day the Holy Prophet to his companions appealed | “All who have wealth should give some in God’s cause”\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, “O Umar! | To whom God’s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family’s rights”\nHe exclaimed “Half wealth is the son and wife’s share | The rest is made a present to the Ummah in sacrifice”\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world’s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, “You also need to care for the family” | Replied that secret-keeper of Love and Fidelity\n“O you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!”", + "metadata": { + "poem_id": "001_138", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of ‘Allamah Iqbal’s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .'", + "completion": "Extremely excessive is the heat of current civilization’s wine | The clay body of the Muslim has exploded into flames\nIt made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is\nThe nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness\nSuch a change has come about in planning and thought | Bursting of the garden’s flower-buds in Love is considered trivial\nThe newly flying birds have lost their nests but | A pretty sight has been shown by magician’s cunningness\nThe new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed\nMuslim’s assembly is glittering with the new candle’s light | But my old time wisdom is saying this to the moths\n“O moth! You have derived this warmth from the assembly’s candle | Burn in your own fire like me if you have the warmth of the heart", + "metadata": { + "poem_id": "001_139", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem was written in Europe at the time of the death of ‘Allamah Iqbal’s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother’s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man’s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.'", + "completion": "Every particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud’s pitcher in the garden | The garden’s verdure and flowers are also compelled to grow\nIt may be nightingale’s song or conscience’ silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs’ wealth | That is the intelligent heart is a piece of diamond!\nThough the dew’s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature’s orchestra is unaware of complaint’s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife’s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs’ smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning’s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence’ book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life’s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence’ garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man’s hovel, in rich man’s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell’s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky’s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life’s preservation is in everything’s nature\nIf the death’s hand could efface life’s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death’s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight’s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence’ nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky’s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower’s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave’s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky’s neck\nDeath is the name of the renewal of life’s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation’s wound is cured with time’s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning’s wailing does not stop with the spell of time | Time is no salve for the wound of separation’s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart’s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling’s water\nAh! This control of wailing is not negligence’ silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night’s stain from the world’s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale’s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man’s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka’bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death’s field | But the climate is favorable for action’s seed\nThe light of nature is not imprisoned in body’s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn’s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!", + "metadata": { + "poem_id": "001_140", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the ‘Allamah wants to convey through the poem.'", + "completion": "At the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about\nI asked the ray, “O head to foot restlessness! | What kind of restlessness your impatient life has!\nAre you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations\nIs this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?”\n“A sea of tumults is asleep in my silent life | My existence has been nurtured by the morning’s breeze\nMy destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking\nI am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!\nBecoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye\nAmong your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?”", + "metadata": { + "poem_id": "001_141", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Saiyyid Muhammad Jamal al-Dan ‘Urfa Sharaza. The prominent characteristics of ‘Urfa’s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of ‘Allamah Iqbal’s thought. Hence the ‘Allamah was very much influenced by ‘Urfa’s poetry and has often used his thought as well as has based some of his poems on ‘Urfa’s verses. The end of the poem under review is one such example. The same verse has been used in ‘Allamah Iqbal’s major poem 145. tulu‘-i-Islam (The Dawn of the Islam) which comes later in this translation.'", + "completion": "The imagination of ‘Urfa has created a mansion | Which has became the envy of Sana and Faraba\nOn the subject of Love he wrote such music | By which red tears are still available to eyes\nOne day my heart made this complaint at his grave | “Tunes of restlessness no longer come from world’s assembly\nThe disposition of the world’s people has changed so much | That such condition of restlessness has gone from the world\nThe midnight wailing of the poet is offensive to the ear | When assembly’s eye be unaware of pleasure of sleeplessness\nHow can somebody’s flame of lament remove darkness? | When the morning’s light is unwelcome for nightly worshipers”\nCall came from grave “Reduce complaint against world’s people | ‘Strike the tune harder if the taste for music has become low", + "metadata": { + "poem_id": "001_142", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem was written in reply to a letter from some unspecified friend persuading ‘Allamah Iqbal to try for a career in politics. Beniaza, qana‘at, tawakkul and self-respect were strong pillars in the edifice of ‘Allamah Iqbal’s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafiï of Sharaz.'", + "completion": "Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search\nA thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous\nCultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud\nCongratulations to you on these secrets of politics | As my finger nail by Love’s grace is breast-excoriating\nDesire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafiï of elegant poetry\n“If you desire that you elevated to Khizar be | Hidden from Sikandar’s eye as immortality’s water be”", + "metadata": { + "poem_id": "001_143", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Out of the many differences between Islam and Hinduism the two most important ones in the view of ‘Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the ‘Allamah’s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur’an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the ‘Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha’s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).'", + "completion": "The nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth’s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation’s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam’s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham’s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!", + "metadata": { + "poem_id": "001_144", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Haj Mar Saiyyid Raza Danish. ‘Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur’an 7: 142-145 and 21: 51-71.'", + "completion": "One day Iqbal questioned the Kalam of tur | “ O You whose foot-prints converted the Valley of Sinai into a garden!\nThe fire of Namrud is still ablaze in the world | Why your Love’s old fire has been hidden from the eye”?\nThe reply of Sinai’s Master was “If you are a Muslim | Leaving the Invisible do not become the lover of the visible\nIf you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life\nIf you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting\nThe visible’s glory is temporary, the Invisibile’s Majesty is permanent | This Truth has the body-and-soul connection with Love\nWhat if the flame of Namrud is alight in the world | ‘ The candle melts itself in the midst of the assembly", + "metadata": { + "poem_id": "001_145", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. “Alexander” is shown to be Roman. Firstly, “Alexander” is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word “Ruma” has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.'", + "completion": "A righteous Western writer has written | Who was highly respected among the literateur\n“Asia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood’s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky’s ear has been hearing for centuries”\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!", + "metadata": { + "poem_id": "001_146", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Niïam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham ‘Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem ‘Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah ‘Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of ‘Allamah Iqbal’s views on Western education. Though the educational philosophy of ‘Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur’an. Establishment of the “Kingdom of God on earth” in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur’an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims’ aspirations and objectives. A small sample of quotations from some other poems of ‘Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools’ lords | They are teaching mud-slinging to falcon’s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that ‘Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent’s Muslims to acquire Western education they had scientific and technical education foremost in mind. ‘Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West’s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur’anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur’an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur’an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one’s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora’s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur’an. | The following small sample is presented to reflect ‘Allamah Iqbal’s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is'", + "completion": "The preceptor’s teaching was, “O foolish Muslim! | “Necessary preparations are incumbent on the traveler\nThe world’s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now\nThat bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars\nCease to be the Invisible’s Lover, be the visible’s lover | Now influence of the visible God is triumphant over nations\nIn this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever\nIn this age education is the cure for nations’ maladies | Education is like a lancet for the diseased blood”\nBy the leader’s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness\nBut the discerning eye should see my misfortune | “Went to pull thorn from foot, the litter disappeared from the sight", + "metadata": { + "poem_id": "001_147", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Through this short poem ‘Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.'", + "completion": "One day the dew in the garden was saying to the flower bud | “I lived for a long time among the flower buds of Paradise\nThe condition of your garden is so elegant | The Paradise’s sight is concealed in my bewildered eye\nI have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers\nSome day take me with you up to her palace | Take me concealed in your skirt like fragrance”\nThe flower bud said “On the throne is that princess of ours | By whose kick even stones become resplendent jewels\nBut your nature is bright and princess’ rank is elegant | It is not possible that you reach her in company with me\nHowever you can reach up to our princess | By becoming the hot tear of some afflicted person\nHer glance is the message of ‘Eid to the Muharram’s people | Turns the continuous tears of afflicted people into pearls", + "metadata": { + "poem_id": "001_148", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Sa’ib Tabraza Isfahana. This poem is the expression of ‘Allamah Iqbal’s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.'", + "completion": "O Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale’s disgrace!\nThough you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil\nThe bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development\nOutrageous that the nature of garden’s denizens is asleep | Neither old age’s heart is awake nor the youth is courageous\nWhen the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison\nFly away from this garden if music’s restraint is impossible | As better than this assembly is the seclusion of some wilderness\n“Manifestation of Lailah is much better in wilderness | City’s strait is unable to contain wilderness’ beauty”", + "metadata": { + "poem_id": "001_149", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is another poem in which ‘Allamah Iqbal’s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta‘lam-i-Jadad (Muslims and Modern Education).'", + "completion": "Hatif said to me that in Paradise one day | Sa‘da of Sharaz addressed Hala in this way\n“O with the pearl of whose poetry’s sky-illuminating light | The falcon became companion of moon and stars’ light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky”\nHala was moved by the talk of the Shaikh | He started weeping and saying, “O man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth’s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden’s wall is shaken | It is clearly the beginning of the garden’s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting”\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun”", + "metadata": { + "poem_id": "001_150", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'For Abu al-M‘ala Mirza ‘Abd al-Qadir Bedil ‘Aïamabada. In spite of being somewhat indifferent to Bedil’s difficult to understand style ‘Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry ‘Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T‘alam-i-Jadad (Muslims and Modern Education).'", + "completion": "The teaching of the sage of Western philosophy is | “Those seeking the Invisible Existence are ignorant\nIf the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?\nThe foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered\nWhat is known as dan is an immature frenzy | Which is repulsive to human imagination”\nBut the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor\n“With every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love”", + "metadata": { + "poem_id": "001_151", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem refers to the battle of Yarmuk waged during the Khilafah of S. ‘Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The “young man” in the second verse was just a soldier and his conversation with S. Abu ‘Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.'", + "completion": "The armed Arab youth were arrayed for battle | The bride of Syria’s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army’s general started saying\n“O Abu ‘Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet’s separation | In his Love even a moment’s life has become hard\nAs I am going to the Holy Prophet’s audience | I shall gladly convey if there is any message”\nThe general’s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army’s general exclaimed., “You are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n“The Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us”", + "metadata": { + "poem_id": "001_152", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is another portrayal of ‘Allamah Iqbal’s views on secular nationalism and religion.'", + "completion": "Judge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet’s nation\nBased on country and race is their organization | The force of dan stabilizes your organization\nIf the dan’s skirt is lost, disappears the organization | And if organization departs also disappears the nation!", + "metadata": { + "poem_id": "001_153", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem repeats the message of ‘Allamah Iqbal for unity in the Muslim Ummah.'", + "completion": "The branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring\nThe autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring\nAutumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash\nThe birds which were singing in the seclusion of leaves | Have departed from your shady tree’s leaves\nYou should learn a lesson from the separated branch | As you are unacquainted with the customs of the world\nKeep very strong communication with the nation | Remain attached to the tree and have spring’s expectation!", + "metadata": { + "poem_id": "001_154", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short but beautiful poem, eulogizing the night of Mi‘raj portrays the spontaneous feelings of ‘Allamah Iqbal after reading the Holy Qur’an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by ‘Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet’s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).'", + "completion": "This call of the evening star is coming from the sky | “This is the night before which the dawn prostrates\n“For courage the ‘Arsh-i-Baran is only a pace away” | The Mi‘raj’s night is saying this to the Muslim", + "metadata": { + "poem_id": "001_155", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'In this beautiful and apparently nature poem ‘Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.'", + "completion": "O flower! Why do you care for the nightingale’s wounded heart | First you should darn the slits of your own shirt!\nIf you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!\nThe juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!\nWith contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!\nIt does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!\nThe dew disappeared from garden saying to the flower bud | If you love gardener’s oppression, you should create beauty\nIf you want to remain unacquainted with autumn | First you should abandon the desire for the beauty’s world\nLook, in this alone is concealed your life’s perfection! | If you should be the decoration of some beauty’s robe!", + "metadata": { + "poem_id": "001_156", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around '‘Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, ‘Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare’s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.'", + "completion": "To the dawn’s twilight the river’s graceful flow is a mirror | To the evening’s song the evening’s silence is a mirror\nTo the spring’s beautiful cheek flower petal is a mirror | To the lover of wine the cup’s cavity is mirror\nBeauty is God’s mirror and heart is Beauty’s mirror | To the human heart the beauty of your marks is a mirror\nBy your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?\nWhen the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun\nYour existence surely remained veiled from the world’s eye | And your eye saw the world completely unveiled\nNature has such a strong desire for guarding secrets | That another confidante like you it will never create!", + "metadata": { + "poem_id": "001_157", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur’an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.'", + "completion": "Neither I have Kalam’s knowledge nor you have Khalal’s manners | I am destroyed by Samira’s magic, you are the victim of Azar’s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief’s longing, you are the narration of love’s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the ‘Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief’s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider’s strength depends on bread of Sha‘ar\nO Haram’s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander’s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out “Hari Hari”\nNeither the world’s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and ‘Antara are the same\nMercy ! O Arab and ‘Ajam’s Lord as waiting for benevolence are | # translation missing", + "metadata": { + "poem_id": "001_158", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.'", + "completion": "Imprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell’s prison\nThe excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer’s navel\nHowever, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment\n“Strength of crow’s and kite’s wing is not in cage and prey | This grace is reserved for the falcon and the eagle”", + "metadata": { + "poem_id": "001_159", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is an elegant expression of ‘Allamah Iqbal’s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur’an has declared as the ‘best nation’ (3:110). Also, we learn from the Holy Qur’an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. ‘Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falasèana ‘Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe’s jugular vein is in Jews’ clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion’s taste'", + "completion": "If the territory is being lost let it be lost | You should not be disloyal to God’s commands\nDo you not have knowledge of history? | You have started begging for the Khilafah!\nIf we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!\n“I do not feel as much ashamed of being broken down | As in asking others for màmiya’a for my treatment”", + "metadata": { + "poem_id": "001_160", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.'", + "completion": "O Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp\nThough your earthly body was slim and weak | Your elegant disposition was bright like a star\nHow fearless a heart in this frail body was | A universal flame in this handful of dust was!\nBut the intelligent heart was not at all afraid of death | In night’s silence there is nothing except morrow’s affairs!\nThe imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!", + "metadata": { + "poem_id": "001_161", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This long poem is an allegory prepared to convey ‘Allamah Iqbal’s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur’an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur’an uses the expression Majma‘ al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, ‘Allamah Abu al-A‘la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the “Bahr-al-Abyaz” (The White Nile) and “Bahr-al-Arzaq” (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by ‘Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.'", + "completion": "One night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart’s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon’s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth’s color like dawn\nWas saying to me “O seeker of the eternal secrets | If the inner eye be open world’s destiny would be unveiled”!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n“O you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe “indigent’s boat” the chaste soul , the “orphan’s wall” | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity’s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet’s progeny is selling his dan’s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham’s progeny, there is Namrud ! | Does someone desire someone’s test again\nTHE RESPONSE OF KHI¿AR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra’al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal’s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers’ gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life’s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of “Kun fikan” is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence’ ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night’s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement’s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse “Inn al-muluk” | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler’s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra’al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar’s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar’s tune\nThe monster of despotism is treading in democracy’s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists’ sham quarreling to deceive the poor!\nYou have taken this apparent beauty’s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | “Not only Khizar’s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by “imperialism”\nThe ignorant one gave up his life for mythical gods | You destroyed your life’s capital under intoxicants’ love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world’s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses’ renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man’s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose’ wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church’s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n“The homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for màmiya’a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing “politics” enter the fort of dan again | Country and wealth is only a reward for Haram’s defense\nThe Muslims should unite into one body for Haram’s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah’s foundations in the world again | The need is to bring from somewhere the ancestors’ mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and ‘Ala, beware ”\nSha‘ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river’s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny’s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on “La yukhlif-ul-Ma’ad”", + "metadata": { + "poem_id": "001_162", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express ‘Allamah Iqbal’s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur’an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur’an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.'", + "completion": "The fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl’s beauty to its perfection\nThe Muslim is to be endowed again from the God’s Court with | Turkoman’s dignity , Indian’s intellect , Arab’s eloquence\nIf some slumber is lurking still in the flower buds | “Strike the beat harder if the taste for music is lacking”\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza’s soul!\nO God, light the candle of Longing in the tulip’s heart | Make every speck of garden’s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim’s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose’ fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad’s of stars!\nInsight into the world is more difficult than the world’s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon’s heart in the pigeon’s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim’s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world’s architect!\nYour nature is the custodian of all life’s possibilities | So to say you are the touch-stone for world’s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world’s leadership!\nThis alone is the creation’s objective, this alone is Islam’s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden’s birds inside the garden’s confines? | Your wings are capable of the flight of Quhistan’s falcon!\nIn the world of existence full of doubts, the Muslim’s Faith | Is like a beacon of light in the dark night of the wilderness’\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider’s prowess, Bu Dhar’s faqr , Salman’s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door’s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer’s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham’s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler’s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun’s blood would drip by cutting the core of dust’s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk’s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves’ dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests’ short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual’s Faith is the means of national renaissance | This is the force which shapes the nation’s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color’s dust | O Haram’s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love’s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West’s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale’s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia’s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | “After a long time a caravan has arrived at our place”\nCome, O cup-bearer, the sad bird’s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future’s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale’s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain’s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love’s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr’s grave | As his blood favorable to our nation’s sapling has become!\n“Come, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky’s roof and establish a new foundation”", + "metadata": { + "poem_id": "001_163", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal expresses ‘Allamah Iqbal’s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.'", + "completion": "O zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources\nThe river bank gave this message to the restless wave | “Union with ocean is still far and you have already lost patience in the river”\nO Qais! Love’s honor is made durable with litter’s curtain | If litter is lost, glory, honor as well as Lailah is lost!\nThough the drop got pearl’s dignity by abandoning struggle | It lost taste for wandering and struggle in the river\nThough this voice has emerged from Iqbal’s lips its source is unknown | The assembly got hope’s message as well as became restless for activism", + "metadata": { + "poem_id": "001_164", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.'", + "completion": "These songs of turtle doves and nightingales are merely ear’s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world’s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now", + "metadata": { + "poem_id": "001_165", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal deals with the controversy of Love and Intellect.'", + "completion": "O dejected nightingale your lament is immature still | You should hold it in your breast for a little while still\nIf Intellect is prudent it is considered mature | If Love is prudent it is considered immature still\nLove fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still\nLove moves fast in action under the messenger’s precept | Intellect has not even understood the Love’s message still\nThe way of Love is freedom and world revolution | You are imprisoned in day and night’s temple still\nOn the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still\nConstant struggle is the measure for life’s Kamm and Kaif | Your measure is the counting of days and nights still\nO spring rain! How long this miserliness? | The tulips of my hillside are thirsty still\nThey are accustomed to `Ajam’s wine I have the `Arab wine | My cup makes wine-drinkers startled still\nZepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still", + "metadata": { + "poem_id": "001_166", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This also is a highly mystical ghazal in which ‘Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. ‘Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. ‘Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.'", + "completion": "Lift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators\nIf Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil\nThe warm breath’s effect is the miracle of life | If it is on Thy breast perform life-giving miracles\nHow long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence\nLet the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church\nIt is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace\nFirst become self-respecting like Alexander | Then make the show of desire of Dara’s grandeur\nYou will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness", + "metadata": { + "poem_id": "001_167", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.'", + "completion": "The spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become\nYou are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become\nYou belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become\nWhy should your tunes be veiled in the guitar’s frets? | You are an ornamented song, evident to every ear become\nO wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become\nIndulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become", + "metadata": { + "poem_id": "001_168", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.'", + "completion": "O the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are\nJoin the assembly’s celebrations, You are a song, be heard | What good are melodies which veiled in guitar’s frets are\nDo not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker’s eye if they broken are\nDuring circumambulation the moth exclaimed, “Those past effects | Neither in your story of pathos, nor in my tale of love are”\nMy wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were\nNeither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are\nWhenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are", + "metadata": { + "poem_id": "001_169", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This ghazal gives the flavor of ‘Allamah Iqbal’s Love for God in the first two verses and Islamic ideology in the last two verses.'", + "completion": "No wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn’s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither ‘Ali’s prowess nor Abu Lahab’s infidelity remained\nThough my orchestra remained oppressed by `Ajam’s plectrum | I am that martyr in fidelity’s cause whose song ever Arabic remained!", + "metadata": { + "poem_id": "001_170", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around ''", + "completion": "Though you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse “La Yukhlif ul ma ‘ad”\nThis is the message of the Voice of Time | Always deep in heart “Inna wa`d-Allah i Haqqun”", + "metadata": { + "poem_id": "001_171", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' with the theme revolving around 'This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of ‘Allamah Iqbal’s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. ‘Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.'", + "completion": "In the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity’s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain’s rising this will be found\nThe Shaikh also is not a supporter of women’s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | “From whom would women be secluded if men women became”\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council’s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says “Beware do not be crawling on my carpet”\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the gàla | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher’s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher “You should present the bill”\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n“The search, the witness and the thing witnessed are the same” | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple’s people’s say to the Ka`bah’s people!\n“We ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?”\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | “O lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide’s intention is strange | Even granting your pain of failure has exceeded the limits”\nI said, “O dear, give me some cash | I shall hire some Afghan from the Frontier Province”\nSo naive were they not to appreciate the Arabs’ worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of “begging”\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | “We are prepared to live in Delhi, how shall we subsist”?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans’ bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | “The infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation’s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim’s ears are amenable to truth!\nA drunkard was also present in the sermon’s assembly | To whom such talks as those of the preacher were irksome\nHe said, “It is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink”\nI said, “There is no difficulty for you | As in India Muslims also are liquor sellers!”\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din’s goblets\nThe cure of Love is the new education’s lancet | My surgeon is drawing blood from the Millat’s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow’s companionship | The voice of ‘never’ on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel’s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens’ birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n“The patched garment of Hafiï is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n“They give me only one drop of blood | In return for the whole night’s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator”\nThis new `verse’ was revealed to me from the jail | That the Qur’an is in the Gata and the Gata is in the Qur’an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n“Badra” was already disgusted with the temple | “Masata” does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people’s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because “Wa qad kuntum biha tasta‘jilun”\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization’s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe’s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod’s command is “Laisa lil Insani Illa Ma Sa‘a” | Fruit of laborer’s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | “The artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode”\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction’s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be", + "metadata": { + "poem_id": "001_172", + "book_title": "Bang-e-Dara", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God’s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel’s Wing by Syed Akbar Ali Shah.'", + "completion": "A blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil’d, In Nature’s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!", + "metadata": { + "poem_id": "002_001", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "If the stars have strayed— To whom do the heavens belong, You or Me? | Why must I worry about the world— To whom does this world belong, You or Me?\nIf the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?— Does that realm belong to You or to me?\nOn the morning of eternity he dared to say ʹNoʹ, | But how would I know why— Is he Your confidant, or is he mine?\nMuhammad is Yours, Gabriel is Yours, The Qurʹan is Yours— | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?\nYour world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?\nAll potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup‐bearer, may I ask?\nThou gavest me a drop from an ocean; | Art Thou a miser in a Nourisherʹs mask?", + "metadata": { + "poem_id": "002_002", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}'", + "completion": "Bright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.\nLove concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.\nYou are the limitless ocean and I am but a tiny rivulet— | Either make Your peer or turn me limitless at least.\nIf I am a mother‐of‐pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond’s sheen.\nIf I am not destined to sing at the advent of Spring, | Make this half‐enraptured breath a skylark of the Spring.\nWhy did You order me to quit the Garden of Eden?— | Now there is much to be done here—so just wait for me!\nWhen the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me.", + "metadata": { + "poem_id": "002_003", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Whether or not it moves you, At least listen to my complaint— | It is not redress this free spirit seeks.\nThis handful of dust, This fiercely blowing wind, And these vast, limitless heavens— | Is the delight You take in creation, A blessing or some wanton joke?\nThe tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?\nI am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.\nThat stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.\nAn adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.\nThe station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it.", + "metadata": { + "poem_id": "002_004", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "What avails love when life is so ephemeral? | What avaiIs a mortal’s love for the immortal?\nLove that is snuffed out by death’s passing blast | Love without the pain, the passion that consumes?\nA flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!\nGrant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.\nGive me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.\nMake our hearts the seats of mercy and love, | And make them in Thy thought for ever move;\nGive the invincible power of Ali the brave, | To one whom gavest Thou poor means to live.", + "metadata": { + "poem_id": "002_005", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "If my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.\nIf the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.\nLove has made me an ocean, boundless, fathomless, | But my self—awareness may change me into a shore.\nIn the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.\nMan’s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_006", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Contrary runs our planet, the stars whirl fast, oh Saki! | In every atom’s heartbeat a Doomsday blast, oh Saki!\nTorn from God’s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!\nFor our inveterate sickness, our wavering heart, the cure— | That same joy‐dropping nectar as in the past, oh Saki.\nWithin Islam’s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.\nUnchanged is Persia’s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.\nBut of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!\nOn me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki.", + "metadata": { + "poem_id": "002_007", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Set out once more that cup, that wine, oh Saki— | Let my true place at last be mine, oh Saki!\nThree centuries India’s wine‐shops have been closed, | And now for your largesse we pine, oh Saki;\nMy flask of poetry held the last few drops— | Unlawful, says our crabb’d devine, oh Saki.\nTruth’s forest hides no lion‐hearts now: men grovel | Before the priest, or the saint’s shrine, oh Saki.\nWho has borne off Love’s valiant sword? | About An empty scabbard Wisdom’s hands twine, oh Saki.\nVerse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;\nBereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!", + "metadata": { + "poem_id": "002_008", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "My Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.\nNow I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.\nMy flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.\nIn love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam’d heart.\nThe dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.\nThrough the poet’s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel’s piercing glance, Is nothing less than magic gleam.\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_009", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Consuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal’s rank; With that of a master of men.\nNeither this world nor the next; Is fit for the freedom—loving; | They are forced to die in this, And forced to live in the other.\nThy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.\nThe austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.\nWho taught to young Isma’il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?\nMy grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.\nThe beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose.", + "metadata": { + "poem_id": "002_010", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Have You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?\nThe school‐bred demi‐goddesses of this age | Lack the carved grace of the old pagan mold!\nThis is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.\nThe vine awaits Your bounteous rain: no more | Is the Magian wine in Persia’s taverns sold.\nMy comrades thought my song were of Spring’s kindling— | How should they know what in Love’s notes is told?\nOut of my flesh and blood You made this earth; | Its quenchless fever the martyr’s crown of gold.\nMy days supported by Your alms, I do not | Complain against my friends, or the times scold.", + "metadata": { + "poem_id": "002_011", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "By dint of Spring the poppy‐cup, With vintage red is over‐flown: | With her advent the hermit too, Temperance to the wind hath thrown.\nWhen great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.\nAntique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.\nThe stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day’s Trumpet Call.\nSnatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.\nMy sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.\nUnwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage.", + "metadata": { + "poem_id": "002_012", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Mine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.\nWhere am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?\nThe precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.\nA hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.\nFor song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.\nFaqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.\nSome have left the caravan train, And some on Ka‘bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack.", + "metadata": { + "poem_id": "002_013", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Methought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;\nThy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.\nThe Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:\nOne leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.\nWhat I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_014", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Reason is either luminous, or it seeks proofs; | Proof—seeking reason is but an excess of wonder.\nThine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.\nMy songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.\nArt Thou pleased, O Lord, with man’s imperfection? | Why repeat a flawed attempt, and make his shame eternal?\nThe Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?\nFools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.\nThou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die.", + "metadata": { + "poem_id": "002_015", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Lovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?\nThough usury mingle somewhat with his godship, | The white man is the world’s arch‐deity;\nHis asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;\nHis Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.\nYour laws are just, but their expositors | Bedevil the Koran, twist it awry;\nYour paradise no‐one has seen: in Europe | No village but with paradise can view.\nLong, long have my thoughts wandered about heaven; | Now in the moon’s blind caverns let them sty!\nI, dowered by Nature with empyreal essence, | Am dust—but not through dust does my way lie;\nNor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,\nGod‐filled, I roam, speaking what truth I see— | No fool for priests, nor yet of this age’s fry.\nMy folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;\nHow could a weigher of truth see Mount Damawand | And think a common refuse‐heap as high?\nIn Nimrod’s fire faith’s silent witness, not | Like mustard‐seed in the grate, burned splutteringly—\nBlood warm, gaze keen, right‐following, wrong‐forswearing, | In fetters free, prosperous in penury,\nIn fair of foul untamed and light of heart— | Who can steal laughter from a flower’s bright eye?\nWill no one hush this too proud thing Iqbal | Whose tongue God’s presence‐chamber could not tie!", + "metadata": { + "poem_id": "002_016", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.'", + "completion": "All Nature’s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro\nIn deserts! By selfhood only are the spells | Of sense broken,— that power we did not know.\nRub your eyes, sluggard! Light is Nature’s law, | And not unknown to Ocean its waves flow.\nWhere reason and revelation war, faith errs | To think the Mystic on his cross its foe,\nFor God’s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world’s show.\nBut do not, Gabriel, envy my rapture: better | For Heaven’s dounce folk the prayer and the beads’ neat row!\nI have seen many a wine‐shop East and West; | But here no Saki, there in the grape no glow.\nIn Iran no more, in Tartary no more, | Those world‐renouncers who could overthrow\nGreat kings; the Prophet’s heir filches and sells | The blankets of the Prophet’s kin. When to\nThe Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow\nIts trumpet, God made answer—Is Doomsday far | When Makkah sleeps while China worships?— Though\nThe bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.\nSubdued by the dexterous fiddler’s chords there murmurs | In the lowest string the wail of Europe’s woe—\nHer waters that have bred the shark now breed | The storm‐wave that will smash its den below!\nSlavery—exile from the love of beauty: | Beauty—whatever free men reckon so;\nTrust no slave’s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow\nThe empire of To‐day on him who fishes | To‐morrow’s pearl up from Time’s undertow.\nThe Frankish glassblowers’ arts can make stone run: | My alchemy makes glass flint‐hard. Pharaoh\nPlotted and plots against me; but what harm? | Heaven lifts my hand, like Moses’, white as snow;\nEarth’s rubbish‐heaps can never quell this spark | God struck to light whole deserts, His flambeau!\nLove, self‐beholding, self‐sustaining, stands | Un‐awed at the gates of Caesar or Khosro;\nIf moon or Pleiades fall my prey, what wonder— | Myself bound fast to the Prophet’s saddle‐bow!\nHe—Guide, Last Envoy, Lord of All—lent brightness | Of Sinai to our dust; Love’s eyes, not slow\nTo kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go\nPearl‐diving there, for reverence of Sina‘i; | But in these tides a million pearls still grow.", + "metadata": { + "poem_id": "002_017", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Who is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.\nAlthough poverty also has royal characteristics, | Kingship is only half complete without a kingdom.\nNow in the cell of the Sufi, the same poverty has not remained— | The poverty whose charter is written in the blood of the hearts of lions.\nAh circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement’s Day—\n—who is as bright as a flame by the heat of repetition of God’s name; | Who is quicker than the lightning by the swiftness of his thought.\nKingship gives rise to signs of madness— | They are the scalpels of Allah, be they Taimur of Genghis.\nThus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears.", + "metadata": { + "poem_id": "002_018", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The secret divine my ecstasy has taught | I may convey if I have Gabriel’s breath.\nWhat can these stars tell me of my fate? | They are lost themselves in the boundless firmament.\nThe total absorption of thought and vision is life, | Scattered thought is selfhood’s total death.\nPleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.\nWith a pure heart, a noble aim, a poignant soul. | I care not for Solomon’s wealth or Plato’s thought.\nThe Prophet’s ‘Mairaj’ has taught me that heaven | Lies within the bounds of human reach.\nThis universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"\nThy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi’s faith.\nIt is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light.", + "metadata": { + "poem_id": "002_019", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "O myriad — coloured earth! Which of us is a secret revealed’? | And which of us is the world, The Invisible One loves more?\nWhich of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?\nWhich of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?\nThou art dust and blind, I am dust and self—aware; | Which of us is the crown and glory, Ruling all life?", + "metadata": { + "poem_id": "002_020", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thou art yet region—bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.\nFor selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.\nRavishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.\nWith a mountain—cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.\nThy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this.", + "metadata": { + "poem_id": "002_021", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The free by dint of faqr, Life’s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.\nThe scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.\nYou need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.\nLove’s physician scanned my face, And thus he did bespeak, | “You have no ailment, but Your zeal is faint and weak.”\nThe soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat.", + "metadata": { + "poem_id": "002_022", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Hill and vale once more under the poppy’s lamps are bright, | In my heart the nightingale has set new songs alight;\nViolet, violet, azure, azure, golden, golden, mantles— | Flowers, or fairies of the desert, rank on rank in sight?\nOn the rosy‐spray dawn’s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.\nTown or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?\nDelve into your soul and there seek our life’s buried tracks; | Will you not be mine? then be not mine, be your own right!\nWorld of soul—the world of fire and ecstasy and longing: | World of sense—the world of gain that fraud and cunning blight;\nTreasure of the soul once won is never lost again: | Treasure gold, a shadow—wealth soon comes and soon takes flight.\nIn the spirit’s world I have not seen a white man’s Raj, | In that world I have not seen Hindu and Muslim fight.\nShame and shame that hermit’s saying pouted on me—you forfeit | Body and soul alike if once you cringe to another’s might!", + "metadata": { + "poem_id": "002_023", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around '(Written in Kabul)'", + "completion": "Muslims are born with a gift to charm, to persuade; | Brave men—they are endowed with a noble courtesy.\nSlaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.\nThese victims of the past have seen the dawn of hope, | When I revealed to them the eagle’s ways.\nThe man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.\nAbout wine and women I know not how to write; | Ask not a stone-breaker to work on glass.\nO Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!", + "metadata": { + "poem_id": "002_024", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Through Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.\nLove makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.\nIf man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.\nFree heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.\nO Muslim, search your heart, Of mullah don’t ask it, | “The sacred House of God, The righteous why have quit?”", + "metadata": { + "poem_id": "002_025", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Of passion’s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.\nA longing strong for God’s display, Is also hid in self‐same clay: | O heedless man, let this be known, Brains alone you do not own.\nThe eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others’ woe.\nHow can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.\nHow long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.\nLightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.\nThat godly man gets world’s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet’s call.", + "metadata": { + "poem_id": "002_026", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.\nMen congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.\nThough the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.\nThe disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!\nMan is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.\nEnough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah’s claim, That he with heart avows, indeed.\nAs good as Muslim’s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq.", + "metadata": { + "poem_id": "002_027", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Rely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:\nNeither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.\nHe depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.\nA Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.\nI revealed the secrets and rent the veil, | But your blindness has no cure.", + "metadata": { + "poem_id": "002_028", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around '(Written in Cordova)'", + "completion": "These Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.\nThy heart is a wavering ship, Tossed by beauty’s assault | These moons and stars that glisten, Are whirlpools in thy sea.\nThe warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.\nBy teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.\nThe prostration that once, Shook the earth’s soul, | Now leaves not a trace, On the mosque’s decadent walls.\nI have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.\nO Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth.", + "metadata": { + "poem_id": "002_029", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A heart awake to man imparts, Umar’s brains and Hyder’s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.\nBeget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.\nIf sense of smell be full and stunted, The musk‐deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.\nMy sighs no more I can withhold, When Muslims’ sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.\nThese simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.\nThe freedom that this age does grant, Does ever freedom’s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.\nO Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true.", + "metadata": { + "poem_id": "002_030", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "In the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.\nThe eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.\nIn my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.\nI will not ask for wine from the Frank, Saki, | for this is not the way of the pure‐hearted profligates.\nThe rule of love has never been widespread in the world. | The reason is this—that love is no time‐server.\nOne continual anxiety—whether absent or present! | If I tell it myself, my story is not long.\nIf you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets.", + "metadata": { + "poem_id": "002_031", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A recreant captain, a battle‐line thrown back, | The arrow hanging target‐less and slack!\nNowhere near you that shell which holds life’s pearl; | I have dragged the waves and searched the ocean’s track.\nPlunge in your self, on idols dote no more, | Pour our no more heart’s blood for paint to deck\nTheir shrines. I unveil the courts of Love and Death: | Death—life dishonoured; Love—death for honour’s sake.\nI gleaned in Rumi’s company: one bold heart | Is worth of learned heads the whole tame pack;\nOnce more that voice from Sinai’s tree would cry | Fear not! if some new Moses led the attack.\nNo glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black.", + "metadata": { + "poem_id": "002_032", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "At London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn’t forego.\nAt times my heated talk to gathering pleasure lent; | My holding ’loof at times perplexed them all, I trow.\nNo hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.\nStatecraft divorced from Faith to reign of terror leads, | Though it be a monarch’s rule or Commoners’ Show.\nThe streets of Rome remind of Delhi’s glorious past, | The lesson same and charm are writ upon its brow.", + "metadata": { + "poem_id": "002_033", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.\nThe tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.\nThe sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?\nOne is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.\nO pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.\nCourage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev’ry person shown.\nOn the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest.", + "metadata": { + "poem_id": "002_034", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.\nO cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.\nA nation that has lost, Taimur’s great heritage, | Is unfit for piety, And is unfit to rule.\nIf the sweet Cup—bearer, Listens not to me, it is good; | When I say, ‘no more’, That will only bring me more.\nThe Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.\nBondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.\nThe West is a treasure-house, For the reason’s quest; | But for the heart it is, A source of decay and death.", + "metadata": { + "poem_id": "002_035", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Though reason to the portal guide, | Yet entry to it is denied.\nBeg God to grant a lighted heart, | For light and sight are things apart.\nThough knowledge lends to mind a glow, | No houris its Eden can ever show.\nHow strange that in the present time | No one owns the joy sublime!\nSome passions leave the mind intact, | While others make it blind to fact.\nThe heart from unrest gets its life, | What pity if it knows no strife!\nYou die because from God you flee, | If living, linked with God shall be.\nThe pearls have all their covering cleft, | Of urge to show you are bereft.\nShow unto me, though I too cry, | It is not tale of Moses and Sinai.", + "metadata": { + "poem_id": "002_036", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?\nThe magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.\nIn Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?\nYour rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.\nThe maids of Ed’n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.\nMy craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.\nSpite of Nature’s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark.", + "metadata": { + "poem_id": "002_037", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.\nSelfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.\nThou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.\nFakirs who know the wont and way of kings | Are as yet being trained in my literary circle.\nThy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.\nThis world of inferior prey is meant to sharpen thy claws, | Thou art an eagle—hunter, but art a novice yet.\nWhether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it.", + "metadata": { + "poem_id": "002_038", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy vision and thy hands are chained, earthbound, | Is it thy nature’s fault, or of the thought too high?\nThe schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.\nAbsorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.\nAsk an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.\nIf bare‐headed, have a towering will, | The crown is not for thee, but for the eagle alone.\nWhen thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.\nMonasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge.", + "metadata": { + "poem_id": "002_039", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.\nThe goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?\nMuch worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?\nThough blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.\nWherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.\nWhat Frankish dealers take, For counterfeit and fake, | Is true and real art— Not valued in their Mart.\nThough indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?", + "metadata": { + "poem_id": "002_040", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?\nYou pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?\nLuck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.\nOne look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.\nI am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.\nTo be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego’s fall.\nMy bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet’s art.", + "metadata": { + "poem_id": "002_041", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "You are neither for the earth nor for the heaven: | The world is for you, and not you for the world.\nThe sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.\nThis garden is for painful strains: | Neither for enjoying the roses nor for making a nest.\nHow long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.\nOnce who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.\nHigh ambition, winsome speech, a passionate soul— | This is all the luggage for a leader of the Caravan.\nIt was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.\nI am saving a song for the Placeless Realm— | A song that could shake even the trusty Gabriel.", + "metadata": { + "poem_id": "002_042", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "O Prisoner of Space! You are not far from the Placeless Realm— | That Audience Hall is not far away from your planet.\nGrieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.\nThe gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!\nYour station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.\nLest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much.", + "metadata": { + "poem_id": "002_043", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "My mind on me bestowed a thinker’s gaze, | From Love I learnt a toper’s wont and ways.\nNo wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.\nTake not my rhymes for poet’s art, | I know the secrets of wine‐seller’s mart.\nBehold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.\nKnow not, absence or presence if it be, | I am the alien here, all others free.\nMy stay in West I may prolong a bit, | My frenzy if this desert will admit.\nThe stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost.", + "metadata": { + "poem_id": "002_044", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "From the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!\nLittle of change love’s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.\nThe destiny of nations I chart for you: at first | The sword and spear; the zither’s, the lute’s soft sighs at last.\nOutlandish are the customs that Europe’s tavern knows! | It steeps men first in pleasure, the wine supplies at last.\nBe it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.\nThe cloistered hour is over, the arena’s hour begins; | The lightning comes to asunder those cloudy skies at last!\nIt was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book.", + "metadata": { + "poem_id": "002_045", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "All life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.\nTo you the champion, the lord of battle, | Bright angels offer, their swords’ devotion\nBut of that blindness, that caravan spirit! | Of your own greatness, you have no notion.\nHow long this bondage to darkness? Choose now: | A prince’s scepter,— a hermit’s potion.\nI know our priesthood, how faint in action, | In sermons pouring, a languid lotion.", + "metadata": { + "poem_id": "002_046", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Every atom pants for glory: greed | Of self‐fruition earth’s whole creed!\nLife that thirsts for no flowering—death: | Self‐creation—a godlike deed;\nThrough self the mustard‐seed becomes | A hill: without, the hill a seed.\nThe stars wander and do not meet, | To all things severance is decreed;\nPale is the moon of night’s last hour | No whispered things of friendship speed.\nOwn self is all the light you need; | # translation missing\nYou are this world’s sole truth, all else, | Illusion such as sorceries breed.\nThese desert thorns prick many a doubt: | Do not complain if bare feet bleed.", + "metadata": { + "poem_id": "002_047", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "This wonder by some glance is wrought, Or Fortune’s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.\nBy the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.\nIf slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.\nOf selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.\nO heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.\nYour glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar’s fervent zeal, In you is dead and is at rest.\nOf Sanctuary’s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air.", + "metadata": { + "poem_id": "002_048", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Why should I ask wise men about my origin? | For my mind ponders on the end of my life.\nRaise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.\nIf I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.\nI know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.\nIf that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.\nThe agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?", + "metadata": { + "poem_id": "002_049", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "When through the Love man conscious grows, Of respect self‐awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.\nLike Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.\nNo need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.\nO Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.\nA person poor and destitute, Who walks in steps of God’s Lion bold, | Is more exalt’d than monarchs great: He spurns the worldly wealth and gold.\nMen bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts.", + "metadata": { + "poem_id": "002_050", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Once more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.\nAwhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.\nThis verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.”\nO man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.\nIqbal his glow to Muslims lent, Who in India dwell: | An easy‐going man he was, And served the sluggards well.\nTo find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net.", + "metadata": { + "poem_id": "002_051", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "This onrush of yearning— I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.\nNature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.\nThat Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.\nDo not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.\nIf thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.\nA hunter’s prey I would not be, Even in winter’s wrath, | If my abode had not been, So meagre, so exposed.\nIt is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy—turvy.", + "metadata": { + "poem_id": "002_052", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Nature before your mind present, | Subdue this world of hue and scent.\nOf selfhood you appear bereft, | To find the thing lost go on quest.\nThe stars do shine in boundless space, | Desire to get this lofty place.\nDisrobed the houris of your mead, | The rose and tulip darning need.\nOf urge, though Nature not deplete, | Yet where it fails you must complete.", + "metadata": { + "poem_id": "002_053", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Alas! These men of church and mosque are known, | To do their best to make the soul benighted.\nIt is faith, and faith alone, that gives the power— | The power of the dervish, that conquers kings.\nMy soul’s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.\nHeavenly love is beyond the pale of reason; | The pain of being estranged is the heart’s death.\nHis pride in Beauty makes Him show Himself, | But my eyes’ vision is the hindering veil.\nThe logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.\nHow was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings.", + "metadata": { + "poem_id": "002_054", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Reason has devised again the magic of ancient days; | What the magic needs, is a new Moses’ wand.\nThe intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.\nTravellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.\nGrieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.\nThe dervish’s asset is freedom on his death; | This silver and gold ‘nisab’ is not the law for him.", + "metadata": { + "poem_id": "002_055", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Other worlds exist beyond the stars— | More tests of love are still to come.\nThis vast space does not lack life— | Hundreds of other caravans are here.\nDo not be content with the world of colour and Smell, | Other gardens there are, other nests, too.\nWhat is the worry if one nest is lost? | There are other places to sigh and cry for!\nYou are an eagle, flight is your vocation: | You have other skies stretching out before you.\nDo not let mere day and night ensnare you, | Other times and places belong to you.\nGone are the days when I was alone in company— | Many here are my confidants now.", + "metadata": { + "poem_id": "002_056", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!\nAware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.\nMoses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.\nThe plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.\nZikr in the Sufis’ circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.\nLove is thy goal, and mine, too, but both | Are so far novices on the path of love.\nAlas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men.", + "metadata": { + "poem_id": "002_057", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Selfhood is Gabriel’s power, If fortified by learning; | And Israfeel’s trumpet, If fortified by love.,\nI am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.\nThe caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.\nI do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.\nThese secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.\nThou art alone, abandoned, In the night’s darkness; | My flame—begotten song, Is for thee a beacon of light.\nThe Holy Land’s story, Is colourful, simple, strange; | It begins with Isma’il, And ends with Hussain.", + "metadata": { + "poem_id": "002_058", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Does freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?\nThy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?\nThis war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?\nBeyond the realm of knowledge, Are pleasures for the Muslim— | he pleasures of ecstasy, The pleasures of a vision.\nDiscerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top.", + "metadata": { + "poem_id": "002_059", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Events as yet folded in the scroll of Time | Reflect in the mirror of my perception.\nNeither the planets, nor the spinning skies— | Only my bold song—can tell you your destiny.\nEither my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;\nYet perchance my morning song | May quicken the fire that your dust contains—\nThe dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet.", + "metadata": { + "poem_id": "002_060", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Sufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.\nBe it the king’s palace, or the fakir’s sanctum, | Both have. usurped God’s power of providing sustenance.\nOn the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.\nThe world— wanderer does not yield to the world’s shackles, | Be it Arabia the blessed, The ‘Immortal City’ or China.\nInebriation of the night is a vaporous memory now, | But The Cup—bearer’s glances are an eternal flame.\nBear with my songs, venom — bared and harsh— | For it is venom that acts as an antidote sometimes.\nA song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates.", + "metadata": { + "poem_id": "002_061", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Intuition in the West was clever in its power, | But had not the plenitude for absolute abandon.\nThe quintessence of life is the force of faith supreme— | It is a force denied to all our seats of learning.\nThe galaxies, the planets, the firmament, are all | Waiting for man’s rise, like a star in heaven.\nBrains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?\nThe world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.\nTo a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.\nThe world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it.", + "metadata": { + "poem_id": "002_062", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Cut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.\nThe ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.\nFarabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.\nChoose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk—,\nEither a Muslim’s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.\nWhether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon.", + "metadata": { + "poem_id": "002_063", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Neither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.\n‘There is no God but God’, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.\nThy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.\nThy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth—bound.\nThe West is faced with a torrent— Gigantic, monster—like, | A torrent that will engulf, Its power over the world.\nMy sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.\nThough I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools.", + "metadata": { + "poem_id": "002_064", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "On me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent—\nThat frantic dust whose eye outranges reason, | Dust by whose madness Gabriel’s rose is rent;\nThat will not creep about its garden gathering | Straw for a nest—un‐housed and yet content.\nAnd Allah to this dust a gift of tears | Whose brightness shames the constellations, lent.", + "metadata": { + "poem_id": "002_065", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "By men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought’s vision bounded.\nRash youth, new‐fangled learning, giddy pleasure, gaudy plume,— | With these, while these still swarm, the Frankish wine‐shop is surrounded.\nNot with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;\nAnd for the Pharisee—far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.\nThe fleshpots of the wealthy are for sale about the world; | Who bears love’s toils and pangs earns wealth that God’s hand has compounded.\nI have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.\nNo fastings of Mahatmas will destroy the Brahmins’ sway; | Vainly, when Moses holds no rod, have all his words resounded!", + "metadata": { + "poem_id": "002_066", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "To God the angels did complain ʹGainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.\nThough born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.\nTo throngs of Heaven he has taught, Like man, to fret and pine. | To clay‐made man he fain would teach, The wont and mode divine.", + "metadata": { + "poem_id": "002_067", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Over the tussle of heart and head | Rumi has won and Rizi fled.\nStill bowl of Jamshid is alive, | Without guile kingship cannot thrive.\nBoth you and I aren’t Muslims true, | Though we say the prayers due.\nI know the end of wrangle well | Where mullahs at each other yell.\nTurkish and Arabic both are sweet, | For talk of Love all tongues are meet.\nThe breed of Azar idols make, | But Friends of God these idols break.\nYou are alive and live for aye | The rest is all a play with clay.", + "metadata": { + "poem_id": "002_068", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Arise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!\nThe confines of a monastery suit thee not— | The times have changed, thou seest, and so hast thou.\nThorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.\nThe Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.\nO songbird! Thy song is well rewarded when | It infuses fire into the rose’s bloom.", + "metadata": { + "poem_id": "002_069", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Loveʹs fiery wine.\nSome Ajami near the Holy Shrine, Did sadly sing this song and pine, | “Alas! the robes by pilgrims worn, To threads and pieces now are torn.”\nThe place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.\nThe gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.\nNo wonder If the Muslims gain, Their ancient glory once again– | Sanjarʹs splendour pomp and state, The piety and faqr of mystics great.\nThe robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim.", + "metadata": { + "poem_id": "002_070", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The crescent has surpassed, The constellation’s might | And grown in plenitude, With arduous labour.\nIn vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.\nIf thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.\nThe mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.\nWho cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame.", + "metadata": { + "poem_id": "002_071", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "In the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.\nNone knows that tumult’s worth and price, Which hidden lies in future’s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.\nIn tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.\nThe Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.\nMuch care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong.", + "metadata": { + "poem_id": "002_072", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart— To foxy ways they pay much heed.\nThe chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd’s task, And leads to Moses’ noble rank.\nHow can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.\nOne type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.\nMy thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray.", + "metadata": { + "poem_id": "002_073", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Salman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.\nBut one should have a lion’s heart, An eagle’s piercing eye, | Then one can live without the light, Of a lexicon and learning.\nApe not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.", + "metadata": { + "poem_id": "002_074", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.\nBy means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.\nScholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.\nThe state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.\nOne God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.\nOn the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.\nWithin your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break.", + "metadata": { + "poem_id": "002_075", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "In my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.\nI wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.\nMen, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.\nUnless the Bookʹs each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound\nThe joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul.", + "metadata": { + "poem_id": "002_076", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Knowledge and reason work in manner strange, | In case of Love ’gainst heart and sight they range.\nThe end of Muslim folk I know full well, | On theoretic points their preachers dwell.\nThough bird of mead hovers my lodge around, | Yet has no share of my melodious sound.\nThe Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?\nʺYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.ʺ", + "metadata": { + "poem_id": "002_077", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'This poem introduces one of Iqbal's basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today's Islamic conceptualization. | {Contributed by user: Saad Mahmood}'", + "completion": "The style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:\nThe faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;\nThe faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust.", + "metadata": { + "poem_id": "002_078", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Estranging are the ways in the holy precinct, | And commercial is the tone of churches rites;\nMy soul's absorption is a relic now, | For gone are the days of men of ecstasy.", + "metadata": { + "poem_id": "002_079", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "O wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;\nThou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself.", + "metadata": { + "poem_id": "002_080", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Am I bound by space, or beyond space? | A world—observer or a world myself'?\nLet Him remain happy in His Infinitude, | But condescend to tell me where I am.", + "metadata": { + "poem_id": "002_081", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "I was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;\nI lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself", + "metadata": { + "poem_id": "002_082", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Confused is the nature of my love for Thee, | And more confused is my song in Thy praise;\nFor I sometimes do relish fulfilment, | At other times, a yearning in my heart.", + "metadata": { + "poem_id": "002_083", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Faith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;\nFor thee, upholder of the freedom of man, | A lack of faith is worse than slavery.", + "metadata": { + "poem_id": "002_084", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Observe the strains of' lily song: | An Indian voice a theme Arabian.,\nAn ear attuned to Western harmonies; | A royal temper, and the fate of a slave.", + "metadata": { + "poem_id": "002_085", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "My nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;\nI give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle.", + "metadata": { + "poem_id": "002_086", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A restless heart throb, in every atom; | It has its abode, alone, in a multitude;\nImpaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time.", + "metadata": { + "poem_id": "002_087", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;\nThou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes.", + "metadata": { + "poem_id": "002_088", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Neither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;\nAsk God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power.", + "metadata": { + "poem_id": "002_089", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Selfhood in the world of men is prophethood; | Selfhood in solitude is godliness;\nThe earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power.", + "metadata": { + "poem_id": "002_090", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Distracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;\nForsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul.", + "metadata": { + "poem_id": "002_091", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;\nThe peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word.", + "metadata": { + "poem_id": "002_092", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Where is the moving spirit of my life? | The thunder-bolt, the harvest of my life?\nHis place is in the solitude of the heart, | But I know not the place of the heart within.", + "metadata": { + "poem_id": "002_093", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "I am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,\nI am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust.", + "metadata": { + "poem_id": "002_094", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;\nRenounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal.", + "metadata": { + "poem_id": "002_095", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Pure in nature thou art, thy nature is light; | Thou art the star in the firmament;\nThou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright.", + "metadata": { + "poem_id": "002_096", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Muslims have lost the passion of love they had; | They are lily—livered, timid, and weak;\nTheir prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith.", + "metadata": { + "poem_id": "002_097", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Conquer the world with the power of Selfhood, | And solve the riddle of the universe;\nBe intimate with thy shores, like the sea, | But avoid the surf around the boundless deep.", + "metadata": { + "poem_id": "002_098", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Dew—drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed\nTo raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life.", + "metadata": { + "poem_id": "002_099", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Reason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;\nBut what does this lamp on the wayside know | About the storms raging in the house?", + "metadata": { + "poem_id": "002_100", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Give the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;\nO Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me.", + "metadata": { + "poem_id": "002_101", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;\nI am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world.", + "metadata": { + "poem_id": "002_102", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;\nThough born I am with a power to see the world, | I belong to none, like Jamsheed's all—seeing glass.", + "metadata": { + "poem_id": "002_103", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "He is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.\nIf the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer.", + "metadata": { + "poem_id": "002_104", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Love is sometimes a wanderer in the woods; | At other times, a king of kings in power;\nSometimes an armed warrior in the field; | At other times defenceless, unarmed.", + "metadata": { + "poem_id": "002_105", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Love seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;\nSometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God.", + "metadata": { + "poem_id": "002_106", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Grant me the absorption of souls of the past, | And let me be of those who never grieve;\nThe riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy.", + "metadata": { + "poem_id": "002_107", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "It was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;\nHow could the sun have any light at all, | If it spurns and loses its own beams?", + "metadata": { + "poem_id": "002_108", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "This reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;\nI know not what has happened to me of late, | My reason and my heart are ever at war.", + "metadata": { + "poem_id": "002_109", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "To be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;\nBut-pardon me, O Lord-to be a man, | Is not a headache, but a heartache.", + "metadata": { + "poem_id": "002_110", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "So man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!\nHe knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?", + "metadata": { + "poem_id": "002_111", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning\nAn illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command.", + "metadata": { + "poem_id": "002_112", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "That blood of pristine vigour is no more; | That yearning heart's power is no more;\nPrayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more.", + "metadata": { + "poem_id": "002_113", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_114", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The movement of days and nights is eternal, fast; | No one has seen the future or the past;\nThou art the only fact, the rest is fiction; | The present is the only time thou hast.", + "metadata": { + "poem_id": "002_115", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Selfhood's apostate is the life of reason; | Its secret lies in communion with God;\nIf thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings.", + "metadata": { + "poem_id": "002_116", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;\nGod is disgusted with bodies without souls; | The living God is the God of living souls.", + "metadata": { + "poem_id": "002_117", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Iqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:\nUnlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy.", + "metadata": { + "poem_id": "002_118", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around '(Written in the Mosque of Cordoba)'", + "completion": "My invocations are sincere and true, | They form my ablutions and prayers due.\nOne glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.\nOne has no comrade on Love’s journey long | Save fervent zeal, and passion great and strong.\nO God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.\nYour Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.\nYour Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.\nWithout You town appears devoid of life, | When present, same town appears astir with strife.\nFor wine of gnosis I request and ask, | To get some dregs I break the cup and glass.\nThe mystics’ gourds and commons’ pitchers wait | For liquor of your Grace and Bounty great.\nAgainst Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.\nBoth verse and wisdom indicate the way | Which longing face to face can not convey.", + "metadata": { + "poem_id": "002_119", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Days’ and nights’ succession unfolds the scroll of events. | Days’ and nights’ succession is the essence of life and death\nDays’ and nights’ succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.\nDays’ and nights’ succession is the sound of eternal music— | The celestial modulations denoting an infinite range.\nIt weighs the excellence of all thy deeds and mine; | Days’ and nights’ succession is the touchstone of our deeds.\nIf you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession\nOur days are an illusion, our nights are a dream— | A current of time in which there is neither day nor night.\nWonders in the world of art are all devoured by time; | Mortal is man’s world! Mortal is man’s craft!\nDestroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!\nBut immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.\nLove illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.\nThough the tide of’ time rises With mountain waves, | Love itself’ is a torrent, and resists all heaving storms.\nIn the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.\nLove is Gabriel’s breath; love is the Prophet’s spirit; | Love is the apostle of God; love is the Word of God.\nIt is the passion of love that brightens the rose’s colour; | Love is the purest wine; love is the drink of saints.\nLove is the law for the holy; love is the guide for the layman; | Love is the heart’s pilgrim, that visits in a thousand ways.\nLove is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.\nO Holy Qartaba! Thou wast conceived in love— | Love that ever defies the laws of change and death.\nBe it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.\nIt is life-blood that melts unmolten hearts of’ flint; | It is life-blood that turns the voice into ecstasy.\nThine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.\nMan’s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.\nWhat if the angels bright bow in eternal prayer? | They bow not with man’s passion, they bow not with his yearning\nThough born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.\nWith passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.\nO Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.\nThy myriad pillars are bright with a flame of power— | An avenue of grace in a paradise, on earth.\nThy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.\nThe Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.\nFor him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.\nMarvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.\nNourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.\nHe is a soldier impassioned, whose armour is his faith— | A faith that shields him ever in the din of clanging swords.\nThe secret of a Muslim’s heart is revealed in thy soul— | His heart’s consuming fire by day, his melting ecstasy by night;\nHis deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;\nIn every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.\nHuman, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;\nHumble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.\nSoft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.\nThe faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.\nHe is the goal of reason; he is’ the essence of love; | He is the warmth of life in the cold world of man.\nSacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;\nThy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.\nAh, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;\nWhose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic’s piety, and not the pomp of kings;\nWhose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe’s Dark Ages;\nWho left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.\nAbundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.\nWafted on its breeze still is Yemen’s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.\nIn the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.\nWhere, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?\nThe German soil has seen Reformation’s stormy waves, | Which battered and destroyed the bulwarks of the past.\nThe holy priest’s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.\nThe French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.\nThe heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.\nThe Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.\nUnknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.\nThe sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.\nThe peasant girl’s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.\nO waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.\nThe new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.\nIf I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.\nLife is death if not impelled by the zeal of revolution; | The essence of a nation’s life is a passion for constant change.\nA nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.\nUnsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet’s song is mere conceit.", + "metadata": { + "poem_id": "002_120", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'Mu‘tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu‘tamid’s | poems have been translated into English | and published in the Wisdom of the East | series.'", + "completion": "In my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.\nA free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.\nMy heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.\nOnce I had a two‐edged sword– It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates.", + "metadata": { + "poem_id": "002_121", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)'", + "completion": "You are the apple of my eye, | My heart’s delight:\nI am remote from my valley, | To me you are the Burning Bush of Sinai!\nYou are a houri of the Arabian Desert, | Nursed by the Western breeze.\nI feel homesick in exile, | You feel homesick in exile:\nProsper in this strange land! | May the morning dew quench your thirst!\nThe world presents a strange sight: | The vision’s mantle is torn apart—\nMay valour struggle with the waves if it must, | The other side of the river is not to be seen!\nLife owes itself to the heat of one’s soul: | Flame does not rise from dust.\nThe Syrian evening’s fallen star | Shined brighter in the exile’s dawn.\nThere are no frontiers for the Man of Faith, | He is at home everywhere.", + "metadata": { + "poem_id": "002_122", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around '(Written in Spain—on the way back)'", + "completion": "Spain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.\nPrints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.\nIn your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.\nIs more henna needed by your pretties? | My lifeblood can give them some colour!\nHow can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!\nMy eyes watched Granada as well, | But the traveller’s content neither in journey nor in rest:\nI saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!", + "metadata": { + "poem_id": "002_123", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around '(In the Battlefield of Andalusia)'", + "completion": "These warriors, victorious, | These worshippers of Thine,\nWhom Thou hast granted the will | To win power in Thy name;\nWho cleave rivers and woods in twain, | Whose terror turns mountains into dust;\nThey care not for the world; | They care not for its pleasures;\nIn their passion, in their zeal, | In their love for Thee, O Lord,\nThey aim at martyrdom, | Not the rule of the earth.\nThou hast united warring tribes, | In thought, in deed, in prayer.\nThe burning fire that life had sought | For centuries, was found in them at last.\nThey think of death, not as life’s end, | But as the ennobling of the heart.\nAwaken in them an iron will, | And make their eye a sharpened sword.", + "metadata": { + "poem_id": "002_124", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "All space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.\nHow could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?\nThe peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;\nTo-day I witnessing acknowledge realms | That I once thought the mummery of the Church.\nWe, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons\nLet me have leave to ask this question, one | Not answered by the subtleties of the schools,\nThat while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made\nSuch chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.\nOh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?\nEurope's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.\nA blaze of art and science lights the West | With darkness that no Fountain of Life dispels;\nIn high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;\nWhat they call commerce is a game of dice | For one, profit, for millions swooping death.\nThere science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;\nNaked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts\nDenied celestial grace a nation goes | No further than electricity or steam\nDeath to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.\n-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.\nThe Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;\nWhat twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.\nOmnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!\nWhen shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits.", + "metadata": { + "poem_id": "002_125", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'Note : Mr. Naeem Siddiqui did not translate the second part of this poem \"God's Command to his Angels\". So, this part of translation has been taken from \"Poems from Iqbal\" by V. G. Kiernan. ISBN: 0 19 579185 1'", + "completion": "As yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.\nDrunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven’t changed as yet.\nYour rich are too unmindful, Your poor too content— | The slave as yet frets in the street, the master’s walls are still too high.\nLearning, religion, science and art are all means to fulfill lust: | The grace of Love—the redeemer—is not as yet bestowed upon all.\nThe essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!\nGOD'S COMMAND TO HIS ANGELS\nRISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!\nKindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!\nClose the hour approaches of the kingdom of the poor— | Every imprint of the past find and annihilate!\nFind the field whose harvest is no peasant's daily bread— | Garner in the furnace every ripening ear of wheat!\nBanish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!\nGod by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!\nRear for me another temple, build its walls with mud— | Wearied of their columned marbles, sickened is My sight!\nAll their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate.", + "metadata": { + "poem_id": "002_126", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\nLife to passion and ecstasy—sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.\nThe veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.\nThe heavy night‐cloud has left behind it red and blue cloudlets: | It has given a head‐dress of various hues to the Mount Idam to wear.\nAir is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.\nThe remains of burnt‐out fire are observable here and a piece of tent‐rope there: | Who knows how many caravans have passed through this tract.\nI heard the angel Gabriel saying to me: This indeed is your station— | For those acquainted with the pleasure of separation, this is the everlasting comfort.\nTo whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.\nIs there not another Ghaznavi in the factory of Life?— | The Somnaths of the People of the Harem have been awaiting a blow for long.\nThe Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.\nThe Caravan of Hijaz has not another Husain amongst it— | Although the tresses of the Tigris and the Euphrates are still as bright as ever.\nIntellect, heart and vision, all must take their first lessons from Love— | Religion and the religious law breed idols of illusion if there is no Love.\nThe truthfulness of Abraham is but a form of Love, and so is the patience of Husain— | And so are Badr and Hunayn in the battle of existence.\nThe universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.\nThe disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;\nI—whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.\nThe zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;\nMy song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.\nGive not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.\nYou are the Sacred Tablet, You are the Pen and the Book; | This blue‐colored dome is a bubble in the sea that you are.\nYou are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.\nThe splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.\nIf my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.\nA meaningful glance from you redeemed both of them: | Reason—the seeker in separation; and Love— the restless one in Presence.\nThe world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.\nYou are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.\nThe old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.\nIt persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!\nSeparation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.\nIn the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.\nSeparation is the warmth of hot‐pursuit; it is at the heart of fond lamentation— | It is why the wave is in search; it is why the pearl is precious.", + "metadata": { + "poem_id": "002_127", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "THE MOTH\nThe firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?\nTHE FIREFLY\nGod be thanked a hundred times, That I am, not a moth– | That I am no beggar, Of alien fire!", + "metadata": { + "poem_id": "002_128", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A nation’s life is illumined by selfhood, | Selfhood is the pathway to everlasting life.\nThis one thing that Adam is not without the Purpose— | A manifold life, a manifold leisure!\nEarth‐bound crows cannot aspire to the eagle’s flights, | But they corrupt the eagle’s lofty, noble habits.\nMay God make thee a virtuous, blameless youth; | Thou livest in an age deprived of decency.\nIqbal was not at ease in a monastery, | For he is bright, and sprightly, and full of wit", + "metadata": { + "poem_id": "002_129", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A witty man in a tavern spoke with a tongue untamed: | ‘The ruler of our state is a beggar unashamed;\nHow many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?\nThe blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.\nThe epicure’s table is loaded with delights, | Stolen from the needy, stripped of all their rights.\nHe is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.’", + "metadata": { + "poem_id": "002_130", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "When in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:\n‘Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.\nHe loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.\nHis task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.’", + "metadata": { + "poem_id": "002_131", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Monasticism was the church’s base | Its austere living had no room for wealth.\nThe anchorite and the king have ever been hostile; | One has humility; the other an exalted power.\nChurch and state were separated at last; | The revered priest was rendered powerless.\nWhen church and state parted the ways for ever, | It set in the rule of avarice and greed.\nThis split is a disaster both for country and faith, | And shows the culture’s blind lack of vision.\nIt is the miracle of a desert‐dweller | To make the grace a mirror to power.\nMankind’s deliverance lies in the unity | Of those who rule the body and those who rule the soul.", + "metadata": { + "poem_id": "002_132", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Who rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?\nWho drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?\nWho filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?\nLandlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine.", + "metadata": { + "poem_id": "002_133", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.\nIn vain if thou possessest Khusroe’s imperial pomp, | If thou dost not possess prowess or contentment.\nSeek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim’s joy and greatness.\nWhen an eagle’s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.\nDespair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.\nThy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains.", + "metadata": { + "poem_id": "002_134", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "An eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,\nBe consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;\nMore pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-.", + "metadata": { + "poem_id": "002_135", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "This vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.\nI am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower— Dost thou know thy goal?\nThese mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.\nWhy didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?\nMay God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean’s depth.\nThe whirlpool mourns the wave, Swallowed up in its abyss— | The wave that rose from the sea’s depths, But never lapped against the shore.\nIt is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators\nO wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy.", + "metadata": { + "poem_id": "002_136", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Spring’s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram\nWith a riot of flowers—iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr’s gory shroud.\nThe landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.\nThe breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.\nLook at that hill‐stream, | how It halts and bends and glides and swings around,\nAnd then, collecting itself, | surges up and rushes on.\nShould it be stemmed, | it would cut open the hills’ hearts and burst the rocks.\nThis hill‐stream, my fair saki, has | A message to give us concerning life.\nAttune me to this message and, | Come, let us celebrate the spring, which comes but once a year.\nGive me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life’s mind,\nWhose strength intoxicates the universe, | Whose effervescence was Creation’s source.\nCome lift the veil off mysteries, | And make a mere wagtail take eagles on.\nThe times have changed; so have their signs. | New is the music, and so are the instruments.\nThe magic of the West has been exposed, | And the magician stands aghast.\nThe politics of the ancient regime are in disgrace: | world is tired of kings.\nThe age of capitalism has passed, | The juggler, having shown his tricks, has gone.\nThe Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.\nCut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.\nThe Muslim, zealous though about God’s unity, | Still wears the Hindu’s sacred thread around his heart.\nIn culture, mysticism, canon law and dialectical theology— | He worships idols of non‐Arab make\nThe truth has been lost in absurdities, | And in traditions is this ummah rooted still.\nThe preacher’s sermon may beguile your heart, | But there is no sincerity, no warmth in it.\nIt is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.\nThe Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,\nHas got lost in the maze of Ajam’s ideas: | At half‐way stations is this traveller stuck.\nGone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.\nO Saki, serve me that old wine again, | Let that old cup go round once more.\nLend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.\nFree young men’s minds from slavery, | And make them mentors of the old.\nThe millat’s tree is green thanks to your sap: | You are its body’s breath.\nGive it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.\nDrive that old arrow through its heart | Which will revive desire in it.\nBlest be the stars of Your heavens; blest be | Those who spend their nights praying to You.\nEndow the young with fervent souls; | Grant them my vision and my love.\nI am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.\nTell me about the mysteries of life and death, | For Your eye spans the universe.\nThe sleeplessness if my tear‐shedding eyes; | The restless yearnings hidden in my heart;\nThe prayerfulness of my cries at midnight; | My melting into tears in solitude and company;\nMy aspirations, longings and desires; | My hopes and quests;\nMy mind that mirrors the times | A field for thought’s gazelles to roam\nMy heart, which is a battlefield of life, | Where legions of doubt war with faith—\nO Saki, these are all my wealth; | Possessing them, I am rich in my poverty.\nDistribute all these riches in my caravan, | And let them come to some good use.\nIn constant motion is the sea of life. | All things display life’s volatility.\nIt is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.\nUnpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.\nIt is fixed, yet in motion, | straining at the leash to get free of the elements.\nA unity imprisoned in diversity, | It is unique in every form and shape.\nThis world, this sex‐dimensioned idol‐house, | This Somnat is all of its fashioning.\nIt is not its way to repeat itself: | You are not I, I am not you.\nWith you and me and others it has formed | Assemblies, but is solitary in their midst.\nIt shines in lightning, in the stars, | In silver, gold and mercury.\nIts is the wilderness, its are the trees, | Its are the roses, its are the thorns.\nIt pulverises mountains with its might, | And captures Gabriel and houris in its noose.\nThere is a silver‐grey, brave falcon here, | Its talons covered with the blood of partridges,\nAnd over there, far from its nest, | A pigeon helplessly aflutter in a snare.\nStability is an illusion of eyes, | For every atom in the world pulsates with change.\nThe caravan of life does not halt anywhere, | For every moment life renews itself.\nDo you think life is great mystery? | No, it is only a desire to soar aloft.\nIt has seen many ups and downs, | But likes to travel rather than to reach the goal;\nFor travelling is life’s outfit: it | Is real, while rest is appearance, nothing more.\nLife loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering\nWhen it found itself face to face with death, | It learned that it was hard to ward it off.\nSo it descended to this world, where retribution is the law, | And lay in wait for death.\nBecause of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.\nIt was a branch from which flowers kept | Shedding and bursting forth afresh.\nThe ignorant think that life’s impress is | Ephemeral, but it fades only to emerge anew.\nExtremely fleet‐footed, It reaches its goal instantly. | From time’s beginning to its end is but one moment’s way for it.\nTime, chain of days and nights, is nothing but | A name for breathing in and breathing out.\nWhat is this whiff of air called breath? A sword, | and selfhood is that sword’s sharp edge.\nWhat is the self? Life’s inner mystery, | The universe’s waking up.\nThe self, drunk with display, is also fond | Of solitude;—an ocean in a drop.\nIt shines in light and darkness both; | Displayed in individuals, yet free from them.\nBehind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.\nSwept on by the waves of time’s stream, | And at the mercy of their buffeting,\nIt yet changes the course of its quest constantly, | Renewing its way of looking at things.\nFor it huge rocks are light as air: | It smashes mountains into shifting sand.\nBoth its beginning and its end are journeying, | For constant motion is its being’s law.\nIt is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.\nIt has nothing to do with more or less, | With light and low, with fore and aft.\nSince time’s beginning it was struggling to emerge, | And finally emerged in the dust that is man.\nIt is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.\nTo one who treasures his self, | bread won at the cost of self‐respect is gall.\nHe values only bread, | he gains with head held high.\nAbjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.\nWorth offering is only that prostration which | Makes all others forbidden acts.\nThis world, this riot of colours and of sounds, | Which is under the sway of death,\nThis idol‐house of eye and ear, | In which to live is but to eat and drink,\nIs nothing but the Self’s initial stage. | O traveller, it is not your final goal.\nThe fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.\nSmash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.\nGod’s lion is the self; | Its quarry are both earth and sky.\nThere are a hundred worlds still to appear, | For Being’s mind has not drained of its creative capabilities.\nAll latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.\nIt is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.\nYou are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?\nWords are but a strait‐jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.\nBreath’s candle is alight within my breast, | But my power of utterance cries halt.\nShould I fly even a hairbreadth too high, | The blaze of glory would burn up my wings.", + "metadata": { + "poem_id": "002_137", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "What was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.\nNew tidings slowly come drop by drop from my pitcher gurgling of time’s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.\nWith each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.\nIf in the circle you were not numbered, was it your own fault or mine? | To humour no‐one am I accustomed to keep untasted the midnight wine!\nNo planet‐gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.\nThat is no dawn at the Western skyline—it is a bloodbath, that ruddy glow! | Await to‐morrow; our yesterday and to‐day are legends of long ago.\nFrom Nature’s forces their reckless science has stripped the garments away, until | At last its own nesting‐place is scorched by the restless lightning it cannot still:\nTo them the trade‐wind belongs, the sky‐way, to them the ocean, to them the ship— | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!\nBut now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling‐den.\nThat man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould.", + "metadata": { + "poem_id": "002_138", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Thy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.\nDust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.\nIf thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.\nThy musings and thy sighs, At the first streak of dawn— | A passion that sustains thee— Is the envy of our souls.\nThe essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature’s invisible hands.", + "metadata": { + "poem_id": "002_139", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Open thy eyes and look above, | Look at the streak of dawn;\nLook at the veiling of the vision; | Look at the banishment unfair;\nLook at the battle of hope and fear. | Thine are the clouds, the rains, the skies,\nThine are the winds, the storms, | The woods, the mountains, the rivers are thine;\nThe world of the angels was a void; | Look at the peopled earth, which is thine.\nThou wilt rule it like a king; | The stars will gaze in wonder;\nThy vision will encompass the earth; | Thy sighs will reach the heavens;\nLook at the power of thy pain and passion. | The spark in thee is a radiant sun;\nA new world lives in thee; | Thou carest not for a borrowed heaven;\nThy life‐blood has it concealed; | Look at the reward of anguish and toil.\nThy lyre has an eternal plaintive string, | Panting with the passion of love;\nThou guardest eternal secrets divine, | And livest a life of obedient power;", + "metadata": { + "poem_id": "002_140", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "THE INDIAN DISCIPLE\nDiscerning eyes bleed in pain, | For faith is ruined by knowledge in this age.\nRUMI\nFling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.\nTHE INDIAN DISCIPLE:\nMaster of love; of God! | I do remember thy noble words:\n‘Wherefrom comes this Friendly voice— | Thin, feeble, and dry as a reed?’\nThe world today has an eternal sadness, | With neither joy, nor love, nor certitude,\nWhat doth it know about this mystery— | Who is the friend, and what is the friend’s voice?\nThe sound of music is a dirge | In the West’s crumbling pageant.\nRUMI\nEvery ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.\nTHE INDIAN DISCIPLE\nI have mastered knowledge of both the East and the West, | My soul suffers still in agony.\nRUMI\nQuacks sicken you more; | Come to us for a cure.\nTHE INDIAN DISCIPLE\nThy glance of wisdom brightens my heart; | Explain to me the order for jihad.\nRUMI\nBreak the image of God by the command of God, | Break the friend’s glass, with the friend’s stone.\nTHE INDIAN DISCIPLE\nOriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.\nRUMI\nSilver glisters white and new, | But blackens the hands and clothes.\nTHE INDIAN DISCIPLE\nThe warm‐blooded youths in schools, | Alas, are victims of Western magic!\nRUMI\nWhen an unfledged bird begins its flight, | It becomes a ready feline morsel.\nTHE INDIAN DISCIPLE\nHow long this clash between church and state? | Is the body superior to the soul?\nRUMI\nCoins may jingle at night, | But gold waits for the morrow.\nTHE INDIAN DISCIPLE\nTell me about the secret of man, | Tell how dust is a peer of the stars.\nRUMI\nHis outside dies of an insect’s bite, | His inside roams the seven heavens.\nTHE INDIAN DISCIPLE\nDust with thy help has a luminous eye, | Is man’s purpose knowledge or vision?\nRUMI\nMan is perception; the rest is skin; | Perception is the perception of God.\nTHE INDIAN DISCIPLE\nThe East lives on through your words! | Of what disease nations die?\nRUMI\nEvery nation that perished in the past, | Perished for mistaking stone for incense.\nTHE INDIAN DISCIPLE\nMuslims have now lost their vigour and force; | Wherefore are they so timid and tame?\nRUMI\nNo nation meets its doom, | Until it angers a man of God.\nTHE INDIAN DISCIPLE\nThough life is a mart without any lustre, | What kind of bargain doth offer some gain?\nRUMI\nSell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.\nTHE INDIAN DISCIPLE\nMy peers consort with kings in court, | While I am a beggar, uncovered, bare‐headed.\nRUMI\nTo be the slave of a man with an illumined heart, | Is better than to rule the ruler’s of’ the land.\nTHE INDIAN DISCIPLE\nI am at a loss to know the puzzle | Of free will and determination.\nRUMI\nWings bring a hawk to Kings; | Wings bring a crow to the grave.\nTHE INDIAN DISCIPLE\nWhat is the aim of the Prophet’s path— | The rule of the earth, or a monastery?\nRUMI\nPrudence in our faith decrees war and power, | In the faith of Jesus—a cave and mount.\nTHE INDIAN DISCIPLE\nHow to discipline the body? | And how to awaken the heart?\nRUMI\nBe obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.\nTHE INDIAN DISCIPLE\nThe secret of faith I do not know; | How to believe in the Day of Judgement?\nRUMI\nBe the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.\nTHE INDIAN DISCIPLE\nThe selfhood soars up to the skies— | It preys upon the sun and the moon—\nDeprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.\nRUMI\nLove alone is fit to be hunted, | But who can ever ensnare it!\nTHE INDIAN DISCIPLE\nThou knowest the heart of the universe; | Tell how a nation can be strong?\nRUMI\nIf thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.\nHide thy grain, and be the trap; | Hide thy blossom, and be the grass.\nTHE INDIAN DISCIPLE\nThou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;\nMy heart is in my breast, | Like a mirror, it shows my powers.\nRUMI\nThou sayest thou hast a heart | The heart is not below, but in the empyrean,\nThou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.\nTHE INDIAN DISCIPLE\nMy mind soars in ethereal flights, | But I grovel in the dust;\nI have failed in the affairs of the world; | Kicks and buffets are my lot;\nWhy is material world beyond my reach? | Why are the wise in faith, fools in the world?\nRUMI\nOne who can scale the heights of heaven, | Can tread the path of earth with ease.\nTHE INDIAN DISCIPLE\nWhat is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?\nRUMI\nKnowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.\nTHE INDIAN DISCIPLE\nThe world demands me to meet and mingle, | But the song is born in solitude.\nRUMI\nKeep away from strangers, not from Him, | Wrap thyself for winter, not for spring.\nTHE INDIAN DISCIPLE\nIndia now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.\nRUMI\nImparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean.", + "metadata": { + "poem_id": "002_141", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Gabriel:\nMy old friend, How is the world of sight and sound?\nSatan:\nPain and passion; quest and yearning.\nGabriel:\nThou never talkest of anything but the heavens. | Is there no cure for thy constant pain?\nSatan:\nThou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,\nHow silent is this world; desolate and wild! | I cannot ever live here; I cannot!\nFor one whose despair throbs in the heart of the universe, | What is better-despair, or hope?\nGabriel:\nBy thy refusal thou hast lost thy place in heaven— | And disgraced the angels in the eyes of the Lord.\nSatan:\nWith my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.”\nFrom the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms—you or I?\nBoth Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.\nIf you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?\nI rankle in God’s heart like a thorn. But what about you? | All you do is chant ‘He is God’ over and over!", + "metadata": { + "poem_id": "002_142", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "One night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.\nMercury Said, ‘Destiny has wisely decreed, | That this impish trouble maker should always be asleep.’\nSatan replied ill disdain ‘Let us mind our business; | Thus night-blind insect is beneath our contempt.’\nThe full moon said, ‘He is a star of the earth; | You appear by night, and he appears by day;\n‘This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;\n‘He has a beatific light Concealed in his soul— | A light that will eclipse the brightest stars and planets.’\nThen came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains’ hearts.", + "metadata": { + "poem_id": "002_143", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The shafts of love are not confined | To clime or race or creed.\nWhat teaches a king the ways of a slave, | Is not love, but something else.\nKnowledge and wisdom are jugglery | Without the alchemy of love.\nLove is freedom and contentment, | Not at the mercy of kingly power.\nMy poverty is better than imperial pomp, | One maketh man, the other maketh glass.", + "metadata": { + "poem_id": "002_144", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "I fear not the darkness of the night; | My nature is bred in purity and light;\nWayfarer of the night! Be a lamp to thyself; | With thy passion’s flame, make thy darkness bright.", + "metadata": { + "poem_id": "002_145", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming 'JAVEED KE NAAM'. | {Contributed by user: Yousuf Khan}'", + "completion": "Create a place for thyself in the world of love; | Create a new age, new days, and new nights.\nIf God grant thee an eye for nature’s beauty, | Converse with the silence of flowers; respond to their love.\nDo not be beholden to the West’s artisans, | Seek thy sustenance in what thy land affords.\nMy ghazal is the essence of my life-blood, | Create thy elixir of life out ‘of this essence.\nMy way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity.", + "metadata": { + "poem_id": "002_146", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Wherefore this succession of day and night? | And what are the sun and the starry heavens?\nAm I in my land or in banishment? | The vastness of this desert fills me with fright.\nI know not the enigma of this life of mine; | I know not where to find one who knows.\nAvicenna wonders where he came from; | And Rumi wonders where he should go.\n‘With every wayfarer I pace a little; | I know not yet who my leader is.’", + "metadata": { + "poem_id": "002_147", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "We venture not beyond the shores— Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.\nIqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,\nRumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?\nREPLY\n‘Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;\nHe dies who eats hay and corn, | He who eats God’s light, becomes the Quran.’", + "metadata": { + "poem_id": "002_148", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.\nIt was the force that powered, Alexander’s mighty sword— | The sword that shattered all, That came in its way.\nIt was the force that launched, Tamburlaine’s conquering hordes— | The hordes that swept through, Rivers and hills and dales.\nThe call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.\nBut the body’s valour, And the power of will, | After a moment’s pause, Are swallowed up by the grave.\n‘The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.’", + "metadata": { + "poem_id": "002_149", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "What is the originality of thought and action?—a taste for revolution. | What is the originality of thought and action?—the age of youth for a nation.\nOriginality of thought and action creates miracles of life: | It turns pebbles into ruby stones.\nO Great Rome! Your conscience has changed altogether: | Is this a dream I see or is this for real!\nYour old have the gleam of life in their eyes; | The flame of desire warms up the hearts of your young.\nThis warmth of love, this longing and this self‐expression: | Flowers cannot hide themselves in the season of Spring.\nSongs of passion fill your air now— | The instrument of your nature was awaiting someone to play on it!\nWhose benevolent eye has graced this miracle upon you? | He whose vision is like the light of the Sun!", + "metadata": { + "poem_id": "002_150", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "A self‐respecting tramp was saying to the Almighty: | I dare not complain for my woes of poverty;\nBut pray tell me if it is by Your permission | That the angels bestow riches upon the worthless ones?", + "metadata": { + "poem_id": "002_151", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "What is this life of yours, tell me its mystery— | Trampled. in dust is your ages-old history!\nDeep in that dust has been smothered your flame— | Wake, and hear dawn its high summons proclaim\nCreatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!\nBase will his metal be held, who on earth | Puts not to trial his innermost worth!\nBreak all the idols of tribe and of caste, | Break the old customs that fetter men fast\nHere is true victory, here is faith's crown— | One creed and one world, division thrown down\nCast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed", + "metadata": { + "poem_id": "002_152", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Laden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein\nAnd on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.\nA voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;\nScatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!", + "metadata": { + "poem_id": "002_153", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'Khush‐hal Khan Khattak was a well-known patriotic poet of Pushto who forged a union of Afghan tribes of the Frontier to liberate Afghanistan from the Mughals. Only the Afridis among the tribes remained on his side till the last. About a hundred of his po ms were published in translation from London in 1862.'", + "completion": "Let the tribes be lost in the unity of the nation, | So that the Afghans gain prestige!\nThe youth to whom the stars are not out of bounds | Are the ones I love indeed—\nIn no way is this child of the mountains, | Inferior to the Mughal.\nMay I tell you my secret, O Comrade: | Khush‐hal Khan would much like that his burial place\nBe far from the reaches of the dust blown by the Mughal cavalry, | Carried by the mountain wind.", + "metadata": { + "poem_id": "002_154", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Prayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;\nThe Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.\nI cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!\nBokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.\nA gem set in a ring of misery | That circles me on every side, am I.\nSuddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure\nAs the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!\nChains may hold fast the men of Tartary, | But God's firm purposes no bonds endure\nIs this what life holds-that Turania's peoples | All hope in one another must abjure ?\nCall in the soul of man a new fire to birth! | of Cry a new revolution over the earth!", + "metadata": { + "poem_id": "002_155", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "When the heart is enlightened, | It is blessed with an inward eye.\nThe initiate has a different level | Of space and time in each position.\nThe mullah’s and the crusader’s azan, | The same in words, are apart in spirit.\nThe vulture and the eagle soar | In the same air, but in worlds apart.", + "metadata": { + "poem_id": "002_156", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around 'Abu al ‘Ala al‐Ma‘arri is a famous Arabic poet.'", + "completion": "It is said that Ma‘arri never ate meat; | He lived on fruit and vegetables.\nA friend sent him a roasted partridge, | To allure that clever gentleman into eating meat.\nWhen Ma‘arri saw that elegant tray | He, the author of Ghufran\n“O You helpless little bird, would you tell me your sin | For which this punishment has been awarded to you?\nAlas, you did not become a falcon; | Your eye did not perceive the directives of Nature.\nIt is the eternal decree of the Judge sitting in Judgement on destinies— | That weakness is a crime punishable by death.", + "metadata": { + "poem_id": "002_157", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Cinema—or new fetish‐fashioning, | Idol‐making and mongering still?\nArt, men called that olden voodoo— | Art, they call this mumbo‐jumbo;\nThat—antiquityʹs poor religion: | This—modernityʹs pigeon‐plucking;\nThat—earthʹs soil: this—soil of Hades; | Dust, their temple; ashes, ours.", + "metadata": { + "poem_id": "002_158", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "I stood by the Reformerʹs tomb: that dust | Whence here below an orient splendour breaks,\nDust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown\nWho to Jehangir would not bend his neck, | Whose ardent breath fans every free heartʹs ardour,\nWhom Allah sent in season to keep watch | In India on the treasure‐house of Islam.\nI craved the saintsʹ gift, other‐worldliness | For my eyes saw, yet dimly. Answer came:\n“Closed is the long roll of the saints; this Land | Of the Five Rivers stinks in good menʹs nostrils.\nGodʹs people have no portion in that country | Where lordly tassel sprouts from monkish cap;\nThat cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.”", + "metadata": { + "poem_id": "002_159", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Ranks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess‐player.\nThe pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer’s strategy.", + "metadata": { + "poem_id": "002_160", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "There is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.\nThere is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_161", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Barter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half‐cold;\nSo says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:\nBe not a churl for filthy lucre’s sake, | Count not thy coppers, whatever they may make.", + "metadata": { + "poem_id": "002_162", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The sun is weaving with golden thread | A mantle of light about earthʹs head;\nCreation hushed in ecstasy, | As in the presence of the Most High.\nWhat can these know—stream, hill, moon, star— | Of separation’s torturing scar?\nMine is this golden grief alone, | To this dust only is this grief known.", + "metadata": { + "poem_id": "002_163", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Talking in signs and symbol is not for this age, | And I know not the art of artful sniggers;\nNo more are those who said: Rise, in God’s name! | The ones alive are sweepers and grave‐diggers.", + "metadata": { + "poem_id": "002_164", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "To the Lord of the universe the Devil said:— | A firebrand Adam grows, that pinch of dust\nMeager‐souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.\nWhat the East’s sacred law made men abjure, | The casuist of the West pronounces pure;\nKnowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?\nFor fiends its rulers serve the populace: | Beneath the heavens is no more need of me!", + "metadata": { + "poem_id": "002_165", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "If blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.\nThe one who has received this bounty | Is neither greedy for wealth nor miserable in poverty.", + "metadata": { + "poem_id": "002_166", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The tree said to a bird of the desert one day: | “Creation is founded on the principle of injustice;\nFor the Creation could have been so much more pleasant | If I had also been granted the gift of flight.”\nThe bird gave him a good reply: | “Woe! You regard justice to be injustice;\nHe is not entitled to fly in this world, | Whoever is not free from earth‐rootedness.”", + "metadata": { + "poem_id": "002_167", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The headmaster is an architect | Whose material is the human soul.\nA good advice has been left for you | By the sage Qa‘ani:\nDo not raise a wall against the Sun | If you wish the courtyard illuminated.”", + "metadata": { + "poem_id": "002_168", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "He could fly high but he wasn’t daring and passionate, | The sage remained a stranger to the secret of Love.\nThe vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey.", + "metadata": { + "poem_id": "002_169", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "I have turned away from that place on earth | Where sustenance takes the form of grain and water.\nThe solitude of the wilderness pleases me— | By nature I was always a hermit—\nNo spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!\nOne must shun the garden‐dwellers— | They have such seductive charms!\nThe wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.\nI am not hungry for pigeon or dove— | For renunciation is the mark of an eagle’s life.\nTo swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.\nEast and West ‐these belong to the world of the pheasant, | The blue sky—vast, boundless—is mine!\nI am the dervish of the kingdom of birds— | The eagle does not make nests.", + "metadata": { + "poem_id": "002_170", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Not a rushlight for us,—in our Master’s | Fine windows electric lights blaze!\nTown or village, the Muslim’s a duffer— | To his Brahmins like idols he prays.\nNot mere gifts—compound interest these saints want, | In each hair‐shirt a usurer’s dressed,\nWho inherits his seat of authority | Like a crow in the eagle’s old nest.", + "metadata": { + "poem_id": "002_171", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Harun said to his son when his hour came, | “You’ll will also pass this way some day.\nThe Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim’s eyes.”", + "metadata": { + "poem_id": "002_172", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Transcend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.\nThe secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses’ rod.", + "metadata": { + "poem_id": "002_173", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The Jewish money‐lenders, whose cunning beats the lion’s prowess, | Have been waiting hopefully for long.\nEurope is ready to drop like a ripe fruit, | Let’s see in whose bag it goes.", + "metadata": { + "poem_id": "002_174", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "Falling down is the destiny of that bird | Whose duality of nature renders him unable to fly.\nNot every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.\nThe ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.\nThough God‐gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept.", + "metadata": { + "poem_id": "002_175", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "THE LION\nYou are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?\nTHE MULE\nPerhaps your highness does not know, My uncle—my motherʹs brother: | He gallops like the wind, and is, The pride of the royal stable!", + "metadata": { + "poem_id": "002_176", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "THE ANT\nI am so miserable and forlorn— | Why is your station loftier than the skies?\nTHE EAGLE\nYou forage about in dusty paths; | The nine heavens are as nothing to me!", + "metadata": { + "poem_id": "002_177", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "002_178", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' with the theme revolving around ''", + "completion": "The mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:\nThe Western wine is poison for the people, | When the offspring knows neither pride nor skill.", + "metadata": { + "poem_id": "002_179", + "book_title": "Bal-e-Jibreel", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The morn that shifts so soon tomorrow new, | Whence it comes is only known to few:\nThe dark abode of being is shook by morn, | Which by Muslimʹs call to prayer is born.", + "metadata": { + "poem_id": "003_001", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The secret of the self is hid, In words ʺNo god but He alone.ʺ | The self is just a dull‐edged sword, ʺNo god but He,ʺ the grinding stone.\nAn Abraham by the age is sought, To break the idols of this Hall: | The avowal of Godʹs Oneness can, Make all these idols headlong fall.\nA bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call ʺNo god but Heʺ, Is merely fraught with fraud and deceit.\nThe worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save Godʹs Oneness empty seem.\nThe mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, ʺNo god but Heʺ is true withal.\nThese melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, ʺNo god but Heʺ must ring till doom.\nMany idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold.", + "metadata": { + "poem_id": "003_002", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, ’Twixt man and world to cause a breach.\nTheir mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.\nWhat was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure.", + "metadata": { + "poem_id": "003_003", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.\nIf chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.\nAscension means to gauge a Muslimʹs heart, | The Pleiades are the target of his dart.\nNo wonder, meanings of Najm from you hide, | On Moon depends your oceanʹs ebb and tide.", + "metadata": { + "poem_id": "003_004", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If your self had not been debased and lost, | Bergson, his spell on you would not have cast.\nHegelʹs shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.\nManʹs need is how this earthly life to brace, | He yearns that self may last ʹyond Time and Space.\nTo have a life steadfast is his desire, | He seeks some rules to guide his life entire.\nThe source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.\nI am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.\nYou hail from Hashemite Prophetʹs race, | My origin from Brahmans I have to trace.\nPhilosophy is my bodyʹs essential part, | It is rooted deep in fibres of my heart.\nIqbal devoid of skill and craft though be, | Through every vein of thought can fully see.\nThe frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.\nIntellect leads a man from God astray, | Philosophy from grasping facts keeps away.\nDumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.\nTrue faith and creed give strength to earthly life, | Abraham and Prophetsʹ Seal guide to face its strife.\nAliʹs son, you are deceived by Avicennaʹs thought, | Give ears to what the Holy Prophet taught.\nYou can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead.", + "metadata": { + "poem_id": "003_005", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around 'We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}'", + "completion": "Perhaps the part of year that Spring you deem, | In othersʹ view destructive Autumn it may seem!\nThe worldly affairs one pattern donʹt retain, | So pilgrim wise, think not of loss and gain!\nThe thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!", + "metadata": { + "poem_id": "003_006", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Though wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold eʹer can.\nIf youth of nation mine, Were jealous of their creed, | My qalandarʹs state wonʹt mind, Alexanderʹs might indeed.\nWith ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.\nWealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight.", + "metadata": { + "poem_id": "003_007", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Knowledge said to me, Love is madness; | Love said to me, Knowledge is calculation—\nO slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.\nThe universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;\nLove is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.\nKingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;\nLove is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!\nThe luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;\nLightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book.", + "metadata": { + "poem_id": "003_008", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "There is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.\nThe mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.\nThe jurists are helpless to such extent, Canʹt change themselves but would change Quranʹs content. | How sad, the jurists canʹt shift their outlook, But would prefer to change the Holy Book!\nThese abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact.", + "metadata": { + "poem_id": "003_009", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Though unwise, thanks to God I must express | For bonds with celestial world that I possess.\nMy songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.\nIn Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.\nO God, to such a land I have been sent, | Where men in abject bondage feel content.", + "metadata": { + "poem_id": "003_010", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "These are all a wayfarer’s search posts | about whom the Quran says: He taught all the names.\nThe achievements of Rumi and ‘Attar are stations of dhikr; | the computations of Bu ‘Ali Sina pertain to the station of fikr.\nTo measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr.", + "metadata": { + "poem_id": "003_011", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.\nYour worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace", + "metadata": { + "poem_id": "003_012", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Oft men who donʹt deserve get might and main, | Anon a Personʹs gifts ungraced remain.\nPerhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.\nThere is a fact that all of us can know, | World annals much light on this matter throw.\nFate keeps its eye on what the nations do, | Like two‐edged sword can riddle through and through.", + "metadata": { + "poem_id": "003_013", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Tauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.\nIf its glory doesn’t make the darkness of character radiant, | Muslim cannot judge his elevated position.\nChief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.\nAh! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.\nWhat is a nation, or how to lead it? | What clue these leaders of prayers could have of that!", + "metadata": { + "poem_id": "003_014", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Learning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.\nCosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.\nA blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.\nThat ken is vision dim, In which the wise manʹs lore | And sight that Moses viewed, Keep apart and merge no more.", + "metadata": { + "poem_id": "003_015", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Brahmans dub him as foe to native land, | The English call him beggar on the other hand.\nThe code of prophet born in Punjab says, | ʺThis ancient Muslim owns many pagan ways.”\nWhen and whence the call to truth shall rise, | “My humble heart is feeling much surprise?”", + "metadata": { + "poem_id": "003_016", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O Muslim, did you ever think or feel | What is meant by piercing sword of steel?\nIt is the first hemistich of this verse | That Godʹs Oneness shows in form so terse.\nMy anxiety for the second half is greater though, | May God the sword of faqr on you bestow\nIf Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold.", + "metadata": { + "poem_id": "003_017", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "This is an age, our canonist’s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.\nHas it not reached Our pious oracle’s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?\nWhere, in a Muslim’s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.\nTo one whose nerves falter at even An infidel cut down, | who would exclaim ‘Die like a Muslim!’\nPreach relinquishment Of such crusades | To him whose bloody fist Menaces earth!\nEurope, swathed cap‐a‐pie In mail, | Mounts guard over her glittering reign Of falsehood;\nwe enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?\nAnd if your goal be truth, Is this the right road—Europe’s faults all glossed, | And all Islam’s held to so strict an audit?", + "metadata": { + "poem_id": "003_018", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Autocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.\nThe annals right from history’s dawn, The message eternal bear as such, | “O man, with insight great endowed, The wine of might is dangerous much.ʺ\nBefore this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.\nDivorced from faith, a poison strong, When propped by faith and true belief, | ’Gainst poison works with speed, And proves a source of much relief.", + "metadata": { + "poem_id": "003_019", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Faqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.\nIts defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.\nO zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.\nEcstatic Love forbids control of heart | Without breeze the petals do not part.", + "metadata": { + "poem_id": "003_020", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: Godʹs existence brings before the mind.\nIt fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.\nIf Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To ʹJealous Faqrʹ now we must turn.", + "metadata": { + "poem_id": "003_021", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Life is a like a shell and ego like a drop of April shower— | It is unbecoming a shell if it cannot turn the drop into a pearl.\nIf the ego is self‐preserving, self‐creating and self‐sustaining, | Then it is possible that even death may not make you die.", + "metadata": { + "poem_id": "003_022", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.\nWhen selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.\nThis rank gives verdict of a Muslimʹs worth, | And makes him vicegerent of God on earth.\n# translation missing | # translation missing\nYou have got bondage as a fit reward, | For you have failed to keep on faqr a guard.\nProstration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.\nYour stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen.", + "metadata": { + "poem_id": "003_023", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.\nNo doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.\nA call to you is sent by World of Chance, | Perhaps you may transmute it with your glance.", + "metadata": { + "poem_id": "003_024", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "1\nYour light is only Europe’s light reflected: | You are four walls her architects have built,\nA shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.\n2\nTo your mind God’s existence seems unproved: | Your own existence seems not proved to mine.\nHe whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine.", + "metadata": { + "poem_id": "003_025", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.\nYour reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.\nThe intellect can cast its noose, On the Pleiades and the Moon; | If heart is bʹreft of love for God, It is not a worthy gift and boon.\nIf wit incites a man to say, ʺNo God but Heʺ it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.\nNo wonder great that my discourse, With distraction unbound is fraught: | If it wonʹt spread like rays of morn, It means such talk has value naught!", + "metadata": { + "poem_id": "003_026", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around 'This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}'", + "completion": "Only identity of thought, Keeps the Faith thriving— | Doctrine by whose means schism is brought, Is impious striving;\nAnd only the strong hand is fit, To guard the creed: | Let no‐one trust man’s native wit, To serve such need.\nBut that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster—\nAnd there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!\n—In India, if bare leave be deigned, His prayer‐prostration, | Our dull priest thinks Islam has gained Emancipation.", + "metadata": { + "poem_id": "003_027", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.\nYour sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!\nYou are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!\nThe dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!\nThat man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!", + "metadata": { + "poem_id": "003_028", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.\nMy insight also gives this verdict clear, | These are hills, river, earth and sphere.\nOf facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!", + "metadata": { + "poem_id": "003_029", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In different garbs and various masks, The idols reappear in every age: | They e’er retain their youth and gloss, Though man has grown old on this stage.\nProstration ’fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!", + "metadata": { + "poem_id": "003_030", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Poor intellect canʹt be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.\nYour zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your lifeʹs dark dismal night.\n’Twixt actions good and bad, Itʹs hard to draw a line, | Unless life undertakes, Such subtle points to define.", + "metadata": { + "poem_id": "003_031", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The mystics of the present age, Are devoid of warriorʹs rage: | The claim that they are rapt with wine, Of ’Last and turn from Code Divine!\nThe jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock‐like stand, They are just combats hand to hand.\nManʹs flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?", + "metadata": { + "poem_id": "003_032", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Clay‐made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.\nIts lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake.", + "metadata": { + "poem_id": "003_033", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.\nThe poetʹs song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!\nAlas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh.", + "metadata": { + "poem_id": "003_034", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.\nIn dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense.", + "metadata": { + "poem_id": "003_035", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!\nBeyond your might and nerves my tumults lie, | With caution great by qalandarʹs dwelling hie!\nThe help of skiff and guide I do not need, | If you are swollen brook, come down with speed!\nHas not my takbir broke your charm? | Revoke, if show of courage does not harm!\nA dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!", + "metadata": { + "poem_id": "003_036", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The thoughts of young both masked and plain | From qalandarʹs eyes canʹt hid remain.\nI know your states for I too crost, | These tracts in times which now are past.\nThe wise ʹbout words do not quarrel, | He heeds not shell who seeks the pearl.\nMen crazed with love of God possess, | Wit that from spark the flame can guess.\nAn import complex confirmed by heart, | Is precious more than gems in mart.\nAs good as dead is science and art, | Which took not birth from bleeding heart!", + "metadata": { + "poem_id": "003_037", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "That man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.\nFrom creationʹs Immemorial Dawn, Free born men own a bent of mind, | Qalandarʹs traits donning cloak and crown, Such distinctive marks in them we find.\nThe spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world—illuming sun it makes.\nThis life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread.", + "metadata": { + "poem_id": "003_038", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Thus Khizr to me did speak, Last day on river banks. | ʺAre you in search of cure, For venom spread by Franksʺ?\nI know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.\nA heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps ’bove its brawl and strife.", + "metadata": { + "poem_id": "003_039", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!\nThe priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.\nExperts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!\nIt is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage.", + "metadata": { + "poem_id": "003_040", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "IN THE WORLD\nA man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!\nThe skies are his inveterate foes, His war with them e’er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.\nTo hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.\nIN PARADISE\nThe angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain.", + "metadata": { + "poem_id": "003_041", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Before assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, ʹSamawatsʹ with its syntactic marks.\nThe scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:\nThe verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound.", + "metadata": { + "poem_id": "003_042", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "SATAN\nOh God, Creator! I did not hate your Adam, | That captive of Far‐and‐Near and Swift‐and‐Slow;\nAnd what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore‐ordaining will.\nGOD\nWhen did that mystery dawn on you? Before, Or after your sedition?\nSATAN\nAfter, oh brightness! Whence all the glory of all being flows.\nGOD (TO HIS ANGELS)\nSee what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore‐ordinance;\ngives his freedom Necessity’s base title;— | wretch! His own Consuming fire he calls a wreath of smoke.", + "metadata": { + "poem_id": "003_043", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?\nThe Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!\nCaravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!\nO Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of Godʹs portents go?", + "metadata": { + "poem_id": "003_044", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "What, shall I tell you then, is a Muslim’s life? | Ecstasy’s summit joined with profoundest thought!\nEven its setting flames like a rising sun; | Single its hue, yet manifold age by age;\nNeither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,\nFirm on eternal verity’s bedrock standing— | Here is true life, no airy conceit of Plato!\nLove, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran’s Beauty of mind, Arabia’s inward fire.", + "metadata": { + "poem_id": "003_045", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "What Guidance signifies you wish to know, | Insight, like me, may God on you bestow!\nHe is true guide and teacher of your age, | Who can with present fill your mind with rage.\nBy showing the face of Friend in looking glass, | May make your life more onerous and crass.\nHe may make your blood seethe with sense of harm | And on faqr’s whetstone may to sword transform.\nSuch guidance means revolt ’against Lustrous Creed | That makes the Muslims bow to kingly breed.", + "metadata": { + "poem_id": "003_046", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Perhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.\nFaqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.\nHe yearns to put to test his frame and soul, | Display of self is his main aim and goal.\nIts life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.\nAsk it if things on which your eyes are bent, | Are real or merely riot of hue and scent!\nSince Muslim true of faqr has been bereft, | No Solomonʹs Faith or Solomonʹs awe are left.", + "metadata": { + "poem_id": "003_047", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A restless aching heart that throbs with Love, Is my lifeʹs only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.\nThe marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoahʹs rout and Mosesʹ Staff, Are miracles worked by those who God invoke.\nI have conferred a Muslimʹs name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.\nMy vest is torn to shreds and pieces since long, And this is due to my mindʹs frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?\nYou ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.\nThat nation cannot come to shame at all, Nor shall eʹer come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race.", + "metadata": { + "poem_id": "003_048", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.\nThe seed is not content with dwelling dark, | It has a craze to spire from earth like spark.\nDonʹt bar the path to deeds for Natureʹs claims, | Submission to Will of God has different aims.\nIf there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise.", + "metadata": { + "poem_id": "003_049", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The subtle point in Godʹs Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?\nThe Elder of the Shrine has traits, That smack of juristʹs faith and creed: | Much thirst for view ‘No god but He,’ Among his fellows cannot breed.\nNone can appraise the glee one gets, When war is on ’twixt good and bad: | He who canʹt inflict deadly blows, And strokes in war is never glad.\nObservations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders ʹfore them repeat.\nA dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down.", + "metadata": { + "poem_id": "003_050", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "With zeal and fervour man is fired: | By looks of man by God inspired!\nThe intense heat his breath imparts, | A blaze in park and orchard starts!\nThe mode of hawks the thrush displays, | The birds that chirp change mode and ways!\nSuch man rapt with Godʹs Love can raise, | Low‐born to rank of Jam and Parwiz!\nGod save from revelations of a thrall, | Like Genghis, he leads to nations’ fall!", + "metadata": { + "poem_id": "003_051", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Since times antique the mind of man, In complex problems is involved: | What is the source of clay‐born man, And how the soul has been evolved?\nPain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?\nWhat binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal.", + "metadata": { + "poem_id": "003_052", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around 'It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal'oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}'", + "completion": "For Muslim true, death has no dread | To realm of souls, he straight is led.\nDonʹt ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.\nAlas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One.", + "metadata": { + "poem_id": "003_053", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A gnostic, revivalist, jurist or Expert in Prophetʹs maxims I do not claim: | As such a prophetʹs rank and state, In terms precise I canʹt proclaim.\nDespite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.\nIn present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.\nThe seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain.", + "metadata": { + "poem_id": "003_054", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.\nSince Creationʹs Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e’en slight.\nIf you do not get much disturbed, To you this truth I may unroll | That man, Godʹs image, on the earth, Is neither frame of clay nor soul.", + "metadata": { + "poem_id": "003_055", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Contemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.\nWestern polity advocates division among the nations; | Islam pleads but for unification of humanity.\nHoly Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?", + "metadata": { + "poem_id": "003_056", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.\nMay God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.\nThose who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.\nThe foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.\nIn fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain.", + "metadata": { + "poem_id": "003_057", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A nationʹs life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.\nThe Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.\nTo Guideʹs concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.\nIf man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?", + "metadata": { + "poem_id": "003_058", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A Muslim true gets grandeur new, With momentʹs change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.\nTo rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.\nWith Gabriel trusted and steadfast, This clay‐born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.\nThis secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.\nThe Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.\nWhile dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.\nThe charm of Natureʹs eternal song, In Muslimʹs life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.\nSuch thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!", + "metadata": { + "poem_id": "003_059", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A newborn faith invokes his taste, | Adopts with zeal but leaves with haste.\nIn search for truth he takes no part, | As disciple stakes both head and heart.\nIf comments’ snare some hunter set, | From nest on bough would drop in net.", + "metadata": { + "poem_id": "003_060", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The right of thinking free, a Muslim owns, | Is gift or God which canʹt be checked by frowns.\nHe can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.\nCan make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.\nIn India queer and odd the farce you see, | The Faith is captive, but the Muslims free.", + "metadata": { + "poem_id": "003_061", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Through all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood—\nA Brahmin, in Britannia’s sight, Ascends no higher in life’s scale | Because the creed of the Messiah, Has numbered him with its recruits;\nAll Britain one day might embrace Muhammad’s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale.", + "metadata": { + "poem_id": "003_062", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "It could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:\nIn life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.\nA nation which does not pass from no to yes | Is undoubtedly on the brink of death.", + "metadata": { + "poem_id": "003_063", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If Amirs of Arabian lands, Donʹt take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.\nWho were the people whom at first, Godʹs apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.\nTheir existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabiaʹs Prophet Last.", + "metadata": { + "poem_id": "003_064", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "This problem is not hard to solve, O man, endowed with insight great: | Whʹr to obey dictates of God, Or submit to decrees of Fate.\nThe Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.\nHerbs, vegetables and minerals alike, Adhere to what Fate pre‐ordains: | But Muslim true obeys laws of God, All else abhors and much disdains.", + "metadata": { + "poem_id": "003_065", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.\nThe Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by egoʹs wine, Is as eternal as things divine.\nIf your ego is ripe and mature, Your life from Death becomes secure: | Deathʹs angel may earthly frame contact, But can not harm your soul, in fact.", + "metadata": { + "poem_id": "003_066", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Though change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!\nThe same hot blood runs in your veins, That raised the cry ʺThe self is Trueʺ | By Grace of God, rise! Play your part! And go in quest of ventures new.\nDonʹt mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!", + "metadata": { + "poem_id": "003_067", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "SPINOZA\nOn life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!\nPLATO\nA wise man knows that ʹfore death he must bow, | In pitch dark night, life, like spark, soon loses glow.\nBoth life and death deserve not any heed, | The self of man is ego’s goal and need.", + "metadata": { + "poem_id": "003_068", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Love fled, Mind stung him like a snake; he could not | Force it to vision’s will.\nHe tracked the orbits of the stars, yet could not | Travel his own thoughts’ world;\nEntangled in the labyrinth of his science | Lost count of good and ill;\nTook captive the sun’s rays, and yet no sunrise | On life’s thick night unfurled.", + "metadata": { + "poem_id": "003_069", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Reality grows blurred to eyes whose vision | Servility and parrot‐ways abridge.\nCan Persia or Arabia suck new life | From Europe’s culture, itself at the grave’s edge?", + "metadata": { + "poem_id": "003_070", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "He, who predicts the Fate of man, And keeps his gaze eʹer fixed on sky: | Such man is unaware of fact, That rank of self is very high.\nThose who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., ʹBout world have formed an opinion sound.\nThey are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright.", + "metadata": { + "poem_id": "003_071", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.\nNo lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?", + "metadata": { + "poem_id": "003_072", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.\nWith a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes.", + "metadata": { + "poem_id": "003_073", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.\nThe world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.\nWhat do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.\nThe hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From huntersʹ dread is safe and sound.", + "metadata": { + "poem_id": "003_074", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If you traverse the road of love, Donʹt yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.\nO streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is eʹer on you bestowed, Abstain, flow on with mighty sweep.\nDonʹt lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.\nGabriel on Creationʹs Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.\nUntruth conceals in various masks, But Truth and God are both unique: | There canʹt be pool ʹtwixt good and bad— This fact is known from times antique.", + "metadata": { + "poem_id": "003_075", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I donʹt belong to Faris or Hind, To Iraq or Hijaz donʹt trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed\nYou are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.\nYour change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasantsʹ quivering breed.\nSuch passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.\nA poet must neʹer keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Canʹt make the nation face its strife.", + "metadata": { + "poem_id": "003_076", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Truth‐seeking man whose self has awakened | Is like a sword which is cutting and brilliant.\nTo his keen eye is visible | The power to show what is latent in every atom.\nTo him you cannot be compared: | You are the slave of the heavens while he is their master.\nYou have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul.", + "metadata": { + "poem_id": "003_077", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.\nThis is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime.", + "metadata": { + "poem_id": "003_078", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Free thinking can bring ʹbout the ruin, Of those whose thoughts are low and mean: | They donʹt possess the mode and style, Of though that may be chaste and clean.\nIf thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast.", + "metadata": { + "poem_id": "003_079", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.\nIf the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.\nA live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage.", + "metadata": { + "poem_id": "003_080", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "My talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.\nThat race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.\nThis cosmos old is wrought in such a cast | That tavern, saki and flask donʹt for eʹer last.\nThat nation has the right to luck in life | Whose youth for honey take worldly blows and strife.", + "metadata": { + "poem_id": "003_081", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "About the self here have no talk, O bard, | Because with schools such sermons donʹt accord.\nMuch good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!\nA free manʹs breath can match a subject year, | How slowly moves the time of serfs, is clear!\nThe free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.\nThe thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.\nA slave has craze for marvels wrought by guides | Himself a wonder ʹlive, his memory fresh abides.\nThis is the training that befits them well, | Painting, music and science of plants as well.", + "metadata": { + "poem_id": "003_082", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Existence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.\nJoy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!\nNo dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.\nThe ways of teachers donʹt expand the heart, | Matchstick canʹt light to electric lamp impart.", + "metadata": { + "poem_id": "003_083", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Just like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.\nThe realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.\nIf self has reached the height, its acts are fine, | Debased, its deeds as good one canʹt define.", + "metadata": { + "poem_id": "003_084", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Devoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.\nThe Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!\nThe self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!\nDemise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon.", + "metadata": { + "poem_id": "003_085", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line ʹtwixt good and bad.\nPerhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart.", + "metadata": { + "poem_id": "003_086", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Wherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.\nThe seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.\nThe love of God is dead, By unbelief ’mong Franks: | Through lack of link in thoughts, East shackles wears on shanks.", + "metadata": { + "poem_id": "003_087", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around 'In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}'", + "completion": "God bring you acquainted with some storm! | No billow in your sea break in foam,\nAnd never from books can you be weaned | Which you declaim, not comprehend.", + "metadata": { + "poem_id": "003_088", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Thus mountain stream to pebble spake, | “This lowly state for height you take.\nYou are tread upon and suffer deal, | How nice! my need the rivers feel.\nYou never clashed against a wall, | Donʹt know, a stone or glass to call.ʺ", + "metadata": { + "poem_id": "003_089", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "This age that’s with us is your angel of death, | Its bread and butter cares catch your soul’s breath.\nYour heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.\nLearning estranged you from such exaltation | As would not let man’s mind desert its station;\nA falcon’s eyes were yours by Nature’s right, | Slavishness left them only a poor wren’s sight,\nAnd the schools hid from them those mysteries | That yield to hill’s and deserts still assize.", + "metadata": { + "poem_id": "003_090", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.\nThe flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.\nAlthough his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree.", + "metadata": { + "poem_id": "003_091", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If you desire to breed such ruby which is red, | Donʹt beg light of sun that from course has fled.\nThe world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.\nThose who deserved to lead the modern age, | Have worn out brains and others hold the stage.", + "metadata": { + "poem_id": "003_092", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "That man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.\nThe slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Havenʹt leisure in worldly race.\nThe progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!\nThese revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.\nThe books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!", + "metadata": { + "poem_id": "003_093", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.\nThe teaching that the English have devised | ʹGainst faith and ties has great intrigue contrived.\nThat race is doomed to bondage and much pain, | Which justice for its ego canʹt attain.\nThe faults of one man Nature can reprieve, | But groups for crimes no pardon can receive.", + "metadata": { + "poem_id": "003_094", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "(1)\nThe present age destroys the faith and creed, | Like pagans has a bent of mind indeed.\nThe threshold of a saint is higher far | Than court of worldly king or mighty Czar.\nIt is a period full of magic art, | With spell so strong all play their part.\nThe fount and source of life is parched and dry, | No more the wine of gnosis can supply.\nThe shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.\nThe house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.\nIf essence of Godʹs Oneness be in heart, | The lore of Franks can cause no harm or smart.\nOn rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.\nA man is ocean that is vast and free, | Its every drop is like the boundless sea.\nIf peasant is not charmed with life of ease, | A seed can yield a thousand‐fold increase.\nI donʹt sit like sluggards and indulge in play, | It is time for your craft and skillʹs display.\n(2)\nIf heart with love of God is not replete, | The life of man remains quite incomplete.\nIf quarry is wise acute and bold, | It can not be trapped by hunters old.\nThe Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.\nYour envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.\nMy darling son, I see no chance at all | That hawk will like to turn a pheasantʹs thrall.\nThere is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.\nMy reach and might in world is this alone | That ʹneath the roof I cry, complain and groan.\nIn speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.\nA son can not acquire his sireʹs renown, | Unless His grace by Mighty Lord is shown.\nNizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:\n“On occasions where your greatness must prevail | Your lineage there wonʹt be of much avail.ʺ\n(3)\nThe days and nights a Muslimʹs toils enhance: | Both creed and rule are like a game of chance.\nMen drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.\nIf you have courage great and ample force, | Seek such faqr which in Hijaz has its source.\nThis brand of faqr such virtues great can grant | That make man, like God, free from every want.\nHis hawk‐like status can spread general death | Of sparrows, pigeons all in single breath.\nThe glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.\nIf temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasnʹt end.\nYour worldʹs Sarafil has neither taste nor zeal, | He canʹt blow trumpet nor can skill reveal.\nIts glance a world‐wide tumult can inspire, | In obscure mode sets right the things entire.\nA warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.\nIt sets the faithful free from need and want, | Beg God that such faqr to you He may grant.", + "metadata": { + "poem_id": "003_095", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "To solve this riddle thinkers have much tried, | Their efforts all so far it has defied.\nNo doubt, to womanʹs faith and conduct clear, | The Pleiades and moon do witness bear.\nThis vice in Frankish way of life we find, | Men fools and blind, canʹt read a womanʹs mind.", + "metadata": { + "poem_id": "003_096", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Ask the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:\nIs this their civilization’s highest rung— | A childless woman and a jobless man?", + "metadata": { + "poem_id": "003_097", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Great change the lofty spheres have met, | O God! the world has not budged as yet.\nIn man and wife is no contrast, | They like seclusion and hold it fast.\nThe sons of Adam still wear the mask, | But self hasnʹt peeped out of the casque.", + "metadata": { + "poem_id": "003_098", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Much greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heartʹs mirror, but is blear.\nWhen zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.\nThat vernal drop of rain, The state of pearl canʹt gain | If destined not to dwell, In lap of mother shell.\nRetreat is blessed state, ʹBout self gives knowledge great: | Alas! this state divine, Isnʹt found in fane or shrine.", + "metadata": { + "poem_id": "003_099", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.\nHer handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.\nLike Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame.", + "metadata": { + "poem_id": "003_100", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.\nI like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, ʹGainst me are full of ire and rage.\nThe insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.\nIt is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald‐wrought superb neck‐lace?", + "metadata": { + "poem_id": "003_101", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A fact alive is in my breast concealed, | He can behold whose blood is not congealed.\nTo wear a veil and learn new lore or old, | Canʹt guard fair sex except a person bold.\nA nation which canʹt see this truth divine, | Pale grows its son and soon begins decline.", + "metadata": { + "poem_id": "003_102", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If Frankish culture blights the motherly urge, | For human race it means a funeral dirge.\nThe lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.\nIf schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed.", + "metadata": { + "poem_id": "003_103", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another’s help.\nHer desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.\nHere is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.\nI too feel sad about the oppression of women, | But this knotty problem cannot be resolved.", + "metadata": { + "poem_id": "003_104", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Music, religion, politics, knowledge, art | Have all in their possession matchless pearls.\nThey emanate from the mind of a creature made of dust, | But higher than the stars is their abode.\nIf they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.\nPeople have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood.", + "metadata": { + "poem_id": "003_105", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "New worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.\nThe firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.\nThe fellow same is lord, Of freaks of fate and strife, | Who with eʹery breath he draws, Creates an eternal life.\nThe death of self has made, The lands of East effete: | Men who Godʹs secrets share, In these realms are deplete.\nThe air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep.", + "metadata": { + "poem_id": "003_106", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Poets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.\nFew know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.\nThe concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him arenʹt must, At school he never feels cast down or coy.", + "metadata": { + "poem_id": "003_107", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I must complain of your self‐flaunting airs— | My secrets, when you go unveiled, lie bare.\nInstead of floating like a truant spark, | Seek out the fastness of some glowing heart!", + "metadata": { + "poem_id": "003_108", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "What should my eyes, but an architect’ Nimbleness, | see in this shrine Of the West?\nIt knows nothing of God, Mosque?—the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol‐hall’s soul!\nAnd who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert.", + "metadata": { + "poem_id": "003_109", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Now Love from mind must take the lead, By God bestowed on human race: | To dear oneʹs lane it must not go, And bring with haste on head disgrace.\nLove must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force.", + "metadata": { + "poem_id": "003_110", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.\nThe sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.\nHow nice the bride‐like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.\nOne must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face.", + "metadata": { + "poem_id": "003_111", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Now naught remains in Muslimʹs breast, His heart devoid of glint and glow: | He avowed with zeal ʹNo God but He,ʹ But dead and cold the zeal for show.\nThe Muslimʹs state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmudʹs high rank in plight.\nYou have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.\nThe worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.\nThe Muslimʹs breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.\nHis call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him ʹfore you prostrate?", + "metadata": { + "poem_id": "003_112", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your beingʹs sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life eʹer bright.\nIts rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are egoʹs greatest boon.\nGod save that alien self, Seek shelter in your shrine! | The creed of idols shun, Donʹt desecrate house divine.\nForgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart.", + "metadata": { + "poem_id": "003_113", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "(1)\nThe sun conveyed this message to its rays | ʺWhat wonder great, the change of nights and days!\nYou have been rambling since aeons in space, | But hate among men is increasing pace.\nTo shine on sand affords no pleasure sound, | Nor peace, like breeze in making flowerʹs round.\nBe lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earthʺ.\n(2)\nThe rays rise from every nook of space, | Make haste to take the sun in fond embrace.\nLoud roar persists, there canʹt be light in West, | For smoke makes West enrobed in able vest.\nThough East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.\nO sun that light the world keep us in mind, | Hide us in breast so bright and kind.\n(3)\nA shameless ray as proud as houriʹs glance | Bereft of rest, like mercury eʹer at dance,\nImplored the sun to let it spread its light | Till every mote of East grows lustrous bright.\nThe dark surroundings of Hind it wonʹt forsal | Till natives sunk in slumber do not wake.\nThe hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.\nThe moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.\nIt has produced men who hid sense can see, | With utmost ease can cross the swollen sea.\nThe harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.\nThe Brahman guards the fane and sleeps at gate, | The Muslim in mosqueʹs niche bewails his fate.\nDonʹt shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn.", + "metadata": { + "poem_id": "003_114", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "With courage great a war I wage, ʹGainst evils of the present age: | I do not bear a fighterʹs name, To chieftainship I lay no claim.\nI am not conscious ʹbout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.\nThe flood of light that makes its show, On true and faithful Muslimʹs brow: | With grandeur same is quite replete, That fills beingʹs soul and makes complete.\nYou do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.\nDonʹt grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new.", + "metadata": { + "poem_id": "003_115", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Contents of soul this world can not conceal, | For every mote has longing to reveal:\nThe course of life somewhat distinct appears, | If eager looks and sight become corn‐peers.\nThe members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.\nThe glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.\nThrough self‐same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.\nIf fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame.", + "metadata": { + "poem_id": "003_116", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Sun, moon and Jupiter shine their hour; | Your self burns on, fed by Love’s power.\nYour creed knows nothing of race or hue: | No credit in white or black, or blue!\nWhere selfhood droops, doubts fight ding‐dong; | Where it blooms—a world of verse and song!\nIf your soul rot under slavery’s blight, | Your art an idolater’s soulless rite;\nIf sense of your own greatness sway you, | Legions of men and Jinn obey you!", + "metadata": { + "poem_id": "003_117", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.\nThe temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.\nThe age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.\nI have come ʹcross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.\nThat man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.\nThe East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.\nMen with vision bright, For West have hope so slight: | The hearts of West arenʹt chaste, For actions good havenʹt taste.", + "metadata": { + "poem_id": "003_118", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?\nIf craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.\nSchools and taverns can no morals teach, Save the fact that you do not exist: | Learn ʹto beʹ for you too are a fact, Besides, your ego thus shall long subsist.", + "metadata": { + "poem_id": "003_119", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Whence does the zest of liquor come, In mournful tune of hollow reed: | Is its main‐spring the playerʹs heart, Or does it from the pipe proceed?\nWhat is the source of heartʹs great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?\nWhy does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?\nWhy is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?\nThe day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art.", + "metadata": { + "poem_id": "003_120", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "BREEZE\nI could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.\nI feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.\nO dew, Godʹs will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?\nDEW\nIf thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heavenʹs dome is like a veil.", + "metadata": { + "poem_id": "003_121", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.\nThe grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?\nSet your craftsmanship quite free, From Natureʹs chains that bind it tight | For men endowed with gift of craft, Arenʹt prey, of hunters need no fright.", + "metadata": { + "poem_id": "003_122", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.\nThere is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.\nAli! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.\nYou are a corpse and your art, The leader of your funeral rite | In pitch dark bed‐room of the grave, Of life the fellow catches sight.", + "metadata": { + "poem_id": "003_123", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.\nHallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared.", + "metadata": { + "poem_id": "003_124", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?\nThe aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?\nWhat good, O rain‐drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother‐of‐pearl’s womb?\nWhat good a breath of morning breeze, Whether as poet’s verse or singer’s air, | If it can only make the garden wilt?\nO never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?", + "metadata": { + "poem_id": "003_125", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "FLOWER\nPerhaps you fancied, My land is far off, sky‐herald! | No, it is not far.\nDEW\nBut only laboring wings | Prove earth not far from heaven!\nDAWN\nSoftly as morning, Enter this garden | Not trampling its dewdrop pearls,\nClasp hill and desert, yet still | Catch in your hands the sky’s robe.", + "metadata": { + "poem_id": "003_126", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Khaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.\nHis wisdom is so sharp and keen, | From truths he can remove the screen.\nWith world of meanings he is free: | They dare not say ʺyou can not seeʺ.\nAsk him what does this world imply, | Where does the cause or tumults lie?\nHe knows the world of requital well, | His maxims with much wisdom swell,\n“Opinion ʹbout world you can derive, | Adam dead, Satan still alive!ʺ", + "metadata": { + "poem_id": "003_127", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your half‐shut eyes still fail to see | What subtle fact this life may be.\nToo meek to have a fondling will, | Devoid of qiam your worship still.\nFor songs of Rumi you havenʹt ears sharp, | Snapped the strings of your selfʹs harp.", + "metadata": { + "poem_id": "003_128", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "If you behold the world with gaze much bright, | Of you the sky may beg morning light.\nThe sun may beg light from gleam of your spark | Your Luck may shine, from moonʹs brow, mark!\nThe sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.\nYou beg and borrow thoughts of othersʹ brains, | Find approach to self, donʹt take much pains!", + "metadata": { + "poem_id": "003_129", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Is it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?\nSome aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.\nBedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.\nʺIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.ʺ", + "metadata": { + "poem_id": "003_130", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "With Hyderʹs might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.\nThis is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.\nWithout great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture canʹt produce.\nI would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame.", + "metadata": { + "poem_id": "003_131", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The death of fancy is so widely spread | That men of Pers and Ind by Franks are led.\nI feel sad that Behzads of modern time | Have lost Eastʹs rapture sweet and joy sublime.\nO artist, of your talents I can tell, | You know the ancient crafts and new so well.\nYou have portrayed many a natural sight, | Display your self in Natureʹs mirror bright.", + "metadata": { + "poem_id": "003_132", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The bass and treble of minstrelʹs song, Much joy to human heart imparts: | What is the use of pleasure that, Is eʹer on wings and soon departs?\nThat melodious song is still unborn, And is concealed in heavenʹs breast, | Whose intense heat may transform, The solid stars to liquid form.\nA song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.\nPerplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, ʺGod is Great,ʺ uttered with much force.\nThe song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed.", + "metadata": { + "poem_id": "003_133", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "My remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.\nI wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.\nIf in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid.", + "metadata": { + "poem_id": "003_134", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "To own the flow of brook, And meander on the earth | In gaze of mine hasnʹt charm, And canʹt endow with mirth.\nO dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high.", + "metadata": { + "poem_id": "003_135", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, ʺIf you have breath in breast, or no?\nIf nationʹs self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.\nIf flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.\nThere is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.\nOn Loveʹs way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!", + "metadata": { + "poem_id": "003_136", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Persian Muse is mirthsome and heart‐easing, | No whetstone for the sword‐edge of the self.\nBetter the song‐bird of the dawn be still, | Than by her notes lull flowerland into languor.\nWhat use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?\nThis is an age, Iqbal, for craving flint: | From all glass‐wares they show you, turn away.", + "metadata": { + "poem_id": "003_137", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Their opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.\nIn their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.\nThey conceal high goals from view; | They put the spirit to slumber and awaken the body.\nThe senses of the poor Indian poets, painters | And literary writers are obsessed by woman.", + "metadata": { + "poem_id": "003_138", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "His contempt has no bound, His Loveʹs depth none can sound: | His wrath on men of God, Is tempered in manner odd.\nNurtured in mimicryʹs gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.\nIn midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.\nFaqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.\nIts views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown.", + "metadata": { + "poem_id": "003_139", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Decrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.\nWhen prayer call at early morn, Transports him to Morpheusʹ domain, | He tries to build the world beheld, With utmost might and utmost main.\nThe body of the dreamt of world, Is made from his handful clay: | ʹʹGod is Great!ʺ his slogan shrill that can, The role of soul for new world play.", + "metadata": { + "poem_id": "003_140", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "It is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.\nIt is the heat in masonʹs blood, Who builds structures of various forms: | It may be Behzadʹs picture hall, Or house of wine where Hafiz charms.\nWithout resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!", + "metadata": { + "poem_id": "003_141", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrelʹs blood is cold, His heart of heat and warmth is free.\nThat player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasnʹt cure.\nI have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn.", + "metadata": { + "poem_id": "003_142", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "How lofty was that Chinese’s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, ʺStop for a span of breath!ʺ\nHe asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The swordʹs great‐glimmer, glow and sheen.", + "metadata": { + "poem_id": "003_143", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I do not know the mysteries of poetry. | This point, however, is clear from the nation’s history.\nThat poetry which is a message of eternal life | Is Gabriel’s song or Israfil’s trumpet‐call.", + "metadata": { + "poem_id": "003_144", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.\nA Chinese sage has thus disclosed, The secrets implied in this art: | ʺAs if verse is musicʹs soul, And dance performs bodyʹs part.ʺ", + "metadata": { + "poem_id": "003_145", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "It is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate‐inflicted wounds to moan.\nThe wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan.", + "metadata": { + "poem_id": "003_146", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "To Europe leave the dance of serpent limb: | The prophet’s power is born of the spirit’s dance.\nThat breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince.", + "metadata": { + "poem_id": "003_147", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "From wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.\nThe world is red tip with the modes, That arenʹt in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.\nThese mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.\nO Muslim, dive deep in the Book, Which was revealed to Prophetsʹ Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!\nThe fact concealed in words so far, ʺSpend what is surplus and is spare,ʺ | May come to light in modern age, And make the meanings clear and bare.", + "metadata": { + "poem_id": "003_148", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your chessmatch of research and erudition—Your comedy of debate and disputation!— | The world has no more patience left to watch, This comedy of threadbare speculation.\nWhat after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely‐flowing curves, A sort of Barmecidal invitation.\nIn the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration.", + "metadata": { + "poem_id": "003_149", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Death to man’s soul is Europe, death is Asia | To man’s will; neither feels the vital current.\nIn men’s hearts stir a revolution’s torrent; | Maybe our old world is nearing death.", + "metadata": { + "poem_id": "003_150", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The versed in this world’s business I am not, | There are shrewd folk who always know what’s what.\nSwim with the tide, flatter Their Excellencies | Of the new dispensation that commences!\nWould it be more vicarious, or—polite, | I wonder, to call an owl ‘the falcon of the night’?", + "metadata": { + "poem_id": "003_151", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "One hermit’s eyes grew wet with watching how you fell, | Poor Muslim, under England’s spell.\nGod give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!\nBut there’s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:\nNo slave is given a partnership in England’s reign— | She only wants to buy her brain.", + "metadata": { + "poem_id": "003_152", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Unbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.\nDark is the white man’s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;\nA civilization sick before its prime, | At its least gasp—leaving maybe, For caretakers of Christendom, the Jews.", + "metadata": { + "poem_id": "003_153", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "There are poets, there are scholars, and there are sages— | A nation’s days of slavery are not uneventful!\nBut every one of them—poor creatures!—has a single goal, | Though each is unique in the ideas he expounds:\n‘Better teach the lion to take flight like a deer, | So that the legend of the lion’s courage is forgotten!’\nThey seek to make the slaves feel at ease with their slavery, | Pretending to ‘expound and reason things out’.", + "metadata": { + "poem_id": "003_154", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Unsearchably God’s edicts move; who knows | What thoughts are stirring up deep in the world‐mind!\nThose are appointed to pull down, who lately | Held it salvation to protect, the priests;\nOn godless Russia the command descends: | Smite all the Baals and Dagons of the Church!", + "metadata": { + "poem_id": "003_155", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "No claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;\nUnworthy the tumult and strife of tomorrow | That nation to whole will to‐day does not bow.", + "metadata": { + "poem_id": "003_156", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.\nIll lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.\nThis thing I am may merit chastisement; | Only—the world is still in search of a gibbet.", + "metadata": { + "poem_id": "003_157", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Thy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.\nOne sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends.", + "metadata": { + "poem_id": "003_158", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.\nNeither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.\nThere is no difficulty about being a master | When the people are entrenched deep in slavery.", + "metadata": { + "poem_id": "003_159", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The wisdom of the East and West | Has taught me something that will prove elixir to slaves:\nWhether it is religion or philosophy, poverty or kingship – | All take firm beliefs as their base.\nThe words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs.", + "metadata": { + "poem_id": "003_160", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "None other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:\nStrength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,\nThough many in each age are its manifestations— | Now Moses’ rod, and now Muhammad’s sword.", + "metadata": { + "poem_id": "003_161", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Those vultures of the West have yet to learn | What poisons lurk in Abyssinia’s corpse,\nThat rotting carcass ready to fall in pieces. | Civilization’s zenith, nadir of virtue;\nIn our world pillage is the nation’s trade, | Each wolf aprowl for inoffensive lambs.\nWoe to the shining honour of the Church, | For Rome has shivered it in the market‐place!", + "metadata": { + "poem_id": "003_162", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Enmesh in politics the Brahmin— | from Their ancient altars the twice‐born expel!\nThe man who famine‐racked still fears no death— | Muhammad’s spirit from his breast expel!\nWith Frankish daydreams fill Arabia’s brain— | Islam from Yemen and Hijaz expel!\nThe Afghan reveres in religion: take this cure— | His teachers from their mountain‐glens expel!\n# translation missing | # translation missing\nIqbal’s breath fans the poppy into flame— | Such minstrels from the flower‐garden expel!", + "metadata": { + "poem_id": "003_163", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Conquered the waters, Conquered the air— | Why should old heaven, Changed look not wear?\nEurope’s imperialists Dreamed—but their dream | Soothsayers soon may, Read a new way!\nAsia’s Geneva, Let Tehran be— | Earth’s book of fate new Statues may see.", + "metadata": { + "poem_id": "003_164", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A diver after pearls Nature made me, | Though wary of the abysses of the State.\nWhomever its legerdemain may captivate, | She sets a term to every monarchy;\nFarhad’s hill‐hewing labour still lives on, | Parvez’ conquering might is dead and gone.", + "metadata": { + "poem_id": "003_165", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A certain European revealed a secret, | Although the wise do not reveal the core of the matter.\nDemocracy is a certain form of government in which | Men are counted but not weighed.", + "metadata": { + "poem_id": "003_166", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "This land of Syria gave the West a Prophet | Of purity and pity and innocence;\nAnd Syria from the West as recompense | Gets dice and drink and troops of prostitutes.", + "metadata": { + "poem_id": "003_167", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around '(To his rivals east and west)'", + "completion": "What, are crimes like Mussolini’s so unheard of in this age? | Why should they put Europe’s goodies into such a silly rage?\nNeed the pot feel so indigent when the kettle wears a blot? | We are Culture’s twin utensils—I the kettle, you the pot.\nYou have watched my lust for conquest and dominion with a frown— | But have you not knocked the brittle walls of feeble countries down?\nTo whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.\nWe, the children of the Caesars, strove to water heath and sand— | You could never bear to leave untaxed the earth’s most barren land!\nYou have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne—\nAnd that looting and that killing—in a civilized way— | Yesterday you, you defended! I defend it now to‐day.", + "metadata": { + "poem_id": "003_168", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "What is poor India’s fate ‐who knows? ‐ for up till now | It has been a glittering jewel in some crown!\nIts peasant is a corpse that some grave has disgorged – | The corpse’s tattered shroud is still inside the ground;\nHis soul and his body are in pawn: | Alas, neither the residence nor the resident survives!\nIt is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!", + "metadata": { + "poem_id": "003_169", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "It is not hard to find in present age | The place which needs cultureʹs angelic sage.\nWhere dice and drink are both by law forbid, | And women keep their bodies fully hid.\nAlthough my body has a deep restless heart, | Yet forbearsʹ wont no disgust can impart.\nAlthough deprived of schoolʹs beneficial fount, | On Bedouin’s wit and courage we can count.\nThe wise ʹmong Franks this verdict declare, | Of culture Arab lands are fully bare.", + "metadata": { + "poem_id": "003_170", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "No truth from me can hide at all its face, | God gave me heart awake and wise, through grace.\nIn my view statesmanship cut off from creed, | Is Satanʹs slave, has no qualms, but low breed.\nBy quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.\nWhen their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight.", + "metadata": { + "poem_id": "003_171", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Iqbal has no doubt of Europe’s humaneness: | She sheds tears for all peoples groaning beneath oppression;\nHer reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.\nAnd yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation—\nEnlarged from the ‘savage grasp’ of the Turk, they pine, | Poor things, in the clutches now of ‘civilization.’", + "metadata": { + "poem_id": "003_172", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "A Frankish Lord advised his son to seek | Such aim that is always pleasant, neʹer bleak.\nIf lionʹs temper is to lamb revealed, | It will entirely make its blood congealed.\nMuch good if regal point remains in heart: | In dominating men sword plays no part.\nPour the self in cultureʹs acid strong; | When it becomes soft, mould it as you long.\nOn this elixir’s efficacy you can count: | To heap of dust can change a mighty mount!", + "metadata": { + "poem_id": "003_173", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "ALEXANDER\nIs your retribution shackles or cold steel? | Your violence on high seas all sailors feel!\nPIRATE\nAlas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?\nYour craft is blood‐shed and my craft the same, | We are both bandits, in diverse fields play the game!", + "metadata": { + "poem_id": "003_174", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "She’s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!—\nYet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe\nAfter all the Old Man of Europe’s drab will rally | A few days longer, with the devil for ally!", + "metadata": { + "poem_id": "003_175", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Heaven’s blessing on those brazen Frenchmen shine! | Aleppo’s rare glass brims with their red wine.\n—If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design\nMust have inflamed our English potentates; | This is no story of oranges, honey or dates.", + "metadata": { + "poem_id": "003_176", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "On political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,\nTheir gaze always fastened on maggots and flies, | A web like the spider’s their ladder to rise.\nThat caravan’s happy whose chief is endowed | With thoughts light as angels’, and temper as proud.", + "metadata": { + "poem_id": "003_177", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can’t define.\nThe chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.\nIf a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like‐Moses, Is curse, committing dreadful crime.", + "metadata": { + "poem_id": "003_178", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "‘Why do your priests,’ said to me after prayers, A Turkish hero of the faith, | ‘Drag out Their genuflexions so?’\nHe little knew, That free‐born Muslim, that plain warrior, | What kind of thing slaves’ prayers are!\nIn this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;\nBut that fire never Touches the bondman’s limbs, | whose nights and days Stand still under an interdict.\nIf our Prostrations are long‐drawn, | why should you wonder?\nGod teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!", + "metadata": { + "poem_id": "003_179", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "I know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.\nYour cure in Geneva or London you canʹt trace, | Wind‐pipe of Franks is gripped by Jewish race.\nI know that subject nations freedom gain, | If they would nourish self, display its main.", + "metadata": { + "poem_id": "003_180", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Slavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;\nHeart‐malady or brain‐malady has oppressed | Man’s whole world, sparing neither East nor West.", + "metadata": { + "poem_id": "003_181", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around '(The ‘Reforms’)'", + "completion": "This pity is the pitiless fowler’s mask; | All the fresh notes I sang—of no avail!\nNow he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail.", + "metadata": { + "poem_id": "003_182", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "How can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?\nFrom Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.\nYour paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.\nThe kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?\nO zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?", + "metadata": { + "poem_id": "003_183", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.\nDive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.\nIf this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part.", + "metadata": { + "poem_id": "003_184", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Your prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.\nIf some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.\nThe wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.\nYou beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole,", + "metadata": { + "poem_id": "003_185", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.\nAlexander fell on world like thunder clap, | But death soon caught him in its deadly trap.\nKing Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.\nThe Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God’s\nFree heroes are Compelled by wont and need, | These change a lion bold to fox indeed.\nWhen Faqr with Self gets free and frank, | Both you and I attain the regal rank.\nThat Darvesh can build up a nation's Fate | Who never tries to seek the royal gate.", + "metadata": { + "poem_id": "003_186", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.\nFor men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.\nO fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.\n# translation missing | # translation missing\nIf such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart.", + "metadata": { + "poem_id": "003_187", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In world, if man contrives a thing much sound, | The men of every period make his round.\nDon't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.\nThat nation is welcome to have new ways, | Which has no thought save revels night and days.\nAssumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways.", + "metadata": { + "poem_id": "003_188", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.\nO Afghan unaware, | Of your Self take much care\nIf weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.\nO Afghan unaware, | Of your Self take much care\nThat river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.\nO Afghan unaware, | Of your Self take much care.\nA person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.\nO Afghan unaware, | Of your Self take much care\nSelf-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.\nO Afghan unaware, | Of your Self have much care", + "metadata": { + "poem_id": "003_189", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"\nO hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.\nThey can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight.", + "metadata": { + "poem_id": "003_190", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Love's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?\nTo bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.\nIf some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.\nThough college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.\nIf you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part.", + "metadata": { + "poem_id": "003_191", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "That youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.\nIn days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.\nThere is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.\nGod Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.\nDo not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear.", + "metadata": { + "poem_id": "003_192", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The same lamp that illumed your yesternight, | Though gone out, once again may gel alight\nA courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.\nThat youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit\nI fear that you. have childish bent of heart, | Those selling sweets in West are full of art.", + "metadata": { + "poem_id": "003_193", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "In maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.\nA man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.\nThe self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.\nThis idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.\nO Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task.", + "metadata": { + "poem_id": "003_194", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "To me upset appears the Cosmos old, | But I do not know what your eyes behold.\nIn breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.\nYour hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.\nThe Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart.", + "metadata": { + "poem_id": "003_195", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Without a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.\nAlas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.\nO men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.\nThis world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve.", + "metadata": { + "poem_id": "003_196", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "O pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.\nThe steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.\nIf Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.\nThe Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due.", + "metadata": { + "poem_id": "003_197", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "The nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,\nSuch Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.\nA godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.\nIn fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round\nO Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue.", + "metadata": { + "poem_id": "003_198", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.\nOff and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.\nYou can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.\nThis azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.\n# translation missing | # translation missing", + "metadata": { + "poem_id": "003_199", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "Sher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.\nThe names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.\nTheir Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.\nThey worship and adore their idols old, | May God help them deaf blows much bold", + "metadata": { + "poem_id": "003_200", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "That glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.\nThe aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.\nThe marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.\nIf your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.\nThe sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round.", + "metadata": { + "poem_id": "003_201", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' with the theme revolving around ''", + "completion": "One who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.\nHe draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.\nO warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?\nO Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.\nThe fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal.", + "metadata": { + "poem_id": "003_202", + "book_title": "Zarb-e-Kaleem", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around 'This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it's four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}'", + "completion": "IBLIS\nThis ancient game of elements, this base world! | The frustration of the longings of the great Empyrean’s dwellers.\nUpon its destruction is bent to‐day that Fashioner of things, | Who gave it the name, “The world of Be it so.”\nI inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.\nI taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.\nWho dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?\nWho could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?\nFIRST COUNCILOR\nStable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.\nSince the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature’s constant urge.\nIn their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.\nWhat wonders have our hard, persistent endeavours wrought! | To‐day finds the mystics and the priests all as subjects of Imperialism.\nSuited to the disposition of the East was this opium indeed: | Otherwise Ilm‐i‐Kalam is no less self‐effacing than qawwali in effect.\nWhat matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.\nWhose despair does this latest Ordinance prove: | “To the Muslim in this age is forbidden fighting in Lord’s name”?\nSECOND COUNCILOR\nIs the clamour for “Government by the people” evil or good? | Art thou unaware of the fresh mischiefs of the world?\nFIRST COUNCILOR\nAware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.\nWe ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self‐conscious and self‐observant.\nThe true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.\nBe it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other’s harvest is a king.\nHast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis’s.\nTHIRD COUNCILOR\nNo cause for anxiety then, if the spirit of imperialism be preserved: | But what counter‐measure to the mischief wrought by that Jew have you?\nThat Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.\nI can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.\nNo greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters’ tents.\nFOURTH COUNCILOR\nWatch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.\nWho is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!\nTHIRD COUNCILOR\nLittle do I recognize him to be a man of far‐sighted wisdom: | (A fool!) who has thus European politics exposed.\nFIFTH COUNCILOR (TURNING TO IBLIS)\nO thou! the fire of whose breath lends stability to the world‐process: | Whenever thou wished, everything hidden presently did thou reveal.\nIt is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.\nMore closely familiar with man’s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.\nThose whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self‐respect has out them to shame for ever, with their heads hanging low.\nThough the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.\nThat Jew, that mischief‐maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.\nBehold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!\nIt spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.\nSuch is the state of the ghastly dread of the morrow’s disturbance: | To‐day tremble with overwhelming awe, mountains, meadows and rivers all.\nThat world is going to turn topsy‐turvy, my Lord! | The world which resteth solely on thy governance.\nIBLIS (TO HIS COUNCILORS)\nAbsolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!\nWith their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.\nThe leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.\nThe fool who considers it to be mere glass‐work: | Let him dare smash the goblets and ewers of this Civilization.\nThe collars torn asunder by the hand of Nature: | Can’t be darned with the needle of the Mazdakite logic.\nHow could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!\nThe only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.\nAmongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre‐morning hours.\nKnows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.\n2\nI do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.\nAnd I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.\nThe demands of the present age, however, spell the apprehension: | Lest the Shari‘ah of the Prophet should come to light one day:\nBeware, a hundred times beware, of the Law of the Prophet!— | The protector of women’s honour, the tester of men’s capacities, the rearer of worthy men!\nThe message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!\nIt does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.\nWhat greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!\nBetter, if this Law be kept hidden from the world’s eye: | So much the better, the Believer himself is deprived of inner conviction.\nBetter that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.\n3\nWhose cries of God is Most High could break the charm of the universe: | May the dark night of that God‐thinking man not ever turn bright!\nIs the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?\nDoes the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?\nAre the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?\nAre not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?\n# translation missing | # translation missing\nOur safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others’ sake.\nWhat is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.\nEvery moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.\nKeep him well absorbed in the thought and contemplation of God in pre‐morning hours: | Ye all make him grow stronger in his monastic disposition!", + "metadata": { + "poem_id": "004_001", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around 'This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don't lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}'", + "completion": "Winds of these wasteland be your love! | Bokhara, Delhi, are worth no more.\nLike running water Go where you will: | these desert plains are ours, and Ours are these valleys.\nHonour, that high thing in a world of troubling, | Sets on the hermit’s head Darius’ crown.\nHow Glass is forged flint‐hard—this strange craft they tell of | Learn from some master!\nFortunes of States through individual prowess ripen | Each man one star of their ascendant:\nOcean withholds her treasure when the diver | Groping for pearlshells Clings by land’s margin.\nTo the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!\nIn our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;\non the true‐believer’s Manhood God’s trust lies— | the machines of Europe Satan’s alliance.\nWho knows the nation’s fates?— | but signs abound, if Muslims are wakeful.\nFrom your buried fathers Ask pride of action; | do not fear—a king may Smile on a beggar.", + "metadata": { + "poem_id": "004_002", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around 'This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}'", + "completion": "THE PORTRAIT\nSaid the portrait to its Painter: | “My manifestation attests to Thine unbounded Skill;\nAnd yet what a violation of justice it is that | Thou shouldst remain hid from my sight!\nTHE PAINTER\nThe vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!\nWhat aught is sight but sadness, gloom, feverishness and self‐torment: | Rest, or thou ignorant (of the mysteries), upon report.\nTHE PORTRAIT\nWhat aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.\nThe hustle and the bustle of the present age does not permit one | To express oneself melodiously.\nTHE PAINTER\nThou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.\nI only put one condition if thou wishest to see Me: | Never disappear from thine own sight.", + "metadata": { + "poem_id": "004_003", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around 'Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}'", + "completion": "THE CORPSE (TO ITS GRAVE)\nWhat is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping‐chamber, What is Resurrection Day?\nTHE GRAVE\nO corpse of a hundred years, don’t you know | That every death implies a call for resurrection?\nTHE CORPSE\nA death that implies resurrection | Such a death does not entrap me!\nIt is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.\nThe soul should once again ride the poor body | If this is resurrection, then I am not a taker!\nA VOICE FROM THE UNSEEN\nDeath is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.\nEven Israfil’s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.\nTo spring back to life after death ‐only the free can do that, | Even though all living beings are headed, Into the arms of the grave.\nTHE GRAVE (TO ITS CORPSE)\nYou vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!\nNAAK\nYour corpse makes my darkness even darker. | It rips the earth’s veil of honour.\nBeware, beware a hundred times of a slave’s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!\nTHE VOICE FROM THE UNSEEN\nResurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.\nAn earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.\nTotal destruction must come before any re‐creation – | For in this way the problems of existence are resolved.\nTHE EARTH\nOh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?\nReason cannot free itself from its idols; | The commoners and the elite‐all are slaves to Lat and Manat.\nHow abject Adam‐ the man with divine attributes ‐has now become! | That such a world should continue to exist, Is more than heart and eye can bear.", + "metadata": { + "poem_id": "004_004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Good luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!\nIn Britain’s fane the King is only a plaster | Image its worshippers smash whenever they choose;\nIts opiate incense is for us, the slaves— | Come, English swindler, bring out our new master!", + "metadata": { + "poem_id": "004_005", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Itching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.\nVain are the Hindu’s rites and vain the Mohammedan’s worship; | Wailing and gnashing of teeth still are the lot of the poor.\nNone of earth’s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.\nAxe in hand Farhad toils on;—Fate’s irony witness! | Slek and content is Parvez, parching with drought in Farhad.\nAll that there is in that world its rulers’ brains have engendered: | Science and learning are theirs, commerce and practice of State;\nFree of enslavement, Allah be thanked, to the huckster of Europe— | Free is this country of ours, scorched in the furnace of Hell.", + "metadata": { + "poem_id": "004_006", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The sun, the moon, the stars, And this azure sky all around— | Who can tell for sure all this is, The world nothingness or being!\nThe ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed\nAlas! Time’s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.\nHis sudden death signifies, The decline of knowledge and art | His, Masood’s, who was The most valuable asset\nOf this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!\nPlease! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death’s riddle!\nA heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.\nSaadi\nDon’t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?\nOne born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?\nThis man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.\nAre the heart and vision too, The miracles of this very water and clay? | If not, what then is the end‐all of man?\nThe moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?\nFrom whom should be demanded The blood‐money of longings spilt? | For, who is the guilty and what the blood money?\nGrieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.\nIf the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.\nIf the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.\nIf the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.\nIf the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.\nThe station of a true momin is Beyond the sky’s reach. | Below, from the earth to the Pleiades, All are idol‐houses of Lat and Manat.\nHis eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!\nThose self‐aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!", + "metadata": { + "poem_id": "004_007", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "From the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?\nHow was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?\nYou deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?\nWhy are the sun, moon and stars not Under your suzerainty? | Why don’t heavens shudder With a mere glance from you?\nTrue! Even to‐day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.\nAn eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all‐seeing.\nNot a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah‐ism and mysticism!", + "metadata": { + "poem_id": "004_008", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "What fruit will the bough of my hope bear– | What do I know of your destiny?\nThe rose‐bud needs to open today– | Why wait for tomorrow’s morning breeze?", + "metadata": { + "poem_id": "004_009", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Set him free of this world’s affairs | To be free of casting for everyone snares.\nIn old age, Satan’s thoughts too are old | Wherefrom should he bring new sins’ flares?", + "metadata": { + "poem_id": "004_010", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Upset this world of morn and eve, | Of these wetlands, of those dry leave.\nMay your Godhead remain free of blemish all | In my insipid prostrations do not believe!", + "metadata": { + "poem_id": "004_011", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "My poor estate makes proud men covetous, | Poverty such as mine ennobles us.\nBeware those other rags and begging‐bowls | That make the Muslim pusillanimous!", + "metadata": { + "poem_id": "004_012", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Rescue me please from wisdom’s narrowness | And from excessive light, its plentifulness.\nIt deigns to cast looks at others, that is, | The eye of Muslims’ shamelessness!", + "metadata": { + "poem_id": "004_013", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Iqbal said to the Shaykh of the Ka‘bah: | ‘Who went to sleep under the very arch in the mosque?’\nA voice sounded from the walls of the mosque: | ‘Who became lost in the idol‐house of the West?’", + "metadata": { + "poem_id": "004_014", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The old flame of desires has grown cold, | As the Muslims’ veins hot‐blood no longer hold.\nGreetings to the idols for my secularism, | For flame of Allah Hoo’s cheers is dead, behold!", + "metadata": { + "poem_id": "004_015", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.\nO who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!", + "metadata": { + "poem_id": "004_016", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!\nA flower cannot be guarded | If the thorn has the nature of silk.", + "metadata": { + "poem_id": "004_017", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Of love and losing what words need be said? | The self’s unfolding is Life’s fountain‐head;\nThere’s neither loss to ocean nor to pearl | In the pearl’s loosening from the ocean’s bed.", + "metadata": { + "poem_id": "004_018", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Why is there no storm in your sea? | Why is your khudi not Muslim?\nIt is pointless to complain of God’s decree – | Why are you not God’s decree?", + "metadata": { + "poem_id": "004_019", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "If with the heart’s eye the intellect would see aright | This universe is illuminated with Allah’s light.\nBut if you see through the waxing sun and moon, | It is just the revolution of morn and night.", + "metadata": { + "poem_id": "004_020", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Sometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.\nAt times cross beyond the ocean’s shore | To expose better your self’s real enclave.", + "metadata": { + "poem_id": "004_021", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Your springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,\nO Valley of Laulab!\nWhen the pulpit and the niche cease to re‐create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.\nO Valley of Laulab!\n# translation missing | # translation missing\nO Valley of Laulab!\nThe Mullah’s sight has lost the light of penetrative discernment; | the mystic’s wine, pure and sparkling, no longer produces frenzy\nO Valley of Laulab!\nA dervish whose morning lamentation | may awaken the hearts of the people is no longer around,\nO Valley of Laulab!", + "metadata": { + "poem_id": "004_022", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Harder than death is what thou call’st slavery, | would that slaves understand master’s tricks;\nstrange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.\nThy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast.", + "metadata": { + "poem_id": "004_023", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Today that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor— | once known among the wise as Little Iran.\nWhen the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.\nThe old farmer’s cottage, on the mountainside, where pain and grief ever rule— | tells its sad story of Fate’s hard lot.\nSo skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution.", + "metadata": { + "poem_id": "004_024", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "When the enslaved people’s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.\nIt purifies man’s conscience—eschewing all doubts and misgivings— | When the lamp of high ideals is lit, brightening all paths leading to the goal.\nThere are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician’s talents removes all scars and cures all woes.\nThe master’s sturdy body—with a heart of stone and face of a mirror— | gets soon smashed up and beaten down at the repeated blows of the weak slave.", + "metadata": { + "poem_id": "004_025", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?\nEvery nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow’s resurrection.\nThe deadbody, awaiting Israfil’s Call, has all of a sudden risen to life: | Nature’s pitiless laws work wonders.", + "metadata": { + "poem_id": "004_026", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The dissolute know the Sufi’s accomplishments, | though their miracles are not so well‐known.\nSelf‐enrichment, self‐respect and the cry of Ana‐al‐Haq— | these are the states of the wayfarer, if he be free;\nbut if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one.", + "metadata": { + "poem_id": "004_027", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Come out of the monastery and play the role of Shabbir, | for monastery’s faqr is but grief and affliction.\nThy religion and literature both smell of renunciation: | symbol of old age of dying nations.\nImperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.\nHow carelessly they passed by, with no ear to my lamentations, | The Kashmiri’s black eyes, so lacking in lustre and life, who made them so dead and mute?", + "metadata": { + "poem_id": "004_028", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Thou think’st it a mere drop of blood; well, | manʹs heart is but lofty ambitions.\nThe revolutions of moon and stars are not to its liking: | It makes its own nights and days.\nThe earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold.", + "metadata": { + "poem_id": "004_029", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "When flowers’ bookshop opened in the garden | Mullah’s bookish knowledge lost all value.\nThe spring breeze was exhilarating, poise‐breaking, | the old man of Indrab burst into ghazal‐singing.\nThe tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.\nWho calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.\nLife is not a succession of days and nights, | nor is it intoxication and dreamy sleep;\nlife is to burn in one’s fire: | happy is the man who grasps this truth.\nIf thou snatch’st a spark from heart’s fire, | thou canst be a sun under the sky.", + "metadata": { + "poem_id": "004_030", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "A free man’s vein is hard like stone’s, | a slave’s is tender like vine’s;\na slave’s heart is dead, frustrated and never sees the light of hope; | a free man’s heart is alive, full of zest and happiness.\nA free man’s wealth, a shining heart and warm breath, | that of slave, only moist eyes.\nThe slave lacks sincerity and generosity | though he be adept in argumentation.\nAnd never the twine shall be equal, | the one is slave to fate, the other, master of fate.", + "metadata": { + "poem_id": "004_031", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "All high and low are unaware of khudi: | is it a mosque or tavern?\nThe head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem’s lamp.\nFaith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;\nO God, may the valley have a dervish | whose faqr works Moses‐like;\nhow long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth.", + "metadata": { + "poem_id": "004_032", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;\nthe astrologer’s calendar of the future is false, | the old stars have fallen away.\nThe world’s heart is so fiery | that river waves shoot out stars.\nThe earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.\nKhidr, standing by the Wooler, is thinking: | When will the Himalayas’ springs burst forth?", + "metadata": { + "poem_id": "004_033", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "It is the sign of living nations | their fate changes day and night;\ntheir life is sincerity and generosity to perfection, | Nature too forgives their follies;\nin manners qalandar‐like, in majesty as Iskander: | these people are like naked swords.\nBeauty and majesty of a self‐conscious man flows from khudi: | it is the text, the rest are commentaries.\nI don’t deny the splendour of the days of ‘Id, | but alas! only the takbirs of free men are acceptable to God.\nWhat can the sage know my songs’ secret? | the words of man of madness are beyond reason’s ken.", + "metadata": { + "poem_id": "004_034", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "How heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.\nI no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.\nNature—the great lawgiver—decrees: | the ways of falcon are forbidden in the religion of sparrows.\nThe same heavenly law‐giver decreed for the male falcon: | fly about the skies, don’t deal with the earth.\nI have not left speaking the naked truth, | though the people may speak ill of me before the kings.\nWe have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk.", + "metadata": { + "poem_id": "004_035", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.\nKhidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.\nThese people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint’s threshold stone.\nThis is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.\nI can’t see what it is: is it self‐deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.\nThe rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches.", + "metadata": { + "poem_id": "004_036", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "O land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief‐stricken and sad, best reflects our bloody heart.\nThe gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.\nIn the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.\nThe world shall never be loyal to thee: | it is and has been ever in flux.", + "metadata": { + "poem_id": "004_037", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Self‐awareness has made the mujahid forget his body, | to whom bearing of coat‐of‐mail is forbidden.", + "metadata": { + "poem_id": "004_038", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "Nourish that lofty will and burning heart, | get back your father’s arms if thou wish’st to have his sword.", + "metadata": { + "poem_id": "004_039", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "I am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!\nThe grief‐laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.\nI fear the world does not appreciate my labour, | it isn’t like Farhad’s:\nThe axe’s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart.", + "metadata": { + "poem_id": "004_040", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around 'On receiving a cheque of one thousand rupees as ‘entertainment’ from the privy purse of the Nizam, which is in the charge of the Chief Minister'", + "completion": "It was God’s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.\nI was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.\nI would have much honoured this trust— | All bitterness tastes sweet to the mouth of a dervish.\nHowever, the self‐respect of faqr could not accept it | When He said: this is the charity of my Godhead.", + "metadata": { + "poem_id": "004_041", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "The Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?\nA sermon‐song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!\nYour self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab’s idolatry!", + "metadata": { + "poem_id": "004_042", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' with the theme revolving around ''", + "completion": "To know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.\nThe Nature’s veil is translucent if one is willing to see: | Far too visible are the angel’s faint smiles.\nThis world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.\nIt is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.\nWhat would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!\nIf I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?", + "metadata": { + "poem_id": "004_043", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation 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"section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "THE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes� | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean", + "metadata": { + "poem_id": "005_002", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "LIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!", + "metadata": { + "poem_id": "005_003", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "THE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"", + "metadata": { + "poem_id": "005_004", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "O THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!", + "metadata": { + "poem_id": "005_005", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "WHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative", + "metadata": { + "poem_id": "005_006", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "HAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.", + "metadata": { + "poem_id": "005_007", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around 'The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.'", + "completion": "PLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.\nHis Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.\nHe was so fascinated by the invisible | That he made hand, eye, and ear of no account.\n\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"\nHe dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.\nHe is a sheep in man's clothing, | The soul of the Sufi bows to his authority.\nHe soared with his intellect to the highest heaven | And called the world of phenomena a myth.\n'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.\nThe thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.\nHe natures drowsed and created a dream | His mind's eye created a mirage.\nSince he was without any taste for action, | His soul was enraptured by the nonexistent.\nHe disbelieved in the material universe | And became the creator of invisible Ideas.\nSweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:\nIts gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.\nIts dewdrops are unable to quiver, | Its birds have no breath in their breasts,\nIts seed does not desire to grow, | Its moths do not know how to flutter.\nOur recluse had no remedy but flight: | He could not endure the noise of this world.\nHe set his heart on the glow of a quenched flame | And depicted a word steeped in opium.\nHe spread his wings towards the sky | And never came down to his nest again.\nHis fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.\nThe peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.", + "metadata": { + "poem_id": "005_008", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "# translation missing | # 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OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.", + "metadata": { + "poem_id": "005_010", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "ALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!", + "metadata": { + "poem_id": "005_011", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "THE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"", + "metadata": { + "poem_id": "005_012", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "A BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.\nHe saw a diamond in the garden: | Thirst created a vision of water.\nDeceived by the sun bright stone | The foolish bird fancied that it was water.\nHe got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.\n\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;\nBut lam not a dew drop, I give no drink, | I do not live for the sake of others.\nWouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.\nMY water will shiver the beaks of birds | And break the jewel of man's like.\"\nThe bird won not his heart's wish from the diamond | And turned away from the sparkling stone.\nDisappointment swelled in his breast, | The song in his throat became a wail.\nUpon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:\nAll its glitter was owing to the sun, | It was trembling in fear ' Of the sun\nA restless sky born star | That had stopped for a moment, from desire to be seen;\nOft deceived by bud and flower, | It had gained nothing from Life.\nThere it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.\nThe sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.\nO thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"\nWhen the bird melted in the fire of thirst, | It appropriated the life of another.\nThe drop was not solid and gem-like; | The diamond had a being, the drop had none.\nNever for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!\nBe massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!\nSave thyself by affirmation of Self, | Compress thy quick silver into silver ore!\nProduce a melody from the string of Self, | Make manifest the secrets of Self!", + "metadata": { + "poem_id": "005_013", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "NOW I will open one more gate of truth, | I will tell thee another tale.\nThe coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.\nWe are comrades, and our being is one; | The source of our existence is the same,\nYet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.\nMy stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,\nMy darkness illumines the chafing dish, | Then my substance is incinerated at last\nEvery one puts the sole of his foot on my head | And covers my stock of existence with ashes.\nMy fate must needs be deplored: | Dost thou know what is the gist of my being\nIt is a condensed wavelet of smoke, | Endowed with a single spark.\nBoth in, feature and nature thou art star-like, | Splendours rise from every side of thee.\nNow thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"\n\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.\nHaving been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.\n'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.\nBecause thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.\nBe void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!\nWhosoever strives hard and grips tight, | The two worlds are illumined by him.\nA little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:\nIts rank is higher than Sinai, | It is kissed by the swarthy and the fair.\nIn solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"", + "metadata": { + "poem_id": "005_014", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "AT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!", + "metadata": { + "poem_id": "005_015", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "IMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"", + "metadata": { + "poem_id": "005_016", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "O THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.", + "metadata": { + "poem_id": "005_017", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "005_018", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' with the theme revolving around ''", + "completion": "O THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.", + "metadata": { + "poem_id": "005_019", + "book_title": "Asrar-e-Khudi", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The world is under His proud power’s sway | Whom all things were created to obey.\nThe sun itself is nothing but a mark | Of long prostration on the brow of day .", + "metadata": { + "poem_id": "007_001", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.\nMay he stray farther from life’s mystery | Who thinks that madness is Love’s other name.", + "metadata": { + "poem_id": "007_002", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Love breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.\nIts sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers.", + "metadata": { + "poem_id": "007_003", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Love humbles falcons’ proud, predaceous might, | And it makes tiny quails put them to flight.\nHowever carefully we guard our hearts, | Love ambushes them in the quiet night.", + "metadata": { + "poem_id": "007_004", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Love paints the tulip’s leaves a vivid red, | And storms our hearts with its disastrous flood.\nSplit up your carnal frame and see how Love | Paves its way through your being’s core with blood.", + "metadata": { + "poem_id": "007_005", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "On very few men is Love’s wealth bestowed; | Not all men find it does their system good.\nThe tulip’s breast glows with a purple heart, | But cold and sparkless is the ruby’s red.", + "metadata": { + "poem_id": "007_006", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I roam this garden like its flowers’ scent, | Not knowing on what quest my heart is bent.\nWhatever be the fate of my desire, | Its fire in my breast never will be spent.", + "metadata": { + "poem_id": "007_007", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "This world is mere dust and the heart its fruit– | A drop of blood at all its troubles’ root!\nIf we had not a double vision, we | Would find our world within our heart’s retreat.", + "metadata": { + "poem_id": "007_008", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.\nThe rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"", + "metadata": { + "poem_id": "007_009", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "From nothing did this world originate. | Loss and gain are twin principles in it.\nDestroy the old: on its foundations build | Afresh. For Time’s sweet will we cannot wait.", + "metadata": { + "poem_id": "007_010", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Love’s music found its instrument in man. | He unveils mysteries, though himself one.\nGod made the world: man makes it beautiful. | Man is God’s colleague and companion.", + "metadata": { + "poem_id": "007_011", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The origin and end of this world–these | I do not seek; but I seek mysteries;\nFor I am myself one. Should the truth be | Unveiled, I would miss my uncertainties.", + "metadata": { + "poem_id": "007_012", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "How long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?\nBurn yourself at your own flame for a while | Why round an alien flame thus dance and dart?", + "metadata": { + "poem_id": "007_013", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Build yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;\nAnd like a river in the midst of hills | Let there reside in it a feeling heart.", + "metadata": { + "poem_id": "007_014", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "With water and with earth God, builder-wise, | Made a world fairer than His Paradise:\nBut from my body, with the fire he owns, | The Saqi has made a new world arise.", + "metadata": { + "poem_id": "007_015", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;\nBut, if You do not mind, I will say this: | The idol’s stay was longer than man’s stay.\"", + "metadata": { + "poem_id": "007_016", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.\nYou keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread.", + "metadata": { + "poem_id": "007_017", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Life’s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,\nAnd Love would have been but a dull affair, | If man’s heart like his reason had been stark.", + "metadata": { + "poem_id": "007_018", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O swift-winged bird, with your light weight, | You are the joy of flying incarnate.\nWe are held down to earth by worldly greed: | You fly because your happy wings vibrate.", + "metadata": { + "poem_id": "007_019", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "What joy it is, O God, to be, just be! | Each atom’s heart feels this joy gratefully.\nWhen a bud bursts forth from its mother-branch, | Its smile of happiness is good to see,", + "metadata": { + "poem_id": "007_020", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.\nAt daybreak cast away my ashes; but | For one night let my splendour be displayed.\"", + "metadata": { + "poem_id": "007_021", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O Muslims, I have something to unfold, | More luminous than Gabriel’s soul. I hold\nIt back from Azar-like2 men; for it is | One of the secrets Abraham was told.", + "metadata": { + "poem_id": "007_022", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You go so often to His street, O heart, | For Saqing me in my retreat, O heart.\nYou keep creating new desires for me: | Are you in doing so discreet, O heart?", + "metadata": { + "poem_id": "007_023", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A stranger to your own identity, | You seek new paths to the stars in the sky.\nOpen your eyes to yourself like a seed | So that you come out of the earth a tree.", + "metadata": { + "poem_id": "007_024", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "One morning in a garden, passing by, | I heard a bird perched on a high branch cry:\n\"Out with whatever you have inside you — | A song, a plaint, a dirge, a cry, a sigh.\"", + "metadata": { + "poem_id": "007_025", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "To make you understand life’s mystery, | I tell you one thing in all secrecy:\nYou die if you do not possess a soul; | But if you do, you live eternally.", + "metadata": { + "poem_id": "007_026", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not tell me about that silly moth | Who met an easy, suicidal death.\nIt is the hardy moth that I admire, | The one who bravely fights with his last breath.", + "metadata": { + "poem_id": "007_027", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I do not sell the stuff that generates | Forgetfulness and that inebriates.\nA rent breast like a flower’s is all I have | To offer, nothing that exhilarates.", + "metadata": { + "poem_id": "007_028", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not come to my garden if you have | An uninquiring mind, which does not crave\nTo know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave.", + "metadata": { + "poem_id": "007_029", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "From being and non-being’s whirlpool free | Yourself; in this world of contingency\nBuild in yourself a Kaaba sacrosanct | Like Abraham’s home of eternity.", + "metadata": { + "poem_id": "007_030", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The garden songsters’ chorus I, for one, | Do not join. but sing on my branch alone.\nIf you are weak, do not come near me; for | In my song you will see my heart’s blood drawn.", + "metadata": { + "poem_id": "007_031", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.\nEye intimate with eye; but heart from heart | And soul from soul divided by a wall.", + "metadata": { + "poem_id": "007_032", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Sikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"", + "metadata": { + "poem_id": "007_033", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The throne of Kaikobad and Jamshid’s crown, | Church, temple, Kaaba—all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.", + "metadata": { + "poem_id": "007_034", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "If in the handful of dust that is you | There is a bleeding heart that cannot view\nThe world without tears, learn from the spring cloud | To shed tears so that you make tulips grow.", + "metadata": { + "poem_id": "007_035", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Life keeps expressing itself in new ways: | Content with one fixed form it never stays.\nYou have no spark in you if your today | Is just a copy of your yesterdays.", + "metadata": { + "poem_id": "007_036", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "When the desire to sing aloud grips me, | I storm the world with bursts of poesy.\nWhen I seek solitude, I let the world | Get lost in the waste of my privacy.", + "metadata": { + "poem_id": "007_037", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You ask me what is this heart in your breast. | It is your intellect that has been blest\nWith feeling: while it feels, it is alive: | But when it ceases to feel, it is dust.", + "metadata": { + "poem_id": "007_038", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The intellect says He cannot be seen. | But still the eager eye stays caught between\nHope and fear; Mount Sinai is still there, and | In man a Moses there has always been.", + "metadata": { + "poem_id": "007_039", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You only built church, temple, idol-house | And mosque – all symbols of your slavery.\nYou never built yourself a heart, without | Which a free agent you can never be.", + "metadata": { + "poem_id": "007_040", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I never got attached to this world, this | Fair-seeming garden, and its vanities;\nBut rather, lending colour to its flowers, | I wandered round it like the morning breeze.", + "metadata": { + "poem_id": "007_041", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;\nAnd like the mystical Magi of old | I borrowed it from the Cupbearer’s eyes.", + "metadata": { + "poem_id": "007_042", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "His wine turned my cup into Jamshid’s cup : | A sea poured into me, a tiny drop.\nIn my head reason built an idol-house: | Love’s Abram to a Kaaba raised it up.", + "metadata": { + "poem_id": "007_043", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "To past and present reason is a slave; | It worships images of eye and ear;\nIt always has an idol up its sleeve; | It is a Brahmin bred and born, beware!", + "metadata": { + "poem_id": "007_044", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "There is an intellect in every man. | My body is, like others’, clay and blood,\nJust mud. But no one knows this secret but | Myself: a subtle soul informs my mud.", + "metadata": { + "poem_id": "007_045", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You went to Mount Sinai, soliciting | A sight of God, being a stranger to\nYourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you.", + "metadata": { + "poem_id": "007_046", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Go and tell this to Gabriel from me: | Though not all light like him, I yet aspire\nTo God. This keeps my dust alight; but it | Does not keep cold creatures of light afire.", + "metadata": { + "poem_id": "007_047", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "If you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.\nIf you seek action, doubt less, be more sure, | Be of one mind, one personality.", + "metadata": { + "poem_id": "007_048", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.\nMy eagerness is mixed with fear. O how. | You like to fill my soul with agony!", + "metadata": { + "poem_id": "007_049", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Your heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire\nA selfhood and hold fast to it, If you | Do this, you will not die when you expire.", + "metadata": { + "poem_id": "007_050", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You ask how close the link between my soul | And body: that link is beyond compute.\nMere swirling, choked-up breath while in it, I | Am music when I issue from the flute.", + "metadata": { + "poem_id": "007_051", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so\nProtect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"", + "metadata": { + "poem_id": "007_052", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Why ask of Razi what the Quran means? | By each man’s own heart is it best construed.\nMind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.", + "metadata": { + "poem_id": "007_053", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I do not say if I exist or not. | To say I do were self-idolatry.\nBut what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?", + "metadata": { + "poem_id": "007_054", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Tell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?\nIt neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"", + "metadata": { + "poem_id": "007_055", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I do not know what you regard as fair | Or ugly; profit is what you judge by.\nI feel so lonely in this company, | For I view this world with another eye.", + "metadata": { + "poem_id": "007_056", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Perhaps, O holy one, you do not know | The world of Love too has its Judgement Day;\nBut there will be no balance, book or sin, | No Muslim and no infidel, they say.", + "metadata": { + "poem_id": "007_057", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A water-drop, with native lustre, can | Outshine a hundred pearls. In company\nBe like the bird who proudly sings apart, | Choosing the garden for its privacy.", + "metadata": { + "poem_id": "007_058", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "This riddle is beyond me–reason is | Unable to resolve it, O wise men –\nHow in a pinch of dust the mind appears, | That field for thought’s gazelles to wander in.", + "metadata": { + "poem_id": "007_059", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not content yourself with resting on | The shore: the rhythm of life there is slow.\nPlunge in the sea and grapple with the waves: | Eternal life consists in struggling so.", + "metadata": { + "poem_id": "007_060", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I am a hidden meaning which defies | The glance of spinners of mere words. Away\nWith free will and with destiny; for I | Am living, revolutionary clay.", + "metadata": { + "poem_id": "007_061", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not speak of thc purpose of this life: | Enjoy its interesting spectacle.\nI love wayfaring so much that to me | A destination seems an obstacle.", + "metadata": { + "poem_id": "007_062", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Because you cast a wistful eye on it, | A piece of stone became a jewel. Why,\nO slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye.", + "metadata": { + "poem_id": "007_063", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Perfidious, cold, aloof, and all the time | In search of someone, with a restless eye,\nIt flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by.", + "metadata": { + "poem_id": "007_064", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Love’s wizardry is great: it can take on | A hundred shapes. In the heart’s privacy\nIt is a little secret; on the tongue | A tale that goes on till eternity.", + "metadata": { + "poem_id": "007_065", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not be broken-hearted, new-born bud. | In this fair garden what more can you want\nThan a stream’s brink, flowers’ company, birds, dew, | Cool breezes, morning songsters’ chant?", + "metadata": { + "poem_id": "007_066", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "One day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.\nMy heart grieves at the Artist’s wasted pains. | How soon each of His fair creations dies\"!", + "metadata": { + "poem_id": "007_067", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "This world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.\nBut look into your mind, and you will see | The sea of Time contained in a small cup.", + "metadata": { + "poem_id": "007_068", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I join the garden’s songsters, and I am | The voice of tongueless buds; cast my dust to\nThe breezes when I die so that I may, | Through it, still play with roses–my sole joy.", + "metadata": { + "poem_id": "007_069", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do we behold for what it is this vale | Of roses? What is in the tulip’s heart\nOf fire? For us this garden is a wave | Of hues. What is it for the nightingale?", + "metadata": { + "poem_id": "007_070", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You are the sun; I am a planet that | Revolves round You. illumined by Your sight,\nApart from You in an imperfect state. | You are the Book, I but a part of it.", + "metadata": { + "poem_id": "007_071", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Dearer His image in the inner eye; | Sweeter the yearning for a sight of Him.\nPine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey’s end.\"", + "metadata": { + "poem_id": "007_072", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.\nBut see how my heart weeps for love of God, | And do not be concerned about my creed.", + "metadata": { + "poem_id": "007_073", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "His freed slave is the proud, upstanding fir; | The rose’s cheeks are flushed with His strong wine;\nHis sanctuaries are stars, sun and moon, | And man’s heart is His still unopened door.", + "metadata": { + "poem_id": "007_074", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "There are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.\nBut when I look into my self, I see | In it horizons of infinity.", + "metadata": { + "poem_id": "007_075", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not put chains of fate upon your feet. | There is a way under this rolling dome.\nIf you doubt this, rise and shake off your chains: | Your feet will find an open field to roam.", + "metadata": { + "poem_id": "007_076", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My mind is dazzled by its own strong light, | Though it lights up the entire universe for me.\nO do not ask about my day and night | A sun gone senile long before my day.", + "metadata": { + "poem_id": "007_077", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A lute, played by You, I make melody. | You are my soul and yet outside my soul.\nA lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?", + "metadata": { + "poem_id": "007_078", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Our breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.\nGrown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots.", + "metadata": { + "poem_id": "007_079", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Unable to bear Your stark loneliness, | You made this world of colours and of scents.\nHaving taught it, why spurn as an excess | Our passionate search for Your lineaments?", + "metadata": { + "poem_id": "007_080", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Whom do you seek? Why are you so perturbed? | For He is manifest and you concealed.\nSeek Him and you will only see your Self. | Seek your Self; You will find but Him revealed.", + "metadata": { + "poem_id": "007_081", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Learn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride\nOf birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then.", + "metadata": { + "poem_id": "007_082", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Called whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,\nBorn of a springtide that was glorious. | Distinction of colour is a sin for us.", + "metadata": { + "poem_id": "007_083", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "There is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.\nOf that strong wine which once lit up our souls | There are a few drops still left in our bowls.", + "metadata": { + "poem_id": "007_084", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.\nDid you drop on my dust like dew at night, | Or did you grow like a rose from my dust?", + "metadata": { + "poem_id": "007_085", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I cannot say what is foul and what fair: | The riddle is too hard for me to dare.\nOutside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there.", + "metadata": { + "poem_id": "007_086", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "One who has been blessed with no secret grief | May have a body, but has not a soul.\nIf you desire to have a soul, then seek | A fever of the heart that will not cool.", + "metadata": { + "poem_id": "007_087", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Why ask what I am and where I came from? | In this sea I am like a restless wave.\nSelf-agitated and therefore alive. | Were I to rest, I would just cease to be.", + "metadata": { + "poem_id": "007_088", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "With all Your glory, You keep Yourself veiled; | You cannot bear our Passion’s eager gaze.\nYou course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!", + "metadata": { + "poem_id": "007_089", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Forget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.\nGive others all your wealth of Mind and Faith; | And keep divine Love’s sorrow for your own.", + "metadata": { + "poem_id": "007_090", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Come, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.\nThese men, clay idols, have grown far too old. | Another Adam now needs fashioning.", + "metadata": { + "poem_id": "007_091", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "If poetry is sad, so let it be. | Dear to my heart is sorrow’s minstrelsy.\nSikandar did not know this luxury: | I would give Jamshid’s kingdom for a song.", + "metadata": { + "poem_id": "007_092", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I have no steed to ride upon, nor am | Some great king’s courtier. Enough for me,\nO friend, is this wealth that, whenever I | Dig into myself, I bring up a gem.", + "metadata": { + "poem_id": "007_093", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,\nTo swallow the whole world in one big draught, | To break the circle of its earth and skies.", + "metadata": { + "poem_id": "007_094", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You say that man is made of humble clay, | Bound to this world of being and decay.\nBut Nature in her universal scheme | Has laid her sea’s foundation on his stream.", + "metadata": { + "poem_id": "007_095", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Lions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.\nThe sea is a plain, if you do not fear. | But if you fear, each wave contains a shark.", + "metadata": { + "poem_id": "007_096", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I do not know if I am wine or bowl, | A pearl or the possessor of a pearl.\nWhen I fix my eyes on my mind, I find | My soul and I are not identical.", + "metadata": { + "poem_id": "007_097", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.\nIn fact, the body prods the soul: it is | The scabbard that the sword is whetted by.", + "metadata": { + "poem_id": "007_098", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "How is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees\nWith our eyes and what does he see? How is | The heart accommodated in our mire?", + "metadata": { + "poem_id": "007_099", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "When after death I walked in Paradise | And found before my eyes this earth, these skies,\nA doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?", + "metadata": { + "poem_id": "007_100", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "This world of our, a sculptors study still, | Is undergoing changes night and day.\nThe chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn.", + "metadata": { + "poem_id": "007_101", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O sun, O restless roamer of the skies, | How are you from so far seen by our eyes?\nClose to us of the earth for all your height. | Where are you after all. O dazzler of our sight?", + "metadata": { + "poem_id": "007_102", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Dig your path with your own pickaxe. It is | A shame to tread somebody else’s path\nIf you do aomething new, be it a sin, | I tell you it will not incur God’s wrath.", + "metadata": { + "poem_id": "007_103", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The mind, great rover, has no journey’s end | Within this little world of elements.\nNor does It In the body rest ashore, | This bouadless sea that knows no continents.", + "metadata": { + "poem_id": "007_104", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Come drink in Nature’s beauty with your eyes. | Why muse like a recluse? O exercise\nThe gift that God his given you of eight. | O look, the world is beautiful and bright.", + "metadata": { + "poem_id": "007_105", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Eschewing Plato and Farabi ! | Observed the world of sense with my own eye.\nI never begged or borrowed other. sight, | But always used my own sight, come what might.", + "metadata": { + "poem_id": "007_106", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Nobody knows how Selfhood came to be. | It is not of this world of Time and Space.\nI heard this wise from the Prophet of the Sea: | ‘The ocean is not older than its waves.\"", + "metadata": { + "poem_id": "007_107", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Learn from the rosebud how to live. O heart. | It is a symbol of life’s search for light.\nIt springs out of the darkness of the earth, | But has its eyes on the Sun’s rays from birth.", + "metadata": { + "poem_id": "007_108", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "His radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.\nHe has left unillumined no one’s night | In each heart does the light of His love shine.", + "metadata": { + "poem_id": "007_109", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "metadata": { + "poem_id": "007_110", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The World, which has no being of its own | Groped for a way to self-fulfilment, and,\nEscaping from non-being’s no-man’s land, | It found its being in the heart of man.", + "metadata": { + "poem_id": "007_111", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My heart knows soul and body’s mystery, | And so death is not frightening for me.\nWhat if one world will vanish from before | My eyes? My mind has many worlds in store.", + "metadata": { + "poem_id": "007_112", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My problem is the rose’s problem too | An audience irresponsive to our art.\nThe rose’s petal was not made a tongue, | But in its rent breast too there beats a heart.", + "metadata": { + "poem_id": "007_113", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I know the ways of the wild tulip well. | I can smell roses’ fragrance in the stem.\nThe garden songsters take me for a friend | Because I sing in harmony with them.", + "metadata": { + "poem_id": "007_114", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The world is filled with one song of desire. | Desire’s strings make the cosmic harmony.\nIn my eyes what is, has been or may be | Is but one moment of that symphony,", + "metadata": { + "poem_id": "007_115", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My heart is all afire with one desire. | There is a tumult raging in my breast.\nWhat discourse, my friend, do you ask of me? | My only discourse is soliloquy.", + "metadata": { + "poem_id": "007_116", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Unceasing restlessness is life for us. | Like a fish we must always remain mobile\nAnd shun the shore; for it is dangerous | One vibrant moment. and then quietus.", + "metadata": { + "poem_id": "007_117", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "O preacher if the Brahmin asks that we | Bow down to idols, then why Should you be\nDispleased? The greatest idol-maker, God. | Bade angels how down to His idol, man.", + "metadata": { + "poem_id": "007_118", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Philosophers break idols in their wrath, | But still are prisoners of Being’s Somnath.\nThey chase God and His angels. But how can | They capture them? Have they yet captured man?", + "metadata": { + "poem_id": "007_119", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Worlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray\nFrom the highway that leads to God, yet come; | You may find Him in my heart’s wilderness.", + "metadata": { + "poem_id": "007_120", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "With Nature my relations are age-old. | I gave myself up to it heart and soul.\nBut my age-long romance with it is told | In these few words: I carved, adored and broke.", + "metadata": { + "poem_id": "007_121", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Winging Eternity’s uncharted space, | Still an unbodied spirit, I was caught\nAnd, as You thought me valuable, was brought | To this, your ever-busy market-place.", + "metadata": { + "poem_id": "007_122", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "What is this tumult of thought inside me? | Why am I outwardly a mystery?\nExplain to me this, wise philosopher: | The body rests, the mind roams. How and why?", + "metadata": { + "poem_id": "007_123", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.\nI melt you in my furnace into glass | And make of your minds mirrors for truth’s face.", + "metadata": { + "poem_id": "007_124", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "If you know your potentialities, | Then with the dew you are create vast seas.\nO heart, why beg the moon for alms of light? | Let your own flaming breath light up your night.", + "metadata": { + "poem_id": "007_125", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Why sorrow? The heart does not live by breath | And is not chained to being and to death.\nDeath, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there.", + "metadata": { + "poem_id": "007_126", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "So long as you are in my breast, O heart, | My mat is better than a monarch’s throne.\nWill you be still in my breast after death? | My hopes and fears are fixed on you alone.", + "metadata": { + "poem_id": "007_127", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Convey this to those seekers after God, | The Sufis, who know all things recondite,\nThat I admire the courage of the man | Who sees God only in his Selfhood’s light.", + "metadata": { + "poem_id": "007_128", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep\nYourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep.", + "metadata": { + "poem_id": "007_129", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "All idols that I make resemble me. | God is after my likeness, even He.\nUnable to go out of my Self, I | Adore myself, no matter in what guise.", + "metadata": { + "poem_id": "007_130", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;\nBut in that upper space with countless suns | Do they distinguish between high and low?\"", + "metadata": { + "poem_id": "007_131", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Take earth to be the confidante of Heaven | And space a gloss upon infinity.\nMake shifting sands your signpost of the road, | As each sandgrain flies to the Friend’s abode.", + "metadata": { + "poem_id": "007_132", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You are the meaning of God’s fait, \"Be\", | The only clue to Being’s mystery.\nTread life’s path more intrepidly; advance: | There is no one but you in this expanse.", + "metadata": { + "poem_id": "007_133", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The earth is mere dust at our tavern’s door, | The sky our wine-cup going round, no more.\nThe story of our heart is long, so long | The world seems to be but its opening song.", + "metadata": { + "poem_id": "007_134", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Iskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.\nLonger than kings’ are peoples’ histories: | Jamshid is gone, but Persia still lives on.", + "metadata": { + "poem_id": "007_135", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You stole away my heart through my breast’s rent: | You robbed me of all I possessed in brief.\nWhom did you give my yearning’s precious goods? | What did you do with my long-cherished grief?", + "metadata": { + "poem_id": "007_136", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The world of smell and colour, earth and sky, | This lovely, lively world abandoned me.\nDid you flee from His stormy presence, heart? | Or did He leave your doleful company?", + "metadata": { + "poem_id": "007_137", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Although I have no knowledge of the keys, | Yet I know very well life’s melody.\nSo nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"", + "metadata": { + "poem_id": "007_138", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I sang with such fine rapture to the crowd | That I struck life’s spark out of stolid clay.\nI lit the heart with wisdom’s radiance, | But I put wisdom to the heart’s assay.", + "metadata": { + "poem_id": "007_139", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Iran is young again thanks to my song, | Which has enhanced the lustre of her fame.\nA crowd lost in the wilderness became | A caravan at the sound of my gong.", + "metadata": { + "poem_id": "007_140", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Iran’s soul has been kindled by my song– | The resting caravan’s departing gong.\nI sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road.", + "metadata": { + "poem_id": "007_141", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Emitting from my fervent soul a flame, | I put a living heart in the East’s flame.\nIts clay has been ignited by my song. | Like lightning I have darted to its core.", + "metadata": { + "poem_id": "007_142", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Mine is to wander like the breeze of morn | With a heart like a full-blown rose’s rent\nAnd eyes, blind even to the evident, | Yet given to the joy of looking on.", + "metadata": { + "poem_id": "007_143", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The mind turns cotton into cloth of gold | And turns mere stone into a looking glass.\nBut poets, with the magic songs they sing, | Extract a honeyed potion from life’s sting.", + "metadata": { + "poem_id": "007_144", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I have partaken of the fruit I sought | And bad life’s mystery revealed to me.\nBeware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought.", + "metadata": { + "poem_id": "007_145", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "When my imagination, which culls flowers | From Eden’s garden, shapes a rare, new thought,\nMy heart is all a quiver with delight | Like petals trembling under dewdrops’ weight.", + "metadata": { + "poem_id": "007_146", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Iran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.\nYet on that sea I will not sail my barque | Whose waters do not have a single shark.", + "metadata": { + "poem_id": "007_147", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not say life is merely transitory: | Each moment of ours veils Eternity.\nHold firmly to today: tomorrow is | Still an idea in the mind of Time.", + "metadata": { + "poem_id": "007_148", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Though you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.\nSo used have you become to servitude | That you carve idols from stones on the road.", + "metadata": { + "poem_id": "007_149", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "How long will you remain depressed like this? | How long have, your nest in the dust like ants?\nLearn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky.", + "metadata": { + "poem_id": "007_150", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "metadata": { + "poem_id": "007_151", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The soul designed the body, love of self-display | Thus fashioning a double-tinted rose.\nThe soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh.", + "metadata": { + "poem_id": "007_152", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I heard a voice from inside a grave say: | \"You can commence a new life in the grave.\nThe man who lives by others’ wishes may | Have breath in him, but has no soul to save.\"", + "metadata": { + "poem_id": "007_153", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Do not despair of your handful of dust, | This mutable stuff, quickly blown away.\nWhen Nature fashions some new form, it must | Have time–millenia–to round it off.", + "metadata": { + "poem_id": "007_154", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "Worth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,\nBut do not close your eyes upon your Self; | For it has something worth observing well.", + "metadata": { + "poem_id": "007_155", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You say that you exist but God does not | And that the universe is infinite.\nBut I still do not know if what I see | Is all illusion or reality.", + "metadata": { + "poem_id": "007_156", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "I have no roasted fowl on which to dine | And in my cup there is no sparkling wine.\nMy mind’s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk.", + "metadata": { + "poem_id": "007_157", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "My fervour has warmed up the Muslim’s blood. | His eyes have shed my tears by empathy.\nBut my soul’s tumult he still does not know: | He does not see the world yet with my eye.", + "metadata": { + "poem_id": "007_158", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "What is abodeless cannot be encaged | In words. You can observe this in yourself;\nFor in the body the soul is so lodged | You cannot say it is here, and not there.", + "metadata": { + "poem_id": "007_159", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "With every heart Love plays a different part– | Now as a stone, now as a crystal bowl.\nIt robbed you of your self and gave you tears | Instead: it brought me closer to my soul.", + "metadata": { + "poem_id": "007_160", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "You are still tied to colour and to race, | So you call me Afghan or Turkoman.\nBut I am first of all a man, plain man, | And then an Indian or Turanian.", + "metadata": { + "poem_id": "007_161", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "The love of self-expression seized my heart | And charged it with a vital energy.\nTo speak of Love I opened my lips, but | Speech thickened the veil of its mystery.", + "metadata": { + "poem_id": "007_162", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' with the theme revolving around ''", + "completion": "At last from artful reason he has freed | Himself and taught his selfish heart to bleed\nFor Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise.", + "metadata": { + "poem_id": "007_163", + "book_title": "Payam-e-Mashriq", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Naught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.\nFar though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.\nLabour then in the Quest, nor yield Hope’s grip from thy hand: | A fortune at times to win by the side of the road doth he!", + "metadata": { + "poem_id": "008_001", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are.", + "metadata": { + "poem_id": "008_002", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,\nIt never pleased me, to receive. Another’s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.\nI am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O’er valley broad and spreading hill.\nIs it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl’s repose to gain.\nThou had’st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.\nThe small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.\nIlluminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember’s wing.", + "metadata": { + "poem_id": "008_003", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Tumultuous Love where’er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?", + "metadata": { + "poem_id": "008_004", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Whence sprang the flaming fire. That is my soul’s desire? | The cup indeed is mine— How came therein the wine?\nThis world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?\nThe Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?", + "metadata": { + "poem_id": "008_005", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "O bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.\nToo hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.\nFill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.\nThe pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed—\nSoft amid Persia’s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings.", + "metadata": { + "poem_id": "008_006", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.\nWhat wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?\nAnd when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.\nMy fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting’s to be done?\nO Master, guard the honour. Of him who begs of thee; | He’ll let no wine of others. Within his goblet be.", + "metadata": { + "poem_id": "008_007", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Out of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.\nUpon the dawn’s wind billows. Secretly thou dost come | Amid the roses’ fragrance, And all the garden’s bloom.\nYet in the West none knows thee, The East all fable is: | ‘Tis time within this world, then, To grave new images!\nWho wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.\nI am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.\nI know naught else but weeping. Men call the poet’s art, | And what is this thou sprinklest. Like dew upon my heart?", + "metadata": { + "poem_id": "008_008", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Though dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.\nPraying thy fingers may caress, Unuttered is my heart’s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.\nDo thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.\nThe burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know’st not the anguish in me wrought,\nI never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made.", + "metadata": { + "poem_id": "008_009", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "With a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life’s flagon I have burst.\nIn the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.\n‘Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!\nWhat a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.\nNot so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess.", + "metadata": { + "poem_id": "008_010", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "On faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.\nPlay once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.\nWhy, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?\nExpectant waits the Iraqi sand, Altirst is Hejaz’ desert land; | To Syria and Kufa give. Husain’s spilled blood, that they may live.\nLove spurneth ,the attendant guide, Alone upon the way he’ll ride, | Nor yield to any man’s control. The reining of his stubborn soul.\nTo convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God’s sanctuary.\nBehold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!", + "metadata": { + "poem_id": "008_011", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.\nLove keeps no state, no manner grand. And yet an axe is in Love’s hand | Wherewith the mountain’s heart is hued. All innocent of Parviz’ blood.\nIt pricked my heart, this subtlety. An orator once told to me: | ‘The loved one’s glance hath more to teach. Than all the wizardry of speech.’\nCome to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.\nAwhile into the mead I came, Naked my anguished spirit’s flame; | The breeze of morning fiercer blew, My heart was sprinkled o’er with dew.\nThe secret sign will overset. The lover’s shrine entire; and yet | It is the fearless glance I need. That makes the lovers’ heart to bleed.\nWater’s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?\nBehold, and see! in India’s domain. Thou shalt not find the like again, | That, though a Brahman’s son I be, Tabriz and Rum stand wide to me.", + "metadata": { + "poem_id": "008_012", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "All the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?\nThou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?\nAh, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.\nOnce a lyric I designed. That a song might ease my mind; | Will it quench the torch’s glow. When the spark doth upward go?\nThis my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.\nThere was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love’s sweet agony.\nWhen the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.\nPast all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star.", + "metadata": { + "poem_id": "008_013", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Though the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!\nYet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.\nIf the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!\nThough a hundred varied ways. They should’burn and ravage me, | There is comfort in my blaze. And a glad felicity.\nDust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.\nIn my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.\nPlato’s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite.", + "metadata": { + "poem_id": "008_014", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "What is the world? The temple of my thought, | The seen projection of my wakeful eye;\nIts far horizons, instant to espy, | A circle by my spinning compass wrought.\nAs I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,\nMovement, repose, are my heart’s wizardry | Whereby are secrets known, and mysteries taught.\nThat other world, where reaped is all our sown, | Its light and fire are of my rosary made;\nI am fate’s instrument, whose antiphon | Responds to every string thought ever played,\nWhere is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone.", + "metadata": { + "poem_id": "008_015", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "It is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.\nBehold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.\nAnd bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.\nFlower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.\nOn my heart’s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.\nThou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!\nThe aged ringdovc in the glade. Hearkened to my lament, and said | ‘No songbird ever carolled here. So sweet an air of yesterday.’", + "metadata": { + "poem_id": "008_016", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "From life and being’s twisted skein. Let me be free; | In resignation is to gain. True liberty.\nLove quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.\nIndeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.\nWith stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.\nO take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost.", + "metadata": { + "poem_id": "008_017", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Rise! and upon the thirsty land. Sprinkle life’s wine with lavish hand; | Kindle anew the spirit’s fire, And bid the flame in us expire.\nThe tav’ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.\nReason’s a knot-resolving slave, Faith mid convention’s laid to grave, | For in the breast there beats a heart, The unseen target of love’s dart,\nBoth are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.\nLove to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven.", + "metadata": { + "poem_id": "008_018", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.\nO deny me not thy presence, For a wan, pale spark am I | That to win a moment’s lustre. In eternal fever lie.\nNever more will I look backward. On the road that I have traced; | ‘Tis to gain the far to-morrow. That, like Time, I forward haste.\nLo, love’s ocean is my vessel, And love’s ocean is my strand; | For no other ship I hanker, Nor desire another land.\nScatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.\nIn the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.\nAnd if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine.", + "metadata": { + "poem_id": "008_019", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "With a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul’s dismay. Sore distraught am I.\nWhat have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.\nTo the friend’s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.\nWhat cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.\nOur sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.\nWhen thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.\nHow should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart.", + "metadata": { + "poem_id": "008_020", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Better is the robbers’ train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato’s learned art.\nYesterday the Magian boy. Told me of love’s secret joy: | ‘Better that salt tear of thine. Than the sweet and ruby wine.’\nBetter poverty, that gains. Bloodlessly the heart’s domains, | Than the realm Darius won, Feridun’s dominion.\nIn the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.\nWith our river of heart’s blood. Need is none of Noah’s flood; | Better there one swelling wave. Than where Oxus’ waters lave.\nLo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert’s privacy.\nSinger Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!", + "metadata": { + "poem_id": "008_021", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Or no more command the Muslim, ‘In thy hand thy spirit hold’, | Or create a new-born spirit. In his body grown too old.\nTODO: Meaning?\nOr give charge unto the Brahman, ‘Carve another god for thee,’ | Or within his breast engirdled. Dwell thyself in secrecy.\nTODO: Meaning?\nOr create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit’s peace.\nTODO: Meaning?\nOr a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?\nTODO: Meaning?\nOr be poverty our portion, But with Khusrau’s majesty, | Or bestow on us a reason. Blest with Gabriel’s potency.\nTODO: Meaning?\nOr the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!\nTODO: Meaning?", + "metadata": { + "poem_id": "008_022", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Intellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.\nThough I know the fantasy. Of the stage was shaped by me, | Yet it were a coward’s way. On the journey to delay.\nEvery moment is my prayer. That I may yet further fare, | Till my folly’s governor. Says there is no desert more.\nIn such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!", + "metadata": { + "poem_id": "008_023", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "All that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder’s sting, Be not to thee my wayfaring.\nLo, Gabriel with naked heart. Out of love’s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.\nAnon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.\nWhether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight—all astray. Blindly the wander on thy way.\nI was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom’s heart will quicken, yet, No drop hall lack the rivulet.", + "metadata": { + "poem_id": "008_024", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I’ll pour thee the remaining wine.\nWhoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.\nLo, from my dust the sparks unspire: Whose spirit shall I set afire? | ‘Twas wrong, to kindle in my breast. This furnace of desire’s unrest!\nAlas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.\n‘AH! I am poisoned’—hark, the cry Of the world’s heart ascendeth high; | Reason replies lamentingly, ‘I know no charm, no remedy.’\nLet it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.\nThe money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them.", + "metadata": { + "poem_id": "008_025", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Saqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.\nHe, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.\nGive to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor’s sediments. In the beaker of the sense.\nWisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.\nIf hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.\nFear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!\nRoses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!", + "metadata": { + "poem_id": "008_026", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The juice that maketh tulips spring. Within the heart—a bumper bring, | Saqi! and let the April gust. Scatter at will my body’s dust.\nI drank the West’s -enamelled bowl, And darkness settled o’er my soul; | O give me sight to see the way. And where I went so sore astray.\nUpon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!\nMy spirit’s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart’s delight, A star to shine upon my night.\nThou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!", + "metadata": { + "poem_id": "008_027", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Of every image that the heart. Takes from the eye—I have no part; | Perception weigheth not with me, I beg for pure reality.\nAnon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom’s school.\nAnon I wrap me in the world, Anon about me ‘tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.\nNo Saqi’s glance enchants me here, Nor any talk of love sincere; | From Mullah’s board and Sufi’s feast. I nothing gain but care increased.\n‘Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king.", + "metadata": { + "poem_id": "008_028", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Against the light, an infidel, My heart, unfettered, doth rebel; | It bows before God’s sanctuary, And idols serves, indifferently.\nIt sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection’s mart.\nIt would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.\nAnon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth’s ally. And then it doth the truth deny.\nWhile in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!\nIts glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman’s swelling to reduce.\nWhen shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood’s shrine, in slothful pride?", + "metadata": { + "poem_id": "008_029", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Why in the concourse dost thou seek. The poet’s wild, ecstatic shriek, | Or lookest for another’s riot, Whose heart is troubled and unquiet?\nMy affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.\nExcept within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling— What else should unbeliever bring?", + "metadata": { + "poem_id": "008_030", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Faith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.\nCleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness.", + "metadata": { + "poem_id": "008_031", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.\nThou gayest me a heart awake. And, through the world my way to take, | A little dust—a moon forlorn. Upon a night-dark litter borne.\nMy every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, ‘tis of thee.\nI am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime’s scattered dew. Thou art their sole creator too.\nThou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.\nMuch sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery— All things alike are sprung of thee.", + "metadata": { + "poem_id": "008_032", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "One step on friendship’s road. Fairer I see | Than the moat pressing load. Of piety.\nTake for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.\nO come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.\nRecall those glances pure. Of love intense | How long must I endure. Indifference?\nLast night the burning moon. Did me address: | ‘Accept the anguish, son, Of unaccess.’\nFair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.\nBefore thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine.", + "metadata": { + "poem_id": "008_033", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In my heart’s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!\nNo heart is there, but bright. Gleameth in that moon’s light; | A thousand mirrors, see! Reflect his coquetry.\nTo each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.\nThe hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield.", + "metadata": { + "poem_id": "008_034", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Upon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.\nWhere is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.\nO let this layman’s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.\nAh, what adventure is to gain— To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.\nBut he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.\nA single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?\nIn the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried.", + "metadata": { + "poem_id": "008_035", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The days are ended. Of winter long; | The branches quiver. With living song.\nThe breeze in beauty. Arrays the rose | As from the river. It gently blows.\nThe tulip’s lantern. In desert bare | Is fanned to brightness, By the spring air.\nSad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;\nA little cases. With grief and pain | Or like a bill-stream. Laments again.\nLest my heart’s passion. May softer grow, | Not to the trusty. I’ll tell my woe.", + "metadata": { + "poem_id": "008_036", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "At home to loiter never did me please, | A rover I, stranger in every land.\nAt dawn, the ashes thus addressed the breeze: | ‘This desert’s air put out my flaming brand;\nPass gently; scatter me not with thy hand; | I yet recall the caravans s unease.’\nMy tears, like dew, trickled upon the sand, | I, too, being dust on the world’s passages.\nThen in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.\nThe past is all my fever and fire of yore, | The future all that I am yearning for:\nThink not upon thy dust, O think no more— | Lo, by the life, I know no perishing!", + "metadata": { + "poem_id": "008_037", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "By the Saqi’s eye. Heart-enflamed I lie; | Drunk without wine– O delight divine!\nAll unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul’s aglow.\nSee the rebec’s string. At my fingering | Like a candle’s wick. Flameth bright and quick.\nSave my heart can be. Lodging none for me, | Naught is me assigned, Ne‘er a way I find.\nTill the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride.", + "metadata": { + "poem_id": "008_038", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!\nCamest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.\nThou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!\nPassion’s sorrow, passion’s pleasure, Two fold is love’s influence: | Now an agony and burning, Now the drunkard’s turbulence.\nSpeak me then, for true thou knowest: Of my heart the history tell— | Where is now my heart in hiding? In my breast it doth not dwell.\nBy the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!", + "metadata": { + "poem_id": "008_039", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "None other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?\nAwhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently\nBring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast.", + "metadata": { + "poem_id": "008_040", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Tell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit’s smart? Hast thou an uncaseful heart?\nOf such bitter tears that well. From the eve, what canst thou tell? | See, thy rose’s petals hold. Dewy pearls of price untold\nOr the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time– Shall I speak thee in rhyme?", + "metadata": { + "poem_id": "008_041", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "If vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.\nNow speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.\nThe gaze was bold, it did not fail. To rend in twain high heaven’s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!\nSo high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.\nOne is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.\nI will convert this dross I hold. By passion’s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering", + "metadata": { + "poem_id": "008_042", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;\nThou seekest one familiar with the light, | My quest is he who cannot bear the sight.", + "metadata": { + "poem_id": "008_043", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Give me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.\nGive me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o’er. That is a slave to less and more.\nO draw me forth, thou huntsman bold, Out of fate’s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?\nThis life is ne’er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied— Into another world I ride.", + "metadata": { + "poem_id": "008_044", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven’s throne.\nWhat strategem have I, what art? For on the branch of wisdom’s tree | No thorn has ever sprung for me. That I might thrust into my heart.\nThe fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.\nLet it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.\nUpon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.\nIf in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, ‘Yes, I know him well’?", + "metadata": { + "poem_id": "008_045", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Let this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.\nLet the bitter potion poured. By the heavens in my gourd | On this toper’s tongue of mine. Taste as sweet as honeyed wine.", + "metadata": { + "poem_id": "008_046", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "To passion’s slaves let no man e’er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.\nI was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.\nDeep in my heart’s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.\n‘Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?", + "metadata": { + "poem_id": "008_047", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Ah, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold\nAn’ thou comest to my bosom, In my autumn spring shall glow; | An’ thou come not, May lies mourning. Colder than December’s snow.\nMute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.\nWell thou knowest what conveying. Unto passion’s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.\nNow renew love’s old dominion, That by virtue of its sway | Equal shall the vagrant’s mat be. To the royal throne of Kay.\nCry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam.", + "metadata": { + "poem_id": "008_048", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Stars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven’s height; Cast me the joy of sight;\nSoared, though in dust I lay, High o’er the starry way,— | Life of the ember’s glow. Likes me not, thou dost know.\nAll the world’s eve and morn. Are of my whirling born; | Thou know’st this’morn and eve. My soul can scarce receive.\nWine brimmed in heaven’s cup; I took and drank it up; | Saqi! not sparing be— Another bowl for me!\nNot both the worlds suffice. My folly’s avarice; | Earth is a passing day, Heaven a passage-way.", + "metadata": { + "poem_id": "008_049", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit’s bonds are all united, The flames’ of its desire have died.\nThe burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.\nFaint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.\nThe vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.\nSwifter it spins than heaven’s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.\nOf the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.\nThe East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o’er.\nBring me the wine of heart’s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love’s transport let me die.", + "metadata": { + "poem_id": "008_050", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Leave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.\nIn my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.\nHoly joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.\nCome the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.\nA high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.\nIf the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!", + "metadata": { + "poem_id": "008_051", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "My soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.\nOpen and secret. Fate is assailing, | To the unfailing. Fickle and faithless.\nMountain and desert, Ocean and prairie | Secret unwary. Unsympathising.\nStranger to passion, Stranger to yearning | Rivulet’s turning, Spray of the fountains.\nPale lamentation’s. Flameless outpouring | Nightingales soaring. Song in the thicket.\nBurns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.\nNo wine of Saqi, No spirits’ riot; | The soul unquiet. Bitterly suffers.", + "metadata": { + "poem_id": "008_052", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart\nHapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.\nIn thy thought as I was slumb’ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.\nLoud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.\nIn my breast his arrow pricking— There is glory, there is fame! | If I cast myself before him, He’d not seize me for his game.", + "metadata": { + "poem_id": "008_053", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.\nTake thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?\nTo sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.\nIf but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.\nGreat ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.\nInto my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes.", + "metadata": { + "poem_id": "008_054", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "How long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.\nO glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.\nI added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip’s thirsty mouth.\nMind searched the volume thro’ and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.\nWhere is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.\nIn riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need.", + "metadata": { + "poem_id": "008_055", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "One by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.\nThough the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.\nAsk them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.\nTribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.\nThere is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?\nDraw aside fate’s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await.", + "metadata": { + "poem_id": "008_056", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "No lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart’s sorrow; There be few to sympathize.\nIn the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.\nHere are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.\nComing by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.\nThey that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.\nLo, the goblet mind-illuming. That the West bath given me, | All the sun’s aglow within it; Of the dawn no sign I see.", + "metadata": { + "poem_id": "008_057", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Tremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.\nOf our heart’s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.\nUnveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.\nConfirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.\nWhat a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer.", + "metadata": { + "poem_id": "008_058", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Lord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.\nIn solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun’s effulgent ray.\nTumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.\nClothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life’s garment white again.\nMy dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!", + "metadata": { + "poem_id": "008_059", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Branch of the Sidra tree thou art; Be not the meadow’s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn.", + "metadata": { + "poem_id": "008_060", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In the flask that here I hold. Both the worlds one may behold; | Where’s the vision, to divine. The wide vista that is mine?\nMadman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.\nGrieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.\nTake me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare", + "metadata": { + "poem_id": "008_061", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Rise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.\nThe secret, that at rest. Was hid in Being’s breast, | By Clay and Water stirred. Is magically heard.", + "metadata": { + "poem_id": "008_062", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "On the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.\nSay, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes.", + "metadata": { + "poem_id": "008_063", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Thou canst pass, like morning’s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,\nWhat is Life? The world, and all, To make Spirit’s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?\n‘Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.\nTake thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.\nIqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?", + "metadata": { + "poem_id": "008_064", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "If it be thy will to gain. The safe shore of Passion’s main, | With a thousand brands of fire. One faint flame is thy desire.\nGod has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow’s nest.\nSeekest thou to win perchance. The Beloved’s secret glance? | First awhile be clutching then. So the skirts of conscient men.\nWith no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.\nPractice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love’s immortal minstrelsy.", + "metadata": { + "poem_id": "008_065", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Time is the winged messenger. Of the Heart’s Desire; | Wondrous herald! Tidings fair. Is his life entire.\nThink not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!\nWell I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.\nHow may Gabriel aspire. Where Man’s dust shall fly? | If his present fame is higher, ‘Tis his roof that’s high!\nAll thy life is breath to take, Knowing not, frail man, | That true living is to break. The days’ talisman.\nOf the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.\nO’er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time.", + "metadata": { + "poem_id": "008_066", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Of the Friend’s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!\nThough the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?\nHappy he, who dared to reach. Deep into Being’s brain | And drew forth like jewels speech, And fluent spoke again.\nDesolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"\nGrieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds’ lament reveals.\nPassion’s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.\nIf my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is.", + "metadata": { + "poem_id": "008_067", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Mind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.\nSeek thou pure revelation. Past sun and moon’s low station, | For all things here reported. By vision are distorted.", + "metadata": { + "poem_id": "008_068", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.\nWith such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.\nBeyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.\nWithin the multitude are they, Yet out of it withal; | In spirit’s solitude they stay, While dwelling amid all.\nRegard not meanly, nor despise. The truly loving man; | Though little worth, ‘tis merchandise. Fit for Life’s caravan.\nThe charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.\nTake thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, ‘tis told By speakers credible.", + "metadata": { + "poem_id": "008_069", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.\nA tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe’s cradle yet,\nO thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.\nNo part of wisdom ‘tis, I trow, The trusty axe to shun | Within the rock’s heart, even now, Are rubies to be won.\nAwait! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?\nWhen the world’s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"", + "metadata": { + "poem_id": "008_070", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Faith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.\nOft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion’s mood, With such armour are endued.\nWhen the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.\nStored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!\nWhat upon a blade of grass. Ether-borne they bring to pass, | ‘tis not strange that they can prove, Ponderous mountain chains to move.\nLove is as a merchandise; In Life’s marketplace it lies, | Now at little price is sold, And anon for mighty gold.\nI have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan.", + "metadata": { + "poem_id": "008_071", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Drunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?\nLet the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.\nCast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven’s sphere, Stitch it on thy sleeve to wear.\nSelfhood’s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within– Drain our desperate medicine", + "metadata": { + "poem_id": "008_072", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Out of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.\nLo, on the brow of the slaves I see. The Sultan’s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud’s torch alight.\nIn Kaaba and Temple long, long years. The deep lament arose, | Till from Love’s banquet now appears. One Man who the Secret knows.\nThe sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life’s mind everywhere.\nO take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour", + "metadata": { + "poem_id": "008_073", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Of the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.\nSee, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.\nWhat doth on the tulip fall. Out of the starry sky, | O’er the verdant herbage all. Now scatter I.\nRanging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.\nBut if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.\nWith the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.\nWell I know the wont and way. Of them that rule, aloof | Joseph’s in the well, and they. Asses. on roof!", + "metadata": { + "poem_id": "008_074", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Like the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid’s throne\n‘‘This our world’, they asked of me, \"Is’t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"\nIn the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!\nTulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam’s bosom, too.\nThou’rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world’s body, end to end.\nIs the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.\nAh, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring.", + "metadata": { + "poem_id": "008_075", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Greed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven’s veil doth wait?\nNow and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.\nThou’rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior’s will.\nThou hast closed thine eyes, and said, \"The world’s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.\nIn thy solitude, alone, Create a company; | Love, that’s made to know the. One, The Many loves to see.\nBut an instant quivered he. Ere to the saddle bound– | Fortunate gazelle, to he. So singled out to wound!\nIn the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear.", + "metadata": { + "poem_id": "008_076", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Although the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.\nThink not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.\nThe tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that’s free. Of all defiling breath.\nSo from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.\nUnveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.\nWho sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame.", + "metadata": { + "poem_id": "008_077", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Where is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute’s minstrelsy?\nUnder the Sufi elder’s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine’s to buy.\nEvery man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?\nA thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze–is there anyone?\nRise like a wave, and surging flow. In the ocean eternally? | Thou seek’st the shore, and dost not know. Where ever the shore may be.\nHither (for in thy tendril’s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.\nTwist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?", + "metadata": { + "poem_id": "008_078", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Rise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;\nDeep in the rosebud’s heart. Learn how to stab thy dart.\nThough ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;\nin the assembly learn. With love to shdke, and burn.\nFaithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;\nLearn with thy eyes to view, And how to close them, too.\nBreath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;\nLearn once again to see, And hearing get for thee!\nNo falcon’s heart of rage. We have, no eagle’s eye; | Like homebirds in a cage. We lack the joy to fly;\nHomebirds encaged! arise, And soar into the skies.\nDarius’ royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;\nLearn with thy own heart’s blood. To purchase thee this good.\nThou weep’st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;\nDespair not, but anew. Learn how to weep for rue.\nArt thou consumed? Take flame. Out of thy heart’s desire | And wrap thee in the same, And set the reeds afire;\nAlong the stubble learn. To run a torch, and burn!", + "metadata": { + "poem_id": "008_079", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Little flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!\nNow that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nNow the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.\nOver mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAll the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:\nYet each atom of this earth. Is a gaze of tortured birth. | Under Ind’s and Persia’s skies, Through Arabia’s plains, O rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nSee, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E’er disturbs thy ocean’s peace.\nNe’er thy ocean knoweth storm. Or Leviathan’s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nListen to this subtlety. That reveals all mystery: | Empire is the body’s dust; Spirit, true Religion’s trust;\nBody lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nThou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor’s might.\nShackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt’s prison rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAgainst Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!\nEurope’s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise", + "metadata": { + "poem_id": "008_080", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Our world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.\nThis night, whose only home. Is in the strangers’ tomb, | No moon, no stars here burn; To dawn how shall it turn?\nThe heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?\nHigh fancy, passion’s glance, And life’s exuberance, | Fear not, for these all three. Dust of the road shall be.\nSo live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below.", + "metadata": { + "poem_id": "008_081", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Sleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.\nLove bath laid his heavy load. On Time’s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.\nElder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.\n\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"\n\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"", + "metadata": { + "poem_id": "008_082", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "My mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars’ embrace.\nThink not we are enfurled. Within this globe of clay; | Each separate star’s world, Or was a world one day.\nThe lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.\nEarth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.\nThe panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart’s a brand aglow.", + "metadata": { + "poem_id": "008_083", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.\nLove in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.\nWeep no more, but with brave heart take. Disunion’s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.\nBe thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life’s sanctuary.\nA falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.\nThe poet’s a glow that giveth light. In life’s dark night; | A radiance shines in his wings anon, And sometimes none.\nIqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote.", + "metadata": { + "poem_id": "008_084", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "No Jamshid’s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.\nMan like a billow quivereth. In eager quest of Being’s breath, | While yet his arrow lies encased. About annihilation’s waist.\nCome, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.\nUntil thou deeply enterest. The very heart in Being’s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.\nTo wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.\nThe casual glance, that gave to me. The leave to wander, and to see, | ‘Twas better far, that casual glance, Than rapt attention to my chance.\nThough I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba’s heart.", + "metadata": { + "poem_id": "008_085", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air’s to breathe, and the vast to view.\nFar from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.\nOnce I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.\nI am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.\nIn this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.\nLo, to the slaves I have declareed. True kingship’s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!", + "metadata": { + "poem_id": "008_086", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.\nBe thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!\nBreak down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne’er \"Except\" attained.\nO happy rivulet, In selfhood passionate, | Who to earth’s heart dost flee, And flowest not so sea!\nTo Moses’ lesson list. For Europe’s scientist | Though ocean’s depth he measure, Could ne’er to Sinai come.\nLove’s self learnt quivering’s art. From this our trembling heart | Our spark it was that spired. Until the moth expired.", + "metadata": { + "poem_id": "008_087", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Never lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.\nLover true is passionate. Selfbood’s world to recreate, | Not content to be enfurled. By a bounded, finite world.\nWakeful heart was never given. Europe’s scientist.by heaven; | All that God has marked him by. Is the speculative eye.\nLove he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.\nTake the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour", + "metadata": { + "poem_id": "008_088", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In the heart of the birds, that range. This garden, is ever change; | ‘Tis one with the rose at breast, And other within the nest.\nLook thou to thyself intent; Of the world what cause to lament? | There’s a different world to see, Be there change of sight in thee.\nEach moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian’s wonted mode.\nThe caravan’s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, ‘Tis a different caravan!\"", + "metadata": { + "poem_id": "008_089", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "We are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.\nOn the tulip’s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.\nHe lay in the iris’ fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!\nParted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.\nGreat riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.\nHidden in every grain. Not yet is He known to man, | Though bright as the full moon’s grace. In cottage and street is His face.\nIn our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?", + "metadata": { + "poem_id": "008_090", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Of the hirelings’s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant’s tillth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nCity Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPrince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPreacher’s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nBrother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nSee bow Falsehood’s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nIn the Churches, Jesus Christ. On the Cross is sacrificed, | With God’s Book Muhammad too. From the Kaaba flees a new.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nI have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nYet the weak are given at length. Lion’s heart and tiger’s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.\nRevolt, I cry! | Revolt, defy! Revolt, or die!", + "metadata": { + "poem_id": "008_091", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Although the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.\nIt needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne’er. Bring melody to birth.\nThy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.\nSo faint a mote thou art, I fear thou’lt vanish quite; | Then fortify thy heart. To meet the morning light.\nTranscend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.\nIf in thy face they lock. The gate to selfhood’s shrine, | Strike head upon the rock. And see the ruby shine.", + "metadata": { + "poem_id": "008_092", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Whether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!\nThough stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.\nEach breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.\nIf Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do.", + "metadata": { + "poem_id": "008_093", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "What is this life? A pearl. In thy own shell to bear, | In the flame’s heart to hurl. Thyself, nor melt to air.\nLove is with speed to pass. Out of this shuttered sphere, | To cast the moon’s bright glass. High over heaven clear.\nPower is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.\nPhilosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.\nThe living spirit’s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme.", + "metadata": { + "poem_id": "008_094", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Beyond heaven’s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.\nFalcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion’s flight.\nArt thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.\nFrom the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.\nLet its breast no longer beam. With the rockless lightning’s gleam, | Less worth than a straw reckon I. The mountain of Sinai.\nHow men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.\nWhen I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"", + "metadata": { + "poem_id": "008_095", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.\nThe surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.\nFrom the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.\nA hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.\nBefore the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!\nAnon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.\nOf Supermen’s society. Naught gains the heart that’s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee.", + "metadata": { + "poem_id": "008_096", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.\nDark is the night, twists the road, All faithless the wayfarers; | And the caravan’s guide what load. Of problems oppressive bears!\nDrunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.\nIts faith of believer true, Its doubt of the infidel– | O Muslims, what shall I do. With the heart that in me doth dwell?\nSometimes the helmsman’s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.\nWho fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea’s heart lies, And the potsherd breaks on the coast?\nNo part of my soul’s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.\nIf a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death.", + "metadata": { + "poem_id": "008_097", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "No friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.\nI am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.\nNone but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid’s love augmented so. His poor slave’s anguish and ruth.\nLess than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.\nWhatever the price of these goods, ‘tis well And profit will yield, not harm, | Razi’s intelligence to sell. For the power of Haider’s arm.\nIf there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon’s ascending flight.\nIf fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!", + "metadata": { + "poem_id": "008_098", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The fine science thou dost learn. After vision does not yearn; | ‘Tis no wanderer far astray, But a straggler on the way.\nHe whose all-embracing brain. A new universe doth plan | Burneth still with passion’s fire, Never lacketh high desire.\nThough Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.\nSo His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.\nSee, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne’er depends on gown and hood.", + "metadata": { + "poem_id": "008_099", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Vision can be won. As of morning sun, | Making this dark clay. Radiant as day.\nLet thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro’ the heart o’ the glass.\nIn this garden, where. Hushed is warbler’s air, | As each bursting bud. Chant thy tragic mode.\nEarth hides not His grace, Heav’n veils not His face | Thou may’st view, for sure’, If thou canst endure.\nChildlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!", + "metadata": { + "poem_id": "008_100", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Too oft was thy light. With strangers to take wine, | To suffer others’ light. Within the bowl to shine.\nThe orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard’s air. From thy parched earth mount up!\nThe heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle’s fire.\nSprinkle thy morning tears. Upon life’s desert plain; | New harvest scarce appears. Except thou sow thy grain.\nPass wine! Speak not to me. Of Europe’s tumult vast; | Caravans countlessly. That desolation passed.", + "metadata": { + "poem_id": "008_101", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Love want searching thro’ the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.\nSun, and moon, and stars on high, These were little to set by | So to purchase in life’s mart. Adam’s dust, that owned a herat.", + "metadata": { + "poem_id": "008_102", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Come! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.\nWhat is this epiphany. That men’s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?\nTo attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?\nStrive thou, selfhood’s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.\nMen whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.\nI will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.\nAngels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!", + "metadata": { + "poem_id": "008_103", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne’er. The girdle of existence wear.\nIf Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.\nThe shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud’s immortal ire. To set the temple-house afire.\nIn Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.\nNever in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.\nWouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David’s psalm.\nSeek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit’s rue.", + "metadata": { + "poem_id": "008_104", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.\nI do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.\nNature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.\nGrieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.\nO thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering.", + "metadata": { + "poem_id": "008_105", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Brighter shall shine men’s clay. Than angels’ light, one day; | Earth through our Destiny. Turn to a starry sky.\nThe fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.\nWhy askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.\nCome fashioned forth, sublime. This common thought, in time, | And with its beauty’s rapture. Even God’s heart shall capture.", + "metadata": { + "poem_id": "008_106", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I have never discovered well. Law’s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.\nThe travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man’s rank, who of clay was made.\nI do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that’s best!’\nEurope’s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.\nBetter a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.\nThough intellect’s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.\nI have washed my heart’s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.\nFar from the threshold now. Of the Sultan’s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid.", + "metadata": { + "poem_id": "008_107", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Far, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.\nOne piercing glance can ne’er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.\nLove is at Being’s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!\nNaked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,\nOnly in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.\nLook onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.\nBut if Fate’s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took’st from me; Seek liniment to mend thy bone!", + "metadata": { + "poem_id": "008_108", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?\nWith thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.\nSet forth thy foot from the circling skies; | Greater and older than these thou art;\nFearest thou death in thy deathless heart? | Death’s but a prey that before thee lies.\nLife, once given thee, none can take; | ‘Tis for lake of faith men faint and die;\nLearn to be sculptor, even as I, | And haply anew thy selfhood make!", + "metadata": { + "poem_id": "008_109", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.\nOf its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.\nWhen the heart gives forth a sigh, ‘Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!\nNone remains in tavern now; Beg of Nature’s Saqi thou | The rich wine that cannot pass. In the drinkers’ narrow glass.\nNot with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart.", + "metadata": { + "poem_id": "008_110", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "What man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,\nWhy shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz– This breaks my heart!\nNo Milky Way thou mountest up At prayer to kneel; | The Sufi’s and the poet’s cup. Thy soul doth steal.\nThough Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.\nMuch of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!\nBlessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.\nNo more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!", + "metadata": { + "poem_id": "008_111", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.\nNo Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.\nLet madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!", + "metadata": { + "poem_id": "008_112", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.\nWhate’er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate’er assured doth seem, These pass, and are no more.\nThe learning of the Westerner, The East’s philosophy, | All is an idol-house of prayer– And idols nothing be!\nCross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!\nUpon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none.", + "metadata": { + "poem_id": "008_113", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Qalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar’s robe they wear.\nThey appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.\nWhen the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.\nA new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.\nTime hath from her face untied. Morrow’s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.\nHovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!", + "metadata": { + "poem_id": "008_114", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time’s face.\nI am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.\nThe youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.\nThe breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.\nWrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea.", + "metadata": { + "poem_id": "008_115", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Each atom’s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.\nList to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.\nFrom manifesting’s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.\nJoseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.\nDear love, that doth man’s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see", + "metadata": { + "poem_id": "008_116", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Ever to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.\nHow long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace\nThe warrior’s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty’s blandishments.\nI sang before the sanctuary. So sad a song of heart’s desire, | That each initiate learned from me. The joy of separation’s fire.\nUnseeing are the buyers’ eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.\nCome, let us on the tulip tread. And drink the wine–cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.\nGo forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make.", + "metadata": { + "poem_id": "008_117", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Like a tulip’s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!\nI have dived, and dived again. With my thoughts into life’s brain | Until I prevailed to find. Every secret of your mind.\nSun and moon–I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.\nI have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.\nMy thought’s images dispense. To the Orient’s indigence | The bright ruby that I gain. From your mines of Badakhshan.\nComes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.\nMake a ring about me now; In my breast a fire’s aglow | That your forebears lit one day, Things of water and of clay;", + "metadata": { + "poem_id": "008_118", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Soft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.\nDesert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.\nSoareth so my flight. O’er the highest sphere | That the souls of light. Seek to trap me there.\nLabours ever new. Make man’s dust to glow; | Moon and star still do. As long time ago.\nMy self’s lamp I lit, Now that Moses’ hand | Men have hidden it. ‘Neath the wristlet-band.\nCome, O come to prayer; Court no prince’s door: | So our fathers were. When the world was poor.", + "metadata": { + "poem_id": "008_119", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Leave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.\nTo bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.\nThe gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.\nI have a charge ‘gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.\nNeither in idol-house nor shrine. That Saqi I can find | To grant, no ember’s fitful shine, But splendour unconfined.", + "metadata": { + "poem_id": "008_120", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "It chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader’s carol, loud and clear.\n\"If from some Pharaoh’s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"", + "metadata": { + "poem_id": "008_121", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Fool! Is there then such hope in thee. Of winning Europe’s sympathy? | The falcon grieves not overmuch. About the bird that’s in his clutch.\nShame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone– To win thee rubies from the stone:\nSpeak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.\nTrembles each tavern-glass with fear. Because the officer is here, | Except one lover’s bowl doth make. The very stones with dread to shake.\nSayst thou that veiled the selfhood is? Say on; but let me tell thee this– | Tear not this veil into a shred; Narrow’s the vision in the head.\nThe ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?\nCall that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?", + "metadata": { + "poem_id": "008_122", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Eschew the West, and do not be. Bewitched by Europe’s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.\nMighty Darius, Iskandar, Khusrau and Kaikobad–all are | A blade of grass upon the way. Swept by a passing wind, to-day.\nLife is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art– Fare on with all, but go apart!\nRadiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.\nThou hast not spared thy precious ring. Idly to Ahriman to fling– | To pledge the which it were not well. Even to trusty Gabriel.\nThe tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine–and then be off with thee!", + "metadata": { + "poem_id": "008_123", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "A secret ‘tis, ‘tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire– Thou art the plectrum, it the lyre.\nThe gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!\nPull down the pole of the immense. That struts heaven’s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.\nHigh Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.\nI lose myself a little time, I lose awhile the great sublime, | The twain discovering presently– O miracle, O mystery!", + "metadata": { + "poem_id": "008_124", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "This brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!\nBest in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?", + "metadata": { + "poem_id": "008_125", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "When the tulip’s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.\nIn the highest and the least. Is life’s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.\nLife is not of us alone, Life is not for us to own; | Life is everywhere to see– Ah, and whence came life to be?", + "metadata": { + "poem_id": "008_126", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "This is a world, that like to it, | Each boundless is, and infinite,\nAn image each, a fantasy, | A smoke-wave from the torch in me.\nTwo moments this and that endure, | I only everlasting, sure;\nThat of but little worth, as this, | My self the sole true coin is.\nHere to abide, and there to dwell, | Both here and there a little spell;\nWhat is my labour, here and there? | The lamentation of despair!\nThis world and that my path waylay, | In this and that is loss my pay;\nEach my brief nest and dwelling-place– | Both let me kindle, and both raze!", + "metadata": { + "poem_id": "008_127", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Spring is come; bright glances dart. In the tulip’s bowl of fire; | Thousand thousand sighs upspire. From each several ember’s heart.\nPour a stcup of ruby glow. O’er the garden’s dusty bed; | Strange and shy, in autumn’s dread, Tulip and narcissus grow.\nHue-and-scent world fills thine eyes; What the heart is, knowest thou? | ‘Tis a moon, that round its brow. Casts a halo of the skies.", + "metadata": { + "poem_id": "008_128", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.\nSufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer–at what price!\nDown, and the stars and moon, Nightfall, the sun at noon– | All these unveiled the eye. For but one glance may buy!", + "metadata": { + "poem_id": "008_129", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "This ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.\nThe handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.\nOur aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.\nEach image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.\nGod said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"", + "metadata": { + "poem_id": "008_130", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.\nBillowing breath was in the clay, But no heart did it display; | Caravan upon the road– Such was life, yet where the load?\nTime itself was void and free. Of the topers’ song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.\nSinai’s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.\nLove upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters.", + "metadata": { + "poem_id": "008_131", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Whence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?\nIn the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.\nWhere is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.\nAdam’s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.\nOf life’s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.\nI have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.\nFar from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!", + "metadata": { + "poem_id": "008_132", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Tulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.\nWe are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.\nDrunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, ‘tis true.\nLet thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.\nWave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart’s fiery crucible!", + "metadata": { + "poem_id": "008_133", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.\nThe tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.\nThe spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.\nO world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love’s.\nThe One my thought reveals, The One my thought conceals; | Here is His dwelling-place– Behold my lofty grace!", + "metadata": { + "poem_id": "008_134", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Silent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.\nSo she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth", + "metadata": { + "poem_id": "008_135", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "To my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.\nIn the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.\nIn the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence’ brain.\nHeaven’s stars stand unpossessed. All of revolution’s zest | Night and day, as it may be, Have no more the power to flee.\nIn no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.\nEither in contingency. No fresh leaves unwritten be, | Or Fate’s pen hath not the might. Any more fresh fates to write.", + "metadata": { + "poem_id": "008_136", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "I HAVE imparted insight to the pupil of your eye, | And created a new world in your self;\nAll the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life.", + "metadata": { + "poem_id": "008_137", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 1\nFirst of all I am perplexed about my thought | What is that which is called \"thought\"?\nWhat sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?\nAnswer\nWhat a light there is within the heart of man! | A light that is manifest in spite of its invisibility.\nI saw it in the constancy of change, | I saw it both as light and fire.\nSometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,\nWhat a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.\nConjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.\nThe calculation of its time is not through breath, | There is none like it in seeking and discovering.\nSometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.\nIt is both the river and the staff of Moses, | On account of which the river is divided into two.\nIt is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.\nEarth and sky are its halting places, | It walks alone amid a caravan,\nSome of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.\nIt gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.\nEye is impatient at its sight, | Its charms even beguile God.\nWith one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.\nIf it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.\nOut of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.\nSoon it takes a different form; | Becomes a diver and catches itself again.\nIn it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.\nThere is a world hidden in its glass, | But it reveals itself to us piecemeal.\nLife makes it into a lasso and throws it, | To catch everything low and high.\nBy its means it ensnares itself, | And wrings also the neck of duality.\nOne day the two worlds fall a prey to it, | And are caught into its beautiful lasso.\nIf you conquer both these worlds, | You will become immortal even if everything else dies\nDo not set foot in the desert of search lazily; | First, take hold of that world which lies within you.\nIf you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.\nIf you become proficient in conquering Self, | Conquering the world will become easy for you.\nHappy is the day when you conquer this world, | And pierce the bosom of the skies.\nThe moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.\nYou will be free in this ancient world,, | Able to fashion the idols to your purpose\nTo hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;\nTo change its quantitative aspect, | To mould it according to your purpose;\nNot to be captivated by its sorrows and delights | To break the spell of its nine skies;\nTo go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;\nThis is indeed the-true kingly glory, | This is the State that is linked to religion.", + "metadata": { + "poem_id": "008_139", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 2\nWhat is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?\nAnswer\nEVER-MOVING Life is a flowing ocean, | Consciousness is its shore.\nWhat an ocean that is deep and surging | A thousand mountains and deserts are on its bank.\nDon't talk about its surging waves, | For each had overflowed its bank.\nIt left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.\nWhatever thing comes into its presence, | Gets illumined through the grace of its consciousness.\nIt is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.\nFirst it brightens it up, | Then it ensnares it in a mirror.\nIts consciousness makes it familiar with the world, | The world made it aware of its potentiality.\nIntellect removes veil from its face, | But speech reveals it much better.\nYet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.\nYou look upon the world as existing outside you: | These mountains and deserts, oceans and mines;\nThis world of colour and smell is our nosegay; | It is independent and yet intimately related to us.\nThe ego bound them all by its one glance: | The earth and the sky, the moon and the sun.\nOur heart has a secret gateway to it, | For every existent depends for its existence upon our perception.\nIf nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.\nThe world has significance through our seeing it - | Its tree grows by our growth.\nThe problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:\nO observer, make me your object, | Make me existent by the grace of your sight.\nThe perfection of the being of a thing lies in being present, | In becoming an object for an observer;\nIts defect, not to be before our eyes, | Not to be illumined by our awareness.\nThe world is nothing but our manifestation, | For without us there would be no world of light and sound,\nYou also should crave help by associating with it, | Discipline your eyes by its twists and turns.\nRest assured that master-huntsmen | Have sought help in this matter from insects.\nWith its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.\nOpen the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,\nTake your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.\nEgo is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.\nThrow yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike.", + "metadata": { + "poem_id": "008_140", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 3\nWhat is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?\nAnswer\nTHE world of how and why has three dimension | Intellect controls its quantitative aspect.\nThis is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.\nIts time and space are relative, | And so are its earth and sky.\nDraw your bow and find the target, | Learn from me the secret of ascension.\nDo not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.\nReality is beyond time and space, | Don't say any more that the universe is without a limit.\nIts limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.\nIts internal aspect is devoid of high and low, | But its external aspect is liable to extension,\nInfinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.\nAs it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.\nAs we divided Reality into several spheres, | We made a distinction of change and rest.\nIn non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.\nWe did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.\nYour months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"\nReach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.\nTo talk of body and soul as two separate entities is wrong; | To see them as two is sinful.\nThe whole secret of the universe lies in the soul, | Body is one- of its modes of expression.\nThe bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.\nReality weaves veils for its face, | For it finds delight in display.\nSince the West viewed body and soul as separate, | It also regarded State and Religion as two.\nThe churchman only tells his beads, | For he has no work of the State to perform.,\nSee deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.\nMake intellect a companion of your heart; | Behold, for instance, the Turkish nation.\nBy imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.\nWe looked at the One as compound of so many parts | That we created numerals to count it.\nDo you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.\nThe scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.\nI have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.\nI believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.\nPass beyond your numerals, | Look for a while within your self and leave.\nIn a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.\nFor a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.\nBut then you must pass beyond their stand, | Don't get lost in this stage, journey on.\nWith the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,\nMaster the world of how and why, | Catch the moon and pleiads from the sky.\nBut then learn wisdom of another sort, | Free yourself from the snare of night and day.\nYour real place is beyond this mundane world, | Aspire for a right that is without a left.", + "metadata": { + "poem_id": "008_141", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 4\nHow did the eternal and temporal separate, | That one became the world, and the other God?\nIf the knower and known are the One pure essence, | What are the aspirations of this handful of earth?\nAnswer\nThe life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.\nOur ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.\nWe constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"\nTo sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.\nNeither do we get worth in separation from Him, | Nor does He feel peace without union with us;\nNeither He without us, nor we without Him! How strange! | Our separation is separation-in-union.\nSeparation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.\nSeparation is a token of love; | It agrees with the nature of lovers.\nIf we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.\nWhat is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.\nThe light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.\nLove does not acquire insight without company, | And without company, it does not become self-conscious.\nIn our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.\nDoors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.\nSometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.\nSometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.\nSometimes we tear every veil of Nature, | And boldly see His beautiful face.\nWhat fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.\nWhat a nice fancy that he bewails in separation | And yet he grows and develops through it.\nThis separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.\nHe made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.\nHe got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.\nTo press the ego tightly to the bosom | Is to turn death into everlasting life.\nWhat is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.\nLove does not know of any termination, | Its dawn has no dusk.\nThere are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.\nThousands of worlds lie along our path, | How can our endeavours reach their finale?\nO traveller I live for ever and die for ever, | Take hold of the world that comes before you.\nIt is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).\nIt is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection.", + "metadata": { + "poem_id": "008_142", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 5\nWhat am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?\nAnswer\nEgo is the amulet for the protection of the universe. | The first ray of its essence is Life.\nLife awakens from its sweet dream, | Its inside, which is one, becomes many.\nNeither it develops without our expansion, | Nor do we expand without its development.\nIts inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.\nIt has no inclination to rest, | Its manifestation is nothing but individuals.\nLife is fire and egos are like its flames; | Like stars they are (both) stationary and moving.\nWithout going outside, it looks towards others; | Though in company, is yet in privacy.\nJust see its self- meditation, | It develops out of the trodden earth.\nHidden from the eyes, it is in tumult, | It is constantly in search of adornment.\nIt is in perpetual activity through its internal ardour, | As if it is at war with itself.\nThe world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.\nFrom its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.\nThe earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.\nIn the innermost heart of ours is its sun, | Our dust is illumined through. its potency.\nYou ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"\nI informed you about the relation of body and so | Travel into yourself and see what \"I\" is.\nTo travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;\nTo hold eternity with a single stroke of anguish, | To see without the rays of the sun;\nTo obliterate every sign of hope and fear, | To sunder the river like Moses,\nTo break this spell of sea and land, | To split the moon with a finger.\nSo to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.\nBut it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.\nWhat can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"\nThe heavens are in terror of its glory, | Time and space are in its grip.\nIt sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.\nIt is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.\nWhat kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.\nIt is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this\nThere is a lamp within your heart; | What is this light which is in your mirror?\nDon't be negligent, you are its trustee, | What folly that you do not look within your self!", + "metadata": { + "poem_id": "008_143", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 6\nWhat is that part which is greater than its whole? | What is the way to find that part?\nAnswer\nEgo is greater than what we imagine it to be; | Ego is greater than the whole which you see.\nIt falls from the heaven again and again to rise, | It falls into the sea of the world to rise.\nWho else in the world is self-conscious | Who else can fly without wings?\nIt lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!\nWith the charming wisdom that it possesses, | It brings out pearls from the depth of life.\nThe impulse of life is eternal, | But looked at from outside, it is bound by time.\nUpon its destiny depends the position of this universe, | Its manifestation and preservation of it.\nWhat do you ask about its nature? | Destiny is not something separate from its nature.\nWhat should I say about its character? | Outwardly it is determined, inwardly it is free.\nSuch is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.\nYou call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"\nBut the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.\nDeterminism with regard to it is out of question, | For soul without freedom is not a soul.\nIt lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.\nWhen it (ego) removes from itself the dust of determinism, | It drives its world like a camel.\nThe sky does not revolve without its permission, | Nor do stars shine without its grace.\nOne day it reveals its hidden nature, | And sees its essence with its own eyes.\nRows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.\nThe angel gets wine from its vine, | It gets significance from its earth.\nYou ask about the way of its seeking; | Come down to the state of lamentation.\nChange your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).\nIntellect has its source in senses, | Lamentation gets light from love.\nIntellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.\nIntellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.\nIt contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.\nThe lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.\nWhen the ego manifests its potentialities, | It removes its inner knots and veil.\nYou do not have that light by which it sees | You look upon it as momentary and mortal.\nWhy fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.\nThere is a more subtle inner death | Which makes me tremble!\nThis death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;\nCutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;\nThis death lies in ambush for thee! | Fear it, for that is really our death.\nIt digs your grave in your body, | Its Munkar and Nakir are with it.", + "metadata": { + "poem_id": "008_144", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 7\nOf what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?\nAnswer\nIf you direct your eyes towards your heart, | You will find your destination within your bosom.\nTo travel while at rest is: | To travel from one's self to one's self.\nNone knows here where we are, | That we look so insignificant in the eyes of moon and stars.\nDon't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.\nDo not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.\nNot to reach the end is life; | Immortal life for us lies in constant travelling.\nThe whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.\nOur selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.\nLie in constant ambush against the self, | Fly from doubt to faith and certainty.\nThe fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.\nThe perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.\nYou should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.\nBecome illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.\nIn His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.\nBestow that perturbation to the mote, | That it may shine in the vicinity of the sun.\nSo burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.\nHe who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.\nIf you do not find him, rise in search of him; | If you find him, attach yourself to him.\nDo not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.\nHe is a man of the path in matters of State and religion; | We are blind and he is a man of insight.\nLike the sun of the morning, | Wisdom shines from every root, of his hair.\nThe West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.\nIt does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.\nA desolate field is better than its garden, | A desert is better than its city.\nLike a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.\nIts soul became dormant, and its body awoke; | Art, science and religion all became contemptible.\nIntellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.\nA group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.\nConvey my message to the West | That the ideal of democracy is a sword out of its sheath:\nWhat a sword that it kills men | And does not make a distinction a between believer and an unbeliever!\nIf it does not remain in the sheath for a little more time, | It will kill itself as well as the world.", + "metadata": { + "poem_id": "008_145", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Question 9\nWho at last became familiar with the secret of unity | Who is the wise man that is a gnostic?\nAnswer\nThe world beneath the sky is a charming place, | But its sun and moon are prone to decay.\nThe corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.\nThe mountain flies like the moving sand, | The river changes in a moment.\nAutumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.\nThe tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.\nThe sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.\nDon't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.\nDeath is destined to be the wine of every cup, | How ruthlessly has it been made common!\nThe arena of sudden death | Has been called the world of moon and stars.\nIf any particle of it learnt to fly, | It was brought under control by the spell of sight.\nWhy do you seek rest for us? | We are Tied to the revolutions of the days.\nBe careful of the ego within your heart, | From this star, the night was illumined.\nThe world is absolutely a place of decay, | This is the gnosis in this strange land.\nOur heart is not seeking anything futile, | Our lot is not fruitless grief.\nDesire is looked after here, | And also the intoxication of the yearning of search.\nEgo can be made immortal; | Separation can be changed into union.\nA lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.\nThe Living God is not without a taste for beauty, | His manifestations are not without society.\nWho cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?\nWhose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?\nFrom whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?\nWhat a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.\nIt is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.\nMy heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society\nI saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"", + "metadata": { + "poem_id": "008_147", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "You are a sword, come out of your cover, | Come out of your sheath.\nRemove the veil from your potentialities, | Take hold of the moon, the sun and the stars.\nIllumine your night by-the light of faith, | Take your white hand out of the armpit.\nHe who has opened his eyes on the heart | Has sown a spark and reaped a fire.\nHave a spark from my innermost heart, | For my heart is as fiery as Rumi's.\nOtherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you.", + "metadata": { + "poem_id": "008_148", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "The world-illuminating moon said to God: | \"My light turns the night into day;\nI remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;\nThere was no star in my retinue | And my nature was unaware of revolution.\nNo vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.\nAlas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!\nI learnt from the sun the art of shining | And brightened. this dead earthly abode\nAn abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.\nIts Adam entrapped in the net like a fish, | He has killed God and worships man.\nEver since you bound me down to this earth | I have been ashamed of revolving round it.\nThis world is not aware of the light of the soul, | It is not worthy of the sun and the moon.\nCast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.\nEither relieve me of my service to him | Or create another Adam out of its soil.\nIt were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"\nServitude deadens one's heart, | It makes the soul a burden for the body.\nThrough servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;\nA society disintegrates | And its members fly at one another's throat.\nIf one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.\nEveryone-is fighting with the other | Each individual is seeking his own interests.\nThrough servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.\nHis branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.\nDevoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.\nHe has staked away the very honour of life, | And like asses is content with hay and barley.\nJust look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.\nHis days bewail of one another, | Their movement is slower than the sands of time.\nImagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.\nIts strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.\nThe fire permeates the air | Its flames intermingling and multiplying.\nA fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.\nOn its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.\nIts flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.\nTo live for millennia in such a dangerous desert | Is far better than a moment spent in servitude.", + "metadata": { + "poem_id": "008_149", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Arts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.\nIts songs are devoid of the fire of life | They storm the wall like a flood.\nThe countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.\nHis dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.\nHis lute betrays his secret, | His instruments embody the death of multitudes.\nIt makes you weak and ill | And estranges you from the world.\nHis eyes are always full of tears— | Keep away from his songs as far as you can.\nBeware! it is but the song of death! | It is nothing but nothingness in the guise of sound.\nFeeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.\nIt removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.\nHearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame\nOne kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.\nThe second kind of grief that is our companion | Frees life from all kinds of grief.\nIt involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.\nWhen it takes its abode in the heart, | It turns the heart into a vast shoreless sea.\nServitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.\nI don't say that its notes are wrong | Such bewailings become only a widow.\nSong should be violent like a storm | So that it may remove from the heart the clouds of grief.\nIt should be nourished on ecstasy— | A fire dissolved in the blood of the heart.\nIt is possible to develop flame out of its wetness, | And to make silence a part of it.\nDo you know that in music there is a stage | Where speech develops \"without words\"?\nA brilliant song is Nature's lamp | Its meaning imparts form to it.\nI don't know whence comes the essence of meaning | We are aware of its form which is apparent.\nIf the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.\nThe secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates\n\"Meaning is that transports you aloft | And makes you independent of the apparent form;\nMeaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.\nOur musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether.", + "metadata": { + "poem_id": "008_150", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Similar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.\n\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;\nA king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;\nA beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,\nA puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;\nA musician lost in a strange and alien song, | A nightingale bewailed and his string broke;\nA youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"\nFrom the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.\nThe modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.\nA man without faith has no taste for search of truth; | He has no capacity to create.\nHis heart is ever-wavering, | It is difficult for him to bring forth new forms.\nHe is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.\nHe begs beauty from external nature, | He is a highwayman and tries to rob the destitute.\nIt is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.\nWhen a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.\nNot for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).\nNature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.\nHis low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.\nHis sight cannot pierce through the skies, | Because he does not possess a fearless heart.\nHe is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.\nHis thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.\nIf man deems himself earthly, | The light divine dies in his heart.\nWhen a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.\nLife is nothing without the capacity for new creations, | Not everybody knows this secret.\nThe artist who adds to Nature | Reveals before our eyes his inner secret\nAlthough his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.\nHe transforms the old values of life | His art establishes the true standard of beauty.\nHis houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.\nHe creates a new universe | And gives a new life to the heart.\nHe is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,\nWith that fullness which characterises his soul, | He strives to nourish the impoverished.\nHis pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.\nHe is the very essence of Abraham and Adhar, | His hands make as well as break idols.\nHe uproots all old foundations | And polishes all creation.\nIn servitude body is deprived of soul; | What good can be expected of a soulless body?\nSuch a person loses all taste for creative work | And forgets his own self.\nIf you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.\nHis creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.\nNew things increase his doubts and misgivings; | He is pleased with everything old and decayed.\nHe always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.\nIf this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.\nA wise bird is never entrapped | Though the net be of silken thread.", + "metadata": { + "poem_id": "008_151", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "In servitude, religion and love are separated | Honey of life becomes bitter.\nWhat is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.\nIn servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.\nThe caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.\nA slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.\nAlthough the name of God is on his lips, | His centre of attention is the power of the ruler—\nPower that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.\nAs long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.\nThat God gives you bread as well as life | This god gives you bread but snatches life away.\nThat God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.\nThat God cures the ailment of separation, | The word of this god sows the seeds of disunity.\nHe makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.\nWhen he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.\nAlive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.\nO wise man! dying and living are | Nothing but relative events.\nFor the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.\nFor a deaf person, there is no charm in a song; | For him sound is non-existent.\nA blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.\nThe soul with God is living and lasting; | For one it is dead, for the other it is alive.\nIt is God who is living and never dies; | To live with God is absolute life;\nHe who lives without God is nothing but dead. | Although nobody weeps and bewails over him.\nTo his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.\nThere is no mark of devotion in his deeds; | There is no breadth of vision in his talk\nHis religion is as narrow as his world, | His forenoon is darker than the night.\nLife is a heavy burden on his-shoulders; | He nourishes death in his own bosom.\nIn his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.\nFor a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.\nYou cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.\nHis eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.\nIf the ruler unfastens one bond, | He imposes another on him.\nHe produces a complex and intricate canon, | And expects from the slave unswerving obedience.\nHe sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.\nWhen the slave. loses all faith in himself, | From his heart vanish all desires.\nSometimes he bestows on him handsome bounty, | And also invests him with some powers.\nThe chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.\nHe becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.\nHis body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.\nIt is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.\nThe fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation.", + "metadata": { + "poem_id": "008_152", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' with the theme revolving around ''", + "completion": "Seek for a while the company of the ancients, | Have a look at the art of free people.\nArise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.\nThey displayed their inner selves before the people, | And thus saw themselves through the eyes of others.\nBy raising a structure of stones | They captured eternity in a moment.\nLooking on it makes you mature, | And transports you to another world.\nA symbol leads you to its creator | And lets you peep into his innermost heart.\nA spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone\nDon't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.\nWoe me! I am hidden from myself, | And have not tasted water from the river of life.\nWoe me! I am uprooted from my native so | And have fallen far away from my real position.\nStability arises from deep faith, | Woe me! the branch of my faith is sapless,\nI do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.\nJust cast a glance on that pure jewel - | Look at the Taj in the moonlight.\nIts marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.\nLove of men has expressed its secret, | And perforated the stone by their eyelashes.\nLove of men is pure and charming like a paradise, | It produces songs from brick and stone.\nLove of men is the criterion of beauty; | It unveils beauty and sanctifies it too.\nHis aspirations soar beyond the sky, | And go away from this world of quantity.\nAs what he sees cannot be expressed in words, | He whisks away veil from his heart.\nThrough love passions are elevated, | The worthless gain value through it.\nWithout love life is all a-wailing | Its whole affair becomes corrupt and unstable.\nLove polishes one's common sense, | And imparts the quality of mirror to the stone.\nIt gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.\nBeside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.\nTo its fire is due the vigour of our thought | To create and to infuse soul is its work.\nLove suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"\nLove without power is magic, | Love with power is prophecy.\nLove combined both in its manifestations, | Love thus created a world out of a world.", + "metadata": { + "poem_id": "008_153", + "book_title": "Zabur-e-Ajam", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Man, in this world of seven hues, | lute-like is ever afire with lamentation;\nyearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,\nand yet this world, that is wrought of water and clay | how can it be said to possess a heart?\nSea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;\nthough the stars swarm in the selfsame sky | each star is more solitary than the other,\neach one is desperate just as we are, | a vagrant lost in an azure wilderness\nthe caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.\nIs this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?\nBitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?\nI have seen that the day of this dimensioned world | whose light illuminates both palace and street\ncame into being from the flight of a planet, | is nothing more, you might say, than a moment gone.\nHow fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!\nLet its light illuminate the spirit | and sounds become visible even as colours;\nhidden things become manifest in its splendour, | its watch is unending and intransient.\nGrant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!\nConcerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?\nWho was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?\nWhom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?\nO Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?\nThy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?\nBy the loss of a hundred of its rays | the sun's capital is in no wise diminished.\nReason is a chain fettering this present age: | where is a restless soul such as I possess?\nFor many ages Being must twist on itself | that one restless soul may come into being.\nExcept you fret away at this brackish soil | it is not congenial to the seed of desire;\ncount it for gain enough if a single heart | grows from the bosom of this unproductive clay!\nThou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.\nWhy does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?\nSo long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;\nopen the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.\nKindle now a fire within my breast- | leave be the aloe, and consume the brushwood,\nthen set my aloe again upon the fire | and scatter my smoke through all the world.\nStir up the fire within my goblet, | mingle one glance with this inadvertency.\nWe seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.\nEither draw aside this veil of mysteries | or seize to Thyself this sightless soul!\nThe date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.\nThou gavest me reason, give me madness too, | show me the way to inward ecstasy.\nKnowledge takes up residence in the thought, | love's lodge is the unsleeping heart;\nso long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.\nThis peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.\nWithout revelation no wise man ever found the way, | he died buffetted by his own imaginings;\nwithout revelation life is a mortal sickness, | reason is banishment, religion constraint.\nThis world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.\nGrant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.\nThough from my soil nothing grows but words, | the language of banishment never comes to an end.\nUnder the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,\nthat these dimensions, this north and this south, | like to the sun and moon in the end may set,\nI shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.\nThou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.\nYou who know naught of the battle of death and life, | who is this slave who would emulate even God?\nThis slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.\nI am a momentary thing: make me eternal, | out of my earthiness make me celestial.\nGrant me precision both in speech and action: | the ways are clear- give me the strength to walk.\nWhat I have said comes from another world; | this book descends from another heaven.\nI am a sea; untumult in me is a fault; | where is he who can plunge into my depths?\nA whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.\nI, who despair of the great sages of old, | have a word to say touching the day to come!\nRender my speech easy unto the young, | make my abyss for them attainable.", + "metadata": { + "poem_id": "009_001", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Life out of the delight of absence and presence | fashioned forth this world of near and far;\nso snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.\nOn all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'\nThe moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.\nIn the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,\nraised its head over the rim of the first dawn | and drew to its breast the new-born world.\nMan's realm was a heap of earth, no more, | an empty wilderness, without a caravan;\nnot a river wrestled in any mountain, | not a cloud sprinkled on any desert,\nno chanting of birds among the branches, | no leaping of deer amidst the meadow.\nSea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;\nthe grasses, never having known the breeze of March, | still slumbered within the depths of earth.\nThe azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!\nIn all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?\nBe earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.\nEither live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!\nEarth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,\nfluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:\nO trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.\nThe days are bright of the tumult of life, | not through the light thou seest spread in all quarters.\nDawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;\nthe soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.\nThou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!\nMan's reason is making assault on the world, | but his love makes assault on the Infinite;\nhis thought knows the way without any guide, | his sight is more wakeful than Gabriel.\nEarthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;\nhe pricks into the very depths of the heavns | like the point of a needle into silk;\nhe washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.\nThough few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.\nHis sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.\nWhoever falls in love with the beauty of Essence, | he is the master of all existing things.", + "metadata": { + "poem_id": "009_002", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.\nHis imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.\nConsider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,\nso perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!", + "metadata": { + "poem_id": "009_003", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Tumulutous love, indifferent to the city; | for in the city's clangour its flame dies\nseeks solitude in desert and mountain-range | or on the shore of an unbounded sea.\nI, who saw among my friends none to confide in, | rested a moment on the shore of the sea:\nthe sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.\nSunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.\nI held conversation with my heart; | I had many desires, many requests\na thing of the moment, unsharing immortality, | a thing living, unsharing life itself,\nthirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.\nOpen your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.\nIn one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.\nYou said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.\nO reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.\nThis bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.\nMy soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.\nLast night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.\nMy heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.\nI said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"\nThe restless wave slept on the grey water, | the sun vanished, dark grew the horizon;\nevening stole a portion of its capital | and a star stood like a witness above the roof.\nThe spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,\nhis face shining like the sun in splendour, | his white hairs radiant as the season of youth;\na figure bright in a light immortal, | robed from head to foot in everlasting joy.\nUpon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:\nhis speech was as a suspended mirror, | knowledge commingled with an inward fire.\nI asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"\nHe said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.\nLife means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;\nthe concourse on the day primordial arrayed | desired to bear witness to their own being.\nWhether you be alive, or dead, or dying\" | for this seek witness from three witnesses.\nThe first witness is self-consciousness, | to behold oneself in one's own light;\nthe second witness is the consciousness of another, | to behold oneself in another's light;\nthe third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.\nIf you remain fast before this light, | count yourself living and abiding as God!\nLife is to attain one's own station, | life is to see the Essence without a veil;\nthe true believer will not make do with Attributes | the Prophet was not content save with the Essence.\nWhat is Ascension? The desire for a witness, | an examination face-to-face of a witness\na competent witness without whose confirmation | life to us is like colour and scent to a rose.\nIn that Presence no man remains firm, | or if he remains, he is of perfect assay.\nGive not away one particle of the glow you have, | knot tightly together the glow within you;\nfairer it is to increase one's glow, | fairer it is to test oneself before the sun;\nthen chisel anew the crumbled form; | make proof of yourself; be a true being!\nOnly such an existent is praiseworthy, | otherwise the fire of life is mere smoke.\nI asked again, \"How shall one go before God? | How may one split the mountain of clay and water?\nThe Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"\nHe said, \"If you obtain the Authority | you can break through the heavens easily.\nWait till the day creation all is naked | and has washed from its skirt the dust of dimension;\nthen you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.\nRecall the subtlety Except with an authority | or die in the mire like an ant or a locust!\nIt was by way of birth, excellent man, | that you came into this dimensioned world;\nby birth it is possible also to escape, | it is possible to loosen all fetters from oneself;\nbut such a birth is not of clay and water\" | that is known to the man who has a living heart.\nThe first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;\nthe first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;\nthe first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;\nthe first is in need of day and night, | the second-day and night are but its vehicle.\nA child is born through the rending of the womb, | a man is born through the rending of the world;\nthe call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.\nWhenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!\nI said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.\nLife plays at vanishing and then reappearing- | one role is constant, the other transitory;\nnow life dissolves itself in manifestation, | anon it concentrates itself in solitude.\nIts manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.\nReason draws life towards manifestation, | love draws life towards solitude.\nReason likewise hurls itself against the world | to shatter the talisman of water and clay;\nevery stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.\nIts eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;\ntherefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.\nSo long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;\nits affairs achieve some order gradually\" | I do not know when they will ever be completed!\nLove knows nothing of months and years, | late and soon, near and far upon the road.\nReason drives a fissure through a mountain, | or else makes a circuit around it;\nbefore love the mountain is like a straw, | the heart darts as swiftly as a fish.\nLove means, to make assault upon the Infinite, | without seeing the grave to flee the world.\nLove's strength is not of air and earth and water, | its might derives not from toughness of sinew;\nlove conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,\nbroke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.\nLove in the soul is like sight it in the eye, | be it within the house or without the door;\nlove is at once both ashes and spark, | its work is loftier than religion and science.\nLove is authority and manifest proof, | both worlds are subject to the seal - ring of love;\ntimeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;\nwhen it supplicates God for selfhood | all the world becomes a mount, itself the rider.\nThrough love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.\nLovers yield themselves up to God, | give interpretative reason as an offering.\nAre you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.\nYou who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!\nYou have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?\nBoldly ride upon space and time, | break free of the convolutions of this girdle;\nsharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.\n\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"\nTake from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.\n\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.\nDissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"\nAre you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.\nOpen wide your eyes upon Time and Space, | for these two are but a state of the soul.\nSince first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.\nThe seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky\ndoes it not know that in an ample space | it can display itself, branch by branch.\nWhat is its substance? A delight in growing; | this substance is both its station and itself.\nYou who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.\nIt is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.\nWhat is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.\nWhat is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.\nYour near and far spring out of the senses; | what is Ascension? A revolution in sense,\na revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.\nThis body is not the associate of the soul; | a handful of earth is no impediment to flight.", + "metadata": { + "poem_id": "009_004", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "My soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.\nSuddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;\nout of that cloud an angel descended | having two faces, one like fire, one like smoke\none dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.\nThe hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;\nhis temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;\nevery moment he was seized by another desire, | to spread his wings in yet another sky.\nHe said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.\nEvery plan is bound up with my determining; | voiced and voiceless-all alike are my prey.\nThrough me the bud swells upon the branch, | through me the birdie bewails in the nest;\nthrough my flight the seed becomes a stalk, | through my effluence every parting turns to union.\nI pronounce both reproach and exhortation; | I render athirst, that I may offer wine.\nI am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.\nMan and angel are both in bondage to me, | this transitory world is my own child;\nI am every rose that you pluck from the branch, | I am the matrix of every thing that you see.\nThis world is a prisoner in my talisman, | every moment it ages through my breath.\nBut he who has in his heart I have a time with God, | that doughty hero has broken my talisman;\nif you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"\nI know not what it was that was in his glance, | it snatched away from my sight this ancient world;\neither my sight opened on another world | or this same world took on another form.\nI died in the universe of colour and scent, | I was born in a world without tumult and clamour;\nmy thread snapped from that ancient world, | a whole new world came into my hands.\nMy soul trembled at the loss of a world | until another world blossomed out of my dust;\nmy body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;\nveiled things became manifest uncurtained, | the melody of the stars reached my cars.", + "metadata": { + "poem_id": "009_005", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Your reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!\nVenus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.\nOn the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.\nLife is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.\nUnto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.\nSyria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!\nThat it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.\nThe poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.\nThe drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.\nThe one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.\nBoth were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.\nBring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!", + "metadata": { + "poem_id": "009_006", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "This earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;\nwhatever thing meets your gaze upon this road, | regard it with the eye of intimacy.\nGo not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!\nThis and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.\nThe world is nothing but idols of eye and ear; | its every morrow will die like yesterday.\nPlunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!\nWhen you have travelled all through earth and heaven, | when you have traversed this world and the other,\nseek from God another seven heavens, | seek a hundred other times and spaces.\nSelf-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil\nif our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.\nTraveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.\nDelightful it is to travel along with the stars, | delightful not to rest one moment on the journey.\nWhen I had tramped through the vastness of space | that which was once above now appeared below me,\na dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;\nall the while nearer and nearer still | until the mountains of the Moon became visible.\nRumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.\nThe moon is far from us, yet it is our familiar; | this is the first stage upon our road;\nseen must be the late and soon of its time, | seen must be the caverns of its mountains.\"\nThat silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!\nA hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;\nout of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;\nclouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.\nA worn-out world without colour and sound, | no sign of life therein, neither of death,\nno root of the palm tree of life in its navel, | no events hidden in the thighs of its time;\nthough it is a member of the family of the sun | its dawn and evening beget no revolution.\nRumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.\nIts interior is fairer than its exterior, | another world lurks hidden in its hollows.\nWhatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.\nIf the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.\nWheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"\nGently he drew my hand towards him, | then swiftly he sped to the mouth of a crater.", + "metadata": { + "poem_id": "009_007", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Like a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;\nthe moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.\nFancies and doubts made assault upon me, | hung my reason and sense upon the gallows.\nI went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;\npresently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun\na valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.\nWas this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?\nThe air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.\nNo cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;\nthere light was not in the chains of darkness, | there no mists enveloped dawn and eventide.\nUnder a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,\nhis hair knotted on his head, his body naked, | coiled about him a white snake writhing,\na man superior to water and clay, | the world a mere image in the cloister of his fantasy,\nhis time subject to no revolution of days, | he had no traffick with the azure-tinted skies.\nHe said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"\nRumi\nA man who is a wanderer on the quest, | a fixed star with the constitution of a planet.\nHis enterprise is more mature than his immaturities; | I am a martyr to his imperfections.\nHe has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!\nHe swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.\nA drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.\nI have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.\nEver he laments yearningly like a flute, | separation and union alike slay him.\nI do not know what is in his water and clay; | I do not know what his rank and station may be.\nJahan-Dost\nThe world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?\nRumi\nMan is a sword, and God is the swordsman; | the world is the whetstone for this sword.\nThe East saw God and did not see the world, | the West crept along the world and fled away from God.\nTrue servanthood is to open the eyes to God; | true life is to see oneself without a veil.\nWhen a servant takes quittance of life | God Himself calls down blessings on that servant.\nWhatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.\nJahan-Dost\nTied up in the knot of being and not-being | the East has seen little into these secrets.\nThe task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.\nYesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;\nout of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.\nI said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?\nDo you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"\nHe said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.\nRubies come forth from the stones of the road, | its Josephs are issuing out of the well.\nI have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;\nit is packing up to quit the station of Azar | at last to forswear forever idolatry.\nHappy is the people whose soul has fluttered, | that has created itself anew out of its own clay.\nFor the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"\nThe Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.\nHe asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"\nHe asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"\nHe asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"\nHe asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"\nHe asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"\nMy words brought much pleasure to his soul, | and he disclosed to me delightful subtleties.", + "metadata": { + "poem_id": "009_008", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "1\nThis world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.\n2\nIt is delightful to be born into another world, | so that another youth may thereby be attained.\n3\nGod is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.\nThough we are birds without wings or feathers, | we know more of the science of death than God.,\n4\nTime? It is a sweet mingled with poison, | a general compassion mingled with vengeance;\nyou see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"\n5\nUnbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?\nThe believer is living, and at war with himself, | he falls upon himself like a panther on a deer.\n6\nThe infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.\n7\nBlind is the eye that sees sin and error; | never does the sun behold the night.\n8\nAssociation with the mire makes the seed a tree; | man by association with the mire is brought to shame.\nThe seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.\n9\nI said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"\nThe rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?\nThe soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"", + "metadata": { + "poem_id": "009_009", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Thereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world\necstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision\nwhen it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation\na delicate creature in the talisman of that night, | a star shining upon that starless night.\nThe hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.\nWholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.\nBefore him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;\nin that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.\nI said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"\nHe said, \"This form like unto flashing silver | was born in the thought of the holy God;\nimpatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,\nlike ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.\nHis rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.\nIt was his dew that opened our bud, | the fire of his breath kindled the dead ember.\nThe poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.\nWithin his melody I have glimpsed an entire universe. | now take fire for a moment from his song.", + "metadata": { + "poem_id": "009_010", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "I fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.\nWhen I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.\nTwist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.\nI dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.\nWithout the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!\nSuperficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.\nThis delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute.", + "metadata": { + "poem_id": "009_011", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Rumi, that guide to passion and love | whose words are as Salsabil to throats athirst,\nsaid, \"The poetry in which there is fire | originates from the heat of \"He is God!\"\nThat chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,\nthat chant bears testimony to the Truth, | bestows on beggars the rank of kings.\nThrough it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.\nMany a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.\nThe poet of India-God help him, | and may his soul lack the joy of speech!\nhas taught love to become a minstrel, | taught the friends of God the art of Azar.\nHis words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.\nSweeter than that sweet chant which knows no mode | are the words which you utter in a dream.\nThe poet's nature is all searching, | creator and nourisher of desire;\nthe poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.\nArdour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.\nIf the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.\nI said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"\nHe said, \"Peoples and nations are his signs, | our centuries are things of his creation.\nHis breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.\nHe purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;\nthe mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.\nTo his sun there is no setting, none; | to his denier never shall come perfection.\nGod's compassion is the company of his freemen, | the wrath of God is his impetuous blow.\nBe you Universal Reason itself, flee not from him, | for he beholds both body and soul together.\nStride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"\nengraved upon a wall of moonstone | behold the four Tasins of prophecy.\nYearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;\nfor yearning the long road becomes two steps, | such a traveller wearies of standing still.\nAs if drunk I strode out towards Yarghamid | until at last its heights became visible.\nWhat shall I say of the splendour of that station? | Seven stars circle about it unceasingly;\nthe Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.\nGod gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;\nnow I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles.", + "metadata": { + "poem_id": "009_012", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Gautama\nAncient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.\nWhatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.\nThe science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.\nThink upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing\nOn the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.\nTranscend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!\nThe Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.\nDo you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.\nThe wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.\nThe cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.\nThe Dancing-Girl\nGive not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.\nIn my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.\nThe joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.\nSo that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.\nYou have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.\nIf the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!", + "metadata": { + "poem_id": "009_013", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Ahriman\nBecause of you my creatures complain like a reed-pipe, | because of you our April has become like December;\nyou have made me humbled and dishonoured in the world, | you have stained your image with my blood.\nTruth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.\nIt is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;\npoisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.\nNoah had no other resource but prayer, | but the words of that hapless man were of no avail.\nSo abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;\nwith one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;\nbecome a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;\nbut you must certainly give up prophecy, | you must give up all such mullah-mongery.\nBy associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.\nSo long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.\nNow rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!\nZoroaster\nLight is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.\nMy breast is swarming with restless waves; | what should the torrent do but devastate the shore?\nThe colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.\nSelf-display-that is the very secret of life, | life is to test out one's own striking-power.\nThe Self becomes more mature through suffering | until the Self rends the veils that cover God.\nThe God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.\nTo quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.\nUpon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!\nNot my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.\nWhat is solitude? Pain, burning and yearning; | company is vision, solitude is a search.\nLove in solitude is colloquy with God; | when love marches forth in display, that is to be a king!\nSolitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.\nWhat is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!\nThough God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.\nYou have said that prophecy is a vexation: | when love becomes perfect, it fashions men.\nIt is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul.", + "metadata": { + "poem_id": "009_014", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "In the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;\nthe smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.\nA river of quicksilver flows through that valley | meandering like the stream of the Milky Way.\nBefore it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.\nA man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,\nRain, wind and water were not his portion | athirst he, and no water save the quicksilver.\nOn the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,\none that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.\nI said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"\nShe said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"\nAll of a sudden that silvery stream froze, | the bones of that youth broke in his body.\nHe cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"\nIfrangin said, \"If you have eyes to see, | look a little also at your own deeds.\nThe Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"\nthat Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!\nYou, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,\nyou did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!\nThe reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.\nHe said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.\nYour infidelities have debased reason and religion, | your profit-mongerings have cheapened love.\nYour love is torment, and secret torment at that; | your hatred is death, and sudden death at that!\nYou have associated with water and clay, | you have stolen away God's servant from Him.\nWisdom, which loosened the knots of things, | to you has given only thoughts of devastation.\nThat man whose substance is true knows well | your crime is heavier than my crime.\nHis breath restored the departed soul to the body; | you make the body a mausoleum for the soul.\nWhat we have done unto His humanity | His community has done unto His divinity.\nYour death is life for the people of the world: | wait now, and see what your end shall be!\"", + "metadata": { + "poem_id": "009_015", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "My breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.\nHe has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.\nHe is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.\nSo he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.\nThe blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!\nHe bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.\nIt is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?\nIt is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.\nTo bend double before an undimensioned God | such prayers bring no joy to the worshipper.\nHis creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;\nin his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.\nHe has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;\nredskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.\nThis equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;\nThe son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.\nHashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.\nWhat is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?\nThe eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?\nYou who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!\nTell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!\nHubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;\nexpose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!\nLet loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees\nO Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!\nYou who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me.", + "metadata": { + "poem_id": "009_016", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "A handful of dust so carried forward its task | to the contemplation of its own manifestations:\neither I fell into the net of being and existence | or existence became a prisoner in my net!\nHave I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?\nEither heaven has taken my heart into its breast | or it is my heart that has seized heaven.\nIs this external then internal? What is it? | What manner of thing is it the eye sees? What is it?\nI beat my wings towards another heaven, | I see another world rising before me,\na world of mountains and plains, seas and dry land, | a world far more ancient than our earth,\na world grown out of a little cloud | that has never known the conquest of man\nimages as yet unlimned on the tablet of existence | where no critic of nature has yet been born.\nI said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.\nI find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"\nRumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.\nWhen the father of mankind departed out of Eden | he dwelt in this world for one or two days;\nthese expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.\nThe visitors to this honourable station | are themselves pious men of lofty stations,\npious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.\nRise up now, and let us pray together, | devote a moment or two to burning and melting.\"\nI went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.\nThe Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,\nsaid, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:\nMaulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,\nand passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.\nTo offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.\nThe recitation of that vigorous elder, | the Chapter of the Star in that silent plain\na recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;\nthe heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;\nit imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;\nat his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.\nAfter prayer I rose up from my place | and kissed his hand in all humility.\nRumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!\nOnly upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;\nswiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"\nAfghani\nZinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.\nA thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!\nZinda-Rud\nIn the heart of a people that once shattered the world | I have seen a conflict between religion and country.\nThe spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;\nTurk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;\nand East wasted by the West's imperialism, | Communism taken the lustre from religion and community.", + "metadata": { + "poem_id": "009_017", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.\nHe thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!\nIf you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.\nWhat is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!\nHe who has said \"God is He\" is not contained | within the confines of this dimensioned order.\nA grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!\nAlthough man sprang out of water and clay, | from water and clay rose-like drew colour and sap,\nalas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!\nThe body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"\nMan of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,\nthe free man rails against the dark earth | for it beseems not the falcon to act like a mouse.\nThis handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen\nthere is a relationship between a country and its people | in that it is out of its soil that a nation rises;\nbut if you look carefully at this relationship | you will descry a subtlety finer than a hair.\nThough it is out of the East that the sun rises | showing itself bold and bright, without a veil,\nonly then it burns and blazes with inward fire | when it escapes from the shackles of East and West;\ndrunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;\nits nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner.", + "metadata": { + "poem_id": "009_018", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;\nsince truth was implicit even within his error | his heart believed, though his brain was an infidel.\nThe Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.\nThe pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.\nThe religion of that prophet who knew not truth | is founded upon equality of the belly;\nthe abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.\nCapitalism too is a fattening of the body, | its unenlightened bosom houses no heart;\nlike the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,\nyet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.\nSurpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.\nThough it is difficult to descry the inward death, | call not that a rose which in truth is clay.\nThe soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.\nOne lives by production, the other by taxation | and man is a glass caught between these two stones.\nThe one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.\nI have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.\nLife means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!", + "metadata": { + "poem_id": "009_019", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "For Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.\nOnly through love intelligence gets to know God, | love's labours find firm grounding in intelligence;\nwhen love is companioned by intelligence | it has the power to design another world.\nThen rise and draw the design of a new world, | mingle together love with intelligence.\nThe flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;\nthey have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.\nLook not for fire and intoxication in their vine; | not into their heavens shall rise a new age.\nIt is from your fire that the glow of life comes, | and it is your task to create the new world.\nMustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;\nyet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.\nNo, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;\nno fresh breath has entered into their breast, | no design of a new world is in their mind.\nTurkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.\nOriginality is at the roots of all creation, | never by imitation shall life be reformed;\nThe living heart, creator of ages and epochs, | that soul is little enamoured of imitation:\nif you possess the spirit of a true Mussulman | examine your own conscience, and the Koran\na hundred new worlds he within its verses, | whole centuries are involved in its moments;\none world of it suffices for the present age | seize it, if the heart in your breast grasps truth..\nA believing servant himself is a sign of God, | every world to his breast is as a garment;\nand when one world grows old upon his bosom, | The Koran gives him another world!\nZinda-Rud\nThe barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.\nAfghani\nIt is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"\nA world without distinction of race and colour, | its evening is brighter than Europe's dawn;\na world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,\na world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.\nEternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;\ninwardly it is anxious not of change, | outwardly, every moment is revolution.\nBehold, that world lies within your own heart; | now I will tell you of its firm foundations.", + "metadata": { + "poem_id": "009_020", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "(1)\nIn both worlds, everywhere are the marks of love; | man himself is a mystery of love.\nLove's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:\na star without East and West, a star unsetting | in whose orbit is neither North nor South.\nThe words I am setting tell his destiny, | their exegesis reaches from earth to heaven.\nDeath, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;\nhimself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.\nLittle by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.\nHis being gives value to contingent things, | his equilibrium is the touchstone of contingent things.\nWhat shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.\nThat which is contained within man is the world, | that which is not contained within the world is man.\nSun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.\nLoftier than the heavens is the station of man, | and the beginning of education is respect for man.\nMan alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:\nman and woman are bound one to the other, | they are the fashioners of the creatures of desire.\nWoman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;\nshe strikes our fire against her own soul | and it is her substance that makes of the dust a man.\nIn her heart lurk life's potentialities, | from her glow and flame life derives stability;\nshe is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.\nWhat worth we possess derives from her values | for we are all images of her fashioning;\nif God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.\nYou from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.\nThe joy of creation is a fire in the body | and society is lightened by that light,\nand whosoever takes any portion of that fire | watches jealously over his private passion;\nall the time he fixes his gaze on his own image | lest his tablet should receive any other image.\nMohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;\nour image was then poured into his heart | and out of his solitude a nation arose.\nThough you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.\nThough you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;\nby isolation the imagination becomes more vivid, | more vivid, more questing, more finding.\nScience and passion are both stations of life | both take a share of the impact of events.\nScience derives pleasure from verification, | love derives pleasure from creativeness.\nDisplay is very precious to the verifier, | to the creator solitude is very precious.\nThe eye of Moses desired to behold Being | that was all part of the pleasure of verification;\nthou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.\nOn all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.\nConsider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display\nsolitude is the protection of every artist, | solitude is the bezel in the artist's ring.", + "metadata": { + "poem_id": "009_021", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The servant of God has no need of any station, | no man is his slave, and he is the slave of none;\nhis customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.\nThe self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;\nGod's revelation sees the benefit of all, | its regard is for the welfare and profit of all.\nIt is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;\nwhen other than God determines the yes and no | then the strong man tyrannises over the weak;\nin this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.\nThe tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;\nwhite falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow\nhe gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.\nWhat results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!\nWoe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;\nthose tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!\nThey are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;\nnow is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.\nTheir eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.\nWoe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk\nand, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.\nFor all its repertory of varied charms | I take nothing from Europe except a warning!\nYou enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!", + "metadata": { + "poem_id": "009_022", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing", + "metadata": { + "poem_id": "009_023", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "God has declared, Wisdom is a great good; | wherever you may see this good, seize it.\nScience gives pinions to words and sounds, | bestows purest substance on things without substance;\nscience finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.\nIts transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;\nit says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.\nIts eye beholds all the events in creation | that it may see the sure foundations of creation;\nif it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.\nScience without the heart's glow is pure evil, | for then its light is darkness over sea and land,\nits rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,\nsea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.\nIt is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;\nit turns topsy-turvy the course of the days, | despoils the peoples of their capital.\nIts power becomes the faithful ally of Satan; | light becomes fire by association with fire.\nTo slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;\nbetter is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.\nGod save us from majesty that is without beauty, | God save us from separation without union!\nScience without love is a demonic thing, | science together with love is a thing divine;\nscience and wisdom without love are a corpse, | reason is an arrow that never pierced the target.\nWith the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!\nZinda-Rud\nYou have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.\nWhy does it not strip off the veil from its face, | why does it not issue yet out of our hearts?\nBefore us lies a whole world wasting away, | a nation quietly reposing in its own dust;\nthe heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.\nSaid Halim Pasha\nThe religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;\nin our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.\nAt the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!\nHis heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;\nhaving no share of the wisdom of the Prophet�s religion, | his heaven is dark, being without any star.\nShort of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.\nSeminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.\nThe infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.\nThe man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,\n\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,\nhaving the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.\nYou with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!\nSpeak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.\nYour nature is illumined by the Chosen One, | so declare now, where is our station?\nThe man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;\nevery moment there is in his body a fresh soul, | every moment he has, like God, a new labour.\nDeclare the secrets to the believer, | declare the exposition of the mystery of Every day.\nThe caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;\nI do not say that its road is different\" | it is the caravan that is different, different its regard.\nAfghani\nHave yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"\nI will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;\nfor the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.\nThe 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.\nFasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.\nNo man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.\nThe Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.\nBehold truth, speak truth, seek only truth; | speak one or two words from me to the people.", + "metadata": { + "poem_id": "009_024", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "One thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;\nin his heart there is no burning fire, | the Chosen One is not living in his breast.\nThe believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.\nHe broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;\nwhen the young shoot of power gathered strength, | his religion took on the shape of empire,\nBut empire changes the gaze entirely, | reason, understanding, usage and way alike.\nYou who have laid down a new plan, | and disengaged your heart from the ancient system,\nlike us Moslems you have broken | the bone of imperial rule in this world.\nSo that you may light a lamp in your heart | take a warning from our past history;\nset your foot firm in the battle, | circle no more about this Lat and Hubal.\nThis aged world requires a nation | that shall be both bearer of good tidings and warner.\nReturn again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.\nYou have kindled a new flame in the soul, | your heart houses a new night and day.\nThe rite and religion of the Franks have grown old; | look no more towards that ancient cloister.\nYou have finished now with lords; | pass on from 'no', march onwards to 'but'\npass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.\nYou who desire a new world-order, | have you sought for it a firm foundation?\nYou have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.\nWho gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?\nTranscend the many-coloured splendours, | find yourself by abandoning Europe!\nIf you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.\nWhat is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.\nWithout the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.\nThe poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.\nMeditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.\nFrom it arise the flames that burn the breast, | it does not accord with your temperament yet.\nMartyr of the delicate beauty of reason, | I will tell you of the revelations of reason!\nWhat is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.\nLook not for good from the money-grubbing manikin | You will not attain piety, until you expend.\nWhat pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.\nUsury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.\nIt is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.\nThe believer is the trustee, God is the possessor; | whatever you see other than God is perishing.\nGod's banner has been beaten down by kings, | their entry has reduced townships to misery.\nOur bread and water are of one table; | the progeny of Adam are as a single soul.\nWhen the Koran's design descended into this world | it shattered the images of priest and pope;\nI speak openly what is hidden in my heart | this is not a book, it is something other!\nWhen it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.\nLike God, it is at once hidden and manifest, | living and enduring, yes, and speaking.\nIn it are the destinies of East and West | realise then the lightning-like swiftness of thought!\nIt told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"\nYou have created a new law and order; | consider it a little in the light of the Koran\nand you will understand life's heights and depths, | you will comprehend the destiny of life.\nOur assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;\nif our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.\nGod's remembrance requires not nations, | it transcends the bounds of time and space.\nGod's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?\nIf God should remove it from us | He can if He will transfer it to another people.\nI have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;\nI fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.\nThe Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,\nI know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,\nhis tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,\nturned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,\nthe hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,\nthe abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,\nwith a couplet set all being afire. | Our camel is weary and the load is heavy;\nmore bitter must be the song of the caravaneer. | The proving of holy men is through adversity,\nit is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,\nstride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved", + "metadata": { + "poem_id": "009_025", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "You say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.\nWhere is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.\nLearn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.\nspeak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.\nWhat temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!\nThe problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!", + "metadata": { + "poem_id": "009_026", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Between us and the light of the sun | there hang how many veils of space fold upon fold!\nA hundred curtains have been suspended before us, | intertwisted firework displays,\nthat the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.\nThrough its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.\nJust the pure spirit rises from the dust, | the pure spirit flees towards whither;\non that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.\nInto that expanse of a hundred azure heavens | plunging continually, it surges out anew;\nitself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.\nBefore it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.\nIt is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,\nit spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,\nthat it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.\nI do not know where my own station is, | I only know that it is apart from all friends.\nDeep within me rages a war without horsemen and armies; | he will describe it who has vision like me.\nMen are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;\nno one is aware of the station and the way, | except for my song there is no lamp to light the path.\nInfant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.\nI have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.\nIf union be the end of yearning, beware; | how blessed the sighs and vain lamentations!\nThe wayfarer searches little for the high-road | if to be carefree is congenial to his soul.\nMy soul is such that, for the joy of gazing, | it every moment desires a new world.\nRumi, well aware of the states of my soul, | said Do you desire another world? Take it!\nLove is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.\nThis world too subsists on water and clay, | a sanctuary enveloped in purest musk,\nwith a glance that burns and renders all veils | pass within its clouds and mists\nand you will see therein the ancient gods; | I know them all, one by one\nBaal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;\nevery one of them offers proof of its immortality | in the temper of this age that knows no Abraham.", + "metadata": { + "poem_id": "009_027", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "That tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;\nan ocean suspended in their air, | its skirt rent, few pearls pouring,\nits shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.\nRumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind\nhe much-travelled, I new to travel, | my eyes impatient to gaze abroad.\nContinually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"\nPresently a mountain-range appeared, | a river, a broad meadow appeared,\nmountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.\nSongs of birds conspiring together, | fountains, and verdant herbs half-grown.\nThe body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.\nI fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;\na lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.\nIn this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,\nthere a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,\nhere an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,\none holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.\nEach one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.\nMardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,\nand to augment his vision and perception | turns his gaze backwards to the past age.\nHe takes delight in ancient relics, | makes speeches about our theophanies.\nTime has revealed a new legend; | a favourable wind is wafting from younder earth.\"\nBaal in excess of joy chanted sweetly | Unveiling our secrets to the gods.", + "metadata": { + "poem_id": "009_028", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Man has rent younder azure veil | and, beyond the sky, has seen no God.\nWhat is there in man's heart but thoughts, | like waves this upsurging and that fleeing?\nHis soul takes repose in the sensible; | would that the past age might return!\nLong live the European orientalist | who has drawn us forth from the tomb!\nAncient gods, our time has come! | Behold, the ring of unity is broken,\nAbraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,\nthe cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,\njoined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,\nthe Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!\nThe days of joy have returned to the world, | religion has been routed by sovereignty and lineage.\nWhat thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?\nThough the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?\nThe West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.\nAncient gods, our time has come! | Religion's chain must be loosed from his neck,\nour slave was ever a free slave; | since the ritual prayers are heavy for him,\nwe seek only one prayer, and that without prostration. | Passions are elevated by songs,\nso what pleasure is there in prayers without hymns? | Better the demon that makes itself visible\nthan a God to whom the Unseen is meet. | Ancient gods, our time has come!", + "metadata": { + "poem_id": "009_029", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,\nchanted this song in the world of intoxication | and all the ancient gods prostrate fell.\nGhazal\nAgain one must gaze on the past and the future; | ho, rise up, for one must think anew.\nLove carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.\nOur elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.\nIf, having abandoned the world, you intend Him, | first you must pass away from your self.\"\nI said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"\nAgain he said to me: \"Rise up, boy, | cling only to my skirt, boy.\nYonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,\nbeyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;\nundisturbed by wave or torrent, | in its nature an eternal quiet.\nThis is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;\nthat one from the East, the other from the West, | both at war and blows with the men of God.\nOne has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,\nboth Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;\neach is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.\nFollow me closely and fear no one; | place your hand in mine and fear no one.\nI will rend apart the sea like Moses; | I will guide you into its very breast.\nThe sea opened to us its breast | or was it air, that appeared as a water?\nIts depths were a valley without colour and scent, | a valley whose darkness was fold on fold.\nThe Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.\nMountains washed, naked and cold, | and amid them two bewildered men\nwho first cast a glance on Rumi, | then gazed one upon the other.\nPharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"\nRumi\nAll that is hidden through Him is manifest; | the origin of this Light is from the White Hand.\nPharaoh\nAh, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.\nWorld-rulers, gaze all upon me; | world-destroyers, gaze all upon me!\nWoe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!\nA human shape dwells in a museum | with a legend upon its silent lips\ntelling the history of imperialism | and giving visions to the blind.\nWhat is the grand design of imperialism? | To seek security by contriving division.\nFrom such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.\nIf I could only see God's interlocutor again | I would beg from him a heart aware.\nRumi\nGovernment without spiritual light is raw, raw, | imperial power without the White Hand is a sin.\nRulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.\nThe crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.\nArmies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.\nKitchener of Khartoum\nThe goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls\nthe history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.\nScience and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.\nPharaoh\nScience and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?", + "metadata": { + "poem_id": "009_030", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "A restless lightning flashed in the water, | waves surged and rolled in the water;\na sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.\nHis fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.\nHe cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!\nHeaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"\nThen the words broke in his throat; | from his lips a heart-rending sigh was loosed.\n\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!\nFouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?\nRevive in the breast that fire which has departed, | bring back to the world the day that has gone.\nSoil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.\nIn your plains taller grow the palm-trees; | shall not a new Farouk arise from you?\nWorld of musky-hued believers, | from you the scent of eternal life is coming to me.\nHow long will you live without the joy of journeying, | how long with your destiny in alien hands?\nHow long will you desert your true station? | My bones lament in the deep like a reed-pipe;\nare you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.\nThe cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.\nMy soul wails of the pain of separation; | take the road where fewer grasses grow.\nMy camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.\nThey have made a way for waters into the desert, | upon the mountains the palm fronds are washed.\nYonder two gazelles one after the other | see how they are descending from the hill,\nfor a moment drink from the desert spring | and then glance upon the traveller.\nThe dew has softened the sands of the plain like silk, | the highway is not hard for the camel:\nthe clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.", + "metadata": { + "poem_id": "009_031", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "For an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,\nbore my baggage towards another world, | with another time, another space.\nOur sun reached its horizons, | creating a different kind of night and day.\nThe body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.\nOur soul accords with every fire there is, | its time rejoices in every day there is;\nit grows not old with the flight of time, | the days illumine the world through its light.\nThe ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.\nA broad meadow with a tall observatory | whose telescope lassoed the Pleiades\nis this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?\nNow I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.\nThe Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;\nlike our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.\nIts dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.\nThey have greater dominion over time and place | because they are cleverer at the science of space;\nthey have so penetrated into its essence | that they have seen its every twist and turn.\nEarth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.\nWhen a heart makes its lodging in water and clay, | with water and clay it makes what it wills;\nintoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.\nIn our world, existence is a duality, | soul and body, the one invisible, the other visible;\nfor terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.\nWhen the day of separation arrives for any, | he becomes livelier from the flame of separation;\na day or two before the day of death | he proclaims his decease to his fellows.\nTheir soul is not nourished by the body, | therefore it has not become habituated to the body.\nDeath is to draw in the body, | death is to flee from the world into one's self.\nThis discourse is too high for your thought | because your soul is dominated by your body.\nYou must wander here for a moment or two; | God gives not such an opportunity to everyone.", + "metadata": { + "poem_id": "009_032", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "An aged man, his beard white as snow, | having expended many years upon science and wisdom,\nkeen of eye like the Western sages, | his raiment like the robes of a Christian monk,\nfar on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,\nwell-versed in the wont and way of every road, | the deep thoughts evident in his eyes,\nseeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.\n\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,\ngiven flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"\nHis speech and comprehension flowed like a river; | I was lost in stupefaction at his words:\nis this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!\nHe continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,\nwho opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.\nHe spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.\nHe wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.\nI too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,\nI have seen America and Japan and China, | investigating the metals of the earth.\nI have knowledge of earth's nights and days, | I have journeyed through its lands and seas.\nThe tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"\nRumi\nI am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;\na man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.\nWe who have chanced thus upon your city | are in the world, yet free from the world.\nIn our quest for ever new apparitions | be our companion on the road for a little time.\nThe Martian Sage\nThese are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.\nFarzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;\n\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.\nThere is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;\nthat world is loftier than all other worlds, | that world is more sublime than spacelessness.\nGod Himself knows nothing of that world; | I have never seen a world more free.\nGod does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,\nno circumambulations, no prostrations there, | no prayers, no thanksgivings.\"\nBarkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"\nSince our ancestor did not succumb to his guile | God entrusted to us another world.\nSo enter this God-given kingdom; | behold Marghadin and its laws and customs.", + "metadata": { + "poem_id": "009_033", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Marghadin and those lofty edifices | what can I say of that noble city?\nIts inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,\ntheir thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;\nwho so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.\nThe aim of science and art there is service, | no one weighs work done against gold;\nno one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.\nThe demon of the machine has no power over nature, | the skies are not blackened by smoke;\nthe lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,\nhis tillage is not a struggle for water, | his harvest is his own, no other shares in it.\nIn that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;\nIn Marghadin no pen wins lustre | from inscribing and disseminating lies;\nin the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.\nThe Martian Sage\nNo one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.\nZinda-Rud\nMendicant and destitute are so by God's decree, | by God's decree ruler and ruled;\nnone but God is the creator of destiny | and against destiny human design is powerless.\nThe Martian Sage\nIf your heart bleeds on account of one destiny, | petition God to decree another destiny;\nif you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.\nEarthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;\nits subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.\nBe dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.\nAre you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.\nEvery moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?\nSo long as your faith is to accord not with your self | the world of your thoughts is your prison;\ntoil without treasure-such is destiny; | treasure without toil-such is destiny!\nIf this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.\nWoe to that religion which lulls you to sleep | and still holds you in sleep profound!\nIs this religion, or magic and enchantment? | Is this religion, or a grain of opium?\nDo you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?\nDo you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?\nDo you know whence came this heart, and its visitations, | whence these arts, these miracles?\nDo you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.\nAll this is an overflow of the springtime of nature, | nature which derives from nature's Creator.\nWhat is life? A mine of gems; | you are the trustee, its owner is Another.\nA radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim\nService belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.\nEven so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks\nyou who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.\nIf you regard God's earth as your own, | then what means the verse, Work not corruption?\nAdam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.\nNone should convert a trust to his own use; | blessed is he who renders God's property up to God.\nYou have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.\nIf you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?\nReturn to God the property of God | so that you may loose the knot of your involvement;\nfor why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.\nThe man who has not leaped forth from water and clay | has shattered his own glass with his own stone.\nYou who cannot tell goal from path, | the value of every thing is measured by the regard.\nSo long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.\nView the world otherwise, and it will become other, | this earth and heaven will be transformed.", + "metadata": { + "poem_id": "009_034", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "We passed by thousands of streets and mansions; | on the edge of the city was a broad square\nand in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.\nHer face was radiant, but without the light of the soul, | as if its meaning were too hard to express;\nher speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:\nher breast was void of the ardour of youth, | blind and unreceptive to images her mirror;\nshe knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.\nThat sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;\nsimple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks\nand made her expert in the craft of prophethood, | then let her loose upon this world,\nShe declared, \"I have come down from heaven; | my message is the final message of time.\"\nShe speaks of the status of man and woman, | she speaks more openly of the secrets of the body.\nThe destiny of life in this end of time | I will now recount in the language of earthlings.\"", + "metadata": { + "poem_id": "009_035", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Women! Mothers! Sisters! | How long shall we live like fond darlings?\nTo be a darling here is to be a victim, | to be a darling is to be dominated and deprived.\nWe idly comb out our tresses | and think of men as our prey;\nbut man is a hunter in the guise of a quarry | and circles about you to lasso you.\nHis swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.\nThough that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.\nTo be his consort is a torment of life, | union with him is poison, separation from him sugar.\nA twisting serpent he - flee from his coils, | do not pour his poisons into your blood.\nMaternity pales the cheeks of mothers; | O happy, to be free and without husband!\nThe divine revelation comes to me continuously | augmenting the delight I have in faith.\nThe time has come when by a miracle of science | it is possible to see the foetus within the body;\nfrom life’s field you may gather a harvest | of sons and daughters exactly as you choose,\nand if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.\nAfter this age other ages will come | wherein new secrets shall be revealed;\nthe foetus will take nourishment of another kind, | without the night of the womb it will find the day.\nFinally that being utterly demonic will die | even as died the creatures of the ancient days.\nTulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.\nOf their own accord the secrets of life will emerge, | life’s string will yield melodies without a plectrum.\nOyster dying of thirst under the sea, | do not accept the scatterings of April;\nrise tip and wage war with nature, | that by your battling the maiden may be freed.\nWoman’s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!\nRumi\nRegard the creed of this new-fangled age, | regard the harvest of irreligious education.\nLove is the law and ritual of life, | religion the root of education; religion is love.\nLove externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.\nFrom its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;\nreligion does not mature without Love’s schooling; | learn religion from the company of the Lords of Love.", + "metadata": { + "poem_id": "009_036", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Let me be a ransom for this demented heart | which every instant bestows on me another desert;\nwhenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.\nSeeing that the signs of God are infinite | where, traveller, can the high-road end?\nThe task of science is to see and consume, | the work of gnosis is to see and augment;\nscience weighs in the balance of technology, | gnosis weighs in the balance of intuition;\nscience holds in its hand water and earth, | gnosis holds in its hand the pure spirit;\nscience casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.\nIn quest of continuous manifestations | I travel through the skies, lamenting like a reed;\nall this is by the grace of a pure-born saint | whose ardour fell upon my soul.\nThe caravan of these two scanners of existence | presently halted by the shores of Jupiter,\nthat world, that earth not yet complete, | circling about it moons swift of pace;\nthe glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.\nMidnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.\nAs I lifted my gaze towards heaven | I saw a star closer to me;\nthe awful prospect robbed me of my senses | near and far, late and soon became transformed.\nI saw before me three pure spirits | the fire in whose breasts might melt the world.\nThey were clad in robes of tulip hue, | their faces gleamed with an inner glow;\nin fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.\nRumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.\nYou have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!\nGhalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.\nThese songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"", + "metadata": { + "poem_id": "009_037", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Seek from your own earth a fire as yet unseen, | another’s apparition is unworthy of your demand.\nI have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.\nI would not give for Jamshid’s realm that verse of Naziri: | ‘He who is yet unslain belongs not to our tribe.’\nThough reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.\nYou know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima’s lute?\nTell a tale of the hunting and fettering of sharks: | do not say, ‘Our skiff knows not the face of the sea.’\nI am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.\nBe partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult.", + "metadata": { + "poem_id": "009_038", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Come, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;\nthough the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.\nThough Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.\nBattling, the tribute-snatchers of the grove | we will turn away from our garden’s gate with empty basket;\npeacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.\nYou and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East.", + "metadata": { + "poem_id": "009_039", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "If ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.\nThat I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.\nThrough separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.\nMy sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.\nTahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.\nThe ardour and passion of these anguished lovers | cast fresh commotions into my soul;\nancient problems reared their heads | and made assault upon my mind.\nThe ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.\nRumi said, \"Do not lose any time, | you who desire the resolution of every knot;\nfor long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"", + "metadata": { + "poem_id": "009_040", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Why do you keep far from the station of believers? | That is, why are you exiled from Paradise?\nHallaj\nThe free man who knows good and evil, | his spirit cannot be contained in Paradise.\nThe mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;\nthe mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.\nThe mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.\nScience is founded upon fear and hope, | lovers are troubled by neither hope nor fear;\nscience is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;\nscience gazes upon the past and the present, | love cries, \"Look upon what is coming!\"\nScience has made compact with the canon of constraint | and has no other resource but constraint and resignation;\nLove is free and proud and intolerant | and boldly investigates the whole of Being.\nOur love is a stranger to complaining | even though it weeps the tears of drunkenness.\nOur constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;\nour fire augments out of separation, | separation is congenial to our soul.\nLife without prickings is no true life; | one must live with a fire under one's feet.\nSuch living is the destiny of the self | and through this destiny the self is built up.\nA mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;\nwhen yearning makes assault upon a world | it transforms momentary beings into immortals.\nZinda-Rud\nThe wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.\nHallaj\nWhoever possesses the apparatus of destiny, | IbIis and death tremble before his might.\nPredestination is the religion of men of zeal, | predestination for heroes is the perfection of power.\nRipe souls become yet riper through constraint | which for raw men is the embrace of the tomb.\nKhalid constrained turns a world upside down; | for us, constraint tears us up by the roots.\nThe business of true men is resignation and submission; | this garment does not suit the weaklings.\nYou who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?\nA fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,\n\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"\nThe other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,\nI cannot endure its glowing heat | which is too great for the strivings of my soul.\"\nRumi\nOur concern is only with hope and fear; | not every man has the zeal to surrender.\nYou who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"\nyou have little understood the meaning of destiny, | you have seen neither selfhood nor God.\nThe believer true thus petitions God: | \"We accord with you, so accord with us.\"\nHis resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.\nZinda-Rud\nMen of short vision have stirred up commotions | and hung God's true servant on the gibbet.\nThe hidden things of Being are manifest to you; | declare then, what was your crime?\nHallaj\nThe sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,\nbelievers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.\n\"God's bidding\" they called a vain image | because it was bound to water and clay.\nI kindled in my self the fire of life | and spoke to the dead of the mysteries of life.\nThe whole world has been founded on Selfhood, | love therein has been compounded with violence;\nSelfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;\nwithin its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.\nEvery moment every heart in this ancient convent | discourses, albeit secretly, of the Self;\nwhoever has not taken his share of its fire | has died in the world, a stranger to himself.\nIndia and Iran alike are privy to its light, | but few there are who also know its fire.\nI have spoken of its light and its fire; | confidant of my secret, see now my crime.\nWhat I have done you too have done; beware! | You have sought to resurrect the dead: beware!\nTahira\nFrom the sin of a frenzied servant of God | new creatures come into being;\nunbounded passion rends veils apart, | removes from the vision the old and stale,\nand in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.\nBehold Love's glory in city and fields, | lest you suppose it has passed away from the world;\nit lies concealed in the breast of its own time | how could it be contained in such a closet as this?\nZinda-Rud\nYou who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:\nThe dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?\nGhalib\nThe lament that rises out of a broken heart | I have seen its effect different in every place;\nthe dove is consumed through its influence, | the nightingale daubed with colours as its result.\nIn it, death is in the embrace of life, | one moment here is life, there is death;\nsuch a colour as glowed in Mani's abode, | such a colour as begets colourlessness.\nYou know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.\nEither enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.\nZinda-Rud\nA hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?\nGhalib\nConsider well this being and not-being; | continuously worlds are coming into existence.\nWherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.\nZinda-Rud\nGhalib\nSpeak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.\nZinda- Rud\nGhalib\nThen is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.\nZinda- Rud\nYou are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!\nGhalib\n\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.\nZinda-Rud\nI have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!\nGhalib\nYou who like me descry the secrets of poetry, | these words overstretch the string of poetry;\nthe poets have adorned the banquet of words, | but these Moses lack the White Hand.\nWhat you demand of me is unbelief, | an unbelief transcending poetry.\nHallaj\nWherever you see a world of colour and scent | out of whose soil springs the plant of desire\nis either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.\nZinda-Rud\nI ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;\nis it a man, or an essence in being | such as but rarely comes into existence?\nHallaj\nBefore him the whole world bows prostrate, | before him who called himself His servant.\n\"His servant\" surpasses your understanding | because he is man, and at the same time essence.\nHis essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.\n\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;\n\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.\n\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.\n\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.\n\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?\nNo man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".\n\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".\n\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.\nThe true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.\nZinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.\nZinda- Rud\nI know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?\nHallaj\nThe meaning of beholding that Last of Time | is to make his rule binding on oneself.\nLive in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn\nThen behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.\nZinda-Rud\nWhat is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?\nHallaj\nFirst, to implant on one's soul the image of God, | then next to implant it on the world;\nwhen the soul's image is perfected in the world, | to behold the commons is to behold God.\nBlessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;\nwoe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!\nSuch a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;\nhe sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.\nDo you possess God's image? The world is your prey; | destiny shares the same reins as your design.\nThe present age seeks to war with you; | imprint God's image on this infidel's tablet!\nZinda- Rud\nGod's image has been implanted on the world; | I do not know how it has been implanted.\nHallaj\nIt has been implanted by force of love | or it has been implanted by force of violence;\nbecause God is more manifest in love, | love is a better way than violence.\nZinda- Rud\nDeclare, master of the secrets of the East, | what difference is there between the ascetic and the lover?\nHallaj\nThe ascetic is a stranger in this present world, | the lover is a stranger in the world to come.\nZinda-Rud\nThe end of gnosis is not-being | what is life to repose in annihilation?\nHallaj\nThe intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.\nYou who seek your goal in annihilation, | non-existence can never discover existence.\nZinda-Rud\nHe who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;\nour handful of dust is acquainted with the skies | where is the fire of that destitute one?\nHallaj\nSpeak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.\nWe are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,\nhow that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.\nLove is to burn in his fire; | without his fire, burning is no burning.\nBecause he is more ancient in love and service, | Adam is not privy to his secrets.\nTear off the skirt of blind conformity | that you may learn God's Unity from him.\nZinda- Rud\nYou who hold the clime of the soul under your royal signet, | keep company with me a moment more.\nHallaj\nWe do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;\nevery instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings.", + "metadata": { + "poem_id": "009_041", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;\nit made love more tumultuous, and then passed, | endowed reason with vision, and then passed.\nI closed my eyes to hold it still within me, | to transport it from my eyes to my heart.\nSuddenly I saw the world had become dark, | become dark from space even to spacelessness.\nIn that night a flame appeared | from the midst of which an old man leaped forth\nwrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.\nRumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!\nAncient, seldom smiling, of few words, | his eyes scanning the soul within the body,\ndrunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,\nhis nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;\nsince it was not easy to break away from beauty, | he made a beginning with spurning adoration.\nGaze a little at his visitations, | gaze at his difficulties, his tenacity\nstill absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"\nMy soul in my body quivered for his agony; | a sigh of anguish broke from his lips.\nWith eyes half-closed he turned to me and said; | �Who besides me has so gloried in action?\nI have become so involved in labour | that even on the sabbath I am rarely at rest,\nI have no angels, no servants attending me; | my revelation is without benefit of prophets.\nI have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.\nNone ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.\nMy religion has no such foundation; | in the faith of Iblis there are no schisms and sects.\nIgnorant one, I have given up prostration, | I have turned the organ of good and evil.\nDo not take me for one who denies God�s existence; | open your eyes on my inner self, overlook my exterior.\nIf I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".\nUnder the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.\nTo share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.\nFlames sprang forth from my sown field; | man out of predestination achieved free-will.\nI displayed my own hideousness | and have given you the joy of leaving or choosing.\nDeliver me now from my fire; | resolve, O man, the knot of my toil.\nYou who have fallen into my noose | and given to Satan the leave to disobey,\nlive in the world with true manly zeal; | as you pity me, live a stranger to me\nproudly disregarding my sting and my honey, | so that my scroll may not become blacker still.\nIn the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.\nHe who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.\n\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"\nHe said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!\nThe very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"\nThe word 'union' made him out of himself; | the burning agony was renewed in his heart.\nHe wallowed awhile in his own fumes, | he became lost again in his own fumes;\nout of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!", + "metadata": { + "poem_id": "009_042", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "God of the righteous and the unrighteous, | man's company has devastated me.\nNot once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.\nHis dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.\nThe prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!\nSet me free from such a quarry; | remember my obedience of yesterday.\nMy lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!\nHis nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.\nI need a servant of God possessed of vision, | I need a riper adversary!\nTake back this plaything of water and clay: | a child's toy suits not a man of a certain age.\nWhat is man? A handful of straw; | one spark from me is enough for a handful of straw.\nIf nothing but straw existed in this world, | what profited it to endow me with so much fire?\nIt were a shame to melt a piece of glass; | to melt a rock-that is a proper task!\nI have become so saddened by all my triumphs | that now I come to You for recompense;\nI seek from You one who dares to deny me | guide me, to such a man of God.\nI need a man who will twist my neck, | whose glance will set my body quivering,\none who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.\nGrant me, O God, one living man of faith; | happily I shall know delight at last in defeat.", + "metadata": { + "poem_id": "009_043", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,\nspoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?\nThat which it has twisted around its waist | it stole from the tail of a star.\nSo heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.\nThough its form is fashioned of water and clay | it is difficult to set foot on its soil.\nA myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,\ncontinually castigate the planet | and dislodge it from its pivot.\nA world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.\nIt is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:\ntherein live two ancient demons | who slew a people's soul to save their skins,\nJaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,\nunaccepted, despairing, undesired, | a nation ruined by their handiwork.\nA nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.\nDo you not know that the land of India, | dear to the heart of every sensitive soul,\na land whose every manifestation lit up the world, | now grovels amid dust and blood?\nWho sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.\nPause a moment in the azure expanse | that you may see the retribution for their deeds.", + "metadata": { + "poem_id": "009_044", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "What I beheld was indescribable; | body by terror was dissundered from soul.\nWhat met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;\nthe air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;\nbillows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.\nThe sea gave the shore not one moment’s respite; | every instant mountain-blocks fell crashing in blood.\nBloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;\nin that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled.", + "metadata": { + "poem_id": "009_045", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "009_046", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "009_047", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "009_048", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The conflict of being and not-being is universal; | no man knows the secret of yon azure sky.\nEverywhere death brings the message of life | happy is the man who knows what death is.\nEverywhere life is as cheap as the wind, | unstable, and aspiring to stability.\nMy eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;\neach world had a different moon, a different Pleiades, | a different manner and mode of existence.\nTime in each world flowed like the sea, | here slowly, and there swiftly;\nour year was here a month, there a moment, | this world's more was that world's less.\nOur reason in one world was all-cunning, | in another world it was mean and abased.\nOn the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,\nhis vision keener than an eagle's, | his mien witness to a heart afire;\nevery moment his inward glow increased. | On his lips was a verse he chanted a hundred times:\n\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"\nI said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius\nwhose place is between these two worlds; | his reed-pipe contains an ancient melody.\nThis Hallaj without gallows and rope | has spoken anew those ancient words;\nhis words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.\nHis colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.\nIntellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,\nyet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!\nAvicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.\nHe was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.\nThere was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;\nnone showed the wayfarer the road, | and a hundred flaws vitiated his visitations.\nHe was true coin, but there was none to assay him, | expert in theory, but none to prove him;\na lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.\nHis intoxication shattered every glass; | he broke from God, and was snapped too from himself.\nHe desired to see, with his external eyes, | the intermingling of power with love;\nhe yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.\nWhat he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.\nLife is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;\nhe remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".\nRevelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.\nHis eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"\nand else he had despaired of earth's creatures | and like Moses he was seeking the vision.\nWould that he had lived in Ahmad's time, | so that he might have attained eternal joy.\nHis reason is in dialogue with itself; | take your own way, for one's own way is good.\nStride onwards, for now that station has come | wherein speech sprouts without spoken words.", + "metadata": { + "poem_id": "009_049", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "I passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "metadata": { + "poem_id": "009_050", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "I said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,\nyon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"\ntell me, you who inspired the travellers to search, | who is the owner of this habitation?\nRumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.\nOur ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.\nBy her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.\nShe was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;\nradiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.\nTo cleanse her being wholly with the Koran, | not for one moment did she cease recitation;\nat her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;\nsolitude with sword, Koran and prayer\" | O happy life, passed in supplication!\nWhen the last breath issued from her lips, | looking upon her mother most yearningly\nshe spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.\nThese two forces preserve each the other | and are the axis of all life's creation.\nIn this world, which dies every moment, | only these two were your daughter's intimates.\nNow that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.\nTake to your heart these words I speak; | better my tomb without dome and lamp;\nfor believers. sword and Koran suffice | let this be the furniture of my grave.\"\nFor long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.\nHer resting-place, in this inconstant world, | spoke a message to the people of the Truth\nuntil the Moslems did with themselves what they did | and time's revolution rolled up their carpet.\nThe man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;\nthe quicksilver fire and fever departed from his heart | you know well what befell Panjab\nthe Khalsa snatched away sword and Koran | and in that land Islam expired.", + "metadata": { + "poem_id": "009_051", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Rumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!\nEven in Paradise I burned with the fever | of my friends, and knew again my ancient griefs\nuntil in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:\n\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"\nRumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.\nThat poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,\ndrunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,\nnoble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.\nGhazali himself learned the lesson of God is He | and drew meditation and thought from his stock.\nGuide he of that emerald land, | counsellor of prince and dervish and sultan;\na king ocean-munificent, to that vale | he gave science, crafts, education, religion.\nThat man created a miniature Iran | with rare and heart-ravishing arts;\nwith one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"", + "metadata": { + "poem_id": "009_052", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Zinda-Rud\nI seek from you the key to the secret of God: | He sought from us obedience, and created Satan.\nSo to adorn the hideous and unlovely | and to demand of us comeliness of works\nI ask you, what is this magic-mongering, | what this dicing with an evil adversary?\nA handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?\nOur labour, our thoughts, our anguish | is but to bite our hands in despair.\nShah-i Hamadan\nThe man who is fully aware of himself | creates advantage out of loss.\nTo sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.\nOne must strike oneself against Ahriman; | you are a sword, he is the whetstone;\nbecome sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.\nZinda-Rud\nUnder the heavens man devours man, | nation grazes upon another nation.\nMy soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.\nThey are a nation clever, perceptive, handsome, | their dexterity is proverbial,\nyet their cup rolls in their own blood; | the lament in my flute is on their behalf.\nSince they have lost their share of selfhood | they have become strangers in their own land;\ntheir wages are in the hands of others, | the fish of their river in other men's nets.\nThe caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.\nThrough servitude their aspirations have died, | the fire in the veins of their vine is quenched.\nBut do not think that they were always so, | their brows ever lowered thus to the dust;\nonce upon a time they too were warlike folk, | valiant, heroic, ardent in battle.\nBehold her mountains turbaned in white, | behold the fiery hands of her chenars;\nin springtime rubies leap down from the rocks, | a flood of colour rises from her soil,\nstippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.\nMountain and river, and the setting of the sun: | there I behold God without a veil.\nI wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".\nA bird perched in the branches was singing: | \"This springtide is not worth a penny.\nThe tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;\nfor many ages from this mountain and valley have sprung | daisies purer than the light of the moon,\nfor many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"\nThe passionate lament of that bird of dawn | filled my heart with new fire and fever.\nPresently I beheld a madman, whose threnody | robbed me of all endurance and reason.\n\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.\nYou said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.\nWhat have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.\nZephyr, if you should pass over Geneva | speak a word from me to the League of Nations:\nthey have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"\nShah-i Hamadan\nI will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.\nThe body must be melted for the sake of the soul, | the pure must be distinguished from the clay.\nIf you cut off a part of the body from the body, | that slice of the body will be lost to you;\nbut the soul which is drunk with vision | if you give it away, it will return to you.\nThe soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;\nif you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.\nWhat, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?\nTo give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.\n\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:\nnot to discover one's self is not to exist, | to discover is to bestow the self on the Self.\nWhosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;\nthe \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey\nin his eyes the soul is cheap as the air, | before him the walls of his prison tremble;\nhis axe shivers the granite rock | so that he takes his share of the universe.\nWhen he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.\nZinda- Rud\nYou have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.\nYou were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.\nWe are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?\nShah-i Hamadan\nWhat is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.\nExalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:\neither those in authority as being among you, | whose proof and demonstration is the verse of God,\nor else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,\non the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.\nYou might indeed purchase Iran and India, | but kingship cannot be bought from any man;\nvirtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,\nor if he procures aught, all he owns is glass, | and glass has no other property but to break.\nGhani\nWho gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?\nThose scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame\nkeen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.\nTheir origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.\nIf you suppose our earth is without a spark, | cast a glance for a moment within your heart;\nwhence comes all this ardour you possess, | whence comes this breath of the breeze of spring?\nIt is from the selfsame wind's influence | that our mountains derive their colour and scent.\nDo you not know what one day a wave | said to another wave in Lake Wular?\nHow long shall we strike at each other in this sea? | Rise up, let us break together against the shore.\nOur child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;\ncontinually it smites the rocks on its path | until it uproots the fabric of the mountains.\nThat youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;\nits majesty strikes terror into mortal hearts; | all this is from us, not from any other.\nTo live in the bounds of the shore is a sin; | our shore is but a stone in our path.\nTo accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;\nlife is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!\nYou who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,\nyou who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,\nfrom you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;\nout of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.\nYour cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?\nTheir hearts are not dead in their breasts, | their embers are not extinguished under the ice;\nwait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.\nDo not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;\nmany cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.\nDominion is frailer than a bubble | and can be destroyed by a single. breath.\nThe destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.\nThough your lancet has pierced men's hearts, | none has perceived you as you truly are;\nyour melody springs from a poet's song, | but what you utter transcends poesy.\nStir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!\nZinda- Rud\nHabituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.\nThey said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".\nIn the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!\nTulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;\nYou are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.\nIs reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.\nI pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring.", + "metadata": { + "poem_id": "009_053", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The houris in their palaces and pavilions | my lament provoked to supreme ardour;\none here put forth her head from her tent, | another there peeped out from her chamber and gazed;\nto every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.\nA smile played on the lips of my holy guide | and he said: \"magician of Indian stock,\nbehold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.\na broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;\nfrom the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,\na king who, with a song sublime, | even in poverty dwells in lofty exaltation;\nwith his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.\nHe is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"\nWe rose in reverence for his art | and prepared suitably to engage with him.\nZinda-Rud\nYou who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,\nsay. whence comes the fire into poetry? | Does it come from the Self, or from God?\nBartari-Hari\nNone knows where the poet is in this world; | his melody springs from the high notes and the low.\nThat burning heart which he has in his breast | finds not repose even before God.\nOur soul's delight is in questing; | poetry's fire is of the station of desire.\nYou who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.\nwith two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.\nZinda-Rud\nI have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.\nBartari-Hari\nThese. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.\nProstration without the joy of action is dry and useless; | life is all action, whether fair or foul.\nI will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.\nThis world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.\nProstrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise.", + "metadata": { + "poem_id": "009_054", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.\nRumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.\nYou have passed by the banquet of dervishes; | give one glance also at the palace of kings.\nThe sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"\nNadir, who knew the secret of unity | and conveyed to the Moslems the message of love;\nheroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;\nthat leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",\nwhose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.\nLove is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?\nBy grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;\nthe King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.\nMy words and voice are immature, my thought imperfect: | how can I hope to describe that place?\nThe beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;\na palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;\nsoaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.\nThe roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;\nthe petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth\nsuch a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;\non every side pearl -scattering fountains, | birds born of Paradise in clamant song.\nWithin that lofty palace was a chamber | whose motes held the sun in a lasso;\nthe roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.\nTo the right and left of that lodge | houris with golden girdles stood in ranks,\nand in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.\nRumi, that mirror of perfect refinement, | with utmost affection opened his lips\nsaying, \"Here is a poet from the East\" | either a poet, or an eastern magician;\nhis thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.\nNadir\nWelcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!\nWe are your intimate friends; tell us your secret, | reveal what you know of Iran.\nZinda-Rud\nAfter long ages she opened her eyes on herself, | but then she fell into the snare of a trap,\nslain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.\nLost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;\nher day today being empty of new achievements | she seeks for life in ancient sepulchres.\nWedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.\nShe is accepting a false image from Europe, | she takes the version of her history from Europe.\nIran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.\nancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;\nin her vine's flask no wine foamed, | no spark glowed in her heap of dust,\ntill from the desert a resurrection came to her | which endowed her with new life.\nSuch a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?\nHe from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.\nThe desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;\nthey erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.\nAlas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire.", + "metadata": { + "poem_id": "009_055", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Once you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:\nvirtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.\nKnow, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.\nFaith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.\nFaith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.\nAbdali\nThat youth who created dominions, | then fled back to his mountains and deserts,\nkindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?\nZinda-Rud\nWhilst other nations are eager in brotherhood, | with him brother is at war against brother.\nFrom his life the life of the whole East derives; | his ten-year-old child is a leader of armies.\nYet ignorantly he has broken himself from himself, | not recognizing his own potentialities.\nHe possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;\na traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.\nFinely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,\nthat sage of the Afghan nation, | that physician of the sickness of the Afghans;\nhe saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:\n\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,\nhis mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"\nAbdali\nIn our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.\nWhen the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.\nThe body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.\nAsia is a form cast of water and clay; | in that form the Afghan nation is the heart;\nif it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.\nSo long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.\nLike the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.\nThe power of faith derives from unity; | when unity becomes visible, it is a nation.\nImitation of the West seduces the East from itself; | these peoples have need to criticize the West.\nThe power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,\nnot from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;\nits solidity springs not from irreligion, | its glory derives not from the Latin script.\nThe power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.\nWisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.\nFor science and technology, elegant young sprig, | brains are necessary, not European clothes;\non this road only keen sight is required, | what is needed is not this or that kind of hat.\nIf you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.\nIf anyone burns the midnight oil | he will find the track of science and technology.\nNone has fixed the bounds of the realm of meaning | which is not attained without incessant effort.\nThe Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;\nof those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?\nThe slave of Europe, eager to show off, | borrows from the Westerners their music and dances;\nhe gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.\nBeing slothful, he takes the easy way; | his nature readily accepts the easy alternative.\nTo seek for ease in this ancient convent | proves that the soul has gone out of the body.\nZinda-Rud\nDo you know what European culture is? | In its world are two hundred paradises of colour;\nits dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.\nIts exterior is shining and captivating | but its heart is weak, a slave to the gaze;\nthe eye beholds, the heart staggers within | and falls headlong before this idol-temple.\nNo man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?\nAbdali\nWhat is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:\nPahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,\nand Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.\nDistressed on account of the Faith and Fatherland | his armies came forth from the mountains:\nat once soldier, officer and Emir | steel with his enemies, silk with his friends\nlet me be ransom for him who has seen his self | and has weighed well the present age!\nThe Westerners can have their magic tricks; | to rely on other than oneself is infidelity.\nThe Martyr - King\nSpeak again of the Indians and of India | one blade of her grass no garden can outmatch;\nspeak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,\nof her for whose sake I gave my blood, | whose memory I have nursed in my soul.\nFrom my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!\nZinda-Rud\nThe Indians reject the statutes of Europe, | they are immune to Europe's magic charms;\nalien laws are a heavy burden on the soul | even though they descend from heaven itself.\nThe Martyr-King\nHow man grows from a handful of dust | with a heart, and with desire in that heart!\nHis concern is to taste the delight of rebellion, | not to behold anything but himself;\nfor without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.\nYou have visited my city and my land, | you have rubbed your eyes upon my tomb;\nyou who know the limits of all creation, | in Deccan have you seen any trace of life?\nZinda-Rud\nI scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;\nthe river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.\nThe Martyr-King\nYou who have been endowed with heart-illumining words, | I burn still with the fever of your tears.\nThe incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.\nThat melody which issues out of your soul | imparts to every breast an inward fire.\nI was in the presence of the Lord of All, | without whom no path can be traversed;\nthough there none may dare to speak, | and the spirit's only occupation is to behold,\nI was afire with the ardour of your verses | and some of your thoughts came on my tongue.\nHe said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".\nWith the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery.", + "metadata": { + "poem_id": "009_056", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "009_057", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "The glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".\nAh, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;\nheart bleeding, I reached its gate | and beheld there a throng of houris,\non their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"\nClamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"\nZinda-Rud\nThe traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.\nLove reposes not in separation, nor in union, | reposes not, without Eternal Beauty;\nfirst beginning, falling down before idols, | final end, freedom from all heart-ravishers.\nLove recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.\nOur creed, like the swift-paced wave: | abandon the halting-place, choose the highway.\nThe Houris of Paradise\nYour blandishments are like those of Time; | grudge us not now one sweet song.", + "metadata": { + "poem_id": "009_058", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "Though Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.\nWe are veiled from our Origin; | we are as birds who have lost our nest.\nIf knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;\nbut if the object of knowledge is contemplation | it becomes at once the highway and the guide,\nlaying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"\nThus it is that knowledge smoothes the road, | thus it is that it awakens desire;\nit gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.\nFrom the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;\nit brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.\nHow shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?\nIts beginning is the road and the companion, | its end, travelling the road without companion.\nI passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.\nI was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;\nI became lost in the heart of creation | till life appeared to me like a rebeck\nwhose every string was another lute, | each melody more blood-drenched than the other.\nWe are all one family of fire and light, | man, sun and moon, Gabriel and houri.\nBefore the soul a mirror has been hung, | bewilderment mingled with certainty;\ntoday's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.\nGod. revealed in all His mysteries, | with my eyes makes vision of Himself.\nTo see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;\nservant and Master lying in wait on one another, | each impatiently yearning to behold the other.\nLife, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?\nLove gave my soul the delight of beholding, | gave my tongue the boldness to speak:\nThou who givest light and vision to both worlds, | look a little while on yonder ball of clay.\nUncongenial to the free servitor, | from its hyacinths springs the sting of thorns.\nThe victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.\nThy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.\nThe science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.\nHe who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,\nslowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.\nHow is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.\nThe Voice of Beauty\nThe Pen of God such images fair and foul | wrote exactly as became each one of us.\nNoble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.\nCreating? It is to search for a beloved, | to display one's self to another being.\nAll these tumultuous riots of being | without our beauty could not come to exist.\nLife is both transient and everlasting; | all this is creativity and vehement desire.\nAre you alive? Be vehement, be creative; | like Us, embrace all horizons;\nbreak whatsoever is uncongenial, | out of your heart's heart produce a new world\nit is irksome to the free servitor | to live in a world belonging to others.\nWhoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;\nsuch a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.\nMan of God, be trenchant as a sword, | be yourself your own world's destiny!\nZinda- Rud\nWhat law governs the world of colour and scent, | but that water once flowed returns not to the stream?\nLife has no desire for repetition, | its nature is not habituated to repetition;\nbeneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.\nWhen a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.\nThe Voice of Beauty\nLife is not a mere repetition of the breath, | its origin is from the Living, Eternal God.\nThe soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.\nThe individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;\nUnity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.\nWithout the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;\nboth attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.\nThe one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:\nthe one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!\nWhat is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision\nThe proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"\nOneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.\nDo not look slightingly on oneness of vision; | this is a true epiphany of the Unity.\nWhen a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.\nA nation's spirit exists through association; | a nation's spirit has no need of a body.\nSince its being manifests out of companionship, | it dies when the bands of companionship are broken.\nAre you dead? Become living through oneness of vision; | cease to be centreless, become stable.\nCreate unity of thought and action, | that you may possess authority in the world.\nZinda-Rud\nWho am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?\nSay, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?\nThe Voice of Beauty\nYou have been in the world dimensionate, | and any contained therein, therein dies.\nIf you seek life, advance your selfhood, | drown the world's dimensions in your self.\nYou shall then behold who am and who you are | how you died in the world, and how you lived.\nZinda-Rud\nAccept the excuses of this ignorant man; | remove the veil from the face of destiny.\nI have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,\nI have seen the contrivings of West and East | prevent the destinies of West and East.\nEpiphany of the Divine Majesty\nSuddenly I beheld my world, | that earth and heaven of mine,\nI saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:\nout of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.\nThat light revealed every secret veiled | and snatched the power of speech from my tongue.\nOut of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.\nAbandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.\nThat signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.\nLife, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!\nYou have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.\nAlexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.\nSo slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!", + "metadata": { + "poem_id": "009_060", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' with the theme revolving around ''", + "completion": "I passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "metadata": { + "poem_id": "009_061", + "book_title": "Javed Nama", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "I raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.", + "metadata": { + "poem_id": "010_001", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "The Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,\nwhose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,\nwhose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.\nWith his music that musician of Pure lineage | Has thrown my being into tumult once again.\nSaid he: The people have become aware of the secrets, | the East has awoken from its deep slumber;\ndestiny has given it new aspirations, | and loosened its age-old chains.\nNo one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.\nBe intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.\nIt is ecstasy that imparts life to nations, | though the undiscerning call it madness.\nNo people under the azure dome of the sky | has ever achieved anything without this ingenious madness.\nThe believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.\nHe can distinguish between good and evil | a mere look from him can shake the whole world;\nhis blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.\nHaving drunk wine from my tavern, | you have removed everything old from your vision.\nLive in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.\nYour age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.\nLittle has the philosopher understood this point: | his thought revolves only round matter.\nHe has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.\nFortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.\nWhat it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.\nOne should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.\nIt is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.\nPeople of the world lack reason and imagination | they are weavers of mat and know nothing about satin.\nWhat a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:\n\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"\nReveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.\n\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"\nTo the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.\nAre you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.\nThe Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?\nIt is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,\nwhich sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;\nwhich did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;\nIt palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud.", + "metadata": { + "poem_id": "010_002", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "O lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.\nIt is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.\nIt moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters\nIt is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.\nThe inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.\nThe narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.\nWelcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai\nYou are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;\nIllumine my dark earth from head to foot; | Cover me up in your illuminations\nthat I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,\n(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.\nThus may the thought of the Orient free itself from Europe | And gain lustre through my songs.\nLife comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.\nWhen the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.\nThe pure heart dies in their chest, | and to their eyes the crooked appears straight.\nFrom the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.\nSeldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.\nIt is therefore necessary to first purify the thought | After that reconstructing the thought would become easier", + "metadata": { + "poem_id": "010_003", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "As the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.", + "metadata": { + "poem_id": "010_004", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "I have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.\nThe wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.\nThis is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.\nThe school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.\nThe religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.\nThe unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.\nWoe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.\nThey gain knowledge of science and art, | but remain unaware of their own self-identity.\nThey erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.\nThey are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.\nTheir old people lack modesty, | the youth are busy decorating themselves like women.\nThe desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.\nTheir daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;\nwell-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;\ntheir white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.\nA nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.\nIt is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.\nIts rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.\nThe might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.\nIt never looks beyond its today | and never creates a tomorrow for itself.\nIt has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.\nIts creed is to offer loyalty to others, | to build temples with the material of the mosque.\nAlas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death.", + "metadata": { + "poem_id": "010_005", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "# translation missing | # 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translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "010_007", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "The free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others’ hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? – pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.", + "metadata": { + "poem_id": "010_008", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\nRumi\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # 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O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others’ mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one’s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this “clear enchantment,” | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend’s abode | and gets the Friend’s smell from the tulip’s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.", + "metadata": { + "poem_id": "010_010", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "# translation missing | # 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He advised me to place before the Holy Prophet the state of my health.'", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "010_014", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "O you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.\nDo you know the secret of the Prophet’s Religion? | Seeing one’s self explicitly is the royalty.\nWhat is Religion? Finding out your Self’s secrets. | Life is sheer death without beholding your self.\nThat Muslim who sees his self | selects himself only out of the whole world.\nHe knows the very nature of the universe. | He is the sword declaring: “There is naught Existent except God.”\nBoth space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.\nSo long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!\nThe man of God is heir to the Prophets, | he is not contained in the world of objects.\nIn order that to create another world, | he shatters this old, weather beaten one.\nAn alive person is free from all other than God, | There is a lamp lighted in him by the true Self\nHis foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.\nHis morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.\nHis nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;\nSun is just a particle from his path; | the Book bears testimony to his lofty status.\nHis nature finds exposition by the millat | making his eye bright therewith.\nBe lost a bit in the Qur’an and Traditions, | O ignorant one! Then plunge into your own covert self.\nLost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.\nThe chain of “other-than-God” binds your feet. | Alas, this mark of bondage on your forehead!\nLeader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.\nLet me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.\n“Seek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.\nSeek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.\nSeek the heart so that you always remain young, | your face crimson with refulgence divine.\nBe a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.”\nComplain little of the blue sky. | revolve not round anything except your sun.\nBecome aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.\nTake measure of the present Universe | and raise aloft your voice therein.\nThe coherence of this world is by unity alone, | life herein means unity in this Universe.\nLeave off these scents and hues old. | purge yourself of antiquated aspirations.\nAll this stuff is not worth even a barley grain. | Devise anew your aspiration,\nlife has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.\nThe eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.\nHe who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.\nAspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.\nIt is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.\nWhen a spark leaps up from our body’s dust, | it grants a particle the vast expanse of the sky.\nThe son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.\nYou too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir.", + "metadata": { + "poem_id": "010_015", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "The city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes\nthe eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous\nObserve its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.\nThat city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.\nIts water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.\nIts excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;\nits inhabitants complacent and genial, | unware of their worth like a sword.\nThe royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.\nI met the king in his Ifty place | a poor faqir in the presence of a monarch.\nHis courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.\nThis humble one in the presence of that noble king | was like an insignificant person in the court of ‘Umar’ the great Caliph.\nMy heart melted with the warmth of his words, | I kissed his hand out of humility.\nA king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.\nSincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.\nOf earth earthly but purer than angels; | Aware of both modesty and kingship.\nIn his sight the affairs of both East and West; | his sagacity knowing their secrets alike.\nA king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.\nHe lifted veils from the (missing) | # translation missing\nHe said with the fire that you have in the body, | I hold you as dear as my own son.\nAnyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.\nTo that repspectable Muslim | I presented a gift of the glorious Qur’an\nI said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.\nTherein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.\nThe intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.\nHe said, “I, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;\nhills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.\nI raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.\nI had no solace except that of the Qur’an; | it powers opened all doors to me.”\nThe words of that king of high lineage | caused again an upsurge in me.\nThe call of noon prayer arose awhile | which rids a believer of all limits.\nThe climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.\nThe secret of that standing and prostrating | cannot be told except to thode who are close associates.", + "metadata": { + "poem_id": "010_016", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "Come, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.\nTime has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.\nThe banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.\nHow happy that your body has found rest here. | For this land is free from the witchcraft of the West.\nKabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.\nI preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.\nAlthough the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?", + "metadata": { + "poem_id": "010_017", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "By the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid\nBar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.\nEver since I moved from the royal city, | travelling became lighter for me than stay\nI opened my breast to the breeze by which | tulips had sprung up in the mountains.\nAlas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,\na beautiful bride of Mahmud’s realm, | of whose henna-dyed adorners one was the Sage of Tus.\nIn it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.\nThat seer of the unseen, man of high station | by whose iteration Rumi’s passion rose to a climax.\nI exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.\nHe raised the veil from the face of Faith | and my thought indicated the destiny of a believer.\nBoth learnt their lesson from Qur’anic Wisdom. | He speaks of God while I speak of godly folk.\nI felt afire in the tomb’s atmosphere | to such an extent that I became apprized of a cry.\nI said to him “O you seer of the secrets of life, | both this world and the other is luminous to you,\nour age is infatuated by water and clay (material things), | which raises problems without end for those godly.\nLeave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.\nSince the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.\nO you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,\nwhatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream.", + "metadata": { + "poem_id": "010_018", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "I came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.\nI mean that austerity which knows the way | and beholds God with the light of the self.\nIt seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.\nThink of the inside and spin not around your body like women. | Fling the ball on the ground like men.\nLeadership in this world of water and clay | It is bought by one drop of blood of the heart.\nBelievers under this azure sky | They are alive by love not from eating and sleeping.\nKnow you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.\nYou are alive as long as his love is in you. | It is this love that safeguards your faith.\nBecome aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.\nDue to faith the heart is the source of all power | and faith is totally a miracle of companionship\nSeek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).\nBu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.\nCast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.\nThe Prophet is an ocean with surging waves, | arise and enclose this river in your channel.\nYou have for years twined around its shore, | but not seen the buffets of its lashing waves.\nFling yourself in the river for a while | so that the departed spirit should come back to the body.\nO Muslims, tread not any path save that of God | and despair not of His general mercy.\nLeave off seclusion and seek manifestation. | so that the earth should quake by your prostration.\nI saw restless Nature the other day, | that moving spirit of all that happens;\nher eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.\nher hands were struggling in water and clay | # translation missing\nI asked her what are you searching? | in search of whose warp and woof are you?\nShe said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.\nShe examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.\nAt last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.\nWait till you see another spring arise, | more iridescent than the one bygone.\nEvery time your antagonist resorts to machinations | so that you should not come by this vegetating season.\nI keep my eyes on the inside of the rose branch, | and have seen a stir therein.\nWe cannot prevent the tulips from blooming | in the meadows, values, mountains.\nA man who is in search can hear | the song that is still in the throat.", + "metadata": { + "poem_id": "010_019", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "Cries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.\nThat city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.\nThe cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.\nHe whose name a babe when weaned of mother’s milk, | first pronounced in the cradle.\nA consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.\nUnder the sky his flag a sign of God, | angels reciting the Qur’an on his grave.\nMy nimble fancy took me off from myself | so that I did not remain in this world of late and soon.\nThat sun arose in my breast by the effulgence of which | the hidden became manifest.\nThe sun on high prostrates before whose splendour; | from his rays the past rises up.\nI was rid of this world of eyes and ears | so that I clearly saw the past morning like today.\nThe city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs\nin the palaces and common streets. | Its palaces ranged row upon row,\nthe sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly\nand the army of Mahmud in the battlefield | My spirit strolled in the world of secrets\ntill a frenzied one woke me up. | That fervour, that intensity and poignancy of his,\nspeaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.\nHe was having a colloquy with God. | Since I was not unaware of this secret,", + "metadata": { + "poem_id": "010_020", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "The tulip for getting just ray of the sun, | has such curves within a branch.\nwhen the spring brings it out in the open, | it tells it to stay here for not more than a moment.\nBoth life and death furnish gear to each other, | I know not whether one is better than the other.\nLife is a perpetual strife between the unpleasant and pleasant. | Today’s hue and freshness spring from yesterday’s blood.\nProtect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!\nO God, the contriver of body and soul, | this frenzied one has to say a word to You.\nI see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.\nDid this world come into existence with Your device, | or some other deity created it?\nIts outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.\nThere is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!\nYour eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery\nBy what does this universe acquire order? | O you infatuated by the charm of idols,\nthe man of God, one with luminous spirit, | was alone Your vicegerent in this world.\nHe is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.\nThis Muslim whom does he worship? | There’s not the least tumult in his soul.\nHis breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.\nHis heart is unstable and soul palsied; | his stuff is of no worth in this world.\nInfirm in the battle of life, | bearing idols in his sleeves.\nLike the infidels he regards death as mortal. | His fire is of little worth like dust.\nRaise again a flame from his inert clay, | Raise again that very urge to search and search once more.\nGrant him again that inner verve, | Grant him that very manifold zest and zeal.\nMake the East firm by his self, | bring out a new morning from his cellar;\nsplit the Red Sea with his staff, | let Caucasia tremble with his glory.", + "metadata": { + "poem_id": "010_021", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "Qandhar, that place of paradisiac charm, | Its dust the heart’s desire of men of heart.\nThese hues, scents, waters! | These waters glittering like mercury!\nTulips in the coign of the mountains. | fires frozen within pomegranates.\nIts streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.\nI sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant.", + "metadata": { + "poem_id": "010_022", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "I come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)\nI know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.\nit is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.\nIt is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.\nI took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.\nFrom his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat’ha\nIs this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.\nThe garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)\nBoth his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.\nIntellect made him knower of secrets, | love made him a matchless sword.\nHe is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.\nTo see him openly is our Asra, | and in his inner self is our Aqsa.\nFrom his garment I sensed his perfume; | he gave us the shout of Allah-hu.\nWhat did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.\nIt leapt in the chest because of wild rapture | till it rushed out of the eyes.\nIt said: I am Gabriel and radiant light; | I never saw him like this before.\nIt recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?\nIt talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.\nI asked it what audacious words these be; | close your lips for this is a solemn occasion.\nI have nurtured you with my blood | and made you fit for raising a morning sigh.\nNote again this point you who understand, | the love of disciplined lovers is naught but restraint.\nIt said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.\nIt raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!", + "metadata": { + "poem_id": "010_023", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "The grave of that enlightened king | from whose self a nation arose;\nits dome is regarded as a sanctuary by the sky, | # translation missing\nlike Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;\n(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.\nBy the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.\nA connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.\nHe said: I know where you stand, | your song is alchemy for denizens of the earth.\nStocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.\nO you knower of the Friend’s street, come to me, | and stay awhile, for you bear the smell of the beloved.\nHappy he who made the self his mirror | and in that recognised the universe\nThis earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.\nThere is need of the heat of commotion now | so that the pristine hue and scent should come back.\nA true believer acts like Israfil | whose trumpet shatters every thing old.\nO you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,\ntell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly.", + "metadata": { + "poem_id": "010_024", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "010_025", + "book_title": "Pas Cheh Bayad Kard", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "They held the loveless is heart and went away, | Like flame they faded in a doleful way.\nPrithee come to ‘Commons’ for a short while, | Thy chosen took ‘the wines’ and left this soil.", + "metadata": { + "poem_id": "011_001", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My being and non-being were topics on tips, | Under feelings of shame I sealed my lips.\nThy great men’s kowtows are in thy know, | Please rub off the dross from my kowtows.", + "metadata": { + "poem_id": "011_002", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart rakes often knots of ‘how’ and ‘why’. | His glance getting higher than stars and sky.\nSo hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.", + "metadata": { + "poem_id": "011_003", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What a noisy display of mud and clay, | Hundred trials on love one heart would lay,\nFor me is banned a moment’s repose, | Have mercy I’m dealing with heart so close.", + "metadata": { + "poem_id": "011_004", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who brought the wide world on the cosmos scene, | Who flashed the sheen of the ‘Beauty’ unseen.\nYou bid me beware of the Satan’s teens | Who reared him to teem on the garden’s green.", + "metadata": { + "poem_id": "011_005", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.\nI wished not to hurt the Satan’s heart too, | So often my sins—God bless—were true.", + "metadata": { + "poem_id": "011_006", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O Amrine, thou hast turn’d the cup of wine, | Which ought to have moved from the right hand line,\nIf this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl.", + "metadata": { + "poem_id": "011_007", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.", + "metadata": { + "poem_id": "011_008", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I tread a path there which leads no where, | From seeds I sow now no fruits would bear.\nI fear not the griefs but a point please see, | I wish not the griefs not worthy of me.", + "metadata": { + "poem_id": "011_009", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Keep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.\nLet a spark be away from reeds and hay, | Hold for the known and let the mob away.", + "metadata": { + "poem_id": "011_010", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.\nFrom His sideless House I preferred a flight, | It was void of wails of the mid of night.", + "metadata": { + "poem_id": "011_011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Bid me shake the world with a cry and hue | Get change on the globe with a complex new.\nFrom dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain.", + "metadata": { + "poem_id": "011_012", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A gloom still lurking in broad day light, | His right is ne’er right but the ‘might’ is right.\nI know not how far he stoops to his gloom, | From the Adam’s blood get a glow and bloom.", + "metadata": { + "poem_id": "011_013", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thy slave I’m and seek thy pleasure alone, | I tread not a path not guided and shown.\nIf thou e’er bids this silly slave to say, | An ass a Berber horse I would not say.", + "metadata": { + "poem_id": "011_014", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.\nSo take off this burden as oft I brood, | A prize for prayers in absence of mood.", + "metadata": { + "poem_id": "011_015", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How to tell tale of ‘Deen’ and father land. | No words I have on a difficult stand.\nSo do not take ill if due to thy ways, | I cherish to revive the good old days.", + "metadata": { + "poem_id": "011_016", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim tied up with a foreign land, | His heart cannot he with ease in his hand\nThe forehead I place on an alien’s place, | To Boozer1 and Salman2 it can’t replace.", + "metadata": { + "poem_id": "011_017", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I wish not this world nor cosmos whole, | Save that I know the essence of soul.\nSo kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me.", + "metadata": { + "poem_id": "011_018", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.\nI espied Javed in ‘Sajdah’ this dawn, | Deck my even face by his shining dawn.", + "metadata": { + "poem_id": "011_019", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I seek for that nation a rising field, | With jurists confused, too rigid to yield.\nThe woes I have seen I wish not to spot, | Alas my mother had mothered me not.", + "metadata": { + "poem_id": "011_020", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?\nThe sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?", + "metadata": { + "poem_id": "011_021", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "That bliss of the past may come or not, | That breeze of Hijaz may come or not.\nThis beggar’s last ‘time’ has come so near, | May come or not secrets seer.", + "metadata": { + "poem_id": "011_022", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If so e’er comes that gifted mystic sage, | To him then convey a burning message,\nTo purify conscience of nations soon, | With sceptre of Moses and David’s tune.", + "metadata": { + "poem_id": "011_023", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart is wealth mine who knows pang’s pine, | Yet not reaching Him are wailings mine.\nBy the grave of mine a poppy looks fine, | Like me calm and gory are laments thine.", + "metadata": { + "poem_id": "011_024", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To lose heart to some one he did not know, | How1 grief is held dear he knew not so.\nHe just fanned breath in his dusty frame, | Save eat and die he had no aim.", + "metadata": { + "poem_id": "011_025", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat ‘Heaven’s outcast’ is better of me, | We hear about ‘Haq’ whom he did see.", + "metadata": { + "poem_id": "011_026", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I donned big circles on a likewise night, | Like moon’s own rounds I have lessened my light..\nThy negligence tales ensued when, | In midst therefore, I get up then.", + "metadata": { + "poem_id": "011_027", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Knows not the Gabriel this hue and cry, | He knows not the status of quest and pry.\nThen ask the poor man, who is hapless still, | Who knows the sting and nectar of will.", + "metadata": { + "poem_id": "011_028", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom ‘momin’ adores and ‘Kafir’ fakes.", + "metadata": { + "poem_id": "011_029", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Get me Seenay’s truth, and love of his name, | Get me Rumi’s fame and Khisro’s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship’s game.", + "metadata": { + "poem_id": "011_030", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.\nCome, fashion and form a new nation’s norm, | This nation is a burden on world’s arm.", + "metadata": { + "poem_id": "011_031", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A nation again whom duty is dear, | Who makes a clean honey from venom clear.\nHe agreed not on one world norm, | And held the two worlds on his arm.", + "metadata": { + "poem_id": "011_032", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A nation again whose hearts would adorn, | La Ilah’s jewels from midnight to morn.\nHer place the sun knows on skies and lands, | And sweeps for her the milky way sands.", + "metadata": { + "poem_id": "011_033", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thy world is ruled by misers few, | Whose men still serve the worthless few.\nThe workers skilled in workshops queue, | Have killed themselves for vultures few.", + "metadata": { + "poem_id": "011_034", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples’ need.\nTo me he is closer than jugular vein, | But not closer than my abdomen’s pain.", + "metadata": { + "poem_id": "011_035", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Looking in a mess is Indian State, | In the same messy form is world’s own state.\nSo solicit not five times to pray, | A burden on slaves are these arrays.", + "metadata": { + "poem_id": "011_036", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.\nHow weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains.", + "metadata": { + "poem_id": "011_037", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "So calculate once all the losses and gains, | To give to this world a heavenly reign.\nHow far I know not that dusty being we, | Can decorate world’s dusty entity.", + "metadata": { + "poem_id": "011_038", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What is the lasting life is known to thee, | A sudden death but is not known to thee.\nThy status at all it can not decrease, | What could be the loss of my deathless lease.", + "metadata": { + "poem_id": "011_039", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When the old world gets its apex of height , | Then the fate unsheaths every secret might.\nDisgrace me not before my master hence, | My! ‘counts book’! be hidden from Prophet thence.", + "metadata": { + "poem_id": "011_040", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My body is tired but soul still flies, | To that city on way Batha lies.\nYou live here now and meet the fine, | My object great is friend of mine.", + "metadata": { + "poem_id": "011_041", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .\nTo drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.", + "metadata": { + "poem_id": "011_042", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I keep my eyes penchant on hearts essence, | Though writhing I am resting on heart’s fence.\nFrom cities and bergs I liked to flee, | To the deserts breeze I look up with glee.", + "metadata": { + "poem_id": "011_043", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I know not who dazzled and killed this heart, | No rest since then is destined to this part.\nI took him to desert which pained him more. | On a brook side too he be wept to the core.", + "metadata": { + "poem_id": "011_044", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Ask not of lustre drunk’s caravan scene, | They have left the world whole and all its means.\nBy God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.", + "metadata": { + "poem_id": "011_045", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I cherish for Yasrib though I am old, | I am moved to singing in love’s sweet hold.\nAs the birds at dusk would fly back to nest, | I cherish to fly for the desert’s quest.", + "metadata": { + "poem_id": "011_046", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To love’an rapture sins gave a common sense, | And made ripes’ wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.", + "metadata": { + "poem_id": "011_047", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You ask the spots where I played my jazz there, | My friends know little I came up from where.\nI opened my baggage in desert’s heat, | Where I am singing in his lone retreat.", + "metadata": { + "poem_id": "011_048", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "That dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.", + "metadata": { + "poem_id": "011_049", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "She needs no reins O I teamster hence! | Like my own wits she has the same sense.\nFrom its wavelike trot a plea I would form, | Like me she is captive of heart’s own charm.", + "metadata": { + "poem_id": "011_050", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Yet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.\nThat burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine.", + "metadata": { + "poem_id": "011_051", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How lucky are deserts caravan lines, | They bless the Prophet driving litters fine.\nCast thy kowtows on hot sand grains, | Burn thy forehead to form a stain.", + "metadata": { + "poem_id": "011_052", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Hail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.\nPlace thy steps with a gentle gait, | That sands like me has a ruthful trait.", + "metadata": { + "poem_id": "011_053", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who’s that Ajmi as head of caravan | His tone varies from tune of desert’s man.\nHis tone up a charming, lilting song, | That a cold heart feels more young and strong.", + "metadata": { + "poem_id": "011_054", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A place in love and raptures was his aim, | Such fires were lit up in his muddy frame.\nHis cries chime in with every one’s heart, | That every one shares his heart’s good part.", + "metadata": { + "poem_id": "011_055", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A hidden grief untold is clear, | To lips when brought, a tale-we hear-,\nThe ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak.", + "metadata": { + "poem_id": "011_056", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In pits grow poppies from vernal tide, | Then the friends pitch tents on desert’s side.\nIt looks me nice to sit all alone, | When fountains flow in a mountain zone.", + "metadata": { + "poem_id": "011_057", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A page of Iraqi sometimes I turn, | From Jami’s fire so often I burn.\nI know not though the Arabs’ tune, | I share with joy the teamaster’s tune.", + "metadata": { + "poem_id": "011_058", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Let the hiker’s grief take a blissful turn, | Let wails be blessed with rapturous burn.\nO teamaster be ready for longer course, | Let separation pangs had sharper force.", + "metadata": { + "poem_id": "011_059", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Come O! chum for a tie to weep and cry. | A victim of ‘Beauty’ are you and I.\nTwo words I would say in hearts parlance, | By ‘Master’s’ feet let eyes go to trance.", + "metadata": { + "poem_id": "011_060", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.\nHow lucky they were and lucky that age, | When king’s door were open to a saint or page.", + "metadata": { + "poem_id": "011_061", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The world with four sides I have in arm-pit, | I have wrapped in this head the heavens’ wit.\nThen I had to leave that topmost height, | Like dust my wing’s lost that higher flight.", + "metadata": { + "poem_id": "011_062", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In this valley lies a lasting life new, | This dust solves meanings’ with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a “Can’t see” slide.", + "metadata": { + "poem_id": "011_063", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)\nHis heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance.", + "metadata": { + "poem_id": "011_064", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The heart takes heat from thy love pangs’ flame, | My tone’s large impact is due to thy name.\nI weep, because, in the Indian state, | I found not a man with thee intimate.", + "metadata": { + "poem_id": "011_065", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "No morn yet to slaves O Indian night, | The sun passes not along this land’s site,\nNo cosy nook yet for us in the East, | So broke like a Muslim there is no beast.", + "metadata": { + "poem_id": "011_066", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "As such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.\nO God, help the man who leads a life hard, | Who fell from a summit, God be his ward.", + "metadata": { + "poem_id": "011_067", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A friend’s hidden life how can I reveal, | You know what we talk and what we conceal.\nTwo hundred years’ tale is enough to weep, | Like a butcher’s wood a heart I keep.", + "metadata": { + "poem_id": "011_068", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The sky still going on a perverse course, | The car’avan is far off from its place.\nHis wild goose chases I cannot endorse, | No leader they have to direct this race.", + "metadata": { + "poem_id": "011_069", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.\nHe emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies.", + "metadata": { + "poem_id": "011_070", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "He made his heart captive of pomp and show, | Bereft of love’s pleasures his longings go.\nThe ‘whistling’ of ‘eagles’ he knew a few, | As nature of gnats his latent ears knew.", + "metadata": { + "poem_id": "011_071", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To him the heart’s door is not open yet, | No ego in his palm has born as yet.\nHis conscience is empty from ‘Great God’ calls, | To ground have fallen his prayer’s four walls.", + "metadata": { + "poem_id": "011_072", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His collar is torn, he cares no darn, | I know not a life, so bore, forlorn.\nTo him is destined, a death so dry, | Fie a Muslim’s life, sans ‘Allah Hoo’ cry.", + "metadata": { + "poem_id": "011_073", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Give him his dues, of a captive and meek, | A beggar whose honour is since long dead.\nThe doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed.", + "metadata": { + "poem_id": "011_074", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Refine his morals and life once more, | Infuse a world new in his heart’s core.\nFrom violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn.", + "metadata": { + "poem_id": "011_075", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The bride of life, in him is not his own, | She comes out then from limbe’s lover line.\nEntombed before death like sinner in chain, | Torn among the angels of church and fane.", + "metadata": { + "poem_id": "011_076", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His eyes are void of a glamour and glee, | No restive heart in his bosom I see.\nGod be a friend of the unlucky race, | Who vanished from scene being out of His grace.", + "metadata": { + "poem_id": "011_077", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Though born as Muslim yet knows not the death, | From fear of death shivers to his last breath\nI didn’t peep though through his bosom’s slit | The fear of death has weaken’d his grit.", + "metadata": { + "poem_id": "011_078", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.\nThe sufferings of friends I say not to thee, | In hope thy solace would make me happy.", + "metadata": { + "poem_id": "011_079", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim’s stuff has a life long stay, | His lay out stands on a powerful clay.\nO wise critique see him from his view, | The ‘Ego’ in him now shakes all through.", + "metadata": { + "poem_id": "011_080", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Ashamed is Muslim for losing his State, | His dead faith is haunting some hermits great.\nYou know their bequest and forefather’s line, | He holds his ‘blanket’ as a kingship sign.", + "metadata": { + "poem_id": "011_081", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Ask me not of his present day lot, | As if, earth and sky have made a plot,\nTo bird who was reared on fruits of fig, | The grains’ search in deserts a problem big.", + "metadata": { + "poem_id": "011_082", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I have scanned the whole world through his eye, | So past and future tips I would untie.\nThus ope more and more life’s secret tips, | Give the Arab’s tone on this Ajmi’s1 lips.", + "metadata": { + "poem_id": "011_083", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Muslims have raised no armament wings, | His conscience is yet like conscience of kings.\nIf he gets back his status again, | Through his beauty his grandeur would reign.", + "metadata": { + "poem_id": "011_084", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu’s thread , | His mosque thus sways in a temple’s stead.", + "metadata": { + "poem_id": "011_085", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "He brought a total change in faithless world, | They say, “body is a track for life’s bird ”\nWith ‘faqr’ thou destined to the Siddiq’s part, | May fill a new thrill to this ease loving heart.", + "metadata": { + "poem_id": "011_086", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From fane gets Harem its grandeur and glare, | My ‘idol’ is a ‘pir’ with curly hair.\nNone ill-starred came in my bosom’s frame, | Being lit up with light of his hopeful flame.", + "metadata": { + "poem_id": "011_087", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "As long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.", + "metadata": { + "poem_id": "011_088", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.\nIf you take a brick they raise cry and hue, | A mosque from which they are fleeing all through.", + "metadata": { + "poem_id": "011_089", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.", + "metadata": { + "poem_id": "011_090", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In the hands of drinkers the empty glass, | My party’s bearer is jobless alas.\nI keep an eye on sigh’s inner seat, | Whose source are the fumes of that lamp’s heat.", + "metadata": { + "poem_id": "011_091", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The synagogues bottles are void of wine, | Where teachers are the pupils of that line.\nThe poets group I left with tears, | Their fifes and flutes are dead on ears.", + "metadata": { + "poem_id": "011_092", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Muslims are foreigns on every land, | Are looked on this earth like a useless band.\nThough powerless still I twist and twine, | I face the godless in every line.", + "metadata": { + "poem_id": "011_093", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With wings you gave I judge and fly, | In heat of songs I burn and cry.\nA Muslim from whom shivers the death, | I found him not on whole earth’s breadth.", + "metadata": { + "poem_id": "011_094", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "At night before Lord I often cry, | Why Moslems are aimed for curse of sky.\nA voice came then, “You know not this race, | Hold a heart yet know not lovers face.”", + "metadata": { + "poem_id": "011_095", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I speak not now of the grandeur past. | No use to count now what did not last.’\nI keep a lamp lit in chest of mine, | In two hundred years we sapped its shine.", + "metadata": { + "poem_id": "011_096", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.\nFrom his winking eyes it can be seen, | He is despaired of all godsend means.", + "metadata": { + "poem_id": "011_097", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From this poor man’s flame, sitting on his way | Bid him fiery conscience, the least I say.\nKindle his heart for a-long-lasting light, | From man’s hopes his hopes be more bright.", + "metadata": { + "poem_id": "011_098", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Like gallants I fall and rise again, | What a blood I shed sans sword-and cane.\nOn every ones terrace now leans thy look, | For which a constant war I have to brook.", + "metadata": { + "poem_id": "011_099", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Let me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.\nHow odd a college looks to pub of thrill, | Tell me is this better or that one still.", + "metadata": { + "poem_id": "011_100", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I fly in the airy lovelier space, | My wings are getting wet from clouds I face.\nI found in my conscience the Harem’s mould, | Since on my conscience that song had a hold.", + "metadata": { + "poem_id": "011_101", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Of secret I’told, they paid no heed, | They ate no fruits of vintage they need.\nO nation’s chief do a justice to me, | As a writer of odes my friends call me.", + "metadata": { + "poem_id": "011_102", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To stick it to bosom this verse aims not, | With gems of meanings I open the knot.\nWith hope my passion would make it gold, | I temper their cuprum with heats manifold.", + "metadata": { + "poem_id": "011_103", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.\nThose uncouth put me in a poet’s hat, | To write a death date of this man or that.", + "metadata": { + "poem_id": "011_104", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can’t speak though you know my lot.", + "metadata": { + "poem_id": "011_105", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The meek utter hence of yonder glance, | Thus the ruthful dwell on sob’s parlance.\nWe keep eyes ope and seal the lips, | In mystics code speech is a slip.", + "metadata": { + "poem_id": "011_106", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Those who knew not I preached them ego, | For them I e’er caused my fonts to flow.\nBid me burning voice with whose sole flame, | All griefs are burnt save thy love’s sole aim.", + "metadata": { + "poem_id": "011_107", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What I hold in heart is grief and remorse. | Save thee I have no access and source.\nMy grief’s inner tale to whom I can tell, | You know in my bosom you only dwell.", + "metadata": { + "poem_id": "011_108", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A poor, ruthfull flutist1 who taught love’s tone, | Is melting himself in heat of songs own.\nYou know what he seeks and what he wants, | Yet he needs not both the worlds in grant.", + "metadata": { + "poem_id": "011_109", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I seek not my vigour from morning air, | From thy Sun’s boon I seek my growth and care.\nMy glance goes higher than stars and moon, | I write not verses for some one’s boon.", + "metadata": { + "poem_id": "011_110", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I’am in a sea which has no coast side, | This heart is the lover’s path and guide.\nFor thy sake at Mecca a halt I make, | If not my journey was for thy sake.", + "metadata": { + "poem_id": "011_111", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Drive not from door who are longing for thee, | We are getting restive from thy flame’s glee.\nSo bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.", + "metadata": { + "poem_id": "011_112", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "On idols white my heart is sweet, | It melts in Tina’s glamour’s heat.\nSo alien to self I made of me, | I sought of my ‘self’ but did not see.", + "metadata": { + "poem_id": "011_113", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.", + "metadata": { + "poem_id": "011_114", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I seek from thy door, whatever I seek, | Bid a grass leaf to peel a “Mountain’s” peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.", + "metadata": { + "poem_id": "011_115", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With ‘mullah’ or ‘Sufi’ I do not sit, | With this or that, you know I dont fit.\nThus write the word Allah on my heart’s slate, | To see ‘Him’ and Self in a lucent state.", + "metadata": { + "poem_id": "011_116", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The ‘mullah’ never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can’t feel.", + "metadata": { + "poem_id": "011_117", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "On pulpit his address a venom of bile, | In arms, hundred books to cover his wile.\nIn thy ‘own House’ I talk not in shame, | By himself though hid I feel His flame.", + "metadata": { + "poem_id": "011_118", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The heart of lucent hearts he took or I? | Thy message of love did he brought or I?\nTwo shafts of Deen’s quiver are ‘mullah’ and I, | Who took the right aim: did ‘mullah’ or I.", + "metadata": { + "poem_id": "011_119", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "An alien I am within my own race, | To whom I should take the ‘Issues’ I face.\nThose hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.", + "metadata": { + "poem_id": "011_120", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For any one’s boon this heart owes not, | With my own hand I opened each tough knot.\nI banked on else once save Allah’s grace, | I fell hundred times from self’s high place", + "metadata": { + "poem_id": "011_121", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My craze still feels the same burning phase, | All the old passions are still ablaze.\nFrom impact of old storms which I feel still, | The waves of my pearls get a new storm’s thrill.", + "metadata": { + "poem_id": "011_122", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This dust still feels His living flame, | To midnight sighs, the heart still claims.\nCast Thy vision’s light so that I may see, | Though old I have courage to bear this glee.", + "metadata": { + "poem_id": "011_123", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My glance looks not the world’s hollow game, | The heart is melting from inner flame.\nI am in this world which, lacks any flame, | Tell me after all what is the secret game?", + "metadata": { + "poem_id": "011_124", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.", + "metadata": { + "poem_id": "011_125", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The ‘rose and poppy’ lack my ‘scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?", + "metadata": { + "poem_id": "011_126", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "So alien I am in West and East, | No confidants true I have the least.\nTo heart I’m telling my sorrowful mood, | To cheat my solitude, like child I brood.", + "metadata": { + "poem_id": "011_127", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I broke the magic of the modern age, | I pounced on the grains and broke the trap cage.\nThe God knows that in the Abram’s wake, | How fearless I sat in that fire’s stake.", + "metadata": { + "poem_id": "011_128", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You have lit up my eyes with an insight, | To thee owes hence, the Lailah’s light,\nBring a Dawn for me, with Thy Vision’s Scene, | My night gets thy light, like moonlight sheen.", + "metadata": { + "poem_id": "011_129", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When I pressed myself in my own embrace, | Then I saw my place with thy light’s grace.\nIn this fane old with the morning tears mere, | A world of love and daze lo I cause here.", + "metadata": { + "poem_id": "011_130", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The world has charms like paradise true; | My tears give a moist to the shoots too.\nShe lacks to her part that cry and hue, | She’s looking for a man for guidance true.", + "metadata": { + "poem_id": "011_131", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Bid him O lord! a holy man’s lead, | Who is proud of his ‘home made wine’s need.\nLike Hyder, the Lion whose arms are strong, | For both world’s wealth he would never long.", + "metadata": { + "poem_id": "011_132", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Move around O bearer! the wine cup’s course, | From wine give the flute further burning force.\nBid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line.", + "metadata": { + "poem_id": "011_133", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For love the world came from thee the love’s flame, | In love the hidden joy thy old wine’s game.\nI know only one thing from the Gabe’s tune, | That he took his glamour from thy moon’s boon.", + "metadata": { + "poem_id": "011_134", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To me this burning a boon of thy glow, | Thy font’s wine is waving in my vine so.\nIn shame the Join’s realm to my content bows, | With thee as my heart had tete-a-tete close.", + "metadata": { + "poem_id": "011_135", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This heart, I tied not with aught in this fane, | I lost self’s place in my own eye’s pane.\nNow he is looking for my ‘bows’ today, | On whom I was ruling just the last day.", + "metadata": { + "poem_id": "011_136", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Grow that poppy from the dust of mine, | Whose blood is dripping from my heart’s line.\nThis heart be received as a favour great, | I have no fine offer than heart in plate.", + "metadata": { + "poem_id": "011_137", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To my shining race I would love to groan, | With new melting thought full of moaning tone.\nThe etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.", + "metadata": { + "poem_id": "011_138", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.\nFor them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.", + "metadata": { + "poem_id": "011_139", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;\nI pray thee to make in my heart a place, | How much lonely I am there is no case.", + "metadata": { + "poem_id": "011_140", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Like Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.\nHe passed through the crises of his time, | I am going too through crisis and crime.", + "metadata": { + "poem_id": "011_141", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Raise a garden new from dust of mine, | Mix a poppy’s blood to my tears shine.\nIf I’m not fit for Hyder’s sword and lance, | As sharp as his lance give me a glance.", + "metadata": { + "poem_id": "011_142", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.\nSave this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps.", + "metadata": { + "poem_id": "011_143", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who told him I smell thee ‘under the rose’, | To give him good news of a spring tide close.\nWhen I saw not in him thy old flame’s blaze, | With a new spark I set his caneswood ablaze.", + "metadata": { + "poem_id": "011_144", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From thy own main give pearls to my rill, | My gems to each door, each land and hill.\nThat gale did not ope my heart’s shut door, | Bid a verve anew and a gale more.", + "metadata": { + "poem_id": "011_145", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In a gathering see my flute’s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr’s’ path from fore-father’s trait, | To care not ever for any king great.", + "metadata": { + "poem_id": "011_146", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I kept beaming face in this or that case, | I raised the old veils from the meaning face.\nAt such a high pitch to craves I brought, | That one breath I had the other had not.", + "metadata": { + "poem_id": "011_147", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I have shared the poppy’s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.", + "metadata": { + "poem_id": "011_148", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With thy light alone I lit up my glance, | I make a peep through the sun and moon hence.\nSaying I’m Muslim I shudder with shame, | I know the hard task of Lailah’s name.", + "metadata": { + "poem_id": "011_149", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I need in thy land just a melting sigh, | To me this is first and last aim to die.\nHo! the daring sot who said to Gods Grace, | I need from Thee only Mustafa’s face.", + "metadata": { + "poem_id": "011_150", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I hold very dear that roaring roar, | Which cuts a spring from mountain core.\nFor Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.", + "metadata": { + "poem_id": "011_151", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Look to these saucy anglican maids, | As if Suns and moons have come for raids.\nMy simple young nation keeps a blood warm, | Beware! the heathen eye’s sensual storm", + "metadata": { + "poem_id": "011_152", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Give a helping hand to those who are weak, | They look not to aught, but Allah they seek.\nFrom that fire’s flame which kindled my heart, | Bid the Muslim boys a wee bit part.", + "metadata": { + "poem_id": "011_153", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You too take the wine from friend’s cup warm, | To be for ever in the friend’s arm.\nNo bows are these O, ‘Aziz of Arab land’, | From eyelash I’m dusting my friend’s door sand,", + "metadata": { + "poem_id": "011_154", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A poor man I’m, you hold the ‘Arab’s reign, | I hold a king’s place in meaning’s domain.\nA world which grew up from ‘Lailah’s’ seed, | Its root are quite deep in my faith and creed.", + "metadata": { + "poem_id": "011_155", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A look of pain I’m and see no cure quick, | I boast not but weep being old, weak and sick.\nI’m lost arrow though, put in nation’s bow, | Use me again if the nation thinks so,", + "metadata": { + "poem_id": "011_156", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Let tis join hands to spread his love’s flame. | Leave the world whole and work not for fame.\nWithin the holy walls of the friend’s home, | Till tears flow blood, dance around his dome.", + "metadata": { + "poem_id": "011_157", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You hold a high place in the desert’s land, | Whose eyes are bright like a mirror house grand.\nWhere e’er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.", + "metadata": { + "poem_id": "011_158", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Being Muslims we make no home and false ties, | From a circle aloof, we are nine skies.\nHe taught us a kowtow from which we knows | The price of each god to whom the men how.", + "metadata": { + "poem_id": "011_159", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To anglian idols pay not a heed, | The worth of her bonds is not a malt’s seed.\nFrom the Farooq’s bold eyes borrow a glance, | Make a fearless jump in the new age hence.", + "metadata": { + "poem_id": "011_160", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The gnostic’s verses seek not of me, | I hold the nature of beaux like thee.\nI shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain.", + "metadata": { + "poem_id": "011_161", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Be nearer to the aim like a moon new, | Seek the higher heights with efforts anew.\nA place in this lane if you wish to make, | Make a tie with God in the Prophet’s wake.", + "metadata": { + "poem_id": "011_162", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My self’s own sea gave a rise to me, | It sharpen’d my wits like pearls in sea.\nOn me that ‘Nimrod’ is boiling with rage. | Fm trying to build up ‘Harem’s’ image.", + "metadata": { + "poem_id": "011_163", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Come O’ bearer and move the cup of Wine, | And leave the worlds both under long veils line,\nHe raised all the curtains before this sot, | The codes of His Path the ‘Mullah’ knew not.", + "metadata": { + "poem_id": "011_164", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Come O’ bearer and raise the veils aside, | Cause my heart’s blood’ dripping from the eyes side.\nFrom a tone which gives no East or. West trace, | Send a ‘no fear note’ from the ‘no fear place.’", + "metadata": { + "poem_id": "011_165", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Raise from thy bosom a ‘Call of God Great’, | Hit thy own exir on thy dusty fate.\nGaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.", + "metadata": { + "poem_id": "011_166", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From self a Muslim is man perfect | He is slave when it dies in heart in fact.\nIf you take thy ‘self’, ‘a priceless’ lot, | To look save Thee is a tabood thought.", + "metadata": { + "poem_id": "011_167", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "As long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.\nFrom ego if you ran in this fane, | Your own death you buy for life’s bargain.", + "metadata": { + "poem_id": "011_168", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The veils of thy fortune lo! I ope, | Take the Prophet’s path give up no hope.\nIf you believe not whatever I say, | Give up the faith and die in Kafir’s way.", + "metadata": { + "poem_id": "011_169", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Now all the shut doors for Turks are ope. | The Egypt’s base would be firm I hope.\nYou give a rap too at the Ego’s door, | None knew without it his faith and land’s lore", + "metadata": { + "poem_id": "011_170", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A nation whose spring falls to decay, | She always craves for the good old days.\nA poppy grows though from her dusty gems, | It also takes a gown of fading stems.", + "metadata": { + "poem_id": "011_171", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "God gave that nation a sway o’er lands, | Who shaped her fortunes with her hands.\nWith that nation he keeps no links. | Whose farmer tills for other’s drinks", + "metadata": { + "poem_id": "011_172", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From Razi thus learn the Quran’s insight, | From his lamp he lit up his own lamp’s light.\nBut a point from me you must learn hence, | That can’t be life, lacking flame and trance.", + "metadata": { + "poem_id": "011_173", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who makes Ego firm by ‘Lailah’s tie, | From lifeless sands can make a seeing eye.\nLose not ever that man’s greatest boon, | In whose reach I see the Sun and Moon.", + "metadata": { + "poem_id": "011_174", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O ignorant man get a knowing heart, | In wake of thy elders learn thy own part.\nFlow can a ‘momin’ tell His Secret act, | From ‘La’ got the Allah’s positive fact’.", + "metadata": { + "poem_id": "011_175", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thy heart keeps not that hidden scar. | A Muslim’s shine it lacks so far.\nYou always water the Soil of Ego, | From a lake which knows no furious flow:", + "metadata": { + "poem_id": "011_176", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A place of I am God is God’s own place. | This sin takes to gallows or no disgrace?\nIf one man says this reprove at this wrong, | If a nation says, then you get along.", + "metadata": { + "poem_id": "011_177", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I am the God suits to that nation lone, | Whose blood’s moisture feels each branch grown.\nIn whose power hids a beauty queer, | To him the nine heavens are servants clear.", + "metadata": { + "poem_id": "011_178", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Among nations large she holds a place great, | That race is the leader of both worlds’ fate.\nFrom her novel acts, new miracles breed, | To dream and weaken is banned in her creed.", + "metadata": { + "poem_id": "011_179", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From her inner verve that race is a flame, | To her the world charms is a worthless game.\nWhat means by I’m God her efforts define, | Her each “Kun”/“be” says “Yakun”/”become” an object fine.", + "metadata": { + "poem_id": "011_180", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Like a unique race thus She flies in space, | With eyes ever set on her centre’s base.\nThe moon and stars in her lasso’s reach , | Lies in her hand the fate of age each.", + "metadata": { + "poem_id": "011_181", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In garden’s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.\nHer king in power is a poor man’s base, | Her poor man in want has a kingly grace.", + "metadata": { + "poem_id": "011_182", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Fill the old wine in the New Age bowl. | Cast the self’s light on hills and lands whole.\nIf you wish to eat fruits from Mansoor’s bowl, | Say none save Allah can rule the world whole.", + "metadata": { + "poem_id": "011_183", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.\nIf this is the faith which I have in me, | To oust me from Kaaba a right has he.", + "metadata": { + "poem_id": "011_184", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When the English subdued the mosque and fane, | “No aliens are they”, said the convent’s brain.\nI told my fears to a Mullah when, | “Make his end well”, he just prayed then.", + "metadata": { + "poem_id": "011_185", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.\nYou need verses only at time of grief, | That ‘Yasin’ would give death paugs a relief.", + "metadata": { + "poem_id": "011_186", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Through the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.\nThus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought.", + "metadata": { + "poem_id": "011_187", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I salute the Mullah and Sufi old, | Who gave me the message of God as told.\nIt tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew.", + "metadata": { + "poem_id": "011_188", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "On hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.\nThat slave knows not where he would go? | Who is sending the rest in heirs long row.", + "metadata": { + "poem_id": "011_189", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A well read disciple asked his guide, | With a word in which a sting did hide.\nTo die for a life will it well behave? | To make one’s living from bones of a grave.", + "metadata": { + "poem_id": "011_190", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thus spoke to his son a guide in patched robe, | I tell thee a point after whole life’s probe.\nTo Nimrods of this age, know by face, | By God’s grace live with the Abram’s grace.", + "metadata": { + "poem_id": "011_191", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Pour in thy self that old wine again, | His one cup’s worth is more than a reign.\nKeep the verses of Rumi in thy brain, | And paste them around the heart’s walls again.", + "metadata": { + "poem_id": "011_192", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Take from his cup those poppy like stems, | Whose one sip can turn a stone into gem.\nThe heart of a lion who gave to the deer, | Who shaved the black spots from a panther’s rear.", + "metadata": { + "poem_id": "011_193", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From his verve and heat I got a good share, | My night was a day from that bught star’s flare,\nSee a gazelle on ‘Harem’s’ desert sands, | He smiles like a lion on oasis or lands.", + "metadata": { + "poem_id": "011_194", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Being full of pathos and passion’s heat, | His tete-a-tete thus had the pangs sweet treat.\nBy flute gets beauty of His Love’s sweet light, | A gift and share good of His Glory and Might.", + "metadata": { + "poem_id": "011_195", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "He solved many ties I had to face, | He gave to way’s dust his exir’s grace.\nThe tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.", + "metadata": { + "poem_id": "011_196", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To me his heart’s door was always ope, | From my dust he caused a world’s new hope.\nFrom his grace I got a grace and trust. | For me he tamed the Moon and Stars first.", + "metadata": { + "poem_id": "011_197", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.\nLay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.", + "metadata": { + "poem_id": "011_198", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Take secrets of content from Rumi’s call, | That content is envied by rich men all.\nBe cautious from content which may take thee, | To a place of bow1 down and sheer slavery.", + "metadata": { + "poem_id": "011_199", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When self is deprived from godly tint, | The content then gets a beggar’s print.\nFrom Rumi’s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.", + "metadata": { + "poem_id": "011_200", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "That bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.\nTo Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.", + "metadata": { + "poem_id": "011_201", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O desert’s breeze rise from ‘Arab’s sky, | From Egypt’s Nile raise a new wave high.\nGive Farooq’s message to King Farooq’s race, | How content is mixed with the kingship’s face.", + "metadata": { + "poem_id": "011_202", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Tue Faqr and Caliphate with King’s Crown shine, | A great wealth this is which never declines\nO Young king! leave not the content’s boon, | Sans it the kingship ends very soon.", + "metadata": { + "poem_id": "011_203", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A young man who peeps in his ego deep, | Can make a world anew on old world’s heap.\nAround his circle lo! are thousand leagues, | In self’s reading though a solace he needs.", + "metadata": { + "poem_id": "011_204", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For sense and heart’s sake leave each door ajar, | Take a cup thus from every sect’s bar.\nMake all the efforts with love and heart pure, | To lead a chaste life with no greed and lure", + "metadata": { + "poem_id": "011_205", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How happy is the race who wins her goal, | Who never took rest for that purpose sole.\nSee her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high.", + "metadata": { + "poem_id": "011_206", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "That Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.\nWhen I see a gale my heart then regales, | To tempest time ties my hardihood hails!", + "metadata": { + "poem_id": "011_207", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The world rule is destined to my own dust, | The world’s guidance writ on my forehead first.\nIn thy bosom see the whole world’s map, | Whose seed was sown first in Farooq’s lap.", + "metadata": { + "poem_id": "011_208", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To certitude truth who so ever knew, | With two eyes he had had the oneness view.\nAs we often join two lamps in need | Be cautious from rift in home and creed.", + "metadata": { + "poem_id": "011_209", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim who tested his own ego first, | He took to the heavens his paths’s own dust.\nKeep an eye on, if you hold the love flame, | With that you could make the whole world tame.", + "metadata": { + "poem_id": "011_210", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To Arab poets sweet on my part say, | I shun to versify on red lips gay.\nFrom a beam I had of Holy Book’s light, | After hundred years nights I see a dawn bright", + "metadata": { + "poem_id": "011_211", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I caused in his soul a verve a heat, | To cottage or castle a dust I treat.\nThis brook may once vie a noisy sea’s pride, | As I gave this brook a passion of tide.", + "metadata": { + "poem_id": "011_212", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You leave making now the portraits on wall, | Be friendly with conscience and Ego’s call.\nSince you got growth in my nation’s lawn, | Fill your song’s flame in their brain and brawn.", + "metadata": { + "poem_id": "011_213", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart has a grief, and dust has a heart, | Yet this old branch claims His moist’s great part.\nWith thy skill’s magic cause a fount so, | In each Muslim lies a fountain lo!", + "metadata": { + "poem_id": "011_214", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Of virtues of God Muslim has a part, | Like secrets of God a secret is heart.\nI saw not his beauty save of God’s own, | In the cosmos conscience his roots are grown.", + "metadata": { + "poem_id": "011_215", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Give to his dust that flame and might, | Which brings into being a sun from night.\nHit a tune and tone due to whose grace, | He gets a new verve from world’s new face.", + "metadata": { + "poem_id": "011_216", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Muslim you were named for grief’s bargain, | To be restive for friends in pains and strains.\nHe cares not for hlmself in nation’s cause, | He shouts “I am Ummah from every clause.”", + "metadata": { + "poem_id": "011_217", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "On whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love’s cosy room, | And turn the autumn to vernal bloom.", + "metadata": { + "poem_id": "011_218", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "So guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.\nI see empty bowls of the nation’s whole, | A lasting wine lasts in thy heart’s own bowl.", + "metadata": { + "poem_id": "011_219", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The hill and desert night defies thy day, | The birds and waves know not their old songs gay.\nThis world wont lit up from the hermit’s lamp, | Thy sun light is needed in every camp.", + "metadata": { + "poem_id": "011_220", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Read the clear writing on thy forehead’s slate, | Find out a way to change thy future fate.\nLike me find a way on the Harem’s land, | To know thy worth true, thy own grit and sand.", + "metadata": { + "poem_id": "011_221", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.\nO desert’s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.", + "metadata": { + "poem_id": "011_222", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Truth chose Arab for caravan’s lead, | On faqr since he tested his own self’s breed.\nIf the poor’s content with envy is green, | His growth can upset the whole world’s scene.", + "metadata": { + "poem_id": "011_223", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Those nights had the uproar for future’s dawn, | Being lit up with light of the Sinai’s lawn.\nThus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes.", + "metadata": { + "poem_id": "011_224", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Learn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.\nTake me not poet in this or that sense, | Look my passions depth from the wisdom’s lens.", + "metadata": { + "poem_id": "011_225", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If a craze consumes the garden’s face, | And saps its beauty and social grace.\nI poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.", + "metadata": { + "poem_id": "011_226", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The poppy of my dawn’s first vernal tide, | Is burning alone from a scar I hide.\nSo under rate not my verve’s lone part, | See caravans budding from my heart.", + "metadata": { + "poem_id": "011_227", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "So scattered I’m like dust of the way, | On the wings of storms I cannot stay.\nHow august and happy would be that day, | When a ride is born from my own clay.", + "metadata": { + "poem_id": "011_228", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.\nHis birth a secret of a secret hand, | Who would change her fate in a manner grand.", + "metadata": { + "poem_id": "011_229", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In self’s own sea, I’m thus a restive’ wave, | Till my waves in tempest to Coast would lave.\nI found no better cast than my own face, | With my own blood his picture I trace.", + "metadata": { + "poem_id": "011_230", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His glance would fill up the empty bowl, | He runs the will’s wine in vine’s veins whole.\nHis storms and gales are a God gift free, | He made a small brook, ‘rival of sea.", + "metadata": { + "poem_id": "011_231", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The caravans reins he would take when, | He gives vision taste to each hidden then.\nHe makes so much bare the heavenly hosts | That all nine skies would be tinder his force.", + "metadata": { + "poem_id": "011_232", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To that holy mother I greet with pride, | From whom will be born the caravan’s guide.\nOn the lap of, ‘that’ fortunate dame, | The paradise nymphs would feel a shame.", + "metadata": { + "poem_id": "011_233", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To that holy mother I greet with pride, | From whom will be born the caravan’s guide.\nOn the lap of, ‘that’ fortunate dame, | The paradise nymphs would feel a shame.", + "metadata": { + "poem_id": "011_234", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Arabs gained a lot from Prophet’s light, | That the dead lamps of East, too became bright.\nBut the Caliphate lost that path and force, | And taught the Momin first the Kingship’s course.", + "metadata": { + "poem_id": "011_235", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Take the Caliphate’s witness with a heed | As the kingship is banned in our creed.\nA trick is the kingship with each new face, | The Caliphate but was the God’s own grace.", + "metadata": { + "poem_id": "011_236", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Moses grapples with kingdoms all, | And threatens tyrants though means are sina!\nIt happens oft that the wheel of fate, | Turns a light breeze into tempest great.", + "metadata": { + "poem_id": "011_237", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Adam is slave in this world yet, | Yet his order raw, weak and poor set.\nI am his page, who sheltered each Age, | Who banned in my faith to keep a page.", + "metadata": { + "poem_id": "011_238", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The love, from his glance is stable and best, | To love and passions his path is a Test.\nHis ‘slave’ he was ranked, yet the slave ranks. | To eager world’s eyes in the Master’s Ranks.", + "metadata": { + "poem_id": "011_239", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.\nOn freedom of the West they do not boast, | They are captives yet of his Charming toast.", + "metadata": { + "poem_id": "011_240", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "How daring were they who broke his charms, | Who paid no heed to his pledges warm.\nGet not despaired, have thy ego’s own view, | What did the past nations you also do.", + "metadata": { + "poem_id": "011_241", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The fate thus gave to Turks a verve anew, | And gave them a base for a build up new.\nWhere are those Muslim who could behold? | The meanings of fate which God had told.", + "metadata": { + "poem_id": "011_242", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Learn O’ daughterling this loveliness trend, | To Muslim suits not the heathen’s blend.\nYou need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.", + "metadata": { + "poem_id": "011_243", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A God given sword thy glance to thee, | Whose wounds thus gave my full right to me\nThe heart of great sage that holy soul took, | As she tempered her sword with bashful look.", + "metadata": { + "poem_id": "011_244", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "At last modern age shows her conscience lo! | They feel quite happy with false pomp and show\nA tip for world’s tight learn from His light, | With hundred visions who hids from sight.", + "metadata": { + "poem_id": "011_245", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The world is stable from the mother’s grace, | Her kind nature guards the whole human race.\nTo this point if the nations didn’t get, | The whole world order would soon up set.", + "metadata": { + "poem_id": "011_246", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "That nation is lucky in whose hard race, | A change the world espied on each man’s face.\nWhat happen’d to him in this world’s race, | Can be seen now from their mother’s face.", + "metadata": { + "poem_id": "011_247", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This craze she gave me for sharp wits sense, | My kind mother’s sacred inner glance.\nIn schools, my heart and eyes did’nt get calm, | No schools are these but magic and charm.", + "metadata": { + "poem_id": "011_248", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If you pay a heed once, to this poor guy, | May die thousand nations but ye won’t die.\nHid from this Age like Batool if you can, | In thy lap too there may be a Hussain.", + "metadata": { + "poem_id": "011_249", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From my evening’s dusk get a dawn new, | To seeing eyes read the Koran anew.\nFrom thy reading’s flame you know that fate, | Had totally changed Omar the Great.", + "metadata": { + "poem_id": "011_250", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What is the age? On whom the faith cries, | Who puts on it thousand checks and ties.\nFrom Man’s face it saps all the healthy signs, | His paintings depict, his evil designs.", + "metadata": { + "poem_id": "011_251", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His glance only paints the heathen’s shade, | His skill’s big height are statues he made.\nThus shun the trade circles of his own make. | Who plans all business for gambling sake.", + "metadata": { + "poem_id": "011_252", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To youths of this age he taught evil ways, | It turned the Satan’s night into his days.\nLike flame I make a coil on his face, | As this age lacks all the shine and grace.", + "metadata": { + "poem_id": "011_253", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Muslim draws content and kingship close, | He views the man and God in a close pose.\nFrom this Age but I wished to run away, | Who has mixed the kingship with Satan’s way.", + "metadata": { + "poem_id": "011_254", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The dance you now play in this or that way, | Is just a drug’s kick, a bliss to soul nay\nIn wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!", + "metadata": { + "poem_id": "011_255", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.\nThe Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark.", + "metadata": { + "poem_id": "011_256", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.\nIt can’t be achieved save with arms might, | From stone he carves gods to put his hand right.", + "metadata": { + "poem_id": "011_257", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A pundit keeps eyes on his own task, | He wont let to know his secret mask.\nTo me he says Give up counting beads, | For his own neck feels holy thread’s need.", + "metadata": { + "poem_id": "011_258", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Brahmen said leave this white man’s door, | From Hindies think not, save good any more.\nIn one mosque two Mullahs may ne’er contain, | With magic of gods can live in a fane.", + "metadata": { + "poem_id": "011_259", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A shine which lasts with beauty and grace, | To life’s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.", + "metadata": { + "poem_id": "011_260", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.\nIt looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.", + "metadata": { + "poem_id": "011_261", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "No links with that Momin the God would keep, | Who keeps no conscious soul with self’s deep peep.\nMy friend’s Maktab way I left that is why, | No youth I found there with self guarding eye.", + "metadata": { + "poem_id": "011_262", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A blind eye is better from eyes crook, | Which sees a virtue from evil look.\nAn ignorant man and a simple guy, | Is better than a wise but faithless sly?", + "metadata": { + "poem_id": "011_263", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "No use of a thought which measures sky, | But settles like dust or moves like fly.\nLike sections of clouds he moves here there, | And wanders in space with draughts of air.", + "metadata": { + "poem_id": "011_264", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Respect is the dress of a sage or fool, | A lucky man likes to make it a rule.\nWith that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes.", + "metadata": { + "poem_id": "011_265", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Why you lose hopes of kids a bit, | If they do not catch a point of wits.\nTell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?", + "metadata": { + "poem_id": "011_266", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Teach the offspring wisdom and faith’s ken, | Their gems would shine like a bright star then.\nIf you teach him a knack in any skill, | A white hand is hidden in his sleeve still.", + "metadata": { + "poem_id": "011_267", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who sapp’d sweet tone of the birds and buds, | Who damp’d old flame of the poppy’s blood.\nOn this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost.", + "metadata": { + "poem_id": "011_268", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The days of that ‘Dervesh’ O God keep gay, | Whose breath opes hearts like buds in-early-May.\nTo a Maktab’s child he pray’d in this way, | For bread put him not in some body’s pay.", + "metadata": { + "poem_id": "011_269", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Who e’er tied himself with Lailah’s tie, | From Mullah’s Maktab he jump’d very high.\nTo that faith and fire no heed we should pay, | My friend’s heart and eye from me who took away.", + "metadata": { + "poem_id": "011_270", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A caravan was killed, if you e’er see, | Make not a probe, how it could be.\nNo use to learn a knowledge and skill, | Which murders a nation’s soul and will.", + "metadata": { + "poem_id": "011_271", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A well dressed fighter and handsome guy, | His flaming eyes beamed like a lion’s eye.\nHe learn’d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.", + "metadata": { + "poem_id": "011_272", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To a camel addressed its youngest foal, | No God I have seen in the desert whole.\nThe father said, “Filly thy foot slips when, | You would see thy self, to God also then.”", + "metadata": { + "poem_id": "011_273", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.\nFor a hunt of few wings and a bit flesh, | It is better to die in aerey’s mesh.", + "metadata": { + "poem_id": "011_274", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "See thy own self with a seeing eye, | This eye is a whip for us to fly.\nThis eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.", + "metadata": { + "poem_id": "011_275", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Thus said to its child a ‘croco’: with boast, | It is banned in our faith to see the coast.\nSo mix up with waves and shun the coast, | To us the river bed plays a host.", + "metadata": { + "poem_id": "011_276", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.\nIf you seek from storms a fast retreat, | This sea within thee will rob thy heat.", + "metadata": { + "poem_id": "011_277", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.\nFrom Holies of Ummah what e’er I hold, | In their own frank style to thee I have told.", + "metadata": { + "poem_id": "011_278", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Back to ego turn, and back to heart look, | Make the self’s own place in thy bosom nook.\nTreat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here.", + "metadata": { + "poem_id": "011_279", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For heart and eyes course, the ‘Harem’ is the aim, | Its round is not the round of door’an roof’s frame.\nIn us and God’s House there hids a hint so, | Which Gabe, the Trustee may not even know.", + "metadata": { + "poem_id": "011_280", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O bearer come and serve the old wine, | Which gives an old man the youth’s new shine.\nGive me a sweet tone, that by my breath own, | Like torch I may lit up my flute’s gay tone.", + "metadata": { + "poem_id": "011_281", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Leave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.\nFor a tempo to world’s hustle and thrill, | Raise thy tune and tone to song bird’s trill.", + "metadata": { + "poem_id": "011_282", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With times came unrest which passed so quick, | It reared great satans and passed so quick.\nMany Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.", + "metadata": { + "poem_id": "011_283", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Those who had fears for the future days, | They died yesterday before coming days.\nLucky are those whose dress of today, | Is booming with success day by day.1", + "metadata": { + "poem_id": "011_284", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Like nightingale you know not the groans and wails, | You lack living soul in your set up frail.\nThis garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.", + "metadata": { + "poem_id": "011_285", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Come forward and learn the self seeing art, | Learn the hard task and sufferings of heart.\nIf you wish clear vision of God the Great, | Learn to see the self in a vivid state.", + "metadata": { + "poem_id": "011_286", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Give up the habit to weep on fate, | Face the hard times with a courage great.\nDont you know that the water of a brook. | When falls on stone, it gives a lovely look.", + "metadata": { + "poem_id": "011_287", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A gull said to shaver, nice witty thing, | You cannot exist with the silken wing,\nWith a fondness great if you call “Ya Hoo” | You can catch hawk’s head with a loving coo.", + "metadata": { + "poem_id": "011_288", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You had fallen then from a godly place, | To courts of mean men you sought a close face.\nThou art a hawk, to self you cannot get, | Until you are caught in thy self’s own net.", + "metadata": { + "poem_id": "011_289", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I hail that day when he turns to self’s bold, | This is the faqr’s essence which makes him gold\nThe lasting life thus in certitude. lies, | A thought when you follow the self then dies.", + "metadata": { + "poem_id": "011_290", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Like me you are too wrapped in a veil, | You turn to self when that good day\nI hail My fear of living takes, to Kufr’s camp hark! | book’s knowledge leads to Kufr’s pitch dark.", + "metadata": { + "poem_id": "011_291", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A camel once said a nice word to foal, | He’s lucky who knows to play his own role.\nLearn from me a knack of desert tramps, | To take thy own load from camps to camps.", + "metadata": { + "poem_id": "011_292", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I know many savants and gems of west, | On being and non being they felt the same quest.\nBid me, tell to thee two words at least, | To me please talk in accent of East.", + "metadata": { + "poem_id": "011_293", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Hark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.\nThen Mullah’s views it was better to sit, | With a self-conscious sage with ego’s wit.", + "metadata": { + "poem_id": "011_294", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This being would last or just a passing show, | The wise could not solve this knotty tie so.\nHe wrote a book though ‘on diving in sea’, | To his heart’s sea ah! he could never see!", + "metadata": { + "poem_id": "011_295", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.\nLeave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?", + "metadata": { + "poem_id": "011_296", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Keep the crave’s lamp burning ever in heart, | Get the place where the uproars start.\nDo not get lost in the world’s four nooks, | Break the four nooks, and turn to self’s look.", + "metadata": { + "poem_id": "011_297", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O heart’s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.\nO wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.", + "metadata": { + "poem_id": "011_298", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To both the worlds win with efforts and zeal, | From thee never run for thy own self’s weal.\nFrom light of past see the light of to day, | To day you cant cut off from the last day.", + "metadata": { + "poem_id": "011_299", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You show us O Poppy! thy self’s own trace, | And turned the hid mask of thy charming face.\nI call you poppy when you show thy face, | In branch what you looked? Where was thy trace?", + "metadata": { + "poem_id": "011_300", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A man weeps not from a grief or pains, | No dust e’er falls, on his heart from.strain.\nIf he e’er weeps you take it in this sense, | His weeping is a part of love pangs trance.", + "metadata": { + "poem_id": "011_301", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If a tested man dies think not ever, | He dies on the earth, there he dies never.\nTo thee thus suits a death of such state, | Though dead yet lasts his self’s pleasant trait.", + "metadata": { + "poem_id": "011_302", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If thy dust has no link with soul and heart, | No rain1 can moisten thy hearts’s any part.\nBe free from griefs, guard breath with His hum, | In man full of dam no griefs can come.", + "metadata": { + "poem_id": "011_303", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My each breath blows with griefs many more, | My friends share not my griefs anymore.\nYet future can be shaped to large extent, | If you know the great price of each instant.", + "metadata": { + "poem_id": "011_304", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A young who tied heart with ego’s call, | He swam quite safe, along seas, and rivers all.\nNo harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.", + "metadata": { + "poem_id": "011_305", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Such griefs this heart now likes to take, | Like dust of low things of humble make.\nTo those sweet griefs alas! we know not, | Which make a man great with higher ‘thought.", + "metadata": { + "poem_id": "011_306", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Blame not the God for this or that hurt, | This dust should be dusted from thy skirt.\nChange the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.", + "metadata": { + "poem_id": "011_307", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Turn out fire of envy from thy heart’s core, | Like smoke of house through the ventilator or door.\nNo tax ever pay on heart’s yield to none, | To make the lands barren O! landlord shun.", + "metadata": { + "poem_id": "011_308", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In his nights behold many dawns bright, | Both the words are bright from his moon’s light\nI give thee some signs for that Muslim’s trace, | He welcomes his death with a smiling face.", + "metadata": { + "poem_id": "011_309", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To the morning breeze’ weep’d the dew’ in trance, | I cherish from thee a favour of glance.\nI have fostered gloom from the Rose,’ alas! | Thus pass in a way that I fall on grass.", + "metadata": { + "poem_id": "011_310", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The heart is a sea which likes no shore, | A shark too shivers from his wave’s roar.\nLike tempest which takes jungles of rubble, | The whole sky’s worth, not alike his bubble.", + "metadata": { + "poem_id": "011_311", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart is a fire, a smoke my frame, | My being’s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.", + "metadata": { + "poem_id": "011_312", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His help the world seeks like his slave own, | Since he guarded self with saintly tone.\nThis is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.", + "metadata": { + "poem_id": "011_313", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Ego’s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.", + "metadata": { + "poem_id": "011_314", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.", + "metadata": { + "poem_id": "011_315", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.\nTo ‘Hind’ please convey a message of me, | When a slave is wide awake he is free.", + "metadata": { + "poem_id": "011_316", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "We are God’s harvest its yield is heart, | For life’s bride, it is the lady cart!\nHe told the ‘dust of path’ His Secret Acts, | Was it due to wisdom or heart’s own tacts?", + "metadata": { + "poem_id": "011_317", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To that rare beauty my heart seeks again, | To speaker whose pulpit was ‘cross’ and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.", + "metadata": { + "poem_id": "011_318", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The heart’s world is not world of pomp ‘an show, | No lanes and doors, there nor homes high and low.\nNeither earth and sky nor the four nooks too, | There is none in this world save ‘Allah hoo’.", + "metadata": { + "poem_id": "011_319", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The glance brought eyes and wisdom a tape band, | To measure four sides and all the world’s land.\nWho drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.", + "metadata": { + "poem_id": "011_320", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What is the love? an impact of glance, | Which gives a sweet prick of the eye’s lance.\nIf you seek heart’s hand? throw quiver and bow, | This game is the game of glance and eye brow?", + "metadata": { + "poem_id": "011_321", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Ego is lucent from God’s light rays, | A reach to self gets through out of reach ways\nIts separation looks part of ‘wasl’ hence, | And ‘wasl’ a part of separation trance.", + "metadata": { + "poem_id": "011_322", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When a nation gives up gossip’s course, | From her dust then grows the longing’s force.\nThe self becomes sword from longing’s flow, | Whose sharp edge cuts all stains of vain show.", + "metadata": { + "poem_id": "011_323", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From God’s own being, the ‘self’ got a ‘being’ so | From God’s own show, to ‘self’ He gave a show.\nAbout this shining pearl I know not where, | It could be then without a river there.", + "metadata": { + "poem_id": "011_324", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.\nIt wakes up when he is conscious of I, | When ruled by senses his Ego would die.", + "metadata": { + "poem_id": "011_325", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His parting’s prick in my tete-a-tete lies, | To ope this tie get a glance of one’s eyes.\nThat pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea.", + "metadata": { + "poem_id": "011_326", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The dusty look I hold owes to His door, | My rose and basil bloom from His down pour.\nI know not my being, neither His Grace, | Yet I’m in His hold and own embrace.", + "metadata": { + "poem_id": "011_327", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I am quite certain that on the doomsday, | To homes and castles in scale he would weigh.\nYet I cherish a feeling for that day, | It would neither suit Him nor to my ‘clay’.", + "metadata": { + "poem_id": "011_328", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In city of Room a pontiff told me, | A word of wisdom I like to tell thee.\nEvery nation makes her death’s own source, | To thee the fate, to us the planning course.", + "metadata": { + "poem_id": "011_329", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The death once said to God in this way, | How shameless his eyes’ though made from clay.\nWhen I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.", + "metadata": { + "poem_id": "011_330", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.\nHe is not ashamed of death’s disgrace, | As he knows not yet life’s honour and grace,", + "metadata": { + "poem_id": "011_331", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From me please give to Satan a message, | How long be would like to fret in this cage.\nI like not this dust’s happiness brief, | Whose each dawn ends with the evening grief.", + "metadata": { + "poem_id": "011_332", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The separation gave to zeal great spur, | It gave to his passions a force and stir.\nOf thy own affairs though I have no ken, | My heart made me conscious of my self then.", + "metadata": { + "poem_id": "011_333", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "He drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.\nFrom the first dawn I am writhing from prick, | Of thorn which you pricked with heart’s each tick.", + "metadata": { + "poem_id": "011_334", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My rights and the wrongs you already know, | No harvest would grow in a waste land so.\nYou made not a bow in a pathos vain, | And took all the sins in a hard bargain.", + "metadata": { + "poem_id": "011_335", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Let us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.", + "metadata": { + "poem_id": "011_336", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From this world’s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.\nWith a pleasing glance if you can behave, | These satans in hundreds will be thy slave.", + "metadata": { + "poem_id": "011_337", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_338", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_339", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_340", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_341", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_342", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_343", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_344", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "# translation missing | # translation missing\n# translation missing | # translation missing", + "metadata": { + "poem_id": "011_345", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery’s base.", + "metadata": { + "poem_id": "011_346", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When the Allah Hoo’s tick did hit my soul, | I dusted the clothes’ of the cosmos whole.\nHold the violin quick as the chords so soon, | Are loosing my grip by quill’s burning tune.", + "metadata": { + "poem_id": "011_347", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In the heart of nature like tears I groan, | Till I got in her eyes a place by moans.\nOn nature’s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.", + "metadata": { + "poem_id": "011_348", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In logic I feel a smell of raws, | Its pleas and reasons are full of flaws.\nTo me the shut doors are opened soon. | From a verse of Rumi or Jami’s croon.", + "metadata": { + "poem_id": "011_349", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Come and take from me that old wine’s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.", + "metadata": { + "poem_id": "011_350", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The same old harp I hold in my hand, | In which are hidden tunes of that land.\nWith the lions claw, that harp I play, | Whose chords are made of rocky clay.", + "metadata": { + "poem_id": "011_351", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To tyrants of this age I would thus say, | An axe I use not in the Farhad’s way.\nFrom the prick of thorn I cherish in heart, | A mountain’s heart too could be torn apart.", + "metadata": { + "poem_id": "011_352", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A poor I am whose asset is glance, | A mountain to friends, to me a grass hence.\nListen this point that a vulture to me, | Is better than a hawk tied on king’s knee.", + "metadata": { + "poem_id": "011_353", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "My heart’s door I shut not to any one, | With kiths and kins I break links none.\nI made my cottage in my bosom own, | And passed my days with a happy tone.", + "metadata": { + "poem_id": "011_354", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "No pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden’s foe the florist dubbed me, | Since I gave to ‘nargis’ an eye to see.", + "metadata": { + "poem_id": "011_355", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Some points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden’s state.", + "metadata": { + "poem_id": "011_356", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The science or art points I claim not to wield, | I gave a new style to poesy’s field.\nIn caravans see, my flame and sweet pace, | I gave the old riders a taste for a race.", + "metadata": { + "poem_id": "011_357", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden’s Key.", + "metadata": { + "poem_id": "011_358", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This world is a path to my eyes and sense, | None shares my journey in a thousands hence.\nI saved my skin from scores of kith and kin, | None stands in with me through thick and thin.", + "metadata": { + "poem_id": "011_359", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "With nothingness learn to live with grace, | Raise thy worth more and keep the faqr’s face.\nDive a bit deep in my song’s big main, | Like pearls learn to live in my stormsrain.", + "metadata": { + "poem_id": "011_360", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For long I’m gaining from this dusty mart, | Of my place yet I feel a heavy heart.\nFrom boon of its moist I feel a life though. | I never took this earth like a sky so.", + "metadata": { + "poem_id": "011_361", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You cant learn aught ‘sans’ a conscious soul, | The hearts get a life from breath of man’s dole .\nWho guards his ego by wails and sighs, | And keeps self’s honour by ruthful eyes.", + "metadata": { + "poem_id": "011_362", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Get a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.\nIf not like an arrow in the bow still, | See aim from the archers eye and will.", + "metadata": { + "poem_id": "011_363", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.\nHundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye.", + "metadata": { + "poem_id": "011_364", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they ‘are free’ from both worlds needs, | Is this not wealth which a skill’d man heeds.", + "metadata": { + "poem_id": "011_365", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To self my wine gives full sense and poise, | My pub since shuns all the din and noise.\nMy wine not so fine in its first sip though, | In bottom lies but a slip of past glow.", + "metadata": { + "poem_id": "011_366", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For robes and turbans why you feel a bent, | I have found in my ego that beauty’s scent.\nTo me wooden life is wealth and heart’s gloss, | I carve not a wood for pulpit or cross.", + "metadata": { + "poem_id": "011_367", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "As soon I espied my ego’s essence, | I took a lone retreat in bosom hence.\nFrom these wise blinds who have no taste. | For old love’s flame I ran with haste.", + "metadata": { + "poem_id": "011_368", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "When I packed my self from this dusty fuss, | All were saying he was so close to us.\nBut no one ever knew this seeker’s aim, | I said to them what? from where I came.", + "metadata": { + "poem_id": "011_369", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If a wise man holds clean conscience and soul, | Being a poor man he plays a wise man’s role,\nA robe of State, on a filthy rich’s back, | Looks a silken pack on donkey’s back.", + "metadata": { + "poem_id": "011_370", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You are bowing head to ‘Dara’ and ‘Jam’ , | O fool tarnish not the honour of ‘harm’.\nTake not thy needs to anglian’s door, | Drop these idols from heart’s inner core.", + "metadata": { + "poem_id": "011_371", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "I heard a nice verse from a man old, | A wise man great with conscience of gold.\nIf he guards the self in want and need, | That darvesh can win both worlds in deed.", + "metadata": { + "poem_id": "011_372", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The being’s secret hids in two words of sage, | On cross the love lies and never on stage.\nThe Abrams feared not at Nimrod’s behest, | To raw aloewood the fire is a test.", + "metadata": { + "poem_id": "011_373", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "From none seek not O poppy a solace, | Like me seek friendship with self’s inner base.\nTo every wind blowing make the heart ope, | Watch the old scar and keep a good hope.", + "metadata": { + "poem_id": "011_374", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "Two worlds of old man I keep in mind still, | That a man is alive from one’s own will.\nShun that mean man who made no life’s goal, | For body who lived and pawned his soul.", + "metadata": { + "poem_id": "011_375", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A restive wave said once to a coast, | I test my might on a Pharoah’s boast.\nI coil around self often like snake, | Oft I dance for a ‘waiting’ taste sake.", + "metadata": { + "poem_id": "011_376", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "If this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers’ pooh", + "metadata": { + "poem_id": "011_377", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "To Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe’s face.", + "metadata": { + "poem_id": "011_378", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "We are despaired of heart and faith’s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.", + "metadata": { + "poem_id": "011_379", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "His path’s true sign if a Muslim could know. | To else save God, he would never bow.\nIf the heaven moves not to his own will. | He can move the earth whole to his will, still.", + "metadata": { + "poem_id": "011_380", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "O callous heart make not a link with clay, | The nature changes not her night and day.\nYou fix up thy self, the times of stay, | The love prayers need, no ‘call for pray’.", + "metadata": { + "poem_id": "011_381", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "In Truth and certitude lies the love’s place, | No certitude lies without the Gabe’s face.\nIf truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.", + "metadata": { + "poem_id": "011_382", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "For Muslim ‘this is the gnosis and ken, | In self he sees vivid Laulak’s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, ‘you knew not’.", + "metadata": { + "poem_id": "011_383", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "You handed over thee to idols white, | And died in the fane, in a coward’s plight\nThe wits missed heart, sans a flame’s least shine. | No wines as you took from the father’s vine.", + "metadata": { + "poem_id": "011_384", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A self maker and melter each cant be, | Nor each Beau dives in the Beauty’s sea.\nThe Lailah’s gown is stained with blood, | Which fits not ever on a coward dud.", + "metadata": { + "poem_id": "011_385", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A Momin burns thus in his being’s own heat, | All ties ope quick if he so wished to treat.\nHis stay is an air of grandeur and grace, | A beauty of service at his bow’s place.", + "metadata": { + "poem_id": "011_386", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "What is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.\nHis shine and vigour big, the God is Great, | In the five time service I miss this state.", + "metadata": { + "poem_id": "011_387", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "He calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.\nNever knew thus the swains of this Age, | In his prayer hids a doomsday’s rage.", + "metadata": { + "poem_id": "011_388", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "The English mind knows God’s Food Law Rules, | He takes from debtors to give to his tools.\nHow he gives food to satan’s lay, | In wonderment lies the God at his way.", + "metadata": { + "poem_id": "011_389", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A long tale serves no service in a sense, | In one word I tell a hidden fact hence.\nHis whole world he gave to the merchants when, | How can homeless know worth of home then.", + "metadata": { + "poem_id": "011_390", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "A paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.", + "metadata": { + "poem_id": "011_391", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + }, + { + "prompt": "Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' with the theme revolving around ''", + "completion": "This dervesh knows not a style in speech, | Save this main point no exir he would teach.\nFrom that barren land no harvest you can, | Till it is watered with blood of Hussain.", + "metadata": { + "poem_id": "011_392", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_title": "Unknown" + } + } +] \ No newline at end of file diff --git a/data/processed_data/iqbal_poems_full.json b/data/processed_data/iqbal_poems_full.json new file mode 100644 index 0000000000000000000000000000000000000000..3f1e72e5e3f58829315a01358b6e79ed35ff833c --- /dev/null +++ b/data/processed_data/iqbal_poems_full.json @@ -0,0 +1,48893 @@ +{ + "metadata": { + "total_books": 11, + "total_poems": 1406 + }, + "books": [ + { + "id": "001", + "titles": { + "ur": "\u0628\u0627\u0646\u06af \u062f\u0631\u0627", + "en": "Bang-e-Dara" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0627\u0648\u0644 \u0640\u0640\u0640\u0640\u0640\u0640\u0640 1905 \u062a\u06a9", + "en": "Before 1908" + }, + "poems": [ + { + "id": "001_001", + "titles": { + "ur": "\u06c1\u0645\u0627\u0644\u06c1", + "en": "THE HIMALAYAS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_002", + "titles": { + "ur": "\u06af\u0644 \u0631\u0646\u06af\u064a\u06ba", + "en": "THE COLORFUL ROSE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_003", + "titles": { + "ur": "\u0639\u06c1\u062f \u0637\u0641\u0644\u064a", + "en": "THE AGE OF INFANCY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_004", + "titles": { + "ur": "\u0645\u0631\u0632\u0627 \u063a\u0627\u0644\u0628", + "en": "MIRZA GHALIB" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_005", + "titles": { + "ur": "\u0627\u0628\u0631 \u06a9\u0648\u06c1\u0633\u0627\u0631", + "en": "THE CLOUD ON THE MOUNTAIN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_006", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0645\u06a9\u0691\u0627 \u0627\u0648\u0631 \u0645\u06a9\u06be\u064a", + "en": "A SPIDER AND A FLY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_007", + "titles": { + "ur": "\u0627\u064a\u06a9 \u067e\u06c1\u0627 \u0691 \u0627\u0648\u0631 \u06af\u0644\u06c1\u0631\u064a", + "en": "A MOUNTAIN AND A SQUIRREL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_008", + "titles": { + "ur": "\u0627\u064a\u06a9 \u06af\u0627\u0626\u06d2 \u0627\u0648\u0631 \u0628\u06a9\u0631\u064a", + "en": "A COW AND A GOAT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_009", + "titles": { + "ur": "\u0628\u0686\u06d2 \u06a9\u064a \u062f \u0639\u0627", + "en": "THE CHILD'S INVOCATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_010", + "titles": { + "ur": "\u06c1\u0645\u062f \u0631 \u062f \u064a", + "en": "SYMPATHY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_011", + "titles": { + "ur": "\u0645\u0627\u06ba \u06a9\u0627 \u062e\u0648\u0627\u0628", + "en": "A MOTHER'S DREAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_012", + "titles": { + "ur": "\u067e\u0631 \u0646\u062f\u06d2 \u06a9\u064a \u0641\u0631 \u064a\u0627\u062f", + "en": "THE BIRD'S COMPLAINT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_013", + "titles": { + "ur": "\u062e\u0641\u062a\u06af\u0627\u0646 \u062e\u0627\u06a9 \u0633\u06d2 \u0627\u0633\u062a\u0641\u0633\u0627\u0631", + "en": "THE INTERROGATION OF THE DEAD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_014", + "titles": { + "ur": "\u0634\u0645\u0639 \u0648 \u067e\u0631\u0648\u0627\u0646\u06c1", + "en": "THE CANDLE AND THE MOTH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_015", + "titles": { + "ur": "\u0639\u0642\u0644 \u0648 \u062f\u0644", + "en": "THE INTELLECT AND THE HEART" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_016", + "titles": { + "ur": "\u0635\u062f\u0627\u0626\u06d2 \u062f\u0631\u062f", + "en": "THE PAINFUL WAIL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_017", + "titles": { + "ur": "\u0622\u0641\u062a\u0627\u0628", + "en": "THE SUN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_018", + "titles": { + "ur": "\u0634\u0645\u0639", + "en": "THE CANDLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_019", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0622\u0631\u0632\u0648", + "en": "A LONGING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_020", + "titles": { + "ur": "\u0622\u0641\u062a\u0627\u0628 \u0635\u0628\u062d", + "en": "THE MORNING SUN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_021", + "titles": { + "ur": "\u062f\u0631\u062f \u0639\u0634\u0642", + "en": "PATHOS OF LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_022", + "titles": { + "ur": "\u06af\u0644 \u067e\u0698\u0645\u0631\u062f\u06c1", + "en": "THE WITHERED ROSE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_023", + "titles": { + "ur": "\u0633\u064a\u062f\u06a9\u064a \u0644\u0648\u062d \u062a\u0631\u0628\u062a", + "en": "THE TOMB-STONE OF SAIYYID" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_024", + "titles": { + "ur": "\u0645\u0627\u06c1 \u0646\u0648", + "en": "THE CRESCENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_025", + "titles": { + "ur": "\u0627\u0646\u0633\u0627\u0646 \u0627\u0648\u0631 \u0628\u0632\u0645 \u0642\u062f \u0631\u062a", + "en": "MAN AND NATURE'S ASSEMBLAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_026", + "titles": { + "ur": "\u067e\u064a\u0627 \u0645 \u0635\u0628\u062d", + "en": "THE MESSAGE OF DAWN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_027", + "titles": { + "ur": "\u0639\u0634\u0642 \u0627\u0648\u0631 \u0645\u0648\u062a", + "en": "LOVE AND DEATH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_028", + "titles": { + "ur": "\u0632 \u06c1\u062f \u0627\u0648\u0631 \u0631\u0646\u062f\u064a", + "en": "PIETY AND ECSTASY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_029", + "titles": { + "ur": "\u0634\u0627\u0639\u0631", + "en": "THE POET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_030", + "titles": { + "ur": "\u062f\u0644", + "en": "THE HEART" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_031", + "titles": { + "ur": "\u0645\u0648 \u062c \u062f\u0631\u064a\u0627", + "en": "THE OCEAN WAVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_032", + "titles": { + "ur": "\u0631\u062e\u0635\u062a \u0627\u06d2 \u0628\u0632\u0645 \u062c\u06c1\u0627\u06ba", + "en": "FAREWELL O WORLD'S ONGREGATION!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_033", + "titles": { + "ur": "\u0637\u0641\u0644 \u0634\u064a\u0631 \u062e\u0648\u0627\u0631", + "en": "THE SUCKLING BABY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_034", + "titles": { + "ur": "\u062a\u0635\u0648\u064a\u0631 \u062f\u0631\u062f", + "en": "THE PORTRAIT OF ANGUISH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_035", + "titles": { + "ur": "\u0646\u0627 \u0644\u06c1 \u0641\u0631\u0627\u0642", + "en": "LAMENT OF SEPARATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_036", + "titles": { + "ur": "\u0686\u0627\u0646\u062f", + "en": "THE MOON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_037", + "titles": { + "ur": "\u0628\u0644\u0627\u0644", + "en": "BILAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_038", + "titles": { + "ur": "\u0633\u0631 \u06af\u0632\u0634\u062a \u0622\u062f\u0645", + "en": "THE STORY OF MAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_039", + "titles": { + "ur": "\u062a\u0631\u0627\u0646\u06c1\u0621 \u06c1\u0646\u062f\u064a", + "en": "AN ODE TO INDIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_040", + "titles": { + "ur": "\u062c\u06af\u0646\u0648", + "en": "THE FIRE-FLY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_041", + "titles": { + "ur": "\u0635\u0628\u062d \u06a9\u0627 \u0633\u062a\u0627\u0631\u06c1", + "en": "THE MORNING STAR \u2011 VENUS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_042", + "titles": { + "ur": "\u06c1\u0646\u062f\u0648\u0633\u062a\u0627\u0646\u064a \u0628\u0686\u0648\u06ba \u06a9\u0627 \u0642\u0648\u0645\u064a \u06af\u064a\u062a", + "en": "THE NATIONAL ANTHEM FOR THE INDIAN CHILDREN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_043", + "titles": { + "ur": "\u0646\u064a\u0627 \u0634\u0648\u0627\u0644\u0627", + "en": "THE NEW TEMPLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_044", + "titles": { + "ur": "\u062f\u0627\u063a", + "en": "NAWAB MIRZA KHAN DAGH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_045", + "titles": { + "ur": "\u0627\u0628\u0631", + "en": "THE CLOUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_046", + "titles": { + "ur": "\u0627\u064a\u06a9 \u067e\u0631\u0646\u062f\u06c1 \u0627\u0648\u0631 \u062c\u06af\u0646\u0648", + "en": "A BIRD AND THE FIRE\u2011FLY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_047", + "titles": { + "ur": "\u0628\u0686\u06c1 \u0627\u0648\u0631 \u0634\u0645\u0639", + "en": "THE CHILD AND THE CANDLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_048", + "titles": { + "ur": "\u06a9\u0646\u0627\u0631 \u0631\u0627\u0648\u064a", + "en": "ON THE BANKS OF THE RAVI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_049", + "titles": { + "ur": "\u0627\u0644\u062a\u062c\u0627\u0626\u06d2 \u0645\u0633\u0627\u0641\u0631", + "en": "THE TRAVELER'S REQUEST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_001", + "001_002", + "001_003", + "001_004", + "001_005", + "001_006", + "001_007", + "001_008", + "001_009", + "001_010", + "001_011", + "001_012", + "001_013", + "001_014", + "001_015", + "001_016", + "001_017", + "001_018", + "001_019", + "001_020", + "001_021", + "001_022", + "001_023", + "001_024", + "001_025", + "001_026", + "001_027", + "001_028", + "001_029", + "001_030", + "001_031", + "001_032", + "001_033", + "001_034", + "001_035", + "001_036", + "001_037", + "001_038", + "001_039", + "001_040", + "001_041", + "001_042", + "001_043", + "001_044", + "001_045", + "001_046", + "001_047", + "001_048", + "001_049" + ], + "metadata": { + "total_poems": 49 + } + }, + { + "id": 2, + "titles": { + "ur": "\u063a\u0632 \u0644\u064a\u0627\u062a", + "en": "The Ghazals" + }, + "poems": [ + { + "id": "001_050", + "titles": { + "ur": "\u06af\u0644\u0632\u0627\u0631 \u06c1\u0633\u062a \u0648 \u0628\u0648\u062f \u0646\u06c1 \u0628\u064a\u06af\u0627\u0646\u06c1 \u0648\u0627\u0631 \u062f\u064a\u06a9\u06be", + "en": "DO NOT LOOK AT THE GARDEN OF EXISTENCE LIKE A STRANGER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_051", + "titles": { + "ur": "\u0646\u06c1 \u0622\u062a\u06d2 \u060c \u06c1\u0645\u064a\u06ba \u0627\u0633 \u0645\u064a\u06ba \u062a\u06a9\u0631\u0627\u0631 \u06a9\u064a\u0627 \u062a\u06be\u064a", + "en": "IF YOU HAD NOT COME I WOULD HAVE HAD NO OCCASION FOR CONTENTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_052", + "titles": { + "ur": "\u0639\u062c\u0628 \u0648\u0627\u0639\u0638 \u06a9\u064a \u062f\u064a\u0646\u062f\u0627\u0631\u064a \u06c1\u06d2 \u064a\u0627 \u0631\u0628", + "en": "O LORD! STRANGE IS THE PIETY OF THE PREACHER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_053", + "titles": { + "ur": "\u0644\u0627\u0626\u0648\u06ba \u0648\u06c1 \u062a\u0646\u06a9\u06d2 \u06a9\u06c1\u064a\u06ba \u0633\u06d2 \u0622\u0634\u064a\u0627\u0646\u06d2 \u06a9\u06d2 \u0644\u064a\u06d2", + "en": "I SHOULD PROCURE SUCH STRAWS FOR MY NEST FROM SOMEWHERE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_054", + "titles": { + "ur": "\u06a9\u064a\u0627 \u06a9\u06c1\u0648\u06ba \u0627\u067e\u0646\u06d2 \u0686\u0645\u0646 \u0633\u06d2 \u0645\u064a\u06ba \u062c\u062f\u0627 \u06a9\u064a\u0648\u0646\u06a9\u0631 \u06c1\u0648\u0627", + "en": "WHAT CAN I SAY HOW I GOT SEPARATED FROM MY GARDEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_055", + "titles": { + "ur": "\u0627\u0646\u0648\u06a9\u06be\u064a \u0648\u0636\u0639 \u06c1\u06d2 \u060c \u0633\u0627\u0631\u06d2 \u0632\u0645\u0627\u0646\u06d2 \u0633\u06d2 \u0646\u0631\u0627\u0644\u06d2 \u06c1\u064a\u06ba", + "en": "UNUSUAL IN STATE, DISTINCT FROM THE WHOLE WORLD THEY ARE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_056", + "titles": { + "ur": "\u0638\u0627\u06c1\u0631 \u06a9\u064a \u0622\u0646\u06a9\u06be \u0633\u06d2 \u0646\u06c1 \u062a\u0645\u0627\u0634\u0627 \u06a9\u0631\u06d2 \u06a9\u0648\u0626\u064a", + "en": "ONE SHOULD NOT SEE THE SPECTACLE WITH THE MATERIAL EYE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_057", + "titles": { + "ur": "\u06a9\u06c1\u0648\u06ba \u06a9\u064a\u0627 \u0622\u0631\u0632\u0648\u0626\u06d2 \u0628\u06d2 \u062f\u0644\u064a \u0645\u062c\u06be \u06a9\u0648 \u06a9\u06c1\u0627\u06ba \u062a\u06a9 \u06c1\u06d2", + "en": "WHAT SHOULD I SAY HOW MUCH LONGING FOR DEJECTION I HAVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_058", + "titles": { + "ur": "\u062c\u0646\u06be\u064a\u06ba \u0645\u064a\u06ba \u0688\u06be\u0648\u0646\u0688\u062a\u0627 \u062a\u06be\u0627 \u0622\u0633\u0645\u0627\u0646\u0648\u06ba \u0645\u064a\u06ba \u0632\u0645\u064a\u0646\u0648\u06ba \u0645\u064a\u06ba", + "en": "THE ONE I WAS SEARCHING FOR ON THE EARTH AND IN HEAVEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_059", + "titles": { + "ur": "\u062a\u0631\u06d2 \u0639\u0634\u0642 \u06a9\u064a \u0627\u0646\u062a\u06c1\u0627 \u0686\u0627\u06c1\u062a\u0627 \u06c1\u0648\u06ba", + "en": "COMPLETION OF YOUR LOVE IS WHAT I DESIRE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_060", + "titles": { + "ur": "\u06a9\u0634\u0627\u062f\u06c1 \u062f\u0633\u062a \u06a9\u0631\u0645 \u062c\u0628 \u0648\u06c1 \u0628\u06d2 \u0646\u064a\u0627\u0632 \u06a9\u0631\u06d2", + "en": "WHEN THAT BENIAZ OPENS HIS GRACEFUL HAND" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_061", + "titles": { + "ur": "\u0633\u062e\u062a\u064a\u0627\u06ba \u06a9\u0631\u062a\u0627 \u06c1\u0648\u06ba \u062f\u0644 \u067e\u0631 \u060c \u063a\u064a\u0631 \u0633\u06d2 \u063a\u0627\u0641\u0644 \u06c1\u0648\u06ba \u0645\u064a\u06ba", + "en": "I BEAR HARDSHIPS ON MYSELF, I AM UNCONCERNED WITH OTHERS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_062", + "titles": { + "ur": "\u0645\u062c\u0646\u0648\u06ba \u0646\u06d2 \u0634\u06c1\u0631 \u0686\u06be\u0648\u0691\u0627 \u062a\u0648 \u0635\u062d\u0631\u0627 \u0628\u06be\u064a \u0686\u06be\u0648\u0691 \u062f\u06d2", + "en": "MAJNUN ABANDONED HABITATION, YOU SHOULD ABANDON WILDERNESS ALSO" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_050", + "001_051", + "001_052", + "001_053", + "001_054", + "001_055", + "001_056", + "001_057", + "001_058", + "001_059", + "001_060", + "001_061", + "001_062" + ], + "metadata": { + "total_poems": 13 + } + }, + { + "id": 3, + "titles": { + "ur": "\u062d\u0635\u06c1 \u062f\u0648\u0645 \u0640 1905 \u0633\u06d2 1908 \u062a\u06a9", + "en": "Poems of Period 1905-08" + }, + "poems": [ + { + "id": "001_063", + "titles": { + "ur": "\u0645\u062d\u0628\u062a", + "en": "LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_064", + "titles": { + "ur": "\u062d\u0642\u064a\u0642\u062a \u062d\u0633\u0646", + "en": "THE REALITY OF BEAUTY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_065", + "titles": { + "ur": "\u067e\u06cc\u0627 \u0645", + "en": "THE MESSAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_066", + "titles": { + "ur": "\u0633\u0648\u0627\u0645\u064a \u0631\u0627\u0645 \u062a\u064a\u0631 \u062a\u06be", + "en": "SWAMI RAM TIRATH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_067", + "titles": { + "ur": "\u0637\u0644\u0628\u06c1\u0621 \u0639\u0644\u064a \u06af\u0691\u06be \u06a9\u0627\u0644\u062c \u06a9\u06d2 \u0646\u0627\u0645", + "en": "ADDRESSED TO THE STUDENTS OF ALIGARH COLLEGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_068", + "titles": { + "ur": "\u0627\u062e\u062a\u0631 \u0635\u0628\u062d", + "en": "THE MORNING STAR - VENUS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_069", + "titles": { + "ur": "\u062d\u0633\u0646 \u0648 \u0639\u0634\u0642", + "en": "THE BEAUTY AND THE LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_070", + "titles": { + "ur": "\u0640\u0640\u0640\u0640\u0640\u0640\u0640\u0640 \u06a9\u064a \u06af\u0648\u062f \u0645\u064a\u06ba \u0628\u0644\u064a \u062f\u064a\u06a9\u06be \u06a9\u0631", + "en": "ON SEEING A CAT IN THE LAP OF SOMEONE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_071", + "titles": { + "ur": "\u06a9\u0644\u064a", + "en": "THE FLOWER BUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_072", + "titles": { + "ur": "\u0686\u0627\u0646\u062f \u0627\u0648\u0631 \u062a\u0627\u0631\u06d2", + "en": "THE MOON AND STARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_073", + "titles": { + "ur": "\u0648 \u0635\u0627\u0644", + "en": "MEETING THE BELOVED; THE UNION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_074", + "titles": { + "ur": "\u0633\u0644\u064a\u0645\u064a", + "en": "SULAIMA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_075", + "titles": { + "ur": "\u0639\u0627 \u0634\u0642 \u06c1\u0631 \u062c\u0627\u0626\u064a", + "en": "THE UNFAITHFUL LOVER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_076", + "titles": { + "ur": "\u06a9\u0648\u0634\u0634 \u0646\u0627 \u062a\u0645\u0627 \u0645", + "en": "THE UNSUCCESSFUL EFFORT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_077", + "titles": { + "ur": "\u0646\u0648\u0627\u0626\u06d2 \u063a\u0645", + "en": "THE SONG OF GRIEF" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_078", + "titles": { + "ur": "\u0639\u0634\u0631 \u062a \u0627\u0645\u0631\u0648\u0632", + "en": "THE SHORT-LIVED JOY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_079", + "titles": { + "ur": "\u0627\u0646\u0633\u0627\u0646", + "en": "MANKIND" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_080", + "titles": { + "ur": "\u062c\u0644\u0648\u06c1\u0621 \u062d\u0633\u0646", + "en": "THE MANIFESTATION OF BEAUTY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_081", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0634\u0627\u0645", + "en": "AN EVENING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_082", + "titles": { + "ur": "\u062a\u0646\u06c1\u0627\u0626\u064a", + "en": "LONELINESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_083", + "titles": { + "ur": "\u067e\u064a\u0627\u0645 \u0639\u0634\u0642", + "en": "THE MESSAGE OF LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_084", + "titles": { + "ur": "\u0641\u0631\u0627\u0642", + "en": "SEPARATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_085", + "titles": { + "ur": "\u0639\u0628\u062f \u0627\u0644\u0642\u0627\u062f\u0631 \u06a9\u06d2 \u0646\u0627\u0645", + "en": "ADDRESSED TO ABD AL-QADIR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_086", + "titles": { + "ur": "\u0635\u0642\u0644\u064a\u06c1", + "en": "THE ISLAND OF SICILY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_063", + "001_064", + "001_065", + "001_066", + "001_067", + "001_068", + "001_069", + "001_070", + "001_071", + "001_072", + "001_073", + "001_074", + "001_075", + "001_076", + "001_077", + "001_078", + "001_079", + "001_080", + "001_081", + "001_082", + "001_083", + "001_084", + "001_085", + "001_086" + ], + "metadata": { + "total_poems": 24 + } + }, + { + "id": 4, + "titles": { + "ur": "\u063a\u0632 \u0644\u064a\u0627\u062a", + "en": "The Ghazals" + }, + "poems": [ + { + "id": "001_087", + "titles": { + "ur": "\u0632\u0646\u062f\u06af\u064a \u0627\u0646\u0633\u0627\u06ba \u06a9\u064a \u0627\u06a9 \u062f\u0645 \u06a9\u06d2 \u0633\u0648\u0627 \u06a9\u0686\u06be \u0628\u06be\u064a \u0646\u06c1\u064a\u06ba", + "en": "THE LIFE OF MAN IS NO MORE THAN A BREATH!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_088", + "titles": { + "ur": "\u0627\u0644\u06c1\u064a \u0639\u0642\u0644 \u062e\u062c\u0633\u062a\u06c1 \u067e\u06d2 \u06a9\u0648 \u0630\u0631\u0627 \u0633\u064a \u062f\u064a\u0648\u0627\u0646\u06af\u064a \u0633\u06a9\u06be\u0627 \u062f\u06d2", + "en": "O GOD! TEACH A LITTLE LOVE TO MY HAPPY INTELLECT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_089", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1 \u062f\u064a\u06a9\u06be\u06d2 \u06af\u0627 \u062c\u0628 \u0645\u0631\u06d2 \u062f\u0644 \u0633\u06d2 \u0645\u062d\u0634\u0631 \u0627\u0679\u06be\u06d2 \u06af\u0627 \u06af\u0641\u062a\u06af\u0648 \u06a9\u0627", + "en": "THE WORLD WILL KNOW WHEN THE FLOOD OF CONVERSATION WILL EMERGE FROM MY HEART" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_090", + "titles": { + "ur": "\u0686\u0645\u06a9 \u062a\u064a\u0631\u064a \u0639\u064a\u0627\u06ba \u0628\u062c\u0644\u064a \u0645\u064a\u06ba \u060c \u0622\u062a\u0634 \u0645\u064a\u06ba \u060c \u0634\u0631\u0627\u0631\u06d2 \u0645\u064a\u06ba", + "en": "THY SPLENDOR IS MANIFEST IN THUNDER, IN FIRE, IN SPARK" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_091", + "titles": { + "ur": "\u064a\u0648\u06ba \u062a\u0648 \u0627\u06d2 \u0628\u0632\u0645 \u062c\u06c1\u0627\u06ba! \u062f\u0644\u06a9\u0634 \u062a\u06be\u06d2 \u06c1\u0646\u06af\u0627\u0645\u06d2 \u062a\u0631\u06d2", + "en": "O WORLDLY CONGREGATION! THOUGH YOUR GATHERINGS WERE ATTRACTIVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_092", + "titles": { + "ur": "\u0645\u062b\u0627\u0644 \u067e\u0631\u062a\u0648 \u0645\u06d2 \u060c \u0637\u0648\u0641 \u062c\u0627\u0645 \u06a9\u0631\u062a\u06d2 \u06c1\u064a\u06ba", + "en": "WE CIRCUMAMBULATE THE WINE\u2011CUP LIKE THE WINE'S REFLECTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_093", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1 \u0622\u064a\u0627 \u06c1\u06d2 \u0628\u06d2 \u062d\u062c\u0627\u0628\u064a \u06a9\u0627 \u060c \u0639\u0627\u0645 \u062f\u064a\u062f\u0627\u0631 \u064a\u0627\u0631 \u06c1\u0648 \u06af\u0627", + "en": "TIME HAS COME FOR OPENNESS, BELOVED'S SIGHT WILL BE COMMON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_087", + "001_088", + "001_089", + "001_090", + "001_091", + "001_092", + "001_093" + ], + "metadata": { + "total_poems": 7 + } + }, + { + "id": 5, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0633\u0648\u0645 - 1908\u0633\u06d2 \u0622\u06af\u06d2", + "en": "Poems of Period - 1908-30" + }, + "poems": [ + { + "id": "001_094", + "titles": { + "ur": "\u0628\u0644\u0627\u062f \u0627\u0633\u0644\u0627\u0645\u064a\u06c1", + "en": "THE ISLAMIC CITIES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_095", + "titles": { + "ur": "\u0633\u062a\u0627\u0631\u06c1", + "en": "THE STAR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_096", + "titles": { + "ur": "\u062f\u0648\u0633\u062a\u0627\u0631\u06d2", + "en": "THE TWO STARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_097", + "titles": { + "ur": "\u06af\u0648\u0631\u0633\u062a\u0627\u0646 \u0634\u0627\u06c1\u064a", + "en": "THE ROYAL CEMETERY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_098", + "titles": { + "ur": "\u0646\u0645\u0648\u062f \u0635\u0628\u062d", + "en": "MORNING\u2019S APPEARANCE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_099", + "titles": { + "ur": "\u062a\u0636\u0645\u064a\u0646 \u0628\u0631 \u0634\u0639\u0631 \u0627\u0646\u064a\u0633\u064a \u0634\u0627\u0645\u0644\u0648", + "en": "TADMIN ON A VERSE OF ANISI SHAMLU" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_100", + "titles": { + "ur": "\u0641\u0644\u0633\u0641\u06c1 \u063a\u0645", + "en": "THE PHILOSOPHY OF GRIEF" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_101", + "titles": { + "ur": "\u067e\u06be\u0648\u0644 \u06a9\u0627 \u062a\u062d\u0641\u06c1 \u0639\u0637\u0627 \u06c1\u0648\u0646\u06d2 \u067e\u0631", + "en": "ON BEING PRESENTED WITH A FLOWER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_102", + "titles": { + "ur": "\u062a\u0631\u0627\u0646\u06c1 \u0645\u0644\u064a", + "en": "THE MUSLIM NATIONAL ANTHEM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_103", + "titles": { + "ur": "\u0648\u0637\u0646\u064a\u062a", + "en": "WATANIYAT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_104", + "titles": { + "ur": "\u0627\u064a\u06a9 \u062d\u0627\u062c\u064a \u0645\u062f\u064a\u0646\u06d2 \u06a9\u06d2 \u0631\u0627\u0633\u062a\u06d2 \u0645\u064a\u06ba", + "en": "A PILGRIM ON HIS WAY TO MADINAH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_105", + "titles": { + "ur": "\u0642\u0637\u0639\u06c1", + "en": "QAT`AH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_106", + "titles": { + "ur": "\u0634\u06a9\u0648\u06c1", + "en": "THE COMPLAINT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_107", + "titles": { + "ur": "\u0686\u0627\u0646\u062f", + "en": "THE MOON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_108", + "titles": { + "ur": "\u0631\u0627\u062a \u0627\u0648\u0631 \u0634\u0627\u0639\u0631", + "en": "THE NIGHT AND THE POET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_109", + "titles": { + "ur": "\u0628\u0632\u0645 \u0627\u0646\u062c\u0645", + "en": "THE ASSEMBLY OF STARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_110", + "titles": { + "ur": "\u0633\u064a\u0631 \u0641\u0644\u06a9", + "en": "STROLLING IN THE CELESTIAL WORLD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_111", + "titles": { + "ur": "\u0646\u0635\u064a\u062d\u062a", + "en": "ADVICE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_112", + "titles": { + "ur": "\u0631\u0627\u0645", + "en": "RAMA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_113", + "titles": { + "ur": "\u0645\u0648\u0679\u0631", + "en": "THE MOTOR CAR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_114", + "titles": { + "ur": "\u0627\u0646\u0633\u0627\u0646", + "en": "THE HUMAN RACE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_115", + "titles": { + "ur": "\u062e\u0637\u0627\u0628 \u0628\u06c1 \u062c\u0648\u0627\u0646\u0627\u0646 \u0627\u0633\u0644\u0627\u0645", + "en": "ADDRESSED TO THE YOUTH OF ISLAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_116", + "titles": { + "ur": "\u063a\u0631\u06c1 \u0634\u0648\u0627\u0644", + "en": "THE EID CRESCENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_117", + "titles": { + "ur": "\u0634\u0645\u0639 \u0627\u0648\u0631 \u0634\u0627\u0639\u0631", + "en": "THE CANDLE AND THE POET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_118", + "titles": { + "ur": "\u0645\u0633\u0644\u0645", + "en": "Muslim" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_119", + "titles": { + "ur": "\u062d\u0636\u0648\u0631 \u0631\u0633\u0627\u0644\u062a \u0645\u0622\u0628 \u0645\u064a\u06ba", + "en": "IN AUDIENCE WITH THE HOLY PROPHET S.A.W." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_120", + "titles": { + "ur": "\u0634\u0641\u0627\u062e\u0627\u0646\u06c1 \u062d\u062c\u0627\u0632", + "en": "THE HOSPITAL OF HIJAZ" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_121", + "titles": { + "ur": "\u062c\u0648\u0627\u0628 \u0634\u06a9\u0648\u06c1", + "en": "THE RESPONSE TO THE COMPLAINT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_122", + "titles": { + "ur": "\u0633\u0627\u0642\u064a", + "en": "THE CUP-BEARER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_123", + "titles": { + "ur": "\u062a\u0639\u0644\u064a\u0645 \u0627\u0648\u0631 \u0627\u0633 \u06a9\u06d2 \u0646\u062a\u0627\u0626\u062c", + "en": "EDUCATION AND ITS CONSEQUENCES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_124", + "titles": { + "ur": "\u0642\u0631\u0628 \u0633\u0644\u0637\u0627\u0646", + "en": "CLOSENESS TO KINGS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_125", + "titles": { + "ur": "\u0634\u0627 \u0639\u0631", + "en": "THE POET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_126", + "titles": { + "ur": "\u0646\u0648 \u064a\u062f \u0635\u0628\u062d", + "en": "THE GOOD NEWS OF THE DAWN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_127", + "titles": { + "ur": "\u062f\u0639\u0627", + "en": "THE SUPPLICATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_128", + "titles": { + "ur": "\u0639\u064a\u062f \u067e\u0631 \u0634\u0639\u0631 \u0644\u06a9\u06be\u0646\u06d2 \u06a9\u064a \u0641\u0631\u0645\u0627\u0626\u0634 \u06a9\u06d2 \u062c\u0648\u0627\u0628 \u0645\u064a\u06ba", + "en": "IN RESPONSE TO THE REQUEST FOR WRITING A POEM ON \u2018EID" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_129", + "titles": { + "ur": "\u0641\u0627\u0637\u0645\u06c1 \u0628\u0646\u062a \u0639\u0628\u062f\u0627\u0644\u0644\u06c1", + "en": "FATIMAH DAUGHTER OF ABD ALLAH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_130", + "titles": { + "ur": "\u0634\u0628\u0646\u0645 \u0627\u0648\u0631 \u0633\u062a\u0627\u0631\u06d2", + "en": "THE DEW AND THE STARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_131", + "titles": { + "ur": "\u0645\u062d\u0627\u0635\u0631\u06c1 \u0627\u062f\u0631\u0646\u06c1", + "en": "THE SIEGE OF ADRIANOPLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_132", + "titles": { + "ur": "\u063a\u0644\u0627\u0645 \u0642\u0627\u062f\u0631 \u0631\u06c1\u064a\u0644\u06c1", + "en": "GHULAM QADIR RUHILAH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_133", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0645\u06a9\u0627\u0644\u0645\u06c1", + "en": "A DIALOGUE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_134", + "titles": { + "ur": "\u0645\u064a\u06ba \u0627\u0648\u0631\u062a\u0648", + "en": "I AND YOU" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_135", + "titles": { + "ur": "\u062a\u0636\u0645\u064a\u0646 \u0628\u0631 \u0634\u0639\u0631 \u0627\u0628\u0648\u0637\u0627\u0644\u0628 \u06a9\u0644\u064a\u0645", + "en": "THE POEM BASED ON A VERSE OF ABU tALIB KALIM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_136", + "titles": { + "ur": "\u0634\u0628\u0644\u064a \u0648\u062d\u0627\u0644\u064a", + "en": "SHIBLI AND HALI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_137", + "titles": { + "ur": "\u0627\u0631\u062a\u0642\u0627", + "en": "EVOLUTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_138", + "titles": { + "ur": "\u0635\u062f\u064a\u0642", + "en": "ABU BAKR SIDDIQ R.A." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_139", + "titles": { + "ur": "\u062a\u06c1\u0630\u064a\u0628 \u062d\u0627\u0636\u0631", + "en": "THE PRESENT CIVILIZATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_140", + "titles": { + "ur": "\u0648\u0627\u0644\u062f\u06c1 \u0645\u0631\u062d\u0648\u0645\u06c1 \u06a9\u064a \u064a\u0627\u062f \u0645\u064a\u06ba", + "en": "IN MEMORY OF MOTHER OF BLESSED MEMORY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_141", + "titles": { + "ur": "\u0634\u0639\u0627\u0639 \u0622\u0641\u062a\u0627\u0628", + "en": "THE SUN\u2019S RAY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_142", + "titles": { + "ur": "\u0639\u0631\u0641\u064a", + "en": "URFI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_143", + "titles": { + "ur": "\u0627\u064a\u06a9 \u062e\u0637 \u06a9\u06d2 \u062c\u0648\u0627\u0628 \u0645\u064a\u06ba", + "en": "IN RESPONSE TO A LETTER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_144", + "titles": { + "ur": "\u0646\u0627\u0646\u06a9", + "en": "NANAK" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_145", + "titles": { + "ur": "\u06a9\u0641\u0631 \u0648\u0627\u0633\u0644\u0627\u0645", + "en": "INFIDELITY AND ISLAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_146", + "titles": { + "ur": "\u0628\u0644\u0627\u0644", + "en": "BILAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_147", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0627\u0648\u0631 \u062a\u0639\u0644\u064a\u0645 \u062c\u062f\u064a\u062f", + "en": "THE MUSLIMS AND MODERN EDUCATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_148", + "titles": { + "ur": "\u067e\u06be\u0648\u0644\u0648\u06ba \u06a9\u064a \u0634\u06c1\u0632 \u0627\u062f\u064a", + "en": "THE PRINCESS OF FLOWERS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_149", + "titles": { + "ur": "\u062a\u0636\u0645\u064a\u0646 \u0628\u0631 \u0634\u0639\u0631 \u0635\u0627\u0626\u0628", + "en": "BASED ON A VERSE OF SA\u2019IB" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_150", + "titles": { + "ur": "\u0641\u0631\u062f\u0648\u0633 \u0645\u064a\u06ba \u0627\u064a\u06a9 \u0645\u06a9\u0627\u0644\u0645\u06c1", + "en": "A CONVERSATION IN PARADISE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_151", + "titles": { + "ur": "\u0645\u0630 \u06c1\u0628", + "en": "RELIGION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_152", + "titles": { + "ur": "\u062c\u0646\u06af \u064a\u0631 \u0645\u0648\u06a9 \u06a9\u0627\u0627\u064a\u06a9 \u0648\u0627\u0642\u0639\u06c1", + "en": "AN INCIDENT OF THE BATTLE OF YARMUK" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_153", + "titles": { + "ur": "\u0645\u0630 \u06c1\u0628", + "en": "RELIGION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_154", + "titles": { + "ur": "\u067e\u064a\u0648\u0633\u062a\u06c1 \u0631\u06c1 \u0634\u062c\u0631 \u0633\u06d2 \u060c \u0627\u0645\u064a\u062f \u0628\u06c1\u0627\u0631 \u0631\u06a9\u06be", + "en": "REMAIN ATTACHED TO THE TREE KEEP SPRING\u2019S EXPECTATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_155", + "titles": { + "ur": "\u0634\u0628 \u0645\u0639\u0631\u0627\u062c", + "en": "THE NIGHT OF THE CELESTIAL ASCENSION OF THE HOLY PROPHET S.A.W." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_156", + "titles": { + "ur": "\u067e\u06be\u0648\u0644", + "en": "THE FLOWER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_157", + "titles": { + "ur": "\u0634\u064a\u06a9\u0633\u067e\u064a\u0631", + "en": "WILLIAM SHAKESPEARE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_158", + "titles": { + "ur": "\u0645\u064a\u06ba \u0627\u0648\u0631\u062a\u0648", + "en": "I AND YOU" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_159", + "titles": { + "ur": "\u0627\u0633\u064a\u0631\u064a", + "en": "IMPRISONMENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_160", + "titles": { + "ur": "\u062f\u0631\u064a\u0648\u0632\u06c1 \u062e\u0644\u0627\u0641\u062a", + "en": "BEGGING FOR KHILAFAH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_161", + "titles": { + "ur": "\u06c1\u0645\u0627\u064a\u0648\u06ba", + "en": "HUMAYUN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_162", + "titles": { + "ur": "\u062e\u0636\u0631\u0631\u0627\u06c1", + "en": "THE TRAVELERS\u2019 GUIDE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_163", + "titles": { + "ur": "\u0637\u0644\u0648\u0639 \u0627\u0633\u0644\u0627\u0645", + "en": "THE RENAISSANCE OF ISLAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_094", + "001_095", + "001_096", + "001_097", + "001_098", + "001_099", + "001_100", + "001_101", + "001_102", + "001_103", + "001_104", + "001_105", + "001_106", + "001_107", + "001_108", + "001_109", + "001_110", + "001_111", + "001_112", + "001_113", + "001_114", + "001_115", + "001_116", + "001_117", + "001_118", + "001_119", + "001_120", + "001_121", + "001_122", + "001_123", + "001_124", + "001_125", + "001_126", + "001_127", + "001_128", + "001_129", + "001_130", + "001_131", + "001_132", + "001_133", + "001_134", + "001_135", + "001_136", + "001_137", + "001_138", + "001_139", + "001_140", + "001_141", + "001_142", + "001_143", + "001_144", + "001_145", + "001_146", + "001_147", + "001_148", + "001_149", + "001_150", + "001_151", + "001_152", + "001_153", + "001_154", + "001_155", + "001_156", + "001_157", + "001_158", + "001_159", + "001_160", + "001_161", + "001_162", + "001_163" + ], + "metadata": { + "total_poems": 70 + } + }, + { + "id": 6, + "titles": { + "ur": "\u063a\u0632 \u0644\u064a\u0627\u062a", + "en": "The Ghazals" + }, + "poems": [ + { + "id": "001_164", + "titles": { + "ur": "\u0627\u06d2 \u0628\u0627\u062f \u0635\u0628\u0627! \u06a9\u0645\u0644\u064a \u0648\u0627\u0644\u06d2 \u0633\u06d2 \u062c\u0627 \u06a9\u06c1\u064a\u0648 \u067e\u064a\u063a\u0627\u0645 \u0645\u0631\u0627", + "en": "O ZEPHYR! CONVEY MY MESSAGE TO THE ONE WRAPPED IN BLANKET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_165", + "titles": { + "ur": "\u064a\u06c1 \u0633\u0631\u0648\u062f \u0642\u0645\u0631\u064a \u0648 \u0628\u0644\u0628\u0644 \u0641\u0631\u064a\u0628 \u06af\u0648\u0634 \u06c1\u06d2", + "en": "THESE SONGS OF TURTLE DOVES AND NIGHTINGALES ARE MERELY EAR\u2019S ILLUSION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_166", + "titles": { + "ur": "\u0646\u0627\u0644\u06c1 \u06c1\u06d2 \u0628\u0644\u0628\u0644 \u0634\u0648\u0631\u064a\u062f\u06c1 \u062a\u0631\u0627 \u062e\u0627\u0645 \u0627\u0628\u06be\u064a", + "en": "O DEJECTED NIGHTINGALE YOUR LAMENT IS IMMATURE STILL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_167", + "titles": { + "ur": "\u067e\u0631\u062f\u06c1 \u0686\u06c1\u0631\u06d2 \u0633\u06d2 \u0627\u0679\u06be\u0627 \u060c \u0627\u0646\u062c\u0645\u0646 \u0622\u0631\u0627\u0626\u064a \u06a9\u0631", + "en": "LIFT THE VEIL FROM THY FACE AND BE MANIFEST IN THE ASSEMBLY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_168", + "titles": { + "ur": "\u067e\u06be\u0631 \u0628\u0627\u062f \u0628\u06c1\u0627\u0631 \u0622\u0626\u064a \u060c \u0627\u0642\u0628\u0627\u0644 \u063a\u0632\u0644 \u062e\u0648\u0627\u06ba \u06c1\u0648", + "en": "THE SPRING BREEZE IS FLOWING AGAIN START SINGING, O IQBAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_169", + "titles": { + "ur": "\u06a9\u0628\u06be\u064a \u0627\u06d2 \u062d\u0642\u064a\u0642\u062a \u0645\u0646\u062a\u0638\u0631 \u0646\u0638\u0631 \u0644\u0628\u0627\u0633 \u0645\u062c\u0627\u0632 \u0645\u064a\u06ba", + "en": "O THE MUCH SOUGHT AFTER REALITY! SOME TIME APPEAR IN MATERIAL FORM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_170", + "titles": { + "ur": "\u062a\u06c1 \u062f\u0627\u0645 \u0628\u06be\u064a \u063a\u0632\u0644 \u0622\u0634\u0646\u0627 \u0631\u06c1\u06d2 \u0637\u0627\u0626\u0631\u0627\u0646 \u0686\u0645\u0646 \u062a\u0648 \u06a9\u064a\u0627", + "en": "NO WONDER IF THE GARDEN BIRDS REMAINED FOND OF POETRY EVEN UNDER THE NET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "001_171", + "titles": { + "ur": "\u06af\u0631\u0686\u06c1 \u062a\u0648 \u0632\u0646\u062f\u0627\u0646\u064a \u0627\u0633\u0628\u0627\u0628 \u06c1\u06d2", + "en": "THOUGH YOU ARE BOUND BY CAUSE AND EFFECT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_164", + "001_165", + "001_166", + "001_167", + "001_168", + "001_169", + "001_170", + "001_171" + ], + "metadata": { + "total_poems": 8 + } + }, + { + "id": 7, + "titles": { + "ur": "\u0638\u0631 \u06cc\u0641\u0627 \u0646\u06c1", + "en": "Humorous Poems" + }, + "poems": [ + { + "id": "001_172", + "titles": { + "ur": "\u0638\u0631 \u06cc\u0641\u0627 \u0646\u06c1", + "en": "Humorous Poems" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "001_172" + ], + "metadata": { + "total_poems": 1 + } + } + ], + "metadata": { + "total_sections": 7, + "total_poems": 172 + }, + "primary_title": "Bang-e-Dara" + }, + { + "id": "002", + "titles": { + "ur": "\u0628\u0627\u0644 \u062c\u0628\u0631\u06cc\u0644", + "en": "Bal-e-Jibreel" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0627\u0648\u0644", + "en": "Odes Part-I" + }, + "poems": [ + { + "id": "002_001", + "titles": { + "ur": "\u0645\u064a\u0631\u064a \u0646\u0648\u0627\u0626\u06d2 \u0634\u0648\u0642 \u0633\u06d2 \u0634\u0648\u0631 \u062d\u0631\u064a\u0645 \u0630\u0627\u062a \u0645\u064a\u06ba", + "en": "A blaze is raging near His Throne, By my strains that burn like flames" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_002", + "titles": { + "ur": "\u0627\u06af\u0631 \u06a9\u062c \u0631\u0648 \u06c1\u064a\u06ba \u0627\u0646\u062c\u0645 \u060c \u0622\u0633\u0645\u0627\u06ba \u062a\u064a\u0631\u0627 \u06c1\u06d2 \u064a\u0627 \u0645\u064a\u0631\u0627", + "en": "If the stars are astray" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_003", + "titles": { + "ur": "\u06af\u064a\u0633\u0648\u0626\u06d2 \u062a\u0627\u0628 \u062f\u0627\u0631 \u06a9\u0648 \u0627\u0648\u0631 \u0628\u06be\u064a \u062a\u0627\u0628 \u062f\u0627\u0631 \u06a9\u0631", + "en": "Bright are Thy tresses, brighten them even more" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_004", + "titles": { + "ur": "\u0627\u062b\u0631 \u06a9\u0631\u06d2 \u0646\u06c1 \u06a9\u0631\u06d2 \u060c \u0633\u0646 \u062a\u0648 \u0644\u06d2 \u0645\u0631\u064a \u0641\u0631\u064a\u0627\u062f", + "en": "Whether or not it moves you, At least listen to my complaint" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_005", + "titles": { + "ur": "\u06a9\u064a\u0627 \u0639\u0634\u0642 \u0627\u064a\u06a9 \u0632\u0646\u062f\u06af\u064a \u0645\u0633\u062a\u0639\u0627\u0631 \u06a9\u0627", + "en": "What avails love when life is so ephemeral?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_006", + "titles": { + "ur": "\u067e\u0631\u064a\u0634\u0627\u06ba \u06c1\u0648\u06a9\u06d2 \u0645\u064a\u0631\u064a \u062e\u0627\u06a9 \u0622\u062e\u0631 \u062f\u0644 \u0646\u06c1 \u0628\u0646 \u062c\u0627\u0626\u06d2", + "en": "If my scattered dust turns into a heart again" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_007", + "titles": { + "ur": "\u062f\u06af\u0631\u06af\u0648\u06ba \u06c1\u06d2 \u062c\u06c1\u0627\u06ba \u060c \u062a\u0627\u0631\u0648\u06ba \u06a9\u064a \u06af\u0631\u062f\u0634 \u062a\u064a\u0632 \u06c1\u06d2 \u0633\u0627\u0642\u064a", + "en": "Contrary runs our planet, the stars whirl fast, oh Saki!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_008", + "titles": { + "ur": "\u0644\u0627 \u067e\u06be\u0631 \u0627\u06a9 \u0628\u0627\u0631 \u0648\u06c1\u064a \u0628\u0627\u062f\u06c1 \u0648 \u062c\u0627\u0645 \u0627\u06d2 \u0633\u0627\u0642\u064a", + "en": "Set out once more that cup, that wine, oh Saki" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_009", + "titles": { + "ur": "\u0645\u0679\u0627 \u062f\u064a\u0627 \u0645\u0631\u06d2 \u0633\u0627\u0642\u064a \u0646\u06d2 \u0639\u0627\u0644\u0645 \u0645\u0646 \u0648 \u062a\u0648", + "en": "My Saki made me drink the wine, Of There is no god but He" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_010", + "titles": { + "ur": "\u0645\u062a\u0627\u0639 \u0628\u06d2 \u0628\u06c1\u0627 \u06c1\u06d2 \u062f\u0631\u062f \u0648 \u0633\u0648\u0632 \u0622\u0631\u0632\u0648 \u0645\u0646\u062f\u064a", + "en": "Consuming fire for thee" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_011", + "titles": { + "ur": "\u062a\u062c\u06be\u06d2 \u064a\u0627\u062f \u06a9\u064a\u0627 \u0646\u06c1\u064a\u06ba \u06c1\u06d2 \u0645\u0631\u06d2 \u062f\u0644 \u06a9\u0627 \u0648\u06c1 \u0632\u0645\u0627\u0646\u06c1", + "en": "Have You forgotten then my heart of old" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_012", + "titles": { + "ur": "\u0636\u0645\u064a\u0631 \u0644\u0627\u0644\u06c1 \u0645\u06d2 \u0644\u0639\u0644 \u0633\u06d2 \u06c1\u0648\u0627 \u0644\u0628\u0631\u064a\u0632", + "en": "By dint of Spring the poppy\u2010cup" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_013", + "titles": { + "ur": "\u0648\u06c1\u064a \u0645\u064a\u0631\u064a \u06a9\u0645 \u0646\u0635\u064a\u0628\u064a \u060c \u0648\u06c1\u064a \u062a\u064a\u0631\u064a \u0628\u06d2 \u0646\u064a\u0627\u0632\u064a", + "en": "Mine ill luck the same and same, O Lord, the coldness on Your part" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_014", + "titles": { + "ur": "\u0627\u067e\u0646\u064a \u062c\u0648\u0644\u0627\u06ba \u06af\u0627\u06c1 \u0632\u064a\u0631 \u0622\u0633\u0645\u0627\u06ba \u0633\u0645\u062c\u06be\u0627 \u062a\u06be\u0627 \u0645\u064a\u06ba", + "en": "Methought my racing field lay under the skies" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_015", + "titles": { + "ur": "\u0627\u06a9 \u062f\u0627\u0646\u0634 \u0646\u0648\u0631\u0627\u0646\u064a \u060c \u0627\u06a9 \u062f\u0627\u0646\u0634 \u0628\u0631\u06c1\u0627\u0646\u064a", + "en": "Reason is either luminous, or it seeks proofs" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_016", + "titles": { + "ur": "\u064a\u0627\u0631\u0628! \u064a\u06c1 \u062c\u06c1\u0627\u0646 \u06af\u0632\u0631\u0627\u06ba \u062e\u0648\u0628 \u06c1\u06d2 \u0644\u064a\u06a9\u0646", + "en": "Lovely, oh Lord, this fleeting world" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "002_001", + "002_002", + "002_003", + "002_004", + "002_005", + "002_006", + "002_007", + "002_008", + "002_009", + "002_010", + "002_011", + "002_012", + "002_013", + "002_014", + "002_015", + "002_016" + ], + "metadata": { + "total_poems": 16 + } + }, + { + "id": 2, + "titles": { + "ur": "\u062d\u0635\u06c1 \u062f\u0648\u0645", + "en": "Odes Part-II" + }, + "poems": [ + { + "id": "002_017", + "titles": { + "ur": "\u0633\u0645\u0627 \u0633\u06a9\u062a\u0627 \u0646\u06c1\u064a\u06ba \u067e\u06c1\u0646\u0627\u0626\u06d2 \u0641\u0637\u0631\u062a \u0645\u064a\u06ba \u0645\u0631\u0627 \u0633\u0648\u062f\u0627", + "en": "All Nature\u2019s vastness cannot contain you" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_018", + "titles": { + "ur": "\u064a\u06c1 \u06a9\u0648\u0646 \u063a\u0632\u0644 \u062e\u0648\u0627\u06ba \u06c1\u06d2 \u067e\u0631\u0633\u0648\u0632 \u0648 \u0646\u0634\u0627\u0637 \u0627\u0646\u06af\u064a\u0632", + "en": "Who is this composer of ghazals, who is burningly passionate and cheerful" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_019", + "titles": { + "ur": "\u0648\u06c1 \u062d\u0631\u0641 \u0631\u0627\u0632 \u06a9\u06c1 \u0645\u062c\u06be \u06a9\u0648 \u0633\u06a9\u06be\u0627 \u06af\u064a\u0627 \u06c1\u06d2 \u062c\u0646\u0648\u06ba", + "en": "The secret divine my ecstasy has taught" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_020", + "titles": { + "ur": "\u0639\u0627\u0644\u0645 \u0622\u0628 \u0648 \u062e\u0627\u06a9 \u0648 \u0628\u0627\u062f! \u0633\u0631 \u0639\u064a\u0627\u06ba \u06c1\u06d2 \u062a\u0648 \u06a9\u06c1 \u0645\u064a\u06ba", + "en": "O myriad \u2014 coloured earth!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_021", + "titles": { + "ur": "\u062a\u0648 \u0627\u0628\u06be\u064a \u0631\u06c1 \u06af\u0632\u0631 \u0645\u064a\u06ba \u06c1\u06d2 \u060c \u0642\u064a\u062f \u0645\u0642\u0627\u0645 \u0633\u06d2 \u06af\u0632\u0631", + "en": "Thou art yet region\u2014bound" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_022", + "titles": { + "ur": "\u0627\u0645\u064a\u0646 \u0631\u0627\u0632 \u06c1\u06d2 \u0645\u0631\u062f\u0627\u0646 \u062d\u0631 \u06a9\u064a \u062f\u0631\u0648\u064a\u0634\u064a", + "en": "The free by dint of faqr" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_023", + "titles": { + "ur": "\u067e\u06be\u0631 \u0686\u0631\u0627\u063a \u0644\u0627\u0644\u06c1 \u0633\u06d2 \u0631\u0648\u0634\u0646 \u06c1\u0648\u0626\u06d2 \u06a9\u0648\u06c1 \u0648 \u062f\u0645\u0646", + "en": "Hill and vale once more under the poppy\u2019s lamps are bright" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_024", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u06ba \u06a9\u06d2 \u0644\u06c1\u0648 \u0645\u064a\u06ba \u06c1\u06d2 \u0633\u0644\u064a\u0642\u06c1 \u062f\u0644 \u0646\u0648\u0627\u0632\u064a \u06a9\u0627", + "en": "Muslims are born with a gift to charm, to persuade" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_025", + "titles": { + "ur": "\u0639\u0634\u0642 \u0633\u06d2 \u067e\u064a\u062f\u0627 \u0646\u0648\u0627\u0626\u06d2 \u0632\u0646\u062f\u06af\u064a \u0645\u064a\u06ba \u0632\u064a\u0631 \u0648 \u0628\u0645", + "en": "Through Love the song of Life" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_026", + "titles": { + "ur": "\u062f\u0644 \u0633\u0648\u0632 \u0633\u06d2 \u062e\u0627\u0644\u064a \u06c1\u06d2 \u060c \u0646\u06af\u06c1 \u067e\u0627\u06a9 \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "Of passion\u2019s glow your heart is blank" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_027", + "titles": { + "ur": "\u06c1\u0632\u0627\u0631 \u062e\u0648\u0641 \u06c1\u0648 \u0644\u064a\u06a9\u0646 \u0632\u0628\u0627\u06ba \u06c1\u0648 \u062f\u0644 \u06a9\u064a \u0631\u0641\u064a\u0642", + "en": "A host of peril though you face, Yet your tongue with heart ally" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_028", + "titles": { + "ur": "\u067e\u0648\u0686\u06be \u0627\u0633 \u0633\u06d2 \u06a9\u06c1 \u0645\u0642\u0628\u0648\u0644 \u06c1\u06d2 \u0641\u0637\u0631\u062a \u06a9\u064a \u06af\u0648\u0627\u06c1\u064a", + "en": "Rely on the witness of the phenomenal world" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_029", + "titles": { + "ur": "\u064a\u06c1 \u062d\u0648\u0631\u064a\u0627\u0646 \u0641\u0631\u0646\u06af\u064a \u060c \u062f\u0644 \u0648 \u0646\u0638\u0631 \u06a9\u0627 \u062d\u062c\u0627\u0628", + "en": "These Western nymphs" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_030", + "titles": { + "ur": "\u062f\u0644 \u0628\u064a\u062f\u0627\u0631 \u0641\u0627\u0631\u0648\u0642\u064a \u060c \u062f\u0644 \u0628\u064a\u062f\u0627\u0631 \u06a9\u0631\u0627\u0631\u064a", + "en": "A heart awake to man imparts" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_031", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u064a \u0634\u0648\u062e\u064a \u0648 \u062a\u0646\u062f\u064a \u0645\u064a\u06ba \u06a9\u0628\u0631 \u0648 \u0646\u0627\u0632 \u0646\u06c1\u064a\u06ba", + "en": "In the coquetry and fierceness of the self there" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_032", + "titles": { + "ur": "\u0645\u064a\u0631 \u0633\u067e\u0627\u06c1 \u0646\u0627\u0633\u0632\u0627 \u060c \u0644\u0634\u06a9\u0631\u064a\u0627\u06ba \u0634\u06a9\u0633\u062a\u06c1 \u0635\u0641", + "en": "A recreant captain, a battle\u2010line thrown back" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_033", + "titles": { + "ur": "\u0632\u0645\u0633\u062a\u0627\u0646\u064a \u06c1\u0648\u0627 \u0645\u064a\u06ba \u06af\u0631\u0686\u06c1 \u062a\u06be\u064a \u0634\u0645\u0634\u064a\u0631 \u06a9\u064a \u062a\u064a\u0632\u064a", + "en": "At London, winter wind" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_034", + "titles": { + "ur": "\u064a\u06c1 \u062f\u064a\u0631 \u06a9\u06c1\u0646 \u06a9\u064a\u0627 \u06c1\u06d2 \u060c \u0627\u0646\u0628\u0627\u0631 \u062e\u0633 \u0648 \u062e\u0627\u0634\u0627\u06a9", + "en": "The ancient fane in which we live" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_035", + "titles": { + "ur": "\u06a9\u0645\u0627\u0644 \u062a\u0631\u06a9 \u0646\u06c1\u064a\u06ba \u0622\u0628 \u0648 \u06af\u0644 \u0633\u06d2 \u0645\u06c1\u062c\u0648\u0631\u064a", + "en": "The way to renounce is, To conquer the earth and heaven" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_036", + "titles": { + "ur": "\u0639\u0642\u0644 \u06af\u0648 \u0622\u0633\u062a\u0627\u06ba \u0633\u06d2 \u062f\u0648\u0631 \u0646\u06c1\u064a\u06ba", + "en": "Though reason to the portal guide" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_037", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u0648\u06c1 \u0628\u062d\u0631 \u06c1\u06d2 \u062c\u0633 \u06a9\u0627 \u06a9\u0648\u0626\u064a \u06a9\u0646\u0627\u0631\u06c1 \u0646\u06c1\u064a\u06ba", + "en": "The self of man is ocean vast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_038", + "titles": { + "ur": "\u064a\u06c1 \u067e\u064a\u0627\u0645 \u062f\u06d2 \u06af\u0626\u064a \u06c1\u06d2 \u0645\u062c\u06be\u06d2 \u0628\u0627\u062f \u0635\u0628\u062d \u06af\u0627\u06c1\u064a", + "en": "The morning breeze has whispered to me a secret" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_039", + "titles": { + "ur": "\u062a\u0631\u064a \u0646\u06af\u0627\u06c1 \u0641\u0631\u0648\u0645\u0627\u064a\u06c1 \u060c \u06c1\u0627\u062a\u06be \u06c1\u06d2 \u06a9\u0648\u062a\u0627\u06c1", + "en": "Thy vision and thy hands are chained, earth\u2014bound" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_040", + "titles": { + "ur": "\u062e\u0631\u062f \u06a9\u06d2 \u067e\u0627\u0633 \u062e\u0628\u0631 \u06a9\u06d2 \u0633\u0648\u0627 \u06a9\u0686\u06be \u0627\u0648\u0631 \u0646\u06c1\u064a\u06ba", + "en": "The mind can give you naught" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_041", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1 \u0641\u0642\u0631 \u0645\u064a\u06ba \u0634\u0627\u0646 \u0633\u06a9\u0646\u062f\u0631\u064a \u06a9\u064a\u0627 \u06c1\u06d2", + "en": "The splendour of a monarch great" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_042", + "titles": { + "ur": "\u0646\u06c1 \u062a\u0648 \u0632\u0645\u064a\u06ba \u06a9\u06d2 \u0644\u064a\u06d2 \u06c1\u06d2 \u0646\u06c1 \u0622\u0633\u0645\u0627\u06ba \u06a9\u06d2 \u0644\u064a\u06d2", + "en": "You are neither for the earth nor for the heaven" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_043", + "titles": { + "ur": "\u062a\u0648 \u0627\u06d2 \u0627\u0633\u064a\u0631 \u0645\u06a9\u0627\u06ba! \u0644\u0627\u0645\u06a9\u0627\u06ba \u0633\u06d2 \u062f\u0648\u0631 \u0646\u06c1\u064a\u06ba", + "en": "O Prisoner of Space! You are not far from the Placeless Realm" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_044", + "titles": { + "ur": "\u062e\u0631\u062f \u0646\u06d2 \u0645\u062c\u06be \u06a9\u0648 \u0639\u0637\u0627 \u06a9\u064a \u0646\u0638\u0631 \u062d\u06a9\u064a\u0645\u0627\u0646\u06c1", + "en": "My mind on me bestowed a thinker\u2019s gaze" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_045", + "titles": { + "ur": "\u0627\u0641\u0644\u0627\u06a9 \u0633\u06d2 \u0622\u062a\u0627 \u06c1\u06d2 \u0646\u0627\u0644\u0648\u06ba \u06a9\u0627 \u062c\u0648\u0627\u0628 \u0622\u062e\u0631", + "en": "From the heavens comes an answer to our long cries at last" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_046", + "titles": { + "ur": "\u06c1\u0631 \u0634\u06d2 \u0645\u0633\u0627\u0641\u0631 \u060c \u06c1\u0631 \u0686\u064a\u0632 \u0631\u0627\u06c1\u064a", + "en": "All life is voyaging, all life in motion" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_047", + "titles": { + "ur": "\u06c1\u0631 \u0686\u064a\u0632 \u06c1\u06d2 \u0645\u062d\u0648 \u062e\u0648\u062f \u0646\u0645\u0627\u0626\u064a", + "en": "Every atom pants for glory" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_048", + "titles": { + "ur": "!\u0627\u0639\u062c\u0627\u0632 \u06c1\u06d2 \u06a9\u0633\u064a \u06a9\u0627 \u064a\u0627 \u06af\u0631\u062f\u0634 \u0632\u0645\u0627\u0646\u06c1", + "en": "This wonder by some glance is wrought" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_049", + "titles": { + "ur": "\u062e\u0631\u062f\u0645\u0646\u062f\u0648\u06ba \u0633\u06d2 \u06a9\u064a\u0627 \u067e\u0648\u0686\u06be\u0648\u06ba \u06a9\u06c1 \u0645\u064a\u0631\u064a \u0627\u0628\u062a\u062f\u0627 \u06a9\u064a\u0627 \u06c1\u06d2", + "en": "Why should I ask wise men about my origin" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_050", + "titles": { + "ur": "\u062c\u0628 \u0639\u0634\u0642 \u0633\u06a9\u06be\u0627\u062a\u0627 \u06c1\u06d2 \u0622\u062f\u0627\u0628 \u062e\u0648\u062f \u0622\u06af\u0627\u06c1\u064a", + "en": "When through the Love man conscious grows" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_051", + "titles": { + "ur": "\u0645\u062c\u06be\u06d2 \u0622\u06c1 \u0648 \u0641\u063a\u0627\u0646 \u0646\u064a\u0645 \u0634\u0628 \u06a9\u0627 \u067e\u06be\u0631 \u067e\u064a\u0627\u0645 \u0622\u064a\u0627", + "en": "Once more I feel the urge to wail" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_052", + "titles": { + "ur": "\u0646\u06c1 \u06c1\u0648 \u0637\u063a\u064a\u0627\u0646 \u0645\u0634\u062a\u0627\u0642\u064a \u062a\u0648 \u0645\u064a\u06ba \u0631\u06c1\u062a\u0627 \u0646\u06c1\u064a\u06ba \u0628\u0627\u0642\u064a", + "en": "This onrush of yearning\u2014 I cannot live without it" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_053", + "titles": { + "ur": "\u0641\u0637\u0631\u062a \u06a9\u0648 \u062e\u0631\u062f \u06a9\u06d2 \u0631\u0648\u0628\u0631\u0648 \u06a9\u0631", + "en": "Nature before your mind present" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_054", + "titles": { + "ur": "!\u064a\u06c1 \u067e\u064a\u0631\u0627\u0646 \u06a9\u0644\u064a\u0633\u0627 \u0648 \u062d\u0631\u0645 \u060c \u0627\u06d2 \u0648\u0627\u0626\u06d2 \u0645\u062c\u0628\u0648\u0631\u064a", + "en": "Alas! These men of church and mosque are known" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_055", + "titles": { + "ur": "\u062a\u0627\u0632\u06c1 \u067e\u06be\u0631 \u062f\u0627\u0646\u0634 \u062d\u0627\u0636\u0631 \u0646\u06d2 \u06a9\u064a\u0627 \u0633\u062d\u0631 \u0642\u062f\u064a\u0645", + "en": "Reason has devised again the magic of ancient days" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_056", + "titles": { + "ur": "\u0633\u062a\u0627\u0631\u0648\u06ba \u0633\u06d2 \u0622\u06af\u06d2 \u062c\u06c1\u0627\u06ba \u0627\u0648\u0631 \u0628\u06be\u064a \u06c1\u064a\u06ba", + "en": "Other worlds exist beyond the stars" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_057", + "titles": { + "ur": "\u0688\u06be\u0648\u0646\u0688 \u0631\u06c1\u0627 \u06c1\u06d2 \u0641\u0631\u0646\u06af \u0639\u064a\u0634 \u062c\u06c1\u0627\u06ba \u06a9\u0627 \u062f\u0648\u0627\u0645", + "en": "The West seeks to make life a perpetual feast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_058", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06c1\u0648 \u0639\u0644\u0645 \u0633\u06d2 \u0645\u062d\u06a9\u0645 \u062a\u0648 \u063a\u064a\u0631\u062a \u062c\u0628\u0631\u064a\u0644", + "en": "Selfhood is Gabriel\u2019s power, If fortified by learning" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_059", + "titles": { + "ur": "\u0645\u06a9\u062a\u0628\u0648\u06ba \u0645\u064a\u06ba \u06a9\u06c1\u064a\u06ba \u0631\u0639\u0646\u0627\u0626\u064a \u0627\u0641\u06a9\u0627\u0631 \u0628\u06be\u064a \u06c1\u06d2\u061f", + "en": "Does freshness of thought, Exist in any school?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_060", + "titles": { + "ur": "\u062d\u0627\u062f\u062b\u06c1 \u0648\u06c1 \u062c\u0648 \u0627\u0628\u06be\u064a \u067e\u0631\u062f\u06c1 \u0627\u0641\u0644\u0627\u06a9 \u0645\u064a\u06ba \u06c1\u06d2", + "en": "Events as yet folded in the scroll of Time" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_061", + "titles": { + "ur": "\u0631\u06c1\u0627 \u0646\u06c1 \u062d\u0644\u0642\u06c1 \u0635\u0648\u0641\u064a \u0645\u064a\u06ba \u0633\u0648\u0632 \u0645\u0634\u062a\u0627\u0642\u064a", + "en": "Sufis lack the fire, the passion that consumes" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_062", + "titles": { + "ur": "\u06c1\u0648\u0627 \u0646\u06c1 \u0632\u0648\u0631 \u0633\u06d2 \u0627\u0633 \u06a9\u06d2 \u06a9\u0648\u0626\u064a \u06af\u0631\u064a\u0628\u0627\u06ba \u0686\u0627\u06a9", + "en": "Intuition in the West was clever in its power" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_063", + "titles": { + "ur": "\u064a\u0648\u06ba \u06c1\u0627\u062a\u06be \u0646\u06c1\u064a\u06ba \u0622\u062a\u0627 \u0648\u06c1 \u06af\u0648\u06c1\u0631 \u064a\u06a9 \u062f\u0627\u0646\u06c1", + "en": "Cut the Gordian knot, And capture thy jewel" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_064", + "titles": { + "ur": "\u0646\u06c1 \u062a\u062e\u062a \u0648 \u062a\u0627\u062c \u0645\u064a\u06ba \u060c \u0646\u06d2 \u0644\u0634\u06a9\u0631 \u0648 \u0633\u067e\u0627\u06c1 \u0645\u064a\u06ba \u06c1\u06d2", + "en": "Neither the power of kings, Nor the might of armies" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_065", + "titles": { + "ur": "\u0641\u0637\u0631\u062a \u0646\u06d2 \u0646\u06c1 \u0628\u062e\u0634\u0627 \u0645\u062c\u06be\u06d2 \u0627\u0646\u062f\u064a\u0634\u06c1 \u0686\u0627\u0644\u0627\u06a9", + "en": "On me no subtle brain though Nature spent" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_066", + "titles": { + "ur": "\u06a9\u0631\u064a\u06ba \u06af\u06d2 \u0627\u06c1\u0644 \u0646\u0638\u0631 \u062a\u0627\u0632\u06c1 \u0628\u0633\u062a\u064a\u0627\u06ba \u0622\u0628\u0627\u062f", + "en": "By men whose eyes see far and wide new cities shall be founded" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_067", + "titles": { + "ur": "\u06a9\u064a \u062d\u0642 \u0633\u06d2 \u0641\u0631\u0634\u062a\u0648\u06ba \u0646\u06d2 \u0627\u0642\u0628\u0627\u0644 \u06a9\u064a \u063a\u0645\u0627\u0632\u064a", + "en": "To God the angels did complain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_068", + "titles": { + "ur": "\u0646\u06d2 \u0645\u06c1\u0631\u06c1 \u0628\u0627\u0642\u064a \u060c \u0646\u06d2 \u0645\u06c1\u0631\u06c1 \u0628\u0627\u0632\u064a", + "en": "Over the tussle of heart and head" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_069", + "titles": { + "ur": "\u06af\u0631\u0645 \u0641\u063a\u0627\u06ba \u06c1\u06d2 \u062c\u0631\u0633 \u060c \u0627\u0679\u06be \u06a9\u06c1 \u06af\u064a\u0627 \u0642\u0627\u0641\u0644\u06c1", + "en": "Arise! The bugle calls! It is time to leave!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_070", + "titles": { + "ur": "\u0645\u0631\u064a \u0646\u0648\u0627 \u0633\u06d2 \u06c1\u0648\u0626\u06d2 \u0632\u0646\u062f\u06c1 \u0639\u0627\u0631\u0641 \u0648 \u0639\u0627\u0645\u064a", + "en": "The Gnostic and the common throng" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_071", + "titles": { + "ur": "\u06c1\u0631 \u0627\u06a9 \u0645\u0642\u0627\u0645 \u0633\u06d2 \u0622\u06af\u06d2 \u06af\u0632\u0631 \u06af\u064a\u0627 \u0645\u06c1 \u0646\u0648", + "en": "The crescent has surpassed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_072", + "titles": { + "ur": "!\u06a9\u06be\u0648 \u0646\u06c1 \u062c\u0627 \u0627\u0633 \u0633\u062d\u0631\u0648\u0634\u0627\u0645 \u0645\u064a\u06ba \u0627\u06d2 \u0635\u0627\u062d\u0628 \u06c1\u0648\u0634", + "en": "In the maze of eve and morn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_073", + "titles": { + "ur": "\u062a\u06be\u0627 \u062c\u06c1\u0627\u06ba \u0645\u062f\u0631\u0633\u06c1 \u0634\u064a\u0631\u064a \u0648 \u0634\u0627\u06c1\u0646\u0634\u0627\u06c1\u064a", + "en": "The cloisters, once the rearing place, Of daring men and royal breed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_074", + "titles": { + "ur": "\u06c1\u06d2 \u064a\u0627\u062f \u0645\u062c\u06be\u06d2 \u0646\u06a9\u062a\u06c1 \u0633\u0644\u0645\u0627\u0646 \u062e\u0648\u0634 \u0622\u06c1\u0646\u06af", + "en": "Salman, the mellifluous, In words of power and wit" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_075", + "titles": { + "ur": "\u0641\u0642\u0631 \u06a9\u06d2 \u06c1\u064a\u06ba \u0645\u0639\u062c\u0632\u0627\u062a \u062a\u0627\u062c \u0648 \u0633\u0631\u064a\u0631 \u0648 \u0633\u067e\u0627\u06c1", + "en": "The crown, the throne, and mighty arms" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_076", + "titles": { + "ur": "\u06a9\u0645\u0627\u0644 \u062c\u0648\u0634 \u062c\u0646\u0648\u06ba \u0645\u064a\u06ba \u0631\u06c1\u0627 \u0645\u064a\u06ba \u06af\u0631\u0645 \u0637\u0648\u0627\u0641", + "en": "In my craze that knows no bound" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_077", + "titles": { + "ur": "\u0634\u0639\u0648\u0631 \u0648 \u06c1\u0648\u0634 \u0648 \u062e\u0631\u062f \u06a9\u0627 \u0645\u0639\u0627\u0645\u0644\u06c1 \u06c1\u06d2 \u0639\u062c\u064a\u0628", + "en": "Knowledge and reason work in manner strange" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_078", + "titles": { + "ur": "\u0627\u0646\u062f\u0627\u0632 \u0628\u064a\u0627\u06ba \u06af\u0631\u0686\u06c1 \u0628\u06c1\u062a \u0634\u0648\u062e \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "The style may not he vivid and lively" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "002_017", + "002_018", + "002_019", + "002_020", + "002_021", + "002_022", + "002_023", + "002_024", + "002_025", + "002_026", + "002_027", + "002_028", + "002_029", + "002_030", + "002_031", + "002_032", + "002_033", + "002_034", + "002_035", + "002_036", + "002_037", + "002_038", + "002_039", + "002_040", + "002_041", + "002_042", + "002_043", + "002_044", + "002_045", + "002_046", + "002_047", + "002_048", + "002_049", + "002_050", + "002_051", + "002_052", + "002_053", + "002_054", + "002_055", + "002_056", + "002_057", + "002_058", + "002_059", + "002_060", + "002_061", + "002_062", + "002_063", + "002_064", + "002_065", + "002_066", + "002_067", + "002_068", + "002_069", + "002_070", + "002_071", + "002_072", + "002_073", + "002_074", + "002_075", + "002_076", + "002_077", + "002_078" + ], + "metadata": { + "total_poems": 62 + } + }, + { + "id": 3, + "titles": { + "ur": "\u0631\u0628\u0627\u0639\u064a\u0627\u062a", + "en": "Quatrains" + }, + "poems": [ + { + "id": "002_079", + "titles": { + "ur": "\u0631\u06c1 \u0648 \u0631\u0633\u0645 \u062d\u0631\u0645 \u0646\u0627 \u0645\u062d\u0631\u0645\u0627\u0646\u06c1", + "en": "Estranging are the ways in the holy precinct" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_080", + "titles": { + "ur": "\u0638\u0644\u0627\u0645 \u0628\u062d\u0631 \u0645\u064a\u06ba \u06a9\u06be\u0648 \u06a9\u0631 \u0633\u0646\u0628\u06be\u0644 \u062c\u0627", + "en": "O wave! Plunge headlong into the dark seas" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_081", + "titles": { + "ur": "\u0645\u06a9\u0627\u0646\u064a \u06c1\u0648\u06ba \u06a9\u06c1 \u0622\u0632\u0627\u062f \u0645\u06a9\u0627\u06ba \u06c1\u0648\u06ba", + "en": "Am I bound by space, or beyond space?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_082", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u064a \u062e\u0644\u0648\u062a\u0648\u06ba \u0645\u064a\u06ba \u06af\u0645 \u0631\u06c1\u0627 \u0645\u064a\u06ba", + "en": "I was in the solitude of Selfhood lost" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_083", + "titles": { + "ur": "\u067e\u0631\u064a\u0634\u0627\u06ba \u06a9\u0627\u0631\u0648\u0628\u0627\u0631 \u0622\u0634\u0646\u0627\u0626\u064a", + "en": "Confused is the nature of my love for Thee" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_084", + "titles": { + "ur": "\u064a\u0642\u064a\u06ba \u060c \u0645\u062b\u0644 \u062e\u0644\u064a\u0644 \u0622\u062a\u0634 \u0646\u0634\u064a\u0646\u064a", + "en": "Faith survives in fire, like Abraham" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_085", + "titles": { + "ur": "\u0639\u0631\u0628 \u06a9\u06d2 \u0633\u0648\u0632 \u0645\u064a\u06ba \u0633\u0627\u0632 \u0639\u062c\u0645 \u06c1\u06d2", + "en": "Observe the strains of' lily song" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_086", + "titles": { + "ur": "\u06a9\u0648\u0626\u064a \u062f\u064a\u06a9\u06be\u06d2 \u062a\u0648 \u0645\u064a\u0631\u064a \u0646\u06d2 \u0646\u0648\u0627\u0632\u064a", + "en": "My nature is like the fresh breeze of morn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_087", + "titles": { + "ur": "\u06c1\u0631 \u0627\u06a9 \u0630\u0631\u06d2 \u0645\u064a\u06ba \u06c1\u06d2 \u0634\u0627\u064a\u062f \u0645\u06a9\u064a\u06ba \u062f\u0644", + "en": "A restless heart throb, in every atom" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_088", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u0646\u062f\u064a\u0634\u06c1 \u0627\u0641\u0644\u0627\u06a9\u064a \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "Thy vision is not lofty, ethereal" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_089", + "titles": { + "ur": "\u0646\u06c1 \u0645\u0648\u0645\u0646 \u06c1\u06d2 \u0646\u06c1 \u0645\u0648\u0645\u0646 \u06a9\u064a \u0627\u0645\u064a\u0631\u064a", + "en": "Neither the Muslim nor his power survives" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_090", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u064a \u062c\u0644\u0648\u062a\u0648\u06ba \u0645\u064a\u06ba \u0645\u0635\u0637\u0641\u0627\u0626\u064a", + "en": "Selfhood in the world of men is prophethood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_091", + "titles": { + "ur": "\u0646\u06af\u06c1 \u0627\u0644\u062c\u06be\u064a \u06c1\u0648\u0626\u064a \u06c1\u06d2 \u0631\u0646\u06af \u0648 \u0628\u0648 \u0645\u064a\u06ba", + "en": "Distracted are thy eyes in myriad ways" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_092", + "titles": { + "ur": "\u062c\u0645\u0627\u0644 \u0639\u0634\u0642 \u0648 \u0645\u0633\u062a\u064a \u0646\u06d2 \u0646\u0648\u0627\u0632\u064a", + "en": "The beauty of mystic love is shaped in song" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_093", + "titles": { + "ur": "\u0648\u06c1 \u0645\u064a\u0631\u0627 \u0631\u0648\u0646\u0642 \u0645\u062d\u0641\u0644 \u06a9\u06c1\u0627\u06ba \u06c1\u06d2", + "en": "Where is the moving spirit of my life?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_094", + "titles": { + "ur": "\u0633\u0648\u0627\u0631 \u0646\u0627\u0642\u06c1 \u0648 \u0645\u062d\u0645\u0644 \u0646\u06c1\u064a\u06ba \u0645\u064a\u06ba", + "en": "I am not a pursuer, nor a traveller" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_095", + "titles": { + "ur": "\u062a\u0631\u06d2 \u0633\u064a\u0646\u06d2 \u0645\u064a\u06ba \u062f\u0645 \u06c1\u06d2 \u060c \u062f\u0644 \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "Thy bosom has breath; it does not have a heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_096", + "titles": { + "ur": "\u062a\u0631\u0627 \u062c\u0648\u06c1\u0631 \u06c1\u06d2 \u0646\u0648\u0631\u064a \u060c \u067e\u0627\u06a9 \u06c1\u06d2 \u062a\u0648", + "en": "Pure in nature thou art, thy nature is light" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_097", + "titles": { + "ur": "\u0645\u062d\u0628\u062a \u06a9\u0627 \u062c\u0646\u0648\u06ba \u0628\u0627\u0642\u064a \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "Muslims have lost the passion of love they had" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_098", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u06d2 \u0632\u0648\u0631 \u0633\u06d2 \u062f\u0646\u064a\u0627 \u067e\u06c1 \u0686\u06be\u0627 \u062c\u0627", + "en": "Conquer the world with the power of Selfhood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_099", + "titles": { + "ur": "\u0686\u0645\u0646 \u0645\u064a\u06ba \u0631\u062e\u062a \u06af\u0644 \u0634\u0628\u0646\u0645 \u0633\u06d2 \u062a\u0631 \u06c1\u06d2", + "en": "Dew\u2014drops glisten on flowers that bloom in the spring" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_100", + "titles": { + "ur": "\u062e\u0631\u062f \u0633\u06d2 \u0631\u0627\u06c1\u0631\u0648 \u0631\u0648\u0634\u0646 \u0628\u0635\u0631 \u06c1\u06d2", + "en": "Reason is but a wayside lamp that gives" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_101", + "titles": { + "ur": "\u062c\u0648\u0627\u0646\u0648\u06ba \u06a9\u0648 \u0645\u0631\u064a \u0622\u06c1 \u0633\u062d\u0631 \u062f\u06d2", + "en": "Give the young, O Lord, my passionate love for Thee" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_102", + "titles": { + "ur": "\u062a\u0631\u064a \u062f\u0646\u064a\u0627 \u062c\u06c1\u0627\u0646 \u0645\u0631\u063a \u0648 \u0645\u0627\u06c1\u064a", + "en": "Thine is the world of birds and beasts, O Lord!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_103", + "titles": { + "ur": "\u06a9\u0631\u0645 \u062a\u064a\u0631\u0627 \u06a9\u06c1 \u0628\u06d2 \u062c\u0648\u06c1\u0631 \u0646\u06c1\u064a\u06ba \u0645\u064a\u06ba", + "en": "Thank Thee, O Lord, I am not without talent born" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_104", + "titles": { + "ur": "\u0648\u06c1\u064a \u0627\u0635\u0644 \u0645\u06a9\u0627\u0646 \u0648 \u0644\u0627\u0645\u06a9\u0627\u06ba \u06c1\u06d2", + "en": "He is the essence of the worlds of space and spirit" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_105", + "titles": { + "ur": "\u06a9\u0628\u06be\u064a \u0622\u0648\u0627\u0631\u06c1 \u0648 \u0628\u06d2 \u062e\u0627\u0646\u0645\u0627\u06ba \u0639\u0634\u0642", + "en": "Love is sometimes a wanderer in the woods" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_106", + "titles": { + "ur": "\u06a9\u0628\u06be\u064a \u062a\u0646\u06c1\u0627\u0626\u064a \u06a9\u0648\u06c1 \u0648 \u062f\u0645\u0646 \u0639\u0634\u0642", + "en": "Love seeks sometimes the solitude of hills" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_107", + "titles": { + "ur": "\u0639\u0637\u0627 \u0627\u0633\u0644\u0627\u0641 \u06a9\u0627 \u062c\u0630\u0628 \u062f\u0631\u0648\u06ba \u06a9\u0631", + "en": "Grant me the absorption of souls of the past" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_108", + "titles": { + "ur": "\u064a\u06c1 \u0646\u06a9\u062a\u06c1 \u0645\u064a\u06ba \u0646\u06d2 \u0633\u064a\u06a9\u06be\u0627 \u0628\u0648\u0627\u0644\u062d\u0633\u0646 \u0633\u06d2", + "en": "It was Abul Hassan who stressed the truth" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_109", + "titles": { + "ur": "\u062e\u0631\u062f \u0648\u0627\u0642\u0641 \u0646\u06c1\u064a\u06ba \u06c1\u06d2 \u0646\u064a\u06a9 \u0648 \u0628\u062f \u0633\u06d2", + "en": "This reason of mine knows not good from evil" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_110", + "titles": { + "ur": "\u062e\u062f\u0627\u0626\u064a \u0627\u06c1\u062a\u0645\u0627\u0645 \u062e\u0634\u06a9 \u0648 \u062a\u0631 \u06c1\u06d2", + "en": "To be God is to do a million tasks" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_111", + "titles": { + "ur": "\u064a\u06c1\u064a \u0622\u062f\u0645 \u06c1\u06d2 \u0633\u0644\u0637\u0627\u06ba \u0628\u062d\u0631 \u0648 \u0628\u0631 \u06a9\u0627", + "en": "So man is the powerful lord of land and seas!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_112", + "titles": { + "ur": "\u062f\u0645 \u0639\u0627\u0631\u0641 \u0646\u0633\u064a\u0645 \u0635\u0628\u062d \u062f\u0645 \u06c1\u06d2", + "en": "The mystic's soul is like the morning breeze" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_113", + "titles": { + "ur": "\u0631\u06af\u0648\u06ba \u0645\u064a\u06ba \u0648\u06c1 \u0644\u06c1\u0648 \u0628\u0627\u0642\u064a \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "That blood of pristine vigour is no more" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_114", + "titles": { + "ur": "\u06a9\u06be\u0644\u06d2 \u062c\u0627\u062a\u06d2 \u06c1\u064a\u06ba \u0627\u0633\u0631\u0627\u0631 \u0646\u06c1\u0627\u0646\u064a", + "en": "# title missing" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_115", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06d2 \u06a9\u064a \u064a\u06c1 \u06af\u0631\u062f\u0634 \u062c\u0627\u0648\u062f\u0627\u0646\u06c1", + "en": "The movement of days and nights is eternal" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_116", + "titles": { + "ur": "\u062d\u06a9\u064a\u0645\u064a \u060c \u0646\u0627\u0645\u0633\u0644\u0645\u0627\u0646\u064a \u062e\u0648\u062f\u064a \u06a9\u064a", + "en": "Selfhood's apostate is the life of reason" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_117", + "titles": { + "ur": "\u062a\u0631\u0627 \u062a\u0646 \u0631\u0648\u062d \u0633\u06d2 \u0646\u0627\u0622\u0634\u0646\u0627 \u06c1\u06d2", + "en": "Thy body knows not the secrets of thy heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_118", + "titles": { + "ur": "\u0627\u0642\u0628\u0627\u0644 \u0646\u06d2 \u06a9\u0644 \u0627\u06c1\u0644 \u062e\u064a\u0627\u0628\u0627\u06ba \u06a9\u0648 \u0633\u0646\u0627\u064a\u0627", + "en": "Iqbal recited once in a garden in spring" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "002_079", + "002_080", + "002_081", + "002_082", + "002_083", + "002_084", + "002_085", + "002_086", + "002_087", + "002_088", + "002_089", + "002_090", + "002_091", + "002_092", + "002_093", + "002_094", + "002_095", + "002_096", + "002_097", + "002_098", + "002_099", + "002_100", + "002_101", + "002_102", + "002_103", + "002_104", + "002_105", + "002_106", + "002_107", + "002_108", + "002_109", + "002_110", + "002_111", + "002_112", + "002_113", + "002_114", + "002_115", + "002_116", + "002_117", + "002_118" + ], + "metadata": { + "total_poems": 40 + } + }, + { + "id": 4, + "titles": { + "ur": "\u0645\u0646\u0638\u0648 \u0645\u0627 \u062a", + "en": "Poems" + }, + "poems": [ + { + "id": "002_119", + "titles": { + "ur": "\u062f\u0639\u0627 (\u0645\u0633\u062c\u062f \u0642\u0631\u0637\u0628\u06c1 \u0645\u064a\u06ba \u0644\u06a9\u06be\u064a \u06af\u0626\u064a)", + "en": "A Prayer" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_120", + "titles": { + "ur": "\u0645\u0633\u062c\u062f \u0642\u0631\u0637\u0628\u06c1", + "en": "THE MOSQUE OF CORDOVA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_121", + "titles": { + "ur": "\u0642\u064a\u062f \u062e\u0627\u0646\u06d2 \u0645\u064a\u06ba \u0645\u0639\u062a\u0645\u062f\u06a9\u064a \u0641\u0631\u064a\u0627\u062f", + "en": "MU\u2018TAMID\u2019S LAMENT IN PRISON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_122", + "titles": { + "ur": "\u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0648\u0644 \u06a9\u0627 \u0628\u0648\u064a\u0627 \u06c1\u0648\u0627 \u06a9\u06be\u062c\u0648\u0631 \u06a9\u0627 \u067e\u06c1\u0644\u0627 \u062f\u0631\u062e\u062a", + "en": "FIRST DATE TREE SEEDED BY ABDUL RAHMAN THE FIRST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_123", + "titles": { + "ur": "\u06c1\u0633\u067e\u0627\u0646\u064a\u06c1", + "en": "Spain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_124", + "titles": { + "ur": "\u0637\u0627\u0631\u0642 \u06a9\u064a \u062f\u0639\u0627", + "en": "TARIQ\u2019S PRAYER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_125", + "titles": { + "ur": "\u0644\u064a\u0646\u0646", + "en": "LENIN BEFORE GOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_126", + "titles": { + "ur": "\u0641\u0631\u0634\u062a\u0648\u06ba \u06a9\u0627\u06af\u064a\u062a", + "en": "SONG OF THE ANGELS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_127", + "titles": { + "ur": "\u0630\u0648\u0642 \u0648 \u0634\u0648\u0642", + "en": "ECSTASY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_128", + "titles": { + "ur": "\u067e\u0631\u0648\u0627\u0646\u06c1 \u0627\u0648\u0631 \u062c\u06af\u0646\u0648", + "en": "THE MOTH AND THE FIREFLY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_129", + "titles": { + "ur": "\u062c\u0627\u0648\u064a\u062f \u06a9\u06d2 \u0646\u0627\u0645", + "en": "To Javid" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_130", + "titles": { + "ur": "\u06af\u062f\u0627\u0626\u064a", + "en": "MENDICANCY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_131", + "titles": { + "ur": "\u0645\u0644\u0627\u0627\u0648\u0631 \u0628\u06c1\u0634\u062a", + "en": "THE MULLAH AND PARADISE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_132", + "titles": { + "ur": "\u062f\u064a\u0646 \u0648\u0633\u064a\u0627\u0633\u062a", + "en": "CHURCH AND STATE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_133", + "titles": { + "ur": "\u0627\u0644\u0627\u0631\u0636 \u0644\u0644\u06c1", + "en": "THE EARTH IS GOD'S" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_134", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0646\u0648\u062c\u0648\u0627\u0646 \u06a9\u06d2 \u0646\u0627\u0645", + "en": "TO A YOUNG MAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_135", + "titles": { + "ur": "\u0646\u0635\u064a\u062d\u062a", + "en": "AN ADVICE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_136", + "titles": { + "ur": "\u0644\u0627\u0644\u06c1 \u0635\u062d\u0631\u0627", + "en": "THE WILD FLOWER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_137", + "titles": { + "ur": "\u0633\u0627\u0642\u064a \u0646\u0627\u0645\u06c1", + "en": "SAKINAMA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_138", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1", + "en": "TIME" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_139", + "titles": { + "ur": "\u0641\u0631\u0634\u062a\u06d2 \u0622\u062f\u0645 \u06a9\u0648 \u062c\u0646\u062a \u0633\u06d2 \u0631\u062e\u0635\u062a \u06a9\u0631\u062a\u06d2 \u06c1\u064a\u06ba", + "en": "THE ANGELS BID FAREWELL TO ADAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_140", + "titles": { + "ur": "\u0631\u0648\u062d \u0627\u0631\u0636\u064a \u0622\u062f\u0645 \u06a9\u0627 \u0627\u0633\u062a\u0642\u0628\u0627\u0644 \u06a9\u0631\u062a\u064a \u06c1\u06d2", + "en": "ADAM IS RECEIVED BY THE SPIRIT OF THE EARTH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_141", + "titles": { + "ur": "\u067e\u064a\u0631\u0648 \u0645\u0631\u064a\u062f", + "en": "THE MENTOR AND THE DISCIPLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_142", + "titles": { + "ur": "\u062c\u0628\u0631\u064a\u0644 \u0648\u0627\u0628\u0644\u064a\u0633", + "en": "GABRIEL AND SATAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_143", + "titles": { + "ur": "\u0627\u0630\u0627\u0646", + "en": "AZAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_144", + "titles": { + "ur": "\u0645\u062d\u0628\u062a", + "en": "LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_145", + "titles": { + "ur": "\u0633\u062a\u0627\u0631\u06d2 \u06a9\u0627 \u067e\u064a\u063a\u0627\u0645", + "en": "THE STAR\u2019S MESSAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_146", + "titles": { + "ur": "\u062c\u0627\u0648\u064a\u062f \u06a9\u06d2 \u0646\u0627\u0645", + "en": "TO JAVID" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_147", + "titles": { + "ur": "\u0641\u0644\u0633\u0641\u06c1 \u0648\u0645\u0630\u06c1\u0628", + "en": "PHILOSOPHY AND RELIGION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_148", + "titles": { + "ur": "\u064a\u0648\u0631\u067e \u0633\u06d2 \u0627\u064a\u06a9 \u062e\u0637", + "en": "A LETTER FROM EUROPE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_149", + "titles": { + "ur": "\u0646\u067e\u0648\u0644\u064a\u0646 \u06a9\u06d2 \u0645\u0632\u0627\u0631 \u067e\u0631", + "en": "AT NAPOLEON\u2019S TOMB" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_150", + "titles": { + "ur": "\u0645\u0633\u0648\u0644\u064a\u0646\u064a", + "en": "MUSSOLINI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_151", + "titles": { + "ur": "\u0633\u0648\u0627\u0644", + "en": "A\u00a0QUESTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_152", + "titles": { + "ur": "\u067e\u0646\u0686\u0627\u0628 \u06a9\u06d2 \u062f\u06c1\u0642\u0627\u0646 \u0633\u06d2", + "en": "TO THE PUNJAB PEASANT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_153", + "titles": { + "ur": "\u0646\u0627\u062f\u0631 \u0634\u0627\u06c1 \u0627\u0641\u063a\u0627\u0646", + "en": "Nadir Shah Afghan" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_154", + "titles": { + "ur": "\u062e\u0648\u0634\u062d\u0627\u0644 \u062e\u0627\u06ba \u06a9\u064a \u0648\u0635\u064a\u062a", + "en": "THE\u00a0LAST TESTAMENT OFKHUSH\u2010HAL KHAN\u00a0KHATTAK" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_155", + "titles": { + "ur": "\u062a\u0627\u062a\u0627\u0631\u064a \u06a9\u0627 \u062e\u0648\u0627\u0628", + "en": "THE TARTAR'S DREAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_156", + "titles": { + "ur": "\u062d\u0627\u0644 \u0648\u0645\u0642\u0627\u0645", + "en": "WORLDS\u00a0APART" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_157", + "titles": { + "ur": "\u0627\u0628\u0648\u0627\u0644\u0639\u0644\u0627\u0645\u0639\u0631\u064a", + "en": "ABU\u00a0AL\u00a0\u2018ALA\u00a0AL\u2010MA\u2018ARRI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_158", + "titles": { + "ur": "\u0633\u0646\u064a\u0645\u0627", + "en": "CINEMA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_159", + "titles": { + "ur": "\u067e\u0646\u0686\u0627\u0628 \u06a9\u06d2 \u067e\u064a\u0631\u0632\u0627\u062f\u0648\u06ba \u0633\u06d2", + "en": "TO THE PUNJAB PIRS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_160", + "titles": { + "ur": "\u0633\u064a\u0627\u0633\u062a", + "en": "POLITICS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_161", + "titles": { + "ur": "\u0641\u0642\u0631", + "en": "FAQR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_162", + "titles": { + "ur": "\u062e\u0648\u062f\u064a", + "en": "THE SELF" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_163", + "titles": { + "ur": "\u062c\u062f\u0627\u0626\u064a", + "en": "SEPARATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_164", + "titles": { + "ur": "\u062e\u0627\u0646\u0642\u0627\u06c1", + "en": "MONASTERY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_165", + "titles": { + "ur": "\u0627\u0628\u0644\u064a\u0633 \u06a9\u064a \u0639\u0631\u0636\u062f\u0627\u0634\u062a", + "en": "SATAN\u2019S PETITION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_166", + "titles": { + "ur": "\u0644\u06c1\u0648", + "en": "BLOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_167", + "titles": { + "ur": "\u067e\u0631\u0648\u0627\u0632", + "en": "FLIGHT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_168", + "titles": { + "ur": "\u0634\u064a\u062e \u0645\u06a9\u062a\u0628 \u0633\u06d2", + "en": "TO THE HEADMASTER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_169", + "titles": { + "ur": "\u0641\u0644\u0633\u0641\u064a", + "en": "THE PHILOSOPHER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_170", + "titles": { + "ur": "\u0634\u0627\u06c1\u064a\u06ba", + "en": "THE EAGLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_171", + "titles": { + "ur": "\u0628\u0627\u063a\u064a \u0645\u0631\u064a\u062f", + "en": "DISCIPLES IN REVOLT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_172", + "titles": { + "ur": "\u06c1\u0627\u0631\u0648\u0646 \u06a9\u064a \u0622\u062e\u0631\u064a \u0646\u0635\u064a\u062d\u062a", + "en": "THE LAST WILL OF HARUN RASHID" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_173", + "titles": { + "ur": "\u0645\u0627\u06c1\u0631 \u0646\u0641\u0633\u064a\u0627\u062a \u0633\u06d2", + "en": "TO THE PSYCHOLOGIST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_174", + "titles": { + "ur": "\u064a\u0648\u0631\u067e", + "en": "EUROPE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_175", + "titles": { + "ur": "\u0622\u0632\u0627\u062f\u064a \u0627\u0641\u06a9\u0627\u0631", + "en": "FREEDOM OF THOUGHT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_176", + "titles": { + "ur": "\u0634\u064a\u0631 \u0627\u0648\u0631 \u062e\u0686\u0631", + "en": "THE LION AND THE MULE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_177", + "titles": { + "ur": "\u0686\u064a\u0648\u0646\u0679\u064a \u0627\u0648\u0631\u0639\u0642\u0627\u0628", + "en": "THE ANT AND THE EAGLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_178", + "titles": { + "ur": "\u0642\u0637\u0639\u06c1 - \u0641\u0637\u0631\u062a \u0645\u0631\u064a \u0645\u0627\u0646\u0646\u062f \u0646\u0633\u064a\u0645 \u0633\u062d\u0631\u064a \u06c1\u06d2", + "en": "# title missing" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "002_179", + "titles": { + "ur": "\u0642\u0637\u0639\u06c1 - \u06a9\u0644 \u0627\u067e\u0646\u06d2 \u0645\u0631\u064a\u062f\u0648\u06ba \u0633\u06d2 \u06a9\u06c1\u0627 \u067e\u064a\u0631 \u0645\u063a\u0627\u06ba \u0646\u06d2", + "en": "The mentor exhorted his. disciples once" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "002_119", + "002_120", + "002_121", + "002_122", + "002_123", + "002_124", + "002_125", + "002_126", + "002_127", + "002_128", + "002_129", + "002_130", + "002_131", + "002_132", + "002_133", + "002_134", + "002_135", + "002_136", + "002_137", + "002_138", + "002_139", + "002_140", + "002_141", + "002_142", + "002_143", + "002_144", + "002_145", + "002_146", + "002_147", + "002_148", + "002_149", + "002_150", + "002_151", + "002_152", + "002_153", + "002_154", + "002_155", + "002_156", + "002_157", + "002_158", + "002_159", + "002_160", + "002_161", + "002_162", + "002_163", + "002_164", + "002_165", + "002_166", + "002_167", + "002_168", + "002_169", + "002_170", + "002_171", + "002_172", + "002_173", + "002_174", + "002_175", + "002_176", + "002_177", + "002_178", + "002_179" + ], + "metadata": { + "total_poems": 61 + } + } + ], + "metadata": { + "total_sections": 4, + "total_poems": 179 + }, + "primary_title": "Bal-e-Jibreel" + }, + { + "id": "003", + "titles": { + "ur": "\u0636\u0631\u0628 \u06a9\u0644\u06cc\u0645", + "en": "Zarb-e-Kaleem" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u0627\u0633\u0644\u0627\u0645 \u0627\u0648\u0631 \u0645\u0633\u0644\u0645\u0627\u0646", + "en": "Islam and Muslim" + }, + "poems": [ + { + "id": "003_001", + "titles": { + "ur": "\u0635\u0628\u062d", + "en": "DAWN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_002", + "titles": { + "ur": "\u0644\u0627 \u0627\u0644\u06c1 \u0627\u0644\u0627 \u0627\u0644\u0644\u06c1", + "en": "NO GOD BUT HE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_003", + "titles": { + "ur": "\u062a\u0646 \u0628\u06c1 \u062a\u0642\u062f\u064a\u0631", + "en": "SUBMISSION TO FATE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_004", + "titles": { + "ur": "\u0645\u0639\u0631\u0627\u062c", + "en": "ASCENSION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_005", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0641\u0644\u0633\u0641\u06c1 \u0632\u062f\u06c1 \u0633\u064a\u062f \u0632\u0627\u062f\u06d2 \u06a9\u06d2 \u0646\u0627\u0645", + "en": "ADMONITION TO A PHILOSOPHY STRICKEN SAYYID" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_006", + "titles": { + "ur": "\u0632\u0645\u064a\u0646 \u0648 \u0622\u0633\u0645\u0627\u06ba", + "en": "THE EARTH AND THE SKY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_007", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u06a9\u0627 \u0632\u0648\u0627\u0644", + "en": "THE DECLINE OF THE MUSLIMS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_008", + "titles": { + "ur": "\u0639\u0644\u0645 \u0648 \u0639\u0634\u0642", + "en": "KNOWLEDGE AND LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_009", + "titles": { + "ur": "\u0627\u062c\u062a\u06c1\u0627\u062f", + "en": "IJTEHAD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_010", + "titles": { + "ur": "\u0634\u06a9\u0631 \u0648 \u0634\u06a9\u0627\u064a\u062a", + "en": "THANKS CUM COMPLAINT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_011", + "titles": { + "ur": "\u0630\u06a9\u0631 \u0648 \u0641\u06a9\u0631", + "en": "DHIKR AND FIKR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_012", + "titles": { + "ur": "\u0645\u0644\u0627\u0626\u06d2 \u062d\u0631\u0645", + "en": "MULLAH OF THE MOSQUE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_013", + "titles": { + "ur": "\u062a\u0642\u062f\u064a\u0631", + "en": "DESTINY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_014", + "titles": { + "ur": "\u062a\u0648\u062d\u064a\u062f", + "en": "ONENESS OF GOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_015", + "titles": { + "ur": "\u0639\u0644\u0645 \u0627\u0648\u0631 \u062f\u064a\u0646", + "en": "KNOWLEDGE AND RELIGION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_016", + "titles": { + "ur": "\u06c1\u0646\u062f\u064a \u0645\u0633\u0644\u0645\u0627\u0646", + "en": "INDIAN MUSLIM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_017", + "titles": { + "ur": "\u0622\u0632\u0627\u062f\u064a \u0634\u0645\u0634\u064a\u0631 \u06a9\u06d2 \u0627\u0639\u0644\u0627\u0646 \u067e\u0631", + "en": "WRITTEN ON THE OCCASION OF THE BRITISH GOVERNMENT\u02b9S PERMISSION TO KEEP SWORD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_018", + "titles": { + "ur": "\u062c\u06c1\u0627\u062f", + "en": "JIHAD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_019", + "titles": { + "ur": "\u0642\u0648\u062a \u0627\u0648\u0631 \u062f\u064a\u0646", + "en": "AUTHORITY AND FAITH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_020", + "titles": { + "ur": "\u0641\u0642\u0631 \u0648 \u0645\u0644\u0648\u06a9\u064a\u062a", + "en": "FAQR AND MONARCHY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_021", + "titles": { + "ur": "\u0627\u0633\u0644\u0627\u0645", + "en": "ISLAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_022", + "titles": { + "ur": "\u062d\u064a\u0627\u062a \u0627\u0628\u062f\u064a", + "en": "ETERNAL LIFE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_023", + "titles": { + "ur": "\u0633\u0644\u0637\u0627\u0646\u064a", + "en": "KINGSHIP" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_024", + "titles": { + "ur": "\u0635\u0648\u0641\u064a \u0633\u06d2", + "en": "THE MYSTIC" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_025", + "titles": { + "ur": "\u0627\u0641\u0631\u0646\u06af \u0632\u062f\u06c1", + "en": "DAZZLED BY EUROPE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_026", + "titles": { + "ur": "\u062a\u0635\u0648\u0641", + "en": "MYSTICISM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_027", + "titles": { + "ur": "\u06c1\u0646\u062f\u064a \u0627\u0633\u0644\u0627\u0645", + "en": "ISLAM IN INDIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_028", + "titles": { + "ur": "\u063a\u0632\u0644", + "en": "GHAZAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_029", + "titles": { + "ur": "\u062f\u0646\u064a\u0627", + "en": "THE WORLD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_030", + "titles": { + "ur": "\u0646\u0645\u0627\u0632", + "en": "PRAYER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_031", + "titles": { + "ur": "\u0648\u062d\u064a", + "en": "REVELATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_032", + "titles": { + "ur": "\u0634\u06a9\u0633\u062a", + "en": "DEFEATISM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_033", + "titles": { + "ur": "\u0639\u0642\u0644 \u0648 \u062f\u0644", + "en": "HEART AND INTELLECT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_034", + "titles": { + "ur": "\u0645\u0633\u062a\u064a \u06a9\u0631\u062f\u0627\u0631", + "en": "FERVOUR FOR ACTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_035", + "titles": { + "ur": "\u0642\u0628\u0631", + "en": "THE GRAVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_036", + "titles": { + "ur": "\u0642\u0644\u0646\u062f\u0631 \u06a9\u064a \u067e\u06c1\u0686\u0627\u0646", + "en": "THE RECOGNITION OF A QALANDAR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_037", + "titles": { + "ur": "\u0641\u0644\u0633\u0641\u06c1", + "en": "PHILOSOPHY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_038", + "titles": { + "ur": "\u0645\u0631\u062f\u0627\u0646 \u062e\u062f\u0627", + "en": "GOD\u02b9S MEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_039", + "titles": { + "ur": "\u06a9\u0627\u0641\u0631 \u0648 \u0645\u0648\u0645\u0646", + "en": "THE INFIDEL AND BELIEVER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_040", + "titles": { + "ur": "\u0645\u06c1\u062f\u064a \u0628\u0631\u062d\u0642", + "en": "THE TRUE GUIDE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_041", + "titles": { + "ur": "\u0645\u0648\u0645\u0646", + "en": "BELIEVER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_042", + "titles": { + "ur": "\u0645\u062d\u0645\u062f \u0639\u0644\u064a \u0628\u0627\u0628", + "en": "MUHAMMAD ALI BAB" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_043", + "titles": { + "ur": "\u062a\u0642\u062f\u064a\u0631 (\u0627\u0628\u0644\u064a\u0633 \u0648 \u064a\u0632\u062f\u0627\u06ba)", + "en": "FATE (SATAN AND GOD)" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_044", + "titles": { + "ur": "\u0627\u06d2 \u0631\u0648\u062d \u0645\u062d\u0645\u062f", + "en": "INVOCATION TO THE SOUL OF MUHAMMAD (PEACE BE UPON HIM)" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_045", + "titles": { + "ur": "\u0645\u062f\u0646\u064a\u062a \u0627\u0633\u0644\u0627\u0645", + "en": "THE WAY OF ISLAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_046", + "titles": { + "ur": "\u0627\u0645\u0627\u0645\u062a", + "en": "GUIDANCE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_047", + "titles": { + "ur": "\u0641\u0642\u0631 \u0648 \u0631\u0627\u06c1\u0628\u064a", + "en": "FAQR AND MONKERY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_048", + "titles": { + "ur": "\u063a\u0632\u0644 - \u062a\u064a\u0631\u064a \u0645\u062a\u0627\u0639 \u062d\u064a\u0627\u062a\u060c \u0639\u0644\u0645 \u0648 \u06c1\u0646\u0631 \u06a9\u0627 \u0633\u0631\u0648\u0631", + "en": "GHAZAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_049", + "titles": { + "ur": "\u062a\u0633\u0644\u064a\u0645 \u0648 \u0631\u0636\u0627", + "en": "RESIGNATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_050", + "titles": { + "ur": "\u0646\u06a9\u062a\u06c1 \u062a\u0648\u062d\u064a\u062f", + "en": "UNITY OF GOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_051", + "titles": { + "ur": "\u0627\u0644\u06c1\u0627\u0645 \u0627\u0648\u0631 \u0622\u0632\u0627\u062f\u064a", + "en": "REVELATION AND FREEDOM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_052", + "titles": { + "ur": "\u062c\u0627\u0646 \u0648 \u062a\u0646", + "en": "SOUL AND BODY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_053", + "titles": { + "ur": "\u0644\u0627\u06c1\u0648\u0631 \u0648 \u06a9\u0631\u0627\u0686\u064a", + "en": "Lahore and Karachi" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_054", + "titles": { + "ur": "\u0646\u0628\u0648\u062a", + "en": "PROPHETHOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_055", + "titles": { + "ur": "\u0622\u062f\u0645", + "en": "ADAM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_056", + "titles": { + "ur": "\u0645\u06a9\u06c1 \u0627\u0648\u0631 \u062c\u0646\u064a\u0648\u0627", + "en": "MAKKAH AND GENEVA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_057", + "titles": { + "ur": "\u0627\u06d2 \u067e\u064a\u0631 \u062d\u0631\u0645", + "en": "TO ELDER OF THE SHRINE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_058", + "titles": { + "ur": "\u0645\u06c1\u062f\u064a", + "en": "THE GUIDE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_059", + "titles": { + "ur": "\u0645\u0631\u062f \u0645\u0633\u0644\u0645\u0627\u0646", + "en": "A MUSLIM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_060", + "titles": { + "ur": "\u067e\u0646\u062c\u0627\u0628\u064a \u0645\u0633\u0644\u0645\u0627\u0646", + "en": "PUNJABI MUSLIM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_061", + "titles": { + "ur": "\u0622\u0632\u0627\u062f\u064a", + "en": "FREEDOM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_062", + "titles": { + "ur": "\u0627\u0634\u0627\u0639\u062a \u0627\u0633\u0644\u0627\u0645 \u0641\u0631\u0646\u06af\u0633\u062a\u0627\u0646 \u0645\u064a\u06ba", + "en": "PREACHING OF ISLAM IN THE WEST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_063", + "titles": { + "ur": "\u0644\u0627\u0648\u0627\u0644\u0627", + "en": "NEGATION AND AFFIRMATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_064", + "titles": { + "ur": "\u0627\u0645\u0631\u0627\u0626\u06d2 \u0639\u0631\u0628 \u0633\u06d2", + "en": "TO THE AMIRS OF ARABIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_065", + "titles": { + "ur": "\u0627\u062d\u06a9\u0627\u0645 \u0627\u0644\u06c1\u064a", + "en": "DECREES OF GOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, 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"metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_071", + "titles": { + "ur": "\u0622\u06af\u0627\u06c1\u064a", + "en": "AWARENESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_072", + "titles": { + "ur": "\u0645\u0635\u0644\u062d\u064a\u0646 \u0645\u0634\u0631\u0642", + "en": "REFORMERS OF THE EAST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_073", + "titles": { + "ur": "\u0645\u063a\u0631\u0628\u064a \u062a\u06c1\u0630\u064a\u0628", + "en": "WESTERN CULTURE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_074", + "titles": { + "ur": "\u0627\u0633\u0631\u0627\u0631 \u067e\u064a\u062f\u0627", + "en": "OPEN SECRETS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_075", + "titles": { + "ur": "\u0633\u0644\u0637\u0627\u0646 \u0679\u064a\u067e\u0648 \u06a9\u064a \u0648\u0635\u064a\u062a", + "en": "THE TESTAMENT OF TIPU SULTAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_076", + "titles": { + "ur": "\u063a\u0632\u0644", + "en": "GHAZAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_077", + "titles": { + "ur": "\u0628\u064a\u062f\u0627\u0631\u064a", + "en": "AWAKENING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_078", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u064a \u062a\u0631\u0628\u064a\u062a", + "en": "UPBRINGING OF SELFHOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_079", + "titles": { + "ur": "\u0622\u0632\u0627\u062f\u064a \u0641\u06a9\u0631", + "en": "FREEDOM OF THOUGHT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_080", + "titles": { + "ur": "\u062e\u0648\u062f\u064a \u06a9\u064a \u0632\u0646\u062f\u06af\u064a", + "en": "THE LIFE OF SELFHOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_081", + "titles": { + "ur": "\u062d\u06a9\u0648\u0645\u062a", + "en": "GOVERNMENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_082", + "titles": { + "ur": "\u06c1\u0646\u062f\u064a \u0645\u06a9\u062a\u0628", + "en": "INDIAN SCHOOL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_083", + "titles": { + "ur": "\u062a\u0631\u0628\u064a\u062a", + "en": "UPBRINGING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_084", + "titles": { + "ur": "\u062e\u0648\u0628 \u0648 \u0632\u0634\u062a", + "en": "FOUL AND FAIR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_085", + "titles": { + "ur": "\u0645\u0631\u06af \u062e\u0648\u062f\u064a", + "en": "DEATH OF THE EGO" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_086", + "titles": { + "ur": "\u0645\u06c1\u0645\u0627\u0646 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{ + "id": "003_092", + "titles": { + "ur": "\u0627\u0633\u0627\u062a\u0630\u06c1", + "en": "TEACHERS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_093", + "titles": { + "ur": "\u063a\u0632\u0644", + "en": "GHAZAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_094", + "titles": { + "ur": "\u062f\u064a\u0646 \u0648 \u062a\u0639\u0644\u064a\u0645", + "en": "RELIGION AND EDUCATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_095", + "titles": { + "ur": "\u062c\u0627\u0648\u064a\u062f \u0633\u06d2", + "en": "To Javaid" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "003_068", + "003_069", + "003_070", + "003_071", + "003_072", + "003_073", + "003_074", + "003_075", + "003_076", + "003_077", + "003_078", + "003_079", + "003_080", + "003_081", + "003_082", + "003_083", + "003_084", + "003_085", + "003_086", + "003_087", + "003_088", + 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"WOMAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_101", + "titles": { + "ur": "\u0622\u0632\u0627\u062f\u064a \u0646\u0633\u0648\u0627\u06ba", + "en": "EMANCIPATION OF WOMEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_102", + "titles": { + "ur": "\u0639\u0648\u0631\u062a \u06a9\u064a \u062d\u0641\u0627\u0638\u062a", + "en": "PROTECTION OF THE WEAKER VESSEL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_103", + "titles": { + "ur": "\u0639\u0648\u0631\u062a \u0627\u0648\u0631 \u062a\u0639\u0644\u064a\u0645", + "en": "EDUCATION AND WOMEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_104", + "titles": { + "ur": "\u0639\u0648\u0631\u062a", + "en": "WOMAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "003_096", + "003_097", + "003_098", + "003_099", + "003_100", + "003_101", + "003_102", + "003_103", + "003_104" + ], + "metadata": { + "total_poems": 9 + } + }, + { + "id": 4, + "titles": { + "ur": "\u0627\u062f\u0628\u064a\u0627\u062a \u0641\u0646\u0648\u0646 \u0644\u0637\u064a\u0641\u06c1", + "en": "Literature and Fine Arts" + }, + "poems": [ + { + "id": "003_105", + "titles": { + "ur": "\u062f\u064a\u0646 \u0648 \u06c1\u0646\u0631", + "en": "RELIGION AND CRAFTS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_106", + "titles": { + "ur": "\u062a\u062e\u0644\u064a\u0642", + "en": "CREATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_107", + "titles": { + "ur": "\u062c\u0646\u0648\u06ba", + "en": "MADNESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_108", + "titles": { + "ur": "\u0627\u067e\u0646\u06d2 \u0634\u0639\u0631 \u0633\u06d2", + "en": "TO MY POEM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_109", + "titles": { + "ur": "\u067e\u064a\u0631\u0633 \u06a9\u064a \u0645\u0633\u062c\u062f", + "en": "PARIS MOSQUE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_110", + "titles": { + "ur": "\u0627\u062f\u0628\u064a\u0627\u062a", + "en": "LITERATURE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_111", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1", + "en": "VISION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_112", + "titles": { + "ur": "\u0645\u0633\u062c\u062f \u0642\u0648\u062a \u0627\u0644\u0627\u0633\u0644\u0627\u0645", + "en": "MIGHT OF ISLAM MOSQUE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_113", + "titles": { + "ur": "\u062a\u064a\u0627\u062a\u0631", + "en": "THEATRE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_114", + "titles": { + "ur": "\u0634\u0639\u0627\u0639 \u0627\u0645\u064a\u062f", + "en": "Ray of Hope" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_115", + "titles": { + "ur": "\u0627\u0645\u064a\u062f", + "en": "HOPE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_116", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1 \u0634\u0648\u0642", + "en": "EAGER GLANCE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_117", + "titles": { + "ur": "\u0627\u06c1\u0644 \u06c1\u0646\u0631 \u0633\u06d2", + "en": "TO THE ARTISTS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_118", + "titles": { + "ur": "\u063a\u0632\u0644", + "en": "GHAZAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_119", + "titles": { + "ur": "\u0648\u062c\u0648\u062f", + "en": "BEING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_120", + "titles": { + "ur": "\u0633\u0631\u0648\u062f", + "en": "MELODY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_121", + "titles": { + "ur": "\u0646\u0633\u064a\u0645 \u0648 \u0634\u0628\u0646\u0645", + "en": "BREEZE AND DEW" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_122", + "titles": { + "ur": "\u0627\u06c1\u0631\u0627\u0645 \u0645\u0635\u0631", + "en": "THE PYRAMIDS OF EGYPT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_123", + "titles": { + "ur": "\u0645\u062e\u0644\u0648\u0642\u0627\u062a \u06c1\u0646\u0631", + "en": "CREATIONS OF ART" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_124", + "titles": { + "ur": "\u0627\u0642\u0628\u0627\u0644", + "en": "IQBAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_125", + "titles": { + "ur": "\u0641\u0646\u0648\u0646 \u0644\u0637\u064a\u0641\u06c1", + "en": "FINE ARTS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_126", + "titles": { + "ur": "\u0635\u0628\u062d \u0686\u0645\u0646", + "en": "DAWN IN THE GARDEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_127", + "titles": { + "ur": "\u062e\u0627\u0642\u0627\u0646\u064a", + "en": "KHAQANI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_128", + "titles": { + "ur": "\u0631\u0648\u0645\u064a", + "en": "RUMI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_129", + "titles": { + "ur": "\u062c\u062f\u062a", + "en": "NEWNESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_130", + "titles": { + "ur": "\u0645\u0631\u0632\u0627 \u0628\u064a\u062f\u0644", + "en": "MIRZA BEDIL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_131", + "titles": { + "ur": "\u062c\u0644\u0627\u0644 \u0648 \u062c\u0645\u0627\u0644", + "en": "GRANDEUR AND GRACE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_132", + "titles": { + "ur": "\u0645\u0635\u0648\u0631", + "en": "THE PAINTER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_133", + "titles": { + "ur": "\u0633\u0631\u0648\u062f \u062d\u0644\u0627\u0644", + "en": "LAWFUL MUSIC" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_134", + "titles": { + "ur": "\u0633\u0631\u0648\u062f \u062d\u0631\u0627\u0645", + "en": "UNLAWFUL MUSIC" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_135", + "titles": { + "ur": "\u0641\u0648\u0627\u0631\u06c1", + "en": "FOUNTAIN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_136", + "titles": { + "ur": "\u0634\u0627\u0639\u0631", + "en": "THE POET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_137", + "titles": { + "ur": "\u0634\u0639\u0631 \u0639\u062c\u0645", + "en": "PERSIAN POETRY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_138", + "titles": { + "ur": "\u06c1\u0646\u0631\u0648\u0631\u0627\u0646 \u06c1\u0646\u062f", + "en": "INDIA\u2019S ARTISTS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_139", + "titles": { + "ur": "\u0645\u0631\u062f \u0628\u0632\u0631\u06af", + "en": "THE GREAT MAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_140", + "titles": { + "ur": "\u0639\u0627\u0644\u0645 \u0646\u0648", + "en": "NEW WORLD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_141", + "titles": { + "ur": "\u0627\u064a\u062c\u0627\u062f \u0645\u0639\u0627\u0646\u064a", + "en": "INVENTION OF NEW MEANINGS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_142", + "titles": { + "ur": "\u0645\u0648\u0633\u064a\u0642\u064a", + "en": "MUSIC" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_143", + "titles": { + "ur": "\u0630\u0648\u0642 \u0646\u0638\u0631", + "en": "ZEST FOR SIGHT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_144", + "titles": { + "ur": "\u0634\u0639\u0631", + "en": "VERSE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_145", + "titles": { + "ur": "\u0631\u0642\u0635 \u0648 \u0645\u0648\u0633\u064a\u0642\u064a", + "en": "DANCE AND MUSIC" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_146", + "titles": { + "ur": "\u0636\u0628\u0637", + "en": "DISCIPLINE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_147", + "titles": { + "ur": "\u0631\u0642\u0635", + "en": "DANCING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "003_105", + "003_106", + "003_107", + "003_108", + "003_109", + "003_110", + "003_111", + "003_112", + "003_113", + "003_114", + "003_115", + "003_116", + "003_117", + "003_118", + "003_119", + "003_120", + "003_121", + "003_122", + "003_123", + "003_124", + "003_125", + "003_126", + "003_127", + "003_128", + "003_129", + "003_130", + "003_131", + "003_132", + "003_133", + "003_134", + "003_135", + "003_136", + "003_137", + "003_138", + "003_139", + "003_140", + "003_141", + "003_142", + "003_143", + "003_144", + "003_145", + "003_146", + "003_147" + ], + "metadata": { + "total_poems": 43 + } + }, + { + "id": 5, + "titles": { + "ur": "\u0633\u064a\u0627\u0633\u064a\u0627\u0633\u062a \u0645\u0634\u0631\u0642 \u0648 \u0645\u063a\u0631\u0628", + "en": "Politics of the East and the West" + }, + "poems": [ + { + "id": "003_148", + "titles": { + "ur": "\u0627\u0634\u062a\u0631\u0627\u06a9\u064a\u062a", + "en": "COMMUNISM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_149", + "titles": { + "ur": "\u06a9\u0627\u0631\u0644 \u0645\u0627\u0631\u06a9\u0633 \u06a9\u064a \u0622\u0648\u0627\u0632", + "en": "THE VOICE OF KARL MARX" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_150", + "titles": { + "ur": "\u0627\u0646\u0642\u0644\u0627\u0628", + "en": "REVOLUTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_151", + "titles": { + "ur": "\u062e\u0648\u0634\u0627\u0645\u062f", + "en": "FLATTERY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_152", + "titles": { + "ur": "\u0645\u0646\u0627\u0635\u0628", + "en": "GOVERNMENT JOBS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_153", + "titles": { + "ur": "\u064a\u0648\u0631\u067e \u0627\u0648\u0631 \u064a\u06c1\u0648\u062f", + "en": "EUROPE AND THE JEWS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_154", + "titles": { + "ur": "\u0646\u0641\u0633\u064a\u0627\u062a \u063a\u0644\u0627\u0645\u064a", + "en": "THE PSYCHOLOGY OF SLAVES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_155", + "titles": { + "ur": "\u0628\u0644\u0634\u0648\u064a\u06a9 \u0631\u0648\u0633", + "en": "BOLSHEVIK RUSSIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_156", + "titles": { + "ur": "\u0622\u062c \u0627\u0648\u0631 \u06a9\u0644", + "en": "TODAY AND TOMORROW" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_157", + "titles": { + "ur": "\u0645\u0634\u0631\u0642", + "en": "THE EAST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_158", + "titles": { + "ur": "\u0633\u064a\u0627\u0633\u062a \u0627\u0641\u0631\u0646\u06af", + "en": "STATESMANSHIP OF THE FRANKS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_159", + "titles": { + "ur": "\u062e\u0648\u0627\u062c\u06af\u064a", + "en": "MASTERSHIP" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_160", + "titles": { + "ur": "\u063a\u0644\u0627\u0645\u0648\u06ba \u06a9\u06d2 \u0644\u064a\u06d2", + "en": "ADVICE TO SLAVES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_161", + "titles": { + "ur": "\u0627\u06c1\u0644 \u0645\u0635\u0631 \u0633\u06d2", + "en": "TO THE EGYPTIANS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_162", + "titles": { + "ur": "\u0627\u0628\u064a \u0633\u064a\u0646\u064a\u0627", + "en": "ABYSSINIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_163", + "titles": { + "ur": "\u0627\u0628\u0644\u064a\u0633 \u06a9\u0627 \u0641\u0631\u0645\u0627\u0646 \u0627\u067e\u0646\u06d2 \u0633\u064a\u0627\u0633\u064a \u0641\u0631\u0632\u0646\u062f\u0648\u06ba \u06a9\u06d2 \u0646\u0627\u0645", + "en": "SATAN TO HIS POLITICAL OFFSPRING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_164", + "titles": { + "ur": "\u062c\u0645\u0639\u064a\u062a \u0627\u0642\u0648\u0627\u0645 \u0645\u0634\u0631\u0642", + "en": "AN EASTERN LEAGUE OF NATIONS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_165", + "titles": { + "ur": "\u0633\u0644\u0637\u0627\u0646\u064a \u062c\u0627\u0648\u064a\u062f", + "en": "EVERLASTING MONARCHY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_166", + "titles": { + "ur": "\u062c\u0645\u06c1\u0648\u0631\u064a\u062a", + "en": "DEMOCRACY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_167", + "titles": { + "ur": "\u064a\u0648\u0631\u067e \u0627\u0648\u0631 \u0633\u0648\u0631\u064a\u0627", + "en": "EUROPE AND SYRIA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_168", + "titles": { + "ur": "\u0645\u0633\u0648\u0644\u064a\u0646\u064a", + "en": "MUSSOLINI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_169", + "titles": { + "ur": "\u06af\u0644\u06c1", + "en": "COMPLAINT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_170", + "titles": { + "ur": "\u0627\u0646\u062a\u062f\u0627\u0628", + "en": "TUTELAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_171", + "titles": { + "ur": "\u0644\u0627\u062f\u064a\u0646 \u0633\u064a\u0627\u0633\u062a", + "en": "SECULAR POLITICS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_172", + "titles": { + "ur": "\u062f\u0627\u0645 \u062a\u06c1\u0630\u064a\u0628", + "en": "CIVILIZATION\u2019S CLUTCHES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_173", + "titles": { + "ur": "\u0646\u0635\u064a\u062d\u062a", + "en": "ADVICE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_174", + "titles": { + "ur": "\u0627\u064a\u06a9 \u0628\u062d\u0631\u064a \u0642\u0632\u0627\u0642 \u0627\u0648\u0631 \u0633\u06a9\u0646\u062f\u0631", + "en": "A PIRATE AND ALEXANDER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_175", + "titles": { + "ur": "\u062c\u0645\u0639\u064a\u062a \u0627\u0642\u0648\u0627\u0645", + "en": "LEAGUE OF NATIONS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_176", + "titles": { + "ur": "\u0634\u0627\u0645 \u0648 \u0641\u0644\u0633\u0637\u064a\u0646", + "en": "SYRIA AND PALESTINE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_177", + "titles": { + "ur": "\u0633\u064a\u0627\u0633\u064a \u067e\u064a\u0634\u0648\u0627", + "en": "POLITICAL LEADERS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_178", + "titles": { + "ur": "\u0646\u0641\u0633\u064a\u0627\u062a \u063a\u0644\u0627\u0645\u064a", + "en": "PSYCHOLOGY OF BONDAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_179", + "titles": { + "ur": "\u063a\u0644\u0627\u0645\u0648\u06ba \u06a9\u064a \u0646\u0645\u0627\u0632", + "en": "SLAVES\u2019 PRAYER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_180", + "titles": { + "ur": "\u0641\u0644\u0633\u0637\u064a\u0646\u064a \u0639\u0631 \u0628 \u0633\u06d2", + "en": "TO THE PALESTINIAN ARABS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_181", + "titles": { + "ur": "\u0645\u0634\u0631\u0642 \u0648 \u0645\u063a\u0631\u0628", + "en": "THE EAST AND THE WEST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_182", + "titles": { + "ur": "(\u0646\u0641\u0633\u064a\u0627\u062a \u062d\u0627\u06a9\u0645\u064a (\u0627\u0635\u0644\u0627\u062d\u0627\u062a", + "en": "PSYCHOLOGY OF POWER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "003_148", + "003_149", + "003_150", + "003_151", + "003_152", + "003_153", + "003_154", + "003_155", + "003_156", + "003_157", + "003_158", + "003_159", + "003_160", + "003_161", + "003_162", + "003_163", + "003_164", + "003_165", + "003_166", + "003_167", + "003_168", + "003_169", + "003_170", + "003_171", + "003_172", + "003_173", + "003_174", + "003_175", + "003_176", + "003_177", + "003_178", + "003_179", + "003_180", + "003_181", + "003_182" + ], + "metadata": { + "total_poems": 35 + } + }, + { + "id": 6, + "titles": { + "ur": "\u0645\u062d\u0631\u0627\u0628 \u06af\u0644 \u0627\u0641\u063a\u0627\u0646 \u06a9\u06d2 \u0627\u0641\u06a9\u0627\u0631", + "en": "Meditations of Mihrab Gul Afghan" + }, + "poems": [ + { + "id": "003_183", + "titles": { + "ur": "\u0645\u064a\u0631\u06d2 \u06a9\u06c1\u0633\u062a\u0627\u06ba! \u062a\u062c\u06be\u06d2 \u0686\u06be\u0648\u0691 \u06a9\u06d2 \u062c\u0627\u0624\u06ba \u06a9\u06c1\u0627\u06ba", + "en": "How can I quit this mountain land" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_184", + "titles": { + "ur": "\u062d\u0642\u064a\u0642\u062a \u0627\u0632\u0644\u064a \u06c1\u06d2 \u0631\u0642\u0627\u0628\u062a \u0627\u0642\u0648\u0627\u0645", + "en": "The discord that prevails among" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_185", + "titles": { + "ur": "\u062a\u0631\u064a \u062f\u0639\u0627 \u0633\u06d2 \u0642\u0636\u0627 \u062a\u0648 \u0628\u062f\u0644 \u0646\u06c1\u064a\u06ba \u0633\u06a9\u062a\u064a", + "en": "Your prayers can't avert, Decrees of Fate at all" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_186", + "titles": { + "ur": "\u06a9\u064a\u0627 \u0686\u0631\u062e \u06a9\u062c \u0631\u0648 \u060c \u06a9\u064a\u0627 \u0645\u06c1\u0631 \u060c \u06a9\u064a\u0627 \u0645\u0627\u06c1", + "en": "The Sun, the Moon and Sphere all go astray" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_187", + "titles": { + "ur": "\u064a\u06c1 \u0645\u062f\u0631\u0633\u06c1 \u064a\u06c1 \u06a9\u06be\u064a\u0644 \u064a\u06c1 \u063a\u0648\u063a\u0627\u0626\u06d2 \u0631\u0648\u0627\u0631\u0648", + "en": "In school the noise of games" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_188", + "titles": { + "ur": "\u062c\u0648 \u0639\u0627\u0644\u0645 \u0627\u064a\u062c\u0627\u062f \u0645\u064a\u06ba \u06c1\u06d2 \u0635\u0627\u062d\u0628 \u0627\u064a\u062c\u0627\u062f", + "en": "In world, if man contrives a thing much sound" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_189", + "titles": { + "ur": "\u0631\u0648\u0645\u064a \u0628\u062f\u0644\u06d2 \u060c \u0634\u0627\u0645\u064a \u0628\u062f\u0644\u06d2\u060c \u0628\u062f\u0644\u0627 \u06c1\u0646\u062f\u0633\u062a\u0627\u0646", + "en": "O Afghan unaware" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_190", + "titles": { + "ur": "\u0632\u0627\u063a \u06a9\u06c1\u062a\u0627 \u06c1\u06d2 \u0646\u06c1\u0627\u064a\u062a \u0628\u062f\u0646\u0645\u0627 \u06c1\u064a\u06ba \u062a\u064a\u0631\u06d2 \u067e\u0631", + "en": "In your wings no charm I find" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_191", + "titles": { + "ur": "\u0639\u0634\u0642 \u0637\u064a\u0646\u062a \u0645\u064a\u06ba \u0641\u0631\u0648\u0645\u0627\u064a\u06c1 \u0646\u06c1\u064a\u06ba \u0645\u062b\u0644 \u06c1\u0648\u0633", + "en": "Love's bent of mind is not so mean" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_192", + "titles": { + "ur": "\u0648\u06c1\u064a \u062c\u0648\u0627\u06ba \u06c1\u06d2 \u0642\u0628\u064a\u0644\u06d2 \u06a9\u064a \u0622\u0646\u06a9\u06be \u06a9\u0627 \u062a\u0627\u0631\u0627", + "en": "That youth is held in high esteem" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_193", + "titles": { + "ur": "\u062c\u0633 \u06a9\u06d2 \u067e\u0631\u062a\u0648 \u0633\u06d2 \u0645\u0646\u0648\u0631 \u0631\u06c1\u064a \u062a\u064a\u0631\u064a \u0634\u0628 \u062f\u0648\u0634", + "en": "The same lamp that illumed your yesternight" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_194", + "titles": { + "ur": "\u0644\u0627 \u062f\u064a\u0646\u064a \u0648 \u0644\u0627\u0637\u064a\u0646\u064a \u060c \u06a9\u0633 \u067e\u064a\u0686 \u0645\u064a\u06ba \u0627\u0644\u062c\u06be\u0627 \u062a\u0648", + "en": "In maze of Latin script and sin" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_195", + "titles": { + "ur": "\u0645\u062c\u06be \u06a9\u0648 \u062a\u0648 \u064a\u06c1 \u062f\u0646\u064a\u0627 \u0646\u0638\u0631 \u0622\u062a\u064a \u06c1\u06d2 \u062f\u06af\u0631\u06af\u0648\u06ba", + "en": "To me upset appears the Cosmos old" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_196", + "titles": { + "ur": "\u0628\u06d2 \u062c\u0631\u0627\u062a \u0631\u0646\u062f\u0627\u0646\u06c1 \u06c1\u0631 \u0639\u0634\u0642 \u06c1\u06d2 \u0631\u0648\u0628\u0627\u06c1\u064a", + "en": "Without a toper's courage" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_197", + "titles": { + "ur": "\u0622\u062f\u0645 \u06a9\u0627 \u0636\u0645\u064a\u0631 \u0627\u0633 \u06a9\u064a \u062d\u0642\u064a\u0642\u062a \u067e\u06c1 \u06c1\u06d2 \u0634\u0627\u06c1\u062f", + "en": "O pilgrim, who tread mystic path" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_198", + "titles": { + "ur": "\u0642\u0648\u0645\u0648\u06ba \u06a9\u06d2 \u0644\u064a\u06d2 \u0645\u0648\u062a \u06c1\u06d2 \u0645\u0631\u06a9\u0632 \u0633\u06d2 \u062c\u062f\u0627\u0626\u064a", + "en": "The nations suffer death" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_199", + "titles": { + "ur": "\u0622\u06af \u0627\u0633 \u06a9\u064a \u067e\u06be\u0648\u0646\u06a9 \u062f\u064a\u062a\u064a \u06c1\u06d2 \u0628\u0631\u0646\u0627 \u0648 \u067e\u064a\u0631 \u06a9\u0648", + "en": "Among Muslim men, if one, On firm belief has hold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_200", + "titles": { + "ur": "\u064a\u06c1 \u0646\u06a9\u062a\u06c1 \u062e\u0648\u0628 \u06a9\u06c1\u0627 \u0634\u064a\u0631 \u0634\u0627\u06c1 \u0633\u0648\u0631\u064a \u0646\u06d2", + "en": "Sher Shah explained this point with so much grace" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_201", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1 \u0648\u06c1 \u0646\u06c1\u064a\u06ba \u062c\u0648 \u0633\u0631\u062e \u0648 \u0632\u0631\u062f \u067e\u06c1\u0686\u0627\u0646\u06d2", + "en": "That glance can not be termed as true" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "003_202", + "titles": { + "ur": "\u0641\u0637\u0631\u062a \u06a9\u06d2 \u0645\u0642\u0627\u0635\u062f \u06a9\u064a \u06a9\u0631\u062a\u0627 \u06c1\u06d2 \u0646\u06af\u06c1\u0628\u0627\u0646\u064a", + "en": "One who resides in desert waste" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "003_183", + "003_184", + "003_185", + "003_186", + "003_187", + "003_188", + "003_189", + "003_190", + "003_191", + "003_192", + "003_193", + "003_194", + "003_195", + "003_196", + "003_197", + "003_198", + "003_199", + "003_200", + "003_201", + "003_202" + ], + "metadata": { + "total_poems": 20 + } + } + ], + "metadata": { + "total_sections": 6, + "total_poems": 202 + }, + "primary_title": "Zarb-e-Kaleem" + }, + { + "id": "004", + "titles": { + "ur": "\u0627\u0631\u0645\u063a\u0627\u0646 \u062d\u062c\u0627\u0632 (\u0627\u0631\u062f\u0648)", + "en": "Armaghan-e-Hijaz (Urdu)" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u0627 \u0628\u062a\u062f \u0627", + "en": "URDU POEMS" + }, + "poems": [ + { + "id": "004_001", + "titles": { + "ur": "\u0627\u0628\u0644\u064a\u0633 \u06a9\u064a \u0645\u062c\u0644\u0633 \u0634\u0648\u0631\u064a", + "en": "THE DEVIL\u2019S CONFERENCE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_002", + "titles": { + "ur": "\u0628\u0688\u06be\u06d2 \u0628\u0644\u0648\u0686 \u06a9\u064a \u0646\u0635\u064a\u062d\u062a \u0628\u064a\u0679\u06d2 \u06a9\u0648", + "en": "THE ADVICE OF AN OLD BALUCH TO HIS SON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_003", + "titles": { + "ur": "\u062a\u0635\u0648\u064a\u0631 \u0648 \u0645\u0635\u0648\u0631", + "en": "PAINTING AND THE PAINTER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_004", + "titles": { + "ur": "\u0639\u0627\u0644\u0645 \u0628\u0631\u0632\u062e", + "en": "THE STATE OF BARZAKH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_005", + "titles": { + "ur": "\u0645\u0639\u0632\u0648\u0644 \u0634\u06c1\u0646\u0634\u0627\u06c1", + "en": "A DEPOSED MONARCH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_006", + "titles": { + "ur": "\u062f\u0648\u0632\u062e\u064a \u06a9\u064a \u0645\u0646\u0627\u062c\u0627\u062a", + "en": "LITANY OF THE DAMNED" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_007", + "titles": { + "ur": "\u0645\u0633\u0639\u0648\u062f \u0645\u0631\u062d\u0648\u0645", + "en": "THE LATE MASUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_008", + "titles": { + "ur": "\u0622\u0648\u0627\u0632 \u063a\u064a\u0628", + "en": "A VOICE FROM BEYOND" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "004_001", + "004_002", + "004_003", + "004_004", + "004_005", + "004_006", + "004_007", + "004_008" + ], + "metadata": { + "total_poems": 8 + } + }, + { + "id": 2, + "titles": { + "ur": "\u0631\u0628\u0627\u0639\u064a\u0627\u062a", + "en": "QUATRAINS" + }, + "poems": [ + { + "id": "004_009", + "titles": { + "ur": "\u0645\u0631\u064a \u0634\u0627\u062e \u0627\u0645\u0644 \u06a9\u0627 \u06c1\u06d2 \u062b\u0645\u0631 \u06a9\u064a\u0627", + "en": "What fruit will the bough of my hope bear" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_010", + "titles": { + "ur": "\u0641\u0631\u0627\u063a\u062a \u062f\u06d2 \u0627\u0633\u06d2 \u06a9\u0627\u0631 \u062c\u06c1\u0627\u06ba \u0633\u06d2", + "en": "Set him free of this world\u2019s affairs" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_011", + "titles": { + "ur": "\u062f\u06af\u0631\u06af\u0648\u06ba \u0639\u0627\u0644\u0645 \u0634\u0627\u0645 \u0648 \u0633\u062d\u0631 \u06a9\u0631", + "en": "Upset this world of morn and eve" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_012", + "titles": { + "ur": "\u063a\u0631\u064a\u0628\u064a \u0645\u064a\u06ba \u06c1\u0648\u06ba \u0645\u062d\u0633\u0648\u062f \u0627\u0645\u064a\u0631\u064a", + "en": "My poor estate makes proud men covetous" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_013", + "titles": { + "ur": "\u062e\u0631\u062f \u06a9\u064a \u062a\u0646\u06af \u062f\u0627\u0645\u0627\u0646\u064a \u0633\u06d2 \u0641\u0631\u064a\u0627\u062f", + "en": "Rescue me please from wisdom\u2019s narrowness" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_014", + "titles": { + "ur": "\u06a9\u06c1\u0627 \u0627\u0642\u0628\u0627\u0644 \u0646\u06d2 \u0634\u064a\u062e \u062d\u0631\u0645 \u0633\u06d2", + "en": "Iqbal said to the Shaykh of the Ka\u2018bah" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_015", + "titles": { + "ur": "\u06a9\u06c1\u0646 \u06c1\u0646\u06af\u0627\u0645\u06c1 \u06c1\u0627\u0626\u06d2 \u0622\u0631\u0632\u0648 \u0633\u0631\u062f", + "en": "The old flame of desires has grown cold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_016", + "titles": { + "ur": "\u062d\u062f\u064a\u062b \u0628\u0646\u062f\u0626\u06c1 \u0645\u0648\u0645\u0646 \u062f\u0644 \u0622\u0648\u064a\u0632", + "en": "The talk of Muslim is interesting" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_017", + "titles": { + "ur": "\u062a\u0645\u064a\u0632 \u062e\u0627\u0631 \u0648 \u06af\u0644 \u0633\u06d2 \u0622\u0634\u06a9\u0627\u0631\u0627", + "en": "The clairvoyance of the zephyr" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_018", + "titles": { + "ur": "\u0646\u06c1 \u06a9\u0631 \u0630\u06a9\u0631 \u0641\u0631\u0627\u0642 \u0648 \u0622\u0634\u0646\u0627\u0626\u064a", + "en": "Of love and losing what words need be said" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_019", + "titles": { + "ur": "\u062a\u0631\u06d2 \u062f\u0631\u064a\u0627 \u0645\u064a\u06ba \u0637\u0648\u0641\u0627\u06ba \u06a9\u064a\u0648\u06ba \u0646\u06c1\u064a\u06ba \u06c1\u06d2", + "en": "Why is there no storm in your sea" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_020", + "titles": { + "ur": "\u062e\u0631\u062f \u062f\u064a\u06a9\u06be\u06d2 \u0627\u06af\u0631 \u062f\u0644 \u06a9\u064a \u0646\u06af\u06c1 \u0633\u06d2", + "en": "If with the heart\u2019s eye the intellect would see aright" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_021", + "titles": { + "ur": "\u06a9\u0628\u06be\u064a \u062f\u0631\u064a\u0627 \u0633\u06d2 \u0645\u062b\u0644 \u0645\u0648\u062c \u0627\u0628\u06be\u0631 \u06a9\u0631", + "en": "Sometimes by rising from the ocean like a wave" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "004_009", + "004_010", + "004_011", + "004_012", + "004_013", + "004_014", + "004_015", + "004_016", + "004_017", + "004_018", + "004_019", + "004_020", + "004_021" + ], + "metadata": { + "total_poems": 13 + } + }, + { + "id": 3, + "titles": { + "ur": "\u0645\u0644\u0627 \u0632\u0627\u062f\u06c1 \u0636\u064a\u063a\u0645 \u0644\u0648\u0644\u0627 \u0628\u064a \u06a9\u0634\u0645\u064a\u0631\u064a \u06a9\u0627 \u0628\u064a\u0627\u0636", + "en": "The Amanuensis of Mullah Zaighum" + }, + "poems": [ + { + "id": "004_022", + "titles": { + "ur": "\u067e\u0627\u0646\u064a \u062a\u0631\u06d2 \u0686\u0634\u0645\u0648\u06ba \u06a9\u0627 \u062a\u0691\u067e\u062a\u0627 \u06c1\u0648\u0627 \u0633\u064a\u0645\u0627\u0628", + "en": "Your springs and lakes with water pulsating and quivering like quicksilver" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_023", + "titles": { + "ur": "\u0645\u0648\u062a \u06c1\u06d2 \u0627\u06a9 \u0633\u062e\u062a \u062a\u0631 \u062c\u0633 \u06a9\u0627 \u063a\u0644\u0627\u0645\u064a \u06c1\u06d2 \u0646\u0627\u0645", + "en": "Harder than death is what thou call\u2019st slavery" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_024", + "titles": { + "ur": "\u0622\u062c \u0648\u06c1 \u06a9\u0634\u0645\u064a\u0631 \u06c1\u06d2 \u0645\u062d\u06a9\u0648\u0645 \u0648 \u0645\u062c\u0628\u0648\u0631 \u0648 \u0641\u0642\u064a\u0631", + "en": "Today that land of Kashmir, under the heels of the enemy, has become weak" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_025", + "titles": { + "ur": "\u06af\u0631\u0645 \u06c1\u0648 \u062c\u0627\u062a\u0627 \u06c1\u06d2 \u062c\u0628 \u0645\u062d\u06a9\u0648\u0645 \u0642\u0648\u0645\u0648\u06ba \u06a9\u0627 \u0644\u06c1\u0648", + "en": "When the enslaved people\u2019s rage boils" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_026", + "titles": { + "ur": "\u062f\u0631\u0627\u062c \u06a9\u064a \u067e\u0631\u0648\u0627\u0632 \u0645\u064a\u06ba \u06c1\u06d2 \u0634\u0648\u06a9\u062a \u0634\u0627\u06c1\u064a\u06ba", + "en": "The partridge flies with the majesty of the falcons" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_027", + "titles": { + "ur": "\u0631\u0646\u062f\u0648\u06ba \u06a9\u0648 \u0628\u06be\u064a \u0645\u0639\u0644\u0648\u0645 \u06c1\u064a\u06ba \u0635\u0648\u0641\u064a \u06a9\u06d2 \u06a9\u0645\u0627\u0644\u0627\u062a", + "en": "The dissolute know the Sufi\u2019s accomplishments" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_028", + "titles": { + "ur": "\u0646\u06a9\u0644 \u06a9\u0631 \u062e\u0627\u0646\u0642\u0627\u06c1\u0648\u06ba \u0633\u06d2 \u0627\u062f\u0627 \u06a9\u0631 \u0631\u0633\u0645 \u0634\u0628\u064a\u0631\u064a", + "en": "Come out of the monastery and play the role of Shabbir" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_029", + "titles": { + "ur": "\u0633\u0645\u062c\u06be\u0627 \u0644\u06c1\u0648 \u06a9\u064a \u0628\u0648\u0646\u062f \u0627\u06af\u0631 \u062a\u0648 \u0627\u0633\u06d2 \u062a\u0648 \u062e\u064a\u0631", + "en": "Thou think\u2019st it a mere drop of blood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_030", + "titles": { + "ur": "\u06a9\u06be\u0644\u0627 \u062c\u0628 \u0686\u0645\u0646 \u0645\u064a\u06ba \u06a9\u062a\u0628 \u062e\u0627\u0646\u06c1\u0621 \u06af\u0644", + "en": "When flowers\u2019 bookshop opened in the garden" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_031", + "titles": { + "ur": "\u0622\u0632\u0627\u062f \u06a9\u064a \u0631\u06af \u0633\u062e\u062a \u06c1\u06d2 \u0645\u0627\u0646\u0646\u062f \u0631\u06af \u0633\u0646\u06af", + "en": "A free man\u2019s vein is hard like stone\u2019s" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_032", + "titles": { + "ur": "\u062a\u0645\u0627\u0645 \u0639\u0627\u0631\u0641 \u0648 \u0639\u0627\u0645\u064a \u062e\u0648\u062f\u064a \u0633\u06d2 \u0628\u064a\u06af\u0627\u0646\u06c1", + "en": "All high and low are unaware of khudi:" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_033", + "titles": { + "ur": "\u062f\u06af\u0631\u06af\u0648\u06ba \u062c\u06c1\u0627\u06ba \u0627\u0646 \u06a9\u06d2 \u0632\u0648\u0631 \u0639\u0645\u0644 \u0633\u06d2", + "en": "The living nations of the world have won their laurels" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_034", + "titles": { + "ur": "\u0646\u0634\u0627\u06ba \u064a\u06c1\u064a \u06c1\u06d2 \u0632\u0645\u0627\u0646\u06d2 \u0645\u064a\u06ba \u0632\u0646\u062f\u06c1 \u0642\u0648\u0645\u0648\u06ba \u06a9\u0627", + "en": "It is the sign of living nations" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_035", + "titles": { + "ur": "\u0686\u06c1 \u06a9\u0627\u0641\u0631\u0627\u0646\u06c1 \u0642\u0645\u0627\u0631 \u062d\u064a\u0627\u062a \u0645\u064a \u0628\u0627\u0632\u064a", + "en": "How heretically do you play the game of life?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_036", + "titles": { + "ur": "\u0636\u0645\u064a\u0631 \u0645\u063a\u0631\u0628 \u06c1\u06d2 \u062a\u0627\u062c\u0631\u0627\u0646\u06c1\u060c \u0636\u0645\u064a\u0631 \u0645\u0634\u0631\u0642 \u06c1\u06d2 \u0631\u0627\u06c1\u0628\u0627\u0646\u06c1", + "en": "The ways of the West are calculating" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_037", + "titles": { + "ur": "\u062d\u0627\u062c\u062a \u0646\u06c1\u064a\u06ba \u0627\u06d2 \u062e\u0637\u06c1 \u06af\u0644 \u0634\u0631\u062d \u0648 \u0628\u064a\u0627\u06ba \u06a9\u064a", + "en": "O land of charming and sweet flowers" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_038", + "titles": { + "ur": "\u062e\u0648\u062f \u0622\u06af\u0627\u06c1\u064a \u0646\u06d2 \u0633\u06a9\u06be\u0644\u0627 \u062f\u064a \u06c1\u06d2 \u062c\u0633 \u06a9\u0648 \u062a\u0646 \u0641\u0631\u0627\u0645\u0648\u0634\u064a", + "en": "Self\u2010awareness has made the mujahid forget his body" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_039", + "titles": { + "ur": "\u0622\u06ba \u0639\u0632\u0645 \u0628\u0644\u0646\u062f \u0622\u0648\u0631 \u0622\u06ba \u0633\u0648\u0632 \u062c\u06af\u0631 \u0622\u0648\u0631", + "en": "Nourish that lofty will and burning heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_040", + "titles": { + "ur": "\u063a\u0631\u064a\u0628 \u0634\u06c1\u0631 \u06c1\u0648\u06ba \u0645\u064a\u06ba\u060c \u0633\u0646 \u062a\u0648 \u0644\u06d2 \u0645\u0631\u064a \u0641\u0631\u064a\u0627\u062f", + "en": "I am quiet a stranger to the town" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_041", + "titles": { + "ur": "\u0633\u0631 \u0627\u06a9\u0628\u0631 \u062d\u064a\u062f\u0631\u064a\u060c \u0635\u062f\u0631 \u0627\u0639\u0638\u0645 \u062d\u064a\u062f\u0631 \u0622\u0628\u0627\u062f \u062f\u06a9\u0646 \u06a9\u06d2 \u0646\u0627\u0645", + "en": "TO SIR AKBAR HYDERI - THE CHIEF MINISTER OF HYDERABAD DECCAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_042", + "titles": { + "ur": "\u062d\u0633\u064a\u0646 \u0627\u062d\u0645\u062f", + "en": "HUSAIN AHMAD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "004_043", + "titles": { + "ur": "\u062d\u0636\u0631\u062a \u0627\u0646\u0633\u0627\u0646", + "en": "THE HUMAN BEING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "004_022", + "004_023", + "004_024", + "004_025", + "004_026", + "004_027", + "004_028", + "004_029", + "004_030", + "004_031", + "004_032", + "004_033", + "004_034", + "004_035", + "004_036", + "004_037", + "004_038", + "004_039", + "004_040", + "004_041", + "004_042", + "004_043" + ], + "metadata": { + "total_poems": 22 + } + } + ], + "metadata": { + "total_sections": 3, + "total_poems": 43 + }, + "primary_title": "Armaghan-e-Hijaz (Urdu)" + }, + { + "id": "005", + "titles": { + "ur": "\u0627\u0633\u0631\u0627\u0631\u0650 \u062e\u0648\u062f\u06cc", + "en": "Asrar-e-Khudi" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u0627\u0634\u0639\u0627\u0631 \u0641\u0627\u0631\u0633\u06cc", + "en": "PERSIAN POEMS" + }, + "poems": [ + { + "id": "005_001", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f", + "en": "PROLOGUE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_002", + "titles": { + "ur": "\u062f\u0631\u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u0627\u0635\u0644 \u0646\u0638\u0627\u0645 \u0639\u0627\u0644\u0645 \u0627\u0632 \u062e\u0648\u062f\u06cc \u0627\u0633\u062a \u0648 \u062a\u0633\u0644\u0633\u0644 \u062d\u06cc\u0627\u062a \u062a\u0639\u06cc\u0646\u0627\u062a \u0648\u062c\u0648\u062f \u0628\u0631 \u0627\u0633\u062a\u062d\u06a9\u0627\u0645 \u062e\u0648\u062f\u06cc \u0627\u0646\u062d\u0635\u0627\u0631\u062f\u0627\u0631\u062f", + "en": "SHOWING THAT THE SYSTEM OF THE UNIVERSE ORIGINATES IN THE SELF AND THAT THE CONTINUATION OF THE LIFE OF ALL INDIVIDUALS DEPENDS ON STRENGTHENING THE SELF." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_003", + "titles": { + "ur": "\u062f\u0631\u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u062d\u06cc\u0627\u062a \u062e\u0648\u062f\u06cc \u0627\u0632 \u062a\u062e\u0644\u06cc\u0642 \u0648 \u062a\u0648\u0644\u06cc\u062f\u0645\u0642\u0627\u0635\u062f\u0627\u0633\u062a", + "en": "SHOWING THAT THE LIFE OF THE SELF COMES FROM FORMING IDEALS AND BRINGING THEM TO BIRTH." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_004", + "titles": { + "ur": "\u062f\u0631 \u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u062e\u0648\u062f\u06cc \u0627\u0632 \u0639\u0634\u0642 \u0648 \u0645\u062d\u0628\u062a \u0627\u0633\u062a\u062d\u06a9\u0627\u0645 \u0645\u06cc \u067e\u0630\u06cc\u0631\u062f", + "en": "SHOWING THAT THE SELF IS STRENGTHENED BY LOVE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_005", + "titles": { + "ur": "\u062f\u0631 \u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u062e\u0648\u062f\u06cc \u0627\u0632 \u0633\u0624\u0627\u0644 \u0636\u0639\u06cc\u0641 \u0645\u06cc\u06af\u0631\u062f\u062f", + "en": "SHOWING THAT THE SELF IS WEAKENED BY ASKING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_006", + "titles": { + "ur": "\u0642\u0648\u0627\u06cc \u0638\u0627\u06c1\u0631\u06c1 \u0648 \u0645\u062e\u0641\u06cc\u06c1 \u0646\u0638\u0627\u0645 \u0639\u0627\u0644\u0645 \u0631\u0627 \u0645\u0633\u062e\u0631 \u0645\u06cc \u0633\u0627\u0632\u062f \u062f\u0631 \u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u0686\u0648\u0646 \u062e\u0648\u062f\u06cc \u0627\u0632 \u0639\u0634\u0642 \u0648 \u0645\u062d\u0628\u062a \u0645\u062d\u06a9\u0645 \u0645\u06cc\u06af\u0631\u062f\u062f \u060c", + "en": "THE CLOUD ON THE MOUNTAIN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_007", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u062f\u0631\u06cc\u0646 \u0645\u0639\u0646\u06cc \u06a9\u06c1 \u0645\u0633\u0626\u0644\u06c1\u0654 \u0646\u0641\u06cc \u062e\u0648\u062f\u06cc \u0627\u0632 \u0645\u062e\u062a\u0631\u0639\u0627\u062a \u0627\u0642\u0648\u0627\u0645 \u0645\u063a\u0644\u0648\u0628\u06c1\u0654 \u0628\u0646\u06cc \u0646\u0648\u0639 \u0627\u0646\u0633\u0627\u0646 \u0627\u0633\u062a \u06a9\u06c1 \u0628\u06c1 \u0627\u06cc\u0646 \u0637\u0631\u06cc\u0642 \u0645\u062e\u0641\u06cc \u0627\u062e\u0644\u0627\u0642 \u0627\u0642\u0648\u0627\u0645 \u063a\u0627\u0644\u0628\u06c1 \u0631\u0627 \u0636\u0639\u06cc\u0641 \u0645\u06cc\u0633\u0627\u0632\u0646\u062f", + "en": "A TALE OF WHICH THE MORAL IS THAT NEGATION OF THE SELF IS A DOCTRINE INVENTED BY THE SUBJECT RACES OF MANKIND IN ORDER THAT BY THIS MEANS THEY MAY SAP AND WEAKEN THE CHARACTER OF THEIR RULERS." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_008", + "titles": { + "ur": "\u0648 \u0627\u0632 \u062a\u062e\u06cc\u0644\u0627\u062a \u0627\u0648 \u0627\u062d\u062a\u0631\u0627\u0632 \u0648\u0627\u062c\u0628 \u0627\u0633\u062a \u0627\u0632 \u0627\u0641\u06a9\u0627\u0631 \u0627\u0648 \u0627\u062b\u0631 \u0639\u0638\u06cc\u0645 \u067e\u0630\u06cc\u0631\u0641\u062a\u06c1 \u0628\u0631 \u0645\u0633\u0644\u06a9 \u06af\u0648\u0633\u0641\u0646\u062f\u06cc \u0631\u0641\u062a\u06c1 \u0627\u0633\u062a \u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0627\u0641\u0644\u0627\u0637\u0648\u0646 \u06cc\u0648\u0646\u0627\u0646\u06cc \u06a9\u06c1 \u062a\u0635\u0648\u0641 \u0648 \u0627\u062f\u0628\u06cc\u0627\u062a \u0627\u0642\u0648\u0627\u0645 \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "TO THE EFFECT THAT PLATO, WHOSE THOUGHT HAS DEEPLY INFLUENCED THE MYSTICISM AND LITERATURE OF ISLAM, FOLLOWED THE SHEEP'S DOCTRINE, AND THAT WE MUST BE ON OUR GUARD AGAINST HIS THEORIES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_009", + "titles": { + "ur": "\u062f\u0631 \u062d\u0642\u06cc\u0642\u062a \u0634\u0639\u0631 \u0648 \u0627\u0635\u0644\u0627\u062d \u0627\u062f\u0628\u06cc\u0627\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "CONCERNING THE TRUE NATURE OF POETRY AND REFORM OF ISLAMIC LITERATURE." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_010", + "titles": { + "ur": "\u0648 \u0645\u0631\u062d\u0644\u06c1 \u0633\u0648\u0645 \u0631\u0627 \u0646\u06cc\u0627\u0628\u062a \u0627\u0644\u06be\u06cc \u0646\u0627\u0645\u06cc\u062f\u06c1 \u0627\u0646\u062f \u0645\u0631\u062d\u0644\u06c1\u0654 \u0627\u0648\u0644 \u0631\u0627 \u0627\u0637\u0627\u0639\u062a \u0648 \u0645\u0631\u062d\u0644\u06c1\u0654 \u062f\u0648\u0645 \u0631\u0627 \u0636\u0628\u0637 \u0646\u0641\u0633\u060c \u062f\u0631 \u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u062a\u0631\u0628\u06cc\u062a \u062e\u0648\u062f\u06cc \u0631\u0627 \u0633\u06c1 \u0645\u0631\u0627\u062d\u0644 \u0627\u0633\u062a", + "en": "SHOWING THAT THE EDUCATION OF THE SELF HAS THREE STAGES: OBEDIENCE, SELF-CONTROL, AND DIVINE VICEGERENCE." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_011", + "titles": { + "ur": "\u2019\u2019\u062f\u0631 \u0634\u0631\u062d \u0627\u0633\u0631\u0627\u0631 \u0627\u0633\u0645\u0627\u06cc \u0639\u0644\u06cc \u0645\u0631\u062a\u0636\u06cc\u2018\u2018", + "en": "SETTING FORTH THE INNER MEANING OF THE NAMES OF ALI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_012", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0646\u0648\u062c\u0648\u0627\u0646\u06cc \u0627\u0632 \u0645\u0631\u0648 \u06a9\u06c1 \u067e\u06cc\u0634 \u062d\u0636\u0631\u062a \u0633\u06cc\u062f \u0645\u062e\u062f\u0648\u0645 \u0639\u0644\u06cc \u06be\u062c\u0648\u06cc\u0631\u06cc \u0631\u062d\u0645\u0629 \u0627\ufdf2 \u0639\u0644\u06cc\u06c1 \u0622\u0645\u062f\u06c1 \u0627\u0632 \u0633\u062a\u0645 \u0627\u0639\u062f\u0627 \u0641\u0631\u06cc\u0627\u062f \u06a9\u0631\u062f", + "en": "STORY OF A YOUNG MAN OF MERV WHO CAME TO THE SAINT ALI HAJWIRI (GOD HAVE MERCY ON HIM!) AND COMPLAINED THAT HE WAS OPPRESSED BY HIS ENEMIES." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_013", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0637\u0627\u06cc\u0631\u06cc \u06a9\u06c1 \u0627\u0632 \u062a\u0634\u0646\u06af\u06cc \u0628\u06cc\u062a\u0627\u0628 \u0628\u0648\u062f", + "en": "STORY OF THE BIRD THAT WAS FAINT WITH THIRST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_014", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0627\u0644\u0645\u0627\u0633 \u0648 \u0632\u063a\u0627\u0644", + "en": "STORY OF THE DIAMOND AND THE COAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_015", + "titles": { + "ur": "\u0627\u0632 \u0645\u062d\u06a9\u0645 \u06af\u0631\u0641\u062a\u0646 \u0631\u0648\u0627\u06cc\u0627\u062a \u0645\u062e\u0635\u0648\u0635\u06c1 \u0645\u0644\u06cc\u06c1 \u0645\u06cc \u0628\u0627\u0634\u062f \u062a\u0633\u0644\u0633\u0644 \u062d\u06cc\u0627\u062a \u0645\u0644\u06cc\u06c1 \u062d\u06a9\u0627\u06cc\u062a \u0634\u06cc\u062e \u0648 \u0628\u0631\u06c1\u0645\u0646 \u0648 \u0645\u06a9\u0627\u0644\u0645\u06c1 \u06af\u0646\u06af \u0648 \u06c1\u0645\u0627\u0644\u06c1 \u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1", + "en": "STORY OF THE SHEIKH AND THE BRAHMIN FOLLOWED BY A CONVERSATION BETWEEN GANGES AND HIMALAYA TO THE EFFECT THAT THE CONTINUATION OF SOCIAL LIFE DEPEND ON FIRM ATTACHMENTS TO THE CHARACTERISTIC TRADITIONS OF THE COMMUNITY." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_016", + "titles": { + "ur": "\u062f\u0631 \u0645\u0630\u06c1\u0628 \u0627\u0633\u0644\u0627\u0645 \u062d\u0631\u0627\u0645 \u0627\u0633\u062a \u0648 \u062c\u06c1\u0627\u062f \u060c \u0627\u06af\u0631 \u0645\u062d\u0631\u06a9 \u0622\u0646 \u062c\u0648\u0639 \u0627\u0644\u0627\u0631\u0636 \u0628\u0627\u0634\u062f \u062f\u0631 \u0628\u06cc\u0627\u0646 \u0627\u06cc\u0646\u06a9\u06c1 \u0645\u0642\u0635\u062f \u062d\u06cc\u0627\u062a \u0645\u0633\u0644\u0645 \u060c \u0627\u0639\u0644\u0627\u06cc \u06a9\u0644\u0645\u0629 \u0627\u0644\u0644\u06c1 \u0627\u0633\u062a", + "en": "SHOWING THAT THE PURPOSE OF THE MUSLIM'S LIFE IS TO EXALT THE WORD OF ALLAH AND THAT THE JIHAD (WAR AGAINST UNBELIEVERS), IF IT BE PROMPTED BY LAND-HUNGER, IS UNLAWFUL IN THE RELIGION OF ISLAM." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_017", + "titles": { + "ur": "\u0627\u0646\u062f\u0631 \u0632 \u0645\u06cc\u0631 \u0646\u062c\u0627\u062a \u0646\u0642\u0634\u0628\u0646\u062f \u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0628\u06c1 \u0628\u0627\u0628\u0627\u06cc \u0635\u062d\u0631\u0627\u0626\u06cc \u06a9\u06c1 \u0628\u0631\u0627\u06cc \u0645\u0633\u0644\u0645\u0627\u0646\u0627\u0646 \u06c1\u0646\u062f\u0648\u0633\u062a\u0627\u0646 \u0631\u0642\u0645 \u0641\u0631\u0645\u0648\u062f\u06c1 \u0627\u0633\u062a", + "en": "PRECEPTS WRITTEN FOR THE MUSLIMS OF INDIA BY MIR NAJAT NAKSHBAND, WHO IS GENERALLY KNOWN AS BABA SHARI'S" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_018", + "titles": { + "ur": "\u0627\u0644\u0648\u0642\u062a \u0633\u06cc\u0641", + "en": "TIME IS A SWORD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "005_019", + "titles": { + "ur": "\u062f\u0639\u0627", + "en": "AN INVOCATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "005_001", + "005_002", + "005_003", + "005_004", + "005_005", + "005_006", + "005_007", + "005_008", + "005_009", + "005_010", + "005_011", + "005_012", + "005_013", + "005_014", + "005_015", + "005_016", + "005_017", + "005_018", + "005_019" + ], + "metadata": { + "total_poems": 19 + } + } + ], + "metadata": { + "total_sections": 1, + "total_poems": 19 + }, + "primary_title": "Asrar-e-Khudi" + }, + { + "id": "006", + "titles": { + "ur": "\u0631\u0645\u0648\u0632\u0650 \u0628\u06cc\u062e\u0648\u062f\u06cc", + "en": "Rumuz-e-Bekhudi" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u067e\u06cc\u0634\u06a9\u0634 \u0628\u062d\u0636\u0648\u0631 \u0645\u0644\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "DEDICATION TO THE MUSLIM COMMUNITY" + }, + "poems": [ + { + "id": "006_001", + "titles": { + "ur": "\u067e\u06cc\u0634\u06a9\u0634 \u0628\u062d\u0636\u0648\u0631 \u0645\u0644\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "Dedication to the Muslim Community" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_002", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f- \u062f\u0631 \u0645\u0639\u0646\u06cc \u0631\u0628\u0637 \u0641\u0631\u062f \u0648 \u0645\u0644\u062a", + "en": "Prelude: Of the bond between individual and community" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_003", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0645\u0644\u062a \u0627\u0632 \u0627\u062e\u062a\u0644\u0627\u0637 \u0627\u0641\u0631\u0627\u062f \u067e\u06cc\u062f\u0627 \u0645\u06cc\u0634\u0648\u062f \u0648 \u062a\u06a9\u0645\u06cc\u0644 \u062a\u0631\u0628\u06cc\u062a \u0627\u0648 \u0627\u0632 \u0646\u0628\u0648\u062a \u0627\u0633\u062a", + "en": "That the community is made up of the mingling of individuals, and owes the perfecting of its education to prophethood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "006_001", + "006_002", + "006_003" + ], + "metadata": { + "total_poems": 3 + } + }, + { + "id": 2, + "titles": { + "ur": "\u0627\u0631\u06a9\u0627\u0646 \u0627\u0633\u0627\u0633\u06cc \u0645\u0644\u06cc\u06c1 \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "THE PILLARS OF ISLAM" + }, + "poems": [ + { + "id": "006_004", + "titles": { + "ur": "\u0631\u06a9\u0646 \u0627\u0648\u0644: \u062a\u0648\u062d\u06cc\u062f", + "en": "First pillar: the Unity of God" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_005", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u06cc\u0623\u0633 \u0648 \u062d\u0632\u0646 \u0648 \u062e\u0648\u0641 \u0627\u0645 \u0627\u0644\u062e\u0628\u0627\u0626\u062b \u0627\u0633\u062a \u0648 \u0642\u0627\u0637\u0639 \u062d\u06cc\u0627\u062a \u0648 \u062a\u0648\u062d\u06cc\u062f \u0627\u0632\u0627\u0644\u06c1\u0654 \u0627\u06cc\u0646 \u0627\u0645\u0631\u0627\u0636 \u062e\u0628\u06cc\u062b\u06c1 \u0645\u06cc \u06a9\u0646\u062f", + "en": "That despair, grief and fear are the mother of abominations, destroying life; and that belief in the Unity of God puts an end to those foul diseases" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_006", + "titles": { + "ur": "\u0645\u062d\u0627\u0648\u0631\u06c1\u0654 \u062a\u06cc\u0631 \u0648 \u0634\u0645\u0634\u06cc\u0631", + "en": "Conversation of the arrow and the sword" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_007", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0634\u06cc\u0631 \u0648 \u0634\u06c1\u0646\u0634\u0627\u06c1 \u0639\u0627\u0644\u0645\u06af\u06cc\u0631\u0631\u062d\u0645\u0629 \u0627\ufdf2 \u0639\u0644\u06cc\u06c1", + "en": "Emperor Alamgir and the tiger" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_008", + "titles": { + "ur": "\u0631\u06a9\u0646 \u062f\u0648\u0645: \u0631\u0633\u0627\u0644\u062a", + "en": "Second pillar: Apostleship" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_009", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0645\u0642\u0635\u0648\u062f \u0631\u0633\u0627\u0644\u062a \u0645\u062d\u0645\u062f\u06cc\u06c1 \u062a\u0634\u06a9\u06cc\u0644 \u0648 \u062a\u0623\u0633\u06cc\u0633 \u062d\u0631\u06cc\u062a \u0648 \u0645\u0633\u0627\u0648\u0627\u062a \u0648 \u0627\u062e\u0648\u062a \u0628\u0646\u06cc \u0646\u0648\u0639 \u0622\u062f\u0645 \u0627\u0633\u062a", + "en": "That the purpose of Muhammad\u2019s mission was to found Freedom, Equality and Brotherhood among all mankind" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_010", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0628\u0648\u0639\u0628\u06cc\u062f \u0648 \u062c\u0627\u0628\u0627\u0646 \u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u062e\u0648\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "The Story of Bu Ubaid and Jaban, in illustration of Muslim Brotherhood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_011", + "titles": { + "ur": "\u062d\u06a9\u0627\u06cc\u062a \u0633\u0644\u0637\u0627\u0646 \u0645\u0631\u0627\u062f \u0648 \u0645\u0639\u0645\u0627\u0631 \u062f\u0631 \u0645\u0639\u0646\u06cc \u0645\u0633\u0627\u0648\u0627\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1", + "en": "The story of Sultan Murad and the architect, in illustration of Muslim Equality" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_012", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u062d\u0631\u06cc\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1 \u0648 \u0633\u0631 \u062d\u0627\u062f\u062b\u06c1\u0654 \u06a9\u0631\u0628\u0644\u0627", + "en": "Concerning Muslim Freedom, and the secret of the Tragedy of Kerbala" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_013", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0686\u0648\u0646 \u0645\u0644\u062a \u0645\u062d\u0645\u062f\u06cc\u06c1 \u0645\u0624\u0633\u0633 \u0628\u0631 \u062a\u0648\u062d\u06cc\u062f \u0648 \u0631\u0633\u0627\u0644\u062a \u0627\u0633\u062a \u067e\u0633 \u0646\u06c1\u0627\u06cc\u062a \u0645\u06a9\u0627\u0646\u06cc \u0646\u062f\u0627\u0631\u062f", + "en": "That since the Muhammadan Community is founded upon belief in one god and apostleship, therefore it is not bounded by space" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_014", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0648\u0637\u0646 \u0627\u0633\u0627\u0633 \u0645\u0644\u062a \u0646\u06cc\u0633\u062a", + "en": "That the country is not the foundation of the community" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_015", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0645\u0644\u062a \u0645\u062d\u0645\u062f\u06cc\u06c1 \u0646\u06c1\u0627\u06cc\u062a \u0632\u0645\u0627\u0646\u06cc \u06c1\u0645 \u0646\u062f\u0627\u0631\u062f\u060c \u06a9\u06c1 \u062f\u0648\u0627\u0645 \u0627\u06cc\u0646 \u0645\u0644\u062a \u0634\u0631\u06cc\u0641\u06c1 \u0645\u0648\u0639\u0648\u062f \u0627\u0633\u062a", + "en": "That the Muhammadan Community is also unbounded in time, since the survival of this noble community has been divinely promised" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_016", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0646\u0638\u0627\u0645 \u0645\u0644\u062a \u063a\u06cc\u0631 \u0627\u0632 \u0622\u0626\u06cc\u0646 \u0635\u0648\u0631\u062a \u0646\u0628\u0646\u062f\u062f \u0648 \u0622\u0626\u06cc\u0646 \u0645\u0644\u062a \u0645\u062d\u0645\u062f\u06cc\u06c1 \u0642\u0631\u0622\u0646 \u0627\u0633\u062a", + "en": "That the organization of the community is only possible though law, and that the law of the Muhammadan Community is the Quran" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_017", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u062f\u0631 \u0632\u0645\u0627\u0646\u06c1 \u0627\u0646\u062d\u0637\u0627\u0637 \u062a\u0642\u0644\u06cc\u062f \u0627\u0632 \u0627\u062c\u062a\u06c1\u0627\u062f \u0627\u0648\u0644\u06cc \u062a\u0631 \u0627\u0633\u062a", + "en": "That in times of decadence strict conformity is better than free speculation" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_018", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u067e\u062e\u062a\u06af\u06cc \u0633\u06cc\u0631\u062a \u0645\u0644\u06cc\u06c1 \u0627\u0632 \u0627\u062a\u0628\u0627\u0639 \u0622\u0626\u06cc\u0646 \u0627\u0644\u06c1\u06cc\u06c1 \u0627\u0633\u062a", + "en": "That maturity of communal life derives from following the divine law" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_019", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u062d\u0633\u0646 \u0633\u06cc\u0631\u062a \u0645\u0644\u06cc\u06c1 \u0627\u0632 \u062a\u0623\u062f\u0628 \u0628\u06c1 \u0622\u062f\u0627\u0628 \u0645\u062d\u0645\u062f\u06cc\u06c1 \u0627\u0633\u062a", + "en": "That a good communal character derives from discipline according to the manners of the Prophet" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_020", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u062d\u06cc\u0627\u062a \u0645\u0644\u06cc\u06c1 \u0645\u0631\u06a9\u0632 \u0645\u062d\u0633\u0648\u0633 \u0645\u06cc\u062e\u0648\u0627\u06c1\u062f \u0648 \u0645\u0631\u06a9\u0632 \u0645\u0644\u062a \u0627\u0633\u0644\u0627\u0645\u06cc\u06c1 \u0628\u06cc\u062a \u0627\u0644\u062d\u0631\u0627\u0645 \u0627\u0633\u062a", + "en": "That the life of the community requires a visible focus, and that the focus of the Islamic community is Makkah\u2019s sacred house" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_021", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u062c\u0645\u0639\u06cc\u062a \u062d\u0642\u06cc\u0642\u06cc \u0627\u0632 \u0645\u062d\u06a9\u0645 \u06af\u0631\u0641\u062a\u0646 \u0646\u0635\u0628 \u0627\u0644\u0639\u06cc\u0646 \u0645\u0644\u06cc\u06c1 \u0627\u0633\u062a \u0648 \u0646\u0635\u0628 \u0627\u0644\u0639\u06cc\u0646 \u0627\u0645\u062a \u0645\u062d\u0645\u062f\u06cc\u06c1 \u062d\u0641\u0638 \u0648 \u0646\u0634\u0631 \u062a\u0648\u062d\u06cc\u062f \u0627\u0633\u062a", + "en": "That true solidarity consists in adopting a fixed communal objective, and that the objective of the Muhammadan community is the preservation and propagation of Unitarianism" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_022", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u062a\u0648\u0633\u06cc\u0639 \u062d\u06cc\u0627\u062a \u0645\u0644\u06cc\u06c1 \u0627\u0632 \u062a\u0633\u062e\u06cc\u0631 \u0642\u0648\u0627\u06cc \u0646\u0638\u0627\u0645 \u0639\u0627\u0644\u0645 \u0627\u0633\u062a", + "en": "That the expansion of communal life depends upon controlling the forces of world order" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_023", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u06a9\u0645\u0627\u0644 \u062d\u06cc\u0627\u062a \u0645\u0644\u06cc\u06c1 \u0627\u06cc\u0646 \u0627\u0633\u062a \u06a9\u06c1 \u0645\u0644\u062a \u0645\u062b\u0644 \u0641\u0631\u062f \u0627\u062d\u0633\u0627\u0633 \u062e\u0648\u062f\u06cc \u067e\u06cc\u062f\u0627 \u06a9\u0646\u062f \u0648 \u062a\u0648\u0644\u06cc\u062f \u0648 \u062a\u06a9\u0645\u06cc\u0644 \u0627\u06cc\u0646 \u0627\u062d\u0633\u0627\u0633 \u0627\u0632 \u0636\u0628\u0637 \u0631\u0648\u0627\u06cc\u0627\u062a \u0645\u0644\u06cc\u06c1 \u0645\u0645\u06a9\u0646 \u06af\u0631\u062f\u062f", + "en": "That the perfection of communal life is attained when the community, like the individual, discovers the sensation of self; and that the propagation and perfecting of this sensation can be realized through guarding the communal traditions" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_024", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0628\u0642\u0627\u06cc \u0646\u0648\u0639 \u0627\u0632 \u0627\u0645\u0648\u0645\u062a \u0627\u0633\u062a \u0648 \u062d\u0641\u0638 \u0648 \u0627\u062d\u062a\u0631\u0627\u0645 \u0627\u0645\u0648\u0645\u062a \u0627\u0633\u0644\u0627\u0645 \u0627\u0633\u062a", + "en": "That the continuance of the species derives from motherhood, and that the preservation and honouring of motherhood is the foundation of Islam" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_025", + "titles": { + "ur": "\u062f\u0631 \u0645\u0639\u0646\u06cc \u0627\u06cc\u0646\u06a9\u06c1 \u0633\u06cc\u062f\u0629 \u0627\u0644\u0646\u0633\u0627\u0621 \u0641\u0627\u0637\u0645\u0629 \u0627\u0644\u0632\u06c1\u0631\u0627\u0621 \u0627\u0633\u0648\u06c1 \u06a9\u0627\u0645\u0644\u06c1 \u0627\u06cc\u0633\u062a \u0628\u0631\u0627\u06cc \u0646\u0633\u0627\u0621 \u0627\u0633\u0644\u0627\u0645", + "en": "That the Lady Fatima is the perfect pattern of Muslim womanhood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_026", + "titles": { + "ur": "\u062e\u0637\u0627\u0628 \u0628\u06c1 \u0645\u062e\u062f\u0631\u0627\u062a \u0627\u0633\u0644\u0627\u0645", + "en": "Address to the veiled ladies of Islam" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "006_004", + "006_005", + "006_006", + "006_007", + "006_008", + "006_009", + "006_010", + "006_011", + "006_012", + "006_013", + "006_014", + "006_015", + "006_016", + "006_017", + "006_018", + "006_019", + "006_020", + "006_021", + "006_022", + "006_023", + "006_024", + "006_025", + "006_026" + ], + "metadata": { + "total_poems": 23 + } + }, + { + "id": 3, + "titles": { + "ur": "\u062e\u0644\u0627\u0635\u06c1\u0654 \u0645\u0637\u0627\u0644\u0628 \u0645\u062b\u0646\u0648\u06cc \u062f\u0631 \u062a\u0641\u0633\u06cc\u0631 \u0633\u0648\u0631\u06c1\u0654 \u0627\u062e\u0644\u0627\u0635", + "en": "SUMMARY OF THE PURPORT OF THE POEM" + }, + "poems": [ + { + "id": "006_027", + "titles": { + "ur": "\u0642\u0644 \u06c1\u0648\u0627\u0644\u0644\u06c1 \u0627\u062d\u062f", + "en": "\u201cSay: He is God, the One\u201d" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_028", + "titles": { + "ur": "\u0627\ufdf2\u0627\u0644\u0635\u0645\u062f", + "en": "\"God, the Absolute.\"" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_029", + "titles": { + "ur": "\u0644\u0645 \u06cc\u0644\u062f \u0648\u0644\u0645 \u06cc\u0648\u0644\u062f", + "en": "\"He begets not, nor was He begotten.\"" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_030", + "titles": { + "ur": "\u0648\u0644\u0645 \u06cc\u06a9\u0646 \u0644\u06c1\u2018 \u06a9\u0641\u0648\u0627\u064b \u0627\u062d\u062f", + "en": "\"And there is nothing comparable to Him.\"" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "006_031", + "titles": { + "ur": "\u0639\u0631\u0636 \u062d\u0627\u0644 \u0645\u0635\u0646\u0641 \u0628\u062d\u0636\u0648\u0631 \u0631\u062d\u0645\u0629 \u0644\u0644\u0639\u0627\u0644\u0645\u06cc\u0646", + "en": "The author\u2019s memorial to him who is a mercy to all living beings" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "006_027", + "006_028", + "006_029", + "006_030", + "006_031" + ], + "metadata": { + "total_poems": 5 + } + } + ], + "metadata": { + "total_sections": 3, + "total_poems": 31 + }, + "primary_title": "Rumuz-e-Bekhudi" + }, + { + "id": "007", + "titles": { + "ur": "\u067e\u06cc\u0627\u0645\u0650 \u0645\u0634\u0631\u0642", + "en": "Payam-e-Mashriq" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "THE TULIP OF SINAI", + "en": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631" + }, + "poems": [ + { + "id": "007_001", + "titles": { + "ur": "\u0634\u06c1\u06cc\u062f \u0646\u0627\u0632 \u0627\u0648 \u0628\u0632\u0645 \u0648\u062c\u0648\u062f \u0627\u0633\u062a", + "en": "The world is under His proud power\u2019s sway" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_002", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u0631\u0648\u0634\u0646 \u0627\u0632 \u0633\u0648\u0632 \u062f\u0631\u0648\u0646 \u0627\u0633\u062a", + "en": "My heart is lit up by an inner flame" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_003", + "titles": { + "ur": "\u0628\u06c1 \u0628\u0627\u063a\u0627\u0646 \u0628\u0627\u062f \u0641\u0631\u0648\u0631\u062f\u06cc\u0646 \u062f\u06c1\u062f \u0639\u0634\u0642", + "en": "Love breathes spring breezes upon garden bowers" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_004", + "titles": { + "ur": "\u0639\u0642\u0627\u0628\u0627\u0646 \u0631\u0627 \u0628\u06be\u0627\u06cc \u06a9\u0645 \u0646\u06c1\u062f \u0639\u0634\u0642", + "en": "Love humbles falcons\u2019 proud, predaceous might" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_005", + "titles": { + "ur": "\u0628\u0628\u0631\u06af \u0644\u0627\u0644\u06c1 \u0631\u0646\u06af \u0622\u0645\u06cc\u0632\u06cc \u0639\u0634\u0642", + "en": "Love paints the tulip\u2019s leaves a vivid red" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_006", + "titles": { + "ur": "\u0646\u06c1 \u06c1\u0631 \u06a9\u0633 \u0627\u0632 \u0645\u062d\u0628\u062a \u0645\u0627\u06cc\u06c1 \u062f\u0627\u0631 \u0627\u0633\u062a", + "en": "On very few men is Love\u2019s wealth bestowed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_007", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u06af\u0644\u0634\u0646 \u067e\u0631\u06cc\u0634\u0627\u0646 \u0645\u062b\u0644 \u0628\u0648\u06cc\u0645", + "en": "I roam this garden like its flowers\u2019 scent" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_008", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u0634\u062a \u06af\u0644 \u0648 \u062f\u0644 \u062d\u0627\u0635\u0644 \u0627\u0648\u0633\u062a", + "en": "This world is mere dust and the heart its fruit\u2013" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_009", + "titles": { + "ur": "\u0633\u062d\u0631 \u0645\u06cc \u06af\u0641\u062a \u0628\u0644\u0628\u0644 \u0628\u0627\u063a\u0628\u0627\u0646 \u0631\u0627", + "en": "\"O gardener\", said the nightingale one morning" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_010", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u0627 \u06a9\u06c1 \u0646\u0627\u0628\u0648\u062f \u0627\u0633\u062a \u0628\u0648\u062f\u0634", + "en": "From nothing did this world originate" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_011", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u0639\u0634\u0642 \u0631\u0627 \u0633\u0627\u0632 \u0627\u0633\u062a \u0622\u062f\u0645", + "en": "Love\u2019s music found its instrument in man" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_012", + "titles": { + "ur": "\u0646\u06c1 \u0645\u0646 \u0627\u0646\u062c\u0627\u0645 \u0648 \u0646\u06cc \u0622\u063a\u0627\u0632 \u062c\u0648\u06cc\u0645", + "en": "The origin and end of this world\u2013these" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_013", + "titles": { + "ur": "\u062f\u0644\u0627 \u0646\u0627\u0631\u0627\u0626\u06d2 \u067e\u0631\u0648\u0627\u0646\u06c1 \u062a\u0627 \u06a9\u06cc", + "en": "How long this moth-like fluttering, O heart?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_014", + "titles": { + "ur": "\u062a\u0646\u06cc \u067e\u06cc\u062f\u0627 \u06a9\u0646 \u0627\u0632 \u0645\u0634\u062a \u063a\u0628\u0627\u0631\u06cc", + "en": "Build yourself with a handful of mere dirt" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_015", + "titles": { + "ur": "\u0632 \u0622\u0628 \u0648 \u06af\u0644 \u062e\u062f\u0627 \u062e\u0648\u0634 \u067e\u06cc\u06a9\u0631\u06cc \u0633\u0627\u062e\u062a", + "en": "With water and with earth God, builder-wise" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_016", + "titles": { + "ur": "\u0628\u06c1 \u06cc\u0632\u062f\u0627\u0646 \u0631\u0648\u0632 \u0645\u062d\u0634\u0631 \u0628\u0631\u06c1\u0645\u0646 \u06af\u0641\u062a", + "en": "The Brahmin said to God on Judgement Day" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_017", + "titles": { + "ur": "\u06af\u0630\u0634\u062a\u06cc \u062a\u06cc\u0632 \u06af\u0627\u0645 \u0627\u06cc \u0627\u062e\u062a\u0631 \u0635\u0628\u062d", + "en": "O morning star, you came and swiftly fled" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_018", + "titles": { + "ur": "\u062a\u06c1\u06cc \u0627\u0632 \u06c1\u0627\u06cc \u0648 \u06c1\u0648 \u0645\u06cc\u062e\u0627\u0646\u06c1 \u0628\u0648\u062f\u06cc", + "en": "Life\u2019s tavern would have lain death-still and dark" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_019", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u06cc \u062a\u0627\u0632\u06c1 \u067e\u0631\u0648\u0627\u0632 \u0622\u0641\u0631\u06cc\u062f\u0646\u062f", + "en": "O swift-winged bird, with your light weight" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_020", + "titles": { + "ur": "\u0686\u06c1 \u0644\u0630\u062a \u06cc\u0627\u0631\u0628 \u0627\u0646\u062f\u0631 \u06c1\u0633\u062a \u0648 \u0628\u0648\u062f \u0627\u0633\u062a", + "en": "What joy it is, O God, to be, just be!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_021", + "titles": { + "ur": "\u0634\u0646\u06cc\u062f\u0645 \u062f\u0631 \u0639\u062f\u0645 \u067e\u0631\u0648\u0627\u0646\u06c1 \u0645\u06cc\u06af\u0641\u062a", + "en": "I hear a moth before Creation prayed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_022", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u0627\u0646 \u0645\u0631\u0627 \u062d\u0631\u0641\u06cc \u0627\u0633\u062a \u062f\u0631 \u062f\u0644", + "en": "O Muslims, I have something to unfold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_023", + "titles": { + "ur": "\u0628\u06a9\u0648\u06cc\u0634 \u0631\u06c1 \u0633\u067e\u0627\u0631\u06cc \u0627\u06cc \u062f\u0644 \u0627\u06cc\u062f\u0644", + "en": "You go so often to His street, O heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_024", + "titles": { + "ur": "\u0631\u06c1\u06cc \u062f\u0631 \u0633\u06cc\u0646\u06c1\u0654 \u0627\u0646\u062c\u0645 \u06af\u0634\u0627\u0626\u06cc", + "en": "A stranger to your own identity" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_025", + "titles": { + "ur": "\u0633\u062d\u0631 \u062f\u0631 \u0634\u0627\u062e\u0633\u0627\u0631 \u0628\u0648\u0633\u062a\u0627\u0646\u06d2", + "en": "One morning in a garden, passing by" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_026", + "titles": { + "ur": "\u062a\u0631\u0627 \u06cc\u06a9 \u0646\u06a9\u062a\u06c1\u0654 \u0633\u0631 \u0628\u0633\u062a\u06c1 \u06af\u0648\u06cc\u0645", + "en": "To make you understand life\u2019s mystery" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_027", + "titles": { + "ur": "\u0628\u06c1\u0644 \u0627\u0641\u0633\u0627\u0646\u06c1\u0654 \u0622\u0646 \u067e\u0627 \u0686\u0631\u0627\u063a\u06cc", + "en": "Do not tell me about that silly moth" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_028", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u0632 \u062e\u0648\u06cc\u0634\u062a\u0646 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u0633\u0627\u0632\u062f", + "en": "I do not sell the stuff that generates" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_029", + "titles": { + "ur": "\u0632\u06cc\u0627\u0646 \u0628\u06cc\u0646\u06cc \u0632 \u0633\u06cc\u0631 \u0628\u0648\u0633\u062a\u0627\u0646\u0645", + "en": "Do not come to my garden if you have" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_030", + "titles": { + "ur": "\u0628\u0631\u0648\u0646 \u0627\u0632 \u0648\u0631\u0637\u06c1\u0654 \u0628\u0648\u062f \u0648 \u0639\u062f\u0645 \u0634\u0648", + "en": "From being and non-being\u2019s whirlpool free" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_031", + "titles": { + "ur": "\u0632 \u0645\u0631\u063a\u0627\u0646 \u0686\u0645\u0646 \u0646\u0627 \u0622\u0634\u0646\u0627\u06cc\u0645", + "en": "The garden songsters\u2019 chorus I, for one" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_032", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u06cc\u0627\u0631\u0628 \u0686\u06c1 \u062e\u0648\u0634 \u06c1\u0646\u06af\u0627\u0645\u06c1 \u062f\u0627\u0631\u062f", + "en": "A wonderful show, God, is Your world, All" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_033", + "titles": { + "ur": "\u0633\u06a9\u0646\u062f\u0631 \u0628\u0627 \u062e\u0636\u0631 \u062e\u0648\u0634 \u0646\u06a9\u062a\u06c1 \u0626\u06cc \u06af\u0641\u062a", + "en": "Sikandar said to Khizar aptly: \"Dive" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_034", + "titles": { + "ur": "\u0633\u0631\u06cc\u0631 \u06a9\u06cc\u0642\u0628\u0627\u062f \u060c \u0627\u06a9\u0644\u06cc\u0644 \u062c\u0645 \u062e\u0627\u06a9", + "en": "The throne of Kaikobad and Jamshid\u2019s crown" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_035", + "titles": { + "ur": "\u0627\u06af\u0631 \u062f\u0631 \u0645\u0634\u062a \u062e\u0627\u06a9 \u062a\u0648 \u0646\u06c1\u0627\u062f\u0646\u062f", + "en": "If in the handful of dust that is you" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_036", + "titles": { + "ur": "\u062f\u0645\u0627\u062f\u0645 \u0646\u0642\u0634 \u06c1\u0627\u06cc \u062a\u0627\u0632\u06c1 \u0631\u06cc\u0632\u062f", + "en": "Life keeps expressing itself in new ways:" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_037", + "titles": { + "ur": "\u0686\u0648 \u0630\u0648\u0642 \u0646\u063a\u0645\u06c1 \u0627\u0645 \u062f\u0631 \u062c\u0644\u0648\u062a \u0622\u0631\u062f", + "en": "When the desire to sing aloud grips me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_038", + "titles": { + "ur": "\u0686\u06c1 \u0645\u06cc\u067e\u0631\u0633\u06cc \u0645\u06cc\u0627\u0646 \u0633\u06cc\u0646\u06c1 \u062f\u0644 \u0686\u06cc\u0633\u062a", + "en": "You ask me what is this heart in your breast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_039", + "titles": { + "ur": "\u062e\u0631\u062f \u06af\u0641\u062a \u0627\u0648 \u0628\u0686\u0634\u0645 \u0627\u0646\u062f\u0631 \u0646\u06af\u0646\u062c\u062f", + "en": "The intellect says He cannot be seen" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_040", + "titles": { + "ur": "\u06a9\u0646\u0634\u062a \u0648 \u0645\u0633\u062c\u062f \u0648 \u0628\u062a\u062e\u0627\u0646\u06c1 \u0648 \u062f\u06cc\u0631", + "en": "You only built church, temple, idol-house" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_041", + "titles": { + "ur": "\u0646\u06c1 \u067e\u06cc\u0648\u0633\u062a\u0645 \u062f\u0631\u06cc\u0646 \u0628\u0633\u062a\u0627\u0646 \u0633\u0631\u0627 \u062f\u0644", + "en": "I never got attached to this world, this" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_042", + "titles": { + "ur": "\u0628\u06c1 \u062e\u0648\u062f \u0628\u0627\u0632 \u0622\u0648\u0631\u062f \u0631\u0646\u062f \u06a9\u06c1\u0646 \u0631\u0627", + "en": "I offer you a strange, new kind of wine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_043", + "titles": { + "ur": "\u0633\u0641\u0627\u0644\u0645 \u0631\u0627 \u0645\u06cc \u0627\u0648 \u062c\u0627\u0645 \u062c\u0645 \u06a9\u0631\u062f", + "en": "His wine turned my cup into Jamshid\u2019s cup" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_044", + "titles": { + "ur": "\u062e\u0631\u062f \u0632\u0646\u062c\u06cc\u0631\u06cc \u0627\u0645\u0631\u0648\u0632 \u0648 \u062f\u0648\u0634 \u0627\u0633\u062a", + "en": "To past and present reason is a slave" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_045", + "titles": { + "ur": "\u062e\u0631\u062f \u0627\u0646\u062f\u0631 \u0633\u0631 \u06be\u0631 \u06a9\u0633 \u0646\u06c1\u0627\u062f\u0646\u062f", + "en": "There is an intellect in every man" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_046", + "titles": { + "ur": "\u06af\u062f\u0627\u06cc \u062c\u0644\u0648\u06c1 \u0631\u0641\u062a\u06cc \u0628\u0631 \u0633\u0631 \u0637\u0648\u0631", + "en": "You went to Mount Sinai, soliciting" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_047", + "titles": { + "ur": "\u0628\u06af\u0648 \u062c\u0628\u0631\u06cc\u0644 \u0631\u0627 \u0627\u0632 \u0645\u0646 \u067e\u06cc\u0627\u0645\u06cc", + "en": "Go and tell this to Gabriel from me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_048", + "titles": { + "ur": "\u06be\u0645\u0627\u06cc \u0639\u0644\u0645 \u062a\u0627 \u0627\u0641\u062a\u062f \u0628\u062f\u0627\u0645\u062a", + "en": "If you seek knowledge, then be of two minds" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_049", + "titles": { + "ur": "\u062e\u0631\u062f \u0628\u0631 \u0686\u06c1\u0631\u06c1\u0654 \u062a\u0648 \u067e\u0631\u062f\u06c1 \u06c1\u0627 \u0628\u0627\u0641\u062a", + "en": "My eyes are thirsty for a sight of You" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_050", + "titles": { + "ur": "\u062f\u0644\u062a \u0645\u06cc \u0644\u0631\u0632\u062f \u0627\u0632 \u0627\u0646\u062f\u06cc\u0634\u06c1\u0654 \u0645\u0631\u06af", + "en": "Your heart quakes with the fear of death: you pale" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_051", + "titles": { + "ur": "\u0632 \u067e\u06cc\u0648\u0646\u062f \u062a\u0646 \u0648 \u062c\u0627\u0646\u0645 \u0686\u06c1 \u067e\u0631\u0633\u06cc", + "en": "You ask how close the link between my soul" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_052", + "titles": { + "ur": "\u0645\u0631\u0627 \u0641\u0631\u0645\u0648\u062f \u067e\u06cc\u0631 \u0646\u06a9\u062a\u06c1 \u062f\u0627\u0646\u06d2", + "en": "A wise man said to me: \"All your todays" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_053", + "titles": { + "ur": "\u0632 \u0631\u0627\u0632\u06cc \u0645\u0639\u0646\u06cc \u0642\u0631\u0622\u0646 \u0686\u06c1 \u067e\u0631\u0633\u06cc\u061f", + "en": "Why ask of Razi what the Quran means?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_054", + "titles": { + "ur": "\u0645\u0646 \u0627\u0632 \u0628\u0648\u062f \u0648 \u0646\u0628\u0648\u062f \u062e\u0648\u062f \u062e\u0645\u0648\u0634\u0645", + "en": "I do not say if I exist or not" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_055", + "titles": { + "ur": "\u0632 \u0645\u0646 \u0628\u0627 \u0634\u0627\u0639\u0631 \u0631\u0646\u06af\u06cc\u0646 \u0628\u06cc\u0627\u0646 \u06af\u0648\u06cc", + "en": "Tell the flamboyant poet this from me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_056", + "titles": { + "ur": "\u0632 \u062e\u0648\u0628 \u0648 \u0632\u0634\u062a \u062a\u0648 \u0646\u0627\u0622\u0634\u0646\u0627\u06cc\u0645", + "en": "I do not know what you regard as fair" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_057", + "titles": { + "ur": "\u062a\u0648 \u0627\u06cc \u0634\u06cc\u062e \u062d\u0631\u0645 \u0634\u0627\u06cc\u062f \u0646\u062f\u0627\u0646\u06cc", + "en": "Perhaps, O holy one, you do not know" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_058", + "titles": { + "ur": "\u0686\u0648 \u062a\u0627\u0628 \u0627\u0632 \u062e\u0648\u062f \u0628\u06af\u06cc\u0631\u062f \u0642\u0637\u0631\u06c1\u0654 \u0622\u0628", + "en": "A water-drop, with native lustre, can" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_059", + "titles": { + "ur": "\u0645\u0646 \u0627\u06cc \u062f\u0627\u0646\u0634\u0648\u0631\u0627\u0646 \u062f\u0631 \u067e\u06cc\u0686 \u0648 \u062a\u0627\u0628\u0645", + "en": "This riddle is beyond me\u2013reason is" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_060", + "titles": { + "ur": "\u0645\u06cc\u0627\u0631\u0627 \u0628\u0632\u0645 \u0628\u0631 \u0633\u0627\u062d\u0644 \u06a9\u06c1 \u0622\u0646\u062c\u0627", + "en": "Do not content yourself with resting on" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_061", + "titles": { + "ur": "\u0633\u0631\u0627\u067e\u0627 \u0645\u0639\u0646\u06cc \u0633\u0631 \u0628\u0633\u062a\u06c1 \u0627\u0645 \u0645\u0646", + "en": "I am a hidden meaning which defies" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_062", + "titles": { + "ur": "\u0645\u06af\u0648 \u0627\u0632 \u0645\u062f\u0639\u0627\u06cc \u0632\u0646\u062f\u06af\u0627\u0646\u06cc", + "en": "Do not speak of thc purpose of this life" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_063", + "titles": { + "ur": "\u0627\u06af\u0631 \u06a9\u0631\u062f\u06cc \u0646\u06af\u06c1 \u0628\u0631 \u067e\u0627\u0631\u06c1\u0654 \u0633\u0646\u06af", + "en": "Because you cast a wistful eye on it" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_064", + "titles": { + "ur": "\u0648\u0641\u0627 \u0646\u0627\u0622\u0634\u0646\u0627 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u062e\u0648 \u0628\u0648\u062f", + "en": "Perfidious, cold, aloof, and all the time" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_065", + "titles": { + "ur": "\u0645\u067e\u0631\u0633 \u0627\u0632 \u0639\u0634\u0642 \u0648 \u0627\u0632 \u0646\u06cc\u0631\u0646\u06af\u06cc \u0639\u0634\u0642", + "en": "Love\u2019s wizardry is great: it can take on" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_066", + "titles": { + "ur": "\u0645\u0634\u0648 \u0627\u06cc \u063a\u0646\u0686\u06c1\u0654 \u0646\u0648\u0631\u0633\u062a\u06c1 \u062f\u0644\u06af\u06cc\u0631", + "en": "Do not be broken-hearted, new-born bud" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_067", + "titles": { + "ur": "\u0645\u0631\u0627 \u0631\u0648\u0632\u06cc \u06af\u0644 \u0627\u0641\u0633\u0631\u062f\u06c1 \u0626\u06cc \u06af\u0641\u062a", + "en": "One day a faded rose spoke thus to me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_068", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u0627 \u06a9\u06c1 \u067e\u0627\u06cc\u0627\u0646\u06d2 \u0646\u062f\u0627\u0631\u062f", + "en": "This world of ours, stretched out infinitely" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_069", + "titles": { + "ur": "\u0628\u06c1 \u0645\u0631\u063a\u0627\u0646 \u0686\u0645\u0646 \u06c1\u0645\u062f\u0627\u0633\u062a\u0627\u0646\u0645", + "en": "I join the garden\u2019s songsters, and I am" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_070", + "titles": { + "ur": "\u0646\u0645\u0627\u06cc\u062f \u0622\u0646\u0686\u06c1 \u06c1\u0633\u062a \u0627\u06cc\u0646 \u0648\u0627\u062f\u06cc \u06af\u0644", + "en": "Do we behold for what it is this vale" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_071", + "titles": { + "ur": "\u062a\u0648 \u062e\u0648\u0631\u0634\u06cc\u062f\u06cc \u0648 \u0645\u0646 \u0633\u06cc\u0627\u0631\u06c1\u0654 \u062a\u0648", + "en": "You are the sun; I am a planet that" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_072", + "titles": { + "ur": "\u062e\u06cc\u0627\u0644 \u0627\u0648 \u062f\u0631\u0648\u0646 \u062f\u06cc\u062f\u06c1 \u062e\u0648\u0634\u062a\u0631", + "en": "Dearer His image in the inner eye" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_073", + "titles": { + "ur": "\u062f\u0645\u0627\u063a\u0645 \u06a9\u0627\u0641\u0631 \u0632\u0646\u0627\u0631 \u062f\u0627\u0631 \u0627\u0633\u062a", + "en": "A dyed-in-the-wool infidel, my brain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_074", + "titles": { + "ur": "\u0635\u0646\u0648\u0628\u0631 \u0628\u0646\u062f\u06c1\u0654 \u0622\u0632\u0627\u062f\u06c1\u0654 \u0627\u0648", + "en": "His freed slave is the proud, upstanding fir" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_075", + "titles": { + "ur": "\u0632 \u0627\u0646\u062c\u0645 \u062a\u0627 \u0628\u06c1 \u0627\u0646\u062c\u0645 \u0635\u062f \u062c\u06c1\u0627\u0646 \u0628\u0648\u062f", + "en": "There are a hundred worlds from star to star" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_076", + "titles": { + "ur": "\u0628\u067e\u0627\u06cc \u062e\u0648\u062f \u0645\u0632\u0646 \u0632\u0646\u062c\u06cc\u0631 \u062a\u0642\u062f\u06cc\u0631", + "en": "Do not put chains of fate upon your feet" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_077", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u062f\u0631 \u0637\u0644\u0633\u0645 \u062e\u0648\u062f \u0627\u0633\u06cc\u0631 \u0627\u0633\u062a", + "en": "My mind is dazzled by its own strong light" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_078", + "titles": { + "ur": "\u0646\u0648\u0627 \u062f\u0631 \u0633\u0627\u0632 \u062c\u0627\u0646 \u0627\u0632 \u0632\u062e\u0645\u06c1\u0654 \u062a\u0648", + "en": "A lute, played by You, I make melody" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_079", + "titles": { + "ur": "\u0646\u0641\u0633 \u0622\u0634\u0641\u062a\u06c1 \u0645\u0648\u062c\u06cc \u0627\u0632 \u06cc\u0645 \u0627\u0648\u0633\u062a", + "en": "Our breath is a stray breaker from His sea" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_080", + "titles": { + "ur": "\u062a\u0631\u0627 \u062f\u0631\u062f \u06cc\u06a9\u06d2 \u062f\u0631 \u0633\u06cc\u0646\u06c1 \u067e\u06cc\u0686\u06cc\u062f", + "en": "Unable to bear Your stark loneliness" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_081", + "titles": { + "ur": "\u06a9\u0631\u0627 \u062c\u0648\u0626\u06cc \u0686\u0631\u0627 \u062f\u0631 \u067e\u06cc\u0686 \u0648 \u062a\u0627\u0628\u06cc", + "en": "Whom do you seek? Why are you so perturbed?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_082", + "titles": { + "ur": "\u062a\u0648 \u0627\u06cc \u06a9\u0648\u062f\u06a9 \u0645\u0646\u0634 \u062e\u0648\u062f \u0631\u0627 \u0627\u062f\u0628 \u06a9\u0646", + "en": "Learn to respect yourself, O childish one" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_083", + "titles": { + "ur": "\u0646\u06c1 \u0627\u0641\u063a\u0627\u0646\u06cc\u0645 \u0648 \u0646\u06cc \u062a\u0631\u06a9 \u0648 \u062a\u062a\u0627\u0631\u06cc\u0645", + "en": "Called whether Tartars, Turks or Afghans, we" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_084", + "titles": { + "ur": "\u0646\u06c1\u0627\u0646 \u062f\u0631 \u0633\u06cc\u0646\u06c1\u0654 \u0645\u0627 \u0639\u0627\u0644\u0645\u06cc \u06c1\u0633\u062a", + "en": "There is a world concealed within our breasts" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_085", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u0627\u06d2 \u062f\u0644 \u0645\u0646 \u0627\u06cc\u062f\u0644 \u0645\u0646", + "en": "O heart, my heart, O heart within my breast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_086", + "titles": { + "ur": "\u0686\u06c1 \u06af\u0648\u06cc\u0645 \u0646\u06a9\u062a\u06c1\u0654 \u0632\u0634\u062a \u0648 \u0646\u06a9\u0648 \u0686\u06cc\u0633\u062a", + "en": "I cannot say what is foul and what fair" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_087", + "titles": { + "ur": "\u06a9\u0633\u06cc \u06a9\u0648 \u062f\u0631\u062f \u067e\u0646\u06be\u0627\u0646\u06cc \u0646\u062f\u0627\u0631\u062f", + "en": "One who has been blessed with no secret grief" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_088", + "titles": { + "ur": "\u0686\u06c1 \u067e\u0631\u0633\u06d2 \u0627\u0632 \u06a9\u062c\u0627\u06cc\u0645 \u0686\u06cc\u0633\u062a\u0645 \u0645\u0646 \u061f", + "en": "Why ask what I am and where I came from?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_089", + "titles": { + "ur": "\u0628\u06c1 \u0686\u0646\u062f\u06cc\u0646 \u062c\u0644\u0648\u06c1 \u062f\u0631 \u0632\u06cc\u0631 \u0646\u0642\u0627\u0628\u06cc", + "en": "With all Your glory, You keep Yourself veiled" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_090", + "titles": { + "ur": "\u062f\u0644 \u0627\u0632 \u0645\u0646\u0632\u0644 \u062a\u06c1\u06cc \u06a9\u0646 \u067e\u0627 \u0628\u0631\u06c1 \u062f\u0627\u0631", + "en": "Forget the goal, be steadfast on the path" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_091", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0627\u06cc \u0639\u0634\u0642 \u0627\u06d2 \u0631\u0645\u0632 \u062f\u0644 \u0645\u0627", + "en": "Come, O Love, guarded secret of our hearts" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_092", + "titles": { + "ur": "\u0633\u062e\u0646 \u062f\u0631\u062f \u0648 \u063a\u0645 \u0622\u0631\u062f \u060c \u062f\u0631\u062f \u0648 \u063a\u0645 \u0628\u06c1", + "en": "If poetry is sad, so let it be" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_093", + "titles": { + "ur": "\u0646\u06c1 \u0645\u0646 \u0628\u0631 \u0645\u0631\u06a9\u0628 \u062e\u062a\u0644\u06cc \u0633\u0648\u0627\u0631\u0645", + "en": "I have no steed to ride upon, nor am" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_094", + "titles": { + "ur": "\u06a9\u0645\u0627\u0644 \u0632\u0646\u062f\u06af\u06cc \u062e\u0648\u0627\u06c1\u06cc \u0628\u06cc\u0627\u0645\u0648\u0632", + "en": "Do you wish to attain the perfect life?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_095", + "titles": { + "ur": "\u062a\u0648 \u0645\u06cc\u06af\u0648\u0626\u06cc \u06a9\u06c1 \u0622\u062f\u0645 \u062e\u0627\u06a9\u0632\u0627\u062f \u0627\u0633\u062a", + "en": "You say that man is made of humble clay" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_096", + "titles": { + "ur": "\u062f\u0644 \u0628\u06cc\u0628\u0627\u06a9 \u0631\u0627 \u0636\u0631\u063a\u0627\u0645 \u0631\u0646\u06af \u0627\u0633\u062a", + "en": "Lions to dauntless hearts appear as sheep" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_097", + "titles": { + "ur": "\u0646\u062f\u0627\u0646\u0645 \u0628\u0627\u062f\u06c1 \u0627\u0645 \u06cc\u0627 \u0633\u0627\u063a\u0631\u0645 \u0645\u0646", + "en": "I do not know if I am wine or bowl" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_098", + "titles": { + "ur": "\u062a\u0648 \u06af\u0648\u0626\u06cc \u0637\u0627\u06cc\u0631 \u0645\u0627 \u0632\u06cc\u0631 \u062f\u0627\u0645 \u0627\u0633\u062a", + "en": "You say that we are like birds in a snare" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_099", + "titles": { + "ur": "\u0686\u0633\u0627\u0646 \u0632\u0627\u06cc\u062f \u062a\u0645\u0646\u0627 \u062f\u0631 \u062f\u0644 \u0645\u0627", + "en": "How is desire born in our hearts? How does" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_100", + "titles": { + "ur": "\u0686\u0648 \u062f\u0631 \u062c\u0646\u062a \u062e\u0631\u0627\u0645\u06cc\u062f\u0645 \u067e\u0633 \u0627\u0632 \u0645\u0631\u06af", + "en": "When after death I walked in Paradise" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_101", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u0627 \u06a9\u06c1 \u062c\u0632 \u0627\u0646\u06af\u0627\u0631\u06c1 \u0626\u06cc \u0646\u06cc\u0633\u062a", + "en": "This world of our, a sculptors study still" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_102", + "titles": { + "ur": "\u0686\u0633\u0627\u0646 \u0627\u06cc \u0622\u0641\u062a\u0627\u0628 \u0622\u0633\u0645\u0627\u0646 \u06af\u0631\u062f", + "en": "O sun, O restless roamer of the skies" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_103", + "titles": { + "ur": "\u062a\u0631\u0627\u0634 \u0627\u0632 \u062a\u06cc\u0634\u06c1\u0654 \u062e\u0648\u062f \u062c\u0627\u062f\u06c1\u0654 \u062e\u0648\u06cc\u0634", + "en": "Dig your path with your own pickaxe. It is" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_104", + "titles": { + "ur": "\u0628\u0645\u0646\u0632\u0644 \u0631\u06be\u0631\u0648 \u062f\u0644 \u062f\u0631 \u0646\u0633\u0627\u0632\u062f", + "en": "The mind, great rover, has no journey\u2019s end" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_105", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0628\u0627 \u0634\u0627\u06c1\u062f \u0641\u0637\u0631\u062a \u0646\u0638\u0631 \u0628\u0627\u0632", + "en": "Come drink in Nature\u2019s beauty with your eyes" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_106", + "titles": { + "ur": "\u0645\u06cc\u0627\u0646 \u0622\u0628 \u0648 \u06af\u0644 \u062e\u0644\u0648\u062a \u06af\u0632\u06cc\u062f\u0645", + "en": "Eschewing Plato and Farabi" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_107", + "titles": { + "ur": "\u0632 \u0622\u063a\u0627\u0632 \u062e\u0648\u062f\u06cc \u06a9\u0633 \u0631\u0627 \u062e\u0628\u0631 \u0646\u06cc\u0633\u062a", + "en": "Nobody knows how Selfhood came to be" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_108", + "titles": { + "ur": "\u062f\u0644\u0627 \u0631\u0645\u0632 \u062d\u06cc\u0627\u062a \u0627\u0632 \u063a\u0646\u0686\u06c1 \u062f\u0631\u06cc\u0627\u0628", + "en": "Learn from the rosebud how to live. O heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_109", + "titles": { + "ur": "\u0641\u0631\u0648\u063a \u0627\u0648 \u0628\u06c1 \u0628\u0632\u0645 \u0628\u0627\u063a \u0648 \u0631\u0627\u063a \u0627\u0633\u062a", + "en": "His radiance is in hill and dale, and flowers" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_110", + "titles": { + "ur": "\u0632 \u062e\u0627\u06a9 \u0646\u0631\u06af\u0633\u0633\u062a\u0627\u0646 \u063a\u0646\u0686\u06c1 \u0626\u06cc \u0631\u0633\u062a", + "en": "A bud sprang up in the narcissus bed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_111", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u06a9\u0632 \u062e\u0648\u062f \u0646\u062f\u0627\u0631\u062f \u062f\u0633\u062a\u06af\u0627\u06c1\u06cc", + "en": "The World, which has no being of its own" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_112", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u0631\u0627\u0632\u062f\u0627\u0646 \u062c\u0633\u0645 \u0648 \u062c\u0627\u0646 \u0627\u0633\u062a", + "en": "My heart knows soul and body\u2019s mystery" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_113", + "titles": { + "ur": "\u06af\u0644 \u0631\u0639\u0646\u0627 \u0686\u0648 \u0645\u0646 \u062f\u0631 \u0645\u0634\u06a9\u0644\u06cc \u06c1\u0633\u062a", + "en": "My problem is the rose\u2019s problem too" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_114", + "titles": { + "ur": "\u0645\u0632\u0627\u062c \u0644\u0627\u0644\u06c1\u0654 \u062e\u0648\u062f \u0631\u0648 \u0634\u0646\u0627\u0633\u0645", + "en": "I know the ways of the wild tulip well" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_115", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u06cc\u06a9 \u0646\u063a\u0645\u06c1 \u0632\u0627\u0631 \u0622\u0631\u0632\u0648\u0626\u06cc", + "en": "The world is filled with one song of desire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_116", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u0628\u06cc \u0642\u0631\u0627\u0631 \u0622\u0631\u0632\u0648\u0626\u06cc", + "en": "My heart is all afire with one desire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_117", + "titles": { + "ur": "\u062f\u0648\u0627\u0645 \u0645\u0627 \u0632 \u0633\u0648\u0632 \u0646\u0627\u062a\u0645\u0627\u0645 \u0627\u0633\u062a", + "en": "Unceasing restlessness is life for us" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_118", + "titles": { + "ur": "\u0645\u0631\u0646\u062c \u0627\u0632 \u0628\u0631\u06c1\u0645\u0646 \u0627\u06cc \u0648\u0627\u0639\u0638 \u0634\u06c1\u0631", + "en": "O preacher if the Brahmin asks that we" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_119", + "titles": { + "ur": "\u062d\u06a9\u06cc\u0645\u0627\u0646 \u06af\u0631\u0686\u06c1 \u0635\u062f \u067e\u06cc\u06a9\u0631 \u0634\u06a9\u0633\u062a\u0646\u062f", + "en": "Philosophers break idols in their wrath" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_120", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646\u06c1\u0627 \u0631\u0648\u06cc\u062f \u0627\u0632 \u0645\u0634\u062a \u06af\u0644 \u0645\u0646", + "en": "Worlds spring like grain from my handful of clay" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_121", + "titles": { + "ur": "\u06c1\u0632\u0627\u0631\u0627\u0646 \u0633\u0627\u0644 \u0628\u0627 \u0641\u0637\u0631\u062a \u0646\u0634\u0633\u062a\u0645", + "en": "With Nature my relations are age-old" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_122", + "titles": { + "ur": "\u0628\u06c1 \u067e\u06c1\u0646\u0627\u06cc \u0627\u0632\u0644 \u067e\u0631 \u0645\u06cc \u06af\u0634\u0648\u062f\u0645", + "en": "Winging Eternity\u2019s uncharted space" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_123", + "titles": { + "ur": "\u062f\u0631\u0648\u0646\u0645 \u062c\u0644\u0648\u06c1\u0654 \u0627\u0641\u06a9\u0627\u0631 \u0627\u06cc\u0646 \u0686\u06cc\u0633\u062a\u061f", + "en": "What is this tumult of thought inside me?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_124", + "titles": { + "ur": "\u0628\u062e\u0648\u062f \u0646\u0627\u0632\u0645 \u06af\u062f\u0627\u06cc \u0628\u06cc \u0646\u06cc\u0627\u0632\u0645", + "en": "I am proud of my gift, my inner fire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_125", + "titles": { + "ur": "\u0627\u06af\u0631 \u0622\u06af\u0627\u06c1\u06cc \u0627\u0632 \u06a9\u06cc\u0641 \u0648 \u06a9\u0645 \u062e\u0648\u06cc\u0634", + "en": "If you know your potentialities" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_126", + "titles": { + "ur": "\u0686\u06c1 \u063a\u0645 \u062f\u0627\u0631\u06cc \u060c \u062d\u06cc\u0627\u062a \u062f\u0644 \u0632 \u062f\u0645 \u0646\u06cc\u0633\u062a", + "en": "Why sorrow? The heart does not live by breath" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_127", + "titles": { + "ur": "\u062a\u0648 \u0627\u06cc \u062f\u0644 \u062a\u0627 \u0646\u0634\u06cc\u0646\u06cc \u062f\u0631 \u06a9\u0646\u0627\u0631\u0645", + "en": "So long as you are in my breast, O heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_128", + "titles": { + "ur": "\u0632 \u0645\u0646 \u06af\u0648 \u0635\u0648\u0641\u06cc\u0627\u0646 \u0628\u0627 \u0635\u0641\u0627 \u0631\u0627", + "en": "Convey this to those seekers after God" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_129", + "titles": { + "ur": "\u0686\u0648 \u0646\u0631\u06af\u0633 \u0627\u06cc\u0646 \u0686\u0645\u0646 \u0646\u0627\u062f\u06cc\u062f\u06c1 \u0645\u06af\u0630\u0631", + "en": "Do not pass through this garden with eyes closed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_130", + "titles": { + "ur": "\u062a\u0631\u0627\u0634\u06cc\u062f\u0645 \u0635\u0646\u0645 \u0628\u0631 \u0635\u0648\u0631\u062a \u062e\u0648\u06cc\u0634", + "en": "All idols that I make resemble me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_131", + "titles": { + "ur": "\u0628\u06c1 \u0634\u0628\u0646\u0645 \u063a\u0646\u0686\u06c1\u0654 \u0646\u0648\u0631\u0633\u062a\u06c1 \u0645\u06cc \u06af\u0641\u062a", + "en": "The new-sprung bud addressed these words to dew" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_132", + "titles": { + "ur": "\u0632\u0645\u06cc\u0646 \u0631\u0627 \u0631\u0627\u0632\u062f\u0627\u0646 \u0622\u0633\u0645\u0627\u0646 \u06af\u06cc\u0631", + "en": "Take earth to be the confidante of Heaven" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_133", + "titles": { + "ur": "\u0636\u0645\u06cc\u0631 \u06cc\u0646 \u0641\u06a9\u0627\u0646 \u063a\u06cc\u0631 \u0627\u0632 \u062a\u0648 \u06a9\u0633 \u0646\u06cc\u0633\u062a", + "en": "You are the meaning of God\u2019s fait, \"Be\"" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_134", + "titles": { + "ur": "\u0632\u0645\u06cc\u0646 \u062e\u0627\u06a9 \u062f\u0631 \u0645\u06cc\u062e\u0627\u0646\u06c1\u0654 \u0645\u0627", + "en": "The earth is mere dust at our tavern\u2019s door" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_135", + "titles": { + "ur": "\u0633\u06a9\u0646\u062f\u0631 \u0631\u0641\u062a \u0648 \u0634\u0645\u0634\u06cc\u0631 \u0648 \u0639\u0644\u0645 \u0631\u0641\u062a", + "en": "Iskander and his flag and sword are gone" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_136", + "titles": { + "ur": "\u0631\u0628\u0648\u062f\u06cc \u062f\u0644 \u0632 \u0686\u0627\u06a9 \u0633\u06cc\u0646\u06c1\u0654 \u0645\u0646", + "en": "You stole away my heart through my breast\u2019s rent" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_137", + "titles": { + "ur": "\u0632 \u067e\u06cc\u0634 \u0645\u0646 \u062c\u06c1\u0627\u0646 \u0631\u0646\u06af \u0648 \u0628\u0648 \u0631\u0641\u062a", + "en": "The world of smell and colour, earth and sky" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_138", + "titles": { + "ur": "\u0645\u0631\u0627 \u0627\u0632 \u067e\u0631\u062f\u06c1\u0654 \u0633\u0627\u0632 \u0622\u06af\u06c1\u06cc \u0646\u06cc\u0633\u062a", + "en": "Although I have no knowledge of the keys" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_139", + "titles": { + "ur": "\u0646\u0648\u0627 \u0645\u0633\u062a\u0627\u0646\u06c1 \u062f\u0631 \u0645\u062d\u0641\u0644 \u0632\u062f\u0645 \u0645\u0646", + "en": "I sang with such fine rapture to the crowd" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_140", + "titles": { + "ur": "\u0639\u062c\u0645 \u0627\u0632 \u0646\u063a\u0645\u06c1 \u06c1\u0627\u06cc \u0645\u0646 \u062c\u0648\u0627\u0646 \u0634\u062f", + "en": "Iran is young again thanks to my song" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_141", + "titles": { + "ur": "\u0639\u062c\u0645 \u0627\u0632 \u0646\u063a\u0645\u06c1 \u0627\u0645 \u0622\u062a\u0634 \u0628\u062c\u0627\u0646 \u0627\u0633\u062a", + "en": "Iran\u2019s soul has been kindled by my song\u2013" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_142", + "titles": { + "ur": "\u0632 \u062c\u0627\u0646 \u0628\u06cc\u0642\u0631\u0627\u0631 \u0622\u062a\u0634 \u06af\u0634\u0627\u062f\u0645", + "en": "Emitting from my fervent soul a flame" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_143", + "titles": { + "ur": "\u0645\u0631\u0627 \u0645\u062b\u0644 \u0646\u0633\u06cc\u0645 \u0622\u0648\u0627\u0631\u06c1 \u06a9\u0631\u062f\u0646\u062f", + "en": "Mine is to wander like the breeze of morn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_144", + "titles": { + "ur": "\u062e\u0631\u062f \u06a9\u0631\u067e\u0627\u0633 \u0631\u0627 \u0632\u0631\u06cc\u0646\u06c1 \u0633\u0627\u0632\u062f", + "en": "The mind turns cotton into cloth of gold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_145", + "titles": { + "ur": "\u0632 \u0634\u0627\u062e \u0622\u0631\u0632\u0648 \u0628\u0631 \u062e\u0648\u0631\u062f\u06c1 \u0627\u0645 \u0645\u0646", + "en": "I have partaken of the fruit I sought" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_146", + "titles": { + "ur": "\u062e\u06cc\u0627\u0644\u0645 \u06a9\u0648 \u06af\u0644 \u0627\u0632 \u0641\u0631\u062f\u0648\u0633 \u0686\u06cc\u0646\u062f", + "en": "When my imagination, which culls flowers" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_147", + "titles": { + "ur": "\u0639\u062c\u0645 \u0628\u062d\u0631\u06cc\u0633\u062a \u0646\u0627\u067e\u06cc\u062f\u0627 \u06a9\u0646\u0627\u0631\u06cc", + "en": "Iran is like a boundless sea which teems" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_148", + "titles": { + "ur": "\u0645\u06af\u0648 \u06a9\u0627\u0631 \u062c\u06be\u0627\u0646 \u0646\u0627\u0627\u0633\u062a\u0648\u0627\u0631 \u0627\u0633\u062a", + "en": "Do not say life is merely transitory" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_149", + "titles": { + "ur": "\u0631\u0645\u06cc\u062f\u06cc \u0627\u0632 \u062e\u062f\u0627\u0648\u0646\u062f\u0627\u0646 \u0627\u0641\u0631\u0646\u06af", + "en": "Though you deny the Western demi-gods" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_150", + "titles": { + "ur": "\u0642\u0628\u0627\u06cc \u0632\u0646\u062f\u06af\u0627\u0646\u06cc \u0686\u0627\u06a9 \u062a\u0627 \u06a9\u06cc", + "en": "How long will you remain depressed like this?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_151", + "titles": { + "ur": "\u0645\u06cc\u0627\u0646 \u0644\u0627\u0644\u06c1 \u0648 \u06af\u0644 \u0622\u0634\u06cc\u0627\u0646 \u06af\u06cc\u0631", + "en": "A bud sprang up in the narcissus bed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_152", + "titles": { + "ur": "\u0628\u062c\u0627\u0646 \u0645\u0646 \u06a9\u06c1 \u062c\u0627\u0646 \u0646\u0642\u0634 \u062a\u0646 \u0627\u0646\u06af\u06cc\u062e\u062a", + "en": "The soul designed the body, love of self-display" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_153", + "titles": { + "ur": "\u0628\u06c1 \u06af\u0648\u0634\u0645 \u0622\u0645\u062f \u0627\u0632 \u062e\u0627\u06a9 \u0645\u0632\u0627\u0631\u06cc", + "en": "I heard a voice from inside a grave say" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_154", + "titles": { + "ur": "\u0645\u0634\u0648 \u0646\u0648\u0645\u06cc\u062f \u0627\u0632\u06cc\u0646 \u0645\u0634\u062a \u063a\u0628\u0627\u0631\u06cc", + "en": "Do not despair of your handful of dust" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_155", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0631\u0646\u06af \u0648 \u0628\u0648 \u0641\u06c1\u0645\u06cc\u062f\u0646\u06cc \u06c1\u0633\u062a", + "en": "Worth knowing is this world of hue and smell" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_156", + "titles": { + "ur": "\u062a\u0648 \u0645\u06cc \u06af\u0648\u0626\u06cc \u06a9\u06c1 \u0645\u0646 \u06c1\u0633\u062a\u0645 \u062e\u062f\u0627 \u0646\u06cc\u0633\u062a", + "en": "You say that you exist but God does not" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_157", + "titles": { + "ur": "\u0628\u0633\u0627\u0637\u0645 \u062e\u0627\u0644\u06cc \u0627\u0632 \u0645\u0631\u063a \u06a9\u0628\u0627\u0628 \u0627\u0633\u062a", + "en": "I have no roasted fowl on which to dine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_158", + "titles": { + "ur": "\u0631\u06af \u0645\u0633\u0644\u0645 \u0632 \u0633\u0648\u0632 \u0645\u0646 \u062a\u067e\u06cc\u062f \u0627\u0633\u062a", + "en": "My fervour has warmed up the Muslim\u2019s blood" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_159", + "titles": { + "ur": "\u0628\u062d\u0631\u0641 \u0627\u0646\u062f\u0631 \u0646\u06af\u06cc\u0631\u06cc \u0644\u0627\u0645\u06a9\u0627\u0646\u0631\u0627", + "en": "What is abodeless cannot be encaged" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_160", + "titles": { + "ur": "\u0628\u06c1\u0631 \u062f\u0644 \u0639\u0634\u0642 \u0631\u0646\u06af \u062a\u0627\u0632\u06c1 \u0628\u0631 \u06a9\u0631\u062f", + "en": "With every heart Love plays a different part\u2013" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_161", + "titles": { + "ur": "\u06c1\u0646\u0648\u0632 \u0627\u0632 \u0628\u0646\u062f \u0622\u0628 \u0648 \u06af\u0644 \u0646\u0631\u0633\u062a\u06cc", + "en": "You are still tied to colour and to race" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_162", + "titles": { + "ur": "\u0645\u0631\u0627 \u0630\u0648\u0642 \u0633\u062e\u0646 \u062e\u0648\u0646 \u062f\u0631 \u062c\u06af\u0631 \u06a9\u0631\u062f", + "en": "The love of self-expression seized my heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "007_163", + "titles": { + "ur": "\u06af\u0631\u06cc\u0632 \u0622\u062e\u0631 \u0632 \u0639\u0642\u0644 \u0630\u0648\u0641\u0646\u0648\u0646 \u06a9\u0631\u062f", + "en": "At last from artful reason he has freed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "007_001", + "007_002", + "007_003", + "007_004", + "007_005", + "007_006", + "007_007", + "007_008", + "007_009", + "007_010", + "007_011", + "007_012", + "007_013", + "007_014", + "007_015", + "007_016", + "007_017", + "007_018", + "007_019", + "007_020", + "007_021", + "007_022", + "007_023", + "007_024", + "007_025", + "007_026", + "007_027", + "007_028", + "007_029", + "007_030", + "007_031", + "007_032", + "007_033", + "007_034", + "007_035", + "007_036", + "007_037", + "007_038", + "007_039", + "007_040", + "007_041", + "007_042", + "007_043", + "007_044", + "007_045", + "007_046", + "007_047", + "007_048", + "007_049", + "007_050", + "007_051", + "007_052", + "007_053", + "007_054", + "007_055", + "007_056", + "007_057", + "007_058", + "007_059", + "007_060", + "007_061", + "007_062", + "007_063", + "007_064", + "007_065", + "007_066", + "007_067", + "007_068", + "007_069", + "007_070", + "007_071", + "007_072", + "007_073", + "007_074", + "007_075", + "007_076", + "007_077", + "007_078", + "007_079", + "007_080", + "007_081", + "007_082", + "007_083", + "007_084", + "007_085", + "007_086", + "007_087", + "007_088", + "007_089", + "007_090", + "007_091", + "007_092", + "007_093", + "007_094", + "007_095", + "007_096", + "007_097", + "007_098", + "007_099", + "007_100", + "007_101", + "007_102", + "007_103", + "007_104", + "007_105", + "007_106", + "007_107", + "007_108", + "007_109", + "007_110", + "007_111", + "007_112", + "007_113", + "007_114", + "007_115", + "007_116", + "007_117", + "007_118", + "007_119", + "007_120", + "007_121", + "007_122", + "007_123", + "007_124", + "007_125", + "007_126", + "007_127", + "007_128", + "007_129", + "007_130", + "007_131", + "007_132", + "007_133", + "007_134", + "007_135", + "007_136", + "007_137", + "007_138", + "007_139", + "007_140", + "007_141", + "007_142", + "007_143", + "007_144", + "007_145", + "007_146", + "007_147", + "007_148", + "007_149", + "007_150", + "007_151", + "007_152", + "007_153", + "007_154", + "007_155", + "007_156", + "007_157", + "007_158", + "007_159", + "007_160", + "007_161", + "007_162", + "007_163" + ], + "metadata": { + "total_poems": 163 + } + } + ], + "metadata": { + "total_sections": 1, + "total_poems": 163 + }, + "primary_title": "Payam-e-Mashriq" + }, + { + "id": "008", + "titles": { + "ur": "\u0632\u0628\u0648\u0631\u0650\u0639\u062c\u0645", + "en": "Zabur-e-Ajam" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0627\u0648\u0644", + "en": "Part 1" + }, + "poems": [ + { + "id": "008_001", + "titles": { + "ur": "\u0628\u06c1 \u062e\u0648\u0627\u0646\u0646\u062f\u06c1\u0654 \u06a9\u062a\u0627\u0628 \u0632\u0628\u0648\u0631", + "en": "To the Readers" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_002", + "titles": { + "ur": "\u062d\u0635\u06c1 \u0627\u0648\u0644", + "en": "Part I" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_003", + "titles": { + "ur": "\u062f\u0639\u0627", + "en": "Invocation" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_004", + "titles": { + "ur": "\u0639\u0634\u0642 \u0634\u0648\u0631 \u0627\u0646\u06af\u06cc\u0632 \u0631\u0627 \u06c1\u0631 \u062c\u0627\u062f\u06c1 \u062f\u0631 \u06a9\u0648\u06cc \u062a\u0648 \u0628\u0631\u062f", + "en": "Tumultuous Love where\u2019er it rove" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_005", + "titles": { + "ur": "\u062f\u0631\u0648\u0646 \u0633\u06cc\u0646\u06c1\u0654 \u0645\u0627 \u0633\u0648\u0632 \u0622\u0631\u0632\u0648 \u0632 \u06a9\u062c\u0627\u0633\u062a\u061f", + "en": "Whence sprang the flaming fire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_006", + "titles": { + "ur": "\u063a\u0632\u0644 \u0633\u0631\u0627\u06cc \u0648 \u0646\u0648\u0627\u06c1\u0627\u06cc \u0631\u0641\u062a\u06c1 \u0628\u0627\u0632 \u0622\u0648\u0631", + "en": "O bring me back the singing." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_007", + "titles": { + "ur": "\u0627\u06cc\u06a9\u06c1 \u0632 \u0645\u0646 \u0641\u0632\u062f\u0648\u06c1 \u0626\u06cc \u06af\u0631\u0645\u06cc \u0622\u06c1 \u0648 \u0646\u0627\u0644\u06c1 \u0631\u0627", + "en": "Thou who didst make more ardent" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_008", + "titles": { + "ur": "\u0627\u0632 \u0645\u0634\u062a \u063a\u0628\u0627\u0631 \u0645\u0627 \u0635\u062f \u0646\u0627\u0644\u06c1 \u0628\u0631\u0627\u0646\u06af\u06cc\u0632\u06cc", + "en": "Out of our dust thou stirrest" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_009", + "titles": { + "ur": "\u0645\u0646 \u0627\u06af\u0631\u0686\u06c1 \u062a\u06cc\u0631\u06c1 \u062e\u0627\u06a9\u0645 \u062f\u0644\u06a9\u06cc\u0633\u062a \u0628\u0631\u06af \u0648 \u0633\u0627\u0632\u0645", + "en": "Though dust, and dark as dust, am I" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_010", + "titles": { + "ur": "\u0628\u0635\u062f\u0627\u06cc \u062f\u0631\u0645\u0646\u062f\u06cc \u0628\u0646\u0648\u0627\u06cc \u062f\u0644\u067e\u0630\u06cc\u0631\u06cc", + "en": "With a song of agony" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_011", + "titles": { + "ur": "\u0628\u0631 \u0633\u0631 \u06a9\u0641\u0631 \u0648 \u062f\u06cc\u0646 \u0641\u0634\u0627\u0646 \u0631\u062d\u0645\u062a \u0639\u0627\u0645 \u062e\u0648\u06cc\u0634 \u0631\u0627", + "en": "On faith and infidelity" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_012", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u0645\u0646 \u0627\u0632 \u0622\u0646 \u067e\u0631 \u0633\u0648\u0632 \u0648 \u0628\u06cc\u0628\u0627\u06a9 \u0648 \u063a\u0645 \u0627\u0646\u06af\u06cc\u0632\u0633\u062a", + "en": "A flame is in my minstrelsy" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_013", + "titles": { + "ur": "\u062f\u0644 \u062f\u06cc\u062f\u06c1 \u0626\u06cc \u06a9\u06c1 \u062f\u0627\u0631\u0645 \u06c1\u0645\u06c1 \u0644\u0630\u062a \u0646\u0638\u0627\u0631\u06c1", + "en": "All the dear delight to see" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_014", + "titles": { + "ur": "\u06af\u0631\u0686\u06c1 \u0634\u0627\u06c1\u06cc\u0646 \u062e\u0631\u062f \u0628\u0631 \u0633\u0631 \u067e\u0631\u0648\u0627\u0632\u06cc \u06c1\u0633\u062a", + "en": "Though the falcon of the brain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_015", + "titles": { + "ur": "\u0627\u06cc\u0646 \u062c\u06c1\u0627\u0646 \u0686\u06cc\u0633\u062a \u0635\u0646\u0645 \u062e\u0627\u0646\u06c1\u0654 \u067e\u0646\u062f\u0627\u0631 \u0645\u0646 \u0627\u0633\u062a", + "en": "What is the world? The temple of my thought" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_016", + "titles": { + "ur": "\u0641\u0635\u0644 \u0628\u06c1\u0627\u0631 \u0627\u06cc\u0646 \u0686\u0646\u06cc\u0646 \u0628\u0627\u0646\u06af \u06c1\u0632\u0627\u0631 \u0627\u06cc\u0646 \u0686\u0646\u06cc\u0646", + "en": "It is the season of the spring" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_017", + "titles": { + "ur": "\u0628\u0631\u0648\u0646 \u06a9\u0634\u06cc\u062f \u0632 \u067e\u06cc\u0686\u0627\u06a9 \u06c1\u0633\u062a \u0648 \u0628\u0648\u062f \u0645\u0631\u0627", + "en": "From life and being\u2019s twisted skein" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_018", + "titles": { + "ur": "\u062e\u06cc\u0632 \u0648 \u0628\u062e\u0627\u06a9 \u062a\u0634\u0646\u06c1 \u0626\u06cc \u0628\u0627\u062f\u06c1\u0654 \u0632\u0646\u062f\u06af\u06cc \u0641\u0634\u0627\u0646", + "en": "Rise! and upon the thirsty land" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_019", + "titles": { + "ur": "\u062a\u0648 \u0628\u0627\u06cc\u0646 \u06af\u0645\u0627\u0646 \u06a9\u06c1 \u0634\u0627\u06cc\u062f \u0633\u0631 \u0622\u0633\u062a\u0627\u0646\u06c1 \u062f\u0627\u0631\u0645", + "en": "Thinkest thou that to the threshold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_020", + "titles": { + "ur": "\u0646\u0638\u0631 \u0628\u06c1 \u0631\u0627\u06c1 \u0646\u0634\u06cc\u0646\u0627\u0646 \u0633\u0648\u0627\u0631\u06c1 \u0645\u06cc \u06af\u0630\u0631\u062f", + "en": "With a glance at us who sit by the way" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_021", + "titles": { + "ur": "\u0628\u0631 \u0639\u0642\u0644 \u0641\u0644\u06a9 \u067e\u06cc\u0645\u0627 \u062a\u0631\u06a9\u0627\u0646\u06c1 \u0634\u0628\u06cc\u062e\u0648\u0646 \u0628\u06c1", + "en": "Better is the robbers\u2019 train" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_022", + "titles": { + "ur": "\u06cc\u0627 \u0645\u0633\u0644\u0645\u0627\u0646 \u0631\u0627 \u0645\u062f\u06c1 \u0641\u0631\u0645\u0627\u0646 \u06a9\u06c1 \u062c\u0627\u0646 \u0628\u0631 \u06a9\u0641 \u0628\u0646\u06c1", + "en": "Or no more command the Muslim" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_023", + "titles": { + "ur": "\u0639\u0642\u0644 \u06c1\u0645 \u0639\u0634\u0642 \u0627\u0633\u062a \u0648 \u0627\u0632 \u0630\u0648\u0642 \u0646\u06af\u06c1 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u0646\u06cc\u0633\u062a", + "en": "Intellect is passion too" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_024", + "titles": { + "ur": "\u0633\u0648\u0632 \u0648 \u06af\u062f\u0627\u0632 \u0632\u0646\u062f\u06af\u06cc \u0644\u0630\u062a \u062c\u0633\u062a\u062c\u0648\u06cc \u062a\u0648", + "en": "All that in life I love the best" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_025", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0645\u062d\u0641\u0644 \u06a9\u06c1 \u06a9\u0627\u0631 \u0627\u0648 \u06af\u0630\u0634\u062a \u0627\u0632 \u0628\u0627\u062f\u06c1 \u0648 \u0633\u0627\u0642\u06cc", + "en": "The night grows late, the route is up" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_026", + "titles": { + "ur": "\u0633\u0627\u0642\u06cc\u0627 \u0628\u0631 \u062c\u06af\u0631\u0645 \u0634\u0639\u0644\u06c1\u0654 \u0646\u0645\u0646\u0627\u06a9 \u0627\u0646\u062f\u0627\u0632", + "en": "Saqi, on my heart bestow" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_027", + "titles": { + "ur": "\u0627\u0632 \u0622\u0646 \u0622\u0628\u06cc \u06a9\u06c1 \u062f\u0631 \u0645\u0646 \u0644\u0627\u0644\u06c1 \u06a9\u0627\u0631\u062f \u0633\u0627\u062a\u06af\u06cc\u0646\u06cc \u062f\u06c1", + "en": "The juice that maketh tulips spring" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_028", + "titles": { + "ur": "\u0632 \u06c1\u0631 \u0646\u0642\u0634\u06cc \u06a9\u06c1 \u062f\u0644 \u0627\u0632 \u062f\u06cc\u062f\u06c1 \u06af\u06cc\u0631\u062f \u067e\u0627\u06a9 \u0645\u06cc\u0622\u06cc\u0645", + "en": "Of every image that the heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_029", + "titles": { + "ur": "\u062f\u0644 \u0628\u06cc \u0642\u06cc\u062f \u0645\u0646 \u0628\u0627 \u0646\u0648\u0631 \u0627\u06cc\u0645\u0627\u0646 \u06a9\u0627\u0641\u0631\u06cc \u06a9\u0631\u062f\u06c1", + "en": "Against the light, an infidel" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_030", + "titles": { + "ur": "\u0632 \u0634\u0627\u0639\u0631 \u0646\u0627\u0644\u06c1 \u0645\u0633\u062a\u0627\u0646\u06c1 \u062f\u0631 \u0645\u062d\u0634\u0631 \u0686\u06c1 \u0645\u06cc \u062e\u0648\u0627\u06c1\u06cc", + "en": "Why in the concourse dost thou seek" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_031", + "titles": { + "ur": "\u0646\u06c1 \u062f\u0631 \u0627\u0646\u062f\u06cc\u0634\u06c1\u0654 \u0645\u0646 \u06a9\u0627\u0631 \u0632\u0627\u0631 \u06a9\u0641\u0631 \u0648 \u0627\u06cc\u0645\u0627\u0646\u06cc", + "en": "Faith and infidelity" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_032", + "titles": { + "ur": "\u0645\u0631\u063a \u062e\u0648\u0634 \u0644\u06c1\u062c\u06c1 \u0648 \u0634\u0627\u06c1\u06cc\u0646 \u0634\u06a9\u0627\u0631\u06cc \u0627\u0632 \u062a\u0633\u062a", + "en": "Thine is the hawk upon the wing" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_033", + "titles": { + "ur": "\u062e\u0648\u0634\u062a\u0631 \u0632 \u06c1\u0632\u0627\u0631 \u067e\u0627\u0631\u0633\u0627\u0626\u06cc", + "en": "One step on friendship\u2019s road" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_034", + "titles": { + "ur": "\u0628\u0631 \u062c\u06be\u0627\u0646 \u062f\u0644 \u0645\u0646 \u062a\u0627\u062e\u062a\u0646\u0634 \u0631\u0627 \u0646\u06af\u0631\u06cc\u062f", + "en": "In my heart\u2019s empire, see" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_035", + "titles": { + "ur": "\u0645\u0631\u0627 \u0628\u0631\u0627\u06c1 \u0637\u0644\u0628 \u0628\u0627\u0631 \u062f\u0631 \u06af\u0644 \u0627\u0633\u062a \u06c1\u0646\u0648\u0632", + "en": "Upon the road of high desire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_036", + "titles": { + "ur": "\u0632\u0645\u0633\u062a\u0627\u0646 \u0631\u0627 \u0633\u0631\u0622\u0645\u062f \u0631\u0648\u0632\u06af\u0627\u0631\u0627\u0646", + "en": "The days are ended" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_037", + "titles": { + "ur": "\u06c1\u0648\u0627\u06cc \u062e\u0627\u0646\u06c1 \u0648 \u0645\u0646\u0632\u0644 \u0646\u062f\u0627\u0631\u0645", + "en": "At home to loiter never did me please" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_038", + "titles": { + "ur": "\u0627\u0632 \u0686\u0634\u0645 \u0633\u0627\u0642\u06cc \u0645\u0633\u062a \u0634\u0631\u0627\u0628\u0645", + "en": "By the Saqi\u2019s eye" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_039", + "titles": { + "ur": "\u0634\u0628 \u0645\u0646 \u0633\u062d\u0631 \u0646\u0645\u0648\u062f\u06cc \u06a9\u06c1 \u0628\u06c1 \u0637\u0644\u0639\u062a \u0622\u0641\u062a\u0627\u0628\u06cc", + "en": "Thou didst turn my night to dawning" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_040", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0645\u06cc\u062e\u0627\u0646\u06c1 \u0627\u06cc \u0633\u0627\u0642\u06cc \u0646\u062f\u0627\u0631\u0645 \u0645\u062d\u0631\u0645\u06cc \u062f\u06cc\u06af\u0631", + "en": "None other in this tavern is" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_041", + "titles": { + "ur": "\u0628\u062c\u06c1\u0627\u0646 \u062f\u0631\u062f\u0645\u0646\u062f\u0627\u0646 \u062a\u0648 \u0628\u06af\u0648 \u0686\u06c1 \u06a9\u0627\u0631 \u062f\u0627\u0631\u06cc", + "en": "Tell me this: what is thy share" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_042", + "titles": { + "ur": "\u0627\u06af\u0631 \u0646\u0638\u0627\u0631\u06c1 \u0627\u0632 \u062e\u0648\u062f \u0631\u0641\u062a\u06af\u06cc \u0622\u0631\u062f \u062d\u062c\u0627\u0628 \u0627\u0648\u0644\u06cc", + "en": "If vision self-effacement bring" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_043", + "titles": { + "ur": "\u0646\u0648\u0631 \u062a\u0648 \u0648\u0627\u0646\u0645\u0648\u062f \u0633\u067e\u06cc\u062f \u0648 \u0633\u06cc\u0627\u06c1 \u0631\u0627", + "en": "Thy light defineth all things one by one" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_044", + "titles": { + "ur": "\u0628\u062f\u06c1 \u0622\u0646\u062f\u0644 \u06a9\u06c1 \u0645\u0633\u062a\u06cc \u06c1\u0627\u06cc \u0627\u0648 \u0627\u0632 \u0628\u0627\u062f\u06c1\u0654 \u062e\u0648\u06cc\u0634 \u0627\u0633\u062a", + "en": "Give me the heart whose rapture fine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_045", + "titles": { + "ur": "\u06a9\u0641 \u062e\u0627\u06a9\u06cc \u0628\u0631\u06af \u0648 \u0633\u0627\u0632\u0645 \u0628\u0631\u06c1\u06cc \u0641\u0634\u0627\u0646\u0645 \u0627\u0648 \u0631\u0627", + "en": "A hand of dust is all I own" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_046", + "titles": { + "ur": "\u0627\u06cc\u0646 \u062f\u0644 \u06a9\u06c1 \u0645\u0631\u0627 \u062f\u0627\u062f\u06cc \u0644\u0628\u0631\u06cc\u0632 \u06cc\u0642\u06cc\u0646 \u0628\u0627\u062f\u0627", + "en": "Let this heart thou gayest me" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_047", + "titles": { + "ur": "\u0631\u0645\u0632 \u0639\u0634\u0642 \u062a\u0648 \u0628\u06c1 \u0627\u0631\u0628\u0627\u0628 \u06c1\u0648\u0633 \u0646\u062a\u0648\u0627\u0646 \u06af\u0641\u062a", + "en": "To passion\u2019s slaves let no man e\u2019er" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_048", + "titles": { + "ur": "\u06cc\u0627\u062f \u0627\u06cc\u0627\u0645\u06cc \u06a9\u06c1 \u062e\u0648\u0631\u062f\u0645 \u0628\u0627\u062f\u06c1 \u06c1\u0627 \u0628\u0627 \u0686\u0646\u06af \u0648 \u0646\u06cc", + "en": "Ah, the wine, the lute, the piping" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_049", + "titles": { + "ur": "\u0627\u0646\u062c\u0645 \u0628\u06af\u0631\u06cc\u0628\u0627\u0646 \u0631\u06cc\u062e\u062a \u0627\u06cc\u0646 \u062f\u06cc\u062f\u06c1\u0654 \u062a\u0631 \u0645\u0627 \u0631\u0627", + "en": "Stars on my bosom shine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_050", + "titles": { + "ur": "\u062e\u0627\u0648\u0631 \u06a9\u06c1 \u0622\u0633\u0645\u0627\u0646 \u0628\u06a9\u0645\u0646\u062f \u062e\u06cc\u0627\u0644 \u0627\u0648\u0633\u062a", + "en": "The East, that holds the heavens fast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_051", + "titles": { + "ur": "\u0641\u0631\u0635\u062a \u06a9\u0634\u0645\u06a9\u0634 \u0645\u062f\u06c1 \u0627\u06cc\u0646 \u062f\u0644 \u0628\u06cc \u0642\u0631\u0627\u0631 \u0631\u0627", + "en": "Leave no quarter to resist" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_052", + "titles": { + "ur": "\u062c\u0627\u0646\u0645 \u062f\u0631 \u0622\u0648\u06cc\u062e\u062a \u0628\u0627 \u0631\u0648\u0632\u06af\u0627\u0631\u0627\u0646", + "en": "My soul, embattled. With fortune ever," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_053", + "titles": { + "ur": "\u0628\u06c1 \u062a\u0633\u0644\u0626\u06cc \u06a9\u06c1 \u062f\u0627\u062f\u06cc \u0646\u06af\u0630\u0627\u0634\u062a \u06a9\u0627\u0631 \u062e\u0648\u062f \u0631\u0627", + "en": "In thy hands I now deliver" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_054", + "titles": { + "ur": "\u0628\u062d\u0631\u0641\u06cc \u0645\u06cc \u062a\u0648\u0627\u0646 \u06af\u0641\u062a\u0646 \u062a\u0645\u0646\u0627\u06cc \u062c\u06c1\u0627\u0646\u06cc \u0631\u0627", + "en": "A single word sufficeth well" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_055", + "titles": { + "ur": "\u0686\u0646\u062f \u0628\u0631\u0648\u06cc \u062e\u0648\u062f\u06a9\u0634\u06cc \u067e\u0631\u062f\u06c1\u0654 \u0635\u0628\u062d \u0648 \u0634\u0627\u0645 \u0631\u0627", + "en": "How long the veil of eve and dawn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_056", + "titles": { + "ur": "\u0646\u0641\u0633 \u0634\u0645\u0627\u0631 \u0628\u06c1 \u067e\u06cc\u0686\u0627\u06a9 \u0631\u0648\u0632\u06af\u0627\u0631 \u062e\u0648\u062f\u06cc\u0645", + "en": "One by one we count our breath" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_057", + "titles": { + "ur": "\u0628\u06c1 \u0641\u063a\u0627\u0646 \u0646\u06c1 \u0644\u0628 \u06af\u0634\u0648\u062f\u0645 \u06a9\u06c1 \u0641\u063a\u0627\u0646 \u0627\u062b\u0631 \u0646\u062f\u0627\u0631\u062f", + "en": "No lament, no sigh I uttered" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_058", + "titles": { + "ur": "\u0645\u0627 \u06a9\u06c1 \u0627\u0641\u062a\u0646\u062f\u06c1 \u062a\u0631 \u0627\u0632 \u067e\u0631\u062a\u0648 \u0645\u0627\u06c1 \u0622\u0645\u062f\u06c1 \u0627\u06cc\u0645", + "en": "Tremulous as the moon-light" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_059", + "titles": { + "ur": "\u0627\u06cc \u062e\u062f\u0627\u06cc \u0645\u06c1\u0631 \u0648 \u0645\u06c1 \u062e\u0627\u06a9 \u067e\u0631\u06cc\u0634\u0627\u0646\u06cc \u0646\u06af\u0631", + "en": "Lord, who didst bring the stars to birth" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_060", + "titles": { + "ur": "\u2019\u0634\u0627\u062e \u0646\u06be\u0627\u0644 \u0633\u062f\u0631\u06c1 \u0626\u06cc \u062e\u0627\u0631 \u0648 \u062e\u0633 \u0686\u0645\u0646 \u0645\u0634\u0648\u2018\u2018", + "en": "Branch of the Sidra tree thou art" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "008_001", + "008_002", + "008_003", + "008_004", + "008_005", + "008_006", + "008_007", + "008_008", + "008_009", + "008_010", + "008_011", + "008_012", + "008_013", + "008_014", + "008_015", + "008_016", + "008_017", + "008_018", + "008_019", + "008_020", + "008_021", + "008_022", + "008_023", + "008_024", + "008_025", + "008_026", + "008_027", + "008_028", + "008_029", + "008_030", + "008_031", + "008_032", + "008_033", + "008_034", + "008_035", + "008_036", + "008_037", + "008_038", + "008_039", + "008_040", + "008_041", + "008_042", + "008_043", + "008_044", + "008_045", + "008_046", + "008_047", + "008_048", + "008_049", + "008_050", + "008_051", + "008_052", + "008_053", + "008_054", + "008_055", + "008_056", + "008_057", + "008_058", + "008_059", + "008_060" + ], + "metadata": { + "total_poems": 60 + } + }, + { + "id": 2, + "titles": { + "ur": "\u062d\u0635\u06c1 \u062f\u0648\u0645", + "en": "Part 2" + }, + "poems": [ + { + "id": "008_061", + "titles": { + "ur": "\u062f\u0648 \u0639\u0627\u0644\u0645 \u0631\u0627 \u062a\u0648\u0627\u0646 \u062f\u06cc\u062f\u0646 \u0628\u0645\u06cc\u0646\u0627\u0626\u06cc \u06a9\u06c1 \u0645\u0646 \u062f\u0627\u0631\u0645", + "en": "In the flask that here I hold" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_062", + "titles": { + "ur": "\u0628\u0631 \u062e\u06cc\u0632 \u06a9\u06c1 \u0622\u062f\u0645 \u0631\u0627 \u06c1\u0646\u06af\u0627\u0645 \u0646\u0645\u0648\u062f \u0622\u0645\u062f", + "en": "Rise up! The hour is here" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_063", + "titles": { + "ur": "\u0645\u06c1 \u0648 \u0633\u062a\u0627\u0631\u06c1 \u06a9\u06c1 \u062f\u0631 \u0631\u0627\u06c1 \u0634\u0648\u0642 \u06c1\u0645 \u0633\u0641\u0631\u0646\u062f", + "en": "On the roadway of desire" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_064", + "titles": { + "ur": "\u062f\u0631\u0648\u0646 \u0644\u0627\u0644\u06c1 \u06af\u0630\u0631 \u0686\u0648\u0646 \u0635\u0628\u0627 \u062a\u0648\u0627\u0646\u06cc \u06a9\u0631\u062f", + "en": "Thou canst pass, like morning\u2019s breeze" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_065", + "titles": { + "ur": "\u0627\u06af\u0631 \u0628\u06c1 \u0628\u062d\u0631 \u0645\u062d\u0628\u062a \u06a9\u0631\u0627\u0646\u06c1 \u0645\u06cc \u062e\u0648\u0627\u06c1\u06cc", + "en": "If it be thy will to gain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_066", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1 \u0642\u0627\u0635\u062f \u0637\u06cc\u0627\u0631 \u0622\u0646 \u062f\u0644\u0622\u0631\u0627\u0645 \u0627\u0633\u062a", + "en": "Time is the winged messenger" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_067", + "titles": { + "ur": "\u062f\u06af\u0631 \u0632 \u0633\u0627\u062f\u06c1 \u062f\u0644\u06cc\u06c1\u0627\u06cc \u06cc\u0627\u0631 \u0646\u062a\u0648\u0627\u0646 \u06af\u0641\u062a", + "en": "Of the Friend\u2019s ingenuous wit" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_068", + "titles": { + "ur": "\u062e\u0631\u062f \u0627\u0632 \u0630\u0648\u0642 \u0646\u06af\u06c1 \u06af\u0631\u0645 \u062a\u0645\u0627\u0634\u0627 \u0628\u0648\u062f \u0627\u0633\u062a", + "en": "Mind, that is ever questing" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_069", + "titles": { + "ur": "\u063a\u0644\u0627\u0645 \u0632\u0646\u062f\u06c1 \u062f\u0644\u0627\u0646\u0645 \u06a9\u06c1 \u0639\u0627\u0634\u0642 \u0633\u0631\u06c1 \u0627\u0646\u062f", + "en": "I am the slave of each living heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_070", + "titles": { + "ur": "\u0644\u0627\u0644\u06c1 \u0627\u06cc\u0646 \u0686\u0645\u0646 \u0622\u0644\u0648\u062f\u06c1\u0654 \u0631\u0646\u06af \u0627\u0633\u062a \u06c1\u0646\u0648\u0632", + "en": "The tulip of this meadowland" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_071", + "titles": { + "ur": "\u062a\u06a9\u06cc\u06c1 \u0628\u0631 \u062d\u062c\u062a \u0648 \u0627\u0639\u062c\u0627\u0632 \u0648 \u0628\u06cc\u0627\u0646 \u0646\u06cc\u0632 \u06a9\u0646\u0646\u062f", + "en": "Faith depends on arguments" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_072", + "titles": { + "ur": "\u0686\u0648 \u0645\u0648\u062c \u0645\u0633\u062a \u062e\u0648\u062f\u06cc \u0628\u0627\u0634 \u0648 \u0633\u0631 \u0628\u0637\u0648\u0641\u0627\u0646 \u06a9\u0634", + "en": "Drunk with self hood like a wave" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_073", + "titles": { + "ur": "\u062e\u0636\u0631 \u0648\u0642\u062a \u0627\u0632 \u062e\u0644\u0648\u062a \u062f\u0634\u062a \u062d\u062c\u0627\u0632 \u0622\u06cc\u062f \u0628\u0631\u0648\u0646", + "en": "Out of Hejaz and the lonely plain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_074", + "titles": { + "ur": "\u0632 \u0633\u0644\u0637\u0627\u0646 \u06a9\u0646\u0645 \u0622\u0631\u0632\u0648\u06cc \u0646\u06af\u0627\u06c1\u06cc", + "en": "Of the Sultan I would take" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_075", + "titles": { + "ur": "\u0628\u0627 \u0646\u0634\u0626\u06c1 \u062f\u0631\u0648\u06cc\u0634\u06cc \u062f\u0631 \u0633\u0627\u0632 \u0648 \u062f\u0645\u0627\u062f\u0645 \u0632\u0646", + "en": "Like the dervish drunken be" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_076", + "titles": { + "ur": "\u06c1\u0648\u0633 \u06c1\u0646\u0648\u0632 \u062a\u0645\u0627\u0634\u0627 \u06af\u0631 \u062c\u06c1\u0627\u0646\u062f\u0627\u0631\u06cc \u0627\u0633\u062a", + "en": "Greed is acting still his play" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_077", + "titles": { + "ur": "\u0641\u0631\u0634\u062a\u06c1 \u06af\u0631\u0686\u06c1 \u0628\u0631\u0648\u0646 \u0627\u0632 \u0637\u0644\u0633\u0645 \u0627\u0641\u0644\u0627\u06a9 \u0627\u0633\u062a", + "en": "Although the Angel dwells beyond" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_078", + "titles": { + "ur": "\u0639\u0631\u0628 \u06a9\u06c1 \u0628\u0627\u0632 \u062f\u06c1\u062f \u0645\u062d\u0641\u0644 \u0634\u0628\u0627\u0646\u06c1 \u06a9\u062c\u0627\u0633\u062a", + "en": "Where is the Arab, to revive" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_079", + "titles": { + "ur": "\u0645\u0627\u0646\u0646\u062f \u0635\u0628\u0627 \u062e\u06cc\u0632 \u0648 \u0648\u0632\u06cc\u062f\u0646 \u062f\u06af\u0631 \u0622\u0645\u0648\u0632", + "en": "Rise like the morning air" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_080", + "titles": { + "ur": "\u0627\u06cc \u063a\u0646\u0686\u06c1 \u062e\u0648\u0627\u0628\u06cc\u062f\u06c1 \u0686\u0648 \u0646\u0631\u06af\u0633 \u0646\u06af\u0631\u0627\u0646 \u062e\u06cc\u0632", + "en": "Little flower fast asleep" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_081", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u0627 \u06c1\u0645\u06c1 \u062e\u0627\u06a9 \u0627\u0633\u062a \u0648 \u067e\u06cc \u0633\u067e\u0631 \u06af\u0631\u062f\u062f", + "en": "Our world is dusty clay" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_082", + "titles": { + "ur": "\u0628\u0627\u0632 \u0628\u0631 \u0631\u0641\u062a\u06c1 \u0648 \u0622\u06cc\u0646\u062f\u06c1 \u0646\u0638\u0631 \u0628\u0627\u06cc\u062f \u06a9\u0631\u062f", + "en": "Sleeper, rise thou up, and fast" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_083", + "titles": { + "ur": "\u062e\u06cc\u0627\u0644 \u0645\u0646 \u0628\u06c1 \u062a\u0645\u0627\u0634\u0627\u06cc \u0622\u0633\u0645\u0627\u0646 \u0628\u0648\u062f \u0627\u0633\u062a", + "en": "My mind awhile was gone" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_084", + "titles": { + "ur": "\u0627\u0632 \u0646\u0648\u0627 \u0628\u0631 \u0645\u0646 \u0642\u06cc\u0627\u0645\u062a \u0631\u0641\u062a \u0648 \u06a9\u0633 \u0622\u06af\u0627\u06c1 \u0646\u06cc\u0633\u062a", + "en": "A melody swept me through and through" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_085", + "titles": { + "ur": "\u0634\u0631\u0627\u0628 \u0645\u06cc\u06a9\u062f\u06c1\u0654 \u0645\u0646 \u0646\u06c1 \u06cc\u0627\u062f\u06af\u0627\u0631 \u062c\u0645 \u0627\u0633\u062a", + "en": "No Jamshid\u2019s memory, the wine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_086", + "titles": { + "ur": "\u0644\u0627\u0644\u06c1 \u0635\u062d\u0631\u0627\u06cc\u0645 \u0627\u0632 \u0637\u0631\u0641 \u062e\u06cc\u0627\u0628\u0627\u0646\u0645 \u0628\u0631\u06cc\u062f", + "en": "I am a blossom of the plain" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_087", + "titles": { + "ur": "\u0633\u062e\u0646 \u062a\u0627\u0632\u06c1 \u0632\u062f\u0645 \u06a9\u0633 \u0628\u0633\u062e\u0646 \u0648\u0627 \u0646\u0631\u0633\u06cc\u062f", + "en": "I uttered a new word" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_088", + "titles": { + "ur": "\u0639\u0627\u0634\u0642 \u0622\u0646 \u0646\u06cc\u0633\u062a \u06a9\u06c1 \u0644\u0628 \u06af\u0631\u0645 \u0641\u063a\u0627\u0646\u06cc \u062f\u0627\u0631\u062f", + "en": "Never lover true is he" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_089", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0686\u0645\u0646 \u062f\u0644 \u0645\u0631\u063a\u0627\u0646 \u0632\u0645\u0627\u0646 \u0632\u0645\u0627\u0646 \u062f\u06af\u0631 \u0627\u0633\u062a", + "en": "In the heart of the birds, that range" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_090", + "titles": { + "ur": "\u0645\u0627 \u0627\u0632 \u062e\u062f\u0627\u06cc \u06af\u0645 \u0634\u062f\u06c1 \u0627\u06cc\u0645 \u0627\u0648 \u0628\u062c\u0633\u062a\u062c\u0648\u0633\u062a", + "en": "We are gone astray from God" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_091", + "titles": { + "ur": "\u062e\u0648\u0627\u062c\u06c1 \u0627\u0632 \u062e\u0648\u0646 \u0631\u06af \u0645\u0632\u062f\u0648\u0631 \u0633\u0627\u0632\u062f \u0644\u0639\u0644 \u0646\u0627\u0628", + "en": "Of the hirelings\u2019s blood outpoured" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_092", + "titles": { + "ur": "\u06af\u0631\u0686\u06c1 \u0645\u06cc \u062f\u0627\u0646\u0645 \u06a9\u06c1 \u0631\u0648\u0632\u06cc \u0628\u06cc \u0646\u0642\u0627\u0628 \u0622\u06cc\u062f \u0628\u0631\u0648\u0646", + "en": "Although the soul, I know" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_093", + "titles": { + "ur": "\u06af\u0634\u0627\u062f\u06c1 \u0631\u0648 \u0632 \u062e\u0648\u0634 \u0648 \u0646\u0627\u062e\u0648\u0634 \u0632\u0645\u0627\u0646\u06c1 \u06af\u0630\u0631", + "en": "Whether the world be foul or fair" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_094", + "titles": { + "ur": "\u0632\u0646\u062f\u06af\u06cc \u062f\u0631 \u0635\u062f\u0641 \u062e\u0648\u06cc\u0634 \u06af\u06c1\u0631 \u0633\u0627\u062e\u062a\u0646 \u0627\u0633\u062a", + "en": "What is this life? A pearl" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_095", + "titles": { + "ur": "\u0628\u0631\u0648\u0646 \u0632\u06cc\u0646 \u06af\u0646\u0628\u062f \u062f\u0631 \u0628\u0633\u062a\u06c1 \u067e\u06cc\u062f\u0627 \u06a9\u0631\u062f\u06c1 \u0627\u0645 \u0631\u0627\u06c1\u06cc", + "en": "Beyond heaven\u2019s shuttered dome" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_096", + "titles": { + "ur": "\u06af\u0646\u06c1\u06a9\u0627\u0631 \u063a\u06cc\u0648\u0631\u0645 \u0645\u0632\u062f \u0628\u06cc \u062e\u062f\u0645\u062a \u0646\u0645\u06cc \u06af\u06cc\u0631\u0645", + "en": "A sinner proud am I; no need" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_097", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u06a9\u0648\u0631\u0633\u062a \u0648 \u0627\u0632 \u0622\u0626\u06cc\u0646\u06c1\u0654 \u062f\u0644 \u063a\u0627\u0641\u0644 \u0627\u0641\u062a\u0627\u062f \u0627\u0633\u062a", + "en": "The world had lost its sight" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_098", + "titles": { + "ur": "\u0646\u06cc\u0627\u0628\u06cc \u062f\u0631 \u062c\u06c1\u0627\u0646 \u06cc\u0627\u0631\u06cc \u06a9\u06c1 \u062f\u0627\u0646\u062f \u062f\u0644\u0646\u0648\u0627\u0632\u06cc \u0631\u0627", + "en": "No friend in the world entire thou wilt find" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_099", + "titles": { + "ur": "\u0639\u0644\u0645\u06cc \u06a9\u06c1 \u062a\u0648 \u0622\u0645\u0648\u0632\u06cc \u0645\u0634\u062a\u0627\u0642 \u0646\u06af\u0627\u06c1\u06cc \u0646\u06cc\u0633\u062a", + "en": "The fine science thou dost learn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_100", + "titles": { + "ur": "\u0686\u0648 \u062e\u0648\u0631\u0634\u06cc\u062f \u0633\u062d\u0631 \u067e\u06cc\u062f\u0627 \u0646\u06af\u0627\u06c1\u06cc \u0645\u06cc \u062a\u0648\u0627\u0646 \u06a9\u0631\u062f\u0646", + "en": "Vision can be won" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_101", + "titles": { + "ur": "\u06a9\u0634\u06cc\u062f\u06cc \u0628\u0627\u062f\u06c1 \u06c1\u0627 \u062f\u0631 \u0635\u062d\u0628\u062a \u0628\u06cc\u06af\u0627\u0646\u06c1 \u067e\u06cc \u062f\u0631 \u067e\u06cc", + "en": "Too oft was thy light" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_102", + "titles": { + "ur": "\u0639\u0634\u0642 \u0627\u0646\u062f\u0631 \u062c\u0633\u062a\u062c\u0648 \u0627\u0641\u062a\u0627\u062f \u0622\u062f\u0645 \u062d\u0627\u0635\u0644 \u0627\u0633\u062a", + "en": "Love want searching thro\u2019 the earth" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_103", + "titles": { + "ur": "\u0628\u06cc\u0627 \u06a9\u06c1 \u062e\u0627\u0648\u0631\u06cc\u0627\u0646 \u0646\u0642\u0634 \u062a\u0627\u0632\u06c1 \u0626\u06cc \u0628\u0633\u062a\u0646\u062f", + "en": "Come! The Asiatic man" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_104", + "titles": { + "ur": "\u0639\u0634\u0642 \u0631\u0627 \u0646\u0627\u0632\u0645 \u06a9\u06c1 \u0628\u0648\u062f\u0634 \u0631\u0627 \u063a\u0645 \u0646\u0627\u0628\u0648\u062f \u0646\u06cc", + "en": "I boast a love that is not grieved" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_105", + "titles": { + "ur": "\u0628\u0631 \u062f\u0644 \u0628\u06cc\u062a\u0627\u0628 \u0645\u0646 \u0633\u0627\u0642\u06cc \u0645\u06cc \u0646\u0627\u0628\u06cc \u0632\u0646\u062f", + "en": "The Saqi, pouring his pure wine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_106", + "titles": { + "ur": "\u0641\u0631\u0648\u063a \u062e\u0627\u06a9\u06cc\u0627\u0646 \u0627\u0632 \u0646\u0648\u0631\u06cc\u0627\u0646 \u0627\u0641\u0632\u0648\u0646 \u0634\u0648\u062f \u0631\u0648\u0632\u06cc", + "en": "Brighter shall shine men\u2019s clay" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_107", + "titles": { + "ur": "\u0632 \u0631\u0633\u0645 \u0648 \u0631\u0627\u06c1 \u0634\u0631\u06cc\u0639\u062a \u0646\u06a9\u0631\u062f\u06c1 \u0627\u0645 \u062a\u062d\u0642\u06cc\u0642", + "en": "I have never discovered well" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_108", + "titles": { + "ur": "\u0627\u0632 \u06c1\u0645\u06c1 \u06a9\u0633 \u06a9\u0646\u0627\u0631\u06c1 \u06af\u06cc\u0631 \u0635\u062d\u0628\u062a \u0622\u0634\u0646\u0627 \u0637\u0644\u0628", + "en": "Far, far from every other go" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_109", + "titles": { + "ur": "\u0628\u06cc\u0646\u06cc \u062c\u06c1\u0627\u0646 \u0631\u0627 \u062e\u0648\u062f \u0631\u0627 \u0646\u0628\u06cc\u0646\u06cc", + "en": "The world, but not selfhood, thou canst see" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_110", + "titles": { + "ur": "\u0645\u0646 \u06c1\u06cc\u0686 \u0646\u0645\u06cc \u062a\u0631\u0633\u0645 \u0627\u0632 \u062d\u0627\u062f\u062b\u06c1\u0654 \u0634\u0628 \u06c1\u0627", + "en": "In the accidents of night" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_111", + "titles": { + "ur": "\u062a\u0648 \u06a9\u06cc\u0633\u062a\u06cc \u0632 \u06a9\u062c\u0627\u0626\u06cc \u06a9\u06c1 \u0622\u0633\u0645\u0627\u0646 \u06a9\u0628\u0648\u062f", + "en": "What man art thou, and where thy home?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_112", + "titles": { + "ur": "\u062f\u06cc\u0627\u0631 \u0634\u0648\u0642 \u06a9\u06c1 \u062f\u0631\u062f \u0622\u0634\u0646\u0627\u0633\u062a \u062e\u0627\u06a9 \u0622\u0646\u062c\u0627", + "en": "In the abode of passion, where" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_113", + "titles": { + "ur": "\u0645\u06cc \u062f\u06cc\u0631\u06cc\u0646\u06c1 \u0648 \u0645\u0639\u0634\u0648\u0642 \u062c\u0648\u0627\u0646 \u0686\u06cc\u0632\u06cc \u0646\u06cc\u0633\u062a", + "en": "The young beloved, the ancient wine" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_114", + "titles": { + "ur": "\u0642\u0644\u0646\u062f\u0631\u0627\u0646 \u06a9\u06c1 \u0628\u06c1 \u062a\u0633\u062e\u06cc\u0631 \u0622\u0628 \u0648 \u06af\u0644 \u06a9\u0648\u0634\u0646\u062f", + "en": "Qalanders, who to their sway" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_115", + "titles": { + "ur": "\u062f\u0648 \u062f\u0633\u062a\u06c1 \u062a\u06cc\u063a\u0645 \u0648 \u06af\u0631\u062f\u0648\u0646 \u0628\u0631\u06c1\u0646\u06c1 \u0633\u0627\u062e\u062a \u0645\u0631\u0627", + "en": "A double-handled sword am I" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_116", + "titles": { + "ur": "\u0645\u062b\u0644 \u0634\u0631\u0631 \u0630\u0631\u06c1 \u0631\u0627 \u062a\u0646 \u0628\u06c1 \u062a\u067e\u06cc\u062f\u0646 \u062f\u06c1\u0645", + "en": "Each atom\u2019s body like a spark" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_117", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u0631\u0627 \u0645\u0631\u062f\u0645 \u0622\u0645\u06cc\u0632\u06cc \u062f\u0644\u06cc\u0644 \u0646\u0627\u0631\u0633\u0627\u0626\u06cc \u06c1\u0627", + "en": "Ever to be about with men" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_118", + "titles": { + "ur": "\u0686\u0648\u0646 \u0686\u0631\u0627\u063a \u0644\u0627\u0644\u06c1 \u0633\u0648\u0632\u0645 \u062f\u0631 \u062e\u06cc\u0627\u0628\u0627\u0646 \u0634\u0645\u0627", + "en": "Like a tulip\u2019s flame I burn" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_119", + "titles": { + "ur": "\u062f\u0645 \u0645\u0631\u0627 \u0635\u0641\u062a \u0628\u0627\u062f \u0641\u0631\u0648\u062f\u06cc\u0646 \u06a9\u0631\u062f\u0646\u062f", + "en": "Soft my breath doth pass" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_120", + "titles": { + "ur": "\u06af\u0630\u0631 \u0627\u0632 \u0622\u0646\u06a9\u06c1 \u0646\u062f\u06cc\u062f\u0633\u062a \u0648 \u062c\u0632 \u062e\u0628\u0631 \u0646\u062f\u06c1\u062f", + "en": "Leave him who never won to sight" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_121", + "titles": { + "ur": "\u062f\u0631 \u0627\u06cc\u0646 \u0635\u062d\u0631\u0627 \u06af\u0630\u0631 \u0627\u0641\u062a\u0627\u062f \u0634\u0627\u06cc\u062f \u06a9\u0627\u0631\u0648\u0627\u0646\u06cc \u0631\u0627", + "en": "It chanced within the desert nigh" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_122", + "titles": { + "ur": "\u062a\u0631\u0627 \u0646\u0627\u062f\u0627\u0646 \u0627\u0645\u06cc\u062f \u063a\u0645\u06af\u0633\u0627\u0631\u06cc\u06c1\u0627 \u0632 \u0627\u0641\u0631\u0646\u06af \u0627\u0633\u062a", + "en": "Fool! Is there then such hope in thee" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_123", + "titles": { + "ur": "\u0628\u06af\u0630\u0631 \u0627\u0632 \u062e\u0627\u0648\u0631 \u0648 \u0627\u0641\u0633\u0648\u0646\u06cc \u0627\u0641\u0631\u0646\u06af \u0645\u0634\u0648", + "en": "Eschew the West, and do not be" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_124", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0631\u0646\u06af \u0648 \u0628\u0648 \u067e\u06cc\u062f\u0627 \u062a\u0648 \u0645\u06cc\u06af\u0648\u0626\u06cc \u06a9\u06c1 \u0631\u0627\u0632 \u0627\u0633\u062a \u0627\u06cc\u0646", + "en": "A secret \u2018tis, \u2018tis evident" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_125", + "titles": { + "ur": "\u0627\u0632 \u062f\u0627\u063a \u0641\u0631\u0627\u0642 \u0627\u0648 \u062f\u0631 \u062f\u0644 \u0686\u0645\u0646\u06cc \u062f\u0627\u0631\u0645", + "en": "This brand of grief, His love apart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_126", + "titles": { + "ur": "\u0628\u06c1 \u0646\u06af\u0627\u06c1 \u0622\u0634\u0646\u0627\u0626\u06cc \u0686\u0648 \u062f\u0631\u0648\u0646 \u0644\u0627\u0644\u06c1 \u062f\u06cc\u062f\u0645", + "en": "When the tulip\u2019s heart I viewed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_127", + "titles": { + "ur": "\u0627\u06cc\u0646 \u06c1\u0645 \u062c\u06c1\u0627\u0646\u06cc \u0622\u0646 \u06be\u0645 \u062c\u06c1\u0627\u0646\u06cc", + "en": "This is a world, that like to it" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_128", + "titles": { + "ur": "\u0628\u06c1\u0627\u0631 \u0622\u0645\u062f \u0646\u06af\u06c1 \u0645\u06cc \u063a\u0644\u0637\u062f \u0627\u0646\u062f\u0631 \u0622\u062a\u0634 \u0644\u0627\u0644\u06c1", + "en": "Spring is come; bright glances dart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_129", + "titles": { + "ur": "\u0635\u0648\u0631\u062a \u06af\u0631\u06cc \u06a9\u06c1 \u067e\u06cc\u06a9\u0631 \u0631\u0648\u0632 \u0648 \u0634\u0628 \u0622\u0641\u0631\u06cc\u062f", + "en": "The Artist, Whose vast mind" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_130", + "titles": { + "ur": "\u0628\u0627\u0632 \u0627\u06cc\u0646 \u0639\u0627\u0644\u0645 \u062f\u06cc\u0631\u06cc\u0646\u06c1 \u062c\u0648\u0627\u0646 \u0645\u06cc \u0628\u0627\u06cc\u0633\u062a", + "en": "This ancient universe" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_131", + "titles": { + "ur": "\u0644\u0627\u0644\u06c1 \u0627\u06cc\u0646 \u06af\u0644\u0633\u062a\u0627\u0646 \u062f\u0627\u063a \u062a\u0645\u0646\u0627\u0626\u06cc \u0646\u062f\u0627\u0634\u062a", + "en": "In the mead a tulip blows" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_132", + "titles": { + "ur": "\u06c1\u0646\u06af\u0627\u0645\u06c1 \u0631\u0627 \u06a9\u06c1 \u0628\u0633\u062a \u062f\u0631\u06cc\u0646 \u062f\u06cc\u0631 \u062f\u06cc\u0631 \u067e\u0627\u06cc", + "en": "Whence hath this commotion swirled" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_133", + "titles": { + "ur": "\u0627\u06cc \u0644\u0627\u0644\u06c1 \u0627\u06cc \u0686\u0631\u0627\u063a \u06a9\u06c1\u0633\u062a\u0627\u0646 \u0648 \u0628\u0627\u063a \u0648 \u0631\u0627\u063a", + "en": "Tulip in the mountains blowing" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_134", + "titles": { + "ur": "\u0645\u0646 \u0628\u0646\u062f\u06c1\u0654 \u0622\u0632\u0627\u062f\u0645 \u0639\u0634\u0642 \u0627\u0633\u062a \u0627\u0645\u0627\u0645 \u0645\u0646", + "en": "I am a slave set free" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_135", + "titles": { + "ur": "\u06a9\u0645 \u0633\u062e\u0646 \u063a\u0646\u0686\u06c1 \u06a9\u06c1 \u062f\u0631 \u067e\u0631\u062f\u06c1\u0654 \u062f\u0644 \u0631\u0627\u0632\u06cc \u062f\u0627\u0634\u062a", + "en": "Silent rosebud in her heart" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_136", + "titles": { + "ur": "\u062e\u0648\u062f \u0631\u0627 \u06a9\u0646\u0645 \u0633\u062c\u0648\u062f\u06cc \u060c \u062f\u06cc\u0631 \u0648 \u062d\u0631\u0645 \u0646\u0645\u0627\u0646\u062f\u06c1", + "en": "To my self alone I bow" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "008_061", + "008_062", + "008_063", + "008_064", + "008_065", + "008_066", + "008_067", + "008_068", + "008_069", + "008_070", + "008_071", + "008_072", + "008_073", + "008_074", + "008_075", + "008_076", + "008_077", + "008_078", + "008_079", + "008_080", + "008_081", + "008_082", + "008_083", + "008_084", + "008_085", + "008_086", + "008_087", + "008_088", + "008_089", + "008_090", + "008_091", + "008_092", + "008_093", + "008_094", + "008_095", + "008_096", + "008_097", + "008_098", + "008_099", + "008_100", + "008_101", + "008_102", + "008_103", + "008_104", + "008_105", + "008_106", + "008_107", + "008_108", + "008_109", + "008_110", + "008_111", + "008_112", + "008_113", + "008_114", + "008_115", + "008_116", + "008_117", + "008_118", + "008_119", + "008_120", + "008_121", + "008_122", + "008_123", + "008_124", + "008_125", + "008_126", + "008_127", + "008_128", + "008_129", + "008_130", + "008_131", + "008_132", + "008_133", + "008_134", + "008_135", + "008_136" + ], + "metadata": { + "total_poems": 76 + } + }, + { + "id": 3, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0633\u0648\u0645", + "en": "Part 3" + }, + "poems": [ + { + "id": "008_137", + "titles": { + "ur": "\u0628\u06c1 \u0633\u0648\u0627\u062f \u062f\u06cc\u062f\u06c1\u0654 \u062a\u0648 \u0646\u0638\u0631 \u0622\u0641\u0631\u06cc\u062f\u06c1 \u0627\u0645 \u0645\u0646", + "en": "I HAVE imparted insight to the pupil of your eye" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_138", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f", + "en": "Introduction" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_139", + "titles": { + "ur": "\u0646\u062e\u0633\u062a \u0627\u0632 \u0641\u06a9\u0631 \u062e\u0648\u06cc\u0634\u0645 \u062f\u0631 \u062a\u062d\u06cc\u0631", + "en": "Question 1" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_140", + "titles": { + "ur": "\u0686\u06c1 \u0628\u062d\u0631 \u0627\u0633\u062a \u0627\u06cc\u0646 \u06a9\u06c1 \u0639\u0644\u0645\u0634 \u0633\u0627\u062d\u0644 \u0622\u0645\u062f", + "en": "Question 2" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_141", + "titles": { + "ur": "\u0648\u0635\u0627\u0644 \u0645\u0645\u06a9\u0646 \u0648 \u0648\u0627\u062c\u0628 \u0628\u06c1\u0645 \u0686\u06cc\u0633\u062a\u061f", + "en": "Question 3" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_142", + "titles": { + "ur": "\u0642\u062f\u06cc\u0645 \u0648 \u0645\u062d\u062f\u062b \u0627\u0632 \u06c1\u0645 \u0686\u0648\u0646 \u062c\u062f\u0627 \u0634\u062f", + "en": "Question 4" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_143", + "titles": { + "ur": "\u06a9\u06c1 \u0645\u0646 \u0628\u0627\u0634\u0645 \u0645\u0631\u0627 \u0627\u0632 \u0645\u0646 \u062e\u0628\u0631 \u06a9\u0646", + "en": "Question 5" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_144", + "titles": { + "ur": "\u0686\u06c1 \u062c\u0632\u0648 \u0627\u0633\u062a \u0622\u0646\u06a9\u06c1 \u0627\u0648 \u0627\u0632 \u06a9\u0644 \u0641\u0632\u0648\u0646 \u0627\u0633\u062a", + "en": "Question 6" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_145", + "titles": { + "ur": "\u0645\u0633\u0627\u0641\u0631 \u0686\u0648\u0646 \u0628\u0648\u062f \u0631\u06c1\u0631\u0648 \u06a9\u062f\u0627\u0645 \u0627\u0633\u062a", + "en": "Question 7" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_146", + "titles": { + "ur": "\u06a9\u062f\u0627\u0645\u06cc \u0646\u06a9\u062a\u06c1 \u0631\u0627 \u0646\u0637\u0642 \u0627\u0633\u062a \u0627\u0646\u0627\u0627\u0644\u062d\u0642", + "en": "Question 8" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_147", + "titles": { + "ur": "\u06a9\u06c1 \u0634\u062f \u0628\u0631 \u0633\u0631 \u0648\u062d\u062f\u062a \u0648\u0627\u0642\u0641 \u0622\u062e\u0631\u061f", + "en": "Question 9" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_148", + "titles": { + "ur": "\u062e\u0627\u062a\u0645\u06c1", + "en": "Epilogue" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "008_137", + "008_138", + "008_139", + "008_140", + "008_141", + "008_142", + "008_143", + "008_144", + "008_145", + "008_146", + "008_147", + "008_148" + ], + "metadata": { + "total_poems": 12 + } + }, + { + "id": 4, + "titles": { + "ur": "\u062d\u0635\u06c1 \u0686\u0647\u0627\u0631\u0645", + "en": "Part 4" + }, + "poems": [ + { + "id": "008_149", + "titles": { + "ur": "\u0628\u0646\u062f\u06af\u06cc \u0646\u0627\u0645\u06c1", + "en": "Introduction" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_150", + "titles": { + "ur": "\u0645\u0648\u0633\u06cc\u0642\u06cc", + "en": "Music" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_151", + "titles": { + "ur": "\u0645\u0635\u0648\u0631\u06cc", + "en": "Painting" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_152", + "titles": { + "ur": "\u0645\u0630\u06c1\u0628 \u063a\u0644\u0627\u0645\u0627\u0646", + "en": "Religion of the Slaves" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "008_153", + "titles": { + "ur": "\u062f\u0631 \u0641\u0646 \u062a\u0639\u0645\u06cc\u0631 \u0645\u0631\u062f\u0627\u0646 \u0622\u0632\u0627\u062f", + "en": "On the Architecture of Free Men" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "008_149", + "008_150", + "008_151", + "008_152", + "008_153" + ], + "metadata": { + "total_poems": 5 + } + } + ], + "metadata": { + "total_sections": 4, + "total_poems": 153 + }, + "primary_title": "Zabur-e-Ajam" + }, + { + "id": "009", + "titles": { + "ur": "\u062c\u0627\u0648\u06cc\u062f \u0646\u0627\u0645\u06c1", + "en": "Javed Nama" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u062c\u0627\u0648\u06cc\u062f \u0646\u0627\u0645\u06c1", + "en": "Javed Nama" + }, + "poems": [ + { + "id": "009_001", + "titles": { + "ur": "\u0645\u0646\u0627\u062c\u0627\u062a", + "en": "PRAYER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_002", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f \u0622\u0633\u0645\u0627\u0646\u06d2 \u0646\u062e\u0633\u062a\u06cc\u0646 \u0631\u0648\u0632 \u0622\u0641\u0631\u06cc\u0646\u0634 \u0646\u06a9\u0648\u06c1\u0634 \u0645\u06cc \u06a9\u0646\u062f \u0622\u0633\u0645\u0627\u0646 \u0632\u0645\u06cc\u0646 \u0631\u0627", + "en": "On the first day of creation Heaven rebukes Earth" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_003", + "titles": { + "ur": "\u0646\u063a\u0645\u06c1 \u0645\u0644\u0627\u0626\u06a9", + "en": "SONG OF THE ANGELS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_004", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f \u0632\u0645\u06cc\u0646\u06cc \u0622\u0634\u06a9\u0627\u0631\u0627 \u0645\u06cc \u0634\u0648\u062f \u0631\u0648\u062d \u062d\u0636\u0631\u062a \u0631\u0648\u0645\u06cc \u0648 \u0634\u0631\u062d \u0645\u06cc\u062f\u06c1\u062f \u0627\u0633\u0631\u0627\u0631 \u0645\u0639\u0631\u0627\u062c \u0631\u0627", + "en": "The Spirit of Rumi appears and explains the" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_005", + "titles": { + "ur": "\u0632\u0631\u0648\u0627\u0646 \u06a9\u06c1 \u0631\u0648\u062d \u0632\u0645\u0627\u0646 \u0648 \u0645\u06a9\u0627\u0646 \u0627\u0633\u062a \u0645\u0633\u0627\u0641\u0631 \u0631\u0627 \u0628\u0633\u06cc\u0627\u062d\u062a \u0639\u0627\u0644\u0645 \u0639\u0644\u0648\u06cc \u0645\u06cc\u0628\u0631\u062f", + "en": "ZARVAN: THE SPIRIT OF TIME AND SPACE, CONDUCTS THE TRAVELLER ON HIS JOURNEY TO THE SUPERNAL WORLD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_006", + "titles": { + "ur": "\u0632\u0645\u0632\u0645\u06c1\u0654 \u0627\u0646\u062c\u0645", + "en": "CHANT OF THE STARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_001", + "009_002", + "009_003", + "009_004", + "009_005", + "009_006" + ], + "metadata": { + "total_poems": 6 + } + }, + { + "id": 2, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0642\u0645\u0631", + "en": "THE SPHERE OF THE MOON" + }, + "poems": [ + { + "id": "009_007", + "titles": { + "ur": "\u0641\u0644\u06a9 \u0642\u0645\u0631", + "en": "THE SPHERE OF THE MOON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_008", + "titles": { + "ur": "\u0639\u0627\u0631\u0641 \u06c1\u0646\u062f\u06cc \u06a9\u06c1 \u0628\u06c1 \u06cc\u06a9\u06cc \u0627\u0632 \u063a\u0627\u0631 \u06c1\u0627\u06cc \u0642\u0645\u0631 \u062e\u0644\u0648\u062a \u06af\u0631\u0641\u062a\u06c1 \u060c \u0648 \u0627\u06c1\u0644 \u06c1\u0646\u062f \u0627\u0648 \u0631\u0627 \u2019\u2019\u062c\u06c1\u0627\u0646 \u062f\u0648\u0633\u062a\u2018\u2018 \u0645\u06cc\u06af\u0648\u06cc\u0646\u062f", + "en": "AN INDIAN ASCETIC, KNOWN TO THE PEOPLE OF INDIA AS JAHAN-DOST, WHO LIVES AS A HERMIT IN ONE OF THE CAVERNS OF THE MOON" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_009", + "titles": { + "ur": "\u0646\u06c1 \u062a\u0627 \u0633\u062e\u0646 \u0627\u0632 \u0639\u0627\u0631\u0641 \u06c1\u0646\u062f\u06cc", + "en": "NINE SAYINGS OF THE INDIAN SAGE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_010", + "titles": { + "ur": "\u062c\u0644\u0648\u06c1\u0654 \u0633\u0631\u0648\u0634", + "en": "EPIPHANY OF SAROSH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_011", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u0633\u0631\u0648\u0634", + "en": "THE SONG OF SAROSH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_012", + "titles": { + "ur": "\u062d\u0631\u06a9\u062a \u0628\u06c1 \u0648 \u0648\u0627\u062f\u06cc \u06cc\u0631\u063a\u0645\u06cc\u062f \u06a9\u06c1 \u0645\u0644\u0627\u0626\u06a9\u06c1 \u0627\u0648 \u0631\u0627 \u0648\u0627\u062f\u06cc \u0637\u0648\u0627\u0633\u06cc\u0646 \u0645\u06cc\u0646\u0627\u0645\u0646\u062f", + "en": "DEPARTURE FOR THE VALLEY OF YARGHAMID, CALLED BY THE ANGELS THE VALLEY OF TAWASIN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_013", + "titles": { + "ur": "\u0637\u0627\u0633\u06cc\u0646 \u06af\u0648\u062a\u0645 \u2019\u2019\u062a\u0648\u0628\u06c1 \u0622\u0648\u0631\u062f\u0646 \u0632\u0646 \u0631\u0642\u0627\u0635\u06c1\u0654 \u0639\u0634\u0648\u06c1 \u0641\u0631\u0648\u0634\u2018\u2018", + "en": "TASIN OF GAUTAMA, The Repentance of the coquettish Dancing-Girl" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_014", + "titles": { + "ur": "\u0637\u0627\u0633\u06cc\u0646 \u0632\u0631\u062a\u0634\u062a : \u0622\u0632\u0645\u0627\u06cc\u0634 \u06a9\u0631\u062f\u0646 \u0627\u06c1\u0631\u06cc\u0645\u0646 \u0632\u0631\u062a\u0634\u062a \u0631\u0627", + "en": "TASIN OF ZOROASTER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_015", + "titles": { + "ur": "\u0637\u0627\u0633\u06cc\u0646 \u0645\u0633\u06cc\u062d \u0631\u0648\u06cc\u0627\u06cc \u062d\u06a9\u06cc\u0645 \u062a\u0648\u0644\u0633\u062a\u0648\u06cc", + "en": "TASIN OF CHRIST,Vision of the sage Tolstoy" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_016", + "titles": { + "ur": "\u0637\u0627\u0633\u06cc\u0646 \u0645\u062d\u0645\u062f \u0646\u0648\u062d\u06c1\u0654 \u0631\u0648\u062d \u0627\u0628\u0648\u062c\u06c1\u0644 \u062f\u0631 \u062d\u0631\u0645 \u06a9\u0639\u0628\u06c1", + "en": "TASIN OF MOHAMMED,The Spirit of Abu Jahl Laments in the Sanctuary of the Kaaba" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_007", + "009_008", + "009_009", + "009_010", + "009_011", + "009_012", + "009_013", + "009_014", + "009_015", + "009_016" + ], + "metadata": { + "total_poems": 10 + } + }, + { + "id": 3, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0639\u0637\u0627\u0631\u062f", + "en": "The Sphere of Mercury" + }, + "poems": [ + { + "id": "009_017", + "titles": { + "ur": "\u0632\u06cc\u0627\u0631\u062a \u0627\u0631\u0648\u0627\u062d \u062c\u0645\u0627\u0644 \u0627\u0644\u062f\u06cc\u0646 \u0627\u0641\u063a\u0627\u0646\u06cc \u0648 \u0633\u0639\u06cc\u062f \u062d\u0644\u06cc\u0645 \u067e\u0627\u0634\u0627", + "en": "Visitation to the Spirits of Jamal al-Din Afghani and Sa' id Halim Pasha" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_018", + "titles": { + "ur": "\u062f\u06cc\u0646 \u0648 \u0648\u0637\u0646", + "en": "\"Afghani\" RELIGION AND COUNTRY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_019", + "titles": { + "ur": "\u0627\u0634\u062a\u0631\u0627\u06a9 \u0648 \u0645\u0644\u0648\u06a9\u06cc\u062a", + "en": "COMMUNISM AND CAPITALISM" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_020", + "titles": { + "ur": "\u0634\u0631\u0642 \u0648 \u063a\u0631\u0628", + "en": "EAST AND WEST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_021", + "titles": { + "ur": "\u062e\u0644\u0627\u0641\u062a \u0622\u062f\u0645", + "en": "MAN: GOD\u2019S VICEGERENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_022", + "titles": { + "ur": "\u062d\u06a9\u0648\u0645\u062a \u0627\u0644\u06be\u06cc", + "en": "DIVINE GOVERNMENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_023", + "titles": { + "ur": "\u0627\u0631\u0636 \u0645\u0644\u06a9 \u062e\u062f\u0627\u0633\u062a", + "en": "Land property of God" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_024", + "titles": { + "ur": "\u062d\u06a9\u0645\u062a \u062e\u06cc\u0631\u06a9\u062b\u06cc\u0631 \u0627\u0633\u062a", + "en": "WISDOM IS A GREAT GOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_025", + "titles": { + "ur": "\u067e\u06cc\u063a\u0627\u0645 \u0627\u0641\u063a\u0627\u0646\u06cc \u0628\u0627 \u0645\u0644\u062a \u0631\u0648\u0633\u06cc\u06c1", + "en": "AFGHANI'S MESSAGE TO THE RUSSIAN PEOPLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_026", + "titles": { + "ur": "\u063a\u0632\u0644 \u0632\u0646\u062f\u06c1 \u0631\u0648\u062f", + "en": "THE SONG OF ZINDA-RUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_017", + "009_018", + "009_019", + "009_020", + "009_021", + "009_022", + "009_023", + "009_024", + "009_025", + "009_026" + ], + "metadata": { + "total_poems": 10 + } + }, + { + "id": 4, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0632\u06c1\u0631\u06c1", + "en": "THE SPHERE OF VENUS" + }, + "poems": [ + { + "id": "009_027", + "titles": { + "ur": "\u0641\u0644\u06a9 \u0632\u06c1\u0631\u06c1", + "en": "THE SPHERE OF VENUS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_028", + "titles": { + "ur": "\u0645\u062c\u0644\u0633 \u062e\u062f\u0627\u06cc\u0627\u0646 \u0627\u0642\u0648\u0627\u0645 \u0642\u062f\u06cc\u0645", + "en": "THE ASSEMBLY OF THE GODS OF THE ANCIENT PEOPLES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_029", + "titles": { + "ur": "\u0646\u063a\u0645\u06c1\u0654 \u0628\u0639\u0644", + "en": "SONG OF BAAL" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_030", + "titles": { + "ur": "\u0641\u0631\u0648 \u0631\u0641\u062a\u0646 \u0628\u062f\u0631\u06cc\u0627\u06cc \u0632\u06c1\u0631\u06c1 \u0648 \u062f\u06cc\u062f\u0646 \u0627\u0631\u0648\u0627\u062d \u0641\u0631\u0639\u0648\u0646 \u0648 \u06a9\u0634\u0646\u0631 \u0631\u0627", + "en": "WE PLUNGE INTO THE SEA OF VENUS AND BEHOLD THE SPIRITS OF PHARAOH AND KITCHENER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_031", + "titles": { + "ur": "\u0646\u0645\u0648\u062f\u0627\u0631 \u0634\u062f\u0646 \u062f\u0631\u0648\u06cc\u0634 \u0633\u0648\u062f\u0627\u0646\u06cc", + "en": "THE SUDANESE DERVISH APPEARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_027", + "009_028", + "009_029", + "009_030", + "009_031" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 5, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0645\u0631\u06cc\u062e", + "en": "THE SPHERE OF MARS" + }, + "poems": [ + { + "id": "009_032", + "titles": { + "ur": "\u0627\u06c1\u0644 \u0645\u0631\u06cc\u062e", + "en": "The Martians" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_033", + "titles": { + "ur": "\u0628\u0631\u0622\u0645\u062f\u0646 \u0627\u0646\u062c\u0645 \u0634\u0646\u0627\u0633 \u0645\u0631\u06cc\u062e\u06cc \u0627\u0632 \u0631\u0635\u062f\u06af\u0627\u06c1", + "en": "THE MARTIAN ASTRONOMER COMES OUT OF THE OBSERVATORY" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_034", + "titles": { + "ur": "\u06af\u0631\u062f\u0634 \u062f\u0631 \u0634\u06c1\u0631 \u0645\u0631\u063a\u062f\u06cc\u0646", + "en": "TOUR OF THE CITY OF MARGHADIN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_035", + "titles": { + "ur": "\u0627\u062d\u0648\u0627\u0644 \u062f\u0648\u0634\u06cc\u0632\u06c1\u0654 \u0645\u0631\u06cc\u062e \u06a9\u06c1 \u062f\u0639\u0648\u06cc \u0631\u0633\u0627\u0644\u062a \u06a9\u0631\u062f\u06c1", + "en": "THE MARTIAN DAMSEL WHO CLAIMED TO BE A PROPHETESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_036", + "titles": { + "ur": "\u062a\u0630\u06a9\u06cc\u0631 \u0646\u0628\u06cc\u06c1\u0654 \u0645\u0631\u06cc\u062e", + "en": "ADMONITION OF THE MARTIAN PROPHETESS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_032", + "009_033", + "009_034", + "009_035", + "009_036" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 6, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0645\u0634\u062a\u0631\u06cc", + "en": "THE SPHERE OF JUPITER" + }, + "poems": [ + { + "id": "009_037", + "titles": { + "ur": "\u2019\u2019\u0627\u0631\u0648\u0627\u062d \u062c\u0644\u06cc\u0644\u06c1\u0654 \u062d\u0644\u0627\u062c \u0648 \u063a\u0627\u0644\u0628 \u0648 \u0642\u0631\u0629 \u0627\u0644\u0639\u06cc\u0646 \u0637\u0627\u06c1\u0631\u06c1 \u06a9\u06c1 \u0628\u06c1 \u0646\u0634\u06cc\u0645\u0646 \u0628\u06c1\u0634\u062a\u06cc \u0646\u06af\u0631\u0648\u06cc\u062f\u0646\u062f \u2019\u2019\u0648 \u0628\u06af\u0631\u062f\u0634 \u062c\u0627\u0648\u062f\u0627\u0646 \u06af\u0631\u0627\u0626\u06cc\u062f\u0646\u062f\u2018\u2018", + "en": "The noble spirits of Hallaj, Ghalib, and Qurrat al-Ain Tahira who disdained to dwell in Paradise,preferring to wander for ever" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_038", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u062d\u0644\u0627\u062c", + "en": "THE SONG OF HALLAJ" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_039", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u063a\u0627\u0644\u0628", + "en": "THE SONG OF GHALIB" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_040", + "titles": { + "ur": "\u0646\u0648\u0627\u06cc \u0637\u0627\u06c1\u0631\u06c1", + "en": "THE SONG OF TAHIRA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_041", + "titles": { + "ur": "\u0632\u0646\u062f\u06c1 \u0631\u0648\u062f \u0645\u0634\u06a9\u0644\u0627\u062a \u062e\u0648\u062f \u0631\u0627 \u067e\u06cc\u0634 \u0627\u0631\u0648\u0627\u062d \u0628\u0632\u0631\u06af \u0645\u06cc\u06af\u0648\u06cc\u062f", + "en": "ZINDA-RUD PROPOUNDS HIS PROBLEMS TO THE GREAT SPIRITS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_042", + "titles": { + "ur": "\u0646\u0645\u0648\u062f\u0627\u0631 \u0634\u062f\u0646 \u062e\u0648\u0627\u062c\u06c1\u0654 \u0627\u06c1\u0644 \u0641\u0631\u0627\u0642 \u0627\u0628\u0644\u06cc\u0633", + "en": "IBLIS: LEADER OF THE PEOPLE OF SEPARATION APPEARS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_043", + "titles": { + "ur": "\u0646\u0627\u0644\u06c1\u0654 \u0627\u0628\u0644\u06cc\u0633", + "en": "SATAN'S LAMENT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_037", + "009_038", + "009_039", + "009_040", + "009_041", + "009_042", + "009_043" + ], + "metadata": { + "total_poems": 7 + } + }, + { + "id": 7, + "titles": { + "ur": "\u0641\u0644\u06a9 \u0632\u062d\u0644", + "en": "The Sphere of Saturn" + }, + "poems": [ + { + "id": "009_044", + "titles": { + "ur": "\u0627\u0631\u0648\u0627\u062d \u0631\u0630\u06cc\u0644\u06c1 \u06a9\u06c1 \u0628\u0627 \u0645\u0644\u06a9 \u0648 \u0645\u0644\u062a \u063a\u062f\u0627\u0631\u06cc \u06a9\u0631\u062f\u06c1 \u0648 \u062f\u0648\u0632\u062e \u0627\u06cc\u0634\u0627\u0646\u0631\u0627 \u0642\u0628\u0648\u0644 \u0646\u06a9\u0631\u062f\u06c1", + "en": "The vile spirits which have betrayed the nation and have been rejected by Hell" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_045", + "titles": { + "ur": "\u0642\u0644\u0632\u0645 \u062e\u0648\u0646\u06cc\u0646", + "en": "THE SEA OF BLOOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_046", + "titles": { + "ur": "\u0622\u0634\u06a9\u0627\u0631\u0627 \u0645\u06cc \u0634\u0648\u062f \u0631\u0648\u062d \u06c1\u0646\u062f\u0648\u0633\u062a\u0627\u0646", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_047", + "titles": { + "ur": "\u0631\u0648\u062d \u06c1\u0646\u062f\u0648\u0633\u062a\u0627\u0646 \u0646\u0627\u0644\u06c1 \u0648 \u0641\u0631\u06cc\u0627\u062f \u0645\u06cc \u06a9\u0646\u062f", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_048", + "titles": { + "ur": "\u0641\u0631\u06cc\u0627\u062f \u06cc\u06a9\u06cc \u0627\u0632 \u0632\u0648\u0631\u0642 \u0646\u0634\u06cc\u0646\u0627\u0646 \u0642\u0644\u0632\u0645 \u062e\u0648\u0646\u06cc\u0646", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_044", + "009_045", + "009_046", + "009_047", + "009_048" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 8, + "titles": { + "ur": "\u0622\u0646 \u0633\u0648\u06cc \u0627\u0641\u0644\u0627\u06a9", + "en": "BEYOND THE SPHERES" + }, + "poems": [ + { + "id": "009_049", + "titles": { + "ur": "\u0645\u0642\u0627\u0645 \u062d\u06a9\u06cc\u0645 \u0622\u0644\u0645\u0627\u0646\u06cc \u0646\u06cc\u0686\u06c1", + "en": "THE STATION OF THE GERMAN PHILOSOPHER NITEZSHE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_050", + "titles": { + "ur": "\u062d\u0631\u06a9\u062a \u0628\u062c\u0646\u062a \u0627\u0644\u0641\u0631\u062f\u0648\u0633", + "en": "DEPARTURE FOR THE GARDEN OF PARADISE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_051", + "titles": { + "ur": "\u0642\u0635\u0631 \u0634\u0631\u0641 \u0627\u0644\u0646\u0633\u0627", + "en": "THE PALACE OF SHARAF AL-NISA" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_052", + "titles": { + "ur": "\u0632\u06cc\u0627\u0631\u062a \u0627\u0645\u06cc\u0631 \u06a9\u0628\u06cc\u0631 \u062d\u0636\u0631\u062a \u0633\u06cc\u062f \u0639\u0644\u06cc \u06c1\u0645\u062f\u0627\u0646\u06cc \u0648 \u0645\u0644\u0627 \u0637\u0627\u06c1\u0631 \u063a\u0646\u06cc \u06a9\u0634\u0645\u06cc\u0631\u06cc", + "en": "VISITATION TO HIS HIGHNESS SAYYID ALI HAMADANI AND MULLA TAHIR GHANI OF KASHMIR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_053", + "titles": { + "ur": "\u062f\u0631 \u062d\u0636\u0648\u0631 \u0634\u0627\u06c1 \u06c1\u0645\u062f\u0627\u0646", + "en": "IN THE PRESENCE OF SHAH-I HAMADAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_054", + "titles": { + "ur": "\u0635\u062d\u0628\u062a \u0628\u0627 \u0634\u0627\u0639\u0631 \u06c1\u0646\u062f\u06cc \u0628\u0631\u062a\u0631\u06cc \u06c1\u0631\u06cc", + "en": "MEETING WITH THE INDIAN POET BARTARI-HARI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_055", + "titles": { + "ur": "\u062d\u0631\u06a9\u062a \u0628\u06c1 \u06a9\u0627\u062e \u0633\u0644\u0627\u0637\u06cc\u0646 \u0645\u0634\u0631\u0642 \u0646\u0627\u062f\u0631 \u060c \u0627\u0628\u062f\u0627\u0644\u06cc \u060c \u0633\u0644\u0637\u0627\u0646 \u0634\u06c1\u06cc\u062f", + "en": "DEPARTURE TO THE PALACE OF THE KINGS OF THE EAST: NADIR, ABDALI, THE MARTYR KING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_056", + "titles": { + "ur": "\u0646\u0645\u0648\u062f\u0627\u0631 \u0645\u06cc\u0634\u0648\u062f \u0631\u0648\u062d \u0646\u0627\u0635\u0631 \u062e\u0633\u0631\u0648 \u0639\u0644\u0648\u06cc \u0648 \u063a\u0632\u0644\u06cc \u0645\u0633\u062a\u0627\u0646\u06c1 \u0633\u0631\u0627\u0626\u06cc\u062f\u06c1 \u063a\u0627\u0626\u0628 \u0645\u06cc\u0634\u0648\u062f", + "en": "THE SPIRIT OF NASIR-I KHUSRAU ALAVI APPEARS SINGS AN IMPASSIONED GHAZAL AND VANISHES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_057", + "titles": { + "ur": "\u067e\u06cc\u063a\u0627\u0645 \u0633\u0644\u0637\u0627\u0646 \u0634\u06c1\u06cc\u062f \u0628\u06c1 \u0631\u0648\u062f \u06a9\u0627\u0648\u06cc\u0631\u06cc \u062d\u0642\u06cc\u0642\u062a \u062d\u06cc\u0627\u062a \u0648 \u0645\u0631\u06af \u0648 \u0634\u06c1\u0627\u062f\u062a", + "en": "MESSAGE OF THE MARTYR-KING TO THE RIVER CAUVERY (The reality of life, death and martyrdom)" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_058", + "titles": { + "ur": "\u0632\u0646\u062f\u06c1 \u0631\u0648\u062f \u0631\u062e\u0635\u062a \u0645\u06cc\u0634\u0648\u062f \u0627\u0632 \u0641\u0631\u062f\u0648\u0633 \u0628\u0631\u06cc\u0646 \u0648 \u062a\u0642\u0627\u0636\u0627\u06cc \u062d\u0648\u0631\u0627\u0646 \u0628\u06c1\u0634\u062a\u06cc", + "en": "ZINDA-RUD DEPARTS FROM PARADISE:THE HOURIS' REQUEST" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_069", + "titles": { + "ur": "\u063a\u0632\u0644 \u0632\u0646\u062f\u06c1 \u0631\u0648\u062f", + "en": "GHAZAL OF ZINDA-RUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_060", + "titles": { + "ur": "\u062d\u0636\u0648\u0631", + "en": "THE DIVINE PRESENCE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "009_061", + "titles": { + "ur": "\u062d\u0631\u06a9\u062a \u0628\u062c\u0646\u062a \u0627\u0644\u0641\u0631\u062f\u0648\u0633", + "en": "DEPARTURE FOR THE GARDEN OF PARADISE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "009_049", + "009_050", + "009_051", + "009_052", + "009_053", + "009_054", + "009_055", + "009_056", + "009_057", + "009_058", + "009_069", + "009_060", + "009_061" + ], + "metadata": { + "total_poems": 13 + } + } + ], + "metadata": { + "total_sections": 8, + "total_poems": 61 + }, + "primary_title": "Javed Nama" + }, + { + "id": "010", + "titles": { + "ur": "\u067e\u0633 \u0686\u06c1 \u0628\u0627\u0626\u062f \u06a9\u0631\u062f", + "en": "Pas Cheh Bayad Kard" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u0627\u0634\u0639\u0627\u0631 \u0641\u0627\u0631\u0633\u06cc", + "en": "PERSIAN POEMS" + }, + "poems": [ + { + "id": "010_001", + "titles": { + "ur": "\u0628\u062e\u0648\u0627\u0646\u0646\u062f\u06c1\u0654 \u06a9\u062a\u0627\u0628", + "en": "TO THE READER OF THE BOOK" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_002", + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f", + "en": "INTRODUCTION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_003", + "titles": { + "ur": "\u062e\u0637\u0627\u0628 \u0628\u06c1 \u0645\u06c1\u0631 \u0639\u0627\u0644\u0645\u062a\u0627\u0628", + "en": "ADDRESS TO THE WORLD-ILLUMINATING SUN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_004", + "titles": { + "ur": "\u062d\u06a9\u0645\u062a \u06a9\u0644\u06cc\u0645\u06cc", + "en": "THE WISDOM OF MOSES" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_005", + "titles": { + "ur": "\u062d\u06a9\u0645\u062a \u0641\u0631\u0639\u0648\u0646\u06cc", + "en": "THE WISDOM OF THE PHAROAHS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_006", + "titles": { + "ur": "\u0644\u0627 \u0627\u0644\u06c1 \u0627\u0644\u0627 \u0627\ufdf2", + "en": "THERE IS NO DEITY EXCEPT GOD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_007", + "titles": { + "ur": "\u0641\u0642\u0631", + "en": "FAQR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_008", + "titles": { + "ur": "\u0645\u0631\u062f \u062d\u0631", + "en": "THE FREE MAN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_009", + "titles": { + "ur": "\u062f\u0631 \u0627\u0633\u0631\u0627\u0631 \u0634\u0631\u06cc\u0639\u062a", + "en": "THE ESSENCE OF THE SHARI\u2019AH" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_010", + "titles": { + "ur": "\u0627\u0634\u06a9\u06cc \u0686\u0646\u062f \u0628\u0631 \u0627\u0641\u062a\u0631\u0627\u0642 \u06c1\u0646\u062f\u06cc\u0627\u0646", + "en": "LAMENT ON THE DIFFERENCES AMONG INDIANS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_011", + "titles": { + "ur": "\u0633\u06cc\u0627\u0633\u06cc\u0627\u062a \u062d\u0627\u0636\u0631\u06c1", + "en": "PRESENT-DAY POLITICS" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_012", + "titles": { + "ur": "\u062d\u0631\u0641\u06cc \u0686\u0646\u062f \u0628\u0627 \u0627\u0645\u062a \u0639\u0631\u0628\u06cc\u06c1", + "en": "A FEW WORDS TO THE ARAB PEOPLE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_013", + "titles": { + "ur": "\u067e\u0633 \u0686\u06c1 \u0628\u0627\u06cc\u062f \u06a9\u0631\u062f \u0627\u06cc \u0627\u0642\u0648\u0627\u0645 \u0634\u0631\u0642", + "en": "WHAT SHOULD THEN BE DONE O PEOPLE OF THE EAST?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_014", + "titles": { + "ur": "\u062f\u0631 \u062d\u0636\u0648\u0631 \u0631\u0633\u0627\u0644\u062a \u0645\u0622\u0628", + "en": "TO THE HOLY PROPHET" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "010_001", + "010_002", + "010_003", + "010_004", + "010_005", + "010_006", + "010_007", + "010_008", + "010_009", + "010_010", + "010_011", + "010_012", + "010_013", + "010_014" + ], + "metadata": { + "total_poems": 14 + } + }, + { + "id": 2, + "titles": { + "ur": "\u0645\u0633\u0627\u0641\u0631", + "en": "THE TRAVELLER" + }, + "poems": [ + { + "id": "010_015", + "titles": { + "ur": "\u062e\u0637\u0627\u0628 \u0628\u06c1 \u0627\u0642\u0648\u0627\u0645 \u0633\u0631\u062d\u062f", + "en": "ADDRESS TO PEOPLE OF THE FRONTIER" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_016", + "titles": { + "ur": "\u0645\u0633\u0627\u0641\u0631 \u0648\u0627\u0631\u062f \u0645\u06cc\u0634\u0648\u062f \u0628\u06c1 \u0634\u06c1\u0631 \u06a9\u0627\u0628\u0644 \u0648 \u062d\u0627\u0636\u0631 \u0645\u06cc\u0634\u0648\u062f \u0628\u062d\u0636\u0648\u0631 \u0627\u0639\u0644\u06cc\u062d\u0636\u0631\u062a \u0634\u06c1\u06cc\u062f", + "en": "THE TRAVELLER ENTERS KABUL AND VISITS THE MAUSOLEUM OF THE LATE MARTYR KING" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_017", + "titles": { + "ur": "\u0628\u0631 \u0645\u0632\u0627\u0631 \u0634\u06c1\u0646\u0634\u0627\u06c1 \u0628\u0627\u0628\u0631 \u062e\u0644\u062f \u0622\u0634\u06cc\u0627\u0646\u06cc", + "en": "AT THE TOMB OF THE HEAVEN-RESTING EMPEROR BABUR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_018", + "titles": { + "ur": "\u0633\u0641\u0631 \u0628\u06c1 \u063a\u0632\u0646\u06cc \u0648 \u0632\u06cc\u0627\u0631\u062a \u0645\u0632\u0627\u0631 \u062d\u06a9\u06cc\u0645 \u0633\u0646\u0627\u0626\u06cc", + "en": "VISITING GHAZNI AND OFFERING REVERENCE TO HAKIM SANAI" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_019", + "titles": { + "ur": "\u0631\u0648\u062d \u062d\u06a9\u06cc\u0645 \u0633\u0646\u0627\u0626\u06cc \u0627\u0632 \u0628\u06c1\u0634\u062a \u0628\u0631\u06cc\u0646 \u062c\u0648\u0627\u0628 \u0645\u06cc\u062f\u06c1\u062f", + "en": "SANAI\u2019S SPIRIT SPEAKS FROM HEAVEN" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_020", + "titles": { + "ur": "\u0628\u0631 \u0645\u0632\u0627\u0631 \u0633\u0644\u0637\u0627\u0646 \u0645\u062d\u0645\u0648\u062f \u0639\u0644\u06cc\u06c1 \u0627\u0644\u0631\u062d\u0645\u06c1", + "en": "AT THE TOMB OF SULTAN MAHMUD" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_021", + "titles": { + "ur": "\u0645\u0646\u0627\u062c\u0627\u062a \u0645\u0631\u062f \u0634\u0648\u0631\u06cc\u062f\u06c1 \u062f\u0631 \u0648\u06cc\u0631\u0627\u0646\u06c1\u0654 \u063a\u0632\u0646\u06d2", + "en": "SUPPLICATION OF A FRENZIED ONE" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_022", + "titles": { + "ur": "\u0642\u0646\u062f\u06c1\u0627\u0631 \u0648 \u0632\u06cc\u0627\u0631\u062a \u062e\u0631\u0642\u06c1 \u0645\u0628\u0627\u0631\u06a9", + "en": "SEEING PROPHET\u2019S GARB AT QANDHAR" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_023", + "titles": { + "ur": "\u063a\u0632\u0644", + "en": "THE CHANT" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_024", + "titles": { + "ur": "\u0628\u0631 \u0645\u0632\u0627\u0631 \u062d\u0636\u0631\u062a \u0627\u062d\u0645\u062f \u0634\u0627\u06c1 \u0628\u0627\u0628\u0627\u0639\u0644\u06cc\u06c1 \u0627\u0644\u0631\u062d\u0645\u06c1 \u0645\u0624\u0633\u0633 \u0645\u0644\u062a \u0627\u0641\u063a\u0627\u0646\u06cc\u06c1", + "en": "AT THE MAUSOLEUM OF HADRAT AHMAD SHAH BABA FOUNDER OF THE AFGHAN NATION" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "010_025", + "titles": { + "ur": "\u062e\u0637\u0627\u0628 \u0628\u06c1 \u067e\u0627\u062f\u0634\u0627\u06c1 \u0627\u0633\u0644\u0627\u0645 \u0627\u0639\u0644\u06cc\u062d\u0636\u0631\u062a \u0638\u0627\u06c1\u0631 \u0634\u0627\u06c1 \u2019\u2019\u0627\u06cc\u062f\u06c1\u2018 \u0627\ufdf2 \u0628\u0646\u0635\u0631\u06c1\u2018\u2018", + "en": "TALK WITH THE KING OF ISLAM, ZAHIR SHAH MAY GOD BLESS HIM WITH HELP" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "010_015", + "010_016", + "010_017", + "010_018", + "010_019", + "010_020", + "010_021", + "010_022", + "010_023", + "010_024", + "010_025" + ], + "metadata": { + "total_poems": 11 + } + } + ], + "metadata": { + "total_sections": 2, + "total_poems": 25 + }, + "primary_title": "Pas Cheh Bayad Kard" + }, + { + "id": "011", + "titles": { + "ur": "\u0627\u0631\u0645\u063a\u0627\u0646 \u062d\u062c\u0627\u0632 (\u0641\u0627\u0631\u0633\u06cc)", + "en": "Armaghan-e-Hijaz (Persian)" + }, + "sections": [ + { + "id": 1, + "titles": { + "ur": "\u062d\u0636\u0648\u0631\u062d\u0642", + "en": "HAZOOR-I-HAQ" + }, + "poems": [ + { + "id": "011_001", + "titles": { + "ur": "\u062f\u0644 \u0645\u0627 \u0628\u06cc\u062f\u0644\u0627\u0646 \u0628\u0631\u062f\u0646\u062f \u0648 \u0631\u0641\u062a\u0646\u062f", + "en": "They held the loveless is heart and went away," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_002", + "titles": { + "ur": "\u0633\u062e\u0646 \u06c1\u0627 \u0631\u0641\u062a \u0627\u0632 \u0628\u0648\u062f \u0648 \u0646\u0628\u0648\u062f\u0645", + "en": "My being and non-being were topics on tips," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_003", + "titles": { + "ur": "\u062f\u0644 \u0645\u0646 \u062f\u0631 \u06af\u0634\u0627\u062f \u0686\u0648\u0646 \u0648 \u0686\u0646\u062f \u0627\u0633\u062a", + "en": "My heart rakes often knots of \u2018how\u2019 and \u2018why\u2019." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_004", + "titles": { + "ur": "\u0686\u06c1 \u0634\u0648\u0631 \u0627\u0633\u062a \u0627\u06cc\u0646 \u06a9\u06c1 \u062f\u0631 \u0622\u0628 \u0648 \u06af\u0644 \u0627\u0641\u062a\u0627\u062f", + "en": "What a noisy display of mud and clay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_005", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0627\u0632 \u062e\u0648\u062f \u0628\u0631\u0648\u0646 \u0622\u0648\u0631\u062f\u06c1\u0654 \u06a9\u06cc\u0633\u062a\u061f", + "en": "Who brought the wide world on the cosmos scene," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_006", + "titles": { + "ur": "\u062f\u0644 \u0628\u06cc \u0642\u06cc\u062f \u0645\u0646 \u062f\u0631 \u067e\u06cc\u0686 \u0648 \u062a\u0627\u0628\u06cc\u0633\u062a", + "en": "My heart not prisoned is writhing with pain," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_007", + "titles": { + "ur": "\u0635\u0628\u0646\u062a \u0627\u0644\u06a9\u0627\u0633 \u0639\u0646\u0627 \u0627\u0645 \u0639\u0645\u0631\u0648", + "en": "O Amrine1, thou hast turn\u2019d the cup of wine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_008", + "titles": { + "ur": "\u0628\u062e\u0648\u062f \u067e\u06cc\u0686\u06cc\u062f\u06af\u0627\u0646 \u062f\u0631 \u062f\u0644 \u0627\u0633\u06cc\u0631\u0646\u062f", + "en": "The self writhing hearts are captives of lures," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_009", + "titles": { + "ur": "\u0631\u0648\u0645 \u0631\u0627\u06c1\u06cc \u06a9\u06c1 \u0627\u0648 \u0631\u0627 \u0645\u0646\u0632\u0644\u06cc \u0646\u06cc\u0633\u062a", + "en": "I tread a path there which leads no where," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_010", + "titles": { + "ur": "\u0645\u06cc \u0645\u0646 \u0627\u0632 \u062a\u0646\u06a9 \u062c\u0627\u0645\u0627\u0646 \u0646\u06af\u06c1 \u062f\u0627\u0631", + "en": "Keep off my wine from shallow hearted meeks," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_011", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u06cc\u0646 \u06a9\u0634\u0645\u06a9\u0634 \u0627\u0646\u062f\u0631 \u0637\u0644\u0628 \u0646\u06cc\u0633\u062a", + "en": "Thou hast no quest in thy efforts and zeals," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_012", + "titles": { + "ur": "\u0632 \u0645\u0646 \u06c1\u0646\u06af\u0627\u0645\u06c1 \u0626\u06cc \u0648\u06c1 \u0627\u06cc\u0646 \u062c\u06c1\u0627\u0646 \u0631\u0627", + "en": "Bid me shake the world with a cry and hue" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_013", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646\u06cc \u062a\u06cc\u0631\u06c1 \u062a\u0631 \u0628\u0627 \u0622\u0641\u062a\u0627\u0628\u06cc", + "en": "A gloom still lurking in broad day light," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_014", + "titles": { + "ur": "\u063a\u0644\u0627\u0645\u0645 \u062c\u0632 \u0631\u0636\u0627\u06cc \u062a\u0648 \u0646\u062c\u0648\u06cc\u0645", + "en": "Thy slave I\u2019m and seek thy pleasure alone," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_015", + "titles": { + "ur": "\u062f\u0644\u06cc \u062f\u0631 \u0633\u06cc\u0646\u06c1 \u062f\u0627\u0631\u0645 \u0628\u06cc \u0633\u0631\u0648\u0631\u06cc", + "en": "My heart knows not the bliss of His flame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_016", + "titles": { + "ur": "\u0686\u06c1 \u06af\u0648\u06cc\u0645 \u0642\u0635\u06c1 \u062f\u06cc\u0646 \u0648 \u0648\u0637\u0646 \u0631\u0627", + "en": "How to tell tale of \u2018Deen\u2019 and father land." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_017", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u06cc \u06a9\u06c1 \u062f\u0631 \u0628\u0646\u062f \u0641\u0631\u0646\u06af \u0627\u0633\u062a", + "en": "A Muslim tied up with a foreign land," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_018", + "titles": { + "ur": "\u0646\u062e\u0648\u0627\u06c1\u0645 \u0627\u06cc\u0646 \u062c\u06be\u0627\u0646 \u0648 \u0622\u0646 \u062c\u06c1\u0627\u0646 \u0631\u0627", + "en": "I wish not this world nor cosmos whole," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_019", + "titles": { + "ur": "\u0686\u06c1 \u0645\u06cc\u062e\u0648\u0627\u06c1\u06cc \u0627\u0632\u06cc\u0646 \u0645\u0631\u062f \u062a\u0646 \u0622\u0633\u0627\u06d2", + "en": "What ye hopes from an easy going bloke," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_020", + "titles": { + "ur": "\u0628\u06c1 \u0622\u0646 \u0642\u0648\u0645 \u0627\u0632 \u062a\u0648 \u0645\u06cc\u062e\u0648\u0627\u06c1\u0645 \u06af\u0634\u0627\u062f\u06cc", + "en": "I seek for that nation a rising field," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_021", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1 \u062a\u0648 \u0639\u062a\u0627\u0628 \u0622\u0644\u0648\u062f \u062a\u0627 \u0686\u0646\u062f", + "en": "How long shall you gaze with a wrathful stare?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_022", + "titles": { + "ur": "\u0633\u0631\u0648\u062f \u0631\u0641\u062a\u06c1 \u0628\u0627\u0632 \u0622\u06cc\u062f \u06a9\u06c1 \u0646\u0627\u06cc\u062f\u061f", + "en": "That bliss of the past may come or not," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_023", + "titles": { + "ur": "\u0627\u06af\u0631 \u0645\u06cc \u0622\u06cc\u062f \u0622\u0646 \u062f\u0627\u0646\u0627\u06cc \u0631\u0627\u0632\u06cc", + "en": "If so e\u2019er comes that gifted mystic sage," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_024", + "titles": { + "ur": "\u0645\u062a\u0627\u0639 \u0645\u0646 \u062f\u0644 \u062f\u0631\u062f \u0622\u0634\u0646\u0627\u06cc \u0627\u0633\u062a", + "en": "My heart is wealth mine who knows pang\u2019s pine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_025", + "titles": { + "ur": "\u062f\u0644 \u0627\u0632 \u062f\u0633\u062a \u06a9\u0633\u06cc \u0628\u0631\u062f\u0646 \u0646\u062f\u0627\u0646\u062f", + "en": "To lose heart to some one he did not know," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_026", + "titles": { + "ur": "\u062f\u0644 \u0645\u0627 \u0627\u0632 \u06a9\u0646\u0627\u0631 \u0645\u0627 \u0631\u0645\u06cc\u062f\u06c1", + "en": "My heart so restive is fleeing from me," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_027", + "titles": { + "ur": "\u0646\u062f\u0627\u0646\u062f \u062c\u0628\u0631\u0626\u06cc\u0644 \u0627\u06cc\u0646 \u06c1\u0627\u06cc \u0648 \u06c1\u0648 \u0631\u0627", + "en": "I donned big circles on a likewise night," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_028", + "titles": { + "ur": "\u0634\u0628 \u0627\u06cc\u0646 \u0627\u0646\u062c\u0645\u0646 \u0622\u0631\u0627\u0633\u062a\u0645 \u0645\u0646", + "en": "Knows not the Gabriel this hue and cry," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_029", + "titles": { + "ur": "\u0686\u0646\u06cc\u0646 \u062f\u0648\u0631 \u0622\u0633\u0645\u0627\u0646 \u06a9\u0645 \u062f\u06cc\u062f\u06c1 \u0628\u0627\u0634\u062f", + "en": "The sky seldom sees alike this age," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_030", + "titles": { + "ur": "\u0639\u0637\u0627 \u06a9\u0646 \u0634\u0648\u0631 \u0631\u0648\u0645\u06d2 \u060c \u0633\u0648\u0632 \u062e\u0633\u0631\u0648", + "en": "Get me Seenay\u2019s truth, and love of his name," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_031", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0641\u0627\u0642\u06c1 \u0645\u0633\u062a \u0648 \u0698\u0646\u062f\u06c1 \u067e\u0648\u0634 \u0627\u0633\u062a", + "en": "A Muslim gloats in hunger and patches," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_032", + "titles": { + "ur": "\u062f\u06af\u0631 \u0645\u0644\u062a \u06a9\u06c1 \u06a9\u0627\u0631\u06cc \u067e\u06cc\u0634 \u06af\u06cc\u0631\u062f", + "en": "A nation again whom duty is dear," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_033", + "titles": { + "ur": "\u062f\u06af\u0631 \u0642\u0648\u0645\u06cc \u06a9\u06c1 \u0630\u06a9\u0631 \u0644\u0627\u0627\u0644\u06c1\u0634", + "en": "A nation again whose hearts would adorn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_034", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u062a\u0633\u062a \u062f\u0631 \u062f\u0633\u062a \u062e\u0633\u06cc \u0686\u0646\u062f", + "en": "Thy world is ruled by misers few," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_035", + "titles": { + "ur": "\u0645\u0631\u06cc\u062f\u06cc \u0641\u0627\u0642\u06c1 \u0645\u0633\u062a\u06cc \u06af\u0641\u062a \u0628\u0627 \u0634\u06cc\u062e", + "en": "A hungry seeker begged his Sheikh to plead," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_036", + "titles": { + "ur": "\u062f\u06af\u0631\u06af\u0648\u0646 \u06a9\u0634\u0648\u0631 \u06c1\u0646\u062f\u0648\u0633\u062a\u0627\u0646 \u0627\u0633\u062a", + "en": "Looking in a mess is Indian State," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_037", + "titles": { + "ur": "\u0632 \u0645\u062d\u06a9\u0648\u0645\u06cc \u0645\u0633\u0644\u0645\u0627\u0646 \u062e\u0648\u062f \u0641\u0631\u0648\u0634 \u0627\u0633\u062a", + "en": "From bondage a Moslem is a self sold guy," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_038", + "titles": { + "ur": "\u06cc\u06a9\u06cc \u0627\u0646\u062f\u0627\u0632\u06c1 \u06a9\u0646 \u0633\u0648\u062f \u0648 \u0632\u06cc\u0627\u0646 \u0631\u0627", + "en": "So calculate once all the losses and gains," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_039", + "titles": { + "ur": "\u062a\u0648 \u0645\u06cc\u062f\u0627\u0646\u06cc \u062d\u06cc\u0627\u062a \u062c\u0627\u0648\u062f\u0627\u0646 \u0686\u06cc\u0633\u062a\u061f", + "en": "What is the lasting life is known to thee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_040", + "titles": { + "ur": "\u0628\u067e\u0627\u06cc\u0627\u0646 \u0686\u0648\u0646 \u0631\u0633\u062f \u0627\u06cc\u0646 \u0639\u0627\u0644\u0645 \u067e\u06cc\u0631", + "en": "When the old world gets its apex of height," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_041", + "titles": { + "ur": "\u0628\u062f\u0646 \u0648\u0627\u0645\u0627\u0646\u062f\u06c1 \u0648 \u062c\u0627\u0646\u0645 \u062f\u0631 \u062a\u06a9 \u0648 \u067e\u0648\u0633\u062a", + "en": "My body is tired but soul still flies," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_001", + "011_002", + "011_003", + "011_004", + "011_005", + "011_006", + "011_007", + "011_008", + "011_009", + "011_010", + "011_011", + "011_012", + "011_013", + "011_014", + "011_015", + "011_016", + "011_017", + "011_018", + "011_019", + "011_020", + "011_021", + "011_022", + "011_023", + "011_024", + "011_025", + "011_026", + "011_027", + "011_028", + "011_029", + "011_030", + "011_031", + "011_032", + "011_033", + "011_034", + "011_035", + "011_036", + "011_037", + "011_038", + "011_039", + "011_040", + "011_041" + ], + "metadata": { + "total_poems": 41 + } + }, + { + "id": 2, + "titles": { + "ur": "\u062d\u0636\u0648\u0631 \u0631\u0633\u0627\u0644\u062a", + "en": "HAZOOR-I-RISALAT" + }, + "poems": [ + { + "id": "011_042", + "titles": { + "ur": "\u2019\u2019\u0627\u0644\u0627\u06cc\u0627 \u062e\u06cc\u0645\u06af\u06cc \u062e\u06cc\u0645\u06c1 \u0641\u0631\u0648\u06be\u0644", + "en": "O, tent chamberlain! leave the tent hark" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_043", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1\u06cc \u062f\u0627\u0634\u062a\u0645 \u0628\u0631 \u062c\u0648\u06c1\u0631 \u062f\u0644", + "en": "I keep my eyes penchant on hearts essence," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_044", + "titles": { + "ur": "\u0646\u062f\u0627\u0646\u0645 \u062f\u0644 \u0634\u06c1\u06cc\u062f \u062c\u0644\u0648\u06c1 \u06a9\u06cc\u0633\u062a", + "en": "I know not who dazzled and killed this heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_045", + "titles": { + "ur": "\u0645\u067e\u0631\u0633 \u0627\u0632 \u06a9\u0627\u0631\u0648\u0627\u0646 \u062c\u0644\u0648\u06c1 \u0645\u0633\u062a\u0627\u0646", + "en": "Ask not of lustre drunk\u2019s caravan scene," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_046", + "titles": { + "ur": "\u0628\u06c1 \u0627\u06cc\u0646 \u067e\u06cc\u0631\u06cc \u0631\u06c1 \u06cc\u062b\u0631\u0628 \u06af\u0631\u0641\u062a\u0645", + "en": "I cherish for Yasrib though I am old," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_047", + "titles": { + "ur": "\u06af\u0646\u0627\u06c1 \u0639\u0634\u0642 \u0648 \u0645\u0633\u062a\u06cc \u0639\u0627\u0645 \u06a9\u0631\u062f\u0646\u062f", + "en": "To love\u2019an rapture sins gave a common sense," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_048", + "titles": { + "ur": "\u0686\u06c1 \u067e\u0631\u0633\u06cc \u0627\u0632 \u0645\u0642\u0627\u0645\u0627\u062a \u0646\u0648\u0627\u06cc\u0645", + "en": "You ask the spots where I played my jazz there," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_049", + "titles": { + "ur": "\u0633\u062d\u0631 \u0628\u0627 \u0646\u0627\u0642\u06c1 \u06af\u0641\u062a\u0645 \u0646\u0631\u0645 \u062a\u0631 \u0631\u0648", + "en": "That dawn I asked naqah not to run quick," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_050", + "titles": { + "ur": "\u0645\u06c1\u0627\u0631 \u0627\u06cc \u0633\u0627\u0631\u0628\u0627\u0646 \u0627\u0648 \u0631\u0627 \u0646\u0634\u0627\u06cc\u062f", + "en": "She needs no reins O I teamster hence!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_051", + "titles": { + "ur": "\u0646\u0645 \u0627\u0634\u06a9 \u0627\u0633\u062a \u062f\u0631 \u0686\u0634\u0645 \u0633\u06cc\u0627\u06c1\u0634", + "en": "Yet tears moist vivid in jet black eyes," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_052", + "titles": { + "ur": "\u0686\u06c1 \u062e\u0648\u0634 \u0635\u062d\u0631\u0627 \u06a9\u06c1 \u062f\u0631 \u0648\u06cc \u06a9\u0627\u0631\u0648\u0627\u0646\u06c1\u0627", + "en": "How lucky are deserts caravan lines," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_053", + "titles": { + "ur": "\u0686\u06c1 \u062e\u0648\u0634 \u0635\u062d\u0631\u0627 \u06a9\u06c1 \u0634\u0627\u0645\u0634 \u0635\u0628\u062d \u062e\u0646\u062f \u0627\u0633\u062a", + "en": "Hail the desert whose eve is morning gay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_054", + "titles": { + "ur": "\u0627\u0645\u06cc\u0631 \u06a9\u0627\u0631\u0648\u0627\u0646 \u0622\u0646 \u0627\u0639\u062c\u0645\u06cc \u06a9\u06cc\u0633\u062a\u061f", + "en": "Who\u2019s that Ajmi as head of caravan" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_055", + "titles": { + "ur": "\u0645\u0642\u0627\u0645 \u0639\u0634\u0642 \u0648 \u0645\u0633\u062a\u06cc \u0645\u0646\u0632\u0644 \u0627\u0648\u0633\u062a", + "en": "A place in love and raptures was his aim," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_056", + "titles": { + "ur": "\u063a\u0645 \u067e\u0646\u06c1\u0627\u06ba \u06a9\u06c1 \u0628\u06cc \u06af\u0641\u062a\u0646 \u0639\u06cc\u0627\u0646 \u0627\u0633\u062a", + "en": "A hidden grief untold is clear," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_057", + "titles": { + "ur": "\u0628\u06c1 \u0631\u0627\u063a\u0627\u0646 \u0644\u0627\u0644\u06c1 \u0631\u0633\u062a \u0627\u0632 \u0646\u0648 \u0628\u06c1\u0627\u0631\u0627\u0646", + "en": "In pits grow poppies from vernal tide," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_058", + "titles": { + "ur": "\u06af\u06c1\u06cc \u0634\u0639\u0631 \u0639\u0631\u0627\u0642\u06cc \u0631\u0627 \u0628\u062e\u0648\u0627\u0646\u0645", + "en": "A page of Iraqi sometimes I turn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_059", + "titles": { + "ur": "\u063a\u0645 \u0631\u0627\u06c1\u06cc \u0646\u0634\u0627\u0637 \u0622\u0645\u06cc\u0632\u062a\u0631 \u06a9\u0646", + "en": "Let the hiker\u2019s grief take a blissful turn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_060", + "titles": { + "ur": "\u0628\u067e\u0627 \u0627\u06cc \u06be\u0645 \u0646\u0641\u0633 \u0628\u0627\u06c1\u0645 \u0628\u0646\u0627\u0644\u06cc\u0645", + "en": "Come O! chum for a tie to weep and cry." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_061", + "titles": { + "ur": "\u062d\u06a9\u06cc\u0645\u0627\u0646 \u0631\u0627 \u0628\u06be\u0627 \u06a9\u0645\u062a\u0631 \u0646\u06c1\u0627\u062f\u0646\u062f", + "en": "To wise he gave less wealth and affluence," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_062", + "titles": { + "ur": "\u0634\u06c1\u06cc\u062f \u0646\u0627\u0632 \u0627\u0648 \u0628\u0632\u0645 \u0648\u062c\u0648\u062f \u0627\u0633\u062a", + "en": "The world with four sides I have in arm-pit," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_063", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0648\u0627\u062f\u06cc \u0632\u0645\u0627\u0646\u06cc \u062c\u0627\u0648\u062f\u0627\u0646\u06d2", + "en": "In this valley lies a lasting life new," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_064", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0622\u0646 \u0641\u0642\u06cc\u0631 \u06a9\u062c \u06a9\u0644\u0627\u06c1\u06cc", + "en": "A Muslim was a king and saint so high," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_065", + "titles": { + "ur": "\u062a\u0628 \u0648 \u062a\u0627\u0628 \u062f\u0644 \u0627\u0632 \u0633\u0648\u0632 \u063a\u0645 \u062a\u0633\u062a", + "en": "The heart takes heat from thy love pangs\u2019 flame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_066", + "titles": { + "ur": "\u0634\u0628 \u06c1\u0646\u062f\u06cc \u063a\u0644\u0627\u0645\u0627\u0646 \u0631\u0627 \u0633\u062d\u0631 \u0646\u06cc\u0633\u062a", + "en": "No morn yet to slaves O Indian night," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_067", + "titles": { + "ur": "\u0686\u06c1 \u06af\u0648\u06cc\u0645 \u0632\u0627\u0646 \u0641\u0642\u06cc\u0631\u06cc \u062f\u0631\u062f\u0645\u0646\u062f\u06cc", + "en": "As such I say to a. soft hearted soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_068", + "titles": { + "ur": "\u0686\u0633\u0627\u0646 \u0627\u062d\u0648\u0627\u0644 \u0627\u0648 \u0631\u0627 \u0628\u0631 \u0644\u0628 \u0622\u0631\u0645", + "en": "A friend\u2019s hidden life how can I reveal," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_069", + "titles": { + "ur": "\u06c1\u0646\u0648\u0632 \u0627\u06cc\u0646 \u0686\u0631\u062e \u0646\u06cc\u0644\u06cc \u06a9\u062c \u062e\u0631\u0627\u0645 \u0627\u0633\u062a", + "en": "The sky still going on a perverse course," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_070", + "titles": { + "ur": "\u0646\u0645\u0627\u0646\u062f \u0622\u0646 \u062a\u0627\u0628 \u0648 \u062a\u0628 \u062f\u0631 \u062e\u0648\u0646 \u0646\u0627\u0628\u0634", + "en": "In his pure blood shines not that vigour and heat," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_071", + "titles": { + "ur": "\u062f\u0644 \u062e\u0648\u062f \u0631\u0627 \u0627\u0633\u06cc\u0631 \u0631\u0646\u06af \u0648 \u0628\u0648 \u06a9\u0631\u062f", + "en": "He made his heart captive of pomp and show," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_072", + "titles": { + "ur": "\u0628\u0631\u0648\u06cc \u0627\u0648 \u062f\u0631 \u062f\u0644 \u0646\u0627\u06af\u0634\u0627\u062f", + "en": "To him the heart\u2019s door is not open yet," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_073", + "titles": { + "ur": "\u06af\u0631\u06cc\u0628\u0627\u0646 \u0686\u0627\u06a9 \u0648 \u0628\u06cc \u0641\u06a9\u0631 \u0631\u0641\u0648 \u0632\u06cc\u0633\u062a", + "en": "His collar is torn, he cares no darn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_074", + "titles": { + "ur": "\u062d\u0642 \u0622\u0646 \u062f\u06c1 \u06a9\u06c1 \u2019\u2019 \u0645\u0633\u06a9\u06cc\u0646 \u0648 \u0627\u0633\u06cc\u0631\u2018\u2018 \u0627\u0633\u062a", + "en": "Give him his dues, of a captive and meek," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_075", + "titles": { + "ur": "\u062f\u06af\u0631 \u067e\u0627\u06a9\u06cc\u0632\u06c1 \u06a9\u0646 \u0622\u0628 \u0648 \u06af\u0644 \u0627\u0648", + "en": "Refine his morals and life once more," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_076", + "titles": { + "ur": "\u0639\u0631\u0648\u0633 \u0632\u0646\u062f\u06af\u06cc \u062f\u0631 \u062e\u0644\u0648\u062a\u0634 \u063a\u06cc\u0631", + "en": "The bride of life, in him is not his own," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_077", + "titles": { + "ur": "\u0628\u06c1 \u0686\u0634\u0645 \u0627\u0648 \u0646\u06c1 \u0646\u0648\u0631 \u0648 \u0646\u06cc \u0633\u0631\u0648\u0631 \u0627\u0633\u062a", + "en": "His eyes are void of a glamour and glee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_078", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0632\u0627\u062f\u06c1 \u0648 \u0646\u0627\u0645\u062d\u0631\u0645 \u0645\u0631\u06af", + "en": "Though born as Muslim yet knows not the death," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_079", + "titles": { + "ur": "\u0645\u0644\u0648\u06a9\u06cc\u062a \u0633\u0631\u0627\u067e\u0627 \u0634\u06cc\u0634\u06c1 \u0628\u0627\u0632\u06cc \u0627\u0633\u062a", + "en": "The kingship as whole is trick and skill," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_080", + "titles": { + "ur": "\u062a\u0646 \u0645\u0631\u062f \u0645\u0633\u0644\u0645\u0627\u0646 \u067e\u0627\u06cc\u062f\u0627\u0631 \u0627\u0633\u062a", + "en": "A Muslim\u2019s stuff has a life long stay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_081", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0634\u0631\u0645\u0633\u0627\u0631 \u0627\u0632 \u0628\u06cc \u06a9\u0644\u0627\u06c1\u06cc \u0627\u0633\u062a", + "en": "Ashamed is Muslim for losing his State," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_082", + "titles": { + "ur": "\u0645\u067e\u0631\u0633 \u0627\u0632 \u0645\u0646 \u06a9\u06c1 \u0627\u062d\u0648\u0627\u0644\u0634 \u0686\u0633\u0627\u0646 \u0627\u0633\u062a", + "en": "Ask me not of his present day lot," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_083", + "titles": { + "ur": "\u0628\u06c1 \u0686\u0634\u0645\u0634 \u0648\u0627\u0646\u0645\u0648\u062f\u0645 \u0632\u0646\u062f\u06af\u06cc \u0631\u0627", + "en": "I have scanned the whole world through his eye," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_084", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u06af\u0631\u0686\u06c1 \u0628\u06cc \u062e\u06cc\u0644 \u0648 \u0633\u067e\u0627\u06c1\u06cc \u0627\u0633\u062a", + "en": "The Muslims have raised no armament wings," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_085", + "titles": { + "ur": "\u0645\u062a\u0627\u0639 \u0634\u06cc\u062e \u0627\u0633\u0627\u0637\u06cc\u0631 \u06a9\u06c1\u0646 \u0628\u0648\u062f", + "en": "The assets of Sheikh were the fables old," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_086", + "titles": { + "ur": "\u062f\u06af\u0631\u06af\u0648\u0646 \u06a9\u0631\u062f \u0644\u0627\u062f\u06cc\u0646\u06cc \u062c\u06be\u0627\u0646 \u0631\u0627", + "en": "He brought a total change in faithless world," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_087", + "titles": { + "ur": "\u062d\u0631\u0645 \u0627\u0632 \u062f\u06cc\u0631 \u06af\u06cc\u0631\u062f \u0631\u0646\u06af \u0648 \u0628\u0648\u0626\u06cc", + "en": "From fane gets Harem its grandeur and glare," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_088", + "titles": { + "ur": "\u0641\u0642\u06cc\u0631\u0627\u0646 \u062a\u0627 \u0628\u06c1 \u0645\u0633\u062c\u062f \u0635\u0641 \u06a9\u0634\u06cc\u062f\u0646\u062f", + "en": "As long in mosque the poor kept a row," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_089", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u0627\u0646 \u0628\u06c1 \u062e\u0648\u06cc\u0634\u0627\u0646 \u062f\u0631 \u0633\u062a\u06cc\u0632\u0646\u062f", + "en": "The Moslems are fighting with brothers own," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_090", + "titles": { + "ur": "\u062c\u0628\u06cc\u0646 \u0631\u0627 \u067e\u06cc\u0634 \u063a\u06cc\u0631 \u0627\u0644\u0644\u06c1 \u0633\u0648\u062f\u06cc\u0645", + "en": "To others than God we touch our brows," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_091", + "titles": { + "ur": "\u0628\u062f\u0633\u062a \u0645\u06cc \u06a9\u0634\u0627\u0646 \u062e\u0627\u0644\u06cc \u0627\u06cc\u0627\u063a \u0627\u0633\u062a", + "en": "In the hands of drinkers the empty glass," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_092", + "titles": { + "ur": "\u0633\u0628\u0648\u06cc \u062e\u0627\u0646\u0642\u0627\u06c1\u0627\u0646 \u062e\u0627\u0644\u06cc \u0627\u0632 \u0645\u06cc", + "en": "The synagogues bottles are void of wine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_093", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u0645 \u063a\u0631\u06cc\u0628 \u06c1\u0631 \u062f\u06cc\u0627\u0631\u0645", + "en": "The Muslims are foreigns on every land," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_094", + "titles": { + "ur": "\u0628\u06c1 \u0622\u0646 \u0628\u0627\u0644\u06cc \u06a9\u06c1 \u0628\u062e\u0634\u06cc\u062f\u06cc \u060c \u067e\u0631\u06cc\u062f\u0645", + "en": "With wings you gave I judge and fly," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_095", + "titles": { + "ur": "\u0634\u0628\u06cc \u067e\u06cc\u0634 \u062e\u062f\u0627 \u0628\u06af\u0631\u06cc\u0633\u062a\u0645 \u0632\u0627\u0631", + "en": "At night before Lord I often cry," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_096", + "titles": { + "ur": "\u0646\u06af\u0648\u06cc\u0645 \u0627\u0632 \u0641\u0631\u0648 \u0641\u0627\u0644\u06cc \u06a9\u06c1 \u0628\u06af\u0630\u0634\u062a", + "en": "I speak not now of the grandeur past." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_097", + "titles": { + "ur": "\u0646\u06af\u06c1\u0628\u0627\u0646 \u062d\u0631\u0645 \u0645\u0639\u0645\u0627\u0631 \u062f\u06cc\u0631 \u0627\u0633\u062a", + "en": "The guard of Harem is the mason of fane," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_098", + "titles": { + "ur": "\u0632 \u0633\u0648\u0632 \u0627\u06cc\u0646 \u0641\u0642\u06cc\u0631 \u0631\u06c1 \u0646\u0634\u06cc\u0646\u06cc", + "en": "From this poor man\u2019s flame, sitting on his way" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_099", + "titles": { + "ur": "\u06af\u06c1\u06cc \u0627\u0641\u062a\u0645 \u06af\u06c1\u06cc \u0645\u0633\u062a\u0627\u0646\u06c1 \u062e\u06cc\u0632\u0645", + "en": "Like gallants I fall and rise again," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_100", + "titles": { + "ur": "\u0645\u0631\u0627 \u062a\u0646\u06be\u0627\u0626\u06cc \u0648 \u0622\u06c1 \u0648 \u0641\u063a\u0627\u0646 \u0628\u06c1", + "en": "Let me sob and sigh in a lone retreat," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_101", + "titles": { + "ur": "\u067e\u0631\u06cc\u062f\u0645 \u062f\u0631 \u0641\u0636\u0627\u06cc \u062f\u0644\u067e\u0630\u06cc\u0631\u0634", + "en": "I fly in the airy lovelier space," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_102", + "titles": { + "ur": "\u0628\u06c1 \u0622\u0646 \u0631\u0627\u0632\u06cc \u06a9\u06c1 \u06af\u0641\u062a\u0645 \u067e\u06cc \u0646\u0628\u0631\u062f\u0646\u062f", + "en": "Of secret I\u2019told, they paid no heed," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_103", + "titles": { + "ur": "\u0646\u06c1 \u0634\u0639\u0631 \u0627\u0633\u062a \u0627\u06cc\u0646\u06a9\u06c1 \u0628\u0631 \u0648\u06cc \u062f\u0644 \u0646\u06c1\u0627\u062f\u0645", + "en": "To stick it to bosom this verse aims not," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_104", + "titles": { + "ur": "\u062a\u0648 \u06af\u0641\u062a\u06cc \u0627\u0632 \u062d\u06cc\u0627\u062a \u062c\u0627\u0648\u062f\u0627\u0646 \u06af\u0648\u06cc", + "en": "You bid me for a theme on bliss life long," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_105", + "titles": { + "ur": "\u0631\u062e\u0645 \u0627\u0632 \u062f\u0631\u062f \u067e\u0646\u06be\u0627\u0646 \u0632\u0639\u0641\u0631\u0627\u0646\u06cc", + "en": "My face looks saffron from arcane pain," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_106", + "titles": { + "ur": "\u0632\u0628\u0627\u0646 \u0645\u0627 \u063a\u0631\u06cc\u0628\u0627\u0646 \u0627\u0632 \u0646\u06af\u0627\u06c1\u06cc\u0633\u062a", + "en": "The meek utter hence of yonder glance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_107", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u062f\u0627\u062f\u0645 \u0632 \u062e\u0648\u062f \u0646\u0627\u0645\u062d\u0631\u0645\u06cc \u0631\u0627", + "en": "Those who knew not I preached them ego," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_108", + "titles": { + "ur": "\u062f\u0631\u0648\u0646 \u0645\u0627 \u0628\u062c\u0632 \u062f\u0648\u062f \u0646\u0641\u0633 \u0646\u06cc\u0633\u062a", + "en": "What I hold in heart is grief and remorse." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_109", + "titles": { + "ur": "\u063a\u0631\u06cc\u0628\u06cc \u062f\u0631\u062f\u0645\u0646\u062f\u06cc \u0646\u06cc \u0646\u0648\u0627\u0632\u06cc", + "en": "A poor, ruthfull flutist1 who taught love\u2019s tone," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_110", + "titles": { + "ur": "\u0646\u0645 \u0648 \u0631\u0646\u06af \u0627\u0632 \u062f\u0645 \u0628\u0627\u062f\u06cc \u0646\u062c\u0648\u06cc\u0645", + "en": "I seek not my vigour from morning air," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_111", + "titles": { + "ur": "\u062f\u0631 \u0622\u0646 \u062f\u0631\u06cc\u0627 \u06a9\u06c1 \u0627\u0648 \u0631\u0627 \u0633\u0627\u062d\u0644\u06cc \u0646\u06cc\u0633\u062a", + "en": "I\u2019am in a sea which has no coast side," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_112", + "titles": { + "ur": "\u0645\u0631\u0627\u0646 \u0627\u0632 \u062f\u0631 \u06a9\u06c1 \u0645\u0634\u062a\u0627\u0642 \u062d\u0636\u0648\u0631\u06cc\u0645", + "en": "Drive not from door who are longing for thee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_113", + "titles": { + "ur": "\u0628\u06c1 \u0627\u0641\u0631\u0646\u06af\u06cc \u0628\u062a\u0627\u0646 \u062f\u0644 \u0628\u0627\u062e\u062a\u0645 \u0645\u0646", + "en": "On idols white my heart is sweet," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_114", + "titles": { + "ur": "\u0645\u06cc \u0627\u0632 \u0645\u06cc\u062e\u0627\u0646\u06c1\u0654 \u0645\u063a\u0631\u0628 \u0686\u0634\u06cc\u062f\u0645", + "en": "From Western taverns the wines I take," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_115", + "titles": { + "ur": "\u0641\u0642\u06cc\u0631\u0645 \u0627\u0632 \u062a\u0648 \u062e\u0648\u0627\u06be\u0645 \u06c1\u0631 \u0686\u06c1 \u062e\u0648\u0627\u06c1\u0645", + "en": "I seek from thy door, whatever I seek," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_116", + "titles": { + "ur": "\u0646\u06c1 \u0628\u0627 \u0645\u0644\u0627 \u0646\u06c1 \u0628\u0627 \u0635\u0648\u0641\u06cc \u0646\u0634\u06cc\u0646\u0645", + "en": "With \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_117", + "titles": { + "ur": "\u062f\u0644 \u0645\u0644\u0627 \u06af\u0631\u0641\u062a\u0627\u0631 \u063a\u0645\u06cc \u0646\u06cc\u0633\u062a", + "en": "The \u2018mullah\u2019 never knows the pangs of grief," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_118", + "titles": { + "ur": "\u0633\u0631 \u0645\u0646\u0628\u0631 \u06a9\u0644\u0627\u0645\u0634 \u0646\u06cc\u0634\u062f\u0627\u0631 \u0627\u0633\u062a", + "en": "On pulpit his address a venom of bile," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_119", + "titles": { + "ur": "\u062f\u0644 \u0635\u0627\u062d\u0628\u062f\u0644\u0627\u0646 \u0627\u0648 \u0628\u0631\u062f \u06cc\u0627 \u0645\u0646\u061f", + "en": "The heart of lucent hearts he took or I?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_120", + "titles": { + "ur": "\u063a\u0631\u06cc\u0628\u0645 \u062f\u0631 \u0645\u06cc\u0627\u0646 \u0645\u062d\u0641\u0644 \u062e\u0648\u06cc\u0634", + "en": "An alien I am within my own race," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_121", + "titles": { + "ur": "\u062f\u0644 \u062e\u0648\u062f \u0631\u0627 \u0628\u062f\u0633\u062a \u06a9\u0633 \u0646\u062f\u0627\u062f\u0645", + "en": "For any one\u2019s boon this heart owes not," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_122", + "titles": { + "ur": "\u06c1\u0645\u0627\u0646 \u0633\u0648\u0632 \u062c\u0646\u0648\u0646 \u0627\u0646\u062f\u0631 \u0633\u0631 \u0645\u0646", + "en": "My craze still feels the same burning phase," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_123", + "titles": { + "ur": "\u06c1\u0646\u0648\u0632 \u0627\u06cc\u0646 \u062e\u0627\u06a9 \u062f\u0627\u0631\u0627\u06cc \u0634\u0631\u0631 \u06c1\u0633\u062a", + "en": "This dust still feels His living flame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_124", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1\u0645 \u0632\u0622\u0646\u0686\u06c1 \u0628\u06cc\u0646\u0645 \u0628\u06cc \u0646\u06cc\u0627\u0632 \u0627\u0633\u062a", + "en": "My glance looks not the world\u2019s hollow game," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_125", + "titles": { + "ur": "\u0645\u0631\u0627 \u062f\u0631 \u0639\u0635\u0631 \u0628\u06cc \u0633\u0648\u0632 \u0622\u0641\u0631\u06cc\u062f\u0646\u062f", + "en": "I have been born in a flameless age," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_126", + "titles": { + "ur": "\u0646\u06af\u06cc\u0631\u062f \u0644\u0627\u0644\u06c1 \u0648 \u06af\u0644 \u0631\u0646\u06af \u0648 \u0628\u0648\u06cc\u0645", + "en": "The \u2018rose and poppy\u2019 lack my \u2018scent and shade." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_127", + "titles": { + "ur": "\u0645\u0646 \u0627\u0646\u062f\u0631 \u0645\u0634\u0631\u0642 \u0648 \u0645\u063a\u0631\u0628 \u063a\u0631\u06cc\u0628\u0645", + "en": "So alien I am in West and East," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_128", + "titles": { + "ur": "\u0637\u0644\u0633\u0645 \u0639\u0644\u0645 \u062d\u0627\u0636\u0631 \u0631\u0627 \u0634\u06a9\u0633\u062a\u0645", + "en": "I broke the magic of the modern age," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_129", + "titles": { + "ur": "\u0628\u06c1 \u0686\u0634\u0645 \u0645\u0646 \u0646\u06af\u06c1 \u0622\u0648\u0631\u062f\u06c1\u0654 \u062a\u0633\u062a", + "en": "You have lit up my eyes with an insight," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_130", + "titles": { + "ur": "\u0686\u0648 \u062e\u0648\u062f \u0631\u0627 \u062f\u0631 \u06a9\u0646\u0627\u0631 \u062e\u0648\u062f \u06a9\u0634\u06cc\u062f\u0645", + "en": "When I pressed myself in my own embrace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_131", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0639\u0627\u0644\u0645 \u0628\u06c1\u0634\u062a \u062e\u0631\u0645\u06cc \u06c1\u0633\u062a", + "en": "The world has charms like paradise true;" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_132", + "titles": { + "ur": "\u0628\u062f\u06c1 \u0627\u0648 \u0631\u0627 \u062c\u0648\u0627\u0646 \u067e\u0627\u06a9\u0628\u0627\u0632\u06cc", + "en": "Bid him O lord! a holy man\u2019s lead," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_133", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0633\u0627\u0642\u06cc \u0628\u06af\u0631\u062f\u0627\u0646 \u062c\u0627\u0645 \u0645\u06cc \u0631\u0627", + "en": "Move around O bearer! the wine cup\u2019s course," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_134", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0627\u0632 \u0639\u0634\u0642 \u0648 \u0639\u0634\u0642 \u0627\u0632 \u0633\u06cc\u0646\u06c1 \u062a\u0633\u062a", + "en": "For love the world came from thee the love\u2019s flame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_135", + "titles": { + "ur": "\u0645\u0631\u0627 \u0627\u06cc\u0646 \u0633\u0648\u0632 \u0627\u0632 \u0641\u06cc\u0636 \u062f\u0645 \u062a\u0633\u062a", + "en": "To me this burning a boon of thy glow," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_136", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u0628\u062a\u062e\u0627\u0646\u06c1 \u062f\u0644 \u0628\u0627 \u06a9\u0633 \u0646\u0628\u0633\u062a\u0645", + "en": "This heart, I tied not with aught in this fane," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_137", + "titles": { + "ur": "\u062f\u0645\u06cc\u062f \u0622\u0646 \u0644\u0627\u0644\u06c1 \u0627\u0632 \u0645\u0634\u062a \u063a\u0628\u0627\u0631\u0645", + "en": "Grow that poppy from the dust of mine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_138", + "titles": { + "ur": "\u062d\u0636\u0648\u0631 \u0645\u0644\u062a \u0628\u06cc\u0636\u0627 \u062a\u067e\u06cc\u062f\u0645", + "en": "To my shining race I would love to groan," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_139", + "titles": { + "ur": "\u0628\u0635\u062f\u0642 \u0641\u0637\u0631\u062a \u0631\u0646\u062f\u0627\u0646\u06c1\u0621 \u0645\u0646", + "en": "For the sake of truth of my free lance tone," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_140", + "titles": { + "ur": "\u062f\u0644\u06cc \u0628\u0631\u06a9\u0641 \u0646\u06c1\u0627\u062f\u0645 \u060c \u062f\u0644\u0628\u0631\u06cc \u0646\u06cc\u0633\u062a", + "en": "I hold a heart in hand find not a beau," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_141", + "titles": { + "ur": "\u0686\u0648 \u0631\u0648\u0645\u06cc \u062f\u0631 \u062d\u0631\u0645 \u062f\u0627\u062f\u0645 \u0627\u0630\u0627\u0646 \u0645\u0646", + "en": "Like Rumi I raised His call in Harem whole," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_142", + "titles": { + "ur": "\u06af\u0644\u0633\u062a\u0627\u0646\u06cc \u0632 \u062e\u0627\u06a9 \u0645\u0646 \u0628\u0631 \u0627\u0646\u06af\u06cc\u0632", + "en": "Raise a garden new from dust of mine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_143", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u062a\u0627 \u0628\u0633\u0627\u062d\u0644 \u0622\u0631\u0645\u06cc\u062f \u0627\u0633\u062a", + "en": "A Muslim is resting from coast to coast," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_144", + "titles": { + "ur": "\u06a9\u06c1 \u06af\u0641\u062a \u0627\u0648 \u0631\u0627 \u06a9\u06c1 \u0622\u06cc\u062f \u0628\u0648\u06cc \u06cc\u0627\u0631\u06cc\u061f", + "en": "Who told him I smell thee \u2018under the rose\u2019," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_145", + "titles": { + "ur": "\u0632 \u0628\u062d\u0631 \u062e\u0648\u062f \u0628\u062c\u0648\u06cc \u0645\u0646 \u06af\u06be\u0631 \u062f\u06c1", + "en": "From thy own main give pearls to my rill," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_146", + "titles": { + "ur": "\u0628\u062c\u0644\u0648\u062a \u0646\u06cc \u0646\u0648\u0627\u0632\u06cc\u06c1\u0627\u06cc \u0645\u0646 \u0628\u06cc\u0646", + "en": "In a gathering see my flute\u2019s tones sweet," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_147", + "titles": { + "ur": "\u0628\u06c1\u0631\u062d\u0627\u0644\u06cc \u06a9\u06c1 \u0628\u0648\u062f\u0645 \u062e\u0648\u0634 \u0633\u0631\u0648\u062f\u0645", + "en": "I kept beaming face in this or that case," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_148", + "titles": { + "ur": "\u0634\u0631\u06cc\u06a9 \u062f\u0631\u062f \u0648 \u0633\u0648\u0632 \u0644\u0627\u0644\u06c1 \u0628\u0648\u062f\u0645", + "en": "I have shared the poppy\u2019s flame and pain," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_149", + "titles": { + "ur": "\u06c1\u0646\u0648\u0632 \u0627\u06cc\u0646 \u062e\u0627\u06a9 \u062f\u0627\u0631\u0627\u06cc \u0634\u0631\u0631 \u06c1\u0633\u062a", + "en": "With thy light alone I lit up my glance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_150", + "titles": { + "ur": "\u0628\u06a9\u0648\u06cc \u062a\u0648 \u06af\u062f\u0627\u0632 \u06cc\u06a9 \u0646\u0648\u0627 \u0628\u0633", + "en": "I need in thy land just a melting sigh," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_151", + "titles": { + "ur": "\u0632 \u0634\u0648\u0642 \u0622\u0645\u0648\u062e\u062a\u0645 \u0622\u0646 \u06c1\u0627\u06cc \u0648 \u06c1\u0648\u0626\u06cc", + "en": "I hold very dear that roaring roar," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_152", + "titles": { + "ur": "\u06cc\u06a9\u06cc \u0628\u0646\u06af\u0631\u062f \u0641\u0631\u0646\u06af\u06cc \u06a9\u062c \u06a9\u0644\u0627\u06c1\u0627\u0646", + "en": "Look to these saucy anglican maids," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_153", + "titles": { + "ur": "\u0628\u062f\u06c1 \u062f\u0633\u062a\u06cc \u0632 \u067e\u0627 \u0627\u0641\u062a\u0627\u062f\u06af\u0627\u0646 \u0631\u0627", + "en": "Give a helping hand to those who are weak," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_154", + "titles": { + "ur": "\u062a\u0648 \u06c1\u0645 \u0622\u0646 \u0645\u06cc \u0628\u06af\u06cc\u0631 \u0627\u0632 \u0633\u0627\u063a\u0631 \u062f\u0648\u0633\u062a", + "en": "You too take the wine from friend\u2019s cup warm," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_155", + "titles": { + "ur": "\u062a\u0648 \u0633\u0644\u0637\u0627\u0646 \u062d\u062c\u0627\u0632\u06cc \u0645\u0646 \u0641\u0642\u06cc\u0631\u0645", + "en": "A poor man I\u2019m, you hold the \u2018Arab\u2019s reign," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_156", + "titles": { + "ur": "\u0633\u0631\u0627\u067e\u0627 \u062f\u0631\u062f \u062f\u0631\u0645\u0627\u0646 \u0646\u0627\u067e\u0630\u06cc\u0631\u0645", + "en": "A look of pain I\u2019m and see no cure quick," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_157", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0628\u0627\u06be\u0645 \u062f\u0631 \u0622\u0648\u06cc\u0632\u06cc\u0645 \u0648 \u0631\u0642\u0635\u06cc\u0645", + "en": "Let tis join hands to spread his love\u2019s flame." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_158", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u0646\u062f\u0631 \u0628\u06cc\u0627\u0628\u0627\u0646\u06cc \u0645\u0642\u0627\u0645 \u0627\u0633\u062a", + "en": "You hold a high place in the desert\u2019s land," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_159", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u06cc\u0645 \u0648 \u0622\u0632\u0627\u062f \u0627\u0632 \u0645\u06a9\u0627\u0646\u06cc\u0645", + "en": "Being Muslims we make no home and false ties," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_042", + "011_043", + "011_044", + "011_045", + "011_046", + "011_047", + "011_048", + "011_049", + "011_050", + "011_051", + "011_052", + "011_053", + "011_054", + "011_055", + "011_056", + "011_057", + "011_058", + "011_059", + "011_060", + "011_061", + "011_062", + "011_063", + "011_064", + "011_065", + "011_066", + "011_067", + "011_068", + "011_069", + "011_070", + "011_071", + "011_072", + "011_073", + "011_074", + "011_075", + "011_076", + "011_077", + "011_078", + "011_079", + "011_080", + "011_081", + "011_082", + "011_083", + "011_084", + "011_085", + "011_086", + "011_087", + "011_088", + "011_089", + "011_090", + "011_091", + "011_092", + "011_093", + "011_094", + "011_095", + "011_096", + "011_097", + "011_098", + "011_099", + "011_100", + "011_101", + "011_102", + "011_103", + "011_104", + "011_105", + "011_106", + "011_107", + "011_108", + "011_109", + "011_110", + "011_111", + "011_112", + "011_113", + "011_114", + "011_115", + "011_116", + "011_117", + "011_118", + "011_119", + "011_120", + "011_121", + "011_122", + "011_123", + "011_124", + "011_125", + "011_126", + "011_127", + "011_128", + "011_129", + "011_130", + "011_131", + "011_132", + "011_133", + "011_134", + "011_135", + "011_136", + "011_137", + "011_138", + "011_139", + "011_140", + "011_141", + "011_142", + "011_143", + "011_144", + "011_145", + "011_146", + "011_147", + "011_148", + "011_149", + "011_150", + "011_151", + "011_152", + "011_153", + "011_154", + "011_155", + "011_156", + "011_157", + "011_158", + "011_159" + ], + "metadata": { + "total_poems": 118 + } + }, + { + "id": 3, + "titles": { + "ur": "\u062d\u0636\u0648\u0631\u0645\u0644\u062a", + "en": "HAZOOR-I-MILLAT" + }, + "poems": [ + { + "id": "011_160", + "titles": { + "ur": "\u0632 \u0627\u0641\u0631\u0646\u06af\u06cc \u0635\u0646\u0645 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u062a\u0648 \u0634\u0648", + "en": "To anglian idols pay not a heed," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_161", + "titles": { + "ur": "\u062d\u0636\u0648\u0631\u0645\u0644\u062a", + "en": "The gnostic\u2019s verses seek not of me," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_162", + "titles": { + "ur": "\u0628\u06c1 \u0645\u0646\u0632\u0644 \u06a9\u0648\u0634 \u0645\u0627\u0646\u0646\u062f \u0645\u06c1 \u0646\u0648", + "en": "Be nearer to the aim like a moon new," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_163", + "titles": { + "ur": "\u0686\u0648 \u0645\u0648\u062c \u0627\u0632 \u0628\u062d\u0631 \u062e\u0648\u062f \u0628\u0627\u0644\u06cc\u062f\u06c1 \u0627\u0645 \u0645\u0646", + "en": "My self\u2019s own sea gave a rise to me," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_164", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0633\u0627\u0642\u06cc \u0628\u06af\u0631\u062f\u0627\u0646 \u0633\u0627\u062a\u06af\u06cc\u0646 \u0631\u0627", + "en": "Come O\u2019 bearer and move the cup of Wine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_165", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0633\u0627\u0642\u06cc \u0646\u0642\u0627\u0628 \u0627\u0632 \u0631\u062e \u0628\u0631\u0627\u0641\u06a9\u0646", + "en": "Come O\u2019 bearer and raise the veils aside," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_166", + "titles": { + "ur": "\u0628\u0631\u0648\u0646 \u0627\u0632 \u0633\u06cc\u0646\u06c1 \u06a9\u0634 \u062a\u06a9\u0628\u06cc\u0631 \u062e\u0648\u062f \u0631\u0627", + "en": "Raise from thy bosom a \u2018Call of God Great\u2019," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_167", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0627\u0632 \u062e\u0648\u062f\u06cc \u0645\u0631\u062f \u062a\u0645\u0627\u0645 \u0627\u0633\u062a", + "en": "From self a Muslim is man perfect" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_168", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u0627\u0646 \u06a9\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0641\u0627\u0634 \u062f\u06cc\u062f\u0646\u062f", + "en": "As long the Muslim, in self can peep," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_169", + "titles": { + "ur": "\u06af\u0634\u0648\u062f\u0645 \u067e\u0631\u062f\u06c1\u0621 \u0627\u0632 \u0631\u0648\u06cc \u062a\u0642\u062f\u06cc\u0631", + "en": "The veils of thy fortune lo! I ope," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_170", + "titles": { + "ur": "\u0628\u06c1 \u062a\u0631\u06a9\u0627\u0646 \u0628\u0633\u062a\u06c1 \u062f\u0631\u06c1\u0627 \u0631\u0627 \u06af\u0634\u0627\u062f\u0646\u062f", + "en": "Now all the shut doors for Turks are ope." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_171", + "titles": { + "ur": "\u06c1\u0631 \u0622\u0646 \u0642\u0648\u0645\u06cc \u06a9\u06c1 \u0645\u06cc \u0631\u06cc\u0632\u062f \u0628\u06c1\u0627\u0631\u0634", + "en": "A nation whose spring falls to decay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_172", + "titles": { + "ur": "\u062e\u062f\u0627 \u0622\u0646 \u0645\u0644\u062a\u06cc \u0631\u0627 \u0633\u0631\u0648\u0631\u06cc \u062f\u0627\u062f", + "en": "God gave that nation a sway o\u2019er lands," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_173", + "titles": { + "ur": "\u0632 \u0631\u0627\u0632\u06cc \u062d\u06a9\u0645\u062a \u0642\u0631\u0622\u0646 \u0628\u06cc\u0627\u0645\u0648\u0632", + "en": "From Razi thus learn the Quran\u2019s insight," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_160", + "011_161", + "011_162", + "011_163", + "011_164", + "011_165", + "011_166", + "011_167", + "011_168", + "011_169", + "011_170", + "011_171", + "011_172", + "011_173" + ], + "metadata": { + "total_poems": 14 + } + }, + { + "id": 4, + "titles": { + "ur": "\u062e\u0648\u062f\u06cc", + "en": "EGO" + }, + "poems": [ + { + "id": "011_174", + "titles": { + "ur": "\u06a9\u0633\u06cc \u06a9\u0648 \u0628\u0631 \u062e\u0648\u062f\u06d2 \u0632\u062f \u2019\u2019\u0644\u0627\u0627\u0644\u06c1\u2018\u2018 \u0631\u0627", + "en": "Who makes Ego firm by \u2018Lailah\u2019s tie," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_175", + "titles": { + "ur": "\u062a\u0648 \u0627\u06cc \u0646\u0627\u062f\u0627\u0646 \u062f\u0644 \u0622\u06af\u0627\u06c1 \u062f\u0631\u06cc\u0627\u0628", + "en": "O ignorant man get a knowing heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_176", + "titles": { + "ur": "\u062f\u0644 \u062a\u0648 \u062f\u0627\u063a \u067e\u0646\u06be\u0627\u0646\u06cc \u0646\u062f\u0627\u0631\u062f", + "en": "Thy heart keeps not that hidden scar." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_174", + "011_175", + "011_176" + ], + "metadata": { + "total_poems": 3 + } + }, + { + "id": 5, + "titles": { + "ur": "\u0627\u0646\u0627\u0627\u0644\u062d\u0642", + "en": "ANAL HAQ (I AM GOD)" + }, + "poems": [ + { + "id": "011_177", + "titles": { + "ur": "\u0627\u0646\u0627\u0627\u0644\u062d\u0642 \u062c\u0632 \u0645\u0642\u0627\u0645 \u06a9\u0628\u0631\u06cc\u0627 \u0646\u06cc\u0633\u062a", + "en": "A place of I am God is God\u2019s own place." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_178", + "titles": { + "ur": "\u0628\u06c1 \u0622\u0646 \u0645\u0644\u062a \u0627\u0646\u0627\u0627\u0644\u062d\u0642 \u0633\u0627\u0632\u06af\u0627\u0631 \u0627\u0633\u062a", + "en": "I am the God suits to that nation lone," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_179", + "titles": { + "ur": "\u0645\u06cc\u0627\u0646 \u0627\u0645\u062a\u0627\u0646 \u0648\u0627\u0644\u0627 \u0645\u0642\u0627\u0645 \u0627\u0633\u062a", + "en": "Among nations large she holds a place great," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_180", + "titles": { + "ur": "\u0648\u062c\u0648\u062f\u0634 \u0634\u0639\u0644\u06c1 \u0627\u0632 \u0633\u0648\u0632 \u062f\u0631\u0648\u0646 \u0627\u0633\u062a", + "en": "From her inner verve that race is a flame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_181", + "titles": { + "ur": "\u067e\u0631\u062f \u062f\u0631 \u0648\u0633\u0639\u062a \u06af\u0631\u062f\u0648\u0646 \u06cc\u06af\u0627\u0646\u06c1", + "en": "Like a unique race thus She flies in space," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_182", + "titles": { + "ur": "\u0628\u06c1 \u0628\u0627\u063a\u0627\u0646 \u0639\u0646\u062f\u0644\u06cc\u0628\u06cc \u062e\u0648\u0634 \u0635\u0641\u06cc\u0631\u06cc", + "en": "In garden\u2019s lawn he is song bird sweet," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_183", + "titles": { + "ur": "\u0628\u062c\u0627\u0645 \u0646\u0648 \u06a9\u06c1\u0646 \u0645\u06cc \u0627\u0632 \u0633\u0628\u0648 \u0631\u06cc\u0632", + "en": "Fill the old wine in the New Age bowl." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_177", + "011_178", + "011_179", + "011_180", + "011_181", + "011_182", + "011_183" + ], + "metadata": { + "total_poems": 7 + } + }, + { + "id": 6, + "titles": { + "ur": "\u0635\u0648\u0641\u06cc \u0648 \u0645\u0644\u0627", + "en": "SUFI AND MULLAH" + }, + "poems": [ + { + "id": "011_184", + "titles": { + "ur": "\u06af\u0631\u0641\u062a\u0645 \u062d\u0636\u0631\u062a \u0645\u0644\u0627 \u062a\u0631\u0634 \u0631\u0648\u0633\u062a", + "en": "The Mullah and Sufi are cross in deed," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_185", + "titles": { + "ur": "\u0641\u0631\u0646\u06af\u06cc \u0635\u06cc\u062f \u0628\u0633\u062a \u0627\u0632 \u06a9\u0639\u0628\u06c1 \u0648 \u062f\u06cc\u0631", + "en": "When the English subdued the mosque and fane," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_186", + "titles": { + "ur": "\u0628\u06c1 \u0628\u0646\u062f \u0635\u0648\u0641\u06cc \u0648 \u0645\u0644\u0627 \u0627\u0633\u06cc\u0631\u06cc", + "en": "To Mullah and Sufi thou art a slave," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_187", + "titles": { + "ur": "\u0632 \u0642\u0631 \u0646 \u067e\u06cc\u0634 \u062e\u0648\u062f \u0626\u06cc\u0646\u06c1 \u0648\u06cc\u0632", + "en": "Through the mirror of Quran see thy deeds," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_188", + "titles": { + "ur": "\u0632 \u0645\u0646 \u0628\u0631 \u0635\u0648\u0641\u06cc \u0648 \u0645\u0644\u0627 \u0633\u0644\u0627\u0645\u06cc", + "en": "I salute the Mullah and Sufi old," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_189", + "titles": { + "ur": "\u0632 \u062f\u0648\u0632\u062e \u0648\u0627\u0639\u0638 \u06a9\u0627\u0641\u0631 \u06af\u0631\u06cc \u06af\u0641\u062a", + "en": "On hell kafir-maker Mullah spoke," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_190", + "titles": { + "ur": "\u0645\u0631\u06cc\u062f\u06cc \u062e\u0648\u062f \u0634\u0646\u0627\u0633\u06cc \u067e\u062e\u062a\u06c1 \u06a9\u0627\u0631\u06cc", + "en": "A well read disciple asked his guide," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_191", + "titles": { + "ur": "\u067e\u0633\u0631 \u0631\u0627 \u06af\u0641\u062a \u067e\u06cc\u0631\u06cc \u062e\u0631\u0642\u06c1 \u0628\u0627\u0632\u06cc", + "en": "Thus spoke to his son a guide in patched robe," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_184", + "011_185", + "011_186", + "011_187", + "011_188", + "011_189", + "011_190", + "011_191" + ], + "metadata": { + "total_poems": 8 + } + }, + { + "id": 7, + "titles": { + "ur": "\u0631\u0648\u0645\u06d2", + "en": "RUMI" + }, + "poems": [ + { + "id": "011_192", + "titles": { + "ur": "\u0628\u06a9\u0627\u0645 \u062e\u0648\u062f \u062f\u06af\u0631 \u0646 \u06a9\u06c1\u0646\u06c1 \u0645\u06cc \u0631\u06cc\u0632", + "en": "Pour in thy self that old wine again," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_193", + "titles": { + "ur": "\u0628\u06af\u06cc\u0631 \u0627\u0632 \u0633\u0627\u063a\u0631\u0634 \u0646 \u0644\u0627\u0644\u06c1 \u0631\u0646\u06af\u06cc", + "en": "Take from his cup those poppy like stems," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_194", + "titles": { + "ur": "\u0646\u0635\u06cc\u0628\u06cc \u0628\u0631\u062f\u0645 \u0627\u0632 \u062a\u0627\u0628 \u0648 \u062a\u0628 \u0627\u0648", + "en": "From his verve and heat I got a good share," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_195", + "titles": { + "ur": "\u0633\u0631\u0627\u067e\u0627 \u062f\u0631\u062f \u0648 \u0633\u0648\u0632 \u0634\u0646\u0627\u0626\u06cc", + "en": "Being full of pathos and passion\u2019s heat," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_196", + "titles": { + "ur": "\u0628\u0631\u0648\u06d2 \u0645\u0646 \u062f\u0631 \u062f\u0644 \u0628\u0627\u0632 \u06a9\u0631\u062f\u0646\u062f", + "en": "He solved many ties I had to face," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_197", + "titles": { + "ur": "\u0628\u0631\u0648\u06d2 \u0645\u0646 \u062f\u0631 \u062f\u0644 \u0628\u0627\u0632 \u06a9\u0631\u062f\u0646\u062f", + "en": "To me his heart\u2019s door was always ope," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_198", + "titles": { + "ur": "\u062e\u06cc\u0627\u0644\u0634 \u0628\u0627 \u0645\u06c1 \u0648 \u0627\u0646\u062c\u0645 \u0646\u0634\u06cc\u0646\u062f", + "en": "His thought thus flies with stars and moon rays," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_199", + "titles": { + "ur": "\u0632 \u0631\u0648\u0645\u06cc \u06af\u06cc\u0631 \u0627\u0633\u0631\u0627\u0631 \u0641\u0642\u06cc\u0631\u06cc", + "en": "Take secrets of content from Rumi\u2019s call," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_200", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u062a\u0627 \u06af\u0634\u062a \u0645\u06c1\u062c\u0648\u0631 \u062e\u062f\u0627\u0626\u06cc", + "en": "When self is deprived from godly tint," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_201", + "titles": { + "ur": "\u0645\u06cc \u0631\u0648\u0634\u0646 \u0632 \u062a\u0627\u06a9 \u0645\u0646 \u0641\u0631\u0648 \u0631\u06cc\u062e\u062a", + "en": "That bright wine scattered from my wineyard," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_192", + "011_193", + "011_194", + "011_195", + "011_196", + "011_197", + "011_198", + "011_199", + "011_200", + "011_201" + ], + "metadata": { + "total_poems": 10 + } + }, + { + "id": 8, + "titles": { + "ur": "\u067e\u06cc\u0627\u0645 \u0641\u0627\u0631\u0648\u0642", + "en": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)" + }, + "poems": [ + { + "id": "011_202", + "titles": { + "ur": "\u062a\u0648 \u0627\u06cc \u0628\u0627\u062f \u0628\u06cc\u0627\u0628\u0627\u0646 \u0627\u0632 \u0639\u0631\u0628 \u062e\u06cc\u0632", + "en": "O desert\u2019s breeze rise from \u2018Arab\u2019s sky," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_203", + "titles": { + "ur": "\u062e\u0644\u0627\u0641\u062a \u0641\u0642\u0631 \u0628\u0627 \u062a\u0627\u062c \u0648 \u0633\u0631\u06cc\u0631 \u0627\u0633\u062a", + "en": "Tue Faqr and Caliphate with King\u2019s Crown shine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_204", + "titles": { + "ur": "\u062c\u0648\u0627\u0646\u0645\u0631\u062f\u06cc \u06a9\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0641\u0627\u0634 \u0628\u06cc\u0646\u062f", + "en": "A young man who peeps in his ego deep," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_205", + "titles": { + "ur": "\u0628\u06c1 \u0631\u0648\u06cc \u0639\u0642\u0644 \u0648 \u062f\u0644 \u0628\u06af\u0634\u0627\u06cc \u06c1\u0631 \u062f\u0631", + "en": "For sense and heart\u2019s sake leave each door ajar," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_206", + "titles": { + "ur": "\u062e\u0646\u06a9 \u0646 \u0645\u0644\u062a\u06cc \u0628\u0631 \u062e\u0648\u062f \u0631\u0633\u06cc\u062f\u06c1", + "en": "How happy is the race who wins her goal," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_207", + "titles": { + "ur": "\u0686\u06c1 \u062e\u0648\u0634 \u0632\u062f \u062a\u0631\u06a9 \u0645\u0644\u0627\u062d\u06cc \u0633\u0631\u0648\u062f\u06cc", + "en": "That Turkish seaman how sang a song gay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_208", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646\u06af\u06cc\u0631\u06cc \u0628\u062e\u0627\u06a9 \u0645\u0627 \u0633\u0631\u0634\u062a\u0646\u062f", + "en": "The world rule is destined to my own dust," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_209", + "titles": { + "ur": "\u06a9\u0633\u06cc \u06a9\u0648 \u062f\u0627\u0646\u062f \u0627\u0633\u0631\u0627\u0631 \u06cc\u0642\u06cc\u0646 \u0631\u0627", + "en": "To certitude truth who so ever knew," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_210", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u06d2 \u06a9\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0627\u0645\u062a\u062d\u0627\u0646 \u06a9\u0631\u062f", + "en": "A Muslim who tested his own ego first," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_202", + "011_203", + "011_204", + "011_205", + "011_206", + "011_207", + "011_208", + "011_209", + "011_210" + ], + "metadata": { + "total_poems": 9 + } + }, + { + "id": 9, + "titles": { + "ur": "\u0634\u0639\u0631\u0627\u06cc \u0639\u0631\u0628", + "en": "TO THE ARAB POET" + }, + "poems": [ + { + "id": "011_211", + "titles": { + "ur": "\u0628\u06af\u0648 \u0627\u0632 \u0645\u0646 \u0646\u0648\u0627\u062e\u0648\u0627\u0646 \u0639\u0631\u0628 \u0631\u0627", + "en": "To Arab poets sweet on my part say," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_212", + "titles": { + "ur": "\u0628\u06c1 \u062c\u0627\u0646\u06c1\u0627 \u0641\u0631\u06cc\u062f\u0645 \u06c1\u0627\u06cc \u0648 \u06c1\u0648 \u0631\u0627", + "en": "I caused in his soul a verve a heat," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_213", + "titles": { + "ur": "\u062a\u0648 \u06c1\u0645 \u0628\u06af\u0630\u0627\u0631 \u0646 \u0635\u0648\u0631\u062a \u0646\u06af\u0627\u0631\u06cc", + "en": "You leave making now the portraits on wall," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_214", + "titles": { + "ur": "\u0628\u062e\u0627\u06a9 \u0645\u0627 \u062f\u0644\u06cc \u060c \u062f\u0631 \u062f\u0644 \u063a\u0645\u06cc \u06c1\u0633\u062a", + "en": "My heart has a grief, and dust has a heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_215", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0628\u0646\u062f\u06c1 \u0645\u0648\u0644\u0627 \u0635\u0641\u0627\u062a \u0627\u0633\u062a", + "en": "Of virtues of God Muslim has a part," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_216", + "titles": { + "ur": "\u0628\u062f\u06c1 \u0628\u0627 \u062e\u0627\u06a9 \u0627\u0648 \u0646 \u0633\u0648\u0632 \u0648 \u062a\u0627\u0628\u06cc", + "en": "Give to his dust that flame and might," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_217", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u06cc \u063a\u0645 \u062f\u0644 \u062f\u0631 \u062e\u0631\u06cc\u062f\u0646", + "en": "A Muslim you were named for grief\u2019s bargain," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_218", + "titles": { + "ur": "\u06a9\u0633\u06cc \u06a9\u0648 \u0641\u0627\u0634 \u062f\u06cc\u062f \u0627\u0633\u0631\u0627\u0631 \u062c\u0627\u0646\u0631\u0627", + "en": "On whom were opened the secrets of soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_219", + "titles": { + "ur": "\u0646\u06af\u06c1\u062f\u0627\u0631 \u0646\u0686\u06c1 \u062f\u0631 \u0628 \u0648 \u06af\u0644 \u062a\u0633\u062a", + "en": "So guard the nature of thy mud and dust," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_220", + "titles": { + "ur": "\u0634\u0628 \u0627\u06cc\u0646 \u06a9\u0648\u06c1 \u0648 \u062f\u0634\u062a \u0633\u06cc\u0646\u06c1 \u062a\u0627\u0628\u06cc", + "en": "The hill and desert night1 defies thy day," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_211", + "011_212", + "011_213", + "011_214", + "011_215", + "011_216", + "011_217", + "011_218", + "011_219", + "011_220" + ], + "metadata": { + "total_poems": 10 + } + }, + { + "id": 10, + "titles": { + "ur": "\u0627\u06cc \u0641\u0631\u0632\u0646\u062f \u0635\u062d\u0631\u0627", + "en": "O SON OF THE DESERT" + }, + "poems": [ + { + "id": "011_221", + "titles": { + "ur": "\u0646\u06a9\u0648 \u0645\u06cc\u062e\u0648\u0627\u0646 \u062e\u0637 \u0633\u06cc\u0645\u0627\u06cc \u062e\u0648\u062f \u0631\u0627", + "en": "Read the clear writing on thy forehead\u2019s slate," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_222", + "titles": { + "ur": "\u0633\u062d\u0631\u06af\u0627\u06c1\u0627\u0646 \u06a9\u06c1 \u0631\u0648\u0634\u0646 \u0634\u062f \u062f\u0631 \u0648 \u062f\u0634\u062a", + "en": "When all the desert sides were bright from dawn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_223", + "titles": { + "ur": "\u0639\u0631\u0628 \u0631\u0627 \u062d\u0642 \u062f\u0644\u06cc\u0644 \u06a9\u0627\u0631\u0648\u0627\u0646 \u06a9\u0631\u062f", + "en": "The Truth chose Arab for caravan\u2019s lead," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_224", + "titles": { + "ur": "\u062f\u0631 \u0646 \u0634\u0628\u06c1\u0627 \u062e\u0631\u0648\u0634 \u0635\u0628\u062d \u0641\u0631\u062f\u0627\u0633\u062a", + "en": "Those nights had the uproar for future\u2019s dawn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_221", + "011_222", + "011_223", + "011_224" + ], + "metadata": { + "total_poems": 4 + } + }, + { + "id": 11, + "titles": { + "ur": "\u2019\u2019\u062a\u0648 \u0686\u06c1 \u062f\u0627\u0646\u06cc \u06a9\u06c1 \u062f\u0631\u06cc\u0646 \u06af\u0631\u062f \u0633\u0648\u0627\u0631\u06cc \u0628\u0627\u0634\u062f\u2018\u2018", + "en": "FROM THIS DUST A RIDER COMES DO YOU KNOW?" + }, + "poems": [ + { + "id": "011_225", + "titles": { + "ur": "\u062f\u06af\u0631 \u0626\u06cc\u0646 \u062a\u0633\u0644\u06cc\u0645 \u0648 \u0631\u0636\u0627 \u06af\u06cc\u0631", + "en": "Learn the ways to win His pleasure and grace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_226", + "titles": { + "ur": "\u0686\u0645\u0646\u06c1\u0627 \u0632\u0627\u0646 \u062c\u0646\u0648\u0646 \u0648\u06cc\u0631\u0627\u0646\u06c1 \u06af\u0631\u062f\u062f", + "en": "If a craze consumes the garden\u2019s face," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_227", + "titles": { + "ur": "\u0646\u062e\u0633\u062a\u06cc\u0646 \u0644\u0627\u0644\u06c1 \u0635\u0628\u062d \u0628\u06be\u0627\u0631\u0645", + "en": "The poppy of my dawn\u2019s first vernal tide," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_228", + "titles": { + "ur": "\u067e\u0631\u06cc\u0634\u0627\u0646\u0645 \u0686\u0648 \u06af\u0631\u062f \u0631\u06c1 \u06af\u0630\u0627\u0631\u06cc", + "en": "So scattered I\u2019m like dust of the way," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_229", + "titles": { + "ur": "\u062e\u0648\u0634 \u0646 \u0642\u0648\u0645\u06cc \u067e\u0631\u06cc\u0634\u0627\u0646 \u0631\u0648\u0632\u06af\u0627\u0631\u06cc", + "en": "How lucky a nation whom wheel of fate," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_230", + "titles": { + "ur": "\u0628\u06c1 \u0628\u062d\u0631 \u062e\u0648\u06cc\u0634 \u0686\u0648\u0646 \u0645\u0648\u062c\u06cc \u062a\u067e\u06cc\u062f\u0645", + "en": "In self\u2019s own sea, I\u2019m thus a restive\u2019 wave," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_231", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1\u0634 \u067e\u0631 \u06a9\u0646\u062f \u062e\u0627\u0644\u06cc \u0633\u0628\u0648\u06c1\u0627", + "en": "His glance would fill up the empty bowl," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_232", + "titles": { + "ur": "\u0686\u0648 \u0628\u0631 \u06af\u06cc\u0631\u062f \u0632\u0645\u0627\u0645 \u06a9\u0627\u0631\u0648\u0627\u0646 \u0631\u0627", + "en": "The caravans reins he would take when," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_233", + "titles": { + "ur": "\u0645\u0628\u0627\u0631\u06a9\u0628\u0627\u062f \u06a9\u0646 \u0646 \u067e\u0627\u06a9 \u062c\u0627\u0646 \u0631\u0627", + "en": "To that holy mother I greet with pride," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_234", + "titles": { + "ur": "\u062f\u0644 \u0627\u0646\u062f\u0631 \u0633\u06cc\u0646\u06c1 \u06af\u0648\u06cc\u062f \u062f\u0644\u0628\u0631\u06cc \u06c1\u0633\u062a", + "en": "To that holy mother I greet with pride," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_225", + "011_226", + "011_227", + "011_228", + "011_229", + "011_230", + "011_231", + "011_232", + "011_233", + "011_234" + ], + "metadata": { + "total_poems": 10 + } + }, + { + "id": 12, + "titles": { + "ur": "\u062e\u0644\u0627\u0641\u062a \u0648 \u0645\u0644\u0648\u06a9\u06cc\u062a", + "en": "THE CALIPHATE AND MONARCHY" + }, + "poems": [ + { + "id": "011_235", + "titles": { + "ur": "\u0639\u0631\u0628 \u062e\u0648\u062f \u0631\u0627 \u0628\u06c1 \u0646\u0648\u0631 \u0645\u0635\u0637\u0641\u06cc \u0633\u0648\u062e\u062a", + "en": "The Arabs gained a lot from Prophet\u2019s light," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_236", + "titles": { + "ur": "\u062e\u0644\u0627\u0641\u062a \u0628\u0631 \u0645\u0642\u0627\u0645 \u0645\u0627 \u06af\u0648\u0627\u06c1\u06cc \u0627\u0633\u062a", + "en": "Take the Caliphate\u2019s witness with a heed" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_237", + "titles": { + "ur": "\u062f\u0631 \u0627\u0641\u062a\u062f \u0628\u0627 \u0645\u0644\u0648\u06a9\u06cc\u062a \u06a9\u0644\u06cc\u0645\u06cc", + "en": "A Moses grapples with kingdoms all," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_238", + "titles": { + "ur": "\u06c1\u0646\u0648\u0632 \u0627\u0646\u062f\u0631 \u062c\u06c1\u0627\u0646 \u062f\u0645 \u063a\u0644\u0627\u0645 \u0627\u0633\u062a", + "en": "The Adam is slave in this world yet," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_239", + "titles": { + "ur": "\u0645\u062d\u0628\u062a \u0627\u0632 \u0646\u06af\u0627\u06c1\u0634 \u067e\u0627\u06cc\u062f\u0627\u0631 \u0627\u0633\u062a", + "en": "The love, from his glance is stable and best," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_235", + "011_236", + "011_237", + "011_238", + "011_239" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 13, + "titles": { + "ur": "\u062a\u0631\u06a9 \u0639\u062b\u0645\u0627\u0646\u06cc", + "en": "TURKS OF OTTOMAN EMPIRE" + }, + "poems": [ + { + "id": "011_240", + "titles": { + "ur": "\u0628\u06c1 \u0645\u0644\u06a9 \u062e\u0648\u06cc\u0634 \u0639\u062b\u0645\u0627\u0646\u06cc \u0627\u0645\u06cc\u0631 \u0627\u0633\u062a", + "en": "In the Ottoman reign, the Turks are free," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_241", + "titles": { + "ur": "\u062e\u0646\u06a9 \u0645\u0631\u062f\u0627\u0646 \u06a9\u06c1 \u0633\u062d\u0631 \u0627\u0648 \u0634\u06a9\u0633\u062a\u0646\u062f", + "en": "How daring were they who broke his charms," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_242", + "titles": { + "ur": "\u0628\u06c1 \u062a\u0631\u06a9\u0627\u0646 \u0631\u0632\u0648\u0626\u06d2 \u062a\u0627\u0632\u06c1 \u062f\u0627\u062f\u0646\u062f", + "en": "The fate thus gave to Turks a verve anew," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_240", + "011_241", + "011_242" + ], + "metadata": { + "total_poems": 3 + } + }, + { + "id": 14, + "titles": { + "ur": "\u062f\u062e\u062a\u0631\u0627\u0646 \u0645\u0644\u062a", + "en": "DAUGHTERS OF THE NATION" + }, + "poems": [ + { + "id": "011_243", + "titles": { + "ur": "\u0628\u06c1\u0644 \u0627\u06cc \u062f\u062e\u062a\u0631\u06a9 \u0627\u06cc\u0646 \u062f\u0644\u0628\u0631\u06cc \u06c1\u0627", + "en": "Learn O\u2019 daughterling this loveliness trend," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_244", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1 \u062a\u0633\u062a \u0634\u0645\u0634\u06cc\u0631 \u062e\u062f\u0627 \u062f\u0627\u062f", + "en": "A God given sword thy glance to thee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_245", + "titles": { + "ur": "\u0636\u0645\u06cc\u0631 \u0639\u0635\u0631 \u062d\u0627\u0636\u0631 \u0628\u06cc \u0646\u0642\u0627\u0628 \u0627\u0633\u062a", + "en": "At last modern age shows her conscience lo!" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_246", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0631\u0627 \u0645\u062d\u06a9\u0645\u06cc \u0627\u0632 \u0627\u0645\u06c1\u0627\u062a \u0627\u0633\u062a", + "en": "The world is stable from the mother\u2019s grace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_247", + "titles": { + "ur": "\u0645\u0631\u0627 \u062f\u0627\u062f \u0627\u06cc\u0646 \u062e\u0631\u062f \u067e\u0631\u0648\u0631 \u062c\u0646\u0648\u0646\u06cc", + "en": "That nation is lucky in whose hard race," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_248", + "titles": { + "ur": "\u062e\u0646\u06a9 \u0646 \u0645\u0644\u062a\u06cc \u06a9\u0632 \u0648\u0627\u0631\u062f\u0627\u062a\u0634", + "en": "This craze she gave me for sharp wits sense," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_249", + "titles": { + "ur": "\u0627\u06af\u0631 \u067e\u0646\u062f\u06cc \u0632 \u062f\u0631\u0648\u06cc\u0634\u06cc \u067e\u0630\u06cc\u0631\u06cc", + "en": "If you pay a heed once, to this poor guy," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_250", + "titles": { + "ur": "\u0632 \u0634\u0627\u0645 \u0645\u0627 \u0628\u0631\u0648\u0646 \u0648\u0631 \u0633\u062d\u0631 \u0631\u0627", + "en": "From my evening\u2019s dusk get a dawn new," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_243", + "011_244", + "011_245", + "011_246", + "011_247", + "011_248", + "011_249", + "011_250" + ], + "metadata": { + "total_poems": 8 + } + }, + { + "id": 15, + "titles": { + "ur": "\u0639\u0635\u0631 \u062d\u0627\u0636\u0631", + "en": "THE MODERN AGE" + }, + "poems": [ + { + "id": "011_251", + "titles": { + "ur": "\u0686\u06c1 \u0639\u0635\u0631 \u0627\u0633\u062a \u0627\u06cc\u0646 \u06a9\u06c1 \u062f\u06cc\u0646 \u0641\u0631\u06cc\u0627\u062f\u06cc \u0627\u0648\u0633\u062a", + "en": "What is the age? On whom the faith cries," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_252", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1\u0634 \u0646\u0642\u0634\u0628\u0646\u062f \u06a9\u0627\u0641\u0631\u06cc \u06c1\u0627", + "en": "His glance only paints the heathen\u2019s shade," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_253", + "titles": { + "ur": "\u062c\u0648\u0627\u0646\u0627\u0646 \u0631\u0627 \u0628\u062f \u0645\u0648\u0632 \u0627\u0633\u062a \u0627\u06cc\u0646 \u0639\u0635\u0631", + "en": "To youths of this age he taught evil ways," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_254", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0641\u0642\u0631 \u0648 \u0633\u0644\u0637\u0627\u0646\u06cc \u0628\u06c1\u0645 \u06a9\u0631\u062f", + "en": "The Muslim draws content and kingship close," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_255", + "titles": { + "ur": "\u0686\u06c1 \u06af\u0648\u06cc\u0645 \u0631\u0642\u0635 \u062a\u0648 \u0686\u0648\u0646 \u0627\u0633\u062a \u0648 \u0686\u0648\u0646 \u0646\u06cc\u0633\u062a", + "en": "The dance you now play in this or that way," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_251", + "011_252", + "011_253", + "011_254", + "011_255" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 16, + "titles": { + "ur": "\u0628\u0631\u06c1\u0645\u0646", + "en": "BRAHMEN" + }, + "poems": [ + { + "id": "011_256", + "titles": { + "ur": "\u062f\u0631 \u0635\u062f \u0641\u062a\u0646\u06c1 \u0631\u0627 \u0628\u0631 \u062e\u0648\u062f \u06af\u0634\u0627\u062f\u06cc", + "en": "For him, he opened hundred doors for plots," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_257", + "titles": { + "ur": "\u0628\u0631\u06c1\u0645\u0646 \u0631\u0627 \u0646\u06af\u0648\u06cc\u0645 \u06c1\u06cc\u0686 \u06a9\u0627\u0631\u06c1", + "en": "To Brahmen I say not a useless bloke," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_258", + "titles": { + "ur": "\u0646\u06af\u06c1 \u062f\u0627\u0631\u062f \u0628\u0631\u06c1\u0645\u0646 \u06a9\u0627\u0631 \u062e\u0648\u062f \u0631\u0627", + "en": "A pundit keeps eyes on his own task," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_259", + "titles": { + "ur": "\u0628\u0631\u06c1\u0645\u0646 \u06af\u0641\u062a \u0628\u0631\u062e\u06cc\u0632 \u0627\u0632 \u062f\u0631 \u063a\u06cc\u0631", + "en": "The Brahmen said leave this white man\u2019s door," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_256", + "011_257", + "011_258", + "011_259" + ], + "metadata": { + "total_poems": 4 + } + }, + { + "id": 17, + "titles": { + "ur": "\u062a\u0639\u0644\u06cc\u0645", + "en": "EDUCATION" + }, + "poems": [ + { + "id": "011_260", + "titles": { + "ur": "\u062a\u0628 \u0648 \u062a\u0627\u0628\u06cc \u06a9\u06c1 \u0628\u0627\u0634\u062f \u062c\u0627\u0648\u062f\u0627\u0646\u06c1", + "en": "A shine which lasts with beauty and grace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_261", + "titles": { + "ur": "\u0632 \u0639\u0644\u0645 \u0686\u0627\u0631\u06c1 \u0633\u0627\u0632\u06cc \u0628\u06cc \u06af\u062f\u0627\u0632\u06cc", + "en": "A knowledge which cures but melts not to trance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_262", + "titles": { + "ur": "\u0628\u06c1 \u0646 \u0645\u0624\u0645\u0646 \u062e\u062f\u0627 \u06a9\u0627\u0631\u06cc \u0646\u062f\u0627\u0631\u062f", + "en": "No links with that Momin the God would keep," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_263", + "titles": { + "ur": "\u0632 \u0645\u0646 \u06af\u06cc\u0631 \u0627\u06cc\u0646 \u06a9\u06c1 \u0645\u0631\u062f\u06cc \u06a9\u0648\u0631 \u0686\u0634\u0645\u06cc", + "en": "A blind eye is better from eyes crook," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_264", + "titles": { + "ur": "\u0627\u0632 \u0646 \u0641\u06a9\u0631 \u0641\u0644\u06a9 \u067e\u06cc\u0645\u0627 \u0686\u06c1 \u062d\u0627\u0635\u0644\u061f", + "en": "No use of a thought which measures sky," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_265", + "titles": { + "ur": "\u0627\u062f\u0628 \u067e\u06cc\u0631\u0627\u06cc\u06c1 \u0646\u0627\u062f\u0627\u0646 \u0648 \u062f\u0627\u0646\u0627\u0633\u062a", + "en": "Respect is the dress of a sage or fool," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_266", + "titles": { + "ur": "\u062a\u0631\u0627 \u0646\u0648\u0645\u06cc\u062f\u06cc \u0627\u0632 \u0637\u0641\u0644\u0627\u0646 \u0631\u0648\u0627 \u0646\u06cc\u0633\u062a", + "en": "Why you lose hopes of kids a bit," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_267", + "titles": { + "ur": "\u0628\u06c1 \u067e\u0648\u0631 \u062e\u0648\u06cc\u0634 \u062f\u06cc\u0646 \u0648 \u062f\u0627\u0646\u0634 \u0645\u0648\u0632", + "en": "Teach the offspring wisdom and faith\u2019s ken," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_268", + "titles": { + "ur": "\u0646\u0648\u0627 \u0627\u0632 \u0633\u06cc\u0646\u06c1 \u0645\u0631\u063a \u0686\u0645\u0646 \u0628\u0631\u062f", + "en": "Who sapp\u2019d sweet tone of the birds and buds," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_269", + "titles": { + "ur": "\u062e\u062f\u0627\u06cc\u0627 \u0648\u0642\u062a \u0646 \u062f\u0631\u0648\u06cc\u0634 \u062e\u0648\u0634 \u0628\u0627\u062f", + "en": "The days of that \u2018Dervesh\u2019 O God keep gay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_270", + "titles": { + "ur": "\u06a9\u0633\u06cc \u06a9\u0648 \u2019\u2019\u0644\u0627 \u0627\u0644\u06c1\u2018\u2018 \u0631\u0627 \u062f\u0631 \u06af\u0631\u06c1 \u0628\u0633\u062a", + "en": "Who e\u2019er tied himself with Lailah\u2019s tie," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_271", + "titles": { + "ur": "\u0686\u0648 \u0645\u06cc \u0628\u06cc\u0646\u06cc \u06a9\u06c1 \u0631\u06c1\u0632\u0646 \u06a9\u0627\u0631\u0648\u0627\u0646 \u06a9\u0634\u062a", + "en": "A caravan was killed, if you e\u2019er see," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_272", + "titles": { + "ur": "\u062c\u0648\u0627\u0646\u06cc \u062e\u0648\u0634 \u06af\u0644\u06cc \u0631\u0646\u06af\u06cc\u0646 \u06a9\u0644\u0627\u06c1\u06cc", + "en": "A well dressed fighter and handsome guy," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_273", + "titles": { + "ur": "\u0634\u062a\u0631 \u0631\u0627 \u0628\u0686\u06c1 \u0627\u0648 \u06af\u0641\u062a \u062f\u0631 \u062f\u0634\u062a", + "en": "To a camel addressed its youngest foal," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_260", + "011_261", + "011_262", + "011_263", + "011_264", + "011_265", + "011_266", + "011_267", + "011_268", + "011_269", + "011_270", + "011_271", + "011_272", + "011_273" + ], + "metadata": { + "total_poems": 14 + } + }, + { + "id": 18, + "titles": { + "ur": "\u2019\u2019\u062a\u0644\u0627\u0634 \u0631\u0632\u0642\u2018\u2018", + "en": "SEARCH FOR FOOD AND LIVING" + }, + "poems": [ + { + "id": "011_274", + "titles": { + "ur": "\u067e\u0631\u06cc\u062f\u0646 \u0627\u0632 \u0633\u0631 \u0628\u0627\u0645\u06cc \u0628\u06c1 \u0628\u0627\u0645\u06cc", + "en": "If the hawks too fly for roof to roof race," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_275", + "titles": { + "ur": "\u0646\u06af\u0631 \u062e\u0648\u062f \u0631\u0627 \u0628\u0686\u0634\u0645 \u0645\u062d\u0631\u0645\u0627\u0646\u06c1", + "en": "See thy own self with a seeing eye," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_274", + "011_275" + ], + "metadata": { + "total_poems": 2 + } + }, + { + "id": 19, + "titles": { + "ur": "\u0646\u06c1\u0646\u06af \u0628\u0627 \u0628\u0686\u06c1\u0654 \u062e\u0648\u06cc\u0634", + "en": "A CROCODILE TO ITS YOUNG" + }, + "poems": [ + { + "id": "011_276", + "titles": { + "ur": "\u0646\u06c1\u0646\u06af\u06cc \u0628\u0686\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0686\u06c1 \u062e\u0648\u0634 \u06af\u0641\u062a", + "en": "Thus said to its child a \u2018croco\u2019: with boast," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_277", + "titles": { + "ur": "\u062a\u0648 \u062f\u0631 \u062f\u0631\u06cc\u0627 \u0646\u0626\u06d2 \u0627\u0648 \u062f\u0631 \u0628\u0631 \u062a\u0633\u062a", + "en": "In sea you are not it lies but in thee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_276", + "011_277" + ], + "metadata": { + "total_poems": 2 + } + }, + { + "id": 20, + "titles": { + "ur": "\u062e\u0627\u062a\u0645\u06c1", + "en": "THE FINIS" + }, + "poems": [ + { + "id": "011_278", + "titles": { + "ur": "\u0646\u06c1 \u0627\u0632 \u0633\u0627\u0642\u06cc \u0646\u06c1 \u0627\u0632 \u067e\u06cc\u0645\u0627\u0646\u06c1 \u06af\u0641\u062a\u0645", + "en": "I talk not of bearer nor of bowl hence," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_279", + "titles": { + "ur": "\u0628\u062e\u0648\u062f \u0628\u0627\u0632 \u0627\u0648 \u062f\u0627\u0645\u0627\u0646 \u062f\u0644\u06d2 \u06af\u06cc\u0631", + "en": "Back to ego turn, and back to heart look," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_280", + "titles": { + "ur": "\u062d\u0631\u0645 \u062c\u0632 \u0642\u0628\u0644\u06c1 \u0642\u0644\u0628 \u0648 \u0646\u0638\u0631 \u0646\u06cc\u0633\u062a", + "en": "For heart and eyes course, the \u2018Harem\u2019 is the aim," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_278", + "011_279", + "011_280" + ], + "metadata": { + "total_poems": 3 + } + }, + { + "id": 21, + "titles": { + "ur": "\u062a\u0645\u06c1\u06cc\u062f", + "en": "A MESSAGE TO MANKIND INTRODUCTION" + }, + "poems": [ + { + "id": "011_281", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0633\u0627\u0642\u06cc \u0628\u06cc\u0627\u0631 \u0646 \u06a9\u06c1\u0646\u06c1 \u0645\u06cc \u0631\u0627", + "en": "O bearer come and serve the old wine," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_282", + "titles": { + "ur": "\u06cc\u06a9\u06cc \u0627\u0632 \u062d\u062c\u0631\u06c1\u0654 \u062e\u0644\u0648\u062a \u0628\u0631\u0648\u0646 \u06cc", + "en": "Leave thy solitude cell for a while please," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_283", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1 \u0641\u062a\u0646\u06c1 \u06c1\u0627 \u0648\u0631\u062f \u0648 \u0628\u06af\u0630\u0634\u062a", + "en": "With times came unrest which passed so quick," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_284", + "titles": { + "ur": "\u2019\u2019\u0628\u0633\u0627 \u06a9\u0633 \u0627\u0646\u062f\u0648\u06c1 \u0641\u0631\u062f\u0627 \u06a9\u0634\u06cc\u062f\u0646\u062f", + "en": "Those who had fears for the future days," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_285", + "titles": { + "ur": "\u0686\u0648 \u0628\u0644\u0628\u0644 \u0646\u0627\u0644\u06c1\u0654 \u0632\u0627\u0631\u06cc \u0646\u062f\u0627\u0631\u06cc", + "en": "Like nightingale you know not the groans and wails," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_286", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0628\u0631 \u062e\u0648\u06cc\u0634 \u067e\u06cc\u0686\u06cc\u062f\u0646 \u0628\u06cc\u0627\u0645\u0648\u0632", + "en": "Come forward and learn the self seeing art," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_287", + "titles": { + "ur": "\u06af\u0644\u06c1 \u0627\u0632 \u0633\u062e\u062a\u06cc \u0627\u06cc\u0627\u0645 \u0628\u06af\u0630\u0627\u0631", + "en": "Give up the habit to weep on fate," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_288", + "titles": { + "ur": "\u06a9\u0628\u0648\u062a\u0631 \u0628\u0686\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0686\u06c1 \u062e\u0648\u0634 \u06af\u0641\u062a", + "en": "A gull said to shaver, nice witty thing," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_289", + "titles": { + "ur": "\u0641\u062a\u0627\u062f\u06cc \u0627\u0632 \u0645\u0642\u0627\u0645 \u06a9\u0628\u0631\u06cc\u0627\u0626\u06d2", + "en": "You had fallen then from a godly place," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_290", + "titles": { + "ur": "\u062e\u0648\u0634\u0627 \u0631\u0648\u0632\u06cc \u06a9\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0628\u0627\u0632 \u06af\u06cc\u0631\u06cc", + "en": "I hail that day when he turns to self\u2019s bold," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_291", + "titles": { + "ur": "\u062a\u0648 \u06c1\u0645 \u0645\u062b\u0644 \u0645\u0646 \u0627\u0632 \u062e\u0648\u062f \u062f\u0631 \u062d\u062c\u0627\u0628\u06cc", + "en": "Like me you are too wrapped in a veil," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_292", + "titles": { + "ur": "\u0686\u06c1 \u062e\u0648\u0634 \u06af\u0641\u062a \u0627\u0634\u062a\u0631\u06cc \u0628\u0627 \u06a9\u0631\u06c1 \u062e\u0648\u06cc\u0634", + "en": "A camel once said a nice word to foal," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_293", + "titles": { + "ur": "\u0645\u0631\u0627 \u06cc\u0627\u062f \u0627\u0633\u062a \u0627\u0632 \u062f\u0627\u0646\u0627\u06cc \u0627\u0641\u0631\u0646\u06af", + "en": "I know many savants and gems of west," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_294", + "titles": { + "ur": "\u0627\u0644\u0627 \u0627\u06cc \u06a9\u0634\u062a\u06c1 \u0646\u0627\u0645\u062d\u0631\u0645\u06cc \u0686\u0646\u062f", + "en": "Hark! O victim of wits of aliens few," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_295", + "titles": { + "ur": "\u062f\u062c\u0648\u062f \u0627\u0633\u062a \u0627\u06cc\u0646\u06a9\u06c1 \u0628\u06cc\u0646\u06cc \u06cc\u0627 \u0646\u0645\u0648\u062f \u0627\u0633\u062a", + "en": "This being would last or just a passing show," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_296", + "titles": { + "ur": "\u0628\u06c1 \u0636\u0631\u0628 \u062a\u06cc\u0634\u06c1 \u0628\u0634\u06a9\u0646 \u0628\u06cc\u0633\u062a\u0648\u0646 \u0631\u0627", + "en": "With battle axe smite the Bistoon Mountain," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_297", + "titles": { + "ur": "\u0645\u0646\u06c1 \u0627\u0632 \u06a9\u0641 \u0686\u0631\u0627\u063a \u0631\u0632\u0648 \u0631\u0627", + "en": "Keep the crave\u2019s lamp burning ever in heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_298", + "titles": { + "ur": "\u062f\u0644 \u062f\u0631\u06cc\u0627 \u0633\u06a9\u0648\u0646 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u0627\u0632 \u062a\u0633\u062a", + "en": "O heart\u2019s sea! no peace yet known to thee," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_299", + "titles": { + "ur": "\u062f\u0648 \u06af\u06cc\u062a\u06cc \u0631\u0627 \u0628\u062e\u0648\u062f \u0628\u0627\u06cc\u062f \u06a9\u0634\u06cc\u062f\u0646", + "en": "To both the worlds win with efforts and zeal," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_300", + "titles": { + "ur": "\u0628\u06c1 \u0645\u0627 \u0627\u06d2 \u0644\u0627\u0644\u06c1 \u062e\u0648\u062f \u0631\u0627 \u0648\u0627\u0646\u0645\u0648\u062f\u06cc", + "en": "You show us O Poppy! thy self\u2019s own trace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_301", + "titles": { + "ur": "\u0646\u06af\u0631\u06cc\u062f \u0645\u0631\u062f \u0627\u0632 \u0631\u0646\u062c \u0648 \u063a\u0645 \u0648 \u062f\u0631\u062f", + "en": "A man weeps not from a grief or pains," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_302", + "titles": { + "ur": "\u0646\u067e\u0646\u062f\u0627\u0631\u06cc \u06a9\u06c1 \u0645\u0631\u062f \u0627\u0645\u062a\u062d\u0627\u0646 \u0645\u0631\u062f", + "en": "If a tested man dies think not ever," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_303", + "titles": { + "ur": "\u0627\u06af\u0631 \u062e\u0627\u06a9 \u062a\u0648 \u0627\u0632 \u062c\u0627\u0646 \u0645\u062d\u0631\u0645\u06cc \u0646\u06cc\u0633\u062a", + "en": "If thy dust has no link with soul and heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_304", + "titles": { + "ur": "\u067e\u0631\u06cc\u0634\u0627\u0646 \u06be\u0631 \u062f\u0645 \u0645\u0627 \u0627\u0632 \u063a\u0645\u06cc \u0686\u0646\u062f", + "en": "My each breath blows with griefs many more," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_305", + "titles": { + "ur": "\u062c\u0648\u0627\u0646\u0645\u0631\u062f\u06cc \u06a9\u06c1 \u062f\u0644 \u0628\u0627 \u062e\u0648\u06cc\u0634\u062a\u0646 \u0628\u0633\u062a", + "en": "A young who tied heart with ego\u2019s call," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_306", + "titles": { + "ur": "\u0627\u0632 \u0646 \u063a\u0645 \u06c1\u0627 \u062f\u0644 \u0645\u0627 \u062f\u0631\u062f\u0645\u0646\u062f \u0627\u0633\u062a", + "en": "Such griefs this heart now likes to take," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_307", + "titles": { + "ur": "\u0645\u06af\u0648 \u0628\u0627 \u0645\u0646 \u062e\u062f\u0627\u06cc \u0645\u0627 \u0686\u0646\u06cc\u0646 \u06a9\u0631\u062f", + "en": "Blame not the God for this or that hurt," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_308", + "titles": { + "ur": "\u0628\u0631\u0648\u0646 \u06a9\u0646 \u06a9\u06cc\u0646\u06c1 \u0631\u0627 \u0627\u0632 \u0633\u06cc\u0646\u06c1\u0654 \u062e\u0648\u06cc\u0634", + "en": "Turn out fire of envy from thy heart\u2019s core," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_309", + "titles": { + "ur": "\u0633\u062d\u0631\u06c1\u0627 \u062f\u0631 \u06af\u0631\u06cc\u0628\u0627\u0646 \u0634\u0628 \u0627\u0648\u0633\u062a", + "en": "In his nights behold many dawns bright," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_310", + "titles": { + "ur": "\u0628\u0628\u0627\u062f \u0635\u0628\u062d\u062f\u0645 \u0634\u0628\u0646\u0645 \u0628\u0646\u0627\u0644\u06cc\u062f", + "en": "To the morning breeze\u2019 weep\u2019d the dew\u2019 in trance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_281", + "011_282", + "011_283", + "011_284", + "011_285", + "011_286", + "011_287", + "011_288", + "011_289", + "011_290", + "011_291", + "011_292", + "011_293", + "011_294", + "011_295", + "011_296", + "011_297", + "011_298", + "011_299", + "011_300", + "011_301", + "011_302", + "011_303", + "011_304", + "011_305", + "011_306", + "011_307", + "011_308", + "011_309", + "011_310" + ], + "metadata": { + "total_poems": 30 + } + }, + { + "id": 22, + "titles": { + "ur": "\u062f\u0644", + "en": "HEART" + }, + "poems": [ + { + "id": "011_311", + "titles": { + "ur": "\u062f\u0644 \u0646 \u0628\u062d\u0631 \u0627\u0633\u062a \u06a9\u0648 \u0633\u0627\u062d\u0644 \u0646\u0648\u0631\u0632\u062f", + "en": "The heart is a sea which likes no shore," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_312", + "titles": { + "ur": "\u062f\u0644 \u0645\u0627 \u062a\u0634 \u0648 \u062a\u0646 \u0645\u0648\u062c \u062f\u0648\u062f\u0634", + "en": "My heart is a fire, a smoke my frame," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_313", + "titles": { + "ur": "\u0632\u0645\u0627\u0646\u06c1 \u06a9\u0627\u0631 \u0627\u0648 \u0631\u0627 \u0645\u06cc\u0628\u0631\u062f \u067e\u06cc\u0634", + "en": "His help the world seeks like his slave own," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_314", + "titles": { + "ur": "\u0646\u06c1 \u0646\u06cc\u0631\u0648\u06cc \u062e\u0648\u062f\u06cc \u0631\u0627 \u0632\u0645\u0648\u062f\u06cc", + "en": "The Ego\u2019s1 power he did not try," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_315", + "titles": { + "ur": "\u062a\u0648 \u0645\u06cc\u06af\u0648\u0626\u06cc \u06a9\u06c1 \u062f\u0644 \u0627\u0632 \u062e\u0627\u06a9 \u0648 \u062e\u0648\u0646 \u0627\u0633\u062a", + "en": "You say the heart is the Khak and Khoon ," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_316", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u0645\u06be\u0631 \u0648 \u0645\u06c1 \u0632\u0646\u0627\u0631\u06cc \u0627\u0648\u0633\u062a", + "en": "The world of Sun and Moon, slave of his thread," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_317", + "titles": { + "ur": "\u0645\u0646 \u0648 \u062a\u0648 \u06a9\u0634\u062a \u06cc\u0632\u062f\u0627\u0646 \u060c \u062d\u0627\u0635\u0644 \u0627\u0633\u062a \u0627\u06cc\u0646", + "en": "We are God\u2019s harvest its yield is heart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_318", + "titles": { + "ur": "\u06af\u06c1\u06cc \u062c\u0648\u06cc\u0646\u062f\u06c1\u0654 \u062d\u0633\u0646 \u063a\u0631\u06cc\u0628\u06d2", + "en": "To that rare beauty my heart seeks again," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_319", + "titles": { + "ur": "\u062c\u06c1\u0627\u0646 \u062f\u0644 \u060c \u062c\u06c1\u0627\u0646 \u0631\u0646\u06af \u0648 \u0628\u0648 \u0646\u06cc\u0633\u062a", + "en": "The heart\u2019s world is not world of pomp \u2018an show," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_320", + "titles": { + "ur": "\u0646\u06af\u06c1 \u062f\u06cc\u062f \u0648 \u062e\u0631\u062f \u067e\u06cc\u0645\u0627\u0646\u06c1 \u0648\u0631\u062f", + "en": "The glance brought eyes and wisdom a tape band," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_321", + "titles": { + "ur": "\u0645\u062d\u0628\u062a \u0686\u06cc\u0633\u062a \u062a\u0627\u062b\u06cc\u0631 \u0646\u06af\u0627\u06c1\u06cc \u0627\u0633\u062a", + "en": "What is the love? an impact of glance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_311", + "011_312", + "011_313", + "011_314", + "011_315", + "011_316", + "011_317", + "011_318", + "011_319", + "011_320", + "011_321" + ], + "metadata": { + "total_poems": 11 + } + }, + { + "id": 23, + "titles": { + "ur": "\u062e\u0648\u062f\u06cc", + "en": "EGO" + }, + "poems": [ + { + "id": "011_322", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u0631\u0648\u0634\u0646 \u0632 \u0646\u0648\u0631 \u06a9\u0628\u0631\u06cc\u0627\u0626\u06cc \u0627\u0633\u062a", + "en": "The Ego is lucent from God\u2019s light rays," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_323", + "titles": { + "ur": "\u0686\u06c1 \u0642\u0648\u0645\u06cc \u062f\u0631 \u06af\u0630\u0634\u062a \u0627\u0632 \u06af\u0641\u062a\u06af\u0648\u06c1\u0627", + "en": "When a nation gives up gossip\u2019s course," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_324", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u0631\u0627 \u0627\u0632 \u0648\u062c\u0648\u062f \u062d\u0642 \u0648\u062c\u0648\u062f\u06d2", + "en": "From God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_325", + "titles": { + "ur": "\u062f\u0644\u06cc \u0686\u0648\u0646 \u0635\u062d\u0628\u062a \u06af\u0644 \u0645\u06cc \u067e\u0630\u06cc\u0631\u062f", + "en": "The friendship of rose a heart likes when," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_326", + "titles": { + "ur": "\u0648\u0635\u0627\u0644 \u0645\u0627 \u0648\u0635\u0627\u0644 \u0627\u0646\u062f\u0631 \u0641\u0631\u0627\u0642 \u0627\u0633\u062a", + "en": "His parting\u2019s prick in my tete-a-tete lies," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_327", + "titles": { + "ur": "\u06a9\u0641 \u062e\u0627\u06a9\u06cc \u06a9\u06c1 \u062f\u0627\u0631\u0645 \u0627\u0632 \u062f\u0631 \u0627\u0648\u0633\u062a", + "en": "The dusty look I hold owes to His door," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_322", + "011_323", + "011_324", + "011_325", + "011_326", + "011_327" + ], + "metadata": { + "total_poems": 6 + } + }, + { + "id": 24, + "titles": { + "ur": "\u062c\u0628\u0631 \u0648\u0627\u062e\u062a\u06cc\u0627\u0631", + "en": "COMPULSION AND OPTION" + }, + "poems": [ + { + "id": "011_328", + "titles": { + "ur": "\u06cc\u0642\u06cc\u0646 \u062f\u0627\u0646\u0645 \u06a9\u06c1 \u0631\u0648\u0632\u06cc \u062d\u0636\u0631\u062a \u0627\u0648", + "en": "I am quite certain that on the doomsday," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_329", + "titles": { + "ur": "\u0628\u06c1 \u0631\u0648\u0645\u0627 \u06af\u0641\u062a \u0628\u0627 \u0645\u0646 \u0631\u0627\u06c1\u0628 \u067e\u06cc\u0631", + "en": "In city of Room a pontiff told me," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_328", + "011_329" + ], + "metadata": { + "total_poems": 2 + } + }, + { + "id": 25, + "titles": { + "ur": "\u0645\u0648\u062a", + "en": "DEATH" + }, + "poems": [ + { + "id": "011_330", + "titles": { + "ur": "\u0634\u0646\u06cc\u062f\u0645 \u0645\u0631\u06af \u0628\u0627 \u06cc\u0632\u062f\u0627\u0646 \u0686\u0646\u06cc\u0646 \u06af\u0641\u062a", + "en": "The death once said to God in this way," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_331", + "titles": { + "ur": "\u062b\u0628\u0627\u062a\u0634 \u062f\u06c1 \u06a9\u06c1 \u0645\u06cc\u0631 \u0634\u0634 \u062c\u06c1\u0627\u062a \u0627\u0633\u062a", + "en": "To king of six nooks give a lasting soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_330", + "011_331" + ], + "metadata": { + "total_poems": 2 + } + }, + { + "id": 26, + "titles": { + "ur": "\u0628\u06af\u0648 \u0627\u0628\u0644\u06cc\u0633 \u0631\u0627", + "en": "SAY TO SATAN" + }, + "poems": [ + { + "id": "011_332", + "titles": { + "ur": "\u0628\u06af\u0648 \u0627\u0628\u0644\u06cc\u0633 \u0631\u0627 \u0627\u0632 \u0645\u0646 \u067e\u06cc\u0627\u0645\u06cc", + "en": "From me please give to Satan a message," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_333", + "titles": { + "ur": "\u062c\u062f\u0627\u0626\u06cc \u0634\u0648\u0642 \u0631\u0627 \u0631\u0648\u0634\u0646 \u0628\u0635\u0631 \u06a9\u0631\u062f", + "en": "The separation gave to zeal great spur," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_334", + "titles": { + "ur": "\u062a\u0631\u0627 \u0627\u0632 \u0633\u062a\u0627\u0646 \u062e\u0648\u062f \u0628\u0631\u0627\u0646\u062f\u0646\u062f", + "en": "He drove thee out from the Heavens first," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_335", + "titles": { + "ur": "\u062a\u0648 \u0645\u06cc \u062f\u0627\u0646\u06cc \u0635\u0648\u0627\u0628 \u0648 \u0646\u0627\u0635\u0648\u0627\u0628\u0645", + "en": "My rights and the wrongs you already know," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_336", + "titles": { + "ur": "\u0628\u06cc\u0627 \u062a\u0627 \u0646\u0631\u062f \u0631\u0627 \u0634\u0627\u06c1\u0627\u0646\u06c1 \u0628\u0627\u0632\u06cc\u0645", + "en": "Let us play a chess like a royal game," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_332", + "011_333", + "011_334", + "011_335", + "011_336" + ], + "metadata": { + "total_poems": 5 + } + }, + { + "id": 27, + "titles": { + "ur": "\u0627\u0628\u0644\u06cc\u0633 \u062e\u0627\u06a9\u06cc \u0648 \u0627\u0628\u0644\u06cc\u0633 \u0646\u0627\u0631\u06cc", + "en": "EARTH'S SATAN AND HELL'S SATAN" + }, + "poems": [ + { + "id": "011_337", + "titles": { + "ur": "\u0641\u0633\u0627\u062f \u0639\u0635\u0631 \u062d\u0627\u0636\u0631 \u0634\u06a9\u0627\u0631 \u0627\u0633\u062a", + "en": "From this world\u2019s clear violence the man is sick." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_338", + "titles": { + "ur": "\u0628\u06c1 \u06c1\u0631 \u06a9\u0648 \u0631\u06c1\u0632\u0646\u0627\u0646 \u0686\u0634\u0645 \u0648 \u06af\u0648\u0634 \u0627\u0646\u062f", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_339", + "titles": { + "ur": "\u0686\u06c1 \u0634\u06cc\u0637\u0627\u0646\u06cc \u062e\u0631\u0627\u0645\u0634 \u0648\u0627\u0698\u06af\u0648\u0646\u06cc", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_340", + "titles": { + "ur": "\u0686\u06c1 \u0632\u06be\u0631\u0627\u0628\u06cc \u06a9\u06c1 \u062f\u0631 \u067e\u06cc\u0645\u0627\u0646\u06c1 \u0627\u0648\u0633\u062a", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_341", + "titles": { + "ur": "\u0628\u0634\u0631 \u062a\u0627 \u0627\u0632 \u0645\u0642\u0627\u0645 \u062e\u0648\u062f \u0641\u062a\u0627\u062f \u0627\u0633\u062a", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_342", + "titles": { + "ur": "\u0645\u0634\u0648 \u0646\u062e\u0686\u06cc\u0631 \u0627\u0628\u0644\u06cc\u0633\u0627\u0646 \u0627\u06cc\u0646 \u0639\u0635\u0631", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_343", + "titles": { + "ur": "\u062d\u0631\u06cc\u0641 \u0636\u0631\u0628 \u0627\u0648 \u0645\u0631\u062f \u062a\u0645\u0627\u0645 \u0627\u0633\u062a", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_344", + "titles": { + "ur": "\u0632 \u0641\u06c1\u0645 \u062f\u0648\u0646 \u0646\u06c1\u0627\u062f\u0627\u0646 \u06af\u0631\u0686\u06c1 \u062f\u0648\u0631 \u0627\u0633\u062a", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_345", + "titles": { + "ur": "\u0628\u06cc\u0627 \u062a\u0627 \u06a9\u0627\u0631 \u0627\u06cc\u0646 \u0627\u0645\u062a \u0628\u0633\u0627\u0632\u06cc\u0645", + "en": "Translation not available" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_337", + "011_338", + "011_339", + "011_340", + "011_341", + "011_342", + "011_343", + "011_344", + "011_345" + ], + "metadata": { + "total_poems": 9 + } + }, + { + "id": 28, + "titles": { + "ur": "\u0628\u0647 \u062f\u0648\u0633\u062a\u0627\u0646 \u0639\u0642\u06cc\u062f\u06c1 \u0645\u0634\u062a\u0631\u06a9 \u0647\u0645\u0627\u0646 \u0645\u0633\u06cc\u0631", + "en": "TO FRIENDS OF COMMON CREED (SAME PATH)" + }, + "poems": [ + { + "id": "011_346", + "titles": { + "ur": "\u0642\u0644\u0646\u062f\u0631 \u062c\u0631\u06c1 \u0628\u0627\u0632 \u0633\u0645\u0627\u0646\u06c1\u0627", + "en": "The Qalandar is a bold hawk of sky," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_347", + "titles": { + "ur": "\u0632 \u062c\u0627\u0646\u0645 \u0646\u063a\u0645\u06c1\u0621 \u2019\u2019\u0627\u0644\u0644\u06c1 \u06c1\u0648\u2018\u2018 \u0631\u06cc\u062e\u062a", + "en": "When the Allah Hoo\u2019s tick did hit my soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_348", + "titles": { + "ur": "\u0686\u0648 \u0627\u0634\u06a9 \u0627\u0646\u062f\u0631 \u062f\u0644 \u0641\u0637\u0631\u062a \u062a\u067e\u06cc\u062f\u0645", + "en": "In the heart of nature like tears I groan," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_349", + "titles": { + "ur": "\u0645\u0631\u0627 \u0627\u0632 \u0645\u0646\u0637\u0642 \u06cc\u062f \u0628\u0648\u06cc \u062e\u0627\u0645\u06d2", + "en": "In logic I feel a smell of raws," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_350", + "titles": { + "ur": "\u0628\u06cc\u0627 \u0627\u0632 \u0645\u0646 \u0628\u06af\u06cc\u0631 \u0646 \u062f\u06cc\u0631 \u0633\u0627\u0644\u06c1", + "en": "Come and take from me that old wine\u2019s bowl." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_351", + "titles": { + "ur": "\u0628\u062f\u0633\u062a \u0645\u0646 \u06c1\u0645\u0627\u0646 \u062f\u06cc\u0631\u06cc\u0646\u06c1 \u0686\u0646\u06af \u0627\u0633\u062a", + "en": "The same old harp I hold in my hand," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_352", + "titles": { + "ur": "\u0628\u06af\u0648 \u0627\u0632 \u0645\u0646 \u0628\u06c1 \u067e\u0631\u0648\u06cc\u0632\u0627\u0646 \u0627\u06cc\u0646 \u0639\u0635\u0631", + "en": "To tyrants of this age I would thus say," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_353", + "titles": { + "ur": "\u0641\u0642\u06cc\u0631\u0645 \u0633\u0627\u0632 \u0648 \u0633\u0627\u0645\u0627\u0646\u0645 \u0646\u06af\u0627\u06c1\u06cc \u0627\u0633\u062a", + "en": "A poor I am whose asset is glance," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_354", + "titles": { + "ur": "\u062f\u0631 \u062f\u0644 \u0631\u0627 \u0628\u0631\u0648\u06cc \u06a9\u0633 \u0646\u0628\u0633\u062a\u0645", + "en": "My heart\u2019s door I shut not to any one," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_355", + "titles": { + "ur": "\u062f\u0631\u06cc\u0646 \u06af\u0644\u0634\u0646 \u0646\u062f\u0627\u0631\u0645 \u0628 \u0648 \u062c\u0627\u06c1\u06cc", + "en": "No pomp and show I have in this globe." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_356", + "titles": { + "ur": "\u062f\u0648 \u0635\u062f \u062f\u0627\u0646\u0627 \u062f\u0631\u06cc\u0646 \u0645\u062d\u0641\u0644 \u0633\u062e\u0646 \u06af\u0641\u062a", + "en": "Some points were discussed by hundred wise men," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_357", + "titles": { + "ur": "\u0646\u062f\u0627\u0646\u0645 \u0646\u06a9\u062a\u06c1 \u06c1\u0627\u06cc \u0639\u0644\u0645 \u0648 \u0641\u0646 \u0631\u0627", + "en": "The science or art points I claim not to wield," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_358", + "titles": { + "ur": "\u0646\u067e\u0646\u062f\u0627\u0631\u06cc \u06a9\u06c1 \u0645\u0631\u063a \u0635\u0628\u062d \u062e\u0648\u0627\u0646\u0645", + "en": "I boast not to be a song bird of dawn," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_359", + "titles": { + "ur": "\u0628\u0686\u0634\u0645 \u0645\u0646 \u062c\u06c1\u0627\u0646 \u062c\u0632 \u0631\u06c1\u06af\u0630\u0631 \u0646\u06cc\u0633\u062a", + "en": "This world is a path to my eyes and sense," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_360", + "titles": { + "ur": "\u0628\u06c1 \u0627\u06cc\u0646 \u0646\u0627\u0628\u0648\u062f\u0645\u0646\u062f\u06cc \u0628\u0648\u062f\u0646 \u0645\u0648\u0632", + "en": "With nothingness learn to live with grace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_361", + "titles": { + "ur": "\u06a9\u06c1\u0646 \u067e\u0631\u0648\u0631\u062f\u06c1\u0621 \u0627\u06cc\u0646 \u062e\u0627\u06a9\u062f\u0627\u0646\u0645", + "en": "For long I\u2019m gaining from this dusty mart," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_362", + "titles": { + "ur": "\u0646\u062f\u0627\u0646\u06cc \u062a\u0627 \u0646\u0628\u0627\u0634\u06cc \u0645\u062d\u0631\u0645 \u0645\u0631\u062f", + "en": "You cant learn aught \u2018sans\u2019 a conscious soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_363", + "titles": { + "ur": "\u0646\u06af\u0627\u06c1\u06cc \u0641\u0631\u06cc\u0646 \u062c\u0627\u0646 \u062f\u0631 \u0628\u062f\u0646 \u0628\u06cc\u0646", + "en": "Get a self knowing eye and see thy soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_364", + "titles": { + "ur": "\u062e\u0631\u062f \u0628\u06cc\u06af\u0627\u0646\u06c1\u0621 \u0630\u0648\u0642 \u06cc\u0642\u06cc\u0646 \u0627\u0633\u062a", + "en": "The wisdom knows not the certitude eyes," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_365", + "titles": { + "ur": "\u0642\u0645\u0627\u0634 \u0648 \u0646\u0642\u0631\u06c1 \u0648 \u0644\u0639\u0644 \u0648 \u06af\u06c1\u0631 \u0686\u06cc\u0633\u062a\u061f", + "en": "What are the clothes, gold jewels and gems?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_366", + "titles": { + "ur": "\u062e\u0648\u062f\u06cc \u0631\u0627 \u0646\u0634\u06c1\u0654 \u0645\u0646 \u0639\u06cc\u0646 \u06c1\u0648\u0634 \u0627\u0633\u062a", + "en": "To self my wine gives full sense and poise," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_367", + "titles": { + "ur": "\u062a\u0631\u0627 \u0628\u0627 \u062e\u0631\u0642\u06c1 \u0648 \u0639\u0645\u0627\u0645\u06c1 \u06a9\u0627\u0631\u06cc", + "en": "For robes and turbans why you feel a bent," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_368", + "titles": { + "ur": "\u0686\u0648 \u062f\u06cc\u062f\u0645 \u062c\u0648\u06be\u0631 \u0626\u06cc\u0646\u06c1\u0654 \u062e\u0648\u06cc\u0634", + "en": "As soon I espied my ego\u2019s essence," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_369", + "titles": { + "ur": "\u0686\u0648 \u0631\u062e\u062a \u062e\u0648\u06cc\u0634 \u0628\u0631 \u0628\u0633\u062a\u0645 \u0627\u0632\u06cc\u0646 \u062e\u0627\u06a9", + "en": "When I packed my self from this dusty fuss," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_370", + "titles": { + "ur": "\u0627\u06af\u0631 \u062f\u0627\u0646\u0627 \u062f\u0644 \u0648 \u0635\u0627\u0641\u06cc \u0636\u0645\u06cc\u0631 \u0627\u0633\u062a", + "en": "If a wise man holds clean conscience and soul," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_371", + "titles": { + "ur": "\u0633\u062c\u0648\u062f\u06cc \u0648\u0631\u06cc \u062f\u0627\u0631\u0627 \u0648 \u062c\u0645 \u0631\u0627", + "en": "You are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_372", + "titles": { + "ur": "\u0634\u06cc\u0646\u062f\u0645 \u0628\u06cc\u062a\u06a9\u06cc \u0627\u0632 \u0645\u0631\u062f \u067e\u06cc\u0631\u06cc", + "en": "I heard a nice verse from a man old," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_373", + "titles": { + "ur": "\u0646\u06c1\u0627\u0646 \u0627\u0646\u062f\u0631 \u062f\u0648 \u062d\u0631\u0641\u06cc \u0633\u0631 \u06a9\u0627\u0631 \u0627\u0633\u062a", + "en": "The being\u2019s secret hids in two words of sage," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_374", + "titles": { + "ur": "\u0646\u06c1\u0627\u0646 \u0627\u0646\u062f\u0631 \u062f\u0648 \u062d\u0631\u0641\u06cc \u0633\u0631 \u06a9\u0627\u0631 \u0627\u0633\u062a", + "en": "From none seek not O poppy a solace," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_375", + "titles": { + "ur": "\u0632 \u067e\u06cc\u0631\u06cc \u06cc\u0627\u062f \u062f\u0627\u0631\u0645 \u0627\u06cc\u0646 \u062f\u0648 \u0627\u0646\u062f\u0631\u0632", + "en": "Two worlds of old man I keep in mind still," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_376", + "titles": { + "ur": "\u0628\u06c1 \u0633\u0627\u062d\u0644 \u06af\u0641\u062a \u0645\u0648\u062c \u0628\u06cc\u0642\u0631\u0627\u0631\u06cc", + "en": "A restive wave said once to a coast," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_377", + "titles": { + "ur": "\u0627\u06af\u0631 \u0627\u06cc\u0646 \u0628 \u0648 \u062c\u0627\u06c1\u06cc \u0627\u0632 \u0641\u0631\u0646\u06af \u0627\u0633\u062a", + "en": "If this pomp and show the Anglian boon," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_378", + "titles": { + "ur": "\u0641\u0631\u0646\u06af\u06cc \u0631\u0627 \u062f\u0644\u06cc \u0632\u06cc\u0631 \u0646\u06af\u06cc\u0646 \u0646\u06cc\u0633\u062a", + "en": "To Anglians thus the hearts do not own," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_379", + "titles": { + "ur": "\u0645\u0646 \u0648 \u062a\u0648 \u0627\u0632 \u062f\u0644 \u0648 \u062f\u06cc\u0646 \u0646\u0627 \u0627\u0645\u06cc\u062f\u06cc\u0645", + "en": "We are despaired of heart and faith\u2019s way," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_380", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646\u06d2 \u06a9\u06c1 \u062f\u0627\u0646\u062f\u0631\u0645\u0632 \u062f\u06cc\u0646 \u0631\u0627", + "en": "His path\u2019s true sign if a Muslim could know." + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_381", + "titles": { + "ur": "\u062f\u0644 \u0628\u06cc\u06af\u0627\u0646\u06c1 \u062e\u0648\u0632\u06cc\u0646 \u062e\u0627\u06a9\u062f\u0627\u0646 \u0646\u06cc\u0633\u062a", + "en": "O callous heart make not a link with clay," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_382", + "titles": { + "ur": "\u0645\u0642\u0627\u0645 \u0634\u0648\u0642 \u0628\u06cc \u0635\u062f\u0642 \u0648 \u06cc\u0642\u06cc\u0646 \u0646\u06cc\u0633\u062a", + "en": "In Truth and certitude lies the love\u2019s place," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_383", + "titles": { + "ur": "\u0645\u0633\u0644\u0645\u0627\u0646 \u0631\u0627 \u06c1\u0645\u06cc\u0646 \u0639\u0631\u0641\u0627\u0646 \u0648 \u0627\u062f\u0631\u0627\u06a9", + "en": "For Muslim \u2018this is the gnosis and ken," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_384", + "titles": { + "ur": "\u0628\u06c1 \u0627\u0641\u0631\u0646\u06af\u06cc \u0628\u062a\u0627\u0646 \u062e\u0648\u062f \u0631\u0627 \u0633\u067e\u0631\u062f\u06cc", + "en": "You handed over thee to idols white," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_385", + "titles": { + "ur": "\u0646\u06c1 \u06c1\u0631\u06a9\u0633 \u062e\u0648\u062f \u06af\u0631\u062f\u06be\u0645 \u062e\u0648\u062f \u06af\u062f \u0627\u0632 \u0627\u0633\u062a", + "en": "A self maker and melter each cant be," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_386", + "titles": { + "ur": "\u0628\u0633\u0648\u0632\u062f \u0645\u0648\u0645\u0646 \u0627\u0632 \u0633\u0648\u0632 \u0648 \u062c\u0648\u062f\u0634", + "en": "A Momin burns thus in his being's own heat," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_387", + "titles": { + "ur": "\u0686\u06c1 \u067e\u0631\u0633\u06cc \u0627\u0632 \u0646\u0645\u0627\u0632 \u0639\u0627\u0634\u0642\u0627\u0646\u06c1", + "en": "What is lovers s service, prayers of beaus?" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_388", + "titles": { + "ur": "\u062f\u0648\u06af\u06cc\u062a\u06cc \u0631\u0627 \u0635\u0644\u0627 \u0627\u0632 \u0642\u0631\u0623\u062a \u0627\u0648\u0633\u062a", + "en": "He calls both worlds to Quran by prays," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_389", + "titles": { + "ur": "\u0641\u0631\u0646\u06af \u0626\u06cc\u0646 \u0631\u0632\u0627\u0642\u06cc \u0628\u062f\u0627\u0646\u062f", + "en": "The English mind knows God\u2019s Food Law Rules," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_390", + "titles": { + "ur": "\u0686\u06c1 \u062d\u0627\u062c\u062a \u0637\u0648\u0644 \u062f\u0627\u062f\u0646 \u062f\u0627\u0633\u062a\u0627\u0646 \u0631\u0627", + "en": "A long tale serves no service in a sense," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_391", + "titles": { + "ur": "\u0628\u06c1\u0634\u062a\u06cc \u0628\u06be\u0631 \u067e\u0627\u06a9\u0627\u0646 \u062d\u0631\u0645 \u06c1\u0633\u062a", + "en": "A paradise lies for the pious alone," + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + }, + { + "id": "011_392", + "titles": { + "ur": "\u0642\u0644\u0646\u062f\u0631 \u0645\u06cc\u0644 \u062a\u0642\u0631\u06cc\u0631\u06cc \u0646\u062f\u0627\u0631\u062f", + "en": "This dervesh knows not a style in speech" + }, + "metadata": { + "languages": [ + "ur", + "en" + ] + } + } + ], + "poem_ids": [ + "011_346", + "011_347", + "011_348", + "011_349", + "011_350", + "011_351", + "011_352", + "011_353", + "011_354", + "011_355", + "011_356", + "011_357", + "011_358", + "011_359", + "011_360", + "011_361", + "011_362", + "011_363", + "011_364", + "011_365", + "011_366", + "011_367", + "011_368", + "011_369", + "011_370", + "011_371", + "011_372", + "011_373", + "011_374", + "011_375", + "011_376", + "011_377", + "011_378", + "011_379", + "011_380", + "011_381", + "011_382", + "011_383", + "011_384", + "011_385", + "011_386", + "011_387", + "011_388", + "011_389", + "011_390", + "011_391", + "011_392" + ], + "metadata": { + "total_poems": 47 + } + } + ], + "metadata": { + "total_sections": 28, + "total_poems": 392 + }, + "primary_title": "Armaghan-e-Hijaz (Persian)" + } + ], + "poems": [ + { + "poem_id": "001_001", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead", + "Your condition does not show any signs of old age | You are young in the midst of day and night's alternation", + "The Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence", + "To the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart", + "You are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat", + "Snow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun", + "Antiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys", + "Your peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse", + "The stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief", + "The mountain top's lightning has given a whip | In the hands of cloud for the ambling horse", + "O Himalah! Are you like a theater stage | Which nature's hand has made for its elements?", + "Ah! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding", + "Gentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence", + "The flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand", + "Silence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"", + "The brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment", + "As if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way", + "Play in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music", + "When the night's Lailah unfurls her long hair | The sound of water-falls allures the heart", + "That silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees", + "That dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks", + "O Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors", + "Relate something of the life without sophistication | Which had not been stained by the rouge of sophistication", + "O Imagination! Bring back that period | O Vicissitudes of Time speed backwards" + ], + "full_text": "This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards", + "phrases": [ + "alternation: The alternation of the day and night is what produces time. This verse also alludes to the relative recentness of the Himalayas in terms of geological ages. This range came into existence 5-10 million years ago in the Pliocene epoch.", + "diwan: Diwan- A book containing the poetical work especially ghazals , of a poet.", + "honour: The successful completion of education in the institutions of higher learning in the Muslim world culminates in a turban being conferred on the scholar as an insignia of his academic degree. It corresponds with the cap and academic hood in the Western world.", + "Tasnam: Kawthar and Tasnam- They are two fountains in Paradise. The name includes their streams also.", + "ancestors: This refers to the antiquity of the Himalayas in archaeological times. Kashmir was an inhabited area at the time of the Indus Valley civilization in the third millennium B.C. It also alludes to the tradition that the Hindu sages wrote the Vedas in the Himalayas under the inspiration of its beauty.", + "backwards: This is an outpouring of the poet's heart in which he yearns for the revival of the Islamic civilization, of which the Asian civilization was a precursor and a part." + ] + }, + { + "poem_id": "001_002", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "You are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart", + "Though you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort", + "In this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing", + "To pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances", + "Ah! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker", + "I am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye", + "In spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?", + "Like me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are", + "You are content but scattered like fragrance I am | Wounded by the sword of love for search I am", + "This perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be", + "This very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be", + "This constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait" + ], + "full_text": "Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait", + "phrases": [ + "Longing: \"Longing\" or ardent desire is one of the important planks of `Allamah Iqbal\u2019s philosophy. However, this longing is not for the material things of life or the satisfaction of physical desires, which is found in all living things. What distinguishes Man from other creation and entitles him to the honor of being God\u2019s vicegerent on earth is the \"longing\" for more elegant goals and more sublime desires than mere indulgence in material pleasures. His longing is a limitless ocean of search for knowing the Truth and the Purpose of the creation of God, knowledge of His Essence, and fixing of high ideals for life, such as struggle in the cause of God. These thoughts exist throughout his works and many poems in this book also contain them. This \"longing\" is a part of the efforts for the cognition and development of the self, This is beautifully explained in his book Asrar-i-Khuda.", + "nightingale's: Bulbul, or Nightingale- This is a special Persian bird found in gardens and proverbially engaged in melodious music round flowers. It is imagined to be and is described as an ardent lover of flowers in Persian and Urdu literature, specially poetry. Figuratively, it means the point of view which, contrary to the discursive analysis, tries to look at the phenomena of beauty in its integral status and with reference to a manifestation of the Divine Beauty.", + "tongues: This alludes to the anatomy of the rose flower, whose petals are innumerable, look like tongues and also add to its beauty, which proclaims the artistry of its Creator in spite of the apparent silence of the flower.", + "Jam: Jam-i-Jam- This is the legendary cup of the Persian emperor Jam in which he could see whatever he wanted to see wherever he wanted to see, as if in a mirror.", + "gait: This last stanza expresses \u2018Allamah Iqbal's strong hope that his present condition may be the means of attaining his objective which is described in the stanza." + ] + }, + { + "poem_id": "001_003", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me", + "Every movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me", + "During infancy's pain if somebody made me cry | The noise of the door chain would comfort me", + "Oh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds", + "I would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie", + "My eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified" + ], + "full_text": "Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur\u2019an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20\n\nThe earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me\nEvery movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me\nDuring infancy's pain if somebody made me cry | The noise of the door chain would comfort me\nOh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds\nI would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie\nMy eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified", + "phrases": [ + "plains: Allusion to the \"spots\" on the moon\u2019s surface which are the shadows of its mountains but variously described in nursery rhymes and tales of fantasy ." + ] + }, + { + "poem_id": "001_004", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Through you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect", + "You were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly", + "Your eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life", + "The assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp", + "The garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows", + "Life is concealed in the humor of your verse | Picture's lips move with your command of language", + "Speech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance", + "Beloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz", + "Ah! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden", + "Matching you in literary elegance is not possible | Till maturity of thought and imagination are combined", + "Ah! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!", + "The lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos", + "O Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament", + "The sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust", + "Does another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?" + ], + "full_text": "This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?", + "phrases": [ + "assembly: This is an allusion to the lack of recognition of Ghalib's genius at the court of Bahadur Shah, the last Mughal Emperor of India. It also means that, though you adorned the literary assemblies and were bodily visible, your real self could not be seen except by those with insight.", + "life: This refers to the Sufi concept of Wahdat al-Wujud according to which everything in the universe is God in different forms. Allamah Iqbal believed in the former concept earlier in his life and changed over to the latter later on.", + "Shiraz: This is an allusion to Muhammad Shams al-Dan Hafiz (d. 1389), who was an eminent Persian poet of Iran and lived in Sharaz. He specialized in ghazal, which is also Ghalib's specialty.", + "Weimar's: This alludes to the famous German poet Goethe who is buried in Weimar, Germany.", + "Jahanabad: This is an abbreviation for Shahjahanabad, which is the original name of Delhi after its construction under the Mughal Emperor Shahjahan, who reconstructed it and added the famous Red Fort and the Jami`a Masjid together with the whole of what is the Old Delhi now.", + "dust: This alludes to the antiquity of Delhi, which goes back to several millennia. During the major part of this long period it was the capital of some kingdom of the Indian sub-continent. As such it was always the abode of the elite of the age." + ] + }, + { + "poem_id": "001_005", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Elevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses", + "Now the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine", + "If I want to return to some valley for the night | The mountain's verdure is my carpet of velvet", + "Nature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy", + "To be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees", + "I spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's", + "I tantalize the expecting eye from a distance | As I pass silently over some habitation", + "As I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools", + "I am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun", + "I gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants", + "I pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud", + "By my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent" + ], + "full_text": "This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.\n\nElevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent", + "phrases": [ + "breeze's: This is a beautiful imagery of the way in which wind channels the pieces of cloud together and brings the benevolent rain to the parched earth as well as scatters the clouds away when no longer needed.", + "\"Rise\": This is an allusion to the miracle of S.\u2018Isa A.S. in which, he used to raise the dead to life by pronouncing \"Qum bi Idhnillah\" (Rise with the permission of God) (The Holy Qur\u2019an 5:110). Just as S.\u2018Isa A.S. used to raise the dead to life with the permission of God so does the rain from cloud raise the apparently dead vegetation to life with the permission of God (The Holy Qur\u2019an 78:14-16)." + ] + }, + { + "poem_id": "001_006", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "One day a spider said to a fly | \"Though you pass this way daily", + "My hut has never been honored by you | By making a chance visit inside by you", + "Though depriving strangers of a visit does not matter | Evading the near and dear ones does not look good", + "My house will be honored by a visit by you | A ladder is before you if you decide to step in", + "Hearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus", + "This fly would never be pulled into your net | Whoever climbed your net could never step down\"", + "The spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world", + "I only wanted to entertain you | I had no personal gain in view", + "You have come flying from some unknown distant place | Resting for a while in my house would not harm you", + "Many things in this house are worth your seeing | Though apparently a humble hut you are seeing", + "Dainty drapes are hanging from the doors | And I have decorated the walls with mirrors", + "Beddings are available for guests\u2019 comforts | Not to everyone\u2019s lot do fall these comforts\".", + "The fly said, \"All this may very well be | But do not expect me to enter your house", + "\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"", + "The spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever", + "Many desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"", + "Thinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!", + "Everyone loves your beautiful face | Even if someone sees you for the first time", + "Your eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume", + "This beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".", + "The fly was touched by this flattery | And spoke, \"I do not fear you any more", + "I hate the habit of declining requests | Disappointing somebody is bad indeed\"", + "Saying this it flew from its place | When it got close the spider snapped it", + "The spider had been starving for many days | The fly provided a good leisurely meal" + ], + "full_text": "This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider's nest and the fly's body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.\n\nOne day a spider said to a fly | \"Though you pass this way daily\nMy hut has never been honored by you | By making a chance visit inside by you\nThough depriving strangers of a visit does not matter | Evading the near and dear ones does not look good\nMy house will be honored by a visit by you | A ladder is before you if you decide to step in\nHearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus\nThis fly would never be pulled into your net | Whoever climbed your net could never step down\"\nThe spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world\nI only wanted to entertain you | I had no personal gain in view\nYou have come flying from some unknown distant place | Resting for a while in my house would not harm you\nMany things in this house are worth your seeing | Though apparently a humble hut you are seeing\nDainty drapes are hanging from the doors | And I have decorated the walls with mirrors\nBeddings are available for guests\u2019 comforts | Not to everyone\u2019s lot do fall these comforts\".\nThe fly said, \"All this may very well be | But do not expect me to enter your house\n\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"\nThe spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever\nMany desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"\nThinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!\nEveryone loves your beautiful face | Even if someone sees you for the first time\nYour eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume\nThis beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".\nThe fly was touched by this flattery | And spoke, \"I do not fear you any more\nI hate the habit of declining requests | Disappointing somebody is bad indeed\"\nSaying this it flew from its place | When it got close the spider snapped it\nThe spider had been starving for many days | The fly provided a good leisurely meal", + "phrases": [] + }, + { + "poem_id": "001_007", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "A mountain was saying this to a squirrel | \"Commit suicide if you have self-respect", + "You are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!", + "It is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!", + "You are no match in comparison with my splendor | Even the earth is low compared with my splendor", + "The grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"", + "On hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!", + "I do not care if I am not large like you! | You are not a pretty little thing like me", + "Everything shows the Omni-potence of God | Some large, some small, is the wisdom of God", + "He has created you large in the world | And He has taught me climbing large trees", + "You are unable to walk a single step | Only large size! What other greatness have you?", + "If you are large show me some of the skills I have | Show me how you break this beetle nut as I can", + "Nothing is useless in this world | Nothing is bad in God's creation" + ], + "full_text": "This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of \"Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant.\" | {Contributed by user: Abdul Rehman Malik}\n\nA mountain was saying this to a squirrel | \"Commit suicide if you have self-respect\nYou are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!\nIt is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!\nYou are no match in comparison with my splendor | Even the earth is low compared with my splendor\nThe grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"\nOn hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!\nI do not care if I am not large like you! | You are not a pretty little thing like me\nEverything shows the Omni-potence of God | Some large, some small, is the wisdom of God\nHe has created you large in the world | And He has taught me climbing large trees\nYou are unable to walk a single step | Only large size! What other greatness have you?\nIf you are large show me some of the skills I have | Show me how you break this beetle nut as I can\nNothing is useless in this world | Nothing is bad in God's creation", + "phrases": [] + }, + { + "poem_id": "001_008", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "There was a verdant pasture somewhere | Whose land was the very picture of beauty", + "How can the beauty of that elegance be described | Brooks of sparkling water were running on every side", + "Many were the pomegranate trees | And so were the shady pipal trees", + "Cool breeze flowed everywhere | Birds were singing everywhere", + "A goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land", + "As she stopped and looked around | She noticed a cow standing by", + "The goat first presented her compliments to the cow | Then respectfully started this conversation", + "\"How are you! Madam Cow\"? | The cow replied, \"Not too well", + "\"My life is a mere existence | My life is a complete agony", + "My life is in danger, what can I say? | My luck is bad, what can I say?", + "I am surprised at the state of affairs | I am cursing the evil people", + "The poor ones like us are powerless | Misfortunes surround the ones like us", + "None should nicely deal with Man | May God protect us from Man!", + "He murmurs if my milk declines | He sells me if my weight declines", + "He subdues us with cleverness! | Alluring, he always subjugates us!", + "I nurse his children with milk | I give them new life with milk", + "My goodness is repaid with evil | My prayer to God is for mercy!\"", + "Having heard the cow's story like this | The goat replied, \"This complaint is unjust", + "Though truth is always bitter | I shall speak what is fair", + "This pasture, and this cool breeze | This green grass and this shade", + "Such comforts, were beyond our lot! | They were a far cry for us speechless poor!", + "We owe these pleasures to Man | We owe all our happiness to Man", + "We derive all our prosperity from him | What is better for us, freedom or bondage to him?", + "Hundreds of dangers lurk in the wilderness | May God protect us from the wilderness!", + "We are heavily indebted to him | Unjust is our complaint against him", + "If you appreciate the life's comforts | You would never complain against Man\"", + "Hearing all this the cow felt embarrassed | She was sorry for complaining against Man", + "She mused over the good and the bad | And thoughtfully she said this", + "\"Small though is the body of the goat | Convincing is the advice of the goat!\"" + ], + "full_text": "The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.\n\nThere was a verdant pasture somewhere | Whose land was the very picture of beauty\nHow can the beauty of that elegance be described | Brooks of sparkling water were running on every side\nMany were the pomegranate trees | And so were the shady pipal trees\nCool breeze flowed everywhere | Birds were singing everywhere\nA goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land\nAs she stopped and looked around | She noticed a cow standing by\nThe goat first presented her compliments to the cow | Then respectfully started this conversation\n\"How are you! Madam Cow\"? | The cow replied, \"Not too well\n\"My life is a mere existence | My life is a complete agony\nMy life is in danger, what can I say? | My luck is bad, what can I say?\nI am surprised at the state of affairs | I am cursing the evil people\nThe poor ones like us are powerless | Misfortunes surround the ones like us\nNone should nicely deal with Man | May God protect us from Man!\nHe murmurs if my milk declines | He sells me if my weight declines\nHe subdues us with cleverness! | Alluring, he always subjugates us!\nI nurse his children with milk | I give them new life with milk\nMy goodness is repaid with evil | My prayer to God is for mercy!\"\nHaving heard the cow's story like this | The goat replied, \"This complaint is unjust\nThough truth is always bitter | I shall speak what is fair\nThis pasture, and this cool breeze | This green grass and this shade\nSuch comforts, were beyond our lot! | They were a far cry for us speechless poor!\nWe owe these pleasures to Man | We owe all our happiness to Man\nWe derive all our prosperity from him | What is better for us, freedom or bondage to him?\nHundreds of dangers lurk in the wilderness | May God protect us from the wilderness!\nWe are heavily indebted to him | Unjust is our complaint against him\nIf you appreciate the life's comforts | You would never complain against Man\"\nHearing all this the cow felt embarrassed | She was sorry for complaining against Man\nShe mused over the good and the bad | And thoughtfully she said this\n\"Small though is the body of the goat | Convincing is the advice of the goat!\"", + "phrases": [ + "pipal: Papal - A large shady tree of the Indian sub-continent." + ] + }, + { + "poem_id": "001_009", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!", + "May the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!", + "May my homeland through me attain elegance | As the garden through flowers attains elegance", + "May my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!", + "May supportive of the poor my life's way be | May loving the old, the suffering my way be", + "O God! Protect me from the evil ways | Show me the path leading to the good ways" + ], + "full_text": "This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)\n\nMy longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!\nMay the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!\nMay my homeland through me attain elegance | As the garden through flowers attains elegance\nMay my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!\nMay supportive of the poor my life's way be | May loving the old, the suffering my way be\nO God! Protect me from the evil ways | Show me the path leading to the good ways", + "phrases": [] + }, + { + "poem_id": "001_010", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Perched on the branch of a tree | Was a nightingale sad and lonely", + "\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding", + "How can I reach up to the nest | Darkness has enveloped everything\"?", + "Hearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus", + "\"With my heart and soul ready to help I am | Though only an insignificant insect I am", + "Never mind if the night is dark | I shall shed light if the way is dark", + "God has bestowed a torch on me | He has given a shining lamp to me", + "The good in the world only those are | Ready to be useful to others who are" + ], + "full_text": "\n\nPerched on the branch of a tree | Was a nightingale sad and lonely\n\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding\nHow can I reach up to the nest | Darkness has enveloped everything\"?\nHearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus\n\"With my heart and soul ready to help I am | Though only an insignificant insect I am\nNever mind if the night is dark | I shall shed light if the way is dark\nGod has bestowed a torch on me | He has given a shining lamp to me\nThe good in the world only those are | Ready to be useful to others who are", + "phrases": [] + }, + { + "poem_id": "001_011", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As I slept one night I saw this dream | Which further increased my vexation", + "I dreamt I was going somewhere on the way | Dark it was and impossible to find the way", + "Trembling all over with fear I was | Difficult to take even a step with fear was", + "With some courage as I forward moved | I saw some boys as lined in nice array", + "Dressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were", + "They were going quietly behind each other | No one knew where they were to go", + "Involved in this thought was I | When in this troupe my son saw I", + "He was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted", + "Recognizing him I said \"O My dear! | Where have you come leaving me there?", + "Restless due to separation I am | Weeping every day for ever I am", + "You did not care even a little for me | What loyalty you showed, you left me\"!", + "As the child saw the distress in me | He replied thus, turning around to me", + "\"The separation from me makes you cry | Not least little good does this to me\"", + "He remained quiet for a while after talking | Showing me the lamp then he started talking", + "\"Do you understand what happened to this? | Your tears have extinguished this\"!" + ], + "full_text": "The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur\u2019an 2:153-57).\n\nAs I slept one night I saw this dream | Which further increased my vexation\nI dreamt I was going somewhere on the way | Dark it was and impossible to find the way\nTrembling all over with fear I was | Difficult to take even a step with fear was\nWith some courage as I forward moved | I saw some boys as lined in nice array\nDressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were\nThey were going quietly behind each other | No one knew where they were to go\nInvolved in this thought was I | When in this troupe my son saw I\nHe was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted\nRecognizing him I said \"O My dear! | Where have you come leaving me there?\nRestless due to separation I am | Weeping every day for ever I am\nYou did not care even a little for me | What loyalty you showed, you left me\"!\nAs the child saw the distress in me | He replied thus, turning around to me\n\"The separation from me makes you cry | Not least little good does this to me\"\nHe remained quiet for a while after talking | Showing me the lamp then he started talking\n\"Do you understand what happened to this? | Your tears have extinguished this\"!", + "phrases": [] + }, + { + "poem_id": "001_012", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "I am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes", + "Gone are the freedoms of our own nests | Where we could come and go at our own pleasure", + "My heart aches the moment I think | Of the buds' smile at the dew's tears", + "That beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form", + "I do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!", + "How unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am", + "Spring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing", + "O God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!", + "Since separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart", + "O Listeners, considering this music do not be happy | This call is the wailing of my wounded heart", + "O the one who confined me make me free | A silent prisoner I am, earn my blessings free" + ], + "full_text": "Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.\n\nI am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free", + "phrases": [ + "Kamini\u2019s: Kamini: It is a small tropical flowering tree with beautiful slender shape and white fragrant flowers. It is commonly grown in the gardens of the India-Pakistan- Bangladesh region.", + "heart: This expression in Urdu denotes extreme anguish." + ] + }, + { + "poem_id": "001_013", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth", + "This black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning", + "The sky is casting a spell over the talking lip | The night's magician is watching the awakened eye", + "The wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance", + "Heart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd", + "I am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner", + "O My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation", + "O those steeped in a swoon, \"Where are you? | Tell me something of the land where you live", + "Is that world also one of prevarication? | Is that world also one of denizens' struggle?", + "Is Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?", + "Does the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?", + "In this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?", + "This world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?", + "The daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?", + "Are the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?", + "Do birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?", + "Are the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also", + "Does garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?", + "Does the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?", + "Does hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?", + "Has walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?", + "Life eases the heart's restlessness in this world | Is human knowledge also restricted in that world?", + "Does the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also", + "Does the soul get solace in longing there also? | Is man a victim of desire to learn there also ?", + "Ah! Is that land also filled with darkness? | Or with Love's light is completely illuminated?", + "Tell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is" + ], + "full_text": "'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is", + "phrases": [ + "also?: Man in this world does not fully comprehend the significance of the Islamic concept of \"Tawhad-i-Insaniyat\" (The Unity of Mankind) as enunciated in the Holy Qur\u2019an 49:13 and is busy in maximizing the material benefits for himself, his tribe or his country and not for mankind. This has resulted in the Western concept of nationalism whose evils are well known and will be discussed in future poems.", + "?: This verse should be read with the previous verse and the one following it. The Sight of the Jamal of God on the Day of Judgment and in Paradise thereafter is the highest reward and the climax of felicity for a Mu'min. According to the Holy Qur'an 56:7-56 men will be sorted out into three classes on the Day of Judgment, of which the highest in rank will be those in the class nearest to God and they will see His Face. Similarly, hell will be a transient abode to a Mu'min, to consume his sins and purify his soul, after which he will be admitted into Paradise. It is appropriate to give here \u2018Allamah Iqbal's views on this matter and his rationale:", + "also: according to the teachings of the Qur\u2019an the ego's re-emergence brings him a sharp sight [50:22, (read with 17:13)] whereby he clearly sees his self-built fate fastened round his neck. Heaven and Hell are states, not localities. The descriptions in the Qur\u2019an are visual representations of an inner fact, i.e. character. Hell, in the words of the Qur\u2019an is God's kindled fire which mounts above the hearts - the painful realization of one's failure as a man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Qur'an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re-shaping must require time. Hell, therefore, as conceived by the Qur'an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onward to receive ever fresh illuminations from the Infinite Reality which 'every moment appears in a new glory. And the recipient of Divine Illuminations is not merely a passive recipient. Every act of a free ego creates a new situation, and thus further opportunities of creative unfolding.\"", + "?: This alludes to the Holy Qur\u2019an 7:142-43. It means that Man is unable to see God in this material world and prophets are no exception to this.", + "dome: The material human desire to understand everything terrestrial as well as celestial has led him into fields of materialistic knowledge which have partially or fully blinded him to the Beauty of Light and Truth, or the Jamal of God. However, every person derives the blessing or the curse of knowledge according to the measure of his effort and sincerity. Some people go completely astray and some witness the full Light of Truth and the majority get a combination of both to varying degrees. Imam Ghazala R.A. has discussed the different kinds of knowledge in detail in his famous book Al-Ihya al-'Ulum. 73-359. Mawlana Ruma has put all this wisdom in a nutshell in the following verse:" + ] + }, + { + "poem_id": "001_014", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Candle! Why does the moth love you? | Why is this restless soul devoted to you?", + "Your charm keeps it restless like mercury | Did you teach it the etiquette of Love?", + "It circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?", + "Do the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?", + "If you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up", + "Falling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart", + "It has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam", + "The moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!" + ], + "full_text": "This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur\u2019an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur\u2019an 41:37). New forms of poetry, like \"hamd\", \"na\u2018t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu\u2019min for God. The poem will become full of meaning if read in this light.\n\nO Candle! Why does the moth love you? | Why is this restless soul devoted to you?\nYour charm keeps it restless like mercury | Did you teach it the etiquette of Love?\nIt circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?\nDo the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?\nIf you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up\nFalling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart\nIt has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam\nThe moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!", + "phrases": [ + "tur: This is a beautiful metaphor fo rthe story of S. Musa A.S and the Mount of tur . See Poem 13 , Note 3 ." + ] + }, + { + "poem_id": "001_015", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "One day Intellect said to the heart | \"A guide to the misguided ones I am", + "Being on the earth I reach up to the sky | Look, how deep in comprehension I am", + "Guidance on earth is my sole occupation | Like the auspicious Khizr in character I am", + "Interpreter of the book of life I am | The Manifestation of God's Glory I am", + "You are only a drop of blood, but | The invaluable ruby's envy I am\"", + "Hearing this the heart said, \"All this is true | But look at me as well, what I am", + "You understand the secrets of life | But seeing them with my own eyes I am", + "Concerned with the manifest order you are | And acquainted with the inward I am", + "Learning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am", + "Restlessness is the end of Knowledge | But the remedy for that malady I am", + "You are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am", + "You are related to time and space | The bird recognizing the Sidrah I am", + "Look at the grandeur of my station | The throne of the God of Majesty I am" + ], + "full_text": "\n\nOne day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am", + "phrases": [ + "Khizr: This alludes to The Holy Qur\u2019an 18:65.", + "Knowledge: Knowledge does not lead to the comprehension of the Essence of God. It only confuses the seeker between the different explanations offered by different scholars. On the other hand the heart guides one to the final goal.", + "Sidrah: Bu \u2018Ala in Lailah's camel's dust-cloud is lost" + ] + }, + { + "poem_id": "001_016", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Consumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me", + "Our land foments excessive mutual enmity | What unity ! Our closeness harbors separation", + "Enmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous", + "If the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden", + "Though I exceedingly love the real closeness | I am upset by the mixing of waves and the shore", + "The miraculous poet is like the grain from the barn | The grain has no existence if there is no barn", + "How can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly", + "Why does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror", + "Alas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down" + ], + "full_text": "This is the first poem in Bang-i-Dara representing \u2018Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of \u2018Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of \u2018Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.\n\nConsumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me\nOur land foments excessive mutual enmity | What unity ! Our closeness harbors separation\nEnmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous\nIf the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden\nThough I exceedingly love the real closeness | I am upset by the mixing of waves and the shore\nThe miraculous poet is like the grain from the barn | The grain has no existence if there is no barn\nHow can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly\nWhy does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror\nAlas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down", + "phrases": [ + "shore: The metaphor of \"shore\" and \"waves\" are used here for an enclosed area like a country and an expanding ideology , like Islam , respectively. In this verse Iqbal exhibits his perturbation for Islam being restricted with in the space of a country ." + ] + }, + { + "poem_id": "001_017", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Sun! The world's essence and motivator you are | The organizer of the book of the world you are", + "The splendor of existence has been created by you | The verdure of the garden of existence depends on you", + "The spectacle of elements is maintained by you | The exigency of life in all is maintained by you", + "Your appearance confers stability on everything | Your illumination and concord is completion of life", + "You are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom", + "O Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye", + "You are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low", + "Your excellence is reflected from every living thing | The mountain range also shows your elegance", + "You are the sustainer of the life of all | You are the king of the light's children", + "There is no beginning and no end of yours | Free of limits of time is the light of yours" + ], + "full_text": "This is a short poem in praise of the sun and describes the benefits we derive from it.\n\nO Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours", + "phrases": [ + "Yazdan: Yazdan- In the pre-Islamic Zoroastrian philosophy of Persia he is the god of good and virtue as opposed to Ahraman, who is the god of evil and sin.", + "light: This does not mean that the sun is eternal in the theological sense, but that it will last in the present form till the existence of the material universe in its present form." + ] + }, + { + "poem_id": "001_018", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue", + "Love gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears", + "Whether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain", + "Your eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination", + "Your illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination", + "Your black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?", + "You burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light", + "Though you are burning you are unaware of it all | You see but do not encompass the internal pathos", + "I quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart", + "This was also the elegance of some Beloved | Which gave me perception of my own pathos", + "This cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark", + "Discrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!", + "Garden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is", + "At creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love", + "The command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness", + "Do not ask me of the nature of the veil of being | The eve of separation was the dawn of my being", + "Gone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was", + "I am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland", + "Memories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became", + "O Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens", + "Theme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am", + "He desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me", + "The pearl likes living in a handful of dust | Style may be dull the subject is excellent", + "Not seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance", + "This network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty", + "I have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am", + "I am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof", + "Am I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?", + "I am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again" + ], + "full_text": "The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again", + "phrases": [ + "Candle!: Khuda.", + "rue: Rue: A perennial evergreen shrub (Ruta graveolens, family Rutaceae) whose seed explodes when put in the fire. This property is shown in Persian and Urdu poetry as an expression of distress and lament and the restlessness it produces.", + "tears: \"Blood-mixed tears\" is the exact translation of the Urdu phrase in the original. The expression is used to show extreme distress. Its seller shows his own extreme distress.", + "Secret's: The Secret : God.", + "Tajalli\u2019s: Tajalla - Manifestation of God or His Powers or Attributes.", + "restless: This verse and the two following it mean that Man's Khuda is the source of the proper perception of the phenomena mentioned in these verses, which constitute the working of the universe. Unless Man recognizes his high position in the creation of God as his vicegerent, he cannot appreciate the beauty and harmony of the universe.", + "Love: This alludes to the several verses of the Holy Qur\u2019an in which God says that He created the whole universe by just one command of Kun (Be), e.g. 3:59.", + "witness: This alludes to the time of creation of Man. At this time Man was endowed with Khuda which elevated his status as well as burdened him with myriad of responsibilities.", + "being: Allusion to the apparent happiness of Man on earth, which is not only his temporary abode but where he is under a thousand constraints", + "homeland: This alludes to the several verses of the Holy Qur'an which describe the Command of God to the denizens of the transcendental universe to prostrate before S. Adam A.S., e.g. 2:30-34. \u2018Allamah Iqbal derives his philosophy of the superiority of Man or Khuda from these verses. In this verse he refers to the fall of Man by forsaking his Khuda.", + "denizens: See Note 7. Creation of the visible universe was for the fulfillment of the Will of God, to exhibit his Creative Power, culminating in the creation of Man, whose climax was the specimen of what \u2018Allamah Iqbal calls Insan-i-Kamil (the Perfect Man) in the person of the Holy Prophet S.A.W. Man has lost his high status by losing Khuda.", + "am: Allusion to the high status of Man.", + "Diwan: Diwan- It is a book containing the complete ghazals of a poet. Placing Man at the head of the Diwan of God's creation shows Man's utmost importance in the universe.", + "Cognizance: This means that Man has lost his way to Divine knowledge by being enslaved by the acceptance of only what he sees, and his non-acceptance of the \"Alam al-Ghayb\" or the transcendental universe. If Man looks at the universe as required by the Holy Qur\u2019an he will realize that the whole purpose of creation of the universe was to create Man. (See Note 11).", + "am: This means that Man has lost his way to Divine knowledge by accepting only what he can see.", + "roof: Allusion to Man being the center and, in fact, the very purpose of creation of the universe.", + "again: This alludes to the crucifixion (albeit apparent) of S. \u2018Isa A.S., where he offered himself willingly to crucifixion for the Love of God in preference to changing his message. Notwithstanding the Grace of God which saved him from being crucified and raised him to the celestial world his sacrifice was complete. It also refers to the willingness of S. Ibraham A.S. in obedience to the Command of God (The Holy Qur'an 37:101-07). The allusion can be extended to innumerable other persons who have sacrificed their lives in the cause of God in various ways just for His Love." + ] + }, + { + "poem_id": "001_019", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be", + "I seek escape from tumult, my heart desires | The silence which speech may ardently love!", + "I vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be", + "Freed from worry I may live in retirement | Freed from the cares of the world I may be", + "Birds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be", + "The flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be", + "My arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be", + "The nightingale be so familiar with my face that | Her little heart harboring no fear from me may be", + "Avenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be", + "The view of the mountain range may be so beautiful | To see it the waves of water again and again rising be", + "The verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be", + "Again and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be", + "When the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be", + "When night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be", + "May the lightning lead them to my hut | When clouds hovering over the whole sky be .", + "The early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be", + "May I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be", + "When the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be", + "In this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be", + "May every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be" + ], + "full_text": "This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.\n\nO Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be\nWhen the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be", + "phrases": [ + "world: This metaphor refers to the wine-cup of Jamshad, a Persian king, who could see the whole world in it. This is one of the innumerable messages in `Allamah Iqbal's works through which he requires his readers to comprehend and enjoy the creative artistry of God.", + "mu\u2019adhdhin: Mu\u2019adhdhin : The person calling Muslims to congregational prayers. This is a beautiful metaphor calling the cuckoo as the herald of the morning prayer time." + ] + }, + { + "poem_id": "001_020", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Far from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are", + "The jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are", + "The blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!", + "When from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears", + "Perception's expanse gets filled with light | Though opens only the material eye your light", + "The spectacle which the eyes seek is desired | The effulgence which would open the insight is desired", + "The desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life", + "The high and the low are alike for your eye | I too have longing for such a discerning eye", + "May my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!", + "May my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be", + "May secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be", + "May search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!", + "If the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be", + "May the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth", + "May my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!", + "If you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!", + "As you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!", + "The light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained", + "Longing for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter", + "Opening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!", + "Your bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature" + ], + "full_text": "This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man\u2019s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.\n\nFar from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are\nThe jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are\nThe blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!\nWhen from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears\nPerception's expanse gets filled with light | Though opens only the material eye your light\nThe spectacle which the eyes seek is desired | The effulgence which would open the insight is desired\nThe desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life\nThe high and the low are alike for your eye | I too have longing for such a discerning eye\nMay my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!\nMay my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be\nMay secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be\nMay search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!\nIf the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be\nMay the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth\nMay my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!\nIf you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!\nAs you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!\nThe light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained\nLonging for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter\nOpening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!\nYour bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature", + "phrases": [ + "remained: Man always had the elevated status of searching for the secrets of the Existence and the Essence of God, but you have remained in need of waiting for the morning every day to be able to rise and gain eminence. This shows the superiority of Man over the sun." + ] + }, + { + "poem_id": "001_021", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers", + "The theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display", + "New breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display", + "Beware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!", + "The tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water", + "Your secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer", + "The flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music", + "This age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself", + "The learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware", + "Let the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment", + "This is not the garden whose spring you may be | This is not the audience worthy of your appearance", + "This audience is the lover of the material sights | The purpose of your sight is the closet of secrecy", + "Every heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age" + ], + "full_text": "The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib\n\nO Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age", + "phrases": [ + "neglecting: The present day scientific knowledge has revealed many things which astonish mankind. In these circumstances love, specially Divine Love is a nebulous concept to most people and does not seem to produce any tangible results, on account of which it is neglected by them.", + "Kalams: tur of Kalam- Alludes to S. Musa A.S. and his conversation with God on the Mount. S .Musa A.S. was attracted to Mount tur by his sub-conscious Longing to see God. That Longing is lacking in the present day so called seekers of the Truth. cf." + ] + }, + { + "poem_id": "001_022", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?", + "Once the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name", + "The morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence", + "My weeping eye sheds dew on you | My desolate heart is concealed in your sorrow", + "You are a tiny picture of my destruction | You are the interpretation of my life's dream", + "Like a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!" + ], + "full_text": "This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate \u2018Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.\n\nO withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?\nOnce the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name\nThe morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence\nMy weeping eye sheds dew on you | My desolate heart is concealed in your sorrow\nYou are a tiny picture of my destruction | You are the interpretation of my life's dream\nLike a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!", + "phrases": [ + "flute: The melodious tune of the flute, which is made of reed, is full of feelings, representing the flute's pathos on its separation from the reed-brake, where its origin and homeland is. This verse is a slightly modified version of the opening verse of \"Daftar-i-Awwal\" (The First Book) of Ruma's Mathnava-i-Ma\u2018nava (The Spiritual Mathnavi), which is as follows" + ] + }, + { + "poem_id": "001_023", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O you whose life is confined in the material world | O you whose soul is imprisoned in the cage", + "Look at the freedom of this garden's warblers | Look at the prosperity of those once desolate", + "This is the congregation with which I was concerned | This is the reward of patience and perseverance", + "My tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !", + "If your aim in the world is dan's education | Never teach your nation world's abdication", + "Do not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking", + "Your writings should pave the way for unity | Beware! No heart should be hurt by your speech", + "In the new congregation do not start old tales | Do not start again what are now unacceptable tales", + "Listen to my advice if you are any statesman | Courage is your support if you are a leader of men", + "Hesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything", + "The Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power", + "If your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam", + "You are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!", + "With the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call" + ], + "full_text": "\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.\n\nO you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call", + "phrases": [ + "desolate: This and the following verse allude to the beginning of the renaissance of the Indian Muslims resulting from the efforts of Sir Saiyyid Ahmad Khan and his cooperators.", + "Jam: This is the legendary wine-cup of a pre-Islamic Persian emperor, Jamshad, in which he could see the world." + ] + }, + { + "poem_id": "001_024", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile", + "The twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?", + "Has the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?", + "Your caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound", + "You show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?", + "O star-like planet take me with yourself | The prick of Longing's thorn keeps me restless", + "I am seeking light, I am weary in this habitation | I am the restless child in the existence's school" + ], + "full_text": "This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.\n\nThe sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school", + "phrases": [ + "blood: This is a beautiful metaphor for the red colors of the dusk.", + "going?: This alludes to the fact that the creation of God is for the equitable use of the entire humanity and not for a particular country. This is what is included in the concept of the super-national Islamic State." + ] + }, + { + "poem_id": "001_025", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation", + "\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver", + "The sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage", + "Your roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"", + "The dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies", + "The frill of your tent becomes golden | As the red clouds appear over the horizon", + "How pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar", + "Your rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil", + "The morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun", + "In this habitation of light is my abode also | Why then is the star of my destiny burnt down?", + "I am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?", + "As I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came", + "\"My existence is dependent on your light | Your personality is the gardener of Universe' garden", + "You are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am", + "You have put my disordered affairs in order | You have shouldered the burden which I could not bear", + "My existence depends upon the light of the sun | And your splendor is not indebted to the sun", + "Without the sun my rose garden would be desolate | Instead of happiness prison would be my name", + "Ah! The one who does not understand the open secret! | The one prone to be entangled in the desires' net", + "Alas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye", + "If aware of your reality you would be | Neither unlucky nor sinning you would be" + ], + "full_text": "This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound\n\nAs I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be", + "phrases": [ + "Shams\": Surah \"Wa al-Shams\" : This is an early Makkan Surah. It shows the beauties of Nature and brings home to Man the need for realizing his spiritual responsibilities. It ends with a stern warning to those who do not heed the teachings of the Holy Qur\u2019an about the Hereafter.", + "bear: This is an allusion to the Holy Qur'an 59:21, according to which, in his capacity of being the custodian of the Holy Qur'an, Man has exhibited higher strength and fortitude than the mountains which are proverbial for their height, strength and firmness." + ] + }, + { + "poem_id": "001_026", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "When the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared", + "It awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge", + "It broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark", + "It chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun", + "Arriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"", + "Climbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"", + "It gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"", + "When it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus", + "\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I" + ], + "full_text": "While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I", + "phrases": [ + "disappeared: Allusion to the departing of the stars at the night's end.", + "al-Nur: Allusion to the Holy Qur'an 24:35. It means that the real darkness of the night, which is a metaphor for the lack of knowledge of the unseen spiritual universe, is broken only with the Divine Light referred to in the above verse of the Holy Qur'an. This brings to mind the following verses about the marvels of Mu'min's power:", + "Mu\u2019adhdhin: This morning which is yesterday and today", + "I: do not know from where it is created" + ] + }, + { + "poem_id": "001_027", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The hour of the Universe' appearance was charming | The flower-bud of life was showering smiles", + "Here the golden crown, the sun was getting | There the moon its moon-light was getting", + "The dark gown to the night was being given | Training of brightness to stars was being given", + "The Existence's branch was getting leaves here | The bud of life was bursting out there", + "The angels were teaching weeping to the dew | For the first time the rose was laughing", + "They were conferring pathos on the poet's heart | Khuda for the wine of B\u00fckhuda was pining", + "For the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing", + "The earth was claiming elegance of the sky | The space was claiming to be boundless", + "In short so beautiful the sight was | That seeing it in itself a panorama was", + "The angels their flying powers were testing | Eternal lights from their foreheads were appearing", + "An angel called Love there was | Whose guidance everyone's hope was", + "The angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was", + "He was going towards the Paradise for a stroll | He met death on its way by the destiny's roll", + "He asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"", + "Hearing this said the angel of death | \"My work is clear, I am the angel of death", + "I shatter the chattels of existence | I extinguish the spark of life", + "The magic of annihilation is in my eyes | The message of destruction is its symhol", + "But there is one entity in the Universe | It is fire, I am only mercury before it", + "It lives in the human heart as a spark | It is the darling of the Divine Light", + "It constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"", + "When Love heard this from the death's lips , | Laughter started appearing from its lips", + "The thunder of such smile descended on death | How can darkness stay in front of such light?", + "On seeing eternity to death it fell | Death it was, to death it fell" + ], + "full_text": "This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of \u2018Allamah Iqbal's philosophy and pervades all his poetic works. A conspectus of \u2018Allamah Iqbal's views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is\n\nThe hour of the Universe' appearance was charming | The flower-bud of life was showering smiles\nHere the golden crown, the sun was getting | There the moon its moon-light was getting\nThe dark gown to the night was being given | Training of brightness to stars was being given\nThe Existence's branch was getting leaves here | The bud of life was bursting out there\nThe angels were teaching weeping to the dew | For the first time the rose was laughing\nThey were conferring pathos on the poet's heart | Khuda for the wine of B\u00fckhuda was pining\nFor the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing\nThe earth was claiming elegance of the sky | The space was claiming to be boundless\nIn short so beautiful the sight was | That seeing it in itself a panorama was\nThe angels their flying powers were testing | Eternal lights from their foreheads were appearing\nAn angel called Love there was | Whose guidance everyone's hope was\nThe angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was\nHe was going towards the Paradise for a stroll | He met death on its way by the destiny's roll\nHe asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"\nHearing this said the angel of death | \"My work is clear, I am the angel of death\nI shatter the chattels of existence | I extinguish the spark of life\nThe magic of annihilation is in my eyes | The message of destruction is its symhol\nBut there is one entity in the Universe | It is fire, I am only mercury before it\nIt lives in the human heart as a spark | It is the darling of the Divine Light\nIt constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"\nWhen Love heard this from the death's lips , | Laughter started appearing from its lips\nThe thunder of such smile descended on death | How can darkness stay in front of such light?\nOn seeing eternity to death it fell | Death it was, to death it fell", + "phrases": [] + }, + { + "poem_id": "001_028", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "I am only relating to you the story of a mawlava | I have no intention of showing my smartness", + "His pious nature was widely known | All the high and low respected him", + "He used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words", + "His heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom", + "He often used to describe his supernatural powers | He always intended increase of his disciples' numbers", + "He had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long", + "The dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature", + "How is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan", + "I hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy", + "He has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him", + "He considers music as part of adoration | He aims at making a mockery of religion", + "He does not feel shy with amorous people | This is a very old habit of our poets", + "He has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me", + "But the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is", + "He is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is", + "He knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur", + "I am unable to understand his reality | Founder of another kind of Islam he appears to be\"", + "In short he prolonged his sermon very much | He long continued this wonderful speech", + "Everyone soon hears all happenings in this city | I myself heard it through my friends in the city", + "One day as the respected ascetic met me in the street | The old story restarted during the talk in the street", + "He said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"", + "I said, \"I have no intention of any complaint at all | It was your right due to being my neighbor", + "I bow my head respectfully before you | My youth is accustomed to respect for the old", + "If you do not know the reality about me | It does not show any lack of pantology", + "I myself do not know my reality | Very deep is the sea of my thoughts", + "Since long I am also longing to see Iqbal | For long I have shed tears in his separation", + "Iqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not" + ], + "full_text": "This poem brings out two important points in rather humorous style. Firstly, \u2018Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called \u2018Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. \u2018Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.\n\nI am only relating to you the story of a mawlava | I have no intention of showing my smartness\nHis pious nature was widely known | All the high and low respected him\nHe used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words\nHis heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom\nHe often used to describe his supernatural powers | He always intended increase of his disciples' numbers\nHe had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long\nThe dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature\nHow is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan\nI hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy\nHe has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him\nHe considers music as part of adoration | He aims at making a mockery of religion\nHe does not feel shy with amorous people | This is a very old habit of our poets\nHe has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me\nBut the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is\nHe is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is\nHe knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur\nI am unable to understand his reality | Founder of another kind of Islam he appears to be\"\nIn short he prolonged his sermon very much | He long continued this wonderful speech\nEveryone soon hears all happenings in this city | I myself heard it through my friends in the city\nOne day as the respected ascetic met me in the street | The old story restarted during the talk in the street\nHe said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"\nI said, \"I have no intention of any complaint at all | It was your right due to being my neighbor\nI bow my head respectfully before you | My youth is accustomed to respect for the old\nIf you do not know the reality about me | It does not show any lack of pantology\nI myself do not know my reality | Very deep is the sea of my thoughts\nSince long I am also longing to see Iqbal | For long I have shed tears in his separation\nIqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not", + "phrases": [ + "tasawwuf: Tasawwuf, In this verse, it is used in the sense in which the \u2018Ulama of the type described in this poem use it. This consists of merely a means of curing illness and helping people solve their day to day problems through amulets and by pretending to subdue secret spirits to carry out the subduer's behests. They use this \"art\" for worldly gains and respectability, and have commercialized a noble concept." + ] + }, + { + "poem_id": "001_029", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "A nation is the body, people are its organs | Artisans are the nation's hands and feet", + "The State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye", + "When any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye" + ], + "full_text": "This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation's affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem\n\nA nation is the body, people are its organs | Artisans are the nation's hands and feet\nThe State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye\nWhen any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye", + "phrases": [] + }, + { + "poem_id": "001_030", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Tales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart", + "O Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart", + "O Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart", + "You would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart", + "Now it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart", + "It has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart", + "You do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart", + "It changes the heap of earth into elixir | Such is the power of the ashes of the Heart", + "It gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart" + ], + "full_text": "Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart", + "phrases": [ + "Heart: The first line alludes to the sacrifices of life made by the true Lovers of God. The specific references to Husain Bin Mansur Hallaj (a), S.Isma\u2018al A.S.(b), S. \u2018Isa A.S (c) and S. Imam Husain A.S. (d) all of whom gladly offered their lives in the Love and the Cause of God:", + "Arina: Strange, simple, as well as colored is the Haram's story", + "Farhad: is its climax and the beginning is Ismaal", + "sawda: This alludes to the several verses of the Holy Qur\u2019an in which the desire of S. Musa A.S. to see God has been mentioned, especially 7:143, in which this word occurs." + ] + }, + { + "poem_id": "001_031", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me", + "Wave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me", + "My steed speeds in the water like wind | The fishing tackle has never caught my skirt", + "Sometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore", + "I am the traveller who loves destination | Someone should ask me why I always jump", + "Fleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am" + ], + "full_text": "Dynamism is one of the important subjects in \u2018Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.\n\nMy impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me\nWave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me\nMy steed speeds in the water like wind | The fishing tackle has never caught my skirt\nSometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore\nI am the traveller who loves destination | Someone should ask me why I always jump\nFleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am", + "phrases": [ + "moon: Allusion to the rising of the ocean waves in the tide created by the full moon." + ] + }, + { + "poem_id": "001_032", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Farewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness", + "I am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am", + "The king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison", + "Though much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance", + "I remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean", + "I remained long in your luxury gatherings | I remained long searching for light in the darkness", + "I searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place", + "The perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching", + "Leaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland", + "I have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!", + "Associate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am", + "The sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up", + "Everyone in the world assemblage social life likes | The poet's heart but the solitude's corner likes", + "I am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?", + "Whose love makes me roam in the meadows? | And makes me sleep on the spring's banks?", + "You taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am", + "Compatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!", + "If I do hear something it is only to tell others | If I do see something it is only to show others", + "My heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am", + "How enchanting is the act of lying under the trees | As now and then my sight falls at the evening star", + "Where in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen" + ], + "full_text": "This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen", + "phrases": [ + "place: This alludes to the Holy Qur\u2019an 12:19, in which the sale of S. Yusuf A.S. has been described. He possessed both material and spiritual beauty, which has become proverbial in Islamic literature. Looking for and not getting S. Yusuf A.S. is metaphorically used for searching for and failing to find some invaluable object such as knowledge.", + "Nargis-i-Shahlah: Nargis-i-Shahlah The narcissus which is reddish-blue instead of white or yellow. Nargis-i-Shahlah is invaluable on account of being very rare.", + "habitations: The word used in the original is Junun which means lunacy. It is commonly used in Urdu and Persian for ardent love.", + "Sikandar: Sikandar \u2011 These two kings are considered to be the mightiest monarchs of the ancient world. This expression shows the indifference of \u2018Allamah Iqbal to material glory as a Man of Faith should be." + ] + }, + { + "poem_id": "001_033", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "You scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?", + "O Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you", + "Ah! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it", + "Where is your ball? Where is your China cat? | Where is that small animal with broken head?", + "Your mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark", + "In your hand's movement, in your looks is hidden | Your want also is newly born just like you", + "Your life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes", + "When being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept", + "Ah! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness", + "I am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down", + "My eyes are attracted by apparent beauty | My ignorance is no less than your ignorance", + "I am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby" + ], + "full_text": "This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , \u201cChild is the father of Man\u201d.\n\nYou scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?\nO Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you\nAh! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it\nWhere is your ball? Where is your China cat? | Where is that small animal with broken head?\nYour mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark\nIn your hand's movement, in your looks is hidden | Your want also is newly born just like you\nYour life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes\nWhen being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept\nAh! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness\nI am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down\nMy eyes are attracted by apparent beauty | My ignorance is no less than your ignorance\nI am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby", + "phrases": [] + }, + { + "poem_id": "001_034", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech", + "Why does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly", + "Some leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden", + "The turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way", + "O Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story", + "O God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine", + "This is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn", + "\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"", + "In the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am", + "Speech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am", + "I am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am", + "Despite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am", + "I am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?", + "My insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am", + "Neither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am", + "My heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes", + "I am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me", + "This also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante", + "Your spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales", + "Conferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are", + "O gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners", + "The sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests", + "Listen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers", + "Think of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens", + "Pay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?", + "How long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !", + "You will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles", + "This is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature", + "I will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears", + "I have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness", + "So that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden", + "If stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy", + "O Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love", + "I will show the world what my eyes have seen | I will surely make you also bewildered like a mirror", + "The discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times", + "You have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints", + "You always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly", + "You have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror", + "Give up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones", + "Become embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed", + "Clarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm", + "Not only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!", + "To what purpose is your claim to monotheism! | You have made the idol of self conceit your deity", + "What did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined", + "You are greedy of flowery style even at the pulpit | Your advice also is a form of story telling", + "Show that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye", + "Mere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose", + "Even if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup", + "Sectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise", + "Not even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew", + "Those wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure", + "The heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed", + "Every malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching", + "With the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance", + "How can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution", + "To what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden", + "If you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism", + "Contentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream", + "It is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world", + "Soul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher", + "Sick nations have been cured only through Love | Nations have warded off their adversity through Love", + "The expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden", + "Love is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber", + "Everybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed", + "The heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle", + "The Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger", + "Distinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?", + "Prolonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is", + "\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"" + ], + "full_text": "This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"", + "phrases": [ + "am: Though the Chinese are credited with the invention of glass and ceramics Alexandar of Greece is reputed to have used a highly polished copper plate as a mirror. This is also used as an allusion to the mirror being represented as being perturbed in Persian and Urdu poetry. The last word is used because glass is made from sand.", + "rue: Rue- This is a perennial evergreen European shrub, (Ruta graveolens, Family Rutaceae) . Its seeds when roasted crack and jump. The metaphor is used for a person who is restless in pursuing a just cause.", + "confined: This is an allusion to the Holy Qur'an 12:19. The traveller in the caravan who saw S. Yusuf. A.S. saw him as a man, perhaps as a source of profit by sale on account of being extraordinarily handsome. However, he failed to recognize his greatness as a prophet of God, which is the highest stage to which a human being can rise. By extending the analogy \u2018Allamah Iqbal means that we see only the ritual part in religion and do not comprehend religion's higher values, and by doing so we have reduced the absolute Truth of the Holy Qur\u2019an to mere rituals.", + "Jam: Jam- This is the abbreviation for the name of a famous Persian monarch, Jamshid who is believed to have possessed a wine cup in which he could see the whole world.", + "fruit: This is an allusion to the Holy Qur'an 2:35\u201139. Iblas misguided S. Adam A.S. to eat the forbidden fruit on account of his jealousy and prejudice against him. This prejudice of Iblas brought about the descent of S.Adam A.S. from Paradise to earth, which is sometimes described as a punishment, based on the biblical story.", + "remain: This is the metaphor for the eye perpetually full of tears in the love of something sacred like God, or homeland, as in this verse.", + "digger: Farhad is called here the mountain digger." + ] + }, + { + "poem_id": "001_035", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O house! Your resident is now residing in the West | Ah! The land of the East was not liked by him", + "Today my heart is convinced of this truth | The light of the separation's day is darker than night", + "\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"", + "I am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love", + "I make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you", + "Though the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed", + "My heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe", + "The tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!", + "Mercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed", + "Where are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning", + "Gone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning", + "\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again", + "The wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab", + "The bewildered eye looks upon your picture | But how can one searching for speech be happy?", + "\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"" + ], + "full_text": "This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.\n\nO house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"", + "phrases": [ + "universe: This is based on the concept of \"Wahdat al-Wujud\" that the whole universe is made of the same material, so that the speck of dust and the sun are really the same substance. Allamah Iqbal believed in \"Wahdat al Wujud\" earlier in his life. This verse is full of mystic meanings. The first hemistich means that the \u2018Allamah's Intellect was about to comprehend the reality of the universe. The second hemistich means that the broken mirror i.e. his incompletely trained Intellect was going to be perfected under Arnold's supervision to be able to understand the nature of all things. All this was interrupted by the Arnold's departure for England.", + "departed: This refers to the relatively short time for which \u2018Allamah Iqbal could be associated with Sir Thomas Arnold at the Government College, Lahore." + ] + }, + { + "poem_id": "001_036", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Though miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction", + "Where do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships", + "In creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am", + "Ah! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight", + "If your motion established in an orbit is | My motion also like that of a compass is.", + "You are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I", + "In the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are", + "A seeker you are and the same custom is mine | Moon light is your light, Love is the light mine", + "In the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am", + "The light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is", + "Still, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different", + "Though the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are", + "I know what the purpose of my existence is | This is the luster of which your forehead devoid is" + ], + "full_text": "This beautiful short poem is an eloquent expression of \u2018Allamah Iqbal's philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur'an. The climax, which is the purpose of this poem, is reached in the last three verses.\n\nThough miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction\nWhere do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships\nIn creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am\nAh! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight\nIf your motion established in an orbit is | My motion also like that of a compass is.\nYou are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I\nIn the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are\nA seeker you are and the same custom is mine | Moon light is your light, Love is the light mine\nIn the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am\nThe light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is\nStill, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different\nThough the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are\nI know what the purpose of my existence is | This is the luster of which your forehead devoid is", + "phrases": [] + }, + { + "poem_id": "001_037", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz", + "This alone made inhabited your desolate house | Better than a thousand freedoms is your slavery", + "That threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully", + "The oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love", + "Full of Intellection like Salman was your insight | The wine of sight used to increase your thirst", + "Like Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight", + "Madinah was the light for your eyes so to say | For you this wilderness was the tur so to say", + "Your longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment", + "Such a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm", + "\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"", + "The charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer", + "Since eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight", + "Happy was the age when Yathrib was his abode! | How happy was the time when common was his Sight" + ], + "full_text": "This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.\n\nAs the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight", + "phrases": [ + "prayer: Allusion to the ardent love of S. Bilal R.A. for the Holy Prophet S.A.W.", + "Yathrib: Yathrib\u2011 This was the old name of Madinah Munawwarah." + ] + }, + { + "poem_id": "001_038", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Someone should hear the tale of my emigration | I ignored the story of the primeval covenant", + "I did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection", + "I remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts", + "I got such a change-loving temperament | That I did not settle anywhere under the sky", + "Sometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram", + "Sometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve", + "Sometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth", + "Sometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine", + "Coming to India I played the Divine Orchestra | Sometimes I chose the land of Greece", + "When the people of India paid no heed to my call | I populated the countries of China and Japan", + "Sometimes I created the universe by combining elements | I did this against the meanings of priests' preaching", + "I stained hundreds of lands with blood | When I started the war between Intellect and religion", + "When I could not understand the reality of stars | I passed sleepless nights in this contemplation", + "The swords of the Church could not frighten me | When I taught the theory of earth's revolution", + "I demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror", + "I arrested radiations and the restless electricity | I made the earth the source of envy to Paradise", + "Ah! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect", + "In the end as my materialistic eye opened | I found Him lodged in my own heart" + ], + "full_text": "This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart", + "phrases": [ + "emigration: Allusion to the Holy Qur\u2019an 2:30\u201134, which describes the creation of S. Adam A.S. and his spouse and their transfer to the earth.", + "covenant: Allusion to the Holy Qur\u2019an 3:81. This verse describes the pledge of the prophets. This pledge was to support every prophet of God, not to disregard the prophets who were to appear in the future, not to consider themselves exclusive custodians of the true Faith, and not to oppose the Truth. The pledge of a prophet is binding on his Ummah. However, the human race has betrayed this trust throughout its history except a few righteous people who believed in and testified to the Truth and the message of God as brought by the successive prophets.", + "Intellection: Intellection - This is the process of comprehension of all things as taught by God and is the criterion for Man's distinction from other of God's creation such as angels. Endowed with such a faculty Man was sent to the earth to populate it and maintain its order and beauty as created by God. According to the Holy Qur'an the emigration of at S. Adam A.S. was not a punishment but a responsibility bestowed by God on him for which he had been prepared and pre\u2011ordained.", + "thoughts: Search for knowledge has been an inseparable part of Man's nature since his creation.", + "sky: Allusion to the constantly wandering nature of the human race throughout history. It also refers to the constantly changing thought of Man.", + "Haram: Allusion to the placing of three hundred sixty stone idols in the precincts of the Ka'bah by the Quraish, in the second hemistich, and to their removal by the Holy Prophet S.A.W. and his Companions at the time of the conquest of Makkah Mu\u2019a\u00ef\u00efamah in the first hemistich.", + "sleeve: Allusion to the ardent desire of S. Musa A.S. to see and speak with God and the miracle of the illuminated palm (The Holy Qur'an 27:7\u201114; 28:29\u201135).", + "earth: Allusion to the crucifixion and ascension to heaven of S.\u2018Isa A.S.", + "years: Allusion to the retirement of the Holy Prophet S.A.W. to the Cave of Hira where he meditated and prayed for long periods of time over several years and where he finally received the first Divine Revelation (The Holy Qur'an 96:1\u20115).", + "wine: Allusion to the Last message of God to Man contained in the Holy Qur'an.", + "Orchestra: Allusion to the large number of pious persons who preached Tawhad of God and that of mankind in India. The number of such preachers is legion. \u2018Allamah Iqbal also includes Gautam Buddha and Guru Nanak among those who preached these doctrines, though they were not Muslims formally. We shall learn more about them in the Poem 126 \"Nanak\".", + "Greece: Allusion to the very early history of Christianity when their leaders had to take refuge in Greece where they worked on their Scriptures. Greek philosophy exerted very great influence on Christian thought for that reason.", + "Japan: Allusion to the persecution of Buddhists by the idol worshipping, caste-ridden and Brahman-dominated Hindu society, on account of which Buddhism which stood of Tawhad-i-Insaniyat and a caste\u2011less society all but disappeared from India. Buddhists migrated to and settled in far off places, including China and Japan.", + "preaching: Allusion to the cosmology and astronomy as evolved in Europe during the Renaissance period. The findings of astronomy were considered heretic by the Roman Catholic Church under the influence of the Greek cosmology which had entered Christian thought and had assumed the position of being a part of the Christian religion.", + "religion: Allusion to the persecution and bloodshed in the Christendom, due to the differences in belief with the Roman Catholic Church during and after the Reformation.", + "contemplation: This alludes to the intellectual puzzles of Astronomy.", + "revolution: Allusion to Galileo who was a famous Italian scientist who presented the theory of the spherical nature of the earth and its revolution round the sun as opposed to the Greek philosophy which taught the earth to be flat and the center of the universe. The Christian Church was so much influenced by Greek thought that they considered Greek philosophy to be part of the Christian faith. Hence, they declared Galileo a heretic.", + "mirror: Allusion to the discovery of gravity and its multifarious manifestations in the phenomena of nature, particularly those enunciated by Albert Einstein in his theory of general relativity.", + "Paradise: Allusion to the achievements of modern science and technology." + ] + }, + { + "poem_id": "001_039", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Better than the whole world is this India of ours | We are its nightingales, it is the garden of ours", + "If we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present", + "The highest mountain, touching the sky | It is our sentinel, it is our watchman", + "Thousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy", + "O, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks", + "Religion does not teach hostility with each other | We are Indians, India is our homeland", + "Greece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far", + "There is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe", + "Iqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours" + ], + "full_text": "This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.\n\nBetter than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours", + "phrases": [ + "watchman: Allusion to the Himalayan Range, for which see Poem 1 Himala (The Himalayas).", + "banks: Allusion to the arrival of Muslims in India. Unlike the British the Muslims settled in the Indian sub\u2011continent and made it their homeland, which establishes their claim to settle the political problems of India with due regard to their interests.", + "ours: Allusion to the callousness of the world community to the calamity of the people of the Indian sub\u2011continent resulting from their political subjugation by the British. This was due to the complete political and economic domination of European countries over Asian and African nations by the beginning of the twentieth century when this poem was written. Naturally, India could not expect any sympathy from European countries. Unfortunately, this state of affairs has not changed after one more century and no European country is sympathetic with any other country in distress, particularly Muslim countries. Among other things this is due to the lack of real independence in spite of apparent political freedom." + ] + }, + { + "poem_id": "001_040", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?", + "Has some star flown down from the sky? | Or has a moon's ray been brought to life?", + "Or the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland", + "Has some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?", + "Was it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly", + "Darkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse", + "The moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment", + "Nature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly", + "It gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent", + "The beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave", + "It gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew", + "It gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves", + "This distinction but is a way of our thinking | The fire-fly's day is the same as our night", + "The Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud", + "This moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is", + "The manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song", + "Concealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance", + "Why should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything" + ], + "full_text": "This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.\n\nThe fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?\nHas some star flown down from the sky? | Or has a moon's ray been brought to life?\nOr the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland\nHas some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?\nWas it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly\nDarkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse\nThe moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment\nNature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly\nIt gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent\nThe beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave\nIt gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew\nIt gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves\nThis distinction but is a way of our thinking | The fire-fly's day is the same as our night\nThe Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud\nThis moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is\nThe manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song\nConcealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance\nWhy should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything", + "phrases": [ + "rose: This is a beautiful metaphor for the petals of the rose flower." + ] + }, + { + "poem_id": "001_041", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Should I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message", + "For me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height", + "What is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud", + "My destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer", + "This service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination", + "If I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth", + "There also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration", + "The pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar", + "As the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring", + "But breaking is the end of such things in the world | Breaking is the end of the invaluable pearls", + "Real life is the one which is not acquainted with death | What good is the life in which there is demand of death?", + "If this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?", + "I should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs", + "As tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?", + "Whose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland", + "Who may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment", + "To whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak", + "Whose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced", + "However hard she may control but still I may drip | I may spill over from the cup of the tearful eye", + "After mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world" + ], + "full_text": "This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world", + "phrases": [ + "message: Allusion to the appearance of Venus at dawn proclaiming the arrival of the morning.", + "decoration: Allusion to pearls which are produced in the ocean.", + "Caesar: Caesar -This is the generic title of the emperors of the Roman Empire. They are proverbial for their immense power and wealth of that time.", + "Sulaiman's: S. Sulaiman A.S.\u2011 As Islam considers the Jewish and Christian religions only as evolutionary stages of the final religion of Islam, as contained in the Holy Qur'an Muslims also respect S. Sulaiman A.S. as a true prophet. He is also famous for his wealth, power and glory. The signet ring refers to the stone of his ring which was an emblem of his sovereignty. This verse shows that a mere piece of stone gained elegance by being the stone of the ring of a man." + ] + }, + { + "poem_id": "001_042", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God", + "The land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness", + "That same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered", + "Which gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect", + "Which had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland", + "Which illuminated and established in the milky way again | The stars which had fallen from the sky of Persia", + "The House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze", + "That same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are", + "Where the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky", + "Living in whose environment is like living in Paradise | That same is my homeland, that same is my homeland" + ], + "full_text": "\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland", + "phrases": [ + "Chishta: Khwajah Mu\u2018an- al-Dan Chishta Ajmeri R.A.", + "Nanak: Guru Nanak", + "Tatars: Tatars- This is a generic name of the people of the mixed Mongoloid and Caucasoid races of Central Asia. All the invasions on India had been made from this area, except those of the Greeks under Alexander, Arabs and the British. All invaders, except the British settled permanently in India and benefited from its fabulous wealth, to which this verse alludes. This term is also applied to a group of the people of Turkish origin, chiefly Muslims, who arrived in the Indian sub\u2011continent under various names between the tenth and the fifteenth centuries.", + "wilderness: Allusion to the Arabs or \"people of the Hijaz\" who settled in India and made it their homeland. They mostly inhabited the Malabar Coast in the western part of the Indian Peninsula and are still an important component of the region's population.", + "effect: Allusion to the wealth of the Indian sub-continent in the middle ages and up to the downfall of the Mughal Empire.", + "diamonds: Allusion to the Muslim rule in India, which was by the Turks and later by the people of the Turko\u2011Mongoloid origin, known as the Mughals in Indian history.", + "breeze: This alludes to a tradition of the Holy Prophet S.A.W. in which he said that he was feeling the breeze of Divine blessing from Yaman's direction, which is east of Madana-Munawwarah. \u00adAs the Indian sub\u2011continent is in the same direction it also means that the Holy Prophet S.A.W. expected the spread of Islam and Islamic values there. This prophecy was fulfilled because India was not only under the Muslim rule for about a thousand years but was also the home and seat of the efforts of innumerable sufas and \u2018Ulama who spread and served Islam there. The people of both these classes produced a large body if Islamic literature which propagated Islamic thought and preserved it to last till eternity. Another meaning could be that this tradition referred to S. Uwais Qarana R.A. According to this view this hemistich would mean that the Muslim's abode is not only in the Indian sub\u2011continent but also in Najd and Yaman, i.e. Muslim Ummah is super-national. Cf.", + "Kalams: No boundary to the Mu\u2019min's world is !", + "Sinais: Mumin's homeland everywhere is !", + "landed: The neighbor of Jibral is this earthly man" + ] + }, + { + "poem_id": "001_043", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "May I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic", + "You have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers", + "Becoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories", + "You take the stone idols to contain God | Every speck of the homeland's dust is holy to me", + "Come! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion", + "The heart's habitation is lying barren since long | Let us build a new temple in this country", + "Let our shrine be higher than the world's shrines | Let us make its spire as high as the sky", + "Let our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine", + "The power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love" + ], + "full_text": "This poem is another expression of the ardent desire of \u2018Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including \u2018Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately \u2018Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All\u2011India Muslim League meeting at Allahabad in 1930 that the partition of the sub\u2011continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All\u2011India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.\n\nMay I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic\nYou have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers\nBecoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories\nYou take the stone idols to contain God | Every speck of the homeland's dust is holy to me\nCome! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion\nThe heart's habitation is lying barren since long | Let us build a new temple in this country\nLet our shrine be higher than the world's shrines | Let us make its spire as high as the sky\nLet our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine\nThe power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love", + "phrases": [] + }, + { + "poem_id": "001_044", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long", + "Death broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir", + "However, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!", + "The Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus", + "Ah Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent", + "Gone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor", + "Every heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here", + "Who will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?", + "In his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight", + "Others will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought", + "They will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination", + "Nightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles", + "Thousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets", + "Many commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams", + "However, who will draw the exact picture of Love? | The master having departed who will enchant the heart", + "I am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!", + "Ah! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today", + "That colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh", + "Perhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan", + "The cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left", + "The tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark", + "However, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence", + "The one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world" + ], + "full_text": "This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world", + "phrases": [ + "Amir: Ghalib, Mahda Majruh and Amar- These are three very eminent poets of India who practiced their art in Delhi. Amar Khusroe lived during a period when Urdu was being created but was not known by that name. At that time it was called Raikhtah and was a mixture of Persian and Hindi, which was one of the dialects of Sanskrit. Raikhtah in Persian means \"mixed\", to indicate that the language was a mixture of Persian and Hindi in which the two languages were distinctly separate from each other. Amar Khusroe was one of the architects of such a language and his genius lies in doing that more successfully than others. He is also famous for devotional poetry in which the Love of God is described in beautiful style. It refers to the famous poet of Delhi, Amar Mana\u2019a. If so the mention of Amar's \"mana\" with reference to his poetic name is very artistic.", + "Jahanabad: Jahanabad- It is an abbreviation of Shahjahanabad, which was the original name of Delhi, given to it when it was reorganized and rebuilt during the reign of the Mughal emperor Shahjahan.", + "camphor: Camphor is characterized with coolness. This verse is a very artistic expression of the fact that Dagh's thinking was a judicious mixture of the fervor of youth tempered with the coolness of mature age.", + "Shiraz: Nightingale of Sharaz- This is the honorific title of the famous Persian poet \"Hafiz Sharaza\" and \u201cSada Shiraza\u201d on account of their excellence in Persian poetry.", + "Azars: Azar- He was the father of S. Ibraham A.S. He was a famous sculptor of his age and is famous for making stone idols.", + "literateur's: This refers to Delhi which was the rendezvous of geniuses in all fields of learning throughout the period of Muslim rule in the Indian sub\u2011continent.", + "Dakkan: Dakkan\u2011 This refers to Haiderabad, Dakkan.", + "Hala: Hala", + "existence: This and the next verse are very artistic expression of logic and coherence in the working of the universe. Life without death is tasteless as the spring without autumn is tasteless." + ] + }, + { + "poem_id": "001_045", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Today dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again", + "As the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds", + "There are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds", + "It has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose", + "The flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up", + "With the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!", + "The camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees" + ], + "full_text": "This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way\n\nToday dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again\nAs the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds\nThere are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds\nIt has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose\nThe flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up\nWith the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!\nThe camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees", + "phrases": [ + "Sarban: This is a hill in Bhimbar, now in Azad Kashmar. It must have been familiar to \u2018Allamah Iqbal on account of being in Kashmar which he loved very much. The poem is a spontaneous outburst of his feelings after witnessing some rain storm." + ] + }, + { + "poem_id": "001_046", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Early in the evening a song bird | Sitting on a branch was singing", + "It saw a glowing object on the ground | Considering it a fire\u2011fly flew down to it", + "The fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,", + "Who gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me", + "I am clad in the apparel of light | I am the tur of the insects' world", + "If your chirping is the ear's pleasure | My brightness also is the sight's pleasure", + "Nature has given light to my wings | It has given fascinating voice to you", + "He taught singing to your beak | He made me the torch of the garden", + "He bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you", + "Warmth is not the opposite of music | Everywhere warmth is the associate of music", + "The assembly of existence is based on these alone | All the world's manifestations are through these alone", + "The world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"" + ], + "full_text": "This short poem is a beautiful presentation of the all\u2011pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of \u2018Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God's Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.\n\nEarly in the evening a song bird | Sitting on a branch was singing\nIt saw a glowing object on the ground | Considering it a fire\u2011fly flew down to it\nThe fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,\nWho gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me\nI am clad in the apparel of light | I am the tur of the insects' world\nIf your chirping is the ear's pleasure | My brightness also is the sight's pleasure\nNature has given light to my wings | It has given fascinating voice to you\nHe taught singing to your beak | He made me the torch of the garden\nHe bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you\nWarmth is not the opposite of music | Everywhere warmth is the associate of music\nThe assembly of existence is based on these alone | All the world's manifestations are through these alone\nThe world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"", + "phrases": [] + }, + { + "poem_id": "001_047", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours", + "What is this movement, when you are in my lap? | Are you intending to embrace the light?", + "Though your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!", + "The candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed", + "It is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle", + "Your light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!", + "What is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is", + "The Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm", + "Beauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness", + "It is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity", + "It is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking", + "It is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds", + "In the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty", + "The soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?", + "It is restless even in this general splendor of Beauty | Its life is like a fish out of water" + ], + "full_text": "This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.\n\nO Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water", + "phrases": [ + "seen!: This is the first hint in the poem that the candle's light is the same light as the Light of God seen by Man on the Primeval Day.", + "concealed: Allusion to the manifest glow of the candle in the transparent mantle of glass and the veiled Light of God in the opaque earthen mantle of human body.", + "Intellect!: Allusion to the vision of the Light of God. This and the remaining verses mean that God and His Beauty is present in the multitudes of worldly objects mentioned in those verses. He can be discerned by the discerning eye with the help of Khuda. The Holy Qur'an also teaches us to understand God from the objects of the universe and Man's own self, which is Khuda. The power of Khuda distinguishes Man from and makes him superior to the rest of the creation of God. However, Knowledge or Intellect conceals Khuda and with it the Light of God fades away from Man's eyes. This Light dawns only when Man throws away the earthly mantle of Intellect and activates the Love of God. \u2018Allamah Iqbal's works are replete with this thought." + ] + }, + { + "poem_id": "001_048", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "In the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is", + "This became message of prostration\u2019s rise and fall to me | The whole world became precincts of the Haram to me", + "I am standing at the bank of the running water | However, I do not know where I am standing", + "The red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand", + "The day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say", + "In the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs", + "This place is the tale of revolution\u2019s tyranny | This place is some book of the bygone age", + "This place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say", + "A fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves", + "This boat is in fast speed like the sight | Getting out of sight, it has gone far away", + "The ship of Man\u2019s life is sailing in the same way | It is present as well as hidden in eternity\u2019s sea", + "It never gets acquainted with defeat | It is concealed from sight but is not effaced !" + ], + "full_text": "Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem \u2018Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river's beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al\u2011Dan Jahangar (1569\u20111627, reigned 1605\u201127). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.\n\nIn the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is\nThis became message of prostration\u2019s rise and fall to me | The whole world became precincts of the Haram to me\nI am standing at the bank of the running water | However, I do not know where I am standing\nThe red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand\nThe day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say\nIn the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs\nThis place is the tale of revolution\u2019s tyranny | This place is some book of the bygone age\nThis place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say\nA fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves\nThis boat is in fast speed like the sight | Getting out of sight, it has gone far away\nThe ship of Man\u2019s life is sailing in the same way | It is present as well as hidden in eternity\u2019s sea\nIt never gets acquainted with defeat | It is concealed from sight but is not effaced !", + "phrases": [] + }, + { + "poem_id": "001_049", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "What angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral", + "The stars are stable by the attraction of your Love | Your system is like the system of the sun", + "The pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar", + "The Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration", + "If my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring", + "Leaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance", + "I have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up", + "I am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener", + "May I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings", + "May I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan", + "May my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun", + "Whose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold", + "The nest I had made by picking up bits and pieces | May I see the same nest in the garden again", + "May I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love", + "That candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram", + "Whose breath opened the flower bud of my longing | By whose benevolence I became sagacious", + "Pray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him", + "That second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me", + "Who in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness", + "May he remain happy in the world like rose | Whom I have always held dearer than my life", + "Blooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!" + ], + "full_text": "Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!", + "phrases": [ + "Masih: Masah- Another name of S.\u2018Isa A.S.", + "Khidar: Khwajah Khizr A.S.", + "feet: This verse refers to his parents.", + "descendants: This and the next two verses refer to his teacher S. Mar Hasan.", + "Yusuf: Yusuf - Reference to S. Yusuf A.S. A person who is regarded to possess extraordinary beauty or who is loved immensely is called the \u201cSecond Yusuf\u201d. This rather enigmatic expression refers in all probability to Iqbal\u2019s elder brother Sh. \u2018A\u00e8a Muhammad." + ] + }, + { + "poem_id": "001_050", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Do not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly", + "You have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware", + "Granted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance", + "If your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane" + ], + "full_text": "The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an \u2018arif. The third verse is addressed to the Beloved which is God.\n\nDo not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly\nYou have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware\nGranted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance\nIf your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane", + "phrases": [] + }, + { + "poem_id": "001_051", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "If you had not come I would have had no occasion for contention | But what reluctance in making the promise was?", + "Your messenger disclosed every secret | O Lord! What fault of Man in this was?", + "You recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!", + "True! Reluctant he was to come, O messenger | But tell me what the manner of denial was", + "Musa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !", + "Your fame continues somewhere, O Iqbal! | Some magic, not your speech it was" + ], + "full_text": "This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nIf you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was", + "phrases": [ + "was?: Allusion to the Holy Qur'an as a source of all knowledge and guidance for which there are many references in the Holy Book itself, such as 4:82; 6:92; 10:1; 27:6; 31:2; 36:2 and 45:2.", + "!: Allusion to the Holy Qur\u2019an 27:7-14 and 28:29-35." + ] + }, + { + "poem_id": "001_052", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "O Lord! Strange is the piety of the preacher | He has animosity towards the whole world", + "Nobody has so far understood that Man | Where he is going, and from where he has come?", + "From the same source has the night obtained darkness | From where the star has obtained brightness", + "The tale of our compassion is | Always related by our sympathizer", + "Very subtle are the ways of the preacher | He trembles on hearing the sound of adhan !" + ], + "full_text": "\n\nO Lord! Strange is the piety of the preacher | He has animosity towards the whole world\nNobody has so far understood that Man | Where he is going, and from where he has come?\nFrom the same source has the night obtained darkness | From where the star has obtained brightness\nThe tale of our compassion is | Always related by our sympathizer\nVery subtle are the ways of the preacher | He trembles on hearing the sound of adhan !", + "phrases": [] + }, + { + "poem_id": "001_053", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "I should procure such straws for my nest from somewhere | For burning which the lightning may be restless", + "Alas! O despair! The sky broke it down intently | Whichever branch I selected for my nest", + "You are contending with the seventy two nations | One goblet of yours suits the whole world best", + "I should create some such longing in my heart | So the sky may turn around to annihilate me best", + "Collect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it", + "I had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?", + "The heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !" + ], + "full_text": "\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !", + "phrases": [ + "restless: One should be prepared to sacrifice everything in the Love of God.", + "nest: Under the influence of Greek cosmology the sky was considered to control human destiny throughout the ancient world. In particular it was believed to bring ill luck. Though this belief no longer exists the expression still continues in Urdu and Persian literature.", + "best: Allusion to the Hadath of the Holy Prophet S.A.W. that the Muslim Ummah would be divided into seventy two sects. However, this verse reminds Muslims that the Holy Qur\u2019an has been sent down to guide the entire world and unite the whole mankind into a super national society and State. So the Muslims, who are its first recipients and custodians, should keep their own brotherhood intact instead of being divided into seventy-two mutually contending sects. See the Holy Qur'an, especially 39:41; 80:11-16; 81:26-29.", + "it: Verses 4 and 5 mean that the highest felicity for a Lover of God is to sacrifice all his hard-earned worldly possessions in His cause.", + "odes: This refers to the condition of the Indian sub-continent at the beginning of the twentieth century, when nobody could sing patriotic songs." + ] + }, + { + "poem_id": "001_054", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "What can I say how I got separated from my garden | And how I got imprisoned in the net of greed", + "It is strange that the whole world being against me | How the recipient of honor of respectability I have been", + "Some demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?", + "The desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was", + "Those desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was", + "The Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was", + "Death as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was", + "O admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful", + "The purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was", + "My destruction was something worth witnessing | What can I say how l facing Him was" + ], + "full_text": "Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was", + "phrases": [ + "greed: This is a metaphorical description of Man being separated from the path of dan on account of which he became caught in the net of greed. Accountability for deeds is a fundamental component of religion and protects Man from materialism, which is the starting point of greed. \"Garden\" is the metaphor for the peace of mind obtained from true Iman, which is what Iqbal means.", + "been: The high position of Man made all denizens of the celestial world jealous of him, to the extent that Iblas went to the limit of disobeying God by refusing to prostrate before S. Adam A.S. Several verses of the Holy Qur'an bear witness to this, e.g. 2:34; and 7:11-18. Examples of the condemnation of jealousy are spread over all works of \u2018Allamah Iqbal but they cannot be cited here for reasons of brevity.", + "decided?: This refers to the request of S. Musa A.S. on Mount tur to see God and the latter's refusal to grant that request (The Holy Qur'an 7:143). This verse means that God is beyond Man's comprehension and, perhaps for that reason, it says that the request of S. Musa A.S. was denied. If his request had been granted it would have been necessary for S. Musa A.S. to describe what he exactly saw, which was impossible. This is exactly what \u2018Allamah Iqbal means. Similarly, the Holy Qur'an does not say categorically that even the Holy Prophet S.A.W. saw God. (53:1-10; and 81:19-23) and for the same reason.", + "was: This and the next verse mean that the deserving persons see God in this world also and this reward for their merits is not restricted to the Hereafter. There is no contradiction between this and the contents of Note 3. The \"sight\" cannot be measured by the muqannin's (law maker) scales or described in the faqah's words. It is a feeling and the happiness which only those can feel who deserve and experience it.", + "was: The highest reward for piety is to witness the countenance of God and the persons alive to this human need pine for it. Lack of the fulfillment of this need and longing is a malady, which can be cured in this life as mentioned in the previous verse. However, failing that, it can be cured after death as said in this verse.", + "colorful: In spite of the apparently lowly origin of Man from dust, he can attain high ranks as a reward for his noble deeds, just as a rose bush rising from dust produces beautiful rose flowers.", + "was: This verse shows that God is omni-scient and sees and knows all human actions, including the extenuating circumstances which sometimes compel Man to go astray. In view of this the detailed description of the Holy Qur\u2019an and other religious literature of the procedures of accountability on the Day of Judgment do not mean that God would be collecting evidence to prove the evil deeds of a particular person. They are meant to warn Man that he should guard against evil deeds and save himself the disgrace of the Day of Judgment.", + "was: This also is a very delicate and abstract concept of tasawwuf. According to Wahdat al-Wujud the highest reward for Man is to be able to feel the Presence of God (Note 4), when he passes from his own self into the Self of God. This is technically known as Fana fa Allah (the mystic experience of losing one's self in God) followed by Baqa Billah (the mystic experience of subsisting or living in or by God). These concepts are not easy to grasp and need guidance from a competent guide." + ] + }, + { + "poem_id": "001_055", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Unusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?", + "Even during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point", + "O Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood", + "The stars' silence at night makes me weep | Strange my Love is, strange my Laments are", + "Do not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me", + "Being a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear", + "Expectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are", + "Why should not my verses be dear to me, O Iqbal | These the painful laments of my heart are" + ], + "full_text": "\n\nUnusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are", + "phrases": [ + "are: Reference to the Holy Qur'an 2:164 and 3: 190 as well as 2:219-20 (in part) will help appreciating the thought expressed in this verse.", + "disappear: A spark is an ephemeral phenomenon, but the spark of Divine Love in the Lover's heart is not ephemeral and does not part with its companion till the end of the life's journey.", + "are: This is a sarcasm on the half-baked \u2018Ulema who give literal interpretation of religious thought and miss it\u2019s inner or real meaning." + ] + }, + { + "poem_id": "001_056", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "One should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye", + "His talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now", + "Close your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him", + "I am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle", + "The Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment", + "O Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him", + "With what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight", + "Even the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee", + "The pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days" + ], + "full_text": "\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days", + "phrases": [ + "Mansur: Husain Bin Mansur Hallaj.", + "Him: God cannot be seen with the physical human eye but His Existence can be felt with a clean Mu\u2019min\u2019s clean heart. See also ghazal 50-5, Note 4.", + "Judgment: The Jamal (Beauty) of God is sufficient reason for loving Him and for longing for His Sight. No other reason is necessary for the Longing to see Him on the Day of Judgment.", + "tur?: Musa A.S. and tur." + ] + }, + { + "poem_id": "001_057", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "What should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing", + "I am the sot who himself becomes garden by the Wine\u2019s Light | Rose\u2019s love is only up to the departure of the unkind cup bearer", + "Hunter\u2019s enhancement of garden\u2019s beauty is till start of my melodies | As for the thunderbolts\u2019 restlessness, it is up to my nest", + "I am that handful of dust, which is changed to wilderness by distress\u2019 grace | Do not ask me of my span, it is from the earth to the sky", + "I am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan\u2019s departure", + "With a tranquil heart create means of attaining your aims | Because the whirlpool\u2019s knot is only up to the water\u2019s flow", + "Silence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing\u2019s custom", + "In youth, there is Sight\u2019s zeal as well as Longing\u2019s pleasure | The happiness of our house is only up to the guest\u2019s presence", + "Disgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante" + ], + "full_text": "This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nWhat should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing\nI am the sot who himself becomes garden by the Wine\u2019s Light | Rose\u2019s love is only up to the departure of the unkind cup bearer\nHunter\u2019s enhancement of garden\u2019s beauty is till start of my melodies | As for the thunderbolts\u2019 restlessness, it is up to my nest\nI am that handful of dust, which is changed to wilderness by distress\u2019 grace | Do not ask me of my span, it is from the earth to the sky\nI am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan\u2019s departure\nWith a tranquil heart create means of attaining your aims | Because the whirlpool\u2019s knot is only up to the water\u2019s flow\nSilence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing\u2019s custom\nIn youth, there is Sight\u2019s zeal as well as Longing\u2019s pleasure | The happiness of our house is only up to the guest\u2019s presence\nDisgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante", + "phrases": [] + }, + { + "poem_id": "001_058", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "The one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart", + "When the reality of the self became evident to my eyes | The house appeared among residents of my own heart", + "If it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads", + "O Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter", + "The months of the union continue flying like moments | But the moments of separation linger for months!", + "O seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also", + "The one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds", + "The breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?", + "Serve the faqars if you have the longing for Love | This pearl is not available in the treasures of kings", + "Do not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves", + "The unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses", + "Burn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners", + "For Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses", + "The Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?", + "Someone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers", + "Manifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time", + "Silent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love", + "It is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics" + ], + "full_text": "This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics", + "phrases": [ + "heart: The word \"house\" represents the abode of God and it really exists in the human heart of His true Lover. The human heart is so represented in tasawwuf literature.", + "foreheads: The pleasure of earnest beseeching before God in prostration is so great that if the stone of the threshold of the Ka\u2019bah was aware of that pleasure it would have preferred to be the forehead itself, and participate in such a prostration than be merely the stone towards which such prostrations are performed.", + "Lailah: If the Lover realizes his own self, i.e. develops his own Khuda or self, the difference between the Lover and the Beloved would disappear. This amounts to the concept of Fana Fi Allah of Wahdat al-Wujud. This verse is one of the verses which indicate \u2018Allamah Iqbal\u2019s inclination towards Wahdat al-Wujud in early life.", + "beloveds: God exists everywhere if His Lover has developed his insight enough to see Him.", + "Lovers?: The power of God is Supreme.", + "sleeves: This and the following verse describe the unlimited power of the Lover of God.", + "gleaners: The sun of the Last Day is proverbial for its torturing heat. However, the power of the true Love of God is such that even that sun will come down to collect flowers from the Lover\u2019s heap.", + "beauty?: The universal Beauty of God itself becomes the Lover of a true Lover of God.", + "Lovers: Allusion to the Holy Qur\u2019an 5:83 (with slight change), the perusal of which will clarify the meaning of this verse." + ] + }, + { + "poem_id": "001_059", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Completion of your Love is what I desire | Look at my sincerity what little I desire", + "It may be oppression or the promise of unveiling | Something testing my perseverance I desire", + "May the pious be happy with this Paradise | Only to see your Countenance I desire", + "Though I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire", + "O assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished", + "I have divulged the secret in the full assembly | I am very insolent, punishment I desire" + ], + "full_text": "\n\nCompletion of your Love is what I desire | Look at my sincerity what little I desire\nIt may be oppression or the promise of unveiling | Something testing my perseverance I desire\nMay the pious be happy with this Paradise | Only to see your Countenance I desire\nThough I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire\nO assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished\nI have divulged the secret in the full assembly | I am very insolent, punishment I desire", + "phrases": [ + "desire: Both the veiling of the Beloved, represented here by torture, and the unveiling are tests of the patience and perseverance of the Lover.", + "desire: For a Mu\u2019min the highest reward on the Day of Judgment is to be able to witness the Countenance of God (The Holy Qur\u2019an 3:15; 56:1-41).", + "desire: Allusion to the Holy Qur\u2019an 7:143. S. Musa A.S. , a human being, made of clay, had the courage to request the Sight of the Countenance of God. His Love for God gave him that courage.", + "desire: Allusion to the theory of Khuda of \u2018Allamah Iqbal." + ] + }, + { + "poem_id": "001_060", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "When that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility", + "You have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?", + "In my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it", + "Always remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret", + "Somebody should ask how it hurts the preacher | If God shows His Grace even to the sinner", + "O God! From where does poetry acquire its heat? | This is a thing with which even stone would soften", + "Nightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye", + "The arrogance of piety has taught the preacher | To use abusive language to the people of God", + "Such wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz" + ], + "full_text": "\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz", + "phrases": [ + "humility: The words Beniaz and Niazmand are difficult to translate. Literally, they mean \"the one without need\" and \"the needy\" respectively. They are attributes of God and Man respectively and are used for them. This verse describes the correct psychology of a real man of God, in that on account of the boundless Grace and Beneficence of God, the man who is a real devotee of Him would be proud of his being the needy one. It is so because it is only in this way that he would deserve the Grace of his Lord. The use of Beniaz and Niazmand in the same verse is a mark of literary elegance.", + "people?: God is Omni-present and transcends time and space. In that way He is close to His people. See the Holy Quran 2:186 and 50:16 to cite only a few verses on this subject.", + "rind: Rind is a person who has gone so far in the Love of God that he has become ecstatic and is not able to follow the requirements of the Shara\u2018h.", + "it: As long as a person is consciously aware of being or not being ecstatic he is not a rind. He becomes a rind only when he loses this consciousness also.", + "God: Allusion to and sarcasm on the arrogance of the seemingly pious persons who are so arrogant that they are rude to other people. Really pious people are not rude and are very modest. Modesty is one of the components of piety." + ] + }, + { + "poem_id": "001_061", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "I bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant", + "I existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth", + "From the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am", + "My disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire", + "O the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage", + "O Iqbal! I am in constant search for myself | I am the traveler as well as the destination" + ], + "full_text": "\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination", + "phrases": [ + "ignorant: This is the kind of sarcastic remark people make on the material losses and sufferings of the true Lovers of God.", + "appeared: This is an expression of the modesty of \u2018Allamah Iqbal about himself, similar to that of Sir Isaac Newton.", + "am: Allusion to the transfer of S. Adam A.S. from Paradise to the earth on account of his negligence in obeying the Command of God.", + "desire: The whole purpose of the Creation of the universe was to create Man, who is the master-piece of the creation , and the master-piece of the human elegance is the person of the Holy Prophet S.A.W . There is a Hadath to the effect that God would not have created the universe if He had not intended to create the Holy Prophet S.A.W.", + "assemblage: Allusion to the constant search of Man to know himself." + ] + }, + { + "poem_id": "001_062", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Majnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also", + "O preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also", + "Suicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also", + "Like the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also", + "Theology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also", + "Weep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also", + "The custom of Love is abandonment of all | Abandon temple, mosque, and church also", + "This is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also", + "It is good to guard Intuition with Intellect | But sometimes you should let it go alone also", + "What life is that which is dependent on others ? | Abandon dependence on the life of fame also", + "Repeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also", + "As the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also" + ], + "full_text": "The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also", + "phrases": [ + "also: Allusion to the story of Lailah and Majnun. Majnun gave up living in human habitations and started roaming about in the wilderness. The Lover of God is advised to abandon wilderness also. This is so because it is immaterial for a Lover of God whether he lives in habitations or in the wilderness as God is independent of space and time and is omni-present. The Lover will find Him anywhere and everywhere provided his Love is selfless and sincere.", + "taqlad: Taqlad. Literally it means following the accepted path. In \u2018Allamah Iqbal\u2019s terminology it means blind following of traditions.", + "Khizr: Khizar. Traditionally he is believed to guide the wayfarers who have gone astray.", + "\u2018ibadat: \u2018Ibadat. This is wrongly understood to mean \"worship\" and formal prayers and the latter are considered to be the climax of piety. This word is derived from the root \u2018abd, which literally means a \"slave\" or \"servant\". In the Holy Qur\u2019an \u2018abd designates the nature, status and destiny of Man, that he is a slave of God and is neither Divine nor has any share in the Powers and Rights of God. According to this his destiny is \u2018Abdiyat, \u2018Ubudiyat, or bondage. He is required to be a perfect servant or \"abd\". In Persian and Urdu \" \u2018abdiyat\" is more commonly used than \u2018Ubudiyat. Bandah and bandaga are the Persian equivalents of \u2018abd and \u2018Ubudiyat respectively. \u2018Ibadat really means obedience with absolute self-surrender and humility. It includes worship, reverence, and prayer but is really comprised of honesty and sincerity to God in all phases and departments of life. The second line of this verse means that only the Love of God should be the motive force for a Mu\u2019min\u2019s virtuous actions. It is not a trade in which one offers his merchandise and expects a reward as its price. Only that piety is acceptable to God which is performed without the desire for thawab.", + "also: See \"The Controversy of \u2018Aql and Dil\" for a discussion of Intuition and Intellect.", + "also: It is not clear whether the proof is meant for the virtues of abstention from drinking or that of drinking. In either case the verse shows strong doubts in the mind of \u2018Allamah Iqbal about the sincerity of the half-baked \u2018Ulama. If the former interpretation is taken it means that unless the preacher himself gives up drinking his preaching cannot be taken as serious. This would mean that such \u2018Ulama do not practice what they preach. If the latter interpretation is accepted it would mean that if such an \u2018alim supports drinking the \u2018Allamah would doubt his sincerity and would give up drinking." + ] + }, + { + "poem_id": "001_063", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running", + "The moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution", + "The earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space", + "Perfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye", + "It is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup", + "A recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye", + "But the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam", + "He advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort", + "He was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience", + "He procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair", + "He obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam", + "Then he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny", + "Then dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh", + "The alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets", + "Movement appeared, the elements gave up sleep | Getting up each started embracing its companion", + "The suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots" + ], + "full_text": "This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots", + "phrases": [ + "running: This verse refers to the period when the universe was in its early stages and had not started functioning. The first two verses concern the stage when the universe was stationary and had not acquired movement. The next two verses talk about the stage when there was no light.", + "cup: As has been explained earlier a famous Persian king, called Jamshad had a wine cup in which he could see the whole world (something analogous to the satellites of the present age). This property of the wine cup was attributed to its clarity. However, here the alchemist\u2019s feet are described as cleaner that Jamshad\u2019s wine cup. The alchemist represents a Mu\u2019min and this verse pays high tribute to Man\u2019s potential, which develops fully on a person\u2019s becoming a M%u\u2019min.", + "Iksar: Iksar. It is an Arabic work and is a legendary substance which would transform any object into gold. Similarly, there was a legendary spring called Chashmah-i-Haivan, or \"the spring of life\", whose water would confer immortality on any living thing which drank it, including Man. These two things were the objects of the quest of Man in the ancient world. This quest was the purpose and the originator of all research. All knowledge emanated from the pursuit of these two goals. Both of them have been referred to in this poem.", + "Ism-i-A\u2018\u00efam: Ism-i-A\u2018\u00efam or \"The Great Name\". This is one of the ninety nine names or attributes of God, the reciting of which casts an irresistible destructive influence over evil spirits, evil persons and other enemies. This name is not known to any one and is the object of the quest of the people searching for the supernatural. According to this poem the secret of the Ism-i-A\u2018\u00efam is concealed in the Love of God. In other words His Lover has the power of facing any enemy successfully.", + "Audience: Allusion to the Man\u2019s potential for knowing all secrets in the universe, if he tries ardently and in the right way, which includes the Love of God and constant sincere struggle in His cause.", + "moon: The moon\u2019s spots are poetically considered to be created by the Moon\u2019s Love for God, as a lover\u2019s heart develops scars from the anguish of his love for his beloved.", + "Hur: Hurs. Young virgin female beauties of Paradise.", + "Maryam: Masah Ibn Maryam - \u2018Isa A.S., son of S. Maryam A.S.", + "Beniyazi: Beniyaza - It means freedom from all needs and is one of the attributes of God. This verse means that the main motive force in the functioning of the universe is gravity or Love, which is only a small part of the Power and Will of God.", + "water: Chashmah-i-Haivan This is the spring of immortality referred to in Note 3.", + "spots: The Lalah. This is the Persian word for tulip as well as the poppy flower. Here it refers to the latter. The poppy flower has a dark spot at the bottom of the corolla on the inside, which is variously referred to in Persian and Urdu poetry and is taken as a mark of perfection of this flower\u2019s beauty. Other attributes of the different objects mentioned in this verse are signs of their perfection in the same way. The rotatory and revolutionary movements of all bodies in the universe in their fixed orbits is described metaphorically as their search for the Truth of the Beloved, i.e. God. This Love has made the universe operate the way it does. It is a fact that the force of mutual attraction of all these bodies, i.e. gravity keeps the balance between them. This is also referred to by \u2018Allamah Iqbal in many places for emphasizing unity in the Muslim Ummah for their proper functioning and prosperity." + ] + }, + { + "poem_id": "001_064", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Beauty one day put this question to God | Why did you not make me eternal in the world?", + "The answer was that the world is like a picture gallery | The world is the story of the long night of annihilation", + "As the nature of change is the basis of its display | Only that is beautiful whose reality is decline", + "The moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard", + "Having heard from the star the morning related it to the dew | It exposed the celestial world\u2019s secret to earth\u2019s confidante", + "The flower\u2019s eye started weeping from the dew\u2019s message | The flower bud\u2019s little heart was injured by this sorrow", + "The spring weeping from the garden departed | Youth had come for amusement, sad it departed" + ], + "full_text": "The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur\u2019an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.\n\nBeauty one day put this question to God | Why did you not make me eternal in the world?\nThe answer was that the world is like a picture gallery | The world is the story of the long night of annihilation\nAs the nature of change is the basis of its display | Only that is beautiful whose reality is decline\nThe moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard\nHaving heard from the star the morning related it to the dew | It exposed the celestial world\u2019s secret to earth\u2019s confidante\nThe flower\u2019s eye started weeping from the dew\u2019s message | The flower bud\u2019s little heart was injured by this sorrow\nThe spring weeping from the garden departed | Youth had come for amusement, sad it departed", + "phrases": [] + }, + { + "poem_id": "001_065", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Love made you acquainted with the taste of affliction | Like assembly\u2019s candle give affliction\u2019s gift to the assembly", + "The illuminating Love depends on God\u2019s Benevolence | To whomever He may give without restriction of temple or Haram", + "Like the candle the mantle of light he does not get | Whom God does not give effective wail in the world", + "He is in the star, the moon, the dawn\u2019s theatre of display | You need not apply discrimination\u2019s collyrium to the Sightful eye", + "Love is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply", + "O Tavern-keeper! Pleasure is the only effect of West\u2019s wine | It does not have pleasure of affliction, give me the home-made wine", + "Do you not know? The old congregation has changed | For God\u2019s sake do not give them materialism\u2019s wine" + ], + "full_text": "This is an early poem of the 1905-08 period, when \u2018Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .\n\nLove made you acquainted with the taste of affliction | Like assembly\u2019s candle give affliction\u2019s gift to the assembly\nThe illuminating Love depends on God\u2019s Benevolence | To whomever He may give without restriction of temple or Haram\nLike the candle the mantle of light he does not get | Whom God does not give effective wail in the world\nHe is in the star, the moon, the dawn\u2019s theatre of display | You need not apply discrimination\u2019s collyrium to the Sightful eye\nLove is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply\nO Tavern-keeper! Pleasure is the only effect of West\u2019s wine | It does not have pleasure of affliction, give me the home-made wine\nDo you not know? The old congregation has changed | For God\u2019s sake do not give them materialism\u2019s wine", + "phrases": [] + }, + { + "poem_id": "001_066", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl", + "Ah! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life", + "The life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple", + "The denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah", + "The meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,", + "The Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness" + ], + "full_text": "This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness", + "phrases": [ + "temple: Azar- He was the father of S. Ibraham A.S. He was a master sculptor and idol maker in Chaldea. Though he was not connected with the pre-Islamic fire temples of Iran this expression confers special excellence , in the material sense , on fire temples.", + "Illallah: This alludes to the Kalimah-i-Tawhad. The first part of the Kalimah, \"La\" is the negation and denial of everything except God and is the prelude to the second part Illallah which is what the Kalimah accepts and testifies.", + "Love: This alludes to the Holy Qur\u2019an 21:51-71 according to which the Love of S. Ibraham A.S. for God resulted in the destruction of the temple\u2019s idols and the fire of Namrud. See also verse 3 above.", + "Tasnam: This verse is highly mystical. Tasnam is one of the streams of Paradise. Ecstasy denotes perfection of Love and the ecstasy produced by the water of Tasnam is the perfection of the Love of God. This perfection is the cure for the awareness which is an impediment to ecstasy resulting from the Love of God." + ] + }, + { + "poem_id": "001_067", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The message of others is different, my message is different | The style of address of the one afflicted with Love is different", + "You have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different", + "Call was coming from the mount, \"Life\u2019s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"", + "The glory of Hijaz\u2019 assemblage is based on Haram\u2019s Love | The station of this is different, the system of that is different!", + "Eternal luxury is death if there is no Longing for Search | Man\u2019s revolving is different, wine-cup\u2019s revolving is different", + "The dawn\u2019s candle left the message that burning is life\u2019s secret | In the life\u2019s sorrowful abode the condition for eternity is different", + "The wine is still half-mature, Love is unsuccessful still | Leave the church\u2019s brick on the pitcher\u2019s mouth still" + ], + "full_text": "This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the \u2018Allamah\u2019s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with \u2018heart within and God over head\u2019 in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.\n\nThe message of others is different, my message is different | The style of address of the one afflicted with Love is different\nYou have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different\nCall was coming from the mount, \"Life\u2019s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"\nThe glory of Hijaz\u2019 assemblage is based on Haram\u2019s Love | The station of this is different, the system of that is different!\nEternal luxury is death if there is no Longing for Search | Man\u2019s revolving is different, wine-cup\u2019s revolving is different\nThe dawn\u2019s candle left the message that burning is life\u2019s secret | In the life\u2019s sorrowful abode the condition for eternity is different\nThe wine is still half-mature, Love is unsuccessful still | Leave the church\u2019s brick on the pitcher\u2019s mouth still", + "phrases": [] + }, + { + "poem_id": "001_068", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The dawn\u2019s star was weeping and saying this | \"I got the eye but not the leisure for Sight", + "Everything has come to life through the sun\u2019s energy | Only I did not get protection under the morning\u2019s skirt", + "After all what is the capacity of the dawn\u2019s star | It is like bubble\u2019s breath, like the spark\u2019s brightness\"", + "I said \"O beautiful jewel of the dawn\u2019 s forehead | Do you have fear of death? Come down from the sky", + "Drop down from the sky\u2019s height with the dew | My poetry\u2019s field will be invigorating to you", + "I am the gardener, Love is its bloom | Its foundation is firm like eternity" + ], + "full_text": "This short poem carries the message that Man\u2019s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.\n\nThe dawn\u2019s star was weeping and saying this | \"I got the eye but not the leisure for Sight\nEverything has come to life through the sun\u2019s energy | Only I did not get protection under the morning\u2019s skirt\nAfter all what is the capacity of the dawn\u2019s star | It is like bubble\u2019s breath, like the spark\u2019s brightness\"\nI said \"O beautiful jewel of the dawn\u2019 s forehead | Do you have fear of death? Come down from the sky\nDrop down from the sky\u2019s height with the dew | My poetry\u2019s field will be invigorating to you\nI am the gardener, Love is its bloom | Its foundation is firm like eternity", + "phrases": [] + }, + { + "poem_id": "001_069", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Just as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn", + "Just as the moon-like lotus disappears | Behind the veil of light in the moon-lit night", + "Just like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze", + "Similar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor", + "If Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew", + "If I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks", + "My bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect", + "Thou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination", + "Since Thy Love took residence in my breast | New lights have been added to my mirror", + "Love\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor" + ], + "full_text": "This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor", + "phrases": [ + "effulgence: Allusion to the miracle by which the palm of S. Musa A.S. turned radiant on the Mount tur which was one of the signs of God as described in the Holy Qur\u2018an 27:12 and 28: 32.", + "Love: This verse alludes to the high status of Man in the universe.", + "twilight: Just as the evening\u2019s twilight constitutes its beauty, the Love of God creates and perfects the beauty of Man.", + "breeze: Just as the spring\u2019s breeze confers and perfects the beauty of the garden the Love of God confers and perfects the beauty of the literary works of \u2018Allamah Iqbal. These attributes of the Love of God can be extended to any other person who strives to create and nurture it in his breast. This thought is continued in the next two verses." + ] + }, + { + "poem_id": "001_070", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Who has taught you this glancing with shyness? | Who has taught you the riddle of Love\u2019s initiation?", + "Love comes out of each grace of yours | Wit is dripping from the blue eyes of yours", + "You see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes", + "Is your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?", + "You strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?", + "You will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall", + "What are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?", + "The feeling for Beauty is not special to Man | Like the heart it is present in everything", + "In the flask of time Love is like the pure wine | Love is the sun\u2019s spirit, and the blood in moon\u2019s veins", + "Its pain is concealed in every speck\u2019s core | This is the light which is reflected in everything", + "It causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere" + ], + "full_text": "In this poem also \u2018Allamah Iqbal uses a common object like a cat in somebody\u2019s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur\u2018an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.\n\nWho has taught you this glancing with shyness? | Who has taught you the riddle of Love\u2019s initiation?\nLove comes out of each grace of yours | Wit is dripping from the blue eyes of yours\nYou see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes\nIs your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?\nYou strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?\nYou will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall\nWhat are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?\nThe feeling for Beauty is not special to Man | Like the heart it is present in everything\nIn the flask of time Love is like the pure wine | Love is the sun\u2019s spirit, and the blood in moon\u2019s veins\nIts pain is concealed in every speck\u2019s core | This is the light which is reflected in everything\nIt causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere", + "phrases": [] + }, + { + "poem_id": "001_071", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "When the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast", + "It is manifest in the dawn's tavern | Its life is in the goblet of the sun", + "It opens up its heart before the sun | It enjoys the Love's anguish immensely", + "My sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight", + "May the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast", + "May your sight be the life for my heart | May your light be the cradle of my heart", + "May every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts", + "May I view my sun's sight from the distance | May I embrace its light like a flower bud", + "May I highlight the reality of the restless life | May I also open the secret of heart 's thoughts" + ], + "full_text": "This is another short poem in which \u2018Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur\u2019an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.\n\nWhen the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast\nIt is manifest in the dawn's tavern | Its life is in the goblet of the sun\nIt opens up its heart before the sun | It enjoys the Love's anguish immensely\nMy sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight\nMay the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast\nMay your sight be the life for my heart | May your light be the cradle of my heart\nMay every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts\nMay I view my sun's sight from the distance | May I embrace its light like a flower bud\nMay I highlight the reality of the restless life | May I also open the secret of heart 's thoughts", + "phrases": [ + "breast: This and the remaining verses are the spontaneous expression of \u2018Allamah Iqbal's feelings of Love for God and request to Him to appear in tangible form instead of through His signs, like the sun. In this poem \"My sun\" means God." + ] + }, + { + "poem_id": "001_072", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Being scared by the approaching dawn | Stars started saying to the moon", + "\"The same scenes have continued in the sky | We became even tired of continuous shining", + "Our duty is moving morning till night | Moving, moving, continuously moving", + "Everything in this universe is restless | What is known as rest does not exist", + "Remain oppressed by the moving all | Stars, mankind, trees, rocks and all", + "Will this journey ever finish? | Will destination be ever visible?\"", + "The moon started saying, \"O Companions\"! | \"O gleaners of the field of night", + "In motion is the life of the universe | This is an age\u2011old custom of this place", + "The horse of time is ever running | Flogged by the desire for search", + "Resting on this path is inappropriate | Concealed in the rest's cloak is death", + "Those who were moving, have moved away! | Those halting a little, have been trampled!", + "The reward for this moving is Beauty | Love is the beginning, the end is Beauty" + ], + "full_text": "This poem gives the message of \u201cLonging and Constant Struggle\u201d which is a very strong message in \u2018Allamah Iqbal's works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur\u2019an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire\n\nBeing scared by the approaching dawn | Stars started saying to the moon\n\"The same scenes have continued in the sky | We became even tired of continuous shining\nOur duty is moving morning till night | Moving, moving, continuously moving\nEverything in this universe is restless | What is known as rest does not exist\nRemain oppressed by the moving all | Stars, mankind, trees, rocks and all\nWill this journey ever finish? | Will destination be ever visible?\"\nThe moon started saying, \"O Companions\"! | \"O gleaners of the field of night\nIn motion is the life of the universe | This is an age\u2011old custom of this place\nThe horse of time is ever running | Flogged by the desire for search\nResting on this path is inappropriate | Concealed in the rest's cloak is death\nThose who were moving, have moved away! | Those halting a little, have been trampled!\nThe reward for this moving is Beauty | Love is the beginning, the end is Beauty", + "phrases": [] + }, + { + "poem_id": "001_073", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found", + "I used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully", + "A mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love", + "My misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night", + "With my breath I have a blood\u2011stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar", + "Now that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly", + "With the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings", + "The rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror", + "By becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house", + "My star is shining with this sun's light | By whose path's dust the moon light is shy", + "By a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me" + ], + "full_text": "This poem is a very artistic exposition of one aspect of the theory of \"Wahdat al\u2011Wujud\" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un\u2011initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man's afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real \"Ibadah\", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as \"Fana Fillah\", leading to \"Baqa Billah\". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50\u20117 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.\n\nO Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found\nI used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully\nA mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love\nMy misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night\nWith my breath I have a blood\u2011stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar\nNow that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly\nWith the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings\nThe rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror\nBy becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house\nMy star is shining with this sun's light | By whose path's dust the moon light is shy\nBy a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me", + "phrases": [] + }, + { + "poem_id": "001_074", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars", + "Whom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature", + "Whose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers", + "Who has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden", + "Though His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!" + ], + "full_text": "It was customary in pre\u2011Islamic Arab poetry to write poems about the poet\u2019s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk\u2011lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by \u2018Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of \"Wahdat al\u2011Shuhud \". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master\u2011piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.\n\nThe one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars\nWhom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature\nWhose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers\nWho has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden\nThough His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!", + "phrases": [] + }, + { + "poem_id": "001_075", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "(Part 1)", + "O Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone", + "O lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment", + "You are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky", + "Your forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also", + "Like flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane", + "Like waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore", + "Female beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also", + "Your existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?", + "Among the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous", + "You have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless", + "(Part-2)", + "What the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak", + "It has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast", + "The poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!", + "In every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest", + "Though a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty", + "Beniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr", + "The spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart", + "What may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim", + "The search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos", + "My life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity", + "The truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart", + "Cup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot", + "By creating me He created His own critic | As a picture, I have complaint against my Painter", + "If the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?", + "I am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder" + ], + "full_text": "This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder", + "phrases": [ + "efforts: These Persian and Arabic equivalents of \"lunatic\" are often used for lovers.", + "insane: Same as reference 1.", + "sea-shore: This means that though you claim to pursue the path of the Love of God, which ultimately leads to Fana Fiallah you are also involved in the love of material objects of the universe, including human beings. Is this not anomalous?", + "also: As you have \"`Ishq-i-Majaza \", including \"Husn\u2011i\u2011Niswan \" or female beauty you really do not follow the customs of fidelity.", + "Beauty: Though I love the beauty of every new object of the material universe I possess the everlasting Love of God in my heart.", + "zephyr: Beniaza ( freedom from need, which is an attribute of God ) has created the opposite nature of \"niaz\" (or being in need) in me. This needfulness has created the longing for the Sight of God, which is my strongest need and for which I am wandering around like zephyr. This thought extends to the next two verses.", + "pathos: According to the theory of \"Wahdat al\u2011Shuhud\" God is the Whole or Real Being and has a real Existence while the material objects of the universe are merely the reflections of this Being. In my search for God I am temporarily misguided to the objects of the material world. However, my objective is always kept in view which guides me back to the right path.", + "fidelity: For the reasons mentioned in note 7, though I appreciate and love the material objects of the universe I keep that love free of the custom of fidelity. This guides me away from them and towards the object of my real Love, i.e. God.", + "fidelity: People practice fidelity in their love for material objects, like human beings, because of their lack of power of imagination on account of which they do not realize that the material objects do not have a real existence and are merely reflections of the Divine Beauty.", + "Painter: Allusion to the anomaly that though Man has been created by God he always criticizes his Creator.", + "shoulder: This is an extremely beautiful metaphor. The ocean waves harbor their destruction in their existence, which occurs when they reach the shore. Similarly, my creation and existence as a human being harbor the potential for my destruction on reaching the life's end. Cf." + ] + }, + { + "poem_id": "001_076", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star", + "The day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance", + "The sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"", + "Springs desire rivers, rivers love the ocean | The ocean wave is in love with the full moon", + "The eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation", + "Ask Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort" + ], + "full_text": "This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.\n\nThe dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort", + "phrases": [ + "Lailah: Qais or Majnun and Lailah.", + "Khizar: Khizar.", + "effort: An important attribute of Khizar A.S. is his traditional restlessness and incessant activism (See Poem 144. \"Khizar-i-Rah, Jawab-i-Khizar, Sahra Navarda\" (The Traveler's Guide, The Response of Khizar, Wandering in the Wilderness). Similarly an object is living only as long as it is in incessant search of its Creator and \"activism\" is that effort. It becomes lifeless if it loses these attributes and it will disappear once it finds the Creator." + ] + }, + { + "poem_id": "001_077", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "My life is similar to that of the silent violin | The lap of which is full of all kinds of melodies", + "The harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies", + "The silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar", + "Ah ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum", + "But sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri\u2019s breath from the sky", + "Which gently touches the string of my life | And frees the imprisoned soul of my life", + "The gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises", + "Just as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !" + ], + "full_text": "This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is \"lunacy\", as love is often called.\n\nMy life is similar to that of the silent violin | The lap of which is full of all kinds of melodies\nThe harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies\nThe silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar\nAh ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum\nBut sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri\u2019s breath from the sky\nWhich gently touches the string of my life | And frees the imprisoned soul of my life\nThe gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises\nJust as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !", + "phrases": [] + }, + { + "poem_id": "001_078", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "You should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad", + "Do not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words", + "Do not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story", + "I do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!", + "Ah! How long should youth linger in hope | Joy is not joy for which you remain waiting", + "What worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation", + "Strange is the feeling for life | \"Today's joy\" is the belief of youth" + ], + "full_text": "This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"\n\nYou should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth", + "phrases": [ + "Sharab-i-tuhur's: Sharab-i-tuhur- This is the holy beverage, or wine of Paradise which, according to the Holy Qur\u2019an is free from the evils of the earthly wines (47:15; 76:21; 78:35 and 83:25\u201128).", + "Salsabal\u2019s: Salsabal- This is one of the streams of Paradise." + ] + }, + { + "poem_id": "001_079", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "What an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret", + "The Secret has been concealed from his eyes | The taste for awareness is restless", + "The secret of life is not un\u2011raveled | Amazing is the alpha and omega of life", + "What else is there in the mirror's house? | The river stream is moving fast", + "The river is moving towards the ocean | The wind is blowing the cloud", + "Is bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine", + "They are chained in the prison of the sky | The sun, that early rising devotee", + "That carrier of the message of \"rise\" | Concealed in the hills of the west", + "Is drinking wine in twilight's goblet | Everything is enjoying its existence", + "It is intoxicated with manifestation's wine | None is sympathetic with Man!" + ], + "full_text": "This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un\u2011enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.\n\nWhat an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret\nThe Secret has been concealed from his eyes | The taste for awareness is restless\nThe secret of life is not un\u2011raveled | Amazing is the alpha and omega of life\nWhat else is there in the mirror's house? | The river stream is moving fast\nThe river is moving towards the ocean | The wind is blowing the cloud\nIs bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine\nThey are chained in the prison of the sky | The sun, that early rising devotee\nThat carrier of the message of \"rise\" | Concealed in the hills of the west\nIs drinking wine in twilight's goblet | Everything is enjoying its existence\nIt is intoxicated with manifestation's wine | None is sympathetic with Man!", + "phrases": [ + "life: Alpha and Omega- Alpha is the first letter of the Greek alphabet. This word is also used for the brightest star in a constellation. Omega is the last letter of the Greek alphabet. The phrase is used for the most important person or entity, e.g. The New Testament, The Book of Revelations of Saint John the Divine, Chapter 1:8, in which S. \u2018Isa A.S. is supposed to have said to Saint John in his dream \"I am Alpha and Omega, the beginning and the ending.\" In this verse \u2018Allamah Iqbal uses this phrase to show the intrinsic value and elegance of Man, and also the miraculous way in which he was created by God." + ] + }, + { + "poem_id": "001_080", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Beauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap", + "By which this ephemeral universe becomes eternal | By which youth becomes a colorful tale", + "Which teaches us to be meditating | To be escaping the present state's scene", + "Which removes the immaturity of perceptions | Which makes Intellect a slave to impressions", + "Ah! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?" + ], + "full_text": "This short poem is the spontaneous expression of the poet's Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English 'and are equally difficult to be appreciated by those un\u2011initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.\n\nBeauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap\nBy which this ephemeral universe becomes eternal | By which youth becomes a colorful tale\nWhich teaches us to be meditating | To be escaping the present state's scene\nWhich removes the immaturity of perceptions | Which makes Intellect a slave to impressions\nAh! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?", + "phrases": [] + }, + { + "poem_id": "001_081", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The moon's light is silent | The branches of every tree are silent", + "The songsters of the valley are silent | The green trees of the mountain are silent", + "Nature has become unconscious | It is sleeping in the night's lap", + "Some such spell of serenity exists | That Neckar's flow is also serene", + "The caravan of stars is silent | The caravan is moving without the bell", + "Silent are the mountains, forest, river | As if Nature is absorbed in deep meditation", + "O Heart! You should also become silent | Taking grief in your lap go to sleep" + ], + "full_text": "This is a beautiful nature poem which reflects the poet's feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature's poet of England, William Wordsworth ( 1770\u20111850 ) . He is one of `Allamah Iqbal\u2019s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905\u201108) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu\u2019mins.\n\nThe moon's light is silent | The branches of every tree are silent\nThe songsters of the valley are silent | The green trees of the mountain are silent\nNature has become unconscious | It is sleeping in the night's lap\nSome such spell of serenity exists | That Neckar's flow is also serene\nThe caravan of stars is silent | The caravan is moving without the bell\nSilent are the mountains, forest, river | As if Nature is absorbed in deep meditation\nO Heart! You should also become silent | Taking grief in your lap go to sleep", + "phrases": [] + }, + { + "poem_id": "001_082", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Why are you sad in the night's loneliness? | Are not the stars your close associates?", + "This elegant dignity of the silent sky | This sleeping earth, this silent world", + "This moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses", + "The colorful pearls, are variegate and beautiful | Seem to be the stars of your tears", + "What do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!" + ], + "full_text": "`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.\n\nWhy are you sad in the night's loneliness? | Are not the stars your close associates?\nThis elegant dignity of the silent sky | This sleeping earth, this silent world\nThis moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses\nThe colorful pearls, are variegate and beautiful | Seem to be the stars of your tears\nWhat do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!", + "phrases": [] + }, + { + "poem_id": "001_083", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Listen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz", + "Greatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors", + "The aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer", + "Be not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar", + "Gone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle", + "The individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic", + "Iqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz" + ], + "full_text": "In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz", + "phrases": [ + "Niaz: Naz and Niaz- In the first hemistich of this verse Love addresses those who are anxious to develop the Love of God and says that this Love is the beloved and it is necessary to become a true Lover to win it. In the second hemistich the same message is repeated in another form.", + "Ayaz: Ghaznava, Somnath and Ayaz\u2011", + "mirrors: Alexander\u2011 .He is believed to have made a mirror of very highly polished copper plate, which is alluded to here. This verse means that being a conqueror like Alexander does not make a person 'great'. However making a mirror with the help of one's knowledge and effort does confer greatness. As a Mu\u2019min has the potential for making the mirror he has also the potential for attaining greatness.", + "prayer: This is a reminder to the Muslim Ummah that they are the vice\u2011gerents of God on earth and for that reason are charged with the responsibility of establishing the sovereignty of God on earth. It is a reminder to them that they should rise to their responsibilities and achieve what is expected of them.", + "Azar: Azar\u2011 .This verse means that the people who are creating and nurturing sectarian poison in India are like Azar, and Muslims should avoid them and keep their own objectives before them, close their ranks and attain those objectives." + ] + }, + { + "poem_id": "001_084", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "I am wandering in search of a secluded corner | I have taken refuge at this mountain's side", + "Attraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak", + "The evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye", + "Silence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me", + "This is the state of my impatient soul | I am like the small baby who is left alone", + "He starts the music in the darkness of the night | He considers his own voice as someone else's voice", + "In this way I give message of patience to my heart | In other words I beguile the night of separation" + ], + "full_text": "This poem was written during the period of \u2018Allamah Iqbal's stay in Europe and expresses the pangs of separation from the homeland.\n\nI am wandering in search of a secluded corner | I have taken refuge at this mountain's side\nAttraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak\nThe evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye\nSilence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me\nThis is the state of my impatient soul | I am like the small baby who is left alone\nHe starts the music in the darkness of the night | He considers his own voice as someone else's voice\nIn this way I give message of patience to my heart | In other words I beguile the night of separation", + "phrases": [] + }, + { + "poem_id": "001_085", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Rise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs", + "Our capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar", + "We should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow", + "By showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood", + "By giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean", + "We should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima", + "Look! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing", + "The wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter", + "The grief which kept us warm in the cold of the West | Opening up the breast we should make it public", + "In the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes", + "\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"" + ], + "full_text": "This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"", + "phrases": [ + "rue: Sipand or Wild Rue\u2011 The property of the rue seed of cracking and jumping when put in fire is referred to here as an expression of distress and lament as well as the restlessness produced by them.", + "tomorrow: This refers to the technology of glass making, ultimately making mirrors, whose starting material is a base material like silicates in stones and soil. This hemistich means that we should convert the youth of today, who are inert and useless like stones, into the mirrors of tomorrow.", + "Yusuf: This verse alludes to the early part of the story of S. Yusuf A.S. for which see the Holy Qur'an Surah 12, especially the first 20 verses.", + "blood: Zalikhah or Zulaykhah.", + "temple: This is a part of the often repeated message of \u2018Allamah Iqbal that Muslims should return to Islam for guidance in knowledge and for inspiration for noble deeds. The mention of China is a delicate reference to the Hadath that one should acquire knowledge even if it is in China.", + "Sa'di: Sa`da.", + "Sulaima: Sulaima- It was a tradition in pre\u2011Islamic Arabic poetry to write poems about their beloveds. However, the identity of the beloved was not revealed and she was represented by one of the several legendary beauties of the Arab folk\u2011lore, such as Salmah, Sulaima, Lubnah, Lailah etc. This poetic tradition was continued and strengthened by the Muslim poets, particularly the sufa ones. However, the difference was that God and/or the Holy Prophet S.A.W. was the focus of their Love instead of the human beauties. The tradition of using the names of the legendary beauties came into Persian and Urdu poetry also. `Allamah Iqbal has adopted the name of Salaima in his poetry, as here, in the sense of converging full attention on Islam and Islamic values.", + "Longing: With the advent of Islam old values in literature, including poetry, changed as has been stated earlier [See Introduction to Poem 15. \"`Aql-o-Dil\" (The Intellect and Heart)]. Instead of Lailah and her she\u2011camel, God and Holy Prophet S.A.W. became the objects of Love and they were referred to metaphorically as Lailah. `Allamah Iqbal has used this metaphor often. Cf." + ] + }, + { + "poem_id": "001_086", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz", + "This was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once", + "Who shook up the audience halls of emperors | Thunderbolts were harbored in whose swords", + "Whose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world", + "The dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs", + "The ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?", + "Ah! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse", + "May the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor", + "May your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing", + "You were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle", + "The Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad", + "When the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented", + "The ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante", + "Whose story is concealed in your relics? | In your shore's silence is a style of speech", + "Tell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage", + "Show me the old picture painted again | Make me restless by relating the tale of bygone days", + "I will take your gift towards India | I myself weep here, and will make others weep there" + ], + "full_text": "This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there", + "phrases": [ + "\"Qum\": This is an allusion to the miracle of S.Isa A.S. by which he could bring the dead to life with the permission of God. The first line of this verse means that just as S. Isa A.S. brought the dead to life the Muslim civilization brought the Europe's dark ages to new life. It is also a reference to the re\u2011birth of Europe under the influence of the Islamic civilization of Spain and Baghdad. For S. Isa A.S.", + "Takbar: Takbar.", + "Sharaz: The Nightingale of Sharaz - This is the honorific title of Sheikh Musleh al-Din Sa \u2018\u2019adi of Shiraz. This hemistich alludes to Sheikh Sa\u2018ada\u2019s elegy on the destruction, pillage, mass murders and unprecedented atrocities at the hands of Halaku Khan at the time of invasion of the Tartars on Baghdad in 1258. Baghdad was the capital of the Abbasid Khilafah headed by al-Musta\u2018asam Billah. Sheikh Sa\u2018ada wrote two allegies, one in Persian and the other in Arabic, of which the first is very famous. The heart rending grief which this allegy cast on Sheikh Sa\u2018ada can be visualized by the following two verses:", + "Dagh: The sky is fully entitled to rain blood on the earth", + "Jahanabad: the fall of the country of Musta\u2018asam, Amar al-Mu\u2019minan", + "Gharna\u00e8ah: O Muhammad ! If you would rise from the ground on the Last Day,", + "Badrun: Last Day has already risen from the ground over creation, rise and see" + ] + }, + { + "poem_id": "001_087", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "The life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !", + "The flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !", + "The secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !", + "Somebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?" + ], + "full_text": "This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?", + "phrases": [ + "flow: Apparently human life is no more than a breath. However, breath is a wave of air, and like all waves is constantly flowing. It is alive only as long as it is flowing. In the same way human life, which this wave sustains, is worth its existence only as long as it is active.", + "grief: Everyone perceives life according to his own lights. The flower, which is an emblem of happiness, sees life as a smile, but the candle, which is an emblem of grief perceives it as grief.", + "!: The confidant of life is an \"\u2018Arif \". When the confidant understands the secret he realizes that he, i.e. Man is the only secret in the universe. This secret is that though Man apparently has humble origins, being created from soil, he has the potential of being the vice\u2011gerent of God on earth.", + "Zamzam?: Zamzam\u2011 This is the sacred spring in the precincts of the K\u2018abah in Makkah Mu \u2018a\u00ef\u00efamah whose water is carried home by all pilgrims and distributed to friends and relatives as the most precious gift. This verse is sarcastic and carries the lesson that the real gift of the Haram is that the pilgrim should return from there after sacrificing his arrogance, greed and jealousy, after stoning the Satan in his own self and after controlling the evil in himself by circumambulation." + ] + }, + { + "poem_id": "001_088", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "O God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar", + "As I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"", + "No friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky", + "The Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity", + "Why this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland", + "Somebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!" + ], + "full_text": "Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter\u2011connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) \u2018Allamah Iqbal did not believe in \"art for art's sake\" and used poetry only to convey his message of Islam to the people in succinct and impressive form.\n\nO God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar\nAs I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"\nNo friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky\nThe Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity\nWhy this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland\nSomebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!", + "phrases": [] + }, + { + "poem_id": "001_089", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "The world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing", + "As the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"", + "Whose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water", + "I did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing", + "It dawned after death that our life was a spell of greed | What we called material body, was dust\u2011cloud of greed's lane", + "Why am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search", + "The garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes", + "The effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"", + "All my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic", + "Decorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed", + "Unity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein", + "The age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?", + "If I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance" + ], + "full_text": "This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu\u2019mins with ability to comprehend.\n\nThe world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing\nAs the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"\nWhose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water\nI did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing\nIt dawned after death that our life was a spell of greed | What we called material body, was dust\u2011cloud of greed's lane\nWhy am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search\nThe garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes\nThe effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"\nAll my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic\nDecorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed\nUnity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein\nThe age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?\nIf I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance", + "phrases": [] + }, + { + "poem_id": "001_090", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "Thy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star", + "Thy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore", + "Why should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors", + "The real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star", + "The heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water", + "There is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss", + "Being unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury", + "O Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity" + ], + "full_text": "This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.\n\nThy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity", + "phrases": [ + "life: \"Real Life\"\u2011 It means the Love of God and the Longing to see and know Him.", + "Tarana\": \"Lan Tarana\"\u2011 Allusion to the Holy Qur'an 7:143. Perhaps, being the true Lover of God S. Musa A.S. was in the same category of men as is referred to in the last verse." + ] + }, + { + "poem_id": "001_091", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "O worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles", + "Finally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness", + "O Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter", + "Knowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages", + "O Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India" + ], + "full_text": "This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. \u2018Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah's camel's dust-clouds is lost | Ruma's hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama\n\nO worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles\nFinally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness\nO Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter\nKnowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages\nO Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India", + "phrases": [] + }, + { + "poem_id": "001_092", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "We circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening", + "You are not singular in this O Kalam | Trees and stones are also talking with God", + "O Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love", + "O Companions! Silence in this garden is good | As the melodious ones are kept in cages here", + "Those whose purpose is pleasure from wine | Are changing the lawful into the unlawful", + "How can you and we reconcile, O preacher | As we are making the custom of Love universal!", + "O God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance", + "I shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes", + "May the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away", + "When those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam" + ], + "full_text": "\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam", + "phrases": [ + "evening: Our daily prayers are only ritual in nature. They resemble circumambulation of the wine\u2011cup rather that of the wine. Similarly our circumambulation of the Holy Ka'bah does not make us close to God which the Holy Ka'bah represents.", + "Kalam: Kalam\u2011 S. Musa A.S.", + "God: Allusion to the verses of the Holy Qur'an which give this information, e.g. 62:1 and 64:1. This means that the Love of and approach to God is universally present in the nature of all His creation, even in inanimate objects.", + "here: This and the next verse express the quest for a new world because the world of the Indian sub\u2011continent was not suitable for expression of the true Love for God, which among other things, includes political freedom, which was anathema to the British Government in India.", + "unlawful: This verse refers to the two kinds of wine. One is the wine of the Love of God, which is not only lawful but essential for the fulfillment of the potentials of human life. The other one is the ordinary wine which people drink for pleasure, which is not only unlawful, but dulls those potentials.", + "ship: This expresses \u2018Allamah Iqbal's patriotism at the time of his departure from India.", + "prayers: The portion in italics refers to the people who are un\u2011accustomed to prayers for show. This is sarcasm on the ostentatious people who look down upon people who do not show off their piety.", + "Imam: Imam- Leader of the Muslim congregational prayer." + ] + }, + { + "poem_id": "001_093", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "Time has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now", + "O Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking", + "Those who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new", + "The Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed", + "Which coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened", + "As the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"", + "O Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit", + "Your civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable", + "The caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean", + "The poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers", + "O Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?", + "As I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!", + "There are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people", + "This is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?", + "In the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames", + "If there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark", + "Do not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!" + ], + "full_text": "This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. \u2018Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1\u20113 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7\u20119 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"\u2018Abd al\u2011Qadir Key Nam (Addressed to Abd al\u2011Qadir) and Introduction to ghazal 75\u20115. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14\u201116). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).\n\nTime has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now\nO Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking\nThose who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new\nThe Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed\nWhich coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened\nAs the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"\nO Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit\nYour civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable\nThe caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean\nThe poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers\nO Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?\nAs I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!\nThere are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people\nThis is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?\nIn the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames\nIf there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark\nDo not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!", + "phrases": [ + "credibility?: Allusion to the theories of Intellect about God, which present an enigma to Man. This attains nothing but confusion. However, Iman , Love of God and Faith present the Truth through the revelation of the Holy Qur\u2019an. In this condition Intellect cannot be trusted as a guide on this path." + ] + }, + { + "poem_id": "001_094", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep", + "Why should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam", + "Kings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order", + "Memory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure", + "Though Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence", + "This is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz", + "Why should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors", + "The garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this", + "The land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur", + "Extinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization", + "This holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines", + "The tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda", + "Like the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak", + "Its breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara", + "\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d", + "But you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar", + "In the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur", + "That Magnificent Emperor got rest in your midst | Under whose protection the world nations got security", + "Whose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne", + "If the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base", + "Ah Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings", + "As long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls" + ], + "full_text": "The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls", + "phrases": [ + "Delhi: Delhi- Delhi was also called Shahjahanabad or Jahanabad after its re-establishment by the famous Mughal Emperor, Shahjahan (reigned 1627-57). Except for short periods of time it was the capital of several Muslim dynasties for a period of 664 years from 1193 to 1857. It was conquered by Sul\u00e8an Qu\u00e8b al-Dan Aibak in 1193 who made it his capital, and was lost to the British in 1857 after the unfortunate defeat of the India\u2019s freedom fighters in the first war of independence. During this long period it was not only the political capital of the Muslim India but was also a showpiece of their cultural, social and intellectual progress and achievements. It was not only the seat of some of the best and most powerful emperors of India, as is exhibited by its buildings and other historical relics, but was also the rendezvous of the best spiritual, ecclesiastical and temporal scholars of the world. Qureshi (1942) says, \u201c It is now being gradually recognized that the Sultanate was a part of the greater world of Islam, that it possessed intimate sources of knowledge about the rest of the Muslim world, in particular the Eastern lands, and that the history and institutions of the empire of Delhi cannot be properly understood if they are separated from the general background of Islamic History.\u201d (p. vi). \u201c Delhi became the most enlightened city of the East and the fame of the Sultanate spread into the four corners of the Muslim world\u201d (p. 5). This status of Delhi entitles it to be the starting point of this poem.", + "al-Umam: the greater part of the suzerainty of Muslims the Muslim world has consisted of three important regions, viz (1) the Eastern region with its center at Delhi, (ii) the Central region with its center at Baghdad and Qus\u00e8un\u00e8uniyah (Constantinople) and (iii) the Western region with its centre at Qurtubah (Cordoba) in Islamic Spain. \u2018Allamah Iqbal describes the glories of all of them in this poem. This is followed by his tribute to Madanah Munawwarah and Makkah Mu\u2018a\u00ef\u00efamah which are the original spiritual centers of the Islamic world and the Muslim\u2019s heart.", + "Jahanabad: \u201cKhair al-Umam-\u201d The title of the Muslim Ummah as is conferred on them by the Holy Qur\u2019an 3:110.", + "Baghdad: Same as refernce no. 1", + "Iram: Baghdad- it is one of the world\u2019s oldest cities and is situated in Iraq. It remained the capital of the Abbasid Dynasty for about 450 years from the middle of the eighth to the middle of the twelfth centuries. For this period it is well known for its achievements in the fields of learning, art and culture as well as its cosmopolitan nature. Though it preceded Delhi\u2019s glory it was in no way different from that.", + "this: Iram- This was a famous garden in Yemen, established on the model of Paradise by Shaddad, an ancient king. This word is also used for Paradise.", + "Qurtubah: Allusion to the struggle of the Muslim mujahids whose struggle in the cause of God and Islam shook up and ultimately destroyed the Eastern or the Byzantine part of the Roman Empire.", + "tur: Qur\u00e8ubah (Cordova)- This important city in north-central Spain was the capital of the Muslim Khilafah in Andalus (Spain) for about three centuries from the middle of the eighth to the middle of the eleventh centuries. During this period its contribution to the strength of the Muslims and Islam in Spain as well as its rich and intellectual culture is famous. \u2018Allamah Iqbal was very much moved during his visit to Spain in 1933, which is reflected in several poems in his book Bal-i-Jibral, the most important of which is \u201cMasjid-i-Qur\u00e8ubah\u201d (written in Spain, particularly in Cordova), which can be appreciated and enjoyed only by reading the poem itself. However, the following two verses are presented as a small sample:", + "Millat-i-Baiza: The signal of the Man of God is your majesty and beauty", + "vines: has majesty and beauty as you have majesty and beauty", + "Constantinople: The K\u2019abah of the people of learning! The grandeur of Islam", + "Mahda: have made the Andalus region equal in rank to the Haram", + "Shah-i-Lawlak: Allusion to the leading role of Qurtubah in the spread of knowledge in Europe. Cf.:", + "Ansara: Whose vision educating the East and the West was", + "Hajj-i-Akbar: intellect beacon of light in Europe\u2019s darkness was", + "throne: Millat-i-Baiza - It means \u201cthe nation like the illuminated egg \u201d, which comes from the bright egg-shaped mark on the palm of S. Musa A.S. Conferred by God at Mount tur ( The Holy Qur\u2019an 27:12). \u2018Allamah Iqbal has frequently used this name for the Muslim Ummah.", + "Yathrib!: Allusion to the fact that Europe\u2019s material and intellectual progress is the result of the light of learning radiating from Cordova and its educational institutions which brought about the Reformation and Renaissance in Europe.", + "pearls: Qus\u00e8un\u00e8uniyah (Constantinople)- This the third of the Muslim city which saw the beauty and grandeur of the Muslim world. It was the capital of the Uthmaniya Khilafah from 1453 to 1921. It was originally established by the Romans and called Constantinople by them after the Emperor Constantine (280-337). This is referred to in the first hemistich of this verse." + ] + }, + { + "poem_id": "001_095", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Are you afraid of the moon or the dawn? | Are you conscious of the end of beauty?", + "Are you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?", + "The sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon", + "It is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear", + "O shining traveler! This habitation is strange | The rise of one leads to the fall of the other", + "The birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine", + "Flower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!", + "Quiescence is difficult in the universe | Only change is permanent in the universe" + ], + "full_text": "This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur\u2019an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur\u2019an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. \u2018Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of \u201dKun fa Yakun \u201d is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.\n\nAre you afraid of the moon or the dawn? | Are you conscious of the end of beauty?\nAre you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?\nThe sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon\nIt is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear\nO shining traveler! This habitation is strange | The rise of one leads to the fall of the other\nThe birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine\nFlower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!\nQuiescence is difficult in the universe | Only change is permanent in the universe", + "phrases": [ + "fear: The reply to the questions in the first three verses is obviously in the negative. In that case the fourth verse expresses surprise at the conditions stated in it. The amazement is satisfied in the last four verses according to which all creation, irrespective of it\u2019s beauty and station in the universe is ephemeral and is destined to die or be annihilated." + ] + }, + { + "poem_id": "001_096", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "As two stars came together in the Holy Qur\u2019an | One started saying this to the other", + "\u201cHow excellent if this union together be permanent | How excellent if the end be walking together", + "If the sky becomes slightly favorable | We two will be with similar glow\u201d", + "But this longing for the union proved | Completely a message of the end of the union", + "Revolution is the destiny of the stars | For each its special orbit is fixed", + "The permanence of union is a mere dream | The rule of the universe is separation !" + ], + "full_text": "This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.\n\nAs two stars came together in the Holy Qur\u2019an | One started saying this to the other\n\u201cHow excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow\u201d\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !", + "phrases": [ + "sky: Under the influence of Greek thought the sky was considered to influence the happenings on the earth as well as the destinies of it\u2019s denizens. Though after the advent of Islam , this is no longer believed it continues to be so expressed in Urdu and Persian literature.", + "!: Allusion to the fact that stars do not occur in pairs but all of them cohere together as components of the universe. Similarly, the surahs of the Holy Qur\u2019an constitute a coherent whole and so should the Muslim Ummah be." + ] + }, + { + "poem_id": "001_097", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy", + "The moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night", + "How astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp", + "The heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence", + "Ah ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders", + "Was full of life at one time, now is desolate | This silence is the cemetery of its past elegance", + "It is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel", + "There from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe", + "The earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart", + "This traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion", + "Though quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead", + "This earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations", + "This grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears", + "Though a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!", + "So astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking", + "Such an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror", + "Far from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings", + "The grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating", + "Is this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline", + "Be it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away", + "The result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave", + "Neither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!", + "Neither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !", + "No call can wake up those who are sleeping | No life can return to the desolate breast", + "The soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint", + "Human life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away", + "Ah ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away", + "Death is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice", + "The stream of life is a boundless ocean | And the grave is a wave of this boundless ocean", + "O ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw", + "This moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling", + "But in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn", + "What was the moon is a mere piece of cloud | Whose destruction is in the last tear drop", + "Similarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by", + "In this world no nation however prestigious it may be | Can continue its existence till the end of time", + "So much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference", + "Nothing stays the same without change | The universe\u2019 nature is made of change", + "The beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!", + "This highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings", + "Egypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names", + "The evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome", + "Ah! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed", + "The rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew", + "The river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!", + "Juniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror", + "The cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy", + "And the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden", + "Is a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!", + "In the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing", + "This old world is so full of life | That in death also is hidden the zest of life", + "The petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand", + "In this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh", + "Memories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart", + "These desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears", + "We give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by", + "There are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast", + "It can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening", + "The manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed" + ], + "full_text": "This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed", + "phrases": [ + "Faghfur\u2019s: Faghfur and Qaisar- They are the titles of the emperors of China and the Roman Empire respectively. These two empires and their rulers were emblems of power, authority and grandeur, and they still represent these attribute in Urdu and Persian literature.", + "!: Takbar- It is the Muslim creed which is \u201cAllah-u-Akbar\u201d (God is Great). It is usually called in battles and other difficult times.", + "dust: Allusion to the human body.", + "justice: Allusion to the Islamic teaching that death is not annihilation but a change in location and condition. The necessary corollary of the above is the resurrection when real justice will be done to all and all injustices of the worldly life will be redressed. Both these things are ephemeral.", + "Koh-i-Nur\u2019s: Koh-i-Nur- This was the diamond in the crown of Shahjahan (the Mughal Emperor who ruled from 1627 to 1657, which was the period of the highest glory of the Mughal Empire). This verse alludes to the many kings who used the Koh-i-Nur in their crowns. These included the successors of Shahjahan till the attack of Nadir Shah in 1756 when he took it to Iran. It was taken from Iran by the British after one of the battles with Iran in the 19th century and since then is included in the jewels of the British crown.", + "Babylon: Egypt and Babylon - These are the countries of the ancient world which had reached the highest stage of civilization, including science and technology. Egypt is a country with the longest known history, though the dates of the period before 1600 B.C. are disputed. The oldest known history dates back to 3110 B.C. In the course of history through which Egypt passed several religious and ethnic groups, including Persians, Greeks, Romans and Muslims held suzerainty over it. Each of these periods has left its marks on the civilization and culture of Egypt.", + "azar: was also an ancient kingdom on the Tigris and Euphrates in South Mesopotamia (present day Iraq). Its history dates back to 3500 B.C. During this period its borders advanced and receded many times. For a great part of their history the Babylonians were traders. They were reputed for their law and administration and temples. They had attained high proficiency in astronomy, medicine and music.", + "passed: Azar - Sixth month of the Greek or Syrian year corresponding to the month of March." + ] + }, + { + "poem_id": "001_098", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "From under the horizon\u2019s skirt is appearing | The day and night\u2019s virgin daughter that is dawn", + "The sky has completed benedictions for the star\u2019s crop | The sun has decorated the eastern horizon with mirrors", + "The sky, getting news of the arrival of the sun | Has packed up night\u2019s litter on dust-cloud\u2019s shoulders", + "The sun\u2019s flame seems to be the produce of this field | Which was sown by sky\u2019s farmer as sparks of stars", + "The morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving", + "What a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath\u2019s darkness", + "The dawn\u2019s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden", + "The dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan", + "All the singing birds woke up by the cuckoo\u2019s call | Every string of dawn\u2019s system has become musical" + ], + "full_text": "\n\nFrom under the horizon\u2019s skirt is appearing | The day and night\u2019s virgin daughter that is dawn\nThe sky has completed benedictions for the star\u2019s crop | The sun has decorated the eastern horizon with mirrors\nThe sky, getting news of the arrival of the sun | Has packed up night\u2019s litter on dust-cloud\u2019s shoulders\nThe sun\u2019s flame seems to be the produce of this field | Which was sown by sky\u2019s farmer as sparks of stars\nThe morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving\nWhat a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath\u2019s darkness\nThe dawn\u2019s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden\nThe dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan\nAll the singing birds woke up by the cuckoo\u2019s call | Every string of dawn\u2019s system has become musical", + "phrases": [] + }, + { + "poem_id": "001_099", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "I always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination", + "The restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available", + "The longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech", + "A voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!", + "O Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self", + "The seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced", + "O imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music", + "Though your training has been in the House of God | Your rebellious heart is the lover of temple", + "\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d" + ], + "full_text": "Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d", + "phrases": [ + "destination: This concept is common in \u2018Allamah Iqbal\u2019s works. Cf.", + "Sanjar: Though the caravan is enamored by the rest at the stage", + "Qais: than the stage\u2019s comfort is the journey\u2019s pleasure", + "Lailah: this is another name of Khawajah Mu`an al-Dan Chishta R.A.", + "Ilaha\u201d: Qais or Majnun and Lailah- They are the hero and heroine respectively of the famous epic of love, known as \u201cLailah O Majnun\u201d by Ilyas Ibn Yusuf Ni\u00efama (d. 1209)." + ] + }, + { + "poem_id": "001_100", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Though the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt", + "The bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life", + "By losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale", + "The heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry", + "For the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment", + "Incidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror", + "Youth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone", + "For the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief", + "Grief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp", + "Whose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears", + "Whose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration", + "The gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation", + "Though grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes", + "O the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?", + "Love is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive", + "The evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity", + "If annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart", + "Love does not die by the beloved\u2019s death | It stays in the soul as grief but does not die", + "Lover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality", + "The spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky", + "Its mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered", + "The river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became", + "The river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest", + "But separation is the training for reunion to those drops | After a while the same river is running like a silver string", + "The flowing river of life is of the same origin | Falling from high it became the concourse of humanity", + "In the depths of this world we part to reunite | But we cry considering temporary parting as permanent", + "Though the dead do die they do not perish | Really they do not get separated from us", + "When Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth", + "When the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness", + "When the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice", + "When not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be", + "The foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night" + ], + "full_text": "Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.\n\nThough the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night", + "phrases": [ + "Surah: Allusion to the Holy Qur\u2019an : 94: 5-6.", + "Rab\u201d\u2019s: This expression is used by true believers in the hour of their distress and trial.", + "Khizar: Khizar." + ] + }, + { + "poem_id": "001_101", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When that exquisite beauty strolls into the garden | Every single flower bud recites this supplication", + "\u201cO God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me\u201d", + "He may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you", + "From pangs of separation to the union you reached | The essence of your life to perfection reached", + "My lotus, which beauty\u2019s worshipers adore | Which the prime of my youth does ever adore", + "This flower could never attain its objective | Could never know some one\u2019s colorful skirt", + "Spring will never be able to make it bloom | Waiting for the gardener ever keeps it sad" + ], + "full_text": "This is a simple nature poem and expresses the poet\u2019s sentiments created by looking at a flower presented to him by a dear friend.\n\nWhen that exquisite beauty strolls into the garden | Every single flower bud recites this supplication\n\u201cO God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me\u201d\nHe may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you\nFrom pangs of separation to the union you reached | The essence of your life to perfection reached\nMy lotus, which beauty\u2019s worshipers adore | Which the prime of my youth does ever adore\nThis flower could never attain its objective | Could never know some one\u2019s colorful skirt\nSpring will never be able to make it bloom | Waiting for the gardener ever keeps it sad", + "phrases": [] + }, + { + "poem_id": "001_102", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "China and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours", + "The trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours", + "Among the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours", + "We have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours", + "Our Adhan echoed in the valleys of the West | None could stop the advancing flood of ours", + "We cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours", + "O garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?", + "O wave of the Tigris ! You also recognize us | Your river still recites the stories of ours", + "O Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours", + "The Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours", + "This anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours" + ], + "full_text": "This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours", + "phrases": [ + "God: Though man was inhabiting the earth since long and many prophets had brought the message of God the first sanctuary devoted to the worship of the single God was built by S. Ibraham A.S. (The Holy Qur\u2019an 3:96) who lived in the second millennium B.C.", + "Andalus: Andalus is the Arabic name of Spain. Muslims ruled in Spain for over 700 years from 711 to 1492. Their achievements in art, culture, literature, as well as politico-economic systems are well known to all educated persons. \u2018Allamah Iqbal was very much frustrated by the loss of Spain by Muslims for which see the poem \u201cMasjid-i-Qurtubah\u201d (The Mosque of Cordova)", + "Tigris: Allusion to the battle of Karbalah (680) in which Imam Hussain R.A. was martyred in the defense of truth and perpetuation of the Divinely guided Khilafah..", + "Land: Reference to Palestine and the long struggle for liberation of Jerusalem during Islam\u2019s history and its revival since World War I in which Muslims are consistently making sacrifices.", + "Chief: Reference to the Holy Prophet S.A.W.", + "clarion\u2019s: This is also a subtle reference to his book Bang-i- Dara which contains material for the rejuvenation and renaissance of world Muslims." + ] + }, + { + "poem_id": "001_103", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "In this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny", + "The Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own", + "Country, is the biggest among these new gods! | What is its shirt is the shroud of Dan", + "This idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan", + "Your arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam", + "You should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol", + "The limitation to country results in destruction | Live like the fish in the ocean free from country", + "Renouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action", + "In political parlance country is something different | In Prophet\u2019s command country is something different", + "The antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone", + "Politics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone", + "God\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it" + ], + "full_text": "This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it", + "phrases": [ + "Jam: Jam- This is the name of a Persian king who is reputed to have a wine cup in which he could see the whole world", + "Azar: Azar- He was the father of S. Ibraham A.S. and is famous as a sculptor of idols in Ur in the kingdom of Chaldea.", + "Mus\u00e8afa: Mus\u00e8afa- This is an honorific name of the Holy Prophet S.A.W.", + "Beloved: Allusion to the emigration of the Holy Prophet S.A.W. from Makkah to Madanah ." + ] + }, + { + "poem_id": "001_104", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far", + "My fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration", + "How willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!", + "The robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips", + "Fear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d", + "\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?", + "The traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet", + "Thought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger", + "Ah! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!" + ], + "full_text": "This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to \u2018Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem\u2019s climax is reached in the last verse.\n\nThe caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far\nMy fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration\nHow willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!\nThe robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips\nFear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d\n\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?\nThe traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet\nThought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger\nAh! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!", + "phrases": [ + "litter: Allusion to the custom of a State caravan proceeding from Damascus in Syria to Makkah Mu\u2019a\u00ef\u00efamah for Haj in which safety was ensured." + ] + }, + { + "poem_id": "001_105", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Yesterday a desperate Lover was saying with wailing at the Prophet\u2019s tomb | \u201cThe Egyptian and Indian Muslims dare destroying the Millat\u2019s foundation!", + "These pilgrims to the West\u2019s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?", + "Outrageous are these \u201cself-seeking spiritual leaders\u201d, May God protect your Millat | They are promoting their own glory by destroying the Muslims", + "O Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age" + ], + "full_text": "A qa\u00e8`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem \u2018Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.\n\nYesterday a desperate Lover was saying with wailing at the Prophet\u2019s tomb | \u201cThe Egyptian and Indian Muslims dare destroying the Millat\u2019s foundation!\nThese pilgrims to the West\u2019s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?\nOutrageous are these \u201cself-seeking spiritual leaders\u201d, May God protect your Millat | They are promoting their own glory by destroying the Muslims\nO Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age", + "phrases": [] + }, + { + "poem_id": "001_106", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Why should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?", + "Should I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?", + "The strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!", + "It is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion", + "Though a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable", + "O God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you", + "Though Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed", + "Justice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?", + "This problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?", + "The scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere", + "The eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?", + "Doth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!", + "Saljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also", + "The Greeks were also living in the same habitation | In the same world were the Jews and the Christians also", + "But who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?", + "We alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans", + "Some times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts", + "We never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords", + "If we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name", + "We did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?", + "If our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?", + "Once firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight", + "We were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons", + "We impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger", + "Tell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?", + "By whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?", + "By whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?", + "Which nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?", + "Whose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?", + "Through whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?", + "If the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell", + "Both Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood", + "The slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!", + "We continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine", + "We wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?", + "What of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !", + "We effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery", + "We filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts", + "Still Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous", + "There are other ummahs, among them are sinners also | There are modest people and arrogant ones also", + "Among them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name", + "Thy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes", + "The idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone", + "From the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone", + "Infidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?", + "We do not complain that their treasures are full | Who are not in possession of even basic social graces", + "Outrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris", + "We have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?", + "Why is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable", + "With Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves", + "Others\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?", + "Now, this world is the lover of others | For us it is only an imaginary world", + "We have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world", + "We live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?", + "Thy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone", + "They had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out", + "The Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!", + "Lailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same", + "The Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same", + "Why then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?", + "Did we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?", + "Did we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?", + "We have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!", + "Granted that Love has lost its former elegance also | We may have lost treading the path of Love also", + "We may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also", + "Thou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !", + "Thou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment", + "Thou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire", + "Why are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?", + "The noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight", + "Those old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house", + "O that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back", + "Others are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand", + "In the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!", + "Again endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning", + "The wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale", + "The fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum", + "Songs are restless to come out of the strings | tur is impatient for burning in the same fire", + "Make easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman", + "Make the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again", + "A stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!", + "The rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden", + "The spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden", + "Only a nightingale is left which is singing still | In its breast overflows the flood of songs still", + "Turtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also", + "The garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also", + "But his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!", + "There is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is", + "Many a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!", + "But there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts", + "May hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara", + "May the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine", + "My alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz" + ], + "full_text": "Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz", + "phrases": [ + "me: \u201cDust in the mouth\u201d- This is the expression used in the original poem. This expression is used as a curse in Urdu and is pronounced when someone makes an exaggerated statement or request.", + "Saljuqs: Saljuqs- This was a Turkish tribe which inhabited Central Asia. Later they accepted Islam and produced famous Khalafahs like Salah-al-Dan Ayyuba.", + "Turanas: Turanas- People inhabiting the tract north of the Oxus River.", + "Sasanas: Sasanids- This was a tribe inhabiting Persia. They ruled over a large empire east of the Byzantine Empire across the Euphrates River (ca. 226-641). They were followers of Zoroaster and worshipped fire. They were defeated by the Muslims in 641 during the time of S. \u2018Umar R.A.", + "Kalimah: Kalimah-The Muslim creed of \u201cLa Ilaha Ill Allah O Muhammad al-Rasul Allah,\u201d (There is no deity except God and Muhammad S.A.W. is His Prophet).", + "sellers: This alludes to Sultan Mahmud of Ghazna and his very favorite slave, Ayaz.", + "Khaibar: Khaibar- This was a stronghold of Jews in Hijaz, where they consolidated themselves after their expulsion from Madanah Munawwarah (625). Khaibar had six forts of which Qamus was the strongest. It was attacked by the Holy Prophet in ca. 630. The gate of the fort of Qamus was broken by S. \u2018Ala R.A. which is a very famous act of bravery in Islamic history.", + "Qaisar\u2019s: City of Qaisar- Allusion to Qus\u00e8un\u00e8u\u00e4iyah (Constantinople) for which see poem 76 (Bilad-i-Islamiyah) Note 10.", + "Yazdan: Yazdan- This is the god of Virtue and Good in the Zoroastrian religion as opposed to the god of Evil and Sin represented by Ahirman. The word is also used in Persian and Urdu for God, as is done here.", + "Ahad: Allusion to the Holy Qur\u2019an (48:22-23 and 112:1).", + "Ayaz: Mahmud O Ayaz.", + "ocean: Allusion to the achievements of Khair-al-Dan Barbar\u00e0sah (1474-1546). This particular verse alludes to the expedition of Barbar\u00e0sah Brothers (Arouj and Khair-al-Dan Barbar\u00e0sah) in north-west Africa for expelling the Spaniards from those Muslim lands and establishing the suzerainty of the Islamic Ottoman Khilafah. About 1512 they conquered up to the north-western sea coast and in their zeal drove their horses to some distance in the Atlantic Ocean, saying that if the land of God extended beyond the African coast they would conquer it also in His name.", + "huda: Huda- Songs which camel drivers sing when the caravan is marching.", + "lamp: The expression \u201csearching something with a lamp in hand\u201d is used in Urdu to search for something almost non-existent. The intensity of the search as well as a hint of taunt is added by \u2018Allamah Iqbal by including the part of the \u201clamp of the Beautiful Face of God\u201d.", + "Salman: Salman Abu `Abd Allah Farisa R.A.", + "Qur\u2019an: Uwais Qarana.", + "Bilal: Bilal Ibn Rabah.", + "unfaithful: This is a pun on the word \u201charja\u2019a\u201d used in the text. It means omni-present as well as a person who is not restricted to one person in love and fidelity.", + "Faran: Peak of Faran- Faran is the mountain on which the Cave of Hira is located. God, in His Infinite Grace and Mercy sent His prophets and messengers among all people of the world and at all times. The message of these prophets was confined to that nation and that period. However, the Holy Prophet S.A.W. brought Islam, which was sent as the Dan for all people for all times (see The Holy Qur\u2019an 5:3).", + "Hu!: Hu- This is an abbreviation for \u2018huva\u2019 which means \u2018He\u2019 and is used for God. Here it is used as part of the expression \u2018Allah Hu\u2019 which means \u2018Only God has real Existence\u2019 and is used in Tasawwuf\u2019s spiritual exercises.", + "Sulaiman: S. Sulaiman A.S.", + "still: In this verse and those following it to the end of the poem \u2018Allamah Iqbal is referring to himself and his book, Bang-i-Dara.", + "poppies: The poppy flower has a black stain at the bottom of its corolla. This is poetically referred to as the mark of Love of God." + ] + }, + { + "poem_id": "001_107", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit", + "This something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?", + "I am restless on the earth, you are impatient in the sky | You are also in search, I am also in search", + "Man is the candle of the congregation which is also yours | The direction in which I am going is also your destination", + "The one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life", + "It is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud", + "Come, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass", + "In forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists" + ], + "full_text": "This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His \u2018ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real \u2018Ibadah (in the board sense). This is supported by the Holy Qur\u2019an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.\n\nO moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit\nThis something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?\nI am restless on the earth, you are impatient in the sky | You are also in search, I am also in search\nMan is the candle of the congregation which is also yours | The direction in which I am going is also your destination\nThe one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life\nIt is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud\nCome, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass\nIn forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists", + "phrases": [ + "sanctuary: Earthly Sanctuary- Metaphor for Earth." + ] + }, + { + "poem_id": "001_108", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Part 1", + "Rat ( The Night )", + "Why in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed", + "Perhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light", + "Or you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility", + "Quiet has become the string of the harp of life | In my mirror is the picture of the dream of life", + "At the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep", + "How tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is", + "But the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?", + "Part 2", + "Sha`ir ( The Night)", + "I am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn", + "Being shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion", + "To whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?", + "Aiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?", + "My congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far", + "The present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it", + "When I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!" + ], + "full_text": "This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.\n\nPart 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it\nWhen I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!", + "phrases": [ + "Love: Heat of Sight of the Beloved, i.e. God- To \u2018Allamah Iqbal solution of the problems stated in the introduction were possible only with the Love of God.", + "Aiman\u2019s: Aiman- The valley of Mount tur where S. Musa A.S. saw the Effulgence of God in the form of lightning." + ] + }, + { + "poem_id": "001_109", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "While setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon\u2019s basin", + "The twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments", + "The Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening\u2019s bride", + "Those living far from the commotion of the world | Which Man calls \u201cstars\u201d in his own language", + "The sky\u2019s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came", + "\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky", + "Start such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans", + "The earth\u2019s denizens consider you the destiny\u2019s mirrors | Perhaps they will listen to your call\u201d", + "Silence departed from this star-spangled expanse | The sky\u2019s expanse was filled with this music", + "The Eternal Beauty is produced in the stars\u2019 loveliness | As the image of rose is in the looking glass of the dew", + "To be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations", + "This caravan of life is so fast moving | Many a nation is trampled in whose race", + "Thousands of stars are hidden from our eyes | But their existence is also included in our group", + "The earth\u2019s denizens did not understand in a whole life | What has come in our comprehension in a short span of life", + "All systems are established on mutual attraction | This secret is concealed in the life of the stars\u201d" + ], + "full_text": "This poem is complementary to the previous one. In the previous poem \u2018Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it\u2019s success. This is expressly stated in the last stanza, particularly in the last verse.\n\nWhile setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon\u2019s basin\nThe twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments\nThe Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening\u2019s bride\nThose living far from the commotion of the world | Which Man calls \u201cstars\u201d in his own language\nThe sky\u2019s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came\n\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky\nStart such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans\nThe earth\u2019s denizens consider you the destiny\u2019s mirrors | Perhaps they will listen to your call\u201d\nSilence departed from this star-spangled expanse | The sky\u2019s expanse was filled with this music\nThe Eternal Beauty is produced in the stars\u2019 loveliness | As the image of rose is in the looking glass of the dew\nTo be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations\nThis caravan of life is so fast moving | Many a nation is trampled in whose race\nThousands of stars are hidden from our eyes | But their existence is also included in our group\nThe earth\u2019s denizens did not understand in a whole life | What has come in our comprehension in a short span of life\nAll systems are established on mutual attraction | This secret is concealed in the life of the stars\u201d", + "phrases": [] + }, + { + "poem_id": "001_110", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "As only imagination was my fellow-traveler | My path happened to pass through the sky", + "I was flying constantly and no one | Was acquainted with me in the sky", + "The stars were staring at me in surprise | My journey was a well guarded secret", + "I escaped from the alternation of day and night | I escaped from this ancient order of things", + "What can I tell you what Paradise is | It is the climax of material longings", + "Birds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around", + "Beautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d", + "Far from the Paradise the eye observed | There was a dark house, cold and silent", + "Countenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness", + "It was so cold that being embarrassed by it | The Arctic Circle was concealing its face", + "When I inquired about its condition | The reply of the angel was strange", + "\u201cThis cold place is called Hell | It is deprived of fire and light", + "The heat of its flames which is borrowed | Terrifies the people seeking admonition", + "When the earth\u2019s people come here | They bring their embers with them\u201d" + ], + "full_text": "This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur\u2019an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.\n\nAs only imagination was my fellow-traveler | My path happened to pass through the sky\nI was flying constantly and no one | Was acquainted with me in the sky\nThe stars were staring at me in surprise | My journey was a well guarded secret\nI escaped from the alternation of day and night | I escaped from this ancient order of things\nWhat can I tell you what Paradise is | It is the climax of material longings\nBirds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around\nBeautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d\nFar from the Paradise the eye observed | There was a dark house, cold and silent\nCountenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness\nIt was so cold that being embarrassed by it | The Arctic Circle was concealing its face\nWhen I inquired about its condition | The reply of the angel was strange\n\u201cThis cold place is called Hell | It is deprived of fire and light\nThe heat of its flames which is borrowed | Terrifies the people seeking admonition\nWhen the earth\u2019s people come here | They bring their embers with them\u201d", + "phrases": [ + "tubah: The name of a tree in Paradise whose fruit is said to be most delicious." + ] + }, + { + "poem_id": "001_111", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers", + "You are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz", + "Your lies are also based on what is expediency | The manner of your flattery also is fully miraculous", + "Your lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating", + "Officials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair", + "Like other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service", + "You are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect", + "You practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs", + "On top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz", + "Whatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle", + "You are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?", + "\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d" + ], + "full_text": "This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.\n\nOne day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect\nYou practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs\nOn top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d", + "phrases": [ + "Maqam-i-Mahmud: Maqam-i-Mahmud - This is the elevated place and the elegant status of the Holy Prophet (S.A.W.) on the Day of Judgment from where he will request God for forgiveness for his Ummah. Placing the status of Mahmud and the lock of hair of Ayaz in the same verse is poetically very elegant.", + "hair: Ayaz - The entangled hair of the locks of the beloved is a mark of his beauty in Urdu literature." + ] + }, + { + "poem_id": "001_112", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Overflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India", + "It is the result of the elegant thinking of Indians | That higher than the sky is the position of India", + "This country has had many people of angelic disposition | On whose account world renowned is the name of India", + "India is proud of the existence of Rama | Spiritual people consider him prelate of India", + "This alone is the miracle of this light of righteousness | That brighter than world\u2019s morning is the evening of India", + "He was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love" + ], + "full_text": "Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama\u2019s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father\u2019s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama\u2019s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology \u2018Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.\n\nOverflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India\nIt is the result of the elegant thinking of Indians | That higher than the sky is the position of India\nThis country has had many people of angelic disposition | On whose account world renowned is the name of India\nIndia is proud of the existence of Rama | Spiritual people consider him prelate of India\nThis alone is the miracle of this light of righteousness | That brighter than world\u2019s morning is the evening of India\nHe was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love", + "phrases": [] + }, + { + "poem_id": "001_113", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "How rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet", + "Its elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d", + "I replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet", + "The bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet", + "The decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet", + "To the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!" + ], + "full_text": "This short poem emphasizes the value of modesty. It is one of those poems in which \u2018Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.\n\nHow rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet\nIts elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d\nI replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet\nThe bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet\nThe decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet\nTo the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!", + "phrases": [ + "embers: \u201cWalking on embers or fire\u201d is an expression to indicate walking under difficult conditions." + ] + }, + { + "poem_id": "001_114", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!", + "It does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!", + "Whatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!", + "This speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is", + "If he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is" + ], + "full_text": "This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.\n\nThe sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!\nIt does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!\nWhatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!\nThis speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is\nIf he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is", + "phrases": [] + }, + { + "poem_id": "001_115", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?", + "That nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head", + "Civilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers", + "\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d", + "Even in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear", + "In short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners", + "If I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination", + "You cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets", + "We have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth", + "Why should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles", + "But those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder", + "\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes" + ], + "full_text": "As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes", + "phrases": [ + "Dara\u2019s: Dara or Darius.", + "\u201d: This is a famous Hadath of the Holy Prophet (S.A.W). It means \u201cFaqr is my pride\u201d. It is difficult to translate Faqr correctly into English. Nevertheless its correct comprehension is necessary to understand this Hadath as well as this verse. Literally it means poverty but in Tasawwuf it is a technical term, which also is difficult to understand.", + "cosmetics\u201d: This is the second hemistich of a verse of Hafi\u00ef Sharaza ( Khwajah Shams al-Dan of Sharaz ) which is given bellow:", + "Thurayyah: The beauty of the beloved does not need our incomplete love", + "Ghani: would the beautiful face beautifying and cosmetics need?", + "Kina\u2018an: Thurayyah called the Pleides in English and is a collection of seven stars in the constellation Taurus.", + "Zulaikhah\u2019s: Mullah Muhammad \u00f3ahir Ghana." + ] + }, + { + "poem_id": "001_116", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you", + "The message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure", + "You are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time", + "The banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies", + "The companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty", + "Our nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love", + "Look at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!", + "Look at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look", + "On sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look", + "Muslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look", + "In the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look", + "Look at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look", + "Be the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look", + "Yes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look", + "Whom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look", + "Listen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look", + "The imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look", + "Look at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!" + ], + "full_text": "Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!", + "phrases": [ + "Shawwal: Shawwal - The tenth month of the Hijra calendar on the first day of which \u2018\u00a2id al-Fi\u00e8r is celebrated.", + "Millat-i-Bai\u00c9ah: Allusion to the egg-shaped radiant mark on the palm of S. Musa A.S., which was bestowed on him by God (The Holy Qur\u2019an 7: 108). \u2018Allamah Iqbal calls the Muslim Ummah as \u201cMillat-i-Baiza\u201d because he is confident of the rise of Islam in the world.", + "banner: Allusion to the inclusion of the crescent on the flags of Muslim countries as an insignia of Islam and its rising power.", + "Iran: Allusion to the poor condition of Iran at the time this poem was written. This called for collective bereavement, in contrast with the condition of the West, described in the first hemistich.", + "Khilafah: Reference to Mus\u00e8afa Kamal Pasha (1881-1938 C.E.) who was the famous post-war founder of present-day Turkey and it\u2019s first dictator and president. He was a trained soldier and earned the rank of a hero in Turkish history. His hard and bold military actions before, during and after World War I in the pursuit of protecting Turkey against the political intrigues as well as military onslaughts of the Western Allied Powers has earned a high place for him. However, after assuming political power after World War I, he abolished the Uthmaniya Khilafah in 1924, which exposed him to the anger of sincere Muslims all over the world who wanted to restore Islam to its pristine purity and grandeur after freeing the Muslim world from the clutches of Western Powers. \u2018Allamah Iqbal is one of this group of Muslims whose heart was grieved by the abolition of the Khilafah. Though the political and economic weakness of the Uthmania Khilafah, before, during and after the First World War cannot be denied, nor can the existence of corruption and inefficiency which led to that state of affairs. However , the Institution of Khilafah, in spite of its defects and shortcomings, was providing some degree of unity to the Muslim Ummah and was giving it the colour of a super-national political entity. This was lost by its abolition and the Muslim Ummah was divided into secular nation states whose evils we are seeing now. By this act Mustafa Kamal also tarnished his own image among the Muslim Ummah, a name which he had earned by extremely heroic deeds in defense of the Khilafah before, during and after World War I. So by abolition of the Khilafah , Mustafa Kamal deprived Islam and the Muslim Ummah of its rightful place of being the only super-national entity, as well as tarnished his own image in Muslim History. It is in this sense that \u2018Allamah Iqbal calls him \u201cimprudent Turk\u201d.", + "music!: In this verse \u2018Allamah Iqbal is providing sane advice to the Muslim Ummah for its revival in the form of advice to the Eid crescent." + ] + }, + { + "poem_id": "001_117", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The Poet", + "Last night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth", + "In the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune", + "Since a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing", + "Many an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly", + "From where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !", + "The Candle", + "\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious", + "I am alight because burning is built into my nature | You are alight so that the moths may have the love of yours", + "I am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours", + "My morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours", + "Though you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours", + "Just think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours", + "Your ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours", + "With the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours", + "That Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours", + "O brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours", + "Why are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season", + "Those who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little", + "Those old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little", + "Ah ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little", + "The lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little", + "Extinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little", + "The flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring", + "If devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained", + "If you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?", + "Gone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain", + "Gone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?", + "Very well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain", + "Today a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain", + "Today are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain", + "How disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone", + "With whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became", + "The prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become", + "In this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become", + "The Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become", + "Thousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?", + "In the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become", + "Why should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become", + "However, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared", + "Glad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness", + "Wealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal", + "About to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message", + "There is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine", + "Sing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter", + "Burn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you", + "Ancestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !", + "Awaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill", + "Your love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became", + "When you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became", + "The life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became", + "Obtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became", + "Your honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became", + "The individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing", + "Keep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter", + "Pitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort", + "The candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning", + "If you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble", + "No joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness", + "If the destiny has destroyed you completely | From downfall make a new rod like the seed", + "Yes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication", + "In this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music", + "Why are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!", + "Become somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are", + "Ah ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are", + "Why is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are", + "Come and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are", + "Woe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are", + "Becoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are", + "O imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !", + "O imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean", + "Why are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!", + "Your breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system", + "What conquers the whole world without sword and gun | If you understand the material is also in your mettle", + "O indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness", + "O ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!", + "The heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled", + "My fiery music has burnt me down | And this is the very means of my life!", + "Look into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !", + "The sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!", + "The spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!", + "The garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!", + "My gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!", + "You will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!", + "The hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust", + "The hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became", + "Whatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !", + "The night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!" + ], + "full_text": "This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!", + "phrases": [ + "Kalam: Kalam.", + "insane: Insane and Sage-The original word is the Urdu equivalent of insane. The behavior of a person in ardent love, including such Love of God, is strange and is so selfish that it appears insane to ordinary people. Hence, lovers are also called \u201cinsane\u201d.", + "light: Aiman- This is the valley of Mount tur. Its light is the effulgence of God which S. Musa A.S. saw on the mount.", + "masters: India\u2019s white-faced masters- Reference to the British who had full and unfettered mastery over India and were very hostile to Muslims and Islamic values", + "wine: Simile for the up-side down, i.e. empty wine-cup.", + "collars: As stated in Note 1, a person in ardent love is considered insane. In Urdu and Persian literature torn collar represents ardent love of its wearer", + "Hidden: The Apparent One, The Concealed One- Allusion to God, whose attributes include \u201cAl-\u00efahir\u201d (The Apparent One) and \u201cAl-Ba\u00e8in\u201d (The Concealed One). This verse means that as a Muslim you are the repository of the treasures of the last message of God.", + "Faran: Mount Faran- It is the peak of the mountain on which the cave of Hira is located and where the Holy Prophet (S.A.W.) used to retire for prayer and meditation and where he got his first Wahy." + ] + }, + { + "poem_id": "001_118", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint", + "The song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter", + "Your ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs", + "Your garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message", + "O bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet", + "That old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle", + "O Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth", + "The warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this", + "God created the universe for this Truth | And created me for its guardianship", + "I became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor", + "My life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race", + "The Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy", + "The secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life", + "How can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me", + "My world is free of the component of despair | The zeal for battle gives the news of complete victory", + "Yes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience", + "Memory of the past age is the elixir for my life | My past is the interpretation of my future", + "I keep that pleasurable period before me | I see the tomorrow in the mirror of today" + ], + "full_text": "This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.\n\nO Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs\nYour garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor\nMy life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today", + "phrases": [ + "guardianship: Allusion to the Holy Qur\u2019an 51:56. True service to God implies firm belief in His Tawhad and other attributes, not only in words but by affirmation with the heart and by deeds in His cause and in the service of humanity as is required by the Holy Qur\u2019an .", + "destiny: These two verses show the supremacy of Man in the creation of God. According to \u2018Allamah Iqbal\u2019s concept of Khuda Man reaches perfection and the zenith of his spiritual progress by complete submission to God, which is what Islam is. Also see the Holy Qur\u2019an 2:143, 144. It has been stated earlier that \u2018Allamah Iqbal sincerely believed that the decline and fall of the Muslim world to its present abject state is the cause of the ethical and moral degeneration of the whole human race. This, in its turn, is the cause of the evils in the present day world. These two verses illustrate this point." + ] + }, + { + "poem_id": "001_119", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world", + "Though I did pass life within limits of morning and evening | I never got acquainted with the old system of the world", + "The angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy", + "The Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth", + "Your heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love", + "In your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight", + "You have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d", + "\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available", + "Thousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available", + "But I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available", + "Glistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d" + ], + "full_text": "This short poem, full of pathos, is the sincere out-pouring of \u2018Allamah Iqbal\u2019s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with \u2018Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the \u2018Allamah\u2019s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them \u201ccivilized\u201d, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.\u2018Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | \u201cHis (Arsalan\u2019s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.\u201d (p. 19) | The so-called \u201cInternational system of protectorates\u201d was the establishment of suzerainty of European powers. (Author) | \u201cIn this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani\u2019s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar \u201cI let my pen loose on those dogs\u201d. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur\u2019an\u2019s beneath their horses\u2019 hooves and then used them to light the fires of their cooking pots.\u201d (p. 100). | \u201cThe Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.\n\nWhen I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world\nThough I did pass life within limits of morning and evening | I never got acquainted with the old system of the world\nThe angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy\nThe Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth\nYour heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love\nIn your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight\nYou have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d\n\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available\nThousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available\nBut I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available\nGlistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d", + "phrases": [ + "offering: This verse and the next one refer to \u2018Allamah Iqbal\u2019s entire poetic works." + ] + }, + { + "poem_id": "001_120", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz", + "Every speck of your dust becomes restless | As you hear from somebody the tale of Hijaz", + "Move your hand of Love towards your pocket | You are world famous as the lover of Hijaz", + "The hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d", + "I said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors", + "What the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life", + "Sir, convey this message of life to others | I am searching for death in the land of Hijaz", + "Why have you brought the message of cure? | What concern do Lovers have with the Masaha2" + ], + "full_text": "This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.\n\nA leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d\nI said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2", + "phrases": [ + "Ba\u00e8ha: This is another name of Makkah Mu\u2018a\u00ef\u00efamah.", + "needed: Allusion to S.\u2018Isa A.S. and his miracle of bringing the dead to life." + ] + }, + { + "poem_id": "001_121", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Whatever comes out of the heart is effective | It has no wings but has the power of flight", + "It has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world", + "My love was seditious, rebellious and clever | My fearless wailing rent through the sky", + "On hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d", + "The moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!", + "If someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !", + "Even angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!", + "Is the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?", + "How ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!", + "Is he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?", + "He is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty", + "Mankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!", + "A voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure", + "Your ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !", + "You sweetened the Remonstrance with elegant graces | You established intercourse between God and His people", + "We are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination", + "Jewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam", + "We confer the glory of Kai on the deserving | We confer even a whole new world on those who search!", + "Arms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet", + "Idol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar", + "The wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new", + "There was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring", + "Whichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was", + "Make the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!", + "How difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you", + "Ramazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?", + "A nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist", + "You are the ones who do not know any art in the world | You are the nation which does not care for its nest", + "You are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves", + "As you have earned a good name by selling graves | Will you not sell if idols of stone you get?", + "Who effaced false worship from the face of the world? | Who rescued the human race from slavery ?", + "Who adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?", + "They were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !", + "What did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary", + "Justice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces", + "Not a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa", + "The gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one", + "The Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one", + "Sects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?", + "Who is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?", + "Who is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?", + "No warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!", + "If some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor", + "If some are reverent to Us it is the poor | If some hide your faults it is the poor", + "The rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor", + "That mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone", + "The ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone", + "Mosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone", + "Clamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?", + "In fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!", + "Sure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?", + "During speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias", + "The tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence", + "Internal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter", + "Every Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life", + "Whatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was", + "If the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!", + "Everyone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?", + "You have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?", + "They were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an", + "You are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were", + "Though everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart", + "The throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?", + "You are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were", + "You are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were", + "Even now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!", + "Like stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also", + "In the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also", + "They have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple", + "Qais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness", + "He is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain", + "Let there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?", + "The new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is", + "Of this new fire old nations are the fuel | The Ummah of the last Prophet is set afire", + "If the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now", + "The gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds", + "The garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds", + "Look a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!", + "Some nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are", + "Hundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are", + "The tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is", + "Your skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an", + "It will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel", + "You are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are", + "You will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container", + "It is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple", + "You are the support of the boat of God in the world | The present age is night, you are a glimmering star", + "This tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent", + "You think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect", + "Why are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth", + "Your potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you", + "The whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny", + "There is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done", + "Like fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden", + "If you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be", + "With the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world", + "If there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be", + "If there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be", + "The system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name", + "In the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is", + "In China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is", + "The world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see", + "The majority people, that is the non-white world | The world which would nurture your martyrs", + "The world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world", + "Is agitated like mercury by this name | Is diving in Light like the Beloved", + "Intellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering", + "Your Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is", + "If you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours" + ], + "full_text": "This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours", + "phrases": [ + "\u2018Arsh-i-Baran: \u2018Arsh-i-Baran Literally it means the \u201cHigh Divine Throne\u201d. It is difficult to comprehend the nature of the Throne of God because it so much different from the earthly thrones.", + "Rizwan: Rizwan - The angel who is the gate keeper of Paradise.", + "Kamm: Kaif and Kamm - These are two terms of Greek philosophy which were adopted by the early Muslim philosophers. They concern properties of matter. Kaif refers to the qualitative properties or \u201cattributes\u201d, such as color, taste, big, small etc. Kamm refers to quantitative properties and is derived from Aristotle\u2019s ten categories. It includes volume, length, age, weight etc. These two terms were the precursors of the Muslim philosophy of Existence. This philosophy dealt with two aspects of the Existence of God, i.e. the \u201cSifat (attributes) of God\u201d and the \u201cDhat (Essence) of God\u201d. Together these two terms give the complete knowledge about something. This verse means that though Man is conversant with all knowledge about God and His universe he is not aware of the secrets and qualities of modesty.", + "Kaif: Same as last reference", + "We: The use of the words \u201cWe\u201d and \u201cUs\u201d in this and other poems does not compromise the concept of Tawhad of God in Islam. These words are used instead of \u201cI\u201d and \u201cMe\u201d to indicate His Grandeur and Glory. These plural pronouns indicate the Majesty of God. The Holy Qur\u2019an uses these expressions frequently e.g. (2:34,35).", + "Kai: Ka\u2019a - This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Iran (then Persia). As Persia was a world power for several pre-Christian centuries this dynasty is often used as a metaphor for grandeur and power.", + "world: This means the \u201cNew World\u201d and alludes to the discovery and occupation of the continents of America and Australia by Europeans.", + "Ibraham: S. Ibraham A.S.", + "Azar: Azar.", + "was: Har Ja\u2019a - This word in the original literally means \u201comni-present\u201d. However, it is commonly used for an unfaithful beloved. This is a pun on the word and is used as sarcasm for God. Also see the last verse of stanza 22 of poem 88, \u201cShakwah\u201d (The Complaint).", + "?: \u2018Allamah Iqbal has emphasized this achievement of Islam and early Muslims at many places in his works. This concept is based on the message of the Holy Qur\u2019an. Though this message of the Holy Prophet S.A.W. has been explained in many verses of the Holy Qur\u2019an and Muslims have been instructed to make all possible sacrifices in their struggle to make the mission successful the following three verses are very significant in that the message has been repeated verbatim three times to emphasize its importance. These verse were: 9:33; 48:28; and 61:9.", + "Musa: S. Musa A.S.", + "Bilal: S. Bilal R.A.", + "Ghazala: Imam Abu Hamid al-Ghazala.", + "Haidar: S. \u2018Ala R.A.", + "Uthman: S. Uthman Ibn `Affan R.A.", + "Faghfur: Faghfur- This is the generic title of the Emperors of Ancient China.", + "Yusuf: S. Yusuf A.S. Allusion to the story of S. Yusuf A.S. for which see the Holy Qur\u2019an Surah 12. The message of this verse is that Islam and Muslims are super-national and are not restricted to geographical boundaries. This thought has also been emphasized by \u2018Allamah Iqbal by repeating it in his works. Cf.", + "Kan\u2019an: When Tariq burnt the boats on the Spain\u2019s shore", + "are: said \u201cYour deed is against common sense", + "Iran: We are far from our homeland how shall we reach back", + "temple: of resources is not permitted by the Shariah\u201d", + "negligent: He laughed and took his hand to the sword and said", + "Zikrak\u201d: land is our land because it is our God\u2019s land", + "world: Same as last reference", + "!: This is the expression of the Islamic teaching that a true Muslim should struggle in the cause of God and Truth without caring for his success and failure. Islam\u2019s history is replete with acts of unimaginable heroism in the cause of God. \u2018Allamah Iqbal has also conveyed this message repeatedly in his poems. Detailed description of Islam\u2019s teachings on this point are contained in the poem 144. Khizar-i-Rah (The Guide), section Zindaga (Life) which appears later in this commentary.", + "Pen: As stated earlier the Muslim world was on the path of decline even before World War I, which continued for a long time. However, focusing attention on Iran in this verse is not for exigencies of poetry. Under the Qajar dynasty (1794-1925) Iran was drawn into European power politics, entering into treaties with France (1807), Britain (1814), and ceding most of it\u2019s territory in the Caucasus to Russia. Though Britain and Russia had guaranteed Iran\u2019s independence in 1834 Britain forced Iran\u2019s withdrawal from Afghanistan in 1885. The discovery of oil in 1901 increased Western interference in the Iran\u2019s affairs. In 1907 Britain and Russia agreed to divide Iran into two zones of influence. An army officer Raza Khan mounted a coup de`etat and became dictator in 1921, assuming the title of Raza Shah Pahlava in 1925. All these circumstances bereaved \u2018Allamah Iqbal on account of which he included Iran in this verse. However, he has used it as a conviction of hope for Islam and Muslims to reduce their frustration at the world affairs vis- a-vis Muslims." + ] + }, + { + "poem_id": "001_122", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Everyone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer", + "Those who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer", + "Your whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!" + ], + "full_text": "This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m\u2018arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 \u201ctulu-i-Islam\u201d (The Dawn of Islam), which is coming later in the book.\n\nEveryone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer\nThose who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer\nYour whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!", + "phrases": [] + }, + { + "poem_id": "001_123", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Though we also are happy with the progress of the young | But some complaint from the happy lips also comes with it", + "We had thought education would bring economic freedom | We did not know that atheism would also come with it", + "Though Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her", + "Let us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed" + ], + "full_text": "This short poem is based on a verse of Tahmasp Qula Baig, Mullah \u2018Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. \u2018Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.\n\nThough we also are happy with the progress of the young | But some complaint from the happy lips also comes with it\nWe had thought education would bring economic freedom | We did not know that atheism would also come with it\nThough Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her\nLet us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed", + "phrases": [] + }, + { + "poem_id": "001_124", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king", + "In the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d", + "But if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national", + "The old way has thousands of difficulties | In the new principle the lap is free of worries", + "The real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d", + "This principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d", + "But \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d", + "Join the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone", + "However, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet", + "\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d" + ], + "full_text": "This poem is based on three second hemistichs and one full verse of Hafi\u00ef of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of \u2018Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.\n\nThe distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king\nIn the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d\nBut if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national\nThe old way has thousands of difficulties | In the new principle the lap is free of worries\nThe real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d\nThis principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d\nBut \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d\nJoin the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone\nHowever, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet\n\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d", + "phrases": [ + "tune\u201d: This means drink openly. Ba Bang-i-chang used in the original is a popular expression in Persian and Urdu for doing or saying something openly and without fear." + ] + }, + { + "poem_id": "001_125", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring", + "Just listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is", + "In the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is", + "Stealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is", + "If the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways", + "Khalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways", + "For earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways", + "If the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist" + ], + "full_text": "In this short and sweet apparently nature poem \u2018Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of \u2018Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.\n\nThe melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring\nJust listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is\nIn the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is\nStealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is\nIf the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways\nKhalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways\nFor earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways\nIf the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist", + "phrases": [ + "Khalal\u2019s: Khalal- This is abbreviation of Khalal Allah which is a title of S. Ibraham A.S." + ] + }, + { + "poem_id": "001_126", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When the dawn full of action arrives from the east | The silence marches off from the stage of life", + "The quietude of nature\u2019s congregation ends at last | Everything presents evidence of its life at last", + "The birds warble on getting the message of life | In the garden flowers also put on the robe of life", + "O sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be", + "In the universe\u2019s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be", + "Pulling the dagger of sun\u2019s ray get busy again in the fight | Again teacher of escape\u2019s rules to falsehood\u2019s darkness be", + "You are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you", + "Yes ! On being manifest become lightning to the bat\u2019s eye | O hidden mystery of the heart of universe manifest be!" + ], + "full_text": "In this beautiful, short and apparently nature poem \u2018Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. \u201cHuzur Risalat Ma\u2019ab Mein (In Audience with the Holy Prophet S.A.W ).\n\nWhen the dawn full of action arrives from the east | The silence marches off from the stage of life\nThe quietude of nature\u2019s congregation ends at last | Everything presents evidence of its life at last\nThe birds warble on getting the message of life | In the garden flowers also put on the robe of life\nO sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be\nIn the universe\u2019s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be\nPulling the dagger of sun\u2019s ray get busy again in the fight | Again teacher of escape\u2019s rules to falsehood\u2019s darkness be\nYou are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you\nYes ! On being manifest become lightning to the bat\u2019s eye | O hidden mystery of the heart of universe manifest be!", + "phrases": [] + }, + { + "poem_id": "001_127", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant", + "Again brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant", + "Again to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant", + "Again guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant", + "Again in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant", + "In the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant", + "In elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant", + "Love should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant", + "Grant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant", + "I am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant" + ], + "full_text": "This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.\n\nO Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant", + "phrases": [ + "grant: Allusion to the Holy Qur\u2019an 7:142-145, particularly 143, in which the longing of S. Musa A.S. to witness the countenance of God is described.", + "Haram: This is a metaphor for the Muslim Ummah having gone astray and supplication to guide them to the right path." + ] + }, + { + "poem_id": "001_128", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "In the Shalamar Garden a yellowed leaf was saying | \u201cGone is that spring of which the confidante I am", + "The garden\u2019s visitors should not trample me down | The memory of the branch of their own nest I am\u201d", + "This tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am", + "In the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am", + "Devastated have become the olden days\u2019 taverns | A memorial of the olden days\u2019 wine drinkers I am", + "It gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!" + ], + "full_text": "As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos \u2018Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.\n\nIn the Shalamar Garden a yellowed leaf was saying | \u201cGone is that spring of which the confidante I am\nThe garden\u2019s visitors should not trample me down | The memory of the branch of their own nest I am\u201d\nThis tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am\nIn the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am\nDevastated have become the olden days\u2019 taverns | A memorial of the olden days\u2019 wine drinkers I am\nIt gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!", + "phrases": [] + }, + { + "poem_id": "001_129", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Fatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are", + "O nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was", + "This holy war in God\u2019s cause without armaments is! | How courage-inspiring this desire for martyrdom is!", + "This flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!", + "In our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!", + "Fatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is", + "How pleasing the dancing of your dust is! | Every speck full of the warmth of life is", + "Some activity in your silent grave is | A nation being reared in this lap is", + "Though unaware of the extent of their aims I am | Their re-birth from this grave discerning I am", + "New stars appearing in the celestial space are | Whose light waves strange to the human eye are", + "Who just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are", + "In whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are" + ], + "full_text": "See introduction to the Poem 101 \u201cHuzur-i-Risalat Ma\u2019ab Mein\u201d (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem \u2018Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur\u2019an 2:153-154; 3:157-158, 169-171 and 22:58-59)\n\nFatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are\nO nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was\nThis holy war in God\u2019s cause without armaments is! | How courage-inspiring this desire for martyrdom is!\nThis flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!\nIn our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!\nFatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is\nHow pleasing the dancing of your dust is! | Every speck full of the warmth of life is\nSome activity in your silent grave is | A nation being reared in this lap is\nThough unaware of the extent of their aims I am | Their re-birth from this grave discerning I am\nNew stars appearing in the celestial space are | Whose light waves strange to the human eye are\nWho just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are\nIn whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are", + "phrases": [] + }, + { + "poem_id": "001_130", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One night stars started saying this to the dew | \u201cEvery morning new sights are available to you", + "Who knows how many worlds you have seen! | Relics of those who rose and fell you have seen", + "Venus has heard this news from an angel | That human habitation is very far from the sky", + "Tell us the tale of this beautiful realm | The ode of whose love the moon sings\u201d", + "\u201cO stars ! Do not ask me about the earth\u2019s garden | A place of sighs and wailing it is, not a garden", + "The zephyr comes from there only to return | The poor flower-bud opens only to wither", + "What can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is", + "The rose cannot hear the nightingale\u2019s call | It cannot pick up the pearls from my skirt", + "The melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous", + "The eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless", + "The elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner", + "The stars are the sparks of sighs to the human eye | In the rose garden\u2019s language I am only lament\u2019s cry", + "Circumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is", + "The foundation of the world\u2019s abode is in the air1 | It is the picture of lament on the sheet of space !\u201d" + ], + "full_text": "In this poem \u2018Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.\n\nOne night stars started saying this to the dew | \u201cEvery morning new sights are available to you\nWho knows how many worlds you have seen! | Relics of those who rose and fell you have seen\nVenus has heard this news from an angel | That human habitation is very far from the sky\nTell us the tale of this beautiful realm | The ode of whose love the moon sings\u201d\n\u201cO stars ! Do not ask me about the earth\u2019s garden | A place of sighs and wailing it is, not a garden\nThe zephyr comes from there only to return | The poor flower-bud opens only to wither\nWhat can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is\nThe rose cannot hear the nightingale\u2019s call | It cannot pick up the pearls from my skirt\nThe melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous\nThe eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless\nThe elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner\nThe stars are the sparks of sighs to the human eye | In the rose garden\u2019s language I am only lament\u2019s cry\nCircumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is\nThe foundation of the world\u2019s abode is in the air1 | It is the picture of lament on the sheet of space !\u201d", + "phrases": [] + }, + { + "poem_id": "001_131", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger", + "The dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople", + "Provisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed", + "At last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city", + "Everything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow", + "But when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur", + "\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city", + "The army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !" + ], + "full_text": "It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.\n\nWhen the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city\nEverything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city\nThe army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !", + "phrases": [ + "Shakree: Shakree - He was the commander of the army of the Uthmaniyah Khilafah defending Adrianople.", + "\u201c: Dhimma- This is a non-Muslim who lives in an Islamic State and pays Jizyah, which is a tax which exempts him from military service and makes the Islamic government responsible for his protection and welfare." + ] + }, + { + "poem_id": "001_132", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "How cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger", + "The tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal", + "For the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order", + "Ah ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars", + "The feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses", + "For some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar", + "He untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars", + "He put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say", + "The water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!", + "He got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d", + "My sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters", + "It was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,", + "But at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household" + ], + "full_text": "The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great \u2018alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As \u2018Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation\u2019s conscience becomes spoiled\n\nHow cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger\nThe tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal\nFor the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order\nAh ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars\nThe feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses\nFor some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar\nHe untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars\nHe put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say\nThe water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!\nHe got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d\nMy sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters\nIt was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,\nBut at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household", + "phrases": [ + "Mighfar: Mighfar- This is the head covering worn under the helmet. It is also used as a helmet." + ] + }, + { + "poem_id": "001_133", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A domesticated bird once said to the wild bird | \u201cIf you have wings, do not I also have wings?", + "If you are air-borne, I am also air-borne | If you are free I am also not a prisoner", + "All winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!\u201d", + "As the wild bird\u2019s self-respect became wounded | He spoke thus on hearing this heart-rending talk", + "\u201cThere is no doubt you also are free for flight | But the limit of your flight is only up to the wall", + "Are you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky", + "You are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain\u201d" + ], + "full_text": "This poem shows the elegance of the freedom of heart over heart\u2019s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of \u2018Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah\u2019s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture\u2019s world is different from the eagle\u2019s world\n\nA domesticated bird once said to the wild bird | \u201cIf you have wings, do not I also have wings?\nIf you are air-borne, I am also air-borne | If you are free I am also not a prisoner\nAll winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!\u201d\nAs the wild bird\u2019s self-respect became wounded | He spoke thus on hearing this heart-rending talk\n\u201cThere is no doubt you also are free for flight | But the limit of your flight is only up to the wall\nAre you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky\nYou are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain\u201d", + "phrases": [] + }, + { + "poem_id": "001_134", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "My eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature\u2019s secret, so what?", + "My tongue is indebted to the complaint against time | The universe\u2019s rotation depends on your will, so what ?", + "The sky kept me wandering in garden like the breeze\u2019s current | The sky has bestowed the abode over you, so what ?", + "The wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?", + "Your planes are flying about in the air | My ship is devoid of the sail, so what?", + "I became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?", + "Tranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?" + ], + "full_text": "This poem is in praise of contentment and freedom from care for material gains. \u201cI\u201d represents the contented man and \u201cyou\u201d the average man of materialistic outlook.\n\nMy eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature\u2019s secret, so what?\nMy tongue is indebted to the complaint against time | The universe\u2019s rotation depends on your will, so what ?\nThe sky kept me wandering in garden like the breeze\u2019s current | The sky has bestowed the abode over you, so what ?\nThe wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?\nYour planes are flying about in the air | My ship is devoid of the sail, so what?\nI became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?\nTranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?", + "phrases": [] + }, + { + "poem_id": "001_135", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Your regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim", + "What made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !", + "That mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !", + "Just look at your actions, do you envisage | That candor whose fearlessness was always wonderful", + "Your ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast", + "O negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur", + "\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d" + ], + "full_text": "For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which \u2018Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.\n\nYour regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim\nWhat made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !\nThat mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !\nJust look at your actions, do you envisage | That candor whose fearlessness was always wonderful\nYour ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast\nO negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur\n\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d", + "phrases": [ + "Yathrib: Lord of Yathrib- The Holy Prophet S.A.W." + ] + }, + { + "poem_id": "001_136", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day Iqbal said to the Muslim | \u201cYour existence is unique in the universe", + "The tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans", + "Even the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor", + "The men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties", + "Ask them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d", + "The Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow", + "He said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale", + "Those garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness", + "The garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise", + "\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d" + ], + "full_text": "For Mawlana Khwajah Al\u00e8af Husain Hala and Mawlana Shibla N\u2018umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of \u2018Allamah Iqbal and covered the same fields as the \u2018Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, \u2018Allamah Iqbal\u2019s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N\u2018umana.\n\nOne day Iqbal said to the Muslim | \u201cYour existence is unique in the universe\nThe tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans\nEven the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor\nThe men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties\nAsk them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d\nThe Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow\nHe said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale\nThose garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness\nThe garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise\n\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d", + "phrases": [ + "action: The men of action do not believe in he superstition of the control of celestial bodies on human fate and they do so by searching for physical causes to explain strange happenings and phenomena." + ] + }, + { + "poem_id": "001_137", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Struggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab", + "Life is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty", + "From the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!", + "Struggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !", + "The phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!", + "Nations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !", + "\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d" + ], + "full_text": "This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d", + "phrases": [ + "Mus\u00e8afa: Mus\u00e8afa- The Holy Prophet (S.A.W.)", + "Lahab: Abu Lahab- He was one of the uncles of the Holy Prophet (S.A.W.) but was still one of the strongest enemies of him and of Islam.", + "Halab: Halab- Halab or Aleppo was a famous place for the manufacture of quality glassware.", + "struggle: Millat-i-`Araba- This refers to the early Muslims who struggled incessantly in the cause of God." + ] + }, + { + "poem_id": "001_138", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d", + "One hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams", + "He was saying to himself that certainly that day | He would excel Siddaq by far that day", + "At last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice", + "The Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!", + "Have you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d", + "He exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d", + "Soon after, that friend of prophethood also arrived | On whom the foundation of Love is established", + "That man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye", + "All that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys", + "The Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity", + "\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe", + "Lamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d" + ], + "full_text": "This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.\n\nOne day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d\nHe exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity\n\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d", + "phrases": [ + "dirhams: Dirham - This was the coin current in the Arab world at that time and even at present in some countries.", + "universe: Allusion to the Hadith-i-Qudsi according to which God would not have created the universe if He had not intended to create the person of the Holy Prophet (S.A.W)." + ] + }, + { + "poem_id": "001_139", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Extremely excessive is the heat of current civilization\u2019s wine | The clay body of the Muslim has exploded into flames", + "It made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is", + "The nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness", + "Such a change has come about in planning and thought | Bursting of the garden\u2019s flower-buds in Love is considered trivial", + "The newly flying birds have lost their nests but | A pretty sight has been shown by magician\u2019s cunningness", + "The new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed", + "Muslim\u2019s assembly is glittering with the new candle\u2019s light | But my old time wisdom is saying this to the moths", + "\u201cO moth! You have derived this warmth from the assembly\u2019s candle | Burn in your own fire like me if you have the warmth of the heart" + ], + "full_text": "For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of \u2018Allamah Iqbal\u2019s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .\n\nExtremely excessive is the heat of current civilization\u2019s wine | The clay body of the Muslim has exploded into flames\nIt made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is\nThe nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness\nSuch a change has come about in planning and thought | Bursting of the garden\u2019s flower-buds in Love is considered trivial\nThe newly flying birds have lost their nests but | A pretty sight has been shown by magician\u2019s cunningness\nThe new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed\nMuslim\u2019s assembly is glittering with the new candle\u2019s light | But my old time wisdom is saying this to the moths\n\u201cO moth! You have derived this warmth from the assembly\u2019s candle | Burn in your own fire like me if you have the warmth of the heart", + "phrases": [] + }, + { + "poem_id": "001_140", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Every particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion", + "The sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving", + "Breaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow", + "It may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!", + "When this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up", + "The dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain", + "Knowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!", + "Though the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears", + "Ah! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song", + "The story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying", + "But O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!", + "Life\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos", + "My mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears", + "The miracle of your picture has surprised me | Which has completely changed the flight of time", + "As if it brought the past and present together | It acquainted me again with the age of infancy", + "When that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking", + "And whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless", + "The learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age", + "We descend from the positions of dignity in life | We descend as a simple child in the lap of the mother", + "We are laughing informally, we are free from care | We are once more living in the same lost paradise", + "Ah! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?", + "I will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?", + "With your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride", + "Your life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education", + "Your love remained in my service for your whole life | When I was able to serve you, you did not survive", + "That youth who equals the slender cypress in stature | Who became more fortunate in serving you than me", + "That constant companion of mine in the business of life | That picture of yours in love, that source of my strength", + "He is crying like a helpless infant for you | He is crying with impatience from morning till evening", + "The love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm", + "Ah! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!", + "How difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!", + "There are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!", + "In poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death", + "Death is tumultuous in the silent ocean | Boats are drowned in the lap of death", + "Neither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat", + "In the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!", + "However, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also", + "What if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?", + "The bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow", + "What if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?", + "The end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!", + "Life is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature", + "If the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common", + "If it is cheap then think that death is nothing | Just as there is no break in living by sleeping", + "Ah ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!", + "The picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles", + "It conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture", + "If the wind could not create its bubble again | The wind would not have broken it so carelessly", + "What is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation", + "If the existence\u2019 nature be not in search of longing | It would never be in search of the better form!", + "Ah ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night", + "Their antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them", + "Then this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis", + "Who is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot", + "Whose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence", + "Is this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?", + "The eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is", + "The flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth", + "Even with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!", + "Becoming a flower, it comes out of its grave | That is it gets the robe of life from its death", + "Grave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck", + "Death is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening", + "The one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!", + "People say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve", + "But the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening", + "Mourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword", + "When some sudden calamity befalls us | Tears come out of the eyes constantly", + "The heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes", + "Though Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature", + "The essence of Man does not become annihilated | He disappears from sight but is not annihilated", + "The baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water", + "Ah! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!", + "When the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt", + "It clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music", + "The song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes", + "Those who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing", + "If the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be", + "The net of my silvery imagination is universal | In which I have imprisoned your remembrance!", + "The affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!", + "The sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds", + "The ways of every stage of life are different | Hereafter also is a marshaling place of life!", + "Nothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed", + "The light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow", + "Your life was brighter than even the moon | Your journey was better than even that of the morning star", + "May your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!", + "May the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!" + ], + "full_text": "This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.\n\nEvery particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!", + "phrases": [ + "stature: Allusion to his younger brother, which extends up to the end of this stanza.", + "also: Allusion to the nine planets of the sun\u2019s solar system and existence of other systems beyond it.", + "qudsis: Qudsas. They are the angels surrounding the Divine Throne." + ] + }, + { + "poem_id": "001_141", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "At the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about", + "I asked the ray, \u201cO head to foot restlessness! | What kind of restlessness your impatient life has!", + "Are you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations", + "Is this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?\u201d", + "\u201cA sea of tumults is asleep in my silent life | My existence has been nurtured by the morning\u2019s breeze", + "My destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking", + "I am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!", + "Becoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye", + "Among your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?\u201d" + ], + "full_text": "This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the \u2018Allamah wants to convey through the poem.\n\nAt the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about\nI asked the ray, \u201cO head to foot restlessness! | What kind of restlessness your impatient life has!\nAre you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations\nIs this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?\u201d\n\u201cA sea of tumults is asleep in my silent life | My existence has been nurtured by the morning\u2019s breeze\nMy destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking\nI am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!\nBecoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye\nAmong your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?\u201d", + "phrases": [] + }, + { + "poem_id": "001_142", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The imagination of \u2018Urfa has created a mansion | Which has became the envy of Sana and Faraba", + "On the subject of Love he wrote such music | By which red tears are still available to eyes", + "One day my heart made this complaint at his grave | \u201cTunes of restlessness no longer come from world\u2019s assembly", + "The disposition of the world\u2019s people has changed so much | That such condition of restlessness has gone from the world", + "The midnight wailing of the poet is offensive to the ear | When assembly\u2019s eye be unaware of pleasure of sleeplessness", + "How can somebody\u2019s flame of lament remove darkness? | When the morning\u2019s light is unwelcome for nightly worshipers\u201d", + "Call came from grave \u201cReduce complaint against world\u2019s people | \u2018Strike the tune harder if the taste for music has become low" + ], + "full_text": "For Saiyyid Muhammad Jamal al-Dan \u2018Urfa Sharaza. The prominent characteristics of \u2018Urfa\u2019s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of \u2018Allamah Iqbal\u2019s thought. Hence the \u2018Allamah was very much influenced by \u2018Urfa\u2019s poetry and has often used his thought as well as has based some of his poems on \u2018Urfa\u2019s verses. The end of the poem under review is one such example. The same verse has been used in \u2018Allamah Iqbal\u2019s major poem 145. tulu\u2018-i-Islam (The Dawn of the Islam) which comes later in this translation.\n\nThe imagination of \u2018Urfa has created a mansion | Which has became the envy of Sana and Faraba\nOn the subject of Love he wrote such music | By which red tears are still available to eyes\nOne day my heart made this complaint at his grave | \u201cTunes of restlessness no longer come from world\u2019s assembly\nThe disposition of the world\u2019s people has changed so much | That such condition of restlessness has gone from the world\nThe midnight wailing of the poet is offensive to the ear | When assembly\u2019s eye be unaware of pleasure of sleeplessness\nHow can somebody\u2019s flame of lament remove darkness? | When the morning\u2019s light is unwelcome for nightly worshipers\u201d\nCall came from grave \u201cReduce complaint against world\u2019s people | \u2018Strike the tune harder if the taste for music has become low", + "phrases": [] + }, + { + "poem_id": "001_143", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search", + "A thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous", + "Cultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud", + "Congratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating", + "Desire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry", + "\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d" + ], + "full_text": "This poem was written in reply to a letter from some unspecified friend persuading \u2018Allamah Iqbal to try for a career in politics. Beniaza, qana\u2018at, tawakkul and self-respect were strong pillars in the edifice of \u2018Allamah Iqbal\u2019s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafi\u00ef of Sharaz.\n\nEven if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search\nA thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous\nCultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud\nCongratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating\nDesire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry\n\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d", + "phrases": [ + "Khizar: This hemistich alludes to the tradition of Khizar A.S. and Sikandar. Khizar was endowed with two gifts from God, viz. mercy and knowledge from His own Presence. The second hemistich is relevant to the parable alluded to here. This gift entitled him to interpret the inner meaning and mystery of events and creations of God. Though the Holy Qur\u2019an does not say so in Muslim literature Khizar is credited with the knowledge of the stream, of the water of immortality, drinking which would confer immortality on any living object, including Man. This tradition could be based on Greek writings which have influenced Muslim thought to a very great extent. Sikandar was one of the persons who requested Khizar to lead him to this stream. The identity of Sikandar is also shrouded in mystery. The Holy Qur\u2019an relates the parable of a powerful and righteous king Dhul Qarnain ( TheTwo- horned One) in Surah 18:83-101. This king is identified with three kings, viz (I) Alexander the Great of Greece (356-323 B.C.); (ii) an ancient Persian king and (iii) a prehistoric Himyarite king. For a discussion of the comparative merits of these three hypotheses see the Holy Qur\u2019an 18:83-101. However, the lesson of the parable which \u2018Allamah Iqbal wants to convey is not very dependent on the identity of Sikandar. When Khizar was very much pressed by Sikandar for leading him to the stream of immortality he did so. When they reached there they found hundreds of thousands of living beings, including men, who had taken the water and had not died. They had grown old, decrepit and devoid of feelings. The moral of the story is that the normal cycle of the birth and death as designed by God is the best scheme of things for human beings as well as other living things. The moral of the story also is that the value of the water of immortality, which persists till today in folk lore, lies in its being unavailable even to a king like Sikandar. Similarly, the value of a self-respecting person lies in his being out of reach of kings and other materialistic elite of the world." + ] + }, + { + "poem_id": "001_144", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all", + "Ah! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit", + "He exhibited whatever the secret of life was | But India proud of its visionary philosophy was", + "The assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!", + "Ah ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy", + "The Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers", + "However, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light", + "At last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!" + ], + "full_text": "Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).\n\nThe nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!", + "phrases": [ + "pearl: In the Urdu and Persian literary works a belief is expressed that pearls are formed in the oyster shell by the spring rain drops. If the shell is contented with one drop only one pearl is formed. Such a pearl is larger in size and superior in brightness than those of the shells with many pearls.", + "strangers: Allusion to the fact that on account of the atrocities perpetrated by Hindus on the Buddhists in the Indian Sub-continent. Buddhism all but disappeared from that region by about the commencement of the Christian era. However, the Buddhists migrated to the neighboring countries of Ceylon (present day Sri Lanka), Burma, Malaya, China and Japan, where it flourished and still exists." + ] + }, + { + "poem_id": "001_145", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!", + "The fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?", + "The reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible", + "If you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life", + "If you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting", + "The visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love", + "What if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly" + ], + "full_text": "For Haj Mar Saiyyid Raza Danish. \u2018Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur\u2019an 7: 142-145 and 21: 51-71.\n\nOne day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!\nThe fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?\nThe reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible\nIf you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life\nIf you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting\nThe visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love\nWhat if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly", + "phrases": [ + "Namrud: Namrud- Though the Holy Qur\u2019an does not say so it is universally believed in Islamic literature that Namrud was the king who ordered that S. Ibraham A.S. be thrown into the fire (Holy Qur\u2019an 21: 68-69)." + ] + }, + { + "poem_id": "001_146", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A righteous Western writer has written | Who was highly respected among the literateur", + "\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky", + "History attests that in combat with the Romans | The claims of Porus and Dara were vain", + "At this emperor with the myriad-man army | The blue sky was looking with amazement", + "Today nobody knows him in Asia | Even the historian does not recognize him", + "But Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light", + "The call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!", + "Which brings amity between the black and the red | By which the poor and the rich are placed together", + "That heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d", + "Iqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!" + ], + "full_text": "This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!", + "phrases": [ + "Sikandar: Sikandar or Alexander \u201cThe Great\u201d.", + "Porus: Porus - See last reference", + "Dara: Dara.", + "Asia: Though Alexander is a hero to Europeans and the Western world he is remembered in Asia as a cruel and ravaging conqueror. \u2018Allamah Iqbal himself has equated him with a pirate in his short poem titled \u201cAik Bahry Qazzaq Awr Sikandar\u201d (A Pirate and Alexander). This poem is so succinct and explicit that the whole may be read and is cited below:", + "eternity: Alexander:" + ] + }, + { + "poem_id": "001_147", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The preceptor\u2019s teaching was, \u201cO foolish Muslim! | \u201cNecessary preparations are incumbent on the traveler", + "The world\u2019s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now", + "That bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars", + "Cease to be the Invisible\u2019s Lover, be the visible\u2019s lover | Now influence of the visible God is triumphant over nations", + "In this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever", + "In this age education is the cure for nations\u2019 maladies | Education is like a lancet for the diseased blood\u201d", + "By the leader\u2019s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness", + "But the discerning eye should see my misfortune | \u201cWent to pull thorn from foot, the litter disappeared from the sight" + ], + "full_text": "Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Ni\u00efam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham \u2018Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem \u2018Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah \u2018Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of \u2018Allamah Iqbal\u2019s views on Western education. Though the educational philosophy of \u2018Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur\u2019an. Establishment of the \u201cKingdom of God on earth\u201d in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur\u2019an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims\u2019 aspirations and objectives. A small sample of quotations from some other poems of \u2018Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools\u2019 lords | They are teaching mud-slinging to falcon\u2019s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that \u2018Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent\u2019s Muslims to acquire Western education they had scientific and technical education foremost in mind. \u2018Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West\u2019s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur\u2019anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur\u2019an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur\u2019an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one\u2019s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora\u2019s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur\u2019an. | The following small sample is presented to reflect \u2018Allamah Iqbal\u2019s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is\n\nThe preceptor\u2019s teaching was, \u201cO foolish Muslim! | \u201cNecessary preparations are incumbent on the traveler\nThe world\u2019s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now\nThat bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars\nCease to be the Invisible\u2019s Lover, be the visible\u2019s lover | Now influence of the visible God is triumphant over nations\nIn this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever\nIn this age education is the cure for nations\u2019 maladies | Education is like a lancet for the diseased blood\u201d\nBy the leader\u2019s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness\nBut the discerning eye should see my misfortune | \u201cWent to pull thorn from foot, the litter disappeared from the sight", + "phrases": [] + }, + { + "poem_id": "001_148", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day the dew in the garden was saying to the flower bud | \u201cI lived for a long time among the flower buds of Paradise", + "The condition of your garden is so elegant | The Paradise\u2019s sight is concealed in my bewildered eye", + "I have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers", + "Some day take me with you up to her palace | Take me concealed in your skirt like fragrance\u201d", + "The flower bud said \u201cOn the throne is that princess of ours | By whose kick even stones become resplendent jewels", + "But your nature is bright and princess\u2019 rank is elegant | It is not possible that you reach her in company with me", + "However you can reach up to our princess | By becoming the hot tear of some afflicted person", + "Her glance is the message of \u2018Eid to the Muharram\u2019s people | Turns the continuous tears of afflicted people into pearls" + ], + "full_text": "Through this short poem \u2018Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.\n\nOne day the dew in the garden was saying to the flower bud | \u201cI lived for a long time among the flower buds of Paradise\nThe condition of your garden is so elegant | The Paradise\u2019s sight is concealed in my bewildered eye\nI have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers\nSome day take me with you up to her palace | Take me concealed in your skirt like fragrance\u201d\nThe flower bud said \u201cOn the throne is that princess of ours | By whose kick even stones become resplendent jewels\nBut your nature is bright and princess\u2019 rank is elegant | It is not possible that you reach her in company with me\nHowever you can reach up to our princess | By becoming the hot tear of some afflicted person\nHer glance is the message of \u2018Eid to the Muharram\u2019s people | Turns the continuous tears of afflicted people into pearls", + "phrases": [] + }, + { + "poem_id": "001_149", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale\u2019s disgrace!", + "Though you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil", + "The bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development", + "Outrageous that the nature of garden\u2019s denizens is asleep | Neither old age\u2019s heart is awake nor the youth is courageous", + "When the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison", + "Fly away from this garden if music\u2019s restraint is impossible | As better than this assembly is the seclusion of some wilderness", + "\u201cManifestation of Lailah is much better in wilderness | City\u2019s strait is unable to contain wilderness\u2019 beauty\u201d" + ], + "full_text": "For Sa\u2019ib Tabraza Isfahana. This poem is the expression of \u2018Allamah Iqbal\u2019s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.\n\nO Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale\u2019s disgrace!\nThough you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil\nThe bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development\nOutrageous that the nature of garden\u2019s denizens is asleep | Neither old age\u2019s heart is awake nor the youth is courageous\nWhen the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison\nFly away from this garden if music\u2019s restraint is impossible | As better than this assembly is the seclusion of some wilderness\n\u201cManifestation of Lailah is much better in wilderness | City\u2019s strait is unable to contain wilderness\u2019 beauty\u201d", + "phrases": [] + }, + { + "poem_id": "001_150", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Hatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way", + "\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!", + "Relate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?", + "Is some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d", + "Hala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!", + "When the sky turned over the leaf of time | The call came that respect was possible only with education!", + "But this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined", + "Goals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed", + "Concordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument", + "If the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end", + "As the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny", + "Do not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d", + "Dates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d" + ], + "full_text": "This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d", + "phrases": [ + "Hatif: Hatif- The hidden angel who puts ideas in mind or gives news of the unknown. It may also refer to the famous Irana poet of the period of literary renaissance of Iran.", + "light!: Allusion to Madd-O-Jazr-i-Islam (Rise and Fall of Islam) also known as Musaddas-i-Hala published in 1879. This book is one of the jewels of Urdu literature. It describes in detail the condition of Arabia before the advent of Islam, the virtues of Islam and the blessings it brought to the world in general and the Arabs in particular, the decline and fall of Muslims and their condition during the author\u2019s times. It exhorts Muslims to move forward in the material as well as the ethical and spiritual world. It lays great stress on acquisition of Western knowledge, particularly of science and technology. For this reason Sa\u2018da is shown in this poem addressing Hala to inquire about the effects of Western education on the Muslim Youth of the Indian sub-continent to whom it was primarily addressed. As is well known Western education did much material good to these Muslims, but also distanced them from their cultural and religious heritage, which was an irreparable loss. Hala, in his reply, expresses his concern for the above unexpected turn of events as is shown in the fifth and subsequent verses.", + "call: Allusion to the Muslims\u2019 adhan.", + "Zamzam: Zamzam- This is the sacred spring inside the Holy Haram in Makkah Mu\u2018a\u00ef\u00efamah. It dates back to the time of S. Ibraham A.S. which was created miraculously for his wife and infant son S. Isma\u2018il A.S.", + "Yathrib: Reference to the Holy Prophet S.A.W." + ] + }, + { + "poem_id": "001_151", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant", + "If the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?", + "The foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered", + "What is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d", + "But the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor", + "\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d" + ], + "full_text": "For Abu al-M\u2018ala Mirza \u2018Abd al-Qadir Bedil \u2018A\u00efamabada. In spite of being somewhat indifferent to Bedil\u2019s difficult to understand style \u2018Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry \u2018Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T\u2018alam-i-Jadad (Muslims and Modern Education).\n\nThe teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant\nIf the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?\nThe foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered\nWhat is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d\nBut the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor\n\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d", + "phrases": [ + "Preceptor: Allusion to Mirza Bedil" + ] + }, + { + "poem_id": "001_152", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle", + "A young man who was restless like mercury | Approaching the army\u2019s general started saying", + "\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full", + "I am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard", + "As I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d", + "The general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears", + "The army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders", + "May the God of Muhammad fulfill your wish | How elegant is the stage of your Love!", + "When you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments", + "\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d" + ], + "full_text": "This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.\n\nThe armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d", + "phrases": [ + "myrtle: This metaphor for blood is used for the blood about to be shed in the battle.", + "\u2018Ubaidah: Abu \u2018Ubaidah ibn-Jarrah- He was an eminent companion of the Holy Prophet (S.A.W.) and was among those who joined him early. He took part in the fateful Battle of Badr and continued fighting for the cause of God all his life. He is famous for his services to Islam during the Khilafahs of S. Abu Bakr Siddaq R.A. and S.\u2018Umar Faruq R.A.", + "us\u201d: This verse refers to the Holy Qur\u2019an 2:155-157 read with 33:9-27. Unfavorable circumstances and adversity test the mettle of a person, and sort out the hypocrites from the sincere believers. The attitude of the former is portrayed in 33:9-21 and that of the latter in 33:22-27, particularly 33:22 ." + ] + }, + { + "poem_id": "001_153", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Judge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet\u2019s nation", + "Based on country and race is their organization | The force of dan stabilizes your organization", + "If the dan\u2019s skirt is lost, disappears the organization | And if organization departs also disappears the nation!" + ], + "full_text": "This short poem is another portrayal of \u2018Allamah Iqbal\u2019s views on secular nationalism and religion.\n\nJudge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet\u2019s nation\nBased on country and race is their organization | The force of dan stabilizes your organization\nIf the dan\u2019s skirt is lost, disappears the organization | And if organization departs also disappears the nation!", + "phrases": [] + }, + { + "poem_id": "001_154", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring", + "The autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring", + "Autumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash", + "The birds which were singing in the seclusion of leaves | Have departed from your shady tree\u2019s leaves", + "You should learn a lesson from the separated branch | As you are unacquainted with the customs of the world", + "Keep very strong communication with the nation | Remain attached to the tree and have spring\u2019s expectation!" + ], + "full_text": "This short poem repeats the message of \u2018Allamah Iqbal for unity in the Muslim Ummah.\n\nThe branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring\nThe autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring\nAutumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash\nThe birds which were singing in the seclusion of leaves | Have departed from your shady tree\u2019s leaves\nYou should learn a lesson from the separated branch | As you are unacquainted with the customs of the world\nKeep very strong communication with the nation | Remain attached to the tree and have spring\u2019s expectation!", + "phrases": [] + }, + { + "poem_id": "001_155", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "This call of the evening star is coming from the sky | \u201cThis is the night before which the dawn prostrates", + "\u201cFor courage the \u2018Arsh-i-Baran is only a pace away\u201d | The Mi\u2018raj\u2019s night is saying this to the Muslim" + ], + "full_text": "This short but beautiful poem, eulogizing the night of Mi\u2018raj portrays the spontaneous feelings of \u2018Allamah Iqbal after reading the Holy Qur\u2019an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by \u2018Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet\u2019s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).\n\nThis call of the evening star is coming from the sky | \u201cThis is the night before which the dawn prostrates\n\u201cFor courage the \u2018Arsh-i-Baran is only a pace away\u201d | The Mi\u2018raj\u2019s night is saying this to the Muslim", + "phrases": [] + }, + { + "poem_id": "001_156", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O flower! Why do you care for the nightingale\u2019s wounded heart | First you should darn the slits of your own shirt!", + "If you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!", + "The juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!", + "With contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!", + "It does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!", + "The dew disappeared from garden saying to the flower bud | If you love gardener\u2019s oppression, you should create beauty", + "If you want to remain unacquainted with autumn | First you should abandon the desire for the beauty\u2019s world", + "Look, in this alone is concealed your life\u2019s perfection! | If you should be the decoration of some beauty\u2019s robe!" + ], + "full_text": "In this beautiful and apparently nature poem \u2018Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.\n\nO flower! Why do you care for the nightingale\u2019s wounded heart | First you should darn the slits of your own shirt!\nIf you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!\nThe juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!\nWith contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!\nIt does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!\nThe dew disappeared from garden saying to the flower bud | If you love gardener\u2019s oppression, you should create beauty\nIf you want to remain unacquainted with autumn | First you should abandon the desire for the beauty\u2019s world\nLook, in this alone is concealed your life\u2019s perfection! | If you should be the decoration of some beauty\u2019s robe!", + "phrases": [] + }, + { + "poem_id": "001_157", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "To the dawn\u2019s twilight the river\u2019s graceful flow is a mirror | To the evening\u2019s song the evening\u2019s silence is a mirror", + "To the spring\u2019s beautiful cheek flower petal is a mirror | To the lover of wine the cup\u2019s cavity is mirror", + "Beauty is God\u2019s mirror and heart is Beauty\u2019s mirror | To the human heart the beauty of your marks is a mirror", + "By your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?", + "When the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun", + "Your existence surely remained veiled from the world\u2019s eye | And your eye saw the world completely unveiled", + "Nature has such a strong desire for guarding secrets | That another confidante like you it will never create!" + ], + "full_text": "\u2018Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, \u2018Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare\u2019s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.\n\nTo the dawn\u2019s twilight the river\u2019s graceful flow is a mirror | To the evening\u2019s song the evening\u2019s silence is a mirror\nTo the spring\u2019s beautiful cheek flower petal is a mirror | To the lover of wine the cup\u2019s cavity is mirror\nBeauty is God\u2019s mirror and heart is Beauty\u2019s mirror | To the human heart the beauty of your marks is a mirror\nBy your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?\nWhen the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun\nYour existence surely remained veiled from the world\u2019s eye | And your eye saw the world completely unveiled\nNature has such a strong desire for guarding secrets | That another confidante like you it will never create!", + "phrases": [] + }, + { + "poem_id": "001_158", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Neither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!", + "I am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!", + "My grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!", + "Loss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!", + "Do not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar", + "O Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!", + "The complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d", + "Neither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same", + "Mercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing" + ], + "full_text": "This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing", + "phrases": [ + "Kalam\u2019s: Kalam.", + "Khalal\u2019s: Khalal- Khalal is an abbreviation \u201cKhalal Allah\u201d (The Friend of God) which is the title of S. Ibraham A.S.", + "Samira\u2019s: Samiri- He was a clever man, or magician, who was with Bani Isra\u2019al during their exodus from Egypt. He misled Bana Isra\u2019al and persuaded them to melt their gold ornaments, mold them into a calf and worship the same. This happened during the period when in the Sinai desert, S. Musa A.S had gone to Mount tur in pursuit of fire and where he was honored with conversation with God. For more details on Samira see The Holy Qur\u2019an 20:85-98, No. 8, pp. 781-84. Also see the Holy Bible Exodus xii : 35-36.", + "Azar\u2019s: Azar.", + "Haider\u2019s: Haider - This is another name of S. \u2018Ala R.A.", + "Sha\u2018ar: Sha\u2018ar- This is one of the coarse and cheap grains grown in many Asian countries, including the Arab countries and the Indian sub-continent. The word is usually translated as \u201cbarley\u201dwhich is not correct as it does not resemble barley in appearance or value. The Persian and Urdu word \u201cjau\u201d is appropriate. The bread of Sha\u2018ar or jau represents \u201csimple living and high thinking\u201d.", + "salamander\u2019s: Salamander This is a mythical creature supposed to be living and flourishing in fire as well as liking it.", + "Hari\u201d: Hari- This is the name of the Hindu deity Vishnu. The expression Hara Hara is used by the Hindus in the Indian sub-continent for expressing extreme surprise or disgust.", + "Asad-ul-Laha: Asad-ul-Laha- Literally it means the attributes of being the Lion of God. As a mark of great respect S. \u2018Ala R.A. is known as Asad Ullah or the \u201cLion of God\u201d on account of his proverbial prowess.", + "Marhaba: Marhaba-This alludes to Marhab of Khaibar. Khaibar was an oasis about 320 km. north of Madina-i-Munawwarah. It was a fertile tract where Jews had gathered after being expelled from Palestine by the Romans and several encounters with the Islamic State which they had lost. It was the biggest and the most fortified stronghold of Jews in the Arabian Peninsula. The Jews, living there in prosperity, were the biggest adversaries of Islam at that time. They were constantly plotting against Islam in collusion with the pagan and hypocrite Arab tribes. This state of affairs could not be tolerated for long and the Holy Prophet (S.A.W) was compelled to invade Khaibar in 629. At that time Khaibar comprised six fortresses, the strongest and safest of which was Qamus, which was headed by Marhab. He was a Jewish hero and was considered to be equivalent to a thousand cavalry men on account of his strength and bravery. This fortress was finally attacked by Muslims under the leadership of S. \u2018Ala (R.A.) after several unsuccessful attempts under other leaders. Marhab made his appearance first, very heavily armed in full armor. He was engaged in battle by S. \u2018Ali (R.A). After a short engagement S.\u2018Ala (R.A.) killed him and the fortress fell. According to this hemistich marhaba or the anti-Islamic activities of Marhab still persist. The strength and prowess of Sayyidina \u2018Ali (R.A) also persist till today. Only it has to be activated and used to face and vanquish the powers of evil.", + "\u2018Antara: \u2018Antara- This is an allusion to the \u201cRomance of \u2018Antar\u201d which consists of the tales of chivalry centered round the black Arab desert poet and warrior, \u2018Antar Ibn Shaddad, who was one of the poets of the celebrated pre-Islamic poetic collection called \u201cal-Mu \u2018allaqat\u201d (These were literary pieces of superb composition which were hung on the walls of the K\u2018abah in the pre-Islamic period as a recognition of their merit). It\u2019s origin is not clear. The \u201cRomance of \u2018Antar\u201d evolved out of a Bedouin tradition that emphasized nobility of character and desert chivalry, and of which \u2018Antar was made the epitome. It was written in rhymed prose interspersed with 10,000 poetic verses, divided into 32 books, each being a tale in suspense. This romance relates the fabulous childhood of \u2018Antar son of an Arab king by a black slave girl and his adventures for the hand of his cousin, Ahad, in marriage.", + "Lord: reference here is to the attributes of \u2018Antar, particularly his chivalry and perseverance." + ] + }, + { + "poem_id": "001_159", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Imprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison", + "The excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel", + "However, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment", + "\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d" + ], + "full_text": "The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.\n\nImprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison\nThe excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel\nHowever, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment\n\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d", + "phrases": [ + "prison: Allusion to the formation of pearl by a rain drop which gets imprisoned in the shell according to the popular beleif in the olden days." + ] + }, + { + "poem_id": "001_160", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "If the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands", + "Do you not have knowledge of history? | You have started begging for the Khilafah!", + "If we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!", + "\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d" + ], + "full_text": "This short poem is an elegant expression of \u2018Allamah Iqbal\u2019s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur\u2019an has declared as the \u2018best nation\u2019 (3:110). Also, we learn from the Holy Qur\u2019an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. \u2018Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falas\u00e8ana \u2018Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe\u2019s jugular vein is in Jews\u2019 clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion\u2019s taste\n\nIf the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands\nDo you not have knowledge of history? | You have started begging for the Khilafah!\nIf we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!\n\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d", + "phrases": [ + "treatment\u201d: M\u00e0miyai- This is a medicinal substance which appears from rocks in lime stone formations in mountains. It is believed to have extraordinary tonic and healing properties. Geologically the closest substances to m\u00e0miya\u2019a are \u201cstalactite\u201d and \u201cstalacmite\u201d. The former is formed very slowly when the water containing calcium bicarbonate drips down slowly from the roof of a cave of lime stone rock. The desposit hangs from the roof of the cave like icicles. The latter is also made up of calcium bicarbonate and is formed in the same way at the bottom of the cave. The verse means that being defeated is better than gaining success through begging help from others." + ] + }, + { + "poem_id": "001_161", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp", + "Though your earthly body was slim and weak | Your elegant disposition was bright like a star", + "How fearless a heart in this frail body was | A universal flame in this handful of dust was!", + "But the intelligent heart was not at all afraid of death | In night\u2019s silence there is nothing except morrow\u2019s affairs!", + "The imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!" + ], + "full_text": "This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.\n\nO Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp\nThough your earthly body was slim and weak | Your elegant disposition was bright like a star\nHow fearless a heart in this frail body was | A universal flame in this handful of dust was!\nBut the intelligent heart was not at all afraid of death | In night\u2019s silence there is nothing except morrow\u2019s affairs!\nThe imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!", + "phrases": [] + }, + { + "poem_id": "001_162", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses", + "The night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!", + "As the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!", + "With the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!", + "Suddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn", + "Was saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!", + "On hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus", + "\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river", + "The \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement", + "Leaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life", + "What is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?", + "The ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !", + "Though Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!", + "The Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !", + "There is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again", + "THE RESPONSE OF KHI\u00bfAR", + "Wandering in Deserts", + "Why are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life", + "O the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!", + "That care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!", + "That appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!", + "That setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !", + "And that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !", + "The ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture", + "The cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!", + "Life", + "Much above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!", + "Do not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!", + "Create your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life", + "Ask the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life", + "In slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life", + "It is manifested by its power of subduing | Though concealed in a body of dust is life", + "You have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life", + "While you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!", + "The heart which is restless for death in defense of Truth | Should first life in his own body must create", + "Should burn down this borrowed universe | And from the ashes his own universe should create", + "Should demonstrate the potential power of life | So that this spark may the eternal light create", + "Should shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create", + "Should send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create", + "This is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!", + "Imperialism", + "Come, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations", + "If the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again", + "From the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck", + "At last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa", + "Sovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols", + "Do not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman", + "The Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune", + "The monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!", + "The legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!", + "May God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!", + "You have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!", + "Capital and Labor", + "Go and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!", + "O whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries", + "The wealth-creating hand had been paid wages | As the rich pay charity to the poor!", + "The magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!", + "Race, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d", + "The ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love", + "The capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated", + "Rise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age", + "Those with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?", + "Music of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?", + "A new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?", + "Human nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?", + "The spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?", + "O simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!", + "The World of Islam", + "Why are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me", + "The sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!", + "The red cap has become disgraced in the world | Those who were formerly proud are in need of others!", + "From the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted", + "The politics of the West has reduced the nation such | As gold is rendered to pieces by scissors", + "The blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate", + "Rumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?", + "\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!", + "Defeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman", + "The salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery", + "Relinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense", + "The Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !", + "Whoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !", + "If race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!", + "To establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle", + "O You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d", + "Sha\u2018ir ( The Poet )", + "Complaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!", + "You have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled", + "The dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!", + "Its own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!", + "With open eyes in the mirror or my discourses | You should watch a faint image of the coming age", + "The sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength", + "You are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d" + ], + "full_text": "This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d", + "phrases": [ + "Khizar: Khizar.", + "boat\u201d: Allusion to the Holy Qur\u2019an 18:71-73 and 79.", + "soul: Allusion to the Holy Qur\u2019an 18:74-76 and 80-81.", + "wall\u201d: Allusion to the Holy Qur\u2019an 18: 77 and 82", + "ornaments: Allusion to the conditions after World War I in which the imperialist hold of Western countries over the rest of the world had become stronger and more secure than before the war. In India itself promises of gradual self rule were made during the war. However, on termination of the war and victory of the Allies Britain\u2019s hold over India became tighter as is evidenced by the repressive legislation and suppressive actions of the British Government in the post-war period. In the Muslim countries the conditions were even worse.", + "Alexander: Sikandar or Alexander.", + "blood: This refers to the behavior of the Arab countries during and after World War I in staging what is known as \u201cArab Revolt\u201d, and the courageous handling of events by the Turks during and after that War. During the War Arabs sided with the British and undermined the strength of \u2018Uthmaniya Khilafah by waging war and sabotage. This is not only a general reference to all Arabs but also a specific reference to King Faisal I who was made the first king of the Hashimite Kingdom of Iraq by the British as a reward for his betrayal of the\u2018Uthmaniya Khilafah during the War. As he claimed descent from the Holy Prophet (S.A.W) he is referred to as the \u201cHashimite\u201d. \u2018Abd al-\u2018Azaz ibn Sa\u2018ud (1880-1953), in his desire to rule the whole of Arabian Peninsula, managed to get British help. He used this help not only for establishing his own rule throughout the Arabian peninsula by subduing all the tribes, which could only be done after wholesale bloodshed. He also used it for ousting Sharaf Hussain, Sherif of Makkah Mu\u2018a\u00ef\u00efamah (1908-1924). By this stratagem he succeeded in getting control over what is now known as Saudi Arabia, including the custody of the two biggest shrines of the Islamic world in Makkah Mu\u2018\u00ef\u00efamah and Madana Munawwarah. This also could only be achieved after much bloodshed and inestimable damage to the glory of the Holy City and the Ka\u2019bah. The Arab revolt was the most painful event of this war. It established complete British control over the heartland of Islam which continues till now. As the British have now ceased to be a superpower the control has passed to the United States. In contrast with all this, under the leadership of Mus\u00e8afa Kamal Pasha and Enver Pasha, the Turks continued fighting the enemies of Islam, viz. the Greeks and the British who were helping them, even after the official termination of the War. As the Turkish armies were then extremely poor in war material and other requisites this War was very hard on them. This verse alludes to those conditions.", + "Ibraham\u2019s: behavior of the Arabs was a severe heart-ache to \u2018Allamah Iqbal and he has not been able to conceal his feelings. He has expressed his disgust in many poems and individual verses, two of which are cited below:", + "Namrud: Short-sightedness of Haram\u2019s \u201choly men\u201d disgraced the Haram", + "again: insight by the Youth of Turkey was displayed!", + "dawn: Time has arrived when I should re-open the tavern of Ruma", + "eye: Haram\u2019s holy men in Church\u2019s compound ecstatic I see", + "Salsabal: S. Ibraham A.S.", + "Adam: Namrud- Though the Holy Qur\u2019an does not say so according to Muslim traditions Namrud was the king of Ur who ordered the throwing of S. Ibraham A.S into fire.", + "fikan\u201d: Reference to the world-wide calamities for the Asian and African countries resulting from the victories of the Western countries to which reference has been made in pervious notes. Of special concern to \u2018Allamah Iqbal was the plight of the Muslim world to which special reference is made in this verse.", + "life: This is a message of hope for the Muslim Ummah in the hour of their trial.", + "Truth: Reference to the Holy Qur\u2019an 6:75-79. This whole stanza emphasizes the evils of inaction and need for activism by Muslims. It also shows the value of studying the physical world as a means of understanding the Existence and nature of God, as is repeatedly emphasized by the Holy Qur\u2019an. This verse is the climax of this message and shows how the world of stars, moon and sun led S. Ibraham A.S. towards recognizing the Unity, Uniqueness and Superiority of God.", + "Badakhshan: Salsabal - This is a spring in the Paradise and the stream ensuing from it.", + "al-muluk\u201d: S. Adam A.S.", + "Mahmud: Reference to the Holy Qur\u2019an 6:73 in which God describes the creation of the universe as His Will and Command. As the Holy Qur\u2019an has repeatedly said the creation of the universe is purposeful. That purpose was the eventual creation of Man as the master-piece of His creation and Man\u2019s subsequent perfection into \u201cperfect man\u201d (\u2018Allamah Iqbal\u2019s Mard-i-Kamil ) in the personality of the Holy Prophet (S.A.W.). This is supported by a Hadath to the effect that \u2018God would not have created the universe if He had not created me\u2019. God also created the Holy Qur\u2019an for the guidance of Man with which every person can be perfected. Perusal of the poem Malad-i-Adam (The Creation of Adam in his book Payam-i-Mashriq (The Message of the East), and his book Asrar-i-Khuda is recommended for proper understanding of this subject.", + "Ayaz: Heavy rock - Reference to Farhad in the epic of love known as \u201cSharin O Farhad\u201d. Farhad is known as \u201cmountain digger\u201d because he successfully dug a canal through a mountain and filled it with milk in compliance with a requirement for getting the hand of Sharan, his beloved.", + "Isra\u2019al: This stanza is a description of the pre-requisites to be acquired by a person who is prepared to struggle in the cause of God and Islam.", + "Samira: Badakhshan- This is a region in the present day Afghanistan which is famous for rubies and other precious stones.", + "Essence: This alludes to The Holy Qur\u2019an 27:34 in which the Queen of Saba (Shaba), on receiving the letter of S. Sulaiman A.S. inviting her to accept Islam, addressed her courtiers thus: \u201cKings, when they enter a country despoil it, and make the noblest of its people its meanest. Thus do they behave\u201d. This verse is a clear condemnation of imperialism in Islam.", + "Azar\u2019s: Story of Mehmud and Ayaz.", + "Qaisar\u2019s: Story of Mehmud and Ayaz.", + "Alamut: The blood of Isra\u2019al- This verse refers to the magic of the sorcerer Samira (Note 23). During the period between the prophethood of S. Musa A.S. and S. \u2018Isa A.S. the people of Isra\u2019al were the inheritors of the vice-regency of God and they are treated like \u201cMuslims\u201d in the Holy Qur\u2019an.", + "age: Samira- This is an allusion to Holy Qur\u2019an 20: 85, 95-97.", + "?: Peerless Essence Reference to God.", + "me: Azar\u2019s idols.", + "foundation!: Qaiser\u2019s tune- Reference to the imperialism of the Roman Empire which is famous for its atrocities.", + "cap: Magician of Alamut- Reference to the Hasan Bin Sabbah (d. 1138 )who was a wizard of his age. He lived in Iran in the eleventh century C.E. He built a fort at Alamut, between Qazwain and Jalan. He furnished it\u2019s interior with the state of the art furnishings and accouterment of comfort and luxury, including the most beautiful girls available. He designated this fort \u201cParadise\u201d, and laid claims to prophethood. He had a body of followers who enticed unwary people in cities with administration of hemp and transported them to the Alamut Fort when they became intoxicated with hemp. On gaining consciousness they found themselves in strange surroundings which were the ultimate in luxury, including \u201choura\u2019s\u201d. When they thus became convinced of being in \u201cparadise\u201d they accepted Hasan Bin Sabbah as their prophet. He had built formidable strength which the State could not subdue with mere force. He was a contemporary of Ghias al-Dan Abu al-Fath Qamar Bin Ibraham al-Khayyam, the famous \u201c\u2018Umar Khayyam\u201d: who was a mathematician, astronomer and poet (ca. 1050-1123). The latter ultimately subdued Hasan Bin Sabbah with better wisdom, based on righteousness instead of wizardry. Later this organization was destroyed by the Mongols about the middle of the 13th century .", + "melted: Allusion to the labor movements all over the world starting at that time. These movements are usually credited to communism and general awakening in the West. However, in reality they owe their origin to the awakening kindled by Islam and Muslim scholars in Spain and Iraq in the middle ages which brought about Reformation and Renaissance in Europe and which is an on-going movement of human liberation from the forces of undue domination. See also the poem titled Masjid-i-Qur\u00e8ubah (The Cordova\u2019s Mosque) in \u2018Allamah Iqbal\u2019s book Bal-i-Jibral (The Gabriel\u2019s Wings).", + "scissors: Sikandar O Jam- Reference to the Alexander of Greece and Jamshad of the Persian Empire which were two most powerful empires of the ancient world.", + "m\u00e0miya\u2019a: This means that the whole history of the Muslim Ummah was known to S. Khizar A.S. It also refers to the history of secession of the Arab world from the fold of the Uthmaniya Khilafah and its aftermath, which has been briefly described in Note 7 above.", + "Sulaiman: Reference to the upper hand of Christians in Islamic countries, particularly those with Muslim majorities and Muslim governments.", + "\u201cpolitics\u201d: This refers to the Turkish cap which was red in color and had a black frill. It was used as a national cap by Muslims in greater part of the world. It lasted till the beginning of World War II.", + "Kashghar: Reference to the inordinate Western influence in the politics and, still worse, in social life of the people in the Muslim world.", + "Arab: Reference to the division of the Muslim world into a large number of secular nation states after World War I. However, our misfortune is that, in spite of the efforts of `Allamah Iqbal and a large number of other reformers all over the Muslim world, the trend towards fragmentation of the Ummah is continuing un-abated.", + "beware: Rumi.", + "salamander: Sulaiman.", + "age: This verse does not teach Muslims to withdraw from politics. It preaches only refraining from God-less Western politics, on the vices of which he is very emphatic. Cf.", + "strength: I have good insight into this God-less politics", + "yukhlif-ul-Ma\u2019ad\u201d: is Ahriman\u2019s slave-girl, mean, corrupt and dishonest" + ] + }, + { + "poem_id": "001_163", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!", + "Life-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !", + "The storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection", + "The Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence", + "If some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d", + "Jump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness", + "Why should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!", + "O God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth", + "The effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham", + "The Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!", + "The beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!", + "The avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!", + "Insight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!", + "For thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty", + "Sing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced", + "Concealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life", + "You are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts", + "The Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!", + "The house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!", + "Your life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!", + "Your nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!", + "From the material world to the Eternal world | You are the gift which the Holy Prophet took!", + "The history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia", + "Learn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!", + "This alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!", + "Breaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!", + "How long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!", + "In the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019", + "What could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth", + "With what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!", + "Stability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German", + "When Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!", + "Neither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created", + "Can anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!", + "Sainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!", + "It is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!", + "The ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!", + "The essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck", + "Firm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life", + "What is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!", + "Those who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!", + "Those accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!", + "Those who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !", + "Our slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !", + "The Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !", + "Angels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!", + "The men of Faith live in the world like the sun | Set here, come out there, set there, come out here !", + "The individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!", + "You are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God", + "Human greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love", + "This is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless", + "Your wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight", + "O imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal", + "In the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk", + "Transcend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook", + "The bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!", + "Humanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!", + "The glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!", + "The science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!", + "The magic of prudence cannot make stable | The civilization which is based on capitalism", + "Dynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal", + "Partake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden", + "The spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars", + "Come, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d", + "Come, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!", + "The spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!", + "I have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!", + "Withdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!", + "Narrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !", + "The other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become", + "I am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!", + "\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d" + ], + "full_text": "This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d", + "phrases": [ + "Sana: Abu Ala Husain `Abd Allah Ibn Hasan Ibn \u2018Ala Sana.", + "!: Muhammad Ibn Muhammad Ibn tarakhan Nasr Farabi.", + "dignity: above two intellectuals are very eminent philosophers of the Muslim world. The former was also a very famous physician whose books were used as text books in Europe till only about two centuries ago. What \u2018Allamah Iqbal means is that even these two luminaries of the intellectual world are unable to understand the secrets of Divine and spiritual knowledge through which the miracles related in this verse had been enacted.", + "intellect: Turkomans- They are members of any of the chiefly Muslim Turkish tribes inhabiting Turkomanistan, Uzbekistan and Kazakistan. During the period of the zenith of the Muslim world the people of this region were a formidable force and ruled over a vast territory from Central Asia to India. They were very much respected for their prowess and political power.", + "eloquence: In ancient times in the fourth and fifth centuries B.C. India was famous for its learning and intellect. In this respect it was one of the five prominent cultures of that period, viz. Indian, Greek, Zoroastrian, Egyptian, and Chinese.", + "lacking\u201d: In the pre-Islamic as well as in the early Islamic period Arabs were famous for their proficiency in language. They were so proud of the richness, prosody and rhetoric of their language that they called other nations as dumb and mute (`ajam). This word became and still is synonymous with \u201cnon-Arab\u201d though the epithet no longer applies.", + "Ghaza\u2019s: This is the first line of a verse of the famous Persian poet of India, Saiyyid Muhammad Jamal al-Dan Urfa. The complete verse is as follows:", + "exists: Strike the beat harder if the taste for music is lacking", + "Branch: livelier the marching songs if the load is heavy", + "Kabul: Ghaza- He is a Muslim fighter in the cause of God.", + "doubts: Nesan- This is the spring rain. In Persian and Urdu legends its drops are believed to produce pearls in some bivalves. The metaphor means that the tears produced by the Muslims\u2019 eyes as a result of the calamities they are facing will result in pearls, i.e. their apparent calamities will soon turn into successes.", + "Turanian: Hashima, \u201cHashimite Branch\u201d or Bana Hashim- This is the branch of the Ismelite section of the progeny of S. Ibraham A.S. As the Holy Prophet (S.A.W.) belonged to Bana Hashim the term is extended to all Muslims.", + "Quhistan\u2019s: Turk-i Sharaza- This refers to Shaikh Musleh al-Dan Sa`da Sharaza. His poetry is very popular among all Muslims including Afghans, which is a sign of the attachment of Muslims to their heritage.", + "Qaiser: This verse stresses the importance of aman in achieving success.", + "Kisra: Turana- The term applies to any of the peoples who live in Turan, which is the region north of the River Oxus.", + "Haider\u2019s: Quhistan- This is a tract of land in Kerman, now in Iran. The falcons of Quhistan are famous for the elegance and swiftness of flight.", + "Dhar\u2019s: Qaiser- This is the collective name for the Caesars of the Roman Empire.", + "faqr: Kisra- He is the Persian Emperor in whose reign Iran was conquered by Muslims.", + "Salman\u2019s: Haider- This is another name of S. \u2018Ala R.A.", + "German: Abu Dhar- He is a well known companion of the Holy Prophet (S.A.W.) who is proverbial for his piety, which includes Faqr.", + "speck: Faqr.", + "wingless: Salman.", + "pearls!: Reference to the continuation of war by the Turks against Greeks after the formal termination of World War I. As the Greeks were fighting on the strength of British support this was really a war against the British, who were a world power at that time.", + "makers: Allusion to the creation and existence of the spiritual universe, which also contained angels, made of light, and the material universe, which includes Man made of dust. This verse, read with the previous one means all creation of God is equal.", + "uninformed: Reference to the defeat of Germans in World War I which rendered them powerless.", + "out: Allusion to the inability of submarines, invented by Germans, to win the war.", + "here: Allusion to scientists and materialists.", + "Fikan: Allusion to spiritual persons whose spiritual powers attain what arms and ammunition cannot.", + "bird: This refers to the damage to the Holy Land and the world of Islam in general and to the glory and sanctity of the Holy Ka\u2018bah in particular by the treachery of the Arabs. For details see Poem 144 (Khizar-i-Rah), Explanatory Note 7.", + "silk: Allusion to the Holy Qur\u2019an 2:154 and 3:169, according to which people who lose their physical life in the cause of God should not be considered as dead. Also, the light of Truth which illuminates the heart of a man of Faith cannot be extinguished. Faith keeps on fighting and struggling in the pursuit of their goal incessantly all over the world in cooperation with each other . This makes the infidels lose the war at the end.", + "greed!: This is an invitation to Muslims to realize the greatness of Man and specially that of Muslims, whose life is totally dedicated to God and who live for and die in His cause. This whole stanza is an invitation to the Muslim Ummah to acquire Islamic virtues.", + "capitalism: Haram\u2019s Bird- Allusion to the Muslim Ummah.", + "garden: This and the next verse is an allusion to the Holy Qur\u2019an 48:29, which instructs Muslims to unite and be firm against infidels and kind and affectionate to believers.", + "place\u201d: Allusion to the atrocities to and usurpation of the wealth of non-European peoples, especially Muslims by the Europe\u2019s imperialist nations during their entire history.", + "Master: This is a warning by \u2018Allamah Iqbal that the Western system, based on capitalism-imperialism, will not last in spite of the magic of political maneuvering. In view of the collapse and ultimate demise of the communist world this seems to be paradoxical. This is so because we are accustomed to considering only two systems, i.e. capitalism and communism. The Muslim world has been so much frustrated and over-awed by the glitter of the Western world that it has completely forgotten the potential of the Islamic political-economic system. \u2018Allamah Iqbal\u2019s works also give the false impression that he was pro-Communist and anti-capitalist. However, a little thought and deep study of his works would show that his support of communism was only apparent and transient and revealed only his temporary satisfaction in the sense that in his view the advent of communism posed the first threat to the capitalist system. The capitalist-communist fighting gave the Muslims a respite and a golden opportunity to reconstruct their material and spiritual world and eventually be able to deal a final deadly blow to both these systems and establish the Islamic system. He has repeatedly shown his disapproval and unhappiness with the communist system, as he has done with the capitalist system. His forecast contained in this verse has been partially fulfilled in the demise of communism. Now that the Islamic world is waking up from its deep stupor the conflict with the Western world and its systems is inevitable. In this conflict the Islamic system will succeed. However, it will not come as a miracle but will have to be achieved by the Muslim world through their sweat and blood. This latter thought is conveyed in the next two verses.", + "become: This and the following verses to the end of the poem contain the message of hope and prompting for struggle for Muslims. The climax is reached in the last verse of the poem in which the poet invites Muslims to revolutionize the world and establish the new Islamic world order.", + "Khalal: Allusion to the Holy Qur\u2019an 12:19. The arrival of the caravan at the well into which S. Yusuf A.S. had been thrown was the turning point in his life. In the same way the present time, when the Western world is losing its credibility, is the turning point in the life of the Muslim Ummah." + ] + }, + { + "poem_id": "001_164", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources", + "The river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d", + "O Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!", + "Though the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river", + "Though this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism" + ], + "full_text": "This ghazal expresses \u2018Allamah Iqbal\u2019s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.\n\nO zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources\nThe river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d\nO Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!\nThough the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river\nThough this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism", + "phrases": [ + "blanket: The word in the original is \u201cOne wrapped in a small blanket\u201d. This is the title of the Holy Prophet (S.A.W.) as a mark of affection and is based on such affection shown by no less an entity than God in the opening verses of the Holy Qur\u2019an, Surahs 73 and 74." + ] + }, + { + "poem_id": "001_165", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "These songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent", + "O Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious", + "In the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?", + "Ah! What the world considers heart is not heart | In the human breast this is a silent tumult", + "Walk on the path of life but walk carefully | Understand that some glass work is on your shoulders", + "Through whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now" + ], + "full_text": "This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now", + "phrases": [ + "silent: These two verses mean that the universe has no real existence and is only a figment of human imagination. This concept is based on Plato\u2019s philosophy of idealism, according to which the universe is only something in human thought and as such is only an idea and not a reality. This is also believed in a modified form of sufism according to which the real existence is that of God only and the universe is only a figment of human mind. The casual mention of this thought in this ghazal does not mean that \u2018Allamah Iqbal believed in Plato\u2019s philosophy. It has been shown earlier that he was very much opposed to Plato and his philosophy, which distracts Man from deeds and engulfs him in mere thought. The second hemstitch of the verse contradicts Plato\u2019s thought.", + "unconscious: This verse metaphorically expresses the thought that Western wisdom is only outwardly idealistic and has no reality in its heart. The same thought has been expressed earlier in the fourth part of Poem 144. (Khizar-i-Rah).", + "concealed: This verse is addressed to God which means that all human Intellect is helpless in understanding His Nature.", + "tumult: Same as first reference of the poem", + "shoulders: This verse emphasizes the Islamic concept that Man should live a life of full involvement in the world but in such a manner that the world and its material benefits should be used for Man\u2019s betterment but should not become part of Man\u2019s ideal or purpose of his life. This delicate thought is presented in the second hemstitch.", + "now: This verse refers to the famous Urdu poet Khwajah Al\u00e8af Husain Hala for whom \u2018Allamah Iqbal had much respect." + ] + }, + { + "poem_id": "001_166", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O dejected nightingale your lament is immature still | You should hold it in your breast for a little while still", + "If Intellect is prudent it is considered mature | If Love is prudent it is considered immature still", + "Love fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still", + "Love moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still", + "The way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still", + "On the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still", + "Constant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still", + "O spring rain! How long this miserliness? | The tulips of my hillside are thirsty still", + "They are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still", + "Zepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still" + ], + "full_text": "This ghazal deals with the controversy of Love and Intellect.\n\nO dejected nightingale your lament is immature still | You should hold it in your breast for a little while still\nIf Intellect is prudent it is considered mature | If Love is prudent it is considered immature still\nLove fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still\nLove moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still\nThe way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still\nOn the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still\nConstant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still\nO spring rain! How long this miserliness? | The tulips of my hillside are thirsty still\nThey are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still\nZepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still", + "phrases": [ + "Namrud: Allusion is to the story of S. Ibraham A.S going through the trial by fire at the hand s of Namrud , reflected in the Holy Qur\u2019an 21:1-70" + ] + }, + { + "poem_id": "001_167", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "Lift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators", + "If Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil", + "The warm breath\u2019s effect is the miracle of life | If it is on Thy breast perform life-giving miracles", + "How long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence", + "Let the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church", + "It is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace", + "First become self-respecting like Alexander | Then make the show of desire of Dara\u2019s grandeur", + "You will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness" + ], + "full_text": "This also is a highly mystical ghazal in which \u2018Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. \u2018Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. \u2018Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.\n\nLift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators\nIf Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil\nThe warm breath\u2019s effect is the miracle of life | If it is on Thy breast perform life-giving miracles\nHow long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence\nLet the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church\nIt is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace\nFirst become self-respecting like Alexander | Then make the show of desire of Dara\u2019s grandeur\nYou will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness", + "phrases": [] + }, + { + "poem_id": "001_168", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "The spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become", + "You are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become", + "You belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become", + "Why should your tunes be veiled in the guitar\u2019s frets? | You are an ornamented song, evident to every ear become", + "O wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become", + "Indulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become" + ], + "full_text": "This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.\n\nThe spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become\nYou are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become\nYou belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become\nWhy should your tunes be veiled in the guitar\u2019s frets? | You are an ornamented song, evident to every ear become\nO wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become\nIndulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become", + "phrases": [] + }, + { + "poem_id": "001_169", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are", + "Join the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are", + "Do not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are", + "During circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d", + "My wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were", + "Neither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are", + "Whenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are" + ], + "full_text": "Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.\n\nO the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are\nJoin the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are\nDo not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are\nDuring circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d\nMy wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were\nNeither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are\nWhenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are", + "phrases": [ + "were: Allusion to the Holy Qur\u2019an 39:53." + ] + }, + { + "poem_id": "001_170", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "No wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained", + "Thy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained", + "Neither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained", + "Though my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!" + ], + "full_text": "This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.\n\nNo wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained\nThough my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!", + "phrases": [ + "remained: This is a sad commentary on the disappearance of religion and the Love of God from the present day Man and the goals of his life.", + "remained!: \u2018Allamah Iqbal was one of those reformers who tried to remove the effect of non-Islamic thoughts and ideologies (Greek, Zoroastrian, Chinese, Hindu) from Islamic thinking. This verse refers to this and says that in spite of the deep influence of non-Islamic ideologies on Islam he has continued to keep his thinking purely Islamic." + ] + }, + { + "poem_id": "001_171", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "Though you are bound by cause and effect | Keep your heart a little independent", + "Intellect is not free from criticism | Establish the foundation of your deeds on Love", + "O Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d", + "This is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d" + ], + "full_text": "\n\nThough you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d", + "phrases": [ + "\u2018ad\u201d: Allusion to the Holy Qur\u2019an 3: 9.", + "Time: The Holy Qur\u2019an.", + "Haqqun\u201d: Allusion to the Holy Qur\u2019an 4:122 and 14:47" + ] + }, + { + "poem_id": "001_172", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 7, + "section_title": "Humorous Poems", + "text_blocks": [ + "In the East principles are changed to religion | But in the West they are changed into machines", + "We do not retain even one of them | There one is changed into three", + "The girls are learning English | The nation prosperity\u2019s way has found", + "The ways of the West are in view | Eastern ways sinful are found", + "What scenes will this drama produce? | On curtain\u2019s rising this will be found", + "The Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became", + "He clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d", + "O wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want", + "That time is approaching when instead of children | Votes for the council\u2019s membership will she want", + "Western education is very encouraging | Its first lesson is to brag sitting in the college", + "As only the purchasers inhabit India | Afghans also bring assafoetida from their country", + "My condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d", + "The camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns", + "It does not matter if the preacher is poor | He should bend to the new civilization", + "Much has been written on cancellation of jihad | He should write a tract on cancellation of hajj", + "The patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill", + "There was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!", + "Times have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d", + "Will there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan", + "If this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan", + "We poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here", + "All will be annihilated in this age except the one | Who established in his ways and firm in his thought is", + "O Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations", + "Who formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka", + "\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness", + "O Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!", + "\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d", + "We have lost all material resources | The thought of Judgment Day has gone also", + "The Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?", + "As I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits", + "Without courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d", + "I said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d", + "So naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not", + "In the West camel is called ship of the desert | The Turks made use of this fleet not", + "In India councils are a part of the government | This is the start of our political perfection", + "We were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d", + "Membership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?", + "May God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?", + "What will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be", + "Insistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be", + "Obtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be", + "Indians cannot find a place on the earth | But the oceans\u2019 bottom available may be", + "Like the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be", + "The Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business", + "Polytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense", + "Unclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!", + "A drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome", + "He said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d", + "I said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d", + "Let us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets", + "The cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein", + "The cow one day started saying to the camel | Nothing in the world rests in one condition", + "I am ignominious by breaking my rope | I hear you have also broken your nose string", + "Though you are important in India for political reasons | But due to railway the Arabian desert finds no use for you", + "Till yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent", + "What is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today", + "Hearing this speech the camel bashfully said | I am also to be counted among your lovers", + "The envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk", + "The effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless", + "I am living only in one desert since a long time | As I have nothing I am fed on borrowed money", + "If goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige", + "If the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony", + "Give me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated", + "\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated", + "Last night the mosquito related to me | The whole story of his failures", + "\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor", + "And this land owner without any effort | Sucked all the blood of the cultivator\u201d", + "This new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an", + "How well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning", + "\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn", + "Life may be lost but truth should not be lost | This one principle is the core of all religions", + "They are the birds of the same feather, | Banking, landlordship, monarchy", + "Capital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed", + "With cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d", + "Gog and Magog all have been released | The Muslim eye will see the meaning of Yansilun", + "That eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern", + "If so, how much is this the occasion for admonition | The blue sky changes its colors in a moment", + "Cursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion", + "Sir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine", + "One day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him", + "The farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented", + "I asked the land as to whose property it was | It replied that it was believing only this:", + "Whether it be the owner or the wretched farmer | Whatever is under the sky is property of the land", + "Throw them out in the alley | The new civilization\u2019s eggs are rotten", + "Election, membership, council, presidency | The nooses of independence are very strange", + "The carpenter has also been pared | The Europe\u2019s planes are very sharp", + "The owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him", + "God\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist", + "I have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode", + "But what a good council hall the government has made | In this city the capitalists did not have any abode\u201d", + "Though the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be", + "What a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be", + "Though eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be", + "Iqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be" + ], + "full_text": "This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be", + "phrases": [ + "machines: Reference to the doctrine of Trinity.", + "became\u201d: Humorous reference to the clean-shaved faces adopted by men in the Indian sub-continent following Lord Curzon. The word used in the original is \u2018zan\u2019, which is the Persian word for \u2018woman\u2019. There is a pun in \u2018zan\u2019 and \u201cCurzon\u201d.", + "jihad: Jihad- This is a sarcasm on the publication of literature in the Indian sub-continent seeking excuses to divert the attention of the Muslims from the aspect of jihad technically known as \u201cqital\u201d. This was very prominent in the literature produced by the Qadayana Community, especially the literature produced by the community\u2019s founder, Mirza Ghulam Ahmad of Qadiyan.\u201d", + "g\u00e0la: Urdu word for pill.", + "Jhatka: Dhibh - is the Muslim way of killing an animal for food, in which the name of God is invoked as a mark of dedication of the food to Him. Jhatka is the Sikh way of doing the same in which the animal is killed with one stroke, separating the head from the body. The Sikhs were and still are so adamantly against Dhibh that they would not eat the meat of an animal killed with that process. The mention of these controversies is no exaggeration. They did rise in the serious political parleys between Muslims and Hindus in the twenties and thirties. The name of the India\u2019s national language was so controversial that Hindus insisted that it should be Hindi though Urdu had been the official language of the Indian sub-continent during the two hundred years of British rule. Even in the discussions during the proceedings of the commission appointed by Mr. M.K. Gandhi for drafting the educational policy of independent India, known as the \u201cWardha Scheme\u201d this name was under hot discussion. Even Mr. Gandhi\u2019s modest suggestion of using the term \u201cHindustana\u201d was rejected by the Hindu members. This happened in spite of the great reverence in which Hindus held Mr. Gandhi. The partition of India and its aftermath could have been avoided with a little toleration and understanding. This matter has been discussed earlier also.", + "Acts: Such legislative acts were being considered at one time in the Indian sub-continent to protect Muslim properties from being taken over by Hindu money lenders for payment of the heavy debts which Muslims usually owed to them. These acts became controversial. Some \u2018Ulama supported them as a means of protecting Muslim properties, especially those of endowments to descendants. Others opposed them as being in conflict with the laws of inheritance of the Shara\u2018ah.", + ",begging: This refers to the \u201cbegging\u201d for votes by the rich people. Adult suffrage did not come into the Indian sub-continent till the Government of India Act 1935. Till then suffrage was restricted to persons above a certain annual income.", + "Collector: Collector (also known as Deputy Commissioner) is the highest administrative officer at the district level in the Indian sub-continent. He was so powerful during the British rule that the service to which he belonged was said to be the \u201csteel frame of the British Empire\u201d. This verse is a sarcasm on the state of affairs in which nothing could happen in the district without the implicit or explicit concurrence of the Collector.", + "sellers!\u201d: This is a sarcasm on the fact that a fairly large number of the Muslims in India were dealing in wine and other intoxicants.", + "stubborn: Badra and Masata respectively are names of an uneducated village Hindu and Muslim in the Indian sub-continent.", + "tasta\u2018jilun\u201d: Allusion to the Holy Qur\u2019an 10: 51.", + "Yansilun: Allusion to the Holy Qur\u2019an 21: 96. In this verse the reference is to the capitalist-imperialists who together despoiled the defenseless non-European world.", + "Sham: Arabic name of the region now included in Syria and Lebanon", + "Cursor: Curzon - He was the British Foreign Secretary during the period 1920-25 when an effort was made to settle the Middle East problem to the detriment of the Arabs and advantage of Jews. The part played by Sir Agha Khan III is referred to in the last verse.", + "Khan: Reference to Sir Sul\u00e8an Muhammad Shah the Agha Khan III who was a veteran statesman of the Indian sub-continent and played an important role in the politics of India, particularly that of Muslims, including the settlement of the Middle East problem, to which reference is made in the last line of the poem.", + "Sa\u2018a\u201d: This is an illusion to The Holy Qur\u2019an 53:39 which means \u201cThat Man can have nothing but what he strives for\u201d.", + "Sanusa: Sanusa - A member of the Sufa brotherhood founded in 1837 in North Africa by Muhammad Ibn \u2018Ala al-Sanusa (d. 1859), an Algerian Muslim leader.", + "Faisal: King Faisal I." + ] + }, + { + "poem_id": "002_001", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "A blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .", + "Houris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.", + "In my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .", + "There were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.", + "I was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!" + ], + "full_text": "Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!", + "phrases": [ + "blaze: Blaze: Conflagration.", + "Throne: His Throne: the precincts of the Absolute Being or Harirn-i-Zat, the original word in the text", + "strains: Strains: songs.", + "aloft: Aloft: on high.", + "Names: Templeof His Names: The Temple of His attributes.", + "moulds: Moulds: shapes i.e., the different aspects in which God displays Himself.", + "ruffled: Ruffled : disturbed.", + "Cloisters: Cloister: a place of religious retirement, a sanctuary.", + "founds: Founds: foundations.", + "Fane: Pane: temple.", + "Shrine: Shrine: sanctuary.", + "mark: Mark: target.", + "Womb: Womb: Uterus, the organ in which the young of mammals are developed and kept till birth, the word in the poem is Sina-i-Kainat.", + "Latent: Latent: hidden." + ] + }, + { + "poem_id": "002_002", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "If the stars have strayed\u2014 To whom do the heavens belong, You or Me? | Why must I worry about the world\u2014 To whom does this world belong, You or Me?", + "If the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?\u2014 Does that realm belong to You or to me?", + "On the morning of eternity he dared to say \u02b9No\u02b9, | But how would I know why\u2014 Is he Your confidant, or is he mine?", + "Muhammad is Yours, Gabriel is Yours, The Qur\u02b9an is Yours\u2014 | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?", + "Your world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?", + "All potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup\u2010bearer, may I ask?", + "Thou gavest me a drop from an ocean; | Art Thou a miser in a Nourisher\u02b9s mask?" + ], + "full_text": "\n\nIf the stars have strayed\u2014 To whom do the heavens belong, You or Me? | Why must I worry about the world\u2014 To whom does this world belong, You or Me?\nIf the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?\u2014 Does that realm belong to You or to me?\nOn the morning of eternity he dared to say \u02b9No\u02b9, | But how would I know why\u2014 Is he Your confidant, or is he mine?\nMuhammad is Yours, Gabriel is Yours, The Qur\u02b9an is Yours\u2014 | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?\nYour world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?\nAll potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup\u2010bearer, may I ask?\nThou gavest me a drop from an ocean; | Art Thou a miser in a Nourisher\u02b9s mask?", + "phrases": [] + }, + { + "poem_id": "002_003", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Bright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.", + "Love concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.", + "You are the limitless ocean and I am but a tiny rivulet\u2014 | Either make Your peer or turn me limitless at least.", + "If I am a mother\u2010of\u2010pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond\u2019s sheen.", + "If I am not destined to sing at the advent of Spring, | Make this half\u2010enraptured breath a skylark of the Spring.", + "Why did You order me to quit the Garden of Eden?\u2014 | Now there is much to be done here\u2014so just wait for me!", + "When the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me." + ], + "full_text": "These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}\n\nBright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.\nLove concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.\nYou are the limitless ocean and I am but a tiny rivulet\u2014 | Either make Your peer or turn me limitless at least.\nIf I am a mother\u2010of\u2010pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond\u2019s sheen.\nIf I am not destined to sing at the advent of Spring, | Make this half\u2010enraptured breath a skylark of the Spring.\nWhy did You order me to quit the Garden of Eden?\u2014 | Now there is much to be done here\u2014so just wait for me!\nWhen the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me.", + "phrases": [] + }, + { + "poem_id": "002_004", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Whether or not it moves you, At least listen to my complaint\u2014 | It is not redress this free spirit seeks.", + "This handful of dust, This fiercely blowing wind, And these vast, limitless heavens\u2014 | Is the delight You take in creation, A blessing or some wanton joke?", + "The tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?", + "I am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.", + "That stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.", + "An adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.", + "The station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it." + ], + "full_text": "\n\nWhether or not it moves you, At least listen to my complaint\u2014 | It is not redress this free spirit seeks.\nThis handful of dust, This fiercely blowing wind, And these vast, limitless heavens\u2014 | Is the delight You take in creation, A blessing or some wanton joke?\nThe tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?\nI am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.\nThat stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.\nAn adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.\nThe station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it.", + "phrases": [] + }, + { + "poem_id": "002_005", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "What avails love when life is so ephemeral? | What avaiIs a mortal\u2019s love for the immortal?", + "Love that is snuffed out by death\u2019s passing blast | Love without the pain, the passion that consumes?", + "A flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!", + "Grant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.", + "Give me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.", + "Make our hearts the seats of mercy and love, | And make them in Thy thought for ever move;", + "Give the invincible power of Ali the brave, | To one whom gavest Thou poor means to live." + ], + "full_text": "\n\nWhat avails love when life is so ephemeral? | What avaiIs a mortal\u2019s love for the immortal?\nLove that is snuffed out by death\u2019s passing blast | Love without the pain, the passion that consumes?\nA flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!\nGrant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.\nGive me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.\nMake our hearts the seats of mercy and love, | And make them in Thy thought for ever move;\nGive the invincible power of Ali the brave, | To one whom gavest Thou poor means to live.", + "phrases": [] + }, + { + "poem_id": "002_006", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "If my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.", + "If the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.", + "Love has made me an ocean, boundless, fathomless, | But my self\u2014awareness may change me into a shore.", + "In the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.", + "Man\u2019s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nIf my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.\nIf the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.\nLove has made me an ocean, boundless, fathomless, | But my self\u2014awareness may change me into a shore.\nIn the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.\nMan\u2019s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_007", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Contrary runs our planet, the stars whirl fast, oh Saki! | In every atom\u2019s heartbeat a Doomsday blast, oh Saki!", + "Torn from God\u2019s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!", + "For our inveterate sickness, our wavering heart, the cure\u2014 | That same joy\u2010dropping nectar as in the past, oh Saki.", + "Within Islam\u2019s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.", + "Unchanged is Persia\u2019s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.", + "But of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!", + "On me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki." + ], + "full_text": "\n\nContrary runs our planet, the stars whirl fast, oh Saki! | In every atom\u2019s heartbeat a Doomsday blast, oh Saki!\nTorn from God\u2019s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!\nFor our inveterate sickness, our wavering heart, the cure\u2014 | That same joy\u2010dropping nectar as in the past, oh Saki.\nWithin Islam\u2019s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.\nUnchanged is Persia\u2019s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.\nBut of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!\nOn me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki.", + "phrases": [] + }, + { + "poem_id": "002_008", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Set out once more that cup, that wine, oh Saki\u2014 | Let my true place at last be mine, oh Saki!", + "Three centuries India\u2019s wine\u2010shops have been closed, | And now for your largesse we pine, oh Saki;", + "My flask of poetry held the last few drops\u2014 | Unlawful, says our crabb\u2019d devine, oh Saki.", + "Truth\u2019s forest hides no lion\u2010hearts now: men grovel | Before the priest, or the saint\u2019s shrine, oh Saki.", + "Who has borne off Love\u2019s valiant sword? | About An empty scabbard Wisdom\u2019s hands twine, oh Saki.", + "Verse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;", + "Bereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!" + ], + "full_text": "\n\nSet out once more that cup, that wine, oh Saki\u2014 | Let my true place at last be mine, oh Saki!\nThree centuries India\u2019s wine\u2010shops have been closed, | And now for your largesse we pine, oh Saki;\nMy flask of poetry held the last few drops\u2014 | Unlawful, says our crabb\u2019d devine, oh Saki.\nTruth\u2019s forest hides no lion\u2010hearts now: men grovel | Before the priest, or the saint\u2019s shrine, oh Saki.\nWho has borne off Love\u2019s valiant sword? | About An empty scabbard Wisdom\u2019s hands twine, oh Saki.\nVerse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;\nBereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!", + "phrases": [] + }, + { + "poem_id": "002_009", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "My Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.", + "Now I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.", + "My flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.", + "In love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam\u2019d heart.", + "The dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.", + "Through the poet\u2019s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel\u2019s piercing glance, Is nothing less than magic gleam.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nMy Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.\nNow I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.\nMy flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.\nIn love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam\u2019d heart.\nThe dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.\nThrough the poet\u2019s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel\u2019s piercing glance, Is nothing less than magic gleam.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_010", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Consuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal\u2019s rank; With that of a master of men.", + "Neither this world nor the next; Is fit for the freedom\u2014loving; | They are forced to die in this, And forced to live in the other.", + "Thy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.", + "The austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.", + "Who taught to young Isma\u2019il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?", + "My grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.", + "The beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose." + ], + "full_text": "\n\nConsuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal\u2019s rank; With that of a master of men.\nNeither this world nor the next; Is fit for the freedom\u2014loving; | They are forced to die in this, And forced to live in the other.\nThy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.\nThe austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.\nWho taught to young Isma\u2019il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?\nMy grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.\nThe beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose.", + "phrases": [] + }, + { + "poem_id": "002_011", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Have You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?", + "The school\u2010bred demi\u2010goddesses of this age | Lack the carved grace of the old pagan mold!", + "This is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.", + "The vine awaits Your bounteous rain: no more | Is the Magian wine in Persia\u2019s taverns sold.", + "My comrades thought my song were of Spring\u2019s kindling\u2014 | How should they know what in Love\u2019s notes is told?", + "Out of my flesh and blood You made this earth; | Its quenchless fever the martyr\u2019s crown of gold.", + "My days supported by Your alms, I do not | Complain against my friends, or the times scold." + ], + "full_text": "\n\nHave You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?\nThe school\u2010bred demi\u2010goddesses of this age | Lack the carved grace of the old pagan mold!\nThis is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.\nThe vine awaits Your bounteous rain: no more | Is the Magian wine in Persia\u2019s taverns sold.\nMy comrades thought my song were of Spring\u2019s kindling\u2014 | How should they know what in Love\u2019s notes is told?\nOut of my flesh and blood You made this earth; | Its quenchless fever the martyr\u2019s crown of gold.\nMy days supported by Your alms, I do not | Complain against my friends, or the times scold.", + "phrases": [] + }, + { + "poem_id": "002_012", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "By dint of Spring the poppy\u2010cup, With vintage red is over\u2010flown: | With her advent the hermit too, Temperance to the wind hath thrown.", + "When great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.", + "Antique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.", + "The stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day\u2019s Trumpet Call.", + "Snatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.", + "My sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.", + "Unwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage." + ], + "full_text": "\n\nBy dint of Spring the poppy\u2010cup, With vintage red is over\u2010flown: | With her advent the hermit too, Temperance to the wind hath thrown.\nWhen great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.\nAntique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.\nThe stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day\u2019s Trumpet Call.\nSnatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.\nMy sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.\nUnwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage.", + "phrases": [] + }, + { + "poem_id": "002_013", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Mine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.", + "Where am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?", + "The precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.", + "A hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.", + "For song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.", + "Faqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.", + "Some have left the caravan train, And some on Ka\u2018bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack." + ], + "full_text": "\n\nMine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.\nWhere am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?\nThe precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.\nA hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.\nFor song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.\nFaqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.\nSome have left the caravan train, And some on Ka\u2018bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack.", + "phrases": [] + }, + { + "poem_id": "002_014", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Methought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;", + "Thy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.", + "The Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:", + "One leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.", + "What I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nMethought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;\nThy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.\nThe Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:\nOne leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.\nWhat I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_015", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Reason is either luminous, or it seeks proofs; | Proof\u2014seeking reason is but an excess of wonder.", + "Thine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.", + "My songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.", + "Art Thou pleased, O Lord, with man\u2019s imperfection? | Why repeat a flawed attempt, and make his shame eternal?", + "The Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?", + "Fools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.", + "Thou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die." + ], + "full_text": "\n\nReason is either luminous, or it seeks proofs; | Proof\u2014seeking reason is but an excess of wonder.\nThine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.\nMy songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.\nArt Thou pleased, O Lord, with man\u2019s imperfection? | Why repeat a flawed attempt, and make his shame eternal?\nThe Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?\nFools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.\nThou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die.", + "phrases": [] + }, + { + "poem_id": "002_016", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Lovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?", + "Though usury mingle somewhat with his godship, | The white man is the world\u2019s arch\u2010deity;", + "His asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;", + "His Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.", + "Your laws are just, but their expositors | Bedevil the Koran, twist it awry;", + "Your paradise no\u2010one has seen: in Europe | No village but with paradise can view.", + "Long, long have my thoughts wandered about heaven; | Now in the moon\u2019s blind caverns let them sty!", + "I, dowered by Nature with empyreal essence, | Am dust\u2014but not through dust does my way lie;", + "Nor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,", + "God\u2010filled, I roam, speaking what truth I see\u2014 | No fool for priests, nor yet of this age\u2019s fry.", + "My folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;", + "How could a weigher of truth see Mount Damawand | And think a common refuse\u2010heap as high?", + "In Nimrod\u2019s fire faith\u2019s silent witness, not | Like mustard\u2010seed in the grate, burned splutteringly\u2014", + "Blood warm, gaze keen, right\u2010following, wrong\u2010forswearing, | In fetters free, prosperous in penury,", + "In fair of foul untamed and light of heart\u2014 | Who can steal laughter from a flower\u2019s bright eye?", + "Will no one hush this too proud thing Iqbal | Whose tongue God\u2019s presence\u2010chamber could not tie!" + ], + "full_text": "\n\nLovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?\nThough usury mingle somewhat with his godship, | The white man is the world\u2019s arch\u2010deity;\nHis asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;\nHis Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.\nYour laws are just, but their expositors | Bedevil the Koran, twist it awry;\nYour paradise no\u2010one has seen: in Europe | No village but with paradise can view.\nLong, long have my thoughts wandered about heaven; | Now in the moon\u2019s blind caverns let them sty!\nI, dowered by Nature with empyreal essence, | Am dust\u2014but not through dust does my way lie;\nNor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,\nGod\u2010filled, I roam, speaking what truth I see\u2014 | No fool for priests, nor yet of this age\u2019s fry.\nMy folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;\nHow could a weigher of truth see Mount Damawand | And think a common refuse\u2010heap as high?\nIn Nimrod\u2019s fire faith\u2019s silent witness, not | Like mustard\u2010seed in the grate, burned splutteringly\u2014\nBlood warm, gaze keen, right\u2010following, wrong\u2010forswearing, | In fetters free, prosperous in penury,\nIn fair of foul untamed and light of heart\u2014 | Who can steal laughter from a flower\u2019s bright eye?\nWill no one hush this too proud thing Iqbal | Whose tongue God\u2019s presence\u2010chamber could not tie!", + "phrases": [] + }, + { + "poem_id": "002_017", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "All Nature\u2019s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro", + "In deserts! By selfhood only are the spells | Of sense broken,\u2014 that power we did not know.", + "Rub your eyes, sluggard! Light is Nature\u2019s law, | And not unknown to Ocean its waves flow.", + "Where reason and revelation war, faith errs | To think the Mystic on his cross its foe,", + "For God\u2019s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world\u2019s show.", + "But do not, Gabriel, envy my rapture: better | For Heaven\u2019s dounce folk the prayer and the beads\u2019 neat row!", + "I have seen many a wine\u2010shop East and West; | But here no Saki, there in the grape no glow.", + "In Iran no more, in Tartary no more, | Those world\u2010renouncers who could overthrow", + "Great kings; the Prophet\u2019s heir filches and sells | The blankets of the Prophet\u2019s kin. When to", + "The Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow", + "Its trumpet, God made answer\u2014Is Doomsday far | When Makkah sleeps while China worships?\u2014 Though", + "The bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.", + "Subdued by the dexterous fiddler\u2019s chords there murmurs | In the lowest string the wail of Europe\u2019s woe\u2014", + "Her waters that have bred the shark now breed | The storm\u2010wave that will smash its den below!", + "Slavery\u2014exile from the love of beauty: | Beauty\u2014whatever free men reckon so;", + "Trust no slave\u2019s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow", + "The empire of To\u2010day on him who fishes | To\u2010morrow\u2019s pearl up from Time\u2019s undertow.", + "The Frankish glassblowers\u2019 arts can make stone run: | My alchemy makes glass flint\u2010hard. Pharaoh", + "Plotted and plots against me; but what harm? | Heaven lifts my hand, like Moses\u2019, white as snow;", + "Earth\u2019s rubbish\u2010heaps can never quell this spark | God struck to light whole deserts, His flambeau!", + "Love, self\u2010beholding, self\u2010sustaining, stands | Un\u2010awed at the gates of Caesar or Khosro;", + "If moon or Pleiades fall my prey, what wonder\u2014 | Myself bound fast to the Prophet\u2019s saddle\u2010bow!", + "He\u2014Guide, Last Envoy, Lord of All\u2014lent brightness | Of Sinai to our dust; Love\u2019s eyes, not slow", + "To kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go", + "Pearl\u2010diving there, for reverence of Sina\u2018i; | But in these tides a million pearls still grow." + ], + "full_text": "In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.\n\nAll Nature\u2019s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro\nIn deserts! By selfhood only are the spells | Of sense broken,\u2014 that power we did not know.\nRub your eyes, sluggard! Light is Nature\u2019s law, | And not unknown to Ocean its waves flow.\nWhere reason and revelation war, faith errs | To think the Mystic on his cross its foe,\nFor God\u2019s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world\u2019s show.\nBut do not, Gabriel, envy my rapture: better | For Heaven\u2019s dounce folk the prayer and the beads\u2019 neat row!\nI have seen many a wine\u2010shop East and West; | But here no Saki, there in the grape no glow.\nIn Iran no more, in Tartary no more, | Those world\u2010renouncers who could overthrow\nGreat kings; the Prophet\u2019s heir filches and sells | The blankets of the Prophet\u2019s kin. When to\nThe Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow\nIts trumpet, God made answer\u2014Is Doomsday far | When Makkah sleeps while China worships?\u2014 Though\nThe bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.\nSubdued by the dexterous fiddler\u2019s chords there murmurs | In the lowest string the wail of Europe\u2019s woe\u2014\nHer waters that have bred the shark now breed | The storm\u2010wave that will smash its den below!\nSlavery\u2014exile from the love of beauty: | Beauty\u2014whatever free men reckon so;\nTrust no slave\u2019s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow\nThe empire of To\u2010day on him who fishes | To\u2010morrow\u2019s pearl up from Time\u2019s undertow.\nThe Frankish glassblowers\u2019 arts can make stone run: | My alchemy makes glass flint\u2010hard. Pharaoh\nPlotted and plots against me; but what harm? | Heaven lifts my hand, like Moses\u2019, white as snow;\nEarth\u2019s rubbish\u2010heaps can never quell this spark | God struck to light whole deserts, His flambeau!\nLove, self\u2010beholding, self\u2010sustaining, stands | Un\u2010awed at the gates of Caesar or Khosro;\nIf moon or Pleiades fall my prey, what wonder\u2014 | Myself bound fast to the Prophet\u2019s saddle\u2010bow!\nHe\u2014Guide, Last Envoy, Lord of All\u2014lent brightness | Of Sinai to our dust; Love\u2019s eyes, not slow\nTo kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go\nPearl\u2010diving there, for reverence of Sina\u2018i; | But in these tides a million pearls still grow.", + "phrases": [] + }, + { + "poem_id": "002_018", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Who is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.", + "Although poverty also has royal characteristics, | Kingship is only half complete without a kingdom.", + "Now in the cell of the Sufi, the same poverty has not remained\u2014 | The poverty whose charter is written in the blood of the hearts of lions.", + "Ah circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement\u2019s Day\u2014", + "\u2014who is as bright as a flame by the heat of repetition of God\u2019s name; | Who is quicker than the lightning by the swiftness of his thought.", + "Kingship gives rise to signs of madness\u2014 | They are the scalpels of Allah, be they Taimur of Genghis.", + "Thus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears." + ], + "full_text": "\n\nWho is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.\nAlthough poverty also has royal characteristics, | Kingship is only half complete without a kingdom.\nNow in the cell of the Sufi, the same poverty has not remained\u2014 | The poverty whose charter is written in the blood of the hearts of lions.\nAh circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement\u2019s Day\u2014\n\u2014who is as bright as a flame by the heat of repetition of God\u2019s name; | Who is quicker than the lightning by the swiftness of his thought.\nKingship gives rise to signs of madness\u2014 | They are the scalpels of Allah, be they Taimur of Genghis.\nThus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears.", + "phrases": [] + }, + { + "poem_id": "002_019", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The secret divine my ecstasy has taught | I may convey if I have Gabriel\u2019s breath.", + "What can these stars tell me of my fate? | They are lost themselves in the boundless firmament.", + "The total absorption of thought and vision is life, | Scattered thought is selfhood\u2019s total death.", + "Pleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.", + "With a pure heart, a noble aim, a poignant soul. | I care not for Solomon\u2019s wealth or Plato\u2019s thought.", + "The Prophet\u2019s \u2018Mairaj\u2019 has taught me that heaven | Lies within the bounds of human reach.", + "This universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"", + "Thy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi\u2019s faith.", + "It is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light." + ], + "full_text": "\n\nThe secret divine my ecstasy has taught | I may convey if I have Gabriel\u2019s breath.\nWhat can these stars tell me of my fate? | They are lost themselves in the boundless firmament.\nThe total absorption of thought and vision is life, | Scattered thought is selfhood\u2019s total death.\nPleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.\nWith a pure heart, a noble aim, a poignant soul. | I care not for Solomon\u2019s wealth or Plato\u2019s thought.\nThe Prophet\u2019s \u2018Mairaj\u2019 has taught me that heaven | Lies within the bounds of human reach.\nThis universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"\nThy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi\u2019s faith.\nIt is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light.", + "phrases": [] + }, + { + "poem_id": "002_020", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "O myriad \u2014 coloured earth! Which of us is a secret revealed\u2019? | And which of us is the world, The Invisible One loves more?", + "Which of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?", + "Which of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?", + "Thou art dust and blind, I am dust and self\u2014aware; | Which of us is the crown and glory, Ruling all life?" + ], + "full_text": "\n\nO myriad \u2014 coloured earth! Which of us is a secret revealed\u2019? | And which of us is the world, The Invisible One loves more?\nWhich of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?\nWhich of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?\nThou art dust and blind, I am dust and self\u2014aware; | Which of us is the crown and glory, Ruling all life?", + "phrases": [] + }, + { + "poem_id": "002_021", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Thou art yet region\u2014bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.", + "For selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.", + "Ravishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.", + "With a mountain\u2014cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.", + "Thy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this." + ], + "full_text": "\n\nThou art yet region\u2014bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.\nFor selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.\nRavishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.\nWith a mountain\u2014cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.\nThy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this.", + "phrases": [] + }, + { + "poem_id": "002_022", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The free by dint of faqr, Life\u2019s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.", + "The scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.", + "You need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.", + "Love\u2019s physician scanned my face, And thus he did bespeak, | \u201cYou have no ailment, but Your zeal is faint and weak.\u201d", + "The soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat." + ], + "full_text": "\n\nThe free by dint of faqr, Life\u2019s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.\nThe scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.\nYou need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.\nLove\u2019s physician scanned my face, And thus he did bespeak, | \u201cYou have no ailment, but Your zeal is faint and weak.\u201d\nThe soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat.", + "phrases": [] + }, + { + "poem_id": "002_023", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Hill and vale once more under the poppy\u2019s lamps are bright, | In my heart the nightingale has set new songs alight;", + "Violet, violet, azure, azure, golden, golden, mantles\u2014 | Flowers, or fairies of the desert, rank on rank in sight?", + "On the rosy\u2010spray dawn\u2019s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.", + "Town or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?", + "Delve into your soul and there seek our life\u2019s buried tracks; | Will you not be mine? then be not mine, be your own right!", + "World of soul\u2014the world of fire and ecstasy and longing: | World of sense\u2014the world of gain that fraud and cunning blight;", + "Treasure of the soul once won is never lost again: | Treasure gold, a shadow\u2014wealth soon comes and soon takes flight.", + "In the spirit\u2019s world I have not seen a white man\u2019s Raj, | In that world I have not seen Hindu and Muslim fight.", + "Shame and shame that hermit\u2019s saying pouted on me\u2014you forfeit | Body and soul alike if once you cringe to another\u2019s might!" + ], + "full_text": "\n\nHill and vale once more under the poppy\u2019s lamps are bright, | In my heart the nightingale has set new songs alight;\nViolet, violet, azure, azure, golden, golden, mantles\u2014 | Flowers, or fairies of the desert, rank on rank in sight?\nOn the rosy\u2010spray dawn\u2019s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.\nTown or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?\nDelve into your soul and there seek our life\u2019s buried tracks; | Will you not be mine? then be not mine, be your own right!\nWorld of soul\u2014the world of fire and ecstasy and longing: | World of sense\u2014the world of gain that fraud and cunning blight;\nTreasure of the soul once won is never lost again: | Treasure gold, a shadow\u2014wealth soon comes and soon takes flight.\nIn the spirit\u2019s world I have not seen a white man\u2019s Raj, | In that world I have not seen Hindu and Muslim fight.\nShame and shame that hermit\u2019s saying pouted on me\u2014you forfeit | Body and soul alike if once you cringe to another\u2019s might!", + "phrases": [] + }, + { + "poem_id": "002_024", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Muslims are born with a gift to charm, to persuade; | Brave men\u2014they are endowed with a noble courtesy.", + "Slaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.", + "These victims of the past have seen the dawn of hope, | When I revealed to them the eagle\u2019s ways.", + "The man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.", + "About wine and women I know not how to write; | Ask not a stone-breaker to work on glass.", + "O Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!" + ], + "full_text": "(Written in Kabul)\n\nMuslims are born with a gift to charm, to persuade; | Brave men\u2014they are endowed with a noble courtesy.\nSlaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.\nThese victims of the past have seen the dawn of hope, | When I revealed to them the eagle\u2019s ways.\nThe man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.\nAbout wine and women I know not how to write; | Ask not a stone-breaker to work on glass.\nO Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!", + "phrases": [] + }, + { + "poem_id": "002_025", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Through Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.", + "Love makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.", + "If man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.", + "Free heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.", + "O Muslim, search your heart, Of mullah don\u2019t ask it, | \u201cThe sacred House of God, The righteous why have quit?\u201d" + ], + "full_text": "\n\nThrough Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.\nLove makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.\nIf man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.\nFree heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.\nO Muslim, search your heart, Of mullah don\u2019t ask it, | \u201cThe sacred House of God, The righteous why have quit?\u201d", + "phrases": [] + }, + { + "poem_id": "002_026", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Of passion\u2019s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.", + "A longing strong for God\u2019s display, Is also hid in self\u2010same clay: | O heedless man, let this be known, Brains alone you do not own.", + "The eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others\u2019 woe.", + "How can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.", + "How long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.", + "Lightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.", + "That godly man gets world\u2019s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet\u2019s call." + ], + "full_text": "\n\nOf passion\u2019s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.\nA longing strong for God\u2019s display, Is also hid in self\u2010same clay: | O heedless man, let this be known, Brains alone you do not own.\nThe eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others\u2019 woe.\nHow can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.\nHow long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.\nLightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.\nThat godly man gets world\u2019s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet\u2019s call.", + "phrases": [] + }, + { + "poem_id": "002_027", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.", + "Men congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.", + "Though the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.", + "The disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!", + "Man is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.", + "Enough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah\u2019s claim, That he with heart avows, indeed.", + "As good as Muslim\u2019s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq." + ], + "full_text": "\n\nA host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.\nMen congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.\nThough the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.\nThe disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!\nMan is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.\nEnough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah\u2019s claim, That he with heart avows, indeed.\nAs good as Muslim\u2019s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq.", + "phrases": [] + }, + { + "poem_id": "002_028", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Rely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:", + "Neither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.", + "He depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.", + "A Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.", + "I revealed the secrets and rent the veil, | But your blindness has no cure." + ], + "full_text": "\n\nRely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:\nNeither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.\nHe depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.\nA Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.\nI revealed the secrets and rent the veil, | But your blindness has no cure.", + "phrases": [] + }, + { + "poem_id": "002_029", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "These Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.", + "Thy heart is a wavering ship, Tossed by beauty\u2019s assault | These moons and stars that glisten, Are whirlpools in thy sea.", + "The warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.", + "By teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.", + "The prostration that once, Shook the earth\u2019s soul, | Now leaves not a trace, On the mosque\u2019s decadent walls.", + "I have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.", + "O Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth." + ], + "full_text": "(Written in Cordova)\n\nThese Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.\nThy heart is a wavering ship, Tossed by beauty\u2019s assault | These moons and stars that glisten, Are whirlpools in thy sea.\nThe warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.\nBy teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.\nThe prostration that once, Shook the earth\u2019s soul, | Now leaves not a trace, On the mosque\u2019s decadent walls.\nI have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.\nO Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth.", + "phrases": [] + }, + { + "poem_id": "002_030", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A heart awake to man imparts, Umar\u2019s brains and Hyder\u2019s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.", + "Beget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.", + "If sense of smell be full and stunted, The musk\u2010deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.", + "My sighs no more I can withhold, When Muslims\u2019 sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.", + "These simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.", + "The freedom that this age does grant, Does ever freedom\u2019s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.", + "O Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true." + ], + "full_text": "\n\nA heart awake to man imparts, Umar\u2019s brains and Hyder\u2019s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.\nBeget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.\nIf sense of smell be full and stunted, The musk\u2010deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.\nMy sighs no more I can withhold, When Muslims\u2019 sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.\nThese simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.\nThe freedom that this age does grant, Does ever freedom\u2019s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.\nO Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true.", + "phrases": [] + }, + { + "poem_id": "002_031", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.", + "The eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.", + "In my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.", + "I will not ask for wine from the Frank, Saki, | for this is not the way of the pure\u2010hearted profligates.", + "The rule of love has never been widespread in the world. | The reason is this\u2014that love is no time\u2010server.", + "One continual anxiety\u2014whether absent or present! | If I tell it myself, my story is not long.", + "If you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets." + ], + "full_text": "\n\nIn the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.\nThe eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.\nIn my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.\nI will not ask for wine from the Frank, Saki, | for this is not the way of the pure\u2010hearted profligates.\nThe rule of love has never been widespread in the world. | The reason is this\u2014that love is no time\u2010server.\nOne continual anxiety\u2014whether absent or present! | If I tell it myself, my story is not long.\nIf you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets.", + "phrases": [] + }, + { + "poem_id": "002_032", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A recreant captain, a battle\u2010line thrown back, | The arrow hanging target\u2010less and slack!", + "Nowhere near you that shell which holds life\u2019s pearl; | I have dragged the waves and searched the ocean\u2019s track.", + "Plunge in your self, on idols dote no more, | Pour our no more heart\u2019s blood for paint to deck", + "Their shrines. I unveil the courts of Love and Death: | Death\u2014life dishonoured; Love\u2014death for honour\u2019s sake.", + "I gleaned in Rumi\u2019s company: one bold heart | Is worth of learned heads the whole tame pack;", + "Once more that voice from Sinai\u2019s tree would cry | Fear not! if some new Moses led the attack.", + "No glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black." + ], + "full_text": "\n\nA recreant captain, a battle\u2010line thrown back, | The arrow hanging target\u2010less and slack!\nNowhere near you that shell which holds life\u2019s pearl; | I have dragged the waves and searched the ocean\u2019s track.\nPlunge in your self, on idols dote no more, | Pour our no more heart\u2019s blood for paint to deck\nTheir shrines. I unveil the courts of Love and Death: | Death\u2014life dishonoured; Love\u2014death for honour\u2019s sake.\nI gleaned in Rumi\u2019s company: one bold heart | Is worth of learned heads the whole tame pack;\nOnce more that voice from Sinai\u2019s tree would cry | Fear not! if some new Moses led the attack.\nNo glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black.", + "phrases": [] + }, + { + "poem_id": "002_033", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "At London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn\u2019t forego.", + "At times my heated talk to gathering pleasure lent; | My holding \u2019loof at times perplexed them all, I trow.", + "No hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.", + "Statecraft divorced from Faith to reign of terror leads, | Though it be a monarch\u2019s rule or Commoners\u2019 Show.", + "The streets of Rome remind of Delhi\u2019s glorious past, | The lesson same and charm are writ upon its brow." + ], + "full_text": "\n\nAt London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn\u2019t forego.\nAt times my heated talk to gathering pleasure lent; | My holding \u2019loof at times perplexed them all, I trow.\nNo hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.\nStatecraft divorced from Faith to reign of terror leads, | Though it be a monarch\u2019s rule or Commoners\u2019 Show.\nThe streets of Rome remind of Delhi\u2019s glorious past, | The lesson same and charm are writ upon its brow.", + "phrases": [] + }, + { + "poem_id": "002_034", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.", + "The tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.", + "The sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?", + "One is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.", + "O pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.", + "Courage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev\u2019ry person shown.", + "On the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest." + ], + "full_text": "\n\nThe ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.\nThe tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.\nThe sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?\nOne is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.\nO pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.\nCourage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev\u2019ry person shown.\nOn the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest.", + "phrases": [] + }, + { + "poem_id": "002_035", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.", + "O cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.", + "A nation that has lost, Taimur\u2019s great heritage, | Is unfit for piety, And is unfit to rule.", + "If the sweet Cup\u2014bearer, Listens not to me, it is good; | When I say, \u2018no more\u2019, That will only bring me more.", + "The Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.", + "Bondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.", + "The West is a treasure-house, For the reason\u2019s quest; | But for the heart it is, A source of decay and death." + ], + "full_text": "\n\nThe way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.\nO cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.\nA nation that has lost, Taimur\u2019s great heritage, | Is unfit for piety, And is unfit to rule.\nIf the sweet Cup\u2014bearer, Listens not to me, it is good; | When I say, \u2018no more\u2019, That will only bring me more.\nThe Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.\nBondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.\nThe West is a treasure-house, For the reason\u2019s quest; | But for the heart it is, A source of decay and death.", + "phrases": [] + }, + { + "poem_id": "002_036", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Though reason to the portal guide, | Yet entry to it is denied.", + "Beg God to grant a lighted heart, | For light and sight are things apart.", + "Though knowledge lends to mind a glow, | No houris its Eden can ever show.", + "How strange that in the present time | No one owns the joy sublime!", + "Some passions leave the mind intact, | While others make it blind to fact.", + "The heart from unrest gets its life, | What pity if it knows no strife!", + "You die because from God you flee, | If living, linked with God shall be.", + "The pearls have all their covering cleft, | Of urge to show you are bereft.", + "Show unto me, though I too cry, | It is not tale of Moses and Sinai." + ], + "full_text": "\n\nThough reason to the portal guide, | Yet entry to it is denied.\nBeg God to grant a lighted heart, | For light and sight are things apart.\nThough knowledge lends to mind a glow, | No houris its Eden can ever show.\nHow strange that in the present time | No one owns the joy sublime!\nSome passions leave the mind intact, | While others make it blind to fact.\nThe heart from unrest gets its life, | What pity if it knows no strife!\nYou die because from God you flee, | If living, linked with God shall be.\nThe pearls have all their covering cleft, | Of urge to show you are bereft.\nShow unto me, though I too cry, | It is not tale of Moses and Sinai.", + "phrases": [] + }, + { + "poem_id": "002_037", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?", + "The magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.", + "In Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?", + "Your rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.", + "The maids of Ed\u2019n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.", + "My craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.", + "Spite of Nature\u2019s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark." + ], + "full_text": "\n\nThe self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?\nThe magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.\nIn Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?\nYour rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.\nThe maids of Ed\u2019n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.\nMy craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.\nSpite of Nature\u2019s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark.", + "phrases": [] + }, + { + "poem_id": "002_038", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.", + "Selfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.", + "Thou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.", + "Fakirs who know the wont and way of kings | Are as yet being trained in my literary circle.", + "Thy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.", + "This world of inferior prey is meant to sharpen thy claws, | Thou art an eagle\u2014hunter, but art a novice yet.", + "Whether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it." + ], + "full_text": "\n\nThe morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.\nSelfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.\nThou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.\nFakirs who know the wont and way of kings | Are as yet being trained in my literary circle.\nThy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.\nThis world of inferior prey is meant to sharpen thy claws, | Thou art an eagle\u2014hunter, but art a novice yet.\nWhether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it.", + "phrases": [] + }, + { + "poem_id": "002_039", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Thy vision and thy hands are chained, earthbound, | Is it thy nature\u2019s fault, or of the thought too high?", + "The schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.", + "Absorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.", + "Ask an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.", + "If bare\u2010headed, have a towering will, | The crown is not for thee, but for the eagle alone.", + "When thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.", + "Monasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge." + ], + "full_text": "\n\nThy vision and thy hands are chained, earthbound, | Is it thy nature\u2019s fault, or of the thought too high?\nThe schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.\nAbsorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.\nAsk an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.\nIf bare\u2010headed, have a towering will, | The crown is not for thee, but for the eagle alone.\nWhen thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.\nMonasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge.", + "phrases": [] + }, + { + "poem_id": "002_040", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.", + "The goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?", + "Much worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?", + "Though blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.", + "Wherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.", + "What Frankish dealers take, For counterfeit and fake, | Is true and real art\u2014 Not valued in their Mart.", + "Though indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?" + ], + "full_text": "\n\nThe mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.\nThe goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?\nMuch worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?\nThough blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.\nWherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.\nWhat Frankish dealers take, For counterfeit and fake, | Is true and real art\u2014 Not valued in their Mart.\nThough indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?", + "phrases": [] + }, + { + "poem_id": "002_041", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?", + "You pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?", + "Luck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.", + "One look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.", + "I am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.", + "To be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego\u2019s fall.", + "My bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet\u2019s art." + ], + "full_text": "\n\nThe splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?\nYou pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?\nLuck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.\nOne look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.\nI am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.\nTo be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego\u2019s fall.\nMy bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet\u2019s art.", + "phrases": [] + }, + { + "poem_id": "002_042", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "You are neither for the earth nor for the heaven: | The world is for you, and not you for the world.", + "The sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.", + "This garden is for painful strains: | Neither for enjoying the roses nor for making a nest.", + "How long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.", + "Once who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.", + "High ambition, winsome speech, a passionate soul\u2014 | This is all the luggage for a leader of the Caravan.", + "It was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.", + "I am saving a song for the Placeless Realm\u2014 | A song that could shake even the trusty Gabriel." + ], + "full_text": "\n\nYou are neither for the earth nor for the heaven: | The world is for you, and not you for the world.\nThe sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.\nThis garden is for painful strains: | Neither for enjoying the roses nor for making a nest.\nHow long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.\nOnce who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.\nHigh ambition, winsome speech, a passionate soul\u2014 | This is all the luggage for a leader of the Caravan.\nIt was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.\nI am saving a song for the Placeless Realm\u2014 | A song that could shake even the trusty Gabriel.", + "phrases": [] + }, + { + "poem_id": "002_043", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "O Prisoner of Space! You are not far from the Placeless Realm\u2014 | That Audience Hall is not far away from your planet.", + "Grieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.", + "The gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!", + "Your station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.", + "Lest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much." + ], + "full_text": "\n\nO Prisoner of Space! You are not far from the Placeless Realm\u2014 | That Audience Hall is not far away from your planet.\nGrieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.\nThe gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!\nYour station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.\nLest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much.", + "phrases": [] + }, + { + "poem_id": "002_044", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "My mind on me bestowed a thinker\u2019s gaze, | From Love I learnt a toper\u2019s wont and ways.", + "No wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.", + "Take not my rhymes for poet\u2019s art, | I know the secrets of wine\u2010seller\u2019s mart.", + "Behold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.", + "Know not, absence or presence if it be, | I am the alien here, all others free.", + "My stay in West I may prolong a bit, | My frenzy if this desert will admit.", + "The stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost." + ], + "full_text": "\n\nMy mind on me bestowed a thinker\u2019s gaze, | From Love I learnt a toper\u2019s wont and ways.\nNo wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.\nTake not my rhymes for poet\u2019s art, | I know the secrets of wine\u2010seller\u2019s mart.\nBehold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.\nKnow not, absence or presence if it be, | I am the alien here, all others free.\nMy stay in West I may prolong a bit, | My frenzy if this desert will admit.\nThe stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost.", + "phrases": [] + }, + { + "poem_id": "002_045", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "From the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!", + "Little of change love\u2019s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.", + "The destiny of nations I chart for you: at first | The sword and spear; the zither\u2019s, the lute\u2019s soft sighs at last.", + "Outlandish are the customs that Europe\u2019s tavern knows! | It steeps men first in pleasure, the wine supplies at last.", + "Be it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.", + "The cloistered hour is over, the arena\u2019s hour begins; | The lightning comes to asunder those cloudy skies at last!", + "It was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book." + ], + "full_text": "\n\nFrom the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!\nLittle of change love\u2019s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.\nThe destiny of nations I chart for you: at first | The sword and spear; the zither\u2019s, the lute\u2019s soft sighs at last.\nOutlandish are the customs that Europe\u2019s tavern knows! | It steeps men first in pleasure, the wine supplies at last.\nBe it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.\nThe cloistered hour is over, the arena\u2019s hour begins; | The lightning comes to asunder those cloudy skies at last!\nIt was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book.", + "phrases": [] + }, + { + "poem_id": "002_046", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "All life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.", + "To you the champion, the lord of battle, | Bright angels offer, their swords\u2019 devotion", + "But of that blindness, that caravan spirit! | Of your own greatness, you have no notion.", + "How long this bondage to darkness? Choose now: | A prince\u2019s scepter,\u2014 a hermit\u2019s potion.", + "I know our priesthood, how faint in action, | In sermons pouring, a languid lotion." + ], + "full_text": "\n\nAll life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.\nTo you the champion, the lord of battle, | Bright angels offer, their swords\u2019 devotion\nBut of that blindness, that caravan spirit! | Of your own greatness, you have no notion.\nHow long this bondage to darkness? Choose now: | A prince\u2019s scepter,\u2014 a hermit\u2019s potion.\nI know our priesthood, how faint in action, | In sermons pouring, a languid lotion.", + "phrases": [] + }, + { + "poem_id": "002_047", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Every atom pants for glory: greed | Of self\u2010fruition earth\u2019s whole creed!", + "Life that thirsts for no flowering\u2014death: | Self\u2010creation\u2014a godlike deed;", + "Through self the mustard\u2010seed becomes | A hill: without, the hill a seed.", + "The stars wander and do not meet, | To all things severance is decreed;", + "Pale is the moon of night\u2019s last hour | No whispered things of friendship speed.", + "Own self is all the light you need; | # translation missing", + "You are this world\u2019s sole truth, all else, | Illusion such as sorceries breed.", + "These desert thorns prick many a doubt: | Do not complain if bare feet bleed." + ], + "full_text": "\n\nEvery atom pants for glory: greed | Of self\u2010fruition earth\u2019s whole creed!\nLife that thirsts for no flowering\u2014death: | Self\u2010creation\u2014a godlike deed;\nThrough self the mustard\u2010seed becomes | A hill: without, the hill a seed.\nThe stars wander and do not meet, | To all things severance is decreed;\nPale is the moon of night\u2019s last hour | No whispered things of friendship speed.\nOwn self is all the light you need; | # translation missing\nYou are this world\u2019s sole truth, all else, | Illusion such as sorceries breed.\nThese desert thorns prick many a doubt: | Do not complain if bare feet bleed.", + "phrases": [] + }, + { + "poem_id": "002_048", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "This wonder by some glance is wrought, Or Fortune\u2019s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.", + "By the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.", + "If slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.", + "Of selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.", + "O heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.", + "Your glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar\u2019s fervent zeal, In you is dead and is at rest.", + "Of Sanctuary\u2019s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air." + ], + "full_text": "\n\nThis wonder by some glance is wrought, Or Fortune\u2019s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.\nBy the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.\nIf slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.\nOf selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.\nO heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.\nYour glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar\u2019s fervent zeal, In you is dead and is at rest.\nOf Sanctuary\u2019s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air.", + "phrases": [] + }, + { + "poem_id": "002_049", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Why should I ask wise men about my origin? | For my mind ponders on the end of my life.", + "Raise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.", + "If I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.", + "I know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.", + "If that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.", + "The agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?" + ], + "full_text": "\n\nWhy should I ask wise men about my origin? | For my mind ponders on the end of my life.\nRaise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.\nIf I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.\nI know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.\nIf that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.\nThe agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?", + "phrases": [ + "West: (Iqbal\u2019s note): Nietzsche, the famous philosopher of Germany, who was unable to determine his exact emotional experiences, and whose philosophical speculations led him astray." + ] + }, + { + "poem_id": "002_050", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "When through the Love man conscious grows, Of respect self\u2010awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.", + "Like Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.", + "No need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.", + "O Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.", + "A person poor and destitute, Who walks in steps of God\u2019s Lion bold, | Is more exalt\u2019d than monarchs great: He spurns the worldly wealth and gold.", + "Men bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts." + ], + "full_text": "\n\nWhen through the Love man conscious grows, Of respect self\u2010awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.\nLike Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.\nNo need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.\nO Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.\nA person poor and destitute, Who walks in steps of God\u2019s Lion bold, | Is more exalt\u2019d than monarchs great: He spurns the worldly wealth and gold.\nMen bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts.", + "phrases": [] + }, + { + "poem_id": "002_051", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Once more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.", + "Awhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.", + "This verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.\u201d", + "O man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.", + "Iqbal his glow to Muslims lent, Who in India dwell: | An easy\u2010going man he was, And served the sluggards well.", + "To find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net." + ], + "full_text": "\n\nOnce more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.\nAwhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.\nThis verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.\u201d\nO man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.\nIqbal his glow to Muslims lent, Who in India dwell: | An easy\u2010going man he was, And served the sluggards well.\nTo find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net.", + "phrases": [] + }, + { + "poem_id": "002_052", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "This onrush of yearning\u2014 I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.", + "Nature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.", + "That Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.", + "Do not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.", + "If thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.", + "A hunter\u2019s prey I would not be, Even in winter\u2019s wrath, | If my abode had not been, So meagre, so exposed.", + "It is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy\u2014turvy." + ], + "full_text": "\n\nThis onrush of yearning\u2014 I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.\nNature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.\nThat Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.\nDo not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.\nIf thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.\nA hunter\u2019s prey I would not be, Even in winter\u2019s wrath, | If my abode had not been, So meagre, so exposed.\nIt is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy\u2014turvy.", + "phrases": [] + }, + { + "poem_id": "002_053", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Nature before your mind present, | Subdue this world of hue and scent.", + "Of selfhood you appear bereft, | To find the thing lost go on quest.", + "The stars do shine in boundless space, | Desire to get this lofty place.", + "Disrobed the houris of your mead, | The rose and tulip darning need.", + "Of urge, though Nature not deplete, | Yet where it fails you must complete." + ], + "full_text": "\n\nNature before your mind present, | Subdue this world of hue and scent.\nOf selfhood you appear bereft, | To find the thing lost go on quest.\nThe stars do shine in boundless space, | Desire to get this lofty place.\nDisrobed the houris of your mead, | The rose and tulip darning need.\nOf urge, though Nature not deplete, | Yet where it fails you must complete.", + "phrases": [] + }, + { + "poem_id": "002_054", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Alas! These men of church and mosque are known, | To do their best to make the soul benighted.", + "It is faith, and faith alone, that gives the power\u2014 | The power of the dervish, that conquers kings.", + "My soul\u2019s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.", + "Heavenly love is beyond the pale of reason; | The pain of being estranged is the heart\u2019s death.", + "His pride in Beauty makes Him show Himself, | But my eyes\u2019 vision is the hindering veil.", + "The logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.", + "How was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings." + ], + "full_text": "\n\nAlas! These men of church and mosque are known, | To do their best to make the soul benighted.\nIt is faith, and faith alone, that gives the power\u2014 | The power of the dervish, that conquers kings.\nMy soul\u2019s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.\nHeavenly love is beyond the pale of reason; | The pain of being estranged is the heart\u2019s death.\nHis pride in Beauty makes Him show Himself, | But my eyes\u2019 vision is the hindering veil.\nThe logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.\nHow was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings.", + "phrases": [] + }, + { + "poem_id": "002_055", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Reason has devised again the magic of ancient days; | What the magic needs, is a new Moses\u2019 wand.", + "The intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.", + "Travellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.", + "Grieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.", + "The dervish\u2019s asset is freedom on his death; | This silver and gold \u2018nisab\u2019 is not the law for him." + ], + "full_text": "\n\nReason has devised again the magic of ancient days; | What the magic needs, is a new Moses\u2019 wand.\nThe intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.\nTravellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.\nGrieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.\nThe dervish\u2019s asset is freedom on his death; | This silver and gold \u2018nisab\u2019 is not the law for him.", + "phrases": [] + }, + { + "poem_id": "002_056", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Other worlds exist beyond the stars\u2014 | More tests of love are still to come.", + "This vast space does not lack life\u2014 | Hundreds of other caravans are here.", + "Do not be content with the world of colour and Smell, | Other gardens there are, other nests, too.", + "What is the worry if one nest is lost? | There are other places to sigh and cry for!", + "You are an eagle, flight is your vocation: | You have other skies stretching out before you.", + "Do not let mere day and night ensnare you, | Other times and places belong to you.", + "Gone are the days when I was alone in company\u2014 | Many here are my confidants now." + ], + "full_text": "\n\nOther worlds exist beyond the stars\u2014 | More tests of love are still to come.\nThis vast space does not lack life\u2014 | Hundreds of other caravans are here.\nDo not be content with the world of colour and Smell, | Other gardens there are, other nests, too.\nWhat is the worry if one nest is lost? | There are other places to sigh and cry for!\nYou are an eagle, flight is your vocation: | You have other skies stretching out before you.\nDo not let mere day and night ensnare you, | Other times and places belong to you.\nGone are the days when I was alone in company\u2014 | Many here are my confidants now.", + "phrases": [] + }, + { + "poem_id": "002_057", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!", + "Aware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.", + "Moses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.", + "The plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.", + "Zikr in the Sufis\u2019 circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.", + "Love is thy goal, and mine, too, but both | Are so far novices on the path of love.", + "Alas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men." + ], + "full_text": "\n\nThe West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!\nAware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.\nMoses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.\nThe plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.\nZikr in the Sufis\u2019 circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.\nLove is thy goal, and mine, too, but both | Are so far novices on the path of love.\nAlas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men.", + "phrases": [] + }, + { + "poem_id": "002_058", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Selfhood is Gabriel\u2019s power, If fortified by learning; | And Israfeel\u2019s trumpet, If fortified by love.,", + "I am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.", + "The caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.", + "I do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.", + "These secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.", + "Thou art alone, abandoned, In the night\u2019s darkness; | My flame\u2014begotten song, Is for thee a beacon of light.", + "The Holy Land\u2019s story, Is colourful, simple, strange; | It begins with Isma\u2019il, And ends with Hussain." + ], + "full_text": "\n\nSelfhood is Gabriel\u2019s power, If fortified by learning; | And Israfeel\u2019s trumpet, If fortified by love.,\nI am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.\nThe caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.\nI do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.\nThese secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.\nThou art alone, abandoned, In the night\u2019s darkness; | My flame\u2014begotten song, Is for thee a beacon of light.\nThe Holy Land\u2019s story, Is colourful, simple, strange; | It begins with Isma\u2019il, And ends with Hussain.", + "phrases": [] + }, + { + "poem_id": "002_059", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Does freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?", + "Thy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?", + "This war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?", + "Beyond the realm of knowledge, Are pleasures for the Muslim\u2014 | he pleasures of ecstasy, The pleasures of a vision.", + "Discerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top." + ], + "full_text": "\n\nDoes freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?\nThy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?\nThis war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?\nBeyond the realm of knowledge, Are pleasures for the Muslim\u2014 | he pleasures of ecstasy, The pleasures of a vision.\nDiscerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top.", + "phrases": [] + }, + { + "poem_id": "002_060", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Events as yet folded in the scroll of Time | Reflect in the mirror of my perception.", + "Neither the planets, nor the spinning skies\u2014 | Only my bold song\u2014can tell you your destiny.", + "Either my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;", + "Yet perchance my morning song | May quicken the fire that your dust contains\u2014", + "The dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet." + ], + "full_text": "\n\nEvents as yet folded in the scroll of Time | Reflect in the mirror of my perception.\nNeither the planets, nor the spinning skies\u2014 | Only my bold song\u2014can tell you your destiny.\nEither my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;\nYet perchance my morning song | May quicken the fire that your dust contains\u2014\nThe dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet.", + "phrases": [] + }, + { + "poem_id": "002_061", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Sufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.", + "Be it the king\u2019s palace, or the fakir\u2019s sanctum, | Both have. usurped God\u2019s power of providing sustenance.", + "On the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.", + "The world\u2014 wanderer does not yield to the world\u2019s shackles, | Be it Arabia the blessed, The \u2018Immortal City\u2019 or China.", + "Inebriation of the night is a vaporous memory now, | But The Cup\u2014bearer\u2019s glances are an eternal flame.", + "Bear with my songs, venom \u2014 bared and harsh\u2014 | For it is venom that acts as an antidote sometimes.", + "A song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates." + ], + "full_text": "\n\nSufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.\nBe it the king\u2019s palace, or the fakir\u2019s sanctum, | Both have. usurped God\u2019s power of providing sustenance.\nOn the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.\nThe world\u2014 wanderer does not yield to the world\u2019s shackles, | Be it Arabia the blessed, The \u2018Immortal City\u2019 or China.\nInebriation of the night is a vaporous memory now, | But The Cup\u2014bearer\u2019s glances are an eternal flame.\nBear with my songs, venom \u2014 bared and harsh\u2014 | For it is venom that acts as an antidote sometimes.\nA song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates.", + "phrases": [] + }, + { + "poem_id": "002_062", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Intuition in the West was clever in its power, | But had not the plenitude for absolute abandon.", + "The quintessence of life is the force of faith supreme\u2014 | It is a force denied to all our seats of learning.", + "The galaxies, the planets, the firmament, are all | Waiting for man\u2019s rise, like a star in heaven.", + "Brains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?", + "The world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.", + "To a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.", + "The world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it." + ], + "full_text": "\n\nIntuition in the West was clever in its power, | But had not the plenitude for absolute abandon.\nThe quintessence of life is the force of faith supreme\u2014 | It is a force denied to all our seats of learning.\nThe galaxies, the planets, the firmament, are all | Waiting for man\u2019s rise, like a star in heaven.\nBrains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?\nThe world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.\nTo a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.\nThe world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it.", + "phrases": [] + }, + { + "poem_id": "002_063", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Cut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.", + "The ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.", + "Farabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.", + "Choose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk\u2014,", + "Either a Muslim\u2019s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.", + "Whether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon." + ], + "full_text": "\n\nCut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.\nThe ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.\nFarabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.\nChoose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk\u2014,\nEither a Muslim\u2019s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.\nWhether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon.", + "phrases": [] + }, + { + "poem_id": "002_064", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Neither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.", + "\u2018There is no God but God\u2019, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.", + "Thy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.", + "Thy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth\u2014bound.", + "The West is faced with a torrent\u2014 Gigantic, monster\u2014like, | A torrent that will engulf, Its power over the world.", + "My sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.", + "Though I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools." + ], + "full_text": "\n\nNeither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.\n\u2018There is no God but God\u2019, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.\nThy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.\nThy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth\u2014bound.\nThe West is faced with a torrent\u2014 Gigantic, monster\u2014like, | A torrent that will engulf, Its power over the world.\nMy sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.\nThough I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools.", + "phrases": [] + }, + { + "poem_id": "002_065", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "On me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent\u2014", + "That frantic dust whose eye outranges reason, | Dust by whose madness Gabriel\u2019s rose is rent;", + "That will not creep about its garden gathering | Straw for a nest\u2014un\u2010housed and yet content.", + "And Allah to this dust a gift of tears | Whose brightness shames the constellations, lent." + ], + "full_text": "\n\nOn me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent\u2014\nThat frantic dust whose eye outranges reason, | Dust by whose madness Gabriel\u2019s rose is rent;\nThat will not creep about its garden gathering | Straw for a nest\u2014un\u2010housed and yet content.\nAnd Allah to this dust a gift of tears | Whose brightness shames the constellations, lent.", + "phrases": [] + }, + { + "poem_id": "002_066", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "By men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought\u2019s vision bounded.", + "Rash youth, new\u2010fangled learning, giddy pleasure, gaudy plume,\u2014 | With these, while these still swarm, the Frankish wine\u2010shop is surrounded.", + "Not with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;", + "And for the Pharisee\u2014far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.", + "The fleshpots of the wealthy are for sale about the world; | Who bears love\u2019s toils and pangs earns wealth that God\u2019s hand has compounded.", + "I have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.", + "No fastings of Mahatmas will destroy the Brahmins\u2019 sway; | Vainly, when Moses holds no rod, have all his words resounded!" + ], + "full_text": "\n\nBy men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought\u2019s vision bounded.\nRash youth, new\u2010fangled learning, giddy pleasure, gaudy plume,\u2014 | With these, while these still swarm, the Frankish wine\u2010shop is surrounded.\nNot with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;\nAnd for the Pharisee\u2014far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.\nThe fleshpots of the wealthy are for sale about the world; | Who bears love\u2019s toils and pangs earns wealth that God\u2019s hand has compounded.\nI have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.\nNo fastings of Mahatmas will destroy the Brahmins\u2019 sway; | Vainly, when Moses holds no rod, have all his words resounded!", + "phrases": [] + }, + { + "poem_id": "002_067", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "To God the angels did complain \u02b9Gainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.", + "Though born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.", + "To throngs of Heaven he has taught, Like man, to fret and pine. | To clay\u2010made man he fain would teach, The wont and mode divine." + ], + "full_text": "\n\nTo God the angels did complain \u02b9Gainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.\nThough born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.\nTo throngs of Heaven he has taught, Like man, to fret and pine. | To clay\u2010made man he fain would teach, The wont and mode divine.", + "phrases": [] + }, + { + "poem_id": "002_068", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Over the tussle of heart and head | Rumi has won and Rizi fled.", + "Still bowl of Jamshid is alive, | Without guile kingship cannot thrive.", + "Both you and I aren\u2019t Muslims true, | Though we say the prayers due.", + "I know the end of wrangle well | Where mullahs at each other yell.", + "Turkish and Arabic both are sweet, | For talk of Love all tongues are meet.", + "The breed of Azar idols make, | But Friends of God these idols break.", + "You are alive and live for aye | The rest is all a play with clay." + ], + "full_text": "\n\nOver the tussle of heart and head | Rumi has won and Rizi fled.\nStill bowl of Jamshid is alive, | Without guile kingship cannot thrive.\nBoth you and I aren\u2019t Muslims true, | Though we say the prayers due.\nI know the end of wrangle well | Where mullahs at each other yell.\nTurkish and Arabic both are sweet, | For talk of Love all tongues are meet.\nThe breed of Azar idols make, | But Friends of God these idols break.\nYou are alive and live for aye | The rest is all a play with clay.", + "phrases": [] + }, + { + "poem_id": "002_069", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Arise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!", + "The confines of a monastery suit thee not\u2014 | The times have changed, thou seest, and so hast thou.", + "Thorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.", + "The Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.", + "O songbird! Thy song is well rewarded when | It infuses fire into the rose\u2019s bloom." + ], + "full_text": "\n\nArise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!\nThe confines of a monastery suit thee not\u2014 | The times have changed, thou seest, and so hast thou.\nThorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.\nThe Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.\nO songbird! Thy song is well rewarded when | It infuses fire into the rose\u2019s bloom.", + "phrases": [] + }, + { + "poem_id": "002_070", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Love\u02b9s fiery wine.", + "Some Ajami near the Holy Shrine, Did sadly sing this song and pine, | \u201cAlas! the robes by pilgrims worn, To threads and pieces now are torn.\u201d", + "The place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.", + "The gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.", + "No wonder If the Muslims gain, Their ancient glory once again\u2013 | Sanjar\u02b9s splendour pomp and state, The piety and faqr of mystics great.", + "The robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim." + ], + "full_text": "\n\nThe Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Love\u02b9s fiery wine.\nSome Ajami near the Holy Shrine, Did sadly sing this song and pine, | \u201cAlas! the robes by pilgrims worn, To threads and pieces now are torn.\u201d\nThe place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.\nThe gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.\nNo wonder If the Muslims gain, Their ancient glory once again\u2013 | Sanjar\u02b9s splendour pomp and state, The piety and faqr of mystics great.\nThe robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim.", + "phrases": [] + }, + { + "poem_id": "002_071", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The crescent has surpassed, The constellation\u2019s might | And grown in plenitude, With arduous labour.", + "In vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.", + "If thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.", + "The mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.", + "Who cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame." + ], + "full_text": "\n\nThe crescent has surpassed, The constellation\u2019s might | And grown in plenitude, With arduous labour.\nIn vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.\nIf thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.\nThe mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.\nWho cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame.", + "phrases": [] + }, + { + "poem_id": "002_072", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.", + "None knows that tumult\u2019s worth and price, Which hidden lies in future\u2019s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.", + "In tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.", + "The Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.", + "Much care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong." + ], + "full_text": "\n\nIn the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.\nNone knows that tumult\u2019s worth and price, Which hidden lies in future\u2019s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.\nIn tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.\nThe Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.\nMuch care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong.", + "phrases": [] + }, + { + "poem_id": "002_073", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart\u2014 To foxy ways they pay much heed.", + "The chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd\u2019s task, And leads to Moses\u2019 noble rank.", + "How can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.", + "One type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.", + "My thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray." + ], + "full_text": "\n\nThe cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart\u2014 To foxy ways they pay much heed.\nThe chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd\u2019s task, And leads to Moses\u2019 noble rank.\nHow can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.\nOne type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.\nMy thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray.", + "phrases": [] + }, + { + "poem_id": "002_074", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Salman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.", + "But one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.", + "Ape not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour." + ], + "full_text": "\n\nSalman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.\nBut one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.\nApe not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.", + "phrases": [ + "Salman: (Iqbal\u2019s Note): Salman\u2014Masood Saad Salman was a Persian poet of the Ghaznavi period, and was probably born in Lahore." + ] + }, + { + "poem_id": "002_075", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.", + "By means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.", + "Scholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.", + "The state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.", + "One God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.", + "On the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.", + "Within your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break." + ], + "full_text": "\n\nThe crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.\nBy means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.\nScholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.\nThe state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.\nOne God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.\nOn the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.\nWithin your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break.", + "phrases": [] + }, + { + "poem_id": "002_076", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.", + "I wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.", + "Men, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.", + "Unless the Book\u02b9s each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound", + "The joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul." + ], + "full_text": "\n\nIn my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.\nI wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.\nMen, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.\nUnless the Book\u02b9s each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound\nThe joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul.", + "phrases": [] + }, + { + "poem_id": "002_077", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Knowledge and reason work in manner strange, | In case of Love \u2019gainst heart and sight they range.", + "The end of Muslim folk I know full well, | On theoretic points their preachers dwell.", + "Though bird of mead hovers my lodge around, | Yet has no share of my melodious sound.", + "The Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?", + "\u02baYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.\u02ba" + ], + "full_text": "\n\nKnowledge and reason work in manner strange, | In case of Love \u2019gainst heart and sight they range.\nThe end of Muslim folk I know full well, | On theoretic points their preachers dwell.\nThough bird of mead hovers my lodge around, | Yet has no share of my melodious sound.\nThe Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?\n\u02baYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.\u02ba", + "phrases": [] + }, + { + "poem_id": "002_078", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:", + "The faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;", + "The faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust." + ], + "full_text": "This poem introduces one of Iqbal's basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today's Islamic conceptualization. | {Contributed by user: Saad Mahmood}\n\nThe style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:\nThe faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;\nThe faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust.", + "phrases": [] + }, + { + "poem_id": "002_079", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Estranging are the ways in the holy precinct, | And commercial is the tone of churches rites;", + "My soul's absorption is a relic now, | For gone are the days of men of ecstasy." + ], + "full_text": "\n\nEstranging are the ways in the holy precinct, | And commercial is the tone of churches rites;\nMy soul's absorption is a relic now, | For gone are the days of men of ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_080", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "O wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;", + "Thou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself." + ], + "full_text": "\n\nO wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;\nThou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself.", + "phrases": [] + }, + { + "poem_id": "002_081", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Am I bound by space, or beyond space? | A world\u2014observer or a world myself'?", + "Let Him remain happy in His Infinitude, | But condescend to tell me where I am." + ], + "full_text": "\n\nAm I bound by space, or beyond space? | A world\u2014observer or a world myself'?\nLet Him remain happy in His Infinitude, | But condescend to tell me where I am.", + "phrases": [] + }, + { + "poem_id": "002_082", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "I was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;", + "I lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself" + ], + "full_text": "\n\nI was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;\nI lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself", + "phrases": [] + }, + { + "poem_id": "002_083", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Confused is the nature of my love for Thee, | And more confused is my song in Thy praise;", + "For I sometimes do relish fulfilment, | At other times, a yearning in my heart." + ], + "full_text": "\n\nConfused is the nature of my love for Thee, | And more confused is my song in Thy praise;\nFor I sometimes do relish fulfilment, | At other times, a yearning in my heart.", + "phrases": [] + }, + { + "poem_id": "002_084", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Faith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;", + "For thee, upholder of the freedom of man, | A lack of faith is worse than slavery." + ], + "full_text": "\n\nFaith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;\nFor thee, upholder of the freedom of man, | A lack of faith is worse than slavery.", + "phrases": [] + }, + { + "poem_id": "002_085", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Observe the strains of' lily song: | An Indian voice a theme Arabian.,", + "An ear attuned to Western harmonies; | A royal temper, and the fate of a slave." + ], + "full_text": "\n\nObserve the strains of' lily song: | An Indian voice a theme Arabian.,\nAn ear attuned to Western harmonies; | A royal temper, and the fate of a slave.", + "phrases": [] + }, + { + "poem_id": "002_086", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "My nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;", + "I give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle." + ], + "full_text": "\n\nMy nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;\nI give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle.", + "phrases": [] + }, + { + "poem_id": "002_087", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "A restless heart throb, in every atom; | It has its abode, alone, in a multitude;", + "Impaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time." + ], + "full_text": "\n\nA restless heart throb, in every atom; | It has its abode, alone, in a multitude;\nImpaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time.", + "phrases": [] + }, + { + "poem_id": "002_088", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;", + "Thou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes." + ], + "full_text": "\n\nThy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;\nThou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes.", + "phrases": [] + }, + { + "poem_id": "002_089", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Neither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;", + "Ask God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power." + ], + "full_text": "\n\nNeither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;\nAsk God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power.", + "phrases": [] + }, + { + "poem_id": "002_090", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Selfhood in the world of men is prophethood; | Selfhood in solitude is godliness;", + "The earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power." + ], + "full_text": "\n\nSelfhood in the world of men is prophethood; | Selfhood in solitude is godliness;\nThe earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power.", + "phrases": [] + }, + { + "poem_id": "002_091", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Distracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;", + "Forsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul." + ], + "full_text": "\n\nDistracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;\nForsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul.", + "phrases": [] + }, + { + "poem_id": "002_092", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;", + "The peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word." + ], + "full_text": "\n\nThe beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;\nThe peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word.", + "phrases": [] + }, + { + "poem_id": "002_093", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Where is the moving spirit of my life? | The thunder-bolt, the harvest of my life?", + "His place is in the solitude of the heart, | But I know not the place of the heart within." + ], + "full_text": "\n\nWhere is the moving spirit of my life? | The thunder-bolt, the harvest of my life?\nHis place is in the solitude of the heart, | But I know not the place of the heart within.", + "phrases": [] + }, + { + "poem_id": "002_094", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "I am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,", + "I am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust." + ], + "full_text": "\n\nI am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,\nI am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust.", + "phrases": [] + }, + { + "poem_id": "002_095", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;", + "Renounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal." + ], + "full_text": "\n\nThy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;\nRenounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal.", + "phrases": [] + }, + { + "poem_id": "002_096", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Pure in nature thou art, thy nature is light; | Thou art the star in the firmament;", + "Thou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright." + ], + "full_text": "\n\nPure in nature thou art, thy nature is light; | Thou art the star in the firmament;\nThou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright.", + "phrases": [] + }, + { + "poem_id": "002_097", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Muslims have lost the passion of love they had; | They are lily\u2014livered, timid, and weak;", + "Their prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith." + ], + "full_text": "\n\nMuslims have lost the passion of love they had; | They are lily\u2014livered, timid, and weak;\nTheir prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith.", + "phrases": [] + }, + { + "poem_id": "002_098", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Conquer the world with the power of Selfhood, | And solve the riddle of the universe;", + "Be intimate with thy shores, like the sea, | But avoid the surf around the boundless deep." + ], + "full_text": "\n\nConquer the world with the power of Selfhood, | And solve the riddle of the universe;\nBe intimate with thy shores, like the sea, | But avoid the surf around the boundless deep.", + "phrases": [] + }, + { + "poem_id": "002_099", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Dew\u2014drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed", + "To raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life." + ], + "full_text": "\n\nDew\u2014drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed\nTo raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life.", + "phrases": [] + }, + { + "poem_id": "002_100", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Reason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;", + "But what does this lamp on the wayside know | About the storms raging in the house?" + ], + "full_text": "\n\nReason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;\nBut what does this lamp on the wayside know | About the storms raging in the house?", + "phrases": [] + }, + { + "poem_id": "002_101", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Give the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;", + "O Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me." + ], + "full_text": "\n\nGive the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;\nO Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me.", + "phrases": [] + }, + { + "poem_id": "002_102", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;", + "I am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world." + ], + "full_text": "\n\nThine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;\nI am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world.", + "phrases": [] + }, + { + "poem_id": "002_103", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;", + "Though born I am with a power to see the world, | I belong to none, like Jamsheed's all\u2014seeing glass." + ], + "full_text": "\n\nThank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;\nThough born I am with a power to see the world, | I belong to none, like Jamsheed's all\u2014seeing glass.", + "phrases": [] + }, + { + "poem_id": "002_104", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "He is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.", + "If the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer." + ], + "full_text": "\n\nHe is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.\nIf the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer.", + "phrases": [] + }, + { + "poem_id": "002_105", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Love is sometimes a wanderer in the woods; | At other times, a king of kings in power;", + "Sometimes an armed warrior in the field; | At other times defenceless, unarmed." + ], + "full_text": "\n\nLove is sometimes a wanderer in the woods; | At other times, a king of kings in power;\nSometimes an armed warrior in the field; | At other times defenceless, unarmed.", + "phrases": [] + }, + { + "poem_id": "002_106", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Love seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;", + "Sometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God." + ], + "full_text": "\n\nLove seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;\nSometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God.", + "phrases": [] + }, + { + "poem_id": "002_107", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Grant me the absorption of souls of the past, | And let me be of those who never grieve;", + "The riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy." + ], + "full_text": "\n\nGrant me the absorption of souls of the past, | And let me be of those who never grieve;\nThe riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_108", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "It was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;", + "How could the sun have any light at all, | If it spurns and loses its own beams?" + ], + "full_text": "\n\nIt was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;\nHow could the sun have any light at all, | If it spurns and loses its own beams?", + "phrases": [] + }, + { + "poem_id": "002_109", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "This reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;", + "I know not what has happened to me of late, | My reason and my heart are ever at war." + ], + "full_text": "\n\nThis reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;\nI know not what has happened to me of late, | My reason and my heart are ever at war.", + "phrases": [] + }, + { + "poem_id": "002_110", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "To be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;", + "But-pardon me, O Lord-to be a man, | Is not a headache, but a heartache." + ], + "full_text": "\n\nTo be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;\nBut-pardon me, O Lord-to be a man, | Is not a headache, but a heartache.", + "phrases": [] + }, + { + "poem_id": "002_111", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "So man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!", + "He knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?" + ], + "full_text": "\n\nSo man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!\nHe knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?", + "phrases": [] + }, + { + "poem_id": "002_112", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning", + "An illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command." + ], + "full_text": "\n\nThe mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning\nAn illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command.", + "phrases": [] + }, + { + "poem_id": "002_113", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "That blood of pristine vigour is no more; | That yearning heart's power is no more;", + "Prayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more." + ], + "full_text": "\n\nThat blood of pristine vigour is no more; | That yearning heart's power is no more;\nPrayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more.", + "phrases": [] + }, + { + "poem_id": "002_114", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_115", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The movement of days and nights is eternal, fast; | No one has seen the future or the past;", + "Thou art the only fact, the rest is fiction; | The present is the only time thou hast." + ], + "full_text": "\n\nThe movement of days and nights is eternal, fast; | No one has seen the future or the past;\nThou art the only fact, the rest is fiction; | The present is the only time thou hast.", + "phrases": [] + }, + { + "poem_id": "002_116", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Selfhood's apostate is the life of reason; | Its secret lies in communion with God;", + "If thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings." + ], + "full_text": "\n\nSelfhood's apostate is the life of reason; | Its secret lies in communion with God;\nIf thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings.", + "phrases": [] + }, + { + "poem_id": "002_117", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;", + "God is disgusted with bodies without souls; | The living God is the God of living souls." + ], + "full_text": "\n\nThy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;\nGod is disgusted with bodies without souls; | The living God is the God of living souls.", + "phrases": [] + }, + { + "poem_id": "002_118", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Iqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:", + "Unlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy." + ], + "full_text": "\n\nIqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:\nUnlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_119", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "My invocations are sincere and true, | They form my ablutions and prayers due.", + "One glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.", + "One has no comrade on Love\u2019s journey long | Save fervent zeal, and passion great and strong.", + "O God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.", + "Your Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.", + "Your Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.", + "Without You town appears devoid of life, | When present, same town appears astir with strife.", + "For wine of gnosis I request and ask, | To get some dregs I break the cup and glass.", + "The mystics\u2019 gourds and commons\u2019 pitchers wait | For liquor of your Grace and Bounty great.", + "Against Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.", + "Both verse and wisdom indicate the way | Which longing face to face can not convey." + ], + "full_text": "(Written in the Mosque of Cordoba)\n\nMy invocations are sincere and true, | They form my ablutions and prayers due.\nOne glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.\nOne has no comrade on Love\u2019s journey long | Save fervent zeal, and passion great and strong.\nO God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.\nYour Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.\nYour Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.\nWithout You town appears devoid of life, | When present, same town appears astir with strife.\nFor wine of gnosis I request and ask, | To get some dregs I break the cup and glass.\nThe mystics\u2019 gourds and commons\u2019 pitchers wait | For liquor of your Grace and Bounty great.\nAgainst Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.\nBoth verse and wisdom indicate the way | Which longing face to face can not convey.", + "phrases": [] + }, + { + "poem_id": "002_120", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Days\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death", + "Days\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.", + "Days\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.", + "It weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.", + "If you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession", + "Our days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.", + "Wonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!", + "Destroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!", + "But immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.", + "Love illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.", + "Though the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.", + "In the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.", + "Love is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.", + "It is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.", + "Love is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.", + "Love is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.", + "O Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.", + "Be it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.", + "It is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.", + "Thine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.", + "Man\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.", + "What if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning", + "Though born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.", + "With passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.", + "O Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.", + "Thy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.", + "Thy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.", + "The Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.", + "For him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.", + "Marvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.", + "Nourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.", + "He is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.", + "The secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;", + "His deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;", + "In every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.", + "Human, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;", + "Humble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.", + "Soft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.", + "The faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.", + "He is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.", + "Sacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;", + "Thy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.", + "Ah, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;", + "Whose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;", + "Whose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;", + "Who left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.", + "Abundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.", + "Wafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.", + "In the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.", + "Where, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?", + "The German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.", + "The holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.", + "The French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.", + "The heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.", + "The Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.", + "Unknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.", + "The sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.", + "The peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.", + "O waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.", + "The new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.", + "If I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.", + "Life is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.", + "A nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.", + "Unsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit." + ], + "full_text": "\n\nDays\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death\nDays\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.\nDays\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.\nIt weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.\nIf you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession\nOur days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.\nWonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!\nDestroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!\nBut immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.\nLove illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.\nThough the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.\nIn the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.\nLove is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.\nIt is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.\nLove is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.\nLove is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.\nO Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.\nBe it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.\nIt is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.\nThine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.\nMan\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.\nWhat if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning\nThough born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.\nWith passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.\nO Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.\nThy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.\nThy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.\nThe Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.\nFor him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.\nMarvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.\nNourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.\nHe is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.\nThe secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;\nHis deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;\nIn every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.\nHuman, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;\nHumble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.\nSoft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.\nThe faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.\nHe is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.\nSacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;\nThy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.\nAh, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;\nWhose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;\nWhose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;\nWho left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.\nAbundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.\nWafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.\nIn the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.\nWhere, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?\nThe German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.\nThe holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.\nThe French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.\nThe heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.\nThe Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.\nUnknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.\nThe sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.\nThe peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.\nO waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.\nThe new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.\nIf I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.\nLife is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.\nA nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.\nUnsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit.", + "phrases": [ + "Al-Kabeer!: (Iqbal\u2019s note): Wad-al-Kabeer is a river of Cordova, near the Mosque" + ] + }, + { + "poem_id": "002_121", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "In my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.", + "A free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.", + "My heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.", + "Once I had a two\u2010edged sword\u2013 It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates." + ], + "full_text": "Mu\u2018tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu\u2018tamid\u2019s | poems have been translated into English | and published in the Wisdom of the East | series.\n\nIn my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.\nA free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.\nMy heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.\nOnce I had a two\u2010edged sword\u2013 It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates.", + "phrases": [] + }, + { + "poem_id": "002_122", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "You are the apple of my eye, | My heart\u2019s delight:", + "I am remote from my valley, | To me you are the Burning Bush of Sinai!", + "You are a houri of the Arabian Desert, | Nursed by the Western breeze.", + "I feel homesick in exile, | You feel homesick in exile:", + "Prosper in this strange land! | May the morning dew quench your thirst!", + "The world presents a strange sight: | The vision\u2019s mantle is torn apart\u2014", + "May valour struggle with the waves if it must, | The other side of the river is not to be seen!", + "Life owes itself to the heat of one\u2019s soul: | Flame does not rise from dust.", + "The Syrian evening\u2019s fallen star | Shined brighter in the exile\u2019s dawn.", + "There are no frontiers for the Man of Faith, | He is at home everywhere." + ], + "full_text": "These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)\n\nYou are the apple of my eye, | My heart\u2019s delight:\nI am remote from my valley, | To me you are the Burning Bush of Sinai!\nYou are a houri of the Arabian Desert, | Nursed by the Western breeze.\nI feel homesick in exile, | You feel homesick in exile:\nProsper in this strange land! | May the morning dew quench your thirst!\nThe world presents a strange sight: | The vision\u2019s mantle is torn apart\u2014\nMay valour struggle with the waves if it must, | The other side of the river is not to be seen!\nLife owes itself to the heat of one\u2019s soul: | Flame does not rise from dust.\nThe Syrian evening\u2019s fallen star | Shined brighter in the exile\u2019s dawn.\nThere are no frontiers for the Man of Faith, | He is at home everywhere.", + "phrases": [] + }, + { + "poem_id": "002_123", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Spain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.", + "Prints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.", + "In your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.", + "Is more henna needed by your pretties? | My lifeblood can give them some colour!", + "How can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!", + "My eyes watched Granada as well, | But the traveller\u2019s content neither in journey nor in rest:", + "I saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!" + ], + "full_text": "(Written in Spain\u2014on the way back)\n\nSpain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.\nPrints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.\nIn your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.\nIs more henna needed by your pretties? | My lifeblood can give them some colour!\nHow can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!\nMy eyes watched Granada as well, | But the traveller\u2019s content neither in journey nor in rest:\nI saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!", + "phrases": [] + }, + { + "poem_id": "002_124", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "These warriors, victorious, | These worshippers of Thine,", + "Whom Thou hast granted the will | To win power in Thy name;", + "Who cleave rivers and woods in twain, | Whose terror turns mountains into dust;", + "They care not for the world; | They care not for its pleasures;", + "In their passion, in their zeal, | In their love for Thee, O Lord,", + "They aim at martyrdom, | Not the rule of the earth.", + "Thou hast united warring tribes, | In thought, in deed, in prayer.", + "The burning fire that life had sought | For centuries, was found in them at last.", + "They think of death, not as life\u2019s end, | But as the ennobling of the heart.", + "Awaken in them an iron will, | And make their eye a sharpened sword." + ], + "full_text": "(In the Battlefield of Andalusia)\n\nThese warriors, victorious, | These worshippers of Thine,\nWhom Thou hast granted the will | To win power in Thy name;\nWho cleave rivers and woods in twain, | Whose terror turns mountains into dust;\nThey care not for the world; | They care not for its pleasures;\nIn their passion, in their zeal, | In their love for Thee, O Lord,\nThey aim at martyrdom, | Not the rule of the earth.\nThou hast united warring tribes, | In thought, in deed, in prayer.\nThe burning fire that life had sought | For centuries, was found in them at last.\nThey think of death, not as life\u2019s end, | But as the ennobling of the heart.\nAwaken in them an iron will, | And make their eye a sharpened sword.", + "phrases": [] + }, + { + "poem_id": "002_125", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "All space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.", + "How could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?", + "The peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;", + "To-day I witnessing acknowledge realms | That I once thought the mummery of the Church.", + "We, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons", + "Let me have leave to ask this question, one | Not answered by the subtleties of the schools,", + "That while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made", + "Such chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.", + "Oh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?", + "Europe's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.", + "A blaze of art and science lights the West | With darkness that no Fountain of Life dispels;", + "In high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;", + "What they call commerce is a game of dice | For one, profit, for millions swooping death.", + "There science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;", + "Naked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts", + "Denied celestial grace a nation goes | No further than electricity or steam", + "Death to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.", + "-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.", + "The Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;", + "What twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.", + "Omnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!", + "When shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits." + ], + "full_text": "\n\nAll space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.\nHow could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?\nThe peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;\nTo-day I witnessing acknowledge realms | That I once thought the mummery of the Church.\nWe, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons\nLet me have leave to ask this question, one | Not answered by the subtleties of the schools,\nThat while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made\nSuch chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.\nOh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?\nEurope's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.\nA blaze of art and science lights the West | With darkness that no Fountain of Life dispels;\nIn high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;\nWhat they call commerce is a game of dice | For one, profit, for millions swooping death.\nThere science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;\nNaked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts\nDenied celestial grace a nation goes | No further than electricity or steam\nDeath to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.\n-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.\nThe Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;\nWhat twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.\nOmnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!\nWhen shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits.", + "phrases": [] + }, + { + "poem_id": "002_126", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "As yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.", + "Drunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven\u2019t changed as yet.", + "Your rich are too unmindful, Your poor too content\u2014 | The slave as yet frets in the street, the master\u2019s walls are still too high.", + "Learning, religion, science and art are all means to fulfill lust: | The grace of Love\u2014the redeemer\u2014is not as yet bestowed upon all.", + "The essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!", + "GOD'S COMMAND TO HIS ANGELS", + "RISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!", + "Kindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!", + "Close the hour approaches of the kingdom of the poor\u2014 | Every imprint of the past find and annihilate!", + "Find the field whose harvest is no peasant's daily bread\u2014 | Garner in the furnace every ripening ear of wheat!", + "Banish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!", + "God by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!", + "Rear for me another temple, build its walls with mud\u2014 | Wearied of their columned marbles, sickened is My sight!", + "All their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate." + ], + "full_text": "Note : Mr. Naeem Siddiqui did not translate the second part of this poem \"God's Command to his Angels\". So, this part of translation has been taken from \"Poems from Iqbal\" by V. G. Kiernan. ISBN: 0 19 579185 1\n\nAs yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.\nDrunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven\u2019t changed as yet.\nYour rich are too unmindful, Your poor too content\u2014 | The slave as yet frets in the street, the master\u2019s walls are still too high.\nLearning, religion, science and art are all means to fulfill lust: | The grace of Love\u2014the redeemer\u2014is not as yet bestowed upon all.\nThe essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!\nGOD'S COMMAND TO HIS ANGELS\nRISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!\nKindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!\nClose the hour approaches of the kingdom of the poor\u2014 | Every imprint of the past find and annihilate!\nFind the field whose harvest is no peasant's daily bread\u2014 | Garner in the furnace every ripening ear of wheat!\nBanish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!\nGod by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!\nRear for me another temple, build its walls with mud\u2014 | Wearied of their columned marbles, sickened is My sight!\nAll their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate.", + "phrases": [] + }, + { + "poem_id": "002_127", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "# translation missing | # translation missing", + "Life to passion and ecstasy\u2014sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.", + "The veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.", + "The heavy night\u2010cloud has left behind it red and blue cloudlets: | It has given a head\u2010dress of various hues to the Mount Idam to wear.", + "Air is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.", + "The remains of burnt\u2010out fire are observable here and a piece of tent\u2010rope there: | Who knows how many caravans have passed through this tract.", + "I heard the angel Gabriel saying to me: This indeed is your station\u2014 | For those acquainted with the pleasure of separation, this is the everlasting comfort.", + "To whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.", + "Is there not another Ghaznavi in the factory of Life?\u2014 | The Somnaths of the People of the Harem have been awaiting a blow for long.", + "The Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.", + "The Caravan of Hijaz has not another Husain amongst it\u2014 | Although the tresses of the Tigris and the Euphrates are still as bright as ever.", + "Intellect, heart and vision, all must take their first lessons from Love\u2014 | Religion and the religious law breed idols of illusion if there is no Love.", + "The truthfulness of Abraham is but a form of Love, and so is the patience of Husain\u2014 | And so are Badr and Hunayn in the battle of existence.", + "The universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.", + "The disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;", + "I\u2014whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.", + "The zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;", + "My song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.", + "Give not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.", + "You are the Sacred Tablet, You are the Pen and the Book; | This blue\u2010colored dome is a bubble in the sea that you are.", + "You are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.", + "The splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.", + "If my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.", + "A meaningful glance from you redeemed both of them: | Reason\u2014the seeker in separation; and Love\u2014 the restless one in Presence.", + "The world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.", + "You are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.", + "The old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.", + "It persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!", + "Separation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.", + "In the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.", + "Separation is the warmth of hot\u2010pursuit; it is at the heart of fond lamentation\u2014 | It is why the wave is in search; it is why the pearl is precious." + ], + "full_text": "\n\n# translation missing | # translation missing\nLife to passion and ecstasy\u2014sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.\nThe veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.\nThe heavy night\u2010cloud has left behind it red and blue cloudlets: | It has given a head\u2010dress of various hues to the Mount Idam to wear.\nAir is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.\nThe remains of burnt\u2010out fire are observable here and a piece of tent\u2010rope there: | Who knows how many caravans have passed through this tract.\nI heard the angel Gabriel saying to me: This indeed is your station\u2014 | For those acquainted with the pleasure of separation, this is the everlasting comfort.\nTo whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.\nIs there not another Ghaznavi in the factory of Life?\u2014 | The Somnaths of the People of the Harem have been awaiting a blow for long.\nThe Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.\nThe Caravan of Hijaz has not another Husain amongst it\u2014 | Although the tresses of the Tigris and the Euphrates are still as bright as ever.\nIntellect, heart and vision, all must take their first lessons from Love\u2014 | Religion and the religious law breed idols of illusion if there is no Love.\nThe truthfulness of Abraham is but a form of Love, and so is the patience of Husain\u2014 | And so are Badr and Hunayn in the battle of existence.\nThe universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.\nThe disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;\nI\u2014whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.\nThe zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;\nMy song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.\nGive not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.\nYou are the Sacred Tablet, You are the Pen and the Book; | This blue\u2010colored dome is a bubble in the sea that you are.\nYou are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.\nThe splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.\nIf my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.\nA meaningful glance from you redeemed both of them: | Reason\u2014the seeker in separation; and Love\u2014 the restless one in Presence.\nThe world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.\nYou are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.\nThe old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.\nIt persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!\nSeparation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.\nIn the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.\nSeparation is the warmth of hot\u2010pursuit; it is at the heart of fond lamentation\u2014 | It is why the wave is in search; it is why the pearl is precious.", + "phrases": [] + }, + { + "poem_id": "002_128", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE MOTH", + "The firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?", + "THE FIREFLY", + "God be thanked a hundred times, That I am, not a moth\u2013 | That I am no beggar, Of alien fire!" + ], + "full_text": "\n\nTHE MOTH\nThe firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?\nTHE FIREFLY\nGod be thanked a hundred times, That I am, not a moth\u2013 | That I am no beggar, Of alien fire!", + "phrases": [] + }, + { + "poem_id": "002_129", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A\u00a0nation\u2019s\u00a0life\u00a0is\u00a0illumined\u00a0by\u00a0selfhood, | Selfhood\u00a0is\u00a0the\u00a0pathway\u00a0to\u00a0everlasting\u00a0life.", + "This\u00a0one\u00a0thing\u00a0that\u00a0Adam\u00a0is\u00a0not\u00a0without\u00a0the\u00a0Purpose\u2014 | A\u00a0manifold\u00a0life,\u00a0a\u00a0manifold\u00a0leisure!", + "Earth\u2010bound\u00a0crows\u00a0cannot\u00a0aspire\u00a0to\u00a0the\u00a0eagle\u2019s\u00a0flights, | But\u00a0they\u00a0corrupt\u00a0the\u00a0eagle\u2019s\u00a0lofty,\u00a0noble\u00a0habits.", + "May\u00a0God\u00a0make\u00a0thee\u00a0a\u00a0virtuous,\u00a0blameless\u00a0youth; | Thou\u00a0livest\u00a0in\u00a0an\u00a0age\u00a0deprived\u00a0of\u00a0decency.", + "Iqbal\u00a0was\u00a0not\u00a0at\u00a0ease\u00a0in\u00a0a\u00a0monastery, | For\u00a0he\u00a0is\u00a0bright,\u00a0and\u00a0sprightly,\u00a0and\u00a0full\u00a0of\u00a0wit" + ], + "full_text": "\n\nA\u00a0nation\u2019s\u00a0life\u00a0is\u00a0illumined\u00a0by\u00a0selfhood, | Selfhood\u00a0is\u00a0the\u00a0pathway\u00a0to\u00a0everlasting\u00a0life.\nThis\u00a0one\u00a0thing\u00a0that\u00a0Adam\u00a0is\u00a0not\u00a0without\u00a0the\u00a0Purpose\u2014 | A\u00a0manifold\u00a0life,\u00a0a\u00a0manifold\u00a0leisure!\nEarth\u2010bound\u00a0crows\u00a0cannot\u00a0aspire\u00a0to\u00a0the\u00a0eagle\u2019s\u00a0flights, | But\u00a0they\u00a0corrupt\u00a0the\u00a0eagle\u2019s\u00a0lofty,\u00a0noble\u00a0habits.\nMay\u00a0God\u00a0make\u00a0thee\u00a0a\u00a0virtuous,\u00a0blameless\u00a0youth; | Thou\u00a0livest\u00a0in\u00a0an\u00a0age\u00a0deprived\u00a0of\u00a0decency.\nIqbal\u00a0was\u00a0not\u00a0at\u00a0ease\u00a0in\u00a0a\u00a0monastery, | For\u00a0he\u00a0is\u00a0bright,\u00a0and\u00a0sprightly,\u00a0and\u00a0full\u00a0of\u00a0wit", + "phrases": [] + }, + { + "poem_id": "002_130", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A witty man in a tavern spoke with a tongue untamed: | \u2018The ruler of our state is a beggar unashamed;", + "How many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?", + "The blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.", + "The epicure\u2019s table is loaded with delights, | Stolen from the needy, stripped of all their rights.", + "He is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.\u2019" + ], + "full_text": "\n\nA witty man in a tavern spoke with a tongue untamed: | \u2018The ruler of our state is a beggar unashamed;\nHow many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?\nThe blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.\nThe epicure\u2019s table is loaded with delights, | Stolen from the needy, stripped of all their rights.\nHe is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.\u2019", + "phrases": [] + }, + { + "poem_id": "002_131", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "When in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:", + "\u2018Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.", + "He loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.", + "His task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.\u2019" + ], + "full_text": "\n\nWhen in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:\n\u2018Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.\nHe loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.\nHis task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.\u2019", + "phrases": [] + }, + { + "poem_id": "002_132", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Monasticism was the church\u2019s base | Its austere living had no room for wealth.", + "The anchorite and the king have ever been hostile; | One has humility; the other an exalted power.", + "Church and state were separated at last; | The revered priest was rendered powerless.", + "When church and state parted the ways for ever, | It set in the rule of avarice and greed.", + "This split is a disaster both for country and faith, | And shows the culture\u2019s blind lack of vision.", + "It is the miracle of a desert\u2010dweller | To make the grace a mirror to power.", + "Mankind\u2019s deliverance lies in the unity | Of those who rule the body and those who rule the soul." + ], + "full_text": "\n\nMonasticism was the church\u2019s base | Its austere living had no room for wealth.\nThe anchorite and the king have ever been hostile; | One has humility; the other an exalted power.\nChurch and state were separated at last; | The revered priest was rendered powerless.\nWhen church and state parted the ways for ever, | It set in the rule of avarice and greed.\nThis split is a disaster both for country and faith, | And shows the culture\u2019s blind lack of vision.\nIt is the miracle of a desert\u2010dweller | To make the grace a mirror to power.\nMankind\u2019s deliverance lies in the unity | Of those who rule the body and those who rule the soul.", + "phrases": [] + }, + { + "poem_id": "002_133", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Who rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?", + "Who drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?", + "Who filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?", + "Landlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine." + ], + "full_text": "\n\nWho rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?\nWho drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?\nWho filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?\nLandlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine.", + "phrases": [] + }, + { + "poem_id": "002_134", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Thy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.", + "In vain if thou possessest Khusroe\u2019s imperial pomp, | If thou dost not possess prowess or contentment.", + "Seek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim\u2019s joy and greatness.", + "When an eagle\u2019s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.", + "Despair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.", + "Thy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains." + ], + "full_text": "\n\nThy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.\nIn vain if thou possessest Khusroe\u2019s imperial pomp, | If thou dost not possess prowess or contentment.\nSeek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim\u2019s joy and greatness.\nWhen an eagle\u2019s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.\nDespair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.\nThy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains.", + "phrases": [] + }, + { + "poem_id": "002_135", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "An eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,", + "Be consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;", + "More pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-." + ], + "full_text": "\n\nAn eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,\nBe consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;\nMore pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-.", + "phrases": [] + }, + { + "poem_id": "002_136", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "This vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.", + "I am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower\u2014 Dost thou know thy goal?", + "These mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.", + "Why didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?", + "May God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean\u2019s depth.", + "The whirlpool mourns the wave, Swallowed up in its abyss\u2014 | The wave that rose from the sea\u2019s depths, But never lapped against the shore.", + "It is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators", + "O wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy." + ], + "full_text": "\n\nThis vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.\nI am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower\u2014 Dost thou know thy goal?\nThese mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.\nWhy didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?\nMay God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean\u2019s depth.\nThe whirlpool mourns the wave, Swallowed up in its abyss\u2014 | The wave that rose from the sea\u2019s depths, But never lapped against the shore.\nIt is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators\nO wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy.", + "phrases": [] + }, + { + "poem_id": "002_137", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Spring\u2019s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram", + "With a riot of flowers\u2014iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr\u2019s gory shroud.", + "The landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.", + "The breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.", + "Look at that hill\u2010stream, | how It halts and bends and glides and swings around,", + "And then, collecting itself, | surges up and rushes on.", + "Should it be stemmed, | it would cut open the hills\u2019 hearts and burst the rocks.", + "This hill\u2010stream, my fair saki, has | A message to give us concerning life.", + "Attune me to this message and, | Come, let us celebrate the spring, which comes but once a year.", + "Give me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life\u2019s mind,", + "Whose strength intoxicates the universe, | Whose effervescence was Creation\u2019s source.", + "Come lift the veil off mysteries, | And make a mere wagtail take eagles on.", + "The times have changed; so have their signs. | New is the music, and so are the instruments.", + "The magic of the West has been exposed, | And the magician stands aghast.", + "The politics of the ancient regime are in disgrace: | world is tired of kings.", + "The age of capitalism has passed, | The juggler, having shown his tricks, has gone.", + "The Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.", + "Cut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.", + "The Muslim, zealous though about God\u2019s unity, | Still wears the Hindu\u2019s sacred thread around his heart.", + "In culture, mysticism, canon law and dialectical theology\u2014 | He worships idols of non\u2010Arab make", + "The truth has been lost in absurdities, | And in traditions is this ummah rooted still.", + "The preacher\u2019s sermon may beguile your heart, | But there is no sincerity, no warmth in it.", + "It is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.", + "The Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,", + "Has got lost in the maze of Ajam\u2019s ideas: | At half\u2010way stations is this traveller stuck.", + "Gone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.", + "O Saki, serve me that old wine again, | Let that old cup go round once more.", + "Lend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.", + "Free young men\u2019s minds from slavery, | And make them mentors of the old.", + "The millat\u2019s tree is green thanks to your sap: | You are its body\u2019s breath.", + "Give it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.", + "Drive that old arrow through its heart | Which will revive desire in it.", + "Blest be the stars of Your heavens; blest be | Those who spend their nights praying to You.", + "Endow the young with fervent souls; | Grant them my vision and my love.", + "I am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.", + "Tell me about the mysteries of life and death, | For Your eye spans the universe.", + "The sleeplessness if my tear\u2010shedding eyes; | The restless yearnings hidden in my heart;", + "The prayerfulness of my cries at midnight; | My melting into tears in solitude and company;", + "My aspirations, longings and desires; | My hopes and quests;", + "My mind that mirrors the times | A field for thought\u2019s gazelles to roam", + "My heart, which is a battlefield of life, | Where legions of doubt war with faith\u2014", + "O Saki, these are all my wealth; | Possessing them, I am rich in my poverty.", + "Distribute all these riches in my caravan, | And let them come to some good use.", + "In constant motion is the sea of life. | All things display life\u2019s volatility.", + "It is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.", + "Unpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.", + "It is fixed, yet in motion, | straining at the leash to get free of the elements.", + "A unity imprisoned in diversity, | It is unique in every form and shape.", + "This world, this sex\u2010dimensioned idol\u2010house, | This Somnat is all of its fashioning.", + "It is not its way to repeat itself: | You are not I, I am not you.", + "With you and me and others it has formed | Assemblies, but is solitary in their midst.", + "It shines in lightning, in the stars, | In silver, gold and mercury.", + "Its is the wilderness, its are the trees, | Its are the roses, its are the thorns.", + "It pulverises mountains with its might, | And captures Gabriel and houris in its noose.", + "There is a silver\u2010grey, brave falcon here, | Its talons covered with the blood of partridges,", + "And over there, far from its nest, | A pigeon helplessly aflutter in a snare.", + "Stability is an illusion of eyes, | For every atom in the world pulsates with change.", + "The caravan of life does not halt anywhere, | For every moment life renews itself.", + "Do you think life is great mystery? | No, it is only a desire to soar aloft.", + "It has seen many ups and downs, | But likes to travel rather than to reach the goal;", + "For travelling is life\u2019s outfit: it | Is real, while rest is appearance, nothing more.", + "Life loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering", + "When it found itself face to face with death, | It learned that it was hard to ward it off.", + "So it descended to this world, where retribution is the law, | And lay in wait for death.", + "Because of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.", + "It was a branch from which flowers kept | Shedding and bursting forth afresh.", + "The ignorant think that life\u2019s impress is | Ephemeral, but it fades only to emerge anew.", + "Extremely fleet\u2010footed, It reaches its goal instantly. | From time\u2019s beginning to its end is but one moment\u2019s way for it.", + "Time, chain of days and nights, is nothing but | A name for breathing in and breathing out.", + "What is this whiff of air called breath? A sword, | and selfhood is that sword\u2019s sharp edge.", + "What is the self? Life\u2019s inner mystery, | The universe\u2019s waking up.", + "The self, drunk with display, is also fond | Of solitude;\u2014an ocean in a drop.", + "It shines in light and darkness both; | Displayed in individuals, yet free from them.", + "Behind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.", + "Swept on by the waves of time\u2019s stream, | And at the mercy of their buffeting,", + "It yet changes the course of its quest constantly, | Renewing its way of looking at things.", + "For it huge rocks are light as air: | It smashes mountains into shifting sand.", + "Both its beginning and its end are journeying, | For constant motion is its being\u2019s law.", + "It is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.", + "It has nothing to do with more or less, | With light and low, with fore and aft.", + "Since time\u2019s beginning it was struggling to emerge, | And finally emerged in the dust that is man.", + "It is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.", + "To one who treasures his self, | bread won at the cost of self\u2010respect is gall.", + "He values only bread, | he gains with head held high.", + "Abjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.", + "Worth offering is only that prostration which | Makes all others forbidden acts.", + "This world, this riot of colours and of sounds, | Which is under the sway of death,", + "This idol\u2010house of eye and ear, | In which to live is but to eat and drink,", + "Is nothing but the Self\u2019s initial stage. | O traveller, it is not your final goal.", + "The fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.", + "Smash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.", + "God\u2019s lion is the self; | Its quarry are both earth and sky.", + "There are a hundred worlds still to appear, | For Being\u2019s mind has not drained of its creative capabilities.", + "All latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.", + "It is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.", + "You are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?", + "Words are but a strait\u2010jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.", + "Breath\u2019s candle is alight within my breast, | But my power of utterance cries halt.", + "Should I fly even a hairbreadth too high, | The blaze of glory would burn up my wings." + ], + "full_text": "\n\nSpring\u2019s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram\nWith a riot of flowers\u2014iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr\u2019s gory shroud.\nThe landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.\nThe breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.\nLook at that hill\u2010stream, | how It halts and bends and glides and swings around,\nAnd then, collecting itself, | surges up and rushes on.\nShould it be stemmed, | it would cut open the hills\u2019 hearts and burst the rocks.\nThis hill\u2010stream, my fair saki, has | A message to give us concerning life.\nAttune me to this message and, | Come, let us celebrate the spring, which comes but once a year.\nGive me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life\u2019s mind,\nWhose strength intoxicates the universe, | Whose effervescence was Creation\u2019s source.\nCome lift the veil off mysteries, | And make a mere wagtail take eagles on.\nThe times have changed; so have their signs. | New is the music, and so are the instruments.\nThe magic of the West has been exposed, | And the magician stands aghast.\nThe politics of the ancient regime are in disgrace: | world is tired of kings.\nThe age of capitalism has passed, | The juggler, having shown his tricks, has gone.\nThe Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.\nCut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.\nThe Muslim, zealous though about God\u2019s unity, | Still wears the Hindu\u2019s sacred thread around his heart.\nIn culture, mysticism, canon law and dialectical theology\u2014 | He worships idols of non\u2010Arab make\nThe truth has been lost in absurdities, | And in traditions is this ummah rooted still.\nThe preacher\u2019s sermon may beguile your heart, | But there is no sincerity, no warmth in it.\nIt is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.\nThe Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,\nHas got lost in the maze of Ajam\u2019s ideas: | At half\u2010way stations is this traveller stuck.\nGone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.\nO Saki, serve me that old wine again, | Let that old cup go round once more.\nLend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.\nFree young men\u2019s minds from slavery, | And make them mentors of the old.\nThe millat\u2019s tree is green thanks to your sap: | You are its body\u2019s breath.\nGive it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.\nDrive that old arrow through its heart | Which will revive desire in it.\nBlest be the stars of Your heavens; blest be | Those who spend their nights praying to You.\nEndow the young with fervent souls; | Grant them my vision and my love.\nI am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.\nTell me about the mysteries of life and death, | For Your eye spans the universe.\nThe sleeplessness if my tear\u2010shedding eyes; | The restless yearnings hidden in my heart;\nThe prayerfulness of my cries at midnight; | My melting into tears in solitude and company;\nMy aspirations, longings and desires; | My hopes and quests;\nMy mind that mirrors the times | A field for thought\u2019s gazelles to roam\nMy heart, which is a battlefield of life, | Where legions of doubt war with faith\u2014\nO Saki, these are all my wealth; | Possessing them, I am rich in my poverty.\nDistribute all these riches in my caravan, | And let them come to some good use.\nIn constant motion is the sea of life. | All things display life\u2019s volatility.\nIt is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.\nUnpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.\nIt is fixed, yet in motion, | straining at the leash to get free of the elements.\nA unity imprisoned in diversity, | It is unique in every form and shape.\nThis world, this sex\u2010dimensioned idol\u2010house, | This Somnat is all of its fashioning.\nIt is not its way to repeat itself: | You are not I, I am not you.\nWith you and me and others it has formed | Assemblies, but is solitary in their midst.\nIt shines in lightning, in the stars, | In silver, gold and mercury.\nIts is the wilderness, its are the trees, | Its are the roses, its are the thorns.\nIt pulverises mountains with its might, | And captures Gabriel and houris in its noose.\nThere is a silver\u2010grey, brave falcon here, | Its talons covered with the blood of partridges,\nAnd over there, far from its nest, | A pigeon helplessly aflutter in a snare.\nStability is an illusion of eyes, | For every atom in the world pulsates with change.\nThe caravan of life does not halt anywhere, | For every moment life renews itself.\nDo you think life is great mystery? | No, it is only a desire to soar aloft.\nIt has seen many ups and downs, | But likes to travel rather than to reach the goal;\nFor travelling is life\u2019s outfit: it | Is real, while rest is appearance, nothing more.\nLife loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering\nWhen it found itself face to face with death, | It learned that it was hard to ward it off.\nSo it descended to this world, where retribution is the law, | And lay in wait for death.\nBecause of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.\nIt was a branch from which flowers kept | Shedding and bursting forth afresh.\nThe ignorant think that life\u2019s impress is | Ephemeral, but it fades only to emerge anew.\nExtremely fleet\u2010footed, It reaches its goal instantly. | From time\u2019s beginning to its end is but one moment\u2019s way for it.\nTime, chain of days and nights, is nothing but | A name for breathing in and breathing out.\nWhat is this whiff of air called breath? A sword, | and selfhood is that sword\u2019s sharp edge.\nWhat is the self? Life\u2019s inner mystery, | The universe\u2019s waking up.\nThe self, drunk with display, is also fond | Of solitude;\u2014an ocean in a drop.\nIt shines in light and darkness both; | Displayed in individuals, yet free from them.\nBehind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.\nSwept on by the waves of time\u2019s stream, | And at the mercy of their buffeting,\nIt yet changes the course of its quest constantly, | Renewing its way of looking at things.\nFor it huge rocks are light as air: | It smashes mountains into shifting sand.\nBoth its beginning and its end are journeying, | For constant motion is its being\u2019s law.\nIt is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.\nIt has nothing to do with more or less, | With light and low, with fore and aft.\nSince time\u2019s beginning it was struggling to emerge, | And finally emerged in the dust that is man.\nIt is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.\nTo one who treasures his self, | bread won at the cost of self\u2010respect is gall.\nHe values only bread, | he gains with head held high.\nAbjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.\nWorth offering is only that prostration which | Makes all others forbidden acts.\nThis world, this riot of colours and of sounds, | Which is under the sway of death,\nThis idol\u2010house of eye and ear, | In which to live is but to eat and drink,\nIs nothing but the Self\u2019s initial stage. | O traveller, it is not your final goal.\nThe fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.\nSmash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.\nGod\u2019s lion is the self; | Its quarry are both earth and sky.\nThere are a hundred worlds still to appear, | For Being\u2019s mind has not drained of its creative capabilities.\nAll latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.\nIt is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.\nYou are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?\nWords are but a strait\u2010jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.\nBreath\u2019s candle is alight within my breast, | But my power of utterance cries halt.\nShould I fly even a hairbreadth too high, | The blaze of glory would burn up my wings.", + "phrases": [] + }, + { + "poem_id": "002_138", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.", + "New tidings slowly come drop by drop from my pitcher gurgling of time\u2019s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.", + "With each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.", + "If in the circle you were not numbered, was it your own fault or mine? | To humour no\u2010one am I accustomed to keep untasted the midnight wine!", + "No planet\u2010gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.", + "That is no dawn at the Western skyline\u2014it is a bloodbath, that ruddy glow! | Await to\u2010morrow; our yesterday and to\u2010day are legends of long ago.", + "From Nature\u2019s forces their reckless science has stripped the garments away, until | At last its own nesting\u2010place is scorched by the restless lightning it cannot still:", + "To them the trade\u2010wind belongs, the sky\u2010way, to them the ocean, to them the ship\u2014 | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!", + "But now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling\u2010den.", + "That man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould." + ], + "full_text": "\n\nWhat was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.\nNew tidings slowly come drop by drop from my pitcher gurgling of time\u2019s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.\nWith each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.\nIf in the circle you were not numbered, was it your own fault or mine? | To humour no\u2010one am I accustomed to keep untasted the midnight wine!\nNo planet\u2010gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.\nThat is no dawn at the Western skyline\u2014it is a bloodbath, that ruddy glow! | Await to\u2010morrow; our yesterday and to\u2010day are legends of long ago.\nFrom Nature\u2019s forces their reckless science has stripped the garments away, until | At last its own nesting\u2010place is scorched by the restless lightning it cannot still:\nTo them the trade\u2010wind belongs, the sky\u2010way, to them the ocean, to them the ship\u2014 | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!\nBut now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling\u2010den.\nThat man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould.", + "phrases": [] + }, + { + "poem_id": "002_139", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Thy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.", + "Dust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.", + "If thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.", + "Thy musings and thy sighs, At the first streak of dawn\u2014 | A passion that sustains thee\u2014 Is the envy of our souls.", + "The essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature\u2019s invisible hands." + ], + "full_text": "\n\nThy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.\nDust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.\nIf thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.\nThy musings and thy sighs, At the first streak of dawn\u2014 | A passion that sustains thee\u2014 Is the envy of our souls.\nThe essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature\u2019s invisible hands.", + "phrases": [] + }, + { + "poem_id": "002_140", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Open thy eyes and look above, | Look at the streak of dawn;", + "Look at the veiling of the vision; | Look at the banishment unfair;", + "Look at the battle of hope and fear. | Thine are the clouds, the rains, the skies,", + "Thine are the winds, the storms, | The woods, the mountains, the rivers are thine;", + "The world of the angels was a void; | Look at the peopled earth, which is thine.", + "Thou wilt rule it like a king; | The stars will gaze in wonder;", + "Thy vision will encompass the earth; | Thy sighs will reach the heavens;", + "Look at the power of thy pain and passion. | The spark in thee is a radiant sun;", + "A new world lives in thee; | Thou carest not for a borrowed heaven;", + "Thy life\u2010blood has it concealed; | Look at the reward of anguish and toil.", + "Thy lyre has an eternal plaintive string, | Panting with the passion of love;", + "Thou guardest eternal secrets divine, | And livest a life of obedient power;" + ], + "full_text": "\n\nOpen thy eyes and look above, | Look at the streak of dawn;\nLook at the veiling of the vision; | Look at the banishment unfair;\nLook at the battle of hope and fear. | Thine are the clouds, the rains, the skies,\nThine are the winds, the storms, | The woods, the mountains, the rivers are thine;\nThe world of the angels was a void; | Look at the peopled earth, which is thine.\nThou wilt rule it like a king; | The stars will gaze in wonder;\nThy vision will encompass the earth; | Thy sighs will reach the heavens;\nLook at the power of thy pain and passion. | The spark in thee is a radiant sun;\nA new world lives in thee; | Thou carest not for a borrowed heaven;\nThy life\u2010blood has it concealed; | Look at the reward of anguish and toil.\nThy lyre has an eternal plaintive string, | Panting with the passion of love;\nThou guardest eternal secrets divine, | And livest a life of obedient power;", + "phrases": [] + }, + { + "poem_id": "002_141", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE INDIAN DISCIPLE", + "Discerning eyes bleed in pain, | For faith is ruined by knowledge in this age.", + "RUMI", + "Fling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.", + "THE INDIAN DISCIPLE:", + "Master of love; of God! | I do remember thy noble words:", + "\u2018Wherefrom comes this Friendly voice\u2014 | Thin, feeble, and dry as a reed?\u2019", + "The world today has an eternal sadness, | With neither joy, nor love, nor certitude,", + "What doth it know about this mystery\u2014 | Who is the friend, and what is the friend\u2019s voice?", + "The sound of music is a dirge | In the West\u2019s crumbling pageant.", + "RUMI", + "Every ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.", + "THE INDIAN DISCIPLE", + "I have mastered knowledge of both the East and the West, | My soul suffers still in agony.", + "RUMI", + "Quacks sicken you more; | Come to us for a cure.", + "THE INDIAN DISCIPLE", + "Thy glance of wisdom brightens my heart; | Explain to me the order for jihad.", + "RUMI", + "Break the image of God by the command of God, | Break the friend\u2019s glass, with the friend\u2019s stone.", + "THE INDIAN DISCIPLE", + "Oriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.", + "RUMI", + "Silver glisters white and new, | But blackens the hands and clothes.", + "THE INDIAN DISCIPLE", + "The warm\u2010blooded youths in schools, | Alas, are victims of Western magic!", + "RUMI", + "When an unfledged bird begins its flight, | It becomes a ready feline morsel.", + "THE INDIAN DISCIPLE", + "How long this clash between church and state? | Is the body superior to the soul?", + "RUMI", + "Coins may jingle at night, | But gold waits for the morrow.", + "THE INDIAN DISCIPLE", + "Tell me about the secret of man, | Tell how dust is a peer of the stars.", + "RUMI", + "His outside dies of an insect\u2019s bite, | His inside roams the seven heavens.", + "THE INDIAN DISCIPLE", + "Dust with thy help has a luminous eye, | Is man\u2019s purpose knowledge or vision?", + "RUMI", + "Man is perception; the rest is skin; | Perception is the perception of God.", + "THE INDIAN DISCIPLE", + "The East lives on through your words! | Of what disease nations die?", + "RUMI", + "Every nation that perished in the past, | Perished for mistaking stone for incense.", + "THE INDIAN DISCIPLE", + "Muslims have now lost their vigour and force; | Wherefore are they so timid and tame?", + "RUMI", + "No nation meets its doom, | Until it angers a man of God.", + "THE INDIAN DISCIPLE", + "Though life is a mart without any lustre, | What kind of bargain doth offer some gain?", + "RUMI", + "Sell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.", + "THE INDIAN DISCIPLE", + "My peers consort with kings in court, | While I am a beggar, uncovered, bare\u2010headed.", + "RUMI", + "To be the slave of a man with an illumined heart, | Is better than to rule the ruler\u2019s of\u2019 the land.", + "THE INDIAN DISCIPLE", + "I am at a loss to know the puzzle | Of free will and determination.", + "RUMI", + "Wings bring a hawk to Kings; | Wings bring a crow to the grave.", + "THE INDIAN DISCIPLE", + "What is the aim of the Prophet\u2019s path\u2014 | The rule of the earth, or a monastery?", + "RUMI", + "Prudence in our faith decrees war and power, | In the faith of Jesus\u2014a cave and mount.", + "THE INDIAN DISCIPLE", + "How to discipline the body? | And how to awaken the heart?", + "RUMI", + "Be obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.", + "THE INDIAN DISCIPLE", + "The secret of faith I do not know; | How to believe in the Day of Judgement?", + "RUMI", + "Be the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.", + "THE INDIAN DISCIPLE", + "The selfhood soars up to the skies\u2014 | It preys upon the sun and the moon\u2014", + "Deprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.", + "RUMI", + "Love alone is fit to be hunted, | But who can ever ensnare it!", + "THE INDIAN DISCIPLE", + "Thou knowest the heart of the universe; | Tell how a nation can be strong?", + "RUMI", + "If thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.", + "Hide thy grain, and be the trap; | Hide thy blossom, and be the grass.", + "THE INDIAN DISCIPLE", + "Thou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;", + "My heart is in my breast, | Like a mirror, it shows my powers.", + "RUMI", + "Thou sayest thou hast a heart | The heart is not below, but in the empyrean,", + "Thou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.", + "THE INDIAN DISCIPLE", + "My mind soars in ethereal flights, | But I grovel in the dust;", + "I have failed in the affairs of the world; | Kicks and buffets are my lot;", + "Why is material world beyond my reach? | Why are the wise in faith, fools in the world?", + "RUMI", + "One who can scale the heights of heaven, | Can tread the path of earth with ease.", + "THE INDIAN DISCIPLE", + "What is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?", + "RUMI", + "Knowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.", + "THE INDIAN DISCIPLE", + "The world demands me to meet and mingle, | But the song is born in solitude.", + "RUMI", + "Keep away from strangers, not from Him, | Wrap thyself for winter, not for spring.", + "THE INDIAN DISCIPLE", + "India now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.", + "RUMI", + "Imparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean." + ], + "full_text": "\n\nTHE INDIAN DISCIPLE\nDiscerning eyes bleed in pain, | For faith is ruined by knowledge in this age.\nRUMI\nFling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.\nTHE INDIAN DISCIPLE:\nMaster of love; of God! | I do remember thy noble words:\n\u2018Wherefrom comes this Friendly voice\u2014 | Thin, feeble, and dry as a reed?\u2019\nThe world today has an eternal sadness, | With neither joy, nor love, nor certitude,\nWhat doth it know about this mystery\u2014 | Who is the friend, and what is the friend\u2019s voice?\nThe sound of music is a dirge | In the West\u2019s crumbling pageant.\nRUMI\nEvery ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.\nTHE INDIAN DISCIPLE\nI have mastered knowledge of both the East and the West, | My soul suffers still in agony.\nRUMI\nQuacks sicken you more; | Come to us for a cure.\nTHE INDIAN DISCIPLE\nThy glance of wisdom brightens my heart; | Explain to me the order for jihad.\nRUMI\nBreak the image of God by the command of God, | Break the friend\u2019s glass, with the friend\u2019s stone.\nTHE INDIAN DISCIPLE\nOriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.\nRUMI\nSilver glisters white and new, | But blackens the hands and clothes.\nTHE INDIAN DISCIPLE\nThe warm\u2010blooded youths in schools, | Alas, are victims of Western magic!\nRUMI\nWhen an unfledged bird begins its flight, | It becomes a ready feline morsel.\nTHE INDIAN DISCIPLE\nHow long this clash between church and state? | Is the body superior to the soul?\nRUMI\nCoins may jingle at night, | But gold waits for the morrow.\nTHE INDIAN DISCIPLE\nTell me about the secret of man, | Tell how dust is a peer of the stars.\nRUMI\nHis outside dies of an insect\u2019s bite, | His inside roams the seven heavens.\nTHE INDIAN DISCIPLE\nDust with thy help has a luminous eye, | Is man\u2019s purpose knowledge or vision?\nRUMI\nMan is perception; the rest is skin; | Perception is the perception of God.\nTHE INDIAN DISCIPLE\nThe East lives on through your words! | Of what disease nations die?\nRUMI\nEvery nation that perished in the past, | Perished for mistaking stone for incense.\nTHE INDIAN DISCIPLE\nMuslims have now lost their vigour and force; | Wherefore are they so timid and tame?\nRUMI\nNo nation meets its doom, | Until it angers a man of God.\nTHE INDIAN DISCIPLE\nThough life is a mart without any lustre, | What kind of bargain doth offer some gain?\nRUMI\nSell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.\nTHE INDIAN DISCIPLE\nMy peers consort with kings in court, | While I am a beggar, uncovered, bare\u2010headed.\nRUMI\nTo be the slave of a man with an illumined heart, | Is better than to rule the ruler\u2019s of\u2019 the land.\nTHE INDIAN DISCIPLE\nI am at a loss to know the puzzle | Of free will and determination.\nRUMI\nWings bring a hawk to Kings; | Wings bring a crow to the grave.\nTHE INDIAN DISCIPLE\nWhat is the aim of the Prophet\u2019s path\u2014 | The rule of the earth, or a monastery?\nRUMI\nPrudence in our faith decrees war and power, | In the faith of Jesus\u2014a cave and mount.\nTHE INDIAN DISCIPLE\nHow to discipline the body? | And how to awaken the heart?\nRUMI\nBe obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.\nTHE INDIAN DISCIPLE\nThe secret of faith I do not know; | How to believe in the Day of Judgement?\nRUMI\nBe the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.\nTHE INDIAN DISCIPLE\nThe selfhood soars up to the skies\u2014 | It preys upon the sun and the moon\u2014\nDeprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.\nRUMI\nLove alone is fit to be hunted, | But who can ever ensnare it!\nTHE INDIAN DISCIPLE\nThou knowest the heart of the universe; | Tell how a nation can be strong?\nRUMI\nIf thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.\nHide thy grain, and be the trap; | Hide thy blossom, and be the grass.\nTHE INDIAN DISCIPLE\nThou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;\nMy heart is in my breast, | Like a mirror, it shows my powers.\nRUMI\nThou sayest thou hast a heart | The heart is not below, but in the empyrean,\nThou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.\nTHE INDIAN DISCIPLE\nMy mind soars in ethereal flights, | But I grovel in the dust;\nI have failed in the affairs of the world; | Kicks and buffets are my lot;\nWhy is material world beyond my reach? | Why are the wise in faith, fools in the world?\nRUMI\nOne who can scale the heights of heaven, | Can tread the path of earth with ease.\nTHE INDIAN DISCIPLE\nWhat is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?\nRUMI\nKnowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.\nTHE INDIAN DISCIPLE\nThe world demands me to meet and mingle, | But the song is born in solitude.\nRUMI\nKeep away from strangers, not from Him, | Wrap thyself for winter, not for spring.\nTHE INDIAN DISCIPLE\nIndia now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.\nRUMI\nImparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean.", + "phrases": [] + }, + { + "poem_id": "002_142", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Gabriel:", + "My old friend, How is the world of sight and sound?", + "Satan:", + "Pain and passion; quest and yearning.", + "Gabriel:", + "Thou never talkest of anything but the heavens. | Is there no cure for thy constant pain?", + "Satan:", + "Thou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,", + "How silent is this world; desolate and wild! | I cannot ever live here; I cannot!", + "For one whose despair throbs in the heart of the universe, | What is better-despair, or hope?", + "Gabriel:", + "By thy refusal thou hast lost thy place in heaven\u2014 | And disgraced the angels in the eyes of the Lord.", + "Satan:", + "With my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.\u201d", + "From the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms\u2014you or I?", + "Both Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.", + "If you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?", + "I rankle in God\u2019s heart like a thorn. But what about you? | All you do is chant \u2018He is God\u2019 over and over!" + ], + "full_text": "\n\nGabriel:\nMy old friend, How is the world of sight and sound?\nSatan:\nPain and passion; quest and yearning.\nGabriel:\nThou never talkest of anything but the heavens. | Is there no cure for thy constant pain?\nSatan:\nThou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,\nHow silent is this world; desolate and wild! | I cannot ever live here; I cannot!\nFor one whose despair throbs in the heart of the universe, | What is better-despair, or hope?\nGabriel:\nBy thy refusal thou hast lost thy place in heaven\u2014 | And disgraced the angels in the eyes of the Lord.\nSatan:\nWith my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.\u201d\nFrom the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms\u2014you or I?\nBoth Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.\nIf you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?\nI rankle in God\u2019s heart like a thorn. But what about you? | All you do is chant \u2018He is God\u2019 over and over!", + "phrases": [] + }, + { + "poem_id": "002_143", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "One night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.", + "Mercury Said, \u2018Destiny has wisely decreed, | That this impish trouble maker should always be asleep.\u2019", + "Satan replied ill disdain \u2018Let us mind our business; | Thus night-blind insect is beneath our contempt.\u2019", + "The full moon said, \u2018He is a star of the earth; | You appear by night, and he appears by day;", + "\u2018This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;", + "\u2018He has a beatific light Concealed in his soul\u2014 | A light that will eclipse the brightest stars and planets.\u2019", + "Then came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains\u2019 hearts." + ], + "full_text": "\n\nOne night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.\nMercury Said, \u2018Destiny has wisely decreed, | That this impish trouble maker should always be asleep.\u2019\nSatan replied ill disdain \u2018Let us mind our business; | Thus night-blind insect is beneath our contempt.\u2019\nThe full moon said, \u2018He is a star of the earth; | You appear by night, and he appears by day;\n\u2018This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;\n\u2018He has a beatific light Concealed in his soul\u2014 | A light that will eclipse the brightest stars and planets.\u2019\nThen came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains\u2019 hearts.", + "phrases": [] + }, + { + "poem_id": "002_144", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The shafts of love are not confined | To clime or race or creed.", + "What teaches a king the ways of a slave, | Is not love, but something else.", + "Knowledge and wisdom are jugglery | Without the alchemy of love.", + "Love is freedom and contentment, | Not at the mercy of kingly power.", + "My poverty is better than imperial pomp, | One maketh man, the other maketh glass." + ], + "full_text": "\n\nThe shafts of love are not confined | To clime or race or creed.\nWhat teaches a king the ways of a slave, | Is not love, but something else.\nKnowledge and wisdom are jugglery | Without the alchemy of love.\nLove is freedom and contentment, | Not at the mercy of kingly power.\nMy poverty is better than imperial pomp, | One maketh man, the other maketh glass.", + "phrases": [] + }, + { + "poem_id": "002_145", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I fear not the darkness of the night; | My nature is bred in purity and light;", + "Wayfarer of the night! Be a lamp to thyself; | With thy passion\u2019s flame, make thy darkness bright." + ], + "full_text": "\n\nI fear not the darkness of the night; | My nature is bred in purity and light;\nWayfarer of the night! Be a lamp to thyself; | With thy passion\u2019s flame, make thy darkness bright.", + "phrases": [] + }, + { + "poem_id": "002_146", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Create a place for thyself in the world of love; | Create a new age, new days, and new nights.", + "If God grant thee an eye for nature\u2019s beauty, | Converse with the silence of flowers; respond to their love.", + "Do not be beholden to the West\u2019s artisans, | Seek thy sustenance in what thy land affords.", + "My ghazal is the essence of my life-blood, | Create thy elixir of life out \u2018of this essence.", + "My way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity." + ], + "full_text": "when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming 'JAVEED KE NAAM'. | {Contributed by user: Yousuf Khan}\n\nCreate a place for thyself in the world of love; | Create a new age, new days, and new nights.\nIf God grant thee an eye for nature\u2019s beauty, | Converse with the silence of flowers; respond to their love.\nDo not be beholden to the West\u2019s artisans, | Seek thy sustenance in what thy land affords.\nMy ghazal is the essence of my life-blood, | Create thy elixir of life out \u2018of this essence.\nMy way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity.", + "phrases": [] + }, + { + "poem_id": "002_147", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Wherefore this succession of day and night? | And what are the sun and the starry heavens?", + "Am I in my land or in banishment? | The vastness of this desert fills me with fright.", + "I know not the enigma of this life of mine; | I know not where to find one who knows.", + "Avicenna wonders where he came from; | And Rumi wonders where he should go.", + "\u2018With every wayfarer I pace a little; | I know not yet who my leader is.\u2019" + ], + "full_text": "\n\nWherefore this succession of day and night? | And what are the sun and the starry heavens?\nAm I in my land or in banishment? | The vastness of this desert fills me with fright.\nI know not the enigma of this life of mine; | I know not where to find one who knows.\nAvicenna wonders where he came from; | And Rumi wonders where he should go.\n\u2018With every wayfarer I pace a little; | I know not yet who my leader is.\u2019", + "phrases": [] + }, + { + "poem_id": "002_148", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "We venture not beyond the shores\u2014 Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.", + "Iqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,", + "Rumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?", + "REPLY", + "\u2018Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;", + "He dies who eats hay and corn, | He who eats God\u2019s light, becomes the Quran.\u2019" + ], + "full_text": "\n\nWe venture not beyond the shores\u2014 Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.\nIqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,\nRumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?\nREPLY\n\u2018Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;\nHe dies who eats hay and corn, | He who eats God\u2019s light, becomes the Quran.\u2019", + "phrases": [] + }, + { + "poem_id": "002_149", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.", + "It was the force that powered, Alexander\u2019s mighty sword\u2014 | The sword that shattered all, That came in its way.", + "It was the force that launched, Tamburlaine\u2019s conquering hordes\u2014 | The hordes that swept through, Rivers and hills and dales.", + "The call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.", + "But the body\u2019s valour, And the power of will, | After a moment\u2019s pause, Are swallowed up by the grave.", + "\u2018The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.\u2019" + ], + "full_text": "\n\nThe destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.\nIt was the force that powered, Alexander\u2019s mighty sword\u2014 | The sword that shattered all, That came in its way.\nIt was the force that launched, Tamburlaine\u2019s conquering hordes\u2014 | The hordes that swept through, Rivers and hills and dales.\nThe call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.\nBut the body\u2019s valour, And the power of will, | After a moment\u2019s pause, Are swallowed up by the grave.\n\u2018The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.\u2019", + "phrases": [] + }, + { + "poem_id": "002_150", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014a\u00a0taste\u00a0for\u00a0revolution. | What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014the\u00a0age\u00a0of\u00a0youth\u00a0for\u00a0a\u00a0nation.", + "Originality\u00a0of\u00a0thought\u00a0and\u00a0action\u00a0creates\u00a0miracles\u00a0of\u00a0life: | It\u00a0turns\u00a0pebbles\u00a0into\u00a0ruby\u00a0stones.", + "O\u00a0Great\u00a0Rome!\u00a0Your\u00a0conscience\u00a0has\u00a0changed\u00a0altogether: | Is\u00a0this\u00a0a\u00a0dream\u00a0I\u00a0see\u00a0or\u00a0is\u00a0this\u00a0for\u00a0real!", + "Your\u00a0old\u00a0have\u00a0the\u00a0gleam\u00a0of\u00a0life\u00a0in\u00a0their\u00a0eyes; | The\u00a0flame\u00a0of\u00a0desire\u00a0warms\u00a0up\u00a0the\u00a0hearts\u00a0of\u00a0your\u00a0young.", + "This\u00a0warmth\u00a0of\u00a0love,\u00a0this\u00a0longing\u00a0and\u00a0this\u00a0self\u2010expression: | Flowers\u00a0cannot\u00a0hide\u00a0themselves\u00a0in\u00a0the\u00a0season\u00a0of\u00a0Spring.", + "Songs\u00a0of\u00a0passion\u00a0fill\u00a0your\u00a0air\u00a0now\u2014 | The\u00a0instrument\u00a0of\u00a0your\u00a0nature\u00a0was\u00a0awaiting\u00a0someone\u00a0to\u00a0play\u00a0on\u00a0it!", + "Whose\u00a0benevolent\u00a0eye\u00a0has\u00a0graced\u00a0this\u00a0miracle\u00a0upon\u00a0you? | He\u00a0whose\u00a0vision\u00a0is\u00a0like\u00a0the\u00a0light\u00a0of\u00a0the\u00a0Sun!" + ], + "full_text": "\n\nWhat\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014a\u00a0taste\u00a0for\u00a0revolution. | What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014the\u00a0age\u00a0of\u00a0youth\u00a0for\u00a0a\u00a0nation.\nOriginality\u00a0of\u00a0thought\u00a0and\u00a0action\u00a0creates\u00a0miracles\u00a0of\u00a0life: | It\u00a0turns\u00a0pebbles\u00a0into\u00a0ruby\u00a0stones.\nO\u00a0Great\u00a0Rome!\u00a0Your\u00a0conscience\u00a0has\u00a0changed\u00a0altogether: | Is\u00a0this\u00a0a\u00a0dream\u00a0I\u00a0see\u00a0or\u00a0is\u00a0this\u00a0for\u00a0real!\nYour\u00a0old\u00a0have\u00a0the\u00a0gleam\u00a0of\u00a0life\u00a0in\u00a0their\u00a0eyes; | The\u00a0flame\u00a0of\u00a0desire\u00a0warms\u00a0up\u00a0the\u00a0hearts\u00a0of\u00a0your\u00a0young.\nThis\u00a0warmth\u00a0of\u00a0love,\u00a0this\u00a0longing\u00a0and\u00a0this\u00a0self\u2010expression: | Flowers\u00a0cannot\u00a0hide\u00a0themselves\u00a0in\u00a0the\u00a0season\u00a0of\u00a0Spring.\nSongs\u00a0of\u00a0passion\u00a0fill\u00a0your\u00a0air\u00a0now\u2014 | The\u00a0instrument\u00a0of\u00a0your\u00a0nature\u00a0was\u00a0awaiting\u00a0someone\u00a0to\u00a0play\u00a0on\u00a0it!\nWhose\u00a0benevolent\u00a0eye\u00a0has\u00a0graced\u00a0this\u00a0miracle\u00a0upon\u00a0you? | He\u00a0whose\u00a0vision\u00a0is\u00a0like\u00a0the\u00a0light\u00a0of\u00a0the\u00a0Sun!", + "phrases": [] + }, + { + "poem_id": "002_151", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A\u00a0self\u2010respecting\u00a0tramp\u00a0was\u00a0saying\u00a0to\u00a0the\u00a0Almighty: | I\u00a0dare\u00a0not\u00a0complain\u00a0for\u00a0my\u00a0woes\u00a0of\u00a0poverty;", + "But\u00a0pray\u00a0tell\u00a0me\u00a0if\u00a0it\u00a0is\u00a0by\u00a0Your\u00a0permission | That\u00a0the\u00a0angels\u00a0bestow\u00a0riches\u00a0upon\u00a0the\u00a0worthless\u00a0ones?" + ], + "full_text": "\n\nA\u00a0self\u2010respecting\u00a0tramp\u00a0was\u00a0saying\u00a0to\u00a0the\u00a0Almighty: | I\u00a0dare\u00a0not\u00a0complain\u00a0for\u00a0my\u00a0woes\u00a0of\u00a0poverty;\nBut\u00a0pray\u00a0tell\u00a0me\u00a0if\u00a0it\u00a0is\u00a0by\u00a0Your\u00a0permission | That\u00a0the\u00a0angels\u00a0bestow\u00a0riches\u00a0upon\u00a0the\u00a0worthless\u00a0ones?", + "phrases": [] + }, + { + "poem_id": "002_152", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What is this life of yours, tell me its mystery\u2014 | Trampled. in dust is your ages-old history!", + "Deep in that dust has been smothered your flame\u2014 | Wake, and hear dawn its high summons proclaim", + "Creatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!", + "Base will his metal be held, who on earth | Puts not to trial his innermost worth!", + "Break all the idols of tribe and of caste, | Break the old customs that fetter men fast", + "Here is true victory, here is faith's crown\u2014 | One creed and one world, division thrown down", + "Cast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed" + ], + "full_text": "\n\nWhat is this life of yours, tell me its mystery\u2014 | Trampled. in dust is your ages-old history!\nDeep in that dust has been smothered your flame\u2014 | Wake, and hear dawn its high summons proclaim\nCreatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!\nBase will his metal be held, who on earth | Puts not to trial his innermost worth!\nBreak all the idols of tribe and of caste, | Break the old customs that fetter men fast\nHere is true victory, here is faith's crown\u2014 | One creed and one world, division thrown down\nCast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed", + "phrases": [] + }, + { + "poem_id": "002_153", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Laden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein", + "And on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.", + "A voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;", + "Scatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!" + ], + "full_text": "\n\nLaden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein\nAnd on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.\nA voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;\nScatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!", + "phrases": [] + }, + { + "poem_id": "002_154", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Let\u00a0the\u00a0tribes\u00a0be\u00a0lost\u00a0in\u00a0the\u00a0unity\u00a0of\u00a0the\u00a0nation, | So\u00a0that\u00a0the\u00a0Afghans\u00a0gain\u00a0prestige!", + "The\u00a0youth\u00a0to\u00a0whom\u00a0the\u00a0stars\u00a0are\u00a0not\u00a0out\u00a0of\u00a0bounds | Are\u00a0the\u00a0ones\u00a0I\u00a0love\u00a0indeed\u2014", + "In\u00a0no\u00a0way\u00a0is\u00a0this\u00a0child\u00a0of\u00a0the\u00a0mountains, | Inferior\u00a0to\u00a0the\u00a0Mughal.", + "May\u00a0I\u00a0tell\u00a0you\u00a0my\u00a0secret,\u00a0O\u00a0Comrade: | Khush\u2010hal\u00a0Khan\u00a0would\u00a0much\u00a0like\u00a0that\u00a0his\u00a0burial\u00a0place", + "Be\u00a0far\u00a0from\u00a0the\u00a0reaches\u00a0of\u00a0the\u00a0dust\u00a0blown\u00a0by\u00a0the\u00a0Mughal\u00a0cavalry, | Carried\u00a0by\u00a0the\u00a0mountain\u00a0wind." + ], + "full_text": "Khush\u2010hal\u00a0Khan\u00a0Khattak\u00a0was\u00a0a\u00a0well-known\u00a0patriotic\u00a0poet\u00a0of\u00a0Pushto\u00a0who\u00a0forged\u00a0a\u00a0union of\u00a0Afghan\u00a0tribes\u00a0of\u00a0the\u00a0Frontier\u00a0to\u00a0liberate\u00a0Afghanistan\u00a0from\u00a0the\u00a0Mughals.\u00a0Only\u00a0the\u00a0Afridis\u00a0among\u00a0the\u00a0tribes\u00a0remained\u00a0on\u00a0his\u00a0side\u00a0till\u00a0the\u00a0last.\u00a0About\u00a0a\u00a0hundred\u00a0of\u00a0his\u00a0po ms\u00a0were\u00a0published\u00a0in\u00a0translation\u00a0from\u00a0London\u00a0in\u00a01862.\n\nLet\u00a0the\u00a0tribes\u00a0be\u00a0lost\u00a0in\u00a0the\u00a0unity\u00a0of\u00a0the\u00a0nation, | So\u00a0that\u00a0the\u00a0Afghans\u00a0gain\u00a0prestige!\nThe\u00a0youth\u00a0to\u00a0whom\u00a0the\u00a0stars\u00a0are\u00a0not\u00a0out\u00a0of\u00a0bounds | Are\u00a0the\u00a0ones\u00a0I\u00a0love\u00a0indeed\u2014\nIn\u00a0no\u00a0way\u00a0is\u00a0this\u00a0child\u00a0of\u00a0the\u00a0mountains, | Inferior\u00a0to\u00a0the\u00a0Mughal.\nMay\u00a0I\u00a0tell\u00a0you\u00a0my\u00a0secret,\u00a0O\u00a0Comrade: | Khush\u2010hal\u00a0Khan\u00a0would\u00a0much\u00a0like\u00a0that\u00a0his\u00a0burial\u00a0place\nBe\u00a0far\u00a0from\u00a0the\u00a0reaches\u00a0of\u00a0the\u00a0dust\u00a0blown\u00a0by\u00a0the\u00a0Mughal\u00a0cavalry, | Carried\u00a0by\u00a0the\u00a0mountain\u00a0wind.", + "phrases": [] + }, + { + "poem_id": "002_155", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Prayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;", + "The Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.", + "I cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!", + "Bokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.", + "A gem set in a ring of misery | That circles me on every side, am I.", + "Suddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure", + "As the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!", + "Chains may hold fast the men of Tartary, | But God's firm purposes no bonds endure", + "Is this what life holds-that Turania's peoples | All hope in one another must abjure ?", + "Call in the soul of man a new fire to birth! | of Cry a new revolution over the earth!" + ], + "full_text": "\n\nPrayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;\nThe Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.\nI cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!\nBokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.\nA gem set in a ring of misery | That circles me on every side, am I.\nSuddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure\nAs the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!\nChains may hold fast the men of Tartary, | But God's firm purposes no bonds endure\nIs this what life holds-that Turania's peoples | All hope in one another must abjure ?\nCall in the soul of man a new fire to birth! | of Cry a new revolution over the earth!", + "phrases": [] + }, + { + "poem_id": "002_156", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "When\u00a0the\u00a0heart\u00a0is\u00a0enlightened, | It\u00a0is\u00a0blessed\u00a0with\u00a0an\u00a0inward\u00a0eye.", + "The\u00a0initiate\u00a0has\u00a0a\u00a0different\u00a0level | Of\u00a0space\u00a0and\u00a0time\u00a0in\u00a0each\u00a0position.", + "The\u00a0mullah\u2019s\u00a0and\u00a0the\u00a0crusader\u2019s\u00a0azan, | The\u00a0same\u00a0in\u00a0words,\u00a0are\u00a0apart\u00a0in\u00a0spirit.", + "The\u00a0vulture\u00a0and\u00a0the\u00a0eagle\u00a0soar | In\u00a0the\u00a0same\u00a0air,\u00a0but\u00a0in\u00a0worlds\u00a0apart." + ], + "full_text": "\n\nWhen\u00a0the\u00a0heart\u00a0is\u00a0enlightened, | It\u00a0is\u00a0blessed\u00a0with\u00a0an\u00a0inward\u00a0eye.\nThe\u00a0initiate\u00a0has\u00a0a\u00a0different\u00a0level | Of\u00a0space\u00a0and\u00a0time\u00a0in\u00a0each\u00a0position.\nThe\u00a0mullah\u2019s\u00a0and\u00a0the\u00a0crusader\u2019s\u00a0azan, | The\u00a0same\u00a0in\u00a0words,\u00a0are\u00a0apart\u00a0in\u00a0spirit.\nThe\u00a0vulture\u00a0and\u00a0the\u00a0eagle\u00a0soar | In\u00a0the\u00a0same\u00a0air,\u00a0but\u00a0in\u00a0worlds\u00a0apart.", + "phrases": [] + }, + { + "poem_id": "002_157", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "It\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.", + "A\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.", + "When\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran", + "\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?", + "Alas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.", + "It\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death." + ], + "full_text": "Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.\n\nIt\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.\nA\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.\nWhen\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran\n\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?\nAlas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.\nIt\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death.", + "phrases": [ + "He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran: Risala\u00a0tul\u00a0Ghufran\u00a0is\u00a0the\u00a0title\u00a0of\u00a0a\u00a0famous\u00a0book\u00a0by\u00a0him", + "$1\u00a0and\u00a0Lazumat: Lazumat\u00a0is\u00a0the\u00a0collection\u00a0of\u00a0his\u00a0panegyrics" + ] + }, + { + "poem_id": "002_158", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Cinema\u2014or new fetish\u2010fashioning, | Idol\u2010making and mongering still?", + "Art, men called that olden voodoo\u2014 | Art, they call this mumbo\u2010jumbo;", + "That\u2014antiquity\u02b9s poor religion: | This\u2014modernity\u02b9s pigeon\u2010plucking;", + "That\u2014earth\u02b9s soil: this\u2014soil of Hades; | Dust, their temple; ashes, ours." + ], + "full_text": "\n\nCinema\u2014or new fetish\u2010fashioning, | Idol\u2010making and mongering still?\nArt, men called that olden voodoo\u2014 | Art, they call this mumbo\u2010jumbo;\nThat\u2014antiquity\u02b9s poor religion: | This\u2014modernity\u02b9s pigeon\u2010plucking;\nThat\u2014earth\u02b9s soil: this\u2014soil of Hades; | Dust, their temple; ashes, ours.", + "phrases": [] + }, + { + "poem_id": "002_159", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I stood by the Reformer\u02b9s tomb: that dust | Whence here below an orient splendour breaks,", + "Dust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown", + "Who to Jehangir would not bend his neck, | Whose ardent breath fans every free heart\u02b9s ardour,", + "Whom Allah sent in season to keep watch | In India on the treasure\u2010house of Islam.", + "I craved the saints\u02b9 gift, other\u2010worldliness | For my eyes saw, yet dimly. Answer came:", + "\u201cClosed is the long roll of the saints; this Land | Of the Five Rivers stinks in good men\u02b9s nostrils.", + "God\u02b9s people have no portion in that country | Where lordly tassel sprouts from monkish cap;", + "That cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.\u201d" + ], + "full_text": "\n\nI stood by the Reformer\u02b9s tomb: that dust | Whence here below an orient splendour breaks,\nDust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown\nWho to Jehangir would not bend his neck, | Whose ardent breath fans every free heart\u02b9s ardour,\nWhom Allah sent in season to keep watch | In India on the treasure\u2010house of Islam.\nI craved the saints\u02b9 gift, other\u2010worldliness | For my eyes saw, yet dimly. Answer came:\n\u201cClosed is the long roll of the saints; this Land | Of the Five Rivers stinks in good men\u02b9s nostrils.\nGod\u02b9s people have no portion in that country | Where lordly tassel sprouts from monkish cap;\nThat cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.\u201d", + "phrases": [] + }, + { + "poem_id": "002_160", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Ranks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess\u2010player.", + "The pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer\u2019s strategy." + ], + "full_text": "\n\nRanks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess\u2010player.\nThe pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer\u2019s strategy.", + "phrases": [] + }, + { + "poem_id": "002_161", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "There is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.", + "There is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nThere is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.\nThere is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_162", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Barter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half\u2010cold;", + "So says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:", + "Be not a churl for filthy lucre\u2019s sake, | Count not thy coppers, whatever they may make." + ], + "full_text": "\n\nBarter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half\u2010cold;\nSo says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:\nBe not a churl for filthy lucre\u2019s sake, | Count not thy coppers, whatever they may make.", + "phrases": [] + }, + { + "poem_id": "002_163", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The sun is weaving with golden thread | A mantle of light about earth\u02b9s head;", + "Creation hushed in ecstasy, | As in the presence of the Most High.", + "What can these know\u2014stream, hill, moon, star\u2014 | Of separation\u2019s torturing scar?", + "Mine is this golden grief alone, | To this dust only is this grief known." + ], + "full_text": "\n\nThe sun is weaving with golden thread | A mantle of light about earth\u02b9s head;\nCreation hushed in ecstasy, | As in the presence of the Most High.\nWhat can these know\u2014stream, hill, moon, star\u2014 | Of separation\u2019s torturing scar?\nMine is this golden grief alone, | To this dust only is this grief known.", + "phrases": [] + }, + { + "poem_id": "002_164", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Talking in signs and symbol is not for this age, | And I know not the art of artful sniggers;", + "No more are those who said: Rise, in God\u2019s name! | The ones alive are sweepers and grave\u2010diggers." + ], + "full_text": "\n\nTalking in signs and symbol is not for this age, | And I know not the art of artful sniggers;\nNo more are those who said: Rise, in God\u2019s name! | The ones alive are sweepers and grave\u2010diggers.", + "phrases": [] + }, + { + "poem_id": "002_165", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "To the Lord of the universe the Devil said:\u2014 | A firebrand Adam grows, that pinch of dust", + "Meager\u2010souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.", + "What the East\u2019s sacred law made men abjure, | The casuist of the West pronounces pure;", + "Knowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?", + "For fiends its rulers serve the populace: | Beneath the heavens is no more need of me!" + ], + "full_text": "\n\nTo the Lord of the universe the Devil said:\u2014 | A firebrand Adam grows, that pinch of dust\nMeager\u2010souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.\nWhat the East\u2019s sacred law made men abjure, | The casuist of the West pronounces pure;\nKnowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?\nFor fiends its rulers serve the populace: | Beneath the heavens is no more need of me!", + "phrases": [] + }, + { + "poem_id": "002_166", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "If blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.", + "The one who has received this bounty | Is neither greedy for wealth nor miserable in poverty." + ], + "full_text": "\n\nIf blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.\nThe one who has received this bounty | Is neither greedy for wealth nor miserable in poverty.", + "phrases": [] + }, + { + "poem_id": "002_167", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The tree said to a bird of the desert one day: | \u201cCreation is founded on the principle of injustice;", + "For the Creation could have been so much more pleasant | If I had also been granted the gift of flight.\u201d", + "The bird gave him a good reply: | \u201cWoe! You regard justice to be injustice;", + "He is not entitled to fly in this world, | Whoever is not free from earth\u2010rootedness.\u201d" + ], + "full_text": "\n\nThe tree said to a bird of the desert one day: | \u201cCreation is founded on the principle of injustice;\nFor the Creation could have been so much more pleasant | If I had also been granted the gift of flight.\u201d\nThe bird gave him a good reply: | \u201cWoe! You regard justice to be injustice;\nHe is not entitled to fly in this world, | Whoever is not free from earth\u2010rootedness.\u201d", + "phrases": [] + }, + { + "poem_id": "002_168", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The headmaster is an architect | Whose material is the human soul.", + "A good advice has been left for you | By the sage Qa\u2018ani:", + "Do not raise a wall against the Sun | If you wish the courtyard illuminated.\u201d" + ], + "full_text": "\n\nThe headmaster is an architect | Whose material is the human soul.\nA good advice has been left for you | By the sage Qa\u2018ani:\nDo not raise a wall against the Sun | If you wish the courtyard illuminated.\u201d", + "phrases": [] + }, + { + "poem_id": "002_169", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "He could fly high but he wasn\u2019t daring and passionate, | The sage remained a stranger to the secret of Love.", + "The vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey." + ], + "full_text": "\n\nHe could fly high but he wasn\u2019t daring and passionate, | The sage remained a stranger to the secret of Love.\nThe vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey.", + "phrases": [] + }, + { + "poem_id": "002_170", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I have turned away from that place on earth | Where sustenance takes the form of grain and water.", + "The solitude of the wilderness pleases me\u2014 | By nature I was always a hermit\u2014", + "No spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!", + "One must shun the garden\u2010dwellers\u2014 | They have such seductive charms!", + "The wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.", + "I am not hungry for pigeon or dove\u2014 | For renunciation is the mark of an eagle\u2019s life.", + "To swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.", + "East and West \u2010these belong to the world of the pheasant, | The blue sky\u2014vast, boundless\u2014is mine!", + "I am the dervish of the kingdom of birds\u2014 | The eagle does not make nests." + ], + "full_text": "\n\nI have turned away from that place on earth | Where sustenance takes the form of grain and water.\nThe solitude of the wilderness pleases me\u2014 | By nature I was always a hermit\u2014\nNo spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!\nOne must shun the garden\u2010dwellers\u2014 | They have such seductive charms!\nThe wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.\nI am not hungry for pigeon or dove\u2014 | For renunciation is the mark of an eagle\u2019s life.\nTo swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.\nEast and West \u2010these belong to the world of the pheasant, | The blue sky\u2014vast, boundless\u2014is mine!\nI am the dervish of the kingdom of birds\u2014 | The eagle does not make nests.", + "phrases": [] + }, + { + "poem_id": "002_171", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Not a rushlight for us,\u2014in our Master\u2019s | Fine windows electric lights blaze!", + "Town or village, the Muslim\u2019s a duffer\u2014 | To his Brahmins like idols he prays.", + "Not mere gifts\u2014compound interest these saints want, | In each hair\u2010shirt a usurer\u2019s dressed,", + "Who inherits his seat of authority | Like a crow in the eagle\u2019s old nest." + ], + "full_text": "\n\nNot a rushlight for us,\u2014in our Master\u2019s | Fine windows electric lights blaze!\nTown or village, the Muslim\u2019s a duffer\u2014 | To his Brahmins like idols he prays.\nNot mere gifts\u2014compound interest these saints want, | In each hair\u2010shirt a usurer\u2019s dressed,\nWho inherits his seat of authority | Like a crow in the eagle\u2019s old nest.", + "phrases": [] + }, + { + "poem_id": "002_172", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Harun said to his son when his hour came, | \u201cYou\u2019ll will also pass this way some day.", + "The Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim\u2019s eyes.\u201d" + ], + "full_text": "\n\nHarun said to his son when his hour came, | \u201cYou\u2019ll will also pass this way some day.\nThe Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim\u2019s eyes.\u201d", + "phrases": [] + }, + { + "poem_id": "002_173", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Transcend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.", + "The secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses\u2019 rod." + ], + "full_text": "\n\nTranscend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.\nThe secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses\u2019 rod.", + "phrases": [] + }, + { + "poem_id": "002_174", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The Jewish money\u2010lenders, whose cunning beats the lion\u2019s prowess, | Have been waiting hopefully for long.", + "Europe is ready to drop like a ripe fruit, | Let\u2019s see in whose bag it goes." + ], + "full_text": "\n\nThe Jewish money\u2010lenders, whose cunning beats the lion\u2019s prowess, | Have been waiting hopefully for long.\nEurope is ready to drop like a ripe fruit, | Let\u2019s see in whose bag it goes.", + "phrases": [] + }, + { + "poem_id": "002_175", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Falling down is the destiny of that bird | Whose duality of nature renders him unable to fly.", + "Not every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.", + "The ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.", + "Though God\u2010gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept." + ], + "full_text": "\n\nFalling down is the destiny of that bird | Whose duality of nature renders him unable to fly.\nNot every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.\nThe ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.\nThough God\u2010gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept.", + "phrases": [] + }, + { + "poem_id": "002_176", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE LION", + "You are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?", + "THE MULE", + "Perhaps your highness does not know, My uncle\u2014my mother\u02b9s brother: | He gallops like the wind, and is, The pride of the royal stable!" + ], + "full_text": "\n\nTHE LION\nYou are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?\nTHE MULE\nPerhaps your highness does not know, My uncle\u2014my mother\u02b9s brother: | He gallops like the wind, and is, The pride of the royal stable!", + "phrases": [] + }, + { + "poem_id": "002_177", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE ANT", + "I am so miserable and forlorn\u2014 | Why is your station loftier than the skies?", + "THE EAGLE", + "You forage about in dusty paths; | The nine heavens are as nothing to me!" + ], + "full_text": "\n\nTHE ANT\nI am so miserable and forlorn\u2014 | Why is your station loftier than the skies?\nTHE EAGLE\nYou forage about in dusty paths; | The nine heavens are as nothing to me!", + "phrases": [] + }, + { + "poem_id": "002_178", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_179", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:", + "The Western wine is poison for the people, | When the offspring knows neither pride nor skill." + ], + "full_text": "\n\nThe mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:\nThe Western wine is poison for the people, | When the offspring knows neither pride nor skill.", + "phrases": [] + }, + { + "poem_id": "003_001", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The morn that shifts so soon tomorrow new, | Whence it comes is only known to few:", + "The dark abode of being is shook by morn, | Which by Muslim\u02b9s call to prayer is born." + ], + "full_text": "\n\nThe morn that shifts so soon tomorrow new, | Whence it comes is only known to few:\nThe dark abode of being is shook by morn, | Which by Muslim\u02b9s call to prayer is born.", + "phrases": [] + }, + { + "poem_id": "003_002", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The secret of the self is hid, In words \u02baNo god but He alone.\u02ba | The self is just a dull\u2010edged sword, \u02baNo god but He,\u02ba the grinding stone.", + "An Abraham by the age is sought, To break the idols of this Hall: | The avowal of God\u02b9s Oneness can, Make all these idols headlong fall.", + "A bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call \u02baNo god but He\u02ba, Is merely fraught with fraud and deceit.", + "The worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save God\u02b9s Oneness empty seem.", + "The mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, \u02baNo god but He\u02ba is true withal.", + "These melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, \u02baNo god but He\u02ba must ring till doom.", + "Many idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold." + ], + "full_text": "\n\nThe secret of the self is hid, In words \u02baNo god but He alone.\u02ba | The self is just a dull\u2010edged sword, \u02baNo god but He,\u02ba the grinding stone.\nAn Abraham by the age is sought, To break the idols of this Hall: | The avowal of God\u02b9s Oneness can, Make all these idols headlong fall.\nA bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call \u02baNo god but He\u02ba, Is merely fraught with fraud and deceit.\nThe worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save God\u02b9s Oneness empty seem.\nThe mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, \u02baNo god but He\u02ba is true withal.\nThese melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, \u02baNo god but He\u02ba must ring till doom.\nMany idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold.", + "phrases": [] + }, + { + "poem_id": "003_003", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, \u2019Twixt man and world to cause a breach.", + "Their mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.", + "What was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure." + ], + "full_text": "\n\nThe Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, \u2019Twixt man and world to cause a breach.\nTheir mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.\nWhat was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure.", + "phrases": [] + }, + { + "poem_id": "003_004", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.", + "If chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.", + "Ascension means to gauge a Muslim\u02b9s heart, | The Pleiades are the target of his dart.", + "No wonder, meanings of Najm from you hide, | On Moon depends your ocean\u02b9s ebb and tide." + ], + "full_text": "\n\nA mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.\nIf chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.\nAscension means to gauge a Muslim\u02b9s heart, | The Pleiades are the target of his dart.\nNo wonder, meanings of Najm from you hide, | On Moon depends your ocean\u02b9s ebb and tide.", + "phrases": [] + }, + { + "poem_id": "003_005", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If your self had not been debased and lost, | Bergson, his spell on you would not have cast.", + "Hegel\u02b9s shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.", + "Man\u02b9s need is how this earthly life to brace, | He yearns that self may last \u02b9yond Time and Space.", + "To have a life steadfast is his desire, | He seeks some rules to guide his life entire.", + "The source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.", + "I am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.", + "You hail from Hashemite Prophet\u02b9s race, | My origin from Brahmans I have to trace.", + "Philosophy is my body\u02b9s essential part, | It is rooted deep in fibres of my heart.", + "Iqbal devoid of skill and craft though be, | Through every vein of thought can fully see.", + "The frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.", + "Intellect leads a man from God astray, | Philosophy from grasping facts keeps away.", + "Dumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.", + "True faith and creed give strength to earthly life, | Abraham and Prophets\u02b9 Seal guide to face its strife.", + "Ali\u02b9s son, you are deceived by Avicenna\u02b9s thought, | Give ears to what the Holy Prophet taught.", + "You can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead." + ], + "full_text": "\n\nIf your self had not been debased and lost, | Bergson, his spell on you would not have cast.\nHegel\u02b9s shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.\nMan\u02b9s need is how this earthly life to brace, | He yearns that self may last \u02b9yond Time and Space.\nTo have a life steadfast is his desire, | He seeks some rules to guide his life entire.\nThe source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.\nI am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.\nYou hail from Hashemite Prophet\u02b9s race, | My origin from Brahmans I have to trace.\nPhilosophy is my body\u02b9s essential part, | It is rooted deep in fibres of my heart.\nIqbal devoid of skill and craft though be, | Through every vein of thought can fully see.\nThe frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.\nIntellect leads a man from God astray, | Philosophy from grasping facts keeps away.\nDumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.\nTrue faith and creed give strength to earthly life, | Abraham and Prophets\u02b9 Seal guide to face its strife.\nAli\u02b9s son, you are deceived by Avicenna\u02b9s thought, | Give ears to what the Holy Prophet taught.\nYou can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead.", + "phrases": [] + }, + { + "poem_id": "003_006", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Perhaps the part of year that Spring you deem, | In others\u02b9 view destructive Autumn it may seem!", + "The worldly affairs one pattern don\u02b9t retain, | So pilgrim wise, think not of loss and gain!", + "The thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!" + ], + "full_text": "We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}\n\nPerhaps the part of year that Spring you deem, | In others\u02b9 view destructive Autumn it may seem!\nThe worldly affairs one pattern don\u02b9t retain, | So pilgrim wise, think not of loss and gain!\nThe thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!", + "phrases": [] + }, + { + "poem_id": "003_007", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold e\u02b9er can.", + "If youth of nation mine, Were jealous of their creed, | My qalandar\u02b9s state won\u02b9t mind, Alexander\u02b9s might indeed.", + "With ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.", + "Wealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight." + ], + "full_text": "\n\nThough wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold e\u02b9er can.\nIf youth of nation mine, Were jealous of their creed, | My qalandar\u02b9s state won\u02b9t mind, Alexander\u02b9s might indeed.\nWith ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.\nWealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight.", + "phrases": [] + }, + { + "poem_id": "003_008", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Knowledge said to me, Love is madness; | Love said to me, Knowledge is calculation\u2014", + "O slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.", + "The universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;", + "Love is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.", + "Kingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;", + "Love is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!", + "The luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;", + "Lightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book." + ], + "full_text": "\n\nKnowledge said to me, Love is madness; | Love said to me, Knowledge is calculation\u2014\nO slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.\nThe universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;\nLove is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.\nKingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;\nLove is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!\nThe luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;\nLightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book.", + "phrases": [] + }, + { + "poem_id": "003_009", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "There is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.", + "The mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.", + "The jurists are helpless to such extent, Can\u02b9t change themselves but would change Quran\u02b9s content. | How sad, the jurists can\u02b9t shift their outlook, But would prefer to change the Holy Book!", + "These abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact." + ], + "full_text": "\n\nThere is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.\nThe mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.\nThe jurists are helpless to such extent, Can\u02b9t change themselves but would change Quran\u02b9s content. | How sad, the jurists can\u02b9t shift their outlook, But would prefer to change the Holy Book!\nThese abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact.", + "phrases": [] + }, + { + "poem_id": "003_010", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though unwise, thanks to God I must express | For bonds with celestial world that I possess.", + "My songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.", + "In Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.", + "O God, to such a land I have been sent, | Where men in abject bondage feel content." + ], + "full_text": "\n\nThough unwise, thanks to God I must express | For bonds with celestial world that I possess.\nMy songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.\nIn Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.\nO God, to such a land I have been sent, | Where men in abject bondage feel content.", + "phrases": [] + }, + { + "poem_id": "003_011", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "These are all a wayfarer\u2019s search posts | about whom the Quran says: He taught all the names.", + "The achievements of Rumi and \u2018Attar are stations of dhikr; | the computations of Bu \u2018Ali Sina pertain to the station of fikr.", + "To measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr." + ], + "full_text": "\n\nThese are all a wayfarer\u2019s search posts | about whom the Quran says: He taught all the names.\nThe achievements of Rumi and \u2018Attar are stations of dhikr; | the computations of Bu \u2018Ali Sina pertain to the station of fikr.\nTo measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr.", + "phrases": [] + }, + { + "poem_id": "003_012", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "I do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.", + "Your worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace" + ], + "full_text": "\n\nI do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.\nYour worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace", + "phrases": [] + }, + { + "poem_id": "003_013", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Oft men who don\u02b9t deserve get might and main, | Anon a Person\u02b9s gifts ungraced remain.", + "Perhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.", + "There is a fact that all of us can know, | World annals much light on this matter throw.", + "Fate keeps its eye on what the nations do, | Like two\u2010edged sword can riddle through and through." + ], + "full_text": "\n\nOft men who don\u02b9t deserve get might and main, | Anon a Person\u02b9s gifts ungraced remain.\nPerhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.\nThere is a fact that all of us can know, | World annals much light on this matter throw.\nFate keeps its eye on what the nations do, | Like two\u2010edged sword can riddle through and through.", + "phrases": [] + }, + { + "poem_id": "003_014", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Tauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.", + "If its glory doesn\u2019t make the darkness of character radiant, | Muslim cannot judge his elevated position.", + "Chief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.", + "Ah! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.", + "What is a nation, or how to lead it? | What clue these leaders of prayers could have of that!" + ], + "full_text": "\n\nTauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.\nIf its glory doesn\u2019t make the darkness of character radiant, | Muslim cannot judge his elevated position.\nChief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.\nAh! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.\nWhat is a nation, or how to lead it? | What clue these leaders of prayers could have of that!", + "phrases": [] + }, + { + "poem_id": "003_015", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Learning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.", + "Cosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.", + "A blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.", + "That ken is vision dim, In which the wise man\u02b9s lore | And sight that Moses viewed, Keep apart and merge no more." + ], + "full_text": "\n\nLearning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.\nCosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.\nA blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.\nThat ken is vision dim, In which the wise man\u02b9s lore | And sight that Moses viewed, Keep apart and merge no more.", + "phrases": [] + }, + { + "poem_id": "003_016", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Brahmans dub him as foe to native land, | The English call him beggar on the other hand.", + "The code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d", + "When and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d" + ], + "full_text": "\n\nBrahmans dub him as foe to native land, | The English call him beggar on the other hand.\nThe code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d\nWhen and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d", + "phrases": [ + "surprise?\u201d: The quotation is from a Persian source." + ] + }, + { + "poem_id": "003_017", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "O Muslim, did you ever think or feel | What is meant by piercing sword of steel?", + "It is the first hemistich of this verse | That God\u02b9s Oneness shows in form so terse.", + "My anxiety for the second half is greater though, | May God the sword of faqr on you bestow", + "If Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold." + ], + "full_text": "\n\nO Muslim, did you ever think or feel | What is meant by piercing sword of steel?\nIt is the first hemistich of this verse | That God\u02b9s Oneness shows in form so terse.\nMy anxiety for the second half is greater though, | May God the sword of faqr on you bestow\nIf Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold.", + "phrases": [] + }, + { + "poem_id": "003_018", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "This is an age, our canonist\u2019s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.", + "Has it not reached Our pious oracle\u2019s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?", + "Where, in a Muslim\u2019s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.", + "To one whose nerves falter at even An infidel cut down, | who would exclaim \u2018Die like a Muslim!\u2019", + "Preach relinquishment Of such crusades | To him whose bloody fist Menaces earth!", + "Europe, swathed cap\u2010a\u2010pie In mail, | Mounts guard over her glittering reign Of falsehood;", + "we enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?", + "And if your goal be truth, Is this the right road\u2014Europe\u2019s faults all glossed, | And all Islam\u2019s held to so strict an audit?" + ], + "full_text": "\n\nThis is an age, our canonist\u2019s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.\nHas it not reached Our pious oracle\u2019s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?\nWhere, in a Muslim\u2019s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.\nTo one whose nerves falter at even An infidel cut down, | who would exclaim \u2018Die like a Muslim!\u2019\nPreach relinquishment Of such crusades | To him whose bloody fist Menaces earth!\nEurope, swathed cap\u2010a\u2010pie In mail, | Mounts guard over her glittering reign Of falsehood;\nwe enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?\nAnd if your goal be truth, Is this the right road\u2014Europe\u2019s faults all glossed, | And all Islam\u2019s held to so strict an audit?", + "phrases": [] + }, + { + "poem_id": "003_019", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Autocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.", + "The annals right from history\u2019s dawn, The message eternal bear as such, | \u201cO man, with insight great endowed, The wine of might is dangerous much.\u02ba", + "Before this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.", + "Divorced from faith, a poison strong, When propped by faith and true belief, | \u2019Gainst poison works with speed, And proves a source of much relief." + ], + "full_text": "\n\nAutocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.\nThe annals right from history\u2019s dawn, The message eternal bear as such, | \u201cO man, with insight great endowed, The wine of might is dangerous much.\u02ba\nBefore this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.\nDivorced from faith, a poison strong, When propped by faith and true belief, | \u2019Gainst poison works with speed, And proves a source of much relief.", + "phrases": [] + }, + { + "poem_id": "003_020", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Faqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.", + "Its defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.", + "O zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.", + "Ecstatic Love forbids control of heart | Without breeze the petals do not part." + ], + "full_text": "\n\nFaqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.\nIts defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.\nO zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.\nEcstatic Love forbids control of heart | Without breeze the petals do not part.", + "phrases": [] + }, + { + "poem_id": "003_021", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: God\u02b9s existence brings before the mind.", + "It fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.", + "If Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To \u02b9Jealous Faqr\u02b9 now we must turn." + ], + "full_text": "\n\nThe fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: God\u02b9s existence brings before the mind.\nIt fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.\nIf Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To \u02b9Jealous Faqr\u02b9 now we must turn.", + "phrases": [] + }, + { + "poem_id": "003_022", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Life is a like a shell and ego like a drop of April shower\u2014 | It is unbecoming a shell if it cannot turn the drop into a pearl.", + "If the ego is self\u2010preserving, self\u2010creating and self\u2010sustaining, | Then it is possible that even death may not make you die." + ], + "full_text": "\n\nLife is a like a shell and ego like a drop of April shower\u2014 | It is unbecoming a shell if it cannot turn the drop into a pearl.\nIf the ego is self\u2010preserving, self\u2010creating and self\u2010sustaining, | Then it is possible that even death may not make you die.", + "phrases": [] + }, + { + "poem_id": "003_023", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.", + "When selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.", + "This rank gives verdict of a Muslim\u02b9s worth, | And makes him vicegerent of God on earth.", + "# translation missing | # translation missing", + "You have got bondage as a fit reward, | For you have failed to keep on faqr a guard.", + "Prostration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.", + "Your stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen." + ], + "full_text": "\n\nThe lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.\nWhen selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.\nThis rank gives verdict of a Muslim\u02b9s worth, | And makes him vicegerent of God on earth.\n# translation missing | # translation missing\nYou have got bondage as a fit reward, | For you have failed to keep on faqr a guard.\nProstration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.\nYour stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen.", + "phrases": [] + }, + { + "poem_id": "003_024", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Your eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.", + "No doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.", + "A call to you is sent by World of Chance, | Perhaps you may transmute it with your glance." + ], + "full_text": "\n\nYour eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.\nNo doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.\nA call to you is sent by World of Chance, | Perhaps you may transmute it with your glance.", + "phrases": [] + }, + { + "poem_id": "003_025", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "1", + "Your light is only Europe\u2019s light reflected: | You are four walls her architects have built,", + "A shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.", + "2", + "To your mind God\u2019s existence seems unproved: | Your own existence seems not proved to mine.", + "He whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine." + ], + "full_text": "\n\n1\nYour light is only Europe\u2019s light reflected: | You are four walls her architects have built,\nA shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.\n2\nTo your mind God\u2019s existence seems unproved: | Your own existence seems not proved to mine.\nHe whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine.", + "phrases": [] + }, + { + "poem_id": "003_026", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.", + "Your reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.", + "The intellect can cast its noose, On the Pleiades and the Moon; | If heart is b\u02b9reft of love for God, It is not a worthy gift and boon.", + "If wit incites a man to say, \u02baNo God but He\u02ba it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.", + "No wonder great that my discourse, With distraction unbound is fraught: | If it won\u02b9t spread like rays of morn, It means such talk has value naught!" + ], + "full_text": "\n\nIf angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.\nYour reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.\nThe intellect can cast its noose, On the Pleiades and the Moon; | If heart is b\u02b9reft of love for God, It is not a worthy gift and boon.\nIf wit incites a man to say, \u02baNo God but He\u02ba it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.\nNo wonder great that my discourse, With distraction unbound is fraught: | If it won\u02b9t spread like rays of morn, It means such talk has value naught!", + "phrases": [] + }, + { + "poem_id": "003_027", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Only identity of thought, Keeps the Faith thriving\u2014 | Doctrine by whose means schism is brought, Is impious striving;", + "And only the strong hand is fit, To guard the creed: | Let no\u2010one trust man\u2019s native wit, To serve such need.", + "But that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster\u2014", + "And there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!", + "\u2014In India, if bare leave be deigned, His prayer\u2010prostration, | Our dull priest thinks Islam has gained Emancipation." + ], + "full_text": "This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}\n\nOnly identity of thought, Keeps the Faith thriving\u2014 | Doctrine by whose means schism is brought, Is impious striving;\nAnd only the strong hand is fit, To guard the creed: | Let no\u2010one trust man\u2019s native wit, To serve such need.\nBut that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster\u2014\nAnd there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!\n\u2014In India, if bare leave be deigned, His prayer\u2010prostration, | Our dull priest thinks Islam has gained Emancipation.", + "phrases": [] + }, + { + "poem_id": "003_028", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.", + "Your sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!", + "You are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!", + "The dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!", + "That man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!" + ], + "full_text": "\n\nA heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.\nYour sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!\nYou are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!\nThe dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!\nThat man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!", + "phrases": [] + }, + { + "poem_id": "003_029", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.", + "My insight also gives this verdict clear, | These are hills, river, earth and sphere.", + "Of facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!" + ], + "full_text": "\n\nThe diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.\nMy insight also gives this verdict clear, | These are hills, river, earth and sphere.\nOf facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!", + "phrases": [] + }, + { + "poem_id": "003_030", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "In different garbs and various masks, The idols reappear in every age: | They e\u2019er retain their youth and gloss, Though man has grown old on this stage.", + "Prostration \u2019fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!" + ], + "full_text": "\n\nIn different garbs and various masks, The idols reappear in every age: | They e\u2019er retain their youth and gloss, Though man has grown old on this stage.\nProstration \u2019fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!", + "phrases": [] + }, + { + "poem_id": "003_031", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Poor intellect can\u02b9t be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.", + "Your zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your life\u02b9s dark dismal night.", + "\u2019Twixt actions good and bad, It\u02b9s hard to draw a line, | Unless life undertakes, Such subtle points to define." + ], + "full_text": "\n\nPoor intellect can\u02b9t be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.\nYour zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your life\u02b9s dark dismal night.\n\u2019Twixt actions good and bad, It\u02b9s hard to draw a line, | Unless life undertakes, Such subtle points to define.", + "phrases": [] + }, + { + "poem_id": "003_032", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The mystics of the present age, Are devoid of warrior\u02b9s rage: | The claim that they are rapt with wine, Of \u2019Last and turn from Code Divine!", + "The jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock\u2010like stand, They are just combats hand to hand.", + "Man\u02b9s flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?" + ], + "full_text": "\n\nThe mystics of the present age, Are devoid of warrior\u02b9s rage: | The claim that they are rapt with wine, Of \u2019Last and turn from Code Divine!\nThe jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock\u2010like stand, They are just combats hand to hand.\nMan\u02b9s flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?", + "phrases": [] + }, + { + "poem_id": "003_033", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Clay\u2010made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.", + "Its lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake." + ], + "full_text": "\n\nClay\u2010made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.\nIts lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake.", + "phrases": [] + }, + { + "poem_id": "003_034", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.", + "The poet\u02b9s song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!", + "Alas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh." + ], + "full_text": "\n\nThe mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.\nThe poet\u02b9s song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!\nAlas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh.", + "phrases": [] + }, + { + "poem_id": "003_035", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.", + "In dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense." + ], + "full_text": "\n\nA dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.\nIn dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense.", + "phrases": [] + }, + { + "poem_id": "003_036", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!", + "Beyond your might and nerves my tumults lie, | With caution great by qalandar\u02b9s dwelling hie!", + "The help of skiff and guide I do not need, | If you are swollen brook, come down with speed!", + "Has not my takbir broke your charm? | Revoke, if show of courage does not harm!", + "A dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!" + ], + "full_text": "\n\nA Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!\nBeyond your might and nerves my tumults lie, | With caution great by qalandar\u02b9s dwelling hie!\nThe help of skiff and guide I do not need, | If you are swollen brook, come down with speed!\nHas not my takbir broke your charm? | Revoke, if show of courage does not harm!\nA dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!", + "phrases": [] + }, + { + "poem_id": "003_037", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The thoughts of young both masked and plain | From qalandar\u02b9s eyes can\u02b9t hid remain.", + "I know your states for I too crost, | These tracts in times which now are past.", + "The wise \u02b9bout words do not quarrel, | He heeds not shell who seeks the pearl.", + "Men crazed with love of God possess, | Wit that from spark the flame can guess.", + "An import complex confirmed by heart, | Is precious more than gems in mart.", + "As good as dead is science and art, | Which took not birth from bleeding heart!" + ], + "full_text": "\n\nThe thoughts of young both masked and plain | From qalandar\u02b9s eyes can\u02b9t hid remain.\nI know your states for I too crost, | These tracts in times which now are past.\nThe wise \u02b9bout words do not quarrel, | He heeds not shell who seeks the pearl.\nMen crazed with love of God possess, | Wit that from spark the flame can guess.\nAn import complex confirmed by heart, | Is precious more than gems in mart.\nAs good as dead is science and art, | Which took not birth from bleeding heart!", + "phrases": [] + }, + { + "poem_id": "003_038", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "That man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.", + "From creation\u02b9s Immemorial Dawn, Free born men own a bent of mind, | Qalandar\u02b9s traits donning cloak and crown, Such distinctive marks in them we find.", + "The spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world\u2014illuming sun it makes.", + "This life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread." + ], + "full_text": "\n\nThat man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.\nFrom creation\u02b9s Immemorial Dawn, Free born men own a bent of mind, | Qalandar\u02b9s traits donning cloak and crown, Such distinctive marks in them we find.\nThe spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world\u2014illuming sun it makes.\nThis life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread.", + "phrases": [] + }, + { + "poem_id": "003_039", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Thus Khizr to me did speak, Last day on river banks. | \u02baAre you in search of cure, For venom spread by Franks\u02ba?", + "I know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.", + "A heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps \u2019bove its brawl and strife." + ], + "full_text": "\n\nThus Khizr to me did speak, Last day on river banks. | \u02baAre you in search of cure, For venom spread by Franks\u02ba?\nI know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.\nA heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps \u2019bove its brawl and strife.", + "phrases": [] + }, + { + "poem_id": "003_040", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!", + "The priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.", + "Experts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!", + "It is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage." + ], + "full_text": "\n\nThe sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!\nThe priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.\nExperts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!\nIt is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage.", + "phrases": [] + }, + { + "poem_id": "003_041", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "IN THE WORLD", + "A man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!", + "The skies are his inveterate foes, His war with them e\u2019er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.", + "To hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.", + "IN PARADISE", + "The angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain." + ], + "full_text": "\n\nIN THE WORLD\nA man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!\nThe skies are his inveterate foes, His war with them e\u2019er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.\nTo hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.\nIN PARADISE\nThe angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain.", + "phrases": [] + }, + { + "poem_id": "003_042", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Before assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, \u02b9Samawats\u02b9 with its syntactic marks.", + "The scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:", + "The verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound." + ], + "full_text": "\n\nBefore assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, \u02b9Samawats\u02b9 with its syntactic marks.\nThe scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:\nThe verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound.", + "phrases": [] + }, + { + "poem_id": "003_043", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "SATAN", + "Oh God, Creator! I did not hate your Adam, | That captive of Far\u2010and\u2010Near and Swift\u2010and\u2010Slow;", + "And what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore\u2010ordaining will.", + "GOD", + "When did that mystery dawn on you? Before, Or after your sedition?", + "SATAN", + "After, oh brightness! Whence all the glory of all being flows.", + "GOD (TO HIS ANGELS)", + "See what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore\u2010ordinance;", + "gives his freedom Necessity\u2019s base title;\u2014 | wretch! His own Consuming fire he calls a wreath of smoke." + ], + "full_text": "\n\nSATAN\nOh God, Creator! I did not hate your Adam, | That captive of Far\u2010and\u2010Near and Swift\u2010and\u2010Slow;\nAnd what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore\u2010ordaining will.\nGOD\nWhen did that mystery dawn on you? Before, Or after your sedition?\nSATAN\nAfter, oh brightness! Whence all the glory of all being flows.\nGOD (TO HIS ANGELS)\nSee what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore\u2010ordinance;\ngives his freedom Necessity\u2019s base title;\u2014 | wretch! His own Consuming fire he calls a wreath of smoke.", + "phrases": [] + }, + { + "poem_id": "003_044", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?", + "The Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!", + "Caravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!", + "O Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of God\u02b9s portents go?" + ], + "full_text": "\n\nThe bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?\nThe Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!\nCaravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!\nO Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of God\u02b9s portents go?", + "phrases": [] + }, + { + "poem_id": "003_045", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "What, shall I tell you then, is a Muslim\u2019s life? | Ecstasy\u2019s summit joined with profoundest thought!", + "Even its setting flames like a rising sun; | Single its hue, yet manifold age by age;", + "Neither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,", + "Firm on eternal verity\u2019s bedrock standing\u2014 | Here is true life, no airy conceit of Plato!", + "Love, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran\u2019s Beauty of mind, Arabia\u2019s inward fire." + ], + "full_text": "\n\nWhat, shall I tell you then, is a Muslim\u2019s life? | Ecstasy\u2019s summit joined with profoundest thought!\nEven its setting flames like a rising sun; | Single its hue, yet manifold age by age;\nNeither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,\nFirm on eternal verity\u2019s bedrock standing\u2014 | Here is true life, no airy conceit of Plato!\nLove, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran\u2019s Beauty of mind, Arabia\u2019s inward fire.", + "phrases": [] + }, + { + "poem_id": "003_046", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "What Guidance signifies you wish to know, | Insight, like me, may God on you bestow!", + "He is true guide and teacher of your age, | Who can with present fill your mind with rage.", + "By showing the face of Friend in looking glass, | May make your life more onerous and crass.", + "He may make your blood seethe with sense of harm | And on faqr\u2019s whetstone may to sword transform.", + "Such guidance means revolt \u2019against Lustrous Creed | That makes the Muslims bow to kingly breed." + ], + "full_text": "\n\nWhat Guidance signifies you wish to know, | Insight, like me, may God on you bestow!\nHe is true guide and teacher of your age, | Who can with present fill your mind with rage.\nBy showing the face of Friend in looking glass, | May make your life more onerous and crass.\nHe may make your blood seethe with sense of harm | And on faqr\u2019s whetstone may to sword transform.\nSuch guidance means revolt \u2019against Lustrous Creed | That makes the Muslims bow to kingly breed.", + "phrases": [] + }, + { + "poem_id": "003_047", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Perhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.", + "Faqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.", + "He yearns to put to test his frame and soul, | Display of self is his main aim and goal.", + "Its life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.", + "Ask it if things on which your eyes are bent, | Are real or merely riot of hue and scent!", + "Since Muslim true of faqr has been bereft, | No Solomon\u02b9s Faith or Solomon\u02b9s awe are left." + ], + "full_text": "\n\nPerhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.\nFaqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.\nHe yearns to put to test his frame and soul, | Display of self is his main aim and goal.\nIts life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.\nAsk it if things on which your eyes are bent, | Are real or merely riot of hue and scent!\nSince Muslim true of faqr has been bereft, | No Solomon\u02b9s Faith or Solomon\u02b9s awe are left.", + "phrases": [] + }, + { + "poem_id": "003_048", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A restless aching heart that throbs with Love, Is my life\u02b9s only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.", + "The marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoah\u02b9s rout and Moses\u02b9 Staff, Are miracles worked by those who God invoke.", + "I have conferred a Muslim\u02b9s name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.", + "My vest is torn to shreds and pieces since long, And this is due to my mind\u02b9s frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?", + "You ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.", + "That nation cannot come to shame at all, Nor shall e\u02b9er come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race." + ], + "full_text": "\n\nA restless aching heart that throbs with Love, Is my life\u02b9s only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.\nThe marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoah\u02b9s rout and Moses\u02b9 Staff, Are miracles worked by those who God invoke.\nI have conferred a Muslim\u02b9s name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.\nMy vest is torn to shreds and pieces since long, And this is due to my mind\u02b9s frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?\nYou ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.\nThat nation cannot come to shame at all, Nor shall e\u02b9er come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race.", + "phrases": [] + }, + { + "poem_id": "003_049", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.", + "The seed is not content with dwelling dark, | It has a craze to spire from earth like spark.", + "Don\u02b9t bar the path to deeds for Nature\u02b9s claims, | Submission to Will of God has different aims.", + "If there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise." + ], + "full_text": "\n\nThe twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.\nThe seed is not content with dwelling dark, | It has a craze to spire from earth like spark.\nDon\u02b9t bar the path to deeds for Nature\u02b9s claims, | Submission to Will of God has different aims.\nIf there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise.", + "phrases": [] + }, + { + "poem_id": "003_050", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The subtle point in God\u02b9s Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?", + "The Elder of the Shrine has traits, That smack of jurist\u02b9s faith and creed: | Much thirst for view \u2018No god but He,\u2019 Among his fellows cannot breed.", + "None can appraise the glee one gets, When war is on \u2019twixt good and bad: | He who can\u02b9t inflict deadly blows, And strokes in war is never glad.", + "Observations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders \u02b9fore them repeat.", + "A dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down." + ], + "full_text": "\n\nThe subtle point in God\u02b9s Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?\nThe Elder of the Shrine has traits, That smack of jurist\u02b9s faith and creed: | Much thirst for view \u2018No god but He,\u2019 Among his fellows cannot breed.\nNone can appraise the glee one gets, When war is on \u2019twixt good and bad: | He who can\u02b9t inflict deadly blows, And strokes in war is never glad.\nObservations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders \u02b9fore them repeat.\nA dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down.", + "phrases": [] + }, + { + "poem_id": "003_051", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "With zeal and fervour man is fired: | By looks of man by God inspired!", + "The intense heat his breath imparts, | A blaze in park and orchard starts!", + "The mode of hawks the thrush displays, | The birds that chirp change mode and ways!", + "Such man rapt with God\u02b9s Love can raise, | Low\u2010born to rank of Jam and Parwiz!", + "God save from revelations of a thrall, | Like Genghis, he leads to nations\u2019 fall!" + ], + "full_text": "\n\nWith zeal and fervour man is fired: | By looks of man by God inspired!\nThe intense heat his breath imparts, | A blaze in park and orchard starts!\nThe mode of hawks the thrush displays, | The birds that chirp change mode and ways!\nSuch man rapt with God\u02b9s Love can raise, | Low\u2010born to rank of Jam and Parwiz!\nGod save from revelations of a thrall, | Like Genghis, he leads to nations\u2019 fall!", + "phrases": [] + }, + { + "poem_id": "003_052", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Since times antique the mind of man, In complex problems is involved: | What is the source of clay\u2010born man, And how the soul has been evolved?", + "Pain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?", + "What binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal." + ], + "full_text": "\n\nSince times antique the mind of man, In complex problems is involved: | What is the source of clay\u2010born man, And how the soul has been evolved?\nPain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?\nWhat binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal.", + "phrases": [] + }, + { + "poem_id": "003_053", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "For Muslim true, death has no dread | To realm of souls, he straight is led.", + "Don\u02b9t ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.", + "Alas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One." + ], + "full_text": "It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal'oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}\n\nFor Muslim true, death has no dread | To realm of souls, he straight is led.\nDon\u02b9t ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.\nAlas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One.", + "phrases": [] + }, + { + "poem_id": "003_054", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A gnostic, revivalist, jurist or Expert in Prophet\u02b9s maxims I do not claim: | As such a prophet\u02b9s rank and state, In terms precise I can\u02b9t proclaim.", + "Despite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.", + "In present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.", + "The seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain." + ], + "full_text": "\n\nA gnostic, revivalist, jurist or Expert in Prophet\u02b9s maxims I do not claim: | As such a prophet\u02b9s rank and state, In terms precise I can\u02b9t proclaim.\nDespite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.\nIn present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.\nThe seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain.", + "phrases": [] + }, + { + "poem_id": "003_055", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.", + "Since Creation\u02b9s Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e\u2019en slight.", + "If you do not get much disturbed, To you this truth I may unroll | That man, God\u02b9s image, on the earth, Is neither frame of clay nor soul." + ], + "full_text": "\n\nThe talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.\nSince Creation\u02b9s Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e\u2019en slight.\nIf you do not get much disturbed, To you this truth I may unroll | That man, God\u02b9s image, on the earth, Is neither frame of clay nor soul.", + "phrases": [] + }, + { + "poem_id": "003_056", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Contemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.", + "Western polity advocates division among the nations; | Islam pleads but for unification of humanity.", + "Holy Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?" + ], + "full_text": "\n\nContemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.\nWestern polity advocates division among the nations; | Islam pleads but for unification of humanity.\nHoly Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?", + "phrases": [] + }, + { + "poem_id": "003_057", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "O Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.", + "May God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.", + "Those who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.", + "The foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.", + "In fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain." + ], + "full_text": "\n\nO Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.\nMay God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.\nThose who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.\nThe foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.\nIn fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain.", + "phrases": [] + }, + { + "poem_id": "003_058", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A nation\u02b9s life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.", + "The Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.", + "To Guide\u02b9s concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.", + "If man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?" + ], + "full_text": "\n\nA nation\u02b9s life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.\nThe Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.\nTo Guide\u02b9s concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.\nIf man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?", + "phrases": [] + }, + { + "poem_id": "003_059", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A Muslim true gets grandeur new, With moment\u02b9s change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.", + "To rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.", + "With Gabriel trusted and steadfast, This clay\u2010born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.", + "This secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.", + "The Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.", + "While dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.", + "The charm of Nature\u02b9s eternal song, In Muslim\u02b9s life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.", + "Such thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!" + ], + "full_text": "\n\nA Muslim true gets grandeur new, With moment\u02b9s change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.\nTo rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.\nWith Gabriel trusted and steadfast, This clay\u2010born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.\nThis secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.\nThe Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.\nWhile dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.\nThe charm of Nature\u02b9s eternal song, In Muslim\u02b9s life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.\nSuch thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!", + "phrases": [] + }, + { + "poem_id": "003_060", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A newborn faith invokes his taste, | Adopts with zeal but leaves with haste.", + "In search for truth he takes no part, | As disciple stakes both head and heart.", + "If comments\u2019 snare some hunter set, | From nest on bough would drop in net." + ], + "full_text": "\n\nA newborn faith invokes his taste, | Adopts with zeal but leaves with haste.\nIn search for truth he takes no part, | As disciple stakes both head and heart.\nIf comments\u2019 snare some hunter set, | From nest on bough would drop in net.", + "phrases": [] + }, + { + "poem_id": "003_061", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The right of thinking free, a Muslim owns, | Is gift or God which can\u02b9t be checked by frowns.", + "He can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.", + "Can make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.", + "In India queer and odd the farce you see, | The Faith is captive, but the Muslims free." + ], + "full_text": "\n\nThe right of thinking free, a Muslim owns, | Is gift or God which can\u02b9t be checked by frowns.\nHe can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.\nCan make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.\nIn India queer and odd the farce you see, | The Faith is captive, but the Muslims free.", + "phrases": [] + }, + { + "poem_id": "003_062", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Through all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood\u2014", + "A Brahmin, in Britannia\u2019s sight, Ascends no higher in life\u2019s scale | Because the creed of the Messiah, Has numbered him with its recruits;", + "All Britain one day might embrace Muhammad\u2019s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale." + ], + "full_text": "\n\nThrough all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood\u2014\nA Brahmin, in Britannia\u2019s sight, Ascends no higher in life\u2019s scale | Because the creed of the Messiah, Has numbered him with its recruits;\nAll Britain one day might embrace Muhammad\u2019s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale.", + "phrases": [] + }, + { + "poem_id": "003_063", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "It could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:", + "In life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.", + "A nation which does not pass from no to yes | Is undoubtedly on the brink of death." + ], + "full_text": "\n\nIt could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:\nIn life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.\nA nation which does not pass from no to yes | Is undoubtedly on the brink of death.", + "phrases": [] + }, + { + "poem_id": "003_064", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If Amirs of Arabian lands, Don\u02b9t take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.", + "Who were the people whom at first, God\u02b9s apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.", + "Their existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabia\u02b9s Prophet Last." + ], + "full_text": "\n\nIf Amirs of Arabian lands, Don\u02b9t take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.\nWho were the people whom at first, God\u02b9s apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.\nTheir existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabia\u02b9s Prophet Last.", + "phrases": [] + }, + { + "poem_id": "003_065", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "This problem is not hard to solve, O man, endowed with insight great: | Wh\u02b9r to obey dictates of God, Or submit to decrees of Fate.", + "The Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.", + "Herbs, vegetables and minerals alike, Adhere to what Fate pre\u2010ordains: | But Muslim true obeys laws of God, All else abhors and much disdains." + ], + "full_text": "\n\nThis problem is not hard to solve, O man, endowed with insight great: | Wh\u02b9r to obey dictates of God, Or submit to decrees of Fate.\nThe Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.\nHerbs, vegetables and minerals alike, Adhere to what Fate pre\u2010ordains: | But Muslim true obeys laws of God, All else abhors and much disdains.", + "phrases": [] + }, + { + "poem_id": "003_066", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.", + "The Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by ego\u02b9s wine, Is as eternal as things divine.", + "If your ego is ripe and mature, Your life from Death becomes secure: | Death\u02b9s angel may earthly frame contact, But can not harm your soul, in fact." + ], + "full_text": "\n\nIf self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.\nThe Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by ego\u02b9s wine, Is as eternal as things divine.\nIf your ego is ripe and mature, Your life from Death becomes secure: | Death\u02b9s angel may earthly frame contact, But can not harm your soul, in fact.", + "phrases": [] + }, + { + "poem_id": "003_067", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!", + "The same hot blood runs in your veins, That raised the cry \u02baThe self is True\u02ba | By Grace of God, rise! Play your part! And go in quest of ventures new.", + "Don\u02b9t mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!" + ], + "full_text": "\n\nThough change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!\nThe same hot blood runs in your veins, That raised the cry \u02baThe self is True\u02ba | By Grace of God, rise! Play your part! And go in quest of ventures new.\nDon\u02b9t mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!", + "phrases": [] + }, + { + "poem_id": "003_068", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "SPINOZA", + "On life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!", + "PLATO", + "A wise man knows that \u02b9fore death he must bow, | In pitch dark night, life, like spark, soon loses glow.", + "Both life and death deserve not any heed, | The self of man is ego\u2019s goal and need." + ], + "full_text": "\n\nSPINOZA\nOn life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!\nPLATO\nA wise man knows that \u02b9fore death he must bow, | In pitch dark night, life, like spark, soon loses glow.\nBoth life and death deserve not any heed, | The self of man is ego\u2019s goal and need.", + "phrases": [] + }, + { + "poem_id": "003_069", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Love fled, Mind stung him like a snake; he could not | Force it to vision\u2019s will.", + "He tracked the orbits of the stars, yet could not | Travel his own thoughts\u2019 world;", + "Entangled in the labyrinth of his science | Lost count of good and ill;", + "Took captive the sun\u2019s rays, and yet no sunrise | On life\u2019s thick night unfurled." + ], + "full_text": "\n\nLove fled, Mind stung him like a snake; he could not | Force it to vision\u2019s will.\nHe tracked the orbits of the stars, yet could not | Travel his own thoughts\u2019 world;\nEntangled in the labyrinth of his science | Lost count of good and ill;\nTook captive the sun\u2019s rays, and yet no sunrise | On life\u2019s thick night unfurled.", + "phrases": [] + }, + { + "poem_id": "003_070", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Reality grows blurred to eyes whose vision | Servility and parrot\u2010ways abridge.", + "Can Persia or Arabia suck new life | From Europe\u2019s culture, itself at the grave\u2019s edge?" + ], + "full_text": "\n\nReality grows blurred to eyes whose vision | Servility and parrot\u2010ways abridge.\nCan Persia or Arabia suck new life | From Europe\u2019s culture, itself at the grave\u2019s edge?", + "phrases": [] + }, + { + "poem_id": "003_071", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "He, who predicts the Fate of man, And keeps his gaze e\u02b9er fixed on sky: | Such man is unaware of fact, That rank of self is very high.", + "Those who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., \u02b9Bout world have formed an opinion sound.", + "They are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright." + ], + "full_text": "\n\nHe, who predicts the Fate of man, And keeps his gaze e\u02b9er fixed on sky: | Such man is unaware of fact, That rank of self is very high.\nThose who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., \u02b9Bout world have formed an opinion sound.\nThey are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright.", + "phrases": [] + }, + { + "poem_id": "003_072", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Your vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.", + "No lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?" + ], + "full_text": "\n\nYour vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.\nNo lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?", + "phrases": [] + }, + { + "poem_id": "003_073", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.", + "With a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes." + ], + "full_text": "\n\nThe Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.\nWith a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes.", + "phrases": [] + }, + { + "poem_id": "003_074", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "A nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.", + "The world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.", + "What do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.", + "The hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From hunters\u02b9 dread is safe and sound." + ], + "full_text": "\n\nA nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.\nThe world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.\nWhat do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.\nThe hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From hunters\u02b9 dread is safe and sound.", + "phrases": [] + }, + { + "poem_id": "003_075", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If you traverse the road of love, Don\u02b9t yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.", + "O streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is e\u02b9er on you bestowed, Abstain, flow on with mighty sweep.", + "Don\u02b9t lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.", + "Gabriel on Creation\u02b9s Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.", + "Untruth conceals in various masks, But Truth and God are both unique: | There can\u02b9t be pool \u02b9twixt good and bad\u2014 This fact is known from times antique." + ], + "full_text": "\n\nIf you traverse the road of love, Don\u02b9t yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.\nO streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is e\u02b9er on you bestowed, Abstain, flow on with mighty sweep.\nDon\u02b9t lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.\nGabriel on Creation\u02b9s Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.\nUntruth conceals in various masks, But Truth and God are both unique: | There can\u02b9t be pool \u02b9twixt good and bad\u2014 This fact is known from times antique.", + "phrases": [] + }, + { + "poem_id": "003_076", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "I don\u02b9t belong to Faris or Hind, To Iraq or Hijaz don\u02b9t trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed", + "You are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.", + "Your change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasants\u02b9 quivering breed.", + "Such passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.", + "A poet must ne\u02b9er keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Can\u02b9t make the nation face its strife." + ], + "full_text": "\n\nI don\u02b9t belong to Faris or Hind, To Iraq or Hijaz don\u02b9t trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed\nYou are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.\nYour change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasants\u02b9 quivering breed.\nSuch passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.\nA poet must ne\u02b9er keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Can\u02b9t make the nation face its strife.", + "phrases": [] + }, + { + "poem_id": "003_077", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The Truth\u2010seeking man whose self has awakened | Is like a sword which is cutting and brilliant.", + "To his keen eye is visible | The power to show what is latent in every atom.", + "To him you cannot be compared: | You are the slave of the heavens while he is their master.", + "You have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul." + ], + "full_text": "\n\nThe Truth\u2010seeking man whose self has awakened | Is like a sword which is cutting and brilliant.\nTo his keen eye is visible | The power to show what is latent in every atom.\nTo him you cannot be compared: | You are the slave of the heavens while he is their master.\nYou have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul.", + "phrases": [] + }, + { + "poem_id": "003_078", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.", + "This is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime." + ], + "full_text": "\n\nIf self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.\nThis is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime.", + "phrases": [] + }, + { + "poem_id": "003_079", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Free thinking can bring \u02b9bout the ruin, Of those whose thoughts are low and mean: | They don\u02b9t possess the mode and style, Of though that may be chaste and clean.", + "If thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast." + ], + "full_text": "\n\nFree thinking can bring \u02b9bout the ruin, Of those whose thoughts are low and mean: | They don\u02b9t possess the mode and style, Of though that may be chaste and clean.\nIf thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast.", + "phrases": [] + }, + { + "poem_id": "003_080", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.", + "If the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.", + "A live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage." + ], + "full_text": "\n\nIf the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.\nIf the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.\nA live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage.", + "phrases": [] + }, + { + "poem_id": "003_081", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "My talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.", + "That race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.", + "This cosmos old is wrought in such a cast | That tavern, saki and flask don\u02b9t for e\u02b9er last.", + "That nation has the right to luck in life | Whose youth for honey take worldly blows and strife." + ], + "full_text": "\n\nMy talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.\nThat race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.\nThis cosmos old is wrought in such a cast | That tavern, saki and flask don\u02b9t for e\u02b9er last.\nThat nation has the right to luck in life | Whose youth for honey take worldly blows and strife.", + "phrases": [] + }, + { + "poem_id": "003_082", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "About the self here have no talk, O bard, | Because with schools such sermons don\u02b9t accord.", + "Much good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!", + "A free man\u02b9s breath can match a subject year, | How slowly moves the time of serfs, is clear!", + "The free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.", + "The thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.", + "A slave has craze for marvels wrought by guides | Himself a wonder \u02b9live, his memory fresh abides.", + "This is the training that befits them well, | Painting, music and science of plants as well." + ], + "full_text": "\n\nAbout the self here have no talk, O bard, | Because with schools such sermons don\u02b9t accord.\nMuch good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!\nA free man\u02b9s breath can match a subject year, | How slowly moves the time of serfs, is clear!\nThe free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.\nThe thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.\nA slave has craze for marvels wrought by guides | Himself a wonder \u02b9live, his memory fresh abides.\nThis is the training that befits them well, | Painting, music and science of plants as well.", + "phrases": [] + }, + { + "poem_id": "003_083", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Existence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.", + "Joy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!", + "No dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.", + "The ways of teachers don\u02b9t expand the heart, | Matchstick can\u02b9t light to electric lamp impart." + ], + "full_text": "\n\nExistence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.\nJoy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!\nNo dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.\nThe ways of teachers don\u02b9t expand the heart, | Matchstick can\u02b9t light to electric lamp impart.", + "phrases": [] + }, + { + "poem_id": "003_084", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Just like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.", + "The realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.", + "If self has reached the height, its acts are fine, | Debased, its deeds as good one can\u02b9t define." + ], + "full_text": "\n\nJust like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.\nThe realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.\nIf self has reached the height, its acts are fine, | Debased, its deeds as good one can\u02b9t define.", + "phrases": [] + }, + { + "poem_id": "003_085", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Devoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.", + "The Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!", + "The self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!", + "Demise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon." + ], + "full_text": "\n\nDevoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.\nThe Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!\nThe self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!\nDemise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon.", + "phrases": [] + }, + { + "poem_id": "003_086", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line \u02b9twixt good and bad.", + "Perhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart." + ], + "full_text": "\n\nThe minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line \u02b9twixt good and bad.\nPerhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart.", + "phrases": [] + }, + { + "poem_id": "003_087", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Wherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.", + "The seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.", + "The love of God is dead, By unbelief \u2019mong Franks: | Through lack of link in thoughts, East shackles wears on shanks." + ], + "full_text": "\n\nWherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.\nThe seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.\nThe love of God is dead, By unbelief \u2019mong Franks: | Through lack of link in thoughts, East shackles wears on shanks.", + "phrases": [] + }, + { + "poem_id": "003_088", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "God bring you acquainted with some storm! | No billow in your sea break in foam,", + "And never from books can you be weaned | Which you declaim, not comprehend." + ], + "full_text": "In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}\n\nGod bring you acquainted with some storm! | No billow in your sea break in foam,\nAnd never from books can you be weaned | Which you declaim, not comprehend.", + "phrases": [] + }, + { + "poem_id": "003_089", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Thus mountain stream to pebble spake, | \u201cThis lowly state for height you take.", + "You are tread upon and suffer deal, | How nice! my need the rivers feel.", + "You never clashed against a wall, | Don\u02b9t know, a stone or glass to call.\u02ba" + ], + "full_text": "\n\nThus mountain stream to pebble spake, | \u201cThis lowly state for height you take.\nYou are tread upon and suffer deal, | How nice! my need the rivers feel.\nYou never clashed against a wall, | Don\u02b9t know, a stone or glass to call.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_090", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "This age that\u2019s with us is your angel of death, | Its bread and butter cares catch your soul\u2019s breath.", + "Your heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.", + "Learning estranged you from such exaltation | As would not let man\u2019s mind desert its station;", + "A falcon\u2019s eyes were yours by Nature\u2019s right, | Slavishness left them only a poor wren\u2019s sight,", + "And the schools hid from them those mysteries | That yield to hill\u2019s and deserts still assize." + ], + "full_text": "\n\nThis age that\u2019s with us is your angel of death, | Its bread and butter cares catch your soul\u2019s breath.\nYour heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.\nLearning estranged you from such exaltation | As would not let man\u2019s mind desert its station;\nA falcon\u2019s eyes were yours by Nature\u2019s right, | Slavishness left them only a poor wren\u2019s sight,\nAnd the schools hid from them those mysteries | That yield to hill\u2019s and deserts still assize.", + "phrases": [] + }, + { + "poem_id": "003_091", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.", + "The flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.", + "Although his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree." + ], + "full_text": "\n\nThe subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.\nThe flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.\nAlthough his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree.", + "phrases": [] + }, + { + "poem_id": "003_092", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If you desire to breed such ruby which is red, | Don\u02b9t beg light of sun that from course has fled.", + "The world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.", + "Those who deserved to lead the modern age, | Have worn out brains and others hold the stage." + ], + "full_text": "\n\nIf you desire to breed such ruby which is red, | Don\u02b9t beg light of sun that from course has fled.\nThe world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.\nThose who deserved to lead the modern age, | Have worn out brains and others hold the stage.", + "phrases": [] + }, + { + "poem_id": "003_093", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "That man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.", + "The slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Haven\u02b9t leisure in worldly race.", + "The progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!", + "These revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.", + "The books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!" + ], + "full_text": "\n\nThat man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.\nThe slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Haven\u02b9t leisure in worldly race.\nThe progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!\nThese revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.\nThe books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!", + "phrases": [] + }, + { + "poem_id": "003_094", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "I know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.", + "The teaching that the English have devised | \u02b9Gainst faith and ties has great intrigue contrived.", + "That race is doomed to bondage and much pain, | Which justice for its ego can\u02b9t attain.", + "The faults of one man Nature can reprieve, | But groups for crimes no pardon can receive." + ], + "full_text": "\n\nI know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.\nThe teaching that the English have devised | \u02b9Gainst faith and ties has great intrigue contrived.\nThat race is doomed to bondage and much pain, | Which justice for its ego can\u02b9t attain.\nThe faults of one man Nature can reprieve, | But groups for crimes no pardon can receive.", + "phrases": [] + }, + { + "poem_id": "003_095", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "(1)", + "The present age destroys the faith and creed, | Like pagans has a bent of mind indeed.", + "The threshold of a saint is higher far | Than court of worldly king or mighty Czar.", + "It is a period full of magic art, | With spell so strong all play their part.", + "The fount and source of life is parched and dry, | No more the wine of gnosis can supply.", + "The shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.", + "The house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.", + "If essence of God\u02b9s Oneness be in heart, | The lore of Franks can cause no harm or smart.", + "On rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.", + "A man is ocean that is vast and free, | Its every drop is like the boundless sea.", + "If peasant is not charmed with life of ease, | A seed can yield a thousand\u2010fold increase.", + "I don\u02b9t sit like sluggards and indulge in play, | It is time for your craft and skill\u02b9s display.", + "(2)", + "If heart with love of God is not replete, | The life of man remains quite incomplete.", + "If quarry is wise acute and bold, | It can not be trapped by hunters old.", + "The Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.", + "Your envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.", + "My darling son, I see no chance at all | That hawk will like to turn a pheasant\u02b9s thrall.", + "There is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.", + "My reach and might in world is this alone | That \u02b9neath the roof I cry, complain and groan.", + "In speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.", + "A son can not acquire his sire\u02b9s renown, | Unless His grace by Mighty Lord is shown.", + "Nizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:", + "\u201cOn occasions where your greatness must prevail | Your lineage there won\u02b9t be of much avail.\u02ba", + "(3)", + "The days and nights a Muslim\u02b9s toils enhance: | Both creed and rule are like a game of chance.", + "Men drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.", + "If you have courage great and ample force, | Seek such faqr which in Hijaz has its source.", + "This brand of faqr such virtues great can grant | That make man, like God, free from every want.", + "His hawk\u2010like status can spread general death | Of sparrows, pigeons all in single breath.", + "The glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.", + "If temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasn\u02b9t end.", + "Your world\u02b9s Sarafil has neither taste nor zeal, | He can\u02b9t blow trumpet nor can skill reveal.", + "Its glance a world\u2010wide tumult can inspire, | In obscure mode sets right the things entire.", + "A warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.", + "It sets the faithful free from need and want, | Beg God that such faqr to you He may grant." + ], + "full_text": "\n\n(1)\nThe present age destroys the faith and creed, | Like pagans has a bent of mind indeed.\nThe threshold of a saint is higher far | Than court of worldly king or mighty Czar.\nIt is a period full of magic art, | With spell so strong all play their part.\nThe fount and source of life is parched and dry, | No more the wine of gnosis can supply.\nThe shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.\nThe house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.\nIf essence of God\u02b9s Oneness be in heart, | The lore of Franks can cause no harm or smart.\nOn rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.\nA man is ocean that is vast and free, | Its every drop is like the boundless sea.\nIf peasant is not charmed with life of ease, | A seed can yield a thousand\u2010fold increase.\nI don\u02b9t sit like sluggards and indulge in play, | It is time for your craft and skill\u02b9s display.\n(2)\nIf heart with love of God is not replete, | The life of man remains quite incomplete.\nIf quarry is wise acute and bold, | It can not be trapped by hunters old.\nThe Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.\nYour envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.\nMy darling son, I see no chance at all | That hawk will like to turn a pheasant\u02b9s thrall.\nThere is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.\nMy reach and might in world is this alone | That \u02b9neath the roof I cry, complain and groan.\nIn speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.\nA son can not acquire his sire\u02b9s renown, | Unless His grace by Mighty Lord is shown.\nNizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:\n\u201cOn occasions where your greatness must prevail | Your lineage there won\u02b9t be of much avail.\u02ba\n(3)\nThe days and nights a Muslim\u02b9s toils enhance: | Both creed and rule are like a game of chance.\nMen drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.\nIf you have courage great and ample force, | Seek such faqr which in Hijaz has its source.\nThis brand of faqr such virtues great can grant | That make man, like God, free from every want.\nHis hawk\u2010like status can spread general death | Of sparrows, pigeons all in single breath.\nThe glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.\nIf temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasn\u02b9t end.\nYour world\u02b9s Sarafil has neither taste nor zeal, | He can\u02b9t blow trumpet nor can skill reveal.\nIts glance a world\u2010wide tumult can inspire, | In obscure mode sets right the things entire.\nA warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.\nIt sets the faithful free from need and want, | Beg God that such faqr to you He may grant.", + "phrases": [] + }, + { + "poem_id": "003_096", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "To solve this riddle thinkers have much tried, | Their efforts all so far it has defied.", + "No doubt, to woman\u02b9s faith and conduct clear, | The Pleiades and moon do witness bear.", + "This vice in Frankish way of life we find, | Men fools and blind, can\u02b9t read a woman\u02b9s mind." + ], + "full_text": "\n\nTo solve this riddle thinkers have much tried, | Their efforts all so far it has defied.\nNo doubt, to woman\u02b9s faith and conduct clear, | The Pleiades and moon do witness bear.\nThis vice in Frankish way of life we find, | Men fools and blind, can\u02b9t read a woman\u02b9s mind.", + "phrases": [] + }, + { + "poem_id": "003_097", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Ask the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:", + "Is this their civilization\u2019s highest rung\u2014 | A childless woman and a jobless man?" + ], + "full_text": "\n\nAsk the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:\nIs this their civilization\u2019s highest rung\u2014 | A childless woman and a jobless man?", + "phrases": [] + }, + { + "poem_id": "003_098", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Great change the lofty spheres have met, | O God! the world has not budged as yet.", + "In man and wife is no contrast, | They like seclusion and hold it fast.", + "The sons of Adam still wear the mask, | But self hasn\u02b9t peeped out of the casque." + ], + "full_text": "\n\nGreat change the lofty spheres have met, | O God! the world has not budged as yet.\nIn man and wife is no contrast, | They like seclusion and hold it fast.\nThe sons of Adam still wear the mask, | But self hasn\u02b9t peeped out of the casque.", + "phrases": [] + }, + { + "poem_id": "003_099", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Much greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heart\u02b9s mirror, but is blear.", + "When zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.", + "That vernal drop of rain, The state of pearl can\u02b9t gain | If destined not to dwell, In lap of mother shell.", + "Retreat is blessed state, \u02b9Bout self gives knowledge great: | Alas! this state divine, Isn\u02b9t found in fane or shrine." + ], + "full_text": "\n\nMuch greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heart\u02b9s mirror, but is blear.\nWhen zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.\nThat vernal drop of rain, The state of pearl can\u02b9t gain | If destined not to dwell, In lap of mother shell.\nRetreat is blessed state, \u02b9Bout self gives knowledge great: | Alas! this state divine, Isn\u02b9t found in fane or shrine.", + "phrases": [] + }, + { + "poem_id": "003_100", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "The picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.", + "Her handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.", + "Like Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame." + ], + "full_text": "\n\nThe picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.\nHer handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.\nLike Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame.", + "phrases": [] + }, + { + "poem_id": "003_101", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "I know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.", + "I like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, \u02b9Gainst me are full of ire and rage.", + "The insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.", + "It is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald\u2010wrought superb neck\u2010lace?" + ], + "full_text": "\n\nI know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.\nI like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, \u02b9Gainst me are full of ire and rage.\nThe insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.\nIt is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald\u2010wrought superb neck\u2010lace?", + "phrases": [] + }, + { + "poem_id": "003_102", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "A fact alive is in my breast concealed, | He can behold whose blood is not congealed.", + "To wear a veil and learn new lore or old, | Can\u02b9t guard fair sex except a person bold.", + "A nation which can\u02b9t see this truth divine, | Pale grows its son and soon begins decline." + ], + "full_text": "\n\nA fact alive is in my breast concealed, | He can behold whose blood is not congealed.\nTo wear a veil and learn new lore or old, | Can\u02b9t guard fair sex except a person bold.\nA nation which can\u02b9t see this truth divine, | Pale grows its son and soon begins decline.", + "phrases": [] + }, + { + "poem_id": "003_103", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "If Frankish culture blights the motherly urge, | For human race it means a funeral dirge.", + "The lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.", + "If schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed." + ], + "full_text": "\n\nIf Frankish culture blights the motherly urge, | For human race it means a funeral dirge.\nThe lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.\nIf schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed.", + "phrases": [] + }, + { + "poem_id": "003_104", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "The spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another\u2019s help.", + "Her desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.", + "Here is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.", + "I too feel sad about the oppression of women, | But this knotty problem cannot be resolved." + ], + "full_text": "\n\nThe spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another\u2019s help.\nHer desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.\nHere is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.\nI too feel sad about the oppression of women, | But this knotty problem cannot be resolved.", + "phrases": [] + }, + { + "poem_id": "003_105", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Music, religion, politics, knowledge, art | Have all in their possession matchless pearls.", + "They emanate from the mind of a creature made of dust, | But higher than the stars is their abode.", + "If they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.", + "People have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood." + ], + "full_text": "\n\nMusic, religion, politics, knowledge, art | Have all in their possession matchless pearls.\nThey emanate from the mind of a creature made of dust, | But higher than the stars is their abode.\nIf they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.\nPeople have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood.", + "phrases": [] + }, + { + "poem_id": "003_106", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "New worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.", + "The firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.", + "The fellow same is lord, Of freaks of fate and strife, | Who with e\u02b9ery breath he draws, Creates an eternal life.", + "The death of self has made, The lands of East effete: | Men who God\u02b9s secrets share, In these realms are deplete.", + "The air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep." + ], + "full_text": "\n\nNew worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.\nThe firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.\nThe fellow same is lord, Of freaks of fate and strife, | Who with e\u02b9ery breath he draws, Creates an eternal life.\nThe death of self has made, The lands of East effete: | Men who God\u02b9s secrets share, In these realms are deplete.\nThe air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep.", + "phrases": [] + }, + { + "poem_id": "003_107", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Poets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.", + "Few know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.", + "The concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him aren\u02b9t must, At school he never feels cast down or coy." + ], + "full_text": "\n\nPoets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.\nFew know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.\nThe concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him aren\u02b9t must, At school he never feels cast down or coy.", + "phrases": [] + }, + { + "poem_id": "003_108", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "I must complain of your self\u2010flaunting airs\u2014 | My secrets, when you go unveiled, lie bare.", + "Instead of floating like a truant spark, | Seek out the fastness of some glowing heart!" + ], + "full_text": "\n\nI must complain of your self\u2010flaunting airs\u2014 | My secrets, when you go unveiled, lie bare.\nInstead of floating like a truant spark, | Seek out the fastness of some glowing heart!", + "phrases": [] + }, + { + "poem_id": "003_109", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "What should my eyes, but an architect\u2019 Nimbleness, | see in this shrine Of the West?", + "It knows nothing of God, Mosque?\u2014the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol\u2010hall\u2019s soul!", + "And who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert." + ], + "full_text": "\n\nWhat should my eyes, but an architect\u2019 Nimbleness, | see in this shrine Of the West?\nIt knows nothing of God, Mosque?\u2014the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol\u2010hall\u2019s soul!\nAnd who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert.", + "phrases": [] + }, + { + "poem_id": "003_110", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Now Love from mind must take the lead, By God bestowed on human race: | To dear one\u02b9s lane it must not go, And bring with haste on head disgrace.", + "Love must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force." + ], + "full_text": "\n\nNow Love from mind must take the lead, By God bestowed on human race: | To dear one\u02b9s lane it must not go, And bring with haste on head disgrace.\nLove must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force.", + "phrases": [] + }, + { + "poem_id": "003_111", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.", + "The sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.", + "How nice the bride\u2010like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.", + "One must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face." + ], + "full_text": "\n\nThe Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.\nThe sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.\nHow nice the bride\u2010like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.\nOne must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face.", + "phrases": [] + }, + { + "poem_id": "003_112", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Now naught remains in Muslim\u02b9s breast, His heart devoid of glint and glow: | He avowed with zeal \u02b9No God but He,\u02b9 But dead and cold the zeal for show.", + "The Muslim\u02b9s state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmud\u02b9s high rank in plight.", + "You have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.", + "The worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.", + "The Muslim\u02b9s breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.", + "His call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him \u02b9fore you prostrate?" + ], + "full_text": "\n\nNow naught remains in Muslim\u02b9s breast, His heart devoid of glint and glow: | He avowed with zeal \u02b9No God but He,\u02b9 But dead and cold the zeal for show.\nThe Muslim\u02b9s state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmud\u02b9s high rank in plight.\nYou have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.\nThe worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.\nThe Muslim\u02b9s breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.\nHis call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him \u02b9fore you prostrate?", + "phrases": [] + }, + { + "poem_id": "003_113", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Your being\u02b9s sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life e\u02b9er bright.", + "Its rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are ego\u02b9s greatest boon.", + "God save that alien self, Seek shelter in your shrine! | The creed of idols shun, Don\u02b9t desecrate house divine.", + "Forgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart." + ], + "full_text": "\n\nYour being\u02b9s sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life e\u02b9er bright.\nIts rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are ego\u02b9s greatest boon.\nGod save that alien self, Seek shelter in your shrine! | The creed of idols shun, Don\u02b9t desecrate house divine.\nForgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart.", + "phrases": [] + }, + { + "poem_id": "003_114", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "(1)", + "The sun conveyed this message to its rays | \u02baWhat wonder great, the change of nights and days!", + "You have been rambling since aeons in space, | But hate among men is increasing pace.", + "To shine on sand affords no pleasure sound, | Nor peace, like breeze in making flower\u02b9s round.", + "Be lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earth\u02ba.", + "(2)", + "The rays rise from every nook of space, | Make haste to take the sun in fond embrace.", + "Loud roar persists, there can\u02b9t be light in West, | For smoke makes West enrobed in able vest.", + "Though East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.", + "O sun that light the world keep us in mind, | Hide us in breast so bright and kind.", + "(3)", + "A shameless ray as proud as houri\u02b9s glance | Bereft of rest, like mercury e\u02b9er at dance,", + "Implored the sun to let it spread its light | Till every mote of East grows lustrous bright.", + "The dark surroundings of Hind it won\u02b9t forsal | Till natives sunk in slumber do not wake.", + "The hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.", + "The moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.", + "It has produced men who hid sense can see, | With utmost ease can cross the swollen sea.", + "The harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.", + "The Brahman guards the fane and sleeps at gate, | The Muslim in mosque\u02b9s niche bewails his fate.", + "Don\u02b9t shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn." + ], + "full_text": "\n\n(1)\nThe sun conveyed this message to its rays | \u02baWhat wonder great, the change of nights and days!\nYou have been rambling since aeons in space, | But hate among men is increasing pace.\nTo shine on sand affords no pleasure sound, | Nor peace, like breeze in making flower\u02b9s round.\nBe lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earth\u02ba.\n(2)\nThe rays rise from every nook of space, | Make haste to take the sun in fond embrace.\nLoud roar persists, there can\u02b9t be light in West, | For smoke makes West enrobed in able vest.\nThough East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.\nO sun that light the world keep us in mind, | Hide us in breast so bright and kind.\n(3)\nA shameless ray as proud as houri\u02b9s glance | Bereft of rest, like mercury e\u02b9er at dance,\nImplored the sun to let it spread its light | Till every mote of East grows lustrous bright.\nThe dark surroundings of Hind it won\u02b9t forsal | Till natives sunk in slumber do not wake.\nThe hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.\nThe moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.\nIt has produced men who hid sense can see, | With utmost ease can cross the swollen sea.\nThe harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.\nThe Brahman guards the fane and sleeps at gate, | The Muslim in mosque\u02b9s niche bewails his fate.\nDon\u02b9t shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn.", + "phrases": [] + }, + { + "poem_id": "003_115", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "With courage great a war I wage, \u02b9Gainst evils of the present age: | I do not bear a fighter\u02b9s name, To chieftainship I lay no claim.", + "I am not conscious \u02b9bout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.", + "The flood of light that makes its show, On true and faithful Muslim\u02b9s brow: | With grandeur same is quite replete, That fills being\u02b9s soul and makes complete.", + "You do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.", + "Don\u02b9t grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new." + ], + "full_text": "\n\nWith courage great a war I wage, \u02b9Gainst evils of the present age: | I do not bear a fighter\u02b9s name, To chieftainship I lay no claim.\nI am not conscious \u02b9bout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.\nThe flood of light that makes its show, On true and faithful Muslim\u02b9s brow: | With grandeur same is quite replete, That fills being\u02b9s soul and makes complete.\nYou do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.\nDon\u02b9t grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new.", + "phrases": [] + }, + { + "poem_id": "003_116", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Contents of soul this world can not conceal, | For every mote has longing to reveal:", + "The course of life somewhat distinct appears, | If eager looks and sight become corn\u2010peers.", + "The members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.", + "The glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.", + "Through self\u2010same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.", + "If fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame." + ], + "full_text": "\n\nContents of soul this world can not conceal, | For every mote has longing to reveal:\nThe course of life somewhat distinct appears, | If eager looks and sight become corn\u2010peers.\nThe members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.\nThe glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.\nThrough self\u2010same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.\nIf fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame.", + "phrases": [] + }, + { + "poem_id": "003_117", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Sun, moon and Jupiter shine their hour; | Your self burns on, fed by Love\u2019s power.", + "Your creed knows nothing of race or hue: | No credit in white or black, or blue!", + "Where selfhood droops, doubts fight ding\u2010dong; | Where it blooms\u2014a world of verse and song!", + "If your soul rot under slavery\u2019s blight, | Your art an idolater\u2019s soulless rite;", + "If sense of your own greatness sway you, | Legions of men and Jinn obey you!" + ], + "full_text": "\n\nSun, moon and Jupiter shine their hour; | Your self burns on, fed by Love\u2019s power.\nYour creed knows nothing of race or hue: | No credit in white or black, or blue!\nWhere selfhood droops, doubts fight ding\u2010dong; | Where it blooms\u2014a world of verse and song!\nIf your soul rot under slavery\u2019s blight, | Your art an idolater\u2019s soulless rite;\nIf sense of your own greatness sway you, | Legions of men and Jinn obey you!", + "phrases": [] + }, + { + "poem_id": "003_118", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.", + "The temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.", + "The age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.", + "I have come \u02b9cross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.", + "That man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.", + "The East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.", + "Men with vision bright, For West have hope so slight: | The hearts of West aren\u02b9t chaste, For actions good haven\u02b9t taste." + ], + "full_text": "\n\nO fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.\nThe temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.\nThe age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.\nI have come \u02b9cross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.\nThat man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.\nThe East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.\nMen with vision bright, For West have hope so slight: | The hearts of West aren\u02b9t chaste, For actions good haven\u02b9t taste.", + "phrases": [] + }, + { + "poem_id": "003_119", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?", + "If craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.", + "Schools and taverns can no morals teach, Save the fact that you do not exist: | Learn \u02b9to be\u02b9 for you too are a fact, Besides, your ego thus shall long subsist." + ], + "full_text": "\n\nO man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?\nIf craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.\nSchools and taverns can no morals teach, Save the fact that you do not exist: | Learn \u02b9to be\u02b9 for you too are a fact, Besides, your ego thus shall long subsist.", + "phrases": [] + }, + { + "poem_id": "003_120", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Whence does the zest of liquor come, In mournful tune of hollow reed: | Is its main\u2010spring the player\u02b9s heart, Or does it from the pipe proceed?", + "What is the source of heart\u02b9s great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?", + "Why does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?", + "Why is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?", + "The day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art." + ], + "full_text": "\n\nWhence does the zest of liquor come, In mournful tune of hollow reed: | Is its main\u2010spring the player\u02b9s heart, Or does it from the pipe proceed?\nWhat is the source of heart\u02b9s great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?\nWhy does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?\nWhy is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?\nThe day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art.", + "phrases": [] + }, + { + "poem_id": "003_121", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "BREEZE", + "I could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.", + "I feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.", + "O dew, God\u02b9s will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?", + "DEW", + "If thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heaven\u02b9s dome is like a veil." + ], + "full_text": "\n\nBREEZE\nI could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.\nI feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.\nO dew, God\u02b9s will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?\nDEW\nIf thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heaven\u02b9s dome is like a veil.", + "phrases": [] + }, + { + "poem_id": "003_122", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.", + "The grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?", + "Set your craftsmanship quite free, From Nature\u02b9s chains that bind it tight | For men endowed with gift of craft, Aren\u02b9t prey, of hunters need no fright." + ], + "full_text": "\n\nThe quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.\nThe grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?\nSet your craftsmanship quite free, From Nature\u02b9s chains that bind it tight | For men endowed with gift of craft, Aren\u02b9t prey, of hunters need no fright.", + "phrases": [] + }, + { + "poem_id": "003_123", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.", + "There is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.", + "Ali! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.", + "You are a corpse and your art, The leader of your funeral rite | In pitch dark bed\u2010room of the grave, Of life the fellow catches sight." + ], + "full_text": "\n\nThe craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.\nThere is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.\nAli! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.\nYou are a corpse and your art, The leader of your funeral rite | In pitch dark bed\u2010room of the grave, Of life the fellow catches sight.", + "phrases": [] + }, + { + "poem_id": "003_124", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "In Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.", + "Hallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared." + ], + "full_text": "\n\nIn Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.\nHallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared.", + "phrases": [] + }, + { + "poem_id": "003_125", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?", + "The aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?", + "What good, O rain\u2010drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother\u2010of\u2010pearl\u2019s womb?", + "What good a breath of morning breeze, Whether as poet\u2019s verse or singer\u2019s air, | If it can only make the garden wilt?", + "O never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?" + ], + "full_text": "\n\nO people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?\nThe aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?\nWhat good, O rain\u2010drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother\u2010of\u2010pearl\u2019s womb?\nWhat good a breath of morning breeze, Whether as poet\u2019s verse or singer\u2019s air, | If it can only make the garden wilt?\nO never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?", + "phrases": [] + }, + { + "poem_id": "003_126", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "FLOWER", + "Perhaps you fancied, My land is far off, sky\u2010herald! | No, it is not far.", + "DEW", + "But only laboring wings | Prove earth not far from heaven!", + "DAWN", + "Softly as morning, Enter this garden | Not trampling its dewdrop pearls,", + "Clasp hill and desert, yet still | Catch in your hands the sky\u2019s robe." + ], + "full_text": "\n\nFLOWER\nPerhaps you fancied, My land is far off, sky\u2010herald! | No, it is not far.\nDEW\nBut only laboring wings | Prove earth not far from heaven!\nDAWN\nSoftly as morning, Enter this garden | Not trampling its dewdrop pearls,\nClasp hill and desert, yet still | Catch in your hands the sky\u2019s robe.", + "phrases": [] + }, + { + "poem_id": "003_127", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Khaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.", + "His wisdom is so sharp and keen, | From truths he can remove the screen.", + "With world of meanings he is free: | They dare not say \u02bayou can not see\u02ba.", + "Ask him what does this world imply, | Where does the cause or tumults lie?", + "He knows the world of requital well, | His maxims with much wisdom swell,", + "\u201cOpinion \u02b9bout world you can derive, | Adam dead, Satan still alive!\u02ba" + ], + "full_text": "\n\nKhaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.\nHis wisdom is so sharp and keen, | From truths he can remove the screen.\nWith world of meanings he is free: | They dare not say \u02bayou can not see\u02ba.\nAsk him what does this world imply, | Where does the cause or tumults lie?\nHe knows the world of requital well, | His maxims with much wisdom swell,\n\u201cOpinion \u02b9bout world you can derive, | Adam dead, Satan still alive!\u02ba", + "phrases": [] + }, + { + "poem_id": "003_128", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Your half\u2010shut eyes still fail to see | What subtle fact this life may be.", + "Too meek to have a fondling will, | Devoid of qiam your worship still.", + "For songs of Rumi you haven\u02b9t ears sharp, | Snapped the strings of your self\u02b9s harp." + ], + "full_text": "\n\nYour half\u2010shut eyes still fail to see | What subtle fact this life may be.\nToo meek to have a fondling will, | Devoid of qiam your worship still.\nFor songs of Rumi you haven\u02b9t ears sharp, | Snapped the strings of your self\u02b9s harp.", + "phrases": [] + }, + { + "poem_id": "003_129", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "If you behold the world with gaze much bright, | Of you the sky may beg morning light.", + "The sun may beg light from gleam of your spark | Your Luck may shine, from moon\u02b9s brow, mark!", + "The sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.", + "You beg and borrow thoughts of others\u02b9 brains, | Find approach to self, don\u02b9t take much pains!" + ], + "full_text": "\n\nIf you behold the world with gaze much bright, | Of you the sky may beg morning light.\nThe sun may beg light from gleam of your spark | Your Luck may shine, from moon\u02b9s brow, mark!\nThe sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.\nYou beg and borrow thoughts of others\u02b9 brains, | Find approach to self, don\u02b9t take much pains!", + "phrases": [] + }, + { + "poem_id": "003_130", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Is it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?", + "Some aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.", + "Bedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.", + "\u02baIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.\u02ba" + ], + "full_text": "\n\nIs it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?\nSome aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.\nBedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.\n\u02baIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_131", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "With Hyder\u02b9s might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.", + "This is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.", + "Without great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture can\u02b9t produce.", + "I would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame." + ], + "full_text": "\n\nWith Hyder\u02b9s might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.\nThis is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.\nWithout great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture can\u02b9t produce.\nI would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame.", + "phrases": [] + }, + { + "poem_id": "003_132", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The death of fancy is so widely spread | That men of Pers and Ind by Franks are led.", + "I feel sad that Behzads of modern time | Have lost East\u02b9s rapture sweet and joy sublime.", + "O artist, of your talents I can tell, | You know the ancient crafts and new so well.", + "You have portrayed many a natural sight, | Display your self in Nature\u02b9s mirror bright." + ], + "full_text": "\n\nThe death of fancy is so widely spread | That men of Pers and Ind by Franks are led.\nI feel sad that Behzads of modern time | Have lost East\u02b9s rapture sweet and joy sublime.\nO artist, of your talents I can tell, | You know the ancient crafts and new so well.\nYou have portrayed many a natural sight, | Display your self in Nature\u02b9s mirror bright.", + "phrases": [] + }, + { + "poem_id": "003_133", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The bass and treble of minstrel\u02b9s song, Much joy to human heart imparts: | What is the use of pleasure that, Is e\u02b9er on wings and soon departs?", + "That melodious song is still unborn, And is concealed in heaven\u02b9s breast, | Whose intense heat may transform, The solid stars to liquid form.", + "A song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.", + "Perplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, \u02baGod is Great,\u02ba uttered with much force.", + "The song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed." + ], + "full_text": "\n\nThe bass and treble of minstrel\u02b9s song, Much joy to human heart imparts: | What is the use of pleasure that, Is e\u02b9er on wings and soon departs?\nThat melodious song is still unborn, And is concealed in heaven\u02b9s breast, | Whose intense heat may transform, The solid stars to liquid form.\nA song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.\nPerplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, \u02baGod is Great,\u02ba uttered with much force.\nThe song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed.", + "phrases": [] + }, + { + "poem_id": "003_134", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "My remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.", + "I wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.", + "If in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid." + ], + "full_text": "\n\nMy remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.\nI wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.\nIf in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid.", + "phrases": [] + }, + { + "poem_id": "003_135", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "To own the flow of brook, And meander on the earth | In gaze of mine hasn\u02b9t charm, And can\u02b9t endow with mirth.", + "O dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high." + ], + "full_text": "\n\nTo own the flow of brook, And meander on the earth | In gaze of mine hasn\u02b9t charm, And can\u02b9t endow with mirth.\nO dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high.", + "phrases": [] + }, + { + "poem_id": "003_136", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "In lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, \u02baIf you have breath in breast, or no?", + "If nation\u02b9s self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.", + "If flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.", + "There is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.", + "On Love\u02b9s way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!" + ], + "full_text": "\n\nIn lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, \u02baIf you have breath in breast, or no?\nIf nation\u02b9s self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.\nIf flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.\nThere is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.\nOn Love\u02b9s way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!", + "phrases": [] + }, + { + "poem_id": "003_137", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The Persian Muse is mirthsome and heart\u2010easing, | No whetstone for the sword\u2010edge of the self.", + "Better the song\u2010bird of the dawn be still, | Than by her notes lull flowerland into languor.", + "What use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?", + "This is an age, Iqbal, for craving flint: | From all glass\u2010wares they show you, turn away." + ], + "full_text": "\n\nThe Persian Muse is mirthsome and heart\u2010easing, | No whetstone for the sword\u2010edge of the self.\nBetter the song\u2010bird of the dawn be still, | Than by her notes lull flowerland into languor.\nWhat use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?\nThis is an age, Iqbal, for craving flint: | From all glass\u2010wares they show you, turn away.", + "phrases": [] + }, + { + "poem_id": "003_138", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Their opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.", + "In their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.", + "They conceal high goals from view; | They put the spirit to slumber and awaken the body.", + "The senses of the poor Indian poets, painters | And literary writers are obsessed by woman." + ], + "full_text": "\n\nTheir opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.\nIn their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.\nThey conceal high goals from view; | They put the spirit to slumber and awaken the body.\nThe senses of the poor Indian poets, painters | And literary writers are obsessed by woman.", + "phrases": [] + }, + { + "poem_id": "003_139", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "His contempt has no bound, His Love\u02b9s depth none can sound: | His wrath on men of God, Is tempered in manner odd.", + "Nurtured in mimicry\u02b9s gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.", + "In midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.", + "Faqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.", + "Its views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown." + ], + "full_text": "\n\nHis contempt has no bound, His Love\u02b9s depth none can sound: | His wrath on men of God, Is tempered in manner odd.\nNurtured in mimicry\u02b9s gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.\nIn midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.\nFaqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.\nIts views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown.", + "phrases": [] + }, + { + "poem_id": "003_140", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Decrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.", + "When prayer call at early morn, Transports him to Morpheus\u02b9 domain, | He tries to build the world beheld, With utmost might and utmost main.", + "The body of the dreamt of world, Is made from his handful clay: | \u02b9\u02b9God is Great!\u02ba his slogan shrill that can, The role of soul for new world play." + ], + "full_text": "\n\nDecrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.\nWhen prayer call at early morn, Transports him to Morpheus\u02b9 domain, | He tries to build the world beheld, With utmost might and utmost main.\nThe body of the dreamt of world, Is made from his handful clay: | \u02b9\u02b9God is Great!\u02ba his slogan shrill that can, The role of soul for new world play.", + "phrases": [] + }, + { + "poem_id": "003_141", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "It is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.", + "It is the heat in mason\u02b9s blood, Who builds structures of various forms: | It may be Behzad\u02b9s picture hall, Or house of wine where Hafiz charms.", + "Without resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!" + ], + "full_text": "\n\nIt is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.\nIt is the heat in mason\u02b9s blood, Who builds structures of various forms: | It may be Behzad\u02b9s picture hall, Or house of wine where Hafiz charms.\nWithout resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!", + "phrases": [] + }, + { + "poem_id": "003_142", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "A song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrel\u02b9s blood is cold, His heart of heat and warmth is free.", + "That player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasn\u02b9t cure.", + "I have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn." + ], + "full_text": "\n\nA song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrel\u02b9s blood is cold, His heart of heat and warmth is free.\nThat player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasn\u02b9t cure.\nI have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn.", + "phrases": [] + }, + { + "poem_id": "003_143", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "How lofty was that Chinese\u2019s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, \u02baStop for a span of breath!\u02ba", + "He asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The sword\u02b9s great\u2010glimmer, glow and sheen." + ], + "full_text": "\n\nHow lofty was that Chinese\u2019s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, \u02baStop for a span of breath!\u02ba\nHe asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The sword\u02b9s great\u2010glimmer, glow and sheen.", + "phrases": [] + }, + { + "poem_id": "003_144", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "I do not know the mysteries of poetry. | This point, however, is clear from the nation\u2019s history.", + "That poetry which is a message of eternal life | Is Gabriel\u2019s song or Israfil\u2019s trumpet\u2010call." + ], + "full_text": "\n\nI do not know the mysteries of poetry. | This point, however, is clear from the nation\u2019s history.\nThat poetry which is a message of eternal life | Is Gabriel\u2019s song or Israfil\u2019s trumpet\u2010call.", + "phrases": [] + }, + { + "poem_id": "003_145", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.", + "A Chinese sage has thus disclosed, The secrets implied in this art: | \u02baAs if verse is music\u02b9s soul, And dance performs body\u02b9s part.\u02ba" + ], + "full_text": "\n\nThe souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.\nA Chinese sage has thus disclosed, The secrets implied in this art: | \u02baAs if verse is music\u02b9s soul, And dance performs body\u02b9s part.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_146", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "It is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate\u2010inflicted wounds to moan.", + "The wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan." + ], + "full_text": "\n\nIt is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate\u2010inflicted wounds to moan.\nThe wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan.", + "phrases": [] + }, + { + "poem_id": "003_147", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "To Europe leave the dance of serpent limb: | The prophet\u2019s power is born of the spirit\u2019s dance.", + "That breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince." + ], + "full_text": "\n\nTo Europe leave the dance of serpent limb: | The prophet\u2019s power is born of the spirit\u2019s dance.\nThat breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince.", + "phrases": [] + }, + { + "poem_id": "003_148", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "From wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.", + "The world is red tip with the modes, That aren\u02b9t in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.", + "These mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.", + "O Muslim, dive deep in the Book, Which was revealed to Prophets\u02b9 Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!", + "The fact concealed in words so far, \u02baSpend what is surplus and is spare,\u02ba | May come to light in modern age, And make the meanings clear and bare." + ], + "full_text": "\n\nFrom wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.\nThe world is red tip with the modes, That aren\u02b9t in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.\nThese mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.\nO Muslim, dive deep in the Book, Which was revealed to Prophets\u02b9 Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!\nThe fact concealed in words so far, \u02baSpend what is surplus and is spare,\u02ba | May come to light in modern age, And make the meanings clear and bare.", + "phrases": [] + }, + { + "poem_id": "003_149", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Your chessmatch of research and erudition\u2014Your comedy of debate and disputation!\u2014 | The world has no more patience left to watch, This comedy of threadbare speculation.", + "What after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely\u2010flowing curves, A sort of Barmecidal invitation.", + "In the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration." + ], + "full_text": "\n\nYour chessmatch of research and erudition\u2014Your comedy of debate and disputation!\u2014 | The world has no more patience left to watch, This comedy of threadbare speculation.\nWhat after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely\u2010flowing curves, A sort of Barmecidal invitation.\nIn the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration.", + "phrases": [] + }, + { + "poem_id": "003_150", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Death to man\u2019s soul is Europe, death is Asia | To man\u2019s will; neither feels the vital current.", + "In men\u2019s hearts stir a revolution\u2019s torrent; | Maybe our old world is nearing death." + ], + "full_text": "\n\nDeath to man\u2019s soul is Europe, death is Asia | To man\u2019s will; neither feels the vital current.\nIn men\u2019s hearts stir a revolution\u2019s torrent; | Maybe our old world is nearing death.", + "phrases": [] + }, + { + "poem_id": "003_151", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The versed in this world\u2019s business I am not, | There are shrewd folk who always know what\u2019s what.", + "Swim with the tide, flatter Their Excellencies | Of the new dispensation that commences!", + "Would it be more vicarious, or\u2014polite, | I wonder, to call an owl \u2018the falcon of the night\u2019?" + ], + "full_text": "\n\nThe versed in this world\u2019s business I am not, | There are shrewd folk who always know what\u2019s what.\nSwim with the tide, flatter Their Excellencies | Of the new dispensation that commences!\nWould it be more vicarious, or\u2014polite, | I wonder, to call an owl \u2018the falcon of the night\u2019?", + "phrases": [] + }, + { + "poem_id": "003_152", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "One hermit\u2019s eyes grew wet with watching how you fell, | Poor Muslim, under England\u2019s spell.", + "God give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!", + "But there\u2019s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:", + "No slave is given a partnership in England\u2019s reign\u2014 | She only wants to buy her brain." + ], + "full_text": "\n\nOne hermit\u2019s eyes grew wet with watching how you fell, | Poor Muslim, under England\u2019s spell.\nGod give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!\nBut there\u2019s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:\nNo slave is given a partnership in England\u2019s reign\u2014 | She only wants to buy her brain.", + "phrases": [] + }, + { + "poem_id": "003_153", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Unbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.", + "Dark is the white man\u2019s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;", + "A civilization sick before its prime, | At its least gasp\u2014leaving maybe, For caretakers of Christendom, the Jews." + ], + "full_text": "\n\nUnbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.\nDark is the white man\u2019s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;\nA civilization sick before its prime, | At its least gasp\u2014leaving maybe, For caretakers of Christendom, the Jews.", + "phrases": [] + }, + { + "poem_id": "003_154", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "There are poets, there are scholars, and there are sages\u2014 | A nation\u2019s days of slavery are not uneventful!", + "But every one of them\u2014poor creatures!\u2014has a single goal, | Though each is unique in the ideas he expounds:", + "\u2018Better teach the lion to take flight like a deer, | So that the legend of the lion\u2019s courage is forgotten!\u2019", + "They seek to make the slaves feel at ease with their slavery, | Pretending to \u2018expound and reason things out\u2019." + ], + "full_text": "\n\nThere are poets, there are scholars, and there are sages\u2014 | A nation\u2019s days of slavery are not uneventful!\nBut every one of them\u2014poor creatures!\u2014has a single goal, | Though each is unique in the ideas he expounds:\n\u2018Better teach the lion to take flight like a deer, | So that the legend of the lion\u2019s courage is forgotten!\u2019\nThey seek to make the slaves feel at ease with their slavery, | Pretending to \u2018expound and reason things out\u2019.", + "phrases": [] + }, + { + "poem_id": "003_155", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Unsearchably God\u2019s edicts move; who knows | What thoughts are stirring up deep in the world\u2010mind!", + "Those are appointed to pull down, who lately | Held it salvation to protect, the priests;", + "On godless Russia the command descends: | Smite all the Baals and Dagons of the Church!" + ], + "full_text": "\n\nUnsearchably God\u2019s edicts move; who knows | What thoughts are stirring up deep in the world\u2010mind!\nThose are appointed to pull down, who lately | Held it salvation to protect, the priests;\nOn godless Russia the command descends: | Smite all the Baals and Dagons of the Church!", + "phrases": [] + }, + { + "poem_id": "003_156", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "No claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;", + "Unworthy the tumult and strife of tomorrow | That nation to whole will to\u2010day does not bow." + ], + "full_text": "\n\nNo claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;\nUnworthy the tumult and strife of tomorrow | That nation to whole will to\u2010day does not bow.", + "phrases": [] + }, + { + "poem_id": "003_157", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.", + "Ill lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.", + "This thing I am may merit chastisement; | Only\u2014the world is still in search of a gibbet." + ], + "full_text": "\n\nThe poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.\nIll lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.\nThis thing I am may merit chastisement; | Only\u2014the world is still in search of a gibbet.", + "phrases": [] + }, + { + "poem_id": "003_158", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Thy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.", + "One sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends." + ], + "full_text": "\n\nThy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.\nOne sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends.", + "phrases": [] + }, + { + "poem_id": "003_159", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.", + "Neither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.", + "There is no difficulty about being a master | When the people are entrenched deep in slavery." + ], + "full_text": "\n\nThe present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.\nNeither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.\nThere is no difficulty about being a master | When the people are entrenched deep in slavery.", + "phrases": [] + }, + { + "poem_id": "003_160", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The wisdom of the East and West | Has taught me something that will prove elixir to slaves:", + "Whether it is religion or philosophy, poverty or kingship \u2013 | All take firm beliefs as their base.", + "The words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs." + ], + "full_text": "\n\nThe wisdom of the East and West | Has taught me something that will prove elixir to slaves:\nWhether it is religion or philosophy, poverty or kingship \u2013 | All take firm beliefs as their base.\nThe words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs.", + "phrases": [] + }, + { + "poem_id": "003_161", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "None other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:", + "Strength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,", + "Though many in each age are its manifestations\u2014 | Now Moses\u2019 rod, and now Muhammad\u2019s sword." + ], + "full_text": "\n\nNone other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:\nStrength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,\nThough many in each age are its manifestations\u2014 | Now Moses\u2019 rod, and now Muhammad\u2019s sword.", + "phrases": [] + }, + { + "poem_id": "003_162", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Those vultures of the West have yet to learn | What poisons lurk in Abyssinia\u2019s corpse,", + "That rotting carcass ready to fall in pieces. | Civilization\u2019s zenith, nadir of virtue;", + "In our world pillage is the nation\u2019s trade, | Each wolf aprowl for inoffensive lambs.", + "Woe to the shining honour of the Church, | For Rome has shivered it in the market\u2010place!" + ], + "full_text": "\n\nThose vultures of the West have yet to learn | What poisons lurk in Abyssinia\u2019s corpse,\nThat rotting carcass ready to fall in pieces. | Civilization\u2019s zenith, nadir of virtue;\nIn our world pillage is the nation\u2019s trade, | Each wolf aprowl for inoffensive lambs.\nWoe to the shining honour of the Church, | For Rome has shivered it in the market\u2010place!", + "phrases": [] + }, + { + "poem_id": "003_163", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Enmesh in politics the Brahmin\u2014 | from Their ancient altars the twice\u2010born expel!", + "The man who famine\u2010racked still fears no death\u2014 | Muhammad\u2019s spirit from his breast expel!", + "With Frankish daydreams fill Arabia\u2019s brain\u2014 | Islam from Yemen and Hijaz expel!", + "The Afghan reveres in religion: take this cure\u2014 | His teachers from their mountain\u2010glens expel!", + "# translation missing | # translation missing", + "Iqbal\u2019s breath fans the poppy into flame\u2014 | Such minstrels from the flower\u2010garden expel!" + ], + "full_text": "\n\nEnmesh in politics the Brahmin\u2014 | from Their ancient altars the twice\u2010born expel!\nThe man who famine\u2010racked still fears no death\u2014 | Muhammad\u2019s spirit from his breast expel!\nWith Frankish daydreams fill Arabia\u2019s brain\u2014 | Islam from Yemen and Hijaz expel!\nThe Afghan reveres in religion: take this cure\u2014 | His teachers from their mountain\u2010glens expel!\n# translation missing | # translation missing\nIqbal\u2019s breath fans the poppy into flame\u2014 | Such minstrels from the flower\u2010garden expel!", + "phrases": [] + }, + { + "poem_id": "003_164", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Conquered the waters, Conquered the air\u2014 | Why should old heaven, Changed look not wear?", + "Europe\u2019s imperialists Dreamed\u2014but their dream | Soothsayers soon may, Read a new way!", + "Asia\u2019s Geneva, Let Tehran be\u2014 | Earth\u2019s book of fate new Statues may see." + ], + "full_text": "\n\nConquered the waters, Conquered the air\u2014 | Why should old heaven, Changed look not wear?\nEurope\u2019s imperialists Dreamed\u2014but their dream | Soothsayers soon may, Read a new way!\nAsia\u2019s Geneva, Let Tehran be\u2014 | Earth\u2019s book of fate new Statues may see.", + "phrases": [] + }, + { + "poem_id": "003_165", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A diver after pearls Nature made me, | Though wary of the abysses of the State.", + "Whomever its legerdemain may captivate, | She sets a term to every monarchy;", + "Farhad\u2019s hill\u2010hewing labour still lives on, | Parvez\u2019 conquering might is dead and gone." + ], + "full_text": "\n\nA diver after pearls Nature made me, | Though wary of the abysses of the State.\nWhomever its legerdemain may captivate, | She sets a term to every monarchy;\nFarhad\u2019s hill\u2010hewing labour still lives on, | Parvez\u2019 conquering might is dead and gone.", + "phrases": [] + }, + { + "poem_id": "003_166", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A certain European revealed a secret, | Although the wise do not reveal the core of the matter.", + "Democracy is a certain form of government in which | Men are counted but not weighed." + ], + "full_text": "\n\nA certain European revealed a secret, | Although the wise do not reveal the core of the matter.\nDemocracy is a certain form of government in which | Men are counted but not weighed.", + "phrases": [ + "European: Stendhal" + ] + }, + { + "poem_id": "003_167", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "This land of Syria gave the West a Prophet | Of purity and pity and innocence;", + "And Syria from the West as recompense | Gets dice and drink and troops of prostitutes." + ], + "full_text": "\n\nThis land of Syria gave the West a Prophet | Of purity and pity and innocence;\nAnd Syria from the West as recompense | Gets dice and drink and troops of prostitutes.", + "phrases": [] + }, + { + "poem_id": "003_168", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "What, are crimes like Mussolini\u2019s so unheard of in this age? | Why should they put Europe\u2019s goodies into such a silly rage?", + "Need the pot feel so indigent when the kettle wears a blot? | We are Culture\u2019s twin utensils\u2014I the kettle, you the pot.", + "You have watched my lust for conquest and dominion with a frown\u2014 | But have you not knocked the brittle walls of feeble countries down?", + "To whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.", + "We, the children of the Caesars, strove to water heath and sand\u2014 | You could never bear to leave untaxed the earth\u2019s most barren land!", + "You have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne\u2014", + "And that looting and that killing\u2014in a civilized way\u2014 | Yesterday you, you defended! I defend it now to\u2010day." + ], + "full_text": "(To his rivals east and west)\n\nWhat, are crimes like Mussolini\u2019s so unheard of in this age? | Why should they put Europe\u2019s goodies into such a silly rage?\nNeed the pot feel so indigent when the kettle wears a blot? | We are Culture\u2019s twin utensils\u2014I the kettle, you the pot.\nYou have watched my lust for conquest and dominion with a frown\u2014 | But have you not knocked the brittle walls of feeble countries down?\nTo whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.\nWe, the children of the Caesars, strove to water heath and sand\u2014 | You could never bear to leave untaxed the earth\u2019s most barren land!\nYou have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne\u2014\nAnd that looting and that killing\u2014in a civilized way\u2014 | Yesterday you, you defended! I defend it now to\u2010day.", + "phrases": [] + }, + { + "poem_id": "003_169", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "What is poor India\u2019s fate \u2010who knows? \u2010 for up till now | It has been a glittering jewel in some crown!", + "Its peasant is a corpse that some grave has disgorged \u2013 | The corpse\u2019s tattered shroud is still inside the ground;", + "His soul and his body are in pawn: | Alas, neither the residence nor the resident survives!", + "It is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!" + ], + "full_text": "\n\nWhat is poor India\u2019s fate \u2010who knows? \u2010 for up till now | It has been a glittering jewel in some crown!\nIts peasant is a corpse that some grave has disgorged \u2013 | The corpse\u2019s tattered shroud is still inside the ground;\nHis soul and his body are in pawn: | Alas, neither the residence nor the resident survives!\nIt is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!", + "phrases": [] + }, + { + "poem_id": "003_170", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "It is not hard to find in present age | The place which needs culture\u02b9s angelic sage.", + "Where dice and drink are both by law forbid, | And women keep their bodies fully hid.", + "Although my body has a deep restless heart, | Yet forbears\u02b9 wont no disgust can impart.", + "Although deprived of school\u02b9s beneficial fount, | On Bedouin\u2019s wit and courage we can count.", + "The wise \u02b9mong Franks this verdict declare, | Of culture Arab lands are fully bare." + ], + "full_text": "\n\nIt is not hard to find in present age | The place which needs culture\u02b9s angelic sage.\nWhere dice and drink are both by law forbid, | And women keep their bodies fully hid.\nAlthough my body has a deep restless heart, | Yet forbears\u02b9 wont no disgust can impart.\nAlthough deprived of school\u02b9s beneficial fount, | On Bedouin\u2019s wit and courage we can count.\nThe wise \u02b9mong Franks this verdict declare, | Of culture Arab lands are fully bare.", + "phrases": [] + }, + { + "poem_id": "003_171", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "No truth from me can hide at all its face, | God gave me heart awake and wise, through grace.", + "In my view statesmanship cut off from creed, | Is Satan\u02b9s slave, has no qualms, but low breed.", + "By quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.", + "When their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight." + ], + "full_text": "\n\nNo truth from me can hide at all its face, | God gave me heart awake and wise, through grace.\nIn my view statesmanship cut off from creed, | Is Satan\u02b9s slave, has no qualms, but low breed.\nBy quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.\nWhen their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight.", + "phrases": [] + }, + { + "poem_id": "003_172", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Iqbal has no doubt of Europe\u2019s humaneness: | She sheds tears for all peoples groaning beneath oppression;", + "Her reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.", + "And yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation\u2014", + "Enlarged from the \u2018savage grasp\u2019 of the Turk, they pine, | Poor things, in the clutches now of \u2018civilization.\u2019" + ], + "full_text": "\n\nIqbal has no doubt of Europe\u2019s humaneness: | She sheds tears for all peoples groaning beneath oppression;\nHer reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.\nAnd yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation\u2014\nEnlarged from the \u2018savage grasp\u2019 of the Turk, they pine, | Poor things, in the clutches now of \u2018civilization.\u2019", + "phrases": [] + }, + { + "poem_id": "003_173", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A Frankish Lord advised his son to seek | Such aim that is always pleasant, ne\u02b9er bleak.", + "If lion\u02b9s temper is to lamb revealed, | It will entirely make its blood congealed.", + "Much good if regal point remains in heart: | In dominating men sword plays no part.", + "Pour the self in culture\u02b9s acid strong; | When it becomes soft, mould it as you long.", + "On this elixir\u2019s efficacy you can count: | To heap of dust can change a mighty mount!" + ], + "full_text": "\n\nA Frankish Lord advised his son to seek | Such aim that is always pleasant, ne\u02b9er bleak.\nIf lion\u02b9s temper is to lamb revealed, | It will entirely make its blood congealed.\nMuch good if regal point remains in heart: | In dominating men sword plays no part.\nPour the self in culture\u02b9s acid strong; | When it becomes soft, mould it as you long.\nOn this elixir\u2019s efficacy you can count: | To heap of dust can change a mighty mount!", + "phrases": [] + }, + { + "poem_id": "003_174", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "ALEXANDER", + "Is your retribution shackles or cold steel? | Your violence on high seas all sailors feel!", + "PIRATE", + "Alas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?", + "Your craft is blood\u2010shed and my craft the same, | We are both bandits, in diverse fields play the game!" + ], + "full_text": "\n\nALEXANDER\nIs your retribution shackles or cold steel? | Your violence on high seas all sailors feel!\nPIRATE\nAlas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?\nYour craft is blood\u2010shed and my craft the same, | We are both bandits, in diverse fields play the game!", + "phrases": [] + }, + { + "poem_id": "003_175", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "She\u2019s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!\u2014", + "Yet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe", + "After all the Old Man of Europe\u2019s drab will rally | A few days longer, with the devil for ally!" + ], + "full_text": "\n\nShe\u2019s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!\u2014\nYet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe\nAfter all the Old Man of Europe\u2019s drab will rally | A few days longer, with the devil for ally!", + "phrases": [] + }, + { + "poem_id": "003_176", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Heaven\u2019s blessing on those brazen Frenchmen shine! | Aleppo\u2019s rare glass brims with their red wine.", + "\u2014If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design", + "Must have inflamed our English potentates; | This is no story of oranges, honey or dates." + ], + "full_text": "\n\nHeaven\u2019s blessing on those brazen Frenchmen shine! | Aleppo\u2019s rare glass brims with their red wine.\n\u2014If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design\nMust have inflamed our English potentates; | This is no story of oranges, honey or dates.", + "phrases": [] + }, + { + "poem_id": "003_177", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "On political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,", + "Their gaze always fastened on maggots and flies, | A web like the spider\u2019s their ladder to rise.", + "That caravan\u2019s happy whose chief is endowed | With thoughts light as angels\u2019, and temper as proud." + ], + "full_text": "\n\nOn political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,\nTheir gaze always fastened on maggots and flies, | A web like the spider\u2019s their ladder to rise.\nThat caravan\u2019s happy whose chief is endowed | With thoughts light as angels\u2019, and temper as proud.", + "phrases": [] + }, + { + "poem_id": "003_178", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can\u2019t define.", + "The chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.", + "If a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like\u2010Moses, Is curse, committing dreadful crime." + ], + "full_text": "\n\nThe causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can\u2019t define.\nThe chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.\nIf a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like\u2010Moses, Is curse, committing dreadful crime.", + "phrases": [] + }, + { + "poem_id": "003_179", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "\u2018Why do your priests,\u2019 said to me after prayers, A Turkish hero of the faith, | \u2018Drag out Their genuflexions so?\u2019", + "He little knew, That free\u2010born Muslim, that plain warrior, | What kind of thing slaves\u2019 prayers are!", + "In this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;", + "But that fire never Touches the bondman\u2019s limbs, | whose nights and days Stand still under an interdict.", + "If our Prostrations are long\u2010drawn, | why should you wonder?", + "God teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!" + ], + "full_text": "\n\n\u2018Why do your priests,\u2019 said to me after prayers, A Turkish hero of the faith, | \u2018Drag out Their genuflexions so?\u2019\nHe little knew, That free\u2010born Muslim, that plain warrior, | What kind of thing slaves\u2019 prayers are!\nIn this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;\nBut that fire never Touches the bondman\u2019s limbs, | whose nights and days Stand still under an interdict.\nIf our Prostrations are long\u2010drawn, | why should you wonder?\nGod teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!", + "phrases": [] + }, + { + "poem_id": "003_180", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "I know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.", + "Your cure in Geneva or London you can\u02b9t trace, | Wind\u2010pipe of Franks is gripped by Jewish race.", + "I know that subject nations freedom gain, | If they would nourish self, display its main." + ], + "full_text": "\n\nI know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.\nYour cure in Geneva or London you can\u02b9t trace, | Wind\u2010pipe of Franks is gripped by Jewish race.\nI know that subject nations freedom gain, | If they would nourish self, display its main.", + "phrases": [] + }, + { + "poem_id": "003_181", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Slavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;", + "Heart\u2010malady or brain\u2010malady has oppressed | Man\u2019s whole world, sparing neither East nor West." + ], + "full_text": "\n\nSlavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;\nHeart\u2010malady or brain\u2010malady has oppressed | Man\u2019s whole world, sparing neither East nor West.", + "phrases": [] + }, + { + "poem_id": "003_182", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "This pity is the pitiless fowler\u2019s mask; | All the fresh notes I sang\u2014of no avail!", + "Now he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail." + ], + "full_text": "(The \u2018Reforms\u2019)\n\nThis pity is the pitiless fowler\u2019s mask; | All the fresh notes I sang\u2014of no avail!\nNow he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail.", + "phrases": [] + }, + { + "poem_id": "003_183", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "How can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?", + "From Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.", + "Your paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.", + "The kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?", + "O zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?" + ], + "full_text": "\n\nHow can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?\nFrom Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.\nYour paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.\nThe kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?\nO zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?", + "phrases": [] + }, + { + "poem_id": "003_184", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.", + "Dive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.", + "If this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part." + ], + "full_text": "\n\nThe discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.\nDive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.\nIf this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part.", + "phrases": [] + }, + { + "poem_id": "003_185", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Your prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.", + "If some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.", + "The wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.", + "You beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole," + ], + "full_text": "\n\nYour prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.\nIf some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.\nThe wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.\nYou beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole,", + "phrases": [] + }, + { + "poem_id": "003_186", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.", + "Alexander fell on world like thunder clap, | But death soon caught him in its deadly trap.", + "King Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.", + "The Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God\u2019s", + "Free heroes are Compelled by wont and need, | These change a lion bold to fox indeed.", + "When Faqr with Self gets free and frank, | Both you and I attain the regal rank.", + "That Darvesh can build up a nation's Fate | Who never tries to seek the royal gate." + ], + "full_text": "\n\nThe Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.\nAlexander fell on world like thunder clap, | But death soon caught him in its deadly trap.\nKing Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.\nThe Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God\u2019s\nFree heroes are Compelled by wont and need, | These change a lion bold to fox indeed.\nWhen Faqr with Self gets free and frank, | Both you and I attain the regal rank.\nThat Darvesh can build up a nation's Fate | Who never tries to seek the royal gate.", + "phrases": [] + }, + { + "poem_id": "003_187", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.", + "For men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.", + "O fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.", + "# translation missing | # translation missing", + "If such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart." + ], + "full_text": "\n\nIn school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.\nFor men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.\nO fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.\n# translation missing | # translation missing\nIf such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart.", + "phrases": [] + }, + { + "poem_id": "003_188", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In world, if man contrives a thing much sound, | The men of every period make his round.", + "Don't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.", + "That nation is welcome to have new ways, | Which has no thought save revels night and days.", + "Assumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways." + ], + "full_text": "\n\nIn world, if man contrives a thing much sound, | The men of every period make his round.\nDon't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.\nThat nation is welcome to have new ways, | Which has no thought save revels night and days.\nAssumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways.", + "phrases": [] + }, + { + "poem_id": "003_189", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.", + "O Afghan unaware, | Of your Self take much care", + "If weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.", + "O Afghan unaware, | Of your Self take much care", + "That river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.", + "O Afghan unaware, | Of your Self take much care.", + "A person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.", + "O Afghan unaware, | Of your Self take much care", + "Self-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.", + "O Afghan unaware, | Of your Self have much care" + ], + "full_text": "\n\nThe Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.\nO Afghan unaware, | Of your Self take much care\nIf weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.\nO Afghan unaware, | Of your Self take much care\nThat river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.\nO Afghan unaware, | Of your Self take much care.\nA person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.\nO Afghan unaware, | Of your Self take much care\nSelf-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.\nO Afghan unaware, | Of your Self have much care", + "phrases": [] + }, + { + "poem_id": "003_190", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"", + "O hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.", + "They can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight." + ], + "full_text": "\n\nThe crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"\nO hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.\nThey can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight.", + "phrases": [] + }, + { + "poem_id": "003_191", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Love's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?", + "To bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.", + "If some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.", + "Though college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.", + "If you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part." + ], + "full_text": "\n\nLove's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?\nTo bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.\nIf some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.\nThough college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.\nIf you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part.", + "phrases": [] + }, + { + "poem_id": "003_192", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "That youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.", + "In days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.", + "There is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.", + "God Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.", + "Do not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear." + ], + "full_text": "\n\nThat youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.\nIn days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.\nThere is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.\nGod Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.\nDo not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear.", + "phrases": [] + }, + { + "poem_id": "003_193", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The same lamp that illumed your yesternight, | Though gone out, once again may gel alight", + "A courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.", + "That youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit", + "I fear that you. have childish bent of heart, | Those selling sweets in West are full of art." + ], + "full_text": "\n\nThe same lamp that illumed your yesternight, | Though gone out, once again may gel alight\nA courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.\nThat youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit\nI fear that you. have childish bent of heart, | Those selling sweets in West are full of art.", + "phrases": [] + }, + { + "poem_id": "003_194", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.", + "A man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.", + "The self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.", + "This idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.", + "O Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task." + ], + "full_text": "\n\nIn maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.\nA man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.\nThe self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.\nThis idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.\nO Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task.", + "phrases": [] + }, + { + "poem_id": "003_195", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "To me upset appears the Cosmos old, | But I do not know what your eyes behold.", + "In breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.", + "Your hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.", + "The Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart." + ], + "full_text": "\n\nTo me upset appears the Cosmos old, | But I do not know what your eyes behold.\nIn breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.\nYour hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.\nThe Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart.", + "phrases": [] + }, + { + "poem_id": "003_196", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Without a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.", + "Alas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.", + "O men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.", + "This world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve." + ], + "full_text": "\n\nWithout a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.\nAlas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.\nO men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.\nThis world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve.", + "phrases": [] + }, + { + "poem_id": "003_197", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "O pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.", + "The steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.", + "If Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.", + "The Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due." + ], + "full_text": "\n\nO pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.\nThe steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.\nIf Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.\nThe Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due.", + "phrases": [] + }, + { + "poem_id": "003_198", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,", + "Such Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.", + "A godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.", + "In fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round", + "O Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue." + ], + "full_text": "\n\nThe nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,\nSuch Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.\nA godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.\nIn fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round\nO Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue.", + "phrases": [] + }, + { + "poem_id": "003_199", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.", + "Off and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.", + "You can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.", + "This azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.", + "# translation missing | # translation missing" + ], + "full_text": "\n\n'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.\nOff and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.\nYou can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.\nThis azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "003_200", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Sher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.", + "The names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.", + "Their Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.", + "They worship and adore their idols old, | May God help them deaf blows much bold" + ], + "full_text": "\n\nSher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.\nThe names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.\nTheir Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.\nThey worship and adore their idols old, | May God help them deaf blows much bold", + "phrases": [] + }, + { + "poem_id": "003_201", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "That glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.", + "The aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.", + "The marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.", + "If your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.", + "The sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round." + ], + "full_text": "\n\nThat glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.\nThe aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.\nThe marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.\nIf your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.\nThe sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round.", + "phrases": [] + }, + { + "poem_id": "003_202", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "One who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.", + "He draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.", + "O warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?", + "O Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.", + "The fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal." + ], + "full_text": "\n\nOne who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.\nHe draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.\nO warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?\nO Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.\nThe fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal.", + "phrases": [] + }, + { + "poem_id": "004_001", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "IBLIS", + "This ancient game of elements, this base world! | The frustration of the longings of the great Empyrean\u2019s dwellers.", + "Upon its destruction is bent to\u2010day that Fashioner of things, | Who gave it the name, \u201cThe world of Be it so.\u201d", + "I inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.", + "I taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.", + "Who dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?", + "Who could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?", + "FIRST COUNCILOR", + "Stable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.", + "Since the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature\u2019s constant urge.", + "In their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.", + "What wonders have our hard, persistent endeavours wrought! | To\u2010day finds the mystics and the priests all as subjects of Imperialism.", + "Suited to the disposition of the East was this opium indeed: | Otherwise Ilm\u2010i\u2010Kalam is no less self\u2010effacing than qawwali in effect.", + "What matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.", + "Whose despair does this latest Ordinance prove: | \u201cTo the Muslim in this age is forbidden fighting in Lord\u2019s name\u201d?", + "SECOND COUNCILOR", + "Is the clamour for \u201cGovernment by the people\u201d evil or good? | Art thou unaware of the fresh mischiefs of the world?", + "FIRST COUNCILOR", + "Aware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.", + "We ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self\u2010conscious and self\u2010observant.", + "The true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.", + "Be it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other\u2019s harvest is a king.", + "Hast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis\u2019s.", + "THIRD COUNCILOR", + "No cause for anxiety then, if the spirit of imperialism be preserved: | But what counter\u2010measure to the mischief wrought by that Jew have you?", + "That Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.", + "I can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.", + "No greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters\u2019 tents.", + "FOURTH COUNCILOR", + "Watch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.", + "Who is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!", + "THIRD COUNCILOR", + "Little do I recognize him to be a man of far\u2010sighted wisdom: | (A fool!) who has thus European politics exposed.", + "FIFTH COUNCILOR (TURNING TO IBLIS)", + "O thou! the fire of whose breath lends stability to the world\u2010process: | Whenever thou wished, everything hidden presently did thou reveal.", + "It is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.", + "More closely familiar with man\u2019s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.", + "Those whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self\u2010respect has out them to shame for ever, with their heads hanging low.", + "Though the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.", + "That Jew, that mischief\u2010maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.", + "Behold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!", + "It spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.", + "Such is the state of the ghastly dread of the morrow\u2019s disturbance: | To\u2010day tremble with overwhelming awe, mountains, meadows and rivers all.", + "That world is going to turn topsy\u2010turvy, my Lord! | The world which resteth solely on thy governance.", + "IBLIS (TO HIS COUNCILORS)", + "Absolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!", + "With their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.", + "The leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.", + "The fool who considers it to be mere glass\u2010work: | Let him dare smash the goblets and ewers of this Civilization.", + "The collars torn asunder by the hand of Nature: | Can\u2019t be darned with the needle of the Mazdakite logic.", + "How could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!", + "The only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.", + "Amongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre\u2010morning hours.", + "Knows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.", + "2", + "I do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.", + "And I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.", + "The demands of the present age, however, spell the apprehension: | Lest the Shari\u2018ah of the Prophet should come to light one day:", + "Beware, a hundred times beware, of the Law of the Prophet!\u2014 | The protector of women\u2019s honour, the tester of men\u2019s capacities, the rearer of worthy men!", + "The message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!", + "It does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.", + "What greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!", + "Better, if this Law be kept hidden from the world\u2019s eye: | So much the better, the Believer himself is deprived of inner conviction.", + "Better that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.", + "3", + "Whose cries of God is Most High could break the charm of the universe: | May the dark night of that God\u2010thinking man not ever turn bright!", + "Is the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?", + "Does the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?", + "Are the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?", + "Are not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?", + "# translation missing | # translation missing", + "Our safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others\u2019 sake.", + "What is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.", + "Every moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.", + "Keep him well absorbed in the thought and contemplation of God in pre\u2010morning hours: | Ye all make him grow stronger in his monastic disposition!" + ], + "full_text": "This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it's four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}\n\nIBLIS\nThis ancient game of elements, this base world! | The frustration of the longings of the great Empyrean\u2019s dwellers.\nUpon its destruction is bent to\u2010day that Fashioner of things, | Who gave it the name, \u201cThe world of Be it so.\u201d\nI inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.\nI taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.\nWho dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?\nWho could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?\nFIRST COUNCILOR\nStable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.\nSince the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature\u2019s constant urge.\nIn their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.\nWhat wonders have our hard, persistent endeavours wrought! | To\u2010day finds the mystics and the priests all as subjects of Imperialism.\nSuited to the disposition of the East was this opium indeed: | Otherwise Ilm\u2010i\u2010Kalam is no less self\u2010effacing than qawwali in effect.\nWhat matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.\nWhose despair does this latest Ordinance prove: | \u201cTo the Muslim in this age is forbidden fighting in Lord\u2019s name\u201d?\nSECOND COUNCILOR\nIs the clamour for \u201cGovernment by the people\u201d evil or good? | Art thou unaware of the fresh mischiefs of the world?\nFIRST COUNCILOR\nAware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.\nWe ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self\u2010conscious and self\u2010observant.\nThe true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.\nBe it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other\u2019s harvest is a king.\nHast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis\u2019s.\nTHIRD COUNCILOR\nNo cause for anxiety then, if the spirit of imperialism be preserved: | But what counter\u2010measure to the mischief wrought by that Jew have you?\nThat Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.\nI can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.\nNo greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters\u2019 tents.\nFOURTH COUNCILOR\nWatch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.\nWho is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!\nTHIRD COUNCILOR\nLittle do I recognize him to be a man of far\u2010sighted wisdom: | (A fool!) who has thus European politics exposed.\nFIFTH COUNCILOR (TURNING TO IBLIS)\nO thou! the fire of whose breath lends stability to the world\u2010process: | Whenever thou wished, everything hidden presently did thou reveal.\nIt is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.\nMore closely familiar with man\u2019s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.\nThose whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self\u2010respect has out them to shame for ever, with their heads hanging low.\nThough the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.\nThat Jew, that mischief\u2010maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.\nBehold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!\nIt spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.\nSuch is the state of the ghastly dread of the morrow\u2019s disturbance: | To\u2010day tremble with overwhelming awe, mountains, meadows and rivers all.\nThat world is going to turn topsy\u2010turvy, my Lord! | The world which resteth solely on thy governance.\nIBLIS (TO HIS COUNCILORS)\nAbsolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!\nWith their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.\nThe leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.\nThe fool who considers it to be mere glass\u2010work: | Let him dare smash the goblets and ewers of this Civilization.\nThe collars torn asunder by the hand of Nature: | Can\u2019t be darned with the needle of the Mazdakite logic.\nHow could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!\nThe only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.\nAmongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre\u2010morning hours.\nKnows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.\n2\nI do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.\nAnd I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.\nThe demands of the present age, however, spell the apprehension: | Lest the Shari\u2018ah of the Prophet should come to light one day:\nBeware, a hundred times beware, of the Law of the Prophet!\u2014 | The protector of women\u2019s honour, the tester of men\u2019s capacities, the rearer of worthy men!\nThe message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!\nIt does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.\nWhat greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!\nBetter, if this Law be kept hidden from the world\u2019s eye: | So much the better, the Believer himself is deprived of inner conviction.\nBetter that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.\n3\nWhose cries of God is Most High could break the charm of the universe: | May the dark night of that God\u2010thinking man not ever turn bright!\nIs the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?\nDoes the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?\nAre the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?\nAre not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?\n# translation missing | # translation missing\nOur safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others\u2019 sake.\nWhat is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.\nEvery moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.\nKeep him well absorbed in the thought and contemplation of God in pre\u2010morning hours: | Ye all make him grow stronger in his monastic disposition!", + "phrases": [] + }, + { + "poem_id": "004_002", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Winds of these wasteland be your love! | Bokhara, Delhi, are worth no more.", + "Like running water Go where you will: | these desert plains are ours, and Ours are these valleys.", + "Honour, that high thing in a world of troubling, | Sets on the hermit\u2019s head Darius\u2019 crown.", + "How Glass is forged flint\u2010hard\u2014this strange craft they tell of | Learn from some master!", + "Fortunes of States through individual prowess ripen | Each man one star of their ascendant:", + "Ocean withholds her treasure when the diver | Groping for pearlshells Clings by land\u2019s margin.", + "To the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!", + "In our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;", + "on the true\u2010believer\u2019s Manhood God\u2019s trust lies\u2014 | the machines of Europe Satan\u2019s alliance.", + "Who knows the nation\u2019s fates?\u2014 | but signs abound, if Muslims are wakeful.", + "From your buried fathers Ask pride of action; | do not fear\u2014a king may Smile on a beggar." + ], + "full_text": "This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don't lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}\n\nWinds of these wasteland be your love! | Bokhara, Delhi, are worth no more.\nLike running water Go where you will: | these desert plains are ours, and Ours are these valleys.\nHonour, that high thing in a world of troubling, | Sets on the hermit\u2019s head Darius\u2019 crown.\nHow Glass is forged flint\u2010hard\u2014this strange craft they tell of | Learn from some master!\nFortunes of States through individual prowess ripen | Each man one star of their ascendant:\nOcean withholds her treasure when the diver | Groping for pearlshells Clings by land\u2019s margin.\nTo the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!\nIn our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;\non the true\u2010believer\u2019s Manhood God\u2019s trust lies\u2014 | the machines of Europe Satan\u2019s alliance.\nWho knows the nation\u2019s fates?\u2014 | but signs abound, if Muslims are wakeful.\nFrom your buried fathers Ask pride of action; | do not fear\u2014a king may Smile on a beggar.", + "phrases": [] + }, + { + "poem_id": "004_003", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "THE PORTRAIT", + "Said the portrait to its Painter: | \u201cMy manifestation attests to Thine unbounded Skill;", + "And yet what a violation of justice it is that | Thou shouldst remain hid from my sight!", + "THE PAINTER", + "The vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!", + "What aught is sight but sadness, gloom, feverishness and self\u2010torment: | Rest, or thou ignorant (of the mysteries), upon report.", + "THE PORTRAIT", + "What aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.", + "The hustle and the bustle of the present age does not permit one | To express oneself melodiously.", + "THE PAINTER", + "Thou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.", + "I only put one condition if thou wishest to see Me: | Never disappear from thine own sight." + ], + "full_text": "This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}\n\nTHE PORTRAIT\nSaid the portrait to its Painter: | \u201cMy manifestation attests to Thine unbounded Skill;\nAnd yet what a violation of justice it is that | Thou shouldst remain hid from my sight!\nTHE PAINTER\nThe vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!\nWhat aught is sight but sadness, gloom, feverishness and self\u2010torment: | Rest, or thou ignorant (of the mysteries), upon report.\nTHE PORTRAIT\nWhat aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.\nThe hustle and the bustle of the present age does not permit one | To express oneself melodiously.\nTHE PAINTER\nThou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.\nI only put one condition if thou wishest to see Me: | Never disappear from thine own sight.", + "phrases": [] + }, + { + "poem_id": "004_004", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "THE CORPSE (TO ITS GRAVE)", + "What is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping\u2010chamber, What is Resurrection Day?", + "THE GRAVE", + "O corpse of a hundred years, don\u2019t you know | That every death implies a call for resurrection?", + "THE CORPSE", + "A death that implies resurrection | Such a death does not entrap me!", + "It is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.", + "The soul should once again ride the poor body | If this is resurrection, then I am not a taker!", + "A VOICE FROM THE UNSEEN", + "Death is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.", + "Even Israfil\u2019s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.", + "To spring back to life after death \u2010only the free can do that, | Even though all living beings are headed, Into the arms of the grave.", + "THE GRAVE (TO ITS CORPSE)", + "You vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!", + "NAAK", + "Your corpse makes my darkness even darker. | It rips the earth\u2019s veil of honour.", + "Beware, beware a hundred times of a slave\u2019s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!", + "THE VOICE FROM THE UNSEEN", + "Resurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.", + "An earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.", + "Total destruction must come before any re\u2010creation \u2013 | For in this way the problems of existence are resolved.", + "THE EARTH", + "Oh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?", + "Reason cannot free itself from its idols; | The commoners and the elite\u2010all are slaves to Lat and Manat.", + "How abject Adam\u2010 the man with divine attributes \u2010has now become! | That such a world should continue to exist, Is more than heart and eye can bear." + ], + "full_text": "Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}\n\nTHE CORPSE (TO ITS GRAVE)\nWhat is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping\u2010chamber, What is Resurrection Day?\nTHE GRAVE\nO corpse of a hundred years, don\u2019t you know | That every death implies a call for resurrection?\nTHE CORPSE\nA death that implies resurrection | Such a death does not entrap me!\nIt is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.\nThe soul should once again ride the poor body | If this is resurrection, then I am not a taker!\nA VOICE FROM THE UNSEEN\nDeath is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.\nEven Israfil\u2019s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.\nTo spring back to life after death \u2010only the free can do that, | Even though all living beings are headed, Into the arms of the grave.\nTHE GRAVE (TO ITS CORPSE)\nYou vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!\nNAAK\nYour corpse makes my darkness even darker. | It rips the earth\u2019s veil of honour.\nBeware, beware a hundred times of a slave\u2019s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!\nTHE VOICE FROM THE UNSEEN\nResurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.\nAn earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.\nTotal destruction must come before any re\u2010creation \u2013 | For in this way the problems of existence are resolved.\nTHE EARTH\nOh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?\nReason cannot free itself from its idols; | The commoners and the elite\u2010all are slaves to Lat and Manat.\nHow abject Adam\u2010 the man with divine attributes \u2010has now become! | That such a world should continue to exist, Is more than heart and eye can bear.", + "phrases": [] + }, + { + "poem_id": "004_005", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Good luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!", + "In Britain\u2019s fane the King is only a plaster | Image its worshippers smash whenever they choose;", + "Its opiate incense is for us, the slaves\u2014 | Come, English swindler, bring out our new master!" + ], + "full_text": "\n\nGood luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!\nIn Britain\u2019s fane the King is only a plaster | Image its worshippers smash whenever they choose;\nIts opiate incense is for us, the slaves\u2014 | Come, English swindler, bring out our new master!", + "phrases": [] + }, + { + "poem_id": "004_006", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Itching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.", + "Vain are the Hindu\u2019s rites and vain the Mohammedan\u2019s worship; | Wailing and gnashing of teeth still are the lot of the poor.", + "None of earth\u2019s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.", + "Axe in hand Farhad toils on;\u2014Fate\u2019s irony witness! | Slek and content is Parvez, parching with drought in Farhad.", + "All that there is in that world its rulers\u2019 brains have engendered: | Science and learning are theirs, commerce and practice of State;", + "Free of enslavement, Allah be thanked, to the huckster of Europe\u2014 | Free is this country of ours, scorched in the furnace of Hell." + ], + "full_text": "\n\nItching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.\nVain are the Hindu\u2019s rites and vain the Mohammedan\u2019s worship; | Wailing and gnashing of teeth still are the lot of the poor.\nNone of earth\u2019s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.\nAxe in hand Farhad toils on;\u2014Fate\u2019s irony witness! | Slek and content is Parvez, parching with drought in Farhad.\nAll that there is in that world its rulers\u2019 brains have engendered: | Science and learning are theirs, commerce and practice of State;\nFree of enslavement, Allah be thanked, to the huckster of Europe\u2014 | Free is this country of ours, scorched in the furnace of Hell.", + "phrases": [] + }, + { + "poem_id": "004_007", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "The sun, the moon, the stars, And this azure sky all around\u2014 | Who can tell for sure all this is, The world nothingness or being!", + "The ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed", + "Alas! Time\u2019s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.", + "His sudden death signifies, The decline of knowledge and art | His, Masood\u2019s, who was The most valuable asset", + "Of this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!", + "Please! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death\u2019s riddle!", + "A heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.", + "Saadi", + "Don\u2019t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?", + "One born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?", + "This man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.", + "Are the heart and vision too, The miracles of this very water and clay? | If not, what then is the end\u2010all of man?", + "The moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?", + "From whom should be demanded The blood\u2010money of longings spilt? | For, who is the guilty and what the blood money?", + "Grieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.", + "If the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.", + "If the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.", + "If the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.", + "If the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.", + "The station of a true momin is Beyond the sky\u2019s reach. | Below, from the earth to the Pleiades, All are idol\u2010houses of Lat and Manat.", + "His eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!", + "Those self\u2010aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!" + ], + "full_text": "\n\nThe sun, the moon, the stars, And this azure sky all around\u2014 | Who can tell for sure all this is, The world nothingness or being!\nThe ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed\nAlas! Time\u2019s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.\nHis sudden death signifies, The decline of knowledge and art | His, Masood\u2019s, who was The most valuable asset\nOf this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!\nPlease! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death\u2019s riddle!\nA heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.\nSaadi\nDon\u2019t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?\nOne born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?\nThis man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.\nAre the heart and vision too, The miracles of this very water and clay? | If not, what then is the end\u2010all of man?\nThe moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?\nFrom whom should be demanded The blood\u2010money of longings spilt? | For, who is the guilty and what the blood money?\nGrieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.\nIf the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.\nIf the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.\nIf the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.\nIf the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.\nThe station of a true momin is Beyond the sky\u2019s reach. | Below, from the earth to the Pleiades, All are idol\u2010houses of Lat and Manat.\nHis eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!\nThose self\u2010aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!", + "phrases": [] + }, + { + "poem_id": "004_008", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "From the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?", + "How was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?", + "You deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?", + "Why are the sun, moon and stars not Under your suzerainty? | Why don\u2019t heavens shudder With a mere glance from you?", + "True! Even to\u2010day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.", + "An eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all\u2010seeing.", + "Not a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah\u2010ism and mysticism!" + ], + "full_text": "\n\nFrom the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?\nHow was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?\nYou deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?\nWhy are the sun, moon and stars not Under your suzerainty? | Why don\u2019t heavens shudder With a mere glance from you?\nTrue! Even to\u2010day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.\nAn eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all\u2010seeing.\nNot a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah\u2010ism and mysticism!", + "phrases": [] + }, + { + "poem_id": "004_009", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "What fruit will the bough of my hope bear\u2013 | What do I know of your destiny?", + "The rose\u2010bud needs to open today\u2013 | Why wait for tomorrow\u2019s morning breeze?" + ], + "full_text": "\n\nWhat fruit will the bough of my hope bear\u2013 | What do I know of your destiny?\nThe rose\u2010bud needs to open today\u2013 | Why wait for tomorrow\u2019s morning breeze?", + "phrases": [] + }, + { + "poem_id": "004_010", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Set him free of this world\u2019s affairs | To be free of casting for everyone snares.", + "In old age, Satan\u2019s thoughts too are old | Wherefrom should he bring new sins\u2019 flares?" + ], + "full_text": "\n\nSet him free of this world\u2019s affairs | To be free of casting for everyone snares.\nIn old age, Satan\u2019s thoughts too are old | Wherefrom should he bring new sins\u2019 flares?", + "phrases": [] + }, + { + "poem_id": "004_011", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Upset this world of morn and eve, | Of these wetlands, of those dry leave.", + "May your Godhead remain free of blemish all | In my insipid prostrations do not believe!" + ], + "full_text": "\n\nUpset this world of morn and eve, | Of these wetlands, of those dry leave.\nMay your Godhead remain free of blemish all | In my insipid prostrations do not believe!", + "phrases": [] + }, + { + "poem_id": "004_012", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "My poor estate makes proud men covetous, | Poverty such as mine ennobles us.", + "Beware those other rags and begging\u2010bowls | That make the Muslim pusillanimous!" + ], + "full_text": "\n\nMy poor estate makes proud men covetous, | Poverty such as mine ennobles us.\nBeware those other rags and begging\u2010bowls | That make the Muslim pusillanimous!", + "phrases": [] + }, + { + "poem_id": "004_013", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Rescue me please from wisdom\u2019s narrowness | And from excessive light, its plentifulness.", + "It deigns to cast looks at others, that is, | The eye of Muslims\u2019 shamelessness!" + ], + "full_text": "\n\nRescue me please from wisdom\u2019s narrowness | And from excessive light, its plentifulness.\nIt deigns to cast looks at others, that is, | The eye of Muslims\u2019 shamelessness!", + "phrases": [] + }, + { + "poem_id": "004_014", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Iqbal said to the Shaykh of the Ka\u2018bah: | \u2018Who went to sleep under the very arch in the mosque?\u2019", + "A voice sounded from the walls of the mosque: | \u2018Who became lost in the idol\u2010house of the West?\u2019" + ], + "full_text": "\n\nIqbal said to the Shaykh of the Ka\u2018bah: | \u2018Who went to sleep under the very arch in the mosque?\u2019\nA voice sounded from the walls of the mosque: | \u2018Who became lost in the idol\u2010house of the West?\u2019", + "phrases": [] + }, + { + "poem_id": "004_015", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The old flame of desires has grown cold, | As the Muslims\u2019 veins hot\u2010blood no longer hold.", + "Greetings to the idols for my secularism, | For flame of Allah Hoo\u2019s cheers is dead, behold!" + ], + "full_text": "\n\nThe old flame of desires has grown cold, | As the Muslims\u2019 veins hot\u2010blood no longer hold.\nGreetings to the idols for my secularism, | For flame of Allah Hoo\u2019s cheers is dead, behold!", + "phrases": [] + }, + { + "poem_id": "004_016", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.", + "O who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!" + ], + "full_text": "\n\nThe talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.\nO who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!", + "phrases": [] + }, + { + "poem_id": "004_017", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!", + "A flower cannot be guarded | If the thorn has the nature of silk." + ], + "full_text": "\n\nThe clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!\nA flower cannot be guarded | If the thorn has the nature of silk.", + "phrases": [] + }, + { + "poem_id": "004_018", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Of love and losing what words need be said? | The self\u2019s unfolding is Life\u2019s fountain\u2010head;", + "There\u2019s neither loss to ocean nor to pearl | In the pearl\u2019s loosening from the ocean\u2019s bed." + ], + "full_text": "\n\nOf love and losing what words need be said? | The self\u2019s unfolding is Life\u2019s fountain\u2010head;\nThere\u2019s neither loss to ocean nor to pearl | In the pearl\u2019s loosening from the ocean\u2019s bed.", + "phrases": [] + }, + { + "poem_id": "004_019", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Why is there no storm in your sea? | Why is your khudi not Muslim?", + "It is pointless to complain of God\u2019s decree \u2013 | Why are you not God\u2019s decree?" + ], + "full_text": "\n\nWhy is there no storm in your sea? | Why is your khudi not Muslim?\nIt is pointless to complain of God\u2019s decree \u2013 | Why are you not God\u2019s decree?", + "phrases": [] + }, + { + "poem_id": "004_020", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "If with the heart\u2019s eye the intellect would see aright | This universe is illuminated with Allah\u2019s light.", + "But if you see through the waxing sun and moon, | It is just the revolution of morn and night." + ], + "full_text": "\n\nIf with the heart\u2019s eye the intellect would see aright | This universe is illuminated with Allah\u2019s light.\nBut if you see through the waxing sun and moon, | It is just the revolution of morn and night.", + "phrases": [] + }, + { + "poem_id": "004_021", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Sometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.", + "At times cross beyond the ocean\u2019s shore | To expose better your self\u2019s real enclave." + ], + "full_text": "\n\nSometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.\nAt times cross beyond the ocean\u2019s shore | To expose better your self\u2019s real enclave.", + "phrases": [] + }, + { + "poem_id": "004_022", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Your springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,", + "O Valley of Laulab!", + "When the pulpit and the niche cease to re\u2010create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.", + "O Valley of Laulab!", + "# translation missing | # translation missing", + "O Valley of Laulab!", + "The Mullah\u2019s sight has lost the light of penetrative discernment; | the mystic\u2019s wine, pure and sparkling, no longer produces frenzy", + "O Valley of Laulab!", + "A dervish whose morning lamentation | may awaken the hearts of the people is no longer around,", + "O Valley of Laulab!" + ], + "full_text": "\n\nYour springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,\nO Valley of Laulab!\nWhen the pulpit and the niche cease to re\u2010create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.\nO Valley of Laulab!\n# translation missing | # translation missing\nO Valley of Laulab!\nThe Mullah\u2019s sight has lost the light of penetrative discernment; | the mystic\u2019s wine, pure and sparkling, no longer produces frenzy\nO Valley of Laulab!\nA dervish whose morning lamentation | may awaken the hearts of the people is no longer around,\nO Valley of Laulab!", + "phrases": [] + }, + { + "poem_id": "004_023", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Harder than death is what thou call\u2019st slavery, | would that slaves understand master\u2019s tricks;", + "strange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.", + "Thy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast." + ], + "full_text": "\n\nHarder than death is what thou call\u2019st slavery, | would that slaves understand master\u2019s tricks;\nstrange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.\nThy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast.", + "phrases": [] + }, + { + "poem_id": "004_024", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Today that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor\u2014 | once known among the wise as Little Iran.", + "When the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.", + "The old farmer\u2019s cottage, on the mountainside, where pain and grief ever rule\u2014 | tells its sad story of Fate\u2019s hard lot.", + "So skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution." + ], + "full_text": "\n\nToday that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor\u2014 | once known among the wise as Little Iran.\nWhen the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.\nThe old farmer\u2019s cottage, on the mountainside, where pain and grief ever rule\u2014 | tells its sad story of Fate\u2019s hard lot.\nSo skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution.", + "phrases": [] + }, + { + "poem_id": "004_025", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "When the enslaved people\u2019s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.", + "It purifies man\u2019s conscience\u2014eschewing all doubts and misgivings\u2014 | When the lamp of high ideals is lit, brightening all paths leading to the goal.", + "There are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician\u2019s talents removes all scars and cures all woes.", + "The master\u2019s sturdy body\u2014with a heart of stone and face of a mirror\u2014 | gets soon smashed up and beaten down at the repeated blows of the weak slave." + ], + "full_text": "\n\nWhen the enslaved people\u2019s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.\nIt purifies man\u2019s conscience\u2014eschewing all doubts and misgivings\u2014 | When the lamp of high ideals is lit, brightening all paths leading to the goal.\nThere are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician\u2019s talents removes all scars and cures all woes.\nThe master\u2019s sturdy body\u2014with a heart of stone and face of a mirror\u2014 | gets soon smashed up and beaten down at the repeated blows of the weak slave.", + "phrases": [] + }, + { + "poem_id": "004_026", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?", + "Every nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow\u2019s resurrection.", + "The deadbody, awaiting Israfil\u2019s Call, has all of a sudden risen to life: | Nature\u2019s pitiless laws work wonders." + ], + "full_text": "\n\nThe partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?\nEvery nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow\u2019s resurrection.\nThe deadbody, awaiting Israfil\u2019s Call, has all of a sudden risen to life: | Nature\u2019s pitiless laws work wonders.", + "phrases": [] + }, + { + "poem_id": "004_027", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The dissolute know the Sufi\u2019s accomplishments, | though their miracles are not so well\u2010known.", + "Self\u2010enrichment, self\u2010respect and the cry of Ana\u2010al\u2010Haq\u2014 | these are the states of the wayfarer, if he be free;", + "but if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one." + ], + "full_text": "\n\nThe dissolute know the Sufi\u2019s accomplishments, | though their miracles are not so well\u2010known.\nSelf\u2010enrichment, self\u2010respect and the cry of Ana\u2010al\u2010Haq\u2014 | these are the states of the wayfarer, if he be free;\nbut if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one.", + "phrases": [] + }, + { + "poem_id": "004_028", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Come out of the monastery and play the role of Shabbir, | for monastery\u2019s faqr is but grief and affliction.", + "Thy religion and literature both smell of renunciation: | symbol of old age of dying nations.", + "Imperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.", + "How carelessly they passed by, with no ear to my lamentations, | The Kashmiri\u2019s black eyes, so lacking in lustre and life, who made them so dead and mute?" + ], + "full_text": "\n\nCome out of the monastery and play the role of Shabbir, | for monastery\u2019s faqr is but grief and affliction.\nThy religion and literature both smell of renunciation: | symbol of old age of dying nations.\nImperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.\nHow carelessly they passed by, with no ear to my lamentations, | The Kashmiri\u2019s black eyes, so lacking in lustre and life, who made them so dead and mute?", + "phrases": [] + }, + { + "poem_id": "004_029", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Thou think\u2019st it a mere drop of blood; well, | man\u02b9s heart is but lofty ambitions.", + "The revolutions of moon and stars are not to its liking: | It makes its own nights and days.", + "The earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold." + ], + "full_text": "\n\nThou think\u2019st it a mere drop of blood; well, | man\u02b9s heart is but lofty ambitions.\nThe revolutions of moon and stars are not to its liking: | It makes its own nights and days.\nThe earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold.", + "phrases": [] + }, + { + "poem_id": "004_030", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "When flowers\u2019 bookshop opened in the garden | Mullah\u2019s bookish knowledge lost all value.", + "The spring breeze was exhilarating, poise\u2010breaking, | the old man of Indrab burst into ghazal\u2010singing.", + "The tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.", + "Who calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.", + "Life is not a succession of days and nights, | nor is it intoxication and dreamy sleep;", + "life is to burn in one\u2019s fire: | happy is the man who grasps this truth.", + "If thou snatch\u2019st a spark from heart\u2019s fire, | thou canst be a sun under the sky." + ], + "full_text": "\n\nWhen flowers\u2019 bookshop opened in the garden | Mullah\u2019s bookish knowledge lost all value.\nThe spring breeze was exhilarating, poise\u2010breaking, | the old man of Indrab burst into ghazal\u2010singing.\nThe tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.\nWho calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.\nLife is not a succession of days and nights, | nor is it intoxication and dreamy sleep;\nlife is to burn in one\u2019s fire: | happy is the man who grasps this truth.\nIf thou snatch\u2019st a spark from heart\u2019s fire, | thou canst be a sun under the sky.", + "phrases": [] + }, + { + "poem_id": "004_031", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "A free man\u2019s vein is hard like stone\u2019s, | a slave\u2019s is tender like vine\u2019s;", + "a slave\u2019s heart is dead, frustrated and never sees the light of hope; | a free man\u2019s heart is alive, full of zest and happiness.", + "A free man\u2019s wealth, a shining heart and warm breath, | that of slave, only moist eyes.", + "The slave lacks sincerity and generosity | though he be adept in argumentation.", + "And never the twine shall be equal, | the one is slave to fate, the other, master of fate." + ], + "full_text": "\n\nA free man\u2019s vein is hard like stone\u2019s, | a slave\u2019s is tender like vine\u2019s;\na slave\u2019s heart is dead, frustrated and never sees the light of hope; | a free man\u2019s heart is alive, full of zest and happiness.\nA free man\u2019s wealth, a shining heart and warm breath, | that of slave, only moist eyes.\nThe slave lacks sincerity and generosity | though he be adept in argumentation.\nAnd never the twine shall be equal, | the one is slave to fate, the other, master of fate.", + "phrases": [] + }, + { + "poem_id": "004_032", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "All high and low are unaware of khudi: | is it a mosque or tavern?", + "The head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem\u2019s lamp.", + "Faith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;", + "O God, may the valley have a dervish | whose faqr works Moses\u2010like;", + "how long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth." + ], + "full_text": "\n\nAll high and low are unaware of khudi: | is it a mosque or tavern?\nThe head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem\u2019s lamp.\nFaith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;\nO God, may the valley have a dervish | whose faqr works Moses\u2010like;\nhow long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth.", + "phrases": [] + }, + { + "poem_id": "004_033", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;", + "the astrologer\u2019s calendar of the future is false, | the old stars have fallen away.", + "The world\u2019s heart is so fiery | that river waves shoot out stars.", + "The earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.", + "Khidr, standing by the Wooler, is thinking: | When will the Himalayas\u2019 springs burst forth?" + ], + "full_text": "\n\nThe living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;\nthe astrologer\u2019s calendar of the future is false, | the old stars have fallen away.\nThe world\u2019s heart is so fiery | that river waves shoot out stars.\nThe earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.\nKhidr, standing by the Wooler, is thinking: | When will the Himalayas\u2019 springs burst forth?", + "phrases": [] + }, + { + "poem_id": "004_034", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "It is the sign of living nations | their fate changes day and night;", + "their life is sincerity and generosity to perfection, | Nature too forgives their follies;", + "in manners qalandar\u2010like, in majesty as Iskander: | these people are like naked swords.", + "Beauty and majesty of a self\u2010conscious man flows from khudi: | it is the text, the rest are commentaries.", + "I don\u2019t deny the splendour of the days of \u2018Id, | but alas! only the takbirs of free men are acceptable to God.", + "What can the sage know my songs\u2019 secret? | the words of man of madness are beyond reason\u2019s ken." + ], + "full_text": "\n\nIt is the sign of living nations | their fate changes day and night;\ntheir life is sincerity and generosity to perfection, | Nature too forgives their follies;\nin manners qalandar\u2010like, in majesty as Iskander: | these people are like naked swords.\nBeauty and majesty of a self\u2010conscious man flows from khudi: | it is the text, the rest are commentaries.\nI don\u2019t deny the splendour of the days of \u2018Id, | but alas! only the takbirs of free men are acceptable to God.\nWhat can the sage know my songs\u2019 secret? | the words of man of madness are beyond reason\u2019s ken.", + "phrases": [] + }, + { + "poem_id": "004_035", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "How heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.", + "I no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.", + "Nature\u2014the great lawgiver\u2014decrees: | the ways of falcon are forbidden in the religion of sparrows.", + "The same heavenly law\u2010giver decreed for the male falcon: | fly about the skies, don\u2019t deal with the earth.", + "I have not left speaking the naked truth, | though the people may speak ill of me before the kings.", + "We have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk." + ], + "full_text": "\n\nHow heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.\nI no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.\nNature\u2014the great lawgiver\u2014decrees: | the ways of falcon are forbidden in the religion of sparrows.\nThe same heavenly law\u2010giver decreed for the male falcon: | fly about the skies, don\u2019t deal with the earth.\nI have not left speaking the naked truth, | though the people may speak ill of me before the kings.\nWe have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk.", + "phrases": [] + }, + { + "poem_id": "004_036", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.", + "Khidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.", + "These people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint\u2019s threshold stone.", + "This is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.", + "I can\u2019t see what it is: is it self\u2010deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.", + "The rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches." + ], + "full_text": "\n\nThe ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.\nKhidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.\nThese people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint\u2019s threshold stone.\nThis is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.\nI can\u2019t see what it is: is it self\u2010deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.\nThe rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches.", + "phrases": [] + }, + { + "poem_id": "004_037", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "O land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief\u2010stricken and sad, best reflects our bloody heart.", + "The gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.", + "In the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.", + "The world shall never be loyal to thee: | it is and has been ever in flux." + ], + "full_text": "\n\nO land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief\u2010stricken and sad, best reflects our bloody heart.\nThe gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.\nIn the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.\nThe world shall never be loyal to thee: | it is and has been ever in flux.", + "phrases": [] + }, + { + "poem_id": "004_038", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Self\u2010awareness has made the mujahid forget his body, | to whom bearing of coat\u2010of\u2010mail is forbidden." + ], + "full_text": "\n\nSelf\u2010awareness has made the mujahid forget his body, | to whom bearing of coat\u2010of\u2010mail is forbidden.", + "phrases": [] + }, + { + "poem_id": "004_039", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Nourish that lofty will and burning heart, | get back your father\u2019s arms if thou wish\u2019st to have his sword." + ], + "full_text": "\n\nNourish that lofty will and burning heart, | get back your father\u2019s arms if thou wish\u2019st to have his sword.", + "phrases": [] + }, + { + "poem_id": "004_040", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "I am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!", + "The grief\u2010laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.", + "I fear the world does not appreciate my labour, | it isn\u2019t like Farhad\u2019s:", + "The axe\u2019s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart." + ], + "full_text": "\n\nI am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!\nThe grief\u2010laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.\nI fear the world does not appreciate my labour, | it isn\u2019t like Farhad\u2019s:\nThe axe\u2019s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart.", + "phrases": [] + }, + { + "poem_id": "004_041", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "It was God\u2019s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.", + "I was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.", + "I would have much honoured this trust\u2014 | All bitterness tastes sweet to the mouth of a dervish.", + "However, the self\u2010respect of faqr could not accept it | When He said: this is the charity of my Godhead." + ], + "full_text": "On receiving a cheque of one thousand rupees as \u2018entertainment\u2019 from the privy purse of the Nizam, which is in the charge of the Chief Minister\n\nIt was God\u2019s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.\nI was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.\nI would have much honoured this trust\u2014 | All bitterness tastes sweet to the mouth of a dervish.\nHowever, the self\u2010respect of faqr could not accept it | When He said: this is the charity of my Godhead.", + "phrases": [] + }, + { + "poem_id": "004_042", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?", + "A sermon\u2010song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!", + "Your self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab\u2019s idolatry!" + ], + "full_text": "\n\nThe Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?\nA sermon\u2010song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!\nYour self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab\u2019s idolatry!", + "phrases": [] + }, + { + "poem_id": "004_043", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "To know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.", + "The Nature\u2019s veil is translucent if one is willing to see: | Far too visible are the angel\u2019s faint smiles.", + "This world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.", + "It is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.", + "What would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!", + "If I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?" + ], + "full_text": "\n\nTo know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.\nThe Nature\u2019s veil is translucent if one is willing to see: | Far too visible are the angel\u2019s faint smiles.\nThis world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.\nIt is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.\nWhat would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!\nIf I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?", + "phrases": [] + }, + { + "poem_id": "005_001", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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of its arm | That it may become conscious of its own strength.", + "Its self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.", + "For the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.", + "For one sky it produces a hundred new moons, | And for one word a hundred discourses.", + "The excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.", + "The loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.", + "'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.", + "The pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.", + "Its flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.", + "Subject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.", + "The Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.", + "The spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.", + "From its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.", + "It divided its flame into sparks | And taught the understanding to worship particulars.", + "It dissolved itself and created the atoms | It was scattered for a little while and created sands.", + "Then it wearied of dispersion | And by re-uniting itself it became the mountains.", + "'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.", + "Power that is expressed and inert | Chains the faculties which lead to action.", + "Inasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.", + "When a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.", + "Wine is formless because its self is weak; | It receives a form by favour of the cup.", + "Although the cup of wine assumes a form, | It is indebted to us for its motion.", + "When the mountain loses its self, it turns into sands | And complains that the sea surges over it;", + "The wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.", + "Light transformed itself into an eye | And moved to and fro in search of beauty;", + "When the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.", + "The candle too concatenated itself | And built itself out of atoms;", + "Then it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.", + "If the bezel had been more self secure by nature, | It would not have suffered wounds,", + "But since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.", + "Because the earth is firmly based on itself, | The captive moon goes round it perpetually.", + "The being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.", + "The glory of the red beech fixes our gaze. | The mountains are enriched by its majesty", + "Its raiment is woven of fire, | Its origin is one self-assertive seed.", + "When Life gathers strength from the Self, | The river of Life expands into an ocean" + ], + "full_text": "\n\nTHE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean", + "phrases": [ + "Farhad.: Shirin was loved by the Persian Emperor Kbusrau Parwiz Farhad fell in love with her and cast himself down a precipice on bearing a false runmour of her death.", + "Abrahams: Abraham is said to have been cast on a burning pile by order of Nimrod and miraculously preserved from harm", + "bosom.: I.e., so long as it remains as distinct individual" + ] + }, + { + "poem_id": "005_003", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "LIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.", + "Life Is latent in seeking, | Its origin is hidden in desire.", + "Keep desire alive in thy heart, | Lest thy little dust become a tomb.", + "Desire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.", + "Desire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.", + "It gives to earth the power of soaring. | It is a Khizr to the Moses of perception.", + "From the flame of desire the heart takes life, | And when it takes life, all dies that is not true.", + "When it refrains from forming desires, | Its opinion breaks and it cannot soar.", + "Desire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.", + "Desire is a noose for hunting ideals, | A binder of the book of deeds.", + "Negation of desire is death to the living, | Even as absence of heat extinguishes the flame.", + "What is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.", + "The partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.", + "Away from the seed-bed, the reed became happy: | The music was released from its prison.", + "What is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle", + "'Tis desire that enriches Life, | And the mind is a child of its womb.", + "What are social organisation, customs and laws? | What is the secret of the novelties of science?", + "A desire which realised itself by its own strength | And burst forth from the heart and took shape.", + "Nose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding", + "All these are weapons devised by Life for self-preservation | In its ceasless struggle,", + "The object of science and art is not knowledge, | The object of the garden is not the bud and the flower", + "Science is an instrument for the preservation of Life. | Science is a means of invigorating the Self.", + "Science and art are servants of Life, | Slaves born and bred in its house.", + "Rise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,", + "An ideal shining as the dawn, | A blazing fire to all that is other than God,", + "An ideal higher than Heavens | Winning, captivating, enchanting men's hearts", + "A destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.", + "We live by forming ideals, | We glow with the sunbeams of desire!" + ], + "full_text": "\n\nLIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!", + "phrases": [ + "perception.: Cf. Quran ch. 18. vv. 64-80. Khizr represents the mystic seer whose actions are misjudged by persons of less insight.", + "prison.: I.e., the reed was made into a flute." + ] + }, + { + "poem_id": "005_004", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "THE luminous point whose name is the Self | Is the life-spark beneath our dust.", + "By Love it is made more I sting, | More living, more burning, more glowing.", + "From Love proceeds the radiance of its being. | And the development of its unknown possibilities.", + "Its nature gathers fire from Love, | Love instructs it to illumine the world.", + "Love fears neither sword nor dagger, | Love is not born of water and air and earth.", + "Love makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.", + "The hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,", + "Learn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !", + "Transmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!", + "Like Rumi, light the candle | And burn Rum in the fire of Tabriz !", + "There is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.", + "His lovers are fairer than the fair, | Sweeter and comelier and more beloved.", + "By. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.", + "The soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies", + "In the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.", + "Sinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.", + "Eternity is less than a moment of his time, | Eternity receives increase, from his essence.", + "He slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.", + "He chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.", + "He passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.", + "In the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.", + "When he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.", + "He instituted new laws in the world, | He brought the empires of antiquity to an end.", + "With the key of religion he opened the door of this world: | The womb of the world never bore his like.", + "In his sight high and low were one, | He sat with his slave at one table.", + "The daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence", + "Her feet in chains, unveiled, she was, | And her neck bowed with shame", + "When the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.", + "We are more naked than that lady of Tai, | We are unveiled before the nations of the world.", + "In him is our trust on the Day of Judgement, | And in this world too he is our protector.", + "Both his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.", + "He opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"", + "We who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.", + "We belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.", + "We are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.", + "He burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.", + "We are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one", + "We are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.", + "The song of love for him fills my silent reed, | A hundred notes throb in my bosom.", + "How shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.", + "The Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.", + "My image was created by his- mirror, | My dawn rises from the sun of his breast.", + "My repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:", + "He is the April cloud and I his garden, | My vine is bedewed with his rain.", + "Ii sowed mine eye in the field of Love | And reaped, a harvest of vision.", + "\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"", + "I am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.", + "He has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-", + "\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"", + "From the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.", + "The saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.", + "Be a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.", + "Sojourn for a while on the Hira of the heart. | Abandon self and flee to God.", + "Strengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.", + "By the might of Love evoke an army | Reveal thyself on the Faran of Love,", + "That the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"" + ], + "full_text": "\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"", + "phrases": [ + "Man!: A prophet or saint.", + "!: See note on line 95, Tabriz is an allusion to Sbams-i-Tabrez the spiritual director of Jalal-u'ddin Rumi", + "skies: Najd. the Highlands of Arabia, is celebrated in love-remance, I need only mention Liala and Majnun.", + "battle: Her father Hatim of Tai, is proverbial in the East for his hospitality.", + "him.: The story of the pulpit that wept when Muhammad descended from it occurs. I think. in the Masnavi.", + "Day:: When according to Muhammadans belief, the sun will rise in the west.", + "Beloved!\": A quotation from the Masnavi. The Prophet was buried at Medina.", + "water-melon.: Bayazid of Bistun died in A.D. 875. He refused to eat a water-melon. saying he had no assurance that the Prophet had even tested that fruit.", + "heart.: Muhammad used to retire to a cave On Mount Hira near Mecca. for purpose of solitary meditation.", + "sensuality.: Lat and Uzza were goddesses worshipped by the heathen Arabs- O neighborhood", + "Love,: Faran, name of a mountain in the of Mccea", + "earth.\": Koran, ch. 2,v, 28. in them words, which were addressed to the angels. God foretold the creation of Adam." + ] + }, + { + "poem_id": "005_005", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.", + "Thy maladies are the result of indigence: | This disease is the source of thy pain.", + "It is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.", + "Quaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!", + "Like Omar, come down from thy camel! | Beware of incurring obligations, beware!", + "How long wilt thou sue for office | And ride like children on a reed?", + "A nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.", + "By asking, poverty is made more abject; | By begging, the beggar is made poorer,", + "Asking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.", + "Do not scatter thy handful of dust; | Like the moon, scrape food from thine own side!", + "Albeit thou art poor and wretched | And overwhelmed by affliction,", + "Seek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.", + "Lest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.", + "The moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.", + "Pray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!", + "He who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.", + "Woe to him that accepts bounty from another's table | And lets his neck be bent with benefits!", + "He hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,", + "Happy the man who thirsting in the sun | Does not crave of Khizr a cup of water!", + "His brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,", + "That noble youth walks under heaven | With his head erect like the pine", + "Are his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.", + "A whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.", + "Be a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!" + ], + "full_text": "\n\nO THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!", + "phrases": [ + "camel!: This alludes to a story told of the Caliph Omar. who while riding a camel dropped his whip and insisted on dismounting in order to pick it up himself.", + "water!: Khizr is supposed to have drunk of the Fountain of life.", + "sea!: The bubble is compared to an inverted cup. which of course receives nothing." + ] + }, + { + "poem_id": "005_006", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "WHEN the Self is made strong by Love | Its power rules the whole world.", + "The Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.", + "Its hand becomes God's hand, | The moon is split by its fingers -", + "It is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.", + "I will tell thee a story of Bu Ali, | Whose name is renowned in India,", + "Him who sang of the ancient rose-garden | And discoursed to us about the lovely rose:", + "The air of his fluttering skirt | Made a Paradise of this fire-born country.", + "His young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.", + "The governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.", + "The forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"", + "But the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.", + "The staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.", + "Who stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.", + "He came to Bu Ali and complained | And released the tears from his eyes.", + "Like lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.", + "He let loose from his soul a strange fire, | He gave an order to his secretary:", + "\"Take thy pen and write a letter | From a dervish to a sultan!", + "Say, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.", + "Arrest this wicked governor, | Or else I will bestow thy kingdom on another.", + "The letter of the saint's who had access to God | Caused the monarch to tremble in every limb.", + "His body was filled with aches, | He grew as pale as the evening sun.", + "He sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.", + "Khusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind", + "And whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.", + "When he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.", + "One strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.", + "Do not wound the heart of dervishes, | Do not throw thyself into burning fire creative" + ], + "full_text": "\n\nWHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative", + "phrases": [ + "fingers: Alluding to a well-known miracle of the Prophet (Koran, ch. 54, v. 1).", + "Ali,: Sheikh Sharafu'ddin of Panipat, who is better known as Bu Ali Qalandar, was a great saint. He died about A.D. 1325.", + "poet.: Amir Khusrau of Delhi, the most celebrated the Persian poets of India." + ] + }, + { + "poem_id": "005_007", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "HAST thou heard that in the time of old | The sheep dwelling in a certain pasture", + "So increased and multiplied | That they feared no enemy?", + "At last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.", + "The tigers sprang forth from the jungle | And rushed upon the sheepfold", + "Conquest and dominion are signs of strength, | Victory is the manifestation of strength.", + "Those fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.", + "For as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.", + "One of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,", + "Being grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,", + "Made complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.", + "The weak, in order to preserve themselves, | Seek device from skilled intelligence.", + "In slavery, for the sake of repelling harm, | The power of scheming becomes quickened.", + "And when the madness of revenge gains hold, | The mind of the slave meditates rebellion.", + "\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,", + "By force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.", + "'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.", + "But to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"", + "He became as a prophet inspired, | And began to preach to the blood-thirsty tigers.", + "He cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!", + "I am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.", + "I come as. a light for the eye that is dark, | I come to establish laws and give commandments.", + "Repent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!", + "Whose is violent and strong is. miserable: | Life's solidity depends on self-denial.", + "The spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,", + "The sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.", + "Paradise is for the weak alone, | Strength is but a means to perdition.", + "It is wicked to seek greatness and glory, | Penury is sweeter than princedom.", + "Lightning does not threaten the cornseed: | If the seed become a stack, it is unwise.", + "If you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.", + "O thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!", + "Life is rendered unstable | By violence, oppression, revenge, and exercise of power.", + "Though trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.", + "Forget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.", + "Close thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!", + "This pasturage of the world is naught, naught: | O fool, do not torment thy phantom!", + "The tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.", + "This soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.", + "He that used to make sheep his prey | Now embraced a sheep's religion.", + "The tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.", + "The fodder blunted their teeth | And put out the awful flashings of their eyes.", + "By degrees courage ebbed from their breasts, | The sheen departed from mirror.", + "That frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.", + "They lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.", + "Their paws that were as iron became strengthless; | Their souls died and their bodies became tombs.", + "Bodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.", + "Lack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.", + "The wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture." + ], + "full_text": "\n\nHAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.", + "phrases": [ + "ever!: These expressions are borrowed from the Koran.", + "lips,: Quoted from the Masnavi." + ] + }, + { + "poem_id": "005_008", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "PLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.", + "His Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.", + "He was so fascinated by the invisible | That he made hand, eye, and ear of no account.", + "\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"", + "He dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.", + "He is a sheep in man's clothing, | The soul of the Sufi bows to his authority.", + "He soared with his intellect to the highest heaven | And called the world of phenomena a myth.", + "'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.", + "The thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.", + "He natures drowsed and created a dream | His mind's eye created a mirage.", + "Since he was without any taste for action, | His soul was enraptured by the nonexistent.", + "He disbelieved in the material universe | And became the creator of invisible Ideas.", + "Sweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:", + "Its gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.", + "Its dewdrops are unable to quiver, | Its birds have no breath in their breasts,", + "Its seed does not desire to grow, | Its moths do not know how to flutter.", + "Our recluse had no remedy but flight: | He could not endure the noise of this world.", + "He set his heart on the glow of a quenched flame | And depicted a word steeped in opium.", + "He spread his wings towards the sky | And never came down to his nest again.", + "His fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.", + "The peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds." + ], + "full_text": "The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.\n\nPLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.\nHis Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.\nHe was so fascinated by the invisible | That he made hand, eye, and ear of no account.\n\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"\nHe dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.\nHe is a sheep in man's clothing, | The soul of the Sufi bows to his authority.\nHe soared with his intellect to the highest heaven | And called the world of phenomena a myth.\n'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.\nThe thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.\nHe natures drowsed and created a dream | His mind's eye created a mirage.\nSince he was without any taste for action, | His soul was enraptured by the nonexistent.\nHe disbelieved in the material universe | And became the creator of invisible Ideas.\nSweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:\nIts gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.\nIts dewdrops are unable to quiver, | Its birds have no breath in their breasts,\nIts seed does not desire to grow, | Its moths do not know how to flutter.\nOur recluse had no remedy but flight: | He could not endure the noise of this world.\nHe set his heart on the glow of a quenched flame | And depicted a word steeped in opium.\nHe spread his wings towards the sky | And never came down to his nest again.\nHis fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.\nThe peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.", + "phrases": [ + "wine-jar.: I.e., it is worthless sg anyhow. In the East a brick is placed beneath or over the wine-jar. Some Muslim writers confuse Plato with Diogenes the Cynic, who is said to have lived in a cask." + ] + }, + { + "poem_id": "005_009", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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OBEDIENCE", + "SERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.", + "Noiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.", + "Every thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.", + "He carries rider, baggage, and litter: | He trots on and on to the journey's end,", + "Rejoicing in his speed, | More patient in travel than his rider, -", + "Thou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.", + "Endeavour to obey, O heedless one! | Liberty is the fruit of compulsion.", + "By obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.", + "Whoso would master the sun and stars, | Let him make himself a prisoner of Law!", + "The air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.", + "The star moves towards its goal | With head bowed in surrender to a law.", + "The grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.", + "To burn unceasingly is the law of the tulip. | And so the blood leaps in its veins", + "Drops of water become a sea by the law of union, | And grains of sand became a Sahara.", + "Since Law makes everything strong within, | Why dost thou neglect this source of strength?", + "O thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!", + "Do not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!", + "2. SELF-CONTROL", + "Thy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.", + "Be a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.", + "He that does not command himself | Becomes a receiver of commands from others.", + "When they moulded thee of clay, | Love and fear were mingled in thy making:", + "Fear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;", + "Love of riches and power, love of country, | Love of self and kindred and wife.", + "Man, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.", + "So long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.", + "One to whom God is as the soul in his body, | His neck is not bowed before vanity.", + "Fear finds no way into his bosom, | heart is afraid of none but Allah.", + "Whoso dwells in the world of Negation. | Is freed from the bonds of wife and child.", + "He withdraws his gaze from all except God | And lays the knife to the throat of his son.", + "Though single, he is like a host in onset: | Life is cheaper in his eyes than wind.", + "The profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.", + "In the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.", + "Fasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.", + "The pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;", + "It is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,", + "Almsgiving causes love of riches to pass away | And makes equality familiar;", + "It fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.", + "All this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.", + "Draw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.", + "3. DIVINE VICEGERENCY", + "If thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.", + "Thou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.", + "'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.", + "God's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.", + "He knows the mysteries of part and whole, | He executes the command of Allah in the world.", + "When he pitches his tent in the wide I world. | He rolls up this ancient carpet", + "His genius abounds with life and desires to manifest itself: | He will bring another world into existence.", + "A hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.", + "He makes every raw nature ripe, | He puts the idols out of the sanctuary.", + "Heart-strings give forth music at his touch. | He wakes and sleeps for God alone.", + "He teaches age the melody of youth | And endows every thing with the radiance of youth.", + "To the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.", + "He is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"", + "His white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.", + "When that bold- cavalier seizes the reins, | The steed of Time gallops faster.", + "His awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.", + "At his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.", + "His person is an atonement for all the world, | By his grandeur the world is saved.", + "His protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,", + "He bestows life by his miraculous actions, | He renovates old ways of life.", + "Splendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.", + "He gives a new explanation of Life, | A new interpretation of this dream.", + "His hidden life is being Life's mystery. | The unheard music of Life's harp.", + "Nature travels in blood for generations. | To compose the harmony of his personality.", + "Our handful of earth has reach the zenith, | For that champion will come forth from this dust", + "There sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.", + "Our bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.", + "Appear, O rider of Destiny! | Appear, O light of the dark realm of Change", + "Illumine the scene of existence. | Dwell in the blackness of our eyes!", + "Silence the noise of the nations, | Imparadise our ears with thy music!", + "Arise and tune the harp of brotherhood, | Give us back the cup of the wine of love !", + "Bring once more days of peace to the world, | Give a message of peace to them that seek battle !", + "Mankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.", + "The leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!", + "Receive from our downcast brows | The homage of little children and of young men and old!", + "It is to thee that we owe our dignity | And silently undergo the pains of life." + ], + "full_text": "\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.", + "phrases": [ + "Custom.: The religious law of Islam", + "He,\": The first article of the Mohammedan creed.", + "Negation.: i.e. denies every object of worship except Allah", + "son.: Like Abraham when he was about to sacrific Isaace. of (as Muslims generally believe) Ishmael.", + "pilgrimage.: The lesser pilgrimage (umra) in not obligatory like the greater pilgrimage (haij)", + "righteousness,: The original quotes part of a verse in the Koran (ch. 3. v. 86), where it is said, \"Ye shall never attain unto righteousness until ye. give in aims of that which ye love.\"", + "body.: i.e. overcome the lusts of the flash.", + "VICEGERENCY: Here Iqbal interprets in his own way the Sufi doctrine of the Insan al-kamil or Perfect Man, which teaches that every man is potentially a microcosm and that when be has become spiritually perfect. all the Divine attributes are displayed by him, so that as saint prophet he is the God-man. the representative and vicegerent of God on earth.", + "carpet: i.e. his appearance marks the end of an epoch.", + "things,\": Koran ch. 2. v. 29. The Ideal Man is the final cause of creation.", + "night.\": Koran. ch. 17. v. 1, referring to the Ascension on the Prophet", + "staff.: For the white hand (of Moses) of Koran. ch. 7. v. 105. ch. 26. v. 32. and Exodus, ch. 4, v.6.", + "saved.: These four lives may allude to Jesus, regarded as a type of the Perfect Man." + ] + }, + { + "poem_id": "005_011", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "ALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.", + "Devotion to his family inspires me with life | So that I am as a shining pearl.", + "Like the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.", + "If holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.", + "I am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.", + "From Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified", + "His commandments are the strength of Islam: | All things pay allegiance to his House.", + "The Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"", + "Every one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.", + "The dark clay, whose name is the body | Our reason is ever be moaning its iniquity.", + "On avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.", + "It hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.", + "Ali, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.", + "Murtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.", + "Man wins territory by prowess in battle, | But his brightest jewel is masters of himself.", + "Whosoever in the world become a Bu Turab | Turns back the sun from the west;", + "Whosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:", + "Here the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.", + "Through self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.", + "His person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.", + "If thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.", + "To become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.", + "Thou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!", + "Build thy clay into a Man, | Build thy Man into a World", + "Unless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.", + "O thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,", + "How long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?", + "The pith of Life is contained in action, | The delight in creation is the law of Life.", + "Arise and create a new world! | Wrap thyself in flames, be an Abraham!", + "To comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.", + "The man of strong character who is master of himself | Will find Fortune complaisant.", + "If the world does not comply with his humour, | He will try the hazard of war with Heaven:", + "He will dig up the foundations of the universe | And cast its atoms into a new mould.", + "He will subvert the course of Time | And wreck the azure firmament.", + "By his own strength he will produce | A new world which will do his pleasure.", + "If one cannot live in the world as be seems a man, | Then it is better to die like the brave.", + "He that hath a sound heart | Will prove his strength by great enterprises.", + "' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames", + "The potentialities of men of action | Are displayed in willing acceptance of what is difficult.", + "Mean spirits have no weapon but resentment, | Life has only one law.", + "Life is power made manifest, | And its mainspring is the desire for victory.", + "Mercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.", + "Whoever is sunk in the depths of ignomity | Calls his weakness contentment.", + "Weakness is the plunderer of Life, | Its womb is teeming with fears and lies.", + "Its soul is empty of virtues, | Vices fatten on its milk.", + "O man of sound judgment, beware! | This spoiler is lurking in ambush", + "Be not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.", + "Even by keen observers its form is not discerned | Veils are thrown over its face.", + "Now it is muffled in pity and gentleness, | Now it wears the cloak of humanity.", + "Some times it is disguised as compulsion, | Sometimes as excusability.", + "It appears in the shape of self-indulgence | And robs the strong man's heart of courage.", + "Strength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.", + "Life is the seed, and power the crop: | Power explains the mystery of truth and falsehood.", + "A claimant, if he be possessed of power, | Needs no argument for his claim.", + "Falsehood derives from power the authority of truth, | And by falsifying truth deems itself true.", + "Its creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.", + "O thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !", + "Gain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !", + "O man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!" + ], + "full_text": "\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!", + "phrases": [ + "body.: Murtaza, \"he. whom God is pleased,\" is a name of Ali Bu Turab means literally \"father of earth.\"", + "west;: A miracle attributed to Ali.", + "feet,: The fortress of Khaibar, a village in the Hijaz. was captured by the Muslim in A.D. 628. Ali Performed great feats of valour on this occasion.", + "Kauthar.: A river of Paradise.", + "sciences.: According to the Tradition of the Prophet, \"I am the city of Knowledge and Ali is its gate.\"", + "flames: The burning pyre on which Abraham was thrown lost its beat and was transformed into a rose-garden.", + "worlds: The \"trust\" which God offered to Man and which Man accepted, after it had been refused by Heaven and Earth (Koran. ch. 33, v. 72), is the divine vicegerency, i.e., the duty of displaying the divine attributes.", + "!: A parody of the verse in the Masnavi quoted above." + ] + }, + { + "poem_id": "005_012", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "THE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,", + "With ease he broke down the mountain barriers | And sowed the seed of Islam in India.", + "The age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.", + "He was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.", + "The dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun", + "He was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.", + "I will tell a story of his perfection | And enclose a whole rose-bed in a single bud.", + "A young man, cypress-tall, | Came from the town of Merv to Lahore.", + "He went to see the venerable saint, | That the sun might dispth is darkness.", + "\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.", + "Do thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"", + "The wise Director, in whose nature | Love had allied beauty with majesty,", + "Answered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.", + "Be without fear of others! | Thou art a sleeping force: awake!", + "When the stone thought itself to be glass, | It became glass and got into the way of breaking.", + "If the traveller thinks himself weak, | He delivers his soul unto the brigand.", + "How long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!", + "Why be angry with mighty men? | Why complain of enemies?", + "I will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.", + "Whosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.", + "To the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.", + "If thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?", + "The sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.", + "What is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?", + "When thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.", + "If thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !", + "Who is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?", + "Abide in Self, like Joseph? | Advance from captivity to empire!", + "Think of Self and be a man of action | Be a man of God, bear mysteries within!\"", + "I will explain the matter by means of stories, | I will open the bud by the power of my breath.", + "\"'Tis better that a lover's secret | Should be told by the lips of others.'\"" + ], + "full_text": "\n\nTHE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"", + "phrases": [ + "pilgrim,: Hajwiri author of the oldest Persian treatise on Sufism, was a native of Ghazna in Afghanistan. He died at Lahore about A D. 1072 Pir-i-Sanjar is the renowned saint, Mu'inuddin, head of the Chishti order of dervishes, who died in A D. 1235 at Ajmir.,", + "!: These lines correct the Sufi doctrine that means of Passing away from individuality the mystic attains to everlasting life in God.", + "within!\": i.e., allegorically. This verse occurs in the Masnavi." + ] + }, + { + "poem_id": "005_013", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "A BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.", + "He saw a diamond in the garden: | Thirst created a vision of water.", + "Deceived by the sun bright stone | The foolish bird fancied that it was water.", + "He got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.", + "\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;", + "But lam not a dew drop, I give no drink, | I do not live for the sake of others.", + "Wouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.", + "MY water will shiver the beaks of birds | And break the jewel of man's like.\"", + "The bird won not his heart's wish from the diamond | And turned away from the sparkling stone.", + "Disappointment swelled in his breast, | The song in his throat became a wail.", + "Upon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:", + "All its glitter was owing to the sun, | It was trembling in fear ' Of the sun", + "A restless sky born star | That had stopped for a moment, from desire to be seen;", + "Oft deceived by bud and flower, | It had gained nothing from Life.", + "There it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.", + "The sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.", + "O thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"", + "When the bird melted in the fire of thirst, | It appropriated the life of another.", + "The drop was not solid and gem-like; | The diamond had a being, the drop had none.", + "Never for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!", + "Be massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!", + "Save thyself by affirmation of Self, | Compress thy quick silver into silver ore!", + "Produce a melody from the string of Self, | Make manifest the secrets of Self!" + ], + "full_text": "\n\nA BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.\nHe saw a diamond in the garden: | Thirst created a vision of water.\nDeceived by the sun bright stone | The foolish bird fancied that it was water.\nHe got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.\n\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;\nBut lam not a dew drop, I give no drink, | I do not live for the sake of others.\nWouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.\nMY water will shiver the beaks of birds | And break the jewel of man's like.\"\nThe bird won not his heart's wish from the diamond | And turned away from the sparkling stone.\nDisappointment swelled in his breast, | The song in his throat became a wail.\nUpon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:\nAll its glitter was owing to the sun, | It was trembling in fear ' Of the sun\nA restless sky born star | That had stopped for a moment, from desire to be seen;\nOft deceived by bud and flower, | It had gained nothing from Life.\nThere it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.\nThe sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.\nO thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"\nWhen the bird melted in the fire of thirst, | It appropriated the life of another.\nThe drop was not solid and gem-like; | The diamond had a being, the drop had none.\nNever for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!\nBe massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!\nSave thyself by affirmation of Self, | Compress thy quick silver into silver ore!\nProduce a melody from the string of Self, | Make manifest the secrets of Self!", + "phrases": [ + "like.\": i.e., it he swallow a diamond, he will die." + ] + }, + { + "poem_id": "005_014", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "NOW I will open one more gate of truth, | I will tell thee another tale.", + "The coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.", + "We are comrades, and our being is one; | The source of our existence is the same,", + "Yet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.", + "My stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,", + "My darkness illumines the chafing dish, | Then my substance is incinerated at last", + "Every one puts the sole of his foot on my head | And covers my stock of existence with ashes.", + "My fate must needs be deplored: | Dost thou know what is the gist of my being", + "It is a condensed wavelet of smoke, | Endowed with a single spark.", + "Both in, feature and nature thou art star-like, | Splendours rise from every side of thee.", + "Now thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"", + "\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.", + "Having been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.", + "'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.", + "Because thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.", + "Be void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!", + "Whosoever strives hard and grips tight, | The two worlds are illumined by him.", + "A little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:", + "Its rank is higher than Sinai, | It is kissed by the swarthy and the fair.", + "In solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"" + ], + "full_text": "\n\nNOW I will open one more gate of truth, | I will tell thee another tale.\nThe coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.\nWe are comrades, and our being is one; | The source of our existence is the same,\nYet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.\nMy stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,\nMy darkness illumines the chafing dish, | Then my substance is incinerated at last\nEvery one puts the sole of his foot on my head | And covers my stock of existence with ashes.\nMy fate must needs be deplored: | Dost thou know what is the gist of my being\nIt is a condensed wavelet of smoke, | Endowed with a single spark.\nBoth in, feature and nature thou art star-like, | Splendours rise from every side of thee.\nNow thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"\n\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.\nHaving been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.\n'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.\nBecause thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.\nBe void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!\nWhosoever strives hard and grips tight, | The two worlds are illumined by him.\nA little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:\nIts rank is higher than Sinai, | It is kissed by the swarthy and the fair.\nIn solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"", + "phrases": [ + "spark.: These, two lines indicate the gist of the coal's being" + ] + }, + { + "poem_id": "005_015", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "AT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.", + "He had a large knowledge of philosophy | But was well-disposed to the seekers after God.", + "His mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;", + "His nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.", + "For a long time he laboured and sweated, | But philosophy brought no wine to his cup", + "Although he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;", + "And notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.", + "The sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.", + "One day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.", + "The Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.", + "Then said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;", + "Thou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.", + "Be reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;", + "I do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !", + "O inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;", + "If a people's life is derived from unity, | Unbelief too is source of unity.", + "Thou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.", + "We both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.", + "Our Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.", + "When the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"", + "Once on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:", + "\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,", + "God made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.", + "He took away from thee the power to walk: | What avails this sublimity and stateliness?", + "Life springs from perpetual movement; | Motion constitutes the wave's whole existence,\"", + "When the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,", + "And answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.", + "This graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.", + "Thou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!", + "O born of the womb of the revolving sky, | A fallen-in bank is better than thou!", + "Thou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.", + "Be self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!", + "To live is to grow in thyself | And gather roses from thine own flower bed.", + "Ages have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?", + "My being grew and reached the sky, | The Pleiads sank to rest under my skirts;", + "Thy being vanishes in the ocean, | But on my crest the stars bow their heads.", + "Mine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.", + "Since I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.", + "I am stone within, and in the stone is fire: | Water cannot pass over my fire I\"", + "Art thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.", + "Desire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty", + "Oh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!", + "Let the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts", + "Let it deem itself less -than a wave | And glide along at thy feet!" + ], + "full_text": "\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!", + "phrases": [ + "Anka;: A mysterious bird, of which nothing is known except its same.", + "thought.: Rue-seed is burned for the purpose of fumigation.", + "!: \"The badge of unbelief\"; here the original has sunnor (Zwv'piov) i.e. the sacred thread worn by Zoroastrians and other non-Muslims,", + "Abraham.: Azar, the father of Abraham, was an idolater." + ] + }, + { + "poem_id": "005_016", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "IMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!", + "The Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.", + "Upon God depends his seeing and not seeing, | His eating, drinking, and sleeping.", + "In his will that which God wills becomes lost | \"How small a man believe this saying?", + "He encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.", + "His high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.", + "Leave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!", + "Albeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!", + "Whatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee", + "Peace becomes an evil, if its object aught else; | War is good if its object is God.", + "If God be not exalted by our swords | War dishonours the people.", + "The holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed", + "His feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.", + "His tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.", + "Heaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.", + "Now, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.", + "The flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"", + "In the Deccan was a great noise of war | His army stood on the battle field.", + "He went to the Sheikh of heaven-high dignity | That he might receive his blessing:", + "The Muslim turns from this world to God | And strengthens policy with prayer.", + "The Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,", + "Until a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,", + "Saying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!", + "My limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"", + "The Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.", + "Though he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.", + "His eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.", + "His sword is followed by famine and plague, | His building lays wide and waste.", + "The folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.", + "His power is an enemy to all: | Humankind are the caravan and he the brigand.", + "In his self-delusion and ignorance | He calls pillage by the name of empire", + "Both the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.", + "The beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.", + "Whoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"" + ], + "full_text": "\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"", + "phrases": [ + "saying?: see Introduction P- xix, note 1.", + "mankind.: i.e., that life Of the true Muslim displays to 11161\" kind the ideal realised.", + "Wali,: A celebrated Muslim saint who died at Lahore in A.D. 1635.", + "disciples.: Shah Jahan.", + "more?\": Koran, ch. 50 v. 29." + ] + }, + { + "poem_id": "005_017", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.", + "Do not abandon Self Persist therein | Be a drop of water and drink up the ocean", + "Glowing with the light of Self as thou art, | Make Self strong, and thou with endure.", + "Thou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.", + "Thou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.", + "Since I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life", + "To sink into thyself like the pearl, | Then to emerge from thine inward solitude;", + "To collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.", + "Go, burn the house of forty years' tribulation, | Move round thyself! By a circling flame", + "What is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?", + "Beat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.", + "Unless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.", + "O thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:", + "\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"", + "Hast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?", + "Fast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;", + "A Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.", + "He discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.", + "He unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.", + "Heaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.", + "Shams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi", + "And cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"", + "\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.", + "Get thee out of my college! | This is argument and discussion; what hast thou to do with it ?", + "My discourse is beyond thy under standing. | It brightens the glass of perception!", + "These words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.", + "The lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.", + "The spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.", + "The Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,", + "Cried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"", + "The Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?", + "My state is beyond thy thought, | My flame is the Alchemist's elixir,\"", + "Thou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.", + "Kindle a fire in thy rubble, | Foster a flame in thy earth!", + "The Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.", + "When Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.", + "Thou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.", + "Thou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.", + "Seek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.", + "Demand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,", + "But do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!", + "Long have I been running to and fro, | Learning the secrets of the New Knowledge", + "Its gardeners have put me to the trial | And have made me intimate with their roses.", + "Roses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.", + "Since this garden ceased to enthrall me | 1 have nested on the Paradisal tree.", + "Modern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!", + "Shackled in the prison of phenomena, | It has not over leaped the limits of the sensible.", + "It has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.", + "Its fire is cold as the flame of the tulip; | Its flames are frozen like hail.", + "its nature remains untouched by the glow of Love, | It is ever engaged in joyless search.", + "Love is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.", + "The-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.", + "Modern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.", + "Thou hast misprized thine own cypress | And deemed tall the cypress of others.", + "Like the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,", + "O thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?", + "The Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.", + "When the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.", + "The leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:", + "O trustee of the wisdom of the Koran, | Find the lost unity again!", + "We, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.", + "The ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.", + "The Ka'ba is filled with our idols, | Infidelity mocks at our Islam.", + "Our Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.", + "Our spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;", + "Their hearts bear no impress of the Faith | But house the idols of sensuality.", + "Every long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!", + "Day and night they are travelling about with disciples, | Insensible to the great needs of Islam.", + "Their eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.", + "Preachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.", + "Our preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.", + "After this, O friends, what are we to do? | Our guide turns his face towards the wine-house." + ], + "full_text": "\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.", + "phrases": [ + "Rum:: Jalaluddin Rumi.", + "Kamal,: Baba Kamaluddin Jundi For Shams-i-Tabriz and his relation to Jalaluddin Rumi", + "sets,\": Abraham refused to worship the sun, moon and stars, stars. saying, \"I love not them that set\" (Koran, 6. 6, v. 76).", + "mind:: In the Masnavi Love is called ',the physician of our pride and self-conceit, our Plato, and our Galen.", + "intellect.: The famous idol of Somnath was destroyed by Sultan Mahmud of Ghazna", + "side.: The pilgrims are forbidden to kill game" + ] + }, + { + "poem_id": "005_018", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | 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oft complaining of destiny, | Thou art of great price and we have naught.", + "Aide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!", + "Give us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man", + "Show unto us one of thy manifest signs, | That the necks of our enemies may be bowed!", + "Make this chaff a mountain crested with fire; | Burn with out fire all that is not God!", + "When the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.", + "We are dispersed like stars in the world | Though of the same family, we are strange to one another.", + "Rind again these scattered leaves, | Revive the law of love!", + "Take us back to serve thee as of old, | Commit thy cause to them that love thee!", + "We are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!", + "Make us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"", + "I who burn like a candle for the sake of others | Teach myself to weep like that candle.", + "O God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,", + "May I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!", + "My heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.", + "\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"", + "Oh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?", + "I am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,", + "A flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,", + "Lessened with madness the proud reason, | And inflamed the very being of knowledge:", + "its blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.", + "Mine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.", + "I taught the candle to burn openly, | While I myself burned unseen by the world's eye.", + "As last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:", + "My nightingale picked up the grains of spark | And created a fire-tempered song.", + "The breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.", + "It is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?", + "How long shall I wait for one to share my grief? | How long must I search for a confidant?", + "O Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!", + "Take back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,", + "Or give me one old comrade | To be the mirror of mine all-burning love!", + "In the sea wave tosses side by side with wave: | Each hath a partner in its emotion.", + "In heaven star consorts with star, | And the bright moon lays her head on the knees of Night.", + "Morning touches Night's dark side, | And To-day throws itself against Tomorrow.", + "One river loses its being in another, | A waft of air dies in perfume.", + "There is dancing in every nook of the wilderness. | Madman dances with madman.", + "Because in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,", + "I am as the tulip of the field, | In the midst of a company I am alone.", + "I beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,", + "A friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,", + "That I may confide my lament to his soul | And see again my face in his heart.", + "His image I will mould of mine own clay, | I will be to him both idol and worshipper." + ], + "full_text": "\n\nO THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.", + "phrases": [ + "Bilal!: Salman was a Persian, Bilal was Abyssianian. Both had been slaves and were devoted henchmen of the Prophet", + "Allah!\": i.e., affirmation of the Divine Unity." + ] + }, + { + "poem_id": "007_001", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world is under His proud power\u2019s sway | Whom all things were created to obey.", + "The sun itself is nothing but a mark | Of long prostration on the brow of day ." + ], + "full_text": "\n\nThe world is under His proud power\u2019s sway | Whom all things were created to obey.\nThe sun itself is nothing but a mark | Of long prostration on the brow of day .", + "phrases": [ + "day: What the sun has here been likened to is a callus that forms on the foreheads of some devout Muslims as a result of frequent bowing of the foreheads down on rought prayermats. The callus is regarded as a mark of distinction." + ] + }, + { + "poem_id": "007_002", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.", + "May he stray farther from life\u2019s mystery | Who thinks that madness is Love\u2019s other name." + ], + "full_text": "\n\nMy heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.\nMay he stray farther from life\u2019s mystery | Who thinks that madness is Love\u2019s other name.", + "phrases": [] + }, + { + "poem_id": "007_003", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.", + "Its sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers." + ], + "full_text": "\n\nLove breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.\nIts sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers.", + "phrases": [] + }, + { + "poem_id": "007_004", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love humbles falcons\u2019 proud, predaceous might, | And it makes tiny quails put them to flight.", + "However carefully we guard our hearts, | Love ambushes them in the quiet night." + ], + "full_text": "\n\nLove humbles falcons\u2019 proud, predaceous might, | And it makes tiny quails put them to flight.\nHowever carefully we guard our hearts, | Love ambushes them in the quiet night.", + "phrases": [] + }, + { + "poem_id": "007_005", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love paints the tulip\u2019s leaves a vivid red, | And storms our hearts with its disastrous flood.", + "Split up your carnal frame and see how Love | Paves its way through your being\u2019s core with blood." + ], + "full_text": "\n\nLove paints the tulip\u2019s leaves a vivid red, | And storms our hearts with its disastrous flood.\nSplit up your carnal frame and see how Love | Paves its way through your being\u2019s core with blood.", + "phrases": [] + }, + { + "poem_id": "007_006", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "On very few men is Love\u2019s wealth bestowed; | Not all men find it does their system good.", + "The tulip\u2019s breast glows with a purple heart, | But cold and sparkless is the ruby\u2019s red." + ], + "full_text": "\n\nOn very few men is Love\u2019s wealth bestowed; | Not all men find it does their system good.\nThe tulip\u2019s breast glows with a purple heart, | But cold and sparkless is the ruby\u2019s red.", + "phrases": [] + }, + { + "poem_id": "007_007", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I roam this garden like its flowers\u2019 scent, | Not knowing on what quest my heart is bent.", + "Whatever be the fate of my desire, | Its fire in my breast never will be spent." + ], + "full_text": "\n\nI roam this garden like its flowers\u2019 scent, | Not knowing on what quest my heart is bent.\nWhatever be the fate of my desire, | Its fire in my breast never will be spent.", + "phrases": [] + }, + { + "poem_id": "007_008", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world is mere dust and the heart its fruit\u2013 | A drop of blood at all its troubles\u2019 root!", + "If we had not a double vision, we | Would find our world within our heart\u2019s retreat." + ], + "full_text": "\n\nThis world is mere dust and the heart its fruit\u2013 | A drop of blood at all its troubles\u2019 root!\nIf we had not a double vision, we | Would find our world within our heart\u2019s retreat.", + "phrases": [] + }, + { + "poem_id": "007_009", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.", + "The rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"" + ], + "full_text": "\n\n\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.\nThe rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"", + "phrases": [] + }, + { + "poem_id": "007_010", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "From nothing did this world originate. | Loss and gain are twin principles in it.", + "Destroy the old: on its foundations build | Afresh. For Time\u2019s sweet will we cannot wait." + ], + "full_text": "\n\nFrom nothing did this world originate. | Loss and gain are twin principles in it.\nDestroy the old: on its foundations build | Afresh. For Time\u2019s sweet will we cannot wait.", + "phrases": [] + }, + { + "poem_id": "007_011", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love\u2019s music found its instrument in man. | He unveils mysteries, though himself one.", + "God made the world: man makes it beautiful. | Man is God\u2019s colleague and companion." + ], + "full_text": "\n\nLove\u2019s music found its instrument in man. | He unveils mysteries, though himself one.\nGod made the world: man makes it beautiful. | Man is God\u2019s colleague and companion.", + "phrases": [] + }, + { + "poem_id": "007_012", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The origin and end of this world\u2013these | I do not seek; but I seek mysteries;", + "For I am myself one. Should the truth be | Unveiled, I would miss my uncertainties." + ], + "full_text": "\n\nThe origin and end of this world\u2013these | I do not seek; but I seek mysteries;\nFor I am myself one. Should the truth be | Unveiled, I would miss my uncertainties.", + "phrases": [] + }, + { + "poem_id": "007_013", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?", + "Burn yourself at your own flame for a while | Why round an alien flame thus dance and dart?" + ], + "full_text": "\n\nHow long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?\nBurn yourself at your own flame for a while | Why round an alien flame thus dance and dart?", + "phrases": [] + }, + { + "poem_id": "007_014", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Build yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;", + "And like a river in the midst of hills | Let there reside in it a feeling heart." + ], + "full_text": "\n\nBuild yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;\nAnd like a river in the midst of hills | Let there reside in it a feeling heart.", + "phrases": [] + }, + { + "poem_id": "007_015", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With water and with earth God, builder-wise, | Made a world fairer than His Paradise:", + "But from my body, with the fire he owns, | The Saqi has made a new world arise." + ], + "full_text": "\n\nWith water and with earth God, builder-wise, | Made a world fairer than His Paradise:\nBut from my body, with the fire he owns, | The Saqi has made a new world arise.", + "phrases": [] + }, + { + "poem_id": "007_016", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;", + "But, if You do not mind, I will say this: | The idol\u2019s stay was longer than man\u2019s stay.\"" + ], + "full_text": "\n\nThe Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;\nBut, if You do not mind, I will say this: | The idol\u2019s stay was longer than man\u2019s stay.\"", + "phrases": [] + }, + { + "poem_id": "007_017", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.", + "You keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread." + ], + "full_text": "\n\nO morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.\nYou keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread.", + "phrases": [] + }, + { + "poem_id": "007_018", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Life\u2019s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,", + "And Love would have been but a dull affair, | If man\u2019s heart like his reason had been stark." + ], + "full_text": "\n\nLife\u2019s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,\nAnd Love would have been but a dull affair, | If man\u2019s heart like his reason had been stark.", + "phrases": [] + }, + { + "poem_id": "007_019", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O swift-winged bird, with your light weight, | You are the joy of flying incarnate.", + "We are held down to earth by worldly greed: | You fly because your happy wings vibrate." + ], + "full_text": "\n\nO swift-winged bird, with your light weight, | You are the joy of flying incarnate.\nWe are held down to earth by worldly greed: | You fly because your happy wings vibrate.", + "phrases": [] + }, + { + "poem_id": "007_020", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What joy it is, O God, to be, just be! | Each atom\u2019s heart feels this joy gratefully.", + "When a bud bursts forth from its mother-branch, | Its smile of happiness is good to see," + ], + "full_text": "\n\nWhat joy it is, O God, to be, just be! | Each atom\u2019s heart feels this joy gratefully.\nWhen a bud bursts forth from its mother-branch, | Its smile of happiness is good to see,", + "phrases": [] + }, + { + "poem_id": "007_021", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.", + "At daybreak cast away my ashes; but | For one night let my splendour be displayed.\"" + ], + "full_text": "\n\nI hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.\nAt daybreak cast away my ashes; but | For one night let my splendour be displayed.\"", + "phrases": [] + }, + { + "poem_id": "007_022", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O Muslims, I have something to unfold, | More luminous than Gabriel\u2019s soul. I hold", + "It back from Azar-like2 men; for it is | One of the secrets Abraham was told." + ], + "full_text": "\n\nO Muslims, I have something to unfold, | More luminous than Gabriel\u2019s soul. I hold\nIt back from Azar-like2 men; for it is | One of the secrets Abraham was told.", + "phrases": [] + }, + { + "poem_id": "007_023", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You go so often to His street, O heart, | For Saqing me in my retreat, O heart.", + "You keep creating new desires for me: | Are you in doing so discreet, O heart?" + ], + "full_text": "\n\nYou go so often to His street, O heart, | For Saqing me in my retreat, O heart.\nYou keep creating new desires for me: | Are you in doing so discreet, O heart?", + "phrases": [] + }, + { + "poem_id": "007_024", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A stranger to your own identity, | You seek new paths to the stars in the sky.", + "Open your eyes to yourself like a seed | So that you come out of the earth a tree." + ], + "full_text": "\n\nA stranger to your own identity, | You seek new paths to the stars in the sky.\nOpen your eyes to yourself like a seed | So that you come out of the earth a tree.", + "phrases": [] + }, + { + "poem_id": "007_025", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One morning in a garden, passing by, | I heard a bird perched on a high branch cry:", + "\"Out with whatever you have inside you \u2014 | A song, a plaint, a dirge, a cry, a sigh.\"" + ], + "full_text": "\n\nOne morning in a garden, passing by, | I heard a bird perched on a high branch cry:\n\"Out with whatever you have inside you \u2014 | A song, a plaint, a dirge, a cry, a sigh.\"", + "phrases": [] + }, + { + "poem_id": "007_026", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "To make you understand life\u2019s mystery, | I tell you one thing in all secrecy:", + "You die if you do not possess a soul; | But if you do, you live eternally." + ], + "full_text": "\n\nTo make you understand life\u2019s mystery, | I tell you one thing in all secrecy:\nYou die if you do not possess a soul; | But if you do, you live eternally.", + "phrases": [] + }, + { + "poem_id": "007_027", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not tell me about that silly moth | Who met an easy, suicidal death.", + "It is the hardy moth that I admire, | The one who bravely fights with his last breath." + ], + "full_text": "\n\nDo not tell me about that silly moth | Who met an easy, suicidal death.\nIt is the hardy moth that I admire, | The one who bravely fights with his last breath.", + "phrases": [] + }, + { + "poem_id": "007_028", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not sell the stuff that generates | Forgetfulness and that inebriates.", + "A rent breast like a flower\u2019s is all I have | To offer, nothing that exhilarates." + ], + "full_text": "\n\nI do not sell the stuff that generates | Forgetfulness and that inebriates.\nA rent breast like a flower\u2019s is all I have | To offer, nothing that exhilarates.", + "phrases": [] + }, + { + "poem_id": "007_029", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not come to my garden if you have | An uninquiring mind, which does not crave", + "To know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave." + ], + "full_text": "\n\nDo not come to my garden if you have | An uninquiring mind, which does not crave\nTo know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave.", + "phrases": [] + }, + { + "poem_id": "007_030", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "From being and non-being\u2019s whirlpool free | Yourself; in this world of contingency", + "Build in yourself a Kaaba sacrosanct | Like Abraham\u2019s home of eternity." + ], + "full_text": "\n\nFrom being and non-being\u2019s whirlpool free | Yourself; in this world of contingency\nBuild in yourself a Kaaba sacrosanct | Like Abraham\u2019s home of eternity.", + "phrases": [] + }, + { + "poem_id": "007_031", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The garden songsters\u2019 chorus I, for one, | Do not join. but sing on my branch alone.", + "If you are weak, do not come near me; for | In my song you will see my heart\u2019s blood drawn." + ], + "full_text": "\n\nThe garden songsters\u2019 chorus I, for one, | Do not join. but sing on my branch alone.\nIf you are weak, do not come near me; for | In my song you will see my heart\u2019s blood drawn.", + "phrases": [] + }, + { + "poem_id": "007_032", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.", + "Eye intimate with eye; but heart from heart | And soul from soul divided by a wall." + ], + "full_text": "\n\nA wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.\nEye intimate with eye; but heart from heart | And soul from soul divided by a wall.", + "phrases": [] + }, + { + "poem_id": "007_033", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Sikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive", + "Against the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"" + ], + "full_text": "\n\nSikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"", + "phrases": [ + "Sikandar: Sikandar (Iskandar). Alexander the Great.", + "Khizar: Khizar (Khizr). The prophet Khizr, who discovered and drank of the water of life, thereby becoming immortal. According to Oriental tradition, lie was a wazir of Iskandar. He is also regarded as the guardian spirit of the sea." + ] + }, + { + "poem_id": "007_034", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown", + "On the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown." + ], + "full_text": "\n\nThe throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.", + "phrases": [ + "Kaikobad: Kaikobad. A famous king of Iran.", + "Jamshid\u2019s: Jamshid (Jamshed). A famous king of Iran." + ] + }, + { + "poem_id": "007_035", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If in the handful of dust that is you | There is a bleeding heart that cannot view", + "The world without tears, learn from the spring cloud | To shed tears so that you make tulips grow." + ], + "full_text": "\n\nIf in the handful of dust that is you | There is a bleeding heart that cannot view\nThe world without tears, learn from the spring cloud | To shed tears so that you make tulips grow.", + "phrases": [] + }, + { + "poem_id": "007_036", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Life keeps expressing itself in new ways: | Content with one fixed form it never stays.", + "You have no spark in you if your today | Is just a copy of your yesterdays." + ], + "full_text": "\n\nLife keeps expressing itself in new ways: | Content with one fixed form it never stays.\nYou have no spark in you if your today | Is just a copy of your yesterdays.", + "phrases": [] + }, + { + "poem_id": "007_037", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When the desire to sing aloud grips me, | I storm the world with bursts of poesy.", + "When I seek solitude, I let the world | Get lost in the waste of my privacy." + ], + "full_text": "\n\nWhen the desire to sing aloud grips me, | I storm the world with bursts of poesy.\nWhen I seek solitude, I let the world | Get lost in the waste of my privacy.", + "phrases": [] + }, + { + "poem_id": "007_038", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You ask me what is this heart in your breast. | It is your intellect that has been blest", + "With feeling: while it feels, it is alive: | But when it ceases to feel, it is dust." + ], + "full_text": "\n\nYou ask me what is this heart in your breast. | It is your intellect that has been blest\nWith feeling: while it feels, it is alive: | But when it ceases to feel, it is dust.", + "phrases": [] + }, + { + "poem_id": "007_039", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The intellect says He cannot be seen. | But still the eager eye stays caught between", + "Hope and fear; Mount Sinai is still there, and | In man a Moses there has always been." + ], + "full_text": "\n\nThe intellect says He cannot be seen. | But still the eager eye stays caught between\nHope and fear; Mount Sinai is still there, and | In man a Moses there has always been.", + "phrases": [] + }, + { + "poem_id": "007_040", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You only built church, temple, idol-house | And mosque \u2013 all symbols of your slavery.", + "You never built yourself a heart, without | Which a free agent you can never be." + ], + "full_text": "\n\nYou only built church, temple, idol-house | And mosque \u2013 all symbols of your slavery.\nYou never built yourself a heart, without | Which a free agent you can never be.", + "phrases": [] + }, + { + "poem_id": "007_041", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I never got attached to this world, this | Fair-seeming garden, and its vanities;", + "But rather, lending colour to its flowers, | I wandered round it like the morning breeze." + ], + "full_text": "\n\nI never got attached to this world, this | Fair-seeming garden, and its vanities;\nBut rather, lending colour to its flowers, | I wandered round it like the morning breeze.", + "phrases": [] + }, + { + "poem_id": "007_042", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;", + "And like the mystical Magi of old | I borrowed it from the Cupbearer\u2019s eyes." + ], + "full_text": "\n\nI offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;\nAnd like the mystical Magi of old | I borrowed it from the Cupbearer\u2019s eyes.", + "phrases": [] + }, + { + "poem_id": "007_043", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.", + "In my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up." + ], + "full_text": "\n\nHis wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.\nIn my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up.", + "phrases": [ + "cup: Jamshid\u2019s cup. A wine-bowl, said to have been manufactured at the command of Jamshid, which, legend has it, reflected the whole universe." + ] + }, + { + "poem_id": "007_044", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "To past and present reason is a slave; | It worships images of eye and ear;", + "It always has an idol up its sleeve; | It is a Brahmin bred and born, beware!" + ], + "full_text": "\n\nTo past and present reason is a slave; | It worships images of eye and ear;\nIt always has an idol up its sleeve; | It is a Brahmin bred and born, beware!", + "phrases": [] + }, + { + "poem_id": "007_045", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There is an intellect in every man. | My body is, like others\u2019, clay and blood,", + "Just mud. But no one knows this secret but | Myself: a subtle soul informs my mud." + ], + "full_text": "\n\nThere is an intellect in every man. | My body is, like others\u2019, clay and blood,\nJust mud. But no one knows this secret but | Myself: a subtle soul informs my mud.", + "phrases": [] + }, + { + "poem_id": "007_046", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You went to Mount Sinai, soliciting | A sight of God, being a stranger to", + "Yourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you." + ], + "full_text": "\n\nYou went to Mount Sinai, soliciting | A sight of God, being a stranger to\nYourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you.", + "phrases": [] + }, + { + "poem_id": "007_047", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Go and tell this to Gabriel from me: | Though not all light like him, I yet aspire", + "To God. This keeps my dust alight; but it | Does not keep cold creatures of light afire." + ], + "full_text": "\n\nGo and tell this to Gabriel from me: | Though not all light like him, I yet aspire\nTo God. This keeps my dust alight; but it | Does not keep cold creatures of light afire.", + "phrases": [] + }, + { + "poem_id": "007_048", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.", + "If you seek action, doubt less, be more sure, | Be of one mind, one personality." + ], + "full_text": "\n\nIf you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.\nIf you seek action, doubt less, be more sure, | Be of one mind, one personality.", + "phrases": [] + }, + { + "poem_id": "007_049", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.", + "My eagerness is mixed with fear. O how. | You like to fill my soul with agony!" + ], + "full_text": "\n\nMy eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.\nMy eagerness is mixed with fear. O how. | You like to fill my soul with agony!", + "phrases": [] + }, + { + "poem_id": "007_050", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Your heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire", + "A selfhood and hold fast to it, If you | Do this, you will not die when you expire." + ], + "full_text": "\n\nYour heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire\nA selfhood and hold fast to it, If you | Do this, you will not die when you expire.", + "phrases": [] + }, + { + "poem_id": "007_051", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You ask how close the link between my soul | And body: that link is beyond compute.", + "Mere swirling, choked-up breath while in it, I | Am music when I issue from the flute." + ], + "full_text": "\n\nYou ask how close the link between my soul | And body: that link is beyond compute.\nMere swirling, choked-up breath while in it, I | Am music when I issue from the flute.", + "phrases": [] + }, + { + "poem_id": "007_052", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so", + "Protect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"" + ], + "full_text": "\n\nA wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so\nProtect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"", + "phrases": [] + }, + { + "poem_id": "007_053", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.", + "Mind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud." + ], + "full_text": "\n\nWhy ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.\nMind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.", + "phrases": [ + "Razi: Razi. Fakhr-al-Din of Ray (Iran), a famous philosopher, jurist and exegete." + ] + }, + { + "poem_id": "007_054", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not say if I exist or not. | To say I do were self-idolatry.", + "But what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?" + ], + "full_text": "\n\nI do not say if I exist or not. | To say I do were self-idolatry.\nBut what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?", + "phrases": [] + }, + { + "poem_id": "007_055", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Tell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?", + "It neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"" + ], + "full_text": "\n\nTell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?\nIt neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"", + "phrases": [] + }, + { + "poem_id": "007_056", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not know what you regard as fair | Or ugly; profit is what you judge by.", + "I feel so lonely in this company, | For I view this world with another eye." + ], + "full_text": "\n\nI do not know what you regard as fair | Or ugly; profit is what you judge by.\nI feel so lonely in this company, | For I view this world with another eye.", + "phrases": [] + }, + { + "poem_id": "007_057", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Perhaps, O holy one, you do not know | The world of Love too has its Judgement Day;", + "But there will be no balance, book or sin, | No Muslim and no infidel, they say." + ], + "full_text": "\n\nPerhaps, O holy one, you do not know | The world of Love too has its Judgement Day;\nBut there will be no balance, book or sin, | No Muslim and no infidel, they say.", + "phrases": [] + }, + { + "poem_id": "007_058", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A water-drop, with native lustre, can | Outshine a hundred pearls. In company", + "Be like the bird who proudly sings apart, | Choosing the garden for its privacy." + ], + "full_text": "\n\nA water-drop, with native lustre, can | Outshine a hundred pearls. In company\nBe like the bird who proudly sings apart, | Choosing the garden for its privacy.", + "phrases": [] + }, + { + "poem_id": "007_059", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This riddle is beyond me\u2013reason is | Unable to resolve it, O wise men \u2013", + "How in a pinch of dust the mind appears, | That field for thought\u2019s gazelles to wander in." + ], + "full_text": "\n\nThis riddle is beyond me\u2013reason is | Unable to resolve it, O wise men \u2013\nHow in a pinch of dust the mind appears, | That field for thought\u2019s gazelles to wander in.", + "phrases": [] + }, + { + "poem_id": "007_060", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not content yourself with resting on | The shore: the rhythm of life there is slow.", + "Plunge in the sea and grapple with the waves: | Eternal life consists in struggling so." + ], + "full_text": "\n\nDo not content yourself with resting on | The shore: the rhythm of life there is slow.\nPlunge in the sea and grapple with the waves: | Eternal life consists in struggling so.", + "phrases": [] + }, + { + "poem_id": "007_061", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I am a hidden meaning which defies | The glance of spinners of mere words. Away", + "With free will and with destiny; for I | Am living, revolutionary clay." + ], + "full_text": "\n\nI am a hidden meaning which defies | The glance of spinners of mere words. Away\nWith free will and with destiny; for I | Am living, revolutionary clay.", + "phrases": [] + }, + { + "poem_id": "007_062", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not speak of thc purpose of this life: | Enjoy its interesting spectacle.", + "I love wayfaring so much that to me | A destination seems an obstacle." + ], + "full_text": "\n\nDo not speak of thc purpose of this life: | Enjoy its interesting spectacle.\nI love wayfaring so much that to me | A destination seems an obstacle.", + "phrases": [] + }, + { + "poem_id": "007_063", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Because you cast a wistful eye on it, | A piece of stone became a jewel. Why,", + "O slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye." + ], + "full_text": "\n\nBecause you cast a wistful eye on it, | A piece of stone became a jewel. Why,\nO slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye.", + "phrases": [] + }, + { + "poem_id": "007_064", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Perfidious, cold, aloof, and all the time | In search of someone, with a restless eye,", + "It flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by." + ], + "full_text": "\n\nPerfidious, cold, aloof, and all the time | In search of someone, with a restless eye,\nIt flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by.", + "phrases": [] + }, + { + "poem_id": "007_065", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love\u2019s wizardry is great: it can take on | A hundred shapes. In the heart\u2019s privacy", + "It is a little secret; on the tongue | A tale that goes on till eternity." + ], + "full_text": "\n\nLove\u2019s wizardry is great: it can take on | A hundred shapes. In the heart\u2019s privacy\nIt is a little secret; on the tongue | A tale that goes on till eternity.", + "phrases": [] + }, + { + "poem_id": "007_066", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not be broken-hearted, new-born bud. | In this fair garden what more can you want", + "Than a stream\u2019s brink, flowers\u2019 company, birds, dew, | Cool breezes, morning songsters\u2019 chant?" + ], + "full_text": "\n\nDo not be broken-hearted, new-born bud. | In this fair garden what more can you want\nThan a stream\u2019s brink, flowers\u2019 company, birds, dew, | Cool breezes, morning songsters\u2019 chant?", + "phrases": [] + }, + { + "poem_id": "007_067", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.", + "My heart grieves at the Artist\u2019s wasted pains. | How soon each of His fair creations dies\"!" + ], + "full_text": "\n\nOne day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.\nMy heart grieves at the Artist\u2019s wasted pains. | How soon each of His fair creations dies\"!", + "phrases": [] + }, + { + "poem_id": "007_068", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.", + "But look into your mind, and you will see | The sea of Time contained in a small cup." + ], + "full_text": "\n\nThis world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.\nBut look into your mind, and you will see | The sea of Time contained in a small cup.", + "phrases": [] + }, + { + "poem_id": "007_069", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I join the garden\u2019s songsters, and I am | The voice of tongueless buds; cast my dust to", + "The breezes when I die so that I may, | Through it, still play with roses\u2013my sole joy." + ], + "full_text": "\n\nI join the garden\u2019s songsters, and I am | The voice of tongueless buds; cast my dust to\nThe breezes when I die so that I may, | Through it, still play with roses\u2013my sole joy.", + "phrases": [] + }, + { + "poem_id": "007_070", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do we behold for what it is this vale | Of roses? What is in the tulip\u2019s heart", + "Of fire? For us this garden is a wave | Of hues. What is it for the nightingale?" + ], + "full_text": "\n\nDo we behold for what it is this vale | Of roses? What is in the tulip\u2019s heart\nOf fire? For us this garden is a wave | Of hues. What is it for the nightingale?", + "phrases": [] + }, + { + "poem_id": "007_071", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are the sun; I am a planet that | Revolves round You. illumined by Your sight,", + "Apart from You in an imperfect state. | You are the Book, I but a part of it." + ], + "full_text": "\n\nYou are the sun; I am a planet that | Revolves round You. illumined by Your sight,\nApart from You in an imperfect state. | You are the Book, I but a part of it.", + "phrases": [] + }, + { + "poem_id": "007_072", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Dearer His image in the inner eye; | Sweeter the yearning for a sight of Him.", + "Pine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey\u2019s end.\"" + ], + "full_text": "\n\nDearer His image in the inner eye; | Sweeter the yearning for a sight of Him.\nPine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey\u2019s end.\"", + "phrases": [] + }, + { + "poem_id": "007_073", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.", + "But see how my heart weeps for love of God, | And do not be concerned about my creed." + ], + "full_text": "\n\nA dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.\nBut see how my heart weeps for love of God, | And do not be concerned about my creed.", + "phrases": [] + }, + { + "poem_id": "007_074", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His freed slave is the proud, upstanding fir; | The rose\u2019s cheeks are flushed with His strong wine;", + "His sanctuaries are stars, sun and moon, | And man\u2019s heart is His still unopened door." + ], + "full_text": "\n\nHis freed slave is the proud, upstanding fir; | The rose\u2019s cheeks are flushed with His strong wine;\nHis sanctuaries are stars, sun and moon, | And man\u2019s heart is His still unopened door.", + "phrases": [] + }, + { + "poem_id": "007_075", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.", + "But when I look into my self, I see | In it horizons of infinity." + ], + "full_text": "\n\nThere are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.\nBut when I look into my self, I see | In it horizons of infinity.", + "phrases": [] + }, + { + "poem_id": "007_076", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not put chains of fate upon your feet. | There is a way under this rolling dome.", + "If you doubt this, rise and shake off your chains: | Your feet will find an open field to roam." + ], + "full_text": "\n\nDo not put chains of fate upon your feet. | There is a way under this rolling dome.\nIf you doubt this, rise and shake off your chains: | Your feet will find an open field to roam.", + "phrases": [] + }, + { + "poem_id": "007_077", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My mind is dazzled by its own strong light, | Though it lights up the entire universe for me.", + "O do not ask about my day and night | A sun gone senile long before my day." + ], + "full_text": "\n\nMy mind is dazzled by its own strong light, | Though it lights up the entire universe for me.\nO do not ask about my day and night | A sun gone senile long before my day.", + "phrases": [] + }, + { + "poem_id": "007_078", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A lute, played by You, I make melody. | You are my soul and yet outside my soul.", + "A lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?" + ], + "full_text": "\n\nA lute, played by You, I make melody. | You are my soul and yet outside my soul.\nA lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?", + "phrases": [] + }, + { + "poem_id": "007_079", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Our breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.", + "Grown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots." + ], + "full_text": "\n\nOur breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.\nGrown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots.", + "phrases": [] + }, + { + "poem_id": "007_080", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Unable to bear Your stark loneliness, | You made this world of colours and of scents.", + "Having taught it, why spurn as an excess | Our passionate search for Your lineaments?" + ], + "full_text": "\n\nUnable to bear Your stark loneliness, | You made this world of colours and of scents.\nHaving taught it, why spurn as an excess | Our passionate search for Your lineaments?", + "phrases": [] + }, + { + "poem_id": "007_081", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Whom do you seek? Why are you so perturbed? | For He is manifest and you concealed.", + "Seek Him and you will only see your Self. | Seek your Self; You will find but Him revealed." + ], + "full_text": "\n\nWhom do you seek? Why are you so perturbed? | For He is manifest and you concealed.\nSeek Him and you will only see your Self. | Seek your Self; You will find but Him revealed.", + "phrases": [] + }, + { + "poem_id": "007_082", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Learn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride", + "Of birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then." + ], + "full_text": "\n\nLearn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride\nOf birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then.", + "phrases": [] + }, + { + "poem_id": "007_083", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Called whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,", + "Born of a springtide that was glorious. | Distinction of colour is a sin for us." + ], + "full_text": "\n\nCalled whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,\nBorn of a springtide that was glorious. | Distinction of colour is a sin for us.", + "phrases": [] + }, + { + "poem_id": "007_084", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.", + "Of that strong wine which once lit up our souls | There are a few drops still left in our bowls." + ], + "full_text": "\n\nThere is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.\nOf that strong wine which once lit up our souls | There are a few drops still left in our bowls.", + "phrases": [] + }, + { + "poem_id": "007_085", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.", + "Did you drop on my dust like dew at night, | Or did you grow like a rose from my dust?" + ], + "full_text": "\n\nO heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.\nDid you drop on my dust like dew at night, | Or did you grow like a rose from my dust?", + "phrases": [] + }, + { + "poem_id": "007_086", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I cannot say what is foul and what fair: | The riddle is too hard for me to dare.", + "Outside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there." + ], + "full_text": "\n\nI cannot say what is foul and what fair: | The riddle is too hard for me to dare.\nOutside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there.", + "phrases": [] + }, + { + "poem_id": "007_087", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One who has been blessed with no secret grief | May have a body, but has not a soul.", + "If you desire to have a soul, then seek | A fever of the heart that will not cool." + ], + "full_text": "\n\nOne who has been blessed with no secret grief | May have a body, but has not a soul.\nIf you desire to have a soul, then seek | A fever of the heart that will not cool.", + "phrases": [] + }, + { + "poem_id": "007_088", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why ask what I am and where I came from? | In this sea I am like a restless wave.", + "Self-agitated and therefore alive. | Were I to rest, I would just cease to be." + ], + "full_text": "\n\nWhy ask what I am and where I came from? | In this sea I am like a restless wave.\nSelf-agitated and therefore alive. | Were I to rest, I would just cease to be.", + "phrases": [] + }, + { + "poem_id": "007_089", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With all Your glory, You keep Yourself veiled; | You cannot bear our Passion\u2019s eager gaze.", + "You course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!" + ], + "full_text": "\n\nWith all Your glory, You keep Yourself veiled; | You cannot bear our Passion\u2019s eager gaze.\nYou course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!", + "phrases": [] + }, + { + "poem_id": "007_090", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Forget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.", + "Give others all your wealth of Mind and Faith; | And keep divine Love\u2019s sorrow for your own." + ], + "full_text": "\n\nForget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.\nGive others all your wealth of Mind and Faith; | And keep divine Love\u2019s sorrow for your own.", + "phrases": [] + }, + { + "poem_id": "007_091", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Come, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.", + "These men, clay idols, have grown far too old. | Another Adam now needs fashioning." + ], + "full_text": "\n\nCome, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.\nThese men, clay idols, have grown far too old. | Another Adam now needs fashioning.", + "phrases": [] + }, + { + "poem_id": "007_092", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If poetry is sad, so let it be. | Dear to my heart is sorrow\u2019s minstrelsy.", + "Sikandar did not know this luxury: | I would give Jamshid\u2019s kingdom for a song." + ], + "full_text": "\n\nIf poetry is sad, so let it be. | Dear to my heart is sorrow\u2019s minstrelsy.\nSikandar did not know this luxury: | I would give Jamshid\u2019s kingdom for a song.", + "phrases": [] + }, + { + "poem_id": "007_093", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have no steed to ride upon, nor am | Some great king\u2019s courtier. Enough for me,", + "O friend, is this wealth that, whenever I | Dig into myself, I bring up a gem." + ], + "full_text": "\n\nI have no steed to ride upon, nor am | Some great king\u2019s courtier. Enough for me,\nO friend, is this wealth that, whenever I | Dig into myself, I bring up a gem.", + "phrases": [] + }, + { + "poem_id": "007_094", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,", + "To swallow the whole world in one big draught, | To break the circle of its earth and skies." + ], + "full_text": "\n\nDo you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,\nTo swallow the whole world in one big draught, | To break the circle of its earth and skies.", + "phrases": [] + }, + { + "poem_id": "007_095", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that man is made of humble clay, | Bound to this world of being and decay.", + "But Nature in her universal scheme | Has laid her sea\u2019s foundation on his stream." + ], + "full_text": "\n\nYou say that man is made of humble clay, | Bound to this world of being and decay.\nBut Nature in her universal scheme | Has laid her sea\u2019s foundation on his stream.", + "phrases": [] + }, + { + "poem_id": "007_096", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Lions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.", + "The sea is a plain, if you do not fear. | But if you fear, each wave contains a shark." + ], + "full_text": "\n\nLions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.\nThe sea is a plain, if you do not fear. | But if you fear, each wave contains a shark.", + "phrases": [] + }, + { + "poem_id": "007_097", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not know if I am wine or bowl, | A pearl or the possessor of a pearl.", + "When I fix my eyes on my mind, I find | My soul and I are not identical." + ], + "full_text": "\n\nI do not know if I am wine or bowl, | A pearl or the possessor of a pearl.\nWhen I fix my eyes on my mind, I find | My soul and I are not identical.", + "phrases": [] + }, + { + "poem_id": "007_098", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.", + "In fact, the body prods the soul: it is | The scabbard that the sword is whetted by." + ], + "full_text": "\n\nYou say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.\nIn fact, the body prods the soul: it is | The scabbard that the sword is whetted by.", + "phrases": [] + }, + { + "poem_id": "007_099", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees", + "With our eyes and what does he see? How is | The heart accommodated in our mire?" + ], + "full_text": "\n\nHow is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees\nWith our eyes and what does he see? How is | The heart accommodated in our mire?", + "phrases": [] + }, + { + "poem_id": "007_100", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When after death I walked in Paradise | And found before my eyes this earth, these skies,", + "A doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?" + ], + "full_text": "\n\nWhen after death I walked in Paradise | And found before my eyes this earth, these skies,\nA doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?", + "phrases": [] + }, + { + "poem_id": "007_101", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world of our, a sculptors study still, | Is undergoing changes night and day.", + "The chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn." + ], + "full_text": "\n\nThis world of our, a sculptors study still, | Is undergoing changes night and day.\nThe chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn.", + "phrases": [] + }, + { + "poem_id": "007_102", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O sun, O restless roamer of the skies, | How are you from so far seen by our eyes?", + "Close to us of the earth for all your height. | Where are you after all. O dazzler of our sight?" + ], + "full_text": "\n\nO sun, O restless roamer of the skies, | How are you from so far seen by our eyes?\nClose to us of the earth for all your height. | Where are you after all. O dazzler of our sight?", + "phrases": [] + }, + { + "poem_id": "007_103", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Dig your path with your own pickaxe. It is | A shame to tread somebody else\u2019s path", + "If you do aomething new, be it a sin, | I tell you it will not incur God\u2019s wrath." + ], + "full_text": "\n\nDig your path with your own pickaxe. It is | A shame to tread somebody else\u2019s path\nIf you do aomething new, be it a sin, | I tell you it will not incur God\u2019s wrath.", + "phrases": [] + }, + { + "poem_id": "007_104", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The mind, great rover, has no journey\u2019s end | Within this little world of elements.", + "Nor does It In the body rest ashore, | This bouadless sea that knows no continents." + ], + "full_text": "\n\nThe mind, great rover, has no journey\u2019s end | Within this little world of elements.\nNor does It In the body rest ashore, | This bouadless sea that knows no continents.", + "phrases": [] + }, + { + "poem_id": "007_105", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Come drink in Nature\u2019s beauty with your eyes. | Why muse like a recluse? O exercise", + "The gift that God his given you of eight. | O look, the world is beautiful and bright." + ], + "full_text": "\n\nCome drink in Nature\u2019s beauty with your eyes. | Why muse like a recluse? O exercise\nThe gift that God his given you of eight. | O look, the world is beautiful and bright.", + "phrases": [] + }, + { + "poem_id": "007_106", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Eschewing Plato and Farabi ! | Observed the world of sense with my own eye.", + "I never begged or borrowed other. sight, | But always used my own sight, come what might." + ], + "full_text": "\n\nEschewing Plato and Farabi ! | Observed the world of sense with my own eye.\nI never begged or borrowed other. sight, | But always used my own sight, come what might.", + "phrases": [ + "Farabi: Farabi. Abu Nasr Muhammad al-Farabi, a famous philosopher of Iran." + ] + }, + { + "poem_id": "007_107", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Nobody knows how Selfhood came to be. | It is not of this world of Time and Space.", + "I heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"" + ], + "full_text": "\n\nNobody knows how Selfhood came to be. | It is not of this world of Time and Space.\nI heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"", + "phrases": [ + "Sea:: Prophet of the Sea (Khizar)." + ] + }, + { + "poem_id": "007_108", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Learn from the rosebud how to live. O heart. | It is a symbol of life\u2019s search for light.", + "It springs out of the darkness of the earth, | But has its eyes on the Sun\u2019s rays from birth." + ], + "full_text": "\n\nLearn from the rosebud how to live. O heart. | It is a symbol of life\u2019s search for light.\nIt springs out of the darkness of the earth, | But has its eyes on the Sun\u2019s rays from birth.", + "phrases": [] + }, + { + "poem_id": "007_109", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.", + "He has left unillumined no one\u2019s night | In each heart does the light of His love shine." + ], + "full_text": "\n\nHis radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.\nHe has left unillumined no one\u2019s night | In each heart does the light of His love shine.", + "phrases": [] + }, + { + "poem_id": "007_110", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.", + "Thus out of Selflessness did Self arise: | The world at last found what it had long sought." + ], + "full_text": "\n\nA bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "phrases": [] + }, + { + "poem_id": "007_111", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The World, which has no being of its own | Groped for a way to self-fulfilment, and,", + "Escaping from non-being\u2019s no-man\u2019s land, | It found its being in the heart of man." + ], + "full_text": "\n\nThe World, which has no being of its own | Groped for a way to self-fulfilment, and,\nEscaping from non-being\u2019s no-man\u2019s land, | It found its being in the heart of man.", + "phrases": [] + }, + { + "poem_id": "007_112", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart knows soul and body\u2019s mystery, | And so death is not frightening for me.", + "What if one world will vanish from before | My eyes? My mind has many worlds in store." + ], + "full_text": "\n\nMy heart knows soul and body\u2019s mystery, | And so death is not frightening for me.\nWhat if one world will vanish from before | My eyes? My mind has many worlds in store.", + "phrases": [] + }, + { + "poem_id": "007_113", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My problem is the rose\u2019s problem too | An audience irresponsive to our art.", + "The rose\u2019s petal was not made a tongue, | But in its rent breast too there beats a heart." + ], + "full_text": "\n\nMy problem is the rose\u2019s problem too | An audience irresponsive to our art.\nThe rose\u2019s petal was not made a tongue, | But in its rent breast too there beats a heart.", + "phrases": [] + }, + { + "poem_id": "007_114", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I know the ways of the wild tulip well. | I can smell roses\u2019 fragrance in the stem.", + "The garden songsters take me for a friend | Because I sing in harmony with them." + ], + "full_text": "\n\nI know the ways of the wild tulip well. | I can smell roses\u2019 fragrance in the stem.\nThe garden songsters take me for a friend | Because I sing in harmony with them.", + "phrases": [] + }, + { + "poem_id": "007_115", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world is filled with one song of desire. | Desire\u2019s strings make the cosmic harmony.", + "In my eyes what is, has been or may be | Is but one moment of that symphony," + ], + "full_text": "\n\nThe world is filled with one song of desire. | Desire\u2019s strings make the cosmic harmony.\nIn my eyes what is, has been or may be | Is but one moment of that symphony,", + "phrases": [] + }, + { + "poem_id": "007_116", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart is all afire with one desire. | There is a tumult raging in my breast.", + "What discourse, my friend, do you ask of me? | My only discourse is soliloquy." + ], + "full_text": "\n\nMy heart is all afire with one desire. | There is a tumult raging in my breast.\nWhat discourse, my friend, do you ask of me? | My only discourse is soliloquy.", + "phrases": [] + }, + { + "poem_id": "007_117", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Unceasing restlessness is life for us. | Like a fish we must always remain mobile", + "And shun the shore; for it is dangerous | One vibrant moment. and then quietus." + ], + "full_text": "\n\nUnceasing restlessness is life for us. | Like a fish we must always remain mobile\nAnd shun the shore; for it is dangerous | One vibrant moment. and then quietus.", + "phrases": [] + }, + { + "poem_id": "007_118", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O preacher if the Brahmin asks that we | Bow down to idols, then why Should you be", + "Displeased? The greatest idol-maker, God. | Bade angels how down to His idol, man." + ], + "full_text": "\n\nO preacher if the Brahmin asks that we | Bow down to idols, then why Should you be\nDispleased? The greatest idol-maker, God. | Bade angels how down to His idol, man.", + "phrases": [] + }, + { + "poem_id": "007_119", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Philosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.", + "They chase God and His angels. But how can | They capture them? Have they yet captured man?" + ], + "full_text": "\n\nPhilosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.\nThey chase God and His angels. But how can | They capture them? Have they yet captured man?", + "phrases": [ + "Somnath.: Somnath (Sumnat). An idol-temple in Gujerat (India) destroyed by Mahmud Ghaznawi." + ] + }, + { + "poem_id": "007_120", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Worlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray", + "From the highway that leads to God, yet come; | You may find Him in my heart\u2019s wilderness." + ], + "full_text": "\n\nWorlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray\nFrom the highway that leads to God, yet come; | You may find Him in my heart\u2019s wilderness.", + "phrases": [] + }, + { + "poem_id": "007_121", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With Nature my relations are age-old. | I gave myself up to it heart and soul.", + "But my age-long romance with it is told | In these few words: I carved, adored and broke." + ], + "full_text": "\n\nWith Nature my relations are age-old. | I gave myself up to it heart and soul.\nBut my age-long romance with it is told | In these few words: I carved, adored and broke.", + "phrases": [] + }, + { + "poem_id": "007_122", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Winging Eternity\u2019s uncharted space, | Still an unbodied spirit, I was caught", + "And, as You thought me valuable, was brought | To this, your ever-busy market-place." + ], + "full_text": "\n\nWinging Eternity\u2019s uncharted space, | Still an unbodied spirit, I was caught\nAnd, as You thought me valuable, was brought | To this, your ever-busy market-place.", + "phrases": [] + }, + { + "poem_id": "007_123", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What is this tumult of thought inside me? | Why am I outwardly a mystery?", + "Explain to me this, wise philosopher: | The body rests, the mind roams. How and why?" + ], + "full_text": "\n\nWhat is this tumult of thought inside me? | Why am I outwardly a mystery?\nExplain to me this, wise philosopher: | The body rests, the mind roams. How and why?", + "phrases": [] + }, + { + "poem_id": "007_124", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.", + "I melt you in my furnace into glass | And make of your minds mirrors for truth\u2019s face." + ], + "full_text": "\n\nI am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.\nI melt you in my furnace into glass | And make of your minds mirrors for truth\u2019s face.", + "phrases": [] + }, + { + "poem_id": "007_125", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If you know your potentialities, | Then with the dew you are create vast seas.", + "O heart, why beg the moon for alms of light? | Let your own flaming breath light up your night." + ], + "full_text": "\n\nIf you know your potentialities, | Then with the dew you are create vast seas.\nO heart, why beg the moon for alms of light? | Let your own flaming breath light up your night.", + "phrases": [] + }, + { + "poem_id": "007_126", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why sorrow? The heart does not live by breath | And is not chained to being and to death.", + "Death, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there." + ], + "full_text": "\n\nWhy sorrow? The heart does not live by breath | And is not chained to being and to death.\nDeath, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there.", + "phrases": [] + }, + { + "poem_id": "007_127", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "So long as you are in my breast, O heart, | My mat is better than a monarch\u2019s throne.", + "Will you be still in my breast after death? | My hopes and fears are fixed on you alone." + ], + "full_text": "\n\nSo long as you are in my breast, O heart, | My mat is better than a monarch\u2019s throne.\nWill you be still in my breast after death? | My hopes and fears are fixed on you alone.", + "phrases": [] + }, + { + "poem_id": "007_128", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Convey this to those seekers after God, | The Sufis, who know all things recondite,", + "That I admire the courage of the man | Who sees God only in his Selfhood\u2019s light." + ], + "full_text": "\n\nConvey this to those seekers after God, | The Sufis, who know all things recondite,\nThat I admire the courage of the man | Who sees God only in his Selfhood\u2019s light.", + "phrases": [] + }, + { + "poem_id": "007_129", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep", + "Yourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep." + ], + "full_text": "\n\nDo not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep\nYourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep.", + "phrases": [] + }, + { + "poem_id": "007_130", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "All idols that I make resemble me. | God is after my likeness, even He.", + "Unable to go out of my Self, I | Adore myself, no matter in what guise." + ], + "full_text": "\n\nAll idols that I make resemble me. | God is after my likeness, even He.\nUnable to go out of my Self, I | Adore myself, no matter in what guise.", + "phrases": [] + }, + { + "poem_id": "007_131", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;", + "But in that upper space with countless suns | Do they distinguish between high and low?\"" + ], + "full_text": "\n\nThe new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;\nBut in that upper space with countless suns | Do they distinguish between high and low?\"", + "phrases": [] + }, + { + "poem_id": "007_132", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Take earth to be the confidante of Heaven | And space a gloss upon infinity.", + "Make shifting sands your signpost of the road, | As each sandgrain flies to the Friend\u2019s abode." + ], + "full_text": "\n\nTake earth to be the confidante of Heaven | And space a gloss upon infinity.\nMake shifting sands your signpost of the road, | As each sandgrain flies to the Friend\u2019s abode.", + "phrases": [] + }, + { + "poem_id": "007_133", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are the meaning of God\u2019s fait, \"Be\", | The only clue to Being\u2019s mystery.", + "Tread life\u2019s path more intrepidly; advance: | There is no one but you in this expanse." + ], + "full_text": "\n\nYou are the meaning of God\u2019s fait, \"Be\", | The only clue to Being\u2019s mystery.\nTread life\u2019s path more intrepidly; advance: | There is no one but you in this expanse.", + "phrases": [] + }, + { + "poem_id": "007_134", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The earth is mere dust at our tavern\u2019s door, | The sky our wine-cup going round, no more.", + "The story of our heart is long, so long | The world seems to be but its opening song." + ], + "full_text": "\n\nThe earth is mere dust at our tavern\u2019s door, | The sky our wine-cup going round, no more.\nThe story of our heart is long, so long | The world seems to be but its opening song.", + "phrases": [] + }, + { + "poem_id": "007_135", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.", + "Longer than kings\u2019 are peoples\u2019 histories: | Jamshid is gone, but Persia still lives on." + ], + "full_text": "\n\nIskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.\nLonger than kings\u2019 are peoples\u2019 histories: | Jamshid is gone, but Persia still lives on.", + "phrases": [] + }, + { + "poem_id": "007_136", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You stole away my heart through my breast\u2019s rent: | You robbed me of all I possessed in brief.", + "Whom did you give my yearning\u2019s precious goods? | What did you do with my long-cherished grief?" + ], + "full_text": "\n\nYou stole away my heart through my breast\u2019s rent: | You robbed me of all I possessed in brief.\nWhom did you give my yearning\u2019s precious goods? | What did you do with my long-cherished grief?", + "phrases": [] + }, + { + "poem_id": "007_137", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world of smell and colour, earth and sky, | This lovely, lively world abandoned me.", + "Did you flee from His stormy presence, heart? | Or did He leave your doleful company?" + ], + "full_text": "\n\nThe world of smell and colour, earth and sky, | This lovely, lively world abandoned me.\nDid you flee from His stormy presence, heart? | Or did He leave your doleful company?", + "phrases": [] + }, + { + "poem_id": "007_138", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Although I have no knowledge of the keys, | Yet I know very well life\u2019s melody.", + "So nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"" + ], + "full_text": "\n\nAlthough I have no knowledge of the keys, | Yet I know very well life\u2019s melody.\nSo nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"", + "phrases": [] + }, + { + "poem_id": "007_139", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I sang with such fine rapture to the crowd | That I struck life\u2019s spark out of stolid clay.", + "I lit the heart with wisdom\u2019s radiance, | But I put wisdom to the heart\u2019s assay." + ], + "full_text": "\n\nI sang with such fine rapture to the crowd | That I struck life\u2019s spark out of stolid clay.\nI lit the heart with wisdom\u2019s radiance, | But I put wisdom to the heart\u2019s assay.", + "phrases": [] + }, + { + "poem_id": "007_140", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran is young again thanks to my song, | Which has enhanced the lustre of her fame.", + "A crowd lost in the wilderness became | A caravan at the sound of my gong." + ], + "full_text": "\n\nIran is young again thanks to my song, | Which has enhanced the lustre of her fame.\nA crowd lost in the wilderness became | A caravan at the sound of my gong.", + "phrases": [] + }, + { + "poem_id": "007_141", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran\u2019s soul has been kindled by my song\u2013 | The resting caravan\u2019s departing gong.", + "I sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road." + ], + "full_text": "\n\nIran\u2019s soul has been kindled by my song\u2013 | The resting caravan\u2019s departing gong.\nI sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road.", + "phrases": [] + }, + { + "poem_id": "007_142", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Emitting from my fervent soul a flame, | I put a living heart in the East\u2019s flame.", + "Its clay has been ignited by my song. | Like lightning I have darted to its core." + ], + "full_text": "\n\nEmitting from my fervent soul a flame, | I put a living heart in the East\u2019s flame.\nIts clay has been ignited by my song. | Like lightning I have darted to its core.", + "phrases": [] + }, + { + "poem_id": "007_143", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Mine is to wander like the breeze of morn | With a heart like a full-blown rose\u2019s rent", + "And eyes, blind even to the evident, | Yet given to the joy of looking on." + ], + "full_text": "\n\nMine is to wander like the breeze of morn | With a heart like a full-blown rose\u2019s rent\nAnd eyes, blind even to the evident, | Yet given to the joy of looking on.", + "phrases": [] + }, + { + "poem_id": "007_144", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The mind turns cotton into cloth of gold | And turns mere stone into a looking glass.", + "But poets, with the magic songs they sing, | Extract a honeyed potion from life\u2019s sting." + ], + "full_text": "\n\nThe mind turns cotton into cloth of gold | And turns mere stone into a looking glass.\nBut poets, with the magic songs they sing, | Extract a honeyed potion from life\u2019s sting.", + "phrases": [] + }, + { + "poem_id": "007_145", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have partaken of the fruit I sought | And bad life\u2019s mystery revealed to me.", + "Beware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought." + ], + "full_text": "\n\nI have partaken of the fruit I sought | And bad life\u2019s mystery revealed to me.\nBeware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought.", + "phrases": [] + }, + { + "poem_id": "007_146", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When my imagination, which culls flowers | From Eden\u2019s garden, shapes a rare, new thought,", + "My heart is all a quiver with delight | Like petals trembling under dewdrops\u2019 weight." + ], + "full_text": "\n\nWhen my imagination, which culls flowers | From Eden\u2019s garden, shapes a rare, new thought,\nMy heart is all a quiver with delight | Like petals trembling under dewdrops\u2019 weight.", + "phrases": [] + }, + { + "poem_id": "007_147", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.", + "Yet on that sea I will not sail my barque | Whose waters do not have a single shark." + ], + "full_text": "\n\nIran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.\nYet on that sea I will not sail my barque | Whose waters do not have a single shark.", + "phrases": [] + }, + { + "poem_id": "007_148", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not say life is merely transitory: | Each moment of ours veils Eternity.", + "Hold firmly to today: tomorrow is | Still an idea in the mind of Time." + ], + "full_text": "\n\nDo not say life is merely transitory: | Each moment of ours veils Eternity.\nHold firmly to today: tomorrow is | Still an idea in the mind of Time.", + "phrases": [] + }, + { + "poem_id": "007_149", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Though you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.", + "So used have you become to servitude | That you carve idols from stones on the road." + ], + "full_text": "\n\nThough you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.\nSo used have you become to servitude | That you carve idols from stones on the road.", + "phrases": [] + }, + { + "poem_id": "007_150", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How long will you remain depressed like this? | How long have, your nest in the dust like ants?", + "Learn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky." + ], + "full_text": "\n\nHow long will you remain depressed like this? | How long have, your nest in the dust like ants?\nLearn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky.", + "phrases": [] + }, + { + "poem_id": "007_151", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.", + "Thus out of Selflessness did Self arise: | The world at last found what it had long sought." + ], + "full_text": "\n\nA bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "phrases": [] + }, + { + "poem_id": "007_152", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The soul designed the body, love of self-display | Thus fashioning a double-tinted rose.", + "The soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh." + ], + "full_text": "\n\nThe soul designed the body, love of self-display | Thus fashioning a double-tinted rose.\nThe soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh.", + "phrases": [] + }, + { + "poem_id": "007_153", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I heard a voice from inside a grave say: | \"You can commence a new life in the grave.", + "The man who lives by others\u2019 wishes may | Have breath in him, but has no soul to save.\"" + ], + "full_text": "\n\nI heard a voice from inside a grave say: | \"You can commence a new life in the grave.\nThe man who lives by others\u2019 wishes may | Have breath in him, but has no soul to save.\"", + "phrases": [] + }, + { + "poem_id": "007_154", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not despair of your handful of dust, | This mutable stuff, quickly blown away.", + "When Nature fashions some new form, it must | Have time\u2013millenia\u2013to round it off." + ], + "full_text": "\n\nDo not despair of your handful of dust, | This mutable stuff, quickly blown away.\nWhen Nature fashions some new form, it must | Have time\u2013millenia\u2013to round it off.", + "phrases": [] + }, + { + "poem_id": "007_155", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Worth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,", + "But do not close your eyes upon your Self; | For it has something worth observing well." + ], + "full_text": "\n\nWorth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,\nBut do not close your eyes upon your Self; | For it has something worth observing well.", + "phrases": [] + }, + { + "poem_id": "007_156", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that you exist but God does not | And that the universe is infinite.", + "But I still do not know if what I see | Is all illusion or reality." + ], + "full_text": "\n\nYou say that you exist but God does not | And that the universe is infinite.\nBut I still do not know if what I see | Is all illusion or reality.", + "phrases": [] + }, + { + "poem_id": "007_157", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have no roasted fowl on which to dine | And in my cup there is no sparkling wine.", + "My mind\u2019s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk." + ], + "full_text": "\n\nI have no roasted fowl on which to dine | And in my cup there is no sparkling wine.\nMy mind\u2019s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk.", + "phrases": [] + }, + { + "poem_id": "007_158", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My fervour has warmed up the Muslim\u2019s blood. | His eyes have shed my tears by empathy.", + "But my soul\u2019s tumult he still does not know: | He does not see the world yet with my eye." + ], + "full_text": "\n\nMy fervour has warmed up the Muslim\u2019s blood. | His eyes have shed my tears by empathy.\nBut my soul\u2019s tumult he still does not know: | He does not see the world yet with my eye.", + "phrases": [] + }, + { + "poem_id": "007_159", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What is abodeless cannot be encaged | In words. You can observe this in yourself;", + "For in the body the soul is so lodged | You cannot say it is here, and not there." + ], + "full_text": "\n\nWhat is abodeless cannot be encaged | In words. You can observe this in yourself;\nFor in the body the soul is so lodged | You cannot say it is here, and not there.", + "phrases": [] + }, + { + "poem_id": "007_160", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With every heart Love plays a different part\u2013 | Now as a stone, now as a crystal bowl.", + "It robbed you of your self and gave you tears | Instead: it brought me closer to my soul." + ], + "full_text": "\n\nWith every heart Love plays a different part\u2013 | Now as a stone, now as a crystal bowl.\nIt robbed you of your self and gave you tears | Instead: it brought me closer to my soul.", + "phrases": [] + }, + { + "poem_id": "007_161", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are still tied to colour and to race, | So you call me Afghan or Turkoman.", + "But I am first of all a man, plain man, | And then an Indian or Turanian." + ], + "full_text": "\n\nYou are still tied to colour and to race, | So you call me Afghan or Turkoman.\nBut I am first of all a man, plain man, | And then an Indian or Turanian.", + "phrases": [] + }, + { + "poem_id": "007_162", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The love of self-expression seized my heart | And charged it with a vital energy.", + "To speak of Love I opened my lips, but | Speech thickened the veil of its mystery." + ], + "full_text": "\n\nThe love of self-expression seized my heart | And charged it with a vital energy.\nTo speak of Love I opened my lips, but | Speech thickened the veil of its mystery.", + "phrases": [] + }, + { + "poem_id": "007_163", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "At last from artful reason he has freed | Himself and taught his selfish heart to bleed", + "For Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise." + ], + "full_text": "\n\nAt last from artful reason he has freed | Himself and taught his selfish heart to bleed\nFor Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise.", + "phrases": [] + }, + { + "poem_id": "008_001", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Naught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.", + "Far though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.", + "Labour then in the Quest, nor yield Hope\u2019s grip from thy hand: | A fortune at times to win by the side of the road doth he!" + ], + "full_text": "\n\nNaught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.\nFar though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.\nLabour then in the Quest, nor yield Hope\u2019s grip from thy hand: | A fortune at times to win by the side of the road doth he!", + "phrases": [] + }, + { + "poem_id": "008_002", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "I passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are." + ], + "full_text": "\n\nI passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are.", + "phrases": [] + }, + { + "poem_id": "008_003", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "I pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,", + "It never pleased me, to receive. Another\u2019s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.", + "I am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O\u2019er valley broad and spreading hill.", + "Is it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl\u2019s repose to gain.", + "Thou had\u2019st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.", + "The small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.", + "Illuminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember\u2019s wing." + ], + "full_text": "\n\nI pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,\nIt never pleased me, to receive. Another\u2019s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.\nI am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O\u2019er valley broad and spreading hill.\nIs it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl\u2019s repose to gain.\nThou had\u2019st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.\nThe small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.\nIlluminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember\u2019s wing.", + "phrases": [] + }, + { + "poem_id": "008_004", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tumultuous Love where\u2019er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?" + ], + "full_text": "\n\nTumultuous Love where\u2019er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?", + "phrases": [] + }, + { + "poem_id": "008_005", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Whence sprang the flaming fire. That is my soul\u2019s desire? | The cup indeed is mine\u2014 How came therein the wine?", + "This world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?", + "The Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?" + ], + "full_text": "\n\nWhence sprang the flaming fire. That is my soul\u2019s desire? | The cup indeed is mine\u2014 How came therein the wine?\nThis world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?\nThe Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?", + "phrases": [] + }, + { + "poem_id": "008_006", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "O bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.", + "Too hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.", + "Fill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.", + "The pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed\u2014", + "Soft amid Persia\u2019s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings." + ], + "full_text": "\n\nO bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.\nToo hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.\nFill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.\nThe pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed\u2014\nSoft amid Persia\u2019s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings.", + "phrases": [] + }, + { + "poem_id": "008_007", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.", + "What wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?", + "And when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.", + "My fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting\u2019s to be done?", + "O Master, guard the honour. Of him who begs of thee; | He\u2019ll let no wine of others. Within his goblet be." + ], + "full_text": "\n\nThou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.\nWhat wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?\nAnd when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.\nMy fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting\u2019s to be done?\nO Master, guard the honour. Of him who begs of thee; | He\u2019ll let no wine of others. Within his goblet be.", + "phrases": [] + }, + { + "poem_id": "008_008", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Out of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.", + "Upon the dawn\u2019s wind billows. Secretly thou dost come | Amid the roses\u2019 fragrance, And all the garden\u2019s bloom.", + "Yet in the West none knows thee, The East all fable is: | \u2018Tis time within this world, then, To grave new images!", + "Who wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.", + "I am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.", + "I know naught else but weeping. Men call the poet\u2019s art, | And what is this thou sprinklest. Like dew upon my heart?" + ], + "full_text": "\n\nOut of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.\nUpon the dawn\u2019s wind billows. Secretly thou dost come | Amid the roses\u2019 fragrance, And all the garden\u2019s bloom.\nYet in the West none knows thee, The East all fable is: | \u2018Tis time within this world, then, To grave new images!\nWho wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.\nI am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.\nI know naught else but weeping. Men call the poet\u2019s art, | And what is this thou sprinklest. Like dew upon my heart?", + "phrases": [] + }, + { + "poem_id": "008_009", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Though dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.", + "Praying thy fingers may caress, Unuttered is my heart\u2019s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.", + "Do thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.", + "The burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know\u2019st not the anguish in me wrought,", + "I never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made." + ], + "full_text": "\n\nThough dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.\nPraying thy fingers may caress, Unuttered is my heart\u2019s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.\nDo thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.\nThe burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know\u2019st not the anguish in me wrought,\nI never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made.", + "phrases": [] + }, + { + "poem_id": "008_010", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "With a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life\u2019s flagon I have burst.", + "In the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.", + "\u2018Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!", + "What a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.", + "Not so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess." + ], + "full_text": "\n\nWith a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life\u2019s flagon I have burst.\nIn the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.\n\u2018Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!\nWhat a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.\nNot so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess.", + "phrases": [] + }, + { + "poem_id": "008_011", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "On faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.", + "Play once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.", + "Why, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?", + "Expectant waits the Iraqi sand, Altirst is Hejaz\u2019 desert land; | To Syria and Kufa give. Husain\u2019s spilled blood, that they may live.", + "Love spurneth ,the attendant guide, Alone upon the way he\u2019ll ride, | Nor yield to any man\u2019s control. The reining of his stubborn soul.", + "To convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God\u2019s sanctuary.", + "Behold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!" + ], + "full_text": "\n\nOn faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.\nPlay once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.\nWhy, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?\nExpectant waits the Iraqi sand, Altirst is Hejaz\u2019 desert land; | To Syria and Kufa give. Husain\u2019s spilled blood, that they may live.\nLove spurneth ,the attendant guide, Alone upon the way he\u2019ll ride, | Nor yield to any man\u2019s control. The reining of his stubborn soul.\nTo convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God\u2019s sanctuary.\nBehold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!", + "phrases": [] + }, + { + "poem_id": "008_012", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.", + "Love keeps no state, no manner grand. And yet an axe is in Love\u2019s hand | Wherewith the mountain\u2019s heart is hued. All innocent of Parviz\u2019 blood.", + "It pricked my heart, this subtlety. An orator once told to me: | \u2018The loved one\u2019s glance hath more to teach. Than all the wizardry of speech.\u2019", + "Come to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.", + "Awhile into the mead I came, Naked my anguished spirit\u2019s flame; | The breeze of morning fiercer blew, My heart was sprinkled o\u2019er with dew.", + "The secret sign will overset. The lover\u2019s shrine entire; and yet | It is the fearless glance I need. That makes the lovers\u2019 heart to bleed.", + "Water\u2019s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?", + "Behold, and see! in India\u2019s domain. Thou shalt not find the like again, | That, though a Brahman\u2019s son I be, Tabriz and Rum stand wide to me." + ], + "full_text": "\n\nA flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.\nLove keeps no state, no manner grand. And yet an axe is in Love\u2019s hand | Wherewith the mountain\u2019s heart is hued. All innocent of Parviz\u2019 blood.\nIt pricked my heart, this subtlety. An orator once told to me: | \u2018The loved one\u2019s glance hath more to teach. Than all the wizardry of speech.\u2019\nCome to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.\nAwhile into the mead I came, Naked my anguished spirit\u2019s flame; | The breeze of morning fiercer blew, My heart was sprinkled o\u2019er with dew.\nThe secret sign will overset. The lover\u2019s shrine entire; and yet | It is the fearless glance I need. That makes the lovers\u2019 heart to bleed.\nWater\u2019s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?\nBehold, and see! in India\u2019s domain. Thou shalt not find the like again, | That, though a Brahman\u2019s son I be, Tabriz and Rum stand wide to me.", + "phrases": [] + }, + { + "poem_id": "008_013", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "All the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?", + "Thou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?", + "Ah, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.", + "Once a lyric I designed. That a song might ease my mind; | Will it quench the torch\u2019s glow. When the spark doth upward go?", + "This my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.", + "There was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love\u2019s sweet agony.", + "When the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.", + "Past all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star." + ], + "full_text": "\n\nAll the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?\nThou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?\nAh, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.\nOnce a lyric I designed. That a song might ease my mind; | Will it quench the torch\u2019s glow. When the spark doth upward go?\nThis my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.\nThere was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love\u2019s sweet agony.\nWhen the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.\nPast all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star.", + "phrases": [] + }, + { + "poem_id": "008_014", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Though the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!", + "Yet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.", + "If the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!", + "Though a hundred varied ways. They should\u2019burn and ravage me, | There is comfort in my blaze. And a glad felicity.", + "Dust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.", + "In my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.", + "Plato\u2019s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite." + ], + "full_text": "\n\nThough the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!\nYet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.\nIf the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!\nThough a hundred varied ways. They should\u2019burn and ravage me, | There is comfort in my blaze. And a glad felicity.\nDust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.\nIn my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.\nPlato\u2019s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite.", + "phrases": [] + }, + { + "poem_id": "008_015", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "What is the world? The temple of my thought, | The seen projection of my wakeful eye;", + "Its far horizons, instant to espy, | A circle by my spinning compass wrought.", + "As I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,", + "Movement, repose, are my heart\u2019s wizardry | Whereby are secrets known, and mysteries taught.", + "That other world, where reaped is all our sown, | Its light and fire are of my rosary made;", + "I am fate\u2019s instrument, whose antiphon | Responds to every string thought ever played,", + "Where is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone." + ], + "full_text": "\n\nWhat is the world? The temple of my thought, | The seen projection of my wakeful eye;\nIts far horizons, instant to espy, | A circle by my spinning compass wrought.\nAs I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,\nMovement, repose, are my heart\u2019s wizardry | Whereby are secrets known, and mysteries taught.\nThat other world, where reaped is all our sown, | Its light and fire are of my rosary made;\nI am fate\u2019s instrument, whose antiphon | Responds to every string thought ever played,\nWhere is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone.", + "phrases": [] + }, + { + "poem_id": "008_016", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "It is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.", + "Behold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.", + "And bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.", + "Flower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.", + "On my heart\u2019s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.", + "Thou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!", + "The aged ringdovc in the glade. Hearkened to my lament, and said | \u2018No songbird ever carolled here. So sweet an air of yesterday.\u2019" + ], + "full_text": "\n\nIt is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.\nBehold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.\nAnd bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.\nFlower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.\nOn my heart\u2019s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.\nThou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!\nThe aged ringdovc in the glade. Hearkened to my lament, and said | \u2018No songbird ever carolled here. So sweet an air of yesterday.\u2019", + "phrases": [] + }, + { + "poem_id": "008_017", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "From life and being\u2019s twisted skein. Let me be free; | In resignation is to gain. True liberty.", + "Love quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.", + "Indeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.", + "With stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.", + "O take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost." + ], + "full_text": "\n\nFrom life and being\u2019s twisted skein. Let me be free; | In resignation is to gain. True liberty.\nLove quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.\nIndeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.\nWith stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.\nO take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost.", + "phrases": [] + }, + { + "poem_id": "008_018", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Rise! and upon the thirsty land. Sprinkle life\u2019s wine with lavish hand; | Kindle anew the spirit\u2019s fire, And bid the flame in us expire.", + "The tav\u2019ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.", + "Reason\u2019s a knot-resolving slave, Faith mid convention\u2019s laid to grave, | For in the breast there beats a heart, The unseen target of love\u2019s dart,", + "Both are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.", + "Love to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven." + ], + "full_text": "\n\nRise! and upon the thirsty land. Sprinkle life\u2019s wine with lavish hand; | Kindle anew the spirit\u2019s fire, And bid the flame in us expire.\nThe tav\u2019ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.\nReason\u2019s a knot-resolving slave, Faith mid convention\u2019s laid to grave, | For in the breast there beats a heart, The unseen target of love\u2019s dart,\nBoth are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.\nLove to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven.", + "phrases": [] + }, + { + "poem_id": "008_019", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.", + "O deny me not thy presence, For a wan, pale spark am I | That to win a moment\u2019s lustre. In eternal fever lie.", + "Never more will I look backward. On the road that I have traced; | \u2018Tis to gain the far to-morrow. That, like Time, I forward haste.", + "Lo, love\u2019s ocean is my vessel, And love\u2019s ocean is my strand; | For no other ship I hanker, Nor desire another land.", + "Scatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.", + "In the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.", + "And if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine." + ], + "full_text": "\n\nThinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.\nO deny me not thy presence, For a wan, pale spark am I | That to win a moment\u2019s lustre. In eternal fever lie.\nNever more will I look backward. On the road that I have traced; | \u2018Tis to gain the far to-morrow. That, like Time, I forward haste.\nLo, love\u2019s ocean is my vessel, And love\u2019s ocean is my strand; | For no other ship I hanker, Nor desire another land.\nScatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.\nIn the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.\nAnd if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine.", + "phrases": [] + }, + { + "poem_id": "008_020", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "With a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul\u2019s dismay. Sore distraught am I.", + "What have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.", + "To the friend\u2019s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.", + "What cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.", + "Our sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.", + "When thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.", + "How should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart." + ], + "full_text": "\n\nWith a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul\u2019s dismay. Sore distraught am I.\nWhat have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.\nTo the friend\u2019s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.\nWhat cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.\nOur sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.\nWhen thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.\nHow should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart.", + "phrases": [] + }, + { + "poem_id": "008_021", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Better is the robbers\u2019 train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato\u2019s learned art.", + "Yesterday the Magian boy. Told me of love\u2019s secret joy: | \u2018Better that salt tear of thine. Than the sweet and ruby wine.\u2019", + "Better poverty, that gains. Bloodlessly the heart\u2019s domains, | Than the realm Darius won, Feridun\u2019s dominion.", + "In the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.", + "With our river of heart\u2019s blood. Need is none of Noah\u2019s flood; | Better there one swelling wave. Than where Oxus\u2019 waters lave.", + "Lo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert\u2019s privacy.", + "Singer Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!" + ], + "full_text": "\n\nBetter is the robbers\u2019 train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato\u2019s learned art.\nYesterday the Magian boy. Told me of love\u2019s secret joy: | \u2018Better that salt tear of thine. Than the sweet and ruby wine.\u2019\nBetter poverty, that gains. Bloodlessly the heart\u2019s domains, | Than the realm Darius won, Feridun\u2019s dominion.\nIn the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.\nWith our river of heart\u2019s blood. Need is none of Noah\u2019s flood; | Better there one swelling wave. Than where Oxus\u2019 waters lave.\nLo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert\u2019s privacy.\nSinger Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!", + "phrases": [] + }, + { + "poem_id": "008_022", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Or no more command the Muslim, \u2018In thy hand thy spirit hold\u2019, | Or create a new-born spirit. In his body grown too old.", + "TODO: Meaning?", + "Or give charge unto the Brahman, \u2018Carve another god for thee,\u2019 | Or within his breast engirdled. Dwell thyself in secrecy.", + "TODO: Meaning?", + "Or create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit\u2019s peace.", + "TODO: Meaning?", + "Or a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?", + "TODO: Meaning?", + "Or be poverty our portion, But with Khusrau\u2019s majesty, | Or bestow on us a reason. Blest with Gabriel\u2019s potency.", + "TODO: Meaning?", + "Or the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!", + "TODO: Meaning?" + ], + "full_text": "\n\nOr no more command the Muslim, \u2018In thy hand thy spirit hold\u2019, | Or create a new-born spirit. In his body grown too old.\nTODO: Meaning?\nOr give charge unto the Brahman, \u2018Carve another god for thee,\u2019 | Or within his breast engirdled. Dwell thyself in secrecy.\nTODO: Meaning?\nOr create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit\u2019s peace.\nTODO: Meaning?\nOr a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?\nTODO: Meaning?\nOr be poverty our portion, But with Khusrau\u2019s majesty, | Or bestow on us a reason. Blest with Gabriel\u2019s potency.\nTODO: Meaning?\nOr the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!\nTODO: Meaning?", + "phrases": [] + }, + { + "poem_id": "008_023", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Intellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.", + "Though I know the fantasy. Of the stage was shaped by me, | Yet it were a coward\u2019s way. On the journey to delay.", + "Every moment is my prayer. That I may yet further fare, | Till my folly\u2019s governor. Says there is no desert more.", + "In such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!" + ], + "full_text": "\n\nIntellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.\nThough I know the fantasy. Of the stage was shaped by me, | Yet it were a coward\u2019s way. On the journey to delay.\nEvery moment is my prayer. That I may yet further fare, | Till my folly\u2019s governor. Says there is no desert more.\nIn such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!", + "phrases": [] + }, + { + "poem_id": "008_024", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "All that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder\u2019s sting, Be not to thee my wayfaring.", + "Lo, Gabriel with naked heart. Out of love\u2019s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.", + "Anon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.", + "Whether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight\u2014all astray. Blindly the wander on thy way.", + "I was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom\u2019s heart will quicken, yet, No drop hall lack the rivulet." + ], + "full_text": "\n\nAll that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder\u2019s sting, Be not to thee my wayfaring.\nLo, Gabriel with naked heart. Out of love\u2019s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.\nAnon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.\nWhether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight\u2014all astray. Blindly the wander on thy way.\nI was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom\u2019s heart will quicken, yet, No drop hall lack the rivulet.", + "phrases": [] + }, + { + "poem_id": "008_025", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I\u2019ll pour thee the remaining wine.", + "Whoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.", + "Lo, from my dust the sparks unspire: Whose spirit shall I set afire? | \u2018Twas wrong, to kindle in my breast. This furnace of desire\u2019s unrest!", + "Alas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.", + "\u2018AH! I am poisoned\u2019\u2014hark, the cry Of the world\u2019s heart ascendeth high; | Reason replies lamentingly, \u2018I know no charm, no remedy.\u2019", + "Let it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.", + "The money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them." + ], + "full_text": "\n\nThe night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I\u2019ll pour thee the remaining wine.\nWhoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.\nLo, from my dust the sparks unspire: Whose spirit shall I set afire? | \u2018Twas wrong, to kindle in my breast. This furnace of desire\u2019s unrest!\nAlas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.\n\u2018AH! I am poisoned\u2019\u2014hark, the cry Of the world\u2019s heart ascendeth high; | Reason replies lamentingly, \u2018I know no charm, no remedy.\u2019\nLet it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.\nThe money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them.", + "phrases": [] + }, + { + "poem_id": "008_026", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Saqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.", + "He, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.", + "Give to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor\u2019s sediments. In the beaker of the sense.", + "Wisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.", + "If hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.", + "Fear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!", + "Roses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!" + ], + "full_text": "\n\nSaqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.\nHe, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.\nGive to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor\u2019s sediments. In the beaker of the sense.\nWisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.\nIf hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.\nFear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!\nRoses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!", + "phrases": [] + }, + { + "poem_id": "008_027", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The juice that maketh tulips spring. Within the heart\u2014a bumper bring, | Saqi! and let the April gust. Scatter at will my body\u2019s dust.", + "I drank the West\u2019s -enamelled bowl, And darkness settled o\u2019er my soul; | O give me sight to see the way. And where I went so sore astray.", + "Upon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!", + "My spirit\u2019s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart\u2019s delight, A star to shine upon my night.", + "Thou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!" + ], + "full_text": "\n\nThe juice that maketh tulips spring. Within the heart\u2014a bumper bring, | Saqi! and let the April gust. Scatter at will my body\u2019s dust.\nI drank the West\u2019s -enamelled bowl, And darkness settled o\u2019er my soul; | O give me sight to see the way. And where I went so sore astray.\nUpon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!\nMy spirit\u2019s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart\u2019s delight, A star to shine upon my night.\nThou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!", + "phrases": [] + }, + { + "poem_id": "008_028", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Of every image that the heart. Takes from the eye\u2014I have no part; | Perception weigheth not with me, I beg for pure reality.", + "Anon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom\u2019s school.", + "Anon I wrap me in the world, Anon about me \u2018tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.", + "No Saqi\u2019s glance enchants me here, Nor any talk of love sincere; | From Mullah\u2019s board and Sufi\u2019s feast. I nothing gain but care increased.", + "\u2018Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king." + ], + "full_text": "\n\nOf every image that the heart. Takes from the eye\u2014I have no part; | Perception weigheth not with me, I beg for pure reality.\nAnon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom\u2019s school.\nAnon I wrap me in the world, Anon about me \u2018tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.\nNo Saqi\u2019s glance enchants me here, Nor any talk of love sincere; | From Mullah\u2019s board and Sufi\u2019s feast. I nothing gain but care increased.\n\u2018Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king.", + "phrases": [] + }, + { + "poem_id": "008_029", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Against the light, an infidel, My heart, unfettered, doth rebel; | It bows before God\u2019s sanctuary, And idols serves, indifferently.", + "It sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection\u2019s mart.", + "It would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.", + "Anon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth\u2019s ally. And then it doth the truth deny.", + "While in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!", + "Its glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman\u2019s swelling to reduce.", + "When shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood\u2019s shrine, in slothful pride?" + ], + "full_text": "\n\nAgainst the light, an infidel, My heart, unfettered, doth rebel; | It bows before God\u2019s sanctuary, And idols serves, indifferently.\nIt sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection\u2019s mart.\nIt would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.\nAnon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth\u2019s ally. And then it doth the truth deny.\nWhile in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!\nIts glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman\u2019s swelling to reduce.\nWhen shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood\u2019s shrine, in slothful pride?", + "phrases": [] + }, + { + "poem_id": "008_030", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Why in the concourse dost thou seek. The poet\u2019s wild, ecstatic shriek, | Or lookest for another\u2019s riot, Whose heart is troubled and unquiet?", + "My affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.", + "Except within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling\u2014 What else should unbeliever bring?" + ], + "full_text": "\n\nWhy in the concourse dost thou seek. The poet\u2019s wild, ecstatic shriek, | Or lookest for another\u2019s riot, Whose heart is troubled and unquiet?\nMy affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.\nExcept within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling\u2014 What else should unbeliever bring?", + "phrases": [] + }, + { + "poem_id": "008_031", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Faith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.", + "Cleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness." + ], + "full_text": "\n\nFaith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.\nCleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness.", + "phrases": [] + }, + { + "poem_id": "008_032", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.", + "Thou gayest me a heart awake. And, through the world my way to take, | A little dust\u2014a moon forlorn. Upon a night-dark litter borne.", + "My every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, \u2018tis of thee.", + "I am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime\u2019s scattered dew. Thou art their sole creator too.", + "Thou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.", + "Much sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery\u2014 All things alike are sprung of thee." + ], + "full_text": "\n\nThine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.\nThou gayest me a heart awake. And, through the world my way to take, | A little dust\u2014a moon forlorn. Upon a night-dark litter borne.\nMy every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, \u2018tis of thee.\nI am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime\u2019s scattered dew. Thou art their sole creator too.\nThou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.\nMuch sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery\u2014 All things alike are sprung of thee.", + "phrases": [] + }, + { + "poem_id": "008_033", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "One step on friendship\u2019s road. Fairer I see | Than the moat pressing load. Of piety.", + "Take for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.", + "O come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.", + "Recall those glances pure. Of love intense | How long must I endure. Indifference?", + "Last night the burning moon. Did me address: | \u2018Accept the anguish, son, Of unaccess.\u2019", + "Fair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.", + "Before thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine." + ], + "full_text": "\n\nOne step on friendship\u2019s road. Fairer I see | Than the moat pressing load. Of piety.\nTake for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.\nO come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.\nRecall those glances pure. Of love intense | How long must I endure. Indifference?\nLast night the burning moon. Did me address: | \u2018Accept the anguish, son, Of unaccess.\u2019\nFair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.\nBefore thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine.", + "phrases": [] + }, + { + "poem_id": "008_034", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "In my heart\u2019s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!", + "No heart is there, but bright. Gleameth in that moon\u2019s light; | A thousand mirrors, see! Reflect his coquetry.", + "To each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.", + "The hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield." + ], + "full_text": "\n\nIn my heart\u2019s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!\nNo heart is there, but bright. Gleameth in that moon\u2019s light; | A thousand mirrors, see! Reflect his coquetry.\nTo each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.\nThe hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield.", + "phrases": [] + }, + { + "poem_id": "008_035", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Upon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.", + "Where is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.", + "O let this layman\u2019s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.", + "Ah, what adventure is to gain\u2014 To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.", + "But he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.", + "A single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?", + "In the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried." + ], + "full_text": "\n\nUpon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.\nWhere is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.\nO let this layman\u2019s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.\nAh, what adventure is to gain\u2014 To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.\nBut he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.\nA single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?\nIn the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried.", + "phrases": [] + }, + { + "poem_id": "008_036", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The days are ended. Of winter long; | The branches quiver. With living song.", + "The breeze in beauty. Arrays the rose | As from the river. It gently blows.", + "The tulip\u2019s lantern. In desert bare | Is fanned to brightness, By the spring air.", + "Sad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;", + "A little cases. With grief and pain | Or like a bill-stream. Laments again.", + "Lest my heart\u2019s passion. May softer grow, | Not to the trusty. I\u2019ll tell my woe." + ], + "full_text": "\n\nThe days are ended. Of winter long; | The branches quiver. With living song.\nThe breeze in beauty. Arrays the rose | As from the river. It gently blows.\nThe tulip\u2019s lantern. In desert bare | Is fanned to brightness, By the spring air.\nSad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;\nA little cases. With grief and pain | Or like a bill-stream. Laments again.\nLest my heart\u2019s passion. May softer grow, | Not to the trusty. I\u2019ll tell my woe.", + "phrases": [] + }, + { + "poem_id": "008_037", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "At home to loiter never did me please, | A rover I, stranger in every land.", + "At dawn, the ashes thus addressed the breeze: | \u2018This desert\u2019s air put out my flaming brand;", + "Pass gently; scatter me not with thy hand; | I yet recall the caravans s unease.\u2019", + "My tears, like dew, trickled upon the sand, | I, too, being dust on the world\u2019s passages.", + "Then in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.", + "The past is all my fever and fire of yore, | The future all that I am yearning for:", + "Think not upon thy dust, O think no more\u2014 | Lo, by the life, I know no perishing!" + ], + "full_text": "\n\nAt home to loiter never did me please, | A rover I, stranger in every land.\nAt dawn, the ashes thus addressed the breeze: | \u2018This desert\u2019s air put out my flaming brand;\nPass gently; scatter me not with thy hand; | I yet recall the caravans s unease.\u2019\nMy tears, like dew, trickled upon the sand, | I, too, being dust on the world\u2019s passages.\nThen in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.\nThe past is all my fever and fire of yore, | The future all that I am yearning for:\nThink not upon thy dust, O think no more\u2014 | Lo, by the life, I know no perishing!", + "phrases": [] + }, + { + "poem_id": "008_038", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "By the Saqi\u2019s eye. Heart-enflamed I lie; | Drunk without wine\u2013 O delight divine!", + "All unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul\u2019s aglow.", + "See the rebec\u2019s string. At my fingering | Like a candle\u2019s wick. Flameth bright and quick.", + "Save my heart can be. Lodging none for me, | Naught is me assigned, Ne\u2018er a way I find.", + "Till the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride." + ], + "full_text": "\n\nBy the Saqi\u2019s eye. Heart-enflamed I lie; | Drunk without wine\u2013 O delight divine!\nAll unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul\u2019s aglow.\nSee the rebec\u2019s string. At my fingering | Like a candle\u2019s wick. Flameth bright and quick.\nSave my heart can be. Lodging none for me, | Naught is me assigned, Ne\u2018er a way I find.\nTill the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride.", + "phrases": [] + }, + { + "poem_id": "008_039", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!", + "Camest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.", + "Thou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!", + "Passion\u2019s sorrow, passion\u2019s pleasure, Two fold is love\u2019s influence: | Now an agony and burning, Now the drunkard\u2019s turbulence.", + "Speak me then, for true thou knowest: Of my heart the history tell\u2014 | Where is now my heart in hiding? In my breast it doth not dwell.", + "By the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!" + ], + "full_text": "\n\nThou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!\nCamest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.\nThou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!\nPassion\u2019s sorrow, passion\u2019s pleasure, Two fold is love\u2019s influence: | Now an agony and burning, Now the drunkard\u2019s turbulence.\nSpeak me then, for true thou knowest: Of my heart the history tell\u2014 | Where is now my heart in hiding? In my breast it doth not dwell.\nBy the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!", + "phrases": [] + }, + { + "poem_id": "008_040", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "None other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?", + "Awhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently", + "Bring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast." + ], + "full_text": "\n\nNone other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?\nAwhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently\nBring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast.", + "phrases": [] + }, + { + "poem_id": "008_041", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit\u2019s smart? Hast thou an uncaseful heart?", + "Of such bitter tears that well. From the eve, what canst thou tell? | See, thy rose\u2019s petals hold. Dewy pearls of price untold", + "Or the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time\u2013 Shall I speak thee in rhyme?" + ], + "full_text": "\n\nTell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit\u2019s smart? Hast thou an uncaseful heart?\nOf such bitter tears that well. From the eve, what canst thou tell? | See, thy rose\u2019s petals hold. Dewy pearls of price untold\nOr the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time\u2013 Shall I speak thee in rhyme?", + "phrases": [] + }, + { + "poem_id": "008_042", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "If vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.", + "Now speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.", + "The gaze was bold, it did not fail. To rend in twain high heaven\u2019s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!", + "So high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.", + "One is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.", + "I will convert this dross I hold. By passion\u2019s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering" + ], + "full_text": "\n\nIf vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.\nNow speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.\nThe gaze was bold, it did not fail. To rend in twain high heaven\u2019s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!\nSo high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.\nOne is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.\nI will convert this dross I hold. By passion\u2019s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering", + "phrases": [] + }, + { + "poem_id": "008_043", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;", + "Thou seekest one familiar with the light, | My quest is he who cannot bear the sight." + ], + "full_text": "\n\nThy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;\nThou seekest one familiar with the light, | My quest is he who cannot bear the sight.", + "phrases": [] + }, + { + "poem_id": "008_044", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Give me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.", + "Give me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o\u2019er. That is a slave to less and more.", + "O draw me forth, thou huntsman bold, Out of fate\u2019s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?", + "This life is ne\u2019er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied\u2014 Into another world I ride." + ], + "full_text": "\n\nGive me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.\nGive me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o\u2019er. That is a slave to less and more.\nO draw me forth, thou huntsman bold, Out of fate\u2019s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?\nThis life is ne\u2019er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied\u2014 Into another world I ride.", + "phrases": [] + }, + { + "poem_id": "008_045", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven\u2019s throne.", + "What strategem have I, what art? For on the branch of wisdom\u2019s tree | No thorn has ever sprung for me. That I might thrust into my heart.", + "The fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.", + "Let it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.", + "Upon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.", + "If in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, \u2018Yes, I know him well\u2019?" + ], + "full_text": "\n\nA hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven\u2019s throne.\nWhat strategem have I, what art? For on the branch of wisdom\u2019s tree | No thorn has ever sprung for me. That I might thrust into my heart.\nThe fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.\nLet it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.\nUpon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.\nIf in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, \u2018Yes, I know him well\u2019?", + "phrases": [] + }, + { + "poem_id": "008_046", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Let this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.", + "Let the bitter potion poured. By the heavens in my gourd | On this toper\u2019s tongue of mine. Taste as sweet as honeyed wine." + ], + "full_text": "\n\nLet this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.\nLet the bitter potion poured. By the heavens in my gourd | On this toper\u2019s tongue of mine. Taste as sweet as honeyed wine.", + "phrases": [] + }, + { + "poem_id": "008_047", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "To passion\u2019s slaves let no man e\u2019er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.", + "I was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.", + "Deep in my heart\u2019s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.", + "\u2018Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?" + ], + "full_text": "\n\nTo passion\u2019s slaves let no man e\u2019er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.\nI was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.\nDeep in my heart\u2019s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.\n\u2018Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?", + "phrases": [] + }, + { + "poem_id": "008_048", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Ah, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold", + "An\u2019 thou comest to my bosom, In my autumn spring shall glow; | An\u2019 thou come not, May lies mourning. Colder than December\u2019s snow.", + "Mute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.", + "Well thou knowest what conveying. Unto passion\u2019s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.", + "Now renew love\u2019s old dominion, That by virtue of its sway | Equal shall the vagrant\u2019s mat be. To the royal throne of Kay.", + "Cry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam." + ], + "full_text": "\n\nAh, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold\nAn\u2019 thou comest to my bosom, In my autumn spring shall glow; | An\u2019 thou come not, May lies mourning. Colder than December\u2019s snow.\nMute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.\nWell thou knowest what conveying. Unto passion\u2019s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.\nNow renew love\u2019s old dominion, That by virtue of its sway | Equal shall the vagrant\u2019s mat be. To the royal throne of Kay.\nCry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam.", + "phrases": [] + }, + { + "poem_id": "008_049", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Stars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven\u2019s height; Cast me the joy of sight;", + "Soared, though in dust I lay, High o\u2019er the starry way,\u2014 | Life of the ember\u2019s glow. Likes me not, thou dost know.", + "All the world\u2019s eve and morn. Are of my whirling born; | Thou know\u2019st this\u2019morn and eve. My soul can scarce receive.", + "Wine brimmed in heaven\u2019s cup; I took and drank it up; | Saqi! not sparing be\u2014 Another bowl for me!", + "Not both the worlds suffice. My folly\u2019s avarice; | Earth is a passing day, Heaven a passage-way." + ], + "full_text": "\n\nStars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven\u2019s height; Cast me the joy of sight;\nSoared, though in dust I lay, High o\u2019er the starry way,\u2014 | Life of the ember\u2019s glow. Likes me not, thou dost know.\nAll the world\u2019s eve and morn. Are of my whirling born; | Thou know\u2019st this\u2019morn and eve. My soul can scarce receive.\nWine brimmed in heaven\u2019s cup; I took and drank it up; | Saqi! not sparing be\u2014 Another bowl for me!\nNot both the worlds suffice. My folly\u2019s avarice; | Earth is a passing day, Heaven a passage-way.", + "phrases": [] + }, + { + "poem_id": "008_050", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit\u2019s bonds are all united, The flames\u2019 of its desire have died.", + "The burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.", + "Faint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.", + "The vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.", + "Swifter it spins than heaven\u2019s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.", + "Of the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.", + "The East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o\u2019er.", + "Bring me the wine of heart\u2019s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love\u2019s transport let me die." + ], + "full_text": "\n\nThe East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit\u2019s bonds are all united, The flames\u2019 of its desire have died.\nThe burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.\nFaint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.\nThe vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.\nSwifter it spins than heaven\u2019s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.\nOf the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.\nThe East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o\u2019er.\nBring me the wine of heart\u2019s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love\u2019s transport let me die.", + "phrases": [] + }, + { + "poem_id": "008_051", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Leave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.", + "In my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.", + "Holy joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.", + "Come the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.", + "A high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.", + "If the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!" + ], + "full_text": "\n\nLeave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.\nIn my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.\nHoly joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.\nCome the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.\nA high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.\nIf the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!", + "phrases": [] + }, + { + "poem_id": "008_052", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "My soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.", + "Open and secret. Fate is assailing, | To the unfailing. Fickle and faithless.", + "Mountain and desert, Ocean and prairie | Secret unwary. Unsympathising.", + "Stranger to passion, Stranger to yearning | Rivulet\u2019s turning, Spray of the fountains.", + "Pale lamentation\u2019s. Flameless outpouring | Nightingales soaring. Song in the thicket.", + "Burns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.", + "No wine of Saqi, No spirits\u2019 riot; | The soul unquiet. Bitterly suffers." + ], + "full_text": "\n\nMy soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.\nOpen and secret. Fate is assailing, | To the unfailing. Fickle and faithless.\nMountain and desert, Ocean and prairie | Secret unwary. Unsympathising.\nStranger to passion, Stranger to yearning | Rivulet\u2019s turning, Spray of the fountains.\nPale lamentation\u2019s. Flameless outpouring | Nightingales soaring. Song in the thicket.\nBurns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.\nNo wine of Saqi, No spirits\u2019 riot; | The soul unquiet. Bitterly suffers.", + "phrases": [] + }, + { + "poem_id": "008_053", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "In thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart", + "Hapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.", + "In thy thought as I was slumb\u2019ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.", + "Loud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.", + "In my breast his arrow pricking\u2014 There is glory, there is fame! | If I cast myself before him, He\u2019d not seize me for his game." + ], + "full_text": "\n\nIn thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart\nHapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.\nIn thy thought as I was slumb\u2019ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.\nLoud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.\nIn my breast his arrow pricking\u2014 There is glory, there is fame! | If I cast myself before him, He\u2019d not seize me for his game.", + "phrases": [] + }, + { + "poem_id": "008_054", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.", + "Take thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?", + "To sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.", + "If but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.", + "Great ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.", + "Into my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes." + ], + "full_text": "\n\nA single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.\nTake thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?\nTo sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.\nIf but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.\nGreat ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.\nInto my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes.", + "phrases": [] + }, + { + "poem_id": "008_055", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "How long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.", + "O glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.", + "I added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip\u2019s thirsty mouth.", + "Mind searched the volume thro\u2019 and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.", + "Where is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.", + "In riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need." + ], + "full_text": "\n\nHow long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.\nO glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.\nI added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip\u2019s thirsty mouth.\nMind searched the volume thro\u2019 and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.\nWhere is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.\nIn riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need.", + "phrases": [] + }, + { + "poem_id": "008_056", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "One by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.", + "Though the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.", + "Ask them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.", + "Tribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.", + "There is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?", + "Draw aside fate\u2019s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await." + ], + "full_text": "\n\nOne by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.\nThough the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.\nAsk them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.\nTribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.\nThere is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?\nDraw aside fate\u2019s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await.", + "phrases": [] + }, + { + "poem_id": "008_057", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "No lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart\u2019s sorrow; There be few to sympathize.", + "In the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.", + "Here are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.", + "Coming by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.", + "They that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.", + "Lo, the goblet mind-illuming. That the West bath given me, | All the sun\u2019s aglow within it; Of the dawn no sign I see." + ], + "full_text": "\n\nNo lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart\u2019s sorrow; There be few to sympathize.\nIn the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.\nHere are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.\nComing by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.\nThey that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.\nLo, the goblet mind-illuming. That the West bath given me, | All the sun\u2019s aglow within it; Of the dawn no sign I see.", + "phrases": [] + }, + { + "poem_id": "008_058", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.", + "Of our heart\u2019s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.", + "Unveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.", + "Confirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.", + "What a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer." + ], + "full_text": "\n\nTremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.\nOf our heart\u2019s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.\nUnveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.\nConfirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.\nWhat a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer.", + "phrases": [] + }, + { + "poem_id": "008_059", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Lord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.", + "In solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun\u2019s effulgent ray.", + "Tumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.", + "Clothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life\u2019s garment white again.", + "My dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!" + ], + "full_text": "\n\nLord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.\nIn solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun\u2019s effulgent ray.\nTumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.\nClothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life\u2019s garment white again.\nMy dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!", + "phrases": [] + }, + { + "poem_id": "008_060", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Branch of the Sidra tree thou art; Be not the meadow\u2019s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn." + ], + "full_text": "\n\nBranch of the Sidra tree thou art; Be not the meadow\u2019s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn.", + "phrases": [] + }, + { + "poem_id": "008_061", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the flask that here I hold. Both the worlds one may behold; | Where\u2019s the vision, to divine. The wide vista that is mine?", + "Madman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.", + "Grieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.", + "Take me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare" + ], + "full_text": "\n\nIn the flask that here I hold. Both the worlds one may behold; | Where\u2019s the vision, to divine. The wide vista that is mine?\nMadman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.\nGrieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.\nTake me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare", + "phrases": [] + }, + { + "poem_id": "008_062", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Rise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.", + "The secret, that at rest. Was hid in Being\u2019s breast, | By Clay and Water stirred. Is magically heard." + ], + "full_text": "\n\nRise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.\nThe secret, that at rest. Was hid in Being\u2019s breast, | By Clay and Water stirred. Is magically heard.", + "phrases": [] + }, + { + "poem_id": "008_063", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "On the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.", + "Say, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes." + ], + "full_text": "\n\nOn the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.\nSay, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes.", + "phrases": [] + }, + { + "poem_id": "008_064", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Thou canst pass, like morning\u2019s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,", + "What is Life? The world, and all, To make Spirit\u2019s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?", + "\u2018Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.", + "Take thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.", + "Iqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?" + ], + "full_text": "\n\nThou canst pass, like morning\u2019s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,\nWhat is Life? The world, and all, To make Spirit\u2019s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?\n\u2018Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.\nTake thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.\nIqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?", + "phrases": [] + }, + { + "poem_id": "008_065", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "If it be thy will to gain. The safe shore of Passion\u2019s main, | With a thousand brands of fire. One faint flame is thy desire.", + "God has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow\u2019s nest.", + "Seekest thou to win perchance. The Beloved\u2019s secret glance? | First awhile be clutching then. So the skirts of conscient men.", + "With no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.", + "Practice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love\u2019s immortal minstrelsy." + ], + "full_text": "\n\nIf it be thy will to gain. The safe shore of Passion\u2019s main, | With a thousand brands of fire. One faint flame is thy desire.\nGod has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow\u2019s nest.\nSeekest thou to win perchance. The Beloved\u2019s secret glance? | First awhile be clutching then. So the skirts of conscient men.\nWith no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.\nPractice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love\u2019s immortal minstrelsy.", + "phrases": [] + }, + { + "poem_id": "008_066", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Time is the winged messenger. Of the Heart\u2019s Desire; | Wondrous herald! Tidings fair. Is his life entire.", + "Think not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!", + "Well I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.", + "How may Gabriel aspire. Where Man\u2019s dust shall fly? | If his present fame is higher, \u2018Tis his roof that\u2019s high!", + "All thy life is breath to take, Knowing not, frail man, | That true living is to break. The days\u2019 talisman.", + "Of the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.", + "O\u2019er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time." + ], + "full_text": "\n\nTime is the winged messenger. Of the Heart\u2019s Desire; | Wondrous herald! Tidings fair. Is his life entire.\nThink not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!\nWell I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.\nHow may Gabriel aspire. Where Man\u2019s dust shall fly? | If his present fame is higher, \u2018Tis his roof that\u2019s high!\nAll thy life is breath to take, Knowing not, frail man, | That true living is to break. The days\u2019 talisman.\nOf the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.\nO\u2019er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time.", + "phrases": [] + }, + { + "poem_id": "008_067", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the Friend\u2019s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!", + "Though the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?", + "Happy he, who dared to reach. Deep into Being\u2019s brain | And drew forth like jewels speech, And fluent spoke again.", + "Desolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"", + "Grieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds\u2019 lament reveals.", + "Passion\u2019s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.", + "If my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is." + ], + "full_text": "\n\nOf the Friend\u2019s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!\nThough the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?\nHappy he, who dared to reach. Deep into Being\u2019s brain | And drew forth like jewels speech, And fluent spoke again.\nDesolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"\nGrieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds\u2019 lament reveals.\nPassion\u2019s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.\nIf my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is.", + "phrases": [] + }, + { + "poem_id": "008_068", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Mind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.", + "Seek thou pure revelation. Past sun and moon\u2019s low station, | For all things here reported. By vision are distorted." + ], + "full_text": "\n\nMind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.\nSeek thou pure revelation. Past sun and moon\u2019s low station, | For all things here reported. By vision are distorted.", + "phrases": [] + }, + { + "poem_id": "008_069", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.", + "With such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.", + "Beyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.", + "Within the multitude are they, Yet out of it withal; | In spirit\u2019s solitude they stay, While dwelling amid all.", + "Regard not meanly, nor despise. The truly loving man; | Though little worth, \u2018tis merchandise. Fit for Life\u2019s caravan.", + "The charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.", + "Take thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, \u2018tis told By speakers credible." + ], + "full_text": "\n\nI am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.\nWith such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.\nBeyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.\nWithin the multitude are they, Yet out of it withal; | In spirit\u2019s solitude they stay, While dwelling amid all.\nRegard not meanly, nor despise. The truly loving man; | Though little worth, \u2018tis merchandise. Fit for Life\u2019s caravan.\nThe charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.\nTake thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, \u2018tis told By speakers credible.", + "phrases": [] + }, + { + "poem_id": "008_070", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.", + "A tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe\u2019s cradle yet,", + "O thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.", + "No part of wisdom \u2018tis, I trow, The trusty axe to shun | Within the rock\u2019s heart, even now, Are rubies to be won.", + "Await! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?", + "When the world\u2019s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"" + ], + "full_text": "\n\nThe tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.\nA tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe\u2019s cradle yet,\nO thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.\nNo part of wisdom \u2018tis, I trow, The trusty axe to shun | Within the rock\u2019s heart, even now, Are rubies to be won.\nAwait! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?\nWhen the world\u2019s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"", + "phrases": [] + }, + { + "poem_id": "008_071", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Faith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.", + "Oft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion\u2019s mood, With such armour are endued.", + "When the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.", + "Stored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!", + "What upon a blade of grass. Ether-borne they bring to pass, | \u2018tis not strange that they can prove, Ponderous mountain chains to move.", + "Love is as a merchandise; In Life\u2019s marketplace it lies, | Now at little price is sold, And anon for mighty gold.", + "I have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan." + ], + "full_text": "\n\nFaith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.\nOft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion\u2019s mood, With such armour are endued.\nWhen the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.\nStored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!\nWhat upon a blade of grass. Ether-borne they bring to pass, | \u2018tis not strange that they can prove, Ponderous mountain chains to move.\nLove is as a merchandise; In Life\u2019s marketplace it lies, | Now at little price is sold, And anon for mighty gold.\nI have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan.", + "phrases": [] + }, + { + "poem_id": "008_072", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Drunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?", + "Let the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.", + "Cast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven\u2019s sphere, Stitch it on thy sleeve to wear.", + "Selfhood\u2019s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within\u2013 Drain our desperate medicine" + ], + "full_text": "\n\nDrunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?\nLet the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.\nCast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven\u2019s sphere, Stitch it on thy sleeve to wear.\nSelfhood\u2019s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within\u2013 Drain our desperate medicine", + "phrases": [] + }, + { + "poem_id": "008_073", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Out of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.", + "Lo, on the brow of the slaves I see. The Sultan\u2019s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud\u2019s torch alight.", + "In Kaaba and Temple long, long years. The deep lament arose, | Till from Love\u2019s banquet now appears. One Man who the Secret knows.", + "The sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life\u2019s mind everywhere.", + "O take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour" + ], + "full_text": "\n\nOut of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.\nLo, on the brow of the slaves I see. The Sultan\u2019s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud\u2019s torch alight.\nIn Kaaba and Temple long, long years. The deep lament arose, | Till from Love\u2019s banquet now appears. One Man who the Secret knows.\nThe sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life\u2019s mind everywhere.\nO take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour", + "phrases": [] + }, + { + "poem_id": "008_074", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.", + "See, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.", + "What doth on the tulip fall. Out of the starry sky, | O\u2019er the verdant herbage all. Now scatter I.", + "Ranging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.", + "But if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.", + "With the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.", + "Well I know the wont and way. Of them that rule, aloof | Joseph\u2019s in the well, and they. Asses. on roof!" + ], + "full_text": "\n\nOf the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.\nSee, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.\nWhat doth on the tulip fall. Out of the starry sky, | O\u2019er the verdant herbage all. Now scatter I.\nRanging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.\nBut if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.\nWith the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.\nWell I know the wont and way. Of them that rule, aloof | Joseph\u2019s in the well, and they. Asses. on roof!", + "phrases": [] + }, + { + "poem_id": "008_075", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Like the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid\u2019s throne", + "\u2018\u2018This our world\u2019, they asked of me, \"Is\u2019t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"", + "In the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!", + "Tulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam\u2019s bosom, too.", + "Thou\u2019rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world\u2019s body, end to end.", + "Is the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.", + "Ah, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring." + ], + "full_text": "\n\nLike the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid\u2019s throne\n\u2018\u2018This our world\u2019, they asked of me, \"Is\u2019t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"\nIn the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!\nTulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam\u2019s bosom, too.\nThou\u2019rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world\u2019s body, end to end.\nIs the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.\nAh, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring.", + "phrases": [] + }, + { + "poem_id": "008_076", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Greed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven\u2019s veil doth wait?", + "Now and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.", + "Thou\u2019rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior\u2019s will.", + "Thou hast closed thine eyes, and said, \"The world\u2019s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.", + "In thy solitude, alone, Create a company; | Love, that\u2019s made to know the. One, The Many loves to see.", + "But an instant quivered he. Ere to the saddle bound\u2013 | Fortunate gazelle, to he. So singled out to wound!", + "In the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear." + ], + "full_text": "\n\nGreed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven\u2019s veil doth wait?\nNow and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.\nThou\u2019rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior\u2019s will.\nThou hast closed thine eyes, and said, \"The world\u2019s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.\nIn thy solitude, alone, Create a company; | Love, that\u2019s made to know the. One, The Many loves to see.\nBut an instant quivered he. Ere to the saddle bound\u2013 | Fortunate gazelle, to he. So singled out to wound!\nIn the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear.", + "phrases": [] + }, + { + "poem_id": "008_077", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Although the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.", + "Think not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.", + "The tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that\u2019s free. Of all defiling breath.", + "So from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.", + "Unveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.", + "Who sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame." + ], + "full_text": "\n\nAlthough the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.\nThink not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.\nThe tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that\u2019s free. Of all defiling breath.\nSo from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.\nUnveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.\nWho sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame.", + "phrases": [] + }, + { + "poem_id": "008_078", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Where is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute\u2019s minstrelsy?", + "Under the Sufi elder\u2019s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine\u2019s to buy.", + "Every man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?", + "A thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze\u2013is there anyone?", + "Rise like a wave, and surging flow. In the ocean eternally? | Thou seek\u2019st the shore, and dost not know. Where ever the shore may be.", + "Hither (for in thy tendril\u2019s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.", + "Twist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?" + ], + "full_text": "\n\nWhere is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute\u2019s minstrelsy?\nUnder the Sufi elder\u2019s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine\u2019s to buy.\nEvery man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?\nA thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze\u2013is there anyone?\nRise like a wave, and surging flow. In the ocean eternally? | Thou seek\u2019st the shore, and dost not know. Where ever the shore may be.\nHither (for in thy tendril\u2019s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.\nTwist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?", + "phrases": [] + }, + { + "poem_id": "008_079", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Rise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;", + "Deep in the rosebud\u2019s heart. Learn how to stab thy dart.", + "Though ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;", + "in the assembly learn. With love to shdke, and burn.", + "Faithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;", + "Learn with thy eyes to view, And how to close them, too.", + "Breath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;", + "Learn once again to see, And hearing get for thee!", + "No falcon\u2019s heart of rage. We have, no eagle\u2019s eye; | Like homebirds in a cage. We lack the joy to fly;", + "Homebirds encaged! arise, And soar into the skies.", + "Darius\u2019 royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;", + "Learn with thy own heart\u2019s blood. To purchase thee this good.", + "Thou weep\u2019st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;", + "Despair not, but anew. Learn how to weep for rue.", + "Art thou consumed? Take flame. Out of thy heart\u2019s desire | And wrap thee in the same, And set the reeds afire;", + "Along the stubble learn. To run a torch, and burn!" + ], + "full_text": "\n\nRise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;\nDeep in the rosebud\u2019s heart. Learn how to stab thy dart.\nThough ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;\nin the assembly learn. With love to shdke, and burn.\nFaithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;\nLearn with thy eyes to view, And how to close them, too.\nBreath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;\nLearn once again to see, And hearing get for thee!\nNo falcon\u2019s heart of rage. We have, no eagle\u2019s eye; | Like homebirds in a cage. We lack the joy to fly;\nHomebirds encaged! arise, And soar into the skies.\nDarius\u2019 royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;\nLearn with thy own heart\u2019s blood. To purchase thee this good.\nThou weep\u2019st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;\nDespair not, but anew. Learn how to weep for rue.\nArt thou consumed? Take flame. Out of thy heart\u2019s desire | And wrap thee in the same, And set the reeds afire;\nAlong the stubble learn. To run a torch, and burn!", + "phrases": [] + }, + { + "poem_id": "008_080", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Little flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!", + "Now that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Now the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.", + "Over mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "All the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:", + "Yet each atom of this earth. Is a gaze of tortured birth. | Under Ind\u2019s and Persia\u2019s skies, Through Arabia\u2019s plains, O rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "See, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E\u2019er disturbs thy ocean\u2019s peace.", + "Ne\u2019er thy ocean knoweth storm. Or Leviathan\u2019s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Listen to this subtlety. That reveals all mystery: | Empire is the body\u2019s dust; Spirit, true Religion\u2019s trust;", + "Body lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Thou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor\u2019s might.", + "Shackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt\u2019s prison rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Against Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!", + "Europe\u2019s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise" + ], + "full_text": "\n\nLittle flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!\nNow that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nNow the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.\nOver mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAll the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:\nYet each atom of this earth. Is a gaze of tortured birth. | Under Ind\u2019s and Persia\u2019s skies, Through Arabia\u2019s plains, O rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nSee, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E\u2019er disturbs thy ocean\u2019s peace.\nNe\u2019er thy ocean knoweth storm. Or Leviathan\u2019s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nListen to this subtlety. That reveals all mystery: | Empire is the body\u2019s dust; Spirit, true Religion\u2019s trust;\nBody lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nThou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor\u2019s might.\nShackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt\u2019s prison rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAgainst Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!\nEurope\u2019s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise", + "phrases": [] + }, + { + "poem_id": "008_081", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Our world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.", + "This night, whose only home. Is in the strangers\u2019 tomb, | No moon, no stars here burn; To dawn how shall it turn?", + "The heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?", + "High fancy, passion\u2019s glance, And life\u2019s exuberance, | Fear not, for these all three. Dust of the road shall be.", + "So live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below." + ], + "full_text": "\n\nOur world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.\nThis night, whose only home. Is in the strangers\u2019 tomb, | No moon, no stars here burn; To dawn how shall it turn?\nThe heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?\nHigh fancy, passion\u2019s glance, And life\u2019s exuberance, | Fear not, for these all three. Dust of the road shall be.\nSo live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below.", + "phrases": [] + }, + { + "poem_id": "008_082", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Sleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.", + "Love bath laid his heavy load. On Time\u2019s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.", + "Elder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.", + "\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"", + "\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"" + ], + "full_text": "\n\nSleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.\nLove bath laid his heavy load. On Time\u2019s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.\nElder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.\n\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"\n\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"", + "phrases": [] + }, + { + "poem_id": "008_083", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "My mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars\u2019 embrace.", + "Think not we are enfurled. Within this globe of clay; | Each separate star\u2019s world, Or was a world one day.", + "The lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.", + "Earth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.", + "The panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart\u2019s a brand aglow." + ], + "full_text": "\n\nMy mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars\u2019 embrace.\nThink not we are enfurled. Within this globe of clay; | Each separate star\u2019s world, Or was a world one day.\nThe lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.\nEarth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.\nThe panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart\u2019s a brand aglow.", + "phrases": [] + }, + { + "poem_id": "008_084", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.", + "Love in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.", + "Weep no more, but with brave heart take. Disunion\u2019s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.", + "Be thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life\u2019s sanctuary.", + "A falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.", + "The poet\u2019s a glow that giveth light. In life\u2019s dark night; | A radiance shines in his wings anon, And sometimes none.", + "Iqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote." + ], + "full_text": "\n\nA melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.\nLove in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.\nWeep no more, but with brave heart take. Disunion\u2019s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.\nBe thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life\u2019s sanctuary.\nA falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.\nThe poet\u2019s a glow that giveth light. In life\u2019s dark night; | A radiance shines in his wings anon, And sometimes none.\nIqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote.", + "phrases": [] + }, + { + "poem_id": "008_085", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "No Jamshid\u2019s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.", + "Man like a billow quivereth. In eager quest of Being\u2019s breath, | While yet his arrow lies encased. About annihilation\u2019s waist.", + "Come, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.", + "Until thou deeply enterest. The very heart in Being\u2019s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.", + "To wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.", + "The casual glance, that gave to me. The leave to wander, and to see, | \u2018Twas better far, that casual glance, Than rapt attention to my chance.", + "Though I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba\u2019s heart." + ], + "full_text": "\n\nNo Jamshid\u2019s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.\nMan like a billow quivereth. In eager quest of Being\u2019s breath, | While yet his arrow lies encased. About annihilation\u2019s waist.\nCome, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.\nUntil thou deeply enterest. The very heart in Being\u2019s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.\nTo wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.\nThe casual glance, that gave to me. The leave to wander, and to see, | \u2018Twas better far, that casual glance, Than rapt attention to my chance.\nThough I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba\u2019s heart.", + "phrases": [] + }, + { + "poem_id": "008_086", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air\u2019s to breathe, and the vast to view.", + "Far from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.", + "Once I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.", + "I am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.", + "In this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.", + "Lo, to the slaves I have declareed. True kingship\u2019s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!" + ], + "full_text": "\n\nI am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air\u2019s to breathe, and the vast to view.\nFar from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.\nOnce I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.\nI am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.\nIn this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.\nLo, to the slaves I have declareed. True kingship\u2019s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!", + "phrases": [] + }, + { + "poem_id": "008_087", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.", + "Be thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!", + "Break down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne\u2019er \"Except\" attained.", + "O happy rivulet, In selfhood passionate, | Who to earth\u2019s heart dost flee, And flowest not so sea!", + "To Moses\u2019 lesson list. For Europe\u2019s scientist | Though ocean\u2019s depth he measure, Could ne\u2019er to Sinai come.", + "Love\u2019s self learnt quivering\u2019s art. From this our trembling heart | Our spark it was that spired. Until the moth expired." + ], + "full_text": "\n\nI uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.\nBe thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!\nBreak down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne\u2019er \"Except\" attained.\nO happy rivulet, In selfhood passionate, | Who to earth\u2019s heart dost flee, And flowest not so sea!\nTo Moses\u2019 lesson list. For Europe\u2019s scientist | Though ocean\u2019s depth he measure, Could ne\u2019er to Sinai come.\nLove\u2019s self learnt quivering\u2019s art. From this our trembling heart | Our spark it was that spired. Until the moth expired.", + "phrases": [] + }, + { + "poem_id": "008_088", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Never lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.", + "Lover true is passionate. Selfbood\u2019s world to recreate, | Not content to be enfurled. By a bounded, finite world.", + "Wakeful heart was never given. Europe\u2019s scientist.by heaven; | All that God has marked him by. Is the speculative eye.", + "Love he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.", + "Take the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour" + ], + "full_text": "\n\nNever lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.\nLover true is passionate. Selfbood\u2019s world to recreate, | Not content to be enfurled. By a bounded, finite world.\nWakeful heart was never given. Europe\u2019s scientist.by heaven; | All that God has marked him by. Is the speculative eye.\nLove he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.\nTake the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour", + "phrases": [] + }, + { + "poem_id": "008_089", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the heart of the birds, that range. This garden, is ever change; | \u2018Tis one with the rose at breast, And other within the nest.", + "Look thou to thyself intent; Of the world what cause to lament? | There\u2019s a different world to see, Be there change of sight in thee.", + "Each moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian\u2019s wonted mode.", + "The caravan\u2019s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, \u2018Tis a different caravan!\"" + ], + "full_text": "\n\nIn the heart of the birds, that range. This garden, is ever change; | \u2018Tis one with the rose at breast, And other within the nest.\nLook thou to thyself intent; Of the world what cause to lament? | There\u2019s a different world to see, Be there change of sight in thee.\nEach moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian\u2019s wonted mode.\nThe caravan\u2019s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, \u2018Tis a different caravan!\"", + "phrases": [] + }, + { + "poem_id": "008_090", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "We are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.", + "On the tulip\u2019s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.", + "He lay in the iris\u2019 fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!", + "Parted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.", + "Great riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.", + "Hidden in every grain. Not yet is He known to man, | Though bright as the full moon\u2019s grace. In cottage and street is His face.", + "In our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?" + ], + "full_text": "\n\nWe are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.\nOn the tulip\u2019s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.\nHe lay in the iris\u2019 fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!\nParted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.\nGreat riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.\nHidden in every grain. Not yet is He known to man, | Though bright as the full moon\u2019s grace. In cottage and street is His face.\nIn our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?", + "phrases": [] + }, + { + "poem_id": "008_091", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the hirelings\u2019s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant\u2019s tillth.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "City Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Prince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Preacher\u2019s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Brother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "See bow Falsehood\u2019s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "In the Churches, Jesus Christ. On the Cross is sacrificed, | With God\u2019s Book Muhammad too. From the Kaaba flees a new.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "I have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Yet the weak are given at length. Lion\u2019s heart and tiger\u2019s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!" + ], + "full_text": "\n\nOf the hirelings\u2019s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant\u2019s tillth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nCity Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPrince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPreacher\u2019s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nBrother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nSee bow Falsehood\u2019s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nIn the Churches, Jesus Christ. On the Cross is sacrificed, | With God\u2019s Book Muhammad too. From the Kaaba flees a new.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nI have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nYet the weak are given at length. Lion\u2019s heart and tiger\u2019s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.\nRevolt, I cry! | Revolt, defy! Revolt, or die!", + "phrases": [] + }, + { + "poem_id": "008_092", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Although the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.", + "It needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne\u2019er. Bring melody to birth.", + "Thy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.", + "So faint a mote thou art, I fear thou\u2019lt vanish quite; | Then fortify thy heart. To meet the morning light.", + "Transcend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.", + "If in thy face they lock. The gate to selfhood\u2019s shrine, | Strike head upon the rock. And see the ruby shine." + ], + "full_text": "\n\nAlthough the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.\nIt needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne\u2019er. Bring melody to birth.\nThy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.\nSo faint a mote thou art, I fear thou\u2019lt vanish quite; | Then fortify thy heart. To meet the morning light.\nTranscend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.\nIf in thy face they lock. The gate to selfhood\u2019s shrine, | Strike head upon the rock. And see the ruby shine.", + "phrases": [] + }, + { + "poem_id": "008_093", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Whether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!", + "Though stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.", + "Each breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.", + "If Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do." + ], + "full_text": "\n\nWhether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!\nThough stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.\nEach breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.\nIf Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do.", + "phrases": [] + }, + { + "poem_id": "008_094", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "What is this life? A pearl. In thy own shell to bear, | In the flame\u2019s heart to hurl. Thyself, nor melt to air.", + "Love is with speed to pass. Out of this shuttered sphere, | To cast the moon\u2019s bright glass. High over heaven clear.", + "Power is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.", + "Philosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.", + "The living spirit\u2019s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme." + ], + "full_text": "\n\nWhat is this life? A pearl. In thy own shell to bear, | In the flame\u2019s heart to hurl. Thyself, nor melt to air.\nLove is with speed to pass. Out of this shuttered sphere, | To cast the moon\u2019s bright glass. High over heaven clear.\nPower is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.\nPhilosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.\nThe living spirit\u2019s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme.", + "phrases": [] + }, + { + "poem_id": "008_095", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Beyond heaven\u2019s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.", + "Falcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion\u2019s flight.", + "Art thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.", + "From the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.", + "Let its breast no longer beam. With the rockless lightning\u2019s gleam, | Less worth than a straw reckon I. The mountain of Sinai.", + "How men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.", + "When I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"" + ], + "full_text": "\n\nBeyond heaven\u2019s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.\nFalcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion\u2019s flight.\nArt thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.\nFrom the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.\nLet its breast no longer beam. With the rockless lightning\u2019s gleam, | Less worth than a straw reckon I. The mountain of Sinai.\nHow men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.\nWhen I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"", + "phrases": [] + }, + { + "poem_id": "008_096", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.", + "The surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.", + "From the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.", + "A hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.", + "Before the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!", + "Anon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.", + "Of Supermen\u2019s society. Naught gains the heart that\u2019s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee." + ], + "full_text": "\n\nA sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.\nThe surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.\nFrom the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.\nA hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.\nBefore the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!\nAnon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.\nOf Supermen\u2019s society. Naught gains the heart that\u2019s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee.", + "phrases": [] + }, + { + "poem_id": "008_097", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.", + "Dark is the night, twists the road, All faithless the wayfarers; | And the caravan\u2019s guide what load. Of problems oppressive bears!", + "Drunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.", + "Its faith of believer true, Its doubt of the infidel\u2013 | O Muslims, what shall I do. With the heart that in me doth dwell?", + "Sometimes the helmsman\u2019s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.", + "Who fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea\u2019s heart lies, And the potsherd breaks on the coast?", + "No part of my soul\u2019s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.", + "If a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death." + ], + "full_text": "\n\nThe world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.\nDark is the night, twists the road, All faithless the wayfarers; | And the caravan\u2019s guide what load. Of problems oppressive bears!\nDrunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.\nIts faith of believer true, Its doubt of the infidel\u2013 | O Muslims, what shall I do. With the heart that in me doth dwell?\nSometimes the helmsman\u2019s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.\nWho fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea\u2019s heart lies, And the potsherd breaks on the coast?\nNo part of my soul\u2019s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.\nIf a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death.", + "phrases": [] + }, + { + "poem_id": "008_098", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "No friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.", + "I am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.", + "None but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid\u2019s love augmented so. His poor slave\u2019s anguish and ruth.", + "Less than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.", + "Whatever the price of these goods, \u2018tis well And profit will yield, not harm, | Razi\u2019s intelligence to sell. For the power of Haider\u2019s arm.", + "If there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon\u2019s ascending flight.", + "If fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!" + ], + "full_text": "\n\nNo friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.\nI am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.\nNone but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid\u2019s love augmented so. His poor slave\u2019s anguish and ruth.\nLess than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.\nWhatever the price of these goods, \u2018tis well And profit will yield, not harm, | Razi\u2019s intelligence to sell. For the power of Haider\u2019s arm.\nIf there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon\u2019s ascending flight.\nIf fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!", + "phrases": [] + }, + { + "poem_id": "008_099", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The fine science thou dost learn. After vision does not yearn; | \u2018Tis no wanderer far astray, But a straggler on the way.", + "He whose all-embracing brain. A new universe doth plan | Burneth still with passion\u2019s fire, Never lacketh high desire.", + "Though Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.", + "So His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.", + "See, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne\u2019er depends on gown and hood." + ], + "full_text": "\n\nThe fine science thou dost learn. After vision does not yearn; | \u2018Tis no wanderer far astray, But a straggler on the way.\nHe whose all-embracing brain. A new universe doth plan | Burneth still with passion\u2019s fire, Never lacketh high desire.\nThough Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.\nSo His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.\nSee, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne\u2019er depends on gown and hood.", + "phrases": [] + }, + { + "poem_id": "008_100", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Vision can be won. As of morning sun, | Making this dark clay. Radiant as day.", + "Let thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro\u2019 the heart o\u2019 the glass.", + "In this garden, where. Hushed is warbler\u2019s air, | As each bursting bud. Chant thy tragic mode.", + "Earth hides not His grace, Heav\u2019n veils not His face | Thou may\u2019st view, for sure\u2019, If thou canst endure.", + "Childlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!" + ], + "full_text": "\n\nVision can be won. As of morning sun, | Making this dark clay. Radiant as day.\nLet thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro\u2019 the heart o\u2019 the glass.\nIn this garden, where. Hushed is warbler\u2019s air, | As each bursting bud. Chant thy tragic mode.\nEarth hides not His grace, Heav\u2019n veils not His face | Thou may\u2019st view, for sure\u2019, If thou canst endure.\nChildlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!", + "phrases": [] + }, + { + "poem_id": "008_101", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Too oft was thy light. With strangers to take wine, | To suffer others\u2019 light. Within the bowl to shine.", + "The orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard\u2019s air. From thy parched earth mount up!", + "The heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle\u2019s fire.", + "Sprinkle thy morning tears. Upon life\u2019s desert plain; | New harvest scarce appears. Except thou sow thy grain.", + "Pass wine! Speak not to me. Of Europe\u2019s tumult vast; | Caravans countlessly. That desolation passed." + ], + "full_text": "\n\nToo oft was thy light. With strangers to take wine, | To suffer others\u2019 light. Within the bowl to shine.\nThe orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard\u2019s air. From thy parched earth mount up!\nThe heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle\u2019s fire.\nSprinkle thy morning tears. Upon life\u2019s desert plain; | New harvest scarce appears. Except thou sow thy grain.\nPass wine! Speak not to me. Of Europe\u2019s tumult vast; | Caravans countlessly. That desolation passed.", + "phrases": [] + }, + { + "poem_id": "008_102", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Love want searching thro\u2019 the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.", + "Sun, and moon, and stars on high, These were little to set by | So to purchase in life\u2019s mart. Adam\u2019s dust, that owned a herat." + ], + "full_text": "\n\nLove want searching thro\u2019 the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.\nSun, and moon, and stars on high, These were little to set by | So to purchase in life\u2019s mart. Adam\u2019s dust, that owned a herat.", + "phrases": [] + }, + { + "poem_id": "008_103", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Come! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.", + "What is this epiphany. That men\u2019s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?", + "To attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?", + "Strive thou, selfhood\u2019s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.", + "Men whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.", + "I will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.", + "Angels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!" + ], + "full_text": "\n\nCome! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.\nWhat is this epiphany. That men\u2019s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?\nTo attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?\nStrive thou, selfhood\u2019s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.\nMen whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.\nI will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.\nAngels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!", + "phrases": [] + }, + { + "poem_id": "008_104", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne\u2019er. The girdle of existence wear.", + "If Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.", + "The shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud\u2019s immortal ire. To set the temple-house afire.", + "In Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.", + "Never in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.", + "Wouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David\u2019s psalm.", + "Seek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit\u2019s rue." + ], + "full_text": "\n\nI boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne\u2019er. The girdle of existence wear.\nIf Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.\nThe shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud\u2019s immortal ire. To set the temple-house afire.\nIn Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.\nNever in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.\nWouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David\u2019s psalm.\nSeek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit\u2019s rue.", + "phrases": [] + }, + { + "poem_id": "008_105", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.", + "I do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.", + "Nature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.", + "Grieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.", + "O thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering." + ], + "full_text": "\n\nThe Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.\nI do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.\nNature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.\nGrieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.\nO thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering.", + "phrases": [] + }, + { + "poem_id": "008_106", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Brighter shall shine men\u2019s clay. Than angels\u2019 light, one day; | Earth through our Destiny. Turn to a starry sky.", + "The fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.", + "Why askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.", + "Come fashioned forth, sublime. This common thought, in time, | And with its beauty\u2019s rapture. Even God\u2019s heart shall capture." + ], + "full_text": "\n\nBrighter shall shine men\u2019s clay. Than angels\u2019 light, one day; | Earth through our Destiny. Turn to a starry sky.\nThe fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.\nWhy askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.\nCome fashioned forth, sublime. This common thought, in time, | And with its beauty\u2019s rapture. Even God\u2019s heart shall capture.", + "phrases": [] + }, + { + "poem_id": "008_107", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I have never discovered well. Law\u2019s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.", + "The travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man\u2019s rank, who of clay was made.", + "I do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that\u2019s best!\u2019", + "Europe\u2019s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.", + "Better a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.", + "Though intellect\u2019s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.", + "I have washed my heart\u2019s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.", + "Far from the threshold now. Of the Sultan\u2019s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid." + ], + "full_text": "\n\nI have never discovered well. Law\u2019s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.\nThe travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man\u2019s rank, who of clay was made.\nI do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that\u2019s best!\u2019\nEurope\u2019s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.\nBetter a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.\nThough intellect\u2019s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.\nI have washed my heart\u2019s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.\nFar from the threshold now. Of the Sultan\u2019s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid.", + "phrases": [] + }, + { + "poem_id": "008_108", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Far, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.", + "One piercing glance can ne\u2019er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.", + "Love is at Being\u2019s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!", + "Naked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,", + "Only in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.", + "Look onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.", + "But if Fate\u2019s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took\u2019st from me; Seek liniment to mend thy bone!" + ], + "full_text": "\n\nFar, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.\nOne piercing glance can ne\u2019er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.\nLove is at Being\u2019s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!\nNaked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,\nOnly in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.\nLook onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.\nBut if Fate\u2019s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took\u2019st from me; Seek liniment to mend thy bone!", + "phrases": [] + }, + { + "poem_id": "008_109", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?", + "With thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.", + "Set forth thy foot from the circling skies; | Greater and older than these thou art;", + "Fearest thou death in thy deathless heart? | Death\u2019s but a prey that before thee lies.", + "Life, once given thee, none can take; | \u2018Tis for lake of faith men faint and die;", + "Learn to be sculptor, even as I, | And haply anew thy selfhood make!" + ], + "full_text": "\n\nThe world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?\nWith thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.\nSet forth thy foot from the circling skies; | Greater and older than these thou art;\nFearest thou death in thy deathless heart? | Death\u2019s but a prey that before thee lies.\nLife, once given thee, none can take; | \u2018Tis for lake of faith men faint and die;\nLearn to be sculptor, even as I, | And haply anew thy selfhood make!", + "phrases": [] + }, + { + "poem_id": "008_110", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.", + "Of its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.", + "When the heart gives forth a sigh, \u2018Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!", + "None remains in tavern now; Beg of Nature\u2019s Saqi thou | The rich wine that cannot pass. In the drinkers\u2019 narrow glass.", + "Not with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart." + ], + "full_text": "\n\nIn the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.\nOf its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.\nWhen the heart gives forth a sigh, \u2018Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!\nNone remains in tavern now; Beg of Nature\u2019s Saqi thou | The rich wine that cannot pass. In the drinkers\u2019 narrow glass.\nNot with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart.", + "phrases": [] + }, + { + "poem_id": "008_111", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "What man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,", + "Why shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz\u2013 This breaks my heart!", + "No Milky Way thou mountest up At prayer to kneel; | The Sufi\u2019s and the poet\u2019s cup. Thy soul doth steal.", + "Though Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.", + "Much of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!", + "Blessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.", + "No more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!" + ], + "full_text": "\n\nWhat man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,\nWhy shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz\u2013 This breaks my heart!\nNo Milky Way thou mountest up At prayer to kneel; | The Sufi\u2019s and the poet\u2019s cup. Thy soul doth steal.\nThough Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.\nMuch of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!\nBlessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.\nNo more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!", + "phrases": [] + }, + { + "poem_id": "008_112", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.", + "No Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.", + "Let madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!" + ], + "full_text": "\n\nIn the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.\nNo Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.\nLet madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!", + "phrases": [] + }, + { + "poem_id": "008_113", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.", + "Whate\u2019er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate\u2019er assured doth seem, These pass, and are no more.", + "The learning of the Westerner, The East\u2019s philosophy, | All is an idol-house of prayer\u2013 And idols nothing be!", + "Cross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!", + "Upon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none." + ], + "full_text": "\n\nThe young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.\nWhate\u2019er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate\u2019er assured doth seem, These pass, and are no more.\nThe learning of the Westerner, The East\u2019s philosophy, | All is an idol-house of prayer\u2013 And idols nothing be!\nCross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!\nUpon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none.", + "phrases": [] + }, + { + "poem_id": "008_114", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Qalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar\u2019s robe they wear.", + "They appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.", + "When the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.", + "A new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.", + "Time hath from her face untied. Morrow\u2019s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.", + "Hovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!" + ], + "full_text": "\n\nQalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar\u2019s robe they wear.\nThey appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.\nWhen the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.\nA new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.\nTime hath from her face untied. Morrow\u2019s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.\nHovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!", + "phrases": [] + }, + { + "poem_id": "008_115", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time\u2019s face.", + "I am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.", + "The youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.", + "The breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.", + "Wrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea." + ], + "full_text": "\n\nA double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time\u2019s face.\nI am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.\nThe youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.\nThe breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.\nWrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea.", + "phrases": [] + }, + { + "poem_id": "008_116", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Each atom\u2019s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.", + "List to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.", + "From manifesting\u2019s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.", + "Joseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.", + "Dear love, that doth man\u2019s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see" + ], + "full_text": "\n\nEach atom\u2019s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.\nList to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.\nFrom manifesting\u2019s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.\nJoseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.\nDear love, that doth man\u2019s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see", + "phrases": [] + }, + { + "poem_id": "008_117", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Ever to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.", + "How long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace", + "The warrior\u2019s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty\u2019s blandishments.", + "I sang before the sanctuary. So sad a song of heart\u2019s desire, | That each initiate learned from me. The joy of separation\u2019s fire.", + "Unseeing are the buyers\u2019 eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.", + "Come, let us on the tulip tread. And drink the wine\u2013cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.", + "Go forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make." + ], + "full_text": "\n\nEver to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.\nHow long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace\nThe warrior\u2019s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty\u2019s blandishments.\nI sang before the sanctuary. So sad a song of heart\u2019s desire, | That each initiate learned from me. The joy of separation\u2019s fire.\nUnseeing are the buyers\u2019 eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.\nCome, let us on the tulip tread. And drink the wine\u2013cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.\nGo forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make.", + "phrases": [] + }, + { + "poem_id": "008_118", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Like a tulip\u2019s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!", + "I have dived, and dived again. With my thoughts into life\u2019s brain | Until I prevailed to find. Every secret of your mind.", + "Sun and moon\u2013I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.", + "I have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.", + "My thought\u2019s images dispense. To the Orient\u2019s indigence | The bright ruby that I gain. From your mines of Badakhshan.", + "Comes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.", + "Make a ring about me now; In my breast a fire\u2019s aglow | That your forebears lit one day, Things of water and of clay;" + ], + "full_text": "\n\nLike a tulip\u2019s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!\nI have dived, and dived again. With my thoughts into life\u2019s brain | Until I prevailed to find. Every secret of your mind.\nSun and moon\u2013I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.\nI have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.\nMy thought\u2019s images dispense. To the Orient\u2019s indigence | The bright ruby that I gain. From your mines of Badakhshan.\nComes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.\nMake a ring about me now; In my breast a fire\u2019s aglow | That your forebears lit one day, Things of water and of clay;", + "phrases": [] + }, + { + "poem_id": "008_119", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Soft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.", + "Desert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.", + "Soareth so my flight. O\u2019er the highest sphere | That the souls of light. Seek to trap me there.", + "Labours ever new. Make man\u2019s dust to glow; | Moon and star still do. As long time ago.", + "My self\u2019s lamp I lit, Now that Moses\u2019 hand | Men have hidden it. \u2018Neath the wristlet-band.", + "Come, O come to prayer; Court no prince\u2019s door: | So our fathers were. When the world was poor." + ], + "full_text": "\n\nSoft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.\nDesert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.\nSoareth so my flight. O\u2019er the highest sphere | That the souls of light. Seek to trap me there.\nLabours ever new. Make man\u2019s dust to glow; | Moon and star still do. As long time ago.\nMy self\u2019s lamp I lit, Now that Moses\u2019 hand | Men have hidden it. \u2018Neath the wristlet-band.\nCome, O come to prayer; Court no prince\u2019s door: | So our fathers were. When the world was poor.", + "phrases": [] + }, + { + "poem_id": "008_120", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Leave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.", + "To bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.", + "The gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.", + "I have a charge \u2018gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.", + "Neither in idol-house nor shrine. That Saqi I can find | To grant, no ember\u2019s fitful shine, But splendour unconfined." + ], + "full_text": "\n\nLeave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.\nTo bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.\nThe gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.\nI have a charge \u2018gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.\nNeither in idol-house nor shrine. That Saqi I can find | To grant, no ember\u2019s fitful shine, But splendour unconfined.", + "phrases": [] + }, + { + "poem_id": "008_121", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "It chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader\u2019s carol, loud and clear.", + "\"If from some Pharaoh\u2019s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"" + ], + "full_text": "\n\nIt chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader\u2019s carol, loud and clear.\n\"If from some Pharaoh\u2019s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"", + "phrases": [] + }, + { + "poem_id": "008_122", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Fool! Is there then such hope in thee. Of winning Europe\u2019s sympathy? | The falcon grieves not overmuch. About the bird that\u2019s in his clutch.", + "Shame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone\u2013 To win thee rubies from the stone:", + "Speak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.", + "Trembles each tavern-glass with fear. Because the officer is here, | Except one lover\u2019s bowl doth make. The very stones with dread to shake.", + "Sayst thou that veiled the selfhood is? Say on; but let me tell thee this\u2013 | Tear not this veil into a shred; Narrow\u2019s the vision in the head.", + "The ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?", + "Call that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?" + ], + "full_text": "\n\nFool! Is there then such hope in thee. Of winning Europe\u2019s sympathy? | The falcon grieves not overmuch. About the bird that\u2019s in his clutch.\nShame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone\u2013 To win thee rubies from the stone:\nSpeak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.\nTrembles each tavern-glass with fear. Because the officer is here, | Except one lover\u2019s bowl doth make. The very stones with dread to shake.\nSayst thou that veiled the selfhood is? Say on; but let me tell thee this\u2013 | Tear not this veil into a shred; Narrow\u2019s the vision in the head.\nThe ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?\nCall that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?", + "phrases": [] + }, + { + "poem_id": "008_123", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Eschew the West, and do not be. Bewitched by Europe\u2019s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.", + "Mighty Darius, Iskandar, Khusrau and Kaikobad\u2013all are | A blade of grass upon the way. Swept by a passing wind, to-day.", + "Life is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art\u2013 Fare on with all, but go apart!", + "Radiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.", + "Thou hast not spared thy precious ring. Idly to Ahriman to fling\u2013 | To pledge the which it were not well. Even to trusty Gabriel.", + "The tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine\u2013and then be off with thee!" + ], + "full_text": "\n\nEschew the West, and do not be. Bewitched by Europe\u2019s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.\nMighty Darius, Iskandar, Khusrau and Kaikobad\u2013all are | A blade of grass upon the way. Swept by a passing wind, to-day.\nLife is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art\u2013 Fare on with all, but go apart!\nRadiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.\nThou hast not spared thy precious ring. Idly to Ahriman to fling\u2013 | To pledge the which it were not well. Even to trusty Gabriel.\nThe tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine\u2013and then be off with thee!", + "phrases": [] + }, + { + "poem_id": "008_124", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A secret \u2018tis, \u2018tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire\u2013 Thou art the plectrum, it the lyre.", + "The gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!", + "Pull down the pole of the immense. That struts heaven\u2019s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.", + "High Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.", + "I lose myself a little time, I lose awhile the great sublime, | The twain discovering presently\u2013 O miracle, O mystery!" + ], + "full_text": "\n\nA secret \u2018tis, \u2018tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire\u2013 Thou art the plectrum, it the lyre.\nThe gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!\nPull down the pole of the immense. That struts heaven\u2019s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.\nHigh Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.\nI lose myself a little time, I lose awhile the great sublime, | The twain discovering presently\u2013 O miracle, O mystery!", + "phrases": [] + }, + { + "poem_id": "008_125", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!", + "Best in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?" + ], + "full_text": "\n\nThis brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!\nBest in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?", + "phrases": [] + }, + { + "poem_id": "008_126", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "When the tulip\u2019s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.", + "In the highest and the least. Is life\u2019s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.", + "Life is not of us alone, Life is not for us to own; | Life is everywhere to see\u2013 Ah, and whence came life to be?" + ], + "full_text": "\n\nWhen the tulip\u2019s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.\nIn the highest and the least. Is life\u2019s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.\nLife is not of us alone, Life is not for us to own; | Life is everywhere to see\u2013 Ah, and whence came life to be?", + "phrases": [] + }, + { + "poem_id": "008_127", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This is a world, that like to it, | Each boundless is, and infinite,", + "An image each, a fantasy, | A smoke-wave from the torch in me.", + "Two moments this and that endure, | I only everlasting, sure;", + "That of but little worth, as this, | My self the sole true coin is.", + "Here to abide, and there to dwell, | Both here and there a little spell;", + "What is my labour, here and there? | The lamentation of despair!", + "This world and that my path waylay, | In this and that is loss my pay;", + "Each my brief nest and dwelling-place\u2013 | Both let me kindle, and both raze!" + ], + "full_text": "\n\nThis is a world, that like to it, | Each boundless is, and infinite,\nAn image each, a fantasy, | A smoke-wave from the torch in me.\nTwo moments this and that endure, | I only everlasting, sure;\nThat of but little worth, as this, | My self the sole true coin is.\nHere to abide, and there to dwell, | Both here and there a little spell;\nWhat is my labour, here and there? | The lamentation of despair!\nThis world and that my path waylay, | In this and that is loss my pay;\nEach my brief nest and dwelling-place\u2013 | Both let me kindle, and both raze!", + "phrases": [] + }, + { + "poem_id": "008_128", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Spring is come; bright glances dart. In the tulip\u2019s bowl of fire; | Thousand thousand sighs upspire. From each several ember\u2019s heart.", + "Pour a stcup of ruby glow. O\u2019er the garden\u2019s dusty bed; | Strange and shy, in autumn\u2019s dread, Tulip and narcissus grow.", + "Hue-and-scent world fills thine eyes; What the heart is, knowest thou? | \u2018Tis a moon, that round its brow. Casts a halo of the skies." + ], + "full_text": "\n\nSpring is come; bright glances dart. In the tulip\u2019s bowl of fire; | Thousand thousand sighs upspire. From each several ember\u2019s heart.\nPour a stcup of ruby glow. O\u2019er the garden\u2019s dusty bed; | Strange and shy, in autumn\u2019s dread, Tulip and narcissus grow.\nHue-and-scent world fills thine eyes; What the heart is, knowest thou? | \u2018Tis a moon, that round its brow. Casts a halo of the skies.", + "phrases": [] + }, + { + "poem_id": "008_129", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.", + "Sufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer\u2013at what price!", + "Down, and the stars and moon, Nightfall, the sun at noon\u2013 | All these unveiled the eye. For but one glance may buy!" + ], + "full_text": "\n\nThe Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.\nSufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer\u2013at what price!\nDown, and the stars and moon, Nightfall, the sun at noon\u2013 | All these unveiled the eye. For but one glance may buy!", + "phrases": [] + }, + { + "poem_id": "008_130", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.", + "The handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.", + "Our aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.", + "Each image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.", + "God said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"" + ], + "full_text": "\n\nThis ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.\nThe handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.\nOur aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.\nEach image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.\nGod said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"", + "phrases": [] + }, + { + "poem_id": "008_131", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.", + "Billowing breath was in the clay, But no heart did it display; | Caravan upon the road\u2013 Such was life, yet where the load?", + "Time itself was void and free. Of the topers\u2019 song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.", + "Sinai\u2019s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.", + "Love upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters." + ], + "full_text": "\n\nIn the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.\nBillowing breath was in the clay, But no heart did it display; | Caravan upon the road\u2013 Such was life, yet where the load?\nTime itself was void and free. Of the topers\u2019 song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.\nSinai\u2019s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.\nLove upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters.", + "phrases": [] + }, + { + "poem_id": "008_132", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Whence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?", + "In the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.", + "Where is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.", + "Adam\u2019s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.", + "Of life\u2019s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.", + "I have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.", + "Far from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!" + ], + "full_text": "\n\nWhence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?\nIn the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.\nWhere is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.\nAdam\u2019s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.\nOf life\u2019s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.\nI have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.\nFar from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!", + "phrases": [] + }, + { + "poem_id": "008_133", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Tulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.", + "We are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.", + "Drunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, \u2018tis true.", + "Let thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.", + "Wave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart\u2019s fiery crucible!" + ], + "full_text": "\n\nTulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.\nWe are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.\nDrunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, \u2018tis true.\nLet thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.\nWave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart\u2019s fiery crucible!", + "phrases": [] + }, + { + "poem_id": "008_134", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.", + "The tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.", + "The spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.", + "O world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love\u2019s.", + "The One my thought reveals, The One my thought conceals; | Here is His dwelling-place\u2013 Behold my lofty grace!" + ], + "full_text": "\n\nI am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.\nThe tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.\nThe spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.\nO world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love\u2019s.\nThe One my thought reveals, The One my thought conceals; | Here is His dwelling-place\u2013 Behold my lofty grace!", + "phrases": [] + }, + { + "poem_id": "008_135", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Silent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.", + "So she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth" + ], + "full_text": "\n\nSilent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.\nSo she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth", + "phrases": [] + }, + { + "poem_id": "008_136", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "To my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.", + "In the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.", + "In the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence\u2019 brain.", + "Heaven\u2019s stars stand unpossessed. All of revolution\u2019s zest | Night and day, as it may be, Have no more the power to flee.", + "In no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.", + "Either in contingency. No fresh leaves unwritten be, | Or Fate\u2019s pen hath not the might. Any more fresh fates to write." + ], + "full_text": "\n\nTo my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.\nIn the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.\nIn the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence\u2019 brain.\nHeaven\u2019s stars stand unpossessed. All of revolution\u2019s zest | Night and day, as it may be, Have no more the power to flee.\nIn no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.\nEither in contingency. No fresh leaves unwritten be, | Or Fate\u2019s pen hath not the might. Any more fresh fates to write.", + "phrases": [] + }, + { + "poem_id": "008_137", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "I HAVE imparted insight to the pupil of your eye, | And created a new world in your self;", + "All the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life." + ], + "full_text": "\n\nI HAVE imparted insight to the pupil of your eye, | And created a new world in your self;\nAll the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life.", + "phrases": [] + }, + { + "poem_id": "008_139", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 1", + "First of all I am perplexed about my thought | What is that which is called \"thought\"?", + "What sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?", + "Answer", + "What a light there is within the heart of man! | A light that is manifest in spite of its invisibility.", + "I saw it in the constancy of change, | I saw it both as light and fire.", + "Sometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,", + "What a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.", + "Conjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.", + "The calculation of its time is not through breath, | There is none like it in seeking and discovering.", + "Sometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.", + "It is both the river and the staff of Moses, | On account of which the river is divided into two.", + "It is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.", + "Earth and sky are its halting places, | It walks alone amid a caravan,", + "Some of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.", + "It gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.", + "Eye is impatient at its sight, | Its charms even beguile God.", + "With one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.", + "If it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.", + "Out of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.", + "Soon it takes a different form; | Becomes a diver and catches itself again.", + "In it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.", + "There is a world hidden in its glass, | But it reveals itself to us piecemeal.", + "Life makes it into a lasso and throws it, | To catch everything low and high.", + "By its means it ensnares itself, | And wrings also the neck of duality.", + "One day the two worlds fall a prey to it, | And are caught into its beautiful lasso.", + "If you conquer both these worlds, | You will become immortal even if everything else dies", + "Do not set foot in the desert of search lazily; | First, take hold of that world which lies within you.", + "If you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.", + "If you become proficient in conquering Self, | Conquering the world will become easy for you.", + "Happy is the day when you conquer this world, | And pierce the bosom of the skies.", + "The moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.", + "You will be free in this ancient world,, | Able to fashion the idols to your purpose", + "To hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;", + "To change its quantitative aspect, | To mould it according to your purpose;", + "Not to be captivated by its sorrows and delights | To break the spell of its nine skies;", + "To go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;", + "This is indeed the-true kingly glory, | This is the State that is linked to religion." + ], + "full_text": "\n\nQuestion 1\nFirst of all I am perplexed about my thought | What is that which is called \"thought\"?\nWhat sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?\nAnswer\nWhat a light there is within the heart of man! | A light that is manifest in spite of its invisibility.\nI saw it in the constancy of change, | I saw it both as light and fire.\nSometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,\nWhat a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.\nConjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.\nThe calculation of its time is not through breath, | There is none like it in seeking and discovering.\nSometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.\nIt is both the river and the staff of Moses, | On account of which the river is divided into two.\nIt is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.\nEarth and sky are its halting places, | It walks alone amid a caravan,\nSome of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.\nIt gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.\nEye is impatient at its sight, | Its charms even beguile God.\nWith one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.\nIf it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.\nOut of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.\nSoon it takes a different form; | Becomes a diver and catches itself again.\nIn it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.\nThere is a world hidden in its glass, | But it reveals itself to us piecemeal.\nLife makes it into a lasso and throws it, | To catch everything low and high.\nBy its means it ensnares itself, | And wrings also the neck of duality.\nOne day the two worlds fall a prey to it, | And are caught into its beautiful lasso.\nIf you conquer both these worlds, | You will become immortal even if everything else dies\nDo not set foot in the desert of search lazily; | First, take hold of that world which lies within you.\nIf you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.\nIf you become proficient in conquering Self, | Conquering the world will become easy for you.\nHappy is the day when you conquer this world, | And pierce the bosom of the skies.\nThe moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.\nYou will be free in this ancient world,, | Able to fashion the idols to your purpose\nTo hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;\nTo change its quantitative aspect, | To mould it according to your purpose;\nNot to be captivated by its sorrows and delights | To break the spell of its nine skies;\nTo go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;\nThis is indeed the-true kingly glory, | This is the State that is linked to religion.", + "phrases": [] + }, + { + "poem_id": "008_140", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 2", + "What is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?", + "Answer", + "EVER-MOVING Life is a flowing ocean, | Consciousness is its shore.", + "What an ocean that is deep and surging | A thousand mountains and deserts are on its bank.", + "Don't talk about its surging waves, | For each had overflowed its bank.", + "It left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.", + "Whatever thing comes into its presence, | Gets illumined through the grace of its consciousness.", + "It is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.", + "First it brightens it up, | Then it ensnares it in a mirror.", + "Its consciousness makes it familiar with the world, | The world made it aware of its potentiality.", + "Intellect removes veil from its face, | But speech reveals it much better.", + "Yet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.", + "You look upon the world as existing outside you: | These mountains and deserts, oceans and mines;", + "This world of colour and smell is our nosegay; | It is independent and yet intimately related to us.", + "The ego bound them all by its one glance: | The earth and the sky, the moon and the sun.", + "Our heart has a secret gateway to it, | For every existent depends for its existence upon our perception.", + "If nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.", + "The world has significance through our seeing it - | Its tree grows by our growth.", + "The problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:", + "O observer, make me your object, | Make me existent by the grace of your sight.", + "The perfection of the being of a thing lies in being present, | In becoming an object for an observer;", + "Its defect, not to be before our eyes, | Not to be illumined by our awareness.", + "The world is nothing but our manifestation, | For without us there would be no world of light and sound,", + "You also should crave help by associating with it, | Discipline your eyes by its twists and turns.", + "Rest assured that master-huntsmen | Have sought help in this matter from insects.", + "With its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.", + "Open the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,", + "Take your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.", + "Ego is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.", + "Throw yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike." + ], + "full_text": "\n\nQuestion 2\nWhat is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?\nAnswer\nEVER-MOVING Life is a flowing ocean, | Consciousness is its shore.\nWhat an ocean that is deep and surging | A thousand mountains and deserts are on its bank.\nDon't talk about its surging waves, | For each had overflowed its bank.\nIt left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.\nWhatever thing comes into its presence, | Gets illumined through the grace of its consciousness.\nIt is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.\nFirst it brightens it up, | Then it ensnares it in a mirror.\nIts consciousness makes it familiar with the world, | The world made it aware of its potentiality.\nIntellect removes veil from its face, | But speech reveals it much better.\nYet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.\nYou look upon the world as existing outside you: | These mountains and deserts, oceans and mines;\nThis world of colour and smell is our nosegay; | It is independent and yet intimately related to us.\nThe ego bound them all by its one glance: | The earth and the sky, the moon and the sun.\nOur heart has a secret gateway to it, | For every existent depends for its existence upon our perception.\nIf nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.\nThe world has significance through our seeing it - | Its tree grows by our growth.\nThe problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:\nO observer, make me your object, | Make me existent by the grace of your sight.\nThe perfection of the being of a thing lies in being present, | In becoming an object for an observer;\nIts defect, not to be before our eyes, | Not to be illumined by our awareness.\nThe world is nothing but our manifestation, | For without us there would be no world of light and sound,\nYou also should crave help by associating with it, | Discipline your eyes by its twists and turns.\nRest assured that master-huntsmen | Have sought help in this matter from insects.\nWith its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.\nOpen the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,\nTake your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.\nEgo is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.\nThrow yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike.", + "phrases": [] + }, + { + "poem_id": "008_141", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 3", + "What is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?", + "Answer", + "THE world of how and why has three dimension | Intellect controls its quantitative aspect.", + "This is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.", + "Its time and space are relative, | And so are its earth and sky.", + "Draw your bow and find the target, | Learn from me the secret of ascension.", + "Do not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.", + "Reality is beyond time and space, | Don't say any more that the universe is without a limit.", + "Its limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.", + "Its internal aspect is devoid of high and low, | But its external aspect is liable to extension,", + "Infinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.", + "As it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.", + "As we divided Reality into several spheres, | We made a distinction of change and rest.", + "In non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.", + "We did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.", + "Your months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"", + "Reach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.", + "To talk of body and soul as two separate entities is wrong; | To see them as two is sinful.", + "The whole secret of the universe lies in the soul, | Body is one- of its modes of expression.", + "The bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.", + "Reality weaves veils for its face, | For it finds delight in display.", + "Since the West viewed body and soul as separate, | It also regarded State and Religion as two.", + "The churchman only tells his beads, | For he has no work of the State to perform.,", + "See deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.", + "Make intellect a companion of your heart; | Behold, for instance, the Turkish nation.", + "By imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.", + "We looked at the One as compound of so many parts | That we created numerals to count it.", + "Do you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.", + "The scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.", + "I have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.", + "I believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.", + "Pass beyond your numerals, | Look for a while within your self and leave.", + "In a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.", + "For a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.", + "But then you must pass beyond their stand, | Don't get lost in this stage, journey on.", + "With the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,", + "Master the world of how and why, | Catch the moon and pleiads from the sky.", + "But then learn wisdom of another sort, | Free yourself from the snare of night and day.", + "Your real place is beyond this mundane world, | Aspire for a right that is without a left." + ], + "full_text": "\n\nQuestion 3\nWhat is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?\nAnswer\nTHE world of how and why has three dimension | Intellect controls its quantitative aspect.\nThis is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.\nIts time and space are relative, | And so are its earth and sky.\nDraw your bow and find the target, | Learn from me the secret of ascension.\nDo not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.\nReality is beyond time and space, | Don't say any more that the universe is without a limit.\nIts limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.\nIts internal aspect is devoid of high and low, | But its external aspect is liable to extension,\nInfinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.\nAs it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.\nAs we divided Reality into several spheres, | We made a distinction of change and rest.\nIn non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.\nWe did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.\nYour months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"\nReach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.\nTo talk of body and soul as two separate entities is wrong; | To see them as two is sinful.\nThe whole secret of the universe lies in the soul, | Body is one- of its modes of expression.\nThe bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.\nReality weaves veils for its face, | For it finds delight in display.\nSince the West viewed body and soul as separate, | It also regarded State and Religion as two.\nThe churchman only tells his beads, | For he has no work of the State to perform.,\nSee deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.\nMake intellect a companion of your heart; | Behold, for instance, the Turkish nation.\nBy imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.\nWe looked at the One as compound of so many parts | That we created numerals to count it.\nDo you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.\nThe scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.\nI have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.\nI believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.\nPass beyond your numerals, | Look for a while within your self and leave.\nIn a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.\nFor a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.\nBut then you must pass beyond their stand, | Don't get lost in this stage, journey on.\nWith the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,\nMaster the world of how and why, | Catch the moon and pleiads from the sky.\nBut then learn wisdom of another sort, | Free yourself from the snare of night and day.\nYour real place is beyond this mundane world, | Aspire for a right that is without a left.", + "phrases": [] + }, + { + "poem_id": "008_142", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 4", + "How did the eternal and temporal separate, | That one became the world, and the other God?", + "If the knower and known are the One pure essence, | What are the aspirations of this handful of earth?", + "Answer", + "The life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.", + "Our ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.", + "We constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"", + "To sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.", + "Neither do we get worth in separation from Him, | Nor does He feel peace without union with us;", + "Neither He without us, nor we without Him! How strange! | Our separation is separation-in-union.", + "Separation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.", + "Separation is a token of love; | It agrees with the nature of lovers.", + "If we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.", + "What is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.", + "The light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.", + "Love does not acquire insight without company, | And without company, it does not become self-conscious.", + "In our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.", + "Doors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.", + "Sometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.", + "Sometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.", + "Sometimes we tear every veil of Nature, | And boldly see His beautiful face.", + "What fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.", + "What a nice fancy that he bewails in separation | And yet he grows and develops through it.", + "This separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.", + "He made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.", + "He got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.", + "To press the ego tightly to the bosom | Is to turn death into everlasting life.", + "What is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.", + "Love does not know of any termination, | Its dawn has no dusk.", + "There are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.", + "Thousands of worlds lie along our path, | How can our endeavours reach their finale?", + "O traveller I live for ever and die for ever, | Take hold of the world that comes before you.", + "It is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).", + "It is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection." + ], + "full_text": "\n\nQuestion 4\nHow did the eternal and temporal separate, | That one became the world, and the other God?\nIf the knower and known are the One pure essence, | What are the aspirations of this handful of earth?\nAnswer\nThe life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.\nOur ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.\nWe constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"\nTo sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.\nNeither do we get worth in separation from Him, | Nor does He feel peace without union with us;\nNeither He without us, nor we without Him! How strange! | Our separation is separation-in-union.\nSeparation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.\nSeparation is a token of love; | It agrees with the nature of lovers.\nIf we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.\nWhat is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.\nThe light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.\nLove does not acquire insight without company, | And without company, it does not become self-conscious.\nIn our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.\nDoors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.\nSometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.\nSometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.\nSometimes we tear every veil of Nature, | And boldly see His beautiful face.\nWhat fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.\nWhat a nice fancy that he bewails in separation | And yet he grows and develops through it.\nThis separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.\nHe made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.\nHe got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.\nTo press the ego tightly to the bosom | Is to turn death into everlasting life.\nWhat is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.\nLove does not know of any termination, | Its dawn has no dusk.\nThere are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.\nThousands of worlds lie along our path, | How can our endeavours reach their finale?\nO traveller I live for ever and die for ever, | Take hold of the world that comes before you.\nIt is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).\nIt is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection.", + "phrases": [] + }, + { + "poem_id": "008_143", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 5", + "What am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?", + "Answer", + "Ego is the amulet for the protection of the universe. | The first ray of its essence is Life.", + "Life awakens from its sweet dream, | Its inside, which is one, becomes many.", + "Neither it develops without our expansion, | Nor do we expand without its development.", + "Its inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.", + "It has no inclination to rest, | Its manifestation is nothing but individuals.", + "Life is fire and egos are like its flames; | Like stars they are (both) stationary and moving.", + "Without going outside, it looks towards others; | Though in company, is yet in privacy.", + "Just see its self- meditation, | It develops out of the trodden earth.", + "Hidden from the eyes, it is in tumult, | It is constantly in search of adornment.", + "It is in perpetual activity through its internal ardour, | As if it is at war with itself.", + "The world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.", + "From its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.", + "The earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.", + "In the innermost heart of ours is its sun, | Our dust is illumined through. its potency.", + "You ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"", + "I informed you about the relation of body and so | Travel into yourself and see what \"I\" is.", + "To travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;", + "To hold eternity with a single stroke of anguish, | To see without the rays of the sun;", + "To obliterate every sign of hope and fear, | To sunder the river like Moses,", + "To break this spell of sea and land, | To split the moon with a finger.", + "So to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.", + "But it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.", + "What can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"", + "The heavens are in terror of its glory, | Time and space are in its grip.", + "It sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.", + "It is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.", + "What kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.", + "It is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this", + "There is a lamp within your heart; | What is this light which is in your mirror?", + "Don't be negligent, you are its trustee, | What folly that you do not look within your self!" + ], + "full_text": "\n\nQuestion 5\nWhat am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?\nAnswer\nEgo is the amulet for the protection of the universe. | The first ray of its essence is Life.\nLife awakens from its sweet dream, | Its inside, which is one, becomes many.\nNeither it develops without our expansion, | Nor do we expand without its development.\nIts inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.\nIt has no inclination to rest, | Its manifestation is nothing but individuals.\nLife is fire and egos are like its flames; | Like stars they are (both) stationary and moving.\nWithout going outside, it looks towards others; | Though in company, is yet in privacy.\nJust see its self- meditation, | It develops out of the trodden earth.\nHidden from the eyes, it is in tumult, | It is constantly in search of adornment.\nIt is in perpetual activity through its internal ardour, | As if it is at war with itself.\nThe world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.\nFrom its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.\nThe earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.\nIn the innermost heart of ours is its sun, | Our dust is illumined through. its potency.\nYou ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"\nI informed you about the relation of body and so | Travel into yourself and see what \"I\" is.\nTo travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;\nTo hold eternity with a single stroke of anguish, | To see without the rays of the sun;\nTo obliterate every sign of hope and fear, | To sunder the river like Moses,\nTo break this spell of sea and land, | To split the moon with a finger.\nSo to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.\nBut it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.\nWhat can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"\nThe heavens are in terror of its glory, | Time and space are in its grip.\nIt sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.\nIt is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.\nWhat kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.\nIt is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this\nThere is a lamp within your heart; | What is this light which is in your mirror?\nDon't be negligent, you are its trustee, | What folly that you do not look within your self!", + "phrases": [] + }, + { + "poem_id": "008_144", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 6", + "What is that part which is greater than its whole? | What is the way to find that part?", + "Answer", + "Ego is greater than what we imagine it to be; | Ego is greater than the whole which you see.", + "It falls from the heaven again and again to rise, | It falls into the sea of the world to rise.", + "Who else in the world is self-conscious | Who else can fly without wings?", + "It lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!", + "With the charming wisdom that it possesses, | It brings out pearls from the depth of life.", + "The impulse of life is eternal, | But looked at from outside, it is bound by time.", + "Upon its destiny depends the position of this universe, | Its manifestation and preservation of it.", + "What do you ask about its nature? | Destiny is not something separate from its nature.", + "What should I say about its character? | Outwardly it is determined, inwardly it is free.", + "Such is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.", + "You call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"", + "But the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.", + "Determinism with regard to it is out of question, | For soul without freedom is not a soul.", + "It lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.", + "When it (ego) removes from itself the dust of determinism, | It drives its world like a camel.", + "The sky does not revolve without its permission, | Nor do stars shine without its grace.", + "One day it reveals its hidden nature, | And sees its essence with its own eyes.", + "Rows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.", + "The angel gets wine from its vine, | It gets significance from its earth.", + "You ask about the way of its seeking; | Come down to the state of lamentation.", + "Change your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).", + "Intellect has its source in senses, | Lamentation gets light from love.", + "Intellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.", + "Intellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.", + "It contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.", + "The lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.", + "When the ego manifests its potentialities, | It removes its inner knots and veil.", + "You do not have that light by which it sees | You look upon it as momentary and mortal.", + "Why fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.", + "There is a more subtle inner death | Which makes me tremble!", + "This death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;", + "Cutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;", + "This death lies in ambush for thee! | Fear it, for that is really our death.", + "It digs your grave in your body, | Its Munkar and Nakir are with it." + ], + "full_text": "\n\nQuestion 6\nWhat is that part which is greater than its whole? | What is the way to find that part?\nAnswer\nEgo is greater than what we imagine it to be; | Ego is greater than the whole which you see.\nIt falls from the heaven again and again to rise, | It falls into the sea of the world to rise.\nWho else in the world is self-conscious | Who else can fly without wings?\nIt lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!\nWith the charming wisdom that it possesses, | It brings out pearls from the depth of life.\nThe impulse of life is eternal, | But looked at from outside, it is bound by time.\nUpon its destiny depends the position of this universe, | Its manifestation and preservation of it.\nWhat do you ask about its nature? | Destiny is not something separate from its nature.\nWhat should I say about its character? | Outwardly it is determined, inwardly it is free.\nSuch is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.\nYou call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"\nBut the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.\nDeterminism with regard to it is out of question, | For soul without freedom is not a soul.\nIt lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.\nWhen it (ego) removes from itself the dust of determinism, | It drives its world like a camel.\nThe sky does not revolve without its permission, | Nor do stars shine without its grace.\nOne day it reveals its hidden nature, | And sees its essence with its own eyes.\nRows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.\nThe angel gets wine from its vine, | It gets significance from its earth.\nYou ask about the way of its seeking; | Come down to the state of lamentation.\nChange your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).\nIntellect has its source in senses, | Lamentation gets light from love.\nIntellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.\nIntellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.\nIt contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.\nThe lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.\nWhen the ego manifests its potentialities, | It removes its inner knots and veil.\nYou do not have that light by which it sees | You look upon it as momentary and mortal.\nWhy fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.\nThere is a more subtle inner death | Which makes me tremble!\nThis death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;\nCutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;\nThis death lies in ambush for thee! | Fear it, for that is really our death.\nIt digs your grave in your body, | Its Munkar and Nakir are with it.", + "phrases": [] + }, + { + "poem_id": "008_145", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 7", + "Of what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?", + "Answer", + "If you direct your eyes towards your heart, | You will find your destination within your bosom.", + "To travel while at rest is: | To travel from one's self to one's self.", + "None knows here where we are, | That we look so insignificant in the eyes of moon and stars.", + "Don't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.", + "Do not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.", + "Not to reach the end is life; | Immortal life for us lies in constant travelling.", + "The whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.", + "Our selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.", + "Lie in constant ambush against the self, | Fly from doubt to faith and certainty.", + "The fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.", + "The perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.", + "You should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.", + "Become illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.", + "In His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.", + "Bestow that perturbation to the mote, | That it may shine in the vicinity of the sun.", + "So burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.", + "He who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.", + "If you do not find him, rise in search of him; | If you find him, attach yourself to him.", + "Do not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.", + "He is a man of the path in matters of State and religion; | We are blind and he is a man of insight.", + "Like the sun of the morning, | Wisdom shines from every root, of his hair.", + "The West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.", + "It does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.", + "A desolate field is better than its garden, | A desert is better than its city.", + "Like a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.", + "Its soul became dormant, and its body awoke; | Art, science and religion all became contemptible.", + "Intellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.", + "A group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.", + "Convey my message to the West | That the ideal of democracy is a sword out of its sheath:", + "What a sword that it kills men | And does not make a distinction a between believer and an unbeliever!", + "If it does not remain in the sheath for a little more time, | It will kill itself as well as the world." + ], + "full_text": "\n\nQuestion 7\nOf what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?\nAnswer\nIf you direct your eyes towards your heart, | You will find your destination within your bosom.\nTo travel while at rest is: | To travel from one's self to one's self.\nNone knows here where we are, | That we look so insignificant in the eyes of moon and stars.\nDon't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.\nDo not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.\nNot to reach the end is life; | Immortal life for us lies in constant travelling.\nThe whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.\nOur selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.\nLie in constant ambush against the self, | Fly from doubt to faith and certainty.\nThe fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.\nThe perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.\nYou should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.\nBecome illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.\nIn His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.\nBestow that perturbation to the mote, | That it may shine in the vicinity of the sun.\nSo burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.\nHe who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.\nIf you do not find him, rise in search of him; | If you find him, attach yourself to him.\nDo not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.\nHe is a man of the path in matters of State and religion; | We are blind and he is a man of insight.\nLike the sun of the morning, | Wisdom shines from every root, of his hair.\nThe West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.\nIt does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.\nA desolate field is better than its garden, | A desert is better than its city.\nLike a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.\nIts soul became dormant, and its body awoke; | Art, science and religion all became contemptible.\nIntellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.\nA group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.\nConvey my message to the West | That the ideal of democracy is a sword out of its sheath:\nWhat a sword that it kills men | And does not make a distinction a between believer and an unbeliever!\nIf it does not remain in the sheath for a little more time, | It will kill itself as well as the world.", + "phrases": [] + }, + { + "poem_id": "008_147", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 9", + "Who at last became familiar with the secret of unity | Who is the wise man that is a gnostic?", + "Answer", + "The world beneath the sky is a charming place, | But its sun and moon are prone to decay.", + "The corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.", + "The mountain flies like the moving sand, | The river changes in a moment.", + "Autumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.", + "The tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.", + "The sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.", + "Don't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.", + "Death is destined to be the wine of every cup, | How ruthlessly has it been made common!", + "The arena of sudden death | Has been called the world of moon and stars.", + "If any particle of it learnt to fly, | It was brought under control by the spell of sight.", + "Why do you seek rest for us? | We are Tied to the revolutions of the days.", + "Be careful of the ego within your heart, | From this star, the night was illumined.", + "The world is absolutely a place of decay, | This is the gnosis in this strange land.", + "Our heart is not seeking anything futile, | Our lot is not fruitless grief.", + "Desire is looked after here, | And also the intoxication of the yearning of search.", + "Ego can be made immortal; | Separation can be changed into union.", + "A lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.", + "The Living God is not without a taste for beauty, | His manifestations are not without society.", + "Who cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?", + "Whose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?", + "From whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?", + "What a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.", + "It is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.", + "My heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society", + "I saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"" + ], + "full_text": "\n\nQuestion 9\nWho at last became familiar with the secret of unity | Who is the wise man that is a gnostic?\nAnswer\nThe world beneath the sky is a charming place, | But its sun and moon are prone to decay.\nThe corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.\nThe mountain flies like the moving sand, | The river changes in a moment.\nAutumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.\nThe tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.\nThe sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.\nDon't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.\nDeath is destined to be the wine of every cup, | How ruthlessly has it been made common!\nThe arena of sudden death | Has been called the world of moon and stars.\nIf any particle of it learnt to fly, | It was brought under control by the spell of sight.\nWhy do you seek rest for us? | We are Tied to the revolutions of the days.\nBe careful of the ego within your heart, | From this star, the night was illumined.\nThe world is absolutely a place of decay, | This is the gnosis in this strange land.\nOur heart is not seeking anything futile, | Our lot is not fruitless grief.\nDesire is looked after here, | And also the intoxication of the yearning of search.\nEgo can be made immortal; | Separation can be changed into union.\nA lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.\nThe Living God is not without a taste for beauty, | His manifestations are not without society.\nWho cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?\nWhose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?\nFrom whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?\nWhat a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.\nIt is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.\nMy heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society\nI saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"", + "phrases": [] + }, + { + "poem_id": "008_148", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "You are a sword, come out of your cover, | Come out of your sheath.", + "Remove the veil from your potentialities, | Take hold of the moon, the sun and the stars.", + "Illumine your night by-the light of faith, | Take your white hand out of the armpit.", + "He who has opened his eyes on the heart | Has sown a spark and reaped a fire.", + "Have a spark from my innermost heart, | For my heart is as fiery as Rumi's.", + "Otherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you." + ], + "full_text": "\n\nYou are a sword, come out of your cover, | Come out of your sheath.\nRemove the veil from your potentialities, | Take hold of the moon, the sun and the stars.\nIllumine your night by-the light of faith, | Take your white hand out of the armpit.\nHe who has opened his eyes on the heart | Has sown a spark and reaped a fire.\nHave a spark from my innermost heart, | For my heart is as fiery as Rumi's.\nOtherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you.", + "phrases": [] + }, + { + "poem_id": "008_149", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "The world-illuminating moon said to God: | \"My light turns the night into day;", + "I remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;", + "There was no star in my retinue | And my nature was unaware of revolution.", + "No vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.", + "Alas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!", + "I learnt from the sun the art of shining | And brightened. this dead earthly abode", + "An abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.", + "Its Adam entrapped in the net like a fish, | He has killed God and worships man.", + "Ever since you bound me down to this earth | I have been ashamed of revolving round it.", + "This world is not aware of the light of the soul, | It is not worthy of the sun and the moon.", + "Cast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.", + "Either relieve me of my service to him | Or create another Adam out of its soil.", + "It were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"", + "Servitude deadens one's heart, | It makes the soul a burden for the body.", + "Through servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;", + "A society disintegrates | And its members fly at one another's throat.", + "If one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.", + "Everyone-is fighting with the other | Each individual is seeking his own interests.", + "Through servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.", + "His branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.", + "Devoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.", + "He has staked away the very honour of life, | And like asses is content with hay and barley.", + "Just look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.", + "His days bewail of one another, | Their movement is slower than the sands of time.", + "Imagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.", + "Its strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.", + "The fire permeates the air | Its flames intermingling and multiplying.", + "A fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.", + "On its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.", + "Its flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.", + "To live for millennia in such a dangerous desert | Is far better than a moment spent in servitude." + ], + "full_text": "\n\nThe world-illuminating moon said to God: | \"My light turns the night into day;\nI remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;\nThere was no star in my retinue | And my nature was unaware of revolution.\nNo vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.\nAlas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!\nI learnt from the sun the art of shining | And brightened. this dead earthly abode\nAn abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.\nIts Adam entrapped in the net like a fish, | He has killed God and worships man.\nEver since you bound me down to this earth | I have been ashamed of revolving round it.\nThis world is not aware of the light of the soul, | It is not worthy of the sun and the moon.\nCast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.\nEither relieve me of my service to him | Or create another Adam out of its soil.\nIt were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"\nServitude deadens one's heart, | It makes the soul a burden for the body.\nThrough servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;\nA society disintegrates | And its members fly at one another's throat.\nIf one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.\nEveryone-is fighting with the other | Each individual is seeking his own interests.\nThrough servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.\nHis branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.\nDevoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.\nHe has staked away the very honour of life, | And like asses is content with hay and barley.\nJust look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.\nHis days bewail of one another, | Their movement is slower than the sands of time.\nImagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.\nIts strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.\nThe fire permeates the air | Its flames intermingling and multiplying.\nA fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.\nOn its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.\nIts flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.\nTo live for millennia in such a dangerous desert | Is far better than a moment spent in servitude.", + "phrases": [] + }, + { + "poem_id": "008_150", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Arts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.", + "Its songs are devoid of the fire of life | They storm the wall like a flood.", + "The countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.", + "His dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.", + "His lute betrays his secret, | His instruments embody the death of multitudes.", + "It makes you weak and ill | And estranges you from the world.", + "His eyes are always full of tears\u2014 | Keep away from his songs as far as you can.", + "Beware! it is but the song of death! | It is nothing but nothingness in the guise of sound.", + "Feeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.", + "It removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.", + "Hearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame", + "One kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.", + "The second kind of grief that is our companion | Frees life from all kinds of grief.", + "It involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.", + "When it takes its abode in the heart, | It turns the heart into a vast shoreless sea.", + "Servitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.", + "I don't say that its notes are wrong | Such bewailings become only a widow.", + "Song should be violent like a storm | So that it may remove from the heart the clouds of grief.", + "It should be nourished on ecstasy\u2014 | A fire dissolved in the blood of the heart.", + "It is possible to develop flame out of its wetness, | And to make silence a part of it.", + "Do you know that in music there is a stage | Where speech develops \"without words\"?", + "A brilliant song is Nature's lamp | Its meaning imparts form to it.", + "I don't know whence comes the essence of meaning | We are aware of its form which is apparent.", + "If the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.", + "The secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates", + "\"Meaning is that transports you aloft | And makes you independent of the apparent form;", + "Meaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.", + "Our musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether." + ], + "full_text": "\n\nArts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.\nIts songs are devoid of the fire of life | They storm the wall like a flood.\nThe countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.\nHis dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.\nHis lute betrays his secret, | His instruments embody the death of multitudes.\nIt makes you weak and ill | And estranges you from the world.\nHis eyes are always full of tears\u2014 | Keep away from his songs as far as you can.\nBeware! it is but the song of death! | It is nothing but nothingness in the guise of sound.\nFeeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.\nIt removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.\nHearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame\nOne kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.\nThe second kind of grief that is our companion | Frees life from all kinds of grief.\nIt involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.\nWhen it takes its abode in the heart, | It turns the heart into a vast shoreless sea.\nServitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.\nI don't say that its notes are wrong | Such bewailings become only a widow.\nSong should be violent like a storm | So that it may remove from the heart the clouds of grief.\nIt should be nourished on ecstasy\u2014 | A fire dissolved in the blood of the heart.\nIt is possible to develop flame out of its wetness, | And to make silence a part of it.\nDo you know that in music there is a stage | Where speech develops \"without words\"?\nA brilliant song is Nature's lamp | Its meaning imparts form to it.\nI don't know whence comes the essence of meaning | We are aware of its form which is apparent.\nIf the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.\nThe secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates\n\"Meaning is that transports you aloft | And makes you independent of the apparent form;\nMeaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.\nOur musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether.", + "phrases": [] + }, + { + "poem_id": "008_151", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Similar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.", + "\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;", + "A king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;", + "A beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,", + "A puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;", + "A musician lost in a strange and alien song, | A nightingale bewailed and his string broke;", + "A youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"", + "From the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.", + "The modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.", + "A man without faith has no taste for search of truth; | He has no capacity to create.", + "His heart is ever-wavering, | It is difficult for him to bring forth new forms.", + "He is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.", + "He begs beauty from external nature, | He is a highwayman and tries to rob the destitute.", + "It is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.", + "When a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.", + "Not for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).", + "Nature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.", + "His low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.", + "His sight cannot pierce through the skies, | Because he does not possess a fearless heart.", + "He is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.", + "His thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.", + "If man deems himself earthly, | The light divine dies in his heart.", + "When a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.", + "Life is nothing without the capacity for new creations, | Not everybody knows this secret.", + "The artist who adds to Nature | Reveals before our eyes his inner secret", + "Although his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.", + "He transforms the old values of life | His art establishes the true standard of beauty.", + "His houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.", + "He creates a new universe | And gives a new life to the heart.", + "He is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,", + "With that fullness which characterises his soul, | He strives to nourish the impoverished.", + "His pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.", + "He is the very essence of Abraham and Adhar, | His hands make as well as break idols.", + "He uproots all old foundations | And polishes all creation.", + "In servitude body is deprived of soul; | What good can be expected of a soulless body?", + "Such a person loses all taste for creative work | And forgets his own self.", + "If you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.", + "His creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.", + "New things increase his doubts and misgivings; | He is pleased with everything old and decayed.", + "He always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.", + "If this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.", + "A wise bird is never entrapped | Though the net be of silken thread." + ], + "full_text": "\n\nSimilar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.\n\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;\nA king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;\nA beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,\nA puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;\nA musician lost in a strange and alien song, | A nightingale bewailed and his string broke;\nA youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"\nFrom the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.\nThe modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.\nA man without faith has no taste for search of truth; | He has no capacity to create.\nHis heart is ever-wavering, | It is difficult for him to bring forth new forms.\nHe is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.\nHe begs beauty from external nature, | He is a highwayman and tries to rob the destitute.\nIt is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.\nWhen a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.\nNot for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).\nNature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.\nHis low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.\nHis sight cannot pierce through the skies, | Because he does not possess a fearless heart.\nHe is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.\nHis thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.\nIf man deems himself earthly, | The light divine dies in his heart.\nWhen a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.\nLife is nothing without the capacity for new creations, | Not everybody knows this secret.\nThe artist who adds to Nature | Reveals before our eyes his inner secret\nAlthough his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.\nHe transforms the old values of life | His art establishes the true standard of beauty.\nHis houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.\nHe creates a new universe | And gives a new life to the heart.\nHe is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,\nWith that fullness which characterises his soul, | He strives to nourish the impoverished.\nHis pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.\nHe is the very essence of Abraham and Adhar, | His hands make as well as break idols.\nHe uproots all old foundations | And polishes all creation.\nIn servitude body is deprived of soul; | What good can be expected of a soulless body?\nSuch a person loses all taste for creative work | And forgets his own self.\nIf you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.\nHis creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.\nNew things increase his doubts and misgivings; | He is pleased with everything old and decayed.\nHe always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.\nIf this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.\nA wise bird is never entrapped | Though the net be of silken thread.", + "phrases": [] + }, + { + "poem_id": "008_152", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "In servitude, religion and love are separated | Honey of life becomes bitter.", + "What is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.", + "In servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.", + "The caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.", + "A slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.", + "Although the name of God is on his lips, | His centre of attention is the power of the ruler\u2014", + "Power that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.", + "As long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.", + "That God gives you bread as well as life | This god gives you bread but snatches life away.", + "That God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.", + "That God cures the ailment of separation, | The word of this god sows the seeds of disunity.", + "He makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.", + "When he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.", + "Alive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.", + "O wise man! dying and living are | Nothing but relative events.", + "For the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.", + "For a deaf person, there is no charm in a song; | For him sound is non-existent.", + "A blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.", + "The soul with God is living and lasting; | For one it is dead, for the other it is alive.", + "It is God who is living and never dies; | To live with God is absolute life;", + "He who lives without God is nothing but dead. | Although nobody weeps and bewails over him.", + "To his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.", + "There is no mark of devotion in his deeds; | There is no breadth of vision in his talk", + "His religion is as narrow as his world, | His forenoon is darker than the night.", + "Life is a heavy burden on his-shoulders; | He nourishes death in his own bosom.", + "In his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.", + "For a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.", + "You cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.", + "His eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.", + "If the ruler unfastens one bond, | He imposes another on him.", + "He produces a complex and intricate canon, | And expects from the slave unswerving obedience.", + "He sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.", + "When the slave. loses all faith in himself, | From his heart vanish all desires.", + "Sometimes he bestows on him handsome bounty, | And also invests him with some powers.", + "The chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.", + "He becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.", + "His body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.", + "It is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.", + "The fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation." + ], + "full_text": "\n\nIn servitude, religion and love are separated | Honey of life becomes bitter.\nWhat is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.\nIn servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.\nThe caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.\nA slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.\nAlthough the name of God is on his lips, | His centre of attention is the power of the ruler\u2014\nPower that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.\nAs long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.\nThat God gives you bread as well as life | This god gives you bread but snatches life away.\nThat God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.\nThat God cures the ailment of separation, | The word of this god sows the seeds of disunity.\nHe makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.\nWhen he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.\nAlive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.\nO wise man! dying and living are | Nothing but relative events.\nFor the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.\nFor a deaf person, there is no charm in a song; | For him sound is non-existent.\nA blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.\nThe soul with God is living and lasting; | For one it is dead, for the other it is alive.\nIt is God who is living and never dies; | To live with God is absolute life;\nHe who lives without God is nothing but dead. | Although nobody weeps and bewails over him.\nTo his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.\nThere is no mark of devotion in his deeds; | There is no breadth of vision in his talk\nHis religion is as narrow as his world, | His forenoon is darker than the night.\nLife is a heavy burden on his-shoulders; | He nourishes death in his own bosom.\nIn his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.\nFor a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.\nYou cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.\nHis eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.\nIf the ruler unfastens one bond, | He imposes another on him.\nHe produces a complex and intricate canon, | And expects from the slave unswerving obedience.\nHe sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.\nWhen the slave. loses all faith in himself, | From his heart vanish all desires.\nSometimes he bestows on him handsome bounty, | And also invests him with some powers.\nThe chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.\nHe becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.\nHis body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.\nIt is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.\nThe fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation.", + "phrases": [] + }, + { + "poem_id": "008_153", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Seek for a while the company of the ancients, | Have a look at the art of free people.", + "Arise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.", + "They displayed their inner selves before the people, | And thus saw themselves through the eyes of others.", + "By raising a structure of stones | They captured eternity in a moment.", + "Looking on it makes you mature, | And transports you to another world.", + "A symbol leads you to its creator | And lets you peep into his innermost heart.", + "A spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone", + "Don't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.", + "Woe me! I am hidden from myself, | And have not tasted water from the river of life.", + "Woe me! I am uprooted from my native so | And have fallen far away from my real position.", + "Stability arises from deep faith, | Woe me! the branch of my faith is sapless,", + "I do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.", + "Just cast a glance on that pure jewel - | Look at the Taj in the moonlight.", + "Its marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.", + "Love of men has expressed its secret, | And perforated the stone by their eyelashes.", + "Love of men is pure and charming like a paradise, | It produces songs from brick and stone.", + "Love of men is the criterion of beauty; | It unveils beauty and sanctifies it too.", + "His aspirations soar beyond the sky, | And go away from this world of quantity.", + "As what he sees cannot be expressed in words, | He whisks away veil from his heart.", + "Through love passions are elevated, | The worthless gain value through it.", + "Without love life is all a-wailing | Its whole affair becomes corrupt and unstable.", + "Love polishes one's common sense, | And imparts the quality of mirror to the stone.", + "It gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.", + "Beside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.", + "To its fire is due the vigour of our thought | To create and to infuse soul is its work.", + "Love suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"", + "Love without power is magic, | Love with power is prophecy.", + "Love combined both in its manifestations, | Love thus created a world out of a world." + ], + "full_text": "\n\nSeek for a while the company of the ancients, | Have a look at the art of free people.\nArise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.\nThey displayed their inner selves before the people, | And thus saw themselves through the eyes of others.\nBy raising a structure of stones | They captured eternity in a moment.\nLooking on it makes you mature, | And transports you to another world.\nA symbol leads you to its creator | And lets you peep into his innermost heart.\nA spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone\nDon't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.\nWoe me! I am hidden from myself, | And have not tasted water from the river of life.\nWoe me! I am uprooted from my native so | And have fallen far away from my real position.\nStability arises from deep faith, | Woe me! the branch of my faith is sapless,\nI do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.\nJust cast a glance on that pure jewel - | Look at the Taj in the moonlight.\nIts marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.\nLove of men has expressed its secret, | And perforated the stone by their eyelashes.\nLove of men is pure and charming like a paradise, | It produces songs from brick and stone.\nLove of men is the criterion of beauty; | It unveils beauty and sanctifies it too.\nHis aspirations soar beyond the sky, | And go away from this world of quantity.\nAs what he sees cannot be expressed in words, | He whisks away veil from his heart.\nThrough love passions are elevated, | The worthless gain value through it.\nWithout love life is all a-wailing | Its whole affair becomes corrupt and unstable.\nLove polishes one's common sense, | And imparts the quality of mirror to the stone.\nIt gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.\nBeside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.\nTo its fire is due the vigour of our thought | To create and to infuse soul is its work.\nLove suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"\nLove without power is magic, | Love with power is prophecy.\nLove combined both in its manifestations, | Love thus created a world out of a world.", + "phrases": [] + }, + { + "poem_id": "009_001", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Man, in this world of seven hues, | lute-like is ever afire with lamentation;", + "yearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,", + "and yet this world, that is wrought of water and clay | how can it be said to possess a heart?", + "Sea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;", + "though the stars swarm in the selfsame sky | each star is more solitary than the other,", + "each one is desperate just as we are, | a vagrant lost in an azure wilderness", + "the caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.", + "Is this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?", + "Bitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?", + "I have seen that the day of this dimensioned world | whose light illuminates both palace and street", + "came into being from the flight of a planet, | is nothing more, you might say, than a moment gone.", + "How fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!", + "Let its light illuminate the spirit | and sounds become visible even as colours;", + "hidden things become manifest in its splendour, | its watch is unending and intransient.", + "Grant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!", + "Concerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?", + "Who was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?", + "Whom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?", + "O Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?", + "Thy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?", + "By the loss of a hundred of its rays | the sun's capital is in no wise diminished.", + "Reason is a chain fettering this present age: | where is a restless soul such as I possess?", + "For many ages Being must twist on itself | that one restless soul may come into being.", + "Except you fret away at this brackish soil | it is not congenial to the seed of desire;", + "count it for gain enough if a single heart | grows from the bosom of this unproductive clay!", + "Thou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.", + "Why does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?", + "So long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;", + "open the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.", + "Kindle now a fire within my breast- | leave be the aloe, and consume the brushwood,", + "then set my aloe again upon the fire | and scatter my smoke through all the world.", + "Stir up the fire within my goblet, | mingle one glance with this inadvertency.", + "We seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.", + "Either draw aside this veil of mysteries | or seize to Thyself this sightless soul!", + "The date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.", + "Thou gavest me reason, give me madness too, | show me the way to inward ecstasy.", + "Knowledge takes up residence in the thought, | love's lodge is the unsleeping heart;", + "so long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.", + "This peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.", + "Without revelation no wise man ever found the way, | he died buffetted by his own imaginings;", + "without revelation life is a mortal sickness, | reason is banishment, religion constraint.", + "This world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.", + "Grant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.", + "Though from my soil nothing grows but words, | the language of banishment never comes to an end.", + "Under the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,", + "that these dimensions, this north and this south, | like to the sun and moon in the end may set,", + "I shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.", + "Thou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.", + "You who know naught of the battle of death and life, | who is this slave who would emulate even God?", + "This slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.", + "I am a momentary thing: make me eternal, | out of my earthiness make me celestial.", + "Grant me precision both in speech and action: | the ways are clear- give me the strength to walk.", + "What I have said comes from another world; | this book descends from another heaven.", + "I am a sea; untumult in me is a fault; | where is he who can plunge into my depths?", + "A whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.", + "I, who despair of the great sages of old, | have a word to say touching the day to come!", + "Render my speech easy unto the young, | make my abyss for them attainable." + ], + "full_text": "\n\nMan, in this world of seven hues, | lute-like is ever afire with lamentation;\nyearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,\nand yet this world, that is wrought of water and clay | how can it be said to possess a heart?\nSea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;\nthough the stars swarm in the selfsame sky | each star is more solitary than the other,\neach one is desperate just as we are, | a vagrant lost in an azure wilderness\nthe caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.\nIs this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?\nBitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?\nI have seen that the day of this dimensioned world | whose light illuminates both palace and street\ncame into being from the flight of a planet, | is nothing more, you might say, than a moment gone.\nHow fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!\nLet its light illuminate the spirit | and sounds become visible even as colours;\nhidden things become manifest in its splendour, | its watch is unending and intransient.\nGrant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!\nConcerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?\nWho was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?\nWhom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?\nO Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?\nThy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?\nBy the loss of a hundred of its rays | the sun's capital is in no wise diminished.\nReason is a chain fettering this present age: | where is a restless soul such as I possess?\nFor many ages Being must twist on itself | that one restless soul may come into being.\nExcept you fret away at this brackish soil | it is not congenial to the seed of desire;\ncount it for gain enough if a single heart | grows from the bosom of this unproductive clay!\nThou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.\nWhy does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?\nSo long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;\nopen the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.\nKindle now a fire within my breast- | leave be the aloe, and consume the brushwood,\nthen set my aloe again upon the fire | and scatter my smoke through all the world.\nStir up the fire within my goblet, | mingle one glance with this inadvertency.\nWe seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.\nEither draw aside this veil of mysteries | or seize to Thyself this sightless soul!\nThe date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.\nThou gavest me reason, give me madness too, | show me the way to inward ecstasy.\nKnowledge takes up residence in the thought, | love's lodge is the unsleeping heart;\nso long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.\nThis peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.\nWithout revelation no wise man ever found the way, | he died buffetted by his own imaginings;\nwithout revelation life is a mortal sickness, | reason is banishment, religion constraint.\nThis world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.\nGrant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.\nThough from my soil nothing grows but words, | the language of banishment never comes to an end.\nUnder the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,\nthat these dimensions, this north and this south, | like to the sun and moon in the end may set,\nI shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.\nThou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.\nYou who know naught of the battle of death and life, | who is this slave who would emulate even God?\nThis slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.\nI am a momentary thing: make me eternal, | out of my earthiness make me celestial.\nGrant me precision both in speech and action: | the ways are clear- give me the strength to walk.\nWhat I have said comes from another world; | this book descends from another heaven.\nI am a sea; untumult in me is a fault; | where is he who can plunge into my depths?\nA whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.\nI, who despair of the great sages of old, | have a word to say touching the day to come!\nRender my speech easy unto the young, | make my abyss for them attainable.", + "phrases": [] + }, + { + "poem_id": "009_002", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Life out of the delight of absence and presence | fashioned forth this world of near and far;", + "so snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.", + "On all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'", + "The moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.", + "In the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,", + "raised its head over the rim of the first dawn | and drew to its breast the new-born world.", + "Man's realm was a heap of earth, no more, | an empty wilderness, without a caravan;", + "not a river wrestled in any mountain, | not a cloud sprinkled on any desert,", + "no chanting of birds among the branches, | no leaping of deer amidst the meadow.", + "Sea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;", + "the grasses, never having known the breeze of March, | still slumbered within the depths of earth.", + "The azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!", + "In all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?", + "Be earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.", + "Either live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!", + "Earth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,", + "fluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:", + "O trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.", + "The days are bright of the tumult of life, | not through the light thou seest spread in all quarters.", + "Dawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;", + "the soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.", + "Thou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!", + "Man's reason is making assault on the world, | but his love makes assault on the Infinite;", + "his thought knows the way without any guide, | his sight is more wakeful than Gabriel.", + "Earthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;", + "he pricks into the very depths of the heavns | like the point of a needle into silk;", + "he washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.", + "Though few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.", + "His sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.", + "Whoever falls in love with the beauty of Essence, | he is the master of all existing things." + ], + "full_text": "\n\nLife out of the delight of absence and presence | fashioned forth this world of near and far;\nso snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.\nOn all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'\nThe moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.\nIn the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,\nraised its head over the rim of the first dawn | and drew to its breast the new-born world.\nMan's realm was a heap of earth, no more, | an empty wilderness, without a caravan;\nnot a river wrestled in any mountain, | not a cloud sprinkled on any desert,\nno chanting of birds among the branches, | no leaping of deer amidst the meadow.\nSea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;\nthe grasses, never having known the breeze of March, | still slumbered within the depths of earth.\nThe azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!\nIn all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?\nBe earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.\nEither live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!\nEarth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,\nfluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:\nO trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.\nThe days are bright of the tumult of life, | not through the light thou seest spread in all quarters.\nDawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;\nthe soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.\nThou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!\nMan's reason is making assault on the world, | but his love makes assault on the Infinite;\nhis thought knows the way without any guide, | his sight is more wakeful than Gabriel.\nEarthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;\nhe pricks into the very depths of the heavns | like the point of a needle into silk;\nhe washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.\nThough few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.\nHis sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.\nWhoever falls in love with the beauty of Essence, | he is the master of all existing things.", + "phrases": [] + }, + { + "poem_id": "009_003", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "The lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.", + "His imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.", + "Consider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,", + "so perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!" + ], + "full_text": "\n\nThe lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.\nHis imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.\nConsider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,\nso perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!", + "phrases": [] + }, + { + "poem_id": "009_004", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Tumulutous love, indifferent to the city; | for in the city's clangour its flame dies", + "seeks solitude in desert and mountain-range | or on the shore of an unbounded sea.", + "I, who saw among my friends none to confide in, | rested a moment on the shore of the sea:", + "the sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.", + "Sunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.", + "I held conversation with my heart; | I had many desires, many requests", + "a thing of the moment, unsharing immortality, | a thing living, unsharing life itself,", + "thirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.", + "Open your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.", + "In one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.", + "You said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.", + "O reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.", + "This bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.", + "My soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.", + "Last night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.", + "My heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.", + "I said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"", + "The restless wave slept on the grey water, | the sun vanished, dark grew the horizon;", + "evening stole a portion of its capital | and a star stood like a witness above the roof.", + "The spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,", + "his face shining like the sun in splendour, | his white hairs radiant as the season of youth;", + "a figure bright in a light immortal, | robed from head to foot in everlasting joy.", + "Upon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:", + "his speech was as a suspended mirror, | knowledge commingled with an inward fire.", + "I asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"", + "He said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.", + "Life means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;", + "the concourse on the day primordial arrayed | desired to bear witness to their own being.", + "Whether you be alive, or dead, or dying\" | for this seek witness from three witnesses.", + "The first witness is self-consciousness, | to behold oneself in one's own light;", + "the second witness is the consciousness of another, | to behold oneself in another's light;", + "the third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.", + "If you remain fast before this light, | count yourself living and abiding as God!", + "Life is to attain one's own station, | life is to see the Essence without a veil;", + "the true believer will not make do with Attributes | the Prophet was not content save with the Essence.", + "What is Ascension? The desire for a witness, | an examination face-to-face of a witness", + "a competent witness without whose confirmation | life to us is like colour and scent to a rose.", + "In that Presence no man remains firm, | or if he remains, he is of perfect assay.", + "Give not away one particle of the glow you have, | knot tightly together the glow within you;", + "fairer it is to increase one's glow, | fairer it is to test oneself before the sun;", + "then chisel anew the crumbled form; | make proof of yourself; be a true being!", + "Only such an existent is praiseworthy, | otherwise the fire of life is mere smoke.", + "I asked again, \"How shall one go before God? | How may one split the mountain of clay and water?", + "The Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"", + "He said, \"If you obtain the Authority | you can break through the heavens easily.", + "Wait till the day creation all is naked | and has washed from its skirt the dust of dimension;", + "then you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.", + "Recall the subtlety Except with an authority | or die in the mire like an ant or a locust!", + "It was by way of birth, excellent man, | that you came into this dimensioned world;", + "by birth it is possible also to escape, | it is possible to loosen all fetters from oneself;", + "but such a birth is not of clay and water\" | that is known to the man who has a living heart.", + "The first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;", + "the first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;", + "the first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;", + "the first is in need of day and night, | the second-day and night are but its vehicle.", + "A child is born through the rending of the womb, | a man is born through the rending of the world;", + "the call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.", + "Whenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!", + "I said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.", + "Life plays at vanishing and then reappearing- | one role is constant, the other transitory;", + "now life dissolves itself in manifestation, | anon it concentrates itself in solitude.", + "Its manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.", + "Reason draws life towards manifestation, | love draws life towards solitude.", + "Reason likewise hurls itself against the world | to shatter the talisman of water and clay;", + "every stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.", + "Its eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;", + "therefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.", + "So long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;", + "its affairs achieve some order gradually\" | I do not know when they will ever be completed!", + "Love knows nothing of months and years, | late and soon, near and far upon the road.", + "Reason drives a fissure through a mountain, | or else makes a circuit around it;", + "before love the mountain is like a straw, | the heart darts as swiftly as a fish.", + "Love means, to make assault upon the Infinite, | without seeing the grave to flee the world.", + "Love's strength is not of air and earth and water, | its might derives not from toughness of sinew;", + "love conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,", + "broke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.", + "Love in the soul is like sight it in the eye, | be it within the house or without the door;", + "love is at once both ashes and spark, | its work is loftier than religion and science.", + "Love is authority and manifest proof, | both worlds are subject to the seal - ring of love;", + "timeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;", + "when it supplicates God for selfhood | all the world becomes a mount, itself the rider.", + "Through love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.", + "Lovers yield themselves up to God, | give interpretative reason as an offering.", + "Are you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.", + "You who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!", + "You have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?", + "Boldly ride upon space and time, | break free of the convolutions of this girdle;", + "sharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.", + "\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"", + "Take from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.", + "\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.", + "Dissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"", + "Are you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.", + "Open wide your eyes upon Time and Space, | for these two are but a state of the soul.", + "Since first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.", + "The seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky", + "does it not know that in an ample space | it can display itself, branch by branch.", + "What is its substance? A delight in growing; | this substance is both its station and itself.", + "You who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.", + "It is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.", + "What is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.", + "What is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.", + "Your near and far spring out of the senses; | what is Ascension? A revolution in sense,", + "a revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.", + "This body is not the associate of the soul; | a handful of earth is no impediment to flight." + ], + "full_text": "\n\nTumulutous love, indifferent to the city; | for in the city's clangour its flame dies\nseeks solitude in desert and mountain-range | or on the shore of an unbounded sea.\nI, who saw among my friends none to confide in, | rested a moment on the shore of the sea:\nthe sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.\nSunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.\nI held conversation with my heart; | I had many desires, many requests\na thing of the moment, unsharing immortality, | a thing living, unsharing life itself,\nthirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.\nOpen your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.\nIn one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.\nYou said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.\nO reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.\nThis bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.\nMy soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.\nLast night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.\nMy heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.\nI said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"\nThe restless wave slept on the grey water, | the sun vanished, dark grew the horizon;\nevening stole a portion of its capital | and a star stood like a witness above the roof.\nThe spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,\nhis face shining like the sun in splendour, | his white hairs radiant as the season of youth;\na figure bright in a light immortal, | robed from head to foot in everlasting joy.\nUpon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:\nhis speech was as a suspended mirror, | knowledge commingled with an inward fire.\nI asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"\nHe said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.\nLife means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;\nthe concourse on the day primordial arrayed | desired to bear witness to their own being.\nWhether you be alive, or dead, or dying\" | for this seek witness from three witnesses.\nThe first witness is self-consciousness, | to behold oneself in one's own light;\nthe second witness is the consciousness of another, | to behold oneself in another's light;\nthe third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.\nIf you remain fast before this light, | count yourself living and abiding as God!\nLife is to attain one's own station, | life is to see the Essence without a veil;\nthe true believer will not make do with Attributes | the Prophet was not content save with the Essence.\nWhat is Ascension? The desire for a witness, | an examination face-to-face of a witness\na competent witness without whose confirmation | life to us is like colour and scent to a rose.\nIn that Presence no man remains firm, | or if he remains, he is of perfect assay.\nGive not away one particle of the glow you have, | knot tightly together the glow within you;\nfairer it is to increase one's glow, | fairer it is to test oneself before the sun;\nthen chisel anew the crumbled form; | make proof of yourself; be a true being!\nOnly such an existent is praiseworthy, | otherwise the fire of life is mere smoke.\nI asked again, \"How shall one go before God? | How may one split the mountain of clay and water?\nThe Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"\nHe said, \"If you obtain the Authority | you can break through the heavens easily.\nWait till the day creation all is naked | and has washed from its skirt the dust of dimension;\nthen you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.\nRecall the subtlety Except with an authority | or die in the mire like an ant or a locust!\nIt was by way of birth, excellent man, | that you came into this dimensioned world;\nby birth it is possible also to escape, | it is possible to loosen all fetters from oneself;\nbut such a birth is not of clay and water\" | that is known to the man who has a living heart.\nThe first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;\nthe first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;\nthe first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;\nthe first is in need of day and night, | the second-day and night are but its vehicle.\nA child is born through the rending of the womb, | a man is born through the rending of the world;\nthe call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.\nWhenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!\nI said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.\nLife plays at vanishing and then reappearing- | one role is constant, the other transitory;\nnow life dissolves itself in manifestation, | anon it concentrates itself in solitude.\nIts manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.\nReason draws life towards manifestation, | love draws life towards solitude.\nReason likewise hurls itself against the world | to shatter the talisman of water and clay;\nevery stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.\nIts eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;\ntherefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.\nSo long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;\nits affairs achieve some order gradually\" | I do not know when they will ever be completed!\nLove knows nothing of months and years, | late and soon, near and far upon the road.\nReason drives a fissure through a mountain, | or else makes a circuit around it;\nbefore love the mountain is like a straw, | the heart darts as swiftly as a fish.\nLove means, to make assault upon the Infinite, | without seeing the grave to flee the world.\nLove's strength is not of air and earth and water, | its might derives not from toughness of sinew;\nlove conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,\nbroke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.\nLove in the soul is like sight it in the eye, | be it within the house or without the door;\nlove is at once both ashes and spark, | its work is loftier than religion and science.\nLove is authority and manifest proof, | both worlds are subject to the seal - ring of love;\ntimeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;\nwhen it supplicates God for selfhood | all the world becomes a mount, itself the rider.\nThrough love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.\nLovers yield themselves up to God, | give interpretative reason as an offering.\nAre you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.\nYou who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!\nYou have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?\nBoldly ride upon space and time, | break free of the convolutions of this girdle;\nsharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.\n\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"\nTake from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.\n\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.\nDissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"\nAre you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.\nOpen wide your eyes upon Time and Space, | for these two are but a state of the soul.\nSince first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.\nThe seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky\ndoes it not know that in an ample space | it can display itself, branch by branch.\nWhat is its substance? A delight in growing; | this substance is both its station and itself.\nYou who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.\nIt is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.\nWhat is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.\nWhat is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.\nYour near and far spring out of the senses; | what is Ascension? A revolution in sense,\na revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.\nThis body is not the associate of the soul; | a handful of earth is no impediment to flight.", + "phrases": [] + }, + { + "poem_id": "009_005", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "My soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.", + "Suddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;", + "out of that cloud an angel descended | having two faces, one like fire, one like smoke", + "one dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.", + "The hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;", + "his temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;", + "every moment he was seized by another desire, | to spread his wings in yet another sky.", + "He said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.", + "Every plan is bound up with my determining; | voiced and voiceless-all alike are my prey.", + "Through me the bud swells upon the branch, | through me the birdie bewails in the nest;", + "through my flight the seed becomes a stalk, | through my effluence every parting turns to union.", + "I pronounce both reproach and exhortation; | I render athirst, that I may offer wine.", + "I am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.", + "Man and angel are both in bondage to me, | this transitory world is my own child;", + "I am every rose that you pluck from the branch, | I am the matrix of every thing that you see.", + "This world is a prisoner in my talisman, | every moment it ages through my breath.", + "But he who has in his heart I have a time with God, | that doughty hero has broken my talisman;", + "if you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"", + "I know not what it was that was in his glance, | it snatched away from my sight this ancient world;", + "either my sight opened on another world | or this same world took on another form.", + "I died in the universe of colour and scent, | I was born in a world without tumult and clamour;", + "my thread snapped from that ancient world, | a whole new world came into my hands.", + "My soul trembled at the loss of a world | until another world blossomed out of my dust;", + "my body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;", + "veiled things became manifest uncurtained, | the melody of the stars reached my cars." + ], + "full_text": "\n\nMy soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.\nSuddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;\nout of that cloud an angel descended | having two faces, one like fire, one like smoke\none dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.\nThe hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;\nhis temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;\nevery moment he was seized by another desire, | to spread his wings in yet another sky.\nHe said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.\nEvery plan is bound up with my determining; | voiced and voiceless-all alike are my prey.\nThrough me the bud swells upon the branch, | through me the birdie bewails in the nest;\nthrough my flight the seed becomes a stalk, | through my effluence every parting turns to union.\nI pronounce both reproach and exhortation; | I render athirst, that I may offer wine.\nI am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.\nMan and angel are both in bondage to me, | this transitory world is my own child;\nI am every rose that you pluck from the branch, | I am the matrix of every thing that you see.\nThis world is a prisoner in my talisman, | every moment it ages through my breath.\nBut he who has in his heart I have a time with God, | that doughty hero has broken my talisman;\nif you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"\nI know not what it was that was in his glance, | it snatched away from my sight this ancient world;\neither my sight opened on another world | or this same world took on another form.\nI died in the universe of colour and scent, | I was born in a world without tumult and clamour;\nmy thread snapped from that ancient world, | a whole new world came into my hands.\nMy soul trembled at the loss of a world | until another world blossomed out of my dust;\nmy body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;\nveiled things became manifest uncurtained, | the melody of the stars reached my cars.", + "phrases": [] + }, + { + "poem_id": "009_006", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Your reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!", + "Venus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.", + "On the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.", + "Life is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.", + "Unto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.", + "Syria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!", + "That it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.", + "The poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.", + "The drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.", + "The one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.", + "Both were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.", + "Bring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!" + ], + "full_text": "\n\nYour reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!\nVenus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.\nOn the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.\nLife is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.\nUnto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.\nSyria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!\nThat it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.\nThe poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.\nThe drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.\nThe one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.\nBoth were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.\nBring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!", + "phrases": [] + }, + { + "poem_id": "009_007", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "This earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;", + "whatever thing meets your gaze upon this road, | regard it with the eye of intimacy.", + "Go not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!", + "This and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.", + "The world is nothing but idols of eye and ear; | its every morrow will die like yesterday.", + "Plunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!", + "When you have travelled all through earth and heaven, | when you have traversed this world and the other,", + "seek from God another seven heavens, | seek a hundred other times and spaces.", + "Self-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil", + "if our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.", + "Traveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.", + "Delightful it is to travel along with the stars, | delightful not to rest one moment on the journey.", + "When I had tramped through the vastness of space | that which was once above now appeared below me,", + "a dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;", + "all the while nearer and nearer still | until the mountains of the Moon became visible.", + "Rumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.", + "The moon is far from us, yet it is our familiar; | this is the first stage upon our road;", + "seen must be the late and soon of its time, | seen must be the caverns of its mountains.\"", + "That silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!", + "A hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;", + "out of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;", + "clouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.", + "A worn-out world without colour and sound, | no sign of life therein, neither of death,", + "no root of the palm tree of life in its navel, | no events hidden in the thighs of its time;", + "though it is a member of the family of the sun | its dawn and evening beget no revolution.", + "Rumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.", + "Its interior is fairer than its exterior, | another world lurks hidden in its hollows.", + "Whatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.", + "If the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.", + "Wheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"", + "Gently he drew my hand towards him, | then swiftly he sped to the mouth of a crater." + ], + "full_text": "\n\nThis earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;\nwhatever thing meets your gaze upon this road, | regard it with the eye of intimacy.\nGo not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!\nThis and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.\nThe world is nothing but idols of eye and ear; | its every morrow will die like yesterday.\nPlunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!\nWhen you have travelled all through earth and heaven, | when you have traversed this world and the other,\nseek from God another seven heavens, | seek a hundred other times and spaces.\nSelf-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil\nif our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.\nTraveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.\nDelightful it is to travel along with the stars, | delightful not to rest one moment on the journey.\nWhen I had tramped through the vastness of space | that which was once above now appeared below me,\na dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;\nall the while nearer and nearer still | until the mountains of the Moon became visible.\nRumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.\nThe moon is far from us, yet it is our familiar; | this is the first stage upon our road;\nseen must be the late and soon of its time, | seen must be the caverns of its mountains.\"\nThat silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!\nA hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;\nout of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;\nclouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.\nA worn-out world without colour and sound, | no sign of life therein, neither of death,\nno root of the palm tree of life in its navel, | no events hidden in the thighs of its time;\nthough it is a member of the family of the sun | its dawn and evening beget no revolution.\nRumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.\nIts interior is fairer than its exterior, | another world lurks hidden in its hollows.\nWhatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.\nIf the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.\nWheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"\nGently he drew my hand towards him, | then swiftly he sped to the mouth of a crater.", + "phrases": [] + }, + { + "poem_id": "009_008", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Like a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;", + "the moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.", + "Fancies and doubts made assault upon me, | hung my reason and sense upon the gallows.", + "I went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;", + "presently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun", + "a valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.", + "Was this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?", + "The air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.", + "No cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;", + "there light was not in the chains of darkness, | there no mists enveloped dawn and eventide.", + "Under a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,", + "his hair knotted on his head, his body naked, | coiled about him a white snake writhing,", + "a man superior to water and clay, | the world a mere image in the cloister of his fantasy,", + "his time subject to no revolution of days, | he had no traffick with the azure-tinted skies.", + "He said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"", + "Rumi", + "A man who is a wanderer on the quest, | a fixed star with the constitution of a planet.", + "His enterprise is more mature than his immaturities; | I am a martyr to his imperfections.", + "He has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!", + "He swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.", + "A drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.", + "I have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.", + "Ever he laments yearningly like a flute, | separation and union alike slay him.", + "I do not know what is in his water and clay; | I do not know what his rank and station may be.", + "Jahan-Dost", + "The world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?", + "Rumi", + "Man is a sword, and God is the swordsman; | the world is the whetstone for this sword.", + "The East saw God and did not see the world, | the West crept along the world and fled away from God.", + "True servanthood is to open the eyes to God; | true life is to see oneself without a veil.", + "When a servant takes quittance of life | God Himself calls down blessings on that servant.", + "Whatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.", + "Jahan-Dost", + "Tied up in the knot of being and not-being | the East has seen little into these secrets.", + "The task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.", + "Yesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;", + "out of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.", + "I said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?", + "Do you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"", + "He said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.", + "Rubies come forth from the stones of the road, | its Josephs are issuing out of the well.", + "I have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;", + "it is packing up to quit the station of Azar | at last to forswear forever idolatry.", + "Happy is the people whose soul has fluttered, | that has created itself anew out of its own clay.", + "For the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"", + "The Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.", + "He asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"", + "He asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"", + "He asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"", + "He asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"", + "He asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"", + "My words brought much pleasure to his soul, | and he disclosed to me delightful subtleties." + ], + "full_text": "\n\nLike a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;\nthe moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.\nFancies and doubts made assault upon me, | hung my reason and sense upon the gallows.\nI went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;\npresently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun\na valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.\nWas this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?\nThe air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.\nNo cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;\nthere light was not in the chains of darkness, | there no mists enveloped dawn and eventide.\nUnder a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,\nhis hair knotted on his head, his body naked, | coiled about him a white snake writhing,\na man superior to water and clay, | the world a mere image in the cloister of his fantasy,\nhis time subject to no revolution of days, | he had no traffick with the azure-tinted skies.\nHe said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"\nRumi\nA man who is a wanderer on the quest, | a fixed star with the constitution of a planet.\nHis enterprise is more mature than his immaturities; | I am a martyr to his imperfections.\nHe has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!\nHe swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.\nA drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.\nI have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.\nEver he laments yearningly like a flute, | separation and union alike slay him.\nI do not know what is in his water and clay; | I do not know what his rank and station may be.\nJahan-Dost\nThe world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?\nRumi\nMan is a sword, and God is the swordsman; | the world is the whetstone for this sword.\nThe East saw God and did not see the world, | the West crept along the world and fled away from God.\nTrue servanthood is to open the eyes to God; | true life is to see oneself without a veil.\nWhen a servant takes quittance of life | God Himself calls down blessings on that servant.\nWhatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.\nJahan-Dost\nTied up in the knot of being and not-being | the East has seen little into these secrets.\nThe task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.\nYesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;\nout of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.\nI said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?\nDo you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"\nHe said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.\nRubies come forth from the stones of the road, | its Josephs are issuing out of the well.\nI have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;\nit is packing up to quit the station of Azar | at last to forswear forever idolatry.\nHappy is the people whose soul has fluttered, | that has created itself anew out of its own clay.\nFor the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"\nThe Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.\nHe asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"\nHe asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"\nHe asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"\nHe asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"\nHe asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"\nMy words brought much pleasure to his soul, | and he disclosed to me delightful subtleties.", + "phrases": [] + }, + { + "poem_id": "009_009", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "1", + "This world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.", + "2", + "It is delightful to be born into another world, | so that another youth may thereby be attained.", + "3", + "God is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.", + "Though we are birds without wings or feathers, | we know more of the science of death than God.,", + "4", + "Time? It is a sweet mingled with poison, | a general compassion mingled with vengeance;", + "you see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"", + "5", + "Unbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?", + "The believer is living, and at war with himself, | he falls upon himself like a panther on a deer.", + "6", + "The infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.", + "7", + "Blind is the eye that sees sin and error; | never does the sun behold the night.", + "8", + "Association with the mire makes the seed a tree; | man by association with the mire is brought to shame.", + "The seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.", + "9", + "I said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"", + "The rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?", + "The soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"" + ], + "full_text": "\n\n1\nThis world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.\n2\nIt is delightful to be born into another world, | so that another youth may thereby be attained.\n3\nGod is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.\nThough we are birds without wings or feathers, | we know more of the science of death than God.,\n4\nTime? It is a sweet mingled with poison, | a general compassion mingled with vengeance;\nyou see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"\n5\nUnbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?\nThe believer is living, and at war with himself, | he falls upon himself like a panther on a deer.\n6\nThe infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.\n7\nBlind is the eye that sees sin and error; | never does the sun behold the night.\n8\nAssociation with the mire makes the seed a tree; | man by association with the mire is brought to shame.\nThe seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.\n9\nI said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"\nThe rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?\nThe soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"", + "phrases": [] + }, + { + "poem_id": "009_010", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Thereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world", + "ecstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision", + "when it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation", + "a delicate creature in the talisman of that night, | a star shining upon that starless night.", + "The hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.", + "Wholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.", + "Before him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;", + "in that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.", + "I said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"", + "He said, \"This form like unto flashing silver | was born in the thought of the holy God;", + "impatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,", + "like ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.", + "His rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.", + "It was his dew that opened our bud, | the fire of his breath kindled the dead ember.", + "The poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.", + "Within his melody I have glimpsed an entire universe. | now take fire for a moment from his song." + ], + "full_text": "\n\nThereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world\necstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision\nwhen it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation\na delicate creature in the talisman of that night, | a star shining upon that starless night.\nThe hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.\nWholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.\nBefore him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;\nin that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.\nI said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"\nHe said, \"This form like unto flashing silver | was born in the thought of the holy God;\nimpatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,\nlike ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.\nHis rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.\nIt was his dew that opened our bud, | the fire of his breath kindled the dead ember.\nThe poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.\nWithin his melody I have glimpsed an entire universe. | now take fire for a moment from his song.", + "phrases": [] + }, + { + "poem_id": "009_011", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "I fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.", + "When I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.", + "Twist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.", + "I dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.", + "Without the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!", + "Superficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.", + "This delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute." + ], + "full_text": "\n\nI fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.\nWhen I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.\nTwist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.\nI dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.\nWithout the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!\nSuperficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.\nThis delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute.", + "phrases": [] + }, + { + "poem_id": "009_012", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Rumi, that guide to passion and love | whose words are as Salsabil to throats athirst,", + "said, \"The poetry in which there is fire | originates from the heat of \"He is God!\"", + "That chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,", + "that chant bears testimony to the Truth, | bestows on beggars the rank of kings.", + "Through it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.", + "Many a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.", + "The poet of India-God help him, | and may his soul lack the joy of speech!", + "has taught love to become a minstrel, | taught the friends of God the art of Azar.", + "His words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.", + "Sweeter than that sweet chant which knows no mode | are the words which you utter in a dream.", + "The poet's nature is all searching, | creator and nourisher of desire;", + "the poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.", + "Ardour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.", + "If the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.", + "I said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"", + "He said, \"Peoples and nations are his signs, | our centuries are things of his creation.", + "His breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.", + "He purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;", + "the mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.", + "To his sun there is no setting, none; | to his denier never shall come perfection.", + "God's compassion is the company of his freemen, | the wrath of God is his impetuous blow.", + "Be you Universal Reason itself, flee not from him, | for he beholds both body and soul together.", + "Stride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"", + "engraved upon a wall of moonstone | behold the four Tasins of prophecy.", + "Yearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;", + "for yearning the long road becomes two steps, | such a traveller wearies of standing still.", + "As if drunk I strode out towards Yarghamid | until at last its heights became visible.", + "What shall I say of the splendour of that station? | Seven stars circle about it unceasingly;", + "the Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.", + "God gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;", + "now I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles." + ], + "full_text": "\n\nRumi, that guide to passion and love | whose words are as Salsabil to throats athirst,\nsaid, \"The poetry in which there is fire | originates from the heat of \"He is God!\"\nThat chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,\nthat chant bears testimony to the Truth, | bestows on beggars the rank of kings.\nThrough it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.\nMany a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.\nThe poet of India-God help him, | and may his soul lack the joy of speech!\nhas taught love to become a minstrel, | taught the friends of God the art of Azar.\nHis words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.\nSweeter than that sweet chant which knows no mode | are the words which you utter in a dream.\nThe poet's nature is all searching, | creator and nourisher of desire;\nthe poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.\nArdour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.\nIf the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.\nI said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"\nHe said, \"Peoples and nations are his signs, | our centuries are things of his creation.\nHis breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.\nHe purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;\nthe mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.\nTo his sun there is no setting, none; | to his denier never shall come perfection.\nGod's compassion is the company of his freemen, | the wrath of God is his impetuous blow.\nBe you Universal Reason itself, flee not from him, | for he beholds both body and soul together.\nStride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"\nengraved upon a wall of moonstone | behold the four Tasins of prophecy.\nYearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;\nfor yearning the long road becomes two steps, | such a traveller wearies of standing still.\nAs if drunk I strode out towards Yarghamid | until at last its heights became visible.\nWhat shall I say of the splendour of that station? | Seven stars circle about it unceasingly;\nthe Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.\nGod gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;\nnow I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles.", + "phrases": [] + }, + { + "poem_id": "009_013", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Gautama", + "Ancient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.", + "Whatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.", + "The science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.", + "Think upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing", + "On the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.", + "Transcend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!", + "The Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.", + "Do you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.", + "The wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.", + "The cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.", + "The Dancing-Girl", + "Give not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.", + "In my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.", + "The joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.", + "So that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.", + "You have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.", + "If the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!" + ], + "full_text": "\n\nGautama\nAncient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.\nWhatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.\nThe science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.\nThink upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing\nOn the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.\nTranscend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!\nThe Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.\nDo you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.\nThe wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.\nThe cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.\nThe Dancing-Girl\nGive not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.\nIn my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.\nThe joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.\nSo that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.\nYou have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.\nIf the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!", + "phrases": [] + }, + { + "poem_id": "009_014", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Ahriman", + "Because of you my creatures complain like a reed-pipe, | because of you our April has become like December;", + "you have made me humbled and dishonoured in the world, | you have stained your image with my blood.", + "Truth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.", + "It is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;", + "poisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.", + "Noah had no other resource but prayer, | but the words of that hapless man were of no avail.", + "So abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;", + "with one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;", + "become a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;", + "but you must certainly give up prophecy, | you must give up all such mullah-mongery.", + "By associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.", + "So long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.", + "Now rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!", + "Zoroaster", + "Light is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.", + "My breast is swarming with restless waves; | what should the torrent do but devastate the shore?", + "The colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.", + "Self-display-that is the very secret of life, | life is to test out one's own striking-power.", + "The Self becomes more mature through suffering | until the Self rends the veils that cover God.", + "The God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.", + "To quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.", + "Upon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!", + "Not my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.", + "What is solitude? Pain, burning and yearning; | company is vision, solitude is a search.", + "Love in solitude is colloquy with God; | when love marches forth in display, that is to be a king!", + "Solitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.", + "What is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!", + "Though God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.", + "You have said that prophecy is a vexation: | when love becomes perfect, it fashions men.", + "It is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul." + ], + "full_text": "\n\nAhriman\nBecause of you my creatures complain like a reed-pipe, | because of you our April has become like December;\nyou have made me humbled and dishonoured in the world, | you have stained your image with my blood.\nTruth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.\nIt is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;\npoisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.\nNoah had no other resource but prayer, | but the words of that hapless man were of no avail.\nSo abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;\nwith one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;\nbecome a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;\nbut you must certainly give up prophecy, | you must give up all such mullah-mongery.\nBy associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.\nSo long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.\nNow rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!\nZoroaster\nLight is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.\nMy breast is swarming with restless waves; | what should the torrent do but devastate the shore?\nThe colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.\nSelf-display-that is the very secret of life, | life is to test out one's own striking-power.\nThe Self becomes more mature through suffering | until the Self rends the veils that cover God.\nThe God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.\nTo quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.\nUpon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!\nNot my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.\nWhat is solitude? Pain, burning and yearning; | company is vision, solitude is a search.\nLove in solitude is colloquy with God; | when love marches forth in display, that is to be a king!\nSolitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.\nWhat is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!\nThough God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.\nYou have said that prophecy is a vexation: | when love becomes perfect, it fashions men.\nIt is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul.", + "phrases": [] + }, + { + "poem_id": "009_015", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "In the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;", + "the smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.", + "A river of quicksilver flows through that valley | meandering like the stream of the Milky Way.", + "Before it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.", + "A man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,", + "Rain, wind and water were not his portion | athirst he, and no water save the quicksilver.", + "On the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,", + "one that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.", + "I said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"", + "She said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"", + "All of a sudden that silvery stream froze, | the bones of that youth broke in his body.", + "He cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"", + "Ifrangin said, \"If you have eyes to see, | look a little also at your own deeds.", + "The Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"", + "that Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!", + "You, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,", + "you did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!", + "The reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.", + "He said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.", + "Your infidelities have debased reason and religion, | your profit-mongerings have cheapened love.", + "Your love is torment, and secret torment at that; | your hatred is death, and sudden death at that!", + "You have associated with water and clay, | you have stolen away God's servant from Him.", + "Wisdom, which loosened the knots of things, | to you has given only thoughts of devastation.", + "That man whose substance is true knows well | your crime is heavier than my crime.", + "His breath restored the departed soul to the body; | you make the body a mausoleum for the soul.", + "What we have done unto His humanity | His community has done unto His divinity.", + "Your death is life for the people of the world: | wait now, and see what your end shall be!\"" + ], + "full_text": "\n\nIn the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;\nthe smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.\nA river of quicksilver flows through that valley | meandering like the stream of the Milky Way.\nBefore it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.\nA man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,\nRain, wind and water were not his portion | athirst he, and no water save the quicksilver.\nOn the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,\none that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.\nI said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"\nShe said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"\nAll of a sudden that silvery stream froze, | the bones of that youth broke in his body.\nHe cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"\nIfrangin said, \"If you have eyes to see, | look a little also at your own deeds.\nThe Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"\nthat Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!\nYou, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,\nyou did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!\nThe reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.\nHe said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.\nYour infidelities have debased reason and religion, | your profit-mongerings have cheapened love.\nYour love is torment, and secret torment at that; | your hatred is death, and sudden death at that!\nYou have associated with water and clay, | you have stolen away God's servant from Him.\nWisdom, which loosened the knots of things, | to you has given only thoughts of devastation.\nThat man whose substance is true knows well | your crime is heavier than my crime.\nHis breath restored the departed soul to the body; | you make the body a mausoleum for the soul.\nWhat we have done unto His humanity | His community has done unto His divinity.\nYour death is life for the people of the world: | wait now, and see what your end shall be!\"", + "phrases": [] + }, + { + "poem_id": "009_016", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "My breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.", + "He has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.", + "He is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.", + "So he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.", + "The blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!", + "He bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.", + "It is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?", + "It is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.", + "To bend double before an undimensioned God | such prayers bring no joy to the worshipper.", + "His creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;", + "in his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.", + "He has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;", + "redskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.", + "This equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;", + "The son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.", + "Hashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.", + "What is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?", + "The eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?", + "You who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!", + "Tell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!", + "Hubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;", + "expose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!", + "Let loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees", + "O Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!", + "You who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me." + ], + "full_text": "\n\nMy breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.\nHe has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.\nHe is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.\nSo he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.\nThe blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!\nHe bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.\nIt is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?\nIt is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.\nTo bend double before an undimensioned God | such prayers bring no joy to the worshipper.\nHis creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;\nin his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.\nHe has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;\nredskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.\nThis equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;\nThe son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.\nHashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.\nWhat is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?\nThe eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?\nYou who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!\nTell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!\nHubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;\nexpose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!\nLet loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees\nO Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!\nYou who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me.", + "phrases": [] + }, + { + "poem_id": "009_017", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "A handful of dust so carried forward its task | to the contemplation of its own manifestations:", + "either I fell into the net of being and existence | or existence became a prisoner in my net!", + "Have I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?", + "Either heaven has taken my heart into its breast | or it is my heart that has seized heaven.", + "Is this external then internal? What is it? | What manner of thing is it the eye sees? What is it?", + "I beat my wings towards another heaven, | I see another world rising before me,", + "a world of mountains and plains, seas and dry land, | a world far more ancient than our earth,", + "a world grown out of a little cloud | that has never known the conquest of man", + "images as yet unlimned on the tablet of existence | where no critic of nature has yet been born.", + "I said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.", + "I find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"", + "Rumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.", + "When the father of mankind departed out of Eden | he dwelt in this world for one or two days;", + "these expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.", + "The visitors to this honourable station | are themselves pious men of lofty stations,", + "pious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.", + "Rise up now, and let us pray together, | devote a moment or two to burning and melting.\"", + "I went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.", + "The Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,", + "said, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:", + "Maulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,", + "and passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.", + "To offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.", + "The recitation of that vigorous elder, | the Chapter of the Star in that silent plain", + "a recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;", + "the heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;", + "it imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;", + "at his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.", + "After prayer I rose up from my place | and kissed his hand in all humility.", + "Rumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!", + "Only upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;", + "swiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"", + "Afghani", + "Zinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.", + "A thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!", + "Zinda-Rud", + "In the heart of a people that once shattered the world | I have seen a conflict between religion and country.", + "The spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;", + "Turk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;", + "and East wasted by the West's imperialism, | Communism taken the lustre from religion and community." + ], + "full_text": "\n\nA handful of dust so carried forward its task | to the contemplation of its own manifestations:\neither I fell into the net of being and existence | or existence became a prisoner in my net!\nHave I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?\nEither heaven has taken my heart into its breast | or it is my heart that has seized heaven.\nIs this external then internal? What is it? | What manner of thing is it the eye sees? What is it?\nI beat my wings towards another heaven, | I see another world rising before me,\na world of mountains and plains, seas and dry land, | a world far more ancient than our earth,\na world grown out of a little cloud | that has never known the conquest of man\nimages as yet unlimned on the tablet of existence | where no critic of nature has yet been born.\nI said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.\nI find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"\nRumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.\nWhen the father of mankind departed out of Eden | he dwelt in this world for one or two days;\nthese expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.\nThe visitors to this honourable station | are themselves pious men of lofty stations,\npious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.\nRise up now, and let us pray together, | devote a moment or two to burning and melting.\"\nI went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.\nThe Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,\nsaid, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:\nMaulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,\nand passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.\nTo offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.\nThe recitation of that vigorous elder, | the Chapter of the Star in that silent plain\na recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;\nthe heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;\nit imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;\nat his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.\nAfter prayer I rose up from my place | and kissed his hand in all humility.\nRumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!\nOnly upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;\nswiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"\nAfghani\nZinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.\nA thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!\nZinda-Rud\nIn the heart of a people that once shattered the world | I have seen a conflict between religion and country.\nThe spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;\nTurk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;\nand East wasted by the West's imperialism, | Communism taken the lustre from religion and community.", + "phrases": [] + }, + { + "poem_id": "009_018", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.", + "He thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!", + "If you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.", + "What is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!", + "He who has said \"God is He\" is not contained | within the confines of this dimensioned order.", + "A grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!", + "Although man sprang out of water and clay, | from water and clay rose-like drew colour and sap,", + "alas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!", + "The body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"", + "Man of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,", + "the free man rails against the dark earth | for it beseems not the falcon to act like a mouse.", + "This handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen", + "there is a relationship between a country and its people | in that it is out of its soil that a nation rises;", + "but if you look carefully at this relationship | you will descry a subtlety finer than a hair.", + "Though it is out of the East that the sun rises | showing itself bold and bright, without a veil,", + "only then it burns and blazes with inward fire | when it escapes from the shackles of East and West;", + "drunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;", + "its nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner." + ], + "full_text": "\n\nThe Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.\nHe thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!\nIf you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.\nWhat is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!\nHe who has said \"God is He\" is not contained | within the confines of this dimensioned order.\nA grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!\nAlthough man sprang out of water and clay, | from water and clay rose-like drew colour and sap,\nalas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!\nThe body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"\nMan of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,\nthe free man rails against the dark earth | for it beseems not the falcon to act like a mouse.\nThis handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen\nthere is a relationship between a country and its people | in that it is out of its soil that a nation rises;\nbut if you look carefully at this relationship | you will descry a subtlety finer than a hair.\nThough it is out of the East that the sun rises | showing itself bold and bright, without a veil,\nonly then it burns and blazes with inward fire | when it escapes from the shackles of East and West;\ndrunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;\nits nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner.", + "phrases": [] + }, + { + "poem_id": "009_019", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;", + "since truth was implicit even within his error | his heart believed, though his brain was an infidel.", + "The Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.", + "The pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.", + "The religion of that prophet who knew not truth | is founded upon equality of the belly;", + "the abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.", + "Capitalism too is a fattening of the body, | its unenlightened bosom houses no heart;", + "like the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,", + "yet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.", + "Surpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.", + "Though it is difficult to descry the inward death, | call not that a rose which in truth is clay.", + "The soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.", + "One lives by production, the other by taxation | and man is a glass caught between these two stones.", + "The one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.", + "I have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.", + "Life means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!" + ], + "full_text": "\n\nThe author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;\nsince truth was implicit even within his error | his heart believed, though his brain was an infidel.\nThe Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.\nThe pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.\nThe religion of that prophet who knew not truth | is founded upon equality of the belly;\nthe abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.\nCapitalism too is a fattening of the body, | its unenlightened bosom houses no heart;\nlike the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,\nyet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.\nSurpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.\nThough it is difficult to descry the inward death, | call not that a rose which in truth is clay.\nThe soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.\nOne lives by production, the other by taxation | and man is a glass caught between these two stones.\nThe one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.\nI have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.\nLife means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!", + "phrases": [] + }, + { + "poem_id": "009_020", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "For Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.", + "Only through love intelligence gets to know God, | love's labours find firm grounding in intelligence;", + "when love is companioned by intelligence | it has the power to design another world.", + "Then rise and draw the design of a new world, | mingle together love with intelligence.", + "The flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;", + "they have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.", + "Look not for fire and intoxication in their vine; | not into their heavens shall rise a new age.", + "It is from your fire that the glow of life comes, | and it is your task to create the new world.", + "Mustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;", + "yet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.", + "No, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;", + "no fresh breath has entered into their breast, | no design of a new world is in their mind.", + "Turkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.", + "Originality is at the roots of all creation, | never by imitation shall life be reformed;", + "The living heart, creator of ages and epochs, | that soul is little enamoured of imitation:", + "if you possess the spirit of a true Mussulman | examine your own conscience, and the Koran", + "a hundred new worlds he within its verses, | whole centuries are involved in its moments;", + "one world of it suffices for the present age | seize it, if the heart in your breast grasps truth..", + "A believing servant himself is a sign of God, | every world to his breast is as a garment;", + "and when one world grows old upon his bosom, | The Koran gives him another world!", + "Zinda-Rud", + "The barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.", + "Afghani", + "It is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"", + "A world without distinction of race and colour, | its evening is brighter than Europe's dawn;", + "a world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,", + "a world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.", + "Eternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;", + "inwardly it is anxious not of change, | outwardly, every moment is revolution.", + "Behold, that world lies within your own heart; | now I will tell you of its firm foundations." + ], + "full_text": "\n\nFor Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.\nOnly through love intelligence gets to know God, | love's labours find firm grounding in intelligence;\nwhen love is companioned by intelligence | it has the power to design another world.\nThen rise and draw the design of a new world, | mingle together love with intelligence.\nThe flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;\nthey have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.\nLook not for fire and intoxication in their vine; | not into their heavens shall rise a new age.\nIt is from your fire that the glow of life comes, | and it is your task to create the new world.\nMustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;\nyet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.\nNo, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;\nno fresh breath has entered into their breast, | no design of a new world is in their mind.\nTurkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.\nOriginality is at the roots of all creation, | never by imitation shall life be reformed;\nThe living heart, creator of ages and epochs, | that soul is little enamoured of imitation:\nif you possess the spirit of a true Mussulman | examine your own conscience, and the Koran\na hundred new worlds he within its verses, | whole centuries are involved in its moments;\none world of it suffices for the present age | seize it, if the heart in your breast grasps truth..\nA believing servant himself is a sign of God, | every world to his breast is as a garment;\nand when one world grows old upon his bosom, | The Koran gives him another world!\nZinda-Rud\nThe barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.\nAfghani\nIt is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"\nA world without distinction of race and colour, | its evening is brighter than Europe's dawn;\na world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,\na world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.\nEternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;\ninwardly it is anxious not of change, | outwardly, every moment is revolution.\nBehold, that world lies within your own heart; | now I will tell you of its firm foundations.", + "phrases": [] + }, + { + "poem_id": "009_021", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "(1)", + "In both worlds, everywhere are the marks of love; | man himself is a mystery of love.", + "Love's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:", + "a star without East and West, a star unsetting | in whose orbit is neither North nor South.", + "The words I am setting tell his destiny, | their exegesis reaches from earth to heaven.", + "Death, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;", + "himself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.", + "Little by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.", + "His being gives value to contingent things, | his equilibrium is the touchstone of contingent things.", + "What shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.", + "That which is contained within man is the world, | that which is not contained within the world is man.", + "Sun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.", + "Loftier than the heavens is the station of man, | and the beginning of education is respect for man.", + "Man alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:", + "man and woman are bound one to the other, | they are the fashioners of the creatures of desire.", + "Woman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;", + "she strikes our fire against her own soul | and it is her substance that makes of the dust a man.", + "In her heart lurk life's potentialities, | from her glow and flame life derives stability;", + "she is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.", + "What worth we possess derives from her values | for we are all images of her fashioning;", + "if God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.", + "You from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.", + "The joy of creation is a fire in the body | and society is lightened by that light,", + "and whosoever takes any portion of that fire | watches jealously over his private passion;", + "all the time he fixes his gaze on his own image | lest his tablet should receive any other image.", + "Mohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;", + "our image was then poured into his heart | and out of his solitude a nation arose.", + "Though you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.", + "Though you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;", + "by isolation the imagination becomes more vivid, | more vivid, more questing, more finding.", + "Science and passion are both stations of life | both take a share of the impact of events.", + "Science derives pleasure from verification, | love derives pleasure from creativeness.", + "Display is very precious to the verifier, | to the creator solitude is very precious.", + "The eye of Moses desired to behold Being | that was all part of the pleasure of verification;", + "thou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.", + "On all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.", + "Consider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display", + "solitude is the protection of every artist, | solitude is the bezel in the artist's ring." + ], + "full_text": "\n\n(1)\nIn both worlds, everywhere are the marks of love; | man himself is a mystery of love.\nLove's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:\na star without East and West, a star unsetting | in whose orbit is neither North nor South.\nThe words I am setting tell his destiny, | their exegesis reaches from earth to heaven.\nDeath, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;\nhimself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.\nLittle by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.\nHis being gives value to contingent things, | his equilibrium is the touchstone of contingent things.\nWhat shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.\nThat which is contained within man is the world, | that which is not contained within the world is man.\nSun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.\nLoftier than the heavens is the station of man, | and the beginning of education is respect for man.\nMan alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:\nman and woman are bound one to the other, | they are the fashioners of the creatures of desire.\nWoman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;\nshe strikes our fire against her own soul | and it is her substance that makes of the dust a man.\nIn her heart lurk life's potentialities, | from her glow and flame life derives stability;\nshe is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.\nWhat worth we possess derives from her values | for we are all images of her fashioning;\nif God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.\nYou from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.\nThe joy of creation is a fire in the body | and society is lightened by that light,\nand whosoever takes any portion of that fire | watches jealously over his private passion;\nall the time he fixes his gaze on his own image | lest his tablet should receive any other image.\nMohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;\nour image was then poured into his heart | and out of his solitude a nation arose.\nThough you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.\nThough you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;\nby isolation the imagination becomes more vivid, | more vivid, more questing, more finding.\nScience and passion are both stations of life | both take a share of the impact of events.\nScience derives pleasure from verification, | love derives pleasure from creativeness.\nDisplay is very precious to the verifier, | to the creator solitude is very precious.\nThe eye of Moses desired to behold Being | that was all part of the pleasure of verification;\nthou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.\nOn all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.\nConsider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display\nsolitude is the protection of every artist, | solitude is the bezel in the artist's ring.", + "phrases": [] + }, + { + "poem_id": "009_022", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The servant of God has no need of any station, | no man is his slave, and he is the slave of none;", + "his customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.", + "The self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;", + "God's revelation sees the benefit of all, | its regard is for the welfare and profit of all.", + "It is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;", + "when other than God determines the yes and no | then the strong man tyrannises over the weak;", + "in this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.", + "The tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;", + "white falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow", + "he gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.", + "What results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!", + "Woe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;", + "those tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!", + "They are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;", + "now is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.", + "Their eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.", + "Woe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk", + "and, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.", + "For all its repertory of varied charms | I take nothing from Europe except a warning!", + "You enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!" + ], + "full_text": "\n\nThe servant of God has no need of any station, | no man is his slave, and he is the slave of none;\nhis customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.\nThe self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;\nGod's revelation sees the benefit of all, | its regard is for the welfare and profit of all.\nIt is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;\nwhen other than God determines the yes and no | then the strong man tyrannises over the weak;\nin this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.\nThe tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;\nwhite falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow\nhe gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.\nWhat results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!\nWoe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;\nthose tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!\nThey are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;\nnow is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.\nTheir eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.\nWoe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk\nand, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.\nFor all its repertory of varied charms | I take nothing from Europe except a warning!\nYou enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!", + "phrases": [] + }, + { + "poem_id": "009_023", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing" + ], + "full_text": "\n\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing", + "phrases": [] + }, + { + "poem_id": "009_024", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "God has declared, Wisdom is a great good; | wherever you may see this good, seize it.", + "Science gives pinions to words and sounds, | bestows purest substance on things without substance;", + "science finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.", + "Its transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;", + "it says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.", + "Its eye beholds all the events in creation | that it may see the sure foundations of creation;", + "if it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.", + "Science without the heart's glow is pure evil, | for then its light is darkness over sea and land,", + "its rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,", + "sea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.", + "It is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;", + "it turns topsy-turvy the course of the days, | despoils the peoples of their capital.", + "Its power becomes the faithful ally of Satan; | light becomes fire by association with fire.", + "To slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;", + "better is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.", + "God save us from majesty that is without beauty, | God save us from separation without union!", + "Science without love is a demonic thing, | science together with love is a thing divine;", + "science and wisdom without love are a corpse, | reason is an arrow that never pierced the target.", + "With the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!", + "Zinda-Rud", + "You have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.", + "Why does it not strip off the veil from its face, | why does it not issue yet out of our hearts?", + "Before us lies a whole world wasting away, | a nation quietly reposing in its own dust;", + "the heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.", + "Said Halim Pasha", + "The religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;", + "in our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.", + "At the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!", + "His heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;", + "having no share of the wisdom of the Prophet\ufffds religion, | his heaven is dark, being without any star.", + "Short of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.", + "Seminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.", + "The infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.", + "The man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,", + "\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,", + "having the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.", + "You with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!", + "Speak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.", + "Your nature is illumined by the Chosen One, | so declare now, where is our station?", + "The man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;", + "every moment there is in his body a fresh soul, | every moment he has, like God, a new labour.", + "Declare the secrets to the believer, | declare the exposition of the mystery of Every day.", + "The caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;", + "I do not say that its road is different\" | it is the caravan that is different, different its regard.", + "Afghani", + "Have yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"", + "I will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;", + "for the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.", + "The 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.", + "Fasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.", + "No man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.", + "The Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.", + "Behold truth, speak truth, seek only truth; | speak one or two words from me to the people." + ], + "full_text": "\n\nGod has declared, Wisdom is a great good; | wherever you may see this good, seize it.\nScience gives pinions to words and sounds, | bestows purest substance on things without substance;\nscience finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.\nIts transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;\nit says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.\nIts eye beholds all the events in creation | that it may see the sure foundations of creation;\nif it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.\nScience without the heart's glow is pure evil, | for then its light is darkness over sea and land,\nits rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,\nsea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.\nIt is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;\nit turns topsy-turvy the course of the days, | despoils the peoples of their capital.\nIts power becomes the faithful ally of Satan; | light becomes fire by association with fire.\nTo slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;\nbetter is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.\nGod save us from majesty that is without beauty, | God save us from separation without union!\nScience without love is a demonic thing, | science together with love is a thing divine;\nscience and wisdom without love are a corpse, | reason is an arrow that never pierced the target.\nWith the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!\nZinda-Rud\nYou have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.\nWhy does it not strip off the veil from its face, | why does it not issue yet out of our hearts?\nBefore us lies a whole world wasting away, | a nation quietly reposing in its own dust;\nthe heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.\nSaid Halim Pasha\nThe religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;\nin our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.\nAt the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!\nHis heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;\nhaving no share of the wisdom of the Prophet\ufffds religion, | his heaven is dark, being without any star.\nShort of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.\nSeminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.\nThe infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.\nThe man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,\n\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,\nhaving the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.\nYou with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!\nSpeak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.\nYour nature is illumined by the Chosen One, | so declare now, where is our station?\nThe man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;\nevery moment there is in his body a fresh soul, | every moment he has, like God, a new labour.\nDeclare the secrets to the believer, | declare the exposition of the mystery of Every day.\nThe caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;\nI do not say that its road is different\" | it is the caravan that is different, different its regard.\nAfghani\nHave yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"\nI will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;\nfor the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.\nThe 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.\nFasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.\nNo man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.\nThe Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.\nBehold truth, speak truth, seek only truth; | speak one or two words from me to the people.", + "phrases": [] + }, + { + "poem_id": "009_025", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "One thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;", + "in his heart there is no burning fire, | the Chosen One is not living in his breast.", + "The believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.", + "He broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;", + "when the young shoot of power gathered strength, | his religion took on the shape of empire,", + "But empire changes the gaze entirely, | reason, understanding, usage and way alike.", + "You who have laid down a new plan, | and disengaged your heart from the ancient system,", + "like us Moslems you have broken | the bone of imperial rule in this world.", + "So that you may light a lamp in your heart | take a warning from our past history;", + "set your foot firm in the battle, | circle no more about this Lat and Hubal.", + "This aged world requires a nation | that shall be both bearer of good tidings and warner.", + "Return again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.", + "You have kindled a new flame in the soul, | your heart houses a new night and day.", + "The rite and religion of the Franks have grown old; | look no more towards that ancient cloister.", + "You have finished now with lords; | pass on from 'no', march onwards to 'but'", + "pass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.", + "You who desire a new world-order, | have you sought for it a firm foundation?", + "You have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.", + "Who gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?", + "Transcend the many-coloured splendours, | find yourself by abandoning Europe!", + "If you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.", + "What is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.", + "Without the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.", + "The poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.", + "Meditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.", + "From it arise the flames that burn the breast, | it does not accord with your temperament yet.", + "Martyr of the delicate beauty of reason, | I will tell you of the revelations of reason!", + "What is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.", + "Look not for good from the money-grubbing manikin | You will not attain piety, until you expend.", + "What pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.", + "Usury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.", + "It is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.", + "The believer is the trustee, God is the possessor; | whatever you see other than God is perishing.", + "God's banner has been beaten down by kings, | their entry has reduced townships to misery.", + "Our bread and water are of one table; | the progeny of Adam are as a single soul.", + "When the Koran's design descended into this world | it shattered the images of priest and pope;", + "I speak openly what is hidden in my heart | this is not a book, it is something other!", + "When it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.", + "Like God, it is at once hidden and manifest, | living and enduring, yes, and speaking.", + "In it are the destinies of East and West | realise then the lightning-like swiftness of thought!", + "It told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"", + "You have created a new law and order; | consider it a little in the light of the Koran", + "and you will understand life's heights and depths, | you will comprehend the destiny of life.", + "Our assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;", + "if our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.", + "God's remembrance requires not nations, | it transcends the bounds of time and space.", + "God's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?", + "If God should remove it from us | He can if He will transfer it to another people.", + "I have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;", + "I fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.", + "The Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,", + "I know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,", + "his tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,", + "turned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,", + "the hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,", + "the abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,", + "with a couplet set all being afire. | Our camel is weary and the load is heavy;", + "more bitter must be the song of the caravaneer. | The proving of holy men is through adversity,", + "it is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,", + "stride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved" + ], + "full_text": "\n\nOne thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;\nin his heart there is no burning fire, | the Chosen One is not living in his breast.\nThe believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.\nHe broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;\nwhen the young shoot of power gathered strength, | his religion took on the shape of empire,\nBut empire changes the gaze entirely, | reason, understanding, usage and way alike.\nYou who have laid down a new plan, | and disengaged your heart from the ancient system,\nlike us Moslems you have broken | the bone of imperial rule in this world.\nSo that you may light a lamp in your heart | take a warning from our past history;\nset your foot firm in the battle, | circle no more about this Lat and Hubal.\nThis aged world requires a nation | that shall be both bearer of good tidings and warner.\nReturn again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.\nYou have kindled a new flame in the soul, | your heart houses a new night and day.\nThe rite and religion of the Franks have grown old; | look no more towards that ancient cloister.\nYou have finished now with lords; | pass on from 'no', march onwards to 'but'\npass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.\nYou who desire a new world-order, | have you sought for it a firm foundation?\nYou have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.\nWho gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?\nTranscend the many-coloured splendours, | find yourself by abandoning Europe!\nIf you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.\nWhat is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.\nWithout the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.\nThe poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.\nMeditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.\nFrom it arise the flames that burn the breast, | it does not accord with your temperament yet.\nMartyr of the delicate beauty of reason, | I will tell you of the revelations of reason!\nWhat is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.\nLook not for good from the money-grubbing manikin | You will not attain piety, until you expend.\nWhat pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.\nUsury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.\nIt is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.\nThe believer is the trustee, God is the possessor; | whatever you see other than God is perishing.\nGod's banner has been beaten down by kings, | their entry has reduced townships to misery.\nOur bread and water are of one table; | the progeny of Adam are as a single soul.\nWhen the Koran's design descended into this world | it shattered the images of priest and pope;\nI speak openly what is hidden in my heart | this is not a book, it is something other!\nWhen it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.\nLike God, it is at once hidden and manifest, | living and enduring, yes, and speaking.\nIn it are the destinies of East and West | realise then the lightning-like swiftness of thought!\nIt told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"\nYou have created a new law and order; | consider it a little in the light of the Koran\nand you will understand life's heights and depths, | you will comprehend the destiny of life.\nOur assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;\nif our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.\nGod's remembrance requires not nations, | it transcends the bounds of time and space.\nGod's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?\nIf God should remove it from us | He can if He will transfer it to another people.\nI have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;\nI fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.\nThe Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,\nI know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,\nhis tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,\nturned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,\nthe hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,\nthe abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,\nwith a couplet set all being afire. | Our camel is weary and the load is heavy;\nmore bitter must be the song of the caravaneer. | The proving of holy men is through adversity,\nit is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,\nstride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved", + "phrases": [] + }, + { + "poem_id": "009_026", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "You say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.", + "Where is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.", + "Learn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.", + "speak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.", + "What temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!", + "The problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!" + ], + "full_text": "\n\nYou say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.\nWhere is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.\nLearn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.\nspeak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.\nWhat temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!\nThe problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!", + "phrases": [] + }, + { + "poem_id": "009_027", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "Between us and the light of the sun | there hang how many veils of space fold upon fold!", + "A hundred curtains have been suspended before us, | intertwisted firework displays,", + "that the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.", + "Through its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.", + "Just the pure spirit rises from the dust, | the pure spirit flees towards whither;", + "on that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.", + "Into that expanse of a hundred azure heavens | plunging continually, it surges out anew;", + "itself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.", + "Before it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.", + "It is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,", + "it spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,", + "that it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.", + "I do not know where my own station is, | I only know that it is apart from all friends.", + "Deep within me rages a war without horsemen and armies; | he will describe it who has vision like me.", + "Men are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;", + "no one is aware of the station and the way, | except for my song there is no lamp to light the path.", + "Infant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.", + "I have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.", + "If union be the end of yearning, beware; | how blessed the sighs and vain lamentations!", + "The wayfarer searches little for the high-road | if to be carefree is congenial to his soul.", + "My soul is such that, for the joy of gazing, | it every moment desires a new world.", + "Rumi, well aware of the states of my soul, | said Do you desire another world? Take it!", + "Love is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.", + "This world too subsists on water and clay, | a sanctuary enveloped in purest musk,", + "with a glance that burns and renders all veils | pass within its clouds and mists", + "and you will see therein the ancient gods; | I know them all, one by one", + "Baal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;", + "every one of them offers proof of its immortality | in the temper of this age that knows no Abraham." + ], + "full_text": "\n\nBetween us and the light of the sun | there hang how many veils of space fold upon fold!\nA hundred curtains have been suspended before us, | intertwisted firework displays,\nthat the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.\nThrough its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.\nJust the pure spirit rises from the dust, | the pure spirit flees towards whither;\non that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.\nInto that expanse of a hundred azure heavens | plunging continually, it surges out anew;\nitself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.\nBefore it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.\nIt is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,\nit spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,\nthat it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.\nI do not know where my own station is, | I only know that it is apart from all friends.\nDeep within me rages a war without horsemen and armies; | he will describe it who has vision like me.\nMen are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;\nno one is aware of the station and the way, | except for my song there is no lamp to light the path.\nInfant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.\nI have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.\nIf union be the end of yearning, beware; | how blessed the sighs and vain lamentations!\nThe wayfarer searches little for the high-road | if to be carefree is congenial to his soul.\nMy soul is such that, for the joy of gazing, | it every moment desires a new world.\nRumi, well aware of the states of my soul, | said Do you desire another world? Take it!\nLove is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.\nThis world too subsists on water and clay, | a sanctuary enveloped in purest musk,\nwith a glance that burns and renders all veils | pass within its clouds and mists\nand you will see therein the ancient gods; | I know them all, one by one\nBaal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;\nevery one of them offers proof of its immortality | in the temper of this age that knows no Abraham.", + "phrases": [] + }, + { + "poem_id": "009_028", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "That tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;", + "an ocean suspended in their air, | its skirt rent, few pearls pouring,", + "its shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.", + "Rumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind", + "he much-travelled, I new to travel, | my eyes impatient to gaze abroad.", + "Continually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"", + "Presently a mountain-range appeared, | a river, a broad meadow appeared,", + "mountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.", + "Songs of birds conspiring together, | fountains, and verdant herbs half-grown.", + "The body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.", + "I fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;", + "a lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.", + "In this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,", + "there a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,", + "here an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,", + "one holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.", + "Each one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.", + "Mardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,", + "and to augment his vision and perception | turns his gaze backwards to the past age.", + "He takes delight in ancient relics, | makes speeches about our theophanies.", + "Time has revealed a new legend; | a favourable wind is wafting from younder earth.\"", + "Baal in excess of joy chanted sweetly | Unveiling our secrets to the gods." + ], + "full_text": "\n\nThat tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;\nan ocean suspended in their air, | its skirt rent, few pearls pouring,\nits shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.\nRumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind\nhe much-travelled, I new to travel, | my eyes impatient to gaze abroad.\nContinually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"\nPresently a mountain-range appeared, | a river, a broad meadow appeared,\nmountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.\nSongs of birds conspiring together, | fountains, and verdant herbs half-grown.\nThe body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.\nI fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;\na lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.\nIn this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,\nthere a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,\nhere an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,\none holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.\nEach one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.\nMardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,\nand to augment his vision and perception | turns his gaze backwards to the past age.\nHe takes delight in ancient relics, | makes speeches about our theophanies.\nTime has revealed a new legend; | a favourable wind is wafting from younder earth.\"\nBaal in excess of joy chanted sweetly | Unveiling our secrets to the gods.", + "phrases": [] + }, + { + "poem_id": "009_029", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "Man has rent younder azure veil | and, beyond the sky, has seen no God.", + "What is there in man's heart but thoughts, | like waves this upsurging and that fleeing?", + "His soul takes repose in the sensible; | would that the past age might return!", + "Long live the European orientalist | who has drawn us forth from the tomb!", + "Ancient gods, our time has come! | Behold, the ring of unity is broken,", + "Abraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,", + "the cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,", + "joined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,", + "the Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!", + "The days of joy have returned to the world, | religion has been routed by sovereignty and lineage.", + "What thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?", + "Though the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?", + "The West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.", + "Ancient gods, our time has come! | Religion's chain must be loosed from his neck,", + "our slave was ever a free slave; | since the ritual prayers are heavy for him,", + "we seek only one prayer, and that without prostration. | Passions are elevated by songs,", + "so what pleasure is there in prayers without hymns? | Better the demon that makes itself visible", + "than a God to whom the Unseen is meet. | Ancient gods, our time has come!" + ], + "full_text": "\n\nMan has rent younder azure veil | and, beyond the sky, has seen no God.\nWhat is there in man's heart but thoughts, | like waves this upsurging and that fleeing?\nHis soul takes repose in the sensible; | would that the past age might return!\nLong live the European orientalist | who has drawn us forth from the tomb!\nAncient gods, our time has come! | Behold, the ring of unity is broken,\nAbraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,\nthe cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,\njoined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,\nthe Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!\nThe days of joy have returned to the world, | religion has been routed by sovereignty and lineage.\nWhat thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?\nThough the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?\nThe West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.\nAncient gods, our time has come! | Religion's chain must be loosed from his neck,\nour slave was ever a free slave; | since the ritual prayers are heavy for him,\nwe seek only one prayer, and that without prostration. | Passions are elevated by songs,\nso what pleasure is there in prayers without hymns? | Better the demon that makes itself visible\nthan a God to whom the Unseen is meet. | Ancient gods, our time has come!", + "phrases": [] + }, + { + "poem_id": "009_030", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "The Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,", + "chanted this song in the world of intoxication | and all the ancient gods prostrate fell.", + "Ghazal", + "Again one must gaze on the past and the future; | ho, rise up, for one must think anew.", + "Love carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.", + "Our elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.", + "If, having abandoned the world, you intend Him, | first you must pass away from your self.\"", + "I said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"", + "Again he said to me: \"Rise up, boy, | cling only to my skirt, boy.", + "Yonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,", + "beyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;", + "undisturbed by wave or torrent, | in its nature an eternal quiet.", + "This is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;", + "that one from the East, the other from the West, | both at war and blows with the men of God.", + "One has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,", + "both Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;", + "each is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.", + "Follow me closely and fear no one; | place your hand in mine and fear no one.", + "I will rend apart the sea like Moses; | I will guide you into its very breast.", + "The sea opened to us its breast | or was it air, that appeared as a water?", + "Its depths were a valley without colour and scent, | a valley whose darkness was fold on fold.", + "The Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.", + "Mountains washed, naked and cold, | and amid them two bewildered men", + "who first cast a glance on Rumi, | then gazed one upon the other.", + "Pharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"", + "Rumi", + "All that is hidden through Him is manifest; | the origin of this Light is from the White Hand.", + "Pharaoh", + "Ah, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.", + "World-rulers, gaze all upon me; | world-destroyers, gaze all upon me!", + "Woe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!", + "A human shape dwells in a museum | with a legend upon its silent lips", + "telling the history of imperialism | and giving visions to the blind.", + "What is the grand design of imperialism? | To seek security by contriving division.", + "From such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.", + "If I could only see God's interlocutor again | I would beg from him a heart aware.", + "Rumi", + "Government without spiritual light is raw, raw, | imperial power without the White Hand is a sin.", + "Rulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.", + "The crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.", + "Armies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.", + "Kitchener of Khartoum", + "The goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls", + "the history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.", + "Science and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.", + "Pharaoh", + "Science and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?" + ], + "full_text": "\n\nThe Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,\nchanted this song in the world of intoxication | and all the ancient gods prostrate fell.\nGhazal\nAgain one must gaze on the past and the future; | ho, rise up, for one must think anew.\nLove carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.\nOur elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.\nIf, having abandoned the world, you intend Him, | first you must pass away from your self.\"\nI said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"\nAgain he said to me: \"Rise up, boy, | cling only to my skirt, boy.\nYonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,\nbeyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;\nundisturbed by wave or torrent, | in its nature an eternal quiet.\nThis is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;\nthat one from the East, the other from the West, | both at war and blows with the men of God.\nOne has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,\nboth Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;\neach is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.\nFollow me closely and fear no one; | place your hand in mine and fear no one.\nI will rend apart the sea like Moses; | I will guide you into its very breast.\nThe sea opened to us its breast | or was it air, that appeared as a water?\nIts depths were a valley without colour and scent, | a valley whose darkness was fold on fold.\nThe Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.\nMountains washed, naked and cold, | and amid them two bewildered men\nwho first cast a glance on Rumi, | then gazed one upon the other.\nPharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"\nRumi\nAll that is hidden through Him is manifest; | the origin of this Light is from the White Hand.\nPharaoh\nAh, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.\nWorld-rulers, gaze all upon me; | world-destroyers, gaze all upon me!\nWoe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!\nA human shape dwells in a museum | with a legend upon its silent lips\ntelling the history of imperialism | and giving visions to the blind.\nWhat is the grand design of imperialism? | To seek security by contriving division.\nFrom such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.\nIf I could only see God's interlocutor again | I would beg from him a heart aware.\nRumi\nGovernment without spiritual light is raw, raw, | imperial power without the White Hand is a sin.\nRulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.\nThe crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.\nArmies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.\nKitchener of Khartoum\nThe goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls\nthe history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.\nScience and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.\nPharaoh\nScience and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?", + "phrases": [] + }, + { + "poem_id": "009_031", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "A restless lightning flashed in the water, | waves surged and rolled in the water;", + "a sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.", + "His fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.", + "He cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!", + "Heaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"", + "Then the words broke in his throat; | from his lips a heart-rending sigh was loosed.", + "\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!", + "Fouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?", + "Revive in the breast that fire which has departed, | bring back to the world the day that has gone.", + "Soil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.", + "In your plains taller grow the palm-trees; | shall not a new Farouk arise from you?", + "World of musky-hued believers, | from you the scent of eternal life is coming to me.", + "How long will you live without the joy of journeying, | how long with your destiny in alien hands?", + "How long will you desert your true station? | My bones lament in the deep like a reed-pipe;", + "are you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"", + "Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.", + "The cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.", + "My soul wails of the pain of separation; | take the road where fewer grasses grow.", + "My camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.", + "They have made a way for waters into the desert, | upon the mountains the palm fronds are washed.", + "Yonder two gazelles one after the other | see how they are descending from the hill,", + "for a moment drink from the desert spring | and then glance upon the traveller.", + "The dew has softened the sands of the plain like silk, | the highway is not hard for the camel:", + "the clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.", + "Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy." + ], + "full_text": "\n\nA restless lightning flashed in the water, | waves surged and rolled in the water;\na sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.\nHis fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.\nHe cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!\nHeaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"\nThen the words broke in his throat; | from his lips a heart-rending sigh was loosed.\n\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!\nFouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?\nRevive in the breast that fire which has departed, | bring back to the world the day that has gone.\nSoil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.\nIn your plains taller grow the palm-trees; | shall not a new Farouk arise from you?\nWorld of musky-hued believers, | from you the scent of eternal life is coming to me.\nHow long will you live without the joy of journeying, | how long with your destiny in alien hands?\nHow long will you desert your true station? | My bones lament in the deep like a reed-pipe;\nare you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.\nThe cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.\nMy soul wails of the pain of separation; | take the road where fewer grasses grow.\nMy camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.\nThey have made a way for waters into the desert, | upon the mountains the palm fronds are washed.\nYonder two gazelles one after the other | see how they are descending from the hill,\nfor a moment drink from the desert spring | and then glance upon the traveller.\nThe dew has softened the sands of the plain like silk, | the highway is not hard for the camel:\nthe clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.", + "phrases": [] + }, + { + "poem_id": "009_032", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "For an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,", + "bore my baggage towards another world, | with another time, another space.", + "Our sun reached its horizons, | creating a different kind of night and day.", + "The body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.", + "Our soul accords with every fire there is, | its time rejoices in every day there is;", + "it grows not old with the flight of time, | the days illumine the world through its light.", + "The ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.", + "A broad meadow with a tall observatory | whose telescope lassoed the Pleiades", + "is this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?", + "Now I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.", + "The Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;", + "like our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.", + "Its dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.", + "They have greater dominion over time and place | because they are cleverer at the science of space;", + "they have so penetrated into its essence | that they have seen its every twist and turn.", + "Earth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.", + "When a heart makes its lodging in water and clay, | with water and clay it makes what it wills;", + "intoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.", + "In our world, existence is a duality, | soul and body, the one invisible, the other visible;", + "for terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.", + "When the day of separation arrives for any, | he becomes livelier from the flame of separation;", + "a day or two before the day of death | he proclaims his decease to his fellows.", + "Their soul is not nourished by the body, | therefore it has not become habituated to the body.", + "Death is to draw in the body, | death is to flee from the world into one's self.", + "This discourse is too high for your thought | because your soul is dominated by your body.", + "You must wander here for a moment or two; | God gives not such an opportunity to everyone." + ], + "full_text": "\n\nFor an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,\nbore my baggage towards another world, | with another time, another space.\nOur sun reached its horizons, | creating a different kind of night and day.\nThe body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.\nOur soul accords with every fire there is, | its time rejoices in every day there is;\nit grows not old with the flight of time, | the days illumine the world through its light.\nThe ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.\nA broad meadow with a tall observatory | whose telescope lassoed the Pleiades\nis this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?\nNow I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.\nThe Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;\nlike our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.\nIts dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.\nThey have greater dominion over time and place | because they are cleverer at the science of space;\nthey have so penetrated into its essence | that they have seen its every twist and turn.\nEarth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.\nWhen a heart makes its lodging in water and clay, | with water and clay it makes what it wills;\nintoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.\nIn our world, existence is a duality, | soul and body, the one invisible, the other visible;\nfor terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.\nWhen the day of separation arrives for any, | he becomes livelier from the flame of separation;\na day or two before the day of death | he proclaims his decease to his fellows.\nTheir soul is not nourished by the body, | therefore it has not become habituated to the body.\nDeath is to draw in the body, | death is to flee from the world into one's self.\nThis discourse is too high for your thought | because your soul is dominated by your body.\nYou must wander here for a moment or two; | God gives not such an opportunity to everyone.", + "phrases": [] + }, + { + "poem_id": "009_033", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "An aged man, his beard white as snow, | having expended many years upon science and wisdom,", + "keen of eye like the Western sages, | his raiment like the robes of a Christian monk,", + "far on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,", + "well-versed in the wont and way of every road, | the deep thoughts evident in his eyes,", + "seeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.", + "\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,", + "given flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"", + "His speech and comprehension flowed like a river; | I was lost in stupefaction at his words:", + "is this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!", + "He continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,", + "who opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.", + "He spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.", + "He wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.", + "I too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,", + "I have seen America and Japan and China, | investigating the metals of the earth.", + "I have knowledge of earth's nights and days, | I have journeyed through its lands and seas.", + "The tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"", + "Rumi", + "I am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;", + "a man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.", + "We who have chanced thus upon your city | are in the world, yet free from the world.", + "In our quest for ever new apparitions | be our companion on the road for a little time.", + "The Martian Sage", + "These are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.", + "Farzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;", + "\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.", + "There is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;", + "that world is loftier than all other worlds, | that world is more sublime than spacelessness.", + "God Himself knows nothing of that world; | I have never seen a world more free.", + "God does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,", + "no circumambulations, no prostrations there, | no prayers, no thanksgivings.\"", + "Barkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"", + "Since our ancestor did not succumb to his guile | God entrusted to us another world.", + "So enter this God-given kingdom; | behold Marghadin and its laws and customs." + ], + "full_text": "\n\nAn aged man, his beard white as snow, | having expended many years upon science and wisdom,\nkeen of eye like the Western sages, | his raiment like the robes of a Christian monk,\nfar on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,\nwell-versed in the wont and way of every road, | the deep thoughts evident in his eyes,\nseeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.\n\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,\ngiven flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"\nHis speech and comprehension flowed like a river; | I was lost in stupefaction at his words:\nis this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!\nHe continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,\nwho opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.\nHe spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.\nHe wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.\nI too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,\nI have seen America and Japan and China, | investigating the metals of the earth.\nI have knowledge of earth's nights and days, | I have journeyed through its lands and seas.\nThe tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"\nRumi\nI am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;\na man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.\nWe who have chanced thus upon your city | are in the world, yet free from the world.\nIn our quest for ever new apparitions | be our companion on the road for a little time.\nThe Martian Sage\nThese are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.\nFarzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;\n\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.\nThere is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;\nthat world is loftier than all other worlds, | that world is more sublime than spacelessness.\nGod Himself knows nothing of that world; | I have never seen a world more free.\nGod does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,\nno circumambulations, no prostrations there, | no prayers, no thanksgivings.\"\nBarkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"\nSince our ancestor did not succumb to his guile | God entrusted to us another world.\nSo enter this God-given kingdom; | behold Marghadin and its laws and customs.", + "phrases": [] + }, + { + "poem_id": "009_034", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "Marghadin and those lofty edifices | what can I say of that noble city?", + "Its inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,", + "their thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;", + "who so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.", + "The aim of science and art there is service, | no one weighs work done against gold;", + "no one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.", + "The demon of the machine has no power over nature, | the skies are not blackened by smoke;", + "the lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,", + "his tillage is not a struggle for water, | his harvest is his own, no other shares in it.", + "In that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;", + "In Marghadin no pen wins lustre | from inscribing and disseminating lies;", + "in the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.", + "The Martian Sage", + "No one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.", + "Zinda-Rud", + "Mendicant and destitute are so by God's decree, | by God's decree ruler and ruled;", + "none but God is the creator of destiny | and against destiny human design is powerless.", + "The Martian Sage", + "If your heart bleeds on account of one destiny, | petition God to decree another destiny;", + "if you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.", + "Earthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;", + "its subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.", + "Be dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.", + "Are you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.", + "Every moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?", + "So long as your faith is to accord not with your self | the world of your thoughts is your prison;", + "toil without treasure-such is destiny; | treasure without toil-such is destiny!", + "If this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.", + "Woe to that religion which lulls you to sleep | and still holds you in sleep profound!", + "Is this religion, or magic and enchantment? | Is this religion, or a grain of opium?", + "Do you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?", + "Do you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?", + "Do you know whence came this heart, and its visitations, | whence these arts, these miracles?", + "Do you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.", + "All this is an overflow of the springtime of nature, | nature which derives from nature's Creator.", + "What is life? A mine of gems; | you are the trustee, its owner is Another.", + "A radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim", + "Service belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.", + "Even so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks", + "you who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.", + "If you regard God's earth as your own, | then what means the verse, Work not corruption?", + "Adam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.", + "None should convert a trust to his own use; | blessed is he who renders God's property up to God.", + "You have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.", + "If you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?", + "Return to God the property of God | so that you may loose the knot of your involvement;", + "for why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.", + "The man who has not leaped forth from water and clay | has shattered his own glass with his own stone.", + "You who cannot tell goal from path, | the value of every thing is measured by the regard.", + "So long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.", + "View the world otherwise, and it will become other, | this earth and heaven will be transformed." + ], + "full_text": "\n\nMarghadin and those lofty edifices | what can I say of that noble city?\nIts inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,\ntheir thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;\nwho so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.\nThe aim of science and art there is service, | no one weighs work done against gold;\nno one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.\nThe demon of the machine has no power over nature, | the skies are not blackened by smoke;\nthe lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,\nhis tillage is not a struggle for water, | his harvest is his own, no other shares in it.\nIn that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;\nIn Marghadin no pen wins lustre | from inscribing and disseminating lies;\nin the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.\nThe Martian Sage\nNo one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.\nZinda-Rud\nMendicant and destitute are so by God's decree, | by God's decree ruler and ruled;\nnone but God is the creator of destiny | and against destiny human design is powerless.\nThe Martian Sage\nIf your heart bleeds on account of one destiny, | petition God to decree another destiny;\nif you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.\nEarthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;\nits subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.\nBe dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.\nAre you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.\nEvery moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?\nSo long as your faith is to accord not with your self | the world of your thoughts is your prison;\ntoil without treasure-such is destiny; | treasure without toil-such is destiny!\nIf this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.\nWoe to that religion which lulls you to sleep | and still holds you in sleep profound!\nIs this religion, or magic and enchantment? | Is this religion, or a grain of opium?\nDo you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?\nDo you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?\nDo you know whence came this heart, and its visitations, | whence these arts, these miracles?\nDo you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.\nAll this is an overflow of the springtime of nature, | nature which derives from nature's Creator.\nWhat is life? A mine of gems; | you are the trustee, its owner is Another.\nA radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim\nService belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.\nEven so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks\nyou who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.\nIf you regard God's earth as your own, | then what means the verse, Work not corruption?\nAdam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.\nNone should convert a trust to his own use; | blessed is he who renders God's property up to God.\nYou have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.\nIf you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?\nReturn to God the property of God | so that you may loose the knot of your involvement;\nfor why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.\nThe man who has not leaped forth from water and clay | has shattered his own glass with his own stone.\nYou who cannot tell goal from path, | the value of every thing is measured by the regard.\nSo long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.\nView the world otherwise, and it will become other, | this earth and heaven will be transformed.", + "phrases": [] + }, + { + "poem_id": "009_035", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "We passed by thousands of streets and mansions; | on the edge of the city was a broad square", + "and in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.", + "Her face was radiant, but without the light of the soul, | as if its meaning were too hard to express;", + "her speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:", + "her breast was void of the ardour of youth, | blind and unreceptive to images her mirror;", + "she knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.", + "That sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;", + "simple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks", + "and made her expert in the craft of prophethood, | then let her loose upon this world,", + "She declared, \"I have come down from heaven; | my message is the final message of time.\"", + "She speaks of the status of man and woman, | she speaks more openly of the secrets of the body.", + "The destiny of life in this end of time | I will now recount in the language of earthlings.\"" + ], + "full_text": "\n\nWe passed by thousands of streets and mansions; | on the edge of the city was a broad square\nand in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.\nHer face was radiant, but without the light of the soul, | as if its meaning were too hard to express;\nher speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:\nher breast was void of the ardour of youth, | blind and unreceptive to images her mirror;\nshe knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.\nThat sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;\nsimple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks\nand made her expert in the craft of prophethood, | then let her loose upon this world,\nShe declared, \"I have come down from heaven; | my message is the final message of time.\"\nShe speaks of the status of man and woman, | she speaks more openly of the secrets of the body.\nThe destiny of life in this end of time | I will now recount in the language of earthlings.\"", + "phrases": [] + }, + { + "poem_id": "009_036", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "Women! Mothers! Sisters! | How long shall we live like fond darlings?", + "To be a darling here is to be a victim, | to be a darling is to be dominated and deprived.", + "We idly comb out our tresses | and think of men as our prey;", + "but man is a hunter in the guise of a quarry | and circles about you to lasso you.", + "His swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.", + "Though that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.", + "To be his consort is a torment of life, | union with him is poison, separation from him sugar.", + "A twisting serpent he - flee from his coils, | do not pour his poisons into your blood.", + "Maternity pales the cheeks of mothers; | O happy, to be free and without husband!", + "The divine revelation comes to me continuously | augmenting the delight I have in faith.", + "The time has come when by a miracle of science | it is possible to see the foetus within the body;", + "from life\u2019s field you may gather a harvest | of sons and daughters exactly as you choose,", + "and if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.", + "After this age other ages will come | wherein new secrets shall be revealed;", + "the foetus will take nourishment of another kind, | without the night of the womb it will find the day.", + "Finally that being utterly demonic will die | even as died the creatures of the ancient days.", + "Tulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.", + "Of their own accord the secrets of life will emerge, | life\u2019s string will yield melodies without a plectrum.", + "Oyster dying of thirst under the sea, | do not accept the scatterings of April;", + "rise tip and wage war with nature, | that by your battling the maiden may be freed.", + "Woman\u2019s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!", + "Rumi", + "Regard the creed of this new-fangled age, | regard the harvest of irreligious education.", + "Love is the law and ritual of life, | religion the root of education; religion is love.", + "Love externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.", + "From its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;", + "religion does not mature without Love\u2019s schooling; | learn religion from the company of the Lords of Love." + ], + "full_text": "\n\nWomen! Mothers! Sisters! | How long shall we live like fond darlings?\nTo be a darling here is to be a victim, | to be a darling is to be dominated and deprived.\nWe idly comb out our tresses | and think of men as our prey;\nbut man is a hunter in the guise of a quarry | and circles about you to lasso you.\nHis swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.\nThough that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.\nTo be his consort is a torment of life, | union with him is poison, separation from him sugar.\nA twisting serpent he - flee from his coils, | do not pour his poisons into your blood.\nMaternity pales the cheeks of mothers; | O happy, to be free and without husband!\nThe divine revelation comes to me continuously | augmenting the delight I have in faith.\nThe time has come when by a miracle of science | it is possible to see the foetus within the body;\nfrom life\u2019s field you may gather a harvest | of sons and daughters exactly as you choose,\nand if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.\nAfter this age other ages will come | wherein new secrets shall be revealed;\nthe foetus will take nourishment of another kind, | without the night of the womb it will find the day.\nFinally that being utterly demonic will die | even as died the creatures of the ancient days.\nTulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.\nOf their own accord the secrets of life will emerge, | life\u2019s string will yield melodies without a plectrum.\nOyster dying of thirst under the sea, | do not accept the scatterings of April;\nrise tip and wage war with nature, | that by your battling the maiden may be freed.\nWoman\u2019s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!\nRumi\nRegard the creed of this new-fangled age, | regard the harvest of irreligious education.\nLove is the law and ritual of life, | religion the root of education; religion is love.\nLove externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.\nFrom its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;\nreligion does not mature without Love\u2019s schooling; | learn religion from the company of the Lords of Love.", + "phrases": [] + }, + { + "poem_id": "009_037", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Let me be a ransom for this demented heart | which every instant bestows on me another desert;", + "whenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.", + "Seeing that the signs of God are infinite | where, traveller, can the high-road end?", + "The task of science is to see and consume, | the work of gnosis is to see and augment;", + "science weighs in the balance of technology, | gnosis weighs in the balance of intuition;", + "science holds in its hand water and earth, | gnosis holds in its hand the pure spirit;", + "science casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.", + "In quest of continuous manifestations | I travel through the skies, lamenting like a reed;", + "all this is by the grace of a pure-born saint | whose ardour fell upon my soul.", + "The caravan of these two scanners of existence | presently halted by the shores of Jupiter,", + "that world, that earth not yet complete, | circling about it moons swift of pace;", + "the glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.", + "Midnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.", + "As I lifted my gaze towards heaven | I saw a star closer to me;", + "the awful prospect robbed me of my senses | near and far, late and soon became transformed.", + "I saw before me three pure spirits | the fire in whose breasts might melt the world.", + "They were clad in robes of tulip hue, | their faces gleamed with an inner glow;", + "in fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.", + "Rumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.", + "You have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!", + "Ghalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.", + "These songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"" + ], + "full_text": "\n\nLet me be a ransom for this demented heart | which every instant bestows on me another desert;\nwhenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.\nSeeing that the signs of God are infinite | where, traveller, can the high-road end?\nThe task of science is to see and consume, | the work of gnosis is to see and augment;\nscience weighs in the balance of technology, | gnosis weighs in the balance of intuition;\nscience holds in its hand water and earth, | gnosis holds in its hand the pure spirit;\nscience casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.\nIn quest of continuous manifestations | I travel through the skies, lamenting like a reed;\nall this is by the grace of a pure-born saint | whose ardour fell upon my soul.\nThe caravan of these two scanners of existence | presently halted by the shores of Jupiter,\nthat world, that earth not yet complete, | circling about it moons swift of pace;\nthe glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.\nMidnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.\nAs I lifted my gaze towards heaven | I saw a star closer to me;\nthe awful prospect robbed me of my senses | near and far, late and soon became transformed.\nI saw before me three pure spirits | the fire in whose breasts might melt the world.\nThey were clad in robes of tulip hue, | their faces gleamed with an inner glow;\nin fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.\nRumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.\nYou have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!\nGhalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.\nThese songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"", + "phrases": [] + }, + { + "poem_id": "009_038", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Seek from your own earth a fire as yet unseen, | another\u2019s apparition is unworthy of your demand.", + "I have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.", + "I would not give for Jamshid\u2019s realm that verse of Naziri: | \u2018He who is yet unslain belongs not to our tribe.\u2019", + "Though reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.", + "You know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima\u2019s lute?", + "Tell a tale of the hunting and fettering of sharks: | do not say, \u2018Our skiff knows not the face of the sea.\u2019", + "I am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.", + "Be partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult." + ], + "full_text": "\n\nSeek from your own earth a fire as yet unseen, | another\u2019s apparition is unworthy of your demand.\nI have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.\nI would not give for Jamshid\u2019s realm that verse of Naziri: | \u2018He who is yet unslain belongs not to our tribe.\u2019\nThough reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.\nYou know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima\u2019s lute?\nTell a tale of the hunting and fettering of sharks: | do not say, \u2018Our skiff knows not the face of the sea.\u2019\nI am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.\nBe partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult.", + "phrases": [] + }, + { + "poem_id": "009_039", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Come, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;", + "though the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.", + "Though Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.", + "Battling, the tribute-snatchers of the grove | we will turn away from our garden\u2019s gate with empty basket;", + "peacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.", + "You and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East." + ], + "full_text": "\n\nCome, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;\nthough the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.\nThough Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.\nBattling, the tribute-snatchers of the grove | we will turn away from our garden\u2019s gate with empty basket;\npeacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.\nYou and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East.", + "phrases": [] + }, + { + "poem_id": "009_040", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "If ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.", + "That I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.", + "Through separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.", + "My sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.", + "Tahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.", + "The ardour and passion of these anguished lovers | cast fresh commotions into my soul;", + "ancient problems reared their heads | and made assault upon my mind.", + "The ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.", + "Rumi said, \"Do not lose any time, | you who desire the resolution of every knot;", + "for long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"" + ], + "full_text": "\n\nIf ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.\nThat I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.\nThrough separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.\nMy sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.\nTahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.\nThe ardour and passion of these anguished lovers | cast fresh commotions into my soul;\nancient problems reared their heads | and made assault upon my mind.\nThe ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.\nRumi said, \"Do not lose any time, | you who desire the resolution of every knot;\nfor long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"", + "phrases": [] + }, + { + "poem_id": "009_041", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Why do you keep far from the station of believers? | That is, why are you exiled from Paradise?", + "Hallaj", + "The free man who knows good and evil, | his spirit cannot be contained in Paradise.", + "The mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;", + "the mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.", + "The mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.", + "Science is founded upon fear and hope, | lovers are troubled by neither hope nor fear;", + "science is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;", + "science gazes upon the past and the present, | love cries, \"Look upon what is coming!\"", + "Science has made compact with the canon of constraint | and has no other resource but constraint and resignation;", + "Love is free and proud and intolerant | and boldly investigates the whole of Being.", + "Our love is a stranger to complaining | even though it weeps the tears of drunkenness.", + "Our constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;", + "our fire augments out of separation, | separation is congenial to our soul.", + "Life without prickings is no true life; | one must live with a fire under one's feet.", + "Such living is the destiny of the self | and through this destiny the self is built up.", + "A mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;", + "when yearning makes assault upon a world | it transforms momentary beings into immortals.", + "Zinda-Rud", + "The wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.", + "Hallaj", + "Whoever possesses the apparatus of destiny, | IbIis and death tremble before his might.", + "Predestination is the religion of men of zeal, | predestination for heroes is the perfection of power.", + "Ripe souls become yet riper through constraint | which for raw men is the embrace of the tomb.", + "Khalid constrained turns a world upside down; | for us, constraint tears us up by the roots.", + "The business of true men is resignation and submission; | this garment does not suit the weaklings.", + "You who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?", + "A fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,", + "\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"", + "The other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,", + "I cannot endure its glowing heat | which is too great for the strivings of my soul.\"", + "Rumi", + "Our concern is only with hope and fear; | not every man has the zeal to surrender.", + "You who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"", + "you have little understood the meaning of destiny, | you have seen neither selfhood nor God.", + "The believer true thus petitions God: | \"We accord with you, so accord with us.\"", + "His resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.", + "Zinda-Rud", + "Men of short vision have stirred up commotions | and hung God's true servant on the gibbet.", + "The hidden things of Being are manifest to you; | declare then, what was your crime?", + "Hallaj", + "The sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,", + "believers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.", + "\"God's bidding\" they called a vain image | because it was bound to water and clay.", + "I kindled in my self the fire of life | and spoke to the dead of the mysteries of life.", + "The whole world has been founded on Selfhood, | love therein has been compounded with violence;", + "Selfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;", + "within its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.", + "Every moment every heart in this ancient convent | discourses, albeit secretly, of the Self;", + "whoever has not taken his share of its fire | has died in the world, a stranger to himself.", + "India and Iran alike are privy to its light, | but few there are who also know its fire.", + "I have spoken of its light and its fire; | confidant of my secret, see now my crime.", + "What I have done you too have done; beware! | You have sought to resurrect the dead: beware!", + "Tahira", + "From the sin of a frenzied servant of God | new creatures come into being;", + "unbounded passion rends veils apart, | removes from the vision the old and stale,", + "and in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.", + "Behold Love's glory in city and fields, | lest you suppose it has passed away from the world;", + "it lies concealed in the breast of its own time | how could it be contained in such a closet as this?", + "Zinda-Rud", + "You who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:", + "The dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?", + "Ghalib", + "The lament that rises out of a broken heart | I have seen its effect different in every place;", + "the dove is consumed through its influence, | the nightingale daubed with colours as its result.", + "In it, death is in the embrace of life, | one moment here is life, there is death;", + "such a colour as glowed in Mani's abode, | such a colour as begets colourlessness.", + "You know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.", + "Either enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.", + "Zinda-Rud", + "A hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?", + "Ghalib", + "Consider well this being and not-being; | continuously worlds are coming into existence.", + "Wherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.", + "Zinda-Rud", + "Ghalib", + "Speak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.", + "Zinda- Rud", + "Ghalib", + "Then is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.", + "Zinda- Rud", + "You are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!", + "Ghalib", + "\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.", + "Zinda-Rud", + "I have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!", + "Ghalib", + "You who like me descry the secrets of poetry, | these words overstretch the string of poetry;", + "the poets have adorned the banquet of words, | but these Moses lack the White Hand.", + "What you demand of me is unbelief, | an unbelief transcending poetry.", + "Hallaj", + "Wherever you see a world of colour and scent | out of whose soil springs the plant of desire", + "is either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.", + "Zinda-Rud", + "I ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;", + "is it a man, or an essence in being | such as but rarely comes into existence?", + "Hallaj", + "Before him the whole world bows prostrate, | before him who called himself His servant.", + "\"His servant\" surpasses your understanding | because he is man, and at the same time essence.", + "His essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.", + "\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;", + "\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.", + "\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.", + "\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.", + "\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?", + "No man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".", + "\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".", + "\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.", + "The true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.", + "Zinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.", + "Zinda- Rud", + "I know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?", + "Hallaj", + "The meaning of beholding that Last of Time | is to make his rule binding on oneself.", + "Live in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn", + "Then behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.", + "Zinda-Rud", + "What is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?", + "Hallaj", + "First, to implant on one's soul the image of God, | then next to implant it on the world;", + "when the soul's image is perfected in the world, | to behold the commons is to behold God.", + "Blessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;", + "woe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!", + "Such a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;", + "he sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.", + "Do you possess God's image? The world is your prey; | destiny shares the same reins as your design.", + "The present age seeks to war with you; | imprint God's image on this infidel's tablet!", + "Zinda- Rud", + "God's image has been implanted on the world; | I do not know how it has been implanted.", + "Hallaj", + "It has been implanted by force of love | or it has been implanted by force of violence;", + "because God is more manifest in love, | love is a better way than violence.", + "Zinda- Rud", + "Declare, master of the secrets of the East, | what difference is there between the ascetic and the lover?", + "Hallaj", + "The ascetic is a stranger in this present world, | the lover is a stranger in the world to come.", + "Zinda-Rud", + "The end of gnosis is not-being | what is life to repose in annihilation?", + "Hallaj", + "The intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.", + "You who seek your goal in annihilation, | non-existence can never discover existence.", + "Zinda-Rud", + "He who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;", + "our handful of dust is acquainted with the skies | where is the fire of that destitute one?", + "Hallaj", + "Speak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.", + "We are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,", + "how that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.", + "Love is to burn in his fire; | without his fire, burning is no burning.", + "Because he is more ancient in love and service, | Adam is not privy to his secrets.", + "Tear off the skirt of blind conformity | that you may learn God's Unity from him.", + "Zinda- Rud", + "You who hold the clime of the soul under your royal signet, | keep company with me a moment more.", + "Hallaj", + "We do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;", + "every instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings." + ], + "full_text": "\n\nWhy do you keep far from the station of believers? | That is, why are you exiled from Paradise?\nHallaj\nThe free man who knows good and evil, | his spirit cannot be contained in Paradise.\nThe mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;\nthe mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.\nThe mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.\nScience is founded upon fear and hope, | lovers are troubled by neither hope nor fear;\nscience is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;\nscience gazes upon the past and the present, | love cries, \"Look upon what is coming!\"\nScience has made compact with the canon of constraint | and has no other resource but constraint and resignation;\nLove is free and proud and intolerant | and boldly investigates the whole of Being.\nOur love is a stranger to complaining | even though it weeps the tears of drunkenness.\nOur constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;\nour fire augments out of separation, | separation is congenial to our soul.\nLife without prickings is no true life; | one must live with a fire under one's feet.\nSuch living is the destiny of the self | and through this destiny the self is built up.\nA mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;\nwhen yearning makes assault upon a world | it transforms momentary beings into immortals.\nZinda-Rud\nThe wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.\nHallaj\nWhoever possesses the apparatus of destiny, | IbIis and death tremble before his might.\nPredestination is the religion of men of zeal, | predestination for heroes is the perfection of power.\nRipe souls become yet riper through constraint | which for raw men is the embrace of the tomb.\nKhalid constrained turns a world upside down; | for us, constraint tears us up by the roots.\nThe business of true men is resignation and submission; | this garment does not suit the weaklings.\nYou who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?\nA fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,\n\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"\nThe other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,\nI cannot endure its glowing heat | which is too great for the strivings of my soul.\"\nRumi\nOur concern is only with hope and fear; | not every man has the zeal to surrender.\nYou who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"\nyou have little understood the meaning of destiny, | you have seen neither selfhood nor God.\nThe believer true thus petitions God: | \"We accord with you, so accord with us.\"\nHis resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.\nZinda-Rud\nMen of short vision have stirred up commotions | and hung God's true servant on the gibbet.\nThe hidden things of Being are manifest to you; | declare then, what was your crime?\nHallaj\nThe sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,\nbelievers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.\n\"God's bidding\" they called a vain image | because it was bound to water and clay.\nI kindled in my self the fire of life | and spoke to the dead of the mysteries of life.\nThe whole world has been founded on Selfhood, | love therein has been compounded with violence;\nSelfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;\nwithin its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.\nEvery moment every heart in this ancient convent | discourses, albeit secretly, of the Self;\nwhoever has not taken his share of its fire | has died in the world, a stranger to himself.\nIndia and Iran alike are privy to its light, | but few there are who also know its fire.\nI have spoken of its light and its fire; | confidant of my secret, see now my crime.\nWhat I have done you too have done; beware! | You have sought to resurrect the dead: beware!\nTahira\nFrom the sin of a frenzied servant of God | new creatures come into being;\nunbounded passion rends veils apart, | removes from the vision the old and stale,\nand in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.\nBehold Love's glory in city and fields, | lest you suppose it has passed away from the world;\nit lies concealed in the breast of its own time | how could it be contained in such a closet as this?\nZinda-Rud\nYou who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:\nThe dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?\nGhalib\nThe lament that rises out of a broken heart | I have seen its effect different in every place;\nthe dove is consumed through its influence, | the nightingale daubed with colours as its result.\nIn it, death is in the embrace of life, | one moment here is life, there is death;\nsuch a colour as glowed in Mani's abode, | such a colour as begets colourlessness.\nYou know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.\nEither enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.\nZinda-Rud\nA hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?\nGhalib\nConsider well this being and not-being; | continuously worlds are coming into existence.\nWherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.\nZinda-Rud\nGhalib\nSpeak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.\nZinda- Rud\nGhalib\nThen is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.\nZinda- Rud\nYou are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!\nGhalib\n\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.\nZinda-Rud\nI have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!\nGhalib\nYou who like me descry the secrets of poetry, | these words overstretch the string of poetry;\nthe poets have adorned the banquet of words, | but these Moses lack the White Hand.\nWhat you demand of me is unbelief, | an unbelief transcending poetry.\nHallaj\nWherever you see a world of colour and scent | out of whose soil springs the plant of desire\nis either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.\nZinda-Rud\nI ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;\nis it a man, or an essence in being | such as but rarely comes into existence?\nHallaj\nBefore him the whole world bows prostrate, | before him who called himself His servant.\n\"His servant\" surpasses your understanding | because he is man, and at the same time essence.\nHis essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.\n\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;\n\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.\n\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.\n\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.\n\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?\nNo man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".\n\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".\n\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.\nThe true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.\nZinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.\nZinda- Rud\nI know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?\nHallaj\nThe meaning of beholding that Last of Time | is to make his rule binding on oneself.\nLive in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn\nThen behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.\nZinda-Rud\nWhat is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?\nHallaj\nFirst, to implant on one's soul the image of God, | then next to implant it on the world;\nwhen the soul's image is perfected in the world, | to behold the commons is to behold God.\nBlessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;\nwoe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!\nSuch a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;\nhe sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.\nDo you possess God's image? The world is your prey; | destiny shares the same reins as your design.\nThe present age seeks to war with you; | imprint God's image on this infidel's tablet!\nZinda- Rud\nGod's image has been implanted on the world; | I do not know how it has been implanted.\nHallaj\nIt has been implanted by force of love | or it has been implanted by force of violence;\nbecause God is more manifest in love, | love is a better way than violence.\nZinda- Rud\nDeclare, master of the secrets of the East, | what difference is there between the ascetic and the lover?\nHallaj\nThe ascetic is a stranger in this present world, | the lover is a stranger in the world to come.\nZinda-Rud\nThe end of gnosis is not-being | what is life to repose in annihilation?\nHallaj\nThe intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.\nYou who seek your goal in annihilation, | non-existence can never discover existence.\nZinda-Rud\nHe who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;\nour handful of dust is acquainted with the skies | where is the fire of that destitute one?\nHallaj\nSpeak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.\nWe are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,\nhow that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.\nLove is to burn in his fire; | without his fire, burning is no burning.\nBecause he is more ancient in love and service, | Adam is not privy to his secrets.\nTear off the skirt of blind conformity | that you may learn God's Unity from him.\nZinda- Rud\nYou who hold the clime of the soul under your royal signet, | keep company with me a moment more.\nHallaj\nWe do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;\nevery instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings.", + "phrases": [] + }, + { + "poem_id": "009_042", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "The company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;", + "it made love more tumultuous, and then passed, | endowed reason with vision, and then passed.", + "I closed my eyes to hold it still within me, | to transport it from my eyes to my heart.", + "Suddenly I saw the world had become dark, | become dark from space even to spacelessness.", + "In that night a flame appeared | from the midst of which an old man leaped forth", + "wrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.", + "Rumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!", + "Ancient, seldom smiling, of few words, | his eyes scanning the soul within the body,", + "drunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,", + "his nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;", + "since it was not easy to break away from beauty, | he made a beginning with spurning adoration.", + "Gaze a little at his visitations, | gaze at his difficulties, his tenacity", + "still absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"", + "My soul in my body quivered for his agony; | a sigh of anguish broke from his lips.", + "With eyes half-closed he turned to me and said; | \ufffdWho besides me has so gloried in action?", + "I have become so involved in labour | that even on the sabbath I am rarely at rest,", + "I have no angels, no servants attending me; | my revelation is without benefit of prophets.", + "I have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.", + "None ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.", + "My religion has no such foundation; | in the faith of Iblis there are no schisms and sects.", + "Ignorant one, I have given up prostration, | I have turned the organ of good and evil.", + "Do not take me for one who denies God\ufffds existence; | open your eyes on my inner self, overlook my exterior.", + "If I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".", + "Under the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.", + "To share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.", + "Flames sprang forth from my sown field; | man out of predestination achieved free-will.", + "I displayed my own hideousness | and have given you the joy of leaving or choosing.", + "Deliver me now from my fire; | resolve, O man, the knot of my toil.", + "You who have fallen into my noose | and given to Satan the leave to disobey,", + "live in the world with true manly zeal; | as you pity me, live a stranger to me", + "proudly disregarding my sting and my honey, | so that my scroll may not become blacker still.", + "In the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.", + "He who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.", + "\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"", + "He said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!", + "The very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"", + "The word 'union' made him out of himself; | the burning agony was renewed in his heart.", + "He wallowed awhile in his own fumes, | he became lost again in his own fumes;", + "out of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!" + ], + "full_text": "\n\nThe company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;\nit made love more tumultuous, and then passed, | endowed reason with vision, and then passed.\nI closed my eyes to hold it still within me, | to transport it from my eyes to my heart.\nSuddenly I saw the world had become dark, | become dark from space even to spacelessness.\nIn that night a flame appeared | from the midst of which an old man leaped forth\nwrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.\nRumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!\nAncient, seldom smiling, of few words, | his eyes scanning the soul within the body,\ndrunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,\nhis nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;\nsince it was not easy to break away from beauty, | he made a beginning with spurning adoration.\nGaze a little at his visitations, | gaze at his difficulties, his tenacity\nstill absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"\nMy soul in my body quivered for his agony; | a sigh of anguish broke from his lips.\nWith eyes half-closed he turned to me and said; | \ufffdWho besides me has so gloried in action?\nI have become so involved in labour | that even on the sabbath I am rarely at rest,\nI have no angels, no servants attending me; | my revelation is without benefit of prophets.\nI have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.\nNone ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.\nMy religion has no such foundation; | in the faith of Iblis there are no schisms and sects.\nIgnorant one, I have given up prostration, | I have turned the organ of good and evil.\nDo not take me for one who denies God\ufffds existence; | open your eyes on my inner self, overlook my exterior.\nIf I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".\nUnder the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.\nTo share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.\nFlames sprang forth from my sown field; | man out of predestination achieved free-will.\nI displayed my own hideousness | and have given you the joy of leaving or choosing.\nDeliver me now from my fire; | resolve, O man, the knot of my toil.\nYou who have fallen into my noose | and given to Satan the leave to disobey,\nlive in the world with true manly zeal; | as you pity me, live a stranger to me\nproudly disregarding my sting and my honey, | so that my scroll may not become blacker still.\nIn the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.\nHe who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.\n\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"\nHe said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!\nThe very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"\nThe word 'union' made him out of himself; | the burning agony was renewed in his heart.\nHe wallowed awhile in his own fumes, | he became lost again in his own fumes;\nout of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!", + "phrases": [] + }, + { + "poem_id": "009_043", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "God of the righteous and the unrighteous, | man's company has devastated me.", + "Not once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.", + "His dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.", + "The prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!", + "Set me free from such a quarry; | remember my obedience of yesterday.", + "My lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!", + "His nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.", + "I need a servant of God possessed of vision, | I need a riper adversary!", + "Take back this plaything of water and clay: | a child's toy suits not a man of a certain age.", + "What is man? A handful of straw; | one spark from me is enough for a handful of straw.", + "If nothing but straw existed in this world, | what profited it to endow me with so much fire?", + "It were a shame to melt a piece of glass; | to melt a rock-that is a proper task!", + "I have become so saddened by all my triumphs | that now I come to You for recompense;", + "I seek from You one who dares to deny me | guide me, to such a man of God.", + "I need a man who will twist my neck, | whose glance will set my body quivering,", + "one who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.", + "Grant me, O God, one living man of faith; | happily I shall know delight at last in defeat." + ], + "full_text": "\n\nGod of the righteous and the unrighteous, | man's company has devastated me.\nNot once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.\nHis dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.\nThe prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!\nSet me free from such a quarry; | remember my obedience of yesterday.\nMy lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!\nHis nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.\nI need a servant of God possessed of vision, | I need a riper adversary!\nTake back this plaything of water and clay: | a child's toy suits not a man of a certain age.\nWhat is man? A handful of straw; | one spark from me is enough for a handful of straw.\nIf nothing but straw existed in this world, | what profited it to endow me with so much fire?\nIt were a shame to melt a piece of glass; | to melt a rock-that is a proper task!\nI have become so saddened by all my triumphs | that now I come to You for recompense;\nI seek from You one who dares to deny me | guide me, to such a man of God.\nI need a man who will twist my neck, | whose glance will set my body quivering,\none who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.\nGrant me, O God, one living man of faith; | happily I shall know delight at last in defeat.", + "phrases": [] + }, + { + "poem_id": "009_044", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "The Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,", + "spoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?", + "That which it has twisted around its waist | it stole from the tail of a star.", + "So heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.", + "Though its form is fashioned of water and clay | it is difficult to set foot on its soil.", + "A myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,", + "continually castigate the planet | and dislodge it from its pivot.", + "A world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.", + "It is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:", + "therein live two ancient demons | who slew a people's soul to save their skins,", + "Jaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,", + "unaccepted, despairing, undesired, | a nation ruined by their handiwork.", + "A nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.", + "Do you not know that the land of India, | dear to the heart of every sensitive soul,", + "a land whose every manifestation lit up the world, | now grovels amid dust and blood?", + "Who sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.", + "Pause a moment in the azure expanse | that you may see the retribution for their deeds." + ], + "full_text": "\n\nThe Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,\nspoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?\nThat which it has twisted around its waist | it stole from the tail of a star.\nSo heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.\nThough its form is fashioned of water and clay | it is difficult to set foot on its soil.\nA myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,\ncontinually castigate the planet | and dislodge it from its pivot.\nA world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.\nIt is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:\ntherein live two ancient demons | who slew a people's soul to save their skins,\nJaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,\nunaccepted, despairing, undesired, | a nation ruined by their handiwork.\nA nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.\nDo you not know that the land of India, | dear to the heart of every sensitive soul,\na land whose every manifestation lit up the world, | now grovels amid dust and blood?\nWho sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.\nPause a moment in the azure expanse | that you may see the retribution for their deeds.", + "phrases": [] + }, + { + "poem_id": "009_045", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "What I beheld was indescribable; | body by terror was dissundered from soul.", + "What met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;", + "the air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;", + "billows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.", + "The sea gave the shore not one moment\u2019s respite; | every instant mountain-blocks fell crashing in blood.", + "Bloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;", + "in that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled." + ], + "full_text": "\n\nWhat I beheld was indescribable; | body by terror was dissundered from soul.\nWhat met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;\nthe air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;\nbillows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.\nThe sea gave the shore not one moment\u2019s respite; | every instant mountain-blocks fell crashing in blood.\nBloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;\nin that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled.", + "phrases": [] + }, + { + "poem_id": "009_046", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_047", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_048", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_049", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The conflict of being and not-being is universal; | no man knows the secret of yon azure sky.", + "Everywhere death brings the message of life | happy is the man who knows what death is.", + "Everywhere life is as cheap as the wind, | unstable, and aspiring to stability.", + "My eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;", + "each world had a different moon, a different Pleiades, | a different manner and mode of existence.", + "Time in each world flowed like the sea, | here slowly, and there swiftly;", + "our year was here a month, there a moment, | this world's more was that world's less.", + "Our reason in one world was all-cunning, | in another world it was mean and abased.", + "On the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,", + "his vision keener than an eagle's, | his mien witness to a heart afire;", + "every moment his inward glow increased. | On his lips was a verse he chanted a hundred times:", + "\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"", + "I said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius", + "whose place is between these two worlds; | his reed-pipe contains an ancient melody.", + "This Hallaj without gallows and rope | has spoken anew those ancient words;", + "his words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.", + "His colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.", + "Intellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,", + "yet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!", + "Avicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.", + "He was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.", + "There was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;", + "none showed the wayfarer the road, | and a hundred flaws vitiated his visitations.", + "He was true coin, but there was none to assay him, | expert in theory, but none to prove him;", + "a lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.", + "His intoxication shattered every glass; | he broke from God, and was snapped too from himself.", + "He desired to see, with his external eyes, | the intermingling of power with love;", + "he yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.", + "What he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.", + "Life is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;", + "he remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".", + "Revelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.", + "His eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"", + "and else he had despaired of earth's creatures | and like Moses he was seeking the vision.", + "Would that he had lived in Ahmad's time, | so that he might have attained eternal joy.", + "His reason is in dialogue with itself; | take your own way, for one's own way is good.", + "Stride onwards, for now that station has come | wherein speech sprouts without spoken words." + ], + "full_text": "\n\nThe conflict of being and not-being is universal; | no man knows the secret of yon azure sky.\nEverywhere death brings the message of life | happy is the man who knows what death is.\nEverywhere life is as cheap as the wind, | unstable, and aspiring to stability.\nMy eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;\neach world had a different moon, a different Pleiades, | a different manner and mode of existence.\nTime in each world flowed like the sea, | here slowly, and there swiftly;\nour year was here a month, there a moment, | this world's more was that world's less.\nOur reason in one world was all-cunning, | in another world it was mean and abased.\nOn the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,\nhis vision keener than an eagle's, | his mien witness to a heart afire;\nevery moment his inward glow increased. | On his lips was a verse he chanted a hundred times:\n\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"\nI said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius\nwhose place is between these two worlds; | his reed-pipe contains an ancient melody.\nThis Hallaj without gallows and rope | has spoken anew those ancient words;\nhis words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.\nHis colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.\nIntellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,\nyet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!\nAvicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.\nHe was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.\nThere was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;\nnone showed the wayfarer the road, | and a hundred flaws vitiated his visitations.\nHe was true coin, but there was none to assay him, | expert in theory, but none to prove him;\na lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.\nHis intoxication shattered every glass; | he broke from God, and was snapped too from himself.\nHe desired to see, with his external eyes, | the intermingling of power with love;\nhe yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.\nWhat he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.\nLife is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;\nhe remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".\nRevelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.\nHis eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"\nand else he had despaired of earth's creatures | and like Moses he was seeking the vision.\nWould that he had lived in Ahmad's time, | so that he might have attained eternal joy.\nHis reason is in dialogue with itself; | take your own way, for one's own way is good.\nStride onwards, for now that station has come | wherein speech sprouts without spoken words.", + "phrases": [] + }, + { + "poem_id": "009_050", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I passed beyond the bounds of this universe | and set foot in the undimensioned world,", + "a world without both right and left, | a world devoid of night and day.", + "Before it the lantern of my perception dimmed, | my words died in awe of the meaning.", + "To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!", + "Regard a little while the world of the heart | that you may win clear vision by the light of the Self.", + "What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.", + "The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.", + "Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;", + "a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.", + "No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,", + "or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.", + "Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.", + "Know that world by the world of the heart | yet what shall I say of what defies analogy?", + "In that universe was another world | whose origin was from another Divine fiat,", + "undecaying, and every moment transformed, | unimaginable, yet there clearly visible;", + "every moment clothed in a new perfection, | every moment clad in a new beauty.", + "Its time had no need of moon and sun; | in its expanse the nine spheres are contained.", + "Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.", + "How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.", + "Tulips repose amidst the mountains, | rivers meander in the rose -gardens;", + "buds crimson, white and blue | blossom with the breath of the holy ones;", + "its waters silver, the air ambergris, | palaces with domes of emerald,", + "tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.", + "Rumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,", + "acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;", + "these many-coloured palaces you behold | are built of deeds, not of bricks and stones;", + "what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.", + "Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"" + ], + "full_text": "\n\nI passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "phrases": [] + }, + { + "poem_id": "009_051", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,", + "yon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"", + "tell me, you who inspired the travellers to search, | who is the owner of this habitation?", + "Rumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.", + "Our ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.", + "By her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.", + "She was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;", + "radiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.", + "To cleanse her being wholly with the Koran, | not for one moment did she cease recitation;", + "at her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;", + "solitude with sword, Koran and prayer\" | O happy life, passed in supplication!", + "When the last breath issued from her lips, | looking upon her mother most yearningly", + "she spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.", + "These two forces preserve each the other | and are the axis of all life's creation.", + "In this world, which dies every moment, | only these two were your daughter's intimates.", + "Now that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.", + "Take to your heart these words I speak; | better my tomb without dome and lamp;", + "for believers. sword and Koran suffice | let this be the furniture of my grave.\"", + "For long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.", + "Her resting-place, in this inconstant world, | spoke a message to the people of the Truth", + "until the Moslems did with themselves what they did | and time's revolution rolled up their carpet.", + "The man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;", + "the quicksilver fire and fever departed from his heart | you know well what befell Panjab", + "the Khalsa snatched away sword and Koran | and in that land Islam expired." + ], + "full_text": "\n\nI said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,\nyon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"\ntell me, you who inspired the travellers to search, | who is the owner of this habitation?\nRumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.\nOur ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.\nBy her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.\nShe was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;\nradiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.\nTo cleanse her being wholly with the Koran, | not for one moment did she cease recitation;\nat her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;\nsolitude with sword, Koran and prayer\" | O happy life, passed in supplication!\nWhen the last breath issued from her lips, | looking upon her mother most yearningly\nshe spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.\nThese two forces preserve each the other | and are the axis of all life's creation.\nIn this world, which dies every moment, | only these two were your daughter's intimates.\nNow that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.\nTake to your heart these words I speak; | better my tomb without dome and lamp;\nfor believers. sword and Koran suffice | let this be the furniture of my grave.\"\nFor long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.\nHer resting-place, in this inconstant world, | spoke a message to the people of the Truth\nuntil the Moslems did with themselves what they did | and time's revolution rolled up their carpet.\nThe man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;\nthe quicksilver fire and fever departed from his heart | you know well what befell Panjab\nthe Khalsa snatched away sword and Koran | and in that land Islam expired.", + "phrases": [] + }, + { + "poem_id": "009_052", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Rumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!", + "Even in Paradise I burned with the fever | of my friends, and knew again my ancient griefs", + "until in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:", + "\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"", + "Rumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.", + "That poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,", + "drunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,", + "noble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.", + "Ghazali himself learned the lesson of God is He | and drew meditation and thought from his stock.", + "Guide he of that emerald land, | counsellor of prince and dervish and sultan;", + "a king ocean-munificent, to that vale | he gave science, crafts, education, religion.", + "That man created a miniature Iran | with rare and heart-ravishing arts;", + "with one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"" + ], + "full_text": "\n\nRumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!\nEven in Paradise I burned with the fever | of my friends, and knew again my ancient griefs\nuntil in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:\n\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"\nRumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.\nThat poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,\ndrunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,\nnoble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.\nGhazali himself learned the lesson of God is He | and drew meditation and thought from his stock.\nGuide he of that emerald land, | counsellor of prince and dervish and sultan;\na king ocean-munificent, to that vale | he gave science, crafts, education, religion.\nThat man created a miniature Iran | with rare and heart-ravishing arts;\nwith one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"", + "phrases": [] + }, + { + "poem_id": "009_053", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Zinda-Rud", + "I seek from you the key to the secret of God: | He sought from us obedience, and created Satan.", + "So to adorn the hideous and unlovely | and to demand of us comeliness of works", + "I ask you, what is this magic-mongering, | what this dicing with an evil adversary?", + "A handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?", + "Our labour, our thoughts, our anguish | is but to bite our hands in despair.", + "Shah-i Hamadan", + "The man who is fully aware of himself | creates advantage out of loss.", + "To sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.", + "One must strike oneself against Ahriman; | you are a sword, he is the whetstone;", + "become sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.", + "Zinda-Rud", + "Under the heavens man devours man, | nation grazes upon another nation.", + "My soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.", + "They are a nation clever, perceptive, handsome, | their dexterity is proverbial,", + "yet their cup rolls in their own blood; | the lament in my flute is on their behalf.", + "Since they have lost their share of selfhood | they have become strangers in their own land;", + "their wages are in the hands of others, | the fish of their river in other men's nets.", + "The caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.", + "Through servitude their aspirations have died, | the fire in the veins of their vine is quenched.", + "But do not think that they were always so, | their brows ever lowered thus to the dust;", + "once upon a time they too were warlike folk, | valiant, heroic, ardent in battle.", + "Behold her mountains turbaned in white, | behold the fiery hands of her chenars;", + "in springtime rubies leap down from the rocks, | a flood of colour rises from her soil,", + "stippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.", + "Mountain and river, and the setting of the sun: | there I behold God without a veil.", + "I wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".", + "A bird perched in the branches was singing: | \"This springtide is not worth a penny.", + "The tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;", + "for many ages from this mountain and valley have sprung | daisies purer than the light of the moon,", + "for many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"", + "The passionate lament of that bird of dawn | filled my heart with new fire and fever.", + "Presently I beheld a madman, whose threnody | robbed me of all endurance and reason.", + "\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.", + "You said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.", + "What have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.", + "Zephyr, if you should pass over Geneva | speak a word from me to the League of Nations:", + "they have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"", + "Shah-i Hamadan", + "I will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.", + "The body must be melted for the sake of the soul, | the pure must be distinguished from the clay.", + "If you cut off a part of the body from the body, | that slice of the body will be lost to you;", + "but the soul which is drunk with vision | if you give it away, it will return to you.", + "The soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;", + "if you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.", + "What, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?", + "To give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.", + "\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:", + "not to discover one's self is not to exist, | to discover is to bestow the self on the Self.", + "Whosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;", + "the \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey", + "in his eyes the soul is cheap as the air, | before him the walls of his prison tremble;", + "his axe shivers the granite rock | so that he takes his share of the universe.", + "When he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.", + "Zinda- Rud", + "You have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.", + "You were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.", + "We are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?", + "Shah-i Hamadan", + "What is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.", + "Exalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:", + "either those in authority as being among you, | whose proof and demonstration is the verse of God,", + "or else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,", + "on the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.", + "You might indeed purchase Iran and India, | but kingship cannot be bought from any man;", + "virtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,", + "or if he procures aught, all he owns is glass, | and glass has no other property but to break.", + "Ghani", + "Who gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?", + "Those scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame", + "keen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.", + "Their origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.", + "If you suppose our earth is without a spark, | cast a glance for a moment within your heart;", + "whence comes all this ardour you possess, | whence comes this breath of the breeze of spring?", + "It is from the selfsame wind's influence | that our mountains derive their colour and scent.", + "Do you not know what one day a wave | said to another wave in Lake Wular?", + "How long shall we strike at each other in this sea? | Rise up, let us break together against the shore.", + "Our child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;", + "continually it smites the rocks on its path | until it uproots the fabric of the mountains.", + "That youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;", + "its majesty strikes terror into mortal hearts; | all this is from us, not from any other.", + "To live in the bounds of the shore is a sin; | our shore is but a stone in our path.", + "To accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;", + "life is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!", + "You who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,", + "you who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,", + "from you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;", + "out of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.", + "Your cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?", + "Their hearts are not dead in their breasts, | their embers are not extinguished under the ice;", + "wait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.", + "Do not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;", + "many cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.", + "Dominion is frailer than a bubble | and can be destroyed by a single. breath.", + "The destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.", + "Though your lancet has pierced men's hearts, | none has perceived you as you truly are;", + "your melody springs from a poet's song, | but what you utter transcends poesy.", + "Stir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!", + "Zinda- Rud", + "Habituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.", + "They said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".", + "In the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!", + "Tulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;", + "You are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.", + "Is reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.", + "I pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring." + ], + "full_text": "\n\nZinda-Rud\nI seek from you the key to the secret of God: | He sought from us obedience, and created Satan.\nSo to adorn the hideous and unlovely | and to demand of us comeliness of works\nI ask you, what is this magic-mongering, | what this dicing with an evil adversary?\nA handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?\nOur labour, our thoughts, our anguish | is but to bite our hands in despair.\nShah-i Hamadan\nThe man who is fully aware of himself | creates advantage out of loss.\nTo sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.\nOne must strike oneself against Ahriman; | you are a sword, he is the whetstone;\nbecome sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.\nZinda-Rud\nUnder the heavens man devours man, | nation grazes upon another nation.\nMy soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.\nThey are a nation clever, perceptive, handsome, | their dexterity is proverbial,\nyet their cup rolls in their own blood; | the lament in my flute is on their behalf.\nSince they have lost their share of selfhood | they have become strangers in their own land;\ntheir wages are in the hands of others, | the fish of their river in other men's nets.\nThe caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.\nThrough servitude their aspirations have died, | the fire in the veins of their vine is quenched.\nBut do not think that they were always so, | their brows ever lowered thus to the dust;\nonce upon a time they too were warlike folk, | valiant, heroic, ardent in battle.\nBehold her mountains turbaned in white, | behold the fiery hands of her chenars;\nin springtime rubies leap down from the rocks, | a flood of colour rises from her soil,\nstippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.\nMountain and river, and the setting of the sun: | there I behold God without a veil.\nI wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".\nA bird perched in the branches was singing: | \"This springtide is not worth a penny.\nThe tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;\nfor many ages from this mountain and valley have sprung | daisies purer than the light of the moon,\nfor many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"\nThe passionate lament of that bird of dawn | filled my heart with new fire and fever.\nPresently I beheld a madman, whose threnody | robbed me of all endurance and reason.\n\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.\nYou said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.\nWhat have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.\nZephyr, if you should pass over Geneva | speak a word from me to the League of Nations:\nthey have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"\nShah-i Hamadan\nI will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.\nThe body must be melted for the sake of the soul, | the pure must be distinguished from the clay.\nIf you cut off a part of the body from the body, | that slice of the body will be lost to you;\nbut the soul which is drunk with vision | if you give it away, it will return to you.\nThe soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;\nif you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.\nWhat, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?\nTo give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.\n\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:\nnot to discover one's self is not to exist, | to discover is to bestow the self on the Self.\nWhosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;\nthe \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey\nin his eyes the soul is cheap as the air, | before him the walls of his prison tremble;\nhis axe shivers the granite rock | so that he takes his share of the universe.\nWhen he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.\nZinda- Rud\nYou have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.\nYou were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.\nWe are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?\nShah-i Hamadan\nWhat is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.\nExalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:\neither those in authority as being among you, | whose proof and demonstration is the verse of God,\nor else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,\non the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.\nYou might indeed purchase Iran and India, | but kingship cannot be bought from any man;\nvirtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,\nor if he procures aught, all he owns is glass, | and glass has no other property but to break.\nGhani\nWho gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?\nThose scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame\nkeen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.\nTheir origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.\nIf you suppose our earth is without a spark, | cast a glance for a moment within your heart;\nwhence comes all this ardour you possess, | whence comes this breath of the breeze of spring?\nIt is from the selfsame wind's influence | that our mountains derive their colour and scent.\nDo you not know what one day a wave | said to another wave in Lake Wular?\nHow long shall we strike at each other in this sea? | Rise up, let us break together against the shore.\nOur child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;\ncontinually it smites the rocks on its path | until it uproots the fabric of the mountains.\nThat youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;\nits majesty strikes terror into mortal hearts; | all this is from us, not from any other.\nTo live in the bounds of the shore is a sin; | our shore is but a stone in our path.\nTo accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;\nlife is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!\nYou who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,\nyou who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,\nfrom you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;\nout of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.\nYour cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?\nTheir hearts are not dead in their breasts, | their embers are not extinguished under the ice;\nwait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.\nDo not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;\nmany cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.\nDominion is frailer than a bubble | and can be destroyed by a single. breath.\nThe destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.\nThough your lancet has pierced men's hearts, | none has perceived you as you truly are;\nyour melody springs from a poet's song, | but what you utter transcends poesy.\nStir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!\nZinda- Rud\nHabituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.\nThey said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".\nIn the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!\nTulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;\nYou are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.\nIs reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.\nI pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring.", + "phrases": [] + }, + { + "poem_id": "009_054", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The houris in their palaces and pavilions | my lament provoked to supreme ardour;", + "one here put forth her head from her tent, | another there peeped out from her chamber and gazed;", + "to every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.", + "A smile played on the lips of my holy guide | and he said: \"magician of Indian stock,", + "behold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.", + "a broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;", + "from the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,", + "a king who, with a song sublime, | even in poverty dwells in lofty exaltation;", + "with his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.", + "He is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"", + "We rose in reverence for his art | and prepared suitably to engage with him.", + "Zinda-Rud", + "You who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,", + "say. whence comes the fire into poetry? | Does it come from the Self, or from God?", + "Bartari-Hari", + "None knows where the poet is in this world; | his melody springs from the high notes and the low.", + "That burning heart which he has in his breast | finds not repose even before God.", + "Our soul's delight is in questing; | poetry's fire is of the station of desire.", + "You who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.", + "with two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.", + "Zinda-Rud", + "I have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.", + "Bartari-Hari", + "These. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.", + "Prostration without the joy of action is dry and useless; | life is all action, whether fair or foul.", + "I will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.", + "This world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.", + "Prostrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise." + ], + "full_text": "\n\nThe houris in their palaces and pavilions | my lament provoked to supreme ardour;\none here put forth her head from her tent, | another there peeped out from her chamber and gazed;\nto every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.\nA smile played on the lips of my holy guide | and he said: \"magician of Indian stock,\nbehold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.\na broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;\nfrom the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,\na king who, with a song sublime, | even in poverty dwells in lofty exaltation;\nwith his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.\nHe is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"\nWe rose in reverence for his art | and prepared suitably to engage with him.\nZinda-Rud\nYou who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,\nsay. whence comes the fire into poetry? | Does it come from the Self, or from God?\nBartari-Hari\nNone knows where the poet is in this world; | his melody springs from the high notes and the low.\nThat burning heart which he has in his breast | finds not repose even before God.\nOur soul's delight is in questing; | poetry's fire is of the station of desire.\nYou who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.\nwith two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.\nZinda-Rud\nI have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.\nBartari-Hari\nThese. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.\nProstration without the joy of action is dry and useless; | life is all action, whether fair or foul.\nI will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.\nThis world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.\nProstrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise.", + "phrases": [] + }, + { + "poem_id": "009_055", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.", + "Rumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.", + "You have passed by the banquet of dervishes; | give one glance also at the palace of kings.", + "The sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"", + "Nadir, who knew the secret of unity | and conveyed to the Moslems the message of love;", + "heroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;", + "that leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",", + "whose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.", + "Love is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?", + "By grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;", + "the King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.", + "My words and voice are immature, my thought imperfect: | how can I hope to describe that place?", + "The beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;", + "a palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;", + "soaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.", + "The roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;", + "the petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth", + "such a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;", + "on every side pearl -scattering fountains, | birds born of Paradise in clamant song.", + "Within that lofty palace was a chamber | whose motes held the sun in a lasso;", + "the roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.", + "To the right and left of that lodge | houris with golden girdles stood in ranks,", + "and in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.", + "Rumi, that mirror of perfect refinement, | with utmost affection opened his lips", + "saying, \"Here is a poet from the East\" | either a poet, or an eastern magician;", + "his thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.", + "Nadir", + "Welcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!", + "We are your intimate friends; tell us your secret, | reveal what you know of Iran.", + "Zinda-Rud", + "After long ages she opened her eyes on herself, | but then she fell into the snare of a trap,", + "slain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.", + "Lost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;", + "her day today being empty of new achievements | she seeks for life in ancient sepulchres.", + "Wedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.", + "She is accepting a false image from Europe, | she takes the version of her history from Europe.", + "Iran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.", + "ancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;", + "in her vine's flask no wine foamed, | no spark glowed in her heap of dust,", + "till from the desert a resurrection came to her | which endowed her with new life.", + "Such a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?", + "He from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.", + "The desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;", + "they erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.", + "Alas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire." + ], + "full_text": "\n\nThe voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.\nRumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.\nYou have passed by the banquet of dervishes; | give one glance also at the palace of kings.\nThe sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"\nNadir, who knew the secret of unity | and conveyed to the Moslems the message of love;\nheroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;\nthat leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",\nwhose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.\nLove is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?\nBy grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;\nthe King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.\nMy words and voice are immature, my thought imperfect: | how can I hope to describe that place?\nThe beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;\na palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;\nsoaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.\nThe roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;\nthe petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth\nsuch a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;\non every side pearl -scattering fountains, | birds born of Paradise in clamant song.\nWithin that lofty palace was a chamber | whose motes held the sun in a lasso;\nthe roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.\nTo the right and left of that lodge | houris with golden girdles stood in ranks,\nand in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.\nRumi, that mirror of perfect refinement, | with utmost affection opened his lips\nsaying, \"Here is a poet from the East\" | either a poet, or an eastern magician;\nhis thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.\nNadir\nWelcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!\nWe are your intimate friends; tell us your secret, | reveal what you know of Iran.\nZinda-Rud\nAfter long ages she opened her eyes on herself, | but then she fell into the snare of a trap,\nslain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.\nLost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;\nher day today being empty of new achievements | she seeks for life in ancient sepulchres.\nWedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.\nShe is accepting a false image from Europe, | she takes the version of her history from Europe.\nIran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.\nancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;\nin her vine's flask no wine foamed, | no spark glowed in her heap of dust,\ntill from the desert a resurrection came to her | which endowed her with new life.\nSuch a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?\nHe from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.\nThe desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;\nthey erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.\nAlas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire.", + "phrases": [] + }, + { + "poem_id": "009_056", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Once you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:", + "virtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.", + "Know, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.", + "Faith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.", + "Faith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.", + "Abdali", + "That youth who created dominions, | then fled back to his mountains and deserts,", + "kindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?", + "Zinda-Rud", + "Whilst other nations are eager in brotherhood, | with him brother is at war against brother.", + "From his life the life of the whole East derives; | his ten-year-old child is a leader of armies.", + "Yet ignorantly he has broken himself from himself, | not recognizing his own potentialities.", + "He possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;", + "a traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.", + "Finely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,", + "that sage of the Afghan nation, | that physician of the sickness of the Afghans;", + "he saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:", + "\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,", + "his mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"", + "Abdali", + "In our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.", + "When the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.", + "The body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.", + "Asia is a form cast of water and clay; | in that form the Afghan nation is the heart;", + "if it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.", + "So long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.", + "Like the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.", + "The power of faith derives from unity; | when unity becomes visible, it is a nation.", + "Imitation of the West seduces the East from itself; | these peoples have need to criticize the West.", + "The power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,", + "not from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;", + "its solidity springs not from irreligion, | its glory derives not from the Latin script.", + "The power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.", + "Wisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.", + "For science and technology, elegant young sprig, | brains are necessary, not European clothes;", + "on this road only keen sight is required, | what is needed is not this or that kind of hat.", + "If you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.", + "If anyone burns the midnight oil | he will find the track of science and technology.", + "None has fixed the bounds of the realm of meaning | which is not attained without incessant effort.", + "The Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;", + "of those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?", + "The slave of Europe, eager to show off, | borrows from the Westerners their music and dances;", + "he gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.", + "Being slothful, he takes the easy way; | his nature readily accepts the easy alternative.", + "To seek for ease in this ancient convent | proves that the soul has gone out of the body.", + "Zinda-Rud", + "Do you know what European culture is? | In its world are two hundred paradises of colour;", + "its dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.", + "Its exterior is shining and captivating | but its heart is weak, a slave to the gaze;", + "the eye beholds, the heart staggers within | and falls headlong before this idol-temple.", + "No man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?", + "Abdali", + "What is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:", + "Pahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,", + "and Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.", + "Distressed on account of the Faith and Fatherland | his armies came forth from the mountains:", + "at once soldier, officer and Emir | steel with his enemies, silk with his friends", + "let me be ransom for him who has seen his self | and has weighed well the present age!", + "The Westerners can have their magic tricks; | to rely on other than oneself is infidelity.", + "The Martyr - King", + "Speak again of the Indians and of India | one blade of her grass no garden can outmatch;", + "speak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,", + "of her for whose sake I gave my blood, | whose memory I have nursed in my soul.", + "From my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!", + "Zinda-Rud", + "The Indians reject the statutes of Europe, | they are immune to Europe's magic charms;", + "alien laws are a heavy burden on the soul | even though they descend from heaven itself.", + "The Martyr-King", + "How man grows from a handful of dust | with a heart, and with desire in that heart!", + "His concern is to taste the delight of rebellion, | not to behold anything but himself;", + "for without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.", + "You have visited my city and my land, | you have rubbed your eyes upon my tomb;", + "you who know the limits of all creation, | in Deccan have you seen any trace of life?", + "Zinda-Rud", + "I scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;", + "the river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.", + "The Martyr-King", + "You who have been endowed with heart-illumining words, | I burn still with the fever of your tears.", + "The incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.", + "That melody which issues out of your soul | imparts to every breast an inward fire.", + "I was in the presence of the Lord of All, | without whom no path can be traversed;", + "though there none may dare to speak, | and the spirit's only occupation is to behold,", + "I was afire with the ardour of your verses | and some of your thoughts came on my tongue.", + "He said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".", + "With the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery." + ], + "full_text": "\n\nOnce you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:\nvirtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.\nKnow, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.\nFaith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.\nFaith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.\nAbdali\nThat youth who created dominions, | then fled back to his mountains and deserts,\nkindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?\nZinda-Rud\nWhilst other nations are eager in brotherhood, | with him brother is at war against brother.\nFrom his life the life of the whole East derives; | his ten-year-old child is a leader of armies.\nYet ignorantly he has broken himself from himself, | not recognizing his own potentialities.\nHe possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;\na traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.\nFinely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,\nthat sage of the Afghan nation, | that physician of the sickness of the Afghans;\nhe saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:\n\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,\nhis mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"\nAbdali\nIn our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.\nWhen the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.\nThe body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.\nAsia is a form cast of water and clay; | in that form the Afghan nation is the heart;\nif it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.\nSo long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.\nLike the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.\nThe power of faith derives from unity; | when unity becomes visible, it is a nation.\nImitation of the West seduces the East from itself; | these peoples have need to criticize the West.\nThe power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,\nnot from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;\nits solidity springs not from irreligion, | its glory derives not from the Latin script.\nThe power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.\nWisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.\nFor science and technology, elegant young sprig, | brains are necessary, not European clothes;\non this road only keen sight is required, | what is needed is not this or that kind of hat.\nIf you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.\nIf anyone burns the midnight oil | he will find the track of science and technology.\nNone has fixed the bounds of the realm of meaning | which is not attained without incessant effort.\nThe Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;\nof those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?\nThe slave of Europe, eager to show off, | borrows from the Westerners their music and dances;\nhe gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.\nBeing slothful, he takes the easy way; | his nature readily accepts the easy alternative.\nTo seek for ease in this ancient convent | proves that the soul has gone out of the body.\nZinda-Rud\nDo you know what European culture is? | In its world are two hundred paradises of colour;\nits dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.\nIts exterior is shining and captivating | but its heart is weak, a slave to the gaze;\nthe eye beholds, the heart staggers within | and falls headlong before this idol-temple.\nNo man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?\nAbdali\nWhat is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:\nPahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,\nand Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.\nDistressed on account of the Faith and Fatherland | his armies came forth from the mountains:\nat once soldier, officer and Emir | steel with his enemies, silk with his friends\nlet me be ransom for him who has seen his self | and has weighed well the present age!\nThe Westerners can have their magic tricks; | to rely on other than oneself is infidelity.\nThe Martyr - King\nSpeak again of the Indians and of India | one blade of her grass no garden can outmatch;\nspeak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,\nof her for whose sake I gave my blood, | whose memory I have nursed in my soul.\nFrom my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!\nZinda-Rud\nThe Indians reject the statutes of Europe, | they are immune to Europe's magic charms;\nalien laws are a heavy burden on the soul | even though they descend from heaven itself.\nThe Martyr-King\nHow man grows from a handful of dust | with a heart, and with desire in that heart!\nHis concern is to taste the delight of rebellion, | not to behold anything but himself;\nfor without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.\nYou have visited my city and my land, | you have rubbed your eyes upon my tomb;\nyou who know the limits of all creation, | in Deccan have you seen any trace of life?\nZinda-Rud\nI scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;\nthe river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.\nThe Martyr-King\nYou who have been endowed with heart-illumining words, | I burn still with the fever of your tears.\nThe incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.\nThat melody which issues out of your soul | imparts to every breast an inward fire.\nI was in the presence of the Lord of All, | without whom no path can be traversed;\nthough there none may dare to speak, | and the spirit's only occupation is to behold,\nI was afire with the ardour of your verses | and some of your thoughts came on my tongue.\nHe said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".\nWith the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery.", + "phrases": [] + }, + { + "poem_id": "009_057", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_058", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".", + "Ah, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;", + "heart bleeding, I reached its gate | and beheld there a throng of houris,", + "on their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"", + "Clamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"", + "Zinda-Rud", + "The traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.", + "Love reposes not in separation, nor in union, | reposes not, without Eternal Beauty;", + "first beginning, falling down before idols, | final end, freedom from all heart-ravishers.", + "Love recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.", + "Our creed, like the swift-paced wave: | abandon the halting-place, choose the highway.", + "The Houris of Paradise", + "Your blandishments are like those of Time; | grudge us not now one sweet song." + ], + "full_text": "\n\nThe glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".\nAh, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;\nheart bleeding, I reached its gate | and beheld there a throng of houris,\non their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"\nClamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"\nZinda-Rud\nThe traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.\nLove reposes not in separation, nor in union, | reposes not, without Eternal Beauty;\nfirst beginning, falling down before idols, | final end, freedom from all heart-ravishers.\nLove recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.\nOur creed, like the swift-paced wave: | abandon the halting-place, choose the highway.\nThe Houris of Paradise\nYour blandishments are like those of Time; | grudge us not now one sweet song.", + "phrases": [] + }, + { + "poem_id": "009_060", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Though Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.", + "We are veiled from our Origin; | we are as birds who have lost our nest.", + "If knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;", + "but if the object of knowledge is contemplation | it becomes at once the highway and the guide,", + "laying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"", + "Thus it is that knowledge smoothes the road, | thus it is that it awakens desire;", + "it gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.", + "From the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;", + "it brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.", + "How shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?", + "Its beginning is the road and the companion, | its end, travelling the road without companion.", + "I passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.", + "I was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;", + "I became lost in the heart of creation | till life appeared to me like a rebeck", + "whose every string was another lute, | each melody more blood-drenched than the other.", + "We are all one family of fire and light, | man, sun and moon, Gabriel and houri.", + "Before the soul a mirror has been hung, | bewilderment mingled with certainty;", + "today's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.", + "God. revealed in all His mysteries, | with my eyes makes vision of Himself.", + "To see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;", + "servant and Master lying in wait on one another, | each impatiently yearning to behold the other.", + "Life, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?", + "Love gave my soul the delight of beholding, | gave my tongue the boldness to speak:", + "Thou who givest light and vision to both worlds, | look a little while on yonder ball of clay.", + "Uncongenial to the free servitor, | from its hyacinths springs the sting of thorns.", + "The victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.", + "Thy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.", + "The science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.", + "He who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,", + "slowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.", + "How is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.", + "The Voice of Beauty", + "The Pen of God such images fair and foul | wrote exactly as became each one of us.", + "Noble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.", + "Creating? It is to search for a beloved, | to display one's self to another being.", + "All these tumultuous riots of being | without our beauty could not come to exist.", + "Life is both transient and everlasting; | all this is creativity and vehement desire.", + "Are you alive? Be vehement, be creative; | like Us, embrace all horizons;", + "break whatsoever is uncongenial, | out of your heart's heart produce a new world", + "it is irksome to the free servitor | to live in a world belonging to others.", + "Whoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;", + "such a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.", + "Man of God, be trenchant as a sword, | be yourself your own world's destiny!", + "Zinda- Rud", + "What law governs the world of colour and scent, | but that water once flowed returns not to the stream?", + "Life has no desire for repetition, | its nature is not habituated to repetition;", + "beneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.", + "When a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.", + "The Voice of Beauty", + "Life is not a mere repetition of the breath, | its origin is from the Living, Eternal God.", + "The soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.", + "The individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;", + "Unity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.", + "Without the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;", + "both attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.", + "The one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:", + "the one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!", + "What is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision", + "The proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"", + "Oneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.", + "Do not look slightingly on oneness of vision; | this is a true epiphany of the Unity.", + "When a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.", + "A nation's spirit exists through association; | a nation's spirit has no need of a body.", + "Since its being manifests out of companionship, | it dies when the bands of companionship are broken.", + "Are you dead? Become living through oneness of vision; | cease to be centreless, become stable.", + "Create unity of thought and action, | that you may possess authority in the world.", + "Zinda-Rud", + "Who am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?", + "Say, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?", + "The Voice of Beauty", + "You have been in the world dimensionate, | and any contained therein, therein dies.", + "If you seek life, advance your selfhood, | drown the world's dimensions in your self.", + "You shall then behold who am and who you are | how you died in the world, and how you lived.", + "Zinda-Rud", + "Accept the excuses of this ignorant man; | remove the veil from the face of destiny.", + "I have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,", + "I have seen the contrivings of West and East | prevent the destinies of West and East.", + "Epiphany of the Divine Majesty", + "Suddenly I beheld my world, | that earth and heaven of mine,", + "I saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:", + "out of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.", + "That light revealed every secret veiled | and snatched the power of speech from my tongue.", + "Out of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.", + "Abandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.", + "That signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.", + "Life, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!", + "You have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.", + "Alexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.", + "So slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!" + ], + "full_text": "\n\nThough Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.\nWe are veiled from our Origin; | we are as birds who have lost our nest.\nIf knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;\nbut if the object of knowledge is contemplation | it becomes at once the highway and the guide,\nlaying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"\nThus it is that knowledge smoothes the road, | thus it is that it awakens desire;\nit gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.\nFrom the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;\nit brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.\nHow shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?\nIts beginning is the road and the companion, | its end, travelling the road without companion.\nI passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.\nI was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;\nI became lost in the heart of creation | till life appeared to me like a rebeck\nwhose every string was another lute, | each melody more blood-drenched than the other.\nWe are all one family of fire and light, | man, sun and moon, Gabriel and houri.\nBefore the soul a mirror has been hung, | bewilderment mingled with certainty;\ntoday's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.\nGod. revealed in all His mysteries, | with my eyes makes vision of Himself.\nTo see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;\nservant and Master lying in wait on one another, | each impatiently yearning to behold the other.\nLife, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?\nLove gave my soul the delight of beholding, | gave my tongue the boldness to speak:\nThou who givest light and vision to both worlds, | look a little while on yonder ball of clay.\nUncongenial to the free servitor, | from its hyacinths springs the sting of thorns.\nThe victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.\nThy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.\nThe science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.\nHe who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,\nslowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.\nHow is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.\nThe Voice of Beauty\nThe Pen of God such images fair and foul | wrote exactly as became each one of us.\nNoble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.\nCreating? It is to search for a beloved, | to display one's self to another being.\nAll these tumultuous riots of being | without our beauty could not come to exist.\nLife is both transient and everlasting; | all this is creativity and vehement desire.\nAre you alive? Be vehement, be creative; | like Us, embrace all horizons;\nbreak whatsoever is uncongenial, | out of your heart's heart produce a new world\nit is irksome to the free servitor | to live in a world belonging to others.\nWhoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;\nsuch a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.\nMan of God, be trenchant as a sword, | be yourself your own world's destiny!\nZinda- Rud\nWhat law governs the world of colour and scent, | but that water once flowed returns not to the stream?\nLife has no desire for repetition, | its nature is not habituated to repetition;\nbeneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.\nWhen a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.\nThe Voice of Beauty\nLife is not a mere repetition of the breath, | its origin is from the Living, Eternal God.\nThe soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.\nThe individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;\nUnity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.\nWithout the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;\nboth attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.\nThe one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:\nthe one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!\nWhat is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision\nThe proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"\nOneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.\nDo not look slightingly on oneness of vision; | this is a true epiphany of the Unity.\nWhen a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.\nA nation's spirit exists through association; | a nation's spirit has no need of a body.\nSince its being manifests out of companionship, | it dies when the bands of companionship are broken.\nAre you dead? Become living through oneness of vision; | cease to be centreless, become stable.\nCreate unity of thought and action, | that you may possess authority in the world.\nZinda-Rud\nWho am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?\nSay, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?\nThe Voice of Beauty\nYou have been in the world dimensionate, | and any contained therein, therein dies.\nIf you seek life, advance your selfhood, | drown the world's dimensions in your self.\nYou shall then behold who am and who you are | how you died in the world, and how you lived.\nZinda-Rud\nAccept the excuses of this ignorant man; | remove the veil from the face of destiny.\nI have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,\nI have seen the contrivings of West and East | prevent the destinies of West and East.\nEpiphany of the Divine Majesty\nSuddenly I beheld my world, | that earth and heaven of mine,\nI saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:\nout of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.\nThat light revealed every secret veiled | and snatched the power of speech from my tongue.\nOut of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.\nAbandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.\nThat signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.\nLife, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!\nYou have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.\nAlexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.\nSo slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!", + "phrases": [] + }, + { + "poem_id": "009_061", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I passed beyond the bounds of this universe | and set foot in the undimensioned world,", + "a world without both right and left, | a world devoid of night and day.", + "Before it the lantern of my perception dimmed, | my words died in awe of the meaning.", + "To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!", + "Regard a little while the world of the heart | that you may win clear vision by the light of the Self.", + "What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.", + "The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.", + "Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;", + "a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.", + "No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,", + "or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.", + "Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.", + "Know that world by the world of the heart | yet what shall I say of what defies analogy?", + "In that universe was another world | whose origin was from another Divine fiat,", + "undecaying, and every moment transformed, | unimaginable, yet there clearly visible;", + "every moment clothed in a new perfection, | every moment clad in a new beauty.", + "Its time had no need of moon and sun; | in its expanse the nine spheres are contained.", + "Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.", + "How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.", + "Tulips repose amidst the mountains, | rivers meander in the rose -gardens;", + "buds crimson, white and blue | blossom with the breath of the holy ones;", + "its waters silver, the air ambergris, | palaces with domes of emerald,", + "tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.", + "Rumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,", + "acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;", + "these many-coloured palaces you behold | are built of deeds, not of bricks and stones;", + "what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.", + "Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"" + ], + "full_text": "\n\nI passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "phrases": [] + }, + { + "poem_id": "010_001", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "I raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.", + "The world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.", + "Donning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).", + "Don't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day." + ], + "full_text": "\n\nI raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.", + "phrases": [ + "Sanctuary.: Sanctuary, Haram, the sacred precincts at Mecca. For Iqbal, this word also stands for Muslims or Muslim society.", + "Madeness: Madness (Junun), in Iqbal, stands for Intuition and Love in contrast to Intellect and Reason. See my articles Intellect and Intuition . . .\" in Iqbal, IV/3 (January 1956), 60-105 and \" 'Iim wa 'Ishq\" in Adabi Dunya, \"Iqbal Number\" (1972), p. 24.", + "Day.: See the Qur'an, xxi. 47 and xvii. 13." + ] + }, + { + "poem_id": "010_002", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "The Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,", + "whose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,", + "whose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.", + "With his music that musician of Pure lineage | Has thrown my being into tumult once again.", + "Said he: The people have become aware of the secrets, | the East has awoken from its deep slumber;", + "destiny has given it new aspirations, | and loosened its age-old chains.", + "No one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.", + "Be intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.", + "It is ecstasy that imparts life to nations, | though the undiscerning call it madness.", + "No people under the azure dome of the sky | has ever achieved anything without this ingenious madness.", + "The believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.", + "He can distinguish between good and evil | a mere look from him can shake the whole world;", + "his blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.", + "Having drunk wine from my tavern, | you have removed everything old from your vision.", + "Live in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.", + "Your age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.", + "Little has the philosopher understood this point: | his thought revolves only round matter.", + "He has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.", + "Fortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.", + "What it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.", + "One should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.", + "It is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.", + "People of the world lack reason and imagination | they are weavers of mat and know nothing about satin.", + "What a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:", + "\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"", + "Reveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.", + "\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"", + "To the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.", + "Are you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.", + "The Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?", + "It is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,", + "which sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;", + "which did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;", + "It palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud." + ], + "full_text": "\n\nThe Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,\nwhose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,\nwhose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.\nWith his music that musician of Pure lineage | Has thrown my being into tumult once again.\nSaid he: The people have become aware of the secrets, | the East has awoken from its deep slumber;\ndestiny has given it new aspirations, | and loosened its age-old chains.\nNo one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.\nBe intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.\nIt is ecstasy that imparts life to nations, | though the undiscerning call it madness.\nNo people under the azure dome of the sky | has ever achieved anything without this ingenious madness.\nThe believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.\nHe can distinguish between good and evil | a mere look from him can shake the whole world;\nhis blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.\nHaving drunk wine from my tavern, | you have removed everything old from your vision.\nLive in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.\nYour age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.\nLittle has the philosopher understood this point: | his thought revolves only round matter.\nHe has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.\nFortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.\nWhat it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.\nOne should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.\nIt is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.\nPeople of the world lack reason and imagination | they are weavers of mat and know nothing about satin.\nWhat a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:\n\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"\nReveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.\n\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"\nTo the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.\nAre you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.\nThe Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?\nIt is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,\nwhich sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;\nwhich did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;\nIt palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud.", + "phrases": [] + }, + { + "poem_id": "010_003", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.", + "It is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.", + "It moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters", + "It is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.", + "The inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.", + "The narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.", + "Welcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai", + "You are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;", + "Illumine my dark earth from head to foot; | Cover me up in your illuminations", + "that I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,", + "(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.", + "Thus may the thought of the Orient free itself from Europe | And gain lustre through my songs.", + "Life comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.", + "When the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.", + "The pure heart dies in their chest, | and to their eyes the crooked appears straight.", + "From the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.", + "Seldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.", + "It is therefore necessary to first purify the thought | After that reconstructing the thought would become easier" + ], + "full_text": "\n\nO lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.\nIt is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.\nIt moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters\nIt is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.\nThe inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.\nThe narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.\nWelcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai\nYou are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;\nIllumine my dark earth from head to foot; | Cover me up in your illuminations\nthat I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,\n(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.\nThus may the thought of the Orient free itself from Europe | And gain lustre through my songs.\nLife comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.\nWhen the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.\nThe pure heart dies in their chest, | and to their eyes the crooked appears straight.\nFrom the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.\nSeldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.\nIt is therefore necessary to first purify the thought | After that reconstructing the thought would become easier", + "phrases": [] + }, + { + "poem_id": "010_004", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "As the Prophet establishes God's decrees, | he repudiates Caesar's law.", + "In his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.", + "The imperfect become perfect through association with him. | He gives a new tumult to the age.", + "His message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.", + "His moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.", + "He is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.", + "His wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).", + "He is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.", + "His look transforms autumn into spring, | and through him the dregs of every pitcher", + "become stronger than the wine. | In his morning lamentation lies life,", + "and the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,", + "and in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'", + "he puts a heart into the breast of man. | He teaches man determination, submission (to the", + "will of God) and willing acquiescence; | and makes him radiant in the world like a lamp.", + "I do not know what magic he practises, | but he totally transforms the soul in the body.", + "In his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.", + "He says to the downtrodden slave: | Arise and break into pieces every ancient deity.", + "O man of God, break the spell of this old world | with these words: God is the highest of all.", + "If you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.", + "Truthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.", + "O living man, avoid these kings and nobles, | walk around your own self and not around the palaces.", + "Thou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.", + "A bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination", + "should not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.", + "When he gets annihilated in God's will, | the man of faith becomes God's decree.", + "The four dimensions along with the blue heavens | are born out of his pure bosom.", + "Annihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.", + "In the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.", + "Unless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.", + "The beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).", + "The man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.", + "If he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding." + ], + "full_text": "\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.", + "phrases": [ + "law.: Iqbal here brings into sharp contrast God's Will and king's will, keeping in mind perhaps the well-known saying of Christ: Render unto Caeser what is Caesar's and render unto God what is God's. Iqbal feels that it is not possible for one to be loyal to God's will and yet to accept and follow the lead of ordinary mundane rulers.", + "meaningless,: Cf. the Quranic verse (xxxix. 36): \"Is not Allah sufficient for His servants ?\"", + "Law.: Cf. the Quranic verse (xxx. 30): \"So set thy face for religion, being upright, the nature made by Allah in which He has created man.\" Allah s Nature, as the Quranic verse signifies, stands for Islam to which the Prophet is commissioned to give practical and concrete shape.", + "(Ummah).: It appears that, according to Iqbal, the hikmat (wisdom) of the Prophet is not qualitatively different from reason only it is much higher than the latter.", + "fear': See the Quranic verse (x. 62) : \"Now surely the friends of Allah have no fear, nor do they grieve.\"", + "nobles,: Kawus, name of a legendary king of Persia; kai, allied with Sanskrit Kay!, bard, stands for nobles.", + "heavens: Nine heavens. In the Quran, we usually meet with 'seven' heavens. Cf. lxv. 12 In xxiii. 17. instead of seven heavens we have seven ways. According to Lisan aI-Arab, the word 'seven' was used by the Arabs to denote multiplicity. Iqbal's use of 'nine' instead of 'seven' does not seem to be a departure from the classical tradition ; it may have been used to conform, not of course exactly, to the latest scientific research.", + "nature.: Light of nature, nur-i sir isht, the natural simplicity and righteousness of man, the basic nature (fitrat Allah) on which God created man.", + "majesty: Majesty ( jalal) and beauty (jamal) are the two antithetical but complementary aspects of God's Essence. The former indicates might, wrath, awfulness, while The latter stands for beauty, mercy and loving-kindness. In other words, social welfare and individual development demand synthesis of the two.", + "(Dilbari).: Dilbari, lit, art of heart-ravishing, heart-captivating, while qahiri, lit., is conquering power, might. These two terms like jamal and jalal, khalwat and jalwat, form two complementary aspects of a higher synthesis.", + ":: According to pantheistic mystics, wujud (being), as such, belongs to God alone; all else is devoid of wujud and if they possess it, it is only as a reflection (zill). Here Iqbal asserts that man alone has independent existence and enjoys fullness of being. By wujud, Iqbal means strong and rich personality" + ] + }, + { + "poem_id": "010_005", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "I have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.", + "The wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.", + "This is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.", + "The school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.", + "The religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.", + "The unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.", + "Woe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.", + "They gain knowledge of science and art, | but remain unaware of their own self-identity.", + "They erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.", + "They are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.", + "Their old people lack modesty, | the youth are busy decorating themselves like women.", + "The desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.", + "Their daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;", + "well-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;", + "their white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.", + "A nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.", + "It is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.", + "Its rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.", + "The might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.", + "It never looks beyond its today | and never creates a tomorrow for itself.", + "It has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.", + "Its creed is to offer loyalty to others, | to build temples with the material of the mosque.", + "Alas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death." + ], + "full_text": "\n\nI have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.\nThe wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.\nThis is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.\nThe school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.\nThe religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.\nThe unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.\nWoe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.\nThey gain knowledge of science and art, | but remain unaware of their own self-identity.\nThey erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.\nThey are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.\nTheir old people lack modesty, | the youth are busy decorating themselves like women.\nThe desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.\nTheir daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;\nwell-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;\ntheir white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.\nA nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.\nIt is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.\nIts rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.\nThe might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.\nIt never looks beyond its today | and never creates a tomorrow for itself.\nIt has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.\nIts creed is to offer loyalty to others, | to build temples with the material of the mosque.\nAlas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death.", + "phrases": [] + }, + { + "poem_id": "010_006", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + 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"phrases": [] + }, + { + "poem_id": "010_008", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "The free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;", + "the free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;", + "like the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.", + "He sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;", + "his soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.", + "The dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.", + "The warmth of your nature is due to his red wine; | your stream is watered by his river.", + "Kings in their silken robes | are pallid from fear of that naked faqir.", + "The essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;", + "we are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;", + "He is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.", + "The face of the rose is red through his grace, | his smoke is brighter than our fire.", + "He has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.", + "We turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;", + "we are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.", + "Our days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.", + "He alone has stability amidst this world of instability; | death for him is one of the stations of life.", + "The people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.", + "Our life is subject to doubts and misgivings, | he is all activity and little talk;", + "we are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;", + "We are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.", + "Get acquainted with him and avoid us, | destroy your present house and acquire a new one.", + "Complain not of the revolving sky | revive yourself through associating with that living person.", + "Association is better than knowledge of books, | companionship of free men is creative of men.", + "A free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.", + "His breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.", + "In peace, he is the ornament of the assembly, | like spring wind to the garden;", + "on the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;", + "fly from us like an arrow, | and catch hold of his skirt with a frenzy.", + "The seed of the heart does not develop out of water and clay, | without the look of the people of the heart.", + "In this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody." + ], + "full_text": "\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.", + "phrases": [ + "not: \u2018Fear not\u201d (la takhaf) occurs repeatedly in the Qur\u2019an in several contexts, e.g. xi. 70.", + "burdens: Iqbal has described man on the first stage of development as similar to an elephant whose traits are service and toil and whose -ways are patience and perseverance. [He eats little, sleeps little, and is accustomed to toil.]", + "bushes.: \u201cEating of thorns\u201d stands for a simple crude fare.", + "death,: Cf. the following", + "sounds.: Namah, [The free individual has a distinct dignity, death bestows on him a new life.]", + "kings,: Takbir, to express greatness of God by saying: Allahu Akbar. \u201cBeyond words and sounds\u201d signifies that his takbir is the result of his conviction and is uttered in spirit rather than in words.", + "glass.: He is so possessed of power that the kings fear him and pay him tribute.", + "faqir.: Stone and glass. This contrast emphasises that for a free man difficulties of great magnitude become insignificant in face of his strong will.", + "vision: In Asrar-o Rumuz, Iqbal relates the story of a king who got unnerved at the wrath of a dervish. Naked faqir. By nakedness of Faqr, Iqbal seems to denote complete and full manifestation of Faqr, the qualities of an ideal man.", + "mosques,: The polarity of khabar, information, report, and nazar, vision, is as recurrent in Iqbal as the polarities of jamal (beauty) and jalal (majesty), love and reason, light and fire (nur and nar), seclusion and association (khalwat and jalwat), dhikr and fikr, et\u2019. Report denotes knowledge gained through books, hearsay, i.e. from second-hand sources, and stands for reason, while vision stands for knowledge gained through personal experience and hence leading to deep conviction.", + "himself;: This verse (453) as well as verse 461 refers particularly to the position of the Muslims in the subcontinent Some groups were allied to the Hindus, others, to the British- It is on record that the Muslims sold lands attached to the mosques and even the mosques themselves to the Hindus.", + ";: That is, his faith is based on direct inspiration from the Qur\u2019an and the Sunnah.", + "eternity.: Mughan, plural of mugh, a Zoroastrian priest. In Persian poetry, mugh is associated with wine-selling and, therefore, mughan stands for wine-seller. The verse signifies that the intoxication of the Free Man is not dependent upon the wine-seller or upon the cup of wine.", + "call: Alast occurs in the Qur\u2019anic verse, vii. 172: \u201cAm I not your Lord?\u2019 These words refer to man\u2019s covenant with God before the creation of the world and hence the word alast in Muslim literature stands for eternity.", + "forehead.: Clarion call, takbir-i umamm. The word takbir (explained in note 5) is used here most probably for sur, trumpet of Israfil, summoning people from the graves on the Day of Resurrection. See the Qur\u2019an, lxviii. 18. The Free Man\u2019s call makes the dead nations alive once again.", + "worship: Forehead, jabin. It is commonly said that the fate of a person is inscribed on his forehead. This physiognomical belief may be right or wrong, but it has given to the literary tradition a lot of phrases and idioms like the present.", + "slave,: Qiblah, direction of the Ka\u2019bah. the place to which Muslims turn for prayers, hence the object of adoration to which we turn for prayers and supplication, for the fulfilment of our wishes and desires.", + "smell.: \u2018Abduhu, His slave. It is based on the famous Qur\u2019anic verse describing the Prophet\u2019s ascension :\u2018 \u2018Glory to Him Who carried His Servant by night from the Sacred Mosque . - .\u201c (xvii. 1). The Qur\u2019an uses words like \u2018abdina, \u2018abdan, \u2018ibadan, etc., all signifying God\u2019s creatures, as, for instance, xix. 93: There is none in the heavens and the earth but comes to the Beneficent as a servant (\u2018abdan).\u201d the \u2018abduhu (His slave) is used here by Iqbal in the sense of Perfect Man, especially the Holy Prophet.", + "life.: With regard to the character of the Perfect Man, expressed in this verse, Iqbal says: \u201cMaulana Rumi has very beautifully expressed this idea (of man\u2019s absorption of God into himself]. The Prophet, when a little boy, was once lost in the desert. His nurse Halima was almost beside herself with grief but while roaming the desert in search of the boy she heard a voice saying [Mathnavi, iv, 976]: \u2018Do not grieve, he will not be lost to thee; Nay, the whole world will be lost in him.\u2019 The true individual cannot be last in the world ; it is the world that is lost in him\u201d (quoted in Nicholson, Tr., Secrets of the Self, Intro., pp. xix-xx, footnote).", + "heart: (ll. 466-68). Here two kinds of death are mentioned : one, the death of ordinary people, the other, the death of strong personalities. Rumi has also described (Mathnavi, iii, 3435) these two kinds of death: [That one in whose eyes death is destruction, he takes hold of God\u2019s command: do not cast yourself into destruction; that one to whom death is the opening of the gate, he is addressed by God as: vie ye with one another in hastening.] Iqbal believes that if life had been led without pursuit of ideals and the state of tension has not bean maintained, then death would lead to dissolution of personality. To one who has led a life of fruitful activity death is only a kind of passage to another world (Reconstruction, pp. 19-20; Nicholson, Tr., Secrets of the Self, Intro., p. xxiv).", + "water.: Heart, dil. In Muslim literature, the word dill or qalb stands for the source of spiritual experience, ilham, inspiration. The idea was developed by Ghazali in Ihya\u2019. It is based on the Qur\u2019anic verse: \u201cThen He made him (man) complete and breathed into him of His spirit, and gave you ears and hearts. . .\u201c (xxxii. 93).", + "kettle,: on this verse, Iqbal says: \u201cThe \u2018heart\u2019 is a kind of inner intuition or insight which, in the beautiful words of Rumi, feeds on the rays of the sun and brings us into contact with aspects of Reality other than those open to sense-perception. It is, according to the Qur\u2019an, something which sees,\u2019 and its reports, if properly interpreted, are never false\u201d (Reconstruction, pp. 15-16).", + "assembly,: Reference may be to Moses\u2019s striking of a rock and the gushing forth of water. See the Qur\u2019an, ii. 60." + ] + }, + { + "poem_id": "010_009", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "Rumi", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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O Attock! O Ganges! | how long shall we go on living sordidly like this ?", + "The old lack insight, | the young are devoid of love;", + "East and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.", + "To live according to the wish of others | is not deep slumber; it is eternal death;", + "this is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.", + "Its prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;", + "no clothes are torn in grief over his death, | his hell is not on the other side of the skies.", + "Do not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.", + "What use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?", + "A nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.", + "It is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.", + "Under the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,", + "The Indians quarrel with one another | having revived their old differences,", + "until a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.", + "Nobody knows water from mirage, | Revolution, O revolution, O revolution!", + "O you who are always anxious for material sustenance, | ask of God a living heart ;", + "although its seat is in water and clay | yet the nine heavens are under its authority.", + "Do not think it belongs to the earth, | it really comes from the highest heavens.", + "The world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.", + "It is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;", + "it is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;", + "it is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;", + "it is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;", + "it is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.", + "Such a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.", + "O young man, catch hold of its skirt firmly, | you have been born in slavery, now live free." + ], + "full_text": "\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.", + "phrases": [ + "mansions.: (II. 595-600). Iqbal speaks of India of his days, his native land, with great anguish. in Payam-i M\u2019ashriq, while addressing Amanullah, the then king of Afghanistan, he gives vent to this agony which the Muslims were then experiencing.", + "soul.: (ii. 603-04). \u201cDeath from the sky\u201d means natural death. \u201cDeath from the depth of the heart\u201d means spiritual death as a result of wrong ideological affiliations.", + "today.: These verses (605-10) describe the state of spiritual death and there-fore the ceremonies usually performed on the natural death of a person are not performed on this occasion.", + "one: The idea that those who work for gain in this life only will be given their reward here, is based on the following verse of the Qur\u2019an, xvii. 18: \u201cWhoso desires this transitory life, We hasten to him therein what we please. . . .\u201c After death, he will be deprived of the opportunity to experience Beatific Vision.", + "authority: Magic, sahiri, enchantment. Iqbal calls (Bang-i Dara, p. 295) imperialism as sahiri [If ever subjects from their sleep, half rose themselves, the sure, enchantment of their rulers steep, their wits in dreams once more. . . .] Eng. trans. by V. Kiernan, Poems from Iqbal.", + "enchantment,\u201d: Clear enchantment, sehr-i mubin. See the Qur\u2019an, v. 110, where this phrase is used about Jesus\u2019 prophetic mission and his miracles, as interpreted by the unbelievers.", + "heart: \u201cHeart.\u201d Iqbal has written much about it. In one place, he says: Armaghan-i Hijaz, p. 168 [You say that heart is of earth and blood, is caught in this created world\u2019s snare. Although our heart is within our breast, it belongs to a sphere beyond this world of ours.]" + ] + }, + { + "poem_id": "010_011", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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He advised me to place before the Holy Prophet the state of my health.\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "010_015", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "O you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.", + "Do you know the secret of the Prophet\u2019s Religion? | Seeing one\u2019s self explicitly is the royalty.", + "What is Religion? Finding out your Self\u2019s secrets. | Life is sheer death without beholding your self.", + "That Muslim who sees his self | selects himself only out of the whole world.", + "He knows the very nature of the universe. | He is the sword declaring: \u201cThere is naught Existent except God.\u201d", + "Both space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.", + "So long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!", + "The man of God is heir to the Prophets, | he is not contained in the world of objects.", + "In order that to create another world, | he shatters this old, weather beaten one.", + "An alive person is free from all other than God, | There is a lamp lighted in him by the true Self", + "His foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.", + "His morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.", + "His nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;", + "Sun is just a particle from his path; | the Book bears testimony to his lofty status.", + "His nature finds exposition by the millat | making his eye bright therewith.", + "Be lost a bit in the Qur\u2019an and Traditions, | O ignorant one! Then plunge into your own covert self.", + "Lost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.", + "The chain of \u201cother-than-God\u201d binds your feet. | Alas, this mark of bondage on your forehead!", + "Leader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.", + "Let me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.", + "\u201cSeek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.", + "Seek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.", + "Seek the heart so that you always remain young, | your face crimson with refulgence divine.", + "Be a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.\u201d", + "Complain little of the blue sky. | revolve not round anything except your sun.", + "Become aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.", + "Take measure of the present Universe | and raise aloft your voice therein.", + "The coherence of this world is by unity alone, | life herein means unity in this Universe.", + "Leave off these scents and hues old. | purge yourself of antiquated aspirations.", + "All this stuff is not worth even a barley grain. | Devise anew your aspiration,", + "life has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.", + "The eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.", + "He who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.", + "Aspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.", + "It is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.", + "When a spark leaps up from our body\u2019s dust, | it grants a particle the vast expanse of the sky.", + "The son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.", + "You too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir." + ], + "full_text": "\n\nO you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.\nDo you know the secret of the Prophet\u2019s Religion? | Seeing one\u2019s self explicitly is the royalty.\nWhat is Religion? Finding out your Self\u2019s secrets. | Life is sheer death without beholding your self.\nThat Muslim who sees his self | selects himself only out of the whole world.\nHe knows the very nature of the universe. | He is the sword declaring: \u201cThere is naught Existent except God.\u201d\nBoth space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.\nSo long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!\nThe man of God is heir to the Prophets, | he is not contained in the world of objects.\nIn order that to create another world, | he shatters this old, weather beaten one.\nAn alive person is free from all other than God, | There is a lamp lighted in him by the true Self\nHis foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.\nHis morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.\nHis nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;\nSun is just a particle from his path; | the Book bears testimony to his lofty status.\nHis nature finds exposition by the millat | making his eye bright therewith.\nBe lost a bit in the Qur\u2019an and Traditions, | O ignorant one! Then plunge into your own covert self.\nLost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.\nThe chain of \u201cother-than-God\u201d binds your feet. | Alas, this mark of bondage on your forehead!\nLeader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.\nLet me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.\n\u201cSeek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.\nSeek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.\nSeek the heart so that you always remain young, | your face crimson with refulgence divine.\nBe a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.\u201d\nComplain little of the blue sky. | revolve not round anything except your sun.\nBecome aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.\nTake measure of the present Universe | and raise aloft your voice therein.\nThe coherence of this world is by unity alone, | life herein means unity in this Universe.\nLeave off these scents and hues old. | purge yourself of antiquated aspirations.\nAll this stuff is not worth even a barley grain. | Devise anew your aspiration,\nlife has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.\nThe eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.\nHe who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.\nAspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.\nIt is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.\nWhen a spark leaps up from our body\u2019s dust, | it grants a particle the vast expanse of the sky.\nThe son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.\nYou too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir.", + "phrases": [] + }, + { + "poem_id": "010_016", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes", + "the eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous", + "Observe its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.", + "That city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.", + "Its water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.", + "Its excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;", + "its inhabitants complacent and genial, | unware of their worth like a sword.", + "The royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.", + "I met the king in his Ifty place | a poor faqir in the presence of a monarch.", + "His courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.", + "This humble one in the presence of that noble king | was like an insignificant person in the court of \u2018Umar\u2019 the great Caliph.", + "My heart melted with the warmth of his words, | I kissed his hand out of humility.", + "A king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.", + "Sincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.", + "Of earth earthly but purer than angels; | Aware of both modesty and kingship.", + "In his sight the affairs of both East and West; | his sagacity knowing their secrets alike.", + "A king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.", + "He lifted veils from the (missing) | # translation missing", + "He said with the fire that you have in the body, | I hold you as dear as my own son.", + "Anyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.", + "To that repspectable Muslim | I presented a gift of the glorious Qur\u2019an", + "I said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.", + "Therein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.", + "The intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.", + "He said, \u201cI, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;", + "hills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.", + "I raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.", + "I had no solace except that of the Qur\u2019an; | it powers opened all doors to me.\u201d", + "The words of that king of high lineage | caused again an upsurge in me.", + "The call of noon prayer arose awhile | which rids a believer of all limits.", + "The climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.", + "The secret of that standing and prostrating | cannot be told except to thode who are close associates." + ], + "full_text": "\n\nThe city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes\nthe eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous\nObserve its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.\nThat city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.\nIts water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.\nIts excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;\nits inhabitants complacent and genial, | unware of their worth like a sword.\nThe royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.\nI met the king in his Ifty place | a poor faqir in the presence of a monarch.\nHis courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.\nThis humble one in the presence of that noble king | was like an insignificant person in the court of \u2018Umar\u2019 the great Caliph.\nMy heart melted with the warmth of his words, | I kissed his hand out of humility.\nA king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.\nSincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.\nOf earth earthly but purer than angels; | Aware of both modesty and kingship.\nIn his sight the affairs of both East and West; | his sagacity knowing their secrets alike.\nA king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.\nHe lifted veils from the (missing) | # translation missing\nHe said with the fire that you have in the body, | I hold you as dear as my own son.\nAnyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.\nTo that repspectable Muslim | I presented a gift of the glorious Qur\u2019an\nI said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.\nTherein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.\nThe intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.\nHe said, \u201cI, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;\nhills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.\nI raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.\nI had no solace except that of the Qur\u2019an; | it powers opened all doors to me.\u201d\nThe words of that king of high lineage | caused again an upsurge in me.\nThe call of noon prayer arose awhile | which rids a believer of all limits.\nThe climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.\nThe secret of that standing and prostrating | cannot be told except to thode who are close associates.", + "phrases": [] + }, + { + "poem_id": "010_017", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Come, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.", + "Time has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.", + "The banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.", + "How happy that your body has found rest here. | For this land is free from the witchcraft of the West.", + "Kabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.", + "I preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.", + "Although the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?" + ], + "full_text": "\n\nCome, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.\nTime has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.\nThe banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.\nHow happy that your body has found rest here. | For this land is free from the witchcraft of the West.\nKabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.\nI preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.\nAlthough the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?", + "phrases": [] + }, + { + "poem_id": "010_018", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "By the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid", + "Bar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.", + "Ever since I moved from the royal city, | travelling became lighter for me than stay", + "I opened my breast to the breeze by which | tulips had sprung up in the mountains.", + "Alas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,", + "a beautiful bride of Mahmud\u2019s realm, | of whose henna-dyed adorners one was the Sage of Tus.", + "In it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.", + "That seer of the unseen, man of high station | by whose iteration Rumi\u2019s passion rose to a climax.", + "I exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.", + "He raised the veil from the face of Faith | and my thought indicated the destiny of a believer.", + "Both learnt their lesson from Qur\u2019anic Wisdom. | He speaks of God while I speak of godly folk.", + "I felt afire in the tomb\u2019s atmosphere | to such an extent that I became apprized of a cry.", + "I said to him \u201cO you seer of the secrets of life, | both this world and the other is luminous to you,", + "our age is infatuated by water and clay (material things), | which raises problems without end for those godly.", + "Leave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.", + "Since the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.", + "O you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,", + "whatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream." + ], + "full_text": "\n\nBy the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid\nBar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.\nEver since I moved from the royal city, | travelling became lighter for me than stay\nI opened my breast to the breeze by which | tulips had sprung up in the mountains.\nAlas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,\na beautiful bride of Mahmud\u2019s realm, | of whose henna-dyed adorners one was the Sage of Tus.\nIn it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.\nThat seer of the unseen, man of high station | by whose iteration Rumi\u2019s passion rose to a climax.\nI exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.\nHe raised the veil from the face of Faith | and my thought indicated the destiny of a believer.\nBoth learnt their lesson from Qur\u2019anic Wisdom. | He speaks of God while I speak of godly folk.\nI felt afire in the tomb\u2019s atmosphere | to such an extent that I became apprized of a cry.\nI said to him \u201cO you seer of the secrets of life, | both this world and the other is luminous to you,\nour age is infatuated by water and clay (material things), | which raises problems without end for those godly.\nLeave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.\nSince the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.\nO you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,\nwhatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream.", + "phrases": [] + }, + { + "poem_id": "010_019", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "I came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.", + "I mean that austerity which knows the way | and beholds God with the light of the self.", + "It seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.", + "Think of the inside and spin not around your body like women. | Fling the ball on the ground like men.", + "Leadership in this world of water and clay | It is bought by one drop of blood of the heart.", + "Believers under this azure sky | They are alive by love not from eating and sleeping.", + "Know you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.", + "You are alive as long as his love is in you. | It is this love that safeguards your faith.", + "Become aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.", + "Due to faith the heart is the source of all power | and faith is totally a miracle of companionship", + "Seek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).", + "Bu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.", + "Cast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.", + "The Prophet is an ocean with surging waves, | arise and enclose this river in your channel.", + "You have for years twined around its shore, | but not seen the buffets of its lashing waves.", + "Fling yourself in the river for a while | so that the departed spirit should come back to the body.", + "O Muslims, tread not any path save that of God | and despair not of His general mercy.", + "Leave off seclusion and seek manifestation. | so that the earth should quake by your prostration.", + "I saw restless Nature the other day, | that moving spirit of all that happens;", + "her eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.", + "her hands were struggling in water and clay | # translation missing", + "I asked her what are you searching? | in search of whose warp and woof are you?", + "She said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.", + "She examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.", + "At last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.", + "Wait till you see another spring arise, | more iridescent than the one bygone.", + "Every time your antagonist resorts to machinations | so that you should not come by this vegetating season.", + "I keep my eyes on the inside of the rose branch, | and have seen a stir therein.", + "We cannot prevent the tulips from blooming | in the meadows, values, mountains.", + "A man who is in search can hear | the song that is still in the throat." + ], + "full_text": "\n\nI came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.\nI mean that austerity which knows the way | and beholds God with the light of the self.\nIt seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.\nThink of the inside and spin not around your body like women. | Fling the ball on the ground like men.\nLeadership in this world of water and clay | It is bought by one drop of blood of the heart.\nBelievers under this azure sky | They are alive by love not from eating and sleeping.\nKnow you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.\nYou are alive as long as his love is in you. | It is this love that safeguards your faith.\nBecome aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.\nDue to faith the heart is the source of all power | and faith is totally a miracle of companionship\nSeek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).\nBu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.\nCast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.\nThe Prophet is an ocean with surging waves, | arise and enclose this river in your channel.\nYou have for years twined around its shore, | but not seen the buffets of its lashing waves.\nFling yourself in the river for a while | so that the departed spirit should come back to the body.\nO Muslims, tread not any path save that of God | and despair not of His general mercy.\nLeave off seclusion and seek manifestation. | so that the earth should quake by your prostration.\nI saw restless Nature the other day, | that moving spirit of all that happens;\nher eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.\nher hands were struggling in water and clay | # translation missing\nI asked her what are you searching? | in search of whose warp and woof are you?\nShe said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.\nShe examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.\nAt last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.\nWait till you see another spring arise, | more iridescent than the one bygone.\nEvery time your antagonist resorts to machinations | so that you should not come by this vegetating season.\nI keep my eyes on the inside of the rose branch, | and have seen a stir therein.\nWe cannot prevent the tulips from blooming | in the meadows, values, mountains.\nA man who is in search can hear | the song that is still in the throat.", + "phrases": [] + }, + { + "poem_id": "010_020", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Cries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.", + "That city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.", + "The cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.", + "He whose name a babe when weaned of mother\u2019s milk, | first pronounced in the cradle.", + "A consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.", + "Under the sky his flag a sign of God, | angels reciting the Qur\u2019an on his grave.", + "My nimble fancy took me off from myself | so that I did not remain in this world of late and soon.", + "That sun arose in my breast by the effulgence of which | the hidden became manifest.", + "The sun on high prostrates before whose splendour; | from his rays the past rises up.", + "I was rid of this world of eyes and ears | so that I clearly saw the past morning like today.", + "The city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs", + "in the palaces and common streets. | Its palaces ranged row upon row,", + "the sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly", + "and the army of Mahmud in the battlefield | My spirit strolled in the world of secrets", + "till a frenzied one woke me up. | That fervour, that intensity and poignancy of his,", + "speaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.", + "He was having a colloquy with God. | Since I was not unaware of this secret," + ], + "full_text": "\n\nCries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.\nThat city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.\nThe cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.\nHe whose name a babe when weaned of mother\u2019s milk, | first pronounced in the cradle.\nA consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.\nUnder the sky his flag a sign of God, | angels reciting the Qur\u2019an on his grave.\nMy nimble fancy took me off from myself | so that I did not remain in this world of late and soon.\nThat sun arose in my breast by the effulgence of which | the hidden became manifest.\nThe sun on high prostrates before whose splendour; | from his rays the past rises up.\nI was rid of this world of eyes and ears | so that I clearly saw the past morning like today.\nThe city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs\nin the palaces and common streets. | Its palaces ranged row upon row,\nthe sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly\nand the army of Mahmud in the battlefield | My spirit strolled in the world of secrets\ntill a frenzied one woke me up. | That fervour, that intensity and poignancy of his,\nspeaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.\nHe was having a colloquy with God. | Since I was not unaware of this secret,", + "phrases": [] + }, + { + "poem_id": "010_021", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The tulip for getting just ray of the sun, | has such curves within a branch.", + "when the spring brings it out in the open, | it tells it to stay here for not more than a moment.", + "Both life and death furnish gear to each other, | I know not whether one is better than the other.", + "Life is a perpetual strife between the unpleasant and pleasant. | Today\u2019s hue and freshness spring from yesterday\u2019s blood.", + "Protect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!", + "O God, the contriver of body and soul, | this frenzied one has to say a word to You.", + "I see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.", + "Did this world come into existence with Your device, | or some other deity created it?", + "Its outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.", + "There is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!", + "Your eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery", + "By what does this universe acquire order? | O you infatuated by the charm of idols,", + "the man of God, one with luminous spirit, | was alone Your vicegerent in this world.", + "He is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.", + "This Muslim whom does he worship? | There\u2019s not the least tumult in his soul.", + "His breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.", + "His heart is unstable and soul palsied; | his stuff is of no worth in this world.", + "Infirm in the battle of life, | bearing idols in his sleeves.", + "Like the infidels he regards death as mortal. | His fire is of little worth like dust.", + "Raise again a flame from his inert clay, | Raise again that very urge to search and search once more.", + "Grant him again that inner verve, | Grant him that very manifold zest and zeal.", + "Make the East firm by his self, | bring out a new morning from his cellar;", + "split the Red Sea with his staff, | let Caucasia tremble with his glory." + ], + "full_text": "\n\nThe tulip for getting just ray of the sun, | has such curves within a branch.\nwhen the spring brings it out in the open, | it tells it to stay here for not more than a moment.\nBoth life and death furnish gear to each other, | I know not whether one is better than the other.\nLife is a perpetual strife between the unpleasant and pleasant. | Today\u2019s hue and freshness spring from yesterday\u2019s blood.\nProtect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!\nO God, the contriver of body and soul, | this frenzied one has to say a word to You.\nI see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.\nDid this world come into existence with Your device, | or some other deity created it?\nIts outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.\nThere is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!\nYour eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery\nBy what does this universe acquire order? | O you infatuated by the charm of idols,\nthe man of God, one with luminous spirit, | was alone Your vicegerent in this world.\nHe is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.\nThis Muslim whom does he worship? | There\u2019s not the least tumult in his soul.\nHis breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.\nHis heart is unstable and soul palsied; | his stuff is of no worth in this world.\nInfirm in the battle of life, | bearing idols in his sleeves.\nLike the infidels he regards death as mortal. | His fire is of little worth like dust.\nRaise again a flame from his inert clay, | Raise again that very urge to search and search once more.\nGrant him again that inner verve, | Grant him that very manifold zest and zeal.\nMake the East firm by his self, | bring out a new morning from his cellar;\nsplit the Red Sea with his staff, | let Caucasia tremble with his glory.", + "phrases": [] + }, + { + "poem_id": "010_022", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Qandhar, that place of paradisiac charm, | Its dust the heart\u2019s desire of men of heart.", + "These hues, scents, waters! | These waters glittering like mercury!", + "Tulips in the coign of the mountains. | fires frozen within pomegranates.", + "Its streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.", + "I sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant." + ], + "full_text": "\n\nQandhar, that place of paradisiac charm, | Its dust the heart\u2019s desire of men of heart.\nThese hues, scents, waters! | These waters glittering like mercury!\nTulips in the coign of the mountains. | fires frozen within pomegranates.\nIts streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.\nI sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant.", + "phrases": [] + }, + { + "poem_id": "010_023", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "I come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)", + "I know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.", + "it is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.", + "It is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.", + "I took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.", + "From his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat\u2019ha", + "Is this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.", + "The garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)", + "Both his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.", + "Intellect made him knower of secrets, | love made him a matchless sword.", + "He is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.", + "To see him openly is our Asra, | and in his inner self is our Aqsa.", + "From his garment I sensed his perfume; | he gave us the shout of Allah-hu.", + "What did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.", + "It leapt in the chest because of wild rapture | till it rushed out of the eyes.", + "It said: I am Gabriel and radiant light; | I never saw him like this before.", + "It recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?", + "It talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.", + "I asked it what audacious words these be; | close your lips for this is a solemn occasion.", + "I have nurtured you with my blood | and made you fit for raising a morning sigh.", + "Note again this point you who understand, | the love of disciplined lovers is naught but restraint.", + "It said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.", + "It raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!" + ], + "full_text": "\n\nI come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)\nI know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.\nit is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.\nIt is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.\nI took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.\nFrom his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat\u2019ha\nIs this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.\nThe garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)\nBoth his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.\nIntellect made him knower of secrets, | love made him a matchless sword.\nHe is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.\nTo see him openly is our Asra, | and in his inner self is our Aqsa.\nFrom his garment I sensed his perfume; | he gave us the shout of Allah-hu.\nWhat did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.\nIt leapt in the chest because of wild rapture | till it rushed out of the eyes.\nIt said: I am Gabriel and radiant light; | I never saw him like this before.\nIt recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?\nIt talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.\nI asked it what audacious words these be; | close your lips for this is a solemn occasion.\nI have nurtured you with my blood | and made you fit for raising a morning sigh.\nNote again this point you who understand, | the love of disciplined lovers is naught but restraint.\nIt said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.\nIt raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!", + "phrases": [] + }, + { + "poem_id": "010_024", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The grave of that enlightened king | from whose self a nation arose;", + "its dome is regarded as a sanctuary by the sky, | # translation missing", + "like Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;", + "(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.", + "By the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.", + "A connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.", + "He said: I know where you stand, | your song is alchemy for denizens of the earth.", + "Stocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.", + "O you knower of the Friend\u2019s street, come to me, | and stay awhile, for you bear the smell of the beloved.", + "Happy he who made the self his mirror | and in that recognised the universe", + "This earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.", + "There is need of the heat of commotion now | so that the pristine hue and scent should come back.", + "A true believer acts like Israfil | whose trumpet shatters every thing old.", + "O you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,", + "tell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly." + ], + "full_text": "\n\nThe grave of that enlightened king | from whose self a nation arose;\nits dome is regarded as a sanctuary by the sky, | # translation missing\nlike Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;\n(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.\nBy the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.\nA connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.\nHe said: I know where you stand, | your song is alchemy for denizens of the earth.\nStocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.\nO you knower of the Friend\u2019s street, come to me, | and stay awhile, for you bear the smell of the beloved.\nHappy he who made the self his mirror | and in that recognised the universe\nThis earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.\nThere is need of the heat of commotion now | so that the pristine hue and scent should come back.\nA true believer acts like Israfil | whose trumpet shatters every thing old.\nO you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,\ntell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly.", + "phrases": [] + }, + { + "poem_id": "010_025", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_001", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "They held the loveless is heart and went away, | Like flame they faded in a doleful way.", + "Prithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil." + ], + "full_text": "\n\nThey held the loveless is heart and went away, | Like flame they faded in a doleful way.\nPrithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil.", + "phrases": [ + "soil.: Line 5, 6 and 8 There is a repetition of 'went away' (as rhyme) in the Persian quatrain of Iqbal which looks beautiful there, but, contrary to poetical practice in English." + ] + }, + { + "poem_id": "011_002", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My being and non-being were topics on tips, | Under feelings of shame I sealed my lips.", + "Thy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows." + ], + "full_text": "\n\nMy being and non-being were topics on tips, | Under feelings of shame I sealed my lips.\nThy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows.", + "phrases": [ + "non-being: non-Being non-existence." + ] + }, + { + "poem_id": "011_003", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.", + "So hurl this heart in a hellish heat, | This heathen is mad for a lone retreat." + ], + "full_text": "\n\nMy heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.\nSo hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.", + "phrases": [ + "rakes: To search through minutely." + ] + }, + { + "poem_id": "011_004", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What a noisy display of mud and clay, | Hundred trials on love one heart would lay,", + "For me is banned a moment\u2019s repose, | Have mercy I\u2019m dealing with heart so close." + ], + "full_text": "\n\nWhat a noisy display of mud and clay, | Hundred trials on love one heart would lay,\nFor me is banned a moment\u2019s repose, | Have mercy I\u2019m dealing with heart so close.", + "phrases": [] + }, + { + "poem_id": "011_005", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Who brought the wide world on the cosmos scene, | Who flashed the sheen of the \u2018Beauty\u2019 unseen.", + "You bid me beware of the Satan\u2019s teens | Who reared him to teem on the garden\u2019s green." + ], + "full_text": "\n\nWho brought the wide world on the cosmos scene, | Who flashed the sheen of the \u2018Beauty\u2019 unseen.\nYou bid me beware of the Satan\u2019s teens | Who reared him to teem on the garden\u2019s green.", + "phrases": [] + }, + { + "poem_id": "011_006", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.", + "I wished not to hurt the Satan\u2019s heart too, | So often my sins\u2014God bless\u2014were true." + ], + "full_text": "\n\nMy heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.\nI wished not to hurt the Satan\u2019s heart too, | So often my sins\u2014God bless\u2014were true.", + "phrases": [] + }, + { + "poem_id": "011_007", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "O Amrine, thou hast turn\u2019d the cup of wine, | Which ought to have moved from the right hand line,", + "If this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl." + ], + "full_text": "\n\nO Amrine, thou hast turn\u2019d the cup of wine, | Which ought to have moved from the right hand line,\nIf this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl.", + "phrases": [] + }, + { + "poem_id": "011_008", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "The self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.", + "Thou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings." + ], + "full_text": "\n\nThe self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.", + "phrases": [ + "writhing: Self writhing-for want of contentment.", + "wings.: Desolated wings barren lands. His heart, as much his forehead are barren, as the light of God is not filled there in." + ] + }, + { + "poem_id": "011_009", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I tread a path there which leads no where, | From seeds I sow now no fruits would bear.", + "I fear not the griefs but a point please see, | I wish not the griefs not worthy of me." + ], + "full_text": "\n\nI tread a path there which leads no where, | From seeds I sow now no fruits would bear.\nI fear not the griefs but a point please see, | I wish not the griefs not worthy of me.", + "phrases": [] + }, + { + "poem_id": "011_010", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Keep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.", + "Let a spark be away from reeds and hay, | Hold for the known and let the mob away." + ], + "full_text": "\n\nKeep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.\nLet a spark be away from reeds and hay, | Hold for the known and let the mob away.", + "phrases": [] + }, + { + "poem_id": "011_011", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.", + "From His sideless House I preferred a flight, | It was void of wails of the mid of night." + ], + "full_text": "\n\nThou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.\nFrom His sideless House I preferred a flight, | It was void of wails of the mid of night.", + "phrases": [ + "sideless: Sideless viz, the empyrean (Spencer) or perhaps higher than it. emprian abode of angels in the Heavens." + ] + }, + { + "poem_id": "011_012", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Bid me shake the world with a cry and hue | Get change on the globe with a complex new.", + "From dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain." + ], + "full_text": "\n\nBid me shake the world with a cry and hue | Get change on the globe with a complex new.\nFrom dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain.", + "phrases": [] + }, + { + "poem_id": "011_013", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A gloom still lurking in broad day light, | His right is ne\u2019er right but the \u2018might\u2019 is right.", + "I know not how far he stoops to his gloom, | From the Adam\u2019s blood get a glow and bloom." + ], + "full_text": "\n\nA gloom still lurking in broad day light, | His right is ne\u2019er right but the \u2018might\u2019 is right.\nI know not how far he stoops to his gloom, | From the Adam\u2019s blood get a glow and bloom.", + "phrases": [] + }, + { + "poem_id": "011_014", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thy slave I\u2019m and seek thy pleasure alone, | I tread not a path not guided and shown.", + "If thou e\u2019er bids this silly slave to say, | An ass a Berber horse I would not say." + ], + "full_text": "\n\nThy slave I\u2019m and seek thy pleasure alone, | I tread not a path not guided and shown.\nIf thou e\u2019er bids this silly slave to say, | An ass a Berber horse I would not say.", + "phrases": [] + }, + { + "poem_id": "011_015", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.", + "So take off this burden as oft I brood, | A prize for prayers in absence of mood." + ], + "full_text": "\n\nMy heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.\nSo take off this burden as oft I brood, | A prize for prayers in absence of mood.", + "phrases": [] + }, + { + "poem_id": "011_016", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "How to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.", + "So do not take ill if due to thy ways, | I cherish to revive the good old days." + ], + "full_text": "\n\nHow to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.\nSo do not take ill if due to thy ways, | I cherish to revive the good old days.", + "phrases": [ + "stand.: viz. I can not reveal a difficult stand." + ] + }, + { + "poem_id": "011_017", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A Muslim tied up with a foreign land, | His heart cannot he with ease in his hand", + "The forehead I place on an alien\u2019s place, | To Boozer1 and Salman2 it can\u2019t replace." + ], + "full_text": "\n\nA Muslim tied up with a foreign land, | His heart cannot he with ease in his hand\nThe forehead I place on an alien\u2019s place, | To Boozer1 and Salman2 it can\u2019t replace.", + "phrases": [] + }, + { + "poem_id": "011_018", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I wish not this world nor cosmos whole, | Save that I know the essence of soul.", + "So kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me." + ], + "full_text": "\n\nI wish not this world nor cosmos whole, | Save that I know the essence of soul.\nSo kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me.", + "phrases": [] + }, + { + "poem_id": "011_019", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.", + "I espied Javed in \u2018Sajdah\u2019 this dawn, | Deck my even face by his shining dawn." + ], + "full_text": "\n\nWhat ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.\nI espied Javed in \u2018Sajdah\u2019 this dawn, | Deck my even face by his shining dawn.", + "phrases": [] + }, + { + "poem_id": "011_020", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I seek for that nation a rising field, | With jurists confused, too rigid to yield.", + "The woes I have seen I wish not to spot, | Alas my mother had mothered me not." + ], + "full_text": "\n\nI seek for that nation a rising field, | With jurists confused, too rigid to yield.\nThe woes I have seen I wish not to spot, | Alas my mother had mothered me not.", + "phrases": [] + }, + { + "poem_id": "011_021", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "How long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?", + "The sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?" + ], + "full_text": "\n\nHow long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?\nThe sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?", + "phrases": [] + }, + { + "poem_id": "011_022", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "That bliss of the past may come or not, | That breeze of Hijaz may come or not.", + "This beggar\u2019s last \u2018time\u2019 has come so near, | May come or not secrets seer." + ], + "full_text": "\n\nThat bliss of the past may come or not, | That breeze of Hijaz may come or not.\nThis beggar\u2019s last \u2018time\u2019 has come so near, | May come or not secrets seer.", + "phrases": [] + }, + { + "poem_id": "011_023", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "If so e\u2019er comes that gifted mystic sage, | To him then convey a burning message,", + "To purify conscience of nations soon, | With sceptre of Moses and David\u2019s tune." + ], + "full_text": "\n\nIf so e\u2019er comes that gifted mystic sage, | To him then convey a burning message,\nTo purify conscience of nations soon, | With sceptre of Moses and David\u2019s tune.", + "phrases": [] + }, + { + "poem_id": "011_024", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart is wealth mine who knows pang\u2019s pine, | Yet not reaching Him are wailings mine.", + "By the grave of mine a poppy looks fine, | Like me calm and gory are laments thine." + ], + "full_text": "\n\nMy heart is wealth mine who knows pang\u2019s pine, | Yet not reaching Him are wailings mine.\nBy the grave of mine a poppy looks fine, | Like me calm and gory are laments thine.", + "phrases": [] + }, + { + "poem_id": "011_025", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "To lose heart to some one he did not know, | How1 grief is held dear he knew not so.", + "He just fanned breath in his dusty frame, | Save eat and die he had no aim." + ], + "full_text": "\n\nTo lose heart to some one he did not know, | How1 grief is held dear he knew not so.\nHe just fanned breath in his dusty frame, | Save eat and die he had no aim.", + "phrases": [] + }, + { + "poem_id": "011_026", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.", + "That \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see." + ], + "full_text": "\n\nMy heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see.", + "phrases": [ + "sea.: An other Persian poet says in this context: [An outcast is there was written on Slate, They took it to others none knew his fate, Where is that Confidant \"O God! whom thence, We say that he heard and rapped out hence\".]", + "\u2018Haq\u2019: At sea far off puzzled as he knows not the truth. Haq; A Holy name and attribute of God means Truth. Slate; the guarded slate in Heavens on which everything is written." + ] + }, + { + "poem_id": "011_027", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I donned big circles on a likewise night, | Like moon\u2019s own rounds I have lessened my light..", + "Thy negligence tales ensued when, | In midst therefore, I get up then." + ], + "full_text": "\n\nI donned big circles on a likewise night, | Like moon\u2019s own rounds I have lessened my light..\nThy negligence tales ensued when, | In midst therefore, I get up then.", + "phrases": [] + }, + { + "poem_id": "011_028", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Knows not the Gabriel this hue and cry, | He knows not the status of quest and pry.", + "Then ask the poor man, who is hapless still, | Who knows the sting and nectar of will." + ], + "full_text": "\n\nKnows not the Gabriel this hue and cry, | He knows not the status of quest and pry.\nThen ask the poor man, who is hapless still, | Who knows the sting and nectar of will.", + "phrases": [ + "nectar: The central thought of this poem is that Man's status is higher than Angels' as angels are not gifted with man intrinsic faculties." + ] + }, + { + "poem_id": "011_029", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "The sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.", + "What a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes." + ], + "full_text": "\n\nThe sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes.", + "phrases": [ + "\u2018momin\u2019: Momin faithful", + "\u2018Kafir\u2019: Kafir infidel." + ] + }, + { + "poem_id": "011_030", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Get me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.", + "In obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game." + ], + "full_text": "\n\nGet me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game.", + "phrases": [ + "Seenay\u2019s: Seenay: Hakim Sinai-ee, known for his philosophy and poetry, full name Abut Majd Mujaddad Ghaznavi, born in 5th c. Hijra, was a court poet of Sultan Behram Shah Ghazni, was living there like slaves. He became a disciple of Kh: Abu Yusuf Hamdani who made a true paragon of virtue and knowledge, that the King himself became his devoted adorer. Rumi eulogizes him in a verse.", + "Khisro\u2019s: Khisro Khwaja Abul Hasan of Delhi, one of the nobles of the King, was titled as Bulbul-i-Hind (A nightingale of India), was a disciple of Kh: Nizam-ud-Din, whose mausoleum in Delhi is visited by thousands daily." + ] + }, + { + "poem_id": "011_031", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.", + "Come, fashion and form a new nation\u2019s norm, | This nation is a burden on world\u2019s arm." + ], + "full_text": "\n\nA Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.\nCome, fashion and form a new nation\u2019s norm, | This nation is a burden on world\u2019s arm.", + "phrases": [] + }, + { + "poem_id": "011_032", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A nation again whom duty is dear, | Who makes a clean honey from venom clear.", + "He agreed not on one world norm, | And held the two worlds on his arm." + ], + "full_text": "\n\nA nation again whom duty is dear, | Who makes a clean honey from venom clear.\nHe agreed not on one world norm, | And held the two worlds on his arm.", + "phrases": [] + }, + { + "poem_id": "011_033", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A nation again whose hearts would adorn, | La Ilah\u2019s jewels from midnight to morn.", + "Her place the sun knows on skies and lands, | And sweeps for her the milky way sands." + ], + "full_text": "\n\nA nation again whose hearts would adorn, | La Ilah\u2019s jewels from midnight to morn.\nHer place the sun knows on skies and lands, | And sweeps for her the milky way sands.", + "phrases": [] + }, + { + "poem_id": "011_034", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thy world is ruled by misers few, | Whose men still serve the worthless few.", + "The workers skilled in workshops queue, | Have killed themselves for vultures few." + ], + "full_text": "\n\nThy world is ruled by misers few, | Whose men still serve the worthless few.\nThe workers skilled in workshops queue, | Have killed themselves for vultures few.", + "phrases": [] + }, + { + "poem_id": "011_035", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples\u2019 need.", + "To me he is closer than jugular vein, | But not closer than my abdomen\u2019s pain." + ], + "full_text": "\n\nA hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples\u2019 need.\nTo me he is closer than jugular vein, | But not closer than my abdomen\u2019s pain.", + "phrases": [] + }, + { + "poem_id": "011_036", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Looking in a mess is Indian State, | In the same messy form is world\u2019s own state.", + "So solicit not five times to pray, | A burden on slaves are these arrays." + ], + "full_text": "\n\nLooking in a mess is Indian State, | In the same messy form is world\u2019s own state.\nSo solicit not five times to pray, | A burden on slaves are these arrays.", + "phrases": [] + }, + { + "poem_id": "011_037", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "From bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.", + "How weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains." + ], + "full_text": "\n\nFrom bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.\nHow weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains.", + "phrases": [] + }, + { + "poem_id": "011_038", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "So calculate once all the losses and gains, | To give to this world a heavenly reign.", + "How far I know not that dusty being we, | Can decorate world\u2019s dusty entity." + ], + "full_text": "\n\nSo calculate once all the losses and gains, | To give to this world a heavenly reign.\nHow far I know not that dusty being we, | Can decorate world\u2019s dusty entity.", + "phrases": [] + }, + { + "poem_id": "011_039", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What is the lasting life is known to thee, | A sudden death but is not known to thee.", + "Thy status at all it can not decrease, | What could be the loss of my deathless lease." + ], + "full_text": "\n\nWhat is the lasting life is known to thee, | A sudden death but is not known to thee.\nThy status at all it can not decrease, | What could be the loss of my deathless lease.", + "phrases": [] + }, + { + "poem_id": "011_040", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "When the old world gets its apex of height , | Then the fate unsheaths every secret might.", + "Disgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence." + ], + "full_text": "\n\nWhen the old world gets its apex of height , | Then the fate unsheaths every secret might.\nDisgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence.", + "phrases": [ + "height: It means that his doom is getting near. Line 2 also conveys the same thought." + ] + }, + { + "poem_id": "011_041", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My body is tired but soul still flies, | To that city on way Batha lies.", + "You live here now and meet the fine, | My object great is friend of mine." + ], + "full_text": "\n\nMy body is tired but soul still flies, | To that city on way Batha lies.\nYou live here now and meet the fine, | My object great is friend of mine.", + "phrases": [ + "fine,: You live here. The poet's soliloquy, while addressing his body." + ] + }, + { + "poem_id": "011_042", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "O, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .", + "To drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins." + ], + "full_text": "\n\nO, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .\nTo drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.", + "phrases": [ + "park: Iqbal takes the first line from a verse of Manuchehree, whose full name was Najam-ud-Din Ahmed s/o Yaqub Manuchehr. He was a courtier of Mehmud Ghaznavi, died in 1080 A.D. It is still customary to write an ellipsis (tazmin) on a verse of a poet without changing the central idea. (in India, Pakistan and Iran)" + ] + }, + { + "poem_id": "011_043", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I keep my eyes penchant on hearts essence, | Though writhing I am resting on heart\u2019s fence.", + "From cities and bergs I liked to flee, | To the deserts breeze I look up with glee." + ], + "full_text": "\n\nI keep my eyes penchant on hearts essence, | Though writhing I am resting on heart\u2019s fence.\nFrom cities and bergs I liked to flee, | To the deserts breeze I look up with glee.", + "phrases": [] + }, + { + "poem_id": "011_044", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I know not who dazzled and killed this heart, | No rest since then is destined to this part.", + "I took him to desert which pained him more. | On a brook side too he be wept to the core." + ], + "full_text": "\n\nI know not who dazzled and killed this heart, | No rest since then is destined to this part.\nI took him to desert which pained him more. | On a brook side too he be wept to the core.", + "phrases": [ + "core.: To the core; to the core of his heart." + ] + }, + { + "poem_id": "011_045", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ask not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.", + "By God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli." + ], + "full_text": "\n\nAsk not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.\nBy God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.", + "phrases": [ + "drunk\u2019s: Lustre drunk lovers of God (Jalwa mastan; lost in the sheen of God by submerging in Him, drowned in Him, in a daze. (Lost in daze) From peals of bells; the pilgrims feel as if they would teach their destination soon. Thus the hells rouse their fervour and frenzy." + ] + }, + { + "poem_id": "011_046", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.", + "As the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest." + ], + "full_text": "\n\nI cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.\nAs the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest.", + "phrases": [ + "quest.: quest in loneliness there." + ] + }, + { + "poem_id": "011_047", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.", + "I sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day." + ], + "full_text": "\n\nTo love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.", + "phrases": [ + "rapture: Some people tauntingly say that the mystic's Ishq and Masti (Love and raptures) is a sin a; they flee from responsibilities of life, which are al-o a must for every body.", + "ripes\u2019: The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya.", + "day.: The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya." + ] + }, + { + "poem_id": "011_048", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You ask the spots where I played my jazz there, | My friends know little I came up from where.", + "I opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat." + ], + "full_text": "\n\nYou ask the spots where I played my jazz there, | My friends know little I came up from where.\nI opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat.", + "phrases": [ + "there,: (Literal):- You ask of places where I sang songs there." + ] + }, + { + "poem_id": "011_049", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "That dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.", + "In a dancing prance move but she runs more , | That sand to her feet is a silky floor." + ], + "full_text": "\n\nThat dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.", + "phrases": [ + "more: (Literal) In a gaily way trot but she would say,", + "floor.: To her desert sand is a silky way. This is why she likes to run fast. That soil of Yasrib and Mecca is also dear to her!" + ] + }, + { + "poem_id": "011_050", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "She needs no reins O I teamster hence! | Like my own wits she has the same sense.", + "From its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm." + ], + "full_text": "\n\nShe needs no reins O I teamster hence! | Like my own wits she has the same sense.\nFrom its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm.", + "phrases": [ + "charm.: viz, she likes to reach quick to the Prophet's place." + ] + }, + { + "poem_id": "011_051", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Yet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.", + "That burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine." + ], + "full_text": "\n\nYet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.\nThat burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine.", + "phrases": [] + }, + { + "poem_id": "011_052", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "How lucky are deserts caravan lines, | They bless the Prophet driving litters fine.", + "Cast thy kowtows on hot sand grains, | Burn thy forehead to form a stain." + ], + "full_text": "\n\nHow lucky are deserts caravan lines, | They bless the Prophet driving litters fine.\nCast thy kowtows on hot sand grains, | Burn thy forehead to form a stain.", + "phrases": [] + }, + { + "poem_id": "011_053", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Hail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.", + "Place thy steps with a gentle gait, | That sands like me has a ruthful trait." + ], + "full_text": "\n\nHail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.\nPlace thy steps with a gentle gait, | That sands like me has a ruthful trait.", + "phrases": [] + }, + { + "poem_id": "011_054", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Who\u2019s that Ajmi as head of caravan | His tone varies from tune of desert\u2019s man.", + "His tone up a charming, lilting song, | That a cold heart feels more young and strong." + ], + "full_text": "\n\nWho\u2019s that Ajmi as head of caravan | His tone varies from tune of desert\u2019s man.\nHis tone up a charming, lilting song, | That a cold heart feels more young and strong.", + "phrases": [] + }, + { + "poem_id": "011_055", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A place in love and raptures was his aim, | Such fires were lit up in his muddy frame.", + "His cries chime in with every one\u2019s heart, | That every one shares his heart\u2019s good part." + ], + "full_text": "\n\nA place in love and raptures was his aim, | Such fires were lit up in his muddy frame.\nHis cries chime in with every one\u2019s heart, | That every one shares his heart\u2019s good part.", + "phrases": [] + }, + { + "poem_id": "011_056", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A hidden grief untold is clear, | To lips when brought, a tale-we hear-,", + "The ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak." + ], + "full_text": "\n\nA hidden grief untold is clear, | To lips when brought, a tale-we hear-,\nThe ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak.", + "phrases": [] + }, + { + "poem_id": "011_057", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In pits grow poppies from vernal tide, | Then the friends pitch tents on desert\u2019s side.", + "It looks me nice to sit all alone, | When fountains flow in a mountain zone." + ], + "full_text": "\n\nIn pits grow poppies from vernal tide, | Then the friends pitch tents on desert\u2019s side.\nIt looks me nice to sit all alone, | When fountains flow in a mountain zone.", + "phrases": [] + }, + { + "poem_id": "011_058", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.", + "I know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune." + ], + "full_text": "\n\nA page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.", + "phrases": [ + "Iraqi: Imam Fakhr-ud-Din known as Iraqi (of Iraq), a mystic poet.", + "Jami\u2019s: Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha'ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels.", + "teamaster\u2019s: Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha'ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels." + ] + }, + { + "poem_id": "011_059", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let the hiker\u2019s grief take a blissful turn, | Let wails be blessed with rapturous burn.", + "O teamaster be ready for longer course, | Let separation pangs had sharper force." + ], + "full_text": "\n\nLet the hiker\u2019s grief take a blissful turn, | Let wails be blessed with rapturous burn.\nO teamaster be ready for longer course, | Let separation pangs had sharper force.", + "phrases": [] + }, + { + "poem_id": "011_060", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Come O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.", + "Two words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance." + ], + "full_text": "\n\nCome O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.\nTwo words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance.", + "phrases": [ + "\u2018Beauty\u2019: Beauty the Gracious Beauty; the God or Prophet.", + "parlance,: Parlance the way of speaking." + ] + }, + { + "poem_id": "011_061", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.", + "How lucky they were and lucky that age, | When king\u2019s door were open to a saint or page." + ], + "full_text": "\n\nTo wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.\nHow lucky they were and lucky that age, | When king\u2019s door were open to a saint or page.", + "phrases": [] + }, + { + "poem_id": "011_062", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The world with four sides I have in arm-pit, | I have wrapped in this head the heavens\u2019 wit.", + "Then I had to leave that topmost height, | Like dust my wing\u2019s lost that higher flight." + ], + "full_text": "\n\nThe world with four sides I have in arm-pit, | I have wrapped in this head the heavens\u2019 wit.\nThen I had to leave that topmost height, | Like dust my wing\u2019s lost that higher flight.", + "phrases": [] + }, + { + "poem_id": "011_063", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.", + "The Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide." + ], + "full_text": "\n\nIn this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide.", + "phrases": [ + "meanings\u2019: In Persian 'Mayani' (or meanings) also mean talents, higher faculties, intrinsic qualities etc.", + "see\u201d: Can't see is a reference to when God said to Moses, You cannot see me. This dust grows meanings in shapeless form (is the literal version) in that case 1st line's last word would be \"norm'." + ] + }, + { + "poem_id": "011_064", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)", + "His heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance." + ], + "full_text": "\n\nA Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)\nHis heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance.", + "phrases": [] + }, + { + "poem_id": "011_065", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The heart takes heat from thy love pangs\u2019 flame, | My tone\u2019s large impact is due to thy name.", + "I weep, because, in the Indian state, | I found not a man with thee intimate." + ], + "full_text": "\n\nThe heart takes heat from thy love pangs\u2019 flame, | My tone\u2019s large impact is due to thy name.\nI weep, because, in the Indian state, | I found not a man with thee intimate.", + "phrases": [] + }, + { + "poem_id": "011_066", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "No morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,", + "No cosy nook yet for us in the East, | So broke like a Muslim there is no beast." + ], + "full_text": "\n\nNo morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,\nNo cosy nook yet for us in the East, | So broke like a Muslim there is no beast.", + "phrases": [ + "broke: viz, helpless; poor." + ] + }, + { + "poem_id": "011_067", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "As such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.", + "O God, help the man who leads a life hard, | Who fell from a summit, God be his ward." + ], + "full_text": "\n\nAs such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.\nO God, help the man who leads a life hard, | Who fell from a summit, God be his ward.", + "phrases": [ + "soul,: Iqbal says, \"As such I say to a poor (meek) ruthful man among the mystics-A Faqir is not actually poor but a voluntary-poor, leads a life like a poor fellow, who actually likes to help the poor to remove their poverty\". Where Iqbal says 'A poor man' he means the same. There is no equivalent word to convey this sense in English language as I understand. His 'Faqir' is not a beggar nor a mendicant, but a man who hikes to distribute every penny to the poor." + ] + }, + { + "poem_id": "011_068", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A friend\u2019s hidden life how can I reveal, | You know what we talk and what we conceal.", + "Two hundred years\u2019 tale is enough to weep, | Like a butcher\u2019s wood a heart I keep." + ], + "full_text": "\n\nA friend\u2019s hidden life how can I reveal, | You know what we talk and what we conceal.\nTwo hundred years\u2019 tale is enough to weep, | Like a butcher\u2019s wood a heart I keep.", + "phrases": [] + }, + { + "poem_id": "011_069", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The sky still going on a perverse course, | The car\u2019avan is far off from its place.", + "His wild goose chases I cannot endorse, | No leader they have to direct this race." + ], + "full_text": "\n\nThe sky still going on a perverse course, | The car\u2019avan is far off from its place.\nHis wild goose chases I cannot endorse, | No leader they have to direct this race.", + "phrases": [ + "sky: The Persian poets, (so the Indo-Pakistani), always symbolise 'sky' going on a perverse policy against the inhabitants of earth. As such literal translation was a necessity to enjoy the true sense." + ] + }, + { + "poem_id": "011_070", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.", + "He emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies." + ], + "full_text": "\n\nIn his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.\nHe emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies.", + "phrases": [] + }, + { + "poem_id": "011_071", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "He made his heart captive of pomp and show, | Bereft of love\u2019s pleasures his longings go.", + "The \u2018whistling\u2019 of \u2018eagles\u2019 he knew a few, | As nature of gnats his latent ears knew." + ], + "full_text": "\n\nHe made his heart captive of pomp and show, | Bereft of love\u2019s pleasures his longings go.\nThe \u2018whistling\u2019 of \u2018eagles\u2019 he knew a few, | As nature of gnats his latent ears knew.", + "phrases": [] + }, + { + "poem_id": "011_072", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.", + "His conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls." + ], + "full_text": "\n\nTo him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.\nHis conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls.", + "phrases": [ + "palm: Palm or dusty palm is not used in English. It is better to use 'heart' in this place." + ] + }, + { + "poem_id": "011_073", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "His collar is torn, he cares no darn, | I know not a life, so bore, forlorn.", + "To him is destined, a death so dry, | Fie a Muslim\u2019s life, sans \u2018Allah Hoo\u2019 cry." + ], + "full_text": "\n\nHis collar is torn, he cares no darn, | I know not a life, so bore, forlorn.\nTo him is destined, a death so dry, | Fie a Muslim\u2019s life, sans \u2018Allah Hoo\u2019 cry.", + "phrases": [] + }, + { + "poem_id": "011_074", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Give him his dues, of a captive and meek, | A beggar whose honour is since long dead.", + "The doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed." + ], + "full_text": "\n\nGive him his dues, of a captive and meek, | A beggar whose honour is since long dead.\nThe doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed.", + "phrases": [] + }, + { + "poem_id": "011_075", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Refine his morals and life once more, | Infuse a world new in his heart\u2019s core.", + "From violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn." + ], + "full_text": "\n\nRefine his morals and life once more, | Infuse a world new in his heart\u2019s core.\nFrom violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn.", + "phrases": [] + }, + { + "poem_id": "011_076", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The bride of life, in him is not his own, | She comes out then from limbe\u2019s lover line.", + "Entombed before death like sinner in chain, | Torn among the angels of church and fane." + ], + "full_text": "\n\nThe bride of life, in him is not his own, | She comes out then from limbe\u2019s lover line.\nEntombed before death like sinner in chain, | Torn among the angels of church and fane.", + "phrases": [] + }, + { + "poem_id": "011_077", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "His eyes are void of a glamour and glee, | No restive heart in his bosom I see.", + "God be a friend of the unlucky race, | Who vanished from scene being out of His grace." + ], + "full_text": "\n\nHis eyes are void of a glamour and glee, | No restive heart in his bosom I see.\nGod be a friend of the unlucky race, | Who vanished from scene being out of His grace.", + "phrases": [] + }, + { + "poem_id": "011_078", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Though born as Muslim yet knows not the death, | From fear of death shivers to his last breath", + "I didn\u2019t peep though through his bosom\u2019s slit | The fear of death has weaken\u2019d his grit." + ], + "full_text": "\n\nThough born as Muslim yet knows not the death, | From fear of death shivers to his last breath\nI didn\u2019t peep though through his bosom\u2019s slit | The fear of death has weaken\u2019d his grit.", + "phrases": [] + }, + { + "poem_id": "011_079", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.", + "The sufferings of friends I say not to thee, | In hope thy solace would make me happy." + ], + "full_text": "\n\nThe kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.\nThe sufferings of friends I say not to thee, | In hope thy solace would make me happy.", + "phrases": [] + }, + { + "poem_id": "011_080", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim\u2019s stuff has a life long stay, | His lay out stands on a powerful clay.", + "O wise critique see him from his view, | The \u2018Ego\u2019 in him now shakes all through." + ], + "full_text": "\n\nA Muslim\u2019s stuff has a life long stay, | His lay out stands on a powerful clay.\nO wise critique see him from his view, | The \u2018Ego\u2019 in him now shakes all through.", + "phrases": [] + }, + { + "poem_id": "011_081", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ashamed is Muslim for losing his State, | His dead faith is haunting some hermits great.", + "You know their bequest and forefather\u2019s line, | He holds his \u2018blanket\u2019 as a kingship sign." + ], + "full_text": "\n\nAshamed is Muslim for losing his State, | His dead faith is haunting some hermits great.\nYou know their bequest and forefather\u2019s line, | He holds his \u2018blanket\u2019 as a kingship sign.", + "phrases": [] + }, + { + "poem_id": "011_082", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ask me not of his present day lot, | As if, earth and sky have made a plot,", + "To bird who was reared on fruits of fig, | The grains\u2019 search in deserts a problem big." + ], + "full_text": "\n\nAsk me not of his present day lot, | As if, earth and sky have made a plot,\nTo bird who was reared on fruits of fig, | The grains\u2019 search in deserts a problem big.", + "phrases": [] + }, + { + "poem_id": "011_083", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have scanned the whole world through his eye, | So past and future tips I would untie.", + "Thus ope more and more life\u2019s secret tips, | Give the Arab\u2019s tone on this Ajmi\u2019s1 lips." + ], + "full_text": "\n\nI have scanned the whole world through his eye, | So past and future tips I would untie.\nThus ope more and more life\u2019s secret tips, | Give the Arab\u2019s tone on this Ajmi\u2019s1 lips.", + "phrases": [] + }, + { + "poem_id": "011_084", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Muslims have raised no armament wings, | His conscience is yet like conscience of kings.", + "If he gets back his status again, | Through his beauty his grandeur would reign." + ], + "full_text": "\n\nThe Muslims have raised no armament wings, | His conscience is yet like conscience of kings.\nIf he gets back his status again, | Through his beauty his grandeur would reign.", + "phrases": [] + }, + { + "poem_id": "011_085", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.", + "He holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead." + ], + "full_text": "\n\nThe assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.", + "phrases": [ + "Sheikh: Assets of Sheikh viz, the canonist, who issues rescripts on doctrinal points.", + "guess: Zan; conjecture supposition.", + "thread: Hindu's thread; as worn by Brehmans like rosary of Muslims and Christians is called a Jan'a Ou: in Hindi and Sanskrit." + ] + }, + { + "poem_id": "011_086", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "He brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d", + "With \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart." + ], + "full_text": "\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.", + "phrases": [ + "say,: They say. viz, the scientists.", + "bird: Life's bird; soul.", + "\u2018faqr\u2019: Faqr; Ascetic nature (not poverty), a love of simple life.", + "Siddiq\u2019s: Siddiq Hazrat Abu Bakr as-Siddiq." + ] + }, + { + "poem_id": "011_087", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.", + "None ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame." + ], + "full_text": "\n\nFrom fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.\nNone ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame.", + "phrases": [ + "\u2018pir\u2019: Pirak, a 'pir' contemptuously; viz, my guide is a 'pir'.", + "flame.: His hopeful flame; of the Prophet (Salam)" + ] + }, + { + "poem_id": "011_088", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "As long in mosque the poor kept a row, | They tore the emperors collars he", + "That fire when cooled in his heart and soul, | They crawled to tombs of saints to roll." + ], + "full_text": "\n\nAs long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.", + "phrases": [ + "row,: A row or rows of five time prayers.", + "roll.: To roll around." + ] + }, + { + "poem_id": "011_089", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.", + "If you take a brick they raise cry and hue, | A mosque from which they are fleeing all through." + ], + "full_text": "\n\nThe Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.\nIf you take a brick they raise cry and hue, | A mosque from which they are fleeing all through.", + "phrases": [] + }, + { + "poem_id": "011_090", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To others than God we touch our brows, | And sing like Guibers in round about rows.", + "I weep not on else, I weep on me, | We are not fit for honours of thee." + ], + "full_text": "\n\nTo others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.", + "phrases": [ + "Guibers: Guibers; a fire worshipper, followers of Zoroaster, who was also a Prophet, most probably", + "me,: on myself." + ] + }, + { + "poem_id": "011_091", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In the hands of drinkers the empty glass, | My party\u2019s bearer is jobless alas.", + "I keep an eye on sigh\u2019s inner seat, | Whose source are the fumes of that lamp\u2019s heat." + ], + "full_text": "\n\nIn the hands of drinkers the empty glass, | My party\u2019s bearer is jobless alas.\nI keep an eye on sigh\u2019s inner seat, | Whose source are the fumes of that lamp\u2019s heat.", + "phrases": [] + }, + { + "poem_id": "011_092", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The synagogues bottles are void of wine, | Where teachers are the pupils of that line.", + "The poets group I left with tears, | Their fifes and flutes are dead on ears." + ], + "full_text": "\n\nThe synagogues bottles are void of wine, | Where teachers are the pupils of that line.\nThe poets group I left with tears, | Their fifes and flutes are dead on ears.", + "phrases": [] + }, + { + "poem_id": "011_093", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Muslims are foreigns on every land, | Are looked on this earth like a useless band.", + "Though powerless still I twist and twine, | I face the godless in every line." + ], + "full_text": "\n\nThe Muslims are foreigns on every land, | Are looked on this earth like a useless band.\nThough powerless still I twist and twine, | I face the godless in every line.", + "phrases": [] + }, + { + "poem_id": "011_094", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With wings you gave I judge and fly, | In heat of songs I burn and cry.", + "A Muslim from whom shivers the death, | I found him not on whole earth\u2019s breadth." + ], + "full_text": "\n\nWith wings you gave I judge and fly, | In heat of songs I burn and cry.\nA Muslim from whom shivers the death, | I found him not on whole earth\u2019s breadth.", + "phrases": [] + }, + { + "poem_id": "011_095", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "At night before Lord I often cry, | Why Moslems are aimed for curse of sky.", + "A voice came then, \u201cYou know not this race, | Hold a heart yet know not lovers face.\u201d" + ], + "full_text": "\n\nAt night before Lord I often cry, | Why Moslems are aimed for curse of sky.\nA voice came then, \u201cYou know not this race, | Hold a heart yet know not lovers face.\u201d", + "phrases": [] + }, + { + "poem_id": "011_096", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I speak not now of the grandeur past. | No use to count now what did not last.\u2019", + "I keep a lamp lit in chest of mine, | In two hundred years we sapped its shine." + ], + "full_text": "\n\nI speak not now of the grandeur past. | No use to count now what did not last.\u2019\nI keep a lamp lit in chest of mine, | In two hundred years we sapped its shine.", + "phrases": [] + }, + { + "poem_id": "011_097", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.", + "From his winking eyes it can be seen, | He is despaired of all godsend means." + ], + "full_text": "\n\nThe guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.\nFrom his winking eyes it can be seen, | He is despaired of all godsend means.", + "phrases": [] + }, + { + "poem_id": "011_098", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From this poor man\u2019s flame, sitting on his way | Bid him fiery conscience, the least I say.", + "Kindle his heart for a-long-lasting light, | From man\u2019s hopes his hopes be more bright." + ], + "full_text": "\n\nFrom this poor man\u2019s flame, sitting on his way | Bid him fiery conscience, the least I say.\nKindle his heart for a-long-lasting light, | From man\u2019s hopes his hopes be more bright.", + "phrases": [] + }, + { + "poem_id": "011_099", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Like gallants I fall and rise again, | What a blood I shed sans sword-and cane.", + "On every ones terrace now leans thy look, | For which a constant war I have to brook." + ], + "full_text": "\n\nLike gallants I fall and rise again, | What a blood I shed sans sword-and cane.\nOn every ones terrace now leans thy look, | For which a constant war I have to brook.", + "phrases": [] + }, + { + "poem_id": "011_100", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.", + "How odd a college looks to pub of thrill, | Tell me is this better or that one still." + ], + "full_text": "\n\nLet me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.\nHow odd a college looks to pub of thrill, | Tell me is this better or that one still.", + "phrases": [] + }, + { + "poem_id": "011_101", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I fly in the airy lovelier space, | My wings are getting wet from clouds I face.", + "I found in my conscience the Harem\u2019s mould, | Since on my conscience that song had a hold." + ], + "full_text": "\n\nI fly in the airy lovelier space, | My wings are getting wet from clouds I face.\nI found in my conscience the Harem\u2019s mould, | Since on my conscience that song had a hold.", + "phrases": [] + }, + { + "poem_id": "011_102", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Of secret I\u2019told, they paid no heed, | They ate no fruits of vintage they need.", + "O nation\u2019s chief do a justice to me, | As a writer of odes my friends call me." + ], + "full_text": "\n\nOf secret I\u2019told, they paid no heed, | They ate no fruits of vintage they need.\nO nation\u2019s chief do a justice to me, | As a writer of odes my friends call me.", + "phrases": [] + }, + { + "poem_id": "011_103", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To stick it to bosom this verse aims not, | With gems of meanings I open the knot.", + "With hope my passion would make it gold, | I temper their cuprum with heats manifold." + ], + "full_text": "\n\nTo stick it to bosom this verse aims not, | With gems of meanings I open the knot.\nWith hope my passion would make it gold, | I temper their cuprum with heats manifold.", + "phrases": [ + "cuprum: Cuprum; copper, here it means personality and thinking." + ] + }, + { + "poem_id": "011_104", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.", + "Those uncouth put me in a poet\u2019s hat, | To write a death date of this man or that." + ], + "full_text": "\n\nYou bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.\nThose uncouth put me in a poet\u2019s hat, | To write a death date of this man or that.", + "phrases": [] + }, + { + "poem_id": "011_105", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.", + "The speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot." + ], + "full_text": "\n\nMy face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot.", + "phrases": [ + "arcane: Arcane; hidden, known to chosen only; sec esoterics; hidden signs known by the few chosen (in mysticism)", + "lot.: Here Iqbal is picturising a phase of direct link of one's heart with God, while talking in esoterics." + ] + }, + { + "poem_id": "011_106", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.", + "We keep eyes ope and seal the lips, | In mystics code speech is a slip." + ], + "full_text": "\n\nThe meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.\nWe keep eyes ope and seal the lips, | In mystics code speech is a slip.", + "phrases": [ + "parlance.: viz, in tears and sob's language." + ] + }, + { + "poem_id": "011_107", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Those who knew not I preached them ego, | For them I e\u2019er caused my fonts to flow.", + "Bid me burning voice with whose sole flame, | All griefs are burnt save thy love\u2019s sole aim." + ], + "full_text": "\n\nThose who knew not I preached them ego, | For them I e\u2019er caused my fonts to flow.\nBid me burning voice with whose sole flame, | All griefs are burnt save thy love\u2019s sole aim.", + "phrases": [] + }, + { + "poem_id": "011_108", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "What I hold in heart is grief and remorse. | Save thee I have no access and source.", + "My grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell." + ], + "full_text": "\n\nWhat I hold in heart is grief and remorse. | Save thee I have no access and source.\nMy grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell.", + "phrases": [ + "remorse.: The literal version of line. 1 and 2 is given below: [Save smoke of sighs we have nothing with us, Save thy own hand we have no access thus. Dud-i-Nafs; smoke of breath viz, sighs.]" + ] + }, + { + "poem_id": "011_109", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A poor, ruthfull flutist1 who taught love\u2019s tone, | Is melting himself in heat of songs own.", + "You know what he seeks and what he wants, | Yet he needs not both the worlds in grant." + ], + "full_text": "\n\nA poor, ruthfull flutist1 who taught love\u2019s tone, | Is melting himself in heat of songs own.\nYou know what he seeks and what he wants, | Yet he needs not both the worlds in grant.", + "phrases": [] + }, + { + "poem_id": "011_110", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.", + "My glance goes higher than stars and moon, | I write not verses for some one\u2019s boon." + ], + "full_text": "\n\nI seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.\nMy glance goes higher than stars and moon, | I write not verses for some one\u2019s boon.", + "phrases": [ + "vigour: Nam-o-rang; moist and colour, lustre, beauty, freshness and form, as such vigour covers this sense." + ] + }, + { + "poem_id": "011_111", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.", + "For thy sake at Mecca a halt I make, | If not my journey was for thy sake." + ], + "full_text": "\n\nI\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.\nFor thy sake at Mecca a halt I make, | If not my journey was for thy sake.", + "phrases": [ + "path: Dalil: path and guide." + ] + }, + { + "poem_id": "011_112", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Drive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.", + "So bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought." + ], + "full_text": "\n\nDrive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.\nSo bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.", + "phrases": [ + "glee.: The literal version of line 2 is given below: ['We can't calm the pathos you gave with glee.']" + ] + }, + { + "poem_id": "011_113", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "On idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.", + "So alien to self I made of me, | I sought of my \u2018self\u2019 but did not see." + ], + "full_text": "\n\nOn idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.\nSo alien to self I made of me, | I sought of my \u2018self\u2019 but did not see.", + "phrases": [ + "Tina\u2019s: Tina is a diminutive of Christina, a common name for a Christian girl, whose masculine gender is Christie, also a common name for a Christian. It was dim-cult to convey a true sense for Daeree of fane) in English, being a 'dichtomy' of 'masita' means one who belongs to mosque but he is not a maulvi. Similarly 'daeree' means who belongs to fane, not necessarily a priest." + ] + }, + { + "poem_id": "011_114", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From Western taverns the wines I take, | I buy for my head a great headache.", + "With the nobles of West I sat for days, | For me the worst days of my flameless stays." + ], + "full_text": "\n\nFrom Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.", + "phrases": [ + "wines: The wines In Iqbal's own terminology it means the culture and civilization of a nation.", + "flameless: Flameless (be soz) which means without flame of love and taste. Its synonym could be emotionless (though not used in English language. Unsparing nonchalant (without warmth), cool un-enthusiastic, insipid (lifeless) do not convey the sense of flameless (be soz)." + ] + }, + { + "poem_id": "011_115", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.", + "To me logic gave a headache great, | But a glance changed all over my fate." + ], + "full_text": "\n\nI seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.", + "phrases": [ + "leaf: Grass leaf a poor man, to him (the poet).", + "\u201cMountain\u2019s\u201d: Mountain a big power." + ] + }, + { + "poem_id": "011_116", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit, | With this or that, you know I dont fit.", + "Thus write the word Allah on my heart\u2019s slate, | To see \u2018Him\u2019 and Self in a lucent state." + ], + "full_text": "\n\nWith \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit, | With this or that, you know I dont fit.\nThus write the word Allah on my heart\u2019s slate, | To see \u2018Him\u2019 and Self in a lucent state.", + "phrases": [] + }, + { + "poem_id": "011_117", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,", + "From his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel." + ], + "full_text": "\n\nThe \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel.", + "phrases": [ + "belief,: Line 2 (Literal); His eyes thus lack a moist of the grief.", + "chants: Zamzam Chant, here it means the sound of a chants of the caravans going to Holy land." + ] + }, + { + "poem_id": "011_118", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "On pulpit his address a venom of bile, | In arms, hundred books to cover his wile.", + "In thy \u2018own House\u2019 I talk not in shame, | By himself though hid I feel His flame." + ], + "full_text": "\n\nOn pulpit his address a venom of bile, | In arms, hundred books to cover his wile.\nIn thy \u2018own House\u2019 I talk not in shame, | By himself though hid I feel His flame.", + "phrases": [] + }, + { + "poem_id": "011_119", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The heart of lucent hearts he took or I? | Thy message of love did he brought or I?", + "Two shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I." + ], + "full_text": "\n\nThe heart of lucent hearts he took or I? | Thy message of love did he brought or I?\nTwo shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I.", + "phrases": [ + "I?: The underlying thought is given below in a verse: [Two shafts of envy are Mullah and I, Who took the right step did Mullah or I?] Here shaft means arrow or spear. (in figurative sense) as shafts of envy (or ridicule), means expressions of envy." + ] + }, + { + "poem_id": "011_120", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "An alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.", + "Those hidden pricks I fear to disclose, | I tell not my griefs to heart, though close." + ], + "full_text": "\n\nAn alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.\nThose hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.", + "phrases": [ + "close.: At last Iqbal feels that none is the friend of a man in this world save 'Allah' alone. Iqbal explains this theme in another couplet. [To know this seeker everyone failed, To whom what he said, from where be hailed?]" + ] + }, + { + "poem_id": "011_121", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.", + "I banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place" + ], + "full_text": "\n\nFor any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.\nI banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place", + "phrases": [ + "place: Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense." + ] + }, + { + "poem_id": "011_122", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My craze still feels the same burning phase, | All the old passions are still ablaze.", + "From impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill." + ], + "full_text": "\n\nMy craze still feels the same burning phase, | All the old passions are still ablaze.\nFrom impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill.", + "phrases": [ + "pearls: Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense." + ] + }, + { + "poem_id": "011_123", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "This dust still feels His living flame, | To midnight sighs, the heart still claims.", + "Cast Thy vision\u2019s light so that I may see, | Though old I have courage to bear this glee." + ], + "full_text": "\n\nThis dust still feels His living flame, | To midnight sighs, the heart still claims.\nCast Thy vision\u2019s light so that I may see, | Though old I have courage to bear this glee.", + "phrases": [] + }, + { + "poem_id": "011_124", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My glance looks not the world\u2019s hollow game, | The heart is melting from inner flame.", + "I am in this world which, lacks any flame, | Tell me after all what is the secret game?" + ], + "full_text": "\n\nMy glance looks not the world\u2019s hollow game, | The heart is melting from inner flame.\nI am in this world which, lacks any flame, | Tell me after all what is the secret game?", + "phrases": [] + }, + { + "poem_id": "011_125", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have been born in a flameless age, | In me nature kept a fire ablaze.", + "The life in my neck is like a thread, | Say they are tighting this thread in my head." + ], + "full_text": "\n\nI have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.", + "phrases": [ + "flameless: In line 1, Iqbal has used the word 'flameless' age in a metaphorical sense. It, however, means faithless.", + "head.: Iqbal says Say they are dragging me on cross, (is the literal translation) viz, to kill me. Here he is asking the Prophet to tell this state to God as a passionate appeal of a lover." + ] + }, + { + "poem_id": "011_126", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.", + "In words, the grief hidden cannot contain, | If so, what to say, to whom to explain?" + ], + "full_text": "\n\nThe \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?", + "phrases": [ + "poppy\u2019: The 'rose' and 'poppy' (Gul-o-Lala) is an allusion, to members of his race.", + "shade.: 'Scent and shade', here it means my message. In his last days this thought was always pinching his heart that his nation treats him only as a poet. As such she is paying no attention to his message. As a last resort this lover of the Prophet is making this appeal to the Holy Prophet, which no doubt is the Qibla and Kaa'ba of each Muslim, against a background of the Political affairs between 1927-37.", + "fade.: viz, faded" + ] + }, + { + "poem_id": "011_127", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "So alien I am in West and East, | No confidants true I have the least.", + "To heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood." + ], + "full_text": "\n\nSo alien I am in West and East, | No confidants true I have the least.\nTo heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood.", + "phrases": [ + "brood.: This is Iqbal's soliloquy to himself, when he is feeling himself alone without alter egos (friends) to have a tete-a-tete talk. Here alien means lonely. (Soliloquy; talk to one's self.)" + ] + }, + { + "poem_id": "011_128", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I broke the magic of the modern age, | I pounced on the grains and broke the trap cage.", + "The God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake." + ], + "full_text": "\n\nI broke the magic of the modern age, | I pounced on the grains and broke the trap cage.\nThe God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake.", + "phrases": [ + "stake.: Abraham or Abram, dim; Abe; (for lbrahim). Stake, a post to which a person was tied, in olden days before being burned to death as a punishment for heresy." + ] + }, + { + "poem_id": "011_129", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,", + "Bring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen." + ], + "full_text": "\n\nYou have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,\nBring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen.", + "phrases": [ + "sheen.: The origin of the Prophet's being owes to the light (noor) of God. Noor means 'Shine and Sheen', fire in the distance bloom, blossom, light, God's enlightenment. Thus every Prophet has a peculiar 'floor' of Allah which can he seen from earth to heaven when God wishes so. There is a Hadith of Allah's Prophet Whosoever saw me he saw the Almighty." + ] + }, + { + "poem_id": "011_130", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "When I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.", + "In this fane old with the morning tears mere, | A world of love and daze lo I cause here." + ], + "full_text": "\n\nWhen I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.\nIn this fane old with the morning tears mere, | A world of love and daze lo I cause here.", + "phrases": [ + "here.: The essence of line 1 and 2 is given in a verse of Iqbal whose translation (by me) has been published in the Pakistan Review of April, 1966, is given below: [Through a reverie of thy soul, Find the Secret of the-world-whole. Either you, take me on thy side ]" + ] + }, + { + "poem_id": "011_131", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The world has charms like paradise true; | My tears give a moist to the shoots too.", + "She lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true." + ], + "full_text": "\n\nThe world has charms like paradise true; | My tears give a moist to the shoots too.\nShe lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true.", + "phrases": [ + "true.: Basic thought: The nation is not in a position to cause a revolution in this world. She is too weak for any important activity (for a cataclysmic change)." + ] + }, + { + "poem_id": "011_132", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Bid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.", + "Like Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long." + ], + "full_text": "\n\nBid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.\nLike Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long.", + "phrases": [ + "need.: Home made wine In Iqbal's own terminology this term applies to Islamic traditions, culture and civilization." + ] + }, + { + "poem_id": "011_133", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Move around O bearer! the wine cup\u2019s course, | From wine give the flute further burning force.", + "Bid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line." + ], + "full_text": "\n\nMove around O bearer! the wine cup\u2019s course, | From wine give the flute further burning force.\nBid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line.", + "phrases": [] + }, + { + "poem_id": "011_134", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For love the world came from thee the love\u2019s flame, | In love the hidden joy thy old wine\u2019s game.", + "I know only one thing from the Gabe\u2019s tune, | That he took his glamour from thy moon\u2019s boon." + ], + "full_text": "\n\nFor love the world came from thee the love\u2019s flame, | In love the hidden joy thy old wine\u2019s game.\nI know only one thing from the Gabe\u2019s tune, | That he took his glamour from thy moon\u2019s boon.", + "phrases": [] + }, + { + "poem_id": "011_135", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.", + "In shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close." + ], + "full_text": "\n\nTo me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.\nIn shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close.", + "phrases": [ + "close.: The underlying thought Iqbal says in a verse in Bal-e-Jibreel: [The Jum feels small at my content's fame, As my heart is beating in thy love's flame. To Dara and Eck that dervesh is great, In want who can keep a lion's pluck and trait. ]" + ] + }, + { + "poem_id": "011_136", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "This heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.", + "Now he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day." + ], + "full_text": "\n\nThis heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.\nNow he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day.", + "phrases": [ + "day.: Line 3 and 4 (Literal): [That idol seeks now my kowtows today, To whom I had broken just the last day.]" + ] + }, + { + "poem_id": "011_137", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Grow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.", + "This heart be received as a favour great, | I have no fine offer than heart in plate." + ], + "full_text": "\n\nGrow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.\nThis heart be received as a favour great, | I have no fine offer than heart in plate.", + "phrases": [ + "poppy: Here poppy mean a lover's heart in Iqbal's own terminology which he wants to present to his beloved in a plate" + ] + }, + { + "poem_id": "011_138", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To my shining race I would love to groan, | With new melting thought full of moaning tone.", + "The etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence." + ], + "full_text": "\n\nTo my shining race I would love to groan, | With new melting thought full of moaning tone.\nThe etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.", + "phrases": [ + "hence.: The literal translation of line 2 is also very fine, viz. Line 2, I carve melting thoughts full of moaning tone. Line 4, means after all this I wish to die, I wish an eternal rest. This quatrain is a very good example of an impossible plain version called in Urdu and Persian a Sihl-i-mumtana (1. easy, 2. impossible, inaccessible). According to Webster's Dictionary: Parlance (Archaic:) conversation esp parley or debate. 2. (not archaic), a style or manner of speaking or writing; language, idiom as a military parlance." + ] + }, + { + "poem_id": "011_139", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.", + "For them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains." + ], + "full_text": "\n\nFor the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.\nFor them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.", + "phrases": [ + "grains.: Line 3 (Literal) For that dust I pray for clouds of vernal rain." + ] + }, + { + "poem_id": "011_140", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;", + "I pray thee to make in my heart a place, | How much lonely I am there is no case." + ], + "full_text": "\n\nI hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;\nI pray thee to make in my heart a place, | How much lonely I am there is no case.", + "phrases": [ + "case.: Lonely (adj. ) means alone, solitary, isolated, unhappy as being alone, longing for friends' company. Lonesome (adj. ) having or causing a lonely feeling, unfrequented, desolate n. (colloq.); self, as all by my lonesome. The readers may use lonesome or lonely as they like." + ] + }, + { + "poem_id": "011_141", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Like Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.", + "He passed through the crises of his time, | I am going too through crisis and crime." + ], + "full_text": "\n\nLike Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.\nHe passed through the crises of his time, | I am going too through crisis and crime.", + "phrases": [ + "crime.: The simple and literal translation of line 3 and 4 is given below: [An old time of crisis he had seen, Through this age of crisis I have been]" + ] + }, + { + "poem_id": "011_142", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Raise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.", + "If I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance." + ], + "full_text": "\n\nRaise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.\nIf I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance.", + "phrases": [ + "glance.: Hyder lion, as obriquet or nickname) of Hazrat Ali, the 4th Caliph after the Prophet." + ] + }, + { + "poem_id": "011_143", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.", + "Save this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps." + ], + "full_text": "\n\nA Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.\nSave this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps.", + "phrases": [] + }, + { + "poem_id": "011_144", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Who told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.", + "When I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze." + ], + "full_text": "\n\nWho told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.\nWhen I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze.", + "phrases": [ + "ablaze.: Iqbal is addressing the Holy Prophet, \"I have given them (my nation) a new hope to receive the Prophet's flame of love inspite of the fact that She is passing though a process of decline, I have told them not to be disappointed.\"" + ] + }, + { + "poem_id": "011_145", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From thy own main give pearls to my rill, | My gems to each door, each land and hill.", + "That gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more." + ], + "full_text": "\n\nFrom thy own main give pearls to my rill, | My gems to each door, each land and hill.\nThat gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more.", + "phrases": [ + "more.: Basic thought (A lover is never satisfied with one glance of the beloved. As such the poet(the lover is craving for more and more, a new glimpse ever)." + ] + }, + { + "poem_id": "011_146", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.", + "I learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great." + ], + "full_text": "\n\nIn a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.", + "phrases": [ + "phase: Phase state.", + "Faqr\u2019s\u2019: 'faqr'; content.", + "great.: 'Nukta-i-faqr' as used by Iqbal means witty saying; anecdote." + ] + }, + { + "poem_id": "011_147", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I kept beaming face in this or that case, | I raised the old veils from the meaning face.", + "At such a high pitch to craves I brought, | That one breath I had the other had not." + ], + "full_text": "\n\nI kept beaming face in this or that case, | I raised the old veils from the meaning face.\nAt such a high pitch to craves I brought, | That one breath I had the other had not.", + "phrases": [ + "not.: Here craves means verve; excitement." + ] + }, + { + "poem_id": "011_148", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.", + "I know not whom I taught a zealous tone , | As I was alone, and harping alone." + ], + "full_text": "\n\nI have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.", + "phrases": [ + "poppy\u2019s: Poppy; each man (of the nation)", + "conscience: Conscience of life =its truth and realities.", + "tone: Nukta-i-Shauq, a tip of ardent longings, a zealous briefing." + ] + }, + { + "poem_id": "011_149", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With thy light alone I lit up my glance, | I make a peep through the sun and moon hence.", + "Saying I\u2019m Muslim I shudder with shame, | I know the hard task of Lailah\u2019s name." + ], + "full_text": "\n\nWith thy light alone I lit up my glance, | I make a peep through the sun and moon hence.\nSaying I\u2019m Muslim I shudder with shame, | I know the hard task of Lailah\u2019s name.", + "phrases": [] + }, + { + "poem_id": "011_150", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I need in thy land just a melting sigh, | To me this is first and last aim to die.", + "Ho! the daring sot who said to Gods Grace, | I need from Thee only Mustafa\u2019s face." + ], + "full_text": "\n\nI need in thy land just a melting sigh, | To me this is first and last aim to die.\nHo! the daring sot who said to Gods Grace, | I need from Thee only Mustafa\u2019s face.", + "phrases": [] + }, + { + "poem_id": "011_151", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I hold very dear that roaring roar, | Which cuts a spring from mountain core.", + "For Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame." + ], + "full_text": "\n\nI hold very dear that roaring roar, | Which cuts a spring from mountain core.\nFor Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.", + "phrases": [ + "fame.: Ha-o-hu-ai, means noise, hustle and hustle, uproar but here it means force." + ] + }, + { + "poem_id": "011_152", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Look to these saucy anglican maids, | As if Suns and moons have come for raids.", + "My simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm" + ], + "full_text": "\n\nLook to these saucy anglican maids, | As if Suns and moons have come for raids.\nMy simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm", + "phrases": [ + "storm: The above quatrain (twin couplet) is addressed to his son Javed, when he was a few English girls in almost nude dress. Kaj Kullah also means beloved, a king, a title of Persian Kings prior to Muslim era." + ] + }, + { + "poem_id": "011_153", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Give a helping hand to those who are weak, | They look not to aught, but Allah they seek.", + "From that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part." + ], + "full_text": "\n\nGive a helping hand to those who are weak, | They look not to aught, but Allah they seek.\nFrom that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part.", + "phrases": [ + "part.: Wee bit a little." + ] + }, + { + "poem_id": "011_154", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.", + "No bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand," + ], + "full_text": "\n\nYou too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.\nNo bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand,", + "phrases": [ + "sand,: Eyelash (Sing=here Iqbal has also used mizah eyelash and not mizgan (P1 of miza). Moreover Eyelash means one hair or the row of hairs, on the edge of the eyelid" + ] + }, + { + "poem_id": "011_155", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A poor man I\u2019m, you hold the \u2018Arab\u2019s reign, | I hold a king\u2019s place in meaning\u2019s domain.", + "A world which grew up from \u2018Lailah\u2019s\u2019 seed, | Its root are quite deep in my faith and creed." + ], + "full_text": "\n\nA poor man I\u2019m, you hold the \u2018Arab\u2019s reign, | I hold a king\u2019s place in meaning\u2019s domain.\nA world which grew up from \u2018Lailah\u2019s\u2019 seed, | Its root are quite deep in my faith and creed.", + "phrases": [] + }, + { + "poem_id": "011_156", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A look of pain I\u2019m and see no cure quick, | I boast not but weep being old, weak and sick.", + "I\u2019m lost arrow though, put in nation\u2019s bow, | Use me again if the nation thinks so," + ], + "full_text": "\n\nA look of pain I\u2019m and see no cure quick, | I boast not but weep being old, weak and sick.\nI\u2019m lost arrow though, put in nation\u2019s bow, | Use me again if the nation thinks so,", + "phrases": [] + }, + { + "poem_id": "011_157", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let tis join hands to spread his love\u2019s flame. | Leave the world whole and work not for fame.", + "Within the holy walls of the friend\u2019s home, | Till tears flow blood, dance around his dome." + ], + "full_text": "\n\nLet tis join hands to spread his love\u2019s flame. | Leave the world whole and work not for fame.\nWithin the holy walls of the friend\u2019s home, | Till tears flow blood, dance around his dome.", + "phrases": [] + }, + { + "poem_id": "011_158", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.", + "Where e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent." + ], + "full_text": "\n\nYou hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.\nWhere e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.", + "phrases": [ + "lent.: Line 2 (Literal): whose eve like dawn is a mirror house grand." + ] + }, + { + "poem_id": "011_159", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Being Muslims we make no home and false ties, | From a circle aloof, we are nine skies.", + "He taught us a kowtow from which we knows | The price of each god to whom the men how." + ], + "full_text": "\n\nBeing Muslims we make no home and false ties, | From a circle aloof, we are nine skies.\nHe taught us a kowtow from which we knows | The price of each god to whom the men how.", + "phrases": [] + }, + { + "poem_id": "011_160", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "To anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.", + "From the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence." + ], + "full_text": "\n\nTo anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.\nFrom the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence.", + "phrases": [ + "hence.: (1) Beganah; like a stranger. (2) Paiman; (Persian:) promise, oath, treaty." + ] + }, + { + "poem_id": "011_161", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "The gnostic\u2019s verses seek not of me, | I hold the nature of beaux like thee.", + "I shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain." + ], + "full_text": "\n\nThe gnostic\u2019s verses seek not of me, | I hold the nature of beaux like thee.\nI shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain.", + "phrases": [] + }, + { + "poem_id": "011_162", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Be nearer to the aim like a moon new, | Seek the higher heights with efforts anew.", + "A place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake." + ], + "full_text": "\n\nBe nearer to the aim like a moon new, | Seek the higher heights with efforts anew.\nA place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake.", + "phrases": [ + "wake.: Basic ideas Seek a tete-a-tete with God in the Prophet's wake. The ultimate aim of each faithful (without distinction of cast and creed) is tete-a-tete with God or the Wisal-i-Ilahi, for which Raza-j-Ilahj is a must. The Namaz, Roza and Zikr are the necessary vehicles through which we strive to achieve the ultimate aim of Visal-j-llahi. (Tete.a-tete of God is more appropriate than union here). Raza-i-Ilahi, means) pleasure of God." + ] + }, + { + "poem_id": "011_163", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "My self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.", + "On me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image." + ], + "full_text": "\n\nMy self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.\nOn me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image.", + "phrases": [ + "image.: Bakhud paecheedgan; According to a contemporary scholar it means to fortify and cultivate one's own self; strong thing of one's own ego. I also understand its meanings are self seeing (though literal meanings are self-writhing's Self coiling viz, the philosophers and other thinkers. Nimrods viz, the Nimrods and Pharoahs (Feros) of this age, the enemies of faith. Baleedan, to grow, to rise." + ] + }, + { + "poem_id": "011_164", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Come O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,", + "He raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not." + ], + "full_text": "\n\nCome O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,\nHe raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not.", + "phrases": [ + "not.: Here 'bearer' means Iqbal's own preceptor and religious guide." + ] + }, + { + "poem_id": "011_165", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Come O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.", + "From a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019" + ], + "full_text": "\n\nCome O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.\nFrom a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019", + "phrases": [ + "place.\u2019: Line 3: here East or West mean Eastern or Western (tune). Line 4, Send a 'La takhaf' note from its place, was the best literal translation (Latakhaf means fear not) as it was addressed to Moses by God." + ] + }, + { + "poem_id": "011_166", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Raise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.", + "Gaurd thy ego ever, lead a life nice, | To none give thy luck at any great price." + ], + "full_text": "\n\nRaise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.\nGaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.", + "phrases": [ + "price.: Line 2 means \"From thy own dust (dusty fate) make thy ow nexir\". A call of God Great; viz. Takbir (of Arabic)." + ] + }, + { + "poem_id": "011_167", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "From self a Muslim is man perfect | He is slave when it dies in heart in fact.", + "If you take thy \u2018self\u2019, \u2018a priceless\u2019 lot, | To look save Thee is a tabood thought." + ], + "full_text": "\n\nFrom self a Muslim is man perfect | He is slave when it dies in heart in fact.\nIf you take thy \u2018self\u2019, \u2018a priceless\u2019 lot, | To look save Thee is a tabood thought.", + "phrases": [] + }, + { + "poem_id": "011_168", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "As long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.", + "From ego if you ran in this fane, | Your own death you buy for life\u2019s bargain." + ], + "full_text": "\n\nAs long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.\nFrom ego if you ran in this fane, | Your own death you buy for life\u2019s bargain.", + "phrases": [ + "bargain.: Basic thought: [Thus the Ego's price he forgot when, He took his own life with own hands then.]" + ] + }, + { + "poem_id": "011_169", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "The veils of thy fortune lo! I ope, | Take the Prophet\u2019s path give up no hope.", + "If you believe not whatever I say, | Give up the faith and die in Kafir\u2019s way." + ], + "full_text": "\n\nThe veils of thy fortune lo! I ope, | Take the Prophet\u2019s path give up no hope.\nIf you believe not whatever I say, | Give up the faith and die in Kafir\u2019s way.", + "phrases": [] + }, + { + "poem_id": "011_170", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Now all the shut doors for Turks are ope. | The Egypt\u2019s base would be firm I hope.", + "You give a rap too at the Ego\u2019s door, | None knew without it his faith and land\u2019s lore" + ], + "full_text": "\n\nNow all the shut doors for Turks are ope. | The Egypt\u2019s base would be firm I hope.\nYou give a rap too at the Ego\u2019s door, | None knew without it his faith and land\u2019s lore", + "phrases": [] + }, + { + "poem_id": "011_171", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "A nation whose spring falls to decay, | She always craves for the good old days.", + "A poppy grows though from her dusty gems, | It also takes a gown of fading stems." + ], + "full_text": "\n\nA nation whose spring falls to decay, | She always craves for the good old days.\nA poppy grows though from her dusty gems, | It also takes a gown of fading stems.", + "phrases": [ + "stems.: Here poppy means a young man (of that nation), when every young man of a nation falls a prey to disappointment and makes no efforts for his revival. As such the nations can regain their lost prestige by efforts alone. 'His' colour is pale due to disappointments of life." + ] + }, + { + "poem_id": "011_172", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "God gave that nation a sway o\u2019er lands, | Who shaped her fortunes with her hands.", + "With that nation he keeps no links. | Whose farmer tills for other\u2019s drinks" + ], + "full_text": "\n\nGod gave that nation a sway o\u2019er lands, | Who shaped her fortunes with her hands.\nWith that nation he keeps no links. | Whose farmer tills for other\u2019s drinks", + "phrases": [] + }, + { + "poem_id": "011_173", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "From Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.", + "But a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance." + ], + "full_text": "\n\nFrom Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.\nBut a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance.", + "phrases": [ + "trance.: Viz. No life is life without the Prophet's flame of love burning in his heart." + ] + }, + { + "poem_id": "011_174", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "Who makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.", + "Lose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon." + ], + "full_text": "\n\nWho makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.\nLose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon.", + "phrases": [ + "Moon.: Bisic thought Iqbal has been looking for a fit man always and here he pinpoints the qualities of that great man" + ] + }, + { + "poem_id": "011_175", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "O ignorant man get a knowing heart, | In wake of thy elders learn thy own part.", + "Flow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019." + ], + "full_text": "\n\nO ignorant man get a knowing heart, | In wake of thy elders learn thy own part.\nFlow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019.", + "phrases": [ + "fact\u2019.: 'La' is an ahbrev of 'La ilah-a-ill-Allah'. viz: No god exists there save the Allah Himself." + ] + }, + { + "poem_id": "011_176", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "Thy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.", + "You always water the Soil of Ego, | From a lake which knows no furious flow:" + ], + "full_text": "\n\nThy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.\nYou always water the Soil of Ego, | From a lake which knows no furious flow:", + "phrases": [ + "flow:: Line 4: (Literal), From a lake which knows no flood and l)illo\\v. (billow), n. (Lit:) great wave which sweeps every thing." + ] + }, + { + "poem_id": "011_177", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "A place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?", + "If one man says this reprove at this wrong, | If a nation says, then you get along." + ], + "full_text": "\n\nA place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?\nIf one man says this reprove at this wrong, | If a nation says, then you get along.", + "phrases": [ + "gallows: Line 2 means: This sin takes to gallows or just gets grace. It refers to 'Ana-al-Haq' of Mansoor Hallaj." + ] + }, + { + "poem_id": "011_178", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "I am the God suits to that nation lone, | Whose blood\u2019s moisture feels each branch grown.", + "In whose power hids a beauty queer, | To him the nine heavens are servants clear." + ], + "full_text": "\n\nI am the God suits to that nation lone, | Whose blood\u2019s moisture feels each branch grown.\nIn whose power hids a beauty queer, | To him the nine heavens are servants clear.", + "phrases": [] + }, + { + "poem_id": "011_179", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Among nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.", + "From her novel acts, new miracles breed, | To dream and weaken is banned in her creed." + ], + "full_text": "\n\nAmong nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.\nFrom her novel acts, new miracles breed, | To dream and weaken is banned in her creed.", + "phrases": [ + "creed.: Literal version of Line 3 and 4 is as follows Here Iqbal is condemning Sukr or stupor. He makes new things and gives new thoughts, To him is banned to dream and rot." + ] + }, + { + "poem_id": "011_180", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "From her inner verve that race is a flame, | To her the world charms is a worthless game.", + "What means by I\u2019m God her efforts define, | Her each \u201cKun\u201d/\u201cbe\u201d says \u201cYakun\u201d/\u201dbecome\u201d an object fine." + ], + "full_text": "\n\nFrom her inner verve that race is a flame, | To her the world charms is a worthless game.\nWhat means by I\u2019m God her efforts define, | Her each \u201cKun\u201d/\u201cbe\u201d says \u201cYakun\u201d/\u201dbecome\u201d an object fine.", + "phrases": [ + "fine.: Basic thoughts This world came into being (in six days) when the God said Kun (be), the God's 'Kun' thus turned into a 'became'." + ] + }, + { + "poem_id": "011_181", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Like a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.", + "The moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each." + ], + "full_text": "\n\nLike a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.\nThe moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each.", + "phrases": [ + "reach: Line 3 In her lasso reach, viz. = in her easy reach." + ] + }, + { + "poem_id": "011_182", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "In garden\u2019s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.", + "Her king in power is a poor man\u2019s base, | Her poor man in want has a kingly grace." + ], + "full_text": "\n\nIn garden\u2019s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.\nHer king in power is a poor man\u2019s base, | Her poor man in want has a kingly grace.", + "phrases": [] + }, + { + "poem_id": "011_183", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Fill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.", + "If you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole." + ], + "full_text": "\n\nFill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.\nIf you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole.", + "phrases": [ + "whole.: Basic thought: [Take the world's order in you own hand, Throw other Gods from your heart's land.] Hussain bin Mansoor Hallaj, a famous saint who was hanged on gibbot in 309 Hijri for saying 'Anal Haq' I am the Truth; I am the God) His real name was Hussain, but known as Mansoor Hallaj on his father's name. He was not a Hallaj (a cotton carder) by profession. Once he stayed at the house of a friend (who was a cotton carder) in his absence. On his own hint (or gesture) the carding bow started carding automatically. From that day be was named Hallaj." + ] + }, + { + "poem_id": "011_184", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "The Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.", + "If this is the faith which I have in me, | To oust me from Kaaba a right has he." + ], + "full_text": "\n\nThe Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.\nIf this is the faith which I have in me, | To oust me from Kaaba a right has he.", + "phrases": [ + "he.: The 2nd idiomatic version of line 1 and 2 is as follows: \"The Mullah and Sufi wear a long face\", He makes no nuance in sweet or sour trace" + ] + }, + { + "poem_id": "011_185", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "When the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.", + "I told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then." + ], + "full_text": "\n\nWhen the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.\nI told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then.", + "phrases": [ + "then.: Convent; a Khanqah or monastry." + ] + }, + { + "poem_id": "011_186", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "To Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.", + "You need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief." + ], + "full_text": "\n\nTo Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.\nYou need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief.", + "phrases": [ + "relief.: The above mentioned twin couplet of Iqbal reminds another verse about the Mullah. He is bet in himself, how can he lead." + ] + }, + { + "poem_id": "011_187", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "Through the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.", + "Thus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought." + ], + "full_text": "\n\nThrough the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.\nThus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought.", + "phrases": [] + }, + { + "poem_id": "011_188", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "I salute the Mullah and Sufi old, | Who gave me the message of God as told.", + "It tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew." + ], + "full_text": "\n\nI salute the Mullah and Sufi old, | Who gave me the message of God as told.\nIt tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew.", + "phrases": [] + }, + { + "poem_id": "011_189", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "On hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.", + "That slave knows not where he would go? | Who is sending the rest in heirs long row." + ], + "full_text": "\n\nOn hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.\nThat slave knows not where he would go? | Who is sending the rest in heirs long row.", + "phrases": [ + "row.: As we say he broke out into curses, (on which a Kafir gave him a poke), is the vulgar sense of it." + ] + }, + { + "poem_id": "011_190", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "A well read disciple asked his guide, | With a word in which a sting did hide.", + "To die for a life will it well behave? | To make one\u2019s living from bones of a grave." + ], + "full_text": "\n\nA well read disciple asked his guide, | With a word in which a sting did hide.\nTo die for a life will it well behave? | To make one\u2019s living from bones of a grave.", + "phrases": [] + }, + { + "poem_id": "011_191", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "Thus spoke to his son a guide in patched robe, | I tell thee a point after whole life\u2019s probe.", + "To Nimrods of this age, know by face, | By God\u2019s grace live with the Abram\u2019s grace." + ], + "full_text": "\n\nThus spoke to his son a guide in patched robe, | I tell thee a point after whole life\u2019s probe.\nTo Nimrods of this age, know by face, | By God\u2019s grace live with the Abram\u2019s grace.", + "phrases": [] + }, + { + "poem_id": "011_192", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Pour in thy self that old wine again, | His one cup\u2019s worth is more than a reign.", + "Keep the verses of Rumi in thy brain, | And paste them around the heart\u2019s walls again." + ], + "full_text": "\n\nPour in thy self that old wine again, | His one cup\u2019s worth is more than a reign.\nKeep the verses of Rumi in thy brain, | And paste them around the heart\u2019s walls again.", + "phrases": [] + }, + { + "poem_id": "011_193", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Take from his cup those poppy like stems, | Whose one sip can turn a stone into gem.", + "The heart of a lion who gave to the deer, | Who shaved the black spots from a panther\u2019s rear." + ], + "full_text": "\n\nTake from his cup those poppy like stems, | Whose one sip can turn a stone into gem.\nThe heart of a lion who gave to the deer, | Who shaved the black spots from a panther\u2019s rear.", + "phrases": [] + }, + { + "poem_id": "011_194", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "From his verve and heat I got a good share, | My night was a day from that bught star\u2019s flare,", + "See a gazelle on \u2018Harem\u2019s\u2019 desert sands, | He smiles like a lion on oasis or lands." + ], + "full_text": "\n\nFrom his verve and heat I got a good share, | My night was a day from that bught star\u2019s flare,\nSee a gazelle on \u2018Harem\u2019s\u2019 desert sands, | He smiles like a lion on oasis or lands.", + "phrases": [] + }, + { + "poem_id": "011_195", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Being full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.", + "By flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might." + ], + "full_text": "\n\nBeing full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.\nBy flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might.", + "phrases": [ + "Might.: Tete-a-tete, private conversation between two persons. (here it is wisal-i-llahi; t. of God). Treat; something that comes unexpected, especially something that gives pleasure, not often enjoyed." + ] + }, + { + "poem_id": "011_196", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "He solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.", + "The tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense." + ], + "full_text": "\n\nHe solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.\nThe tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.", + "phrases": [ + "sense.: (1) Way's dust the poet himself. (2) Exir=elexir." + ] + }, + { + "poem_id": "011_197", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "To me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.", + "From his grace I got a grace and trust. | For me he tamed the Moon and Stars first." + ], + "full_text": "\n\nTo me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.\nFrom his grace I got a grace and trust. | For me he tamed the Moon and Stars first.", + "phrases": [ + "first.: Moon and stars here it means the angels of fate (who are the proctors of fate as well) or those who are living heavens became my supporters." + ] + }, + { + "poem_id": "011_198", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "His thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.", + "Lay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon." + ], + "full_text": "\n\nHis thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.\nLay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.", + "phrases": [ + "soon.: When you shake the thermometer the mercury settles down. It was difficult to translate the last line of this twin couplet." + ] + }, + { + "poem_id": "011_199", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Take secrets of content from Rumi\u2019s call, | That content is envied by rich men all.", + "Be cautious from content which may take thee, | To a place of bow1 down and sheer slavery." + ], + "full_text": "\n\nTake secrets of content from Rumi\u2019s call, | That content is envied by rich men all.\nBe cautious from content which may take thee, | To a place of bow1 down and sheer slavery.", + "phrases": [ + "slavery.: To a place obeisance., or To a place of slumber" + ] + }, + { + "poem_id": "011_200", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "When self is deprived from godly tint, | The content then gets a beggar\u2019s print.", + "From Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance." + ], + "full_text": "\n\nWhen self is deprived from godly tint, | The content then gets a beggar\u2019s print.\nFrom Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.", + "phrases": [ + "glance.: Line 3; Dam Kardan means to borrow." + ] + }, + { + "poem_id": "011_201", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "That bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.", + "To Rumi I owe a share of his flame, | Which Sinai took first and earned great fame." + ], + "full_text": "\n\nThat bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.\nTo Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.", + "phrases": [ + "fame.: That bright wine; the holy lessons of Rumi; his teaching or way of teaching;" + ] + }, + { + "poem_id": "011_202", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "O desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.", + "Give Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face." + ], + "full_text": "\n\nO desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.\nGive Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face.", + "phrases": [ + "face.: viz. Omar Farooq, the 2nd Caliph." + ] + }, + { + "poem_id": "011_203", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "Tue Faqr and Caliphate with King\u2019s Crown shine, | A great wealth this is which never declines", + "O Young king! leave not the content\u2019s boon, | Sans it the kingship ends very soon." + ], + "full_text": "\n\nTue Faqr and Caliphate with King\u2019s Crown shine, | A great wealth this is which never declines\nO Young king! leave not the content\u2019s boon, | Sans it the kingship ends very soon.", + "phrases": [] + }, + { + "poem_id": "011_204", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "A young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.", + "Around his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs." + ], + "full_text": "\n\nA young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.\nAround his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs.", + "phrases": [ + "needs.: Line 2 means can fill the world with justice. Line 4, means self's reading; here it probably means worshipping the God" + ] + }, + { + "poem_id": "011_205", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "For sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.", + "Make all the efforts with love and heart pure, | To lead a chaste life with no greed and lure" + ], + "full_text": "\n\nFor sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.\nMake all the efforts with love and heart pure, | To lead a chaste life with no greed and lure", + "phrases": [ + "lure: Line 3, has been taken from a verse of Amir Khisro (viz. Khawaja Abul-Hassan Amir Khisro) known as Nightingale of India (Tooti-e-Hind). He introduced a new branch of Urdu poetry." + ] + }, + { + "poem_id": "011_206", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "How happy is the race who wins her goal, | Who never took rest for that purpose sole.", + "See her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high." + ], + "full_text": "\n\nHow happy is the race who wins her goal, | Who never took rest for that purpose sole.\nSee her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high.", + "phrases": [] + }, + { + "poem_id": "011_207", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "That Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.", + "When I see a gale my heart then regales, | To tempest time ties my hardihood hails!" + ], + "full_text": "\n\nThat Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.\nWhen I see a gale my heart then regales, | To tempest time ties my hardihood hails!", + "phrases": [ + "hails!: Iqbal uses 'girah' (a tie, whirl pool, a storm) in line 3 and 4." + ] + }, + { + "poem_id": "011_208", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "The world rule is destined to my own dust, | The world\u2019s guidance writ on my forehead first.", + "In thy bosom see the whole world\u2019s map, | Whose seed was sown first in Farooq\u2019s lap." + ], + "full_text": "\n\nThe world rule is destined to my own dust, | The world\u2019s guidance writ on my forehead first.\nIn thy bosom see the whole world\u2019s map, | Whose seed was sown first in Farooq\u2019s lap.", + "phrases": [] + }, + { + "poem_id": "011_209", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "To certitude truth who so ever knew, | With two eyes he had had the oneness view.", + "As we often join two lamps in need | Be cautious from rift in home and creed." + ], + "full_text": "\n\nTo certitude truth who so ever knew, | With two eyes he had had the oneness view.\nAs we often join two lamps in need | Be cautious from rift in home and creed.", + "phrases": [ + "creed.: Iqbal used 'certitude secret' which amounts to certitude truth." + ] + }, + { + "poem_id": "011_210", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "A Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.", + "Keep an eye on, if you hold the love flame, | With that you could make the whole world tame." + ], + "full_text": "\n\nA Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.\nKeep an eye on, if you hold the love flame, | With that you could make the whole world tame.", + "phrases": [ + "tame.: To guard, lit it not to be extinguished. His path's own dust; the poet himself. Those who followed his path." + ] + }, + { + "poem_id": "011_211", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "To Arab poets sweet on my part say, | I shun to versify on red lips gay.", + "From a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright" + ], + "full_text": "\n\nTo Arab poets sweet on my part say, | I shun to versify on red lips gay.\nFrom a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright", + "phrases": [ + "Arab: Iqbal is advising Arab (pront as Arb also) poets to give uP love poetry (ode) of beautiful women as he was seeing a change to good after one hundred thirty years continuous decline of Arh world." + ] + }, + { + "poem_id": "011_212", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "I caused in his soul a verve a heat, | To cottage or castle a dust I treat.", + "This brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide." + ], + "full_text": "\n\nI caused in his soul a verve a heat, | To cottage or castle a dust I treat.\nThis brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide.", + "phrases": [ + "tide.: This twin couplet is full of similes. Haohou-at means noise and uproar but here it means a verve for the love of the Prophet and the good people)." + ] + }, + { + "poem_id": "011_213", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "You leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.", + "Since you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn." + ], + "full_text": "\n\nYou leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.\nSince you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn.", + "phrases": [ + "brawn.: The literal translation of line 2 would be:- Seek not friendship save with Ego's (call). (Save with thy ego own)." + ] + }, + { + "poem_id": "011_214", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "My heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.", + "With thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!" + ], + "full_text": "\n\nMy heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.\nWith thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!", + "phrases": [ + "lo!: Grief; here it means love of the Prophet." + ] + }, + { + "poem_id": "011_215", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "Of virtues of God Muslim has a part, | Like secrets of God a secret is heart.", + "I saw not his beauty save of God\u2019s own, | In the cosmos conscience his roots are grown." + ], + "full_text": "\n\nOf virtues of God Muslim has a part, | Like secrets of God a secret is heart.\nI saw not his beauty save of God\u2019s own, | In the cosmos conscience his roots are grown.", + "phrases": [] + }, + { + "poem_id": "011_216", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "Give to his dust that flame and might, | Which brings into being a sun from night.", + "Hit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face." + ], + "full_text": "\n\nGive to his dust that flame and might, | Which brings into being a sun from night.\nHit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face.", + "phrases": [ + "face.: Nawa an zan; such croon (poetry), such a muse." + ] + }, + { + "poem_id": "011_217", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "A Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.", + "He cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d" + ], + "full_text": "\n\nA Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.\nHe cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d", + "phrases": [ + "Ummah: Ummah a nation." + ] + }, + { + "poem_id": "011_218", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "On whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.", + "Make in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom." + ], + "full_text": "\n\nOn whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom.", + "phrases": [ + "soul,: Soul; here it means self.", + "eyes: viz, not through others point of view." + ] + }, + { + "poem_id": "011_219", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "So guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.", + "I see empty bowls of the nation\u2019s whole, | A lasting wine lasts in thy heart\u2019s own bowl." + ], + "full_text": "\n\nSo guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.\nI see empty bowls of the nation\u2019s whole, | A lasting wine lasts in thy heart\u2019s own bowl.", + "phrases": [] + }, + { + "poem_id": "011_220", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "The hill and desert night defies thy day, | The birds and waves know not their old songs gay.", + "This world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp." + ], + "full_text": "\n\nThe hill and desert night defies thy day, | The birds and waves know not their old songs gay.\nThis world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp.", + "phrases": [ + "night: This is an illusion to godless men." + ] + }, + { + "poem_id": "011_221", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "Read the clear writing on thy forehead\u2019s slate, | Find out a way to change thy future fate.", + "Like me find a way on the Harem\u2019s land, | To know thy worth true, thy own grit and sand." + ], + "full_text": "\n\nRead the clear writing on thy forehead\u2019s slate, | Find out a way to change thy future fate.\nLike me find a way on the Harem\u2019s land, | To know thy worth true, thy own grit and sand.", + "phrases": [] + }, + { + "poem_id": "011_222", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "When all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.", + "O desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste." + ], + "full_text": "\n\nWhen all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.\nO desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.", + "phrases": [ + "taste.: In the above three quatrains (twin couplets) the poet has addressed an immaculate son of the desert, a young Muslim, free from the impure taints of city life." + ] + }, + { + "poem_id": "011_223", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "The Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.", + "If the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene." + ], + "full_text": "\n\nThe Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.\nIf the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene.", + "phrases": [ + "scene.: Here green means flourishing, in 'figurative' sanse. It means full of vigour as we say (keep a man's memory green). He lives to a green old age, although looking green with envy also means pale or sickly looking." + ] + }, + { + "poem_id": "011_224", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "Those nights had the uproar for future\u2019s dawn, | Being lit up with light of the Sinai\u2019s lawn.", + "Thus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes." + ], + "full_text": "\n\nThose nights had the uproar for future\u2019s dawn, | Being lit up with light of the Sinai\u2019s lawn.\nThus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes.", + "phrases": [] + }, + { + "poem_id": "011_225", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "Learn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.", + "Take me not poet in this or that sense, | Look my passions depth from the wisdom\u2019s lens." + ], + "full_text": "\n\nLearn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.\nTake me not poet in this or that sense, | Look my passions depth from the wisdom\u2019s lens.", + "phrases": [] + }, + { + "poem_id": "011_226", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "If a craze consumes the garden\u2019s face, | And saps its beauty and social grace.", + "I poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains." + ], + "full_text": "\n\nIf a craze consumes the garden\u2019s face, | And saps its beauty and social grace.\nI poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.", + "phrases": [ + "lanes,: viz, in the City of Lahore." + ] + }, + { + "poem_id": "011_227", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "The poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.", + "So under rate not my verve\u2019s lone part, | See caravans budding from my heart." + ], + "full_text": "\n\nThe poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.\nSo under rate not my verve\u2019s lone part, | See caravans budding from my heart.", + "phrases": [ + "heart.: Here caravan means a nation. Iqbal says (literal) I have hundred Rose Caravans in me. As such here rose is a metaphor for a nation." + ] + }, + { + "poem_id": "011_228", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "So scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.", + "How august and happy would be that day, | When a ride is born from my own clay." + ], + "full_text": "\n\nSo scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.\nHow august and happy would be that day, | When a ride is born from my own clay.", + "phrases": [ + "clay.: Here Iqbal forecasts that a superman will appear to guide the destiny of nation." + ] + }, + { + "poem_id": "011_229", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "How lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.", + "His birth a secret of a secret hand, | Who would change her fate in a manner grand." + ], + "full_text": "\n\nHow lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.\nHis birth a secret of a secret hand, | Who would change her fate in a manner grand.", + "phrases": [] + }, + { + "poem_id": "011_230", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "In self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.", + "I found no better cast than my own face, | With my own blood his picture I trace." + ], + "full_text": "\n\nIn self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.\nI found no better cast than my own face, | With my own blood his picture I trace.", + "phrases": [ + "trace.: Here tone is a metaphor for tinge." + ] + }, + { + "poem_id": "011_231", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "His glance would fill up the empty bowl, | He runs the will\u2019s wine in vine\u2019s veins whole.", + "His storms and gales are a God gift free, | He made a small brook, \u2018rival of sea." + ], + "full_text": "\n\nHis glance would fill up the empty bowl, | He runs the will\u2019s wine in vine\u2019s veins whole.\nHis storms and gales are a God gift free, | He made a small brook, \u2018rival of sea.", + "phrases": [] + }, + { + "poem_id": "011_232", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "The caravans reins he would take when, | He gives vision taste to each hidden then.", + "He makes so much bare the heavenly hosts | That all nine skies would be tinder his force." + ], + "full_text": "\n\nThe caravans reins he would take when, | He gives vision taste to each hidden then.\nHe makes so much bare the heavenly hosts | That all nine skies would be tinder his force.", + "phrases": [] + }, + { + "poem_id": "011_233", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.", + "On the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame." + ], + "full_text": "\n\nTo that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.", + "phrases": [ + "shame.: Nymph; fairy, Hoors of paradise." + ] + }, + { + "poem_id": "011_234", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.", + "On the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame." + ], + "full_text": "\n\nTo that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.", + "phrases": [] + }, + { + "poem_id": "011_235", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The Arabs gained a lot from Prophet\u2019s light, | That the dead lamps of East, too became bright.", + "But the Caliphate lost that path and force, | And taught the Momin first the Kingship\u2019s course." + ], + "full_text": "\n\nThe Arabs gained a lot from Prophet\u2019s light, | That the dead lamps of East, too became bright.\nBut the Caliphate lost that path and force, | And taught the Momin first the Kingship\u2019s course.", + "phrases": [] + }, + { + "poem_id": "011_236", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "Take the Caliphate\u2019s witness with a heed | As the kingship is banned in our creed.", + "A trick is the kingship with each new face, | The Caliphate but was the God\u2019s own grace." + ], + "full_text": "\n\nTake the Caliphate\u2019s witness with a heed | As the kingship is banned in our creed.\nA trick is the kingship with each new face, | The Caliphate but was the God\u2019s own grace.", + "phrases": [] + }, + { + "poem_id": "011_237", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "A Moses grapples with kingdoms all, | And threatens tyrants though means are sina!", + "It happens oft that the wheel of fate, | Turns a light breeze into tempest great." + ], + "full_text": "\n\nA Moses grapples with kingdoms all, | And threatens tyrants though means are sina!\nIt happens oft that the wheel of fate, | Turns a light breeze into tempest great.", + "phrases": [] + }, + { + "poem_id": "011_238", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The Adam is slave in this world yet, | Yet his order raw, weak and poor set.", + "I am his page, who sheltered each Age, | Who banned in my faith to keep a page." + ], + "full_text": "\n\nThe Adam is slave in this world yet, | Yet his order raw, weak and poor set.\nI am his page, who sheltered each Age, | Who banned in my faith to keep a page.", + "phrases": [] + }, + { + "poem_id": "011_239", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The love, from his glance is stable and best, | To love and passions his path is a Test.", + "His \u2018slave\u2019 he was ranked, yet the slave ranks. | To eager world\u2019s eyes in the Master\u2019s Ranks." + ], + "full_text": "\n\nThe love, from his glance is stable and best, | To love and passions his path is a Test.\nHis \u2018slave\u2019 he was ranked, yet the slave ranks. | To eager world\u2019s eyes in the Master\u2019s Ranks.", + "phrases": [] + }, + { + "poem_id": "011_240", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "In the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.", + "On freedom of the West they do not boast, | They are captives yet of his Charming toast." + ], + "full_text": "\n\nIn the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.\nOn freedom of the West they do not boast, | They are captives yet of his Charming toast.", + "phrases": [] + }, + { + "poem_id": "011_241", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "How daring were they who broke his charms, | Who paid no heed to his pledges warm.", + "Get not despaired, have thy ego\u2019s own view, | What did the past nations you also do." + ], + "full_text": "\n\nHow daring were they who broke his charms, | Who paid no heed to his pledges warm.\nGet not despaired, have thy ego\u2019s own view, | What did the past nations you also do.", + "phrases": [ + "do.: Iqbal has given the same thought of Line 3 in Zarb-i-Kaleem in an address to P.L.O. (Palestine Liberation Organisation)." + ] + }, + { + "poem_id": "011_242", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "The fate thus gave to Turks a verve anew, | And gave them a base for a build up new.", + "Where are those Muslim who could behold? | The meanings of fate which God had told." + ], + "full_text": "\n\nThe fate thus gave to Turks a verve anew, | And gave them a base for a build up new.\nWhere are those Muslim who could behold? | The meanings of fate which God had told.", + "phrases": [ + "told.: It means when the Turks decided to keep their freedom at any cost, God came to their help. In this quatrain the poet wants to say that the nations make their own destinys as a poet says" + ] + }, + { + "poem_id": "011_243", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "Learn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.", + "You need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent." + ], + "full_text": "\n\nLearn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.\nYou need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.", + "phrases": [ + "bent.: Iqbal has used 'Gharat Gari' again in line 4 which means 'robbery'. In amatory language of this sub-continent and Persia, it means loveliness." + ] + }, + { + "poem_id": "011_244", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "A God given sword thy glance to thee, | Whose wounds thus gave my full right to me", + "The heart of great sage that holy soul took, | As she tempered her sword with bashful look." + ], + "full_text": "\n\nA God given sword thy glance to thee, | Whose wounds thus gave my full right to me\nThe heart of great sage that holy soul took, | As she tempered her sword with bashful look.", + "phrases": [] + }, + { + "poem_id": "011_245", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "At last modern age shows her conscience lo! | They feel quite happy with false pomp and show", + "A tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight." + ], + "full_text": "\n\nAt last modern age shows her conscience lo! | They feel quite happy with false pomp and show\nA tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight.", + "phrases": [ + "sight.: A beautiful example to hid from the common people." + ] + }, + { + "poem_id": "011_246", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "The world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.", + "To this point if the nations didn\u2019t get, | The whole world order would soon up set." + ], + "full_text": "\n\nThe world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.\nTo this point if the nations didn\u2019t get, | The whole world order would soon up set.", + "phrases": [ + "set.: Here a 'mumknat' means the mankind, all possible (created things). It also means possibilities but it does not apply here." + ] + }, + { + "poem_id": "011_247", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "That nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.", + "What happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face." + ], + "full_text": "\n\nThat nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.\nWhat happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face.", + "phrases": [ + "face.: here it means struggle" + ] + }, + { + "poem_id": "011_248", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "This craze she gave me for sharp wits sense, | My kind mother\u2019s sacred inner glance.", + "In schools, my heart and eyes did\u2019nt get calm, | No schools are these but magic and charm." + ], + "full_text": "\n\nThis craze she gave me for sharp wits sense, | My kind mother\u2019s sacred inner glance.\nIn schools, my heart and eyes did\u2019nt get calm, | No schools are these but magic and charm.", + "phrases": [] + }, + { + "poem_id": "011_249", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "If you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.", + "Hid from this Age like Batool if you can, | In thy lap too there may be a Hussain." + ], + "full_text": "\n\nIf you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.\nHid from this Age like Batool if you can, | In thy lap too there may be a Hussain.", + "phrases": [ + "Hussain.: Imam Hussain 'Alaih-is-salam' whose name was also Shabbir was the 2nd son of Hazrat Ali, the 4th Caliph (on the name of Hazrat Haroon's son). Fatima Batool, the youngest daughter of the Prophet was married to Hazrat Ali from whom Hassan and Hussain were born." + ] + }, + { + "poem_id": "011_250", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "From my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.", + "From thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great." + ], + "full_text": "\n\nFrom my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.\nFrom thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great.", + "phrases": [ + "Great.: Before embracing Islam, Hazrat Ornar heard that her sister alongwith her husband had embraced Islam. In rage he went to her house and heard her reciting the Holy Quran. which melted his heart, and he too joined the fold of Islam." + ] + }, + { + "poem_id": "011_251", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "What is the age? On whom the faith cries, | Who puts on it thousand checks and ties.", + "From Man\u2019s face it saps all the healthy signs, | His paintings depict, his evil designs." + ], + "full_text": "\n\nWhat is the age? On whom the faith cries, | Who puts on it thousand checks and ties.\nFrom Man\u2019s face it saps all the healthy signs, | His paintings depict, his evil designs.", + "phrases": [] + }, + { + "poem_id": "011_252", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "His glance only paints the heathen\u2019s shade, | His skill\u2019s big height are statues he made.", + "Thus shun the trade circles of his own make. | Who plans all business for gambling sake." + ], + "full_text": "\n\nHis glance only paints the heathen\u2019s shade, | His skill\u2019s big height are statues he made.\nThus shun the trade circles of his own make. | Who plans all business for gambling sake.", + "phrases": [] + }, + { + "poem_id": "011_253", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "To youths of this age he taught evil ways, | It turned the Satan\u2019s night into his days.", + "Like flame I make a coil on his face, | As this age lacks all the shine and grace." + ], + "full_text": "\n\nTo youths of this age he taught evil ways, | It turned the Satan\u2019s night into his days.\nLike flame I make a coil on his face, | As this age lacks all the shine and grace.", + "phrases": [] + }, + { + "poem_id": "011_254", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "The Muslim draws content and kingship close, | He views the man and God in a close pose.", + "From this Age but I wished to run away, | Who has mixed the kingship with Satan\u2019s way." + ], + "full_text": "\n\nThe Muslim draws content and kingship close, | He views the man and God in a close pose.\nFrom this Age but I wished to run away, | Who has mixed the kingship with Satan\u2019s way.", + "phrases": [] + }, + { + "poem_id": "011_255", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "The dance you now play in this or that way, | Is just a drug\u2019s kick, a bliss to soul nay", + "In wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!" + ], + "full_text": "\n\nThe dance you now play in this or that way, | Is just a drug\u2019s kick, a bliss to soul nay\nIn wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!", + "phrases": [] + }, + { + "poem_id": "011_256", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "For him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.", + "The Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark." + ], + "full_text": "\n\nFor him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.\nThe Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark.", + "phrases": [] + }, + { + "poem_id": "011_257", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "To Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.", + "It can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right." + ], + "full_text": "\n\nTo Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.\nIt can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right.", + "phrases": [ + "right.: To put one's right hand; to show one's will and determination. (for poetic need I reversed right hand to hand right." + ] + }, + { + "poem_id": "011_258", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "A pundit keeps eyes on his own task, | He wont let to know his secret mask.", + "To me he says Give up counting beads, | For his own neck feels holy thread\u2019s need." + ], + "full_text": "\n\nA pundit keeps eyes on his own task, | He wont let to know his secret mask.\nTo me he says Give up counting beads, | For his own neck feels holy thread\u2019s need.", + "phrases": [ + "need.: Counting beads, (tasbeeh) viz. the rosary notes. Brahmen's sacred thread; a rosary too, is called zunnar in Persian and janaou in Hindi or Sanskrit. The Muslim keeps a rosary of 100 or 101 beads for counting purpose whereas the Christian keeps a rosary of 165 beads to keep a count." + ] + }, + { + "poem_id": "011_259", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "The Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.", + "In one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane." + ], + "full_text": "\n\nThe Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.\nIn one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane.", + "phrases": [ + "fane.: Line 2:- As the Brehmin tried to impress the Muslim that \"Thy country men love thee from heart's core.\"" + ] + }, + { + "poem_id": "011_260", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.", + "Teach the kids and colts, a verve and flame, | To books and schools a fiction I name." + ], + "full_text": "\n\nA shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.", + "phrases": [ + "kids: Kids; the new generation.", + "colts,: Colt; a young horse upto age of 4 or 5 or a young man with little experience." + ] + }, + { + "poem_id": "011_261", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.", + "It looks better yet to the sacred eyes, | A heart who seeks not any earthly ties." + ], + "full_text": "\n\nA knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.\nIt looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.", + "phrases": [ + "ties.: \"A sans souci heart who sought no world's ties\" is the ideal translation of line 4, sanssouci (FR ) who cares not for aught (but not careless)." + ] + }, + { + "poem_id": "011_262", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "No links with that Momin the God would keep, | Who keeps no conscious soul with self\u2019s deep peep.", + "My friend\u2019s Maktab way I left that is why, | No youth I found there with self guarding eye." + ], + "full_text": "\n\nNo links with that Momin the God would keep, | Who keeps no conscious soul with self\u2019s deep peep.\nMy friend\u2019s Maktab way I left that is why, | No youth I found there with self guarding eye.", + "phrases": [] + }, + { + "poem_id": "011_263", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A blind eye is better from eyes crook, | Which sees a virtue from evil look.", + "An ignorant man and a simple guy, | Is better than a wise but faithless sly?" + ], + "full_text": "\n\nA blind eye is better from eyes crook, | Which sees a virtue from evil look.\nAn ignorant man and a simple guy, | Is better than a wise but faithless sly?", + "phrases": [] + }, + { + "poem_id": "011_264", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "No use of a thought which measures sky, | But settles like dust or moves like fly.", + "Like sections of clouds he moves here there, | And wanders in space with draughts of air." + ], + "full_text": "\n\nNo use of a thought which measures sky, | But settles like dust or moves like fly.\nLike sections of clouds he moves here there, | And wanders in space with draughts of air.", + "phrases": [] + }, + { + "poem_id": "011_265", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Respect is the dress of a sage or fool, | A lucky man likes to make it a rule.", + "With that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes." + ], + "full_text": "\n\nRespect is the dress of a sage or fool, | A lucky man likes to make it a rule.\nWith that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes.", + "phrases": [] + }, + { + "poem_id": "011_266", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Why you lose hopes of kids a bit, | If they do not catch a point of wits.", + "Tell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?" + ], + "full_text": "\n\nWhy you lose hopes of kids a bit, | If they do not catch a point of wits.\nTell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?", + "phrases": [] + }, + { + "poem_id": "011_267", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Teach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.", + "If you teach him a knack in any skill, | A white hand is hidden in his sleeve still." + ], + "full_text": "\n\nTeach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.\nIf you teach him a knack in any skill, | A white hand is hidden in his sleeve still.", + "phrases": [ + "still.: The White Hand (Yadi Baiza) which the God gave to Moses. (Alaih-is-Salam)." + ] + }, + { + "poem_id": "011_268", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Who sapp\u2019d sweet tone of the birds and buds, | Who damp\u2019d old flame of the poppy\u2019s blood.", + "On this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost." + ], + "full_text": "\n\nWho sapp\u2019d sweet tone of the birds and buds, | Who damp\u2019d old flame of the poppy\u2019s blood.\nOn this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost.", + "phrases": [] + }, + { + "poem_id": "011_269", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "The days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.", + "To a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay." + ], + "full_text": "\n\nThe days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.\nTo a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay.", + "phrases": [ + "pay.: In some body pay; employed by some body (with sense of dishonour) as in enemy's pay." + ] + }, + { + "poem_id": "011_270", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Who e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.", + "To that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away." + ], + "full_text": "\n\nWho e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.\nTo that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away.", + "phrases": [ + "away.: My friend's heart and eye; his love and tender eye, viz. (My friend's love and eye from me who took away)" + ] + }, + { + "poem_id": "011_271", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A caravan was killed, if you e\u2019er see, | Make not a probe, how it could be.", + "No use to learn a knowledge and skill, | Which murders a nation\u2019s soul and will." + ], + "full_text": "\n\nA caravan was killed, if you e\u2019er see, | Make not a probe, how it could be.\nNo use to learn a knowledge and skill, | Which murders a nation\u2019s soul and will.", + "phrases": [] + }, + { + "poem_id": "011_272", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.", + "He learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep." + ], + "full_text": "\n\nA well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.\nHe learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.", + "phrases": [ + "keep.: Nigah (glance) Be panah, unlimited (shelterless), this construction is not used in the English language. Here the metaphorical meaning of be pariah would be ferocious savage." + ] + }, + { + "poem_id": "011_273", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "To a camel addressed its youngest foal, | No God I have seen in the desert whole.", + "The father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d" + ], + "full_text": "\n\nTo a camel addressed its youngest foal, | No God I have seen in the desert whole.\nThe father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d", + "phrases": [ + "then.\u201d: Due to too much load on his back his foot is likely to slip (Of course when he is grown up)." + ] + }, + { + "poem_id": "011_274", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 18, + "section_title": "SEARCH FOR FOOD AND LIVING", + "text_blocks": [ + "If the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.", + "For a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh." + ], + "full_text": "\n\nIf the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.\nFor a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh.", + "phrases": [ + "mesh.: Ae'ry (air'ie) ey'rie or eyry = aerie Eagle's nest (Kunarn in Persian), there are three pronunciations of aery." + ] + }, + { + "poem_id": "011_275", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 18, + "section_title": "SEARCH FOR FOOD AND LIVING", + "text_blocks": [ + "See thy own self with a seeing eye, | This eye is a whip for us to fly.", + "This eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash." + ], + "full_text": "\n\nSee thy own self with a seeing eye, | This eye is a whip for us to fly.\nThis eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.", + "phrases": [ + "flash.: In a flash (fig:) instantly, at once. Literal; with a confidents eye." + ] + }, + { + "poem_id": "011_276", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 19, + "section_title": "A CROCODILE TO ITS YOUNG", + "text_blocks": [ + "Thus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.", + "So mix up with waves and shun the coast, | To us the river bed plays a host." + ], + "full_text": "\n\nThus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.\nSo mix up with waves and shun the coast, | To us the river bed plays a host.", + "phrases": [ + "\u2018croco\u2019:: Here croco is 'diminitive' of crocodile." + ] + }, + { + "poem_id": "011_277", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 19, + "section_title": "A CROCODILE TO ITS YOUNG", + "text_blocks": [ + "In sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.", + "If you seek from storms a fast retreat, | This sea within thee will rob thy heat." + ], + "full_text": "\n\nIn sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.\nIf you seek from storms a fast retreat, | This sea within thee will rob thy heat.", + "phrases": [] + }, + { + "poem_id": "011_278", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "I talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.", + "From Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told." + ], + "full_text": "\n\nI talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.\nFrom Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told.", + "phrases": [ + "told.: Line 2 means: A frank talk I make on love's other sense." + ] + }, + { + "poem_id": "011_279", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "Back to ego turn, and back to heart look, | Make the self\u2019s own place in thy bosom nook.", + "Treat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here." + ], + "full_text": "\n\nBack to ego turn, and back to heart look, | Make the self\u2019s own place in thy bosom nook.\nTreat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here.", + "phrases": [] + }, + { + "poem_id": "011_280", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "For heart and eyes course, the \u2018Harem\u2019 is the aim, | Its round is not the round of door\u2019an roof\u2019s frame.", + "In us and God\u2019s House there hids a hint so, | Which Gabe, the Trustee may not even know." + ], + "full_text": "\n\nFor heart and eyes course, the \u2018Harem\u2019 is the aim, | Its round is not the round of door\u2019an roof\u2019s frame.\nIn us and God\u2019s House there hids a hint so, | Which Gabe, the Trustee may not even know.", + "phrases": [] + }, + { + "poem_id": "011_281", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "O bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.", + "Give me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone." + ], + "full_text": "\n\nO bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.\nGive me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone.", + "phrases": [ + "tone.: In this chapter Iqbal is addressing whole mankind without distinction of cast and creed." + ] + }, + { + "poem_id": "011_282", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Leave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.", + "For a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill." + ], + "full_text": "\n\nLeave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.\nFor a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill.", + "phrases": [ + "trill.: 1. Hustle, n., quick and energetic activity (compare with). Bustle. n., excited activity. (used in sing only). Trill. n. and v.t. and vi.; sing a (musical note) with a trill; trill. n, a shaking voice." + ] + }, + { + "poem_id": "011_283", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "With times came unrest which passed so quick, | It reared great satans and passed so quick.", + "Many Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate." + ], + "full_text": "\n\nWith times came unrest which passed so quick, | It reared great satans and passed so quick.\nMany Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.", + "phrases": [ + "spate.: By Ghenhis (gez) Khan,the Mangol conquerer of land from Black Sea to Pacific (1162 to 1227), pronounced in Persian (Changaiz Khan)." + ] + }, + { + "poem_id": "011_284", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Those who had fears for the future days, | They died yesterday before coming days.", + "Lucky are those whose dress of today, | Is booming with success day by day.1" + ], + "full_text": "\n\nThose who had fears for the future days, | They died yesterday before coming days.\nLucky are those whose dress of today, | Is booming with success day by day.1", + "phrases": [] + }, + { + "poem_id": "011_285", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Like nightingale you know not the groans and wails, | You lack living soul in your set up frail.", + "This garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright." + ], + "full_text": "\n\nLike nightingale you know not the groans and wails, | You lack living soul in your set up frail.\nThis garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.", + "phrases": [ + "fright.: Here set up means body." + ] + }, + { + "poem_id": "011_286", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Come forward and learn the self seeing art, | Learn the hard task and sufferings of heart.", + "If you wish clear vision of God the Great, | Learn to see the self in a vivid state." + ], + "full_text": "\n\nCome forward and learn the self seeing art, | Learn the hard task and sufferings of heart.\nIf you wish clear vision of God the Great, | Learn to see the self in a vivid state.", + "phrases": [ + "state.: Khwesh paechidan; literal meaning are self-wrapping or self writhing or self coiling but in Iqbal's own terminology it means self seeing." + ] + }, + { + "poem_id": "011_287", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Give up the habit to weep on fate, | Face the hard times with a courage great.", + "Dont you know that the water of a brook. | When falls on stone, it gives a lovely look." + ], + "full_text": "\n\nGive up the habit to weep on fate, | Face the hard times with a courage great.\nDont you know that the water of a brook. | When falls on stone, it gives a lovely look.", + "phrases": [ + "look.: Underlying thought: 'Strengthen your self, face tile hardships of life'." + ] + }, + { + "poem_id": "011_288", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A gull said to shaver, nice witty thing, | You cannot exist with the silken wing,", + "With a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo." + ], + "full_text": "\n\nA gull said to shaver, nice witty thing, | You cannot exist with the silken wing,\nWith a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo.", + "phrases": [ + "Hoo\u201d: 'Ya Hoo' (Hu); O GOd (O! who is God). Some people say that a Pigeon says 'Ya Hoo' in every coo. Hence Iqbal is speaking in passages. His pigeon is a virtuous man. In America a pigeon is also called a gull (uor in Britain) kullah; (Per) The skull head, the pate." + ] + }, + { + "poem_id": "011_289", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "You had fallen then from a godly place, | To courts of mean men you sought a close face.", + "Thou art a hawk, to self you cannot get, | Until you are caught in thy self\u2019s own net." + ], + "full_text": "\n\nYou had fallen then from a godly place, | To courts of mean men you sought a close face.\nThou art a hawk, to self you cannot get, | Until you are caught in thy self\u2019s own net.", + "phrases": [] + }, + { + "poem_id": "011_290", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "I hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold", + "The lasting life thus in certitude. lies, | A thought when you follow the self then dies." + ], + "full_text": "\n\nI hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold\nThe lasting life thus in certitude. lies, | A thought when you follow the self then dies.", + "phrases": [ + "dies.: Underlying thought: When you express your own opinion or view in the exegesis of Quran or Hadith it means that you are (unconsciously or inadvertantly) under an impression that the God, and the Prophet, were unable to ezplain those verses, inspite of all the eloquence we owe to the words of Allah in the Holy Quran. There a man claims to be a great scholar than God Himself. As such if you prefer the views of the biggest scholar on earth over the clear meaning of Holy Quran, then your faith, gnosis and then the certitude in God and the Prophet is not complete The views of different experts, may be the Holiest men on earth, create different castes and creeds in any religion." + ] + }, + { + "poem_id": "011_291", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Like me you are too wrapped in a veil, | You turn to self when that good day", + "I hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark." + ], + "full_text": "\n\nLike me you are too wrapped in a veil, | You turn to self when that good day\nI hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark.", + "phrases": [ + "dark.: Kufr (Ar:) unbelief, darkness; (pitch)." + ] + }, + { + "poem_id": "011_292", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A camel once said a nice word to foal, | He\u2019s lucky who knows to play his own role.", + "Learn from me a knack of desert tramps, | To take thy own load from camps to camps." + ], + "full_text": "\n\nA camel once said a nice word to foal, | He\u2019s lucky who knows to play his own role.\nLearn from me a knack of desert tramps, | To take thy own load from camps to camps.", + "phrases": [] + }, + { + "poem_id": "011_293", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "I know many savants and gems of west, | On being and non being they felt the same quest.", + "Bid me, tell to thee two words at least, | To me please talk in accent of East." + ], + "full_text": "\n\nI know many savants and gems of west, | On being and non being they felt the same quest.\nBid me, tell to thee two words at least, | To me please talk in accent of East.", + "phrases": [ + "East.: Line 3 (Literal): with this old man talk in accent of East." + ] + }, + { + "poem_id": "011_294", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Hark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.", + "Then Mullah\u2019s views it was better to sit, | With a self-conscious sage with ego\u2019s wit." + ], + "full_text": "\n\nHark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.\nThen Mullah\u2019s views it was better to sit, | With a self-conscious sage with ego\u2019s wit.", + "phrases": [] + }, + { + "poem_id": "011_295", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "This being would last or just a passing show, | The wise could not solve this knotty tie so.", + "He wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!" + ], + "full_text": "\n\nThis being would last or just a passing show, | The wise could not solve this knotty tie so.\nHe wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!", + "phrases": [ + "being: It is difficult to convey the true sense of 'bceni' in line 1. If it conveys an opposite sense of Namud then its meaning is truth. Iqbal has not used becna (Conscious, having insight, a seeing being) here, still Wajud-i-beeni means conscious being." + ] + }, + { + "poem_id": "011_296", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "With battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.", + "Leave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?" + ], + "full_text": "\n\nWith battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.\nLeave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?", + "phrases": [ + "stone?: I have anglicized Baistoon (to Bistoon) for poetical beauty. Farhad had taken a pledge with the King of Persia to dig a canal from Baistoon Mountain. against which the King pledged to marry his daughter (princess) with him. There was a long controversy amongst Persian historians, poets or phillosophers whether Farhad was killed by his own axe or from a stone rolling from the mountain top. The readers would find a hint of that controversy in the above mentioned quatrain (twin couplet)." + ] + }, + { + "poem_id": "011_297", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Keep the crave\u2019s lamp burning ever in heart, | Get the place where the uproars start.", + "Do not get lost in the world\u2019s four nooks, | Break the four nooks, and turn to self\u2019s look." + ], + "full_text": "\n\nKeep the crave\u2019s lamp burning ever in heart, | Get the place where the uproars start.\nDo not get lost in the world\u2019s four nooks, | Break the four nooks, and turn to self\u2019s look.", + "phrases": [] + }, + { + "poem_id": "011_298", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "O heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.", + "O wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will." + ], + "full_text": "\n\nO heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.\nO wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.", + "phrases": [ + "will.: The underlying thought is given below For heart the whole noise in world I see, Who gave the world beauty for thy sole glee." + ] + }, + { + "poem_id": "011_299", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "To both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.", + "From light of past see the light of to day, | To day you cant cut off from the last day." + ], + "full_text": "\n\nTo both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.\nFrom light of past see the light of to day, | To day you cant cut off from the last day.", + "phrases": [ + "day.: Line 4 (Literal): From last day you cannot pounce on today." + ] + }, + { + "poem_id": "011_300", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "You show us O Poppy! thy self\u2019s own trace, | And turned the hid mask of thy charming face.", + "I call you poppy when you show thy face, | In branch what you looked? Where was thy trace?" + ], + "full_text": "\n\nYou show us O Poppy! thy self\u2019s own trace, | And turned the hid mask of thy charming face.\nI call you poppy when you show thy face, | In branch what you looked? Where was thy trace?", + "phrases": [] + }, + { + "poem_id": "011_301", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A man weeps not from a grief or pains, | No dust e\u2019er falls, on his heart from.strain.", + "If he e\u2019er weeps you take it in this sense, | His weeping is a part of love pangs trance." + ], + "full_text": "\n\nA man weeps not from a grief or pains, | No dust e\u2019er falls, on his heart from.strain.\nIf he e\u2019er weeps you take it in this sense, | His weeping is a part of love pangs trance.", + "phrases": [] + }, + { + "poem_id": "011_302", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "If a tested man dies think not ever, | He dies on the earth, there he dies never.", + "To thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait." + ], + "full_text": "\n\nIf a tested man dies think not ever, | He dies on the earth, there he dies never.\nTo thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait.", + "phrases": [ + "trait.: Literal Line 2 He dies beneath sky, there he dies never." + ] + }, + { + "poem_id": "011_303", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "If thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.", + "Be free from griefs, guard breath with His hum, | In man full of dam no griefs can come." + ], + "full_text": "\n\nIf thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.\nBe free from griefs, guard breath with His hum, | In man full of dam no griefs can come.", + "phrases": [ + "come.: I, Rain; here it means a guide viz, spiritual guide. 2. dam, breath. Check up this idea with 'Hosh dar dam', No. 2 principle of the mystics of Islam in former India and Iran." + ] + }, + { + "poem_id": "011_304", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "My each breath blows with griefs many more, | My friends share not my griefs anymore.", + "Yet future can be shaped to large extent, | If you know the great price of each instant." + ], + "full_text": "\n\nMy each breath blows with griefs many more, | My friends share not my griefs anymore.\nYet future can be shaped to large extent, | If you know the great price of each instant.", + "phrases": [ + "instant.: Literal version of line 2: [My grief is shared by aliens few. Here aliens or 'Na Mahram' could also mean wealth, riches (of the world) to whom the poet thinks aliens to him. This could he a remote sense of line 2.]" + ] + }, + { + "poem_id": "011_305", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.", + "No harm if you relish a decent scene, | Keep an eye on heart that the hands are clean." + ], + "full_text": "\n\nA young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.\nNo harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.", + "phrases": [ + "clean.: Line I who tied call; viz, who strengthened his ego." + ] + }, + { + "poem_id": "011_306", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Such griefs this heart now likes to take, | Like dust of low things of humble make.", + "To those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought." + ], + "full_text": "\n\nSuch griefs this heart now likes to take, | Like dust of low things of humble make.\nTo those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought.", + "phrases": [ + "\u2018thought.: Khak-i-Nazand (Per) Dust which is low, downcast, sorrowful, blind, (as such this world). (See text). Sweet griefs, of God and country's love, etc." + ] + }, + { + "poem_id": "011_307", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Blame not the God for this or that hurt, | This dust should be dusted from thy skirt.", + "Change the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet." + ], + "full_text": "\n\nBlame not the God for this or that hurt, | This dust should be dusted from thy skirt.\nChange the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.", + "phrases": [ + "bet.: Az daman-ash, here the antecedent (merja) as pronoun hints towards man and not towards God. It means that man must absolve himself from such complaints against God." + ] + }, + { + "poem_id": "011_308", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Turn out fire of envy from thy heart\u2019s core, | Like smoke of house through the ventilator or door.", + "No tax ever pay on heart\u2019s yield to none, | To make the lands barren O! landlord shun." + ], + "full_text": "\n\nTurn out fire of envy from thy heart\u2019s core, | Like smoke of house through the ventilator or door.\nNo tax ever pay on heart\u2019s yield to none, | To make the lands barren O! landlord shun.", + "phrases": [] + }, + { + "poem_id": "011_309", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "In his nights behold many dawns bright, | Both the words are bright from his moon\u2019s light", + "I give thee some signs for that Muslim\u2019s trace, | He welcomes his death with a smiling face." + ], + "full_text": "\n\nIn his nights behold many dawns bright, | Both the words are bright from his moon\u2019s light\nI give thee some signs for that Muslim\u2019s trace, | He welcomes his death with a smiling face.", + "phrases": [] + }, + { + "poem_id": "011_310", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "To the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.", + "I have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass." + ], + "full_text": "\n\nTo the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.\nI have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass.", + "phrases": [ + "grass.: Badi Subh the morning breeze viz, the poet himself. The drew; is a Muslim in the company of Rose. Rose; (in the company of rose) = of a rich wealthy man. Grass; an allusion to a poor man, or the poor. As such the poet has given this message in parables." + ] + }, + { + "poem_id": "011_311", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.", + "Like tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble." + ], + "full_text": "\n\nThe heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.", + "phrases": [ + "shore,: Warzeedan to opt for, to incline toward, to choose. Nawarzeedan; does not choose.", + "shark: Nahang; a crocodile; a whale, a sherk etc. Line 4 Literal: The sky cant contain in its one bubble.", + "alike: Nayarzad is not equal to. Here nahang (alligator) is probably the Satan. Iqbal has tried to explain different states of heart. Sometimes a huge sea in which the whole cosmos can be contained. As such his heart is not a mere lump of flesh which beats in bosom. It is a place in which God himself likes to live when He loves a man." + ] + }, + { + "poem_id": "011_312", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "My heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.", + "From mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm." + ], + "full_text": "\n\nMy heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.", + "phrases": [ + "mercury: The mercury was killed (to make calx) in aloe wood in old days. Aloe wood is called ood (Ud) in Arabic and Persian. (It also means lute or harp). It gives a sweet smelling fragrance when it burns.", + "balm.: Balm; ointment (fig:) that which gives peace of mind or consolation." + ] + }, + { + "poem_id": "011_313", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "His help the world seeks like his slave own, | Since he guarded self with saintly tone.", + "This is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art." + ], + "full_text": "\n\nHis help the world seeks like his slave own, | Since he guarded self with saintly tone.\nThis is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.", + "phrases": [ + "art.: Incidentlly Iqbal's main philosophy is based on four principles of the mystics of Islam (out of 8 or 11). Iqbal has probably taken the idea of self from the term Khilwat dar Anjuman; Privacy (with God) in social gatherings and other social contacts. Iqbal's whole mission of life was 'Hosh dar dam', consciousness of each breath inhaled, Nazar barqadam (eye down cast), 'Safar dar watan' (journey for Home, lost by him on heavens and 'Khilwat dar Anjuman'." + ] + }, + { + "poem_id": "011_314", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The Ego\u2019s power he did not try, | His hands and feet too opened no tie.", + "The wisdom to man is sometimes a chain, | If he had no heart to check and restrain." + ], + "full_text": "\n\nThe Ego\u2019s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.", + "phrases": [ + "Ego\u2019s: Nairoo (ru); control, power, force, mastery.", + "heart: Heart; here it means flame of love, his attention." + ] + }, + { + "poem_id": "011_315", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "You say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.", + "My heart is though in the bosom of mine, | It is yet beyond the pale of world thine." + ], + "full_text": "\n\nYou say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.", + "phrases": [ + "Khoon: Khak and Khoon; mud (dust) and blood.", + "Noon.: K and N or Kaf and Nun, are two Arabic alphabets. From K and N, God said 'Kun' = be, become and the whole cosmos came into being. God says 'be' (Kun) and it 'becomes' automatically a reality." + ] + }, + { + "poem_id": "011_316", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.", + "To \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free." + ], + "full_text": "\n\nThe world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.\nTo \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free.", + "phrases": [ + "free.: Wide awake, adj (fig:) fully alert, vigilant. Zunnar is a thread (with hundred of ties) worn by Hindu Brahmins or Pundits as a religious custom, (worn around neck)." + ] + }, + { + "poem_id": "011_317", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "We are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!", + "He told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?" + ], + "full_text": "\n\nWe are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!\nHe told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?", + "phrases": [ + "cart!: In English its equivalent word is litters, or Mehmil in Persian and Arabic.", + "path\u2019: Dust of path = the poet himself." + ] + }, + { + "poem_id": "011_318", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "To that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.", + "To the King often with lancers and force, | To wealth who never touched at any course." + ], + "full_text": "\n\nTo that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.", + "phrases": [ + "speaker: Viz. Mansoor Hallaj (cotton carder), though Mansoor Hallaj was never a cotton carder by profession.", + "King: Viz. Sultan Noor-ud-Din Zangi. In this quatrain Iqbal has used a most laconic language as he had explained tales of two great heroes." + ] + }, + { + "poem_id": "011_319", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.", + "Neither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019." + ], + "full_text": "\n\nThe heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.\nNeither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019.", + "phrases": [ + "hoo\u2019.: Allah Hoo, (who), who is God; (Save) the God." + ] + }, + { + "poem_id": "011_320", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.", + "Who drinks the whole wines whom we named heart, | Who sucks within it all beauties of art." + ], + "full_text": "\n\nThe glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.\nWho drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.", + "phrases": [ + "art.: Rang-o-boo has vast meaning. It means beauty (of every kind), pomp and show, grandeur, riches ostentation etc." + ] + }, + { + "poem_id": "011_321", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "What is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.", + "If you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?" + ], + "full_text": "\n\nWhat is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.\nIf you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?", + "phrases": [ + "brow?: Basic thought: [Borrow a glance from a good guide hence, He is thy guide who gives thee a glance.]" + ] + }, + { + "poem_id": "011_322", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The Ego is lucent from God\u2019s light rays, | A reach to self gets through out of reach ways", + "Its separation looks part of \u2018wasl\u2019 hence, | And \u2018wasl\u2019 a part of separation trance." + ], + "full_text": "\n\nThe Ego is lucent from God\u2019s light rays, | A reach to self gets through out of reach ways\nIts separation looks part of \u2018wasl\u2019 hence, | And \u2018wasl\u2019 a part of separation trance.", + "phrases": [] + }, + { + "poem_id": "011_323", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "When a nation gives up gossip\u2019s course, | From her dust then grows the longing\u2019s force.", + "The self becomes sword from longing\u2019s flow, | Whose sharp edge cuts all stains of vain show." + ], + "full_text": "\n\nWhen a nation gives up gossip\u2019s course, | From her dust then grows the longing\u2019s force.\nThe self becomes sword from longing\u2019s flow, | Whose sharp edge cuts all stains of vain show.", + "phrases": [] + }, + { + "poem_id": "011_324", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "From God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so | From God\u2019s own show, to \u2018self\u2019 He gave a show.", + "About this shining pearl I know not where, | It could be then without a river there." + ], + "full_text": "\n\nFrom God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so | From God\u2019s own show, to \u2018self\u2019 He gave a show.\nAbout this shining pearl I know not where, | It could be then without a river there.", + "phrases": [] + }, + { + "poem_id": "011_325", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.", + "It wakes up when he is conscious of I, | When ruled by senses his Ego would die." + ], + "full_text": "\n\nThe friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.\nIt wakes up when he is conscious of I, | When ruled by senses his Ego would die.", + "phrases": [] + }, + { + "poem_id": "011_326", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "His parting\u2019s prick in my tete-a-tete lies, | To ope this tie get a glance of one\u2019s eyes.", + "That pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea." + ], + "full_text": "\n\nHis parting\u2019s prick in my tete-a-tete lies, | To ope this tie get a glance of one\u2019s eyes.\nThat pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea.", + "phrases": [] + }, + { + "poem_id": "011_327", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The dusty look I hold owes to His door, | My rose and basil bloom from His down pour.", + "I know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace." + ], + "full_text": "\n\nThe dusty look I hold owes to His door, | My rose and basil bloom from His down pour.\nI know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace.", + "phrases": [ + "basil: Gul-o-Rachan (Roz and haezil as pronounced in English). This phrase conveys a vast meaning in Persian literature, viz. (i) influence, victory, (ii) power and hold, (iii) in wealth, (iv) kindness, (v) verdure and lush, (vi) food, ease and comfortable life. As such visuatise these meanings in reading this couplet." + ] + }, + { + "poem_id": "011_328", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 24, + "section_title": "COMPULSION AND OPTION", + "text_blocks": [ + "I am quite certain that on the doomsday, | To homes and castles in scale he would weigh.", + "Yet I cherish a feeling for that day, | It would neither suit Him nor to my \u2018clay\u2019." + ], + "full_text": "\n\nI am quite certain that on the doomsday, | To homes and castles in scale he would weigh.\nYet I cherish a feeling for that day, | It would neither suit Him nor to my \u2018clay\u2019.", + "phrases": [] + }, + { + "poem_id": "011_329", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 24, + "section_title": "COMPULSION AND OPTION", + "text_blocks": [ + "In city of Room a pontiff told me, | A word of wisdom I like to tell thee.", + "Every nation makes her death\u2019s own source, | To thee the fate, to us the planning course." + ], + "full_text": "\n\nIn city of Room a pontiff told me, | A word of wisdom I like to tell thee.\nEvery nation makes her death\u2019s own source, | To thee the fate, to us the planning course.", + "phrases": [ + "course.: Line 4, 'tadbir' also means politics, policy, administration, and planning." + ] + }, + { + "poem_id": "011_330", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 25, + "section_title": "DEATH", + "text_blocks": [ + "The death once said to God in this way, | How shameless his eyes\u2019 though made from clay.", + "When I take out his soul I feel a shame, | He feels no shame, but, to die with bad name." + ], + "full_text": "\n\nThe death once said to God in this way, | How shameless his eyes\u2019 though made from clay.\nWhen I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.", + "phrases": [ + "name.: The eyes, viz. the man." + ] + }, + { + "poem_id": "011_331", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 25, + "section_title": "DEATH", + "text_blocks": [ + "To king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.", + "He is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace," + ], + "full_text": "\n\nTo king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.\nHe is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace,", + "phrases": [ + "grace,: In this quatrain the Angel of Death (Izrail) is addressing God" + ] + }, + { + "poem_id": "011_332", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "From me please give to Satan a message, | How long be would like to fret in this cage.", + "I like not this dust\u2019s happiness brief, | Whose each dawn ends with the evening grief." + ], + "full_text": "\n\nFrom me please give to Satan a message, | How long be would like to fret in this cage.\nI like not this dust\u2019s happiness brief, | Whose each dawn ends with the evening grief.", + "phrases": [] + }, + { + "poem_id": "011_333", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "The separation gave to zeal great spur, | It gave to his passions a force and stir.", + "Of thy own affairs though I have no ken, | My heart made me conscious of my self then." + ], + "full_text": "\n\nThe separation gave to zeal great spur, | It gave to his passions a force and stir.\nOf thy own affairs though I have no ken, | My heart made me conscious of my self then.", + "phrases": [] + }, + { + "poem_id": "011_334", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "He drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.", + "From the first dawn I am writhing from prick, | Of thorn which you pricked with heart\u2019s each tick." + ], + "full_text": "\n\nHe drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.\nFrom the first dawn I am writhing from prick, | Of thorn which you pricked with heart\u2019s each tick.", + "phrases": [] + }, + { + "poem_id": "011_335", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "My rights and the wrongs you already know, | No harvest would grow in a waste land so.", + "You made not a bow in a pathos vain, | And took all the sins in a hard bargain." + ], + "full_text": "\n\nMy rights and the wrongs you already know, | No harvest would grow in a waste land so.\nYou made not a bow in a pathos vain, | And took all the sins in a hard bargain.", + "phrases": [ + "land: Here waste land is a hint (an allusion) to man's intrinsic nature, devoid of good qualities." + ] + }, + { + "poem_id": "011_336", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "Let us play a chess like a royal game, | To melt the world whole with mutual flame.", + "Use thy own skill, may be a grain of sand, | For a paradise true on every land." + ], + "full_text": "\n\nLet us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.", + "phrases": [ + "chess: Here waste land is a hint (an allusion) to man's intrinsic nature, devoid of good qualities.", + "skill,: Nard; chess or chausar as invented/played first by Bazur Jamuhr of Persia. Ba afsoon-i-hunar; with own intrinsic qualities and capabilities.", + "land.: Fasad; corruption, villainery, violence, vice etc." + ] + }, + { + "poem_id": "011_337", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "From this world\u2019s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.", + "With a pleasing glance if you can behave, | These satans in hundreds will be thy slave." + ], + "full_text": "\n\nFrom this world\u2019s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.\nWith a pleasing glance if you can behave, | These satans in hundreds will be thy slave.", + "phrases": [] + }, + { + "poem_id": "011_338", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_339", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_340", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_341", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_342", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_343", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_344", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_345", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_346", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.", + "To him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base." + ], + "full_text": "\n\nThe Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base.", + "phrases": [ + "Qalandar: Iqbal's own sense of ghayur means jealous for honour, no one word in English carries this sense. Its synonym is 'a man of parts' (p1:) abilities, modest, noble, bashful plus chaste conveys the sense of 'ghayur'. Is not suitable in new satan's chart.", + "base.: Aery (eerie) the nest or brood of an eagle." + ] + }, + { + "poem_id": "011_347", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "When the Allah Hoo\u2019s tick did hit my soul, | I dusted the clothes\u2019 of the cosmos whole.", + "Hold the violin quick as the chords so soon, | Are loosing my grip by quill\u2019s burning tune." + ], + "full_text": "\n\nWhen the Allah Hoo\u2019s tick did hit my soul, | I dusted the clothes\u2019 of the cosmos whole.\nHold the violin quick as the chords so soon, | Are loosing my grip by quill\u2019s burning tune.", + "phrases": [] + }, + { + "poem_id": "011_348", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In the heart of nature like tears I groan, | Till I got in her eyes a place by moans.", + "On nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green." + ], + "full_text": "\n\nIn the heart of nature like tears I groan, | Till I got in her eyes a place by moans.\nOn nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.", + "phrases": [ + "green.: Line 4: I am not such an ordinary thing which you can see on a grass leaf. (See me in nature's heart and eye)." + ] + }, + { + "poem_id": "011_349", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In logic I feel a smell of raws, | Its pleas and reasons are full of flaws.", + "To me the shut doors are opened soon. | From a verse of Rumi or Jami\u2019s croon." + ], + "full_text": "\n\nIn logic I feel a smell of raws, | Its pleas and reasons are full of flaws.\nTo me the shut doors are opened soon. | From a verse of Rumi or Jami\u2019s croon.", + "phrases": [] + }, + { + "poem_id": "011_350", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Come and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,", + "If you water this poppy from my can, | A branch will grow to the size of a man." + ], + "full_text": "\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.", + "phrases": [ + "Come: Come=to join his path.", + "from: Take from me learn.", + "bowl: Dust of bowl; a hint or allusion to the lover's heart.", + "branch: A branch; or poppy's branch = the whole nation, the Ummah, or one man." + ] + }, + { + "poem_id": "011_351", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The same old harp I hold in my hand, | In which are hidden tunes of that land.", + "With the lions claw, that harp I play, | Whose chords are made of rocky clay." + ], + "full_text": "\n\nThe same old harp I hold in my hand, | In which are hidden tunes of that land.\nWith the lions claw, that harp I play, | Whose chords are made of rocky clay.", + "phrases": [ + "clay.: Iqbal wishes to infuse a spirit of jingoistic chauvinism in his nation as such he uses such symbols like rocky chords and rocky veins in his portry. Such constructions are not used in the English language." + ] + }, + { + "poem_id": "011_352", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.", + "From the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart." + ], + "full_text": "\n\nTo tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.\nFrom the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart.", + "phrases": [ + "apart.: In text Iqbal says 'Pervez' of this age, a title of the old kings of Persia, tyrants of that age. In Persian legends Farhad was the lover of Shirin, a princess of Persia, who was entrusted the task of making a canal from a mountain (called Baestoon)." + ] + }, + { + "poem_id": "011_353", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A poor I am whose asset is glance, | A mountain to friends, to me a grass hence.", + "Listen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee." + ], + "full_text": "\n\nA poor I am whose asset is glance, | A mountain to friends, to me a grass hence.\nListen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee.", + "phrases": [ + "knee.: A mountain to friends means viz, to whom my friends consider mountain due to his wealth and worldly pomp and show." + ] + }, + { + "poem_id": "011_354", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "My heart\u2019s door I shut not to any one, | With kiths and kins I break links none.", + "I made my cottage in my bosom own, | And passed my days with a happy tone." + ], + "full_text": "\n\nMy heart\u2019s door I shut not to any one, | With kiths and kins I break links none.\nI made my cottage in my bosom own, | And passed my days with a happy tone.", + "phrases": [ + "tone.: Literal: Beneath this sky I pass a happy life." + ] + }, + { + "poem_id": "011_355", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "No pomp and show I have in this globe. | Nor destined to me a crest or robe.", + "As the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see." + ], + "full_text": "\n\nNo pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see.", + "phrases": [ + "florist: The florist or gardener is an allusion to his country men or the Mullah, who dubbed the poet as an enemy of the nation because they were too loyal to the British in his opinion.", + "\u2018nargis\u2019: Nargis (Per:) Narcissus, nirjis (Arb: ), perhaps a daffodil too is also of the same group." + ] + }, + { + "poem_id": "011_356", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Some points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.", + "Who was that speaker and wise man great, | From a thorn who told the Garden\u2019s state." + ], + "full_text": "\n\nSome points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden\u2019s state.", + "phrases": [ + "thorn: A thorn; a Muslim, who was treated like a thorn by rulers and his country men. Could he Mullah or title holder landlords who treated Iqbal like a thorn. Here Iqbal is giving a picture of events before 1937.", + "Garden\u2019s: Here Garden means the nation." + ] + }, + { + "poem_id": "011_357", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The science or art points I claim not to wield, | I gave a new style to poesy\u2019s field.", + "In caravans see, my flame and sweet pace, | I gave the old riders a taste for a race." + ], + "full_text": "\n\nThe science or art points I claim not to wield, | I gave a new style to poesy\u2019s field.\nIn caravans see, my flame and sweet pace, | I gave the old riders a taste for a race.", + "phrases": [] + }, + { + "poem_id": "011_358", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "I boast not to be a song bird of dawn, | I know not any thing save wails long drawn.", + "Leave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key." + ], + "full_text": "\n\nI boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.", + "phrases": [ + "bird: Song bird; (here it means) a poet.", + "cottage: Cottage; viz, nest.", + "Key.: Garden's Key; is an Iqbal's symbol for an inspired communication." + ] + }, + { + "poem_id": "011_359", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "This world is a path to my eyes and sense, | None shares my journey in a thousands hence.", + "I saved my skin from scores of kith and kin, | None stands in with me through thick and thin." + ], + "full_text": "\n\nThis world is a path to my eyes and sense, | None shares my journey in a thousands hence.\nI saved my skin from scores of kith and kin, | None stands in with me through thick and thin.", + "phrases": [] + }, + { + "poem_id": "011_360", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "With nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.", + "Dive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain." + ], + "full_text": "\n\nWith nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.\nDive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain.", + "phrases": [ + "nothingness: With nothingness learn; with empty pocket learn. Literal line 4: Like pearls live with ease in floods and rain storms. As a poetical licence the rainstorm has been written as storms rain." + ] + }, + { + "poem_id": "011_361", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For long I\u2019m gaining from this dusty mart, | Of my place yet I feel a heavy heart.", + "From boon of its moist I feel a life though. | I never took this earth like a sky so." + ], + "full_text": "\n\nFor long I\u2019m gaining from this dusty mart, | Of my place yet I feel a heavy heart.\nFrom boon of its moist I feel a life though. | I never took this earth like a sky so.", + "phrases": [] + }, + { + "poem_id": "011_362", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .", + "Who guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes." + ], + "full_text": "\n\nYou cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .\nWho guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes.", + "phrases": [ + "\u2018sans\u2019: Sans, (Sanz) Fr without. a conscious soul; viz, a guide.", + "dole: Dole, n., pain, grief. (arch and in poetry), heaviness of heart. Hence doleful., adj." + ] + }, + { + "poem_id": "011_363", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Get a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.", + "If not like an arrow in the bow still, | See aim from the archers eye and will." + ], + "full_text": "\n\nGet a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.\nIf not like an arrow in the bow still, | See aim from the archers eye and will.", + "phrases": [ + "will.: Archer; a bow man. Since the arrow is not conscious of itself, it does not know how the bowman would use it, Here it means that your position would then be like a slave to be used at the will of the master." + ] + }, + { + "poem_id": "011_364", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.", + "Hundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye." + ], + "full_text": "\n\nThe wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.\nHundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye.", + "phrases": [] + }, + { + "poem_id": "011_365", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "What are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?", + "Like God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds." + ], + "full_text": "\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.", + "phrases": [ + "clothes,: Qumash, the clothing.", + "gold: Nuqra, Silver (I used gold for poetic need).", + "jewels: La'l; a ruby, red jewel", + "gems?: Guhr; gems.", + "free\u2019: Are free; Sans souci, unconcerned.", + "man: Here skilled man means a godly man, virtuous." + ] + }, + { + "poem_id": "011_366", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To self my wine gives full sense and poise, | My pub since shuns all the din and noise.", + "My wine not so fine in its first sip though, | In bottom lies but a slip of past glow." + ], + "full_text": "\n\nTo self my wine gives full sense and poise, | My pub since shuns all the din and noise.\nMy wine not so fine in its first sip though, | In bottom lies but a slip of past glow.", + "phrases": [ + "wine: My wine (or booze); my education. As such pub is the school." + ] + }, + { + "poem_id": "011_367", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.", + "To me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross." + ], + "full_text": "\n\nFor robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.\nTo me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross.", + "phrases": [ + "beauty\u2019s: A wooden fife or flute; viz poetry.", + "life: That beauty viz of God or His beloved Prophet." + ] + }, + { + "poem_id": "011_368", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "As soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.", + "From these wise blinds who have no taste. | For old love\u2019s flame I ran with haste." + ], + "full_text": "\n\nAs soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.\nFrom these wise blinds who have no taste. | For old love\u2019s flame I ran with haste.", + "phrases": [ + "essence,: Ego's essence; The hidden qualities of ego." + ] + }, + { + "poem_id": "011_369", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "When I packed my self from this dusty fuss, | All were saying he was so close to us.", + "But no one ever knew this seeker\u2019s aim, | I said to them what? from where I came." + ], + "full_text": "\n\nWhen I packed my self from this dusty fuss, | All were saying he was so close to us.\nBut no one ever knew this seeker\u2019s aim, | I said to them what? from where I came.", + "phrases": [ + "came.: The above quatrain (twin couplet) was written by Iqbal a few months before his death." + ] + }, + { + "poem_id": "011_370", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "If a wise man holds clean conscience and soul, | Being a poor man he plays a wise man\u2019s role,", + "A robe of State, on a filthy rich\u2019s back, | Looks a silken pack on donkey\u2019s back." + ], + "full_text": "\n\nIf a wise man holds clean conscience and soul, | Being a poor man he plays a wise man\u2019s role,\nA robe of State, on a filthy rich\u2019s back, | Looks a silken pack on donkey\u2019s back.", + "phrases": [] + }, + { + "poem_id": "011_371", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.", + "Take not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core." + ], + "full_text": "\n\nYou are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.\nTake not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core.", + "phrases": [ + "\u2018Jam\u2019: Dara=Darius. Jam; A title of old Kings of Persia. Jam's throne; when used with throne it means T-Iazrat 'Solomon'. Jam-i-Jam; (Jam's cup); Now it means Jam or Jamshed the King of Persia." + ] + }, + { + "poem_id": "011_372", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "I heard a nice verse from a man old, | A wise man great with conscience of gold.", + "If he guards the self in want and need, | That darvesh can win both worlds in deed." + ], + "full_text": "\n\nI heard a nice verse from a man old, | A wise man great with conscience of gold.\nIf he guards the self in want and need, | That darvesh can win both worlds in deed.", + "phrases": [ + "gold.: A conscience of gold; (fig ) having brilliant qualities of head and heart." + ] + }, + { + "poem_id": "011_373", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.", + "The Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test." + ], + "full_text": "\n\nThe being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.\nThe Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test.", + "phrases": [ + "test.: Brahiman or Ahrams=an allusion to friends of the ABE. Nimrods=an allusion to enemies of God. Aloewood (ood); It gives a special antiseptic fragrance when it burns. Here It is an allusion to Moumin. Fire=in which the ABE (Abraham) was thrown, an allusion to trials and tribulations. It is one of the best poems of Iqbal, being full of sparkling similies of wits. The being's secret; viz the secret of success." + ] + }, + { + "poem_id": "011_374", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "From none seek not O poppy a solace, | Like me seek friendship with self\u2019s inner base.", + "To every wind blowing make the heart ope, | Watch the old scar and keep a good hope." + ], + "full_text": "\n\nFrom none seek not O poppy a solace, | Like me seek friendship with self\u2019s inner base.\nTo every wind blowing make the heart ope, | Watch the old scar and keep a good hope.", + "phrases": [] + }, + { + "poem_id": "011_375", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Two worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.", + "Shun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul." + ], + "full_text": "\n\nTwo worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.\nShun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul.", + "phrases": [ + "worlds: Andurz advice, a will, a maxim.", + "mean: Frodast; weak, bumble, of low birth." + ] + }, + { + "poem_id": "011_376", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.", + "I coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake." + ], + "full_text": "\n\nA restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.\nI coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake.", + "phrases": [ + "sake.: Pharoah (Fero); a title of old kings of Egypt. Restive wave = an allusion to 'Momin'. Coast = An allusion to impractical man, given to theorising." + ] + }, + { + "poem_id": "011_377", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "If this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.", + "Get kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh" + ], + "full_text": "\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh", + "phrases": [ + "Anglian: Anglians, adj of Anglia (England) of the angles, their culture, dialect etc.", + "shoon.: Shoon (archaic or dial.) p1: of shoe. Pooh (poo) (slang) an exclamation of disdain, hate or impatience.", + "ass: Ass (slang); the buttocks; a vulgar term.", + "ass: Here 'ass' means donkey.", + "saddlers\u2019: Saddlers=here it means pack saddlers." + ] + }, + { + "poem_id": "011_378", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To Anglians thus the hearts do not own, | They own only lands, to faith they disown.", + "O God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face." + ], + "full_text": "\n\nTo Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face.", + "phrases": [ + "rounds: During rounds; viz circumambulation or Tawaf (or tawf) in Arabic. Sacred place viz Kaaba (in Mecca).", + "Gabe\u2019s: The Gabe, a diminutive noun of the Gabrial, one of the seven arch angels of the God. (Dan 8 16; luke 1: 26) as Dan is dim. of Daniel." + ] + }, + { + "poem_id": "011_379", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "We are despaired of heart and faith\u2019s way, | From faith like smell we are running away.", + "My heart whom died it killed the faith too, | By a bargain lone I got losses two." + ], + "full_text": "\n\nWe are despaired of heart and faith\u2019s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.", + "phrases": [ + "we: We are=viz the whole Ummah, (I and you).", + "two.: From 'datyaftan' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers." + ] + }, + { + "poem_id": "011_380", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "His path\u2019s true sign if a Muslim could know. | To else save God, he would never bow.", + "If the heaven moves not to his own will. | He can move the earth whole to his will, still." + ], + "full_text": "\n\nHis path\u2019s true sign if a Muslim could know. | To else save God, he would never bow.\nIf the heaven moves not to his own will. | He can move the earth whole to his will, still.", + "phrases": [] + }, + { + "poem_id": "011_381", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "O callous heart make not a link with clay, | The nature changes not her night and day.", + "You fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019." + ], + "full_text": "\n\nO callous heart make not a link with clay, | The nature changes not her night and day.\nYou fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019.", + "phrases": [ + "pray\u2019.: From 'datyaftan' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers." + ] + }, + { + "poem_id": "011_382", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.", + "If truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait." + ], + "full_text": "\n\nIn Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.\nIf truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.", + "phrases": [ + "in-thy-wait.: Shauq, violent desire, passionate love, zeal, ardent longinh and cravings, cheerfulness." + ] + }, + { + "poem_id": "011_383", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.", + "We cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019." + ], + "full_text": "\n\nFor Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019.", + "phrases": [ + "Laulak\u2019s: Laulaka; Lamma Khuliqat-il-Aflak (A Hadith) If you had not been the whole skies would have not been.", + "not\u2019.: Ma'araf na ka (haqqa marifatika), We admit O God that we did not fulfill the debt and duty of Thy gnosis (acquaintance). M'arifat, knowledge gained through experience, enough for recognition, but not as deep as certitude." + ] + }, + { + "poem_id": "011_384", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You handed over thee to idols white, | And died in the fane, in a coward\u2019s plight", + "The wits missed heart, sans a flame\u2019s least shine. | No wines as you took from the father\u2019s vine." + ], + "full_text": "\n\nYou handed over thee to idols white, | And died in the fane, in a coward\u2019s plight\nThe wits missed heart, sans a flame\u2019s least shine. | No wines as you took from the father\u2019s vine.", + "phrases": [] + }, + { + "poem_id": "011_385", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.", + "The Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud." + ], + "full_text": "\n\nA self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.", + "phrases": [ + "Beau: Naz; blandishment (of femms),", + "Beauty\u2019s: Niaz; expression of love's desire by man.", + "dud.: Dud (a thing or person) of no use. You may also rhyme line 3 and 4 Lialah's gown: cowered clown, by reversing the 3rd line." + ] + }, + { + "poem_id": "011_386", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A Momin burns thus in his being\u2019s own heat, | All ties ope quick if he so wished to treat.", + "His stay is an air of grandeur and grace, | A beauty of service at his bow\u2019s place." + ], + "full_text": "\n\nA Momin burns thus in his being\u2019s own heat, | All ties ope quick if he so wished to treat.\nHis stay is an air of grandeur and grace, | A beauty of service at his bow\u2019s place.", + "phrases": [] + }, + { + "poem_id": "011_387", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "What is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.", + "His shine and vigour big, the God is Great, | In the five time service I miss this state." + ], + "full_text": "\n\nWhat is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.\nHis shine and vigour big, the God is Great, | In the five time service I miss this state.", + "phrases": [] + }, + { + "poem_id": "011_388", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "He calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.", + "Never knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage." + ], + "full_text": "\n\nHe calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.\nNever knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage.", + "phrases": [ + "rage.: Swain; (Poet or arch ), Young rustic man regarded as a Love. (Jocular; ) Lover." + ] + }, + { + "poem_id": "011_389", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.", + "How he gives food to satan\u2019s lay, | In wonderment lies the God at his way." + ], + "full_text": "\n\nThe English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.\nHow he gives food to satan\u2019s lay, | In wonderment lies the God at his way.", + "phrases": [ + "way.: Wami (Per) a debtor; one burdened with debt. To satan's lay here it means for the satan's trap." + ] + }, + { + "poem_id": "011_390", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A long tale serves no service in a sense, | In one word I tell a hidden fact hence.", + "His whole world he gave to the merchants when, | How can homeless know worth of home then." + ], + "full_text": "\n\nA long tale serves no service in a sense, | In one word I tell a hidden fact hence.\nHis whole world he gave to the merchants when, | How can homeless know worth of home then.", + "phrases": [ + "then.: Since God is named as Houseless viz. La makan in Arabic and Persian literature." + ] + }, + { + "poem_id": "011_391", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A paradise lies for the pious alone, | A paradise waits for the warriors lone.", + "Tell the Hindi Muslims to sing in glee, | There lies for them a paradise free." + ], + "full_text": "\n\nA paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.", + "phrases": [ + "warriors: Warriors; (Liter and Rhet:) Soldier, a fighter. Otherwise use soldier or fighter in preference to Warriors. Arbab-I-Humam; men of courage, viz Warriors. Here Iqbal has made three categories of paradise in a sarcastic manner.", + "Hindi: Viz. Indians. This is a Sarcastic address to Indian Muslims." + ] + }, + { + "poem_id": "011_392", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "This dervesh knows not a style in speech, | Save this main point no exir he would teach.", + "From that barren land no harvest you can, | Till it is watered with blood of Hussain." + ], + "full_text": "\n\nThis dervesh knows not a style in speech, | Save this main point no exir he would teach.\nFrom that barren land no harvest you can, | Till it is watered with blood of Hussain.", + "phrases": [ + "Hussain.: Exit; viz, elixir." + ] + } + ] +} \ No newline at end of file diff --git a/data/processed_data/iqbal_poems_rag.json b/data/processed_data/iqbal_poems_rag.json new file mode 100644 index 0000000000000000000000000000000000000000..ab06531ab436cc472e53d34237f4f48edf4232b8 --- /dev/null +++ b/data/processed_data/iqbal_poems_rag.json @@ -0,0 +1,27633 @@ +[ + { + "poem_id": "001_001", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead", + "Your condition does not show any signs of old age | You are young in the midst of day and night's alternation", + "The Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence", + "To the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart", + "You are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat", + "Snow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun", + "Antiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys", + "Your peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse", + "The stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief", + "The mountain top's lightning has given a whip | In the hands of cloud for the ambling horse", + "O Himalah! Are you like a theater stage | Which nature's hand has made for its elements?", + "Ah! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding", + "Gentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence", + "The flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand", + "Silence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"", + "The brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment", + "As if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way", + "Play in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music", + "When the night's Lailah unfurls her long hair | The sound of water-falls allures the heart", + "That silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees", + "That dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks", + "O Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors", + "Relate something of the life without sophistication | Which had not been stained by the rouge of sophistication", + "O Imagination! Bring back that period | O Vicissitudes of Time speed backwards" + ], + "full_text": "This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards", + "phrases": [ + "alternation: The alternation of the day and night is what produces time. This verse also alludes to the relative recentness of the Himalayas in terms of geological ages. This range came into existence 5-10 million years ago in the Pliocene epoch.", + "diwan: Diwan- A book containing the poetical work especially ghazals , of a poet.", + "honour: The successful completion of education in the institutions of higher learning in the Muslim world culminates in a turban being conferred on the scholar as an insignia of his academic degree. It corresponds with the cap and academic hood in the Western world.", + "Tasnam: Kawthar and Tasnam- They are two fountains in Paradise. The name includes their streams also.", + "ancestors: This refers to the antiquity of the Himalayas in archaeological times. Kashmir was an inhabited area at the time of the Indus Valley civilization in the third millennium B.C. It also alludes to the tradition that the Hindu sages wrote the Vedas in the Himalayas under the inspiration of its beauty.", + "backwards: This is an outpouring of the poet's heart in which he yearns for the revival of the Islamic civilization, of which the Asian civilization was a precursor and a part." + ] + }, + { + "poem_id": "001_002", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "You are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart", + "Though you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort", + "In this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing", + "To pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances", + "Ah! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker", + "I am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye", + "In spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?", + "Like me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are", + "You are content but scattered like fragrance I am | Wounded by the sword of love for search I am", + "This perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be", + "This very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be", + "This constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait" + ], + "full_text": "Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait", + "phrases": [ + "Longing: \"Longing\" or ardent desire is one of the important planks of `Allamah Iqbal\u2019s philosophy. However, this longing is not for the material things of life or the satisfaction of physical desires, which is found in all living things. What distinguishes Man from other creation and entitles him to the honor of being God\u2019s vicegerent on earth is the \"longing\" for more elegant goals and more sublime desires than mere indulgence in material pleasures. His longing is a limitless ocean of search for knowing the Truth and the Purpose of the creation of God, knowledge of His Essence, and fixing of high ideals for life, such as struggle in the cause of God. These thoughts exist throughout his works and many poems in this book also contain them. This \"longing\" is a part of the efforts for the cognition and development of the self, This is beautifully explained in his book Asrar-i-Khuda.", + "nightingale's: Bulbul, or Nightingale- This is a special Persian bird found in gardens and proverbially engaged in melodious music round flowers. It is imagined to be and is described as an ardent lover of flowers in Persian and Urdu literature, specially poetry. Figuratively, it means the point of view which, contrary to the discursive analysis, tries to look at the phenomena of beauty in its integral status and with reference to a manifestation of the Divine Beauty.", + "tongues: This alludes to the anatomy of the rose flower, whose petals are innumerable, look like tongues and also add to its beauty, which proclaims the artistry of its Creator in spite of the apparent silence of the flower.", + "Jam: Jam-i-Jam- This is the legendary cup of the Persian emperor Jam in which he could see whatever he wanted to see wherever he wanted to see, as if in a mirror.", + "gait: This last stanza expresses \u2018Allamah Iqbal's strong hope that his present condition may be the means of attaining his objective which is described in the stanza." + ] + }, + { + "poem_id": "001_003", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me", + "Every movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me", + "During infancy's pain if somebody made me cry | The noise of the door chain would comfort me", + "Oh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds", + "I would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie", + "My eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified" + ], + "full_text": "Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur\u2019an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20\n\nThe earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me\nEvery movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me\nDuring infancy's pain if somebody made me cry | The noise of the door chain would comfort me\nOh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds\nI would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie\nMy eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified", + "phrases": [ + "plains: Allusion to the \"spots\" on the moon\u2019s surface which are the shadows of its mountains but variously described in nursery rhymes and tales of fantasy ." + ] + }, + { + "poem_id": "001_004", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Through you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect", + "You were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly", + "Your eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life", + "The assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp", + "The garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows", + "Life is concealed in the humor of your verse | Picture's lips move with your command of language", + "Speech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance", + "Beloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz", + "Ah! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden", + "Matching you in literary elegance is not possible | Till maturity of thought and imagination are combined", + "Ah! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!", + "The lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos", + "O Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament", + "The sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust", + "Does another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?" + ], + "full_text": "This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?", + "phrases": [ + "assembly: This is an allusion to the lack of recognition of Ghalib's genius at the court of Bahadur Shah, the last Mughal Emperor of India. It also means that, though you adorned the literary assemblies and were bodily visible, your real self could not be seen except by those with insight.", + "life: This refers to the Sufi concept of Wahdat al-Wujud according to which everything in the universe is God in different forms. Allamah Iqbal believed in the former concept earlier in his life and changed over to the latter later on.", + "Shiraz: This is an allusion to Muhammad Shams al-Dan Hafiz (d. 1389), who was an eminent Persian poet of Iran and lived in Sharaz. He specialized in ghazal, which is also Ghalib's specialty.", + "Weimar's: This alludes to the famous German poet Goethe who is buried in Weimar, Germany.", + "Jahanabad: This is an abbreviation for Shahjahanabad, which is the original name of Delhi after its construction under the Mughal Emperor Shahjahan, who reconstructed it and added the famous Red Fort and the Jami`a Masjid together with the whole of what is the Old Delhi now.", + "dust: This alludes to the antiquity of Delhi, which goes back to several millennia. During the major part of this long period it was the capital of some kingdom of the Indian sub-continent. As such it was always the abode of the elite of the age." + ] + }, + { + "poem_id": "001_005", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Elevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses", + "Now the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine", + "If I want to return to some valley for the night | The mountain's verdure is my carpet of velvet", + "Nature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy", + "To be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees", + "I spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's", + "I tantalize the expecting eye from a distance | As I pass silently over some habitation", + "As I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools", + "I am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun", + "I gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants", + "I pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud", + "By my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent" + ], + "full_text": "This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.\n\nElevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent", + "phrases": [ + "breeze's: This is a beautiful imagery of the way in which wind channels the pieces of cloud together and brings the benevolent rain to the parched earth as well as scatters the clouds away when no longer needed.", + "\"Rise\": This is an allusion to the miracle of S.\u2018Isa A.S. in which, he used to raise the dead to life by pronouncing \"Qum bi Idhnillah\" (Rise with the permission of God) (The Holy Qur\u2019an 5:110). Just as S.\u2018Isa A.S. used to raise the dead to life with the permission of God so does the rain from cloud raise the apparently dead vegetation to life with the permission of God (The Holy Qur\u2019an 78:14-16)." + ] + }, + { + "poem_id": "001_006", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "One day a spider said to a fly | \"Though you pass this way daily", + "My hut has never been honored by you | By making a chance visit inside by you", + "Though depriving strangers of a visit does not matter | Evading the near and dear ones does not look good", + "My house will be honored by a visit by you | A ladder is before you if you decide to step in", + "Hearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus", + "This fly would never be pulled into your net | Whoever climbed your net could never step down\"", + "The spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world", + "I only wanted to entertain you | I had no personal gain in view", + "You have come flying from some unknown distant place | Resting for a while in my house would not harm you", + "Many things in this house are worth your seeing | Though apparently a humble hut you are seeing", + "Dainty drapes are hanging from the doors | And I have decorated the walls with mirrors", + "Beddings are available for guests\u2019 comforts | Not to everyone\u2019s lot do fall these comforts\".", + "The fly said, \"All this may very well be | But do not expect me to enter your house", + "\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"", + "The spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever", + "Many desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"", + "Thinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!", + "Everyone loves your beautiful face | Even if someone sees you for the first time", + "Your eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume", + "This beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".", + "The fly was touched by this flattery | And spoke, \"I do not fear you any more", + "I hate the habit of declining requests | Disappointing somebody is bad indeed\"", + "Saying this it flew from its place | When it got close the spider snapped it", + "The spider had been starving for many days | The fly provided a good leisurely meal" + ], + "full_text": "This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider's nest and the fly's body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.\n\nOne day a spider said to a fly | \"Though you pass this way daily\nMy hut has never been honored by you | By making a chance visit inside by you\nThough depriving strangers of a visit does not matter | Evading the near and dear ones does not look good\nMy house will be honored by a visit by you | A ladder is before you if you decide to step in\nHearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus\nThis fly would never be pulled into your net | Whoever climbed your net could never step down\"\nThe spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world\nI only wanted to entertain you | I had no personal gain in view\nYou have come flying from some unknown distant place | Resting for a while in my house would not harm you\nMany things in this house are worth your seeing | Though apparently a humble hut you are seeing\nDainty drapes are hanging from the doors | And I have decorated the walls with mirrors\nBeddings are available for guests\u2019 comforts | Not to everyone\u2019s lot do fall these comforts\".\nThe fly said, \"All this may very well be | But do not expect me to enter your house\n\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"\nThe spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever\nMany desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"\nThinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!\nEveryone loves your beautiful face | Even if someone sees you for the first time\nYour eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume\nThis beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".\nThe fly was touched by this flattery | And spoke, \"I do not fear you any more\nI hate the habit of declining requests | Disappointing somebody is bad indeed\"\nSaying this it flew from its place | When it got close the spider snapped it\nThe spider had been starving for many days | The fly provided a good leisurely meal", + "phrases": [] + }, + { + "poem_id": "001_007", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "A mountain was saying this to a squirrel | \"Commit suicide if you have self-respect", + "You are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!", + "It is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!", + "You are no match in comparison with my splendor | Even the earth is low compared with my splendor", + "The grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"", + "On hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!", + "I do not care if I am not large like you! | You are not a pretty little thing like me", + "Everything shows the Omni-potence of God | Some large, some small, is the wisdom of God", + "He has created you large in the world | And He has taught me climbing large trees", + "You are unable to walk a single step | Only large size! What other greatness have you?", + "If you are large show me some of the skills I have | Show me how you break this beetle nut as I can", + "Nothing is useless in this world | Nothing is bad in God's creation" + ], + "full_text": "This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of \"Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant.\" | {Contributed by user: Abdul Rehman Malik}\n\nA mountain was saying this to a squirrel | \"Commit suicide if you have self-respect\nYou are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!\nIt is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!\nYou are no match in comparison with my splendor | Even the earth is low compared with my splendor\nThe grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"\nOn hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!\nI do not care if I am not large like you! | You are not a pretty little thing like me\nEverything shows the Omni-potence of God | Some large, some small, is the wisdom of God\nHe has created you large in the world | And He has taught me climbing large trees\nYou are unable to walk a single step | Only large size! What other greatness have you?\nIf you are large show me some of the skills I have | Show me how you break this beetle nut as I can\nNothing is useless in this world | Nothing is bad in God's creation", + "phrases": [] + }, + { + "poem_id": "001_008", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "There was a verdant pasture somewhere | Whose land was the very picture of beauty", + "How can the beauty of that elegance be described | Brooks of sparkling water were running on every side", + "Many were the pomegranate trees | And so were the shady pipal trees", + "Cool breeze flowed everywhere | Birds were singing everywhere", + "A goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land", + "As she stopped and looked around | She noticed a cow standing by", + "The goat first presented her compliments to the cow | Then respectfully started this conversation", + "\"How are you! Madam Cow\"? | The cow replied, \"Not too well", + "\"My life is a mere existence | My life is a complete agony", + "My life is in danger, what can I say? | My luck is bad, what can I say?", + "I am surprised at the state of affairs | I am cursing the evil people", + "The poor ones like us are powerless | Misfortunes surround the ones like us", + "None should nicely deal with Man | May God protect us from Man!", + "He murmurs if my milk declines | He sells me if my weight declines", + "He subdues us with cleverness! | Alluring, he always subjugates us!", + "I nurse his children with milk | I give them new life with milk", + "My goodness is repaid with evil | My prayer to God is for mercy!\"", + "Having heard the cow's story like this | The goat replied, \"This complaint is unjust", + "Though truth is always bitter | I shall speak what is fair", + "This pasture, and this cool breeze | This green grass and this shade", + "Such comforts, were beyond our lot! | They were a far cry for us speechless poor!", + "We owe these pleasures to Man | We owe all our happiness to Man", + "We derive all our prosperity from him | What is better for us, freedom or bondage to him?", + "Hundreds of dangers lurk in the wilderness | May God protect us from the wilderness!", + "We are heavily indebted to him | Unjust is our complaint against him", + "If you appreciate the life's comforts | You would never complain against Man\"", + "Hearing all this the cow felt embarrassed | She was sorry for complaining against Man", + "She mused over the good and the bad | And thoughtfully she said this", + "\"Small though is the body of the goat | Convincing is the advice of the goat!\"" + ], + "full_text": "The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.\n\nThere was a verdant pasture somewhere | Whose land was the very picture of beauty\nHow can the beauty of that elegance be described | Brooks of sparkling water were running on every side\nMany were the pomegranate trees | And so were the shady pipal trees\nCool breeze flowed everywhere | Birds were singing everywhere\nA goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land\nAs she stopped and looked around | She noticed a cow standing by\nThe goat first presented her compliments to the cow | Then respectfully started this conversation\n\"How are you! Madam Cow\"? | The cow replied, \"Not too well\n\"My life is a mere existence | My life is a complete agony\nMy life is in danger, what can I say? | My luck is bad, what can I say?\nI am surprised at the state of affairs | I am cursing the evil people\nThe poor ones like us are powerless | Misfortunes surround the ones like us\nNone should nicely deal with Man | May God protect us from Man!\nHe murmurs if my milk declines | He sells me if my weight declines\nHe subdues us with cleverness! | Alluring, he always subjugates us!\nI nurse his children with milk | I give them new life with milk\nMy goodness is repaid with evil | My prayer to God is for mercy!\"\nHaving heard the cow's story like this | The goat replied, \"This complaint is unjust\nThough truth is always bitter | I shall speak what is fair\nThis pasture, and this cool breeze | This green grass and this shade\nSuch comforts, were beyond our lot! | They were a far cry for us speechless poor!\nWe owe these pleasures to Man | We owe all our happiness to Man\nWe derive all our prosperity from him | What is better for us, freedom or bondage to him?\nHundreds of dangers lurk in the wilderness | May God protect us from the wilderness!\nWe are heavily indebted to him | Unjust is our complaint against him\nIf you appreciate the life's comforts | You would never complain against Man\"\nHearing all this the cow felt embarrassed | She was sorry for complaining against Man\nShe mused over the good and the bad | And thoughtfully she said this\n\"Small though is the body of the goat | Convincing is the advice of the goat!\"", + "phrases": [ + "pipal: Papal - A large shady tree of the Indian sub-continent." + ] + }, + { + "poem_id": "001_009", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!", + "May the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!", + "May my homeland through me attain elegance | As the garden through flowers attains elegance", + "May my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!", + "May supportive of the poor my life's way be | May loving the old, the suffering my way be", + "O God! Protect me from the evil ways | Show me the path leading to the good ways" + ], + "full_text": "This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)\n\nMy longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!\nMay the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!\nMay my homeland through me attain elegance | As the garden through flowers attains elegance\nMay my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!\nMay supportive of the poor my life's way be | May loving the old, the suffering my way be\nO God! Protect me from the evil ways | Show me the path leading to the good ways", + "phrases": [] + }, + { + "poem_id": "001_010", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Perched on the branch of a tree | Was a nightingale sad and lonely", + "\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding", + "How can I reach up to the nest | Darkness has enveloped everything\"?", + "Hearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus", + "\"With my heart and soul ready to help I am | Though only an insignificant insect I am", + "Never mind if the night is dark | I shall shed light if the way is dark", + "God has bestowed a torch on me | He has given a shining lamp to me", + "The good in the world only those are | Ready to be useful to others who are" + ], + "full_text": "\n\nPerched on the branch of a tree | Was a nightingale sad and lonely\n\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding\nHow can I reach up to the nest | Darkness has enveloped everything\"?\nHearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus\n\"With my heart and soul ready to help I am | Though only an insignificant insect I am\nNever mind if the night is dark | I shall shed light if the way is dark\nGod has bestowed a torch on me | He has given a shining lamp to me\nThe good in the world only those are | Ready to be useful to others who are", + "phrases": [] + }, + { + "poem_id": "001_011", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As I slept one night I saw this dream | Which further increased my vexation", + "I dreamt I was going somewhere on the way | Dark it was and impossible to find the way", + "Trembling all over with fear I was | Difficult to take even a step with fear was", + "With some courage as I forward moved | I saw some boys as lined in nice array", + "Dressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were", + "They were going quietly behind each other | No one knew where they were to go", + "Involved in this thought was I | When in this troupe my son saw I", + "He was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted", + "Recognizing him I said \"O My dear! | Where have you come leaving me there?", + "Restless due to separation I am | Weeping every day for ever I am", + "You did not care even a little for me | What loyalty you showed, you left me\"!", + "As the child saw the distress in me | He replied thus, turning around to me", + "\"The separation from me makes you cry | Not least little good does this to me\"", + "He remained quiet for a while after talking | Showing me the lamp then he started talking", + "\"Do you understand what happened to this? | Your tears have extinguished this\"!" + ], + "full_text": "The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur\u2019an 2:153-57).\n\nAs I slept one night I saw this dream | Which further increased my vexation\nI dreamt I was going somewhere on the way | Dark it was and impossible to find the way\nTrembling all over with fear I was | Difficult to take even a step with fear was\nWith some courage as I forward moved | I saw some boys as lined in nice array\nDressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were\nThey were going quietly behind each other | No one knew where they were to go\nInvolved in this thought was I | When in this troupe my son saw I\nHe was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted\nRecognizing him I said \"O My dear! | Where have you come leaving me there?\nRestless due to separation I am | Weeping every day for ever I am\nYou did not care even a little for me | What loyalty you showed, you left me\"!\nAs the child saw the distress in me | He replied thus, turning around to me\n\"The separation from me makes you cry | Not least little good does this to me\"\nHe remained quiet for a while after talking | Showing me the lamp then he started talking\n\"Do you understand what happened to this? | Your tears have extinguished this\"!", + "phrases": [] + }, + { + "poem_id": "001_012", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "I am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes", + "Gone are the freedoms of our own nests | Where we could come and go at our own pleasure", + "My heart aches the moment I think | Of the buds' smile at the dew's tears", + "That beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form", + "I do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!", + "How unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am", + "Spring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing", + "O God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!", + "Since separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart", + "O Listeners, considering this music do not be happy | This call is the wailing of my wounded heart", + "O the one who confined me make me free | A silent prisoner I am, earn my blessings free" + ], + "full_text": "Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.\n\nI am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free", + "phrases": [ + "Kamini\u2019s: Kamini: It is a small tropical flowering tree with beautiful slender shape and white fragrant flowers. It is commonly grown in the gardens of the India-Pakistan- Bangladesh region.", + "heart: This expression in Urdu denotes extreme anguish." + ] + }, + { + "poem_id": "001_013", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth", + "This black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning", + "The sky is casting a spell over the talking lip | The night's magician is watching the awakened eye", + "The wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance", + "Heart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd", + "I am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner", + "O My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation", + "O those steeped in a swoon, \"Where are you? | Tell me something of the land where you live", + "Is that world also one of prevarication? | Is that world also one of denizens' struggle?", + "Is Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?", + "Does the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?", + "In this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?", + "This world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?", + "The daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?", + "Are the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?", + "Do birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?", + "Are the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also", + "Does garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?", + "Does the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?", + "Does hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?", + "Has walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?", + "Life eases the heart's restlessness in this world | Is human knowledge also restricted in that world?", + "Does the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also", + "Does the soul get solace in longing there also? | Is man a victim of desire to learn there also ?", + "Ah! Is that land also filled with darkness? | Or with Love's light is completely illuminated?", + "Tell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is" + ], + "full_text": "'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is", + "phrases": [ + "also?: Man in this world does not fully comprehend the significance of the Islamic concept of \"Tawhad-i-Insaniyat\" (The Unity of Mankind) as enunciated in the Holy Qur\u2019an 49:13 and is busy in maximizing the material benefits for himself, his tribe or his country and not for mankind. This has resulted in the Western concept of nationalism whose evils are well known and will be discussed in future poems.", + "?: This verse should be read with the previous verse and the one following it. The Sight of the Jamal of God on the Day of Judgment and in Paradise thereafter is the highest reward and the climax of felicity for a Mu'min. According to the Holy Qur'an 56:7-56 men will be sorted out into three classes on the Day of Judgment, of which the highest in rank will be those in the class nearest to God and they will see His Face. Similarly, hell will be a transient abode to a Mu'min, to consume his sins and purify his soul, after which he will be admitted into Paradise. It is appropriate to give here \u2018Allamah Iqbal's views on this matter and his rationale:", + "also: according to the teachings of the Qur\u2019an the ego's re-emergence brings him a sharp sight [50:22, (read with 17:13)] whereby he clearly sees his self-built fate fastened round his neck. Heaven and Hell are states, not localities. The descriptions in the Qur\u2019an are visual representations of an inner fact, i.e. character. Hell, in the words of the Qur\u2019an is God's kindled fire which mounts above the hearts - the painful realization of one's failure as a man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Qur'an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re-shaping must require time. Hell, therefore, as conceived by the Qur'an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onward to receive ever fresh illuminations from the Infinite Reality which 'every moment appears in a new glory. And the recipient of Divine Illuminations is not merely a passive recipient. Every act of a free ego creates a new situation, and thus further opportunities of creative unfolding.\"", + "?: This alludes to the Holy Qur\u2019an 7:142-43. It means that Man is unable to see God in this material world and prophets are no exception to this.", + "dome: The material human desire to understand everything terrestrial as well as celestial has led him into fields of materialistic knowledge which have partially or fully blinded him to the Beauty of Light and Truth, or the Jamal of God. However, every person derives the blessing or the curse of knowledge according to the measure of his effort and sincerity. Some people go completely astray and some witness the full Light of Truth and the majority get a combination of both to varying degrees. Imam Ghazala R.A. has discussed the different kinds of knowledge in detail in his famous book Al-Ihya al-'Ulum. 73-359. Mawlana Ruma has put all this wisdom in a nutshell in the following verse:" + ] + }, + { + "poem_id": "001_014", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Candle! Why does the moth love you? | Why is this restless soul devoted to you?", + "Your charm keeps it restless like mercury | Did you teach it the etiquette of Love?", + "It circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?", + "Do the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?", + "If you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up", + "Falling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart", + "It has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam", + "The moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!" + ], + "full_text": "This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur\u2019an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur\u2019an 41:37). New forms of poetry, like \"hamd\", \"na\u2018t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu\u2019min for God. The poem will become full of meaning if read in this light.\n\nO Candle! Why does the moth love you? | Why is this restless soul devoted to you?\nYour charm keeps it restless like mercury | Did you teach it the etiquette of Love?\nIt circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?\nDo the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?\nIf you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up\nFalling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart\nIt has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam\nThe moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!", + "phrases": [ + "tur: This is a beautiful metaphor fo rthe story of S. Musa A.S and the Mount of tur . See Poem 13 , Note 3 ." + ] + }, + { + "poem_id": "001_015", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "One day Intellect said to the heart | \"A guide to the misguided ones I am", + "Being on the earth I reach up to the sky | Look, how deep in comprehension I am", + "Guidance on earth is my sole occupation | Like the auspicious Khizr in character I am", + "Interpreter of the book of life I am | The Manifestation of God's Glory I am", + "You are only a drop of blood, but | The invaluable ruby's envy I am\"", + "Hearing this the heart said, \"All this is true | But look at me as well, what I am", + "You understand the secrets of life | But seeing them with my own eyes I am", + "Concerned with the manifest order you are | And acquainted with the inward I am", + "Learning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am", + "Restlessness is the end of Knowledge | But the remedy for that malady I am", + "You are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am", + "You are related to time and space | The bird recognizing the Sidrah I am", + "Look at the grandeur of my station | The throne of the God of Majesty I am" + ], + "full_text": "\n\nOne day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am", + "phrases": [ + "Khizr: This alludes to The Holy Qur\u2019an 18:65.", + "Knowledge: Knowledge does not lead to the comprehension of the Essence of God. It only confuses the seeker between the different explanations offered by different scholars. On the other hand the heart guides one to the final goal.", + "Sidrah: Bu \u2018Ala in Lailah's camel's dust-cloud is lost" + ] + }, + { + "poem_id": "001_016", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Consumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me", + "Our land foments excessive mutual enmity | What unity ! Our closeness harbors separation", + "Enmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous", + "If the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden", + "Though I exceedingly love the real closeness | I am upset by the mixing of waves and the shore", + "The miraculous poet is like the grain from the barn | The grain has no existence if there is no barn", + "How can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly", + "Why does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror", + "Alas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down" + ], + "full_text": "This is the first poem in Bang-i-Dara representing \u2018Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of \u2018Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of \u2018Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.\n\nConsumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me\nOur land foments excessive mutual enmity | What unity ! Our closeness harbors separation\nEnmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous\nIf the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden\nThough I exceedingly love the real closeness | I am upset by the mixing of waves and the shore\nThe miraculous poet is like the grain from the barn | The grain has no existence if there is no barn\nHow can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly\nWhy does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror\nAlas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down", + "phrases": [ + "shore: The metaphor of \"shore\" and \"waves\" are used here for an enclosed area like a country and an expanding ideology , like Islam , respectively. In this verse Iqbal exhibits his perturbation for Islam being restricted with in the space of a country ." + ] + }, + { + "poem_id": "001_017", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Sun! The world's essence and motivator you are | The organizer of the book of the world you are", + "The splendor of existence has been created by you | The verdure of the garden of existence depends on you", + "The spectacle of elements is maintained by you | The exigency of life in all is maintained by you", + "Your appearance confers stability on everything | Your illumination and concord is completion of life", + "You are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom", + "O Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye", + "You are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low", + "Your excellence is reflected from every living thing | The mountain range also shows your elegance", + "You are the sustainer of the life of all | You are the king of the light's children", + "There is no beginning and no end of yours | Free of limits of time is the light of yours" + ], + "full_text": "This is a short poem in praise of the sun and describes the benefits we derive from it.\n\nO Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours", + "phrases": [ + "Yazdan: Yazdan- In the pre-Islamic Zoroastrian philosophy of Persia he is the god of good and virtue as opposed to Ahraman, who is the god of evil and sin.", + "light: This does not mean that the sun is eternal in the theological sense, but that it will last in the present form till the existence of the material universe in its present form." + ] + }, + { + "poem_id": "001_018", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue", + "Love gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears", + "Whether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain", + "Your eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination", + "Your illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination", + "Your black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?", + "You burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light", + "Though you are burning you are unaware of it all | You see but do not encompass the internal pathos", + "I quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart", + "This was also the elegance of some Beloved | Which gave me perception of my own pathos", + "This cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark", + "Discrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!", + "Garden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is", + "At creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love", + "The command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness", + "Do not ask me of the nature of the veil of being | The eve of separation was the dawn of my being", + "Gone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was", + "I am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland", + "Memories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became", + "O Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens", + "Theme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am", + "He desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me", + "The pearl likes living in a handful of dust | Style may be dull the subject is excellent", + "Not seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance", + "This network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty", + "I have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am", + "I am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof", + "Am I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?", + "I am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again" + ], + "full_text": "The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again", + "phrases": [ + "Candle!: Khuda.", + "rue: Rue: A perennial evergreen shrub (Ruta graveolens, family Rutaceae) whose seed explodes when put in the fire. This property is shown in Persian and Urdu poetry as an expression of distress and lament and the restlessness it produces.", + "tears: \"Blood-mixed tears\" is the exact translation of the Urdu phrase in the original. The expression is used to show extreme distress. Its seller shows his own extreme distress.", + "Secret's: The Secret : God.", + "Tajalli\u2019s: Tajalla - Manifestation of God or His Powers or Attributes.", + "restless: This verse and the two following it mean that Man's Khuda is the source of the proper perception of the phenomena mentioned in these verses, which constitute the working of the universe. Unless Man recognizes his high position in the creation of God as his vicegerent, he cannot appreciate the beauty and harmony of the universe.", + "Love: This alludes to the several verses of the Holy Qur\u2019an in which God says that He created the whole universe by just one command of Kun (Be), e.g. 3:59.", + "witness: This alludes to the time of creation of Man. At this time Man was endowed with Khuda which elevated his status as well as burdened him with myriad of responsibilities.", + "being: Allusion to the apparent happiness of Man on earth, which is not only his temporary abode but where he is under a thousand constraints", + "homeland: This alludes to the several verses of the Holy Qur'an which describe the Command of God to the denizens of the transcendental universe to prostrate before S. Adam A.S., e.g. 2:30-34. \u2018Allamah Iqbal derives his philosophy of the superiority of Man or Khuda from these verses. In this verse he refers to the fall of Man by forsaking his Khuda.", + "denizens: See Note 7. Creation of the visible universe was for the fulfillment of the Will of God, to exhibit his Creative Power, culminating in the creation of Man, whose climax was the specimen of what \u2018Allamah Iqbal calls Insan-i-Kamil (the Perfect Man) in the person of the Holy Prophet S.A.W. Man has lost his high status by losing Khuda.", + "am: Allusion to the high status of Man.", + "Diwan: Diwan- It is a book containing the complete ghazals of a poet. Placing Man at the head of the Diwan of God's creation shows Man's utmost importance in the universe.", + "Cognizance: This means that Man has lost his way to Divine knowledge by being enslaved by the acceptance of only what he sees, and his non-acceptance of the \"Alam al-Ghayb\" or the transcendental universe. If Man looks at the universe as required by the Holy Qur\u2019an he will realize that the whole purpose of creation of the universe was to create Man. (See Note 11).", + "am: This means that Man has lost his way to Divine knowledge by accepting only what he can see.", + "roof: Allusion to Man being the center and, in fact, the very purpose of creation of the universe.", + "again: This alludes to the crucifixion (albeit apparent) of S. \u2018Isa A.S., where he offered himself willingly to crucifixion for the Love of God in preference to changing his message. Notwithstanding the Grace of God which saved him from being crucified and raised him to the celestial world his sacrifice was complete. It also refers to the willingness of S. Ibraham A.S. in obedience to the Command of God (The Holy Qur'an 37:101-07). The allusion can be extended to innumerable other persons who have sacrificed their lives in the cause of God in various ways just for His Love." + ] + }, + { + "poem_id": "001_019", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be", + "I seek escape from tumult, my heart desires | The silence which speech may ardently love!", + "I vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be", + "Freed from worry I may live in retirement | Freed from the cares of the world I may be", + "Birds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be", + "The flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be", + "My arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be", + "The nightingale be so familiar with my face that | Her little heart harboring no fear from me may be", + "Avenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be", + "The view of the mountain range may be so beautiful | To see it the waves of water again and again rising be", + "The verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be", + "Again and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be", + "When the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be", + "When night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be", + "May the lightning lead them to my hut | When clouds hovering over the whole sky be .", + "The early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be", + "May I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be", + "When the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be", + "In this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be", + "May every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be" + ], + "full_text": "This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.\n\nO Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be\nWhen the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be", + "phrases": [ + "world: This metaphor refers to the wine-cup of Jamshad, a Persian king, who could see the whole world in it. This is one of the innumerable messages in `Allamah Iqbal's works through which he requires his readers to comprehend and enjoy the creative artistry of God.", + "mu\u2019adhdhin: Mu\u2019adhdhin : The person calling Muslims to congregational prayers. This is a beautiful metaphor calling the cuckoo as the herald of the morning prayer time." + ] + }, + { + "poem_id": "001_020", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Far from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are", + "The jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are", + "The blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!", + "When from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears", + "Perception's expanse gets filled with light | Though opens only the material eye your light", + "The spectacle which the eyes seek is desired | The effulgence which would open the insight is desired", + "The desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life", + "The high and the low are alike for your eye | I too have longing for such a discerning eye", + "May my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!", + "May my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be", + "May secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be", + "May search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!", + "If the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be", + "May the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth", + "May my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!", + "If you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!", + "As you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!", + "The light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained", + "Longing for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter", + "Opening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!", + "Your bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature" + ], + "full_text": "This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man\u2019s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.\n\nFar from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are\nThe jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are\nThe blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!\nWhen from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears\nPerception's expanse gets filled with light | Though opens only the material eye your light\nThe spectacle which the eyes seek is desired | The effulgence which would open the insight is desired\nThe desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life\nThe high and the low are alike for your eye | I too have longing for such a discerning eye\nMay my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!\nMay my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be\nMay secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be\nMay search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!\nIf the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be\nMay the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth\nMay my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!\nIf you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!\nAs you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!\nThe light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained\nLonging for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter\nOpening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!\nYour bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature", + "phrases": [ + "remained: Man always had the elevated status of searching for the secrets of the Existence and the Essence of God, but you have remained in need of waiting for the morning every day to be able to rise and gain eminence. This shows the superiority of Man over the sun." + ] + }, + { + "poem_id": "001_021", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers", + "The theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display", + "New breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display", + "Beware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!", + "The tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water", + "Your secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer", + "The flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music", + "This age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself", + "The learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware", + "Let the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment", + "This is not the garden whose spring you may be | This is not the audience worthy of your appearance", + "This audience is the lover of the material sights | The purpose of your sight is the closet of secrecy", + "Every heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age" + ], + "full_text": "The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib\n\nO Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age", + "phrases": [ + "neglecting: The present day scientific knowledge has revealed many things which astonish mankind. In these circumstances love, specially Divine Love is a nebulous concept to most people and does not seem to produce any tangible results, on account of which it is neglected by them.", + "Kalams: tur of Kalam- Alludes to S. Musa A.S. and his conversation with God on the Mount. S .Musa A.S. was attracted to Mount tur by his sub-conscious Longing to see God. That Longing is lacking in the present day so called seekers of the Truth. cf." + ] + }, + { + "poem_id": "001_022", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?", + "Once the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name", + "The morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence", + "My weeping eye sheds dew on you | My desolate heart is concealed in your sorrow", + "You are a tiny picture of my destruction | You are the interpretation of my life's dream", + "Like a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!" + ], + "full_text": "This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate \u2018Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.\n\nO withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?\nOnce the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name\nThe morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence\nMy weeping eye sheds dew on you | My desolate heart is concealed in your sorrow\nYou are a tiny picture of my destruction | You are the interpretation of my life's dream\nLike a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!", + "phrases": [ + "flute: The melodious tune of the flute, which is made of reed, is full of feelings, representing the flute's pathos on its separation from the reed-brake, where its origin and homeland is. This verse is a slightly modified version of the opening verse of \"Daftar-i-Awwal\" (The First Book) of Ruma's Mathnava-i-Ma\u2018nava (The Spiritual Mathnavi), which is as follows" + ] + }, + { + "poem_id": "001_023", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O you whose life is confined in the material world | O you whose soul is imprisoned in the cage", + "Look at the freedom of this garden's warblers | Look at the prosperity of those once desolate", + "This is the congregation with which I was concerned | This is the reward of patience and perseverance", + "My tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !", + "If your aim in the world is dan's education | Never teach your nation world's abdication", + "Do not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking", + "Your writings should pave the way for unity | Beware! No heart should be hurt by your speech", + "In the new congregation do not start old tales | Do not start again what are now unacceptable tales", + "Listen to my advice if you are any statesman | Courage is your support if you are a leader of men", + "Hesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything", + "The Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power", + "If your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam", + "You are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!", + "With the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call" + ], + "full_text": "\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.\n\nO you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call", + "phrases": [ + "desolate: This and the following verse allude to the beginning of the renaissance of the Indian Muslims resulting from the efforts of Sir Saiyyid Ahmad Khan and his cooperators.", + "Jam: This is the legendary wine-cup of a pre-Islamic Persian emperor, Jamshad, in which he could see the world." + ] + }, + { + "poem_id": "001_024", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile", + "The twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?", + "Has the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?", + "Your caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound", + "You show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?", + "O star-like planet take me with yourself | The prick of Longing's thorn keeps me restless", + "I am seeking light, I am weary in this habitation | I am the restless child in the existence's school" + ], + "full_text": "This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.\n\nThe sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school", + "phrases": [ + "blood: This is a beautiful metaphor for the red colors of the dusk.", + "going?: This alludes to the fact that the creation of God is for the equitable use of the entire humanity and not for a particular country. This is what is included in the concept of the super-national Islamic State." + ] + }, + { + "poem_id": "001_025", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation", + "\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver", + "The sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage", + "Your roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"", + "The dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies", + "The frill of your tent becomes golden | As the red clouds appear over the horizon", + "How pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar", + "Your rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil", + "The morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun", + "In this habitation of light is my abode also | Why then is the star of my destiny burnt down?", + "I am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?", + "As I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came", + "\"My existence is dependent on your light | Your personality is the gardener of Universe' garden", + "You are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am", + "You have put my disordered affairs in order | You have shouldered the burden which I could not bear", + "My existence depends upon the light of the sun | And your splendor is not indebted to the sun", + "Without the sun my rose garden would be desolate | Instead of happiness prison would be my name", + "Ah! The one who does not understand the open secret! | The one prone to be entangled in the desires' net", + "Alas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye", + "If aware of your reality you would be | Neither unlucky nor sinning you would be" + ], + "full_text": "This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound\n\nAs I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be", + "phrases": [ + "Shams\": Surah \"Wa al-Shams\" : This is an early Makkan Surah. It shows the beauties of Nature and brings home to Man the need for realizing his spiritual responsibilities. It ends with a stern warning to those who do not heed the teachings of the Holy Qur\u2019an about the Hereafter.", + "bear: This is an allusion to the Holy Qur'an 59:21, according to which, in his capacity of being the custodian of the Holy Qur'an, Man has exhibited higher strength and fortitude than the mountains which are proverbial for their height, strength and firmness." + ] + }, + { + "poem_id": "001_026", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "When the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared", + "It awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge", + "It broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark", + "It chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun", + "Arriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"", + "Climbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"", + "It gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"", + "When it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus", + "\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I" + ], + "full_text": "While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I", + "phrases": [ + "disappeared: Allusion to the departing of the stars at the night's end.", + "al-Nur: Allusion to the Holy Qur'an 24:35. It means that the real darkness of the night, which is a metaphor for the lack of knowledge of the unseen spiritual universe, is broken only with the Divine Light referred to in the above verse of the Holy Qur'an. This brings to mind the following verses about the marvels of Mu'min's power:", + "Mu\u2019adhdhin: This morning which is yesterday and today", + "I: do not know from where it is created" + ] + }, + { + "poem_id": "001_027", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The hour of the Universe' appearance was charming | The flower-bud of life was showering smiles", + "Here the golden crown, the sun was getting | There the moon its moon-light was getting", + "The dark gown to the night was being given | Training of brightness to stars was being given", + "The Existence's branch was getting leaves here | The bud of life was bursting out there", + "The angels were teaching weeping to the dew | For the first time the rose was laughing", + "They were conferring pathos on the poet's heart | Khuda for the wine of B\u00fckhuda was pining", + "For the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing", + "The earth was claiming elegance of the sky | The space was claiming to be boundless", + "In short so beautiful the sight was | That seeing it in itself a panorama was", + "The angels their flying powers were testing | Eternal lights from their foreheads were appearing", + "An angel called Love there was | Whose guidance everyone's hope was", + "The angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was", + "He was going towards the Paradise for a stroll | He met death on its way by the destiny's roll", + "He asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"", + "Hearing this said the angel of death | \"My work is clear, I am the angel of death", + "I shatter the chattels of existence | I extinguish the spark of life", + "The magic of annihilation is in my eyes | The message of destruction is its symhol", + "But there is one entity in the Universe | It is fire, I am only mercury before it", + "It lives in the human heart as a spark | It is the darling of the Divine Light", + "It constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"", + "When Love heard this from the death's lips , | Laughter started appearing from its lips", + "The thunder of such smile descended on death | How can darkness stay in front of such light?", + "On seeing eternity to death it fell | Death it was, to death it fell" + ], + "full_text": "This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of \u2018Allamah Iqbal's philosophy and pervades all his poetic works. A conspectus of \u2018Allamah Iqbal's views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is\n\nThe hour of the Universe' appearance was charming | The flower-bud of life was showering smiles\nHere the golden crown, the sun was getting | There the moon its moon-light was getting\nThe dark gown to the night was being given | Training of brightness to stars was being given\nThe Existence's branch was getting leaves here | The bud of life was bursting out there\nThe angels were teaching weeping to the dew | For the first time the rose was laughing\nThey were conferring pathos on the poet's heart | Khuda for the wine of B\u00fckhuda was pining\nFor the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing\nThe earth was claiming elegance of the sky | The space was claiming to be boundless\nIn short so beautiful the sight was | That seeing it in itself a panorama was\nThe angels their flying powers were testing | Eternal lights from their foreheads were appearing\nAn angel called Love there was | Whose guidance everyone's hope was\nThe angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was\nHe was going towards the Paradise for a stroll | He met death on its way by the destiny's roll\nHe asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"\nHearing this said the angel of death | \"My work is clear, I am the angel of death\nI shatter the chattels of existence | I extinguish the spark of life\nThe magic of annihilation is in my eyes | The message of destruction is its symhol\nBut there is one entity in the Universe | It is fire, I am only mercury before it\nIt lives in the human heart as a spark | It is the darling of the Divine Light\nIt constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"\nWhen Love heard this from the death's lips , | Laughter started appearing from its lips\nThe thunder of such smile descended on death | How can darkness stay in front of such light?\nOn seeing eternity to death it fell | Death it was, to death it fell", + "phrases": [] + }, + { + "poem_id": "001_028", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "I am only relating to you the story of a mawlava | I have no intention of showing my smartness", + "His pious nature was widely known | All the high and low respected him", + "He used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words", + "His heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom", + "He often used to describe his supernatural powers | He always intended increase of his disciples' numbers", + "He had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long", + "The dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature", + "How is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan", + "I hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy", + "He has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him", + "He considers music as part of adoration | He aims at making a mockery of religion", + "He does not feel shy with amorous people | This is a very old habit of our poets", + "He has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me", + "But the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is", + "He is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is", + "He knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur", + "I am unable to understand his reality | Founder of another kind of Islam he appears to be\"", + "In short he prolonged his sermon very much | He long continued this wonderful speech", + "Everyone soon hears all happenings in this city | I myself heard it through my friends in the city", + "One day as the respected ascetic met me in the street | The old story restarted during the talk in the street", + "He said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"", + "I said, \"I have no intention of any complaint at all | It was your right due to being my neighbor", + "I bow my head respectfully before you | My youth is accustomed to respect for the old", + "If you do not know the reality about me | It does not show any lack of pantology", + "I myself do not know my reality | Very deep is the sea of my thoughts", + "Since long I am also longing to see Iqbal | For long I have shed tears in his separation", + "Iqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not" + ], + "full_text": "This poem brings out two important points in rather humorous style. Firstly, \u2018Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called \u2018Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. \u2018Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.\n\nI am only relating to you the story of a mawlava | I have no intention of showing my smartness\nHis pious nature was widely known | All the high and low respected him\nHe used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words\nHis heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom\nHe often used to describe his supernatural powers | He always intended increase of his disciples' numbers\nHe had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long\nThe dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature\nHow is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan\nI hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy\nHe has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him\nHe considers music as part of adoration | He aims at making a mockery of religion\nHe does not feel shy with amorous people | This is a very old habit of our poets\nHe has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me\nBut the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is\nHe is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is\nHe knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur\nI am unable to understand his reality | Founder of another kind of Islam he appears to be\"\nIn short he prolonged his sermon very much | He long continued this wonderful speech\nEveryone soon hears all happenings in this city | I myself heard it through my friends in the city\nOne day as the respected ascetic met me in the street | The old story restarted during the talk in the street\nHe said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"\nI said, \"I have no intention of any complaint at all | It was your right due to being my neighbor\nI bow my head respectfully before you | My youth is accustomed to respect for the old\nIf you do not know the reality about me | It does not show any lack of pantology\nI myself do not know my reality | Very deep is the sea of my thoughts\nSince long I am also longing to see Iqbal | For long I have shed tears in his separation\nIqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not", + "phrases": [ + "tasawwuf: Tasawwuf, In this verse, it is used in the sense in which the \u2018Ulama of the type described in this poem use it. This consists of merely a means of curing illness and helping people solve their day to day problems through amulets and by pretending to subdue secret spirits to carry out the subduer's behests. They use this \"art\" for worldly gains and respectability, and have commercialized a noble concept." + ] + }, + { + "poem_id": "001_029", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "A nation is the body, people are its organs | Artisans are the nation's hands and feet", + "The State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye", + "When any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye" + ], + "full_text": "This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation's affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem\n\nA nation is the body, people are its organs | Artisans are the nation's hands and feet\nThe State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye\nWhen any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye", + "phrases": [] + }, + { + "poem_id": "001_030", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Tales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart", + "O Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart", + "O Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart", + "You would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart", + "Now it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart", + "It has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart", + "You do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart", + "It changes the heap of earth into elixir | Such is the power of the ashes of the Heart", + "It gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart" + ], + "full_text": "Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart", + "phrases": [ + "Heart: The first line alludes to the sacrifices of life made by the true Lovers of God. The specific references to Husain Bin Mansur Hallaj (a), S.Isma\u2018al A.S.(b), S. \u2018Isa A.S (c) and S. Imam Husain A.S. (d) all of whom gladly offered their lives in the Love and the Cause of God:", + "Arina: Strange, simple, as well as colored is the Haram's story", + "Farhad: is its climax and the beginning is Ismaal", + "sawda: This alludes to the several verses of the Holy Qur\u2019an in which the desire of S. Musa A.S. to see God has been mentioned, especially 7:143, in which this word occurs." + ] + }, + { + "poem_id": "001_031", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me", + "Wave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me", + "My steed speeds in the water like wind | The fishing tackle has never caught my skirt", + "Sometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore", + "I am the traveller who loves destination | Someone should ask me why I always jump", + "Fleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am" + ], + "full_text": "Dynamism is one of the important subjects in \u2018Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.\n\nMy impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me\nWave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me\nMy steed speeds in the water like wind | The fishing tackle has never caught my skirt\nSometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore\nI am the traveller who loves destination | Someone should ask me why I always jump\nFleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am", + "phrases": [ + "moon: Allusion to the rising of the ocean waves in the tide created by the full moon." + ] + }, + { + "poem_id": "001_032", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Farewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness", + "I am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am", + "The king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison", + "Though much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance", + "I remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean", + "I remained long in your luxury gatherings | I remained long searching for light in the darkness", + "I searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place", + "The perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching", + "Leaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland", + "I have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!", + "Associate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am", + "The sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up", + "Everyone in the world assemblage social life likes | The poet's heart but the solitude's corner likes", + "I am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?", + "Whose love makes me roam in the meadows? | And makes me sleep on the spring's banks?", + "You taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am", + "Compatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!", + "If I do hear something it is only to tell others | If I do see something it is only to show others", + "My heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am", + "How enchanting is the act of lying under the trees | As now and then my sight falls at the evening star", + "Where in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen" + ], + "full_text": "This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen", + "phrases": [ + "place: This alludes to the Holy Qur\u2019an 12:19, in which the sale of S. Yusuf A.S. has been described. He possessed both material and spiritual beauty, which has become proverbial in Islamic literature. Looking for and not getting S. Yusuf A.S. is metaphorically used for searching for and failing to find some invaluable object such as knowledge.", + "Nargis-i-Shahlah: Nargis-i-Shahlah The narcissus which is reddish-blue instead of white or yellow. Nargis-i-Shahlah is invaluable on account of being very rare.", + "habitations: The word used in the original is Junun which means lunacy. It is commonly used in Urdu and Persian for ardent love.", + "Sikandar: Sikandar \u2011 These two kings are considered to be the mightiest monarchs of the ancient world. This expression shows the indifference of \u2018Allamah Iqbal to material glory as a Man of Faith should be." + ] + }, + { + "poem_id": "001_033", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "You scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?", + "O Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you", + "Ah! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it", + "Where is your ball? Where is your China cat? | Where is that small animal with broken head?", + "Your mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark", + "In your hand's movement, in your looks is hidden | Your want also is newly born just like you", + "Your life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes", + "When being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept", + "Ah! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness", + "I am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down", + "My eyes are attracted by apparent beauty | My ignorance is no less than your ignorance", + "I am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby" + ], + "full_text": "This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , \u201cChild is the father of Man\u201d.\n\nYou scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?\nO Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you\nAh! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it\nWhere is your ball? Where is your China cat? | Where is that small animal with broken head?\nYour mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark\nIn your hand's movement, in your looks is hidden | Your want also is newly born just like you\nYour life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes\nWhen being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept\nAh! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness\nI am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down\nMy eyes are attracted by apparent beauty | My ignorance is no less than your ignorance\nI am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby", + "phrases": [] + }, + { + "poem_id": "001_034", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "My story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech", + "Why does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly", + "Some leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden", + "The turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way", + "O Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story", + "O God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine", + "This is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn", + "\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"", + "In the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am", + "Speech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am", + "I am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am", + "Despite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am", + "I am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?", + "My insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am", + "Neither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am", + "My heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes", + "I am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me", + "This also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante", + "Your spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales", + "Conferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are", + "O gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners", + "The sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests", + "Listen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers", + "Think of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens", + "Pay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?", + "How long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !", + "You will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles", + "This is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature", + "I will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears", + "I have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness", + "So that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden", + "If stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy", + "O Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love", + "I will show the world what my eyes have seen | I will surely make you also bewildered like a mirror", + "The discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times", + "You have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints", + "You always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly", + "You have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror", + "Give up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones", + "Become embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed", + "Clarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm", + "Not only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!", + "To what purpose is your claim to monotheism! | You have made the idol of self conceit your deity", + "What did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined", + "You are greedy of flowery style even at the pulpit | Your advice also is a form of story telling", + "Show that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye", + "Mere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose", + "Even if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup", + "Sectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise", + "Not even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew", + "Those wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure", + "The heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed", + "Every malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching", + "With the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance", + "How can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution", + "To what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden", + "If you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism", + "Contentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream", + "It is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world", + "Soul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher", + "Sick nations have been cured only through Love | Nations have warded off their adversity through Love", + "The expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden", + "Love is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber", + "Everybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed", + "The heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle", + "The Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger", + "Distinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?", + "Prolonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is", + "\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"" + ], + "full_text": "This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"", + "phrases": [ + "am: Though the Chinese are credited with the invention of glass and ceramics Alexandar of Greece is reputed to have used a highly polished copper plate as a mirror. This is also used as an allusion to the mirror being represented as being perturbed in Persian and Urdu poetry. The last word is used because glass is made from sand.", + "rue: Rue- This is a perennial evergreen European shrub, (Ruta graveolens, Family Rutaceae) . Its seeds when roasted crack and jump. The metaphor is used for a person who is restless in pursuing a just cause.", + "confined: This is an allusion to the Holy Qur'an 12:19. The traveller in the caravan who saw S. Yusuf. A.S. saw him as a man, perhaps as a source of profit by sale on account of being extraordinarily handsome. However, he failed to recognize his greatness as a prophet of God, which is the highest stage to which a human being can rise. By extending the analogy \u2018Allamah Iqbal means that we see only the ritual part in religion and do not comprehend religion's higher values, and by doing so we have reduced the absolute Truth of the Holy Qur\u2019an to mere rituals.", + "Jam: Jam- This is the abbreviation for the name of a famous Persian monarch, Jamshid who is believed to have possessed a wine cup in which he could see the whole world.", + "fruit: This is an allusion to the Holy Qur'an 2:35\u201139. Iblas misguided S. Adam A.S. to eat the forbidden fruit on account of his jealousy and prejudice against him. This prejudice of Iblas brought about the descent of S.Adam A.S. from Paradise to earth, which is sometimes described as a punishment, based on the biblical story.", + "remain: This is the metaphor for the eye perpetually full of tears in the love of something sacred like God, or homeland, as in this verse.", + "digger: Farhad is called here the mountain digger." + ] + }, + { + "poem_id": "001_035", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O house! Your resident is now residing in the West | Ah! The land of the East was not liked by him", + "Today my heart is convinced of this truth | The light of the separation's day is darker than night", + "\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"", + "I am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love", + "I make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you", + "Though the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed", + "My heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe", + "The tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!", + "Mercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed", + "Where are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning", + "Gone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning", + "\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again", + "The wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab", + "The bewildered eye looks upon your picture | But how can one searching for speech be happy?", + "\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"" + ], + "full_text": "This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.\n\nO house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"", + "phrases": [ + "universe: This is based on the concept of \"Wahdat al-Wujud\" that the whole universe is made of the same material, so that the speck of dust and the sun are really the same substance. Allamah Iqbal believed in \"Wahdat al Wujud\" earlier in his life. This verse is full of mystic meanings. The first hemistich means that the \u2018Allamah's Intellect was about to comprehend the reality of the universe. The second hemistich means that the broken mirror i.e. his incompletely trained Intellect was going to be perfected under Arnold's supervision to be able to understand the nature of all things. All this was interrupted by the Arnold's departure for England.", + "departed: This refers to the relatively short time for which \u2018Allamah Iqbal could be associated with Sir Thomas Arnold at the Government College, Lahore." + ] + }, + { + "poem_id": "001_036", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Though miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction", + "Where do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships", + "In creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am", + "Ah! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight", + "If your motion established in an orbit is | My motion also like that of a compass is.", + "You are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I", + "In the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are", + "A seeker you are and the same custom is mine | Moon light is your light, Love is the light mine", + "In the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am", + "The light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is", + "Still, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different", + "Though the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are", + "I know what the purpose of my existence is | This is the luster of which your forehead devoid is" + ], + "full_text": "This beautiful short poem is an eloquent expression of \u2018Allamah Iqbal's philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur'an. The climax, which is the purpose of this poem, is reached in the last three verses.\n\nThough miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction\nWhere do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships\nIn creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am\nAh! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight\nIf your motion established in an orbit is | My motion also like that of a compass is.\nYou are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I\nIn the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are\nA seeker you are and the same custom is mine | Moon light is your light, Love is the light mine\nIn the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am\nThe light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is\nStill, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different\nThough the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are\nI know what the purpose of my existence is | This is the luster of which your forehead devoid is", + "phrases": [] + }, + { + "poem_id": "001_037", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "As the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz", + "This alone made inhabited your desolate house | Better than a thousand freedoms is your slavery", + "That threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully", + "The oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love", + "Full of Intellection like Salman was your insight | The wine of sight used to increase your thirst", + "Like Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight", + "Madinah was the light for your eyes so to say | For you this wilderness was the tur so to say", + "Your longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment", + "Such a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm", + "\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"", + "The charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer", + "Since eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight", + "Happy was the age when Yathrib was his abode! | How happy was the time when common was his Sight" + ], + "full_text": "This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.\n\nAs the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight", + "phrases": [ + "prayer: Allusion to the ardent love of S. Bilal R.A. for the Holy Prophet S.A.W.", + "Yathrib: Yathrib\u2011 This was the old name of Madinah Munawwarah." + ] + }, + { + "poem_id": "001_038", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Someone should hear the tale of my emigration | I ignored the story of the primeval covenant", + "I did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection", + "I remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts", + "I got such a change-loving temperament | That I did not settle anywhere under the sky", + "Sometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram", + "Sometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve", + "Sometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth", + "Sometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine", + "Coming to India I played the Divine Orchestra | Sometimes I chose the land of Greece", + "When the people of India paid no heed to my call | I populated the countries of China and Japan", + "Sometimes I created the universe by combining elements | I did this against the meanings of priests' preaching", + "I stained hundreds of lands with blood | When I started the war between Intellect and religion", + "When I could not understand the reality of stars | I passed sleepless nights in this contemplation", + "The swords of the Church could not frighten me | When I taught the theory of earth's revolution", + "I demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror", + "I arrested radiations and the restless electricity | I made the earth the source of envy to Paradise", + "Ah! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect", + "In the end as my materialistic eye opened | I found Him lodged in my own heart" + ], + "full_text": "This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart", + "phrases": [ + "emigration: Allusion to the Holy Qur\u2019an 2:30\u201134, which describes the creation of S. Adam A.S. and his spouse and their transfer to the earth.", + "covenant: Allusion to the Holy Qur\u2019an 3:81. This verse describes the pledge of the prophets. This pledge was to support every prophet of God, not to disregard the prophets who were to appear in the future, not to consider themselves exclusive custodians of the true Faith, and not to oppose the Truth. The pledge of a prophet is binding on his Ummah. However, the human race has betrayed this trust throughout its history except a few righteous people who believed in and testified to the Truth and the message of God as brought by the successive prophets.", + "Intellection: Intellection - This is the process of comprehension of all things as taught by God and is the criterion for Man's distinction from other of God's creation such as angels. Endowed with such a faculty Man was sent to the earth to populate it and maintain its order and beauty as created by God. According to the Holy Qur'an the emigration of at S. Adam A.S. was not a punishment but a responsibility bestowed by God on him for which he had been prepared and pre\u2011ordained.", + "thoughts: Search for knowledge has been an inseparable part of Man's nature since his creation.", + "sky: Allusion to the constantly wandering nature of the human race throughout history. It also refers to the constantly changing thought of Man.", + "Haram: Allusion to the placing of three hundred sixty stone idols in the precincts of the Ka'bah by the Quraish, in the second hemistich, and to their removal by the Holy Prophet S.A.W. and his Companions at the time of the conquest of Makkah Mu\u2019a\u00ef\u00efamah in the first hemistich.", + "sleeve: Allusion to the ardent desire of S. Musa A.S. to see and speak with God and the miracle of the illuminated palm (The Holy Qur'an 27:7\u201114; 28:29\u201135).", + "earth: Allusion to the crucifixion and ascension to heaven of S.\u2018Isa A.S.", + "years: Allusion to the retirement of the Holy Prophet S.A.W. to the Cave of Hira where he meditated and prayed for long periods of time over several years and where he finally received the first Divine Revelation (The Holy Qur'an 96:1\u20115).", + "wine: Allusion to the Last message of God to Man contained in the Holy Qur'an.", + "Orchestra: Allusion to the large number of pious persons who preached Tawhad of God and that of mankind in India. The number of such preachers is legion. \u2018Allamah Iqbal also includes Gautam Buddha and Guru Nanak among those who preached these doctrines, though they were not Muslims formally. We shall learn more about them in the Poem 126 \"Nanak\".", + "Greece: Allusion to the very early history of Christianity when their leaders had to take refuge in Greece where they worked on their Scriptures. Greek philosophy exerted very great influence on Christian thought for that reason.", + "Japan: Allusion to the persecution of Buddhists by the idol worshipping, caste-ridden and Brahman-dominated Hindu society, on account of which Buddhism which stood of Tawhad-i-Insaniyat and a caste\u2011less society all but disappeared from India. Buddhists migrated to and settled in far off places, including China and Japan.", + "preaching: Allusion to the cosmology and astronomy as evolved in Europe during the Renaissance period. The findings of astronomy were considered heretic by the Roman Catholic Church under the influence of the Greek cosmology which had entered Christian thought and had assumed the position of being a part of the Christian religion.", + "religion: Allusion to the persecution and bloodshed in the Christendom, due to the differences in belief with the Roman Catholic Church during and after the Reformation.", + "contemplation: This alludes to the intellectual puzzles of Astronomy.", + "revolution: Allusion to Galileo who was a famous Italian scientist who presented the theory of the spherical nature of the earth and its revolution round the sun as opposed to the Greek philosophy which taught the earth to be flat and the center of the universe. The Christian Church was so much influenced by Greek thought that they considered Greek philosophy to be part of the Christian faith. Hence, they declared Galileo a heretic.", + "mirror: Allusion to the discovery of gravity and its multifarious manifestations in the phenomena of nature, particularly those enunciated by Albert Einstein in his theory of general relativity.", + "Paradise: Allusion to the achievements of modern science and technology." + ] + }, + { + "poem_id": "001_039", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Better than the whole world is this India of ours | We are its nightingales, it is the garden of ours", + "If we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present", + "The highest mountain, touching the sky | It is our sentinel, it is our watchman", + "Thousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy", + "O, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks", + "Religion does not teach hostility with each other | We are Indians, India is our homeland", + "Greece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far", + "There is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe", + "Iqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours" + ], + "full_text": "This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.\n\nBetter than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours", + "phrases": [ + "watchman: Allusion to the Himalayan Range, for which see Poem 1 Himala (The Himalayas).", + "banks: Allusion to the arrival of Muslims in India. Unlike the British the Muslims settled in the Indian sub\u2011continent and made it their homeland, which establishes their claim to settle the political problems of India with due regard to their interests.", + "ours: Allusion to the callousness of the world community to the calamity of the people of the Indian sub\u2011continent resulting from their political subjugation by the British. This was due to the complete political and economic domination of European countries over Asian and African nations by the beginning of the twentieth century when this poem was written. Naturally, India could not expect any sympathy from European countries. Unfortunately, this state of affairs has not changed after one more century and no European country is sympathetic with any other country in distress, particularly Muslim countries. Among other things this is due to the lack of real independence in spite of apparent political freedom." + ] + }, + { + "poem_id": "001_040", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?", + "Has some star flown down from the sky? | Or has a moon's ray been brought to life?", + "Or the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland", + "Has some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?", + "Was it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly", + "Darkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse", + "The moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment", + "Nature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly", + "It gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent", + "The beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave", + "It gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew", + "It gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves", + "This distinction but is a way of our thinking | The fire-fly's day is the same as our night", + "The Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud", + "This moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is", + "The manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song", + "Concealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance", + "Why should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything" + ], + "full_text": "This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.\n\nThe fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?\nHas some star flown down from the sky? | Or has a moon's ray been brought to life?\nOr the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland\nHas some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?\nWas it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly\nDarkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse\nThe moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment\nNature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly\nIt gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent\nThe beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave\nIt gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew\nIt gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves\nThis distinction but is a way of our thinking | The fire-fly's day is the same as our night\nThe Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud\nThis moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is\nThe manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song\nConcealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance\nWhy should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything", + "phrases": [ + "rose: This is a beautiful metaphor for the petals of the rose flower." + ] + }, + { + "poem_id": "001_041", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Should I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message", + "For me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height", + "What is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud", + "My destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer", + "This service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination", + "If I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth", + "There also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration", + "The pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar", + "As the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring", + "But breaking is the end of such things in the world | Breaking is the end of the invaluable pearls", + "Real life is the one which is not acquainted with death | What good is the life in which there is demand of death?", + "If this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?", + "I should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs", + "As tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?", + "Whose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland", + "Who may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment", + "To whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak", + "Whose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced", + "However hard she may control but still I may drip | I may spill over from the cup of the tearful eye", + "After mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world" + ], + "full_text": "This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world", + "phrases": [ + "message: Allusion to the appearance of Venus at dawn proclaiming the arrival of the morning.", + "decoration: Allusion to pearls which are produced in the ocean.", + "Caesar: Caesar -This is the generic title of the emperors of the Roman Empire. They are proverbial for their immense power and wealth of that time.", + "Sulaiman's: S. Sulaiman A.S.\u2011 As Islam considers the Jewish and Christian religions only as evolutionary stages of the final religion of Islam, as contained in the Holy Qur'an Muslims also respect S. Sulaiman A.S. as a true prophet. He is also famous for his wealth, power and glory. The signet ring refers to the stone of his ring which was an emblem of his sovereignty. This verse shows that a mere piece of stone gained elegance by being the stone of the ring of a man." + ] + }, + { + "poem_id": "001_042", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God", + "The land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness", + "That same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered", + "Which gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect", + "Which had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland", + "Which illuminated and established in the milky way again | The stars which had fallen from the sky of Persia", + "The House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze", + "That same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are", + "Where the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky", + "Living in whose environment is like living in Paradise | That same is my homeland, that same is my homeland" + ], + "full_text": "\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland", + "phrases": [ + "Chishta: Khwajah Mu\u2018an- al-Dan Chishta Ajmeri R.A.", + "Nanak: Guru Nanak", + "Tatars: Tatars- This is a generic name of the people of the mixed Mongoloid and Caucasoid races of Central Asia. All the invasions on India had been made from this area, except those of the Greeks under Alexander, Arabs and the British. All invaders, except the British settled permanently in India and benefited from its fabulous wealth, to which this verse alludes. This term is also applied to a group of the people of Turkish origin, chiefly Muslims, who arrived in the Indian sub\u2011continent under various names between the tenth and the fifteenth centuries.", + "wilderness: Allusion to the Arabs or \"people of the Hijaz\" who settled in India and made it their homeland. They mostly inhabited the Malabar Coast in the western part of the Indian Peninsula and are still an important component of the region's population.", + "effect: Allusion to the wealth of the Indian sub-continent in the middle ages and up to the downfall of the Mughal Empire.", + "diamonds: Allusion to the Muslim rule in India, which was by the Turks and later by the people of the Turko\u2011Mongoloid origin, known as the Mughals in Indian history.", + "breeze: This alludes to a tradition of the Holy Prophet S.A.W. in which he said that he was feeling the breeze of Divine blessing from Yaman's direction, which is east of Madana-Munawwarah. \u00adAs the Indian sub\u2011continent is in the same direction it also means that the Holy Prophet S.A.W. expected the spread of Islam and Islamic values there. This prophecy was fulfilled because India was not only under the Muslim rule for about a thousand years but was also the home and seat of the efforts of innumerable sufas and \u2018Ulama who spread and served Islam there. The people of both these classes produced a large body if Islamic literature which propagated Islamic thought and preserved it to last till eternity. Another meaning could be that this tradition referred to S. Uwais Qarana R.A. According to this view this hemistich would mean that the Muslim's abode is not only in the Indian sub\u2011continent but also in Najd and Yaman, i.e. Muslim Ummah is super-national. Cf.", + "Kalams: No boundary to the Mu\u2019min's world is !", + "Sinais: Mumin's homeland everywhere is !", + "landed: The neighbor of Jibral is this earthly man" + ] + }, + { + "poem_id": "001_043", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "May I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic", + "You have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers", + "Becoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories", + "You take the stone idols to contain God | Every speck of the homeland's dust is holy to me", + "Come! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion", + "The heart's habitation is lying barren since long | Let us build a new temple in this country", + "Let our shrine be higher than the world's shrines | Let us make its spire as high as the sky", + "Let our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine", + "The power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love" + ], + "full_text": "This poem is another expression of the ardent desire of \u2018Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including \u2018Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately \u2018Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All\u2011India Muslim League meeting at Allahabad in 1930 that the partition of the sub\u2011continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All\u2011India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.\n\nMay I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic\nYou have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers\nBecoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories\nYou take the stone idols to contain God | Every speck of the homeland's dust is holy to me\nCome! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion\nThe heart's habitation is lying barren since long | Let us build a new temple in this country\nLet our shrine be higher than the world's shrines | Let us make its spire as high as the sky\nLet our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine\nThe power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love", + "phrases": [] + }, + { + "poem_id": "001_044", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "The grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long", + "Death broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir", + "However, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!", + "The Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus", + "Ah Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent", + "Gone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor", + "Every heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here", + "Who will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?", + "In his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight", + "Others will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought", + "They will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination", + "Nightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles", + "Thousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets", + "Many commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams", + "However, who will draw the exact picture of Love? | The master having departed who will enchant the heart", + "I am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!", + "Ah! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today", + "That colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh", + "Perhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan", + "The cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left", + "The tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark", + "However, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence", + "The one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world" + ], + "full_text": "This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world", + "phrases": [ + "Amir: Ghalib, Mahda Majruh and Amar- These are three very eminent poets of India who practiced their art in Delhi. Amar Khusroe lived during a period when Urdu was being created but was not known by that name. At that time it was called Raikhtah and was a mixture of Persian and Hindi, which was one of the dialects of Sanskrit. Raikhtah in Persian means \"mixed\", to indicate that the language was a mixture of Persian and Hindi in which the two languages were distinctly separate from each other. Amar Khusroe was one of the architects of such a language and his genius lies in doing that more successfully than others. He is also famous for devotional poetry in which the Love of God is described in beautiful style. It refers to the famous poet of Delhi, Amar Mana\u2019a. If so the mention of Amar's \"mana\" with reference to his poetic name is very artistic.", + "Jahanabad: Jahanabad- It is an abbreviation of Shahjahanabad, which was the original name of Delhi, given to it when it was reorganized and rebuilt during the reign of the Mughal emperor Shahjahan.", + "camphor: Camphor is characterized with coolness. This verse is a very artistic expression of the fact that Dagh's thinking was a judicious mixture of the fervor of youth tempered with the coolness of mature age.", + "Shiraz: Nightingale of Sharaz- This is the honorific title of the famous Persian poet \"Hafiz Sharaza\" and \u201cSada Shiraza\u201d on account of their excellence in Persian poetry.", + "Azars: Azar- He was the father of S. Ibraham A.S. He was a famous sculptor of his age and is famous for making stone idols.", + "literateur's: This refers to Delhi which was the rendezvous of geniuses in all fields of learning throughout the period of Muslim rule in the Indian sub\u2011continent.", + "Dakkan: Dakkan\u2011 This refers to Haiderabad, Dakkan.", + "Hala: Hala", + "existence: This and the next verse are very artistic expression of logic and coherence in the working of the universe. Life without death is tasteless as the spring without autumn is tasteless." + ] + }, + { + "poem_id": "001_045", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Today dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again", + "As the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds", + "There are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds", + "It has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose", + "The flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up", + "With the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!", + "The camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees" + ], + "full_text": "This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way\n\nToday dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again\nAs the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds\nThere are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds\nIt has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose\nThe flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up\nWith the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!\nThe camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees", + "phrases": [ + "Sarban: This is a hill in Bhimbar, now in Azad Kashmar. It must have been familiar to \u2018Allamah Iqbal on account of being in Kashmar which he loved very much. The poem is a spontaneous outburst of his feelings after witnessing some rain storm." + ] + }, + { + "poem_id": "001_046", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "Early in the evening a song bird | Sitting on a branch was singing", + "It saw a glowing object on the ground | Considering it a fire\u2011fly flew down to it", + "The fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,", + "Who gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me", + "I am clad in the apparel of light | I am the tur of the insects' world", + "If your chirping is the ear's pleasure | My brightness also is the sight's pleasure", + "Nature has given light to my wings | It has given fascinating voice to you", + "He taught singing to your beak | He made me the torch of the garden", + "He bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you", + "Warmth is not the opposite of music | Everywhere warmth is the associate of music", + "The assembly of existence is based on these alone | All the world's manifestations are through these alone", + "The world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"" + ], + "full_text": "This short poem is a beautiful presentation of the all\u2011pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of \u2018Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God's Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.\n\nEarly in the evening a song bird | Sitting on a branch was singing\nIt saw a glowing object on the ground | Considering it a fire\u2011fly flew down to it\nThe fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,\nWho gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me\nI am clad in the apparel of light | I am the tur of the insects' world\nIf your chirping is the ear's pleasure | My brightness also is the sight's pleasure\nNature has given light to my wings | It has given fascinating voice to you\nHe taught singing to your beak | He made me the torch of the garden\nHe bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you\nWarmth is not the opposite of music | Everywhere warmth is the associate of music\nThe assembly of existence is based on these alone | All the world's manifestations are through these alone\nThe world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"", + "phrases": [] + }, + { + "poem_id": "001_047", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "O Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours", + "What is this movement, when you are in my lap? | Are you intending to embrace the light?", + "Though your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!", + "The candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed", + "It is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle", + "Your light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!", + "What is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is", + "The Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm", + "Beauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness", + "It is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity", + "It is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking", + "It is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds", + "In the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty", + "The soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?", + "It is restless even in this general splendor of Beauty | Its life is like a fish out of water" + ], + "full_text": "This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.\n\nO Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water", + "phrases": [ + "seen!: This is the first hint in the poem that the candle's light is the same light as the Light of God seen by Man on the Primeval Day.", + "concealed: Allusion to the manifest glow of the candle in the transparent mantle of glass and the veiled Light of God in the opaque earthen mantle of human body.", + "Intellect!: Allusion to the vision of the Light of God. This and the remaining verses mean that God and His Beauty is present in the multitudes of worldly objects mentioned in those verses. He can be discerned by the discerning eye with the help of Khuda. The Holy Qur'an also teaches us to understand God from the objects of the universe and Man's own self, which is Khuda. The power of Khuda distinguishes Man from and makes him superior to the rest of the creation of God. However, Knowledge or Intellect conceals Khuda and with it the Light of God fades away from Man's eyes. This Light dawns only when Man throws away the earthly mantle of Intellect and activates the Love of God. \u2018Allamah Iqbal's works are replete with this thought." + ] + }, + { + "poem_id": "001_048", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "In the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is", + "This became message of prostration\u2019s rise and fall to me | The whole world became precincts of the Haram to me", + "I am standing at the bank of the running water | However, I do not know where I am standing", + "The red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand", + "The day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say", + "In the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs", + "This place is the tale of revolution\u2019s tyranny | This place is some book of the bygone age", + "This place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say", + "A fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves", + "This boat is in fast speed like the sight | Getting out of sight, it has gone far away", + "The ship of Man\u2019s life is sailing in the same way | It is present as well as hidden in eternity\u2019s sea", + "It never gets acquainted with defeat | It is concealed from sight but is not effaced !" + ], + "full_text": "Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem \u2018Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river's beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al\u2011Dan Jahangar (1569\u20111627, reigned 1605\u201127). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.\n\nIn the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is\nThis became message of prostration\u2019s rise and fall to me | The whole world became precincts of the Haram to me\nI am standing at the bank of the running water | However, I do not know where I am standing\nThe red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand\nThe day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say\nIn the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs\nThis place is the tale of revolution\u2019s tyranny | This place is some book of the bygone age\nThis place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say\nA fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves\nThis boat is in fast speed like the sight | Getting out of sight, it has gone far away\nThe ship of Man\u2019s life is sailing in the same way | It is present as well as hidden in eternity\u2019s sea\nIt never gets acquainted with defeat | It is concealed from sight but is not effaced !", + "phrases": [] + }, + { + "poem_id": "001_049", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 1, + "section_title": "Before 1908", + "text_blocks": [ + "What angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral", + "The stars are stable by the attraction of your Love | Your system is like the system of the sun", + "The pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar", + "The Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration", + "If my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring", + "Leaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance", + "I have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up", + "I am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener", + "May I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings", + "May I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan", + "May my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun", + "Whose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold", + "The nest I had made by picking up bits and pieces | May I see the same nest in the garden again", + "May I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love", + "That candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram", + "Whose breath opened the flower bud of my longing | By whose benevolence I became sagacious", + "Pray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him", + "That second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me", + "Who in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness", + "May he remain happy in the world like rose | Whom I have always held dearer than my life", + "Blooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!" + ], + "full_text": "Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!", + "phrases": [ + "Masih: Masah- Another name of S.\u2018Isa A.S.", + "Khidar: Khwajah Khizr A.S.", + "feet: This verse refers to his parents.", + "descendants: This and the next two verses refer to his teacher S. Mar Hasan.", + "Yusuf: Yusuf - Reference to S. Yusuf A.S. A person who is regarded to possess extraordinary beauty or who is loved immensely is called the \u201cSecond Yusuf\u201d. This rather enigmatic expression refers in all probability to Iqbal\u2019s elder brother Sh. \u2018A\u00e8a Muhammad." + ] + }, + { + "poem_id": "001_050", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Do not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly", + "You have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware", + "Granted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance", + "If your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane" + ], + "full_text": "The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an \u2018arif. The third verse is addressed to the Beloved which is God.\n\nDo not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly\nYou have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware\nGranted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance\nIf your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane", + "phrases": [] + }, + { + "poem_id": "001_051", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "If you had not come I would have had no occasion for contention | But what reluctance in making the promise was?", + "Your messenger disclosed every secret | O Lord! What fault of Man in this was?", + "You recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!", + "True! Reluctant he was to come, O messenger | But tell me what the manner of denial was", + "Musa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !", + "Your fame continues somewhere, O Iqbal! | Some magic, not your speech it was" + ], + "full_text": "This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nIf you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was", + "phrases": [ + "was?: Allusion to the Holy Qur'an as a source of all knowledge and guidance for which there are many references in the Holy Book itself, such as 4:82; 6:92; 10:1; 27:6; 31:2; 36:2 and 45:2.", + "!: Allusion to the Holy Qur\u2019an 27:7-14 and 28:29-35." + ] + }, + { + "poem_id": "001_052", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "O Lord! Strange is the piety of the preacher | He has animosity towards the whole world", + "Nobody has so far understood that Man | Where he is going, and from where he has come?", + "From the same source has the night obtained darkness | From where the star has obtained brightness", + "The tale of our compassion is | Always related by our sympathizer", + "Very subtle are the ways of the preacher | He trembles on hearing the sound of adhan !" + ], + "full_text": "\n\nO Lord! Strange is the piety of the preacher | He has animosity towards the whole world\nNobody has so far understood that Man | Where he is going, and from where he has come?\nFrom the same source has the night obtained darkness | From where the star has obtained brightness\nThe tale of our compassion is | Always related by our sympathizer\nVery subtle are the ways of the preacher | He trembles on hearing the sound of adhan !", + "phrases": [] + }, + { + "poem_id": "001_053", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "I should procure such straws for my nest from somewhere | For burning which the lightning may be restless", + "Alas! O despair! The sky broke it down intently | Whichever branch I selected for my nest", + "You are contending with the seventy two nations | One goblet of yours suits the whole world best", + "I should create some such longing in my heart | So the sky may turn around to annihilate me best", + "Collect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it", + "I had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?", + "The heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !" + ], + "full_text": "\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !", + "phrases": [ + "restless: One should be prepared to sacrifice everything in the Love of God.", + "nest: Under the influence of Greek cosmology the sky was considered to control human destiny throughout the ancient world. In particular it was believed to bring ill luck. Though this belief no longer exists the expression still continues in Urdu and Persian literature.", + "best: Allusion to the Hadath of the Holy Prophet S.A.W. that the Muslim Ummah would be divided into seventy two sects. However, this verse reminds Muslims that the Holy Qur\u2019an has been sent down to guide the entire world and unite the whole mankind into a super national society and State. So the Muslims, who are its first recipients and custodians, should keep their own brotherhood intact instead of being divided into seventy-two mutually contending sects. See the Holy Qur'an, especially 39:41; 80:11-16; 81:26-29.", + "it: Verses 4 and 5 mean that the highest felicity for a Lover of God is to sacrifice all his hard-earned worldly possessions in His cause.", + "odes: This refers to the condition of the Indian sub-continent at the beginning of the twentieth century, when nobody could sing patriotic songs." + ] + }, + { + "poem_id": "001_054", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "What can I say how I got separated from my garden | And how I got imprisoned in the net of greed", + "It is strange that the whole world being against me | How the recipient of honor of respectability I have been", + "Some demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?", + "The desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was", + "Those desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was", + "The Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was", + "Death as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was", + "O admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful", + "The purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was", + "My destruction was something worth witnessing | What can I say how l facing Him was" + ], + "full_text": "Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was", + "phrases": [ + "greed: This is a metaphorical description of Man being separated from the path of dan on account of which he became caught in the net of greed. Accountability for deeds is a fundamental component of religion and protects Man from materialism, which is the starting point of greed. \"Garden\" is the metaphor for the peace of mind obtained from true Iman, which is what Iqbal means.", + "been: The high position of Man made all denizens of the celestial world jealous of him, to the extent that Iblas went to the limit of disobeying God by refusing to prostrate before S. Adam A.S. Several verses of the Holy Qur'an bear witness to this, e.g. 2:34; and 7:11-18. Examples of the condemnation of jealousy are spread over all works of \u2018Allamah Iqbal but they cannot be cited here for reasons of brevity.", + "decided?: This refers to the request of S. Musa A.S. on Mount tur to see God and the latter's refusal to grant that request (The Holy Qur'an 7:143). This verse means that God is beyond Man's comprehension and, perhaps for that reason, it says that the request of S. Musa A.S. was denied. If his request had been granted it would have been necessary for S. Musa A.S. to describe what he exactly saw, which was impossible. This is exactly what \u2018Allamah Iqbal means. Similarly, the Holy Qur'an does not say categorically that even the Holy Prophet S.A.W. saw God. (53:1-10; and 81:19-23) and for the same reason.", + "was: This and the next verse mean that the deserving persons see God in this world also and this reward for their merits is not restricted to the Hereafter. There is no contradiction between this and the contents of Note 3. The \"sight\" cannot be measured by the muqannin's (law maker) scales or described in the faqah's words. It is a feeling and the happiness which only those can feel who deserve and experience it.", + "was: The highest reward for piety is to witness the countenance of God and the persons alive to this human need pine for it. Lack of the fulfillment of this need and longing is a malady, which can be cured in this life as mentioned in the previous verse. However, failing that, it can be cured after death as said in this verse.", + "colorful: In spite of the apparently lowly origin of Man from dust, he can attain high ranks as a reward for his noble deeds, just as a rose bush rising from dust produces beautiful rose flowers.", + "was: This verse shows that God is omni-scient and sees and knows all human actions, including the extenuating circumstances which sometimes compel Man to go astray. In view of this the detailed description of the Holy Qur\u2019an and other religious literature of the procedures of accountability on the Day of Judgment do not mean that God would be collecting evidence to prove the evil deeds of a particular person. They are meant to warn Man that he should guard against evil deeds and save himself the disgrace of the Day of Judgment.", + "was: This also is a very delicate and abstract concept of tasawwuf. According to Wahdat al-Wujud the highest reward for Man is to be able to feel the Presence of God (Note 4), when he passes from his own self into the Self of God. This is technically known as Fana fa Allah (the mystic experience of losing one's self in God) followed by Baqa Billah (the mystic experience of subsisting or living in or by God). These concepts are not easy to grasp and need guidance from a competent guide." + ] + }, + { + "poem_id": "001_055", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Unusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?", + "Even during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point", + "O Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood", + "The stars' silence at night makes me weep | Strange my Love is, strange my Laments are", + "Do not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me", + "Being a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear", + "Expectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are", + "Why should not my verses be dear to me, O Iqbal | These the painful laments of my heart are" + ], + "full_text": "\n\nUnusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are", + "phrases": [ + "are: Reference to the Holy Qur'an 2:164 and 3: 190 as well as 2:219-20 (in part) will help appreciating the thought expressed in this verse.", + "disappear: A spark is an ephemeral phenomenon, but the spark of Divine Love in the Lover's heart is not ephemeral and does not part with its companion till the end of the life's journey.", + "are: This is a sarcasm on the half-baked \u2018Ulema who give literal interpretation of religious thought and miss it\u2019s inner or real meaning." + ] + }, + { + "poem_id": "001_056", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "One should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye", + "His talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now", + "Close your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him", + "I am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle", + "The Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment", + "O Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him", + "With what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight", + "Even the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee", + "The pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days" + ], + "full_text": "\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days", + "phrases": [ + "Mansur: Husain Bin Mansur Hallaj.", + "Him: God cannot be seen with the physical human eye but His Existence can be felt with a clean Mu\u2019min\u2019s clean heart. See also ghazal 50-5, Note 4.", + "Judgment: The Jamal (Beauty) of God is sufficient reason for loving Him and for longing for His Sight. No other reason is necessary for the Longing to see Him on the Day of Judgment.", + "tur?: Musa A.S. and tur." + ] + }, + { + "poem_id": "001_057", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "What should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing", + "I am the sot who himself becomes garden by the Wine\u2019s Light | Rose\u2019s love is only up to the departure of the unkind cup bearer", + "Hunter\u2019s enhancement of garden\u2019s beauty is till start of my melodies | As for the thunderbolts\u2019 restlessness, it is up to my nest", + "I am that handful of dust, which is changed to wilderness by distress\u2019 grace | Do not ask me of my span, it is from the earth to the sky", + "I am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan\u2019s departure", + "With a tranquil heart create means of attaining your aims | Because the whirlpool\u2019s knot is only up to the water\u2019s flow", + "Silence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing\u2019s custom", + "In youth, there is Sight\u2019s zeal as well as Longing\u2019s pleasure | The happiness of our house is only up to the guest\u2019s presence", + "Disgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante" + ], + "full_text": "This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nWhat should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing\nI am the sot who himself becomes garden by the Wine\u2019s Light | Rose\u2019s love is only up to the departure of the unkind cup bearer\nHunter\u2019s enhancement of garden\u2019s beauty is till start of my melodies | As for the thunderbolts\u2019 restlessness, it is up to my nest\nI am that handful of dust, which is changed to wilderness by distress\u2019 grace | Do not ask me of my span, it is from the earth to the sky\nI am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan\u2019s departure\nWith a tranquil heart create means of attaining your aims | Because the whirlpool\u2019s knot is only up to the water\u2019s flow\nSilence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing\u2019s custom\nIn youth, there is Sight\u2019s zeal as well as Longing\u2019s pleasure | The happiness of our house is only up to the guest\u2019s presence\nDisgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante", + "phrases": [] + }, + { + "poem_id": "001_058", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "The one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart", + "When the reality of the self became evident to my eyes | The house appeared among residents of my own heart", + "If it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads", + "O Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter", + "The months of the union continue flying like moments | But the moments of separation linger for months!", + "O seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also", + "The one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds", + "The breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?", + "Serve the faqars if you have the longing for Love | This pearl is not available in the treasures of kings", + "Do not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves", + "The unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses", + "Burn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners", + "For Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses", + "The Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?", + "Someone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers", + "Manifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time", + "Silent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love", + "It is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics" + ], + "full_text": "This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics", + "phrases": [ + "heart: The word \"house\" represents the abode of God and it really exists in the human heart of His true Lover. The human heart is so represented in tasawwuf literature.", + "foreheads: The pleasure of earnest beseeching before God in prostration is so great that if the stone of the threshold of the Ka\u2019bah was aware of that pleasure it would have preferred to be the forehead itself, and participate in such a prostration than be merely the stone towards which such prostrations are performed.", + "Lailah: If the Lover realizes his own self, i.e. develops his own Khuda or self, the difference between the Lover and the Beloved would disappear. This amounts to the concept of Fana Fi Allah of Wahdat al-Wujud. This verse is one of the verses which indicate \u2018Allamah Iqbal\u2019s inclination towards Wahdat al-Wujud in early life.", + "beloveds: God exists everywhere if His Lover has developed his insight enough to see Him.", + "Lovers?: The power of God is Supreme.", + "sleeves: This and the following verse describe the unlimited power of the Lover of God.", + "gleaners: The sun of the Last Day is proverbial for its torturing heat. However, the power of the true Love of God is such that even that sun will come down to collect flowers from the Lover\u2019s heap.", + "beauty?: The universal Beauty of God itself becomes the Lover of a true Lover of God.", + "Lovers: Allusion to the Holy Qur\u2019an 5:83 (with slight change), the perusal of which will clarify the meaning of this verse." + ] + }, + { + "poem_id": "001_059", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Completion of your Love is what I desire | Look at my sincerity what little I desire", + "It may be oppression or the promise of unveiling | Something testing my perseverance I desire", + "May the pious be happy with this Paradise | Only to see your Countenance I desire", + "Though I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire", + "O assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished", + "I have divulged the secret in the full assembly | I am very insolent, punishment I desire" + ], + "full_text": "\n\nCompletion of your Love is what I desire | Look at my sincerity what little I desire\nIt may be oppression or the promise of unveiling | Something testing my perseverance I desire\nMay the pious be happy with this Paradise | Only to see your Countenance I desire\nThough I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire\nO assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished\nI have divulged the secret in the full assembly | I am very insolent, punishment I desire", + "phrases": [ + "desire: Both the veiling of the Beloved, represented here by torture, and the unveiling are tests of the patience and perseverance of the Lover.", + "desire: For a Mu\u2019min the highest reward on the Day of Judgment is to be able to witness the Countenance of God (The Holy Qur\u2019an 3:15; 56:1-41).", + "desire: Allusion to the Holy Qur\u2019an 7:143. S. Musa A.S. , a human being, made of clay, had the courage to request the Sight of the Countenance of God. His Love for God gave him that courage.", + "desire: Allusion to the theory of Khuda of \u2018Allamah Iqbal." + ] + }, + { + "poem_id": "001_060", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "When that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility", + "You have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?", + "In my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it", + "Always remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret", + "Somebody should ask how it hurts the preacher | If God shows His Grace even to the sinner", + "O God! From where does poetry acquire its heat? | This is a thing with which even stone would soften", + "Nightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye", + "The arrogance of piety has taught the preacher | To use abusive language to the people of God", + "Such wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz" + ], + "full_text": "\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz", + "phrases": [ + "humility: The words Beniaz and Niazmand are difficult to translate. Literally, they mean \"the one without need\" and \"the needy\" respectively. They are attributes of God and Man respectively and are used for them. This verse describes the correct psychology of a real man of God, in that on account of the boundless Grace and Beneficence of God, the man who is a real devotee of Him would be proud of his being the needy one. It is so because it is only in this way that he would deserve the Grace of his Lord. The use of Beniaz and Niazmand in the same verse is a mark of literary elegance.", + "people?: God is Omni-present and transcends time and space. In that way He is close to His people. See the Holy Quran 2:186 and 50:16 to cite only a few verses on this subject.", + "rind: Rind is a person who has gone so far in the Love of God that he has become ecstatic and is not able to follow the requirements of the Shara\u2018h.", + "it: As long as a person is consciously aware of being or not being ecstatic he is not a rind. He becomes a rind only when he loses this consciousness also.", + "God: Allusion to and sarcasm on the arrogance of the seemingly pious persons who are so arrogant that they are rude to other people. Really pious people are not rude and are very modest. Modesty is one of the components of piety." + ] + }, + { + "poem_id": "001_061", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "I bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant", + "I existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth", + "From the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am", + "My disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire", + "O the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage", + "O Iqbal! I am in constant search for myself | I am the traveler as well as the destination" + ], + "full_text": "\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination", + "phrases": [ + "ignorant: This is the kind of sarcastic remark people make on the material losses and sufferings of the true Lovers of God.", + "appeared: This is an expression of the modesty of \u2018Allamah Iqbal about himself, similar to that of Sir Isaac Newton.", + "am: Allusion to the transfer of S. Adam A.S. from Paradise to the earth on account of his negligence in obeying the Command of God.", + "desire: The whole purpose of the Creation of the universe was to create Man, who is the master-piece of the creation , and the master-piece of the human elegance is the person of the Holy Prophet S.A.W . There is a Hadath to the effect that God would not have created the universe if He had not intended to create the Holy Prophet S.A.W.", + "assemblage: Allusion to the constant search of Man to know himself." + ] + }, + { + "poem_id": "001_062", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 2, + "section_title": "The Ghazals", + "text_blocks": [ + "Majnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also", + "O preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also", + "Suicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also", + "Like the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also", + "Theology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also", + "Weep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also", + "The custom of Love is abandonment of all | Abandon temple, mosque, and church also", + "This is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also", + "It is good to guard Intuition with Intellect | But sometimes you should let it go alone also", + "What life is that which is dependent on others ? | Abandon dependence on the life of fame also", + "Repeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also", + "As the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also" + ], + "full_text": "The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also", + "phrases": [ + "also: Allusion to the story of Lailah and Majnun. Majnun gave up living in human habitations and started roaming about in the wilderness. The Lover of God is advised to abandon wilderness also. This is so because it is immaterial for a Lover of God whether he lives in habitations or in the wilderness as God is independent of space and time and is omni-present. The Lover will find Him anywhere and everywhere provided his Love is selfless and sincere.", + "taqlad: Taqlad. Literally it means following the accepted path. In \u2018Allamah Iqbal\u2019s terminology it means blind following of traditions.", + "Khizr: Khizar. Traditionally he is believed to guide the wayfarers who have gone astray.", + "\u2018ibadat: \u2018Ibadat. This is wrongly understood to mean \"worship\" and formal prayers and the latter are considered to be the climax of piety. This word is derived from the root \u2018abd, which literally means a \"slave\" or \"servant\". In the Holy Qur\u2019an \u2018abd designates the nature, status and destiny of Man, that he is a slave of God and is neither Divine nor has any share in the Powers and Rights of God. According to this his destiny is \u2018Abdiyat, \u2018Ubudiyat, or bondage. He is required to be a perfect servant or \"abd\". In Persian and Urdu \" \u2018abdiyat\" is more commonly used than \u2018Ubudiyat. Bandah and bandaga are the Persian equivalents of \u2018abd and \u2018Ubudiyat respectively. \u2018Ibadat really means obedience with absolute self-surrender and humility. It includes worship, reverence, and prayer but is really comprised of honesty and sincerity to God in all phases and departments of life. The second line of this verse means that only the Love of God should be the motive force for a Mu\u2019min\u2019s virtuous actions. It is not a trade in which one offers his merchandise and expects a reward as its price. Only that piety is acceptable to God which is performed without the desire for thawab.", + "also: See \"The Controversy of \u2018Aql and Dil\" for a discussion of Intuition and Intellect.", + "also: It is not clear whether the proof is meant for the virtues of abstention from drinking or that of drinking. In either case the verse shows strong doubts in the mind of \u2018Allamah Iqbal about the sincerity of the half-baked \u2018Ulama. If the former interpretation is taken it means that unless the preacher himself gives up drinking his preaching cannot be taken as serious. This would mean that such \u2018Ulama do not practice what they preach. If the latter interpretation is accepted it would mean that if such an \u2018alim supports drinking the \u2018Allamah would doubt his sincerity and would give up drinking." + ] + }, + { + "poem_id": "001_063", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running", + "The moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution", + "The earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space", + "Perfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye", + "It is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup", + "A recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye", + "But the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam", + "He advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort", + "He was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience", + "He procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair", + "He obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam", + "Then he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny", + "Then dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh", + "The alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets", + "Movement appeared, the elements gave up sleep | Getting up each started embracing its companion", + "The suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots" + ], + "full_text": "This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots", + "phrases": [ + "running: This verse refers to the period when the universe was in its early stages and had not started functioning. The first two verses concern the stage when the universe was stationary and had not acquired movement. The next two verses talk about the stage when there was no light.", + "cup: As has been explained earlier a famous Persian king, called Jamshad had a wine cup in which he could see the whole world (something analogous to the satellites of the present age). This property of the wine cup was attributed to its clarity. However, here the alchemist\u2019s feet are described as cleaner that Jamshad\u2019s wine cup. The alchemist represents a Mu\u2019min and this verse pays high tribute to Man\u2019s potential, which develops fully on a person\u2019s becoming a M%u\u2019min.", + "Iksar: Iksar. It is an Arabic work and is a legendary substance which would transform any object into gold. Similarly, there was a legendary spring called Chashmah-i-Haivan, or \"the spring of life\", whose water would confer immortality on any living thing which drank it, including Man. These two things were the objects of the quest of Man in the ancient world. This quest was the purpose and the originator of all research. All knowledge emanated from the pursuit of these two goals. Both of them have been referred to in this poem.", + "Ism-i-A\u2018\u00efam: Ism-i-A\u2018\u00efam or \"The Great Name\". This is one of the ninety nine names or attributes of God, the reciting of which casts an irresistible destructive influence over evil spirits, evil persons and other enemies. This name is not known to any one and is the object of the quest of the people searching for the supernatural. According to this poem the secret of the Ism-i-A\u2018\u00efam is concealed in the Love of God. In other words His Lover has the power of facing any enemy successfully.", + "Audience: Allusion to the Man\u2019s potential for knowing all secrets in the universe, if he tries ardently and in the right way, which includes the Love of God and constant sincere struggle in His cause.", + "moon: The moon\u2019s spots are poetically considered to be created by the Moon\u2019s Love for God, as a lover\u2019s heart develops scars from the anguish of his love for his beloved.", + "Hur: Hurs. Young virgin female beauties of Paradise.", + "Maryam: Masah Ibn Maryam - \u2018Isa A.S., son of S. Maryam A.S.", + "Beniyazi: Beniyaza - It means freedom from all needs and is one of the attributes of God. This verse means that the main motive force in the functioning of the universe is gravity or Love, which is only a small part of the Power and Will of God.", + "water: Chashmah-i-Haivan This is the spring of immortality referred to in Note 3.", + "spots: The Lalah. This is the Persian word for tulip as well as the poppy flower. Here it refers to the latter. The poppy flower has a dark spot at the bottom of the corolla on the inside, which is variously referred to in Persian and Urdu poetry and is taken as a mark of perfection of this flower\u2019s beauty. Other attributes of the different objects mentioned in this verse are signs of their perfection in the same way. The rotatory and revolutionary movements of all bodies in the universe in their fixed orbits is described metaphorically as their search for the Truth of the Beloved, i.e. God. This Love has made the universe operate the way it does. It is a fact that the force of mutual attraction of all these bodies, i.e. gravity keeps the balance between them. This is also referred to by \u2018Allamah Iqbal in many places for emphasizing unity in the Muslim Ummah for their proper functioning and prosperity." + ] + }, + { + "poem_id": "001_064", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Beauty one day put this question to God | Why did you not make me eternal in the world?", + "The answer was that the world is like a picture gallery | The world is the story of the long night of annihilation", + "As the nature of change is the basis of its display | Only that is beautiful whose reality is decline", + "The moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard", + "Having heard from the star the morning related it to the dew | It exposed the celestial world\u2019s secret to earth\u2019s confidante", + "The flower\u2019s eye started weeping from the dew\u2019s message | The flower bud\u2019s little heart was injured by this sorrow", + "The spring weeping from the garden departed | Youth had come for amusement, sad it departed" + ], + "full_text": "The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur\u2019an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.\n\nBeauty one day put this question to God | Why did you not make me eternal in the world?\nThe answer was that the world is like a picture gallery | The world is the story of the long night of annihilation\nAs the nature of change is the basis of its display | Only that is beautiful whose reality is decline\nThe moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard\nHaving heard from the star the morning related it to the dew | It exposed the celestial world\u2019s secret to earth\u2019s confidante\nThe flower\u2019s eye started weeping from the dew\u2019s message | The flower bud\u2019s little heart was injured by this sorrow\nThe spring weeping from the garden departed | Youth had come for amusement, sad it departed", + "phrases": [] + }, + { + "poem_id": "001_065", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Love made you acquainted with the taste of affliction | Like assembly\u2019s candle give affliction\u2019s gift to the assembly", + "The illuminating Love depends on God\u2019s Benevolence | To whomever He may give without restriction of temple or Haram", + "Like the candle the mantle of light he does not get | Whom God does not give effective wail in the world", + "He is in the star, the moon, the dawn\u2019s theatre of display | You need not apply discrimination\u2019s collyrium to the Sightful eye", + "Love is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply", + "O Tavern-keeper! Pleasure is the only effect of West\u2019s wine | It does not have pleasure of affliction, give me the home-made wine", + "Do you not know? The old congregation has changed | For God\u2019s sake do not give them materialism\u2019s wine" + ], + "full_text": "This is an early poem of the 1905-08 period, when \u2018Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .\n\nLove made you acquainted with the taste of affliction | Like assembly\u2019s candle give affliction\u2019s gift to the assembly\nThe illuminating Love depends on God\u2019s Benevolence | To whomever He may give without restriction of temple or Haram\nLike the candle the mantle of light he does not get | Whom God does not give effective wail in the world\nHe is in the star, the moon, the dawn\u2019s theatre of display | You need not apply discrimination\u2019s collyrium to the Sightful eye\nLove is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply\nO Tavern-keeper! Pleasure is the only effect of West\u2019s wine | It does not have pleasure of affliction, give me the home-made wine\nDo you not know? The old congregation has changed | For God\u2019s sake do not give them materialism\u2019s wine", + "phrases": [] + }, + { + "poem_id": "001_066", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl", + "Ah! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life", + "The life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple", + "The denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah", + "The meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,", + "The Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness" + ], + "full_text": "This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness", + "phrases": [ + "temple: Azar- He was the father of S. Ibraham A.S. He was a master sculptor and idol maker in Chaldea. Though he was not connected with the pre-Islamic fire temples of Iran this expression confers special excellence , in the material sense , on fire temples.", + "Illallah: This alludes to the Kalimah-i-Tawhad. The first part of the Kalimah, \"La\" is the negation and denial of everything except God and is the prelude to the second part Illallah which is what the Kalimah accepts and testifies.", + "Love: This alludes to the Holy Qur\u2019an 21:51-71 according to which the Love of S. Ibraham A.S. for God resulted in the destruction of the temple\u2019s idols and the fire of Namrud. See also verse 3 above.", + "Tasnam: This verse is highly mystical. Tasnam is one of the streams of Paradise. Ecstasy denotes perfection of Love and the ecstasy produced by the water of Tasnam is the perfection of the Love of God. This perfection is the cure for the awareness which is an impediment to ecstasy resulting from the Love of God." + ] + }, + { + "poem_id": "001_067", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The message of others is different, my message is different | The style of address of the one afflicted with Love is different", + "You have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different", + "Call was coming from the mount, \"Life\u2019s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"", + "The glory of Hijaz\u2019 assemblage is based on Haram\u2019s Love | The station of this is different, the system of that is different!", + "Eternal luxury is death if there is no Longing for Search | Man\u2019s revolving is different, wine-cup\u2019s revolving is different", + "The dawn\u2019s candle left the message that burning is life\u2019s secret | In the life\u2019s sorrowful abode the condition for eternity is different", + "The wine is still half-mature, Love is unsuccessful still | Leave the church\u2019s brick on the pitcher\u2019s mouth still" + ], + "full_text": "This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the \u2018Allamah\u2019s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with \u2018heart within and God over head\u2019 in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.\n\nThe message of others is different, my message is different | The style of address of the one afflicted with Love is different\nYou have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different\nCall was coming from the mount, \"Life\u2019s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"\nThe glory of Hijaz\u2019 assemblage is based on Haram\u2019s Love | The station of this is different, the system of that is different!\nEternal luxury is death if there is no Longing for Search | Man\u2019s revolving is different, wine-cup\u2019s revolving is different\nThe dawn\u2019s candle left the message that burning is life\u2019s secret | In the life\u2019s sorrowful abode the condition for eternity is different\nThe wine is still half-mature, Love is unsuccessful still | Leave the church\u2019s brick on the pitcher\u2019s mouth still", + "phrases": [] + }, + { + "poem_id": "001_068", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The dawn\u2019s star was weeping and saying this | \"I got the eye but not the leisure for Sight", + "Everything has come to life through the sun\u2019s energy | Only I did not get protection under the morning\u2019s skirt", + "After all what is the capacity of the dawn\u2019s star | It is like bubble\u2019s breath, like the spark\u2019s brightness\"", + "I said \"O beautiful jewel of the dawn\u2019 s forehead | Do you have fear of death? Come down from the sky", + "Drop down from the sky\u2019s height with the dew | My poetry\u2019s field will be invigorating to you", + "I am the gardener, Love is its bloom | Its foundation is firm like eternity" + ], + "full_text": "This short poem carries the message that Man\u2019s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.\n\nThe dawn\u2019s star was weeping and saying this | \"I got the eye but not the leisure for Sight\nEverything has come to life through the sun\u2019s energy | Only I did not get protection under the morning\u2019s skirt\nAfter all what is the capacity of the dawn\u2019s star | It is like bubble\u2019s breath, like the spark\u2019s brightness\"\nI said \"O beautiful jewel of the dawn\u2019 s forehead | Do you have fear of death? Come down from the sky\nDrop down from the sky\u2019s height with the dew | My poetry\u2019s field will be invigorating to you\nI am the gardener, Love is its bloom | Its foundation is firm like eternity", + "phrases": [] + }, + { + "poem_id": "001_069", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Just as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn", + "Just as the moon-like lotus disappears | Behind the veil of light in the moon-lit night", + "Just like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze", + "Similar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor", + "If Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew", + "If I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks", + "My bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect", + "Thou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination", + "Since Thy Love took residence in my breast | New lights have been added to my mirror", + "Love\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor" + ], + "full_text": "This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor", + "phrases": [ + "effulgence: Allusion to the miracle by which the palm of S. Musa A.S. turned radiant on the Mount tur which was one of the signs of God as described in the Holy Qur\u2018an 27:12 and 28: 32.", + "Love: This verse alludes to the high status of Man in the universe.", + "twilight: Just as the evening\u2019s twilight constitutes its beauty, the Love of God creates and perfects the beauty of Man.", + "breeze: Just as the spring\u2019s breeze confers and perfects the beauty of the garden the Love of God confers and perfects the beauty of the literary works of \u2018Allamah Iqbal. These attributes of the Love of God can be extended to any other person who strives to create and nurture it in his breast. This thought is continued in the next two verses." + ] + }, + { + "poem_id": "001_070", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Who has taught you this glancing with shyness? | Who has taught you the riddle of Love\u2019s initiation?", + "Love comes out of each grace of yours | Wit is dripping from the blue eyes of yours", + "You see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes", + "Is your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?", + "You strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?", + "You will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall", + "What are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?", + "The feeling for Beauty is not special to Man | Like the heart it is present in everything", + "In the flask of time Love is like the pure wine | Love is the sun\u2019s spirit, and the blood in moon\u2019s veins", + "Its pain is concealed in every speck\u2019s core | This is the light which is reflected in everything", + "It causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere" + ], + "full_text": "In this poem also \u2018Allamah Iqbal uses a common object like a cat in somebody\u2019s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur\u2018an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.\n\nWho has taught you this glancing with shyness? | Who has taught you the riddle of Love\u2019s initiation?\nLove comes out of each grace of yours | Wit is dripping from the blue eyes of yours\nYou see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes\nIs your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?\nYou strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?\nYou will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall\nWhat are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?\nThe feeling for Beauty is not special to Man | Like the heart it is present in everything\nIn the flask of time Love is like the pure wine | Love is the sun\u2019s spirit, and the blood in moon\u2019s veins\nIts pain is concealed in every speck\u2019s core | This is the light which is reflected in everything\nIt causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere", + "phrases": [] + }, + { + "poem_id": "001_071", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "When the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast", + "It is manifest in the dawn's tavern | Its life is in the goblet of the sun", + "It opens up its heart before the sun | It enjoys the Love's anguish immensely", + "My sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight", + "May the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast", + "May your sight be the life for my heart | May your light be the cradle of my heart", + "May every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts", + "May I view my sun's sight from the distance | May I embrace its light like a flower bud", + "May I highlight the reality of the restless life | May I also open the secret of heart 's thoughts" + ], + "full_text": "This is another short poem in which \u2018Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur\u2019an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.\n\nWhen the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast\nIt is manifest in the dawn's tavern | Its life is in the goblet of the sun\nIt opens up its heart before the sun | It enjoys the Love's anguish immensely\nMy sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight\nMay the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast\nMay your sight be the life for my heart | May your light be the cradle of my heart\nMay every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts\nMay I view my sun's sight from the distance | May I embrace its light like a flower bud\nMay I highlight the reality of the restless life | May I also open the secret of heart 's thoughts", + "phrases": [ + "breast: This and the remaining verses are the spontaneous expression of \u2018Allamah Iqbal's feelings of Love for God and request to Him to appear in tangible form instead of through His signs, like the sun. In this poem \"My sun\" means God." + ] + }, + { + "poem_id": "001_072", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Being scared by the approaching dawn | Stars started saying to the moon", + "\"The same scenes have continued in the sky | We became even tired of continuous shining", + "Our duty is moving morning till night | Moving, moving, continuously moving", + "Everything in this universe is restless | What is known as rest does not exist", + "Remain oppressed by the moving all | Stars, mankind, trees, rocks and all", + "Will this journey ever finish? | Will destination be ever visible?\"", + "The moon started saying, \"O Companions\"! | \"O gleaners of the field of night", + "In motion is the life of the universe | This is an age\u2011old custom of this place", + "The horse of time is ever running | Flogged by the desire for search", + "Resting on this path is inappropriate | Concealed in the rest's cloak is death", + "Those who were moving, have moved away! | Those halting a little, have been trampled!", + "The reward for this moving is Beauty | Love is the beginning, the end is Beauty" + ], + "full_text": "This poem gives the message of \u201cLonging and Constant Struggle\u201d which is a very strong message in \u2018Allamah Iqbal's works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur\u2019an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire\n\nBeing scared by the approaching dawn | Stars started saying to the moon\n\"The same scenes have continued in the sky | We became even tired of continuous shining\nOur duty is moving morning till night | Moving, moving, continuously moving\nEverything in this universe is restless | What is known as rest does not exist\nRemain oppressed by the moving all | Stars, mankind, trees, rocks and all\nWill this journey ever finish? | Will destination be ever visible?\"\nThe moon started saying, \"O Companions\"! | \"O gleaners of the field of night\nIn motion is the life of the universe | This is an age\u2011old custom of this place\nThe horse of time is ever running | Flogged by the desire for search\nResting on this path is inappropriate | Concealed in the rest's cloak is death\nThose who were moving, have moved away! | Those halting a little, have been trampled!\nThe reward for this moving is Beauty | Love is the beginning, the end is Beauty", + "phrases": [] + }, + { + "poem_id": "001_073", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found", + "I used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully", + "A mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love", + "My misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night", + "With my breath I have a blood\u2011stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar", + "Now that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly", + "With the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings", + "The rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror", + "By becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house", + "My star is shining with this sun's light | By whose path's dust the moon light is shy", + "By a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me" + ], + "full_text": "This poem is a very artistic exposition of one aspect of the theory of \"Wahdat al\u2011Wujud\" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un\u2011initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man's afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real \"Ibadah\", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as \"Fana Fillah\", leading to \"Baqa Billah\". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50\u20117 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.\n\nO Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found\nI used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully\nA mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love\nMy misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night\nWith my breath I have a blood\u2011stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar\nNow that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly\nWith the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings\nThe rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror\nBy becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house\nMy star is shining with this sun's light | By whose path's dust the moon light is shy\nBy a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me", + "phrases": [] + }, + { + "poem_id": "001_074", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars", + "Whom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature", + "Whose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers", + "Who has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden", + "Though His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!" + ], + "full_text": "It was customary in pre\u2011Islamic Arab poetry to write poems about the poet\u2019s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk\u2011lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by \u2018Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of \"Wahdat al\u2011Shuhud \". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master\u2011piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.\n\nThe one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars\nWhom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature\nWhose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers\nWho has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden\nThough His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!", + "phrases": [] + }, + { + "poem_id": "001_075", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "(Part 1)", + "O Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone", + "O lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment", + "You are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky", + "Your forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also", + "Like flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane", + "Like waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore", + "Female beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also", + "Your existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?", + "Among the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous", + "You have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless", + "(Part-2)", + "What the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak", + "It has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast", + "The poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!", + "In every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest", + "Though a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty", + "Beniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr", + "The spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart", + "What may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim", + "The search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos", + "My life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity", + "The truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart", + "Cup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot", + "By creating me He created His own critic | As a picture, I have complaint against my Painter", + "If the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?", + "I am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder" + ], + "full_text": "This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder", + "phrases": [ + "efforts: These Persian and Arabic equivalents of \"lunatic\" are often used for lovers.", + "insane: Same as reference 1.", + "sea-shore: This means that though you claim to pursue the path of the Love of God, which ultimately leads to Fana Fiallah you are also involved in the love of material objects of the universe, including human beings. Is this not anomalous?", + "also: As you have \"`Ishq-i-Majaza \", including \"Husn\u2011i\u2011Niswan \" or female beauty you really do not follow the customs of fidelity.", + "Beauty: Though I love the beauty of every new object of the material universe I possess the everlasting Love of God in my heart.", + "zephyr: Beniaza ( freedom from need, which is an attribute of God ) has created the opposite nature of \"niaz\" (or being in need) in me. This needfulness has created the longing for the Sight of God, which is my strongest need and for which I am wandering around like zephyr. This thought extends to the next two verses.", + "pathos: According to the theory of \"Wahdat al\u2011Shuhud\" God is the Whole or Real Being and has a real Existence while the material objects of the universe are merely the reflections of this Being. In my search for God I am temporarily misguided to the objects of the material world. However, my objective is always kept in view which guides me back to the right path.", + "fidelity: For the reasons mentioned in note 7, though I appreciate and love the material objects of the universe I keep that love free of the custom of fidelity. This guides me away from them and towards the object of my real Love, i.e. God.", + "fidelity: People practice fidelity in their love for material objects, like human beings, because of their lack of power of imagination on account of which they do not realize that the material objects do not have a real existence and are merely reflections of the Divine Beauty.", + "Painter: Allusion to the anomaly that though Man has been created by God he always criticizes his Creator.", + "shoulder: This is an extremely beautiful metaphor. The ocean waves harbor their destruction in their existence, which occurs when they reach the shore. Similarly, my creation and existence as a human being harbor the potential for my destruction on reaching the life's end. Cf." + ] + }, + { + "poem_id": "001_076", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star", + "The day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance", + "The sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"", + "Springs desire rivers, rivers love the ocean | The ocean wave is in love with the full moon", + "The eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation", + "Ask Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort" + ], + "full_text": "This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.\n\nThe dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort", + "phrases": [ + "Lailah: Qais or Majnun and Lailah.", + "Khizar: Khizar.", + "effort: An important attribute of Khizar A.S. is his traditional restlessness and incessant activism (See Poem 144. \"Khizar-i-Rah, Jawab-i-Khizar, Sahra Navarda\" (The Traveler's Guide, The Response of Khizar, Wandering in the Wilderness). Similarly an object is living only as long as it is in incessant search of its Creator and \"activism\" is that effort. It becomes lifeless if it loses these attributes and it will disappear once it finds the Creator." + ] + }, + { + "poem_id": "001_077", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "My life is similar to that of the silent violin | The lap of which is full of all kinds of melodies", + "The harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies", + "The silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar", + "Ah ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum", + "But sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri\u2019s breath from the sky", + "Which gently touches the string of my life | And frees the imprisoned soul of my life", + "The gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises", + "Just as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !" + ], + "full_text": "This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is \"lunacy\", as love is often called.\n\nMy life is similar to that of the silent violin | The lap of which is full of all kinds of melodies\nThe harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies\nThe silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar\nAh ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum\nBut sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri\u2019s breath from the sky\nWhich gently touches the string of my life | And frees the imprisoned soul of my life\nThe gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises\nJust as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !", + "phrases": [] + }, + { + "poem_id": "001_078", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "You should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad", + "Do not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words", + "Do not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story", + "I do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!", + "Ah! How long should youth linger in hope | Joy is not joy for which you remain waiting", + "What worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation", + "Strange is the feeling for life | \"Today's joy\" is the belief of youth" + ], + "full_text": "This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"\n\nYou should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth", + "phrases": [ + "Sharab-i-tuhur's: Sharab-i-tuhur- This is the holy beverage, or wine of Paradise which, according to the Holy Qur\u2019an is free from the evils of the earthly wines (47:15; 76:21; 78:35 and 83:25\u201128).", + "Salsabal\u2019s: Salsabal- This is one of the streams of Paradise." + ] + }, + { + "poem_id": "001_079", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "What an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret", + "The Secret has been concealed from his eyes | The taste for awareness is restless", + "The secret of life is not un\u2011raveled | Amazing is the alpha and omega of life", + "What else is there in the mirror's house? | The river stream is moving fast", + "The river is moving towards the ocean | The wind is blowing the cloud", + "Is bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine", + "They are chained in the prison of the sky | The sun, that early rising devotee", + "That carrier of the message of \"rise\" | Concealed in the hills of the west", + "Is drinking wine in twilight's goblet | Everything is enjoying its existence", + "It is intoxicated with manifestation's wine | None is sympathetic with Man!" + ], + "full_text": "This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un\u2011enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.\n\nWhat an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret\nThe Secret has been concealed from his eyes | The taste for awareness is restless\nThe secret of life is not un\u2011raveled | Amazing is the alpha and omega of life\nWhat else is there in the mirror's house? | The river stream is moving fast\nThe river is moving towards the ocean | The wind is blowing the cloud\nIs bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine\nThey are chained in the prison of the sky | The sun, that early rising devotee\nThat carrier of the message of \"rise\" | Concealed in the hills of the west\nIs drinking wine in twilight's goblet | Everything is enjoying its existence\nIt is intoxicated with manifestation's wine | None is sympathetic with Man!", + "phrases": [ + "life: Alpha and Omega- Alpha is the first letter of the Greek alphabet. This word is also used for the brightest star in a constellation. Omega is the last letter of the Greek alphabet. The phrase is used for the most important person or entity, e.g. The New Testament, The Book of Revelations of Saint John the Divine, Chapter 1:8, in which S. \u2018Isa A.S. is supposed to have said to Saint John in his dream \"I am Alpha and Omega, the beginning and the ending.\" In this verse \u2018Allamah Iqbal uses this phrase to show the intrinsic value and elegance of Man, and also the miraculous way in which he was created by God." + ] + }, + { + "poem_id": "001_080", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Beauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap", + "By which this ephemeral universe becomes eternal | By which youth becomes a colorful tale", + "Which teaches us to be meditating | To be escaping the present state's scene", + "Which removes the immaturity of perceptions | Which makes Intellect a slave to impressions", + "Ah! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?" + ], + "full_text": "This short poem is the spontaneous expression of the poet's Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English 'and are equally difficult to be appreciated by those un\u2011initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.\n\nBeauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap\nBy which this ephemeral universe becomes eternal | By which youth becomes a colorful tale\nWhich teaches us to be meditating | To be escaping the present state's scene\nWhich removes the immaturity of perceptions | Which makes Intellect a slave to impressions\nAh! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?", + "phrases": [] + }, + { + "poem_id": "001_081", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "The moon's light is silent | The branches of every tree are silent", + "The songsters of the valley are silent | The green trees of the mountain are silent", + "Nature has become unconscious | It is sleeping in the night's lap", + "Some such spell of serenity exists | That Neckar's flow is also serene", + "The caravan of stars is silent | The caravan is moving without the bell", + "Silent are the mountains, forest, river | As if Nature is absorbed in deep meditation", + "O Heart! You should also become silent | Taking grief in your lap go to sleep" + ], + "full_text": "This is a beautiful nature poem which reflects the poet's feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature's poet of England, William Wordsworth ( 1770\u20111850 ) . He is one of `Allamah Iqbal\u2019s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905\u201108) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu\u2019mins.\n\nThe moon's light is silent | The branches of every tree are silent\nThe songsters of the valley are silent | The green trees of the mountain are silent\nNature has become unconscious | It is sleeping in the night's lap\nSome such spell of serenity exists | That Neckar's flow is also serene\nThe caravan of stars is silent | The caravan is moving without the bell\nSilent are the mountains, forest, river | As if Nature is absorbed in deep meditation\nO Heart! You should also become silent | Taking grief in your lap go to sleep", + "phrases": [] + }, + { + "poem_id": "001_082", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Why are you sad in the night's loneliness? | Are not the stars your close associates?", + "This elegant dignity of the silent sky | This sleeping earth, this silent world", + "This moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses", + "The colorful pearls, are variegate and beautiful | Seem to be the stars of your tears", + "What do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!" + ], + "full_text": "`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.\n\nWhy are you sad in the night's loneliness? | Are not the stars your close associates?\nThis elegant dignity of the silent sky | This sleeping earth, this silent world\nThis moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses\nThe colorful pearls, are variegate and beautiful | Seem to be the stars of your tears\nWhat do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!", + "phrases": [] + }, + { + "poem_id": "001_083", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Listen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz", + "Greatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors", + "The aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer", + "Be not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar", + "Gone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle", + "The individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic", + "Iqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz" + ], + "full_text": "In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz", + "phrases": [ + "Niaz: Naz and Niaz- In the first hemistich of this verse Love addresses those who are anxious to develop the Love of God and says that this Love is the beloved and it is necessary to become a true Lover to win it. In the second hemistich the same message is repeated in another form.", + "Ayaz: Ghaznava, Somnath and Ayaz\u2011", + "mirrors: Alexander\u2011 .He is believed to have made a mirror of very highly polished copper plate, which is alluded to here. This verse means that being a conqueror like Alexander does not make a person 'great'. However making a mirror with the help of one's knowledge and effort does confer greatness. As a Mu\u2019min has the potential for making the mirror he has also the potential for attaining greatness.", + "prayer: This is a reminder to the Muslim Ummah that they are the vice\u2011gerents of God on earth and for that reason are charged with the responsibility of establishing the sovereignty of God on earth. It is a reminder to them that they should rise to their responsibilities and achieve what is expected of them.", + "Azar: Azar\u2011 .This verse means that the people who are creating and nurturing sectarian poison in India are like Azar, and Muslims should avoid them and keep their own objectives before them, close their ranks and attain those objectives." + ] + }, + { + "poem_id": "001_084", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "I am wandering in search of a secluded corner | I have taken refuge at this mountain's side", + "Attraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak", + "The evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye", + "Silence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me", + "This is the state of my impatient soul | I am like the small baby who is left alone", + "He starts the music in the darkness of the night | He considers his own voice as someone else's voice", + "In this way I give message of patience to my heart | In other words I beguile the night of separation" + ], + "full_text": "This poem was written during the period of \u2018Allamah Iqbal's stay in Europe and expresses the pangs of separation from the homeland.\n\nI am wandering in search of a secluded corner | I have taken refuge at this mountain's side\nAttraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak\nThe evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye\nSilence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me\nThis is the state of my impatient soul | I am like the small baby who is left alone\nHe starts the music in the darkness of the night | He considers his own voice as someone else's voice\nIn this way I give message of patience to my heart | In other words I beguile the night of separation", + "phrases": [] + }, + { + "poem_id": "001_085", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "Rise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs", + "Our capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar", + "We should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow", + "By showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood", + "By giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean", + "We should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima", + "Look! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing", + "The wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter", + "The grief which kept us warm in the cold of the West | Opening up the breast we should make it public", + "In the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes", + "\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"" + ], + "full_text": "This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"", + "phrases": [ + "rue: Sipand or Wild Rue\u2011 The property of the rue seed of cracking and jumping when put in fire is referred to here as an expression of distress and lament as well as the restlessness produced by them.", + "tomorrow: This refers to the technology of glass making, ultimately making mirrors, whose starting material is a base material like silicates in stones and soil. This hemistich means that we should convert the youth of today, who are inert and useless like stones, into the mirrors of tomorrow.", + "Yusuf: This verse alludes to the early part of the story of S. Yusuf A.S. for which see the Holy Qur'an Surah 12, especially the first 20 verses.", + "blood: Zalikhah or Zulaykhah.", + "temple: This is a part of the often repeated message of \u2018Allamah Iqbal that Muslims should return to Islam for guidance in knowledge and for inspiration for noble deeds. The mention of China is a delicate reference to the Hadath that one should acquire knowledge even if it is in China.", + "Sa'di: Sa`da.", + "Sulaima: Sulaima- It was a tradition in pre\u2011Islamic Arabic poetry to write poems about their beloveds. However, the identity of the beloved was not revealed and she was represented by one of the several legendary beauties of the Arab folk\u2011lore, such as Salmah, Sulaima, Lubnah, Lailah etc. This poetic tradition was continued and strengthened by the Muslim poets, particularly the sufa ones. However, the difference was that God and/or the Holy Prophet S.A.W. was the focus of their Love instead of the human beauties. The tradition of using the names of the legendary beauties came into Persian and Urdu poetry also. `Allamah Iqbal has adopted the name of Salaima in his poetry, as here, in the sense of converging full attention on Islam and Islamic values.", + "Longing: With the advent of Islam old values in literature, including poetry, changed as has been stated earlier [See Introduction to Poem 15. \"`Aql-o-Dil\" (The Intellect and Heart)]. Instead of Lailah and her she\u2011camel, God and Holy Prophet S.A.W. became the objects of Love and they were referred to metaphorically as Lailah. `Allamah Iqbal has used this metaphor often. Cf." + ] + }, + { + "poem_id": "001_086", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 3, + "section_title": "Poems of Period 1905-08", + "text_blocks": [ + "O blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz", + "This was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once", + "Who shook up the audience halls of emperors | Thunderbolts were harbored in whose swords", + "Whose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world", + "The dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs", + "The ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?", + "Ah! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse", + "May the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor", + "May your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing", + "You were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle", + "The Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad", + "When the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented", + "The ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante", + "Whose story is concealed in your relics? | In your shore's silence is a style of speech", + "Tell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage", + "Show me the old picture painted again | Make me restless by relating the tale of bygone days", + "I will take your gift towards India | I myself weep here, and will make others weep there" + ], + "full_text": "This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there", + "phrases": [ + "\"Qum\": This is an allusion to the miracle of S.Isa A.S. by which he could bring the dead to life with the permission of God. The first line of this verse means that just as S. Isa A.S. brought the dead to life the Muslim civilization brought the Europe's dark ages to new life. It is also a reference to the re\u2011birth of Europe under the influence of the Islamic civilization of Spain and Baghdad. For S. Isa A.S.", + "Takbar: Takbar.", + "Sharaz: The Nightingale of Sharaz - This is the honorific title of Sheikh Musleh al-Din Sa \u2018\u2019adi of Shiraz. This hemistich alludes to Sheikh Sa\u2018ada\u2019s elegy on the destruction, pillage, mass murders and unprecedented atrocities at the hands of Halaku Khan at the time of invasion of the Tartars on Baghdad in 1258. Baghdad was the capital of the Abbasid Khilafah headed by al-Musta\u2018asam Billah. Sheikh Sa\u2018ada wrote two allegies, one in Persian and the other in Arabic, of which the first is very famous. The heart rending grief which this allegy cast on Sheikh Sa\u2018ada can be visualized by the following two verses:", + "Dagh: The sky is fully entitled to rain blood on the earth", + "Jahanabad: the fall of the country of Musta\u2018asam, Amar al-Mu\u2019minan", + "Gharna\u00e8ah: O Muhammad ! If you would rise from the ground on the Last Day,", + "Badrun: Last Day has already risen from the ground over creation, rise and see" + ] + }, + { + "poem_id": "001_087", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "The life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !", + "The flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !", + "The secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !", + "Somebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?" + ], + "full_text": "This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?", + "phrases": [ + "flow: Apparently human life is no more than a breath. However, breath is a wave of air, and like all waves is constantly flowing. It is alive only as long as it is flowing. In the same way human life, which this wave sustains, is worth its existence only as long as it is active.", + "grief: Everyone perceives life according to his own lights. The flower, which is an emblem of happiness, sees life as a smile, but the candle, which is an emblem of grief perceives it as grief.", + "!: The confidant of life is an \"\u2018Arif \". When the confidant understands the secret he realizes that he, i.e. Man is the only secret in the universe. This secret is that though Man apparently has humble origins, being created from soil, he has the potential of being the vice\u2011gerent of God on earth.", + "Zamzam?: Zamzam\u2011 This is the sacred spring in the precincts of the K\u2018abah in Makkah Mu \u2018a\u00ef\u00efamah whose water is carried home by all pilgrims and distributed to friends and relatives as the most precious gift. This verse is sarcastic and carries the lesson that the real gift of the Haram is that the pilgrim should return from there after sacrificing his arrogance, greed and jealousy, after stoning the Satan in his own self and after controlling the evil in himself by circumambulation." + ] + }, + { + "poem_id": "001_088", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "O God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar", + "As I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"", + "No friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky", + "The Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity", + "Why this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland", + "Somebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!" + ], + "full_text": "Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter\u2011connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) \u2018Allamah Iqbal did not believe in \"art for art's sake\" and used poetry only to convey his message of Islam to the people in succinct and impressive form.\n\nO God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar\nAs I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"\nNo friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky\nThe Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity\nWhy this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland\nSomebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!", + "phrases": [] + }, + { + "poem_id": "001_089", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "The world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing", + "As the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"", + "Whose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water", + "I did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing", + "It dawned after death that our life was a spell of greed | What we called material body, was dust\u2011cloud of greed's lane", + "Why am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search", + "The garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes", + "The effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"", + "All my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic", + "Decorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed", + "Unity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein", + "The age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?", + "If I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance" + ], + "full_text": "This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu\u2019mins with ability to comprehend.\n\nThe world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing\nAs the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"\nWhose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water\nI did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing\nIt dawned after death that our life was a spell of greed | What we called material body, was dust\u2011cloud of greed's lane\nWhy am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search\nThe garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes\nThe effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"\nAll my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic\nDecorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed\nUnity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein\nThe age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?\nIf I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance", + "phrases": [] + }, + { + "poem_id": "001_090", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "Thy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star", + "Thy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore", + "Why should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors", + "The real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star", + "The heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water", + "There is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss", + "Being unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury", + "O Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity" + ], + "full_text": "This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.\n\nThy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity", + "phrases": [ + "life: \"Real Life\"\u2011 It means the Love of God and the Longing to see and know Him.", + "Tarana\": \"Lan Tarana\"\u2011 Allusion to the Holy Qur'an 7:143. Perhaps, being the true Lover of God S. Musa A.S. was in the same category of men as is referred to in the last verse." + ] + }, + { + "poem_id": "001_091", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "O worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles", + "Finally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness", + "O Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter", + "Knowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages", + "O Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India" + ], + "full_text": "This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. \u2018Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah's camel's dust-clouds is lost | Ruma's hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama\n\nO worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles\nFinally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness\nO Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter\nKnowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages\nO Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India", + "phrases": [] + }, + { + "poem_id": "001_092", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "We circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening", + "You are not singular in this O Kalam | Trees and stones are also talking with God", + "O Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love", + "O Companions! Silence in this garden is good | As the melodious ones are kept in cages here", + "Those whose purpose is pleasure from wine | Are changing the lawful into the unlawful", + "How can you and we reconcile, O preacher | As we are making the custom of Love universal!", + "O God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance", + "I shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes", + "May the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away", + "When those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam" + ], + "full_text": "\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam", + "phrases": [ + "evening: Our daily prayers are only ritual in nature. They resemble circumambulation of the wine\u2011cup rather that of the wine. Similarly our circumambulation of the Holy Ka'bah does not make us close to God which the Holy Ka'bah represents.", + "Kalam: Kalam\u2011 S. Musa A.S.", + "God: Allusion to the verses of the Holy Qur'an which give this information, e.g. 62:1 and 64:1. This means that the Love of and approach to God is universally present in the nature of all His creation, even in inanimate objects.", + "here: This and the next verse express the quest for a new world because the world of the Indian sub\u2011continent was not suitable for expression of the true Love for God, which among other things, includes political freedom, which was anathema to the British Government in India.", + "unlawful: This verse refers to the two kinds of wine. One is the wine of the Love of God, which is not only lawful but essential for the fulfillment of the potentials of human life. The other one is the ordinary wine which people drink for pleasure, which is not only unlawful, but dulls those potentials.", + "ship: This expresses \u2018Allamah Iqbal's patriotism at the time of his departure from India.", + "prayers: The portion in italics refers to the people who are un\u2011accustomed to prayers for show. This is sarcasm on the ostentatious people who look down upon people who do not show off their piety.", + "Imam: Imam- Leader of the Muslim congregational prayer." + ] + }, + { + "poem_id": "001_093", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 4, + "section_title": "The Ghazals", + "text_blocks": [ + "Time has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now", + "O Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking", + "Those who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new", + "The Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed", + "Which coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened", + "As the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"", + "O Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit", + "Your civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable", + "The caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean", + "The poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers", + "O Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?", + "As I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!", + "There are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people", + "This is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?", + "In the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames", + "If there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark", + "Do not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!" + ], + "full_text": "This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. \u2018Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1\u20113 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7\u20119 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"\u2018Abd al\u2011Qadir Key Nam (Addressed to Abd al\u2011Qadir) and Introduction to ghazal 75\u20115. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14\u201116). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).\n\nTime has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now\nO Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking\nThose who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new\nThe Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed\nWhich coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened\nAs the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"\nO Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit\nYour civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable\nThe caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean\nThe poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers\nO Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?\nAs I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!\nThere are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people\nThis is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?\nIn the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames\nIf there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark\nDo not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!", + "phrases": [ + "credibility?: Allusion to the theories of Intellect about God, which present an enigma to Man. This attains nothing but confusion. However, Iman , Love of God and Faith present the Truth through the revelation of the Holy Qur\u2019an. In this condition Intellect cannot be trusted as a guide on this path." + ] + }, + { + "poem_id": "001_094", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep", + "Why should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam", + "Kings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order", + "Memory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure", + "Though Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence", + "This is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz", + "Why should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors", + "The garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this", + "The land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur", + "Extinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization", + "This holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines", + "The tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda", + "Like the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak", + "Its breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara", + "\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d", + "But you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar", + "In the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur", + "That Magnificent Emperor got rest in your midst | Under whose protection the world nations got security", + "Whose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne", + "If the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base", + "Ah Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings", + "As long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls" + ], + "full_text": "The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls", + "phrases": [ + "Delhi: Delhi- Delhi was also called Shahjahanabad or Jahanabad after its re-establishment by the famous Mughal Emperor, Shahjahan (reigned 1627-57). Except for short periods of time it was the capital of several Muslim dynasties for a period of 664 years from 1193 to 1857. It was conquered by Sul\u00e8an Qu\u00e8b al-Dan Aibak in 1193 who made it his capital, and was lost to the British in 1857 after the unfortunate defeat of the India\u2019s freedom fighters in the first war of independence. During this long period it was not only the political capital of the Muslim India but was also a showpiece of their cultural, social and intellectual progress and achievements. It was not only the seat of some of the best and most powerful emperors of India, as is exhibited by its buildings and other historical relics, but was also the rendezvous of the best spiritual, ecclesiastical and temporal scholars of the world. Qureshi (1942) says, \u201c It is now being gradually recognized that the Sultanate was a part of the greater world of Islam, that it possessed intimate sources of knowledge about the rest of the Muslim world, in particular the Eastern lands, and that the history and institutions of the empire of Delhi cannot be properly understood if they are separated from the general background of Islamic History.\u201d (p. vi). \u201c Delhi became the most enlightened city of the East and the fame of the Sultanate spread into the four corners of the Muslim world\u201d (p. 5). This status of Delhi entitles it to be the starting point of this poem.", + "al-Umam: the greater part of the suzerainty of Muslims the Muslim world has consisted of three important regions, viz (1) the Eastern region with its center at Delhi, (ii) the Central region with its center at Baghdad and Qus\u00e8un\u00e8uniyah (Constantinople) and (iii) the Western region with its centre at Qurtubah (Cordoba) in Islamic Spain. \u2018Allamah Iqbal describes the glories of all of them in this poem. This is followed by his tribute to Madanah Munawwarah and Makkah Mu\u2018a\u00ef\u00efamah which are the original spiritual centers of the Islamic world and the Muslim\u2019s heart.", + "Jahanabad: \u201cKhair al-Umam-\u201d The title of the Muslim Ummah as is conferred on them by the Holy Qur\u2019an 3:110.", + "Baghdad: Same as refernce no. 1", + "Iram: Baghdad- it is one of the world\u2019s oldest cities and is situated in Iraq. It remained the capital of the Abbasid Dynasty for about 450 years from the middle of the eighth to the middle of the twelfth centuries. For this period it is well known for its achievements in the fields of learning, art and culture as well as its cosmopolitan nature. Though it preceded Delhi\u2019s glory it was in no way different from that.", + "this: Iram- This was a famous garden in Yemen, established on the model of Paradise by Shaddad, an ancient king. This word is also used for Paradise.", + "Qurtubah: Allusion to the struggle of the Muslim mujahids whose struggle in the cause of God and Islam shook up and ultimately destroyed the Eastern or the Byzantine part of the Roman Empire.", + "tur: Qur\u00e8ubah (Cordova)- This important city in north-central Spain was the capital of the Muslim Khilafah in Andalus (Spain) for about three centuries from the middle of the eighth to the middle of the eleventh centuries. During this period its contribution to the strength of the Muslims and Islam in Spain as well as its rich and intellectual culture is famous. \u2018Allamah Iqbal was very much moved during his visit to Spain in 1933, which is reflected in several poems in his book Bal-i-Jibral, the most important of which is \u201cMasjid-i-Qur\u00e8ubah\u201d (written in Spain, particularly in Cordova), which can be appreciated and enjoyed only by reading the poem itself. However, the following two verses are presented as a small sample:", + "Millat-i-Baiza: The signal of the Man of God is your majesty and beauty", + "vines: has majesty and beauty as you have majesty and beauty", + "Constantinople: The K\u2019abah of the people of learning! The grandeur of Islam", + "Mahda: have made the Andalus region equal in rank to the Haram", + "Shah-i-Lawlak: Allusion to the leading role of Qurtubah in the spread of knowledge in Europe. Cf.:", + "Ansara: Whose vision educating the East and the West was", + "Hajj-i-Akbar: intellect beacon of light in Europe\u2019s darkness was", + "throne: Millat-i-Baiza - It means \u201cthe nation like the illuminated egg \u201d, which comes from the bright egg-shaped mark on the palm of S. Musa A.S. Conferred by God at Mount tur ( The Holy Qur\u2019an 27:12). \u2018Allamah Iqbal has frequently used this name for the Muslim Ummah.", + "Yathrib!: Allusion to the fact that Europe\u2019s material and intellectual progress is the result of the light of learning radiating from Cordova and its educational institutions which brought about the Reformation and Renaissance in Europe.", + "pearls: Qus\u00e8un\u00e8uniyah (Constantinople)- This the third of the Muslim city which saw the beauty and grandeur of the Muslim world. It was the capital of the Uthmaniya Khilafah from 1453 to 1921. It was originally established by the Romans and called Constantinople by them after the Emperor Constantine (280-337). This is referred to in the first hemistich of this verse." + ] + }, + { + "poem_id": "001_095", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Are you afraid of the moon or the dawn? | Are you conscious of the end of beauty?", + "Are you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?", + "The sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon", + "It is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear", + "O shining traveler! This habitation is strange | The rise of one leads to the fall of the other", + "The birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine", + "Flower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!", + "Quiescence is difficult in the universe | Only change is permanent in the universe" + ], + "full_text": "This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur\u2019an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur\u2019an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. \u2018Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of \u201dKun fa Yakun \u201d is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.\n\nAre you afraid of the moon or the dawn? | Are you conscious of the end of beauty?\nAre you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?\nThe sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon\nIt is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear\nO shining traveler! This habitation is strange | The rise of one leads to the fall of the other\nThe birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine\nFlower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!\nQuiescence is difficult in the universe | Only change is permanent in the universe", + "phrases": [ + "fear: The reply to the questions in the first three verses is obviously in the negative. In that case the fourth verse expresses surprise at the conditions stated in it. The amazement is satisfied in the last four verses according to which all creation, irrespective of it\u2019s beauty and station in the universe is ephemeral and is destined to die or be annihilated." + ] + }, + { + "poem_id": "001_096", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "As two stars came together in the Holy Qur\u2019an | One started saying this to the other", + "\u201cHow excellent if this union together be permanent | How excellent if the end be walking together", + "If the sky becomes slightly favorable | We two will be with similar glow\u201d", + "But this longing for the union proved | Completely a message of the end of the union", + "Revolution is the destiny of the stars | For each its special orbit is fixed", + "The permanence of union is a mere dream | The rule of the universe is separation !" + ], + "full_text": "This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.\n\nAs two stars came together in the Holy Qur\u2019an | One started saying this to the other\n\u201cHow excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow\u201d\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !", + "phrases": [ + "sky: Under the influence of Greek thought the sky was considered to influence the happenings on the earth as well as the destinies of it\u2019s denizens. Though after the advent of Islam , this is no longer believed it continues to be so expressed in Urdu and Persian literature.", + "!: Allusion to the fact that stars do not occur in pairs but all of them cohere together as components of the universe. Similarly, the surahs of the Holy Qur\u2019an constitute a coherent whole and so should the Muslim Ummah be." + ] + }, + { + "poem_id": "001_097", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy", + "The moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night", + "How astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp", + "The heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence", + "Ah ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders", + "Was full of life at one time, now is desolate | This silence is the cemetery of its past elegance", + "It is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel", + "There from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe", + "The earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart", + "This traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion", + "Though quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead", + "This earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations", + "This grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears", + "Though a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!", + "So astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking", + "Such an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror", + "Far from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings", + "The grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating", + "Is this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline", + "Be it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away", + "The result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave", + "Neither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!", + "Neither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !", + "No call can wake up those who are sleeping | No life can return to the desolate breast", + "The soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint", + "Human life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away", + "Ah ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away", + "Death is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice", + "The stream of life is a boundless ocean | And the grave is a wave of this boundless ocean", + "O ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw", + "This moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling", + "But in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn", + "What was the moon is a mere piece of cloud | Whose destruction is in the last tear drop", + "Similarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by", + "In this world no nation however prestigious it may be | Can continue its existence till the end of time", + "So much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference", + "Nothing stays the same without change | The universe\u2019 nature is made of change", + "The beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!", + "This highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings", + "Egypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names", + "The evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome", + "Ah! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed", + "The rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew", + "The river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!", + "Juniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror", + "The cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy", + "And the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden", + "Is a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!", + "In the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing", + "This old world is so full of life | That in death also is hidden the zest of life", + "The petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand", + "In this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh", + "Memories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart", + "These desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears", + "We give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by", + "There are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast", + "It can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening", + "The manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed" + ], + "full_text": "This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed", + "phrases": [ + "Faghfur\u2019s: Faghfur and Qaisar- They are the titles of the emperors of China and the Roman Empire respectively. These two empires and their rulers were emblems of power, authority and grandeur, and they still represent these attribute in Urdu and Persian literature.", + "!: Takbar- It is the Muslim creed which is \u201cAllah-u-Akbar\u201d (God is Great). It is usually called in battles and other difficult times.", + "dust: Allusion to the human body.", + "justice: Allusion to the Islamic teaching that death is not annihilation but a change in location and condition. The necessary corollary of the above is the resurrection when real justice will be done to all and all injustices of the worldly life will be redressed. Both these things are ephemeral.", + "Koh-i-Nur\u2019s: Koh-i-Nur- This was the diamond in the crown of Shahjahan (the Mughal Emperor who ruled from 1627 to 1657, which was the period of the highest glory of the Mughal Empire). This verse alludes to the many kings who used the Koh-i-Nur in their crowns. These included the successors of Shahjahan till the attack of Nadir Shah in 1756 when he took it to Iran. It was taken from Iran by the British after one of the battles with Iran in the 19th century and since then is included in the jewels of the British crown.", + "Babylon: Egypt and Babylon - These are the countries of the ancient world which had reached the highest stage of civilization, including science and technology. Egypt is a country with the longest known history, though the dates of the period before 1600 B.C. are disputed. The oldest known history dates back to 3110 B.C. In the course of history through which Egypt passed several religious and ethnic groups, including Persians, Greeks, Romans and Muslims held suzerainty over it. Each of these periods has left its marks on the civilization and culture of Egypt.", + "azar: was also an ancient kingdom on the Tigris and Euphrates in South Mesopotamia (present day Iraq). Its history dates back to 3500 B.C. During this period its borders advanced and receded many times. For a great part of their history the Babylonians were traders. They were reputed for their law and administration and temples. They had attained high proficiency in astronomy, medicine and music.", + "passed: Azar - Sixth month of the Greek or Syrian year corresponding to the month of March." + ] + }, + { + "poem_id": "001_098", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "From under the horizon\u2019s skirt is appearing | The day and night\u2019s virgin daughter that is dawn", + "The sky has completed benedictions for the star\u2019s crop | The sun has decorated the eastern horizon with mirrors", + "The sky, getting news of the arrival of the sun | Has packed up night\u2019s litter on dust-cloud\u2019s shoulders", + "The sun\u2019s flame seems to be the produce of this field | Which was sown by sky\u2019s farmer as sparks of stars", + "The morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving", + "What a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath\u2019s darkness", + "The dawn\u2019s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden", + "The dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan", + "All the singing birds woke up by the cuckoo\u2019s call | Every string of dawn\u2019s system has become musical" + ], + "full_text": "\n\nFrom under the horizon\u2019s skirt is appearing | The day and night\u2019s virgin daughter that is dawn\nThe sky has completed benedictions for the star\u2019s crop | The sun has decorated the eastern horizon with mirrors\nThe sky, getting news of the arrival of the sun | Has packed up night\u2019s litter on dust-cloud\u2019s shoulders\nThe sun\u2019s flame seems to be the produce of this field | Which was sown by sky\u2019s farmer as sparks of stars\nThe morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving\nWhat a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath\u2019s darkness\nThe dawn\u2019s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden\nThe dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan\nAll the singing birds woke up by the cuckoo\u2019s call | Every string of dawn\u2019s system has become musical", + "phrases": [] + }, + { + "poem_id": "001_099", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "I always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination", + "The restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available", + "The longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech", + "A voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!", + "O Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self", + "The seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced", + "O imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music", + "Though your training has been in the House of God | Your rebellious heart is the lover of temple", + "\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d" + ], + "full_text": "Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d", + "phrases": [ + "destination: This concept is common in \u2018Allamah Iqbal\u2019s works. Cf.", + "Sanjar: Though the caravan is enamored by the rest at the stage", + "Qais: than the stage\u2019s comfort is the journey\u2019s pleasure", + "Lailah: this is another name of Khawajah Mu`an al-Dan Chishta R.A.", + "Ilaha\u201d: Qais or Majnun and Lailah- They are the hero and heroine respectively of the famous epic of love, known as \u201cLailah O Majnun\u201d by Ilyas Ibn Yusuf Ni\u00efama (d. 1209)." + ] + }, + { + "poem_id": "001_100", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Though the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt", + "The bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life", + "By losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale", + "The heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry", + "For the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment", + "Incidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror", + "Youth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone", + "For the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief", + "Grief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp", + "Whose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears", + "Whose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration", + "The gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation", + "Though grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes", + "O the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?", + "Love is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive", + "The evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity", + "If annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart", + "Love does not die by the beloved\u2019s death | It stays in the soul as grief but does not die", + "Lover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality", + "The spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky", + "Its mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered", + "The river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became", + "The river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest", + "But separation is the training for reunion to those drops | After a while the same river is running like a silver string", + "The flowing river of life is of the same origin | Falling from high it became the concourse of humanity", + "In the depths of this world we part to reunite | But we cry considering temporary parting as permanent", + "Though the dead do die they do not perish | Really they do not get separated from us", + "When Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth", + "When the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness", + "When the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice", + "When not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be", + "The foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night" + ], + "full_text": "Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.\n\nThough the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night", + "phrases": [ + "Surah: Allusion to the Holy Qur\u2019an : 94: 5-6.", + "Rab\u201d\u2019s: This expression is used by true believers in the hour of their distress and trial.", + "Khizar: Khizar." + ] + }, + { + "poem_id": "001_101", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When that exquisite beauty strolls into the garden | Every single flower bud recites this supplication", + "\u201cO God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me\u201d", + "He may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you", + "From pangs of separation to the union you reached | The essence of your life to perfection reached", + "My lotus, which beauty\u2019s worshipers adore | Which the prime of my youth does ever adore", + "This flower could never attain its objective | Could never know some one\u2019s colorful skirt", + "Spring will never be able to make it bloom | Waiting for the gardener ever keeps it sad" + ], + "full_text": "This is a simple nature poem and expresses the poet\u2019s sentiments created by looking at a flower presented to him by a dear friend.\n\nWhen that exquisite beauty strolls into the garden | Every single flower bud recites this supplication\n\u201cO God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me\u201d\nHe may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you\nFrom pangs of separation to the union you reached | The essence of your life to perfection reached\nMy lotus, which beauty\u2019s worshipers adore | Which the prime of my youth does ever adore\nThis flower could never attain its objective | Could never know some one\u2019s colorful skirt\nSpring will never be able to make it bloom | Waiting for the gardener ever keeps it sad", + "phrases": [] + }, + { + "poem_id": "001_102", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "China and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours", + "The trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours", + "Among the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours", + "We have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours", + "Our Adhan echoed in the valleys of the West | None could stop the advancing flood of ours", + "We cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours", + "O garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?", + "O wave of the Tigris ! You also recognize us | Your river still recites the stories of ours", + "O Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours", + "The Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours", + "This anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours" + ], + "full_text": "This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours", + "phrases": [ + "God: Though man was inhabiting the earth since long and many prophets had brought the message of God the first sanctuary devoted to the worship of the single God was built by S. Ibraham A.S. (The Holy Qur\u2019an 3:96) who lived in the second millennium B.C.", + "Andalus: Andalus is the Arabic name of Spain. Muslims ruled in Spain for over 700 years from 711 to 1492. Their achievements in art, culture, literature, as well as politico-economic systems are well known to all educated persons. \u2018Allamah Iqbal was very much frustrated by the loss of Spain by Muslims for which see the poem \u201cMasjid-i-Qurtubah\u201d (The Mosque of Cordova)", + "Tigris: Allusion to the battle of Karbalah (680) in which Imam Hussain R.A. was martyred in the defense of truth and perpetuation of the Divinely guided Khilafah..", + "Land: Reference to Palestine and the long struggle for liberation of Jerusalem during Islam\u2019s history and its revival since World War I in which Muslims are consistently making sacrifices.", + "Chief: Reference to the Holy Prophet S.A.W.", + "clarion\u2019s: This is also a subtle reference to his book Bang-i- Dara which contains material for the rejuvenation and renaissance of world Muslims." + ] + }, + { + "poem_id": "001_103", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "In this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny", + "The Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own", + "Country, is the biggest among these new gods! | What is its shirt is the shroud of Dan", + "This idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan", + "Your arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam", + "You should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol", + "The limitation to country results in destruction | Live like the fish in the ocean free from country", + "Renouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action", + "In political parlance country is something different | In Prophet\u2019s command country is something different", + "The antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone", + "Politics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone", + "God\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it" + ], + "full_text": "This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it", + "phrases": [ + "Jam: Jam- This is the name of a Persian king who is reputed to have a wine cup in which he could see the whole world", + "Azar: Azar- He was the father of S. Ibraham A.S. and is famous as a sculptor of idols in Ur in the kingdom of Chaldea.", + "Mus\u00e8afa: Mus\u00e8afa- This is an honorific name of the Holy Prophet S.A.W.", + "Beloved: Allusion to the emigration of the Holy Prophet S.A.W. from Makkah to Madanah ." + ] + }, + { + "poem_id": "001_104", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far", + "My fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration", + "How willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!", + "The robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips", + "Fear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d", + "\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?", + "The traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet", + "Thought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger", + "Ah! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!" + ], + "full_text": "This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to \u2018Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem\u2019s climax is reached in the last verse.\n\nThe caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far\nMy fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration\nHow willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!\nThe robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips\nFear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d\n\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?\nThe traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet\nThought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger\nAh! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!", + "phrases": [ + "litter: Allusion to the custom of a State caravan proceeding from Damascus in Syria to Makkah Mu\u2019a\u00ef\u00efamah for Haj in which safety was ensured." + ] + }, + { + "poem_id": "001_105", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Yesterday a desperate Lover was saying with wailing at the Prophet\u2019s tomb | \u201cThe Egyptian and Indian Muslims dare destroying the Millat\u2019s foundation!", + "These pilgrims to the West\u2019s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?", + "Outrageous are these \u201cself-seeking spiritual leaders\u201d, May God protect your Millat | They are promoting their own glory by destroying the Muslims", + "O Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age" + ], + "full_text": "A qa\u00e8`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem \u2018Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.\n\nYesterday a desperate Lover was saying with wailing at the Prophet\u2019s tomb | \u201cThe Egyptian and Indian Muslims dare destroying the Millat\u2019s foundation!\nThese pilgrims to the West\u2019s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?\nOutrageous are these \u201cself-seeking spiritual leaders\u201d, May God protect your Millat | They are promoting their own glory by destroying the Muslims\nO Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age", + "phrases": [] + }, + { + "poem_id": "001_106", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Why should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?", + "Should I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?", + "The strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!", + "It is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion", + "Though a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable", + "O God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you", + "Though Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed", + "Justice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?", + "This problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?", + "The scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere", + "The eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?", + "Doth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!", + "Saljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also", + "The Greeks were also living in the same habitation | In the same world were the Jews and the Christians also", + "But who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?", + "We alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans", + "Some times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts", + "We never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords", + "If we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name", + "We did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?", + "If our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?", + "Once firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight", + "We were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons", + "We impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger", + "Tell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?", + "By whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?", + "By whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?", + "Which nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?", + "Whose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?", + "Through whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?", + "If the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell", + "Both Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood", + "The slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!", + "We continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine", + "We wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?", + "What of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !", + "We effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery", + "We filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts", + "Still Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous", + "There are other ummahs, among them are sinners also | There are modest people and arrogant ones also", + "Among them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name", + "Thy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes", + "The idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone", + "From the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone", + "Infidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?", + "We do not complain that their treasures are full | Who are not in possession of even basic social graces", + "Outrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris", + "We have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?", + "Why is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable", + "With Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves", + "Others\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?", + "Now, this world is the lover of others | For us it is only an imaginary world", + "We have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world", + "We live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?", + "Thy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone", + "They had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out", + "The Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!", + "Lailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same", + "The Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same", + "Why then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?", + "Did we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?", + "Did we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?", + "We have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!", + "Granted that Love has lost its former elegance also | We may have lost treading the path of Love also", + "We may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also", + "Thou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !", + "Thou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment", + "Thou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire", + "Why are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?", + "The noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight", + "Those old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house", + "O that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back", + "Others are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand", + "In the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!", + "Again endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning", + "The wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale", + "The fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum", + "Songs are restless to come out of the strings | tur is impatient for burning in the same fire", + "Make easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman", + "Make the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again", + "A stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!", + "The rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden", + "The spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden", + "Only a nightingale is left which is singing still | In its breast overflows the flood of songs still", + "Turtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also", + "The garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also", + "But his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!", + "There is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is", + "Many a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!", + "But there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts", + "May hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara", + "May the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine", + "My alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz" + ], + "full_text": "Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz", + "phrases": [ + "me: \u201cDust in the mouth\u201d- This is the expression used in the original poem. This expression is used as a curse in Urdu and is pronounced when someone makes an exaggerated statement or request.", + "Saljuqs: Saljuqs- This was a Turkish tribe which inhabited Central Asia. Later they accepted Islam and produced famous Khalafahs like Salah-al-Dan Ayyuba.", + "Turanas: Turanas- People inhabiting the tract north of the Oxus River.", + "Sasanas: Sasanids- This was a tribe inhabiting Persia. They ruled over a large empire east of the Byzantine Empire across the Euphrates River (ca. 226-641). They were followers of Zoroaster and worshipped fire. They were defeated by the Muslims in 641 during the time of S. \u2018Umar R.A.", + "Kalimah: Kalimah-The Muslim creed of \u201cLa Ilaha Ill Allah O Muhammad al-Rasul Allah,\u201d (There is no deity except God and Muhammad S.A.W. is His Prophet).", + "sellers: This alludes to Sultan Mahmud of Ghazna and his very favorite slave, Ayaz.", + "Khaibar: Khaibar- This was a stronghold of Jews in Hijaz, where they consolidated themselves after their expulsion from Madanah Munawwarah (625). Khaibar had six forts of which Qamus was the strongest. It was attacked by the Holy Prophet in ca. 630. The gate of the fort of Qamus was broken by S. \u2018Ala R.A. which is a very famous act of bravery in Islamic history.", + "Qaisar\u2019s: City of Qaisar- Allusion to Qus\u00e8un\u00e8u\u00e4iyah (Constantinople) for which see poem 76 (Bilad-i-Islamiyah) Note 10.", + "Yazdan: Yazdan- This is the god of Virtue and Good in the Zoroastrian religion as opposed to the god of Evil and Sin represented by Ahirman. The word is also used in Persian and Urdu for God, as is done here.", + "Ahad: Allusion to the Holy Qur\u2019an (48:22-23 and 112:1).", + "Ayaz: Mahmud O Ayaz.", + "ocean: Allusion to the achievements of Khair-al-Dan Barbar\u00e0sah (1474-1546). This particular verse alludes to the expedition of Barbar\u00e0sah Brothers (Arouj and Khair-al-Dan Barbar\u00e0sah) in north-west Africa for expelling the Spaniards from those Muslim lands and establishing the suzerainty of the Islamic Ottoman Khilafah. About 1512 they conquered up to the north-western sea coast and in their zeal drove their horses to some distance in the Atlantic Ocean, saying that if the land of God extended beyond the African coast they would conquer it also in His name.", + "huda: Huda- Songs which camel drivers sing when the caravan is marching.", + "lamp: The expression \u201csearching something with a lamp in hand\u201d is used in Urdu to search for something almost non-existent. The intensity of the search as well as a hint of taunt is added by \u2018Allamah Iqbal by including the part of the \u201clamp of the Beautiful Face of God\u201d.", + "Salman: Salman Abu `Abd Allah Farisa R.A.", + "Qur\u2019an: Uwais Qarana.", + "Bilal: Bilal Ibn Rabah.", + "unfaithful: This is a pun on the word \u201charja\u2019a\u201d used in the text. It means omni-present as well as a person who is not restricted to one person in love and fidelity.", + "Faran: Peak of Faran- Faran is the mountain on which the Cave of Hira is located. God, in His Infinite Grace and Mercy sent His prophets and messengers among all people of the world and at all times. The message of these prophets was confined to that nation and that period. However, the Holy Prophet S.A.W. brought Islam, which was sent as the Dan for all people for all times (see The Holy Qur\u2019an 5:3).", + "Hu!: Hu- This is an abbreviation for \u2018huva\u2019 which means \u2018He\u2019 and is used for God. Here it is used as part of the expression \u2018Allah Hu\u2019 which means \u2018Only God has real Existence\u2019 and is used in Tasawwuf\u2019s spiritual exercises.", + "Sulaiman: S. Sulaiman A.S.", + "still: In this verse and those following it to the end of the poem \u2018Allamah Iqbal is referring to himself and his book, Bang-i-Dara.", + "poppies: The poppy flower has a black stain at the bottom of its corolla. This is poetically referred to as the mark of Love of God." + ] + }, + { + "poem_id": "001_107", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit", + "This something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?", + "I am restless on the earth, you are impatient in the sky | You are also in search, I am also in search", + "Man is the candle of the congregation which is also yours | The direction in which I am going is also your destination", + "The one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life", + "It is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud", + "Come, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass", + "In forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists" + ], + "full_text": "This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His \u2018ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real \u2018Ibadah (in the board sense). This is supported by the Holy Qur\u2019an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.\n\nO moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit\nThis something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?\nI am restless on the earth, you are impatient in the sky | You are also in search, I am also in search\nMan is the candle of the congregation which is also yours | The direction in which I am going is also your destination\nThe one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life\nIt is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud\nCome, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass\nIn forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists", + "phrases": [ + "sanctuary: Earthly Sanctuary- Metaphor for Earth." + ] + }, + { + "poem_id": "001_108", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Part 1", + "Rat ( The Night )", + "Why in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed", + "Perhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light", + "Or you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility", + "Quiet has become the string of the harp of life | In my mirror is the picture of the dream of life", + "At the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep", + "How tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is", + "But the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?", + "Part 2", + "Sha`ir ( The Night)", + "I am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn", + "Being shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion", + "To whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?", + "Aiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?", + "My congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far", + "The present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it", + "When I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!" + ], + "full_text": "This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.\n\nPart 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it\nWhen I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!", + "phrases": [ + "Love: Heat of Sight of the Beloved, i.e. God- To \u2018Allamah Iqbal solution of the problems stated in the introduction were possible only with the Love of God.", + "Aiman\u2019s: Aiman- The valley of Mount tur where S. Musa A.S. saw the Effulgence of God in the form of lightning." + ] + }, + { + "poem_id": "001_109", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "While setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon\u2019s basin", + "The twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments", + "The Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening\u2019s bride", + "Those living far from the commotion of the world | Which Man calls \u201cstars\u201d in his own language", + "The sky\u2019s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came", + "\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky", + "Start such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans", + "The earth\u2019s denizens consider you the destiny\u2019s mirrors | Perhaps they will listen to your call\u201d", + "Silence departed from this star-spangled expanse | The sky\u2019s expanse was filled with this music", + "The Eternal Beauty is produced in the stars\u2019 loveliness | As the image of rose is in the looking glass of the dew", + "To be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations", + "This caravan of life is so fast moving | Many a nation is trampled in whose race", + "Thousands of stars are hidden from our eyes | But their existence is also included in our group", + "The earth\u2019s denizens did not understand in a whole life | What has come in our comprehension in a short span of life", + "All systems are established on mutual attraction | This secret is concealed in the life of the stars\u201d" + ], + "full_text": "This poem is complementary to the previous one. In the previous poem \u2018Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it\u2019s success. This is expressly stated in the last stanza, particularly in the last verse.\n\nWhile setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon\u2019s basin\nThe twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments\nThe Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening\u2019s bride\nThose living far from the commotion of the world | Which Man calls \u201cstars\u201d in his own language\nThe sky\u2019s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came\n\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky\nStart such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans\nThe earth\u2019s denizens consider you the destiny\u2019s mirrors | Perhaps they will listen to your call\u201d\nSilence departed from this star-spangled expanse | The sky\u2019s expanse was filled with this music\nThe Eternal Beauty is produced in the stars\u2019 loveliness | As the image of rose is in the looking glass of the dew\nTo be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations\nThis caravan of life is so fast moving | Many a nation is trampled in whose race\nThousands of stars are hidden from our eyes | But their existence is also included in our group\nThe earth\u2019s denizens did not understand in a whole life | What has come in our comprehension in a short span of life\nAll systems are established on mutual attraction | This secret is concealed in the life of the stars\u201d", + "phrases": [] + }, + { + "poem_id": "001_110", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "As only imagination was my fellow-traveler | My path happened to pass through the sky", + "I was flying constantly and no one | Was acquainted with me in the sky", + "The stars were staring at me in surprise | My journey was a well guarded secret", + "I escaped from the alternation of day and night | I escaped from this ancient order of things", + "What can I tell you what Paradise is | It is the climax of material longings", + "Birds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around", + "Beautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d", + "Far from the Paradise the eye observed | There was a dark house, cold and silent", + "Countenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness", + "It was so cold that being embarrassed by it | The Arctic Circle was concealing its face", + "When I inquired about its condition | The reply of the angel was strange", + "\u201cThis cold place is called Hell | It is deprived of fire and light", + "The heat of its flames which is borrowed | Terrifies the people seeking admonition", + "When the earth\u2019s people come here | They bring their embers with them\u201d" + ], + "full_text": "This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur\u2019an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.\n\nAs only imagination was my fellow-traveler | My path happened to pass through the sky\nI was flying constantly and no one | Was acquainted with me in the sky\nThe stars were staring at me in surprise | My journey was a well guarded secret\nI escaped from the alternation of day and night | I escaped from this ancient order of things\nWhat can I tell you what Paradise is | It is the climax of material longings\nBirds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around\nBeautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d\nFar from the Paradise the eye observed | There was a dark house, cold and silent\nCountenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness\nIt was so cold that being embarrassed by it | The Arctic Circle was concealing its face\nWhen I inquired about its condition | The reply of the angel was strange\n\u201cThis cold place is called Hell | It is deprived of fire and light\nThe heat of its flames which is borrowed | Terrifies the people seeking admonition\nWhen the earth\u2019s people come here | They bring their embers with them\u201d", + "phrases": [ + "tubah: The name of a tree in Paradise whose fruit is said to be most delicious." + ] + }, + { + "poem_id": "001_111", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers", + "You are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz", + "Your lies are also based on what is expediency | The manner of your flattery also is fully miraculous", + "Your lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating", + "Officials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair", + "Like other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service", + "You are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect", + "You practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs", + "On top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz", + "Whatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle", + "You are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?", + "\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d" + ], + "full_text": "This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.\n\nOne day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect\nYou practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs\nOn top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d", + "phrases": [ + "Maqam-i-Mahmud: Maqam-i-Mahmud - This is the elevated place and the elegant status of the Holy Prophet (S.A.W.) on the Day of Judgment from where he will request God for forgiveness for his Ummah. Placing the status of Mahmud and the lock of hair of Ayaz in the same verse is poetically very elegant.", + "hair: Ayaz - The entangled hair of the locks of the beloved is a mark of his beauty in Urdu literature." + ] + }, + { + "poem_id": "001_112", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Overflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India", + "It is the result of the elegant thinking of Indians | That higher than the sky is the position of India", + "This country has had many people of angelic disposition | On whose account world renowned is the name of India", + "India is proud of the existence of Rama | Spiritual people consider him prelate of India", + "This alone is the miracle of this light of righteousness | That brighter than world\u2019s morning is the evening of India", + "He was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love" + ], + "full_text": "Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama\u2019s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father\u2019s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama\u2019s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology \u2018Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.\n\nOverflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India\nIt is the result of the elegant thinking of Indians | That higher than the sky is the position of India\nThis country has had many people of angelic disposition | On whose account world renowned is the name of India\nIndia is proud of the existence of Rama | Spiritual people consider him prelate of India\nThis alone is the miracle of this light of righteousness | That brighter than world\u2019s morning is the evening of India\nHe was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love", + "phrases": [] + }, + { + "poem_id": "001_113", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "How rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet", + "Its elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d", + "I replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet", + "The bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet", + "The decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet", + "To the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!" + ], + "full_text": "This short poem emphasizes the value of modesty. It is one of those poems in which \u2018Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.\n\nHow rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet\nIts elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d\nI replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet\nThe bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet\nThe decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet\nTo the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!", + "phrases": [ + "embers: \u201cWalking on embers or fire\u201d is an expression to indicate walking under difficult conditions." + ] + }, + { + "poem_id": "001_114", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!", + "It does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!", + "Whatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!", + "This speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is", + "If he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is" + ], + "full_text": "This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.\n\nThe sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!\nIt does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!\nWhatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!\nThis speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is\nIf he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is", + "phrases": [] + }, + { + "poem_id": "001_115", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?", + "That nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head", + "Civilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers", + "\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d", + "Even in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear", + "In short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners", + "If I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination", + "You cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets", + "We have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth", + "Why should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles", + "But those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder", + "\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes" + ], + "full_text": "As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes", + "phrases": [ + "Dara\u2019s: Dara or Darius.", + "\u201d: This is a famous Hadath of the Holy Prophet (S.A.W). It means \u201cFaqr is my pride\u201d. It is difficult to translate Faqr correctly into English. Nevertheless its correct comprehension is necessary to understand this Hadath as well as this verse. Literally it means poverty but in Tasawwuf it is a technical term, which also is difficult to understand.", + "cosmetics\u201d: This is the second hemistich of a verse of Hafi\u00ef Sharaza ( Khwajah Shams al-Dan of Sharaz ) which is given bellow:", + "Thurayyah: The beauty of the beloved does not need our incomplete love", + "Ghani: would the beautiful face beautifying and cosmetics need?", + "Kina\u2018an: Thurayyah called the Pleides in English and is a collection of seven stars in the constellation Taurus.", + "Zulaikhah\u2019s: Mullah Muhammad \u00f3ahir Ghana." + ] + }, + { + "poem_id": "001_116", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you", + "The message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure", + "You are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time", + "The banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies", + "The companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty", + "Our nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love", + "Look at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!", + "Look at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look", + "On sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look", + "Muslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look", + "In the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look", + "Look at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look", + "Be the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look", + "Yes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look", + "Whom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look", + "Listen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look", + "The imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look", + "Look at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!" + ], + "full_text": "Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!", + "phrases": [ + "Shawwal: Shawwal - The tenth month of the Hijra calendar on the first day of which \u2018\u00a2id al-Fi\u00e8r is celebrated.", + "Millat-i-Bai\u00c9ah: Allusion to the egg-shaped radiant mark on the palm of S. Musa A.S., which was bestowed on him by God (The Holy Qur\u2019an 7: 108). \u2018Allamah Iqbal calls the Muslim Ummah as \u201cMillat-i-Baiza\u201d because he is confident of the rise of Islam in the world.", + "banner: Allusion to the inclusion of the crescent on the flags of Muslim countries as an insignia of Islam and its rising power.", + "Iran: Allusion to the poor condition of Iran at the time this poem was written. This called for collective bereavement, in contrast with the condition of the West, described in the first hemistich.", + "Khilafah: Reference to Mus\u00e8afa Kamal Pasha (1881-1938 C.E.) who was the famous post-war founder of present-day Turkey and it\u2019s first dictator and president. He was a trained soldier and earned the rank of a hero in Turkish history. His hard and bold military actions before, during and after World War I in the pursuit of protecting Turkey against the political intrigues as well as military onslaughts of the Western Allied Powers has earned a high place for him. However, after assuming political power after World War I, he abolished the Uthmaniya Khilafah in 1924, which exposed him to the anger of sincere Muslims all over the world who wanted to restore Islam to its pristine purity and grandeur after freeing the Muslim world from the clutches of Western Powers. \u2018Allamah Iqbal is one of this group of Muslims whose heart was grieved by the abolition of the Khilafah. Though the political and economic weakness of the Uthmania Khilafah, before, during and after the First World War cannot be denied, nor can the existence of corruption and inefficiency which led to that state of affairs. However , the Institution of Khilafah, in spite of its defects and shortcomings, was providing some degree of unity to the Muslim Ummah and was giving it the colour of a super-national political entity. This was lost by its abolition and the Muslim Ummah was divided into secular nation states whose evils we are seeing now. By this act Mustafa Kamal also tarnished his own image among the Muslim Ummah, a name which he had earned by extremely heroic deeds in defense of the Khilafah before, during and after World War I. So by abolition of the Khilafah , Mustafa Kamal deprived Islam and the Muslim Ummah of its rightful place of being the only super-national entity, as well as tarnished his own image in Muslim History. It is in this sense that \u2018Allamah Iqbal calls him \u201cimprudent Turk\u201d.", + "music!: In this verse \u2018Allamah Iqbal is providing sane advice to the Muslim Ummah for its revival in the form of advice to the Eid crescent." + ] + }, + { + "poem_id": "001_117", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The Poet", + "Last night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth", + "In the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune", + "Since a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing", + "Many an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly", + "From where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !", + "The Candle", + "\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious", + "I am alight because burning is built into my nature | You are alight so that the moths may have the love of yours", + "I am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours", + "My morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours", + "Though you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours", + "Just think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours", + "Your ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours", + "With the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours", + "That Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours", + "O brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours", + "Why are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season", + "Those who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little", + "Those old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little", + "Ah ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little", + "The lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little", + "Extinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little", + "The flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring", + "If devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained", + "If you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?", + "Gone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain", + "Gone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?", + "Very well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain", + "Today a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain", + "Today are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain", + "How disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone", + "With whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became", + "The prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become", + "In this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become", + "The Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become", + "Thousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?", + "In the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become", + "Why should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become", + "However, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared", + "Glad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness", + "Wealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal", + "About to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message", + "There is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine", + "Sing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter", + "Burn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you", + "Ancestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !", + "Awaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill", + "Your love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became", + "When you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became", + "The life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became", + "Obtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became", + "Your honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became", + "The individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing", + "Keep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter", + "Pitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort", + "The candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning", + "If you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble", + "No joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness", + "If the destiny has destroyed you completely | From downfall make a new rod like the seed", + "Yes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication", + "In this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music", + "Why are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!", + "Become somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are", + "Ah ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are", + "Why is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are", + "Come and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are", + "Woe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are", + "Becoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are", + "O imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !", + "O imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean", + "Why are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!", + "Your breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system", + "What conquers the whole world without sword and gun | If you understand the material is also in your mettle", + "O indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness", + "O ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!", + "The heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled", + "My fiery music has burnt me down | And this is the very means of my life!", + "Look into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !", + "The sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!", + "The spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!", + "The garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!", + "My gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!", + "You will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!", + "The hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust", + "The hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became", + "Whatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !", + "The night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!" + ], + "full_text": "This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!", + "phrases": [ + "Kalam: Kalam.", + "insane: Insane and Sage-The original word is the Urdu equivalent of insane. The behavior of a person in ardent love, including such Love of God, is strange and is so selfish that it appears insane to ordinary people. Hence, lovers are also called \u201cinsane\u201d.", + "light: Aiman- This is the valley of Mount tur. Its light is the effulgence of God which S. Musa A.S. saw on the mount.", + "masters: India\u2019s white-faced masters- Reference to the British who had full and unfettered mastery over India and were very hostile to Muslims and Islamic values", + "wine: Simile for the up-side down, i.e. empty wine-cup.", + "collars: As stated in Note 1, a person in ardent love is considered insane. In Urdu and Persian literature torn collar represents ardent love of its wearer", + "Hidden: The Apparent One, The Concealed One- Allusion to God, whose attributes include \u201cAl-\u00efahir\u201d (The Apparent One) and \u201cAl-Ba\u00e8in\u201d (The Concealed One). This verse means that as a Muslim you are the repository of the treasures of the last message of God.", + "Faran: Mount Faran- It is the peak of the mountain on which the cave of Hira is located and where the Holy Prophet (S.A.W.) used to retire for prayer and meditation and where he got his first Wahy." + ] + }, + { + "poem_id": "001_118", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint", + "The song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter", + "Your ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs", + "Your garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message", + "O bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet", + "That old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle", + "O Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth", + "The warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this", + "God created the universe for this Truth | And created me for its guardianship", + "I became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor", + "My life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race", + "The Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy", + "The secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life", + "How can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me", + "My world is free of the component of despair | The zeal for battle gives the news of complete victory", + "Yes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience", + "Memory of the past age is the elixir for my life | My past is the interpretation of my future", + "I keep that pleasurable period before me | I see the tomorrow in the mirror of today" + ], + "full_text": "This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.\n\nO Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs\nYour garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor\nMy life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today", + "phrases": [ + "guardianship: Allusion to the Holy Qur\u2019an 51:56. True service to God implies firm belief in His Tawhad and other attributes, not only in words but by affirmation with the heart and by deeds in His cause and in the service of humanity as is required by the Holy Qur\u2019an .", + "destiny: These two verses show the supremacy of Man in the creation of God. According to \u2018Allamah Iqbal\u2019s concept of Khuda Man reaches perfection and the zenith of his spiritual progress by complete submission to God, which is what Islam is. Also see the Holy Qur\u2019an 2:143, 144. It has been stated earlier that \u2018Allamah Iqbal sincerely believed that the decline and fall of the Muslim world to its present abject state is the cause of the ethical and moral degeneration of the whole human race. This, in its turn, is the cause of the evils in the present day world. These two verses illustrate this point." + ] + }, + { + "poem_id": "001_119", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world", + "Though I did pass life within limits of morning and evening | I never got acquainted with the old system of the world", + "The angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy", + "The Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth", + "Your heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love", + "In your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight", + "You have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d", + "\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available", + "Thousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available", + "But I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available", + "Glistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d" + ], + "full_text": "This short poem, full of pathos, is the sincere out-pouring of \u2018Allamah Iqbal\u2019s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with \u2018Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the \u2018Allamah\u2019s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them \u201ccivilized\u201d, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.\u2018Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | \u201cHis (Arsalan\u2019s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.\u201d (p. 19) | The so-called \u201cInternational system of protectorates\u201d was the establishment of suzerainty of European powers. (Author) | \u201cIn this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani\u2019s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar \u201cI let my pen loose on those dogs\u201d. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur\u2019an\u2019s beneath their horses\u2019 hooves and then used them to light the fires of their cooking pots.\u201d (p. 100). | \u201cThe Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.\n\nWhen I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world\nThough I did pass life within limits of morning and evening | I never got acquainted with the old system of the world\nThe angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy\nThe Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth\nYour heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love\nIn your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight\nYou have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d\n\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available\nThousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available\nBut I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available\nGlistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d", + "phrases": [ + "offering: This verse and the next one refer to \u2018Allamah Iqbal\u2019s entire poetic works." + ] + }, + { + "poem_id": "001_120", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz", + "Every speck of your dust becomes restless | As you hear from somebody the tale of Hijaz", + "Move your hand of Love towards your pocket | You are world famous as the lover of Hijaz", + "The hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d", + "I said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors", + "What the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life", + "Sir, convey this message of life to others | I am searching for death in the land of Hijaz", + "Why have you brought the message of cure? | What concern do Lovers have with the Masaha2" + ], + "full_text": "This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.\n\nA leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d\nI said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2", + "phrases": [ + "Ba\u00e8ha: This is another name of Makkah Mu\u2018a\u00ef\u00efamah.", + "needed: Allusion to S.\u2018Isa A.S. and his miracle of bringing the dead to life." + ] + }, + { + "poem_id": "001_121", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Whatever comes out of the heart is effective | It has no wings but has the power of flight", + "It has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world", + "My love was seditious, rebellious and clever | My fearless wailing rent through the sky", + "On hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d", + "The moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!", + "If someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !", + "Even angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!", + "Is the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?", + "How ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!", + "Is he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?", + "He is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty", + "Mankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!", + "A voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure", + "Your ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !", + "You sweetened the Remonstrance with elegant graces | You established intercourse between God and His people", + "We are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination", + "Jewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam", + "We confer the glory of Kai on the deserving | We confer even a whole new world on those who search!", + "Arms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet", + "Idol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar", + "The wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new", + "There was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring", + "Whichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was", + "Make the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!", + "How difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you", + "Ramazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?", + "A nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist", + "You are the ones who do not know any art in the world | You are the nation which does not care for its nest", + "You are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves", + "As you have earned a good name by selling graves | Will you not sell if idols of stone you get?", + "Who effaced false worship from the face of the world? | Who rescued the human race from slavery ?", + "Who adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?", + "They were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !", + "What did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary", + "Justice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces", + "Not a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa", + "The gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one", + "The Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one", + "Sects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?", + "Who is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?", + "Who is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?", + "No warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!", + "If some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor", + "If some are reverent to Us it is the poor | If some hide your faults it is the poor", + "The rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor", + "That mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone", + "The ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone", + "Mosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone", + "Clamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?", + "In fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!", + "Sure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?", + "During speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias", + "The tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence", + "Internal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter", + "Every Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life", + "Whatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was", + "If the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!", + "Everyone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?", + "You have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?", + "They were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an", + "You are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were", + "Though everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart", + "The throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?", + "You are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were", + "You are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were", + "Even now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!", + "Like stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also", + "In the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also", + "They have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple", + "Qais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness", + "He is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain", + "Let there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?", + "The new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is", + "Of this new fire old nations are the fuel | The Ummah of the last Prophet is set afire", + "If the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now", + "The gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds", + "The garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds", + "Look a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!", + "Some nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are", + "Hundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are", + "The tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is", + "Your skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an", + "It will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel", + "You are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are", + "You will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container", + "It is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple", + "You are the support of the boat of God in the world | The present age is night, you are a glimmering star", + "This tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent", + "You think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect", + "Why are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth", + "Your potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you", + "The whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny", + "There is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done", + "Like fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden", + "If you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be", + "With the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world", + "If there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be", + "If there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be", + "The system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name", + "In the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is", + "In China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is", + "The world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see", + "The majority people, that is the non-white world | The world which would nurture your martyrs", + "The world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world", + "Is agitated like mercury by this name | Is diving in Light like the Beloved", + "Intellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering", + "Your Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is", + "If you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours" + ], + "full_text": "This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours", + "phrases": [ + "\u2018Arsh-i-Baran: \u2018Arsh-i-Baran Literally it means the \u201cHigh Divine Throne\u201d. It is difficult to comprehend the nature of the Throne of God because it so much different from the earthly thrones.", + "Rizwan: Rizwan - The angel who is the gate keeper of Paradise.", + "Kamm: Kaif and Kamm - These are two terms of Greek philosophy which were adopted by the early Muslim philosophers. They concern properties of matter. Kaif refers to the qualitative properties or \u201cattributes\u201d, such as color, taste, big, small etc. Kamm refers to quantitative properties and is derived from Aristotle\u2019s ten categories. It includes volume, length, age, weight etc. These two terms were the precursors of the Muslim philosophy of Existence. This philosophy dealt with two aspects of the Existence of God, i.e. the \u201cSifat (attributes) of God\u201d and the \u201cDhat (Essence) of God\u201d. Together these two terms give the complete knowledge about something. This verse means that though Man is conversant with all knowledge about God and His universe he is not aware of the secrets and qualities of modesty.", + "Kaif: Same as last reference", + "We: The use of the words \u201cWe\u201d and \u201cUs\u201d in this and other poems does not compromise the concept of Tawhad of God in Islam. These words are used instead of \u201cI\u201d and \u201cMe\u201d to indicate His Grandeur and Glory. These plural pronouns indicate the Majesty of God. The Holy Qur\u2019an uses these expressions frequently e.g. (2:34,35).", + "Kai: Ka\u2019a - This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Iran (then Persia). As Persia was a world power for several pre-Christian centuries this dynasty is often used as a metaphor for grandeur and power.", + "world: This means the \u201cNew World\u201d and alludes to the discovery and occupation of the continents of America and Australia by Europeans.", + "Ibraham: S. Ibraham A.S.", + "Azar: Azar.", + "was: Har Ja\u2019a - This word in the original literally means \u201comni-present\u201d. However, it is commonly used for an unfaithful beloved. This is a pun on the word and is used as sarcasm for God. Also see the last verse of stanza 22 of poem 88, \u201cShakwah\u201d (The Complaint).", + "?: \u2018Allamah Iqbal has emphasized this achievement of Islam and early Muslims at many places in his works. This concept is based on the message of the Holy Qur\u2019an. Though this message of the Holy Prophet S.A.W. has been explained in many verses of the Holy Qur\u2019an and Muslims have been instructed to make all possible sacrifices in their struggle to make the mission successful the following three verses are very significant in that the message has been repeated verbatim three times to emphasize its importance. These verse were: 9:33; 48:28; and 61:9.", + "Musa: S. Musa A.S.", + "Bilal: S. Bilal R.A.", + "Ghazala: Imam Abu Hamid al-Ghazala.", + "Haidar: S. \u2018Ala R.A.", + "Uthman: S. Uthman Ibn `Affan R.A.", + "Faghfur: Faghfur- This is the generic title of the Emperors of Ancient China.", + "Yusuf: S. Yusuf A.S. Allusion to the story of S. Yusuf A.S. for which see the Holy Qur\u2019an Surah 12. The message of this verse is that Islam and Muslims are super-national and are not restricted to geographical boundaries. This thought has also been emphasized by \u2018Allamah Iqbal by repeating it in his works. Cf.", + "Kan\u2019an: When Tariq burnt the boats on the Spain\u2019s shore", + "are: said \u201cYour deed is against common sense", + "Iran: We are far from our homeland how shall we reach back", + "temple: of resources is not permitted by the Shariah\u201d", + "negligent: He laughed and took his hand to the sword and said", + "Zikrak\u201d: land is our land because it is our God\u2019s land", + "world: Same as last reference", + "!: This is the expression of the Islamic teaching that a true Muslim should struggle in the cause of God and Truth without caring for his success and failure. Islam\u2019s history is replete with acts of unimaginable heroism in the cause of God. \u2018Allamah Iqbal has also conveyed this message repeatedly in his poems. Detailed description of Islam\u2019s teachings on this point are contained in the poem 144. Khizar-i-Rah (The Guide), section Zindaga (Life) which appears later in this commentary.", + "Pen: As stated earlier the Muslim world was on the path of decline even before World War I, which continued for a long time. However, focusing attention on Iran in this verse is not for exigencies of poetry. Under the Qajar dynasty (1794-1925) Iran was drawn into European power politics, entering into treaties with France (1807), Britain (1814), and ceding most of it\u2019s territory in the Caucasus to Russia. Though Britain and Russia had guaranteed Iran\u2019s independence in 1834 Britain forced Iran\u2019s withdrawal from Afghanistan in 1885. The discovery of oil in 1901 increased Western interference in the Iran\u2019s affairs. In 1907 Britain and Russia agreed to divide Iran into two zones of influence. An army officer Raza Khan mounted a coup de`etat and became dictator in 1921, assuming the title of Raza Shah Pahlava in 1925. All these circumstances bereaved \u2018Allamah Iqbal on account of which he included Iran in this verse. However, he has used it as a conviction of hope for Islam and Muslims to reduce their frustration at the world affairs vis- a-vis Muslims." + ] + }, + { + "poem_id": "001_122", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Everyone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer", + "Those who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer", + "Your whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!" + ], + "full_text": "This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m\u2018arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 \u201ctulu-i-Islam\u201d (The Dawn of Islam), which is coming later in the book.\n\nEveryone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer\nThose who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer\nYour whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!", + "phrases": [] + }, + { + "poem_id": "001_123", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Though we also are happy with the progress of the young | But some complaint from the happy lips also comes with it", + "We had thought education would bring economic freedom | We did not know that atheism would also come with it", + "Though Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her", + "Let us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed" + ], + "full_text": "This short poem is based on a verse of Tahmasp Qula Baig, Mullah \u2018Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. \u2018Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.\n\nThough we also are happy with the progress of the young | But some complaint from the happy lips also comes with it\nWe had thought education would bring economic freedom | We did not know that atheism would also come with it\nThough Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her\nLet us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed", + "phrases": [] + }, + { + "poem_id": "001_124", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king", + "In the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d", + "But if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national", + "The old way has thousands of difficulties | In the new principle the lap is free of worries", + "The real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d", + "This principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d", + "But \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d", + "Join the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone", + "However, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet", + "\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d" + ], + "full_text": "This poem is based on three second hemistichs and one full verse of Hafi\u00ef of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of \u2018Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.\n\nThe distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king\nIn the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d\nBut if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national\nThe old way has thousands of difficulties | In the new principle the lap is free of worries\nThe real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d\nThis principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d\nBut \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d\nJoin the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone\nHowever, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet\n\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d", + "phrases": [ + "tune\u201d: This means drink openly. Ba Bang-i-chang used in the original is a popular expression in Persian and Urdu for doing or saying something openly and without fear." + ] + }, + { + "poem_id": "001_125", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring", + "Just listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is", + "In the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is", + "Stealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is", + "If the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways", + "Khalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways", + "For earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways", + "If the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist" + ], + "full_text": "In this short and sweet apparently nature poem \u2018Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of \u2018Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.\n\nThe melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring\nJust listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is\nIn the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is\nStealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is\nIf the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways\nKhalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways\nFor earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways\nIf the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist", + "phrases": [ + "Khalal\u2019s: Khalal- This is abbreviation of Khalal Allah which is a title of S. Ibraham A.S." + ] + }, + { + "poem_id": "001_126", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When the dawn full of action arrives from the east | The silence marches off from the stage of life", + "The quietude of nature\u2019s congregation ends at last | Everything presents evidence of its life at last", + "The birds warble on getting the message of life | In the garden flowers also put on the robe of life", + "O sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be", + "In the universe\u2019s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be", + "Pulling the dagger of sun\u2019s ray get busy again in the fight | Again teacher of escape\u2019s rules to falsehood\u2019s darkness be", + "You are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you", + "Yes ! On being manifest become lightning to the bat\u2019s eye | O hidden mystery of the heart of universe manifest be!" + ], + "full_text": "In this beautiful, short and apparently nature poem \u2018Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. \u201cHuzur Risalat Ma\u2019ab Mein (In Audience with the Holy Prophet S.A.W ).\n\nWhen the dawn full of action arrives from the east | The silence marches off from the stage of life\nThe quietude of nature\u2019s congregation ends at last | Everything presents evidence of its life at last\nThe birds warble on getting the message of life | In the garden flowers also put on the robe of life\nO sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be\nIn the universe\u2019s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be\nPulling the dagger of sun\u2019s ray get busy again in the fight | Again teacher of escape\u2019s rules to falsehood\u2019s darkness be\nYou are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you\nYes ! On being manifest become lightning to the bat\u2019s eye | O hidden mystery of the heart of universe manifest be!", + "phrases": [] + }, + { + "poem_id": "001_127", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant", + "Again brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant", + "Again to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant", + "Again guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant", + "Again in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant", + "In the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant", + "In elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant", + "Love should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant", + "Grant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant", + "I am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant" + ], + "full_text": "This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.\n\nO Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant", + "phrases": [ + "grant: Allusion to the Holy Qur\u2019an 7:142-145, particularly 143, in which the longing of S. Musa A.S. to witness the countenance of God is described.", + "Haram: This is a metaphor for the Muslim Ummah having gone astray and supplication to guide them to the right path." + ] + }, + { + "poem_id": "001_128", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "In the Shalamar Garden a yellowed leaf was saying | \u201cGone is that spring of which the confidante I am", + "The garden\u2019s visitors should not trample me down | The memory of the branch of their own nest I am\u201d", + "This tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am", + "In the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am", + "Devastated have become the olden days\u2019 taverns | A memorial of the olden days\u2019 wine drinkers I am", + "It gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!" + ], + "full_text": "As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos \u2018Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.\n\nIn the Shalamar Garden a yellowed leaf was saying | \u201cGone is that spring of which the confidante I am\nThe garden\u2019s visitors should not trample me down | The memory of the branch of their own nest I am\u201d\nThis tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am\nIn the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am\nDevastated have become the olden days\u2019 taverns | A memorial of the olden days\u2019 wine drinkers I am\nIt gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!", + "phrases": [] + }, + { + "poem_id": "001_129", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Fatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are", + "O nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was", + "This holy war in God\u2019s cause without armaments is! | How courage-inspiring this desire for martyrdom is!", + "This flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!", + "In our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!", + "Fatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is", + "How pleasing the dancing of your dust is! | Every speck full of the warmth of life is", + "Some activity in your silent grave is | A nation being reared in this lap is", + "Though unaware of the extent of their aims I am | Their re-birth from this grave discerning I am", + "New stars appearing in the celestial space are | Whose light waves strange to the human eye are", + "Who just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are", + "In whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are" + ], + "full_text": "See introduction to the Poem 101 \u201cHuzur-i-Risalat Ma\u2019ab Mein\u201d (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem \u2018Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur\u2019an 2:153-154; 3:157-158, 169-171 and 22:58-59)\n\nFatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are\nO nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was\nThis holy war in God\u2019s cause without armaments is! | How courage-inspiring this desire for martyrdom is!\nThis flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!\nIn our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!\nFatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is\nHow pleasing the dancing of your dust is! | Every speck full of the warmth of life is\nSome activity in your silent grave is | A nation being reared in this lap is\nThough unaware of the extent of their aims I am | Their re-birth from this grave discerning I am\nNew stars appearing in the celestial space are | Whose light waves strange to the human eye are\nWho just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are\nIn whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are", + "phrases": [] + }, + { + "poem_id": "001_130", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One night stars started saying this to the dew | \u201cEvery morning new sights are available to you", + "Who knows how many worlds you have seen! | Relics of those who rose and fell you have seen", + "Venus has heard this news from an angel | That human habitation is very far from the sky", + "Tell us the tale of this beautiful realm | The ode of whose love the moon sings\u201d", + "\u201cO stars ! Do not ask me about the earth\u2019s garden | A place of sighs and wailing it is, not a garden", + "The zephyr comes from there only to return | The poor flower-bud opens only to wither", + "What can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is", + "The rose cannot hear the nightingale\u2019s call | It cannot pick up the pearls from my skirt", + "The melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous", + "The eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless", + "The elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner", + "The stars are the sparks of sighs to the human eye | In the rose garden\u2019s language I am only lament\u2019s cry", + "Circumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is", + "The foundation of the world\u2019s abode is in the air1 | It is the picture of lament on the sheet of space !\u201d" + ], + "full_text": "In this poem \u2018Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.\n\nOne night stars started saying this to the dew | \u201cEvery morning new sights are available to you\nWho knows how many worlds you have seen! | Relics of those who rose and fell you have seen\nVenus has heard this news from an angel | That human habitation is very far from the sky\nTell us the tale of this beautiful realm | The ode of whose love the moon sings\u201d\n\u201cO stars ! Do not ask me about the earth\u2019s garden | A place of sighs and wailing it is, not a garden\nThe zephyr comes from there only to return | The poor flower-bud opens only to wither\nWhat can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is\nThe rose cannot hear the nightingale\u2019s call | It cannot pick up the pearls from my skirt\nThe melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous\nThe eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless\nThe elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner\nThe stars are the sparks of sighs to the human eye | In the rose garden\u2019s language I am only lament\u2019s cry\nCircumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is\nThe foundation of the world\u2019s abode is in the air1 | It is the picture of lament on the sheet of space !\u201d", + "phrases": [] + }, + { + "poem_id": "001_131", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "When the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger", + "The dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople", + "Provisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed", + "At last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city", + "Everything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow", + "But when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur", + "\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city", + "The army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !" + ], + "full_text": "It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.\n\nWhen the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city\nEverything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city\nThe army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !", + "phrases": [ + "Shakree: Shakree - He was the commander of the army of the Uthmaniyah Khilafah defending Adrianople.", + "\u201c: Dhimma- This is a non-Muslim who lives in an Islamic State and pays Jizyah, which is a tax which exempts him from military service and makes the Islamic government responsible for his protection and welfare." + ] + }, + { + "poem_id": "001_132", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "How cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger", + "The tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal", + "For the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order", + "Ah ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars", + "The feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses", + "For some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar", + "He untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars", + "He put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say", + "The water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!", + "He got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d", + "My sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters", + "It was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,", + "But at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household" + ], + "full_text": "The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great \u2018alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As \u2018Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation\u2019s conscience becomes spoiled\n\nHow cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger\nThe tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal\nFor the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order\nAh ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars\nThe feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses\nFor some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar\nHe untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars\nHe put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say\nThe water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!\nHe got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d\nMy sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters\nIt was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,\nBut at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household", + "phrases": [ + "Mighfar: Mighfar- This is the head covering worn under the helmet. It is also used as a helmet." + ] + }, + { + "poem_id": "001_133", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A domesticated bird once said to the wild bird | \u201cIf you have wings, do not I also have wings?", + "If you are air-borne, I am also air-borne | If you are free I am also not a prisoner", + "All winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!\u201d", + "As the wild bird\u2019s self-respect became wounded | He spoke thus on hearing this heart-rending talk", + "\u201cThere is no doubt you also are free for flight | But the limit of your flight is only up to the wall", + "Are you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky", + "You are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain\u201d" + ], + "full_text": "This poem shows the elegance of the freedom of heart over heart\u2019s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of \u2018Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah\u2019s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture\u2019s world is different from the eagle\u2019s world\n\nA domesticated bird once said to the wild bird | \u201cIf you have wings, do not I also have wings?\nIf you are air-borne, I am also air-borne | If you are free I am also not a prisoner\nAll winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!\u201d\nAs the wild bird\u2019s self-respect became wounded | He spoke thus on hearing this heart-rending talk\n\u201cThere is no doubt you also are free for flight | But the limit of your flight is only up to the wall\nAre you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky\nYou are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain\u201d", + "phrases": [] + }, + { + "poem_id": "001_134", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "My eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature\u2019s secret, so what?", + "My tongue is indebted to the complaint against time | The universe\u2019s rotation depends on your will, so what ?", + "The sky kept me wandering in garden like the breeze\u2019s current | The sky has bestowed the abode over you, so what ?", + "The wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?", + "Your planes are flying about in the air | My ship is devoid of the sail, so what?", + "I became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?", + "Tranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?" + ], + "full_text": "This poem is in praise of contentment and freedom from care for material gains. \u201cI\u201d represents the contented man and \u201cyou\u201d the average man of materialistic outlook.\n\nMy eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature\u2019s secret, so what?\nMy tongue is indebted to the complaint against time | The universe\u2019s rotation depends on your will, so what ?\nThe sky kept me wandering in garden like the breeze\u2019s current | The sky has bestowed the abode over you, so what ?\nThe wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?\nYour planes are flying about in the air | My ship is devoid of the sail, so what?\nI became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?\nTranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?", + "phrases": [] + }, + { + "poem_id": "001_135", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Your regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim", + "What made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !", + "That mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !", + "Just look at your actions, do you envisage | That candor whose fearlessness was always wonderful", + "Your ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast", + "O negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur", + "\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d" + ], + "full_text": "For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which \u2018Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.\n\nYour regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim\nWhat made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !\nThat mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !\nJust look at your actions, do you envisage | That candor whose fearlessness was always wonderful\nYour ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast\nO negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur\n\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d", + "phrases": [ + "Yathrib: Lord of Yathrib- The Holy Prophet S.A.W." + ] + }, + { + "poem_id": "001_136", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day Iqbal said to the Muslim | \u201cYour existence is unique in the universe", + "The tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans", + "Even the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor", + "The men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties", + "Ask them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d", + "The Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow", + "He said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale", + "Those garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness", + "The garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise", + "\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d" + ], + "full_text": "For Mawlana Khwajah Al\u00e8af Husain Hala and Mawlana Shibla N\u2018umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of \u2018Allamah Iqbal and covered the same fields as the \u2018Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, \u2018Allamah Iqbal\u2019s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N\u2018umana.\n\nOne day Iqbal said to the Muslim | \u201cYour existence is unique in the universe\nThe tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans\nEven the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor\nThe men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties\nAsk them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d\nThe Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow\nHe said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale\nThose garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness\nThe garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise\n\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d", + "phrases": [ + "action: The men of action do not believe in he superstition of the control of celestial bodies on human fate and they do so by searching for physical causes to explain strange happenings and phenomena." + ] + }, + { + "poem_id": "001_137", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Struggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab", + "Life is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty", + "From the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!", + "Struggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !", + "The phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!", + "Nations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !", + "\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d" + ], + "full_text": "This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d", + "phrases": [ + "Mus\u00e8afa: Mus\u00e8afa- The Holy Prophet (S.A.W.)", + "Lahab: Abu Lahab- He was one of the uncles of the Holy Prophet (S.A.W.) but was still one of the strongest enemies of him and of Islam.", + "Halab: Halab- Halab or Aleppo was a famous place for the manufacture of quality glassware.", + "struggle: Millat-i-`Araba- This refers to the early Muslims who struggled incessantly in the cause of God." + ] + }, + { + "poem_id": "001_138", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d", + "One hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams", + "He was saying to himself that certainly that day | He would excel Siddaq by far that day", + "At last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice", + "The Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!", + "Have you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d", + "He exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d", + "Soon after, that friend of prophethood also arrived | On whom the foundation of Love is established", + "That man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye", + "All that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys", + "The Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity", + "\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe", + "Lamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d" + ], + "full_text": "This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.\n\nOne day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d\nHe exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity\n\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d", + "phrases": [ + "dirhams: Dirham - This was the coin current in the Arab world at that time and even at present in some countries.", + "universe: Allusion to the Hadith-i-Qudsi according to which God would not have created the universe if He had not intended to create the person of the Holy Prophet (S.A.W)." + ] + }, + { + "poem_id": "001_139", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Extremely excessive is the heat of current civilization\u2019s wine | The clay body of the Muslim has exploded into flames", + "It made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is", + "The nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness", + "Such a change has come about in planning and thought | Bursting of the garden\u2019s flower-buds in Love is considered trivial", + "The newly flying birds have lost their nests but | A pretty sight has been shown by magician\u2019s cunningness", + "The new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed", + "Muslim\u2019s assembly is glittering with the new candle\u2019s light | But my old time wisdom is saying this to the moths", + "\u201cO moth! You have derived this warmth from the assembly\u2019s candle | Burn in your own fire like me if you have the warmth of the heart" + ], + "full_text": "For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of \u2018Allamah Iqbal\u2019s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .\n\nExtremely excessive is the heat of current civilization\u2019s wine | The clay body of the Muslim has exploded into flames\nIt made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is\nThe nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness\nSuch a change has come about in planning and thought | Bursting of the garden\u2019s flower-buds in Love is considered trivial\nThe newly flying birds have lost their nests but | A pretty sight has been shown by magician\u2019s cunningness\nThe new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed\nMuslim\u2019s assembly is glittering with the new candle\u2019s light | But my old time wisdom is saying this to the moths\n\u201cO moth! You have derived this warmth from the assembly\u2019s candle | Burn in your own fire like me if you have the warmth of the heart", + "phrases": [] + }, + { + "poem_id": "001_140", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Every particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion", + "The sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving", + "Breaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow", + "It may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!", + "When this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up", + "The dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain", + "Knowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!", + "Though the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears", + "Ah! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song", + "The story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying", + "But O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!", + "Life\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos", + "My mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears", + "The miracle of your picture has surprised me | Which has completely changed the flight of time", + "As if it brought the past and present together | It acquainted me again with the age of infancy", + "When that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking", + "And whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless", + "The learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age", + "We descend from the positions of dignity in life | We descend as a simple child in the lap of the mother", + "We are laughing informally, we are free from care | We are once more living in the same lost paradise", + "Ah! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?", + "I will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?", + "With your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride", + "Your life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education", + "Your love remained in my service for your whole life | When I was able to serve you, you did not survive", + "That youth who equals the slender cypress in stature | Who became more fortunate in serving you than me", + "That constant companion of mine in the business of life | That picture of yours in love, that source of my strength", + "He is crying like a helpless infant for you | He is crying with impatience from morning till evening", + "The love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm", + "Ah! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!", + "How difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!", + "There are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!", + "In poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death", + "Death is tumultuous in the silent ocean | Boats are drowned in the lap of death", + "Neither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat", + "In the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!", + "However, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also", + "What if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?", + "The bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow", + "What if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?", + "The end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!", + "Life is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature", + "If the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common", + "If it is cheap then think that death is nothing | Just as there is no break in living by sleeping", + "Ah ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!", + "The picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles", + "It conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture", + "If the wind could not create its bubble again | The wind would not have broken it so carelessly", + "What is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation", + "If the existence\u2019 nature be not in search of longing | It would never be in search of the better form!", + "Ah ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night", + "Their antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them", + "Then this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis", + "Who is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot", + "Whose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence", + "Is this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?", + "The eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is", + "The flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth", + "Even with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!", + "Becoming a flower, it comes out of its grave | That is it gets the robe of life from its death", + "Grave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck", + "Death is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening", + "The one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!", + "People say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve", + "But the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening", + "Mourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword", + "When some sudden calamity befalls us | Tears come out of the eyes constantly", + "The heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes", + "Though Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature", + "The essence of Man does not become annihilated | He disappears from sight but is not annihilated", + "The baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water", + "Ah! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!", + "When the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt", + "It clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music", + "The song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes", + "Those who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing", + "If the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be", + "The net of my silvery imagination is universal | In which I have imprisoned your remembrance!", + "The affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!", + "The sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds", + "The ways of every stage of life are different | Hereafter also is a marshaling place of life!", + "Nothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed", + "The light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow", + "Your life was brighter than even the moon | Your journey was better than even that of the morning star", + "May your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!", + "May the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!" + ], + "full_text": "This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.\n\nEvery particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!", + "phrases": [ + "stature: Allusion to his younger brother, which extends up to the end of this stanza.", + "also: Allusion to the nine planets of the sun\u2019s solar system and existence of other systems beyond it.", + "qudsis: Qudsas. They are the angels surrounding the Divine Throne." + ] + }, + { + "poem_id": "001_141", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "At the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about", + "I asked the ray, \u201cO head to foot restlessness! | What kind of restlessness your impatient life has!", + "Are you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations", + "Is this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?\u201d", + "\u201cA sea of tumults is asleep in my silent life | My existence has been nurtured by the morning\u2019s breeze", + "My destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking", + "I am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!", + "Becoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye", + "Among your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?\u201d" + ], + "full_text": "This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the \u2018Allamah wants to convey through the poem.\n\nAt the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about\nI asked the ray, \u201cO head to foot restlessness! | What kind of restlessness your impatient life has!\nAre you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations\nIs this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?\u201d\n\u201cA sea of tumults is asleep in my silent life | My existence has been nurtured by the morning\u2019s breeze\nMy destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking\nI am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!\nBecoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye\nAmong your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?\u201d", + "phrases": [] + }, + { + "poem_id": "001_142", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The imagination of \u2018Urfa has created a mansion | Which has became the envy of Sana and Faraba", + "On the subject of Love he wrote such music | By which red tears are still available to eyes", + "One day my heart made this complaint at his grave | \u201cTunes of restlessness no longer come from world\u2019s assembly", + "The disposition of the world\u2019s people has changed so much | That such condition of restlessness has gone from the world", + "The midnight wailing of the poet is offensive to the ear | When assembly\u2019s eye be unaware of pleasure of sleeplessness", + "How can somebody\u2019s flame of lament remove darkness? | When the morning\u2019s light is unwelcome for nightly worshipers\u201d", + "Call came from grave \u201cReduce complaint against world\u2019s people | \u2018Strike the tune harder if the taste for music has become low" + ], + "full_text": "For Saiyyid Muhammad Jamal al-Dan \u2018Urfa Sharaza. The prominent characteristics of \u2018Urfa\u2019s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of \u2018Allamah Iqbal\u2019s thought. Hence the \u2018Allamah was very much influenced by \u2018Urfa\u2019s poetry and has often used his thought as well as has based some of his poems on \u2018Urfa\u2019s verses. The end of the poem under review is one such example. The same verse has been used in \u2018Allamah Iqbal\u2019s major poem 145. tulu\u2018-i-Islam (The Dawn of the Islam) which comes later in this translation.\n\nThe imagination of \u2018Urfa has created a mansion | Which has became the envy of Sana and Faraba\nOn the subject of Love he wrote such music | By which red tears are still available to eyes\nOne day my heart made this complaint at his grave | \u201cTunes of restlessness no longer come from world\u2019s assembly\nThe disposition of the world\u2019s people has changed so much | That such condition of restlessness has gone from the world\nThe midnight wailing of the poet is offensive to the ear | When assembly\u2019s eye be unaware of pleasure of sleeplessness\nHow can somebody\u2019s flame of lament remove darkness? | When the morning\u2019s light is unwelcome for nightly worshipers\u201d\nCall came from grave \u201cReduce complaint against world\u2019s people | \u2018Strike the tune harder if the taste for music has become low", + "phrases": [] + }, + { + "poem_id": "001_143", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search", + "A thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous", + "Cultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud", + "Congratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating", + "Desire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry", + "\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d" + ], + "full_text": "This poem was written in reply to a letter from some unspecified friend persuading \u2018Allamah Iqbal to try for a career in politics. Beniaza, qana\u2018at, tawakkul and self-respect were strong pillars in the edifice of \u2018Allamah Iqbal\u2019s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafi\u00ef of Sharaz.\n\nEven if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search\nA thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous\nCultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud\nCongratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating\nDesire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry\n\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d", + "phrases": [ + "Khizar: This hemistich alludes to the tradition of Khizar A.S. and Sikandar. Khizar was endowed with two gifts from God, viz. mercy and knowledge from His own Presence. The second hemistich is relevant to the parable alluded to here. This gift entitled him to interpret the inner meaning and mystery of events and creations of God. Though the Holy Qur\u2019an does not say so in Muslim literature Khizar is credited with the knowledge of the stream, of the water of immortality, drinking which would confer immortality on any living object, including Man. This tradition could be based on Greek writings which have influenced Muslim thought to a very great extent. Sikandar was one of the persons who requested Khizar to lead him to this stream. The identity of Sikandar is also shrouded in mystery. The Holy Qur\u2019an relates the parable of a powerful and righteous king Dhul Qarnain ( TheTwo- horned One) in Surah 18:83-101. This king is identified with three kings, viz (I) Alexander the Great of Greece (356-323 B.C.); (ii) an ancient Persian king and (iii) a prehistoric Himyarite king. For a discussion of the comparative merits of these three hypotheses see the Holy Qur\u2019an 18:83-101. However, the lesson of the parable which \u2018Allamah Iqbal wants to convey is not very dependent on the identity of Sikandar. When Khizar was very much pressed by Sikandar for leading him to the stream of immortality he did so. When they reached there they found hundreds of thousands of living beings, including men, who had taken the water and had not died. They had grown old, decrepit and devoid of feelings. The moral of the story is that the normal cycle of the birth and death as designed by God is the best scheme of things for human beings as well as other living things. The moral of the story also is that the value of the water of immortality, which persists till today in folk lore, lies in its being unavailable even to a king like Sikandar. Similarly, the value of a self-respecting person lies in his being out of reach of kings and other materialistic elite of the world." + ] + }, + { + "poem_id": "001_144", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all", + "Ah! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit", + "He exhibited whatever the secret of life was | But India proud of its visionary philosophy was", + "The assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!", + "Ah ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy", + "The Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers", + "However, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light", + "At last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!" + ], + "full_text": "Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).\n\nThe nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!", + "phrases": [ + "pearl: In the Urdu and Persian literary works a belief is expressed that pearls are formed in the oyster shell by the spring rain drops. If the shell is contented with one drop only one pearl is formed. Such a pearl is larger in size and superior in brightness than those of the shells with many pearls.", + "strangers: Allusion to the fact that on account of the atrocities perpetrated by Hindus on the Buddhists in the Indian Sub-continent. Buddhism all but disappeared from that region by about the commencement of the Christian era. However, the Buddhists migrated to the neighboring countries of Ceylon (present day Sri Lanka), Burma, Malaya, China and Japan, where it flourished and still exists." + ] + }, + { + "poem_id": "001_145", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!", + "The fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?", + "The reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible", + "If you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life", + "If you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting", + "The visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love", + "What if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly" + ], + "full_text": "For Haj Mar Saiyyid Raza Danish. \u2018Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur\u2019an 7: 142-145 and 21: 51-71.\n\nOne day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!\nThe fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?\nThe reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible\nIf you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life\nIf you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting\nThe visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love\nWhat if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly", + "phrases": [ + "Namrud: Namrud- Though the Holy Qur\u2019an does not say so it is universally believed in Islamic literature that Namrud was the king who ordered that S. Ibraham A.S. be thrown into the fire (Holy Qur\u2019an 21: 68-69)." + ] + }, + { + "poem_id": "001_146", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "A righteous Western writer has written | Who was highly respected among the literateur", + "\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky", + "History attests that in combat with the Romans | The claims of Porus and Dara were vain", + "At this emperor with the myriad-man army | The blue sky was looking with amazement", + "Today nobody knows him in Asia | Even the historian does not recognize him", + "But Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light", + "The call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!", + "Which brings amity between the black and the red | By which the poor and the rich are placed together", + "That heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d", + "Iqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!" + ], + "full_text": "This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!", + "phrases": [ + "Sikandar: Sikandar or Alexander \u201cThe Great\u201d.", + "Porus: Porus - See last reference", + "Dara: Dara.", + "Asia: Though Alexander is a hero to Europeans and the Western world he is remembered in Asia as a cruel and ravaging conqueror. \u2018Allamah Iqbal himself has equated him with a pirate in his short poem titled \u201cAik Bahry Qazzaq Awr Sikandar\u201d (A Pirate and Alexander). This poem is so succinct and explicit that the whole may be read and is cited below:", + "eternity: Alexander:" + ] + }, + { + "poem_id": "001_147", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The preceptor\u2019s teaching was, \u201cO foolish Muslim! | \u201cNecessary preparations are incumbent on the traveler", + "The world\u2019s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now", + "That bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars", + "Cease to be the Invisible\u2019s Lover, be the visible\u2019s lover | Now influence of the visible God is triumphant over nations", + "In this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever", + "In this age education is the cure for nations\u2019 maladies | Education is like a lancet for the diseased blood\u201d", + "By the leader\u2019s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness", + "But the discerning eye should see my misfortune | \u201cWent to pull thorn from foot, the litter disappeared from the sight" + ], + "full_text": "Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Ni\u00efam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham \u2018Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem \u2018Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah \u2018Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of \u2018Allamah Iqbal\u2019s views on Western education. Though the educational philosophy of \u2018Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur\u2019an. Establishment of the \u201cKingdom of God on earth\u201d in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur\u2019an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims\u2019 aspirations and objectives. A small sample of quotations from some other poems of \u2018Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools\u2019 lords | They are teaching mud-slinging to falcon\u2019s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that \u2018Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent\u2019s Muslims to acquire Western education they had scientific and technical education foremost in mind. \u2018Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West\u2019s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur\u2019anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur\u2019an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur\u2019an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one\u2019s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora\u2019s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur\u2019an. | The following small sample is presented to reflect \u2018Allamah Iqbal\u2019s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is\n\nThe preceptor\u2019s teaching was, \u201cO foolish Muslim! | \u201cNecessary preparations are incumbent on the traveler\nThe world\u2019s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now\nThat bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars\nCease to be the Invisible\u2019s Lover, be the visible\u2019s lover | Now influence of the visible God is triumphant over nations\nIn this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever\nIn this age education is the cure for nations\u2019 maladies | Education is like a lancet for the diseased blood\u201d\nBy the leader\u2019s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness\nBut the discerning eye should see my misfortune | \u201cWent to pull thorn from foot, the litter disappeared from the sight", + "phrases": [] + }, + { + "poem_id": "001_148", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One day the dew in the garden was saying to the flower bud | \u201cI lived for a long time among the flower buds of Paradise", + "The condition of your garden is so elegant | The Paradise\u2019s sight is concealed in my bewildered eye", + "I have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers", + "Some day take me with you up to her palace | Take me concealed in your skirt like fragrance\u201d", + "The flower bud said \u201cOn the throne is that princess of ours | By whose kick even stones become resplendent jewels", + "But your nature is bright and princess\u2019 rank is elegant | It is not possible that you reach her in company with me", + "However you can reach up to our princess | By becoming the hot tear of some afflicted person", + "Her glance is the message of \u2018Eid to the Muharram\u2019s people | Turns the continuous tears of afflicted people into pearls" + ], + "full_text": "Through this short poem \u2018Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.\n\nOne day the dew in the garden was saying to the flower bud | \u201cI lived for a long time among the flower buds of Paradise\nThe condition of your garden is so elegant | The Paradise\u2019s sight is concealed in my bewildered eye\nI have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers\nSome day take me with you up to her palace | Take me concealed in your skirt like fragrance\u201d\nThe flower bud said \u201cOn the throne is that princess of ours | By whose kick even stones become resplendent jewels\nBut your nature is bright and princess\u2019 rank is elegant | It is not possible that you reach her in company with me\nHowever you can reach up to our princess | By becoming the hot tear of some afflicted person\nHer glance is the message of \u2018Eid to the Muharram\u2019s people | Turns the continuous tears of afflicted people into pearls", + "phrases": [] + }, + { + "poem_id": "001_149", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale\u2019s disgrace!", + "Though you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil", + "The bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development", + "Outrageous that the nature of garden\u2019s denizens is asleep | Neither old age\u2019s heart is awake nor the youth is courageous", + "When the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison", + "Fly away from this garden if music\u2019s restraint is impossible | As better than this assembly is the seclusion of some wilderness", + "\u201cManifestation of Lailah is much better in wilderness | City\u2019s strait is unable to contain wilderness\u2019 beauty\u201d" + ], + "full_text": "For Sa\u2019ib Tabraza Isfahana. This poem is the expression of \u2018Allamah Iqbal\u2019s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.\n\nO Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale\u2019s disgrace!\nThough you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil\nThe bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development\nOutrageous that the nature of garden\u2019s denizens is asleep | Neither old age\u2019s heart is awake nor the youth is courageous\nWhen the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison\nFly away from this garden if music\u2019s restraint is impossible | As better than this assembly is the seclusion of some wilderness\n\u201cManifestation of Lailah is much better in wilderness | City\u2019s strait is unable to contain wilderness\u2019 beauty\u201d", + "phrases": [] + }, + { + "poem_id": "001_150", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Hatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way", + "\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!", + "Relate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?", + "Is some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d", + "Hala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!", + "When the sky turned over the leaf of time | The call came that respect was possible only with education!", + "But this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined", + "Goals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed", + "Concordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument", + "If the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end", + "As the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny", + "Do not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d", + "Dates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d" + ], + "full_text": "This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d", + "phrases": [ + "Hatif: Hatif- The hidden angel who puts ideas in mind or gives news of the unknown. It may also refer to the famous Irana poet of the period of literary renaissance of Iran.", + "light!: Allusion to Madd-O-Jazr-i-Islam (Rise and Fall of Islam) also known as Musaddas-i-Hala published in 1879. This book is one of the jewels of Urdu literature. It describes in detail the condition of Arabia before the advent of Islam, the virtues of Islam and the blessings it brought to the world in general and the Arabs in particular, the decline and fall of Muslims and their condition during the author\u2019s times. It exhorts Muslims to move forward in the material as well as the ethical and spiritual world. It lays great stress on acquisition of Western knowledge, particularly of science and technology. For this reason Sa\u2018da is shown in this poem addressing Hala to inquire about the effects of Western education on the Muslim Youth of the Indian sub-continent to whom it was primarily addressed. As is well known Western education did much material good to these Muslims, but also distanced them from their cultural and religious heritage, which was an irreparable loss. Hala, in his reply, expresses his concern for the above unexpected turn of events as is shown in the fifth and subsequent verses.", + "call: Allusion to the Muslims\u2019 adhan.", + "Zamzam: Zamzam- This is the sacred spring inside the Holy Haram in Makkah Mu\u2018a\u00ef\u00efamah. It dates back to the time of S. Ibraham A.S. which was created miraculously for his wife and infant son S. Isma\u2018il A.S.", + "Yathrib: Reference to the Holy Prophet S.A.W." + ] + }, + { + "poem_id": "001_151", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant", + "If the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?", + "The foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered", + "What is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d", + "But the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor", + "\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d" + ], + "full_text": "For Abu al-M\u2018ala Mirza \u2018Abd al-Qadir Bedil \u2018A\u00efamabada. In spite of being somewhat indifferent to Bedil\u2019s difficult to understand style \u2018Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry \u2018Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T\u2018alam-i-Jadad (Muslims and Modern Education).\n\nThe teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant\nIf the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?\nThe foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered\nWhat is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d\nBut the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor\n\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d", + "phrases": [ + "Preceptor: Allusion to Mirza Bedil" + ] + }, + { + "poem_id": "001_152", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle", + "A young man who was restless like mercury | Approaching the army\u2019s general started saying", + "\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full", + "I am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard", + "As I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d", + "The general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears", + "The army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders", + "May the God of Muhammad fulfill your wish | How elegant is the stage of your Love!", + "When you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments", + "\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d" + ], + "full_text": "This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.\n\nThe armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d", + "phrases": [ + "myrtle: This metaphor for blood is used for the blood about to be shed in the battle.", + "\u2018Ubaidah: Abu \u2018Ubaidah ibn-Jarrah- He was an eminent companion of the Holy Prophet (S.A.W.) and was among those who joined him early. He took part in the fateful Battle of Badr and continued fighting for the cause of God all his life. He is famous for his services to Islam during the Khilafahs of S. Abu Bakr Siddaq R.A. and S.\u2018Umar Faruq R.A.", + "us\u201d: This verse refers to the Holy Qur\u2019an 2:155-157 read with 33:9-27. Unfavorable circumstances and adversity test the mettle of a person, and sort out the hypocrites from the sincere believers. The attitude of the former is portrayed in 33:9-21 and that of the latter in 33:22-27, particularly 33:22 ." + ] + }, + { + "poem_id": "001_153", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Judge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet\u2019s nation", + "Based on country and race is their organization | The force of dan stabilizes your organization", + "If the dan\u2019s skirt is lost, disappears the organization | And if organization departs also disappears the nation!" + ], + "full_text": "This short poem is another portrayal of \u2018Allamah Iqbal\u2019s views on secular nationalism and religion.\n\nJudge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet\u2019s nation\nBased on country and race is their organization | The force of dan stabilizes your organization\nIf the dan\u2019s skirt is lost, disappears the organization | And if organization departs also disappears the nation!", + "phrases": [] + }, + { + "poem_id": "001_154", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring", + "The autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring", + "Autumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash", + "The birds which were singing in the seclusion of leaves | Have departed from your shady tree\u2019s leaves", + "You should learn a lesson from the separated branch | As you are unacquainted with the customs of the world", + "Keep very strong communication with the nation | Remain attached to the tree and have spring\u2019s expectation!" + ], + "full_text": "This short poem repeats the message of \u2018Allamah Iqbal for unity in the Muslim Ummah.\n\nThe branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring\nThe autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring\nAutumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash\nThe birds which were singing in the seclusion of leaves | Have departed from your shady tree\u2019s leaves\nYou should learn a lesson from the separated branch | As you are unacquainted with the customs of the world\nKeep very strong communication with the nation | Remain attached to the tree and have spring\u2019s expectation!", + "phrases": [] + }, + { + "poem_id": "001_155", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "This call of the evening star is coming from the sky | \u201cThis is the night before which the dawn prostrates", + "\u201cFor courage the \u2018Arsh-i-Baran is only a pace away\u201d | The Mi\u2018raj\u2019s night is saying this to the Muslim" + ], + "full_text": "This short but beautiful poem, eulogizing the night of Mi\u2018raj portrays the spontaneous feelings of \u2018Allamah Iqbal after reading the Holy Qur\u2019an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by \u2018Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet\u2019s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).\n\nThis call of the evening star is coming from the sky | \u201cThis is the night before which the dawn prostrates\n\u201cFor courage the \u2018Arsh-i-Baran is only a pace away\u201d | The Mi\u2018raj\u2019s night is saying this to the Muslim", + "phrases": [] + }, + { + "poem_id": "001_156", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O flower! Why do you care for the nightingale\u2019s wounded heart | First you should darn the slits of your own shirt!", + "If you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!", + "The juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!", + "With contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!", + "It does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!", + "The dew disappeared from garden saying to the flower bud | If you love gardener\u2019s oppression, you should create beauty", + "If you want to remain unacquainted with autumn | First you should abandon the desire for the beauty\u2019s world", + "Look, in this alone is concealed your life\u2019s perfection! | If you should be the decoration of some beauty\u2019s robe!" + ], + "full_text": "In this beautiful and apparently nature poem \u2018Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.\n\nO flower! Why do you care for the nightingale\u2019s wounded heart | First you should darn the slits of your own shirt!\nIf you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!\nThe juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!\nWith contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!\nIt does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!\nThe dew disappeared from garden saying to the flower bud | If you love gardener\u2019s oppression, you should create beauty\nIf you want to remain unacquainted with autumn | First you should abandon the desire for the beauty\u2019s world\nLook, in this alone is concealed your life\u2019s perfection! | If you should be the decoration of some beauty\u2019s robe!", + "phrases": [] + }, + { + "poem_id": "001_157", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "To the dawn\u2019s twilight the river\u2019s graceful flow is a mirror | To the evening\u2019s song the evening\u2019s silence is a mirror", + "To the spring\u2019s beautiful cheek flower petal is a mirror | To the lover of wine the cup\u2019s cavity is mirror", + "Beauty is God\u2019s mirror and heart is Beauty\u2019s mirror | To the human heart the beauty of your marks is a mirror", + "By your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?", + "When the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun", + "Your existence surely remained veiled from the world\u2019s eye | And your eye saw the world completely unveiled", + "Nature has such a strong desire for guarding secrets | That another confidante like you it will never create!" + ], + "full_text": "\u2018Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, \u2018Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare\u2019s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.\n\nTo the dawn\u2019s twilight the river\u2019s graceful flow is a mirror | To the evening\u2019s song the evening\u2019s silence is a mirror\nTo the spring\u2019s beautiful cheek flower petal is a mirror | To the lover of wine the cup\u2019s cavity is mirror\nBeauty is God\u2019s mirror and heart is Beauty\u2019s mirror | To the human heart the beauty of your marks is a mirror\nBy your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?\nWhen the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun\nYour existence surely remained veiled from the world\u2019s eye | And your eye saw the world completely unveiled\nNature has such a strong desire for guarding secrets | That another confidante like you it will never create!", + "phrases": [] + }, + { + "poem_id": "001_158", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Neither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!", + "I am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!", + "My grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!", + "Loss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!", + "Do not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar", + "O Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!", + "The complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d", + "Neither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same", + "Mercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing" + ], + "full_text": "This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing", + "phrases": [ + "Kalam\u2019s: Kalam.", + "Khalal\u2019s: Khalal- Khalal is an abbreviation \u201cKhalal Allah\u201d (The Friend of God) which is the title of S. Ibraham A.S.", + "Samira\u2019s: Samiri- He was a clever man, or magician, who was with Bani Isra\u2019al during their exodus from Egypt. He misled Bana Isra\u2019al and persuaded them to melt their gold ornaments, mold them into a calf and worship the same. This happened during the period when in the Sinai desert, S. Musa A.S had gone to Mount tur in pursuit of fire and where he was honored with conversation with God. For more details on Samira see The Holy Qur\u2019an 20:85-98, No. 8, pp. 781-84. Also see the Holy Bible Exodus xii : 35-36.", + "Azar\u2019s: Azar.", + "Haider\u2019s: Haider - This is another name of S. \u2018Ala R.A.", + "Sha\u2018ar: Sha\u2018ar- This is one of the coarse and cheap grains grown in many Asian countries, including the Arab countries and the Indian sub-continent. The word is usually translated as \u201cbarley\u201dwhich is not correct as it does not resemble barley in appearance or value. The Persian and Urdu word \u201cjau\u201d is appropriate. The bread of Sha\u2018ar or jau represents \u201csimple living and high thinking\u201d.", + "salamander\u2019s: Salamander This is a mythical creature supposed to be living and flourishing in fire as well as liking it.", + "Hari\u201d: Hari- This is the name of the Hindu deity Vishnu. The expression Hara Hara is used by the Hindus in the Indian sub-continent for expressing extreme surprise or disgust.", + "Asad-ul-Laha: Asad-ul-Laha- Literally it means the attributes of being the Lion of God. As a mark of great respect S. \u2018Ala R.A. is known as Asad Ullah or the \u201cLion of God\u201d on account of his proverbial prowess.", + "Marhaba: Marhaba-This alludes to Marhab of Khaibar. Khaibar was an oasis about 320 km. north of Madina-i-Munawwarah. It was a fertile tract where Jews had gathered after being expelled from Palestine by the Romans and several encounters with the Islamic State which they had lost. It was the biggest and the most fortified stronghold of Jews in the Arabian Peninsula. The Jews, living there in prosperity, were the biggest adversaries of Islam at that time. They were constantly plotting against Islam in collusion with the pagan and hypocrite Arab tribes. This state of affairs could not be tolerated for long and the Holy Prophet (S.A.W) was compelled to invade Khaibar in 629. At that time Khaibar comprised six fortresses, the strongest and safest of which was Qamus, which was headed by Marhab. He was a Jewish hero and was considered to be equivalent to a thousand cavalry men on account of his strength and bravery. This fortress was finally attacked by Muslims under the leadership of S. \u2018Ala (R.A.) after several unsuccessful attempts under other leaders. Marhab made his appearance first, very heavily armed in full armor. He was engaged in battle by S. \u2018Ali (R.A). After a short engagement S.\u2018Ala (R.A.) killed him and the fortress fell. According to this hemistich marhaba or the anti-Islamic activities of Marhab still persist. The strength and prowess of Sayyidina \u2018Ali (R.A) also persist till today. Only it has to be activated and used to face and vanquish the powers of evil.", + "\u2018Antara: \u2018Antara- This is an allusion to the \u201cRomance of \u2018Antar\u201d which consists of the tales of chivalry centered round the black Arab desert poet and warrior, \u2018Antar Ibn Shaddad, who was one of the poets of the celebrated pre-Islamic poetic collection called \u201cal-Mu \u2018allaqat\u201d (These were literary pieces of superb composition which were hung on the walls of the K\u2018abah in the pre-Islamic period as a recognition of their merit). It\u2019s origin is not clear. The \u201cRomance of \u2018Antar\u201d evolved out of a Bedouin tradition that emphasized nobility of character and desert chivalry, and of which \u2018Antar was made the epitome. It was written in rhymed prose interspersed with 10,000 poetic verses, divided into 32 books, each being a tale in suspense. This romance relates the fabulous childhood of \u2018Antar son of an Arab king by a black slave girl and his adventures for the hand of his cousin, Ahad, in marriage.", + "Lord: reference here is to the attributes of \u2018Antar, particularly his chivalry and perseverance." + ] + }, + { + "poem_id": "001_159", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "Imprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison", + "The excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel", + "However, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment", + "\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d" + ], + "full_text": "The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.\n\nImprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison\nThe excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel\nHowever, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment\n\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d", + "phrases": [ + "prison: Allusion to the formation of pearl by a rain drop which gets imprisoned in the shell according to the popular beleif in the olden days." + ] + }, + { + "poem_id": "001_160", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "If the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands", + "Do you not have knowledge of history? | You have started begging for the Khilafah!", + "If we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!", + "\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d" + ], + "full_text": "This short poem is an elegant expression of \u2018Allamah Iqbal\u2019s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur\u2019an has declared as the \u2018best nation\u2019 (3:110). Also, we learn from the Holy Qur\u2019an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. \u2018Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falas\u00e8ana \u2018Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe\u2019s jugular vein is in Jews\u2019 clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion\u2019s taste\n\nIf the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands\nDo you not have knowledge of history? | You have started begging for the Khilafah!\nIf we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!\n\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d", + "phrases": [ + "treatment\u201d: M\u00e0miyai- This is a medicinal substance which appears from rocks in lime stone formations in mountains. It is believed to have extraordinary tonic and healing properties. Geologically the closest substances to m\u00e0miya\u2019a are \u201cstalactite\u201d and \u201cstalacmite\u201d. The former is formed very slowly when the water containing calcium bicarbonate drips down slowly from the roof of a cave of lime stone rock. The desposit hangs from the roof of the cave like icicles. The latter is also made up of calcium bicarbonate and is formed in the same way at the bottom of the cave. The verse means that being defeated is better than gaining success through begging help from others." + ] + }, + { + "poem_id": "001_161", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "O Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp", + "Though your earthly body was slim and weak | Your elegant disposition was bright like a star", + "How fearless a heart in this frail body was | A universal flame in this handful of dust was!", + "But the intelligent heart was not at all afraid of death | In night\u2019s silence there is nothing except morrow\u2019s affairs!", + "The imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!" + ], + "full_text": "This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.\n\nO Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp\nThough your earthly body was slim and weak | Your elegant disposition was bright like a star\nHow fearless a heart in this frail body was | A universal flame in this handful of dust was!\nBut the intelligent heart was not at all afraid of death | In night\u2019s silence there is nothing except morrow\u2019s affairs!\nThe imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!", + "phrases": [] + }, + { + "poem_id": "001_162", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "One night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses", + "The night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!", + "As the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!", + "With the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!", + "Suddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn", + "Was saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!", + "On hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus", + "\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river", + "The \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement", + "Leaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life", + "What is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?", + "The ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !", + "Though Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!", + "The Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !", + "There is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again", + "THE RESPONSE OF KHI\u00bfAR", + "Wandering in Deserts", + "Why are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life", + "O the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!", + "That care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!", + "That appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!", + "That setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !", + "And that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !", + "The ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture", + "The cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!", + "Life", + "Much above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!", + "Do not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!", + "Create your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life", + "Ask the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life", + "In slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life", + "It is manifested by its power of subduing | Though concealed in a body of dust is life", + "You have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life", + "While you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!", + "The heart which is restless for death in defense of Truth | Should first life in his own body must create", + "Should burn down this borrowed universe | And from the ashes his own universe should create", + "Should demonstrate the potential power of life | So that this spark may the eternal light create", + "Should shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create", + "Should send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create", + "This is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!", + "Imperialism", + "Come, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations", + "If the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again", + "From the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck", + "At last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa", + "Sovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols", + "Do not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman", + "The Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune", + "The monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!", + "The legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!", + "May God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!", + "You have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!", + "Capital and Labor", + "Go and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!", + "O whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries", + "The wealth-creating hand had been paid wages | As the rich pay charity to the poor!", + "The magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!", + "Race, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d", + "The ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love", + "The capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated", + "Rise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age", + "Those with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?", + "Music of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?", + "A new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?", + "Human nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?", + "The spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?", + "O simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!", + "The World of Islam", + "Why are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me", + "The sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!", + "The red cap has become disgraced in the world | Those who were formerly proud are in need of others!", + "From the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted", + "The politics of the West has reduced the nation such | As gold is rendered to pieces by scissors", + "The blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate", + "Rumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?", + "\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!", + "Defeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman", + "The salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery", + "Relinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense", + "The Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !", + "Whoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !", + "If race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!", + "To establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle", + "O You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d", + "Sha\u2018ir ( The Poet )", + "Complaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!", + "You have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled", + "The dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!", + "Its own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!", + "With open eyes in the mirror or my discourses | You should watch a faint image of the coming age", + "The sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength", + "You are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d" + ], + "full_text": "This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d", + "phrases": [ + "Khizar: Khizar.", + "boat\u201d: Allusion to the Holy Qur\u2019an 18:71-73 and 79.", + "soul: Allusion to the Holy Qur\u2019an 18:74-76 and 80-81.", + "wall\u201d: Allusion to the Holy Qur\u2019an 18: 77 and 82", + "ornaments: Allusion to the conditions after World War I in which the imperialist hold of Western countries over the rest of the world had become stronger and more secure than before the war. In India itself promises of gradual self rule were made during the war. However, on termination of the war and victory of the Allies Britain\u2019s hold over India became tighter as is evidenced by the repressive legislation and suppressive actions of the British Government in the post-war period. In the Muslim countries the conditions were even worse.", + "Alexander: Sikandar or Alexander.", + "blood: This refers to the behavior of the Arab countries during and after World War I in staging what is known as \u201cArab Revolt\u201d, and the courageous handling of events by the Turks during and after that War. During the War Arabs sided with the British and undermined the strength of \u2018Uthmaniya Khilafah by waging war and sabotage. This is not only a general reference to all Arabs but also a specific reference to King Faisal I who was made the first king of the Hashimite Kingdom of Iraq by the British as a reward for his betrayal of the\u2018Uthmaniya Khilafah during the War. As he claimed descent from the Holy Prophet (S.A.W) he is referred to as the \u201cHashimite\u201d. \u2018Abd al-\u2018Azaz ibn Sa\u2018ud (1880-1953), in his desire to rule the whole of Arabian Peninsula, managed to get British help. He used this help not only for establishing his own rule throughout the Arabian peninsula by subduing all the tribes, which could only be done after wholesale bloodshed. He also used it for ousting Sharaf Hussain, Sherif of Makkah Mu\u2018a\u00ef\u00efamah (1908-1924). By this stratagem he succeeded in getting control over what is now known as Saudi Arabia, including the custody of the two biggest shrines of the Islamic world in Makkah Mu\u2018\u00ef\u00efamah and Madana Munawwarah. This also could only be achieved after much bloodshed and inestimable damage to the glory of the Holy City and the Ka\u2019bah. The Arab revolt was the most painful event of this war. It established complete British control over the heartland of Islam which continues till now. As the British have now ceased to be a superpower the control has passed to the United States. In contrast with all this, under the leadership of Mus\u00e8afa Kamal Pasha and Enver Pasha, the Turks continued fighting the enemies of Islam, viz. the Greeks and the British who were helping them, even after the official termination of the War. As the Turkish armies were then extremely poor in war material and other requisites this War was very hard on them. This verse alludes to those conditions.", + "Ibraham\u2019s: behavior of the Arabs was a severe heart-ache to \u2018Allamah Iqbal and he has not been able to conceal his feelings. He has expressed his disgust in many poems and individual verses, two of which are cited below:", + "Namrud: Short-sightedness of Haram\u2019s \u201choly men\u201d disgraced the Haram", + "again: insight by the Youth of Turkey was displayed!", + "dawn: Time has arrived when I should re-open the tavern of Ruma", + "eye: Haram\u2019s holy men in Church\u2019s compound ecstatic I see", + "Salsabal: S. Ibraham A.S.", + "Adam: Namrud- Though the Holy Qur\u2019an does not say so according to Muslim traditions Namrud was the king of Ur who ordered the throwing of S. Ibraham A.S into fire.", + "fikan\u201d: Reference to the world-wide calamities for the Asian and African countries resulting from the victories of the Western countries to which reference has been made in pervious notes. Of special concern to \u2018Allamah Iqbal was the plight of the Muslim world to which special reference is made in this verse.", + "life: This is a message of hope for the Muslim Ummah in the hour of their trial.", + "Truth: Reference to the Holy Qur\u2019an 6:75-79. This whole stanza emphasizes the evils of inaction and need for activism by Muslims. It also shows the value of studying the physical world as a means of understanding the Existence and nature of God, as is repeatedly emphasized by the Holy Qur\u2019an. This verse is the climax of this message and shows how the world of stars, moon and sun led S. Ibraham A.S. towards recognizing the Unity, Uniqueness and Superiority of God.", + "Badakhshan: Salsabal - This is a spring in the Paradise and the stream ensuing from it.", + "al-muluk\u201d: S. Adam A.S.", + "Mahmud: Reference to the Holy Qur\u2019an 6:73 in which God describes the creation of the universe as His Will and Command. As the Holy Qur\u2019an has repeatedly said the creation of the universe is purposeful. That purpose was the eventual creation of Man as the master-piece of His creation and Man\u2019s subsequent perfection into \u201cperfect man\u201d (\u2018Allamah Iqbal\u2019s Mard-i-Kamil ) in the personality of the Holy Prophet (S.A.W.). This is supported by a Hadath to the effect that \u2018God would not have created the universe if He had not created me\u2019. God also created the Holy Qur\u2019an for the guidance of Man with which every person can be perfected. Perusal of the poem Malad-i-Adam (The Creation of Adam in his book Payam-i-Mashriq (The Message of the East), and his book Asrar-i-Khuda is recommended for proper understanding of this subject.", + "Ayaz: Heavy rock - Reference to Farhad in the epic of love known as \u201cSharin O Farhad\u201d. Farhad is known as \u201cmountain digger\u201d because he successfully dug a canal through a mountain and filled it with milk in compliance with a requirement for getting the hand of Sharan, his beloved.", + "Isra\u2019al: This stanza is a description of the pre-requisites to be acquired by a person who is prepared to struggle in the cause of God and Islam.", + "Samira: Badakhshan- This is a region in the present day Afghanistan which is famous for rubies and other precious stones.", + "Essence: This alludes to The Holy Qur\u2019an 27:34 in which the Queen of Saba (Shaba), on receiving the letter of S. Sulaiman A.S. inviting her to accept Islam, addressed her courtiers thus: \u201cKings, when they enter a country despoil it, and make the noblest of its people its meanest. Thus do they behave\u201d. This verse is a clear condemnation of imperialism in Islam.", + "Azar\u2019s: Story of Mehmud and Ayaz.", + "Qaisar\u2019s: Story of Mehmud and Ayaz.", + "Alamut: The blood of Isra\u2019al- This verse refers to the magic of the sorcerer Samira (Note 23). During the period between the prophethood of S. Musa A.S. and S. \u2018Isa A.S. the people of Isra\u2019al were the inheritors of the vice-regency of God and they are treated like \u201cMuslims\u201d in the Holy Qur\u2019an.", + "age: Samira- This is an allusion to Holy Qur\u2019an 20: 85, 95-97.", + "?: Peerless Essence Reference to God.", + "me: Azar\u2019s idols.", + "foundation!: Qaiser\u2019s tune- Reference to the imperialism of the Roman Empire which is famous for its atrocities.", + "cap: Magician of Alamut- Reference to the Hasan Bin Sabbah (d. 1138 )who was a wizard of his age. He lived in Iran in the eleventh century C.E. He built a fort at Alamut, between Qazwain and Jalan. He furnished it\u2019s interior with the state of the art furnishings and accouterment of comfort and luxury, including the most beautiful girls available. He designated this fort \u201cParadise\u201d, and laid claims to prophethood. He had a body of followers who enticed unwary people in cities with administration of hemp and transported them to the Alamut Fort when they became intoxicated with hemp. On gaining consciousness they found themselves in strange surroundings which were the ultimate in luxury, including \u201choura\u2019s\u201d. When they thus became convinced of being in \u201cparadise\u201d they accepted Hasan Bin Sabbah as their prophet. He had built formidable strength which the State could not subdue with mere force. He was a contemporary of Ghias al-Dan Abu al-Fath Qamar Bin Ibraham al-Khayyam, the famous \u201c\u2018Umar Khayyam\u201d: who was a mathematician, astronomer and poet (ca. 1050-1123). The latter ultimately subdued Hasan Bin Sabbah with better wisdom, based on righteousness instead of wizardry. Later this organization was destroyed by the Mongols about the middle of the 13th century .", + "melted: Allusion to the labor movements all over the world starting at that time. These movements are usually credited to communism and general awakening in the West. However, in reality they owe their origin to the awakening kindled by Islam and Muslim scholars in Spain and Iraq in the middle ages which brought about Reformation and Renaissance in Europe and which is an on-going movement of human liberation from the forces of undue domination. See also the poem titled Masjid-i-Qur\u00e8ubah (The Cordova\u2019s Mosque) in \u2018Allamah Iqbal\u2019s book Bal-i-Jibral (The Gabriel\u2019s Wings).", + "scissors: Sikandar O Jam- Reference to the Alexander of Greece and Jamshad of the Persian Empire which were two most powerful empires of the ancient world.", + "m\u00e0miya\u2019a: This means that the whole history of the Muslim Ummah was known to S. Khizar A.S. It also refers to the history of secession of the Arab world from the fold of the Uthmaniya Khilafah and its aftermath, which has been briefly described in Note 7 above.", + "Sulaiman: Reference to the upper hand of Christians in Islamic countries, particularly those with Muslim majorities and Muslim governments.", + "\u201cpolitics\u201d: This refers to the Turkish cap which was red in color and had a black frill. It was used as a national cap by Muslims in greater part of the world. It lasted till the beginning of World War II.", + "Kashghar: Reference to the inordinate Western influence in the politics and, still worse, in social life of the people in the Muslim world.", + "Arab: Reference to the division of the Muslim world into a large number of secular nation states after World War I. However, our misfortune is that, in spite of the efforts of `Allamah Iqbal and a large number of other reformers all over the Muslim world, the trend towards fragmentation of the Ummah is continuing un-abated.", + "beware: Rumi.", + "salamander: Sulaiman.", + "age: This verse does not teach Muslims to withdraw from politics. It preaches only refraining from God-less Western politics, on the vices of which he is very emphatic. Cf.", + "strength: I have good insight into this God-less politics", + "yukhlif-ul-Ma\u2019ad\u201d: is Ahriman\u2019s slave-girl, mean, corrupt and dishonest" + ] + }, + { + "poem_id": "001_163", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 5, + "section_title": "Poems of Period - 1908-30", + "text_blocks": [ + "The fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!", + "Life-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !", + "The storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection", + "The Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence", + "If some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d", + "Jump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness", + "Why should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!", + "O God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth", + "The effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham", + "The Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!", + "The beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!", + "The avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!", + "Insight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!", + "For thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty", + "Sing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced", + "Concealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life", + "You are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts", + "The Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!", + "The house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!", + "Your life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!", + "Your nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!", + "From the material world to the Eternal world | You are the gift which the Holy Prophet took!", + "The history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia", + "Learn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!", + "This alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!", + "Breaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!", + "How long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!", + "In the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019", + "What could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth", + "With what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!", + "Stability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German", + "When Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!", + "Neither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created", + "Can anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!", + "Sainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!", + "It is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!", + "The ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!", + "The essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck", + "Firm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life", + "What is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!", + "Those who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!", + "Those accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!", + "Those who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !", + "Our slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !", + "The Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !", + "Angels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!", + "The men of Faith live in the world like the sun | Set here, come out there, set there, come out here !", + "The individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!", + "You are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God", + "Human greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love", + "This is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless", + "Your wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight", + "O imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal", + "In the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk", + "Transcend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook", + "The bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!", + "Humanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!", + "The glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!", + "The science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!", + "The magic of prudence cannot make stable | The civilization which is based on capitalism", + "Dynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal", + "Partake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden", + "The spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars", + "Come, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d", + "Come, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!", + "The spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!", + "I have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!", + "Withdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!", + "Narrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !", + "The other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become", + "I am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!", + "\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d" + ], + "full_text": "This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d", + "phrases": [ + "Sana: Abu Ala Husain `Abd Allah Ibn Hasan Ibn \u2018Ala Sana.", + "!: Muhammad Ibn Muhammad Ibn tarakhan Nasr Farabi.", + "dignity: above two intellectuals are very eminent philosophers of the Muslim world. The former was also a very famous physician whose books were used as text books in Europe till only about two centuries ago. What \u2018Allamah Iqbal means is that even these two luminaries of the intellectual world are unable to understand the secrets of Divine and spiritual knowledge through which the miracles related in this verse had been enacted.", + "intellect: Turkomans- They are members of any of the chiefly Muslim Turkish tribes inhabiting Turkomanistan, Uzbekistan and Kazakistan. During the period of the zenith of the Muslim world the people of this region were a formidable force and ruled over a vast territory from Central Asia to India. They were very much respected for their prowess and political power.", + "eloquence: In ancient times in the fourth and fifth centuries B.C. India was famous for its learning and intellect. In this respect it was one of the five prominent cultures of that period, viz. Indian, Greek, Zoroastrian, Egyptian, and Chinese.", + "lacking\u201d: In the pre-Islamic as well as in the early Islamic period Arabs were famous for their proficiency in language. They were so proud of the richness, prosody and rhetoric of their language that they called other nations as dumb and mute (`ajam). This word became and still is synonymous with \u201cnon-Arab\u201d though the epithet no longer applies.", + "Ghaza\u2019s: This is the first line of a verse of the famous Persian poet of India, Saiyyid Muhammad Jamal al-Dan Urfa. The complete verse is as follows:", + "exists: Strike the beat harder if the taste for music is lacking", + "Branch: livelier the marching songs if the load is heavy", + "Kabul: Ghaza- He is a Muslim fighter in the cause of God.", + "doubts: Nesan- This is the spring rain. In Persian and Urdu legends its drops are believed to produce pearls in some bivalves. The metaphor means that the tears produced by the Muslims\u2019 eyes as a result of the calamities they are facing will result in pearls, i.e. their apparent calamities will soon turn into successes.", + "Turanian: Hashima, \u201cHashimite Branch\u201d or Bana Hashim- This is the branch of the Ismelite section of the progeny of S. Ibraham A.S. As the Holy Prophet (S.A.W.) belonged to Bana Hashim the term is extended to all Muslims.", + "Quhistan\u2019s: Turk-i Sharaza- This refers to Shaikh Musleh al-Dan Sa`da Sharaza. His poetry is very popular among all Muslims including Afghans, which is a sign of the attachment of Muslims to their heritage.", + "Qaiser: This verse stresses the importance of aman in achieving success.", + "Kisra: Turana- The term applies to any of the peoples who live in Turan, which is the region north of the River Oxus.", + "Haider\u2019s: Quhistan- This is a tract of land in Kerman, now in Iran. The falcons of Quhistan are famous for the elegance and swiftness of flight.", + "Dhar\u2019s: Qaiser- This is the collective name for the Caesars of the Roman Empire.", + "faqr: Kisra- He is the Persian Emperor in whose reign Iran was conquered by Muslims.", + "Salman\u2019s: Haider- This is another name of S. \u2018Ala R.A.", + "German: Abu Dhar- He is a well known companion of the Holy Prophet (S.A.W.) who is proverbial for his piety, which includes Faqr.", + "speck: Faqr.", + "wingless: Salman.", + "pearls!: Reference to the continuation of war by the Turks against Greeks after the formal termination of World War I. As the Greeks were fighting on the strength of British support this was really a war against the British, who were a world power at that time.", + "makers: Allusion to the creation and existence of the spiritual universe, which also contained angels, made of light, and the material universe, which includes Man made of dust. This verse, read with the previous one means all creation of God is equal.", + "uninformed: Reference to the defeat of Germans in World War I which rendered them powerless.", + "out: Allusion to the inability of submarines, invented by Germans, to win the war.", + "here: Allusion to scientists and materialists.", + "Fikan: Allusion to spiritual persons whose spiritual powers attain what arms and ammunition cannot.", + "bird: This refers to the damage to the Holy Land and the world of Islam in general and to the glory and sanctity of the Holy Ka\u2018bah in particular by the treachery of the Arabs. For details see Poem 144 (Khizar-i-Rah), Explanatory Note 7.", + "silk: Allusion to the Holy Qur\u2019an 2:154 and 3:169, according to which people who lose their physical life in the cause of God should not be considered as dead. Also, the light of Truth which illuminates the heart of a man of Faith cannot be extinguished. Faith keeps on fighting and struggling in the pursuit of their goal incessantly all over the world in cooperation with each other . This makes the infidels lose the war at the end.", + "greed!: This is an invitation to Muslims to realize the greatness of Man and specially that of Muslims, whose life is totally dedicated to God and who live for and die in His cause. This whole stanza is an invitation to the Muslim Ummah to acquire Islamic virtues.", + "capitalism: Haram\u2019s Bird- Allusion to the Muslim Ummah.", + "garden: This and the next verse is an allusion to the Holy Qur\u2019an 48:29, which instructs Muslims to unite and be firm against infidels and kind and affectionate to believers.", + "place\u201d: Allusion to the atrocities to and usurpation of the wealth of non-European peoples, especially Muslims by the Europe\u2019s imperialist nations during their entire history.", + "Master: This is a warning by \u2018Allamah Iqbal that the Western system, based on capitalism-imperialism, will not last in spite of the magic of political maneuvering. In view of the collapse and ultimate demise of the communist world this seems to be paradoxical. This is so because we are accustomed to considering only two systems, i.e. capitalism and communism. The Muslim world has been so much frustrated and over-awed by the glitter of the Western world that it has completely forgotten the potential of the Islamic political-economic system. \u2018Allamah Iqbal\u2019s works also give the false impression that he was pro-Communist and anti-capitalist. However, a little thought and deep study of his works would show that his support of communism was only apparent and transient and revealed only his temporary satisfaction in the sense that in his view the advent of communism posed the first threat to the capitalist system. The capitalist-communist fighting gave the Muslims a respite and a golden opportunity to reconstruct their material and spiritual world and eventually be able to deal a final deadly blow to both these systems and establish the Islamic system. He has repeatedly shown his disapproval and unhappiness with the communist system, as he has done with the capitalist system. His forecast contained in this verse has been partially fulfilled in the demise of communism. Now that the Islamic world is waking up from its deep stupor the conflict with the Western world and its systems is inevitable. In this conflict the Islamic system will succeed. However, it will not come as a miracle but will have to be achieved by the Muslim world through their sweat and blood. This latter thought is conveyed in the next two verses.", + "become: This and the following verses to the end of the poem contain the message of hope and prompting for struggle for Muslims. The climax is reached in the last verse of the poem in which the poet invites Muslims to revolutionize the world and establish the new Islamic world order.", + "Khalal: Allusion to the Holy Qur\u2019an 12:19. The arrival of the caravan at the well into which S. Yusuf A.S. had been thrown was the turning point in his life. In the same way the present time, when the Western world is losing its credibility, is the turning point in the life of the Muslim Ummah." + ] + }, + { + "poem_id": "001_164", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources", + "The river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d", + "O Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!", + "Though the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river", + "Though this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism" + ], + "full_text": "This ghazal expresses \u2018Allamah Iqbal\u2019s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.\n\nO zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources\nThe river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d\nO Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!\nThough the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river\nThough this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism", + "phrases": [ + "blanket: The word in the original is \u201cOne wrapped in a small blanket\u201d. This is the title of the Holy Prophet (S.A.W.) as a mark of affection and is based on such affection shown by no less an entity than God in the opening verses of the Holy Qur\u2019an, Surahs 73 and 74." + ] + }, + { + "poem_id": "001_165", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "These songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent", + "O Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious", + "In the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?", + "Ah! What the world considers heart is not heart | In the human breast this is a silent tumult", + "Walk on the path of life but walk carefully | Understand that some glass work is on your shoulders", + "Through whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now" + ], + "full_text": "This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now", + "phrases": [ + "silent: These two verses mean that the universe has no real existence and is only a figment of human imagination. This concept is based on Plato\u2019s philosophy of idealism, according to which the universe is only something in human thought and as such is only an idea and not a reality. This is also believed in a modified form of sufism according to which the real existence is that of God only and the universe is only a figment of human mind. The casual mention of this thought in this ghazal does not mean that \u2018Allamah Iqbal believed in Plato\u2019s philosophy. It has been shown earlier that he was very much opposed to Plato and his philosophy, which distracts Man from deeds and engulfs him in mere thought. The second hemstitch of the verse contradicts Plato\u2019s thought.", + "unconscious: This verse metaphorically expresses the thought that Western wisdom is only outwardly idealistic and has no reality in its heart. The same thought has been expressed earlier in the fourth part of Poem 144. (Khizar-i-Rah).", + "concealed: This verse is addressed to God which means that all human Intellect is helpless in understanding His Nature.", + "tumult: Same as first reference of the poem", + "shoulders: This verse emphasizes the Islamic concept that Man should live a life of full involvement in the world but in such a manner that the world and its material benefits should be used for Man\u2019s betterment but should not become part of Man\u2019s ideal or purpose of his life. This delicate thought is presented in the second hemstitch.", + "now: This verse refers to the famous Urdu poet Khwajah Al\u00e8af Husain Hala for whom \u2018Allamah Iqbal had much respect." + ] + }, + { + "poem_id": "001_166", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O dejected nightingale your lament is immature still | You should hold it in your breast for a little while still", + "If Intellect is prudent it is considered mature | If Love is prudent it is considered immature still", + "Love fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still", + "Love moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still", + "The way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still", + "On the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still", + "Constant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still", + "O spring rain! How long this miserliness? | The tulips of my hillside are thirsty still", + "They are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still", + "Zepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still" + ], + "full_text": "This ghazal deals with the controversy of Love and Intellect.\n\nO dejected nightingale your lament is immature still | You should hold it in your breast for a little while still\nIf Intellect is prudent it is considered mature | If Love is prudent it is considered immature still\nLove fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still\nLove moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still\nThe way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still\nOn the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still\nConstant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still\nO spring rain! How long this miserliness? | The tulips of my hillside are thirsty still\nThey are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still\nZepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still", + "phrases": [ + "Namrud: Allusion is to the story of S. Ibraham A.S going through the trial by fire at the hand s of Namrud , reflected in the Holy Qur\u2019an 21:1-70" + ] + }, + { + "poem_id": "001_167", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "Lift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators", + "If Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil", + "The warm breath\u2019s effect is the miracle of life | If it is on Thy breast perform life-giving miracles", + "How long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence", + "Let the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church", + "It is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace", + "First become self-respecting like Alexander | Then make the show of desire of Dara\u2019s grandeur", + "You will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness" + ], + "full_text": "This also is a highly mystical ghazal in which \u2018Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. \u2018Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. \u2018Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.\n\nLift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators\nIf Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil\nThe warm breath\u2019s effect is the miracle of life | If it is on Thy breast perform life-giving miracles\nHow long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence\nLet the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church\nIt is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace\nFirst become self-respecting like Alexander | Then make the show of desire of Dara\u2019s grandeur\nYou will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness", + "phrases": [] + }, + { + "poem_id": "001_168", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "The spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become", + "You are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become", + "You belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become", + "Why should your tunes be veiled in the guitar\u2019s frets? | You are an ornamented song, evident to every ear become", + "O wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become", + "Indulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become" + ], + "full_text": "This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.\n\nThe spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become\nYou are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become\nYou belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become\nWhy should your tunes be veiled in the guitar\u2019s frets? | You are an ornamented song, evident to every ear become\nO wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become\nIndulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become", + "phrases": [] + }, + { + "poem_id": "001_169", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "O the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are", + "Join the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are", + "Do not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are", + "During circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d", + "My wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were", + "Neither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are", + "Whenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are" + ], + "full_text": "Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.\n\nO the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are\nJoin the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are\nDo not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are\nDuring circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d\nMy wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were\nNeither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are\nWhenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are", + "phrases": [ + "were: Allusion to the Holy Qur\u2019an 39:53." + ] + }, + { + "poem_id": "001_170", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "No wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained", + "Thy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained", + "Neither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained", + "Though my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!" + ], + "full_text": "This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.\n\nNo wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained\nThough my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!", + "phrases": [ + "remained: This is a sad commentary on the disappearance of religion and the Love of God from the present day Man and the goals of his life.", + "remained!: \u2018Allamah Iqbal was one of those reformers who tried to remove the effect of non-Islamic thoughts and ideologies (Greek, Zoroastrian, Chinese, Hindu) from Islamic thinking. This verse refers to this and says that in spite of the deep influence of non-Islamic ideologies on Islam he has continued to keep his thinking purely Islamic." + ] + }, + { + "poem_id": "001_171", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 6, + "section_title": "The Ghazals", + "text_blocks": [ + "Though you are bound by cause and effect | Keep your heart a little independent", + "Intellect is not free from criticism | Establish the foundation of your deeds on Love", + "O Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d", + "This is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d" + ], + "full_text": "\n\nThough you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d", + "phrases": [ + "\u2018ad\u201d: Allusion to the Holy Qur\u2019an 3: 9.", + "Time: The Holy Qur\u2019an.", + "Haqqun\u201d: Allusion to the Holy Qur\u2019an 4:122 and 14:47" + ] + }, + { + "poem_id": "001_172", + "book_id": "001", + "book_title": "Bang-e-Dara", + "section_id": 7, + "section_title": "Humorous Poems", + "text_blocks": [ + "In the East principles are changed to religion | But in the West they are changed into machines", + "We do not retain even one of them | There one is changed into three", + "The girls are learning English | The nation prosperity\u2019s way has found", + "The ways of the West are in view | Eastern ways sinful are found", + "What scenes will this drama produce? | On curtain\u2019s rising this will be found", + "The Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became", + "He clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d", + "O wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want", + "That time is approaching when instead of children | Votes for the council\u2019s membership will she want", + "Western education is very encouraging | Its first lesson is to brag sitting in the college", + "As only the purchasers inhabit India | Afghans also bring assafoetida from their country", + "My condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d", + "The camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns", + "It does not matter if the preacher is poor | He should bend to the new civilization", + "Much has been written on cancellation of jihad | He should write a tract on cancellation of hajj", + "The patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill", + "There was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!", + "Times have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d", + "Will there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan", + "If this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan", + "We poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here", + "All will be annihilated in this age except the one | Who established in his ways and firm in his thought is", + "O Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations", + "Who formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka", + "\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness", + "O Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!", + "\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d", + "We have lost all material resources | The thought of Judgment Day has gone also", + "The Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?", + "As I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits", + "Without courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d", + "I said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d", + "So naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not", + "In the West camel is called ship of the desert | The Turks made use of this fleet not", + "In India councils are a part of the government | This is the start of our political perfection", + "We were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d", + "Membership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?", + "May God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?", + "What will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be", + "Insistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be", + "Obtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be", + "Indians cannot find a place on the earth | But the oceans\u2019 bottom available may be", + "Like the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be", + "The Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business", + "Polytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense", + "Unclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!", + "A drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome", + "He said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d", + "I said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d", + "Let us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets", + "The cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein", + "The cow one day started saying to the camel | Nothing in the world rests in one condition", + "I am ignominious by breaking my rope | I hear you have also broken your nose string", + "Though you are important in India for political reasons | But due to railway the Arabian desert finds no use for you", + "Till yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent", + "What is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today", + "Hearing this speech the camel bashfully said | I am also to be counted among your lovers", + "The envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk", + "The effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless", + "I am living only in one desert since a long time | As I have nothing I am fed on borrowed money", + "If goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige", + "If the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony", + "Give me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated", + "\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated", + "Last night the mosquito related to me | The whole story of his failures", + "\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor", + "And this land owner without any effort | Sucked all the blood of the cultivator\u201d", + "This new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an", + "How well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning", + "\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn", + "Life may be lost but truth should not be lost | This one principle is the core of all religions", + "They are the birds of the same feather, | Banking, landlordship, monarchy", + "Capital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed", + "With cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d", + "Gog and Magog all have been released | The Muslim eye will see the meaning of Yansilun", + "That eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern", + "If so, how much is this the occasion for admonition | The blue sky changes its colors in a moment", + "Cursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion", + "Sir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine", + "One day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him", + "The farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented", + "I asked the land as to whose property it was | It replied that it was believing only this:", + "Whether it be the owner or the wretched farmer | Whatever is under the sky is property of the land", + "Throw them out in the alley | The new civilization\u2019s eggs are rotten", + "Election, membership, council, presidency | The nooses of independence are very strange", + "The carpenter has also been pared | The Europe\u2019s planes are very sharp", + "The owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him", + "God\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist", + "I have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode", + "But what a good council hall the government has made | In this city the capitalists did not have any abode\u201d", + "Though the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be", + "What a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be", + "Though eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be", + "Iqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be" + ], + "full_text": "This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be", + "phrases": [ + "machines: Reference to the doctrine of Trinity.", + "became\u201d: Humorous reference to the clean-shaved faces adopted by men in the Indian sub-continent following Lord Curzon. The word used in the original is \u2018zan\u2019, which is the Persian word for \u2018woman\u2019. There is a pun in \u2018zan\u2019 and \u201cCurzon\u201d.", + "jihad: Jihad- This is a sarcasm on the publication of literature in the Indian sub-continent seeking excuses to divert the attention of the Muslims from the aspect of jihad technically known as \u201cqital\u201d. This was very prominent in the literature produced by the Qadayana Community, especially the literature produced by the community\u2019s founder, Mirza Ghulam Ahmad of Qadiyan.\u201d", + "g\u00e0la: Urdu word for pill.", + "Jhatka: Dhibh - is the Muslim way of killing an animal for food, in which the name of God is invoked as a mark of dedication of the food to Him. Jhatka is the Sikh way of doing the same in which the animal is killed with one stroke, separating the head from the body. The Sikhs were and still are so adamantly against Dhibh that they would not eat the meat of an animal killed with that process. The mention of these controversies is no exaggeration. They did rise in the serious political parleys between Muslims and Hindus in the twenties and thirties. The name of the India\u2019s national language was so controversial that Hindus insisted that it should be Hindi though Urdu had been the official language of the Indian sub-continent during the two hundred years of British rule. Even in the discussions during the proceedings of the commission appointed by Mr. M.K. Gandhi for drafting the educational policy of independent India, known as the \u201cWardha Scheme\u201d this name was under hot discussion. Even Mr. Gandhi\u2019s modest suggestion of using the term \u201cHindustana\u201d was rejected by the Hindu members. This happened in spite of the great reverence in which Hindus held Mr. Gandhi. The partition of India and its aftermath could have been avoided with a little toleration and understanding. This matter has been discussed earlier also.", + "Acts: Such legislative acts were being considered at one time in the Indian sub-continent to protect Muslim properties from being taken over by Hindu money lenders for payment of the heavy debts which Muslims usually owed to them. These acts became controversial. Some \u2018Ulama supported them as a means of protecting Muslim properties, especially those of endowments to descendants. Others opposed them as being in conflict with the laws of inheritance of the Shara\u2018ah.", + ",begging: This refers to the \u201cbegging\u201d for votes by the rich people. Adult suffrage did not come into the Indian sub-continent till the Government of India Act 1935. Till then suffrage was restricted to persons above a certain annual income.", + "Collector: Collector (also known as Deputy Commissioner) is the highest administrative officer at the district level in the Indian sub-continent. He was so powerful during the British rule that the service to which he belonged was said to be the \u201csteel frame of the British Empire\u201d. This verse is a sarcasm on the state of affairs in which nothing could happen in the district without the implicit or explicit concurrence of the Collector.", + "sellers!\u201d: This is a sarcasm on the fact that a fairly large number of the Muslims in India were dealing in wine and other intoxicants.", + "stubborn: Badra and Masata respectively are names of an uneducated village Hindu and Muslim in the Indian sub-continent.", + "tasta\u2018jilun\u201d: Allusion to the Holy Qur\u2019an 10: 51.", + "Yansilun: Allusion to the Holy Qur\u2019an 21: 96. In this verse the reference is to the capitalist-imperialists who together despoiled the defenseless non-European world.", + "Sham: Arabic name of the region now included in Syria and Lebanon", + "Cursor: Curzon - He was the British Foreign Secretary during the period 1920-25 when an effort was made to settle the Middle East problem to the detriment of the Arabs and advantage of Jews. The part played by Sir Agha Khan III is referred to in the last verse.", + "Khan: Reference to Sir Sul\u00e8an Muhammad Shah the Agha Khan III who was a veteran statesman of the Indian sub-continent and played an important role in the politics of India, particularly that of Muslims, including the settlement of the Middle East problem, to which reference is made in the last line of the poem.", + "Sa\u2018a\u201d: This is an illusion to The Holy Qur\u2019an 53:39 which means \u201cThat Man can have nothing but what he strives for\u201d.", + "Sanusa: Sanusa - A member of the Sufa brotherhood founded in 1837 in North Africa by Muhammad Ibn \u2018Ala al-Sanusa (d. 1859), an Algerian Muslim leader.", + "Faisal: King Faisal I." + ] + }, + { + "poem_id": "002_001", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "A blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .", + "Houris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.", + "In my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .", + "There were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.", + "I was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!" + ], + "full_text": "Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!", + "phrases": [ + "blaze: Blaze: Conflagration.", + "Throne: His Throne: the precincts of the Absolute Being or Harirn-i-Zat, the original word in the text", + "strains: Strains: songs.", + "aloft: Aloft: on high.", + "Names: Templeof His Names: The Temple of His attributes.", + "moulds: Moulds: shapes i.e., the different aspects in which God displays Himself.", + "ruffled: Ruffled : disturbed.", + "Cloisters: Cloister: a place of religious retirement, a sanctuary.", + "founds: Founds: foundations.", + "Fane: Pane: temple.", + "Shrine: Shrine: sanctuary.", + "mark: Mark: target.", + "Womb: Womb: Uterus, the organ in which the young of mammals are developed and kept till birth, the word in the poem is Sina-i-Kainat.", + "Latent: Latent: hidden." + ] + }, + { + "poem_id": "002_002", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "If the stars have strayed\u2014 To whom do the heavens belong, You or Me? | Why must I worry about the world\u2014 To whom does this world belong, You or Me?", + "If the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?\u2014 Does that realm belong to You or to me?", + "On the morning of eternity he dared to say \u02b9No\u02b9, | But how would I know why\u2014 Is he Your confidant, or is he mine?", + "Muhammad is Yours, Gabriel is Yours, The Qur\u02b9an is Yours\u2014 | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?", + "Your world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?", + "All potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup\u2010bearer, may I ask?", + "Thou gavest me a drop from an ocean; | Art Thou a miser in a Nourisher\u02b9s mask?" + ], + "full_text": "\n\nIf the stars have strayed\u2014 To whom do the heavens belong, You or Me? | Why must I worry about the world\u2014 To whom does this world belong, You or Me?\nIf the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?\u2014 Does that realm belong to You or to me?\nOn the morning of eternity he dared to say \u02b9No\u02b9, | But how would I know why\u2014 Is he Your confidant, or is he mine?\nMuhammad is Yours, Gabriel is Yours, The Qur\u02b9an is Yours\u2014 | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?\nYour world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?\nAll potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup\u2010bearer, may I ask?\nThou gavest me a drop from an ocean; | Art Thou a miser in a Nourisher\u02b9s mask?", + "phrases": [] + }, + { + "poem_id": "002_003", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Bright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.", + "Love concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.", + "You are the limitless ocean and I am but a tiny rivulet\u2014 | Either make Your peer or turn me limitless at least.", + "If I am a mother\u2010of\u2010pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond\u2019s sheen.", + "If I am not destined to sing at the advent of Spring, | Make this half\u2010enraptured breath a skylark of the Spring.", + "Why did You order me to quit the Garden of Eden?\u2014 | Now there is much to be done here\u2014so just wait for me!", + "When the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me." + ], + "full_text": "These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}\n\nBright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.\nLove concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.\nYou are the limitless ocean and I am but a tiny rivulet\u2014 | Either make Your peer or turn me limitless at least.\nIf I am a mother\u2010of\u2010pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond\u2019s sheen.\nIf I am not destined to sing at the advent of Spring, | Make this half\u2010enraptured breath a skylark of the Spring.\nWhy did You order me to quit the Garden of Eden?\u2014 | Now there is much to be done here\u2014so just wait for me!\nWhen the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me.", + "phrases": [] + }, + { + "poem_id": "002_004", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Whether or not it moves you, At least listen to my complaint\u2014 | It is not redress this free spirit seeks.", + "This handful of dust, This fiercely blowing wind, And these vast, limitless heavens\u2014 | Is the delight You take in creation, A blessing or some wanton joke?", + "The tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?", + "I am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.", + "That stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.", + "An adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.", + "The station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it." + ], + "full_text": "\n\nWhether or not it moves you, At least listen to my complaint\u2014 | It is not redress this free spirit seeks.\nThis handful of dust, This fiercely blowing wind, And these vast, limitless heavens\u2014 | Is the delight You take in creation, A blessing or some wanton joke?\nThe tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?\nI am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.\nThat stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.\nAn adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.\nThe station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it.", + "phrases": [] + }, + { + "poem_id": "002_005", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "What avails love when life is so ephemeral? | What avaiIs a mortal\u2019s love for the immortal?", + "Love that is snuffed out by death\u2019s passing blast | Love without the pain, the passion that consumes?", + "A flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!", + "Grant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.", + "Give me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.", + "Make our hearts the seats of mercy and love, | And make them in Thy thought for ever move;", + "Give the invincible power of Ali the brave, | To one whom gavest Thou poor means to live." + ], + "full_text": "\n\nWhat avails love when life is so ephemeral? | What avaiIs a mortal\u2019s love for the immortal?\nLove that is snuffed out by death\u2019s passing blast | Love without the pain, the passion that consumes?\nA flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!\nGrant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.\nGive me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.\nMake our hearts the seats of mercy and love, | And make them in Thy thought for ever move;\nGive the invincible power of Ali the brave, | To one whom gavest Thou poor means to live.", + "phrases": [] + }, + { + "poem_id": "002_006", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "If my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.", + "If the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.", + "Love has made me an ocean, boundless, fathomless, | But my self\u2014awareness may change me into a shore.", + "In the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.", + "Man\u2019s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nIf my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.\nIf the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.\nLove has made me an ocean, boundless, fathomless, | But my self\u2014awareness may change me into a shore.\nIn the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.\nMan\u2019s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_007", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Contrary runs our planet, the stars whirl fast, oh Saki! | In every atom\u2019s heartbeat a Doomsday blast, oh Saki!", + "Torn from God\u2019s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!", + "For our inveterate sickness, our wavering heart, the cure\u2014 | That same joy\u2010dropping nectar as in the past, oh Saki.", + "Within Islam\u2019s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.", + "Unchanged is Persia\u2019s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.", + "But of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!", + "On me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki." + ], + "full_text": "\n\nContrary runs our planet, the stars whirl fast, oh Saki! | In every atom\u2019s heartbeat a Doomsday blast, oh Saki!\nTorn from God\u2019s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!\nFor our inveterate sickness, our wavering heart, the cure\u2014 | That same joy\u2010dropping nectar as in the past, oh Saki.\nWithin Islam\u2019s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.\nUnchanged is Persia\u2019s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.\nBut of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!\nOn me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki.", + "phrases": [] + }, + { + "poem_id": "002_008", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Set out once more that cup, that wine, oh Saki\u2014 | Let my true place at last be mine, oh Saki!", + "Three centuries India\u2019s wine\u2010shops have been closed, | And now for your largesse we pine, oh Saki;", + "My flask of poetry held the last few drops\u2014 | Unlawful, says our crabb\u2019d devine, oh Saki.", + "Truth\u2019s forest hides no lion\u2010hearts now: men grovel | Before the priest, or the saint\u2019s shrine, oh Saki.", + "Who has borne off Love\u2019s valiant sword? | About An empty scabbard Wisdom\u2019s hands twine, oh Saki.", + "Verse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;", + "Bereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!" + ], + "full_text": "\n\nSet out once more that cup, that wine, oh Saki\u2014 | Let my true place at last be mine, oh Saki!\nThree centuries India\u2019s wine\u2010shops have been closed, | And now for your largesse we pine, oh Saki;\nMy flask of poetry held the last few drops\u2014 | Unlawful, says our crabb\u2019d devine, oh Saki.\nTruth\u2019s forest hides no lion\u2010hearts now: men grovel | Before the priest, or the saint\u2019s shrine, oh Saki.\nWho has borne off Love\u2019s valiant sword? | About An empty scabbard Wisdom\u2019s hands twine, oh Saki.\nVerse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;\nBereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!", + "phrases": [] + }, + { + "poem_id": "002_009", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "My Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.", + "Now I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.", + "My flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.", + "In love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam\u2019d heart.", + "The dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.", + "Through the poet\u2019s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel\u2019s piercing glance, Is nothing less than magic gleam.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nMy Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.\nNow I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.\nMy flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.\nIn love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam\u2019d heart.\nThe dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.\nThrough the poet\u2019s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel\u2019s piercing glance, Is nothing less than magic gleam.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_010", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Consuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal\u2019s rank; With that of a master of men.", + "Neither this world nor the next; Is fit for the freedom\u2014loving; | They are forced to die in this, And forced to live in the other.", + "Thy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.", + "The austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.", + "Who taught to young Isma\u2019il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?", + "My grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.", + "The beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose." + ], + "full_text": "\n\nConsuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal\u2019s rank; With that of a master of men.\nNeither this world nor the next; Is fit for the freedom\u2014loving; | They are forced to die in this, And forced to live in the other.\nThy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.\nThe austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.\nWho taught to young Isma\u2019il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?\nMy grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.\nThe beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose.", + "phrases": [] + }, + { + "poem_id": "002_011", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Have You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?", + "The school\u2010bred demi\u2010goddesses of this age | Lack the carved grace of the old pagan mold!", + "This is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.", + "The vine awaits Your bounteous rain: no more | Is the Magian wine in Persia\u2019s taverns sold.", + "My comrades thought my song were of Spring\u2019s kindling\u2014 | How should they know what in Love\u2019s notes is told?", + "Out of my flesh and blood You made this earth; | Its quenchless fever the martyr\u2019s crown of gold.", + "My days supported by Your alms, I do not | Complain against my friends, or the times scold." + ], + "full_text": "\n\nHave You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?\nThe school\u2010bred demi\u2010goddesses of this age | Lack the carved grace of the old pagan mold!\nThis is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.\nThe vine awaits Your bounteous rain: no more | Is the Magian wine in Persia\u2019s taverns sold.\nMy comrades thought my song were of Spring\u2019s kindling\u2014 | How should they know what in Love\u2019s notes is told?\nOut of my flesh and blood You made this earth; | Its quenchless fever the martyr\u2019s crown of gold.\nMy days supported by Your alms, I do not | Complain against my friends, or the times scold.", + "phrases": [] + }, + { + "poem_id": "002_012", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "By dint of Spring the poppy\u2010cup, With vintage red is over\u2010flown: | With her advent the hermit too, Temperance to the wind hath thrown.", + "When great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.", + "Antique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.", + "The stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day\u2019s Trumpet Call.", + "Snatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.", + "My sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.", + "Unwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage." + ], + "full_text": "\n\nBy dint of Spring the poppy\u2010cup, With vintage red is over\u2010flown: | With her advent the hermit too, Temperance to the wind hath thrown.\nWhen great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.\nAntique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.\nThe stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day\u2019s Trumpet Call.\nSnatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.\nMy sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.\nUnwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage.", + "phrases": [] + }, + { + "poem_id": "002_013", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Mine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.", + "Where am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?", + "The precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.", + "A hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.", + "For song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.", + "Faqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.", + "Some have left the caravan train, And some on Ka\u2018bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack." + ], + "full_text": "\n\nMine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.\nWhere am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?\nThe precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.\nA hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.\nFor song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.\nFaqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.\nSome have left the caravan train, And some on Ka\u2018bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack.", + "phrases": [] + }, + { + "poem_id": "002_014", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Methought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;", + "Thy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.", + "The Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:", + "One leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.", + "What I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nMethought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;\nThy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.\nThe Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:\nOne leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.\nWhat I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_015", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Reason is either luminous, or it seeks proofs; | Proof\u2014seeking reason is but an excess of wonder.", + "Thine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.", + "My songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.", + "Art Thou pleased, O Lord, with man\u2019s imperfection? | Why repeat a flawed attempt, and make his shame eternal?", + "The Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?", + "Fools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.", + "Thou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die." + ], + "full_text": "\n\nReason is either luminous, or it seeks proofs; | Proof\u2014seeking reason is but an excess of wonder.\nThine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.\nMy songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.\nArt Thou pleased, O Lord, with man\u2019s imperfection? | Why repeat a flawed attempt, and make his shame eternal?\nThe Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?\nFools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.\nThou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die.", + "phrases": [] + }, + { + "poem_id": "002_016", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 1, + "section_title": "Odes Part-I", + "text_blocks": [ + "Lovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?", + "Though usury mingle somewhat with his godship, | The white man is the world\u2019s arch\u2010deity;", + "His asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;", + "His Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.", + "Your laws are just, but their expositors | Bedevil the Koran, twist it awry;", + "Your paradise no\u2010one has seen: in Europe | No village but with paradise can view.", + "Long, long have my thoughts wandered about heaven; | Now in the moon\u2019s blind caverns let them sty!", + "I, dowered by Nature with empyreal essence, | Am dust\u2014but not through dust does my way lie;", + "Nor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,", + "God\u2010filled, I roam, speaking what truth I see\u2014 | No fool for priests, nor yet of this age\u2019s fry.", + "My folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;", + "How could a weigher of truth see Mount Damawand | And think a common refuse\u2010heap as high?", + "In Nimrod\u2019s fire faith\u2019s silent witness, not | Like mustard\u2010seed in the grate, burned splutteringly\u2014", + "Blood warm, gaze keen, right\u2010following, wrong\u2010forswearing, | In fetters free, prosperous in penury,", + "In fair of foul untamed and light of heart\u2014 | Who can steal laughter from a flower\u2019s bright eye?", + "Will no one hush this too proud thing Iqbal | Whose tongue God\u2019s presence\u2010chamber could not tie!" + ], + "full_text": "\n\nLovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?\nThough usury mingle somewhat with his godship, | The white man is the world\u2019s arch\u2010deity;\nHis asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;\nHis Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.\nYour laws are just, but their expositors | Bedevil the Koran, twist it awry;\nYour paradise no\u2010one has seen: in Europe | No village but with paradise can view.\nLong, long have my thoughts wandered about heaven; | Now in the moon\u2019s blind caverns let them sty!\nI, dowered by Nature with empyreal essence, | Am dust\u2014but not through dust does my way lie;\nNor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,\nGod\u2010filled, I roam, speaking what truth I see\u2014 | No fool for priests, nor yet of this age\u2019s fry.\nMy folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;\nHow could a weigher of truth see Mount Damawand | And think a common refuse\u2010heap as high?\nIn Nimrod\u2019s fire faith\u2019s silent witness, not | Like mustard\u2010seed in the grate, burned splutteringly\u2014\nBlood warm, gaze keen, right\u2010following, wrong\u2010forswearing, | In fetters free, prosperous in penury,\nIn fair of foul untamed and light of heart\u2014 | Who can steal laughter from a flower\u2019s bright eye?\nWill no one hush this too proud thing Iqbal | Whose tongue God\u2019s presence\u2010chamber could not tie!", + "phrases": [] + }, + { + "poem_id": "002_017", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "All Nature\u2019s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro", + "In deserts! By selfhood only are the spells | Of sense broken,\u2014 that power we did not know.", + "Rub your eyes, sluggard! Light is Nature\u2019s law, | And not unknown to Ocean its waves flow.", + "Where reason and revelation war, faith errs | To think the Mystic on his cross its foe,", + "For God\u2019s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world\u2019s show.", + "But do not, Gabriel, envy my rapture: better | For Heaven\u2019s dounce folk the prayer and the beads\u2019 neat row!", + "I have seen many a wine\u2010shop East and West; | But here no Saki, there in the grape no glow.", + "In Iran no more, in Tartary no more, | Those world\u2010renouncers who could overthrow", + "Great kings; the Prophet\u2019s heir filches and sells | The blankets of the Prophet\u2019s kin. When to", + "The Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow", + "Its trumpet, God made answer\u2014Is Doomsday far | When Makkah sleeps while China worships?\u2014 Though", + "The bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.", + "Subdued by the dexterous fiddler\u2019s chords there murmurs | In the lowest string the wail of Europe\u2019s woe\u2014", + "Her waters that have bred the shark now breed | The storm\u2010wave that will smash its den below!", + "Slavery\u2014exile from the love of beauty: | Beauty\u2014whatever free men reckon so;", + "Trust no slave\u2019s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow", + "The empire of To\u2010day on him who fishes | To\u2010morrow\u2019s pearl up from Time\u2019s undertow.", + "The Frankish glassblowers\u2019 arts can make stone run: | My alchemy makes glass flint\u2010hard. Pharaoh", + "Plotted and plots against me; but what harm? | Heaven lifts my hand, like Moses\u2019, white as snow;", + "Earth\u2019s rubbish\u2010heaps can never quell this spark | God struck to light whole deserts, His flambeau!", + "Love, self\u2010beholding, self\u2010sustaining, stands | Un\u2010awed at the gates of Caesar or Khosro;", + "If moon or Pleiades fall my prey, what wonder\u2014 | Myself bound fast to the Prophet\u2019s saddle\u2010bow!", + "He\u2014Guide, Last Envoy, Lord of All\u2014lent brightness | Of Sinai to our dust; Love\u2019s eyes, not slow", + "To kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go", + "Pearl\u2010diving there, for reverence of Sina\u2018i; | But in these tides a million pearls still grow." + ], + "full_text": "In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.\n\nAll Nature\u2019s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro\nIn deserts! By selfhood only are the spells | Of sense broken,\u2014 that power we did not know.\nRub your eyes, sluggard! Light is Nature\u2019s law, | And not unknown to Ocean its waves flow.\nWhere reason and revelation war, faith errs | To think the Mystic on his cross its foe,\nFor God\u2019s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world\u2019s show.\nBut do not, Gabriel, envy my rapture: better | For Heaven\u2019s dounce folk the prayer and the beads\u2019 neat row!\nI have seen many a wine\u2010shop East and West; | But here no Saki, there in the grape no glow.\nIn Iran no more, in Tartary no more, | Those world\u2010renouncers who could overthrow\nGreat kings; the Prophet\u2019s heir filches and sells | The blankets of the Prophet\u2019s kin. When to\nThe Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow\nIts trumpet, God made answer\u2014Is Doomsday far | When Makkah sleeps while China worships?\u2014 Though\nThe bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.\nSubdued by the dexterous fiddler\u2019s chords there murmurs | In the lowest string the wail of Europe\u2019s woe\u2014\nHer waters that have bred the shark now breed | The storm\u2010wave that will smash its den below!\nSlavery\u2014exile from the love of beauty: | Beauty\u2014whatever free men reckon so;\nTrust no slave\u2019s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow\nThe empire of To\u2010day on him who fishes | To\u2010morrow\u2019s pearl up from Time\u2019s undertow.\nThe Frankish glassblowers\u2019 arts can make stone run: | My alchemy makes glass flint\u2010hard. Pharaoh\nPlotted and plots against me; but what harm? | Heaven lifts my hand, like Moses\u2019, white as snow;\nEarth\u2019s rubbish\u2010heaps can never quell this spark | God struck to light whole deserts, His flambeau!\nLove, self\u2010beholding, self\u2010sustaining, stands | Un\u2010awed at the gates of Caesar or Khosro;\nIf moon or Pleiades fall my prey, what wonder\u2014 | Myself bound fast to the Prophet\u2019s saddle\u2010bow!\nHe\u2014Guide, Last Envoy, Lord of All\u2014lent brightness | Of Sinai to our dust; Love\u2019s eyes, not slow\nTo kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go\nPearl\u2010diving there, for reverence of Sina\u2018i; | But in these tides a million pearls still grow.", + "phrases": [] + }, + { + "poem_id": "002_018", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Who is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.", + "Although poverty also has royal characteristics, | Kingship is only half complete without a kingdom.", + "Now in the cell of the Sufi, the same poverty has not remained\u2014 | The poverty whose charter is written in the blood of the hearts of lions.", + "Ah circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement\u2019s Day\u2014", + "\u2014who is as bright as a flame by the heat of repetition of God\u2019s name; | Who is quicker than the lightning by the swiftness of his thought.", + "Kingship gives rise to signs of madness\u2014 | They are the scalpels of Allah, be they Taimur of Genghis.", + "Thus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears." + ], + "full_text": "\n\nWho is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.\nAlthough poverty also has royal characteristics, | Kingship is only half complete without a kingdom.\nNow in the cell of the Sufi, the same poverty has not remained\u2014 | The poverty whose charter is written in the blood of the hearts of lions.\nAh circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement\u2019s Day\u2014\n\u2014who is as bright as a flame by the heat of repetition of God\u2019s name; | Who is quicker than the lightning by the swiftness of his thought.\nKingship gives rise to signs of madness\u2014 | They are the scalpels of Allah, be they Taimur of Genghis.\nThus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears.", + "phrases": [] + }, + { + "poem_id": "002_019", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The secret divine my ecstasy has taught | I may convey if I have Gabriel\u2019s breath.", + "What can these stars tell me of my fate? | They are lost themselves in the boundless firmament.", + "The total absorption of thought and vision is life, | Scattered thought is selfhood\u2019s total death.", + "Pleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.", + "With a pure heart, a noble aim, a poignant soul. | I care not for Solomon\u2019s wealth or Plato\u2019s thought.", + "The Prophet\u2019s \u2018Mairaj\u2019 has taught me that heaven | Lies within the bounds of human reach.", + "This universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"", + "Thy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi\u2019s faith.", + "It is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light." + ], + "full_text": "\n\nThe secret divine my ecstasy has taught | I may convey if I have Gabriel\u2019s breath.\nWhat can these stars tell me of my fate? | They are lost themselves in the boundless firmament.\nThe total absorption of thought and vision is life, | Scattered thought is selfhood\u2019s total death.\nPleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.\nWith a pure heart, a noble aim, a poignant soul. | I care not for Solomon\u2019s wealth or Plato\u2019s thought.\nThe Prophet\u2019s \u2018Mairaj\u2019 has taught me that heaven | Lies within the bounds of human reach.\nThis universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"\nThy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi\u2019s faith.\nIt is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light.", + "phrases": [] + }, + { + "poem_id": "002_020", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "O myriad \u2014 coloured earth! Which of us is a secret revealed\u2019? | And which of us is the world, The Invisible One loves more?", + "Which of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?", + "Which of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?", + "Thou art dust and blind, I am dust and self\u2014aware; | Which of us is the crown and glory, Ruling all life?" + ], + "full_text": "\n\nO myriad \u2014 coloured earth! Which of us is a secret revealed\u2019? | And which of us is the world, The Invisible One loves more?\nWhich of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?\nWhich of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?\nThou art dust and blind, I am dust and self\u2014aware; | Which of us is the crown and glory, Ruling all life?", + "phrases": [] + }, + { + "poem_id": "002_021", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Thou art yet region\u2014bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.", + "For selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.", + "Ravishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.", + "With a mountain\u2014cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.", + "Thy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this." + ], + "full_text": "\n\nThou art yet region\u2014bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.\nFor selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.\nRavishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.\nWith a mountain\u2014cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.\nThy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this.", + "phrases": [] + }, + { + "poem_id": "002_022", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The free by dint of faqr, Life\u2019s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.", + "The scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.", + "You need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.", + "Love\u2019s physician scanned my face, And thus he did bespeak, | \u201cYou have no ailment, but Your zeal is faint and weak.\u201d", + "The soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat." + ], + "full_text": "\n\nThe free by dint of faqr, Life\u2019s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.\nThe scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.\nYou need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.\nLove\u2019s physician scanned my face, And thus he did bespeak, | \u201cYou have no ailment, but Your zeal is faint and weak.\u201d\nThe soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat.", + "phrases": [] + }, + { + "poem_id": "002_023", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Hill and vale once more under the poppy\u2019s lamps are bright, | In my heart the nightingale has set new songs alight;", + "Violet, violet, azure, azure, golden, golden, mantles\u2014 | Flowers, or fairies of the desert, rank on rank in sight?", + "On the rosy\u2010spray dawn\u2019s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.", + "Town or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?", + "Delve into your soul and there seek our life\u2019s buried tracks; | Will you not be mine? then be not mine, be your own right!", + "World of soul\u2014the world of fire and ecstasy and longing: | World of sense\u2014the world of gain that fraud and cunning blight;", + "Treasure of the soul once won is never lost again: | Treasure gold, a shadow\u2014wealth soon comes and soon takes flight.", + "In the spirit\u2019s world I have not seen a white man\u2019s Raj, | In that world I have not seen Hindu and Muslim fight.", + "Shame and shame that hermit\u2019s saying pouted on me\u2014you forfeit | Body and soul alike if once you cringe to another\u2019s might!" + ], + "full_text": "\n\nHill and vale once more under the poppy\u2019s lamps are bright, | In my heart the nightingale has set new songs alight;\nViolet, violet, azure, azure, golden, golden, mantles\u2014 | Flowers, or fairies of the desert, rank on rank in sight?\nOn the rosy\u2010spray dawn\u2019s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.\nTown or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?\nDelve into your soul and there seek our life\u2019s buried tracks; | Will you not be mine? then be not mine, be your own right!\nWorld of soul\u2014the world of fire and ecstasy and longing: | World of sense\u2014the world of gain that fraud and cunning blight;\nTreasure of the soul once won is never lost again: | Treasure gold, a shadow\u2014wealth soon comes and soon takes flight.\nIn the spirit\u2019s world I have not seen a white man\u2019s Raj, | In that world I have not seen Hindu and Muslim fight.\nShame and shame that hermit\u2019s saying pouted on me\u2014you forfeit | Body and soul alike if once you cringe to another\u2019s might!", + "phrases": [] + }, + { + "poem_id": "002_024", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Muslims are born with a gift to charm, to persuade; | Brave men\u2014they are endowed with a noble courtesy.", + "Slaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.", + "These victims of the past have seen the dawn of hope, | When I revealed to them the eagle\u2019s ways.", + "The man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.", + "About wine and women I know not how to write; | Ask not a stone-breaker to work on glass.", + "O Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!" + ], + "full_text": "(Written in Kabul)\n\nMuslims are born with a gift to charm, to persuade; | Brave men\u2014they are endowed with a noble courtesy.\nSlaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.\nThese victims of the past have seen the dawn of hope, | When I revealed to them the eagle\u2019s ways.\nThe man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.\nAbout wine and women I know not how to write; | Ask not a stone-breaker to work on glass.\nO Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!", + "phrases": [] + }, + { + "poem_id": "002_025", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Through Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.", + "Love makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.", + "If man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.", + "Free heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.", + "O Muslim, search your heart, Of mullah don\u2019t ask it, | \u201cThe sacred House of God, The righteous why have quit?\u201d" + ], + "full_text": "\n\nThrough Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.\nLove makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.\nIf man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.\nFree heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.\nO Muslim, search your heart, Of mullah don\u2019t ask it, | \u201cThe sacred House of God, The righteous why have quit?\u201d", + "phrases": [] + }, + { + "poem_id": "002_026", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Of passion\u2019s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.", + "A longing strong for God\u2019s display, Is also hid in self\u2010same clay: | O heedless man, let this be known, Brains alone you do not own.", + "The eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others\u2019 woe.", + "How can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.", + "How long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.", + "Lightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.", + "That godly man gets world\u2019s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet\u2019s call." + ], + "full_text": "\n\nOf passion\u2019s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.\nA longing strong for God\u2019s display, Is also hid in self\u2010same clay: | O heedless man, let this be known, Brains alone you do not own.\nThe eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others\u2019 woe.\nHow can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.\nHow long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.\nLightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.\nThat godly man gets world\u2019s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet\u2019s call.", + "phrases": [] + }, + { + "poem_id": "002_027", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.", + "Men congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.", + "Though the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.", + "The disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!", + "Man is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.", + "Enough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah\u2019s claim, That he with heart avows, indeed.", + "As good as Muslim\u2019s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq." + ], + "full_text": "\n\nA host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.\nMen congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.\nThough the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.\nThe disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!\nMan is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.\nEnough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah\u2019s claim, That he with heart avows, indeed.\nAs good as Muslim\u2019s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq.", + "phrases": [] + }, + { + "poem_id": "002_028", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Rely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:", + "Neither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.", + "He depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.", + "A Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.", + "I revealed the secrets and rent the veil, | But your blindness has no cure." + ], + "full_text": "\n\nRely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:\nNeither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.\nHe depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.\nA Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.\nI revealed the secrets and rent the veil, | But your blindness has no cure.", + "phrases": [] + }, + { + "poem_id": "002_029", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "These Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.", + "Thy heart is a wavering ship, Tossed by beauty\u2019s assault | These moons and stars that glisten, Are whirlpools in thy sea.", + "The warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.", + "By teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.", + "The prostration that once, Shook the earth\u2019s soul, | Now leaves not a trace, On the mosque\u2019s decadent walls.", + "I have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.", + "O Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth." + ], + "full_text": "(Written in Cordova)\n\nThese Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.\nThy heart is a wavering ship, Tossed by beauty\u2019s assault | These moons and stars that glisten, Are whirlpools in thy sea.\nThe warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.\nBy teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.\nThe prostration that once, Shook the earth\u2019s soul, | Now leaves not a trace, On the mosque\u2019s decadent walls.\nI have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.\nO Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth.", + "phrases": [] + }, + { + "poem_id": "002_030", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A heart awake to man imparts, Umar\u2019s brains and Hyder\u2019s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.", + "Beget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.", + "If sense of smell be full and stunted, The musk\u2010deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.", + "My sighs no more I can withhold, When Muslims\u2019 sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.", + "These simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.", + "The freedom that this age does grant, Does ever freedom\u2019s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.", + "O Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true." + ], + "full_text": "\n\nA heart awake to man imparts, Umar\u2019s brains and Hyder\u2019s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.\nBeget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.\nIf sense of smell be full and stunted, The musk\u2010deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.\nMy sighs no more I can withhold, When Muslims\u2019 sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.\nThese simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.\nThe freedom that this age does grant, Does ever freedom\u2019s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.\nO Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true.", + "phrases": [] + }, + { + "poem_id": "002_031", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.", + "The eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.", + "In my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.", + "I will not ask for wine from the Frank, Saki, | for this is not the way of the pure\u2010hearted profligates.", + "The rule of love has never been widespread in the world. | The reason is this\u2014that love is no time\u2010server.", + "One continual anxiety\u2014whether absent or present! | If I tell it myself, my story is not long.", + "If you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets." + ], + "full_text": "\n\nIn the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.\nThe eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.\nIn my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.\nI will not ask for wine from the Frank, Saki, | for this is not the way of the pure\u2010hearted profligates.\nThe rule of love has never been widespread in the world. | The reason is this\u2014that love is no time\u2010server.\nOne continual anxiety\u2014whether absent or present! | If I tell it myself, my story is not long.\nIf you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets.", + "phrases": [] + }, + { + "poem_id": "002_032", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "A recreant captain, a battle\u2010line thrown back, | The arrow hanging target\u2010less and slack!", + "Nowhere near you that shell which holds life\u2019s pearl; | I have dragged the waves and searched the ocean\u2019s track.", + "Plunge in your self, on idols dote no more, | Pour our no more heart\u2019s blood for paint to deck", + "Their shrines. I unveil the courts of Love and Death: | Death\u2014life dishonoured; Love\u2014death for honour\u2019s sake.", + "I gleaned in Rumi\u2019s company: one bold heart | Is worth of learned heads the whole tame pack;", + "Once more that voice from Sinai\u2019s tree would cry | Fear not! if some new Moses led the attack.", + "No glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black." + ], + "full_text": "\n\nA recreant captain, a battle\u2010line thrown back, | The arrow hanging target\u2010less and slack!\nNowhere near you that shell which holds life\u2019s pearl; | I have dragged the waves and searched the ocean\u2019s track.\nPlunge in your self, on idols dote no more, | Pour our no more heart\u2019s blood for paint to deck\nTheir shrines. I unveil the courts of Love and Death: | Death\u2014life dishonoured; Love\u2014death for honour\u2019s sake.\nI gleaned in Rumi\u2019s company: one bold heart | Is worth of learned heads the whole tame pack;\nOnce more that voice from Sinai\u2019s tree would cry | Fear not! if some new Moses led the attack.\nNo glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black.", + "phrases": [] + }, + { + "poem_id": "002_033", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "At London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn\u2019t forego.", + "At times my heated talk to gathering pleasure lent; | My holding \u2019loof at times perplexed them all, I trow.", + "No hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.", + "Statecraft divorced from Faith to reign of terror leads, | Though it be a monarch\u2019s rule or Commoners\u2019 Show.", + "The streets of Rome remind of Delhi\u2019s glorious past, | The lesson same and charm are writ upon its brow." + ], + "full_text": "\n\nAt London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn\u2019t forego.\nAt times my heated talk to gathering pleasure lent; | My holding \u2019loof at times perplexed them all, I trow.\nNo hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.\nStatecraft divorced from Faith to reign of terror leads, | Though it be a monarch\u2019s rule or Commoners\u2019 Show.\nThe streets of Rome remind of Delhi\u2019s glorious past, | The lesson same and charm are writ upon its brow.", + "phrases": [] + }, + { + "poem_id": "002_034", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.", + "The tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.", + "The sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?", + "One is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.", + "O pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.", + "Courage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev\u2019ry person shown.", + "On the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest." + ], + "full_text": "\n\nThe ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.\nThe tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.\nThe sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?\nOne is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.\nO pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.\nCourage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev\u2019ry person shown.\nOn the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest.", + "phrases": [] + }, + { + "poem_id": "002_035", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.", + "O cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.", + "A nation that has lost, Taimur\u2019s great heritage, | Is unfit for piety, And is unfit to rule.", + "If the sweet Cup\u2014bearer, Listens not to me, it is good; | When I say, \u2018no more\u2019, That will only bring me more.", + "The Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.", + "Bondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.", + "The West is a treasure-house, For the reason\u2019s quest; | But for the heart it is, A source of decay and death." + ], + "full_text": "\n\nThe way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.\nO cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.\nA nation that has lost, Taimur\u2019s great heritage, | Is unfit for piety, And is unfit to rule.\nIf the sweet Cup\u2014bearer, Listens not to me, it is good; | When I say, \u2018no more\u2019, That will only bring me more.\nThe Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.\nBondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.\nThe West is a treasure-house, For the reason\u2019s quest; | But for the heart it is, A source of decay and death.", + "phrases": [] + }, + { + "poem_id": "002_036", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Though reason to the portal guide, | Yet entry to it is denied.", + "Beg God to grant a lighted heart, | For light and sight are things apart.", + "Though knowledge lends to mind a glow, | No houris its Eden can ever show.", + "How strange that in the present time | No one owns the joy sublime!", + "Some passions leave the mind intact, | While others make it blind to fact.", + "The heart from unrest gets its life, | What pity if it knows no strife!", + "You die because from God you flee, | If living, linked with God shall be.", + "The pearls have all their covering cleft, | Of urge to show you are bereft.", + "Show unto me, though I too cry, | It is not tale of Moses and Sinai." + ], + "full_text": "\n\nThough reason to the portal guide, | Yet entry to it is denied.\nBeg God to grant a lighted heart, | For light and sight are things apart.\nThough knowledge lends to mind a glow, | No houris its Eden can ever show.\nHow strange that in the present time | No one owns the joy sublime!\nSome passions leave the mind intact, | While others make it blind to fact.\nThe heart from unrest gets its life, | What pity if it knows no strife!\nYou die because from God you flee, | If living, linked with God shall be.\nThe pearls have all their covering cleft, | Of urge to show you are bereft.\nShow unto me, though I too cry, | It is not tale of Moses and Sinai.", + "phrases": [] + }, + { + "poem_id": "002_037", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?", + "The magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.", + "In Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?", + "Your rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.", + "The maids of Ed\u2019n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.", + "My craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.", + "Spite of Nature\u2019s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark." + ], + "full_text": "\n\nThe self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?\nThe magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.\nIn Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?\nYour rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.\nThe maids of Ed\u2019n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.\nMy craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.\nSpite of Nature\u2019s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark.", + "phrases": [] + }, + { + "poem_id": "002_038", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.", + "Selfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.", + "Thou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.", + "Fakirs who know the wont and way of kings | Are as yet being trained in my literary circle.", + "Thy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.", + "This world of inferior prey is meant to sharpen thy claws, | Thou art an eagle\u2014hunter, but art a novice yet.", + "Whether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it." + ], + "full_text": "\n\nThe morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.\nSelfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.\nThou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.\nFakirs who know the wont and way of kings | Are as yet being trained in my literary circle.\nThy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.\nThis world of inferior prey is meant to sharpen thy claws, | Thou art an eagle\u2014hunter, but art a novice yet.\nWhether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it.", + "phrases": [] + }, + { + "poem_id": "002_039", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Thy vision and thy hands are chained, earthbound, | Is it thy nature\u2019s fault, or of the thought too high?", + "The schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.", + "Absorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.", + "Ask an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.", + "If bare\u2010headed, have a towering will, | The crown is not for thee, but for the eagle alone.", + "When thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.", + "Monasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge." + ], + "full_text": "\n\nThy vision and thy hands are chained, earthbound, | Is it thy nature\u2019s fault, or of the thought too high?\nThe schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.\nAbsorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.\nAsk an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.\nIf bare\u2010headed, have a towering will, | The crown is not for thee, but for the eagle alone.\nWhen thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.\nMonasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge.", + "phrases": [] + }, + { + "poem_id": "002_040", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.", + "The goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?", + "Much worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?", + "Though blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.", + "Wherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.", + "What Frankish dealers take, For counterfeit and fake, | Is true and real art\u2014 Not valued in their Mart.", + "Though indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?" + ], + "full_text": "\n\nThe mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.\nThe goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?\nMuch worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?\nThough blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.\nWherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.\nWhat Frankish dealers take, For counterfeit and fake, | Is true and real art\u2014 Not valued in their Mart.\nThough indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?", + "phrases": [] + }, + { + "poem_id": "002_041", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?", + "You pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?", + "Luck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.", + "One look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.", + "I am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.", + "To be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego\u2019s fall.", + "My bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet\u2019s art." + ], + "full_text": "\n\nThe splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?\nYou pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?\nLuck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.\nOne look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.\nI am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.\nTo be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego\u2019s fall.\nMy bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet\u2019s art.", + "phrases": [] + }, + { + "poem_id": "002_042", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "You are neither for the earth nor for the heaven: | The world is for you, and not you for the world.", + "The sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.", + "This garden is for painful strains: | Neither for enjoying the roses nor for making a nest.", + "How long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.", + "Once who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.", + "High ambition, winsome speech, a passionate soul\u2014 | This is all the luggage for a leader of the Caravan.", + "It was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.", + "I am saving a song for the Placeless Realm\u2014 | A song that could shake even the trusty Gabriel." + ], + "full_text": "\n\nYou are neither for the earth nor for the heaven: | The world is for you, and not you for the world.\nThe sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.\nThis garden is for painful strains: | Neither for enjoying the roses nor for making a nest.\nHow long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.\nOnce who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.\nHigh ambition, winsome speech, a passionate soul\u2014 | This is all the luggage for a leader of the Caravan.\nIt was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.\nI am saving a song for the Placeless Realm\u2014 | A song that could shake even the trusty Gabriel.", + "phrases": [] + }, + { + "poem_id": "002_043", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "O Prisoner of Space! You are not far from the Placeless Realm\u2014 | That Audience Hall is not far away from your planet.", + "Grieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.", + "The gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!", + "Your station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.", + "Lest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much." + ], + "full_text": "\n\nO Prisoner of Space! You are not far from the Placeless Realm\u2014 | That Audience Hall is not far away from your planet.\nGrieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.\nThe gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!\nYour station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.\nLest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much.", + "phrases": [] + }, + { + "poem_id": "002_044", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "My mind on me bestowed a thinker\u2019s gaze, | From Love I learnt a toper\u2019s wont and ways.", + "No wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.", + "Take not my rhymes for poet\u2019s art, | I know the secrets of wine\u2010seller\u2019s mart.", + "Behold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.", + "Know not, absence or presence if it be, | I am the alien here, all others free.", + "My stay in West I may prolong a bit, | My frenzy if this desert will admit.", + "The stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost." + ], + "full_text": "\n\nMy mind on me bestowed a thinker\u2019s gaze, | From Love I learnt a toper\u2019s wont and ways.\nNo wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.\nTake not my rhymes for poet\u2019s art, | I know the secrets of wine\u2010seller\u2019s mart.\nBehold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.\nKnow not, absence or presence if it be, | I am the alien here, all others free.\nMy stay in West I may prolong a bit, | My frenzy if this desert will admit.\nThe stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost.", + "phrases": [] + }, + { + "poem_id": "002_045", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "From the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!", + "Little of change love\u2019s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.", + "The destiny of nations I chart for you: at first | The sword and spear; the zither\u2019s, the lute\u2019s soft sighs at last.", + "Outlandish are the customs that Europe\u2019s tavern knows! | It steeps men first in pleasure, the wine supplies at last.", + "Be it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.", + "The cloistered hour is over, the arena\u2019s hour begins; | The lightning comes to asunder those cloudy skies at last!", + "It was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book." + ], + "full_text": "\n\nFrom the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!\nLittle of change love\u2019s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.\nThe destiny of nations I chart for you: at first | The sword and spear; the zither\u2019s, the lute\u2019s soft sighs at last.\nOutlandish are the customs that Europe\u2019s tavern knows! | It steeps men first in pleasure, the wine supplies at last.\nBe it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.\nThe cloistered hour is over, the arena\u2019s hour begins; | The lightning comes to asunder those cloudy skies at last!\nIt was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book.", + "phrases": [] + }, + { + "poem_id": "002_046", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "All life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.", + "To you the champion, the lord of battle, | Bright angels offer, their swords\u2019 devotion", + "But of that blindness, that caravan spirit! | Of your own greatness, you have no notion.", + "How long this bondage to darkness? Choose now: | A prince\u2019s scepter,\u2014 a hermit\u2019s potion.", + "I know our priesthood, how faint in action, | In sermons pouring, a languid lotion." + ], + "full_text": "\n\nAll life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.\nTo you the champion, the lord of battle, | Bright angels offer, their swords\u2019 devotion\nBut of that blindness, that caravan spirit! | Of your own greatness, you have no notion.\nHow long this bondage to darkness? Choose now: | A prince\u2019s scepter,\u2014 a hermit\u2019s potion.\nI know our priesthood, how faint in action, | In sermons pouring, a languid lotion.", + "phrases": [] + }, + { + "poem_id": "002_047", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Every atom pants for glory: greed | Of self\u2010fruition earth\u2019s whole creed!", + "Life that thirsts for no flowering\u2014death: | Self\u2010creation\u2014a godlike deed;", + "Through self the mustard\u2010seed becomes | A hill: without, the hill a seed.", + "The stars wander and do not meet, | To all things severance is decreed;", + "Pale is the moon of night\u2019s last hour | No whispered things of friendship speed.", + "Own self is all the light you need; | # translation missing", + "You are this world\u2019s sole truth, all else, | Illusion such as sorceries breed.", + "These desert thorns prick many a doubt: | Do not complain if bare feet bleed." + ], + "full_text": "\n\nEvery atom pants for glory: greed | Of self\u2010fruition earth\u2019s whole creed!\nLife that thirsts for no flowering\u2014death: | Self\u2010creation\u2014a godlike deed;\nThrough self the mustard\u2010seed becomes | A hill: without, the hill a seed.\nThe stars wander and do not meet, | To all things severance is decreed;\nPale is the moon of night\u2019s last hour | No whispered things of friendship speed.\nOwn self is all the light you need; | # translation missing\nYou are this world\u2019s sole truth, all else, | Illusion such as sorceries breed.\nThese desert thorns prick many a doubt: | Do not complain if bare feet bleed.", + "phrases": [] + }, + { + "poem_id": "002_048", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "This wonder by some glance is wrought, Or Fortune\u2019s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.", + "By the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.", + "If slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.", + "Of selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.", + "O heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.", + "Your glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar\u2019s fervent zeal, In you is dead and is at rest.", + "Of Sanctuary\u2019s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air." + ], + "full_text": "\n\nThis wonder by some glance is wrought, Or Fortune\u2019s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.\nBy the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.\nIf slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.\nOf selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.\nO heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.\nYour glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar\u2019s fervent zeal, In you is dead and is at rest.\nOf Sanctuary\u2019s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air.", + "phrases": [] + }, + { + "poem_id": "002_049", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Why should I ask wise men about my origin? | For my mind ponders on the end of my life.", + "Raise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.", + "If I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.", + "I know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.", + "If that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.", + "The agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?" + ], + "full_text": "\n\nWhy should I ask wise men about my origin? | For my mind ponders on the end of my life.\nRaise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.\nIf I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.\nI know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.\nIf that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.\nThe agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?", + "phrases": [ + "West: (Iqbal\u2019s note): Nietzsche, the famous philosopher of Germany, who was unable to determine his exact emotional experiences, and whose philosophical speculations led him astray." + ] + }, + { + "poem_id": "002_050", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "When through the Love man conscious grows, Of respect self\u2010awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.", + "Like Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.", + "No need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.", + "O Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.", + "A person poor and destitute, Who walks in steps of God\u2019s Lion bold, | Is more exalt\u2019d than monarchs great: He spurns the worldly wealth and gold.", + "Men bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts." + ], + "full_text": "\n\nWhen through the Love man conscious grows, Of respect self\u2010awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.\nLike Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.\nNo need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.\nO Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.\nA person poor and destitute, Who walks in steps of God\u2019s Lion bold, | Is more exalt\u2019d than monarchs great: He spurns the worldly wealth and gold.\nMen bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts.", + "phrases": [] + }, + { + "poem_id": "002_051", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Once more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.", + "Awhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.", + "This verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.\u201d", + "O man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.", + "Iqbal his glow to Muslims lent, Who in India dwell: | An easy\u2010going man he was, And served the sluggards well.", + "To find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net." + ], + "full_text": "\n\nOnce more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.\nAwhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.\nThis verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.\u201d\nO man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.\nIqbal his glow to Muslims lent, Who in India dwell: | An easy\u2010going man he was, And served the sluggards well.\nTo find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net.", + "phrases": [] + }, + { + "poem_id": "002_052", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "This onrush of yearning\u2014 I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.", + "Nature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.", + "That Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.", + "Do not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.", + "If thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.", + "A hunter\u2019s prey I would not be, Even in winter\u2019s wrath, | If my abode had not been, So meagre, so exposed.", + "It is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy\u2014turvy." + ], + "full_text": "\n\nThis onrush of yearning\u2014 I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.\nNature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.\nThat Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.\nDo not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.\nIf thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.\nA hunter\u2019s prey I would not be, Even in winter\u2019s wrath, | If my abode had not been, So meagre, so exposed.\nIt is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy\u2014turvy.", + "phrases": [] + }, + { + "poem_id": "002_053", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Nature before your mind present, | Subdue this world of hue and scent.", + "Of selfhood you appear bereft, | To find the thing lost go on quest.", + "The stars do shine in boundless space, | Desire to get this lofty place.", + "Disrobed the houris of your mead, | The rose and tulip darning need.", + "Of urge, though Nature not deplete, | Yet where it fails you must complete." + ], + "full_text": "\n\nNature before your mind present, | Subdue this world of hue and scent.\nOf selfhood you appear bereft, | To find the thing lost go on quest.\nThe stars do shine in boundless space, | Desire to get this lofty place.\nDisrobed the houris of your mead, | The rose and tulip darning need.\nOf urge, though Nature not deplete, | Yet where it fails you must complete.", + "phrases": [] + }, + { + "poem_id": "002_054", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Alas! These men of church and mosque are known, | To do their best to make the soul benighted.", + "It is faith, and faith alone, that gives the power\u2014 | The power of the dervish, that conquers kings.", + "My soul\u2019s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.", + "Heavenly love is beyond the pale of reason; | The pain of being estranged is the heart\u2019s death.", + "His pride in Beauty makes Him show Himself, | But my eyes\u2019 vision is the hindering veil.", + "The logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.", + "How was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings." + ], + "full_text": "\n\nAlas! These men of church and mosque are known, | To do their best to make the soul benighted.\nIt is faith, and faith alone, that gives the power\u2014 | The power of the dervish, that conquers kings.\nMy soul\u2019s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.\nHeavenly love is beyond the pale of reason; | The pain of being estranged is the heart\u2019s death.\nHis pride in Beauty makes Him show Himself, | But my eyes\u2019 vision is the hindering veil.\nThe logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.\nHow was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings.", + "phrases": [] + }, + { + "poem_id": "002_055", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Reason has devised again the magic of ancient days; | What the magic needs, is a new Moses\u2019 wand.", + "The intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.", + "Travellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.", + "Grieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.", + "The dervish\u2019s asset is freedom on his death; | This silver and gold \u2018nisab\u2019 is not the law for him." + ], + "full_text": "\n\nReason has devised again the magic of ancient days; | What the magic needs, is a new Moses\u2019 wand.\nThe intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.\nTravellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.\nGrieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.\nThe dervish\u2019s asset is freedom on his death; | This silver and gold \u2018nisab\u2019 is not the law for him.", + "phrases": [] + }, + { + "poem_id": "002_056", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Other worlds exist beyond the stars\u2014 | More tests of love are still to come.", + "This vast space does not lack life\u2014 | Hundreds of other caravans are here.", + "Do not be content with the world of colour and Smell, | Other gardens there are, other nests, too.", + "What is the worry if one nest is lost? | There are other places to sigh and cry for!", + "You are an eagle, flight is your vocation: | You have other skies stretching out before you.", + "Do not let mere day and night ensnare you, | Other times and places belong to you.", + "Gone are the days when I was alone in company\u2014 | Many here are my confidants now." + ], + "full_text": "\n\nOther worlds exist beyond the stars\u2014 | More tests of love are still to come.\nThis vast space does not lack life\u2014 | Hundreds of other caravans are here.\nDo not be content with the world of colour and Smell, | Other gardens there are, other nests, too.\nWhat is the worry if one nest is lost? | There are other places to sigh and cry for!\nYou are an eagle, flight is your vocation: | You have other skies stretching out before you.\nDo not let mere day and night ensnare you, | Other times and places belong to you.\nGone are the days when I was alone in company\u2014 | Many here are my confidants now.", + "phrases": [] + }, + { + "poem_id": "002_057", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!", + "Aware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.", + "Moses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.", + "The plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.", + "Zikr in the Sufis\u2019 circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.", + "Love is thy goal, and mine, too, but both | Are so far novices on the path of love.", + "Alas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men." + ], + "full_text": "\n\nThe West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!\nAware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.\nMoses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.\nThe plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.\nZikr in the Sufis\u2019 circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.\nLove is thy goal, and mine, too, but both | Are so far novices on the path of love.\nAlas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men.", + "phrases": [] + }, + { + "poem_id": "002_058", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Selfhood is Gabriel\u2019s power, If fortified by learning; | And Israfeel\u2019s trumpet, If fortified by love.,", + "I am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.", + "The caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.", + "I do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.", + "These secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.", + "Thou art alone, abandoned, In the night\u2019s darkness; | My flame\u2014begotten song, Is for thee a beacon of light.", + "The Holy Land\u2019s story, Is colourful, simple, strange; | It begins with Isma\u2019il, And ends with Hussain." + ], + "full_text": "\n\nSelfhood is Gabriel\u2019s power, If fortified by learning; | And Israfeel\u2019s trumpet, If fortified by love.,\nI am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.\nThe caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.\nI do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.\nThese secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.\nThou art alone, abandoned, In the night\u2019s darkness; | My flame\u2014begotten song, Is for thee a beacon of light.\nThe Holy Land\u2019s story, Is colourful, simple, strange; | It begins with Isma\u2019il, And ends with Hussain.", + "phrases": [] + }, + { + "poem_id": "002_059", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Does freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?", + "Thy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?", + "This war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?", + "Beyond the realm of knowledge, Are pleasures for the Muslim\u2014 | he pleasures of ecstasy, The pleasures of a vision.", + "Discerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top." + ], + "full_text": "\n\nDoes freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?\nThy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?\nThis war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?\nBeyond the realm of knowledge, Are pleasures for the Muslim\u2014 | he pleasures of ecstasy, The pleasures of a vision.\nDiscerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top.", + "phrases": [] + }, + { + "poem_id": "002_060", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Events as yet folded in the scroll of Time | Reflect in the mirror of my perception.", + "Neither the planets, nor the spinning skies\u2014 | Only my bold song\u2014can tell you your destiny.", + "Either my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;", + "Yet perchance my morning song | May quicken the fire that your dust contains\u2014", + "The dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet." + ], + "full_text": "\n\nEvents as yet folded in the scroll of Time | Reflect in the mirror of my perception.\nNeither the planets, nor the spinning skies\u2014 | Only my bold song\u2014can tell you your destiny.\nEither my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;\nYet perchance my morning song | May quicken the fire that your dust contains\u2014\nThe dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet.", + "phrases": [] + }, + { + "poem_id": "002_061", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Sufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.", + "Be it the king\u2019s palace, or the fakir\u2019s sanctum, | Both have. usurped God\u2019s power of providing sustenance.", + "On the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.", + "The world\u2014 wanderer does not yield to the world\u2019s shackles, | Be it Arabia the blessed, The \u2018Immortal City\u2019 or China.", + "Inebriation of the night is a vaporous memory now, | But The Cup\u2014bearer\u2019s glances are an eternal flame.", + "Bear with my songs, venom \u2014 bared and harsh\u2014 | For it is venom that acts as an antidote sometimes.", + "A song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates." + ], + "full_text": "\n\nSufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.\nBe it the king\u2019s palace, or the fakir\u2019s sanctum, | Both have. usurped God\u2019s power of providing sustenance.\nOn the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.\nThe world\u2014 wanderer does not yield to the world\u2019s shackles, | Be it Arabia the blessed, The \u2018Immortal City\u2019 or China.\nInebriation of the night is a vaporous memory now, | But The Cup\u2014bearer\u2019s glances are an eternal flame.\nBear with my songs, venom \u2014 bared and harsh\u2014 | For it is venom that acts as an antidote sometimes.\nA song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates.", + "phrases": [] + }, + { + "poem_id": "002_062", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Intuition in the West was clever in its power, | But had not the plenitude for absolute abandon.", + "The quintessence of life is the force of faith supreme\u2014 | It is a force denied to all our seats of learning.", + "The galaxies, the planets, the firmament, are all | Waiting for man\u2019s rise, like a star in heaven.", + "Brains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?", + "The world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.", + "To a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.", + "The world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it." + ], + "full_text": "\n\nIntuition in the West was clever in its power, | But had not the plenitude for absolute abandon.\nThe quintessence of life is the force of faith supreme\u2014 | It is a force denied to all our seats of learning.\nThe galaxies, the planets, the firmament, are all | Waiting for man\u2019s rise, like a star in heaven.\nBrains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?\nThe world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.\nTo a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.\nThe world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it.", + "phrases": [] + }, + { + "poem_id": "002_063", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Cut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.", + "The ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.", + "Farabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.", + "Choose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk\u2014,", + "Either a Muslim\u2019s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.", + "Whether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon." + ], + "full_text": "\n\nCut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.\nThe ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.\nFarabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.\nChoose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk\u2014,\nEither a Muslim\u2019s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.\nWhether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon.", + "phrases": [] + }, + { + "poem_id": "002_064", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Neither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.", + "\u2018There is no God but God\u2019, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.", + "Thy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.", + "Thy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth\u2014bound.", + "The West is faced with a torrent\u2014 Gigantic, monster\u2014like, | A torrent that will engulf, Its power over the world.", + "My sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.", + "Though I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools." + ], + "full_text": "\n\nNeither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.\n\u2018There is no God but God\u2019, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.\nThy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.\nThy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth\u2014bound.\nThe West is faced with a torrent\u2014 Gigantic, monster\u2014like, | A torrent that will engulf, Its power over the world.\nMy sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.\nThough I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools.", + "phrases": [] + }, + { + "poem_id": "002_065", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "On me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent\u2014", + "That frantic dust whose eye outranges reason, | Dust by whose madness Gabriel\u2019s rose is rent;", + "That will not creep about its garden gathering | Straw for a nest\u2014un\u2010housed and yet content.", + "And Allah to this dust a gift of tears | Whose brightness shames the constellations, lent." + ], + "full_text": "\n\nOn me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent\u2014\nThat frantic dust whose eye outranges reason, | Dust by whose madness Gabriel\u2019s rose is rent;\nThat will not creep about its garden gathering | Straw for a nest\u2014un\u2010housed and yet content.\nAnd Allah to this dust a gift of tears | Whose brightness shames the constellations, lent.", + "phrases": [] + }, + { + "poem_id": "002_066", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "By men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought\u2019s vision bounded.", + "Rash youth, new\u2010fangled learning, giddy pleasure, gaudy plume,\u2014 | With these, while these still swarm, the Frankish wine\u2010shop is surrounded.", + "Not with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;", + "And for the Pharisee\u2014far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.", + "The fleshpots of the wealthy are for sale about the world; | Who bears love\u2019s toils and pangs earns wealth that God\u2019s hand has compounded.", + "I have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.", + "No fastings of Mahatmas will destroy the Brahmins\u2019 sway; | Vainly, when Moses holds no rod, have all his words resounded!" + ], + "full_text": "\n\nBy men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought\u2019s vision bounded.\nRash youth, new\u2010fangled learning, giddy pleasure, gaudy plume,\u2014 | With these, while these still swarm, the Frankish wine\u2010shop is surrounded.\nNot with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;\nAnd for the Pharisee\u2014far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.\nThe fleshpots of the wealthy are for sale about the world; | Who bears love\u2019s toils and pangs earns wealth that God\u2019s hand has compounded.\nI have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.\nNo fastings of Mahatmas will destroy the Brahmins\u2019 sway; | Vainly, when Moses holds no rod, have all his words resounded!", + "phrases": [] + }, + { + "poem_id": "002_067", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "To God the angels did complain \u02b9Gainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.", + "Though born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.", + "To throngs of Heaven he has taught, Like man, to fret and pine. | To clay\u2010made man he fain would teach, The wont and mode divine." + ], + "full_text": "\n\nTo God the angels did complain \u02b9Gainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.\nThough born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.\nTo throngs of Heaven he has taught, Like man, to fret and pine. | To clay\u2010made man he fain would teach, The wont and mode divine.", + "phrases": [] + }, + { + "poem_id": "002_068", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Over the tussle of heart and head | Rumi has won and Rizi fled.", + "Still bowl of Jamshid is alive, | Without guile kingship cannot thrive.", + "Both you and I aren\u2019t Muslims true, | Though we say the prayers due.", + "I know the end of wrangle well | Where mullahs at each other yell.", + "Turkish and Arabic both are sweet, | For talk of Love all tongues are meet.", + "The breed of Azar idols make, | But Friends of God these idols break.", + "You are alive and live for aye | The rest is all a play with clay." + ], + "full_text": "\n\nOver the tussle of heart and head | Rumi has won and Rizi fled.\nStill bowl of Jamshid is alive, | Without guile kingship cannot thrive.\nBoth you and I aren\u2019t Muslims true, | Though we say the prayers due.\nI know the end of wrangle well | Where mullahs at each other yell.\nTurkish and Arabic both are sweet, | For talk of Love all tongues are meet.\nThe breed of Azar idols make, | But Friends of God these idols break.\nYou are alive and live for aye | The rest is all a play with clay.", + "phrases": [] + }, + { + "poem_id": "002_069", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Arise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!", + "The confines of a monastery suit thee not\u2014 | The times have changed, thou seest, and so hast thou.", + "Thorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.", + "The Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.", + "O songbird! Thy song is well rewarded when | It infuses fire into the rose\u2019s bloom." + ], + "full_text": "\n\nArise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!\nThe confines of a monastery suit thee not\u2014 | The times have changed, thou seest, and so hast thou.\nThorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.\nThe Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.\nO songbird! Thy song is well rewarded when | It infuses fire into the rose\u2019s bloom.", + "phrases": [] + }, + { + "poem_id": "002_070", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Love\u02b9s fiery wine.", + "Some Ajami near the Holy Shrine, Did sadly sing this song and pine, | \u201cAlas! the robes by pilgrims worn, To threads and pieces now are torn.\u201d", + "The place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.", + "The gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.", + "No wonder If the Muslims gain, Their ancient glory once again\u2013 | Sanjar\u02b9s splendour pomp and state, The piety and faqr of mystics great.", + "The robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim." + ], + "full_text": "\n\nThe Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Love\u02b9s fiery wine.\nSome Ajami near the Holy Shrine, Did sadly sing this song and pine, | \u201cAlas! the robes by pilgrims worn, To threads and pieces now are torn.\u201d\nThe place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.\nThe gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.\nNo wonder If the Muslims gain, Their ancient glory once again\u2013 | Sanjar\u02b9s splendour pomp and state, The piety and faqr of mystics great.\nThe robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim.", + "phrases": [] + }, + { + "poem_id": "002_071", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The crescent has surpassed, The constellation\u2019s might | And grown in plenitude, With arduous labour.", + "In vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.", + "If thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.", + "The mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.", + "Who cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame." + ], + "full_text": "\n\nThe crescent has surpassed, The constellation\u2019s might | And grown in plenitude, With arduous labour.\nIn vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.\nIf thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.\nThe mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.\nWho cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame.", + "phrases": [] + }, + { + "poem_id": "002_072", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.", + "None knows that tumult\u2019s worth and price, Which hidden lies in future\u2019s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.", + "In tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.", + "The Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.", + "Much care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong." + ], + "full_text": "\n\nIn the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.\nNone knows that tumult\u2019s worth and price, Which hidden lies in future\u2019s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.\nIn tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.\nThe Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.\nMuch care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong.", + "phrases": [] + }, + { + "poem_id": "002_073", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart\u2014 To foxy ways they pay much heed.", + "The chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd\u2019s task, And leads to Moses\u2019 noble rank.", + "How can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.", + "One type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.", + "My thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray." + ], + "full_text": "\n\nThe cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart\u2014 To foxy ways they pay much heed.\nThe chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd\u2019s task, And leads to Moses\u2019 noble rank.\nHow can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.\nOne type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.\nMy thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray.", + "phrases": [] + }, + { + "poem_id": "002_074", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Salman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.", + "But one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.", + "Ape not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour." + ], + "full_text": "\n\nSalman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.\nBut one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.\nApe not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.", + "phrases": [ + "Salman: (Iqbal\u2019s Note): Salman\u2014Masood Saad Salman was a Persian poet of the Ghaznavi period, and was probably born in Lahore." + ] + }, + { + "poem_id": "002_075", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.", + "By means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.", + "Scholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.", + "The state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.", + "One God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.", + "On the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.", + "Within your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break." + ], + "full_text": "\n\nThe crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.\nBy means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.\nScholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.\nThe state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.\nOne God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.\nOn the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.\nWithin your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break.", + "phrases": [] + }, + { + "poem_id": "002_076", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "In my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.", + "I wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.", + "Men, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.", + "Unless the Book\u02b9s each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound", + "The joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul." + ], + "full_text": "\n\nIn my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.\nI wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.\nMen, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.\nUnless the Book\u02b9s each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound\nThe joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul.", + "phrases": [] + }, + { + "poem_id": "002_077", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "Knowledge and reason work in manner strange, | In case of Love \u2019gainst heart and sight they range.", + "The end of Muslim folk I know full well, | On theoretic points their preachers dwell.", + "Though bird of mead hovers my lodge around, | Yet has no share of my melodious sound.", + "The Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?", + "\u02baYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.\u02ba" + ], + "full_text": "\n\nKnowledge and reason work in manner strange, | In case of Love \u2019gainst heart and sight they range.\nThe end of Muslim folk I know full well, | On theoretic points their preachers dwell.\nThough bird of mead hovers my lodge around, | Yet has no share of my melodious sound.\nThe Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?\n\u02baYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.\u02ba", + "phrases": [] + }, + { + "poem_id": "002_078", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 2, + "section_title": "Odes Part-II", + "text_blocks": [ + "The style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:", + "The faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;", + "The faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust." + ], + "full_text": "This poem introduces one of Iqbal's basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today's Islamic conceptualization. | {Contributed by user: Saad Mahmood}\n\nThe style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:\nThe faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;\nThe faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust.", + "phrases": [] + }, + { + "poem_id": "002_079", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Estranging are the ways in the holy precinct, | And commercial is the tone of churches rites;", + "My soul's absorption is a relic now, | For gone are the days of men of ecstasy." + ], + "full_text": "\n\nEstranging are the ways in the holy precinct, | And commercial is the tone of churches rites;\nMy soul's absorption is a relic now, | For gone are the days of men of ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_080", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "O wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;", + "Thou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself." + ], + "full_text": "\n\nO wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;\nThou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself.", + "phrases": [] + }, + { + "poem_id": "002_081", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Am I bound by space, or beyond space? | A world\u2014observer or a world myself'?", + "Let Him remain happy in His Infinitude, | But condescend to tell me where I am." + ], + "full_text": "\n\nAm I bound by space, or beyond space? | A world\u2014observer or a world myself'?\nLet Him remain happy in His Infinitude, | But condescend to tell me where I am.", + "phrases": [] + }, + { + "poem_id": "002_082", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "I was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;", + "I lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself" + ], + "full_text": "\n\nI was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;\nI lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself", + "phrases": [] + }, + { + "poem_id": "002_083", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Confused is the nature of my love for Thee, | And more confused is my song in Thy praise;", + "For I sometimes do relish fulfilment, | At other times, a yearning in my heart." + ], + "full_text": "\n\nConfused is the nature of my love for Thee, | And more confused is my song in Thy praise;\nFor I sometimes do relish fulfilment, | At other times, a yearning in my heart.", + "phrases": [] + }, + { + "poem_id": "002_084", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Faith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;", + "For thee, upholder of the freedom of man, | A lack of faith is worse than slavery." + ], + "full_text": "\n\nFaith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;\nFor thee, upholder of the freedom of man, | A lack of faith is worse than slavery.", + "phrases": [] + }, + { + "poem_id": "002_085", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Observe the strains of' lily song: | An Indian voice a theme Arabian.,", + "An ear attuned to Western harmonies; | A royal temper, and the fate of a slave." + ], + "full_text": "\n\nObserve the strains of' lily song: | An Indian voice a theme Arabian.,\nAn ear attuned to Western harmonies; | A royal temper, and the fate of a slave.", + "phrases": [] + }, + { + "poem_id": "002_086", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "My nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;", + "I give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle." + ], + "full_text": "\n\nMy nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;\nI give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle.", + "phrases": [] + }, + { + "poem_id": "002_087", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "A restless heart throb, in every atom; | It has its abode, alone, in a multitude;", + "Impaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time." + ], + "full_text": "\n\nA restless heart throb, in every atom; | It has its abode, alone, in a multitude;\nImpaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time.", + "phrases": [] + }, + { + "poem_id": "002_088", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;", + "Thou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes." + ], + "full_text": "\n\nThy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;\nThou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes.", + "phrases": [] + }, + { + "poem_id": "002_089", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Neither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;", + "Ask God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power." + ], + "full_text": "\n\nNeither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;\nAsk God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power.", + "phrases": [] + }, + { + "poem_id": "002_090", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Selfhood in the world of men is prophethood; | Selfhood in solitude is godliness;", + "The earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power." + ], + "full_text": "\n\nSelfhood in the world of men is prophethood; | Selfhood in solitude is godliness;\nThe earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power.", + "phrases": [] + }, + { + "poem_id": "002_091", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Distracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;", + "Forsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul." + ], + "full_text": "\n\nDistracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;\nForsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul.", + "phrases": [] + }, + { + "poem_id": "002_092", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;", + "The peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word." + ], + "full_text": "\n\nThe beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;\nThe peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word.", + "phrases": [] + }, + { + "poem_id": "002_093", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Where is the moving spirit of my life? | The thunder-bolt, the harvest of my life?", + "His place is in the solitude of the heart, | But I know not the place of the heart within." + ], + "full_text": "\n\nWhere is the moving spirit of my life? | The thunder-bolt, the harvest of my life?\nHis place is in the solitude of the heart, | But I know not the place of the heart within.", + "phrases": [] + }, + { + "poem_id": "002_094", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "I am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,", + "I am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust." + ], + "full_text": "\n\nI am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,\nI am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust.", + "phrases": [] + }, + { + "poem_id": "002_095", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;", + "Renounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal." + ], + "full_text": "\n\nThy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;\nRenounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal.", + "phrases": [] + }, + { + "poem_id": "002_096", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Pure in nature thou art, thy nature is light; | Thou art the star in the firmament;", + "Thou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright." + ], + "full_text": "\n\nPure in nature thou art, thy nature is light; | Thou art the star in the firmament;\nThou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright.", + "phrases": [] + }, + { + "poem_id": "002_097", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Muslims have lost the passion of love they had; | They are lily\u2014livered, timid, and weak;", + "Their prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith." + ], + "full_text": "\n\nMuslims have lost the passion of love they had; | They are lily\u2014livered, timid, and weak;\nTheir prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith.", + "phrases": [] + }, + { + "poem_id": "002_098", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Conquer the world with the power of Selfhood, | And solve the riddle of the universe;", + "Be intimate with thy shores, like the sea, | But avoid the surf around the boundless deep." + ], + "full_text": "\n\nConquer the world with the power of Selfhood, | And solve the riddle of the universe;\nBe intimate with thy shores, like the sea, | But avoid the surf around the boundless deep.", + "phrases": [] + }, + { + "poem_id": "002_099", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Dew\u2014drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed", + "To raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life." + ], + "full_text": "\n\nDew\u2014drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed\nTo raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life.", + "phrases": [] + }, + { + "poem_id": "002_100", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Reason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;", + "But what does this lamp on the wayside know | About the storms raging in the house?" + ], + "full_text": "\n\nReason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;\nBut what does this lamp on the wayside know | About the storms raging in the house?", + "phrases": [] + }, + { + "poem_id": "002_101", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Give the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;", + "O Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me." + ], + "full_text": "\n\nGive the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;\nO Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me.", + "phrases": [] + }, + { + "poem_id": "002_102", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;", + "I am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world." + ], + "full_text": "\n\nThine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;\nI am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world.", + "phrases": [] + }, + { + "poem_id": "002_103", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;", + "Though born I am with a power to see the world, | I belong to none, like Jamsheed's all\u2014seeing glass." + ], + "full_text": "\n\nThank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;\nThough born I am with a power to see the world, | I belong to none, like Jamsheed's all\u2014seeing glass.", + "phrases": [] + }, + { + "poem_id": "002_104", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "He is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.", + "If the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer." + ], + "full_text": "\n\nHe is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.\nIf the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer.", + "phrases": [] + }, + { + "poem_id": "002_105", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Love is sometimes a wanderer in the woods; | At other times, a king of kings in power;", + "Sometimes an armed warrior in the field; | At other times defenceless, unarmed." + ], + "full_text": "\n\nLove is sometimes a wanderer in the woods; | At other times, a king of kings in power;\nSometimes an armed warrior in the field; | At other times defenceless, unarmed.", + "phrases": [] + }, + { + "poem_id": "002_106", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Love seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;", + "Sometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God." + ], + "full_text": "\n\nLove seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;\nSometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God.", + "phrases": [] + }, + { + "poem_id": "002_107", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Grant me the absorption of souls of the past, | And let me be of those who never grieve;", + "The riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy." + ], + "full_text": "\n\nGrant me the absorption of souls of the past, | And let me be of those who never grieve;\nThe riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_108", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "It was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;", + "How could the sun have any light at all, | If it spurns and loses its own beams?" + ], + "full_text": "\n\nIt was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;\nHow could the sun have any light at all, | If it spurns and loses its own beams?", + "phrases": [] + }, + { + "poem_id": "002_109", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "This reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;", + "I know not what has happened to me of late, | My reason and my heart are ever at war." + ], + "full_text": "\n\nThis reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;\nI know not what has happened to me of late, | My reason and my heart are ever at war.", + "phrases": [] + }, + { + "poem_id": "002_110", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "To be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;", + "But-pardon me, O Lord-to be a man, | Is not a headache, but a heartache." + ], + "full_text": "\n\nTo be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;\nBut-pardon me, O Lord-to be a man, | Is not a headache, but a heartache.", + "phrases": [] + }, + { + "poem_id": "002_111", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "So man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!", + "He knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?" + ], + "full_text": "\n\nSo man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!\nHe knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?", + "phrases": [] + }, + { + "poem_id": "002_112", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning", + "An illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command." + ], + "full_text": "\n\nThe mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning\nAn illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command.", + "phrases": [] + }, + { + "poem_id": "002_113", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "That blood of pristine vigour is no more; | That yearning heart's power is no more;", + "Prayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more." + ], + "full_text": "\n\nThat blood of pristine vigour is no more; | That yearning heart's power is no more;\nPrayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more.", + "phrases": [] + }, + { + "poem_id": "002_114", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_115", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "The movement of days and nights is eternal, fast; | No one has seen the future or the past;", + "Thou art the only fact, the rest is fiction; | The present is the only time thou hast." + ], + "full_text": "\n\nThe movement of days and nights is eternal, fast; | No one has seen the future or the past;\nThou art the only fact, the rest is fiction; | The present is the only time thou hast.", + "phrases": [] + }, + { + "poem_id": "002_116", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Selfhood's apostate is the life of reason; | Its secret lies in communion with God;", + "If thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings." + ], + "full_text": "\n\nSelfhood's apostate is the life of reason; | Its secret lies in communion with God;\nIf thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings.", + "phrases": [] + }, + { + "poem_id": "002_117", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Thy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;", + "God is disgusted with bodies without souls; | The living God is the God of living souls." + ], + "full_text": "\n\nThy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;\nGod is disgusted with bodies without souls; | The living God is the God of living souls.", + "phrases": [] + }, + { + "poem_id": "002_118", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 3, + "section_title": "Quatrains", + "text_blocks": [ + "Iqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:", + "Unlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy." + ], + "full_text": "\n\nIqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:\nUnlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy.", + "phrases": [] + }, + { + "poem_id": "002_119", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "My invocations are sincere and true, | They form my ablutions and prayers due.", + "One glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.", + "One has no comrade on Love\u2019s journey long | Save fervent zeal, and passion great and strong.", + "O God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.", + "Your Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.", + "Your Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.", + "Without You town appears devoid of life, | When present, same town appears astir with strife.", + "For wine of gnosis I request and ask, | To get some dregs I break the cup and glass.", + "The mystics\u2019 gourds and commons\u2019 pitchers wait | For liquor of your Grace and Bounty great.", + "Against Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.", + "Both verse and wisdom indicate the way | Which longing face to face can not convey." + ], + "full_text": "(Written in the Mosque of Cordoba)\n\nMy invocations are sincere and true, | They form my ablutions and prayers due.\nOne glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.\nOne has no comrade on Love\u2019s journey long | Save fervent zeal, and passion great and strong.\nO God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.\nYour Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.\nYour Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.\nWithout You town appears devoid of life, | When present, same town appears astir with strife.\nFor wine of gnosis I request and ask, | To get some dregs I break the cup and glass.\nThe mystics\u2019 gourds and commons\u2019 pitchers wait | For liquor of your Grace and Bounty great.\nAgainst Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.\nBoth verse and wisdom indicate the way | Which longing face to face can not convey.", + "phrases": [] + }, + { + "poem_id": "002_120", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Days\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death", + "Days\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.", + "Days\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.", + "It weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.", + "If you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession", + "Our days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.", + "Wonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!", + "Destroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!", + "But immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.", + "Love illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.", + "Though the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.", + "In the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.", + "Love is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.", + "It is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.", + "Love is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.", + "Love is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.", + "O Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.", + "Be it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.", + "It is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.", + "Thine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.", + "Man\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.", + "What if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning", + "Though born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.", + "With passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.", + "O Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.", + "Thy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.", + "Thy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.", + "The Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.", + "For him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.", + "Marvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.", + "Nourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.", + "He is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.", + "The secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;", + "His deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;", + "In every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.", + "Human, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;", + "Humble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.", + "Soft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.", + "The faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.", + "He is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.", + "Sacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;", + "Thy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.", + "Ah, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;", + "Whose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;", + "Whose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;", + "Who left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.", + "Abundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.", + "Wafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.", + "In the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.", + "Where, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?", + "The German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.", + "The holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.", + "The French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.", + "The heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.", + "The Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.", + "Unknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.", + "The sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.", + "The peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.", + "O waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.", + "The new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.", + "If I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.", + "Life is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.", + "A nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.", + "Unsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit." + ], + "full_text": "\n\nDays\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death\nDays\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.\nDays\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.\nIt weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.\nIf you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession\nOur days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.\nWonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!\nDestroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!\nBut immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.\nLove illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.\nThough the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.\nIn the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.\nLove is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.\nIt is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.\nLove is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.\nLove is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.\nO Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.\nBe it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.\nIt is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.\nThine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.\nMan\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.\nWhat if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning\nThough born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.\nWith passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.\nO Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.\nThy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.\nThy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.\nThe Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.\nFor him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.\nMarvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.\nNourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.\nHe is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.\nThe secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;\nHis deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;\nIn every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.\nHuman, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;\nHumble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.\nSoft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.\nThe faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.\nHe is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.\nSacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;\nThy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.\nAh, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;\nWhose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;\nWhose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;\nWho left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.\nAbundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.\nWafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.\nIn the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.\nWhere, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?\nThe German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.\nThe holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.\nThe French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.\nThe heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.\nThe Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.\nUnknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.\nThe sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.\nThe peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.\nO waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.\nThe new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.\nIf I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.\nLife is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.\nA nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.\nUnsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit.", + "phrases": [ + "Al-Kabeer!: (Iqbal\u2019s note): Wad-al-Kabeer is a river of Cordova, near the Mosque" + ] + }, + { + "poem_id": "002_121", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "In my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.", + "A free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.", + "My heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.", + "Once I had a two\u2010edged sword\u2013 It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates." + ], + "full_text": "Mu\u2018tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu\u2018tamid\u2019s | poems have been translated into English | and published in the Wisdom of the East | series.\n\nIn my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.\nA free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.\nMy heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.\nOnce I had a two\u2010edged sword\u2013 It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates.", + "phrases": [] + }, + { + "poem_id": "002_122", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "You are the apple of my eye, | My heart\u2019s delight:", + "I am remote from my valley, | To me you are the Burning Bush of Sinai!", + "You are a houri of the Arabian Desert, | Nursed by the Western breeze.", + "I feel homesick in exile, | You feel homesick in exile:", + "Prosper in this strange land! | May the morning dew quench your thirst!", + "The world presents a strange sight: | The vision\u2019s mantle is torn apart\u2014", + "May valour struggle with the waves if it must, | The other side of the river is not to be seen!", + "Life owes itself to the heat of one\u2019s soul: | Flame does not rise from dust.", + "The Syrian evening\u2019s fallen star | Shined brighter in the exile\u2019s dawn.", + "There are no frontiers for the Man of Faith, | He is at home everywhere." + ], + "full_text": "These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)\n\nYou are the apple of my eye, | My heart\u2019s delight:\nI am remote from my valley, | To me you are the Burning Bush of Sinai!\nYou are a houri of the Arabian Desert, | Nursed by the Western breeze.\nI feel homesick in exile, | You feel homesick in exile:\nProsper in this strange land! | May the morning dew quench your thirst!\nThe world presents a strange sight: | The vision\u2019s mantle is torn apart\u2014\nMay valour struggle with the waves if it must, | The other side of the river is not to be seen!\nLife owes itself to the heat of one\u2019s soul: | Flame does not rise from dust.\nThe Syrian evening\u2019s fallen star | Shined brighter in the exile\u2019s dawn.\nThere are no frontiers for the Man of Faith, | He is at home everywhere.", + "phrases": [] + }, + { + "poem_id": "002_123", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Spain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.", + "Prints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.", + "In your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.", + "Is more henna needed by your pretties? | My lifeblood can give them some colour!", + "How can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!", + "My eyes watched Granada as well, | But the traveller\u2019s content neither in journey nor in rest:", + "I saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!" + ], + "full_text": "(Written in Spain\u2014on the way back)\n\nSpain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.\nPrints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.\nIn your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.\nIs more henna needed by your pretties? | My lifeblood can give them some colour!\nHow can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!\nMy eyes watched Granada as well, | But the traveller\u2019s content neither in journey nor in rest:\nI saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!", + "phrases": [] + }, + { + "poem_id": "002_124", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "These warriors, victorious, | These worshippers of Thine,", + "Whom Thou hast granted the will | To win power in Thy name;", + "Who cleave rivers and woods in twain, | Whose terror turns mountains into dust;", + "They care not for the world; | They care not for its pleasures;", + "In their passion, in their zeal, | In their love for Thee, O Lord,", + "They aim at martyrdom, | Not the rule of the earth.", + "Thou hast united warring tribes, | In thought, in deed, in prayer.", + "The burning fire that life had sought | For centuries, was found in them at last.", + "They think of death, not as life\u2019s end, | But as the ennobling of the heart.", + "Awaken in them an iron will, | And make their eye a sharpened sword." + ], + "full_text": "(In the Battlefield of Andalusia)\n\nThese warriors, victorious, | These worshippers of Thine,\nWhom Thou hast granted the will | To win power in Thy name;\nWho cleave rivers and woods in twain, | Whose terror turns mountains into dust;\nThey care not for the world; | They care not for its pleasures;\nIn their passion, in their zeal, | In their love for Thee, O Lord,\nThey aim at martyrdom, | Not the rule of the earth.\nThou hast united warring tribes, | In thought, in deed, in prayer.\nThe burning fire that life had sought | For centuries, was found in them at last.\nThey think of death, not as life\u2019s end, | But as the ennobling of the heart.\nAwaken in them an iron will, | And make their eye a sharpened sword.", + "phrases": [] + }, + { + "poem_id": "002_125", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "All space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.", + "How could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?", + "The peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;", + "To-day I witnessing acknowledge realms | That I once thought the mummery of the Church.", + "We, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons", + "Let me have leave to ask this question, one | Not answered by the subtleties of the schools,", + "That while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made", + "Such chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.", + "Oh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?", + "Europe's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.", + "A blaze of art and science lights the West | With darkness that no Fountain of Life dispels;", + "In high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;", + "What they call commerce is a game of dice | For one, profit, for millions swooping death.", + "There science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;", + "Naked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts", + "Denied celestial grace a nation goes | No further than electricity or steam", + "Death to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.", + "-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.", + "The Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;", + "What twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.", + "Omnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!", + "When shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits." + ], + "full_text": "\n\nAll space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.\nHow could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?\nThe peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;\nTo-day I witnessing acknowledge realms | That I once thought the mummery of the Church.\nWe, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons\nLet me have leave to ask this question, one | Not answered by the subtleties of the schools,\nThat while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made\nSuch chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.\nOh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?\nEurope's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.\nA blaze of art and science lights the West | With darkness that no Fountain of Life dispels;\nIn high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;\nWhat they call commerce is a game of dice | For one, profit, for millions swooping death.\nThere science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;\nNaked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts\nDenied celestial grace a nation goes | No further than electricity or steam\nDeath to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.\n-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.\nThe Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;\nWhat twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.\nOmnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!\nWhen shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits.", + "phrases": [] + }, + { + "poem_id": "002_126", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "As yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.", + "Drunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven\u2019t changed as yet.", + "Your rich are too unmindful, Your poor too content\u2014 | The slave as yet frets in the street, the master\u2019s walls are still too high.", + "Learning, religion, science and art are all means to fulfill lust: | The grace of Love\u2014the redeemer\u2014is not as yet bestowed upon all.", + "The essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!", + "GOD'S COMMAND TO HIS ANGELS", + "RISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!", + "Kindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!", + "Close the hour approaches of the kingdom of the poor\u2014 | Every imprint of the past find and annihilate!", + "Find the field whose harvest is no peasant's daily bread\u2014 | Garner in the furnace every ripening ear of wheat!", + "Banish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!", + "God by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!", + "Rear for me another temple, build its walls with mud\u2014 | Wearied of their columned marbles, sickened is My sight!", + "All their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate." + ], + "full_text": "Note : Mr. Naeem Siddiqui did not translate the second part of this poem \"God's Command to his Angels\". So, this part of translation has been taken from \"Poems from Iqbal\" by V. G. Kiernan. ISBN: 0 19 579185 1\n\nAs yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.\nDrunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven\u2019t changed as yet.\nYour rich are too unmindful, Your poor too content\u2014 | The slave as yet frets in the street, the master\u2019s walls are still too high.\nLearning, religion, science and art are all means to fulfill lust: | The grace of Love\u2014the redeemer\u2014is not as yet bestowed upon all.\nThe essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!\nGOD'S COMMAND TO HIS ANGELS\nRISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!\nKindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!\nClose the hour approaches of the kingdom of the poor\u2014 | Every imprint of the past find and annihilate!\nFind the field whose harvest is no peasant's daily bread\u2014 | Garner in the furnace every ripening ear of wheat!\nBanish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!\nGod by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!\nRear for me another temple, build its walls with mud\u2014 | Wearied of their columned marbles, sickened is My sight!\nAll their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate.", + "phrases": [] + }, + { + "poem_id": "002_127", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "# translation missing | # translation missing", + "Life to passion and ecstasy\u2014sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.", + "The veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.", + "The heavy night\u2010cloud has left behind it red and blue cloudlets: | It has given a head\u2010dress of various hues to the Mount Idam to wear.", + "Air is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.", + "The remains of burnt\u2010out fire are observable here and a piece of tent\u2010rope there: | Who knows how many caravans have passed through this tract.", + "I heard the angel Gabriel saying to me: This indeed is your station\u2014 | For those acquainted with the pleasure of separation, this is the everlasting comfort.", + "To whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.", + "Is there not another Ghaznavi in the factory of Life?\u2014 | The Somnaths of the People of the Harem have been awaiting a blow for long.", + "The Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.", + "The Caravan of Hijaz has not another Husain amongst it\u2014 | Although the tresses of the Tigris and the Euphrates are still as bright as ever.", + "Intellect, heart and vision, all must take their first lessons from Love\u2014 | Religion and the religious law breed idols of illusion if there is no Love.", + "The truthfulness of Abraham is but a form of Love, and so is the patience of Husain\u2014 | And so are Badr and Hunayn in the battle of existence.", + "The universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.", + "The disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;", + "I\u2014whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.", + "The zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;", + "My song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.", + "Give not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.", + "You are the Sacred Tablet, You are the Pen and the Book; | This blue\u2010colored dome is a bubble in the sea that you are.", + "You are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.", + "The splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.", + "If my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.", + "A meaningful glance from you redeemed both of them: | Reason\u2014the seeker in separation; and Love\u2014 the restless one in Presence.", + "The world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.", + "You are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.", + "The old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.", + "It persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!", + "Separation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.", + "In the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.", + "Separation is the warmth of hot\u2010pursuit; it is at the heart of fond lamentation\u2014 | It is why the wave is in search; it is why the pearl is precious." + ], + "full_text": "\n\n# translation missing | # translation missing\nLife to passion and ecstasy\u2014sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.\nThe veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.\nThe heavy night\u2010cloud has left behind it red and blue cloudlets: | It has given a head\u2010dress of various hues to the Mount Idam to wear.\nAir is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.\nThe remains of burnt\u2010out fire are observable here and a piece of tent\u2010rope there: | Who knows how many caravans have passed through this tract.\nI heard the angel Gabriel saying to me: This indeed is your station\u2014 | For those acquainted with the pleasure of separation, this is the everlasting comfort.\nTo whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.\nIs there not another Ghaznavi in the factory of Life?\u2014 | The Somnaths of the People of the Harem have been awaiting a blow for long.\nThe Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.\nThe Caravan of Hijaz has not another Husain amongst it\u2014 | Although the tresses of the Tigris and the Euphrates are still as bright as ever.\nIntellect, heart and vision, all must take their first lessons from Love\u2014 | Religion and the religious law breed idols of illusion if there is no Love.\nThe truthfulness of Abraham is but a form of Love, and so is the patience of Husain\u2014 | And so are Badr and Hunayn in the battle of existence.\nThe universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.\nThe disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;\nI\u2014whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.\nThe zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;\nMy song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.\nGive not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.\nYou are the Sacred Tablet, You are the Pen and the Book; | This blue\u2010colored dome is a bubble in the sea that you are.\nYou are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.\nThe splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.\nIf my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.\nA meaningful glance from you redeemed both of them: | Reason\u2014the seeker in separation; and Love\u2014 the restless one in Presence.\nThe world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.\nYou are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.\nThe old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.\nIt persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!\nSeparation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.\nIn the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.\nSeparation is the warmth of hot\u2010pursuit; it is at the heart of fond lamentation\u2014 | It is why the wave is in search; it is why the pearl is precious.", + "phrases": [] + }, + { + "poem_id": "002_128", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE MOTH", + "The firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?", + "THE FIREFLY", + "God be thanked a hundred times, That I am, not a moth\u2013 | That I am no beggar, Of alien fire!" + ], + "full_text": "\n\nTHE MOTH\nThe firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?\nTHE FIREFLY\nGod be thanked a hundred times, That I am, not a moth\u2013 | That I am no beggar, Of alien fire!", + "phrases": [] + }, + { + "poem_id": "002_129", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A\u00a0nation\u2019s\u00a0life\u00a0is\u00a0illumined\u00a0by\u00a0selfhood, | Selfhood\u00a0is\u00a0the\u00a0pathway\u00a0to\u00a0everlasting\u00a0life.", + "This\u00a0one\u00a0thing\u00a0that\u00a0Adam\u00a0is\u00a0not\u00a0without\u00a0the\u00a0Purpose\u2014 | A\u00a0manifold\u00a0life,\u00a0a\u00a0manifold\u00a0leisure!", + "Earth\u2010bound\u00a0crows\u00a0cannot\u00a0aspire\u00a0to\u00a0the\u00a0eagle\u2019s\u00a0flights, | But\u00a0they\u00a0corrupt\u00a0the\u00a0eagle\u2019s\u00a0lofty,\u00a0noble\u00a0habits.", + "May\u00a0God\u00a0make\u00a0thee\u00a0a\u00a0virtuous,\u00a0blameless\u00a0youth; | Thou\u00a0livest\u00a0in\u00a0an\u00a0age\u00a0deprived\u00a0of\u00a0decency.", + "Iqbal\u00a0was\u00a0not\u00a0at\u00a0ease\u00a0in\u00a0a\u00a0monastery, | For\u00a0he\u00a0is\u00a0bright,\u00a0and\u00a0sprightly,\u00a0and\u00a0full\u00a0of\u00a0wit" + ], + "full_text": "\n\nA\u00a0nation\u2019s\u00a0life\u00a0is\u00a0illumined\u00a0by\u00a0selfhood, | Selfhood\u00a0is\u00a0the\u00a0pathway\u00a0to\u00a0everlasting\u00a0life.\nThis\u00a0one\u00a0thing\u00a0that\u00a0Adam\u00a0is\u00a0not\u00a0without\u00a0the\u00a0Purpose\u2014 | A\u00a0manifold\u00a0life,\u00a0a\u00a0manifold\u00a0leisure!\nEarth\u2010bound\u00a0crows\u00a0cannot\u00a0aspire\u00a0to\u00a0the\u00a0eagle\u2019s\u00a0flights, | But\u00a0they\u00a0corrupt\u00a0the\u00a0eagle\u2019s\u00a0lofty,\u00a0noble\u00a0habits.\nMay\u00a0God\u00a0make\u00a0thee\u00a0a\u00a0virtuous,\u00a0blameless\u00a0youth; | Thou\u00a0livest\u00a0in\u00a0an\u00a0age\u00a0deprived\u00a0of\u00a0decency.\nIqbal\u00a0was\u00a0not\u00a0at\u00a0ease\u00a0in\u00a0a\u00a0monastery, | For\u00a0he\u00a0is\u00a0bright,\u00a0and\u00a0sprightly,\u00a0and\u00a0full\u00a0of\u00a0wit", + "phrases": [] + }, + { + "poem_id": "002_130", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A witty man in a tavern spoke with a tongue untamed: | \u2018The ruler of our state is a beggar unashamed;", + "How many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?", + "The blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.", + "The epicure\u2019s table is loaded with delights, | Stolen from the needy, stripped of all their rights.", + "He is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.\u2019" + ], + "full_text": "\n\nA witty man in a tavern spoke with a tongue untamed: | \u2018The ruler of our state is a beggar unashamed;\nHow many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?\nThe blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.\nThe epicure\u2019s table is loaded with delights, | Stolen from the needy, stripped of all their rights.\nHe is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.\u2019", + "phrases": [] + }, + { + "poem_id": "002_131", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "When in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:", + "\u2018Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.", + "He loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.", + "His task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.\u2019" + ], + "full_text": "\n\nWhen in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:\n\u2018Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.\nHe loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.\nHis task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.\u2019", + "phrases": [] + }, + { + "poem_id": "002_132", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Monasticism was the church\u2019s base | Its austere living had no room for wealth.", + "The anchorite and the king have ever been hostile; | One has humility; the other an exalted power.", + "Church and state were separated at last; | The revered priest was rendered powerless.", + "When church and state parted the ways for ever, | It set in the rule of avarice and greed.", + "This split is a disaster both for country and faith, | And shows the culture\u2019s blind lack of vision.", + "It is the miracle of a desert\u2010dweller | To make the grace a mirror to power.", + "Mankind\u2019s deliverance lies in the unity | Of those who rule the body and those who rule the soul." + ], + "full_text": "\n\nMonasticism was the church\u2019s base | Its austere living had no room for wealth.\nThe anchorite and the king have ever been hostile; | One has humility; the other an exalted power.\nChurch and state were separated at last; | The revered priest was rendered powerless.\nWhen church and state parted the ways for ever, | It set in the rule of avarice and greed.\nThis split is a disaster both for country and faith, | And shows the culture\u2019s blind lack of vision.\nIt is the miracle of a desert\u2010dweller | To make the grace a mirror to power.\nMankind\u2019s deliverance lies in the unity | Of those who rule the body and those who rule the soul.", + "phrases": [] + }, + { + "poem_id": "002_133", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Who rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?", + "Who drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?", + "Who filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?", + "Landlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine." + ], + "full_text": "\n\nWho rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?\nWho drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?\nWho filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?\nLandlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine.", + "phrases": [] + }, + { + "poem_id": "002_134", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Thy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.", + "In vain if thou possessest Khusroe\u2019s imperial pomp, | If thou dost not possess prowess or contentment.", + "Seek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim\u2019s joy and greatness.", + "When an eagle\u2019s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.", + "Despair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.", + "Thy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains." + ], + "full_text": "\n\nThy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.\nIn vain if thou possessest Khusroe\u2019s imperial pomp, | If thou dost not possess prowess or contentment.\nSeek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim\u2019s joy and greatness.\nWhen an eagle\u2019s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.\nDespair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.\nThy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains.", + "phrases": [] + }, + { + "poem_id": "002_135", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "An eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,", + "Be consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;", + "More pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-." + ], + "full_text": "\n\nAn eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,\nBe consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;\nMore pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-.", + "phrases": [] + }, + { + "poem_id": "002_136", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "This vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.", + "I am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower\u2014 Dost thou know thy goal?", + "These mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.", + "Why didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?", + "May God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean\u2019s depth.", + "The whirlpool mourns the wave, Swallowed up in its abyss\u2014 | The wave that rose from the sea\u2019s depths, But never lapped against the shore.", + "It is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators", + "O wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy." + ], + "full_text": "\n\nThis vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.\nI am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower\u2014 Dost thou know thy goal?\nThese mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.\nWhy didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?\nMay God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean\u2019s depth.\nThe whirlpool mourns the wave, Swallowed up in its abyss\u2014 | The wave that rose from the sea\u2019s depths, But never lapped against the shore.\nIt is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators\nO wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy.", + "phrases": [] + }, + { + "poem_id": "002_137", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Spring\u2019s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram", + "With a riot of flowers\u2014iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr\u2019s gory shroud.", + "The landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.", + "The breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.", + "Look at that hill\u2010stream, | how It halts and bends and glides and swings around,", + "And then, collecting itself, | surges up and rushes on.", + "Should it be stemmed, | it would cut open the hills\u2019 hearts and burst the rocks.", + "This hill\u2010stream, my fair saki, has | A message to give us concerning life.", + "Attune me to this message and, | Come, let us celebrate the spring, which comes but once a year.", + "Give me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life\u2019s mind,", + "Whose strength intoxicates the universe, | Whose effervescence was Creation\u2019s source.", + "Come lift the veil off mysteries, | And make a mere wagtail take eagles on.", + "The times have changed; so have their signs. | New is the music, and so are the instruments.", + "The magic of the West has been exposed, | And the magician stands aghast.", + "The politics of the ancient regime are in disgrace: | world is tired of kings.", + "The age of capitalism has passed, | The juggler, having shown his tricks, has gone.", + "The Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.", + "Cut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.", + "The Muslim, zealous though about God\u2019s unity, | Still wears the Hindu\u2019s sacred thread around his heart.", + "In culture, mysticism, canon law and dialectical theology\u2014 | He worships idols of non\u2010Arab make", + "The truth has been lost in absurdities, | And in traditions is this ummah rooted still.", + "The preacher\u2019s sermon may beguile your heart, | But there is no sincerity, no warmth in it.", + "It is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.", + "The Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,", + "Has got lost in the maze of Ajam\u2019s ideas: | At half\u2010way stations is this traveller stuck.", + "Gone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.", + "O Saki, serve me that old wine again, | Let that old cup go round once more.", + "Lend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.", + "Free young men\u2019s minds from slavery, | And make them mentors of the old.", + "The millat\u2019s tree is green thanks to your sap: | You are its body\u2019s breath.", + "Give it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.", + "Drive that old arrow through its heart | Which will revive desire in it.", + "Blest be the stars of Your heavens; blest be | Those who spend their nights praying to You.", + "Endow the young with fervent souls; | Grant them my vision and my love.", + "I am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.", + "Tell me about the mysteries of life and death, | For Your eye spans the universe.", + "The sleeplessness if my tear\u2010shedding eyes; | The restless yearnings hidden in my heart;", + "The prayerfulness of my cries at midnight; | My melting into tears in solitude and company;", + "My aspirations, longings and desires; | My hopes and quests;", + "My mind that mirrors the times | A field for thought\u2019s gazelles to roam", + "My heart, which is a battlefield of life, | Where legions of doubt war with faith\u2014", + "O Saki, these are all my wealth; | Possessing them, I am rich in my poverty.", + "Distribute all these riches in my caravan, | And let them come to some good use.", + "In constant motion is the sea of life. | All things display life\u2019s volatility.", + "It is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.", + "Unpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.", + "It is fixed, yet in motion, | straining at the leash to get free of the elements.", + "A unity imprisoned in diversity, | It is unique in every form and shape.", + "This world, this sex\u2010dimensioned idol\u2010house, | This Somnat is all of its fashioning.", + "It is not its way to repeat itself: | You are not I, I am not you.", + "With you and me and others it has formed | Assemblies, but is solitary in their midst.", + "It shines in lightning, in the stars, | In silver, gold and mercury.", + "Its is the wilderness, its are the trees, | Its are the roses, its are the thorns.", + "It pulverises mountains with its might, | And captures Gabriel and houris in its noose.", + "There is a silver\u2010grey, brave falcon here, | Its talons covered with the blood of partridges,", + "And over there, far from its nest, | A pigeon helplessly aflutter in a snare.", + "Stability is an illusion of eyes, | For every atom in the world pulsates with change.", + "The caravan of life does not halt anywhere, | For every moment life renews itself.", + "Do you think life is great mystery? | No, it is only a desire to soar aloft.", + "It has seen many ups and downs, | But likes to travel rather than to reach the goal;", + "For travelling is life\u2019s outfit: it | Is real, while rest is appearance, nothing more.", + "Life loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering", + "When it found itself face to face with death, | It learned that it was hard to ward it off.", + "So it descended to this world, where retribution is the law, | And lay in wait for death.", + "Because of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.", + "It was a branch from which flowers kept | Shedding and bursting forth afresh.", + "The ignorant think that life\u2019s impress is | Ephemeral, but it fades only to emerge anew.", + "Extremely fleet\u2010footed, It reaches its goal instantly. | From time\u2019s beginning to its end is but one moment\u2019s way for it.", + "Time, chain of days and nights, is nothing but | A name for breathing in and breathing out.", + "What is this whiff of air called breath? A sword, | and selfhood is that sword\u2019s sharp edge.", + "What is the self? Life\u2019s inner mystery, | The universe\u2019s waking up.", + "The self, drunk with display, is also fond | Of solitude;\u2014an ocean in a drop.", + "It shines in light and darkness both; | Displayed in individuals, yet free from them.", + "Behind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.", + "Swept on by the waves of time\u2019s stream, | And at the mercy of their buffeting,", + "It yet changes the course of its quest constantly, | Renewing its way of looking at things.", + "For it huge rocks are light as air: | It smashes mountains into shifting sand.", + "Both its beginning and its end are journeying, | For constant motion is its being\u2019s law.", + "It is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.", + "It has nothing to do with more or less, | With light and low, with fore and aft.", + "Since time\u2019s beginning it was struggling to emerge, | And finally emerged in the dust that is man.", + "It is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.", + "To one who treasures his self, | bread won at the cost of self\u2010respect is gall.", + "He values only bread, | he gains with head held high.", + "Abjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.", + "Worth offering is only that prostration which | Makes all others forbidden acts.", + "This world, this riot of colours and of sounds, | Which is under the sway of death,", + "This idol\u2010house of eye and ear, | In which to live is but to eat and drink,", + "Is nothing but the Self\u2019s initial stage. | O traveller, it is not your final goal.", + "The fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.", + "Smash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.", + "God\u2019s lion is the self; | Its quarry are both earth and sky.", + "There are a hundred worlds still to appear, | For Being\u2019s mind has not drained of its creative capabilities.", + "All latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.", + "It is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.", + "You are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?", + "Words are but a strait\u2010jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.", + "Breath\u2019s candle is alight within my breast, | But my power of utterance cries halt.", + "Should I fly even a hairbreadth too high, | The blaze of glory would burn up my wings." + ], + "full_text": "\n\nSpring\u2019s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram\nWith a riot of flowers\u2014iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr\u2019s gory shroud.\nThe landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.\nThe breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.\nLook at that hill\u2010stream, | how It halts and bends and glides and swings around,\nAnd then, collecting itself, | surges up and rushes on.\nShould it be stemmed, | it would cut open the hills\u2019 hearts and burst the rocks.\nThis hill\u2010stream, my fair saki, has | A message to give us concerning life.\nAttune me to this message and, | Come, let us celebrate the spring, which comes but once a year.\nGive me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life\u2019s mind,\nWhose strength intoxicates the universe, | Whose effervescence was Creation\u2019s source.\nCome lift the veil off mysteries, | And make a mere wagtail take eagles on.\nThe times have changed; so have their signs. | New is the music, and so are the instruments.\nThe magic of the West has been exposed, | And the magician stands aghast.\nThe politics of the ancient regime are in disgrace: | world is tired of kings.\nThe age of capitalism has passed, | The juggler, having shown his tricks, has gone.\nThe Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.\nCut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.\nThe Muslim, zealous though about God\u2019s unity, | Still wears the Hindu\u2019s sacred thread around his heart.\nIn culture, mysticism, canon law and dialectical theology\u2014 | He worships idols of non\u2010Arab make\nThe truth has been lost in absurdities, | And in traditions is this ummah rooted still.\nThe preacher\u2019s sermon may beguile your heart, | But there is no sincerity, no warmth in it.\nIt is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.\nThe Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,\nHas got lost in the maze of Ajam\u2019s ideas: | At half\u2010way stations is this traveller stuck.\nGone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.\nO Saki, serve me that old wine again, | Let that old cup go round once more.\nLend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.\nFree young men\u2019s minds from slavery, | And make them mentors of the old.\nThe millat\u2019s tree is green thanks to your sap: | You are its body\u2019s breath.\nGive it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.\nDrive that old arrow through its heart | Which will revive desire in it.\nBlest be the stars of Your heavens; blest be | Those who spend their nights praying to You.\nEndow the young with fervent souls; | Grant them my vision and my love.\nI am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.\nTell me about the mysteries of life and death, | For Your eye spans the universe.\nThe sleeplessness if my tear\u2010shedding eyes; | The restless yearnings hidden in my heart;\nThe prayerfulness of my cries at midnight; | My melting into tears in solitude and company;\nMy aspirations, longings and desires; | My hopes and quests;\nMy mind that mirrors the times | A field for thought\u2019s gazelles to roam\nMy heart, which is a battlefield of life, | Where legions of doubt war with faith\u2014\nO Saki, these are all my wealth; | Possessing them, I am rich in my poverty.\nDistribute all these riches in my caravan, | And let them come to some good use.\nIn constant motion is the sea of life. | All things display life\u2019s volatility.\nIt is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.\nUnpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.\nIt is fixed, yet in motion, | straining at the leash to get free of the elements.\nA unity imprisoned in diversity, | It is unique in every form and shape.\nThis world, this sex\u2010dimensioned idol\u2010house, | This Somnat is all of its fashioning.\nIt is not its way to repeat itself: | You are not I, I am not you.\nWith you and me and others it has formed | Assemblies, but is solitary in their midst.\nIt shines in lightning, in the stars, | In silver, gold and mercury.\nIts is the wilderness, its are the trees, | Its are the roses, its are the thorns.\nIt pulverises mountains with its might, | And captures Gabriel and houris in its noose.\nThere is a silver\u2010grey, brave falcon here, | Its talons covered with the blood of partridges,\nAnd over there, far from its nest, | A pigeon helplessly aflutter in a snare.\nStability is an illusion of eyes, | For every atom in the world pulsates with change.\nThe caravan of life does not halt anywhere, | For every moment life renews itself.\nDo you think life is great mystery? | No, it is only a desire to soar aloft.\nIt has seen many ups and downs, | But likes to travel rather than to reach the goal;\nFor travelling is life\u2019s outfit: it | Is real, while rest is appearance, nothing more.\nLife loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering\nWhen it found itself face to face with death, | It learned that it was hard to ward it off.\nSo it descended to this world, where retribution is the law, | And lay in wait for death.\nBecause of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.\nIt was a branch from which flowers kept | Shedding and bursting forth afresh.\nThe ignorant think that life\u2019s impress is | Ephemeral, but it fades only to emerge anew.\nExtremely fleet\u2010footed, It reaches its goal instantly. | From time\u2019s beginning to its end is but one moment\u2019s way for it.\nTime, chain of days and nights, is nothing but | A name for breathing in and breathing out.\nWhat is this whiff of air called breath? A sword, | and selfhood is that sword\u2019s sharp edge.\nWhat is the self? Life\u2019s inner mystery, | The universe\u2019s waking up.\nThe self, drunk with display, is also fond | Of solitude;\u2014an ocean in a drop.\nIt shines in light and darkness both; | Displayed in individuals, yet free from them.\nBehind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.\nSwept on by the waves of time\u2019s stream, | And at the mercy of their buffeting,\nIt yet changes the course of its quest constantly, | Renewing its way of looking at things.\nFor it huge rocks are light as air: | It smashes mountains into shifting sand.\nBoth its beginning and its end are journeying, | For constant motion is its being\u2019s law.\nIt is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.\nIt has nothing to do with more or less, | With light and low, with fore and aft.\nSince time\u2019s beginning it was struggling to emerge, | And finally emerged in the dust that is man.\nIt is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.\nTo one who treasures his self, | bread won at the cost of self\u2010respect is gall.\nHe values only bread, | he gains with head held high.\nAbjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.\nWorth offering is only that prostration which | Makes all others forbidden acts.\nThis world, this riot of colours and of sounds, | Which is under the sway of death,\nThis idol\u2010house of eye and ear, | In which to live is but to eat and drink,\nIs nothing but the Self\u2019s initial stage. | O traveller, it is not your final goal.\nThe fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.\nSmash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.\nGod\u2019s lion is the self; | Its quarry are both earth and sky.\nThere are a hundred worlds still to appear, | For Being\u2019s mind has not drained of its creative capabilities.\nAll latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.\nIt is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.\nYou are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?\nWords are but a strait\u2010jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.\nBreath\u2019s candle is alight within my breast, | But my power of utterance cries halt.\nShould I fly even a hairbreadth too high, | The blaze of glory would burn up my wings.", + "phrases": [] + }, + { + "poem_id": "002_138", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.", + "New tidings slowly come drop by drop from my pitcher gurgling of time\u2019s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.", + "With each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.", + "If in the circle you were not numbered, was it your own fault or mine? | To humour no\u2010one am I accustomed to keep untasted the midnight wine!", + "No planet\u2010gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.", + "That is no dawn at the Western skyline\u2014it is a bloodbath, that ruddy glow! | Await to\u2010morrow; our yesterday and to\u2010day are legends of long ago.", + "From Nature\u2019s forces their reckless science has stripped the garments away, until | At last its own nesting\u2010place is scorched by the restless lightning it cannot still:", + "To them the trade\u2010wind belongs, the sky\u2010way, to them the ocean, to them the ship\u2014 | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!", + "But now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling\u2010den.", + "That man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould." + ], + "full_text": "\n\nWhat was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.\nNew tidings slowly come drop by drop from my pitcher gurgling of time\u2019s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.\nWith each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.\nIf in the circle you were not numbered, was it your own fault or mine? | To humour no\u2010one am I accustomed to keep untasted the midnight wine!\nNo planet\u2010gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.\nThat is no dawn at the Western skyline\u2014it is a bloodbath, that ruddy glow! | Await to\u2010morrow; our yesterday and to\u2010day are legends of long ago.\nFrom Nature\u2019s forces their reckless science has stripped the garments away, until | At last its own nesting\u2010place is scorched by the restless lightning it cannot still:\nTo them the trade\u2010wind belongs, the sky\u2010way, to them the ocean, to them the ship\u2014 | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!\nBut now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling\u2010den.\nThat man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould.", + "phrases": [] + }, + { + "poem_id": "002_139", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Thy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.", + "Dust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.", + "If thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.", + "Thy musings and thy sighs, At the first streak of dawn\u2014 | A passion that sustains thee\u2014 Is the envy of our souls.", + "The essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature\u2019s invisible hands." + ], + "full_text": "\n\nThy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.\nDust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.\nIf thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.\nThy musings and thy sighs, At the first streak of dawn\u2014 | A passion that sustains thee\u2014 Is the envy of our souls.\nThe essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature\u2019s invisible hands.", + "phrases": [] + }, + { + "poem_id": "002_140", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Open thy eyes and look above, | Look at the streak of dawn;", + "Look at the veiling of the vision; | Look at the banishment unfair;", + "Look at the battle of hope and fear. | Thine are the clouds, the rains, the skies,", + "Thine are the winds, the storms, | The woods, the mountains, the rivers are thine;", + "The world of the angels was a void; | Look at the peopled earth, which is thine.", + "Thou wilt rule it like a king; | The stars will gaze in wonder;", + "Thy vision will encompass the earth; | Thy sighs will reach the heavens;", + "Look at the power of thy pain and passion. | The spark in thee is a radiant sun;", + "A new world lives in thee; | Thou carest not for a borrowed heaven;", + "Thy life\u2010blood has it concealed; | Look at the reward of anguish and toil.", + "Thy lyre has an eternal plaintive string, | Panting with the passion of love;", + "Thou guardest eternal secrets divine, | And livest a life of obedient power;" + ], + "full_text": "\n\nOpen thy eyes and look above, | Look at the streak of dawn;\nLook at the veiling of the vision; | Look at the banishment unfair;\nLook at the battle of hope and fear. | Thine are the clouds, the rains, the skies,\nThine are the winds, the storms, | The woods, the mountains, the rivers are thine;\nThe world of the angels was a void; | Look at the peopled earth, which is thine.\nThou wilt rule it like a king; | The stars will gaze in wonder;\nThy vision will encompass the earth; | Thy sighs will reach the heavens;\nLook at the power of thy pain and passion. | The spark in thee is a radiant sun;\nA new world lives in thee; | Thou carest not for a borrowed heaven;\nThy life\u2010blood has it concealed; | Look at the reward of anguish and toil.\nThy lyre has an eternal plaintive string, | Panting with the passion of love;\nThou guardest eternal secrets divine, | And livest a life of obedient power;", + "phrases": [] + }, + { + "poem_id": "002_141", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE INDIAN DISCIPLE", + "Discerning eyes bleed in pain, | For faith is ruined by knowledge in this age.", + "RUMI", + "Fling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.", + "THE INDIAN DISCIPLE:", + "Master of love; of God! | I do remember thy noble words:", + "\u2018Wherefrom comes this Friendly voice\u2014 | Thin, feeble, and dry as a reed?\u2019", + "The world today has an eternal sadness, | With neither joy, nor love, nor certitude,", + "What doth it know about this mystery\u2014 | Who is the friend, and what is the friend\u2019s voice?", + "The sound of music is a dirge | In the West\u2019s crumbling pageant.", + "RUMI", + "Every ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.", + "THE INDIAN DISCIPLE", + "I have mastered knowledge of both the East and the West, | My soul suffers still in agony.", + "RUMI", + "Quacks sicken you more; | Come to us for a cure.", + "THE INDIAN DISCIPLE", + "Thy glance of wisdom brightens my heart; | Explain to me the order for jihad.", + "RUMI", + "Break the image of God by the command of God, | Break the friend\u2019s glass, with the friend\u2019s stone.", + "THE INDIAN DISCIPLE", + "Oriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.", + "RUMI", + "Silver glisters white and new, | But blackens the hands and clothes.", + "THE INDIAN DISCIPLE", + "The warm\u2010blooded youths in schools, | Alas, are victims of Western magic!", + "RUMI", + "When an unfledged bird begins its flight, | It becomes a ready feline morsel.", + "THE INDIAN DISCIPLE", + "How long this clash between church and state? | Is the body superior to the soul?", + "RUMI", + "Coins may jingle at night, | But gold waits for the morrow.", + "THE INDIAN DISCIPLE", + "Tell me about the secret of man, | Tell how dust is a peer of the stars.", + "RUMI", + "His outside dies of an insect\u2019s bite, | His inside roams the seven heavens.", + "THE INDIAN DISCIPLE", + "Dust with thy help has a luminous eye, | Is man\u2019s purpose knowledge or vision?", + "RUMI", + "Man is perception; the rest is skin; | Perception is the perception of God.", + "THE INDIAN DISCIPLE", + "The East lives on through your words! | Of what disease nations die?", + "RUMI", + "Every nation that perished in the past, | Perished for mistaking stone for incense.", + "THE INDIAN DISCIPLE", + "Muslims have now lost their vigour and force; | Wherefore are they so timid and tame?", + "RUMI", + "No nation meets its doom, | Until it angers a man of God.", + "THE INDIAN DISCIPLE", + "Though life is a mart without any lustre, | What kind of bargain doth offer some gain?", + "RUMI", + "Sell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.", + "THE INDIAN DISCIPLE", + "My peers consort with kings in court, | While I am a beggar, uncovered, bare\u2010headed.", + "RUMI", + "To be the slave of a man with an illumined heart, | Is better than to rule the ruler\u2019s of\u2019 the land.", + "THE INDIAN DISCIPLE", + "I am at a loss to know the puzzle | Of free will and determination.", + "RUMI", + "Wings bring a hawk to Kings; | Wings bring a crow to the grave.", + "THE INDIAN DISCIPLE", + "What is the aim of the Prophet\u2019s path\u2014 | The rule of the earth, or a monastery?", + "RUMI", + "Prudence in our faith decrees war and power, | In the faith of Jesus\u2014a cave and mount.", + "THE INDIAN DISCIPLE", + "How to discipline the body? | And how to awaken the heart?", + "RUMI", + "Be obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.", + "THE INDIAN DISCIPLE", + "The secret of faith I do not know; | How to believe in the Day of Judgement?", + "RUMI", + "Be the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.", + "THE INDIAN DISCIPLE", + "The selfhood soars up to the skies\u2014 | It preys upon the sun and the moon\u2014", + "Deprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.", + "RUMI", + "Love alone is fit to be hunted, | But who can ever ensnare it!", + "THE INDIAN DISCIPLE", + "Thou knowest the heart of the universe; | Tell how a nation can be strong?", + "RUMI", + "If thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.", + "Hide thy grain, and be the trap; | Hide thy blossom, and be the grass.", + "THE INDIAN DISCIPLE", + "Thou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;", + "My heart is in my breast, | Like a mirror, it shows my powers.", + "RUMI", + "Thou sayest thou hast a heart | The heart is not below, but in the empyrean,", + "Thou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.", + "THE INDIAN DISCIPLE", + "My mind soars in ethereal flights, | But I grovel in the dust;", + "I have failed in the affairs of the world; | Kicks and buffets are my lot;", + "Why is material world beyond my reach? | Why are the wise in faith, fools in the world?", + "RUMI", + "One who can scale the heights of heaven, | Can tread the path of earth with ease.", + "THE INDIAN DISCIPLE", + "What is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?", + "RUMI", + "Knowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.", + "THE INDIAN DISCIPLE", + "The world demands me to meet and mingle, | But the song is born in solitude.", + "RUMI", + "Keep away from strangers, not from Him, | Wrap thyself for winter, not for spring.", + "THE INDIAN DISCIPLE", + "India now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.", + "RUMI", + "Imparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean." + ], + "full_text": "\n\nTHE INDIAN DISCIPLE\nDiscerning eyes bleed in pain, | For faith is ruined by knowledge in this age.\nRUMI\nFling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.\nTHE INDIAN DISCIPLE:\nMaster of love; of God! | I do remember thy noble words:\n\u2018Wherefrom comes this Friendly voice\u2014 | Thin, feeble, and dry as a reed?\u2019\nThe world today has an eternal sadness, | With neither joy, nor love, nor certitude,\nWhat doth it know about this mystery\u2014 | Who is the friend, and what is the friend\u2019s voice?\nThe sound of music is a dirge | In the West\u2019s crumbling pageant.\nRUMI\nEvery ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.\nTHE INDIAN DISCIPLE\nI have mastered knowledge of both the East and the West, | My soul suffers still in agony.\nRUMI\nQuacks sicken you more; | Come to us for a cure.\nTHE INDIAN DISCIPLE\nThy glance of wisdom brightens my heart; | Explain to me the order for jihad.\nRUMI\nBreak the image of God by the command of God, | Break the friend\u2019s glass, with the friend\u2019s stone.\nTHE INDIAN DISCIPLE\nOriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.\nRUMI\nSilver glisters white and new, | But blackens the hands and clothes.\nTHE INDIAN DISCIPLE\nThe warm\u2010blooded youths in schools, | Alas, are victims of Western magic!\nRUMI\nWhen an unfledged bird begins its flight, | It becomes a ready feline morsel.\nTHE INDIAN DISCIPLE\nHow long this clash between church and state? | Is the body superior to the soul?\nRUMI\nCoins may jingle at night, | But gold waits for the morrow.\nTHE INDIAN DISCIPLE\nTell me about the secret of man, | Tell how dust is a peer of the stars.\nRUMI\nHis outside dies of an insect\u2019s bite, | His inside roams the seven heavens.\nTHE INDIAN DISCIPLE\nDust with thy help has a luminous eye, | Is man\u2019s purpose knowledge or vision?\nRUMI\nMan is perception; the rest is skin; | Perception is the perception of God.\nTHE INDIAN DISCIPLE\nThe East lives on through your words! | Of what disease nations die?\nRUMI\nEvery nation that perished in the past, | Perished for mistaking stone for incense.\nTHE INDIAN DISCIPLE\nMuslims have now lost their vigour and force; | Wherefore are they so timid and tame?\nRUMI\nNo nation meets its doom, | Until it angers a man of God.\nTHE INDIAN DISCIPLE\nThough life is a mart without any lustre, | What kind of bargain doth offer some gain?\nRUMI\nSell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.\nTHE INDIAN DISCIPLE\nMy peers consort with kings in court, | While I am a beggar, uncovered, bare\u2010headed.\nRUMI\nTo be the slave of a man with an illumined heart, | Is better than to rule the ruler\u2019s of\u2019 the land.\nTHE INDIAN DISCIPLE\nI am at a loss to know the puzzle | Of free will and determination.\nRUMI\nWings bring a hawk to Kings; | Wings bring a crow to the grave.\nTHE INDIAN DISCIPLE\nWhat is the aim of the Prophet\u2019s path\u2014 | The rule of the earth, or a monastery?\nRUMI\nPrudence in our faith decrees war and power, | In the faith of Jesus\u2014a cave and mount.\nTHE INDIAN DISCIPLE\nHow to discipline the body? | And how to awaken the heart?\nRUMI\nBe obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.\nTHE INDIAN DISCIPLE\nThe secret of faith I do not know; | How to believe in the Day of Judgement?\nRUMI\nBe the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.\nTHE INDIAN DISCIPLE\nThe selfhood soars up to the skies\u2014 | It preys upon the sun and the moon\u2014\nDeprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.\nRUMI\nLove alone is fit to be hunted, | But who can ever ensnare it!\nTHE INDIAN DISCIPLE\nThou knowest the heart of the universe; | Tell how a nation can be strong?\nRUMI\nIf thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.\nHide thy grain, and be the trap; | Hide thy blossom, and be the grass.\nTHE INDIAN DISCIPLE\nThou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;\nMy heart is in my breast, | Like a mirror, it shows my powers.\nRUMI\nThou sayest thou hast a heart | The heart is not below, but in the empyrean,\nThou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.\nTHE INDIAN DISCIPLE\nMy mind soars in ethereal flights, | But I grovel in the dust;\nI have failed in the affairs of the world; | Kicks and buffets are my lot;\nWhy is material world beyond my reach? | Why are the wise in faith, fools in the world?\nRUMI\nOne who can scale the heights of heaven, | Can tread the path of earth with ease.\nTHE INDIAN DISCIPLE\nWhat is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?\nRUMI\nKnowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.\nTHE INDIAN DISCIPLE\nThe world demands me to meet and mingle, | But the song is born in solitude.\nRUMI\nKeep away from strangers, not from Him, | Wrap thyself for winter, not for spring.\nTHE INDIAN DISCIPLE\nIndia now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.\nRUMI\nImparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean.", + "phrases": [] + }, + { + "poem_id": "002_142", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Gabriel:", + "My old friend, How is the world of sight and sound?", + "Satan:", + "Pain and passion; quest and yearning.", + "Gabriel:", + "Thou never talkest of anything but the heavens. | Is there no cure for thy constant pain?", + "Satan:", + "Thou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,", + "How silent is this world; desolate and wild! | I cannot ever live here; I cannot!", + "For one whose despair throbs in the heart of the universe, | What is better-despair, or hope?", + "Gabriel:", + "By thy refusal thou hast lost thy place in heaven\u2014 | And disgraced the angels in the eyes of the Lord.", + "Satan:", + "With my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.\u201d", + "From the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms\u2014you or I?", + "Both Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.", + "If you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?", + "I rankle in God\u2019s heart like a thorn. But what about you? | All you do is chant \u2018He is God\u2019 over and over!" + ], + "full_text": "\n\nGabriel:\nMy old friend, How is the world of sight and sound?\nSatan:\nPain and passion; quest and yearning.\nGabriel:\nThou never talkest of anything but the heavens. | Is there no cure for thy constant pain?\nSatan:\nThou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,\nHow silent is this world; desolate and wild! | I cannot ever live here; I cannot!\nFor one whose despair throbs in the heart of the universe, | What is better-despair, or hope?\nGabriel:\nBy thy refusal thou hast lost thy place in heaven\u2014 | And disgraced the angels in the eyes of the Lord.\nSatan:\nWith my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.\u201d\nFrom the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms\u2014you or I?\nBoth Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.\nIf you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?\nI rankle in God\u2019s heart like a thorn. But what about you? | All you do is chant \u2018He is God\u2019 over and over!", + "phrases": [] + }, + { + "poem_id": "002_143", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "One night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.", + "Mercury Said, \u2018Destiny has wisely decreed, | That this impish trouble maker should always be asleep.\u2019", + "Satan replied ill disdain \u2018Let us mind our business; | Thus night-blind insect is beneath our contempt.\u2019", + "The full moon said, \u2018He is a star of the earth; | You appear by night, and he appears by day;", + "\u2018This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;", + "\u2018He has a beatific light Concealed in his soul\u2014 | A light that will eclipse the brightest stars and planets.\u2019", + "Then came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains\u2019 hearts." + ], + "full_text": "\n\nOne night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.\nMercury Said, \u2018Destiny has wisely decreed, | That this impish trouble maker should always be asleep.\u2019\nSatan replied ill disdain \u2018Let us mind our business; | Thus night-blind insect is beneath our contempt.\u2019\nThe full moon said, \u2018He is a star of the earth; | You appear by night, and he appears by day;\n\u2018This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;\n\u2018He has a beatific light Concealed in his soul\u2014 | A light that will eclipse the brightest stars and planets.\u2019\nThen came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains\u2019 hearts.", + "phrases": [] + }, + { + "poem_id": "002_144", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The shafts of love are not confined | To clime or race or creed.", + "What teaches a king the ways of a slave, | Is not love, but something else.", + "Knowledge and wisdom are jugglery | Without the alchemy of love.", + "Love is freedom and contentment, | Not at the mercy of kingly power.", + "My poverty is better than imperial pomp, | One maketh man, the other maketh glass." + ], + "full_text": "\n\nThe shafts of love are not confined | To clime or race or creed.\nWhat teaches a king the ways of a slave, | Is not love, but something else.\nKnowledge and wisdom are jugglery | Without the alchemy of love.\nLove is freedom and contentment, | Not at the mercy of kingly power.\nMy poverty is better than imperial pomp, | One maketh man, the other maketh glass.", + "phrases": [] + }, + { + "poem_id": "002_145", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I fear not the darkness of the night; | My nature is bred in purity and light;", + "Wayfarer of the night! Be a lamp to thyself; | With thy passion\u2019s flame, make thy darkness bright." + ], + "full_text": "\n\nI fear not the darkness of the night; | My nature is bred in purity and light;\nWayfarer of the night! Be a lamp to thyself; | With thy passion\u2019s flame, make thy darkness bright.", + "phrases": [] + }, + { + "poem_id": "002_146", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Create a place for thyself in the world of love; | Create a new age, new days, and new nights.", + "If God grant thee an eye for nature\u2019s beauty, | Converse with the silence of flowers; respond to their love.", + "Do not be beholden to the West\u2019s artisans, | Seek thy sustenance in what thy land affords.", + "My ghazal is the essence of my life-blood, | Create thy elixir of life out \u2018of this essence.", + "My way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity." + ], + "full_text": "when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming 'JAVEED KE NAAM'. | {Contributed by user: Yousuf Khan}\n\nCreate a place for thyself in the world of love; | Create a new age, new days, and new nights.\nIf God grant thee an eye for nature\u2019s beauty, | Converse with the silence of flowers; respond to their love.\nDo not be beholden to the West\u2019s artisans, | Seek thy sustenance in what thy land affords.\nMy ghazal is the essence of my life-blood, | Create thy elixir of life out \u2018of this essence.\nMy way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity.", + "phrases": [] + }, + { + "poem_id": "002_147", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Wherefore this succession of day and night? | And what are the sun and the starry heavens?", + "Am I in my land or in banishment? | The vastness of this desert fills me with fright.", + "I know not the enigma of this life of mine; | I know not where to find one who knows.", + "Avicenna wonders where he came from; | And Rumi wonders where he should go.", + "\u2018With every wayfarer I pace a little; | I know not yet who my leader is.\u2019" + ], + "full_text": "\n\nWherefore this succession of day and night? | And what are the sun and the starry heavens?\nAm I in my land or in banishment? | The vastness of this desert fills me with fright.\nI know not the enigma of this life of mine; | I know not where to find one who knows.\nAvicenna wonders where he came from; | And Rumi wonders where he should go.\n\u2018With every wayfarer I pace a little; | I know not yet who my leader is.\u2019", + "phrases": [] + }, + { + "poem_id": "002_148", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "We venture not beyond the shores\u2014 Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.", + "Iqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,", + "Rumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?", + "REPLY", + "\u2018Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;", + "He dies who eats hay and corn, | He who eats God\u2019s light, becomes the Quran.\u2019" + ], + "full_text": "\n\nWe venture not beyond the shores\u2014 Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.\nIqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,\nRumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?\nREPLY\n\u2018Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;\nHe dies who eats hay and corn, | He who eats God\u2019s light, becomes the Quran.\u2019", + "phrases": [] + }, + { + "poem_id": "002_149", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.", + "It was the force that powered, Alexander\u2019s mighty sword\u2014 | The sword that shattered all, That came in its way.", + "It was the force that launched, Tamburlaine\u2019s conquering hordes\u2014 | The hordes that swept through, Rivers and hills and dales.", + "The call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.", + "But the body\u2019s valour, And the power of will, | After a moment\u2019s pause, Are swallowed up by the grave.", + "\u2018The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.\u2019" + ], + "full_text": "\n\nThe destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.\nIt was the force that powered, Alexander\u2019s mighty sword\u2014 | The sword that shattered all, That came in its way.\nIt was the force that launched, Tamburlaine\u2019s conquering hordes\u2014 | The hordes that swept through, Rivers and hills and dales.\nThe call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.\nBut the body\u2019s valour, And the power of will, | After a moment\u2019s pause, Are swallowed up by the grave.\n\u2018The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.\u2019", + "phrases": [] + }, + { + "poem_id": "002_150", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014a\u00a0taste\u00a0for\u00a0revolution. | What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014the\u00a0age\u00a0of\u00a0youth\u00a0for\u00a0a\u00a0nation.", + "Originality\u00a0of\u00a0thought\u00a0and\u00a0action\u00a0creates\u00a0miracles\u00a0of\u00a0life: | It\u00a0turns\u00a0pebbles\u00a0into\u00a0ruby\u00a0stones.", + "O\u00a0Great\u00a0Rome!\u00a0Your\u00a0conscience\u00a0has\u00a0changed\u00a0altogether: | Is\u00a0this\u00a0a\u00a0dream\u00a0I\u00a0see\u00a0or\u00a0is\u00a0this\u00a0for\u00a0real!", + "Your\u00a0old\u00a0have\u00a0the\u00a0gleam\u00a0of\u00a0life\u00a0in\u00a0their\u00a0eyes; | The\u00a0flame\u00a0of\u00a0desire\u00a0warms\u00a0up\u00a0the\u00a0hearts\u00a0of\u00a0your\u00a0young.", + "This\u00a0warmth\u00a0of\u00a0love,\u00a0this\u00a0longing\u00a0and\u00a0this\u00a0self\u2010expression: | Flowers\u00a0cannot\u00a0hide\u00a0themselves\u00a0in\u00a0the\u00a0season\u00a0of\u00a0Spring.", + "Songs\u00a0of\u00a0passion\u00a0fill\u00a0your\u00a0air\u00a0now\u2014 | The\u00a0instrument\u00a0of\u00a0your\u00a0nature\u00a0was\u00a0awaiting\u00a0someone\u00a0to\u00a0play\u00a0on\u00a0it!", + "Whose\u00a0benevolent\u00a0eye\u00a0has\u00a0graced\u00a0this\u00a0miracle\u00a0upon\u00a0you? | He\u00a0whose\u00a0vision\u00a0is\u00a0like\u00a0the\u00a0light\u00a0of\u00a0the\u00a0Sun!" + ], + "full_text": "\n\nWhat\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014a\u00a0taste\u00a0for\u00a0revolution. | What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014the\u00a0age\u00a0of\u00a0youth\u00a0for\u00a0a\u00a0nation.\nOriginality\u00a0of\u00a0thought\u00a0and\u00a0action\u00a0creates\u00a0miracles\u00a0of\u00a0life: | It\u00a0turns\u00a0pebbles\u00a0into\u00a0ruby\u00a0stones.\nO\u00a0Great\u00a0Rome!\u00a0Your\u00a0conscience\u00a0has\u00a0changed\u00a0altogether: | Is\u00a0this\u00a0a\u00a0dream\u00a0I\u00a0see\u00a0or\u00a0is\u00a0this\u00a0for\u00a0real!\nYour\u00a0old\u00a0have\u00a0the\u00a0gleam\u00a0of\u00a0life\u00a0in\u00a0their\u00a0eyes; | The\u00a0flame\u00a0of\u00a0desire\u00a0warms\u00a0up\u00a0the\u00a0hearts\u00a0of\u00a0your\u00a0young.\nThis\u00a0warmth\u00a0of\u00a0love,\u00a0this\u00a0longing\u00a0and\u00a0this\u00a0self\u2010expression: | Flowers\u00a0cannot\u00a0hide\u00a0themselves\u00a0in\u00a0the\u00a0season\u00a0of\u00a0Spring.\nSongs\u00a0of\u00a0passion\u00a0fill\u00a0your\u00a0air\u00a0now\u2014 | The\u00a0instrument\u00a0of\u00a0your\u00a0nature\u00a0was\u00a0awaiting\u00a0someone\u00a0to\u00a0play\u00a0on\u00a0it!\nWhose\u00a0benevolent\u00a0eye\u00a0has\u00a0graced\u00a0this\u00a0miracle\u00a0upon\u00a0you? | He\u00a0whose\u00a0vision\u00a0is\u00a0like\u00a0the\u00a0light\u00a0of\u00a0the\u00a0Sun!", + "phrases": [] + }, + { + "poem_id": "002_151", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "A\u00a0self\u2010respecting\u00a0tramp\u00a0was\u00a0saying\u00a0to\u00a0the\u00a0Almighty: | I\u00a0dare\u00a0not\u00a0complain\u00a0for\u00a0my\u00a0woes\u00a0of\u00a0poverty;", + "But\u00a0pray\u00a0tell\u00a0me\u00a0if\u00a0it\u00a0is\u00a0by\u00a0Your\u00a0permission | That\u00a0the\u00a0angels\u00a0bestow\u00a0riches\u00a0upon\u00a0the\u00a0worthless\u00a0ones?" + ], + "full_text": "\n\nA\u00a0self\u2010respecting\u00a0tramp\u00a0was\u00a0saying\u00a0to\u00a0the\u00a0Almighty: | I\u00a0dare\u00a0not\u00a0complain\u00a0for\u00a0my\u00a0woes\u00a0of\u00a0poverty;\nBut\u00a0pray\u00a0tell\u00a0me\u00a0if\u00a0it\u00a0is\u00a0by\u00a0Your\u00a0permission | That\u00a0the\u00a0angels\u00a0bestow\u00a0riches\u00a0upon\u00a0the\u00a0worthless\u00a0ones?", + "phrases": [] + }, + { + "poem_id": "002_152", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "What is this life of yours, tell me its mystery\u2014 | Trampled. in dust is your ages-old history!", + "Deep in that dust has been smothered your flame\u2014 | Wake, and hear dawn its high summons proclaim", + "Creatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!", + "Base will his metal be held, who on earth | Puts not to trial his innermost worth!", + "Break all the idols of tribe and of caste, | Break the old customs that fetter men fast", + "Here is true victory, here is faith's crown\u2014 | One creed and one world, division thrown down", + "Cast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed" + ], + "full_text": "\n\nWhat is this life of yours, tell me its mystery\u2014 | Trampled. in dust is your ages-old history!\nDeep in that dust has been smothered your flame\u2014 | Wake, and hear dawn its high summons proclaim\nCreatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!\nBase will his metal be held, who on earth | Puts not to trial his innermost worth!\nBreak all the idols of tribe and of caste, | Break the old customs that fetter men fast\nHere is true victory, here is faith's crown\u2014 | One creed and one world, division thrown down\nCast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed", + "phrases": [] + }, + { + "poem_id": "002_153", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Laden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein", + "And on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.", + "A voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;", + "Scatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!" + ], + "full_text": "\n\nLaden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein\nAnd on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.\nA voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;\nScatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!", + "phrases": [] + }, + { + "poem_id": "002_154", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Let\u00a0the\u00a0tribes\u00a0be\u00a0lost\u00a0in\u00a0the\u00a0unity\u00a0of\u00a0the\u00a0nation, | So\u00a0that\u00a0the\u00a0Afghans\u00a0gain\u00a0prestige!", + "The\u00a0youth\u00a0to\u00a0whom\u00a0the\u00a0stars\u00a0are\u00a0not\u00a0out\u00a0of\u00a0bounds | Are\u00a0the\u00a0ones\u00a0I\u00a0love\u00a0indeed\u2014", + "In\u00a0no\u00a0way\u00a0is\u00a0this\u00a0child\u00a0of\u00a0the\u00a0mountains, | Inferior\u00a0to\u00a0the\u00a0Mughal.", + "May\u00a0I\u00a0tell\u00a0you\u00a0my\u00a0secret,\u00a0O\u00a0Comrade: | Khush\u2010hal\u00a0Khan\u00a0would\u00a0much\u00a0like\u00a0that\u00a0his\u00a0burial\u00a0place", + "Be\u00a0far\u00a0from\u00a0the\u00a0reaches\u00a0of\u00a0the\u00a0dust\u00a0blown\u00a0by\u00a0the\u00a0Mughal\u00a0cavalry, | Carried\u00a0by\u00a0the\u00a0mountain\u00a0wind." + ], + "full_text": "Khush\u2010hal\u00a0Khan\u00a0Khattak\u00a0was\u00a0a\u00a0well-known\u00a0patriotic\u00a0poet\u00a0of\u00a0Pushto\u00a0who\u00a0forged\u00a0a\u00a0union of\u00a0Afghan\u00a0tribes\u00a0of\u00a0the\u00a0Frontier\u00a0to\u00a0liberate\u00a0Afghanistan\u00a0from\u00a0the\u00a0Mughals.\u00a0Only\u00a0the\u00a0Afridis\u00a0among\u00a0the\u00a0tribes\u00a0remained\u00a0on\u00a0his\u00a0side\u00a0till\u00a0the\u00a0last.\u00a0About\u00a0a\u00a0hundred\u00a0of\u00a0his\u00a0po ms\u00a0were\u00a0published\u00a0in\u00a0translation\u00a0from\u00a0London\u00a0in\u00a01862.\n\nLet\u00a0the\u00a0tribes\u00a0be\u00a0lost\u00a0in\u00a0the\u00a0unity\u00a0of\u00a0the\u00a0nation, | So\u00a0that\u00a0the\u00a0Afghans\u00a0gain\u00a0prestige!\nThe\u00a0youth\u00a0to\u00a0whom\u00a0the\u00a0stars\u00a0are\u00a0not\u00a0out\u00a0of\u00a0bounds | Are\u00a0the\u00a0ones\u00a0I\u00a0love\u00a0indeed\u2014\nIn\u00a0no\u00a0way\u00a0is\u00a0this\u00a0child\u00a0of\u00a0the\u00a0mountains, | Inferior\u00a0to\u00a0the\u00a0Mughal.\nMay\u00a0I\u00a0tell\u00a0you\u00a0my\u00a0secret,\u00a0O\u00a0Comrade: | Khush\u2010hal\u00a0Khan\u00a0would\u00a0much\u00a0like\u00a0that\u00a0his\u00a0burial\u00a0place\nBe\u00a0far\u00a0from\u00a0the\u00a0reaches\u00a0of\u00a0the\u00a0dust\u00a0blown\u00a0by\u00a0the\u00a0Mughal\u00a0cavalry, | Carried\u00a0by\u00a0the\u00a0mountain\u00a0wind.", + "phrases": [] + }, + { + "poem_id": "002_155", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Prayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;", + "The Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.", + "I cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!", + "Bokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.", + "A gem set in a ring of misery | That circles me on every side, am I.", + "Suddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure", + "As the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!", + "Chains may hold fast the men of Tartary, | But God's firm purposes no bonds endure", + "Is this what life holds-that Turania's peoples | All hope in one another must abjure ?", + "Call in the soul of man a new fire to birth! | of Cry a new revolution over the earth!" + ], + "full_text": "\n\nPrayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;\nThe Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.\nI cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!\nBokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.\nA gem set in a ring of misery | That circles me on every side, am I.\nSuddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure\nAs the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!\nChains may hold fast the men of Tartary, | But God's firm purposes no bonds endure\nIs this what life holds-that Turania's peoples | All hope in one another must abjure ?\nCall in the soul of man a new fire to birth! | of Cry a new revolution over the earth!", + "phrases": [] + }, + { + "poem_id": "002_156", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "When\u00a0the\u00a0heart\u00a0is\u00a0enlightened, | It\u00a0is\u00a0blessed\u00a0with\u00a0an\u00a0inward\u00a0eye.", + "The\u00a0initiate\u00a0has\u00a0a\u00a0different\u00a0level | Of\u00a0space\u00a0and\u00a0time\u00a0in\u00a0each\u00a0position.", + "The\u00a0mullah\u2019s\u00a0and\u00a0the\u00a0crusader\u2019s\u00a0azan, | The\u00a0same\u00a0in\u00a0words,\u00a0are\u00a0apart\u00a0in\u00a0spirit.", + "The\u00a0vulture\u00a0and\u00a0the\u00a0eagle\u00a0soar | In\u00a0the\u00a0same\u00a0air,\u00a0but\u00a0in\u00a0worlds\u00a0apart." + ], + "full_text": "\n\nWhen\u00a0the\u00a0heart\u00a0is\u00a0enlightened, | It\u00a0is\u00a0blessed\u00a0with\u00a0an\u00a0inward\u00a0eye.\nThe\u00a0initiate\u00a0has\u00a0a\u00a0different\u00a0level | Of\u00a0space\u00a0and\u00a0time\u00a0in\u00a0each\u00a0position.\nThe\u00a0mullah\u2019s\u00a0and\u00a0the\u00a0crusader\u2019s\u00a0azan, | The\u00a0same\u00a0in\u00a0words,\u00a0are\u00a0apart\u00a0in\u00a0spirit.\nThe\u00a0vulture\u00a0and\u00a0the\u00a0eagle\u00a0soar | In\u00a0the\u00a0same\u00a0air,\u00a0but\u00a0in\u00a0worlds\u00a0apart.", + "phrases": [] + }, + { + "poem_id": "002_157", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "It\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.", + "A\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.", + "When\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran", + "\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?", + "Alas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.", + "It\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death." + ], + "full_text": "Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.\n\nIt\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.\nA\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.\nWhen\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran\n\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?\nAlas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.\nIt\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death.", + "phrases": [ + "He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran: Risala\u00a0tul\u00a0Ghufran\u00a0is\u00a0the\u00a0title\u00a0of\u00a0a\u00a0famous\u00a0book\u00a0by\u00a0him", + "$1\u00a0and\u00a0Lazumat: Lazumat\u00a0is\u00a0the\u00a0collection\u00a0of\u00a0his\u00a0panegyrics" + ] + }, + { + "poem_id": "002_158", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Cinema\u2014or new fetish\u2010fashioning, | Idol\u2010making and mongering still?", + "Art, men called that olden voodoo\u2014 | Art, they call this mumbo\u2010jumbo;", + "That\u2014antiquity\u02b9s poor religion: | This\u2014modernity\u02b9s pigeon\u2010plucking;", + "That\u2014earth\u02b9s soil: this\u2014soil of Hades; | Dust, their temple; ashes, ours." + ], + "full_text": "\n\nCinema\u2014or new fetish\u2010fashioning, | Idol\u2010making and mongering still?\nArt, men called that olden voodoo\u2014 | Art, they call this mumbo\u2010jumbo;\nThat\u2014antiquity\u02b9s poor religion: | This\u2014modernity\u02b9s pigeon\u2010plucking;\nThat\u2014earth\u02b9s soil: this\u2014soil of Hades; | Dust, their temple; ashes, ours.", + "phrases": [] + }, + { + "poem_id": "002_159", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I stood by the Reformer\u02b9s tomb: that dust | Whence here below an orient splendour breaks,", + "Dust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown", + "Who to Jehangir would not bend his neck, | Whose ardent breath fans every free heart\u02b9s ardour,", + "Whom Allah sent in season to keep watch | In India on the treasure\u2010house of Islam.", + "I craved the saints\u02b9 gift, other\u2010worldliness | For my eyes saw, yet dimly. Answer came:", + "\u201cClosed is the long roll of the saints; this Land | Of the Five Rivers stinks in good men\u02b9s nostrils.", + "God\u02b9s people have no portion in that country | Where lordly tassel sprouts from monkish cap;", + "That cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.\u201d" + ], + "full_text": "\n\nI stood by the Reformer\u02b9s tomb: that dust | Whence here below an orient splendour breaks,\nDust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown\nWho to Jehangir would not bend his neck, | Whose ardent breath fans every free heart\u02b9s ardour,\nWhom Allah sent in season to keep watch | In India on the treasure\u2010house of Islam.\nI craved the saints\u02b9 gift, other\u2010worldliness | For my eyes saw, yet dimly. Answer came:\n\u201cClosed is the long roll of the saints; this Land | Of the Five Rivers stinks in good men\u02b9s nostrils.\nGod\u02b9s people have no portion in that country | Where lordly tassel sprouts from monkish cap;\nThat cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.\u201d", + "phrases": [] + }, + { + "poem_id": "002_160", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Ranks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess\u2010player.", + "The pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer\u2019s strategy." + ], + "full_text": "\n\nRanks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess\u2010player.\nThe pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer\u2019s strategy.", + "phrases": [] + }, + { + "poem_id": "002_161", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "There is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.", + "There is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.", + "# translation missing | # translation missing" + ], + "full_text": "\n\nThere is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.\nThere is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_162", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Barter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half\u2010cold;", + "So says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:", + "Be not a churl for filthy lucre\u2019s sake, | Count not thy coppers, whatever they may make." + ], + "full_text": "\n\nBarter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half\u2010cold;\nSo says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:\nBe not a churl for filthy lucre\u2019s sake, | Count not thy coppers, whatever they may make.", + "phrases": [] + }, + { + "poem_id": "002_163", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The sun is weaving with golden thread | A mantle of light about earth\u02b9s head;", + "Creation hushed in ecstasy, | As in the presence of the Most High.", + "What can these know\u2014stream, hill, moon, star\u2014 | Of separation\u2019s torturing scar?", + "Mine is this golden grief alone, | To this dust only is this grief known." + ], + "full_text": "\n\nThe sun is weaving with golden thread | A mantle of light about earth\u02b9s head;\nCreation hushed in ecstasy, | As in the presence of the Most High.\nWhat can these know\u2014stream, hill, moon, star\u2014 | Of separation\u2019s torturing scar?\nMine is this golden grief alone, | To this dust only is this grief known.", + "phrases": [] + }, + { + "poem_id": "002_164", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Talking in signs and symbol is not for this age, | And I know not the art of artful sniggers;", + "No more are those who said: Rise, in God\u2019s name! | The ones alive are sweepers and grave\u2010diggers." + ], + "full_text": "\n\nTalking in signs and symbol is not for this age, | And I know not the art of artful sniggers;\nNo more are those who said: Rise, in God\u2019s name! | The ones alive are sweepers and grave\u2010diggers.", + "phrases": [] + }, + { + "poem_id": "002_165", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "To the Lord of the universe the Devil said:\u2014 | A firebrand Adam grows, that pinch of dust", + "Meager\u2010souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.", + "What the East\u2019s sacred law made men abjure, | The casuist of the West pronounces pure;", + "Knowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?", + "For fiends its rulers serve the populace: | Beneath the heavens is no more need of me!" + ], + "full_text": "\n\nTo the Lord of the universe the Devil said:\u2014 | A firebrand Adam grows, that pinch of dust\nMeager\u2010souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.\nWhat the East\u2019s sacred law made men abjure, | The casuist of the West pronounces pure;\nKnowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?\nFor fiends its rulers serve the populace: | Beneath the heavens is no more need of me!", + "phrases": [] + }, + { + "poem_id": "002_166", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "If blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.", + "The one who has received this bounty | Is neither greedy for wealth nor miserable in poverty." + ], + "full_text": "\n\nIf blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.\nThe one who has received this bounty | Is neither greedy for wealth nor miserable in poverty.", + "phrases": [] + }, + { + "poem_id": "002_167", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The tree said to a bird of the desert one day: | \u201cCreation is founded on the principle of injustice;", + "For the Creation could have been so much more pleasant | If I had also been granted the gift of flight.\u201d", + "The bird gave him a good reply: | \u201cWoe! You regard justice to be injustice;", + "He is not entitled to fly in this world, | Whoever is not free from earth\u2010rootedness.\u201d" + ], + "full_text": "\n\nThe tree said to a bird of the desert one day: | \u201cCreation is founded on the principle of injustice;\nFor the Creation could have been so much more pleasant | If I had also been granted the gift of flight.\u201d\nThe bird gave him a good reply: | \u201cWoe! You regard justice to be injustice;\nHe is not entitled to fly in this world, | Whoever is not free from earth\u2010rootedness.\u201d", + "phrases": [] + }, + { + "poem_id": "002_168", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The headmaster is an architect | Whose material is the human soul.", + "A good advice has been left for you | By the sage Qa\u2018ani:", + "Do not raise a wall against the Sun | If you wish the courtyard illuminated.\u201d" + ], + "full_text": "\n\nThe headmaster is an architect | Whose material is the human soul.\nA good advice has been left for you | By the sage Qa\u2018ani:\nDo not raise a wall against the Sun | If you wish the courtyard illuminated.\u201d", + "phrases": [] + }, + { + "poem_id": "002_169", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "He could fly high but he wasn\u2019t daring and passionate, | The sage remained a stranger to the secret of Love.", + "The vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey." + ], + "full_text": "\n\nHe could fly high but he wasn\u2019t daring and passionate, | The sage remained a stranger to the secret of Love.\nThe vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey.", + "phrases": [] + }, + { + "poem_id": "002_170", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "I have turned away from that place on earth | Where sustenance takes the form of grain and water.", + "The solitude of the wilderness pleases me\u2014 | By nature I was always a hermit\u2014", + "No spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!", + "One must shun the garden\u2010dwellers\u2014 | They have such seductive charms!", + "The wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.", + "I am not hungry for pigeon or dove\u2014 | For renunciation is the mark of an eagle\u2019s life.", + "To swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.", + "East and West \u2010these belong to the world of the pheasant, | The blue sky\u2014vast, boundless\u2014is mine!", + "I am the dervish of the kingdom of birds\u2014 | The eagle does not make nests." + ], + "full_text": "\n\nI have turned away from that place on earth | Where sustenance takes the form of grain and water.\nThe solitude of the wilderness pleases me\u2014 | By nature I was always a hermit\u2014\nNo spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!\nOne must shun the garden\u2010dwellers\u2014 | They have such seductive charms!\nThe wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.\nI am not hungry for pigeon or dove\u2014 | For renunciation is the mark of an eagle\u2019s life.\nTo swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.\nEast and West \u2010these belong to the world of the pheasant, | The blue sky\u2014vast, boundless\u2014is mine!\nI am the dervish of the kingdom of birds\u2014 | The eagle does not make nests.", + "phrases": [] + }, + { + "poem_id": "002_171", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Not a rushlight for us,\u2014in our Master\u2019s | Fine windows electric lights blaze!", + "Town or village, the Muslim\u2019s a duffer\u2014 | To his Brahmins like idols he prays.", + "Not mere gifts\u2014compound interest these saints want, | In each hair\u2010shirt a usurer\u2019s dressed,", + "Who inherits his seat of authority | Like a crow in the eagle\u2019s old nest." + ], + "full_text": "\n\nNot a rushlight for us,\u2014in our Master\u2019s | Fine windows electric lights blaze!\nTown or village, the Muslim\u2019s a duffer\u2014 | To his Brahmins like idols he prays.\nNot mere gifts\u2014compound interest these saints want, | In each hair\u2010shirt a usurer\u2019s dressed,\nWho inherits his seat of authority | Like a crow in the eagle\u2019s old nest.", + "phrases": [] + }, + { + "poem_id": "002_172", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Harun said to his son when his hour came, | \u201cYou\u2019ll will also pass this way some day.", + "The Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim\u2019s eyes.\u201d" + ], + "full_text": "\n\nHarun said to his son when his hour came, | \u201cYou\u2019ll will also pass this way some day.\nThe Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim\u2019s eyes.\u201d", + "phrases": [] + }, + { + "poem_id": "002_173", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Transcend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.", + "The secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses\u2019 rod." + ], + "full_text": "\n\nTranscend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.\nThe secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses\u2019 rod.", + "phrases": [] + }, + { + "poem_id": "002_174", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The Jewish money\u2010lenders, whose cunning beats the lion\u2019s prowess, | Have been waiting hopefully for long.", + "Europe is ready to drop like a ripe fruit, | Let\u2019s see in whose bag it goes." + ], + "full_text": "\n\nThe Jewish money\u2010lenders, whose cunning beats the lion\u2019s prowess, | Have been waiting hopefully for long.\nEurope is ready to drop like a ripe fruit, | Let\u2019s see in whose bag it goes.", + "phrases": [] + }, + { + "poem_id": "002_175", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "Falling down is the destiny of that bird | Whose duality of nature renders him unable to fly.", + "Not every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.", + "The ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.", + "Though God\u2010gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept." + ], + "full_text": "\n\nFalling down is the destiny of that bird | Whose duality of nature renders him unable to fly.\nNot every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.\nThe ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.\nThough God\u2010gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept.", + "phrases": [] + }, + { + "poem_id": "002_176", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE LION", + "You are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?", + "THE MULE", + "Perhaps your highness does not know, My uncle\u2014my mother\u02b9s brother: | He gallops like the wind, and is, The pride of the royal stable!" + ], + "full_text": "\n\nTHE LION\nYou are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?\nTHE MULE\nPerhaps your highness does not know, My uncle\u2014my mother\u02b9s brother: | He gallops like the wind, and is, The pride of the royal stable!", + "phrases": [] + }, + { + "poem_id": "002_177", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "THE ANT", + "I am so miserable and forlorn\u2014 | Why is your station loftier than the skies?", + "THE EAGLE", + "You forage about in dusty paths; | The nine heavens are as nothing to me!" + ], + "full_text": "\n\nTHE ANT\nI am so miserable and forlorn\u2014 | Why is your station loftier than the skies?\nTHE EAGLE\nYou forage about in dusty paths; | The nine heavens are as nothing to me!", + "phrases": [] + }, + { + "poem_id": "002_178", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "002_179", + "book_id": "002", + "book_title": "Bal-e-Jibreel", + "section_id": 4, + "section_title": "Poems", + "text_blocks": [ + "The mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:", + "The Western wine is poison for the people, | When the offspring knows neither pride nor skill." + ], + "full_text": "\n\nThe mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:\nThe Western wine is poison for the people, | When the offspring knows neither pride nor skill.", + "phrases": [] + }, + { + "poem_id": "003_001", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The morn that shifts so soon tomorrow new, | Whence it comes is only known to few:", + "The dark abode of being is shook by morn, | Which by Muslim\u02b9s call to prayer is born." + ], + "full_text": "\n\nThe morn that shifts so soon tomorrow new, | Whence it comes is only known to few:\nThe dark abode of being is shook by morn, | Which by Muslim\u02b9s call to prayer is born.", + "phrases": [] + }, + { + "poem_id": "003_002", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The secret of the self is hid, In words \u02baNo god but He alone.\u02ba | The self is just a dull\u2010edged sword, \u02baNo god but He,\u02ba the grinding stone.", + "An Abraham by the age is sought, To break the idols of this Hall: | The avowal of God\u02b9s Oneness can, Make all these idols headlong fall.", + "A bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call \u02baNo god but He\u02ba, Is merely fraught with fraud and deceit.", + "The worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save God\u02b9s Oneness empty seem.", + "The mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, \u02baNo god but He\u02ba is true withal.", + "These melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, \u02baNo god but He\u02ba must ring till doom.", + "Many idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold." + ], + "full_text": "\n\nThe secret of the self is hid, In words \u02baNo god but He alone.\u02ba | The self is just a dull\u2010edged sword, \u02baNo god but He,\u02ba the grinding stone.\nAn Abraham by the age is sought, To break the idols of this Hall: | The avowal of God\u02b9s Oneness can, Make all these idols headlong fall.\nA bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call \u02baNo god but He\u02ba, Is merely fraught with fraud and deceit.\nThe worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save God\u02b9s Oneness empty seem.\nThe mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, \u02baNo god but He\u02ba is true withal.\nThese melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, \u02baNo god but He\u02ba must ring till doom.\nMany idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold.", + "phrases": [] + }, + { + "poem_id": "003_003", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, \u2019Twixt man and world to cause a breach.", + "Their mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.", + "What was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure." + ], + "full_text": "\n\nThe Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, \u2019Twixt man and world to cause a breach.\nTheir mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.\nWhat was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure.", + "phrases": [] + }, + { + "poem_id": "003_004", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.", + "If chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.", + "Ascension means to gauge a Muslim\u02b9s heart, | The Pleiades are the target of his dart.", + "No wonder, meanings of Najm from you hide, | On Moon depends your ocean\u02b9s ebb and tide." + ], + "full_text": "\n\nA mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.\nIf chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.\nAscension means to gauge a Muslim\u02b9s heart, | The Pleiades are the target of his dart.\nNo wonder, meanings of Najm from you hide, | On Moon depends your ocean\u02b9s ebb and tide.", + "phrases": [] + }, + { + "poem_id": "003_005", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If your self had not been debased and lost, | Bergson, his spell on you would not have cast.", + "Hegel\u02b9s shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.", + "Man\u02b9s need is how this earthly life to brace, | He yearns that self may last \u02b9yond Time and Space.", + "To have a life steadfast is his desire, | He seeks some rules to guide his life entire.", + "The source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.", + "I am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.", + "You hail from Hashemite Prophet\u02b9s race, | My origin from Brahmans I have to trace.", + "Philosophy is my body\u02b9s essential part, | It is rooted deep in fibres of my heart.", + "Iqbal devoid of skill and craft though be, | Through every vein of thought can fully see.", + "The frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.", + "Intellect leads a man from God astray, | Philosophy from grasping facts keeps away.", + "Dumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.", + "True faith and creed give strength to earthly life, | Abraham and Prophets\u02b9 Seal guide to face its strife.", + "Ali\u02b9s son, you are deceived by Avicenna\u02b9s thought, | Give ears to what the Holy Prophet taught.", + "You can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead." + ], + "full_text": "\n\nIf your self had not been debased and lost, | Bergson, his spell on you would not have cast.\nHegel\u02b9s shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.\nMan\u02b9s need is how this earthly life to brace, | He yearns that self may last \u02b9yond Time and Space.\nTo have a life steadfast is his desire, | He seeks some rules to guide his life entire.\nThe source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.\nI am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.\nYou hail from Hashemite Prophet\u02b9s race, | My origin from Brahmans I have to trace.\nPhilosophy is my body\u02b9s essential part, | It is rooted deep in fibres of my heart.\nIqbal devoid of skill and craft though be, | Through every vein of thought can fully see.\nThe frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.\nIntellect leads a man from God astray, | Philosophy from grasping facts keeps away.\nDumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.\nTrue faith and creed give strength to earthly life, | Abraham and Prophets\u02b9 Seal guide to face its strife.\nAli\u02b9s son, you are deceived by Avicenna\u02b9s thought, | Give ears to what the Holy Prophet taught.\nYou can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead.", + "phrases": [] + }, + { + "poem_id": "003_006", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Perhaps the part of year that Spring you deem, | In others\u02b9 view destructive Autumn it may seem!", + "The worldly affairs one pattern don\u02b9t retain, | So pilgrim wise, think not of loss and gain!", + "The thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!" + ], + "full_text": "We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}\n\nPerhaps the part of year that Spring you deem, | In others\u02b9 view destructive Autumn it may seem!\nThe worldly affairs one pattern don\u02b9t retain, | So pilgrim wise, think not of loss and gain!\nThe thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!", + "phrases": [] + }, + { + "poem_id": "003_007", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold e\u02b9er can.", + "If youth of nation mine, Were jealous of their creed, | My qalandar\u02b9s state won\u02b9t mind, Alexander\u02b9s might indeed.", + "With ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.", + "Wealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight." + ], + "full_text": "\n\nThough wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold e\u02b9er can.\nIf youth of nation mine, Were jealous of their creed, | My qalandar\u02b9s state won\u02b9t mind, Alexander\u02b9s might indeed.\nWith ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.\nWealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight.", + "phrases": [] + }, + { + "poem_id": "003_008", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Knowledge said to me, Love is madness; | Love said to me, Knowledge is calculation\u2014", + "O slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.", + "The universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;", + "Love is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.", + "Kingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;", + "Love is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!", + "The luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;", + "Lightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book." + ], + "full_text": "\n\nKnowledge said to me, Love is madness; | Love said to me, Knowledge is calculation\u2014\nO slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.\nThe universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;\nLove is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.\nKingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;\nLove is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!\nThe luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;\nLightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book.", + "phrases": [] + }, + { + "poem_id": "003_009", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "There is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.", + "The mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.", + "The jurists are helpless to such extent, Can\u02b9t change themselves but would change Quran\u02b9s content. | How sad, the jurists can\u02b9t shift their outlook, But would prefer to change the Holy Book!", + "These abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact." + ], + "full_text": "\n\nThere is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.\nThe mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.\nThe jurists are helpless to such extent, Can\u02b9t change themselves but would change Quran\u02b9s content. | How sad, the jurists can\u02b9t shift their outlook, But would prefer to change the Holy Book!\nThese abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact.", + "phrases": [] + }, + { + "poem_id": "003_010", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though unwise, thanks to God I must express | For bonds with celestial world that I possess.", + "My songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.", + "In Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.", + "O God, to such a land I have been sent, | Where men in abject bondage feel content." + ], + "full_text": "\n\nThough unwise, thanks to God I must express | For bonds with celestial world that I possess.\nMy songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.\nIn Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.\nO God, to such a land I have been sent, | Where men in abject bondage feel content.", + "phrases": [] + }, + { + "poem_id": "003_011", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "These are all a wayfarer\u2019s search posts | about whom the Quran says: He taught all the names.", + "The achievements of Rumi and \u2018Attar are stations of dhikr; | the computations of Bu \u2018Ali Sina pertain to the station of fikr.", + "To measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr." + ], + "full_text": "\n\nThese are all a wayfarer\u2019s search posts | about whom the Quran says: He taught all the names.\nThe achievements of Rumi and \u2018Attar are stations of dhikr; | the computations of Bu \u2018Ali Sina pertain to the station of fikr.\nTo measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr.", + "phrases": [] + }, + { + "poem_id": "003_012", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "I do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.", + "Your worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace" + ], + "full_text": "\n\nI do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.\nYour worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace", + "phrases": [] + }, + { + "poem_id": "003_013", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Oft men who don\u02b9t deserve get might and main, | Anon a Person\u02b9s gifts ungraced remain.", + "Perhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.", + "There is a fact that all of us can know, | World annals much light on this matter throw.", + "Fate keeps its eye on what the nations do, | Like two\u2010edged sword can riddle through and through." + ], + "full_text": "\n\nOft men who don\u02b9t deserve get might and main, | Anon a Person\u02b9s gifts ungraced remain.\nPerhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.\nThere is a fact that all of us can know, | World annals much light on this matter throw.\nFate keeps its eye on what the nations do, | Like two\u2010edged sword can riddle through and through.", + "phrases": [] + }, + { + "poem_id": "003_014", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Tauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.", + "If its glory doesn\u2019t make the darkness of character radiant, | Muslim cannot judge his elevated position.", + "Chief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.", + "Ah! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.", + "What is a nation, or how to lead it? | What clue these leaders of prayers could have of that!" + ], + "full_text": "\n\nTauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.\nIf its glory doesn\u2019t make the darkness of character radiant, | Muslim cannot judge his elevated position.\nChief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.\nAh! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.\nWhat is a nation, or how to lead it? | What clue these leaders of prayers could have of that!", + "phrases": [] + }, + { + "poem_id": "003_015", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Learning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.", + "Cosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.", + "A blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.", + "That ken is vision dim, In which the wise man\u02b9s lore | And sight that Moses viewed, Keep apart and merge no more." + ], + "full_text": "\n\nLearning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.\nCosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.\nA blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.\nThat ken is vision dim, In which the wise man\u02b9s lore | And sight that Moses viewed, Keep apart and merge no more.", + "phrases": [] + }, + { + "poem_id": "003_016", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Brahmans dub him as foe to native land, | The English call him beggar on the other hand.", + "The code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d", + "When and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d" + ], + "full_text": "\n\nBrahmans dub him as foe to native land, | The English call him beggar on the other hand.\nThe code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d\nWhen and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d", + "phrases": [ + "surprise?\u201d: The quotation is from a Persian source." + ] + }, + { + "poem_id": "003_017", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "O Muslim, did you ever think or feel | What is meant by piercing sword of steel?", + "It is the first hemistich of this verse | That God\u02b9s Oneness shows in form so terse.", + "My anxiety for the second half is greater though, | May God the sword of faqr on you bestow", + "If Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold." + ], + "full_text": "\n\nO Muslim, did you ever think or feel | What is meant by piercing sword of steel?\nIt is the first hemistich of this verse | That God\u02b9s Oneness shows in form so terse.\nMy anxiety for the second half is greater though, | May God the sword of faqr on you bestow\nIf Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold.", + "phrases": [] + }, + { + "poem_id": "003_018", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "This is an age, our canonist\u2019s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.", + "Has it not reached Our pious oracle\u2019s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?", + "Where, in a Muslim\u2019s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.", + "To one whose nerves falter at even An infidel cut down, | who would exclaim \u2018Die like a Muslim!\u2019", + "Preach relinquishment Of such crusades | To him whose bloody fist Menaces earth!", + "Europe, swathed cap\u2010a\u2010pie In mail, | Mounts guard over her glittering reign Of falsehood;", + "we enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?", + "And if your goal be truth, Is this the right road\u2014Europe\u2019s faults all glossed, | And all Islam\u2019s held to so strict an audit?" + ], + "full_text": "\n\nThis is an age, our canonist\u2019s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.\nHas it not reached Our pious oracle\u2019s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?\nWhere, in a Muslim\u2019s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.\nTo one whose nerves falter at even An infidel cut down, | who would exclaim \u2018Die like a Muslim!\u2019\nPreach relinquishment Of such crusades | To him whose bloody fist Menaces earth!\nEurope, swathed cap\u2010a\u2010pie In mail, | Mounts guard over her glittering reign Of falsehood;\nwe enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?\nAnd if your goal be truth, Is this the right road\u2014Europe\u2019s faults all glossed, | And all Islam\u2019s held to so strict an audit?", + "phrases": [] + }, + { + "poem_id": "003_019", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Autocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.", + "The annals right from history\u2019s dawn, The message eternal bear as such, | \u201cO man, with insight great endowed, The wine of might is dangerous much.\u02ba", + "Before this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.", + "Divorced from faith, a poison strong, When propped by faith and true belief, | \u2019Gainst poison works with speed, And proves a source of much relief." + ], + "full_text": "\n\nAutocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.\nThe annals right from history\u2019s dawn, The message eternal bear as such, | \u201cO man, with insight great endowed, The wine of might is dangerous much.\u02ba\nBefore this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.\nDivorced from faith, a poison strong, When propped by faith and true belief, | \u2019Gainst poison works with speed, And proves a source of much relief.", + "phrases": [] + }, + { + "poem_id": "003_020", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Faqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.", + "Its defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.", + "O zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.", + "Ecstatic Love forbids control of heart | Without breeze the petals do not part." + ], + "full_text": "\n\nFaqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.\nIts defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.\nO zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.\nEcstatic Love forbids control of heart | Without breeze the petals do not part.", + "phrases": [] + }, + { + "poem_id": "003_021", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: God\u02b9s existence brings before the mind.", + "It fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.", + "If Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To \u02b9Jealous Faqr\u02b9 now we must turn." + ], + "full_text": "\n\nThe fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: God\u02b9s existence brings before the mind.\nIt fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.\nIf Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To \u02b9Jealous Faqr\u02b9 now we must turn.", + "phrases": [] + }, + { + "poem_id": "003_022", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Life is a like a shell and ego like a drop of April shower\u2014 | It is unbecoming a shell if it cannot turn the drop into a pearl.", + "If the ego is self\u2010preserving, self\u2010creating and self\u2010sustaining, | Then it is possible that even death may not make you die." + ], + "full_text": "\n\nLife is a like a shell and ego like a drop of April shower\u2014 | It is unbecoming a shell if it cannot turn the drop into a pearl.\nIf the ego is self\u2010preserving, self\u2010creating and self\u2010sustaining, | Then it is possible that even death may not make you die.", + "phrases": [] + }, + { + "poem_id": "003_023", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.", + "When selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.", + "This rank gives verdict of a Muslim\u02b9s worth, | And makes him vicegerent of God on earth.", + "# translation missing | # translation missing", + "You have got bondage as a fit reward, | For you have failed to keep on faqr a guard.", + "Prostration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.", + "Your stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen." + ], + "full_text": "\n\nThe lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.\nWhen selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.\nThis rank gives verdict of a Muslim\u02b9s worth, | And makes him vicegerent of God on earth.\n# translation missing | # translation missing\nYou have got bondage as a fit reward, | For you have failed to keep on faqr a guard.\nProstration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.\nYour stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen.", + "phrases": [] + }, + { + "poem_id": "003_024", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Your eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.", + "No doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.", + "A call to you is sent by World of Chance, | Perhaps you may transmute it with your glance." + ], + "full_text": "\n\nYour eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.\nNo doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.\nA call to you is sent by World of Chance, | Perhaps you may transmute it with your glance.", + "phrases": [] + }, + { + "poem_id": "003_025", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "1", + "Your light is only Europe\u2019s light reflected: | You are four walls her architects have built,", + "A shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.", + "2", + "To your mind God\u2019s existence seems unproved: | Your own existence seems not proved to mine.", + "He whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine." + ], + "full_text": "\n\n1\nYour light is only Europe\u2019s light reflected: | You are four walls her architects have built,\nA shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.\n2\nTo your mind God\u2019s existence seems unproved: | Your own existence seems not proved to mine.\nHe whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine.", + "phrases": [] + }, + { + "poem_id": "003_026", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.", + "Your reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.", + "The intellect can cast its noose, On the Pleiades and the Moon; | If heart is b\u02b9reft of love for God, It is not a worthy gift and boon.", + "If wit incites a man to say, \u02baNo God but He\u02ba it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.", + "No wonder great that my discourse, With distraction unbound is fraught: | If it won\u02b9t spread like rays of morn, It means such talk has value naught!" + ], + "full_text": "\n\nIf angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.\nYour reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.\nThe intellect can cast its noose, On the Pleiades and the Moon; | If heart is b\u02b9reft of love for God, It is not a worthy gift and boon.\nIf wit incites a man to say, \u02baNo God but He\u02ba it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.\nNo wonder great that my discourse, With distraction unbound is fraught: | If it won\u02b9t spread like rays of morn, It means such talk has value naught!", + "phrases": [] + }, + { + "poem_id": "003_027", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Only identity of thought, Keeps the Faith thriving\u2014 | Doctrine by whose means schism is brought, Is impious striving;", + "And only the strong hand is fit, To guard the creed: | Let no\u2010one trust man\u2019s native wit, To serve such need.", + "But that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster\u2014", + "And there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!", + "\u2014In India, if bare leave be deigned, His prayer\u2010prostration, | Our dull priest thinks Islam has gained Emancipation." + ], + "full_text": "This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}\n\nOnly identity of thought, Keeps the Faith thriving\u2014 | Doctrine by whose means schism is brought, Is impious striving;\nAnd only the strong hand is fit, To guard the creed: | Let no\u2010one trust man\u2019s native wit, To serve such need.\nBut that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster\u2014\nAnd there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!\n\u2014In India, if bare leave be deigned, His prayer\u2010prostration, | Our dull priest thinks Islam has gained Emancipation.", + "phrases": [] + }, + { + "poem_id": "003_028", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.", + "Your sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!", + "You are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!", + "The dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!", + "That man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!" + ], + "full_text": "\n\nA heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.\nYour sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!\nYou are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!\nThe dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!\nThat man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!", + "phrases": [] + }, + { + "poem_id": "003_029", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.", + "My insight also gives this verdict clear, | These are hills, river, earth and sphere.", + "Of facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!" + ], + "full_text": "\n\nThe diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.\nMy insight also gives this verdict clear, | These are hills, river, earth and sphere.\nOf facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!", + "phrases": [] + }, + { + "poem_id": "003_030", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "In different garbs and various masks, The idols reappear in every age: | They e\u2019er retain their youth and gloss, Though man has grown old on this stage.", + "Prostration \u2019fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!" + ], + "full_text": "\n\nIn different garbs and various masks, The idols reappear in every age: | They e\u2019er retain their youth and gloss, Though man has grown old on this stage.\nProstration \u2019fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!", + "phrases": [] + }, + { + "poem_id": "003_031", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Poor intellect can\u02b9t be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.", + "Your zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your life\u02b9s dark dismal night.", + "\u2019Twixt actions good and bad, It\u02b9s hard to draw a line, | Unless life undertakes, Such subtle points to define." + ], + "full_text": "\n\nPoor intellect can\u02b9t be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.\nYour zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your life\u02b9s dark dismal night.\n\u2019Twixt actions good and bad, It\u02b9s hard to draw a line, | Unless life undertakes, Such subtle points to define.", + "phrases": [] + }, + { + "poem_id": "003_032", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The mystics of the present age, Are devoid of warrior\u02b9s rage: | The claim that they are rapt with wine, Of \u2019Last and turn from Code Divine!", + "The jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock\u2010like stand, They are just combats hand to hand.", + "Man\u02b9s flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?" + ], + "full_text": "\n\nThe mystics of the present age, Are devoid of warrior\u02b9s rage: | The claim that they are rapt with wine, Of \u2019Last and turn from Code Divine!\nThe jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock\u2010like stand, They are just combats hand to hand.\nMan\u02b9s flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?", + "phrases": [] + }, + { + "poem_id": "003_033", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Clay\u2010made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.", + "Its lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake." + ], + "full_text": "\n\nClay\u2010made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.\nIts lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake.", + "phrases": [] + }, + { + "poem_id": "003_034", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.", + "The poet\u02b9s song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!", + "Alas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh." + ], + "full_text": "\n\nThe mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.\nThe poet\u02b9s song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!\nAlas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh.", + "phrases": [] + }, + { + "poem_id": "003_035", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.", + "In dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense." + ], + "full_text": "\n\nA dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.\nIn dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense.", + "phrases": [] + }, + { + "poem_id": "003_036", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!", + "Beyond your might and nerves my tumults lie, | With caution great by qalandar\u02b9s dwelling hie!", + "The help of skiff and guide I do not need, | If you are swollen brook, come down with speed!", + "Has not my takbir broke your charm? | Revoke, if show of courage does not harm!", + "A dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!" + ], + "full_text": "\n\nA Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!\nBeyond your might and nerves my tumults lie, | With caution great by qalandar\u02b9s dwelling hie!\nThe help of skiff and guide I do not need, | If you are swollen brook, come down with speed!\nHas not my takbir broke your charm? | Revoke, if show of courage does not harm!\nA dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!", + "phrases": [] + }, + { + "poem_id": "003_037", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The thoughts of young both masked and plain | From qalandar\u02b9s eyes can\u02b9t hid remain.", + "I know your states for I too crost, | These tracts in times which now are past.", + "The wise \u02b9bout words do not quarrel, | He heeds not shell who seeks the pearl.", + "Men crazed with love of God possess, | Wit that from spark the flame can guess.", + "An import complex confirmed by heart, | Is precious more than gems in mart.", + "As good as dead is science and art, | Which took not birth from bleeding heart!" + ], + "full_text": "\n\nThe thoughts of young both masked and plain | From qalandar\u02b9s eyes can\u02b9t hid remain.\nI know your states for I too crost, | These tracts in times which now are past.\nThe wise \u02b9bout words do not quarrel, | He heeds not shell who seeks the pearl.\nMen crazed with love of God possess, | Wit that from spark the flame can guess.\nAn import complex confirmed by heart, | Is precious more than gems in mart.\nAs good as dead is science and art, | Which took not birth from bleeding heart!", + "phrases": [] + }, + { + "poem_id": "003_038", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "That man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.", + "From creation\u02b9s Immemorial Dawn, Free born men own a bent of mind, | Qalandar\u02b9s traits donning cloak and crown, Such distinctive marks in them we find.", + "The spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world\u2014illuming sun it makes.", + "This life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread." + ], + "full_text": "\n\nThat man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.\nFrom creation\u02b9s Immemorial Dawn, Free born men own a bent of mind, | Qalandar\u02b9s traits donning cloak and crown, Such distinctive marks in them we find.\nThe spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world\u2014illuming sun it makes.\nThis life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread.", + "phrases": [] + }, + { + "poem_id": "003_039", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Thus Khizr to me did speak, Last day on river banks. | \u02baAre you in search of cure, For venom spread by Franks\u02ba?", + "I know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.", + "A heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps \u2019bove its brawl and strife." + ], + "full_text": "\n\nThus Khizr to me did speak, Last day on river banks. | \u02baAre you in search of cure, For venom spread by Franks\u02ba?\nI know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.\nA heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps \u2019bove its brawl and strife.", + "phrases": [] + }, + { + "poem_id": "003_040", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!", + "The priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.", + "Experts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!", + "It is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage." + ], + "full_text": "\n\nThe sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!\nThe priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.\nExperts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!\nIt is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage.", + "phrases": [] + }, + { + "poem_id": "003_041", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "IN THE WORLD", + "A man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!", + "The skies are his inveterate foes, His war with them e\u2019er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.", + "To hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.", + "IN PARADISE", + "The angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain." + ], + "full_text": "\n\nIN THE WORLD\nA man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!\nThe skies are his inveterate foes, His war with them e\u2019er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.\nTo hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.\nIN PARADISE\nThe angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain.", + "phrases": [] + }, + { + "poem_id": "003_042", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Before assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, \u02b9Samawats\u02b9 with its syntactic marks.", + "The scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:", + "The verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound." + ], + "full_text": "\n\nBefore assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, \u02b9Samawats\u02b9 with its syntactic marks.\nThe scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:\nThe verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound.", + "phrases": [] + }, + { + "poem_id": "003_043", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "SATAN", + "Oh God, Creator! I did not hate your Adam, | That captive of Far\u2010and\u2010Near and Swift\u2010and\u2010Slow;", + "And what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore\u2010ordaining will.", + "GOD", + "When did that mystery dawn on you? Before, Or after your sedition?", + "SATAN", + "After, oh brightness! Whence all the glory of all being flows.", + "GOD (TO HIS ANGELS)", + "See what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore\u2010ordinance;", + "gives his freedom Necessity\u2019s base title;\u2014 | wretch! His own Consuming fire he calls a wreath of smoke." + ], + "full_text": "\n\nSATAN\nOh God, Creator! I did not hate your Adam, | That captive of Far\u2010and\u2010Near and Swift\u2010and\u2010Slow;\nAnd what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore\u2010ordaining will.\nGOD\nWhen did that mystery dawn on you? Before, Or after your sedition?\nSATAN\nAfter, oh brightness! Whence all the glory of all being flows.\nGOD (TO HIS ANGELS)\nSee what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore\u2010ordinance;\ngives his freedom Necessity\u2019s base title;\u2014 | wretch! His own Consuming fire he calls a wreath of smoke.", + "phrases": [] + }, + { + "poem_id": "003_044", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?", + "The Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!", + "Caravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!", + "O Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of God\u02b9s portents go?" + ], + "full_text": "\n\nThe bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?\nThe Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!\nCaravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!\nO Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of God\u02b9s portents go?", + "phrases": [] + }, + { + "poem_id": "003_045", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "What, shall I tell you then, is a Muslim\u2019s life? | Ecstasy\u2019s summit joined with profoundest thought!", + "Even its setting flames like a rising sun; | Single its hue, yet manifold age by age;", + "Neither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,", + "Firm on eternal verity\u2019s bedrock standing\u2014 | Here is true life, no airy conceit of Plato!", + "Love, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran\u2019s Beauty of mind, Arabia\u2019s inward fire." + ], + "full_text": "\n\nWhat, shall I tell you then, is a Muslim\u2019s life? | Ecstasy\u2019s summit joined with profoundest thought!\nEven its setting flames like a rising sun; | Single its hue, yet manifold age by age;\nNeither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,\nFirm on eternal verity\u2019s bedrock standing\u2014 | Here is true life, no airy conceit of Plato!\nLove, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran\u2019s Beauty of mind, Arabia\u2019s inward fire.", + "phrases": [] + }, + { + "poem_id": "003_046", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "What Guidance signifies you wish to know, | Insight, like me, may God on you bestow!", + "He is true guide and teacher of your age, | Who can with present fill your mind with rage.", + "By showing the face of Friend in looking glass, | May make your life more onerous and crass.", + "He may make your blood seethe with sense of harm | And on faqr\u2019s whetstone may to sword transform.", + "Such guidance means revolt \u2019against Lustrous Creed | That makes the Muslims bow to kingly breed." + ], + "full_text": "\n\nWhat Guidance signifies you wish to know, | Insight, like me, may God on you bestow!\nHe is true guide and teacher of your age, | Who can with present fill your mind with rage.\nBy showing the face of Friend in looking glass, | May make your life more onerous and crass.\nHe may make your blood seethe with sense of harm | And on faqr\u2019s whetstone may to sword transform.\nSuch guidance means revolt \u2019against Lustrous Creed | That makes the Muslims bow to kingly breed.", + "phrases": [] + }, + { + "poem_id": "003_047", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Perhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.", + "Faqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.", + "He yearns to put to test his frame and soul, | Display of self is his main aim and goal.", + "Its life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.", + "Ask it if things on which your eyes are bent, | Are real or merely riot of hue and scent!", + "Since Muslim true of faqr has been bereft, | No Solomon\u02b9s Faith or Solomon\u02b9s awe are left." + ], + "full_text": "\n\nPerhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.\nFaqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.\nHe yearns to put to test his frame and soul, | Display of self is his main aim and goal.\nIts life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.\nAsk it if things on which your eyes are bent, | Are real or merely riot of hue and scent!\nSince Muslim true of faqr has been bereft, | No Solomon\u02b9s Faith or Solomon\u02b9s awe are left.", + "phrases": [] + }, + { + "poem_id": "003_048", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A restless aching heart that throbs with Love, Is my life\u02b9s only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.", + "The marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoah\u02b9s rout and Moses\u02b9 Staff, Are miracles worked by those who God invoke.", + "I have conferred a Muslim\u02b9s name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.", + "My vest is torn to shreds and pieces since long, And this is due to my mind\u02b9s frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?", + "You ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.", + "That nation cannot come to shame at all, Nor shall e\u02b9er come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race." + ], + "full_text": "\n\nA restless aching heart that throbs with Love, Is my life\u02b9s only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.\nThe marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoah\u02b9s rout and Moses\u02b9 Staff, Are miracles worked by those who God invoke.\nI have conferred a Muslim\u02b9s name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.\nMy vest is torn to shreds and pieces since long, And this is due to my mind\u02b9s frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?\nYou ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.\nThat nation cannot come to shame at all, Nor shall e\u02b9er come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race.", + "phrases": [] + }, + { + "poem_id": "003_049", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.", + "The seed is not content with dwelling dark, | It has a craze to spire from earth like spark.", + "Don\u02b9t bar the path to deeds for Nature\u02b9s claims, | Submission to Will of God has different aims.", + "If there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise." + ], + "full_text": "\n\nThe twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.\nThe seed is not content with dwelling dark, | It has a craze to spire from earth like spark.\nDon\u02b9t bar the path to deeds for Nature\u02b9s claims, | Submission to Will of God has different aims.\nIf there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise.", + "phrases": [] + }, + { + "poem_id": "003_050", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The subtle point in God\u02b9s Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?", + "The Elder of the Shrine has traits, That smack of jurist\u02b9s faith and creed: | Much thirst for view \u2018No god but He,\u2019 Among his fellows cannot breed.", + "None can appraise the glee one gets, When war is on \u2019twixt good and bad: | He who can\u02b9t inflict deadly blows, And strokes in war is never glad.", + "Observations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders \u02b9fore them repeat.", + "A dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down." + ], + "full_text": "\n\nThe subtle point in God\u02b9s Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?\nThe Elder of the Shrine has traits, That smack of jurist\u02b9s faith and creed: | Much thirst for view \u2018No god but He,\u2019 Among his fellows cannot breed.\nNone can appraise the glee one gets, When war is on \u2019twixt good and bad: | He who can\u02b9t inflict deadly blows, And strokes in war is never glad.\nObservations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders \u02b9fore them repeat.\nA dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down.", + "phrases": [] + }, + { + "poem_id": "003_051", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "With zeal and fervour man is fired: | By looks of man by God inspired!", + "The intense heat his breath imparts, | A blaze in park and orchard starts!", + "The mode of hawks the thrush displays, | The birds that chirp change mode and ways!", + "Such man rapt with God\u02b9s Love can raise, | Low\u2010born to rank of Jam and Parwiz!", + "God save from revelations of a thrall, | Like Genghis, he leads to nations\u2019 fall!" + ], + "full_text": "\n\nWith zeal and fervour man is fired: | By looks of man by God inspired!\nThe intense heat his breath imparts, | A blaze in park and orchard starts!\nThe mode of hawks the thrush displays, | The birds that chirp change mode and ways!\nSuch man rapt with God\u02b9s Love can raise, | Low\u2010born to rank of Jam and Parwiz!\nGod save from revelations of a thrall, | Like Genghis, he leads to nations\u2019 fall!", + "phrases": [] + }, + { + "poem_id": "003_052", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Since times antique the mind of man, In complex problems is involved: | What is the source of clay\u2010born man, And how the soul has been evolved?", + "Pain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?", + "What binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal." + ], + "full_text": "\n\nSince times antique the mind of man, In complex problems is involved: | What is the source of clay\u2010born man, And how the soul has been evolved?\nPain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?\nWhat binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal.", + "phrases": [] + }, + { + "poem_id": "003_053", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "For Muslim true, death has no dread | To realm of souls, he straight is led.", + "Don\u02b9t ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.", + "Alas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One." + ], + "full_text": "It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal'oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}\n\nFor Muslim true, death has no dread | To realm of souls, he straight is led.\nDon\u02b9t ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.\nAlas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One.", + "phrases": [] + }, + { + "poem_id": "003_054", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A gnostic, revivalist, jurist or Expert in Prophet\u02b9s maxims I do not claim: | As such a prophet\u02b9s rank and state, In terms precise I can\u02b9t proclaim.", + "Despite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.", + "In present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.", + "The seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain." + ], + "full_text": "\n\nA gnostic, revivalist, jurist or Expert in Prophet\u02b9s maxims I do not claim: | As such a prophet\u02b9s rank and state, In terms precise I can\u02b9t proclaim.\nDespite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.\nIn present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.\nThe seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain.", + "phrases": [] + }, + { + "poem_id": "003_055", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.", + "Since Creation\u02b9s Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e\u2019en slight.", + "If you do not get much disturbed, To you this truth I may unroll | That man, God\u02b9s image, on the earth, Is neither frame of clay nor soul." + ], + "full_text": "\n\nThe talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.\nSince Creation\u02b9s Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e\u2019en slight.\nIf you do not get much disturbed, To you this truth I may unroll | That man, God\u02b9s image, on the earth, Is neither frame of clay nor soul.", + "phrases": [] + }, + { + "poem_id": "003_056", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Contemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.", + "Western polity advocates division among the nations; | Islam pleads but for unification of humanity.", + "Holy Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?" + ], + "full_text": "\n\nContemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.\nWestern polity advocates division among the nations; | Islam pleads but for unification of humanity.\nHoly Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?", + "phrases": [] + }, + { + "poem_id": "003_057", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "O Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.", + "May God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.", + "Those who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.", + "The foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.", + "In fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain." + ], + "full_text": "\n\nO Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.\nMay God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.\nThose who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.\nThe foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.\nIn fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain.", + "phrases": [] + }, + { + "poem_id": "003_058", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A nation\u02b9s life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.", + "The Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.", + "To Guide\u02b9s concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.", + "If man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?" + ], + "full_text": "\n\nA nation\u02b9s life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.\nThe Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.\nTo Guide\u02b9s concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.\nIf man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?", + "phrases": [] + }, + { + "poem_id": "003_059", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A Muslim true gets grandeur new, With moment\u02b9s change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.", + "To rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.", + "With Gabriel trusted and steadfast, This clay\u2010born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.", + "This secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.", + "The Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.", + "While dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.", + "The charm of Nature\u02b9s eternal song, In Muslim\u02b9s life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.", + "Such thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!" + ], + "full_text": "\n\nA Muslim true gets grandeur new, With moment\u02b9s change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.\nTo rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.\nWith Gabriel trusted and steadfast, This clay\u2010born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.\nThis secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.\nThe Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.\nWhile dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.\nThe charm of Nature\u02b9s eternal song, In Muslim\u02b9s life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.\nSuch thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!", + "phrases": [] + }, + { + "poem_id": "003_060", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "A newborn faith invokes his taste, | Adopts with zeal but leaves with haste.", + "In search for truth he takes no part, | As disciple stakes both head and heart.", + "If comments\u2019 snare some hunter set, | From nest on bough would drop in net." + ], + "full_text": "\n\nA newborn faith invokes his taste, | Adopts with zeal but leaves with haste.\nIn search for truth he takes no part, | As disciple stakes both head and heart.\nIf comments\u2019 snare some hunter set, | From nest on bough would drop in net.", + "phrases": [] + }, + { + "poem_id": "003_061", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "The right of thinking free, a Muslim owns, | Is gift or God which can\u02b9t be checked by frowns.", + "He can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.", + "Can make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.", + "In India queer and odd the farce you see, | The Faith is captive, but the Muslims free." + ], + "full_text": "\n\nThe right of thinking free, a Muslim owns, | Is gift or God which can\u02b9t be checked by frowns.\nHe can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.\nCan make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.\nIn India queer and odd the farce you see, | The Faith is captive, but the Muslims free.", + "phrases": [] + }, + { + "poem_id": "003_062", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Through all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood\u2014", + "A Brahmin, in Britannia\u2019s sight, Ascends no higher in life\u2019s scale | Because the creed of the Messiah, Has numbered him with its recruits;", + "All Britain one day might embrace Muhammad\u2019s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale." + ], + "full_text": "\n\nThrough all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood\u2014\nA Brahmin, in Britannia\u2019s sight, Ascends no higher in life\u2019s scale | Because the creed of the Messiah, Has numbered him with its recruits;\nAll Britain one day might embrace Muhammad\u2019s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale.", + "phrases": [] + }, + { + "poem_id": "003_063", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "It could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:", + "In life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.", + "A nation which does not pass from no to yes | Is undoubtedly on the brink of death." + ], + "full_text": "\n\nIt could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:\nIn life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.\nA nation which does not pass from no to yes | Is undoubtedly on the brink of death.", + "phrases": [] + }, + { + "poem_id": "003_064", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If Amirs of Arabian lands, Don\u02b9t take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.", + "Who were the people whom at first, God\u02b9s apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.", + "Their existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabia\u02b9s Prophet Last." + ], + "full_text": "\n\nIf Amirs of Arabian lands, Don\u02b9t take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.\nWho were the people whom at first, God\u02b9s apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.\nTheir existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabia\u02b9s Prophet Last.", + "phrases": [] + }, + { + "poem_id": "003_065", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "This problem is not hard to solve, O man, endowed with insight great: | Wh\u02b9r to obey dictates of God, Or submit to decrees of Fate.", + "The Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.", + "Herbs, vegetables and minerals alike, Adhere to what Fate pre\u2010ordains: | But Muslim true obeys laws of God, All else abhors and much disdains." + ], + "full_text": "\n\nThis problem is not hard to solve, O man, endowed with insight great: | Wh\u02b9r to obey dictates of God, Or submit to decrees of Fate.\nThe Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.\nHerbs, vegetables and minerals alike, Adhere to what Fate pre\u2010ordains: | But Muslim true obeys laws of God, All else abhors and much disdains.", + "phrases": [] + }, + { + "poem_id": "003_066", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "If self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.", + "The Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by ego\u02b9s wine, Is as eternal as things divine.", + "If your ego is ripe and mature, Your life from Death becomes secure: | Death\u02b9s angel may earthly frame contact, But can not harm your soul, in fact." + ], + "full_text": "\n\nIf self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.\nThe Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by ego\u02b9s wine, Is as eternal as things divine.\nIf your ego is ripe and mature, Your life from Death becomes secure: | Death\u02b9s angel may earthly frame contact, But can not harm your soul, in fact.", + "phrases": [] + }, + { + "poem_id": "003_067", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 1, + "section_title": "Islam and Muslim", + "text_blocks": [ + "Though change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!", + "The same hot blood runs in your veins, That raised the cry \u02baThe self is True\u02ba | By Grace of God, rise! Play your part! And go in quest of ventures new.", + "Don\u02b9t mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!" + ], + "full_text": "\n\nThough change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!\nThe same hot blood runs in your veins, That raised the cry \u02baThe self is True\u02ba | By Grace of God, rise! Play your part! And go in quest of ventures new.\nDon\u02b9t mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!", + "phrases": [] + }, + { + "poem_id": "003_068", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "SPINOZA", + "On life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!", + "PLATO", + "A wise man knows that \u02b9fore death he must bow, | In pitch dark night, life, like spark, soon loses glow.", + "Both life and death deserve not any heed, | The self of man is ego\u2019s goal and need." + ], + "full_text": "\n\nSPINOZA\nOn life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!\nPLATO\nA wise man knows that \u02b9fore death he must bow, | In pitch dark night, life, like spark, soon loses glow.\nBoth life and death deserve not any heed, | The self of man is ego\u2019s goal and need.", + "phrases": [] + }, + { + "poem_id": "003_069", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Love fled, Mind stung him like a snake; he could not | Force it to vision\u2019s will.", + "He tracked the orbits of the stars, yet could not | Travel his own thoughts\u2019 world;", + "Entangled in the labyrinth of his science | Lost count of good and ill;", + "Took captive the sun\u2019s rays, and yet no sunrise | On life\u2019s thick night unfurled." + ], + "full_text": "\n\nLove fled, Mind stung him like a snake; he could not | Force it to vision\u2019s will.\nHe tracked the orbits of the stars, yet could not | Travel his own thoughts\u2019 world;\nEntangled in the labyrinth of his science | Lost count of good and ill;\nTook captive the sun\u2019s rays, and yet no sunrise | On life\u2019s thick night unfurled.", + "phrases": [] + }, + { + "poem_id": "003_070", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Reality grows blurred to eyes whose vision | Servility and parrot\u2010ways abridge.", + "Can Persia or Arabia suck new life | From Europe\u2019s culture, itself at the grave\u2019s edge?" + ], + "full_text": "\n\nReality grows blurred to eyes whose vision | Servility and parrot\u2010ways abridge.\nCan Persia or Arabia suck new life | From Europe\u2019s culture, itself at the grave\u2019s edge?", + "phrases": [] + }, + { + "poem_id": "003_071", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "He, who predicts the Fate of man, And keeps his gaze e\u02b9er fixed on sky: | Such man is unaware of fact, That rank of self is very high.", + "Those who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., \u02b9Bout world have formed an opinion sound.", + "They are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright." + ], + "full_text": "\n\nHe, who predicts the Fate of man, And keeps his gaze e\u02b9er fixed on sky: | Such man is unaware of fact, That rank of self is very high.\nThose who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., \u02b9Bout world have formed an opinion sound.\nThey are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright.", + "phrases": [] + }, + { + "poem_id": "003_072", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Your vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.", + "No lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?" + ], + "full_text": "\n\nYour vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.\nNo lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?", + "phrases": [] + }, + { + "poem_id": "003_073", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.", + "With a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes." + ], + "full_text": "\n\nThe Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.\nWith a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes.", + "phrases": [] + }, + { + "poem_id": "003_074", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "A nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.", + "The world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.", + "What do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.", + "The hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From hunters\u02b9 dread is safe and sound." + ], + "full_text": "\n\nA nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.\nThe world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.\nWhat do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.\nThe hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From hunters\u02b9 dread is safe and sound.", + "phrases": [] + }, + { + "poem_id": "003_075", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If you traverse the road of love, Don\u02b9t yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.", + "O streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is e\u02b9er on you bestowed, Abstain, flow on with mighty sweep.", + "Don\u02b9t lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.", + "Gabriel on Creation\u02b9s Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.", + "Untruth conceals in various masks, But Truth and God are both unique: | There can\u02b9t be pool \u02b9twixt good and bad\u2014 This fact is known from times antique." + ], + "full_text": "\n\nIf you traverse the road of love, Don\u02b9t yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.\nO streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is e\u02b9er on you bestowed, Abstain, flow on with mighty sweep.\nDon\u02b9t lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.\nGabriel on Creation\u02b9s Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.\nUntruth conceals in various masks, But Truth and God are both unique: | There can\u02b9t be pool \u02b9twixt good and bad\u2014 This fact is known from times antique.", + "phrases": [] + }, + { + "poem_id": "003_076", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "I don\u02b9t belong to Faris or Hind, To Iraq or Hijaz don\u02b9t trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed", + "You are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.", + "Your change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasants\u02b9 quivering breed.", + "Such passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.", + "A poet must ne\u02b9er keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Can\u02b9t make the nation face its strife." + ], + "full_text": "\n\nI don\u02b9t belong to Faris or Hind, To Iraq or Hijaz don\u02b9t trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed\nYou are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.\nYour change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasants\u02b9 quivering breed.\nSuch passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.\nA poet must ne\u02b9er keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Can\u02b9t make the nation face its strife.", + "phrases": [] + }, + { + "poem_id": "003_077", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The Truth\u2010seeking man whose self has awakened | Is like a sword which is cutting and brilliant.", + "To his keen eye is visible | The power to show what is latent in every atom.", + "To him you cannot be compared: | You are the slave of the heavens while he is their master.", + "You have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul." + ], + "full_text": "\n\nThe Truth\u2010seeking man whose self has awakened | Is like a sword which is cutting and brilliant.\nTo his keen eye is visible | The power to show what is latent in every atom.\nTo him you cannot be compared: | You are the slave of the heavens while he is their master.\nYou have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul.", + "phrases": [] + }, + { + "poem_id": "003_078", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.", + "This is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime." + ], + "full_text": "\n\nIf self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.\nThis is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime.", + "phrases": [] + }, + { + "poem_id": "003_079", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Free thinking can bring \u02b9bout the ruin, Of those whose thoughts are low and mean: | They don\u02b9t possess the mode and style, Of though that may be chaste and clean.", + "If thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast." + ], + "full_text": "\n\nFree thinking can bring \u02b9bout the ruin, Of those whose thoughts are low and mean: | They don\u02b9t possess the mode and style, Of though that may be chaste and clean.\nIf thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast.", + "phrases": [] + }, + { + "poem_id": "003_080", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.", + "If the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.", + "A live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage." + ], + "full_text": "\n\nIf the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.\nIf the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.\nA live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage.", + "phrases": [] + }, + { + "poem_id": "003_081", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "My talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.", + "That race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.", + "This cosmos old is wrought in such a cast | That tavern, saki and flask don\u02b9t for e\u02b9er last.", + "That nation has the right to luck in life | Whose youth for honey take worldly blows and strife." + ], + "full_text": "\n\nMy talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.\nThat race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.\nThis cosmos old is wrought in such a cast | That tavern, saki and flask don\u02b9t for e\u02b9er last.\nThat nation has the right to luck in life | Whose youth for honey take worldly blows and strife.", + "phrases": [] + }, + { + "poem_id": "003_082", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "About the self here have no talk, O bard, | Because with schools such sermons don\u02b9t accord.", + "Much good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!", + "A free man\u02b9s breath can match a subject year, | How slowly moves the time of serfs, is clear!", + "The free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.", + "The thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.", + "A slave has craze for marvels wrought by guides | Himself a wonder \u02b9live, his memory fresh abides.", + "This is the training that befits them well, | Painting, music and science of plants as well." + ], + "full_text": "\n\nAbout the self here have no talk, O bard, | Because with schools such sermons don\u02b9t accord.\nMuch good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!\nA free man\u02b9s breath can match a subject year, | How slowly moves the time of serfs, is clear!\nThe free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.\nThe thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.\nA slave has craze for marvels wrought by guides | Himself a wonder \u02b9live, his memory fresh abides.\nThis is the training that befits them well, | Painting, music and science of plants as well.", + "phrases": [] + }, + { + "poem_id": "003_083", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Existence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.", + "Joy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!", + "No dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.", + "The ways of teachers don\u02b9t expand the heart, | Matchstick can\u02b9t light to electric lamp impart." + ], + "full_text": "\n\nExistence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.\nJoy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!\nNo dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.\nThe ways of teachers don\u02b9t expand the heart, | Matchstick can\u02b9t light to electric lamp impart.", + "phrases": [] + }, + { + "poem_id": "003_084", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Just like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.", + "The realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.", + "If self has reached the height, its acts are fine, | Debased, its deeds as good one can\u02b9t define." + ], + "full_text": "\n\nJust like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.\nThe realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.\nIf self has reached the height, its acts are fine, | Debased, its deeds as good one can\u02b9t define.", + "phrases": [] + }, + { + "poem_id": "003_085", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Devoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.", + "The Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!", + "The self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!", + "Demise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon." + ], + "full_text": "\n\nDevoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.\nThe Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!\nThe self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!\nDemise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon.", + "phrases": [] + }, + { + "poem_id": "003_086", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line \u02b9twixt good and bad.", + "Perhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart." + ], + "full_text": "\n\nThe minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line \u02b9twixt good and bad.\nPerhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart.", + "phrases": [] + }, + { + "poem_id": "003_087", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Wherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.", + "The seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.", + "The love of God is dead, By unbelief \u2019mong Franks: | Through lack of link in thoughts, East shackles wears on shanks." + ], + "full_text": "\n\nWherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.\nThe seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.\nThe love of God is dead, By unbelief \u2019mong Franks: | Through lack of link in thoughts, East shackles wears on shanks.", + "phrases": [] + }, + { + "poem_id": "003_088", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "God bring you acquainted with some storm! | No billow in your sea break in foam,", + "And never from books can you be weaned | Which you declaim, not comprehend." + ], + "full_text": "In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}\n\nGod bring you acquainted with some storm! | No billow in your sea break in foam,\nAnd never from books can you be weaned | Which you declaim, not comprehend.", + "phrases": [] + }, + { + "poem_id": "003_089", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "Thus mountain stream to pebble spake, | \u201cThis lowly state for height you take.", + "You are tread upon and suffer deal, | How nice! my need the rivers feel.", + "You never clashed against a wall, | Don\u02b9t know, a stone or glass to call.\u02ba" + ], + "full_text": "\n\nThus mountain stream to pebble spake, | \u201cThis lowly state for height you take.\nYou are tread upon and suffer deal, | How nice! my need the rivers feel.\nYou never clashed against a wall, | Don\u02b9t know, a stone or glass to call.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_090", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "This age that\u2019s with us is your angel of death, | Its bread and butter cares catch your soul\u2019s breath.", + "Your heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.", + "Learning estranged you from such exaltation | As would not let man\u2019s mind desert its station;", + "A falcon\u2019s eyes were yours by Nature\u2019s right, | Slavishness left them only a poor wren\u2019s sight,", + "And the schools hid from them those mysteries | That yield to hill\u2019s and deserts still assize." + ], + "full_text": "\n\nThis age that\u2019s with us is your angel of death, | Its bread and butter cares catch your soul\u2019s breath.\nYour heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.\nLearning estranged you from such exaltation | As would not let man\u2019s mind desert its station;\nA falcon\u2019s eyes were yours by Nature\u2019s right, | Slavishness left them only a poor wren\u2019s sight,\nAnd the schools hid from them those mysteries | That yield to hill\u2019s and deserts still assize.", + "phrases": [] + }, + { + "poem_id": "003_091", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "The subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.", + "The flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.", + "Although his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree." + ], + "full_text": "\n\nThe subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.\nThe flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.\nAlthough his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree.", + "phrases": [] + }, + { + "poem_id": "003_092", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "If you desire to breed such ruby which is red, | Don\u02b9t beg light of sun that from course has fled.", + "The world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.", + "Those who deserved to lead the modern age, | Have worn out brains and others hold the stage." + ], + "full_text": "\n\nIf you desire to breed such ruby which is red, | Don\u02b9t beg light of sun that from course has fled.\nThe world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.\nThose who deserved to lead the modern age, | Have worn out brains and others hold the stage.", + "phrases": [] + }, + { + "poem_id": "003_093", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "That man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.", + "The slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Haven\u02b9t leisure in worldly race.", + "The progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!", + "These revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.", + "The books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!" + ], + "full_text": "\n\nThat man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.\nThe slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Haven\u02b9t leisure in worldly race.\nThe progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!\nThese revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.\nThe books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!", + "phrases": [] + }, + { + "poem_id": "003_094", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "I know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.", + "The teaching that the English have devised | \u02b9Gainst faith and ties has great intrigue contrived.", + "That race is doomed to bondage and much pain, | Which justice for its ego can\u02b9t attain.", + "The faults of one man Nature can reprieve, | But groups for crimes no pardon can receive." + ], + "full_text": "\n\nI know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.\nThe teaching that the English have devised | \u02b9Gainst faith and ties has great intrigue contrived.\nThat race is doomed to bondage and much pain, | Which justice for its ego can\u02b9t attain.\nThe faults of one man Nature can reprieve, | But groups for crimes no pardon can receive.", + "phrases": [] + }, + { + "poem_id": "003_095", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 2, + "section_title": "Education and Upbringing", + "text_blocks": [ + "(1)", + "The present age destroys the faith and creed, | Like pagans has a bent of mind indeed.", + "The threshold of a saint is higher far | Than court of worldly king or mighty Czar.", + "It is a period full of magic art, | With spell so strong all play their part.", + "The fount and source of life is parched and dry, | No more the wine of gnosis can supply.", + "The shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.", + "The house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.", + "If essence of God\u02b9s Oneness be in heart, | The lore of Franks can cause no harm or smart.", + "On rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.", + "A man is ocean that is vast and free, | Its every drop is like the boundless sea.", + "If peasant is not charmed with life of ease, | A seed can yield a thousand\u2010fold increase.", + "I don\u02b9t sit like sluggards and indulge in play, | It is time for your craft and skill\u02b9s display.", + "(2)", + "If heart with love of God is not replete, | The life of man remains quite incomplete.", + "If quarry is wise acute and bold, | It can not be trapped by hunters old.", + "The Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.", + "Your envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.", + "My darling son, I see no chance at all | That hawk will like to turn a pheasant\u02b9s thrall.", + "There is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.", + "My reach and might in world is this alone | That \u02b9neath the roof I cry, complain and groan.", + "In speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.", + "A son can not acquire his sire\u02b9s renown, | Unless His grace by Mighty Lord is shown.", + "Nizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:", + "\u201cOn occasions where your greatness must prevail | Your lineage there won\u02b9t be of much avail.\u02ba", + "(3)", + "The days and nights a Muslim\u02b9s toils enhance: | Both creed and rule are like a game of chance.", + "Men drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.", + "If you have courage great and ample force, | Seek such faqr which in Hijaz has its source.", + "This brand of faqr such virtues great can grant | That make man, like God, free from every want.", + "His hawk\u2010like status can spread general death | Of sparrows, pigeons all in single breath.", + "The glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.", + "If temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasn\u02b9t end.", + "Your world\u02b9s Sarafil has neither taste nor zeal, | He can\u02b9t blow trumpet nor can skill reveal.", + "Its glance a world\u2010wide tumult can inspire, | In obscure mode sets right the things entire.", + "A warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.", + "It sets the faithful free from need and want, | Beg God that such faqr to you He may grant." + ], + "full_text": "\n\n(1)\nThe present age destroys the faith and creed, | Like pagans has a bent of mind indeed.\nThe threshold of a saint is higher far | Than court of worldly king or mighty Czar.\nIt is a period full of magic art, | With spell so strong all play their part.\nThe fount and source of life is parched and dry, | No more the wine of gnosis can supply.\nThe shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.\nThe house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.\nIf essence of God\u02b9s Oneness be in heart, | The lore of Franks can cause no harm or smart.\nOn rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.\nA man is ocean that is vast and free, | Its every drop is like the boundless sea.\nIf peasant is not charmed with life of ease, | A seed can yield a thousand\u2010fold increase.\nI don\u02b9t sit like sluggards and indulge in play, | It is time for your craft and skill\u02b9s display.\n(2)\nIf heart with love of God is not replete, | The life of man remains quite incomplete.\nIf quarry is wise acute and bold, | It can not be trapped by hunters old.\nThe Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.\nYour envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.\nMy darling son, I see no chance at all | That hawk will like to turn a pheasant\u02b9s thrall.\nThere is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.\nMy reach and might in world is this alone | That \u02b9neath the roof I cry, complain and groan.\nIn speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.\nA son can not acquire his sire\u02b9s renown, | Unless His grace by Mighty Lord is shown.\nNizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:\n\u201cOn occasions where your greatness must prevail | Your lineage there won\u02b9t be of much avail.\u02ba\n(3)\nThe days and nights a Muslim\u02b9s toils enhance: | Both creed and rule are like a game of chance.\nMen drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.\nIf you have courage great and ample force, | Seek such faqr which in Hijaz has its source.\nThis brand of faqr such virtues great can grant | That make man, like God, free from every want.\nHis hawk\u2010like status can spread general death | Of sparrows, pigeons all in single breath.\nThe glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.\nIf temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasn\u02b9t end.\nYour world\u02b9s Sarafil has neither taste nor zeal, | He can\u02b9t blow trumpet nor can skill reveal.\nIts glance a world\u2010wide tumult can inspire, | In obscure mode sets right the things entire.\nA warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.\nIt sets the faithful free from need and want, | Beg God that such faqr to you He may grant.", + "phrases": [] + }, + { + "poem_id": "003_096", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "To solve this riddle thinkers have much tried, | Their efforts all so far it has defied.", + "No doubt, to woman\u02b9s faith and conduct clear, | The Pleiades and moon do witness bear.", + "This vice in Frankish way of life we find, | Men fools and blind, can\u02b9t read a woman\u02b9s mind." + ], + "full_text": "\n\nTo solve this riddle thinkers have much tried, | Their efforts all so far it has defied.\nNo doubt, to woman\u02b9s faith and conduct clear, | The Pleiades and moon do witness bear.\nThis vice in Frankish way of life we find, | Men fools and blind, can\u02b9t read a woman\u02b9s mind.", + "phrases": [] + }, + { + "poem_id": "003_097", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Ask the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:", + "Is this their civilization\u2019s highest rung\u2014 | A childless woman and a jobless man?" + ], + "full_text": "\n\nAsk the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:\nIs this their civilization\u2019s highest rung\u2014 | A childless woman and a jobless man?", + "phrases": [] + }, + { + "poem_id": "003_098", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Great change the lofty spheres have met, | O God! the world has not budged as yet.", + "In man and wife is no contrast, | They like seclusion and hold it fast.", + "The sons of Adam still wear the mask, | But self hasn\u02b9t peeped out of the casque." + ], + "full_text": "\n\nGreat change the lofty spheres have met, | O God! the world has not budged as yet.\nIn man and wife is no contrast, | They like seclusion and hold it fast.\nThe sons of Adam still wear the mask, | But self hasn\u02b9t peeped out of the casque.", + "phrases": [] + }, + { + "poem_id": "003_099", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "Much greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heart\u02b9s mirror, but is blear.", + "When zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.", + "That vernal drop of rain, The state of pearl can\u02b9t gain | If destined not to dwell, In lap of mother shell.", + "Retreat is blessed state, \u02b9Bout self gives knowledge great: | Alas! this state divine, Isn\u02b9t found in fane or shrine." + ], + "full_text": "\n\nMuch greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heart\u02b9s mirror, but is blear.\nWhen zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.\nThat vernal drop of rain, The state of pearl can\u02b9t gain | If destined not to dwell, In lap of mother shell.\nRetreat is blessed state, \u02b9Bout self gives knowledge great: | Alas! this state divine, Isn\u02b9t found in fane or shrine.", + "phrases": [] + }, + { + "poem_id": "003_100", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "The picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.", + "Her handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.", + "Like Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame." + ], + "full_text": "\n\nThe picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.\nHer handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.\nLike Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame.", + "phrases": [] + }, + { + "poem_id": "003_101", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "I know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.", + "I like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, \u02b9Gainst me are full of ire and rage.", + "The insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.", + "It is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald\u2010wrought superb neck\u2010lace?" + ], + "full_text": "\n\nI know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.\nI like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, \u02b9Gainst me are full of ire and rage.\nThe insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.\nIt is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald\u2010wrought superb neck\u2010lace?", + "phrases": [] + }, + { + "poem_id": "003_102", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "A fact alive is in my breast concealed, | He can behold whose blood is not congealed.", + "To wear a veil and learn new lore or old, | Can\u02b9t guard fair sex except a person bold.", + "A nation which can\u02b9t see this truth divine, | Pale grows its son and soon begins decline." + ], + "full_text": "\n\nA fact alive is in my breast concealed, | He can behold whose blood is not congealed.\nTo wear a veil and learn new lore or old, | Can\u02b9t guard fair sex except a person bold.\nA nation which can\u02b9t see this truth divine, | Pale grows its son and soon begins decline.", + "phrases": [] + }, + { + "poem_id": "003_103", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "If Frankish culture blights the motherly urge, | For human race it means a funeral dirge.", + "The lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.", + "If schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed." + ], + "full_text": "\n\nIf Frankish culture blights the motherly urge, | For human race it means a funeral dirge.\nThe lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.\nIf schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed.", + "phrases": [] + }, + { + "poem_id": "003_104", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 3, + "section_title": "Woman", + "text_blocks": [ + "The spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another\u2019s help.", + "Her desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.", + "Here is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.", + "I too feel sad about the oppression of women, | But this knotty problem cannot be resolved." + ], + "full_text": "\n\nThe spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another\u2019s help.\nHer desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.\nHere is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.\nI too feel sad about the oppression of women, | But this knotty problem cannot be resolved.", + "phrases": [] + }, + { + "poem_id": "003_105", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Music, religion, politics, knowledge, art | Have all in their possession matchless pearls.", + "They emanate from the mind of a creature made of dust, | But higher than the stars is their abode.", + "If they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.", + "People have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood." + ], + "full_text": "\n\nMusic, religion, politics, knowledge, art | Have all in their possession matchless pearls.\nThey emanate from the mind of a creature made of dust, | But higher than the stars is their abode.\nIf they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.\nPeople have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood.", + "phrases": [] + }, + { + "poem_id": "003_106", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "New worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.", + "The firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.", + "The fellow same is lord, Of freaks of fate and strife, | Who with e\u02b9ery breath he draws, Creates an eternal life.", + "The death of self has made, The lands of East effete: | Men who God\u02b9s secrets share, In these realms are deplete.", + "The air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep." + ], + "full_text": "\n\nNew worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.\nThe firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.\nThe fellow same is lord, Of freaks of fate and strife, | Who with e\u02b9ery breath he draws, Creates an eternal life.\nThe death of self has made, The lands of East effete: | Men who God\u02b9s secrets share, In these realms are deplete.\nThe air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep.", + "phrases": [] + }, + { + "poem_id": "003_107", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Poets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.", + "Few know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.", + "The concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him aren\u02b9t must, At school he never feels cast down or coy." + ], + "full_text": "\n\nPoets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.\nFew know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.\nThe concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him aren\u02b9t must, At school he never feels cast down or coy.", + "phrases": [] + }, + { + "poem_id": "003_108", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "I must complain of your self\u2010flaunting airs\u2014 | My secrets, when you go unveiled, lie bare.", + "Instead of floating like a truant spark, | Seek out the fastness of some glowing heart!" + ], + "full_text": "\n\nI must complain of your self\u2010flaunting airs\u2014 | My secrets, when you go unveiled, lie bare.\nInstead of floating like a truant spark, | Seek out the fastness of some glowing heart!", + "phrases": [] + }, + { + "poem_id": "003_109", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "What should my eyes, but an architect\u2019 Nimbleness, | see in this shrine Of the West?", + "It knows nothing of God, Mosque?\u2014the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol\u2010hall\u2019s soul!", + "And who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert." + ], + "full_text": "\n\nWhat should my eyes, but an architect\u2019 Nimbleness, | see in this shrine Of the West?\nIt knows nothing of God, Mosque?\u2014the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol\u2010hall\u2019s soul!\nAnd who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert.", + "phrases": [] + }, + { + "poem_id": "003_110", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Now Love from mind must take the lead, By God bestowed on human race: | To dear one\u02b9s lane it must not go, And bring with haste on head disgrace.", + "Love must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force." + ], + "full_text": "\n\nNow Love from mind must take the lead, By God bestowed on human race: | To dear one\u02b9s lane it must not go, And bring with haste on head disgrace.\nLove must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force.", + "phrases": [] + }, + { + "poem_id": "003_111", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.", + "The sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.", + "How nice the bride\u2010like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.", + "One must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face." + ], + "full_text": "\n\nThe Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.\nThe sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.\nHow nice the bride\u2010like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.\nOne must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face.", + "phrases": [] + }, + { + "poem_id": "003_112", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Now naught remains in Muslim\u02b9s breast, His heart devoid of glint and glow: | He avowed with zeal \u02b9No God but He,\u02b9 But dead and cold the zeal for show.", + "The Muslim\u02b9s state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmud\u02b9s high rank in plight.", + "You have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.", + "The worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.", + "The Muslim\u02b9s breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.", + "His call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him \u02b9fore you prostrate?" + ], + "full_text": "\n\nNow naught remains in Muslim\u02b9s breast, His heart devoid of glint and glow: | He avowed with zeal \u02b9No God but He,\u02b9 But dead and cold the zeal for show.\nThe Muslim\u02b9s state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmud\u02b9s high rank in plight.\nYou have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.\nThe worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.\nThe Muslim\u02b9s breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.\nHis call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him \u02b9fore you prostrate?", + "phrases": [] + }, + { + "poem_id": "003_113", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Your being\u02b9s sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life e\u02b9er bright.", + "Its rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are ego\u02b9s greatest boon.", + "God save that alien self, Seek shelter in your shrine! | The creed of idols shun, Don\u02b9t desecrate house divine.", + "Forgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart." + ], + "full_text": "\n\nYour being\u02b9s sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life e\u02b9er bright.\nIts rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are ego\u02b9s greatest boon.\nGod save that alien self, Seek shelter in your shrine! | The creed of idols shun, Don\u02b9t desecrate house divine.\nForgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart.", + "phrases": [] + }, + { + "poem_id": "003_114", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "(1)", + "The sun conveyed this message to its rays | \u02baWhat wonder great, the change of nights and days!", + "You have been rambling since aeons in space, | But hate among men is increasing pace.", + "To shine on sand affords no pleasure sound, | Nor peace, like breeze in making flower\u02b9s round.", + "Be lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earth\u02ba.", + "(2)", + "The rays rise from every nook of space, | Make haste to take the sun in fond embrace.", + "Loud roar persists, there can\u02b9t be light in West, | For smoke makes West enrobed in able vest.", + "Though East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.", + "O sun that light the world keep us in mind, | Hide us in breast so bright and kind.", + "(3)", + "A shameless ray as proud as houri\u02b9s glance | Bereft of rest, like mercury e\u02b9er at dance,", + "Implored the sun to let it spread its light | Till every mote of East grows lustrous bright.", + "The dark surroundings of Hind it won\u02b9t forsal | Till natives sunk in slumber do not wake.", + "The hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.", + "The moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.", + "It has produced men who hid sense can see, | With utmost ease can cross the swollen sea.", + "The harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.", + "The Brahman guards the fane and sleeps at gate, | The Muslim in mosque\u02b9s niche bewails his fate.", + "Don\u02b9t shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn." + ], + "full_text": "\n\n(1)\nThe sun conveyed this message to its rays | \u02baWhat wonder great, the change of nights and days!\nYou have been rambling since aeons in space, | But hate among men is increasing pace.\nTo shine on sand affords no pleasure sound, | Nor peace, like breeze in making flower\u02b9s round.\nBe lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earth\u02ba.\n(2)\nThe rays rise from every nook of space, | Make haste to take the sun in fond embrace.\nLoud roar persists, there can\u02b9t be light in West, | For smoke makes West enrobed in able vest.\nThough East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.\nO sun that light the world keep us in mind, | Hide us in breast so bright and kind.\n(3)\nA shameless ray as proud as houri\u02b9s glance | Bereft of rest, like mercury e\u02b9er at dance,\nImplored the sun to let it spread its light | Till every mote of East grows lustrous bright.\nThe dark surroundings of Hind it won\u02b9t forsal | Till natives sunk in slumber do not wake.\nThe hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.\nThe moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.\nIt has produced men who hid sense can see, | With utmost ease can cross the swollen sea.\nThe harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.\nThe Brahman guards the fane and sleeps at gate, | The Muslim in mosque\u02b9s niche bewails his fate.\nDon\u02b9t shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn.", + "phrases": [] + }, + { + "poem_id": "003_115", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "With courage great a war I wage, \u02b9Gainst evils of the present age: | I do not bear a fighter\u02b9s name, To chieftainship I lay no claim.", + "I am not conscious \u02b9bout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.", + "The flood of light that makes its show, On true and faithful Muslim\u02b9s brow: | With grandeur same is quite replete, That fills being\u02b9s soul and makes complete.", + "You do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.", + "Don\u02b9t grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new." + ], + "full_text": "\n\nWith courage great a war I wage, \u02b9Gainst evils of the present age: | I do not bear a fighter\u02b9s name, To chieftainship I lay no claim.\nI am not conscious \u02b9bout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.\nThe flood of light that makes its show, On true and faithful Muslim\u02b9s brow: | With grandeur same is quite replete, That fills being\u02b9s soul and makes complete.\nYou do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.\nDon\u02b9t grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new.", + "phrases": [] + }, + { + "poem_id": "003_116", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Contents of soul this world can not conceal, | For every mote has longing to reveal:", + "The course of life somewhat distinct appears, | If eager looks and sight become corn\u2010peers.", + "The members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.", + "The glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.", + "Through self\u2010same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.", + "If fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame." + ], + "full_text": "\n\nContents of soul this world can not conceal, | For every mote has longing to reveal:\nThe course of life somewhat distinct appears, | If eager looks and sight become corn\u2010peers.\nThe members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.\nThe glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.\nThrough self\u2010same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.\nIf fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame.", + "phrases": [] + }, + { + "poem_id": "003_117", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Sun, moon and Jupiter shine their hour; | Your self burns on, fed by Love\u2019s power.", + "Your creed knows nothing of race or hue: | No credit in white or black, or blue!", + "Where selfhood droops, doubts fight ding\u2010dong; | Where it blooms\u2014a world of verse and song!", + "If your soul rot under slavery\u2019s blight, | Your art an idolater\u2019s soulless rite;", + "If sense of your own greatness sway you, | Legions of men and Jinn obey you!" + ], + "full_text": "\n\nSun, moon and Jupiter shine their hour; | Your self burns on, fed by Love\u2019s power.\nYour creed knows nothing of race or hue: | No credit in white or black, or blue!\nWhere selfhood droops, doubts fight ding\u2010dong; | Where it blooms\u2014a world of verse and song!\nIf your soul rot under slavery\u2019s blight, | Your art an idolater\u2019s soulless rite;\nIf sense of your own greatness sway you, | Legions of men and Jinn obey you!", + "phrases": [] + }, + { + "poem_id": "003_118", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.", + "The temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.", + "The age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.", + "I have come \u02b9cross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.", + "That man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.", + "The East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.", + "Men with vision bright, For West have hope so slight: | The hearts of West aren\u02b9t chaste, For actions good haven\u02b9t taste." + ], + "full_text": "\n\nO fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.\nThe temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.\nThe age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.\nI have come \u02b9cross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.\nThat man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.\nThe East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.\nMen with vision bright, For West have hope so slight: | The hearts of West aren\u02b9t chaste, For actions good haven\u02b9t taste.", + "phrases": [] + }, + { + "poem_id": "003_119", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?", + "If craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.", + "Schools and taverns can no morals teach, Save the fact that you do not exist: | Learn \u02b9to be\u02b9 for you too are a fact, Besides, your ego thus shall long subsist." + ], + "full_text": "\n\nO man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?\nIf craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.\nSchools and taverns can no morals teach, Save the fact that you do not exist: | Learn \u02b9to be\u02b9 for you too are a fact, Besides, your ego thus shall long subsist.", + "phrases": [] + }, + { + "poem_id": "003_120", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Whence does the zest of liquor come, In mournful tune of hollow reed: | Is its main\u2010spring the player\u02b9s heart, Or does it from the pipe proceed?", + "What is the source of heart\u02b9s great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?", + "Why does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?", + "Why is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?", + "The day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art." + ], + "full_text": "\n\nWhence does the zest of liquor come, In mournful tune of hollow reed: | Is its main\u2010spring the player\u02b9s heart, Or does it from the pipe proceed?\nWhat is the source of heart\u02b9s great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?\nWhy does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?\nWhy is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?\nThe day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art.", + "phrases": [] + }, + { + "poem_id": "003_121", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "BREEZE", + "I could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.", + "I feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.", + "O dew, God\u02b9s will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?", + "DEW", + "If thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heaven\u02b9s dome is like a veil." + ], + "full_text": "\n\nBREEZE\nI could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.\nI feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.\nO dew, God\u02b9s will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?\nDEW\nIf thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heaven\u02b9s dome is like a veil.", + "phrases": [] + }, + { + "poem_id": "003_122", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.", + "The grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?", + "Set your craftsmanship quite free, From Nature\u02b9s chains that bind it tight | For men endowed with gift of craft, Aren\u02b9t prey, of hunters need no fright." + ], + "full_text": "\n\nThe quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.\nThe grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?\nSet your craftsmanship quite free, From Nature\u02b9s chains that bind it tight | For men endowed with gift of craft, Aren\u02b9t prey, of hunters need no fright.", + "phrases": [] + }, + { + "poem_id": "003_123", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.", + "There is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.", + "Ali! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.", + "You are a corpse and your art, The leader of your funeral rite | In pitch dark bed\u2010room of the grave, Of life the fellow catches sight." + ], + "full_text": "\n\nThe craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.\nThere is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.\nAli! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.\nYou are a corpse and your art, The leader of your funeral rite | In pitch dark bed\u2010room of the grave, Of life the fellow catches sight.", + "phrases": [] + }, + { + "poem_id": "003_124", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "In Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.", + "Hallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared." + ], + "full_text": "\n\nIn Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.\nHallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared.", + "phrases": [] + }, + { + "poem_id": "003_125", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "O people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?", + "The aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?", + "What good, O rain\u2010drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother\u2010of\u2010pearl\u2019s womb?", + "What good a breath of morning breeze, Whether as poet\u2019s verse or singer\u2019s air, | If it can only make the garden wilt?", + "O never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?" + ], + "full_text": "\n\nO people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?\nThe aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?\nWhat good, O rain\u2010drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother\u2010of\u2010pearl\u2019s womb?\nWhat good a breath of morning breeze, Whether as poet\u2019s verse or singer\u2019s air, | If it can only make the garden wilt?\nO never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?", + "phrases": [] + }, + { + "poem_id": "003_126", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "FLOWER", + "Perhaps you fancied, My land is far off, sky\u2010herald! | No, it is not far.", + "DEW", + "But only laboring wings | Prove earth not far from heaven!", + "DAWN", + "Softly as morning, Enter this garden | Not trampling its dewdrop pearls,", + "Clasp hill and desert, yet still | Catch in your hands the sky\u2019s robe." + ], + "full_text": "\n\nFLOWER\nPerhaps you fancied, My land is far off, sky\u2010herald! | No, it is not far.\nDEW\nBut only laboring wings | Prove earth not far from heaven!\nDAWN\nSoftly as morning, Enter this garden | Not trampling its dewdrop pearls,\nClasp hill and desert, yet still | Catch in your hands the sky\u2019s robe.", + "phrases": [] + }, + { + "poem_id": "003_127", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Khaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.", + "His wisdom is so sharp and keen, | From truths he can remove the screen.", + "With world of meanings he is free: | They dare not say \u02bayou can not see\u02ba.", + "Ask him what does this world imply, | Where does the cause or tumults lie?", + "He knows the world of requital well, | His maxims with much wisdom swell,", + "\u201cOpinion \u02b9bout world you can derive, | Adam dead, Satan still alive!\u02ba" + ], + "full_text": "\n\nKhaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.\nHis wisdom is so sharp and keen, | From truths he can remove the screen.\nWith world of meanings he is free: | They dare not say \u02bayou can not see\u02ba.\nAsk him what does this world imply, | Where does the cause or tumults lie?\nHe knows the world of requital well, | His maxims with much wisdom swell,\n\u201cOpinion \u02b9bout world you can derive, | Adam dead, Satan still alive!\u02ba", + "phrases": [] + }, + { + "poem_id": "003_128", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Your half\u2010shut eyes still fail to see | What subtle fact this life may be.", + "Too meek to have a fondling will, | Devoid of qiam your worship still.", + "For songs of Rumi you haven\u02b9t ears sharp, | Snapped the strings of your self\u02b9s harp." + ], + "full_text": "\n\nYour half\u2010shut eyes still fail to see | What subtle fact this life may be.\nToo meek to have a fondling will, | Devoid of qiam your worship still.\nFor songs of Rumi you haven\u02b9t ears sharp, | Snapped the strings of your self\u02b9s harp.", + "phrases": [] + }, + { + "poem_id": "003_129", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "If you behold the world with gaze much bright, | Of you the sky may beg morning light.", + "The sun may beg light from gleam of your spark | Your Luck may shine, from moon\u02b9s brow, mark!", + "The sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.", + "You beg and borrow thoughts of others\u02b9 brains, | Find approach to self, don\u02b9t take much pains!" + ], + "full_text": "\n\nIf you behold the world with gaze much bright, | Of you the sky may beg morning light.\nThe sun may beg light from gleam of your spark | Your Luck may shine, from moon\u02b9s brow, mark!\nThe sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.\nYou beg and borrow thoughts of others\u02b9 brains, | Find approach to self, don\u02b9t take much pains!", + "phrases": [] + }, + { + "poem_id": "003_130", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Is it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?", + "Some aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.", + "Bedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.", + "\u02baIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.\u02ba" + ], + "full_text": "\n\nIs it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?\nSome aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.\nBedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.\n\u02baIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_131", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "With Hyder\u02b9s might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.", + "This is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.", + "Without great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture can\u02b9t produce.", + "I would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame." + ], + "full_text": "\n\nWith Hyder\u02b9s might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.\nThis is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.\nWithout great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture can\u02b9t produce.\nI would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame.", + "phrases": [] + }, + { + "poem_id": "003_132", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The death of fancy is so widely spread | That men of Pers and Ind by Franks are led.", + "I feel sad that Behzads of modern time | Have lost East\u02b9s rapture sweet and joy sublime.", + "O artist, of your talents I can tell, | You know the ancient crafts and new so well.", + "You have portrayed many a natural sight, | Display your self in Nature\u02b9s mirror bright." + ], + "full_text": "\n\nThe death of fancy is so widely spread | That men of Pers and Ind by Franks are led.\nI feel sad that Behzads of modern time | Have lost East\u02b9s rapture sweet and joy sublime.\nO artist, of your talents I can tell, | You know the ancient crafts and new so well.\nYou have portrayed many a natural sight, | Display your self in Nature\u02b9s mirror bright.", + "phrases": [] + }, + { + "poem_id": "003_133", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The bass and treble of minstrel\u02b9s song, Much joy to human heart imparts: | What is the use of pleasure that, Is e\u02b9er on wings and soon departs?", + "That melodious song is still unborn, And is concealed in heaven\u02b9s breast, | Whose intense heat may transform, The solid stars to liquid form.", + "A song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.", + "Perplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, \u02baGod is Great,\u02ba uttered with much force.", + "The song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed." + ], + "full_text": "\n\nThe bass and treble of minstrel\u02b9s song, Much joy to human heart imparts: | What is the use of pleasure that, Is e\u02b9er on wings and soon departs?\nThat melodious song is still unborn, And is concealed in heaven\u02b9s breast, | Whose intense heat may transform, The solid stars to liquid form.\nA song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.\nPerplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, \u02baGod is Great,\u02ba uttered with much force.\nThe song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed.", + "phrases": [] + }, + { + "poem_id": "003_134", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "My remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.", + "I wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.", + "If in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid." + ], + "full_text": "\n\nMy remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.\nI wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.\nIf in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid.", + "phrases": [] + }, + { + "poem_id": "003_135", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "To own the flow of brook, And meander on the earth | In gaze of mine hasn\u02b9t charm, And can\u02b9t endow with mirth.", + "O dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high." + ], + "full_text": "\n\nTo own the flow of brook, And meander on the earth | In gaze of mine hasn\u02b9t charm, And can\u02b9t endow with mirth.\nO dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high.", + "phrases": [] + }, + { + "poem_id": "003_136", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "In lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, \u02baIf you have breath in breast, or no?", + "If nation\u02b9s self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.", + "If flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.", + "There is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.", + "On Love\u02b9s way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!" + ], + "full_text": "\n\nIn lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, \u02baIf you have breath in breast, or no?\nIf nation\u02b9s self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.\nIf flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.\nThere is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.\nOn Love\u02b9s way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!", + "phrases": [] + }, + { + "poem_id": "003_137", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The Persian Muse is mirthsome and heart\u2010easing, | No whetstone for the sword\u2010edge of the self.", + "Better the song\u2010bird of the dawn be still, | Than by her notes lull flowerland into languor.", + "What use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?", + "This is an age, Iqbal, for craving flint: | From all glass\u2010wares they show you, turn away." + ], + "full_text": "\n\nThe Persian Muse is mirthsome and heart\u2010easing, | No whetstone for the sword\u2010edge of the self.\nBetter the song\u2010bird of the dawn be still, | Than by her notes lull flowerland into languor.\nWhat use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?\nThis is an age, Iqbal, for craving flint: | From all glass\u2010wares they show you, turn away.", + "phrases": [] + }, + { + "poem_id": "003_138", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Their opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.", + "In their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.", + "They conceal high goals from view; | They put the spirit to slumber and awaken the body.", + "The senses of the poor Indian poets, painters | And literary writers are obsessed by woman." + ], + "full_text": "\n\nTheir opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.\nIn their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.\nThey conceal high goals from view; | They put the spirit to slumber and awaken the body.\nThe senses of the poor Indian poets, painters | And literary writers are obsessed by woman.", + "phrases": [] + }, + { + "poem_id": "003_139", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "His contempt has no bound, His Love\u02b9s depth none can sound: | His wrath on men of God, Is tempered in manner odd.", + "Nurtured in mimicry\u02b9s gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.", + "In midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.", + "Faqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.", + "Its views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown." + ], + "full_text": "\n\nHis contempt has no bound, His Love\u02b9s depth none can sound: | His wrath on men of God, Is tempered in manner odd.\nNurtured in mimicry\u02b9s gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.\nIn midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.\nFaqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.\nIts views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown.", + "phrases": [] + }, + { + "poem_id": "003_140", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "Decrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.", + "When prayer call at early morn, Transports him to Morpheus\u02b9 domain, | He tries to build the world beheld, With utmost might and utmost main.", + "The body of the dreamt of world, Is made from his handful clay: | \u02b9\u02b9God is Great!\u02ba his slogan shrill that can, The role of soul for new world play." + ], + "full_text": "\n\nDecrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.\nWhen prayer call at early morn, Transports him to Morpheus\u02b9 domain, | He tries to build the world beheld, With utmost might and utmost main.\nThe body of the dreamt of world, Is made from his handful clay: | \u02b9\u02b9God is Great!\u02ba his slogan shrill that can, The role of soul for new world play.", + "phrases": [] + }, + { + "poem_id": "003_141", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "It is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.", + "It is the heat in mason\u02b9s blood, Who builds structures of various forms: | It may be Behzad\u02b9s picture hall, Or house of wine where Hafiz charms.", + "Without resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!" + ], + "full_text": "\n\nIt is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.\nIt is the heat in mason\u02b9s blood, Who builds structures of various forms: | It may be Behzad\u02b9s picture hall, Or house of wine where Hafiz charms.\nWithout resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!", + "phrases": [] + }, + { + "poem_id": "003_142", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "A song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrel\u02b9s blood is cold, His heart of heat and warmth is free.", + "That player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasn\u02b9t cure.", + "I have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn." + ], + "full_text": "\n\nA song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrel\u02b9s blood is cold, His heart of heat and warmth is free.\nThat player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasn\u02b9t cure.\nI have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn.", + "phrases": [] + }, + { + "poem_id": "003_143", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "How lofty was that Chinese\u2019s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, \u02baStop for a span of breath!\u02ba", + "He asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The sword\u02b9s great\u2010glimmer, glow and sheen." + ], + "full_text": "\n\nHow lofty was that Chinese\u2019s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, \u02baStop for a span of breath!\u02ba\nHe asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The sword\u02b9s great\u2010glimmer, glow and sheen.", + "phrases": [] + }, + { + "poem_id": "003_144", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "I do not know the mysteries of poetry. | This point, however, is clear from the nation\u2019s history.", + "That poetry which is a message of eternal life | Is Gabriel\u2019s song or Israfil\u2019s trumpet\u2010call." + ], + "full_text": "\n\nI do not know the mysteries of poetry. | This point, however, is clear from the nation\u2019s history.\nThat poetry which is a message of eternal life | Is Gabriel\u2019s song or Israfil\u2019s trumpet\u2010call.", + "phrases": [] + }, + { + "poem_id": "003_145", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "The souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.", + "A Chinese sage has thus disclosed, The secrets implied in this art: | \u02baAs if verse is music\u02b9s soul, And dance performs body\u02b9s part.\u02ba" + ], + "full_text": "\n\nThe souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.\nA Chinese sage has thus disclosed, The secrets implied in this art: | \u02baAs if verse is music\u02b9s soul, And dance performs body\u02b9s part.\u02ba", + "phrases": [] + }, + { + "poem_id": "003_146", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "It is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate\u2010inflicted wounds to moan.", + "The wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan." + ], + "full_text": "\n\nIt is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate\u2010inflicted wounds to moan.\nThe wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan.", + "phrases": [] + }, + { + "poem_id": "003_147", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 4, + "section_title": "Literature and Fine Arts", + "text_blocks": [ + "To Europe leave the dance of serpent limb: | The prophet\u2019s power is born of the spirit\u2019s dance.", + "That breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince." + ], + "full_text": "\n\nTo Europe leave the dance of serpent limb: | The prophet\u2019s power is born of the spirit\u2019s dance.\nThat breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince.", + "phrases": [] + }, + { + "poem_id": "003_148", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "From wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.", + "The world is red tip with the modes, That aren\u02b9t in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.", + "These mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.", + "O Muslim, dive deep in the Book, Which was revealed to Prophets\u02b9 Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!", + "The fact concealed in words so far, \u02baSpend what is surplus and is spare,\u02ba | May come to light in modern age, And make the meanings clear and bare." + ], + "full_text": "\n\nFrom wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.\nThe world is red tip with the modes, That aren\u02b9t in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.\nThese mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.\nO Muslim, dive deep in the Book, Which was revealed to Prophets\u02b9 Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!\nThe fact concealed in words so far, \u02baSpend what is surplus and is spare,\u02ba | May come to light in modern age, And make the meanings clear and bare.", + "phrases": [] + }, + { + "poem_id": "003_149", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Your chessmatch of research and erudition\u2014Your comedy of debate and disputation!\u2014 | The world has no more patience left to watch, This comedy of threadbare speculation.", + "What after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely\u2010flowing curves, A sort of Barmecidal invitation.", + "In the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration." + ], + "full_text": "\n\nYour chessmatch of research and erudition\u2014Your comedy of debate and disputation!\u2014 | The world has no more patience left to watch, This comedy of threadbare speculation.\nWhat after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely\u2010flowing curves, A sort of Barmecidal invitation.\nIn the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration.", + "phrases": [] + }, + { + "poem_id": "003_150", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Death to man\u2019s soul is Europe, death is Asia | To man\u2019s will; neither feels the vital current.", + "In men\u2019s hearts stir a revolution\u2019s torrent; | Maybe our old world is nearing death." + ], + "full_text": "\n\nDeath to man\u2019s soul is Europe, death is Asia | To man\u2019s will; neither feels the vital current.\nIn men\u2019s hearts stir a revolution\u2019s torrent; | Maybe our old world is nearing death.", + "phrases": [] + }, + { + "poem_id": "003_151", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The versed in this world\u2019s business I am not, | There are shrewd folk who always know what\u2019s what.", + "Swim with the tide, flatter Their Excellencies | Of the new dispensation that commences!", + "Would it be more vicarious, or\u2014polite, | I wonder, to call an owl \u2018the falcon of the night\u2019?" + ], + "full_text": "\n\nThe versed in this world\u2019s business I am not, | There are shrewd folk who always know what\u2019s what.\nSwim with the tide, flatter Their Excellencies | Of the new dispensation that commences!\nWould it be more vicarious, or\u2014polite, | I wonder, to call an owl \u2018the falcon of the night\u2019?", + "phrases": [] + }, + { + "poem_id": "003_152", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "One hermit\u2019s eyes grew wet with watching how you fell, | Poor Muslim, under England\u2019s spell.", + "God give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!", + "But there\u2019s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:", + "No slave is given a partnership in England\u2019s reign\u2014 | She only wants to buy her brain." + ], + "full_text": "\n\nOne hermit\u2019s eyes grew wet with watching how you fell, | Poor Muslim, under England\u2019s spell.\nGod give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!\nBut there\u2019s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:\nNo slave is given a partnership in England\u2019s reign\u2014 | She only wants to buy her brain.", + "phrases": [] + }, + { + "poem_id": "003_153", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Unbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.", + "Dark is the white man\u2019s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;", + "A civilization sick before its prime, | At its least gasp\u2014leaving maybe, For caretakers of Christendom, the Jews." + ], + "full_text": "\n\nUnbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.\nDark is the white man\u2019s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;\nA civilization sick before its prime, | At its least gasp\u2014leaving maybe, For caretakers of Christendom, the Jews.", + "phrases": [] + }, + { + "poem_id": "003_154", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "There are poets, there are scholars, and there are sages\u2014 | A nation\u2019s days of slavery are not uneventful!", + "But every one of them\u2014poor creatures!\u2014has a single goal, | Though each is unique in the ideas he expounds:", + "\u2018Better teach the lion to take flight like a deer, | So that the legend of the lion\u2019s courage is forgotten!\u2019", + "They seek to make the slaves feel at ease with their slavery, | Pretending to \u2018expound and reason things out\u2019." + ], + "full_text": "\n\nThere are poets, there are scholars, and there are sages\u2014 | A nation\u2019s days of slavery are not uneventful!\nBut every one of them\u2014poor creatures!\u2014has a single goal, | Though each is unique in the ideas he expounds:\n\u2018Better teach the lion to take flight like a deer, | So that the legend of the lion\u2019s courage is forgotten!\u2019\nThey seek to make the slaves feel at ease with their slavery, | Pretending to \u2018expound and reason things out\u2019.", + "phrases": [] + }, + { + "poem_id": "003_155", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Unsearchably God\u2019s edicts move; who knows | What thoughts are stirring up deep in the world\u2010mind!", + "Those are appointed to pull down, who lately | Held it salvation to protect, the priests;", + "On godless Russia the command descends: | Smite all the Baals and Dagons of the Church!" + ], + "full_text": "\n\nUnsearchably God\u2019s edicts move; who knows | What thoughts are stirring up deep in the world\u2010mind!\nThose are appointed to pull down, who lately | Held it salvation to protect, the priests;\nOn godless Russia the command descends: | Smite all the Baals and Dagons of the Church!", + "phrases": [] + }, + { + "poem_id": "003_156", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "No claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;", + "Unworthy the tumult and strife of tomorrow | That nation to whole will to\u2010day does not bow." + ], + "full_text": "\n\nNo claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;\nUnworthy the tumult and strife of tomorrow | That nation to whole will to\u2010day does not bow.", + "phrases": [] + }, + { + "poem_id": "003_157", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.", + "Ill lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.", + "This thing I am may merit chastisement; | Only\u2014the world is still in search of a gibbet." + ], + "full_text": "\n\nThe poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.\nIll lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.\nThis thing I am may merit chastisement; | Only\u2014the world is still in search of a gibbet.", + "phrases": [] + }, + { + "poem_id": "003_158", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Thy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.", + "One sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends." + ], + "full_text": "\n\nThy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.\nOne sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends.", + "phrases": [] + }, + { + "poem_id": "003_159", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.", + "Neither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.", + "There is no difficulty about being a master | When the people are entrenched deep in slavery." + ], + "full_text": "\n\nThe present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.\nNeither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.\nThere is no difficulty about being a master | When the people are entrenched deep in slavery.", + "phrases": [] + }, + { + "poem_id": "003_160", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The wisdom of the East and West | Has taught me something that will prove elixir to slaves:", + "Whether it is religion or philosophy, poverty or kingship \u2013 | All take firm beliefs as their base.", + "The words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs." + ], + "full_text": "\n\nThe wisdom of the East and West | Has taught me something that will prove elixir to slaves:\nWhether it is religion or philosophy, poverty or kingship \u2013 | All take firm beliefs as their base.\nThe words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs.", + "phrases": [] + }, + { + "poem_id": "003_161", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "None other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:", + "Strength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,", + "Though many in each age are its manifestations\u2014 | Now Moses\u2019 rod, and now Muhammad\u2019s sword." + ], + "full_text": "\n\nNone other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:\nStrength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,\nThough many in each age are its manifestations\u2014 | Now Moses\u2019 rod, and now Muhammad\u2019s sword.", + "phrases": [] + }, + { + "poem_id": "003_162", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Those vultures of the West have yet to learn | What poisons lurk in Abyssinia\u2019s corpse,", + "That rotting carcass ready to fall in pieces. | Civilization\u2019s zenith, nadir of virtue;", + "In our world pillage is the nation\u2019s trade, | Each wolf aprowl for inoffensive lambs.", + "Woe to the shining honour of the Church, | For Rome has shivered it in the market\u2010place!" + ], + "full_text": "\n\nThose vultures of the West have yet to learn | What poisons lurk in Abyssinia\u2019s corpse,\nThat rotting carcass ready to fall in pieces. | Civilization\u2019s zenith, nadir of virtue;\nIn our world pillage is the nation\u2019s trade, | Each wolf aprowl for inoffensive lambs.\nWoe to the shining honour of the Church, | For Rome has shivered it in the market\u2010place!", + "phrases": [] + }, + { + "poem_id": "003_163", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Enmesh in politics the Brahmin\u2014 | from Their ancient altars the twice\u2010born expel!", + "The man who famine\u2010racked still fears no death\u2014 | Muhammad\u2019s spirit from his breast expel!", + "With Frankish daydreams fill Arabia\u2019s brain\u2014 | Islam from Yemen and Hijaz expel!", + "The Afghan reveres in religion: take this cure\u2014 | His teachers from their mountain\u2010glens expel!", + "# translation missing | # translation missing", + "Iqbal\u2019s breath fans the poppy into flame\u2014 | Such minstrels from the flower\u2010garden expel!" + ], + "full_text": "\n\nEnmesh in politics the Brahmin\u2014 | from Their ancient altars the twice\u2010born expel!\nThe man who famine\u2010racked still fears no death\u2014 | Muhammad\u2019s spirit from his breast expel!\nWith Frankish daydreams fill Arabia\u2019s brain\u2014 | Islam from Yemen and Hijaz expel!\nThe Afghan reveres in religion: take this cure\u2014 | His teachers from their mountain\u2010glens expel!\n# translation missing | # translation missing\nIqbal\u2019s breath fans the poppy into flame\u2014 | Such minstrels from the flower\u2010garden expel!", + "phrases": [] + }, + { + "poem_id": "003_164", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Conquered the waters, Conquered the air\u2014 | Why should old heaven, Changed look not wear?", + "Europe\u2019s imperialists Dreamed\u2014but their dream | Soothsayers soon may, Read a new way!", + "Asia\u2019s Geneva, Let Tehran be\u2014 | Earth\u2019s book of fate new Statues may see." + ], + "full_text": "\n\nConquered the waters, Conquered the air\u2014 | Why should old heaven, Changed look not wear?\nEurope\u2019s imperialists Dreamed\u2014but their dream | Soothsayers soon may, Read a new way!\nAsia\u2019s Geneva, Let Tehran be\u2014 | Earth\u2019s book of fate new Statues may see.", + "phrases": [] + }, + { + "poem_id": "003_165", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A diver after pearls Nature made me, | Though wary of the abysses of the State.", + "Whomever its legerdemain may captivate, | She sets a term to every monarchy;", + "Farhad\u2019s hill\u2010hewing labour still lives on, | Parvez\u2019 conquering might is dead and gone." + ], + "full_text": "\n\nA diver after pearls Nature made me, | Though wary of the abysses of the State.\nWhomever its legerdemain may captivate, | She sets a term to every monarchy;\nFarhad\u2019s hill\u2010hewing labour still lives on, | Parvez\u2019 conquering might is dead and gone.", + "phrases": [] + }, + { + "poem_id": "003_166", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A certain European revealed a secret, | Although the wise do not reveal the core of the matter.", + "Democracy is a certain form of government in which | Men are counted but not weighed." + ], + "full_text": "\n\nA certain European revealed a secret, | Although the wise do not reveal the core of the matter.\nDemocracy is a certain form of government in which | Men are counted but not weighed.", + "phrases": [ + "European: Stendhal" + ] + }, + { + "poem_id": "003_167", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "This land of Syria gave the West a Prophet | Of purity and pity and innocence;", + "And Syria from the West as recompense | Gets dice and drink and troops of prostitutes." + ], + "full_text": "\n\nThis land of Syria gave the West a Prophet | Of purity and pity and innocence;\nAnd Syria from the West as recompense | Gets dice and drink and troops of prostitutes.", + "phrases": [] + }, + { + "poem_id": "003_168", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "What, are crimes like Mussolini\u2019s so unheard of in this age? | Why should they put Europe\u2019s goodies into such a silly rage?", + "Need the pot feel so indigent when the kettle wears a blot? | We are Culture\u2019s twin utensils\u2014I the kettle, you the pot.", + "You have watched my lust for conquest and dominion with a frown\u2014 | But have you not knocked the brittle walls of feeble countries down?", + "To whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.", + "We, the children of the Caesars, strove to water heath and sand\u2014 | You could never bear to leave untaxed the earth\u2019s most barren land!", + "You have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne\u2014", + "And that looting and that killing\u2014in a civilized way\u2014 | Yesterday you, you defended! I defend it now to\u2010day." + ], + "full_text": "(To his rivals east and west)\n\nWhat, are crimes like Mussolini\u2019s so unheard of in this age? | Why should they put Europe\u2019s goodies into such a silly rage?\nNeed the pot feel so indigent when the kettle wears a blot? | We are Culture\u2019s twin utensils\u2014I the kettle, you the pot.\nYou have watched my lust for conquest and dominion with a frown\u2014 | But have you not knocked the brittle walls of feeble countries down?\nTo whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.\nWe, the children of the Caesars, strove to water heath and sand\u2014 | You could never bear to leave untaxed the earth\u2019s most barren land!\nYou have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne\u2014\nAnd that looting and that killing\u2014in a civilized way\u2014 | Yesterday you, you defended! I defend it now to\u2010day.", + "phrases": [] + }, + { + "poem_id": "003_169", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "What is poor India\u2019s fate \u2010who knows? \u2010 for up till now | It has been a glittering jewel in some crown!", + "Its peasant is a corpse that some grave has disgorged \u2013 | The corpse\u2019s tattered shroud is still inside the ground;", + "His soul and his body are in pawn: | Alas, neither the residence nor the resident survives!", + "It is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!" + ], + "full_text": "\n\nWhat is poor India\u2019s fate \u2010who knows? \u2010 for up till now | It has been a glittering jewel in some crown!\nIts peasant is a corpse that some grave has disgorged \u2013 | The corpse\u2019s tattered shroud is still inside the ground;\nHis soul and his body are in pawn: | Alas, neither the residence nor the resident survives!\nIt is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!", + "phrases": [] + }, + { + "poem_id": "003_170", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "It is not hard to find in present age | The place which needs culture\u02b9s angelic sage.", + "Where dice and drink are both by law forbid, | And women keep their bodies fully hid.", + "Although my body has a deep restless heart, | Yet forbears\u02b9 wont no disgust can impart.", + "Although deprived of school\u02b9s beneficial fount, | On Bedouin\u2019s wit and courage we can count.", + "The wise \u02b9mong Franks this verdict declare, | Of culture Arab lands are fully bare." + ], + "full_text": "\n\nIt is not hard to find in present age | The place which needs culture\u02b9s angelic sage.\nWhere dice and drink are both by law forbid, | And women keep their bodies fully hid.\nAlthough my body has a deep restless heart, | Yet forbears\u02b9 wont no disgust can impart.\nAlthough deprived of school\u02b9s beneficial fount, | On Bedouin\u2019s wit and courage we can count.\nThe wise \u02b9mong Franks this verdict declare, | Of culture Arab lands are fully bare.", + "phrases": [] + }, + { + "poem_id": "003_171", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "No truth from me can hide at all its face, | God gave me heart awake and wise, through grace.", + "In my view statesmanship cut off from creed, | Is Satan\u02b9s slave, has no qualms, but low breed.", + "By quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.", + "When their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight." + ], + "full_text": "\n\nNo truth from me can hide at all its face, | God gave me heart awake and wise, through grace.\nIn my view statesmanship cut off from creed, | Is Satan\u02b9s slave, has no qualms, but low breed.\nBy quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.\nWhen their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight.", + "phrases": [] + }, + { + "poem_id": "003_172", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Iqbal has no doubt of Europe\u2019s humaneness: | She sheds tears for all peoples groaning beneath oppression;", + "Her reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.", + "And yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation\u2014", + "Enlarged from the \u2018savage grasp\u2019 of the Turk, they pine, | Poor things, in the clutches now of \u2018civilization.\u2019" + ], + "full_text": "\n\nIqbal has no doubt of Europe\u2019s humaneness: | She sheds tears for all peoples groaning beneath oppression;\nHer reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.\nAnd yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation\u2014\nEnlarged from the \u2018savage grasp\u2019 of the Turk, they pine, | Poor things, in the clutches now of \u2018civilization.\u2019", + "phrases": [] + }, + { + "poem_id": "003_173", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "A Frankish Lord advised his son to seek | Such aim that is always pleasant, ne\u02b9er bleak.", + "If lion\u02b9s temper is to lamb revealed, | It will entirely make its blood congealed.", + "Much good if regal point remains in heart: | In dominating men sword plays no part.", + "Pour the self in culture\u02b9s acid strong; | When it becomes soft, mould it as you long.", + "On this elixir\u2019s efficacy you can count: | To heap of dust can change a mighty mount!" + ], + "full_text": "\n\nA Frankish Lord advised his son to seek | Such aim that is always pleasant, ne\u02b9er bleak.\nIf lion\u02b9s temper is to lamb revealed, | It will entirely make its blood congealed.\nMuch good if regal point remains in heart: | In dominating men sword plays no part.\nPour the self in culture\u02b9s acid strong; | When it becomes soft, mould it as you long.\nOn this elixir\u2019s efficacy you can count: | To heap of dust can change a mighty mount!", + "phrases": [] + }, + { + "poem_id": "003_174", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "ALEXANDER", + "Is your retribution shackles or cold steel? | Your violence on high seas all sailors feel!", + "PIRATE", + "Alas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?", + "Your craft is blood\u2010shed and my craft the same, | We are both bandits, in diverse fields play the game!" + ], + "full_text": "\n\nALEXANDER\nIs your retribution shackles or cold steel? | Your violence on high seas all sailors feel!\nPIRATE\nAlas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?\nYour craft is blood\u2010shed and my craft the same, | We are both bandits, in diverse fields play the game!", + "phrases": [] + }, + { + "poem_id": "003_175", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "She\u2019s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!\u2014", + "Yet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe", + "After all the Old Man of Europe\u2019s drab will rally | A few days longer, with the devil for ally!" + ], + "full_text": "\n\nShe\u2019s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!\u2014\nYet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe\nAfter all the Old Man of Europe\u2019s drab will rally | A few days longer, with the devil for ally!", + "phrases": [] + }, + { + "poem_id": "003_176", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Heaven\u2019s blessing on those brazen Frenchmen shine! | Aleppo\u2019s rare glass brims with their red wine.", + "\u2014If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design", + "Must have inflamed our English potentates; | This is no story of oranges, honey or dates." + ], + "full_text": "\n\nHeaven\u2019s blessing on those brazen Frenchmen shine! | Aleppo\u2019s rare glass brims with their red wine.\n\u2014If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design\nMust have inflamed our English potentates; | This is no story of oranges, honey or dates.", + "phrases": [] + }, + { + "poem_id": "003_177", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "On political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,", + "Their gaze always fastened on maggots and flies, | A web like the spider\u2019s their ladder to rise.", + "That caravan\u2019s happy whose chief is endowed | With thoughts light as angels\u2019, and temper as proud." + ], + "full_text": "\n\nOn political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,\nTheir gaze always fastened on maggots and flies, | A web like the spider\u2019s their ladder to rise.\nThat caravan\u2019s happy whose chief is endowed | With thoughts light as angels\u2019, and temper as proud.", + "phrases": [] + }, + { + "poem_id": "003_178", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "The causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can\u2019t define.", + "The chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.", + "If a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like\u2010Moses, Is curse, committing dreadful crime." + ], + "full_text": "\n\nThe causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can\u2019t define.\nThe chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.\nIf a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like\u2010Moses, Is curse, committing dreadful crime.", + "phrases": [] + }, + { + "poem_id": "003_179", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "\u2018Why do your priests,\u2019 said to me after prayers, A Turkish hero of the faith, | \u2018Drag out Their genuflexions so?\u2019", + "He little knew, That free\u2010born Muslim, that plain warrior, | What kind of thing slaves\u2019 prayers are!", + "In this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;", + "But that fire never Touches the bondman\u2019s limbs, | whose nights and days Stand still under an interdict.", + "If our Prostrations are long\u2010drawn, | why should you wonder?", + "God teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!" + ], + "full_text": "\n\n\u2018Why do your priests,\u2019 said to me after prayers, A Turkish hero of the faith, | \u2018Drag out Their genuflexions so?\u2019\nHe little knew, That free\u2010born Muslim, that plain warrior, | What kind of thing slaves\u2019 prayers are!\nIn this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;\nBut that fire never Touches the bondman\u2019s limbs, | whose nights and days Stand still under an interdict.\nIf our Prostrations are long\u2010drawn, | why should you wonder?\nGod teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!", + "phrases": [] + }, + { + "poem_id": "003_180", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "I know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.", + "Your cure in Geneva or London you can\u02b9t trace, | Wind\u2010pipe of Franks is gripped by Jewish race.", + "I know that subject nations freedom gain, | If they would nourish self, display its main." + ], + "full_text": "\n\nI know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.\nYour cure in Geneva or London you can\u02b9t trace, | Wind\u2010pipe of Franks is gripped by Jewish race.\nI know that subject nations freedom gain, | If they would nourish self, display its main.", + "phrases": [] + }, + { + "poem_id": "003_181", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "Slavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;", + "Heart\u2010malady or brain\u2010malady has oppressed | Man\u2019s whole world, sparing neither East nor West." + ], + "full_text": "\n\nSlavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;\nHeart\u2010malady or brain\u2010malady has oppressed | Man\u2019s whole world, sparing neither East nor West.", + "phrases": [] + }, + { + "poem_id": "003_182", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 5, + "section_title": "Politics of the East and the West", + "text_blocks": [ + "This pity is the pitiless fowler\u2019s mask; | All the fresh notes I sang\u2014of no avail!", + "Now he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail." + ], + "full_text": "(The \u2018Reforms\u2019)\n\nThis pity is the pitiless fowler\u2019s mask; | All the fresh notes I sang\u2014of no avail!\nNow he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail.", + "phrases": [] + }, + { + "poem_id": "003_183", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "How can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?", + "From Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.", + "Your paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.", + "The kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?", + "O zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?" + ], + "full_text": "\n\nHow can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?\nFrom Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.\nYour paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.\nThe kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?\nO zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?", + "phrases": [] + }, + { + "poem_id": "003_184", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.", + "Dive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.", + "If this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part." + ], + "full_text": "\n\nThe discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.\nDive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.\nIf this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part.", + "phrases": [] + }, + { + "poem_id": "003_185", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Your prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.", + "If some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.", + "The wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.", + "You beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole," + ], + "full_text": "\n\nYour prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.\nIf some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.\nThe wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.\nYou beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole,", + "phrases": [] + }, + { + "poem_id": "003_186", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.", + "Alexander fell on world like thunder clap, | But death soon caught him in its deadly trap.", + "King Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.", + "The Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God\u2019s", + "Free heroes are Compelled by wont and need, | These change a lion bold to fox indeed.", + "When Faqr with Self gets free and frank, | Both you and I attain the regal rank.", + "That Darvesh can build up a nation's Fate | Who never tries to seek the royal gate." + ], + "full_text": "\n\nThe Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.\nAlexander fell on world like thunder clap, | But death soon caught him in its deadly trap.\nKing Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.\nThe Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God\u2019s\nFree heroes are Compelled by wont and need, | These change a lion bold to fox indeed.\nWhen Faqr with Self gets free and frank, | Both you and I attain the regal rank.\nThat Darvesh can build up a nation's Fate | Who never tries to seek the royal gate.", + "phrases": [] + }, + { + "poem_id": "003_187", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.", + "For men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.", + "O fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.", + "# translation missing | # translation missing", + "If such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart." + ], + "full_text": "\n\nIn school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.\nFor men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.\nO fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.\n# translation missing | # translation missing\nIf such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart.", + "phrases": [] + }, + { + "poem_id": "003_188", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In world, if man contrives a thing much sound, | The men of every period make his round.", + "Don't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.", + "That nation is welcome to have new ways, | Which has no thought save revels night and days.", + "Assumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways." + ], + "full_text": "\n\nIn world, if man contrives a thing much sound, | The men of every period make his round.\nDon't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.\nThat nation is welcome to have new ways, | Which has no thought save revels night and days.\nAssumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways.", + "phrases": [] + }, + { + "poem_id": "003_189", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.", + "O Afghan unaware, | Of your Self take much care", + "If weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.", + "O Afghan unaware, | Of your Self take much care", + "That river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.", + "O Afghan unaware, | Of your Self take much care.", + "A person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.", + "O Afghan unaware, | Of your Self take much care", + "Self-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.", + "O Afghan unaware, | Of your Self have much care" + ], + "full_text": "\n\nThe Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.\nO Afghan unaware, | Of your Self take much care\nIf weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.\nO Afghan unaware, | Of your Self take much care\nThat river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.\nO Afghan unaware, | Of your Self take much care.\nA person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.\nO Afghan unaware, | Of your Self take much care\nSelf-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.\nO Afghan unaware, | Of your Self have much care", + "phrases": [] + }, + { + "poem_id": "003_190", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"", + "O hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.", + "They can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight." + ], + "full_text": "\n\nThe crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"\nO hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.\nThey can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight.", + "phrases": [] + }, + { + "poem_id": "003_191", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Love's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?", + "To bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.", + "If some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.", + "Though college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.", + "If you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part." + ], + "full_text": "\n\nLove's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?\nTo bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.\nIf some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.\nThough college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.\nIf you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part.", + "phrases": [] + }, + { + "poem_id": "003_192", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "That youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.", + "In days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.", + "There is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.", + "God Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.", + "Do not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear." + ], + "full_text": "\n\nThat youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.\nIn days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.\nThere is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.\nGod Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.\nDo not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear.", + "phrases": [] + }, + { + "poem_id": "003_193", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The same lamp that illumed your yesternight, | Though gone out, once again may gel alight", + "A courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.", + "That youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit", + "I fear that you. have childish bent of heart, | Those selling sweets in West are full of art." + ], + "full_text": "\n\nThe same lamp that illumed your yesternight, | Though gone out, once again may gel alight\nA courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.\nThat youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit\nI fear that you. have childish bent of heart, | Those selling sweets in West are full of art.", + "phrases": [] + }, + { + "poem_id": "003_194", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "In maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.", + "A man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.", + "The self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.", + "This idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.", + "O Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task." + ], + "full_text": "\n\nIn maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.\nA man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.\nThe self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.\nThis idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.\nO Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task.", + "phrases": [] + }, + { + "poem_id": "003_195", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "To me upset appears the Cosmos old, | But I do not know what your eyes behold.", + "In breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.", + "Your hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.", + "The Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart." + ], + "full_text": "\n\nTo me upset appears the Cosmos old, | But I do not know what your eyes behold.\nIn breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.\nYour hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.\nThe Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart.", + "phrases": [] + }, + { + "poem_id": "003_196", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Without a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.", + "Alas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.", + "O men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.", + "This world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve." + ], + "full_text": "\n\nWithout a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.\nAlas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.\nO men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.\nThis world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve.", + "phrases": [] + }, + { + "poem_id": "003_197", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "O pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.", + "The steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.", + "If Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.", + "The Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due." + ], + "full_text": "\n\nO pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.\nThe steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.\nIf Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.\nThe Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due.", + "phrases": [] + }, + { + "poem_id": "003_198", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "The nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,", + "Such Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.", + "A godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.", + "In fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round", + "O Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue." + ], + "full_text": "\n\nThe nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,\nSuch Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.\nA godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.\nIn fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round\nO Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue.", + "phrases": [] + }, + { + "poem_id": "003_199", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.", + "Off and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.", + "You can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.", + "This azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.", + "# translation missing | # translation missing" + ], + "full_text": "\n\n'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.\nOff and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.\nYou can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.\nThis azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "003_200", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "Sher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.", + "The names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.", + "Their Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.", + "They worship and adore their idols old, | May God help them deaf blows much bold" + ], + "full_text": "\n\nSher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.\nThe names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.\nTheir Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.\nThey worship and adore their idols old, | May God help them deaf blows much bold", + "phrases": [] + }, + { + "poem_id": "003_201", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "That glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.", + "The aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.", + "The marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.", + "If your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.", + "The sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round." + ], + "full_text": "\n\nThat glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.\nThe aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.\nThe marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.\nIf your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.\nThe sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round.", + "phrases": [] + }, + { + "poem_id": "003_202", + "book_id": "003", + "book_title": "Zarb-e-Kaleem", + "section_id": 6, + "section_title": "Meditations of Mihrab Gul Afghan", + "text_blocks": [ + "One who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.", + "He draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.", + "O warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?", + "O Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.", + "The fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal." + ], + "full_text": "\n\nOne who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.\nHe draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.\nO warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?\nO Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.\nThe fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal.", + "phrases": [] + }, + { + "poem_id": "004_001", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "IBLIS", + "This ancient game of elements, this base world! | The frustration of the longings of the great Empyrean\u2019s dwellers.", + "Upon its destruction is bent to\u2010day that Fashioner of things, | Who gave it the name, \u201cThe world of Be it so.\u201d", + "I inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.", + "I taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.", + "Who dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?", + "Who could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?", + "FIRST COUNCILOR", + "Stable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.", + "Since the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature\u2019s constant urge.", + "In their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.", + "What wonders have our hard, persistent endeavours wrought! | To\u2010day finds the mystics and the priests all as subjects of Imperialism.", + "Suited to the disposition of the East was this opium indeed: | Otherwise Ilm\u2010i\u2010Kalam is no less self\u2010effacing than qawwali in effect.", + "What matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.", + "Whose despair does this latest Ordinance prove: | \u201cTo the Muslim in this age is forbidden fighting in Lord\u2019s name\u201d?", + "SECOND COUNCILOR", + "Is the clamour for \u201cGovernment by the people\u201d evil or good? | Art thou unaware of the fresh mischiefs of the world?", + "FIRST COUNCILOR", + "Aware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.", + "We ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self\u2010conscious and self\u2010observant.", + "The true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.", + "Be it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other\u2019s harvest is a king.", + "Hast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis\u2019s.", + "THIRD COUNCILOR", + "No cause for anxiety then, if the spirit of imperialism be preserved: | But what counter\u2010measure to the mischief wrought by that Jew have you?", + "That Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.", + "I can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.", + "No greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters\u2019 tents.", + "FOURTH COUNCILOR", + "Watch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.", + "Who is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!", + "THIRD COUNCILOR", + "Little do I recognize him to be a man of far\u2010sighted wisdom: | (A fool!) who has thus European politics exposed.", + "FIFTH COUNCILOR (TURNING TO IBLIS)", + "O thou! the fire of whose breath lends stability to the world\u2010process: | Whenever thou wished, everything hidden presently did thou reveal.", + "It is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.", + "More closely familiar with man\u2019s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.", + "Those whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self\u2010respect has out them to shame for ever, with their heads hanging low.", + "Though the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.", + "That Jew, that mischief\u2010maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.", + "Behold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!", + "It spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.", + "Such is the state of the ghastly dread of the morrow\u2019s disturbance: | To\u2010day tremble with overwhelming awe, mountains, meadows and rivers all.", + "That world is going to turn topsy\u2010turvy, my Lord! | The world which resteth solely on thy governance.", + "IBLIS (TO HIS COUNCILORS)", + "Absolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!", + "With their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.", + "The leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.", + "The fool who considers it to be mere glass\u2010work: | Let him dare smash the goblets and ewers of this Civilization.", + "The collars torn asunder by the hand of Nature: | Can\u2019t be darned with the needle of the Mazdakite logic.", + "How could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!", + "The only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.", + "Amongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre\u2010morning hours.", + "Knows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.", + "2", + "I do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.", + "And I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.", + "The demands of the present age, however, spell the apprehension: | Lest the Shari\u2018ah of the Prophet should come to light one day:", + "Beware, a hundred times beware, of the Law of the Prophet!\u2014 | The protector of women\u2019s honour, the tester of men\u2019s capacities, the rearer of worthy men!", + "The message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!", + "It does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.", + "What greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!", + "Better, if this Law be kept hidden from the world\u2019s eye: | So much the better, the Believer himself is deprived of inner conviction.", + "Better that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.", + "3", + "Whose cries of God is Most High could break the charm of the universe: | May the dark night of that God\u2010thinking man not ever turn bright!", + "Is the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?", + "Does the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?", + "Are the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?", + "Are not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?", + "# translation missing | # translation missing", + "Our safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others\u2019 sake.", + "What is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.", + "Every moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.", + "Keep him well absorbed in the thought and contemplation of God in pre\u2010morning hours: | Ye all make him grow stronger in his monastic disposition!" + ], + "full_text": "This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it's four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}\n\nIBLIS\nThis ancient game of elements, this base world! | The frustration of the longings of the great Empyrean\u2019s dwellers.\nUpon its destruction is bent to\u2010day that Fashioner of things, | Who gave it the name, \u201cThe world of Be it so.\u201d\nI inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.\nI taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.\nWho dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?\nWho could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?\nFIRST COUNCILOR\nStable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.\nSince the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature\u2019s constant urge.\nIn their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.\nWhat wonders have our hard, persistent endeavours wrought! | To\u2010day finds the mystics and the priests all as subjects of Imperialism.\nSuited to the disposition of the East was this opium indeed: | Otherwise Ilm\u2010i\u2010Kalam is no less self\u2010effacing than qawwali in effect.\nWhat matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.\nWhose despair does this latest Ordinance prove: | \u201cTo the Muslim in this age is forbidden fighting in Lord\u2019s name\u201d?\nSECOND COUNCILOR\nIs the clamour for \u201cGovernment by the people\u201d evil or good? | Art thou unaware of the fresh mischiefs of the world?\nFIRST COUNCILOR\nAware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.\nWe ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self\u2010conscious and self\u2010observant.\nThe true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.\nBe it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other\u2019s harvest is a king.\nHast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis\u2019s.\nTHIRD COUNCILOR\nNo cause for anxiety then, if the spirit of imperialism be preserved: | But what counter\u2010measure to the mischief wrought by that Jew have you?\nThat Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.\nI can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.\nNo greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters\u2019 tents.\nFOURTH COUNCILOR\nWatch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.\nWho is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!\nTHIRD COUNCILOR\nLittle do I recognize him to be a man of far\u2010sighted wisdom: | (A fool!) who has thus European politics exposed.\nFIFTH COUNCILOR (TURNING TO IBLIS)\nO thou! the fire of whose breath lends stability to the world\u2010process: | Whenever thou wished, everything hidden presently did thou reveal.\nIt is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.\nMore closely familiar with man\u2019s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.\nThose whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self\u2010respect has out them to shame for ever, with their heads hanging low.\nThough the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.\nThat Jew, that mischief\u2010maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.\nBehold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!\nIt spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.\nSuch is the state of the ghastly dread of the morrow\u2019s disturbance: | To\u2010day tremble with overwhelming awe, mountains, meadows and rivers all.\nThat world is going to turn topsy\u2010turvy, my Lord! | The world which resteth solely on thy governance.\nIBLIS (TO HIS COUNCILORS)\nAbsolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!\nWith their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.\nThe leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.\nThe fool who considers it to be mere glass\u2010work: | Let him dare smash the goblets and ewers of this Civilization.\nThe collars torn asunder by the hand of Nature: | Can\u2019t be darned with the needle of the Mazdakite logic.\nHow could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!\nThe only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.\nAmongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre\u2010morning hours.\nKnows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.\n2\nI do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.\nAnd I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.\nThe demands of the present age, however, spell the apprehension: | Lest the Shari\u2018ah of the Prophet should come to light one day:\nBeware, a hundred times beware, of the Law of the Prophet!\u2014 | The protector of women\u2019s honour, the tester of men\u2019s capacities, the rearer of worthy men!\nThe message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!\nIt does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.\nWhat greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!\nBetter, if this Law be kept hidden from the world\u2019s eye: | So much the better, the Believer himself is deprived of inner conviction.\nBetter that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.\n3\nWhose cries of God is Most High could break the charm of the universe: | May the dark night of that God\u2010thinking man not ever turn bright!\nIs the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?\nDoes the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?\nAre the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?\nAre not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?\n# translation missing | # translation missing\nOur safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others\u2019 sake.\nWhat is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.\nEvery moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.\nKeep him well absorbed in the thought and contemplation of God in pre\u2010morning hours: | Ye all make him grow stronger in his monastic disposition!", + "phrases": [] + }, + { + "poem_id": "004_002", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Winds of these wasteland be your love! | Bokhara, Delhi, are worth no more.", + "Like running water Go where you will: | these desert plains are ours, and Ours are these valleys.", + "Honour, that high thing in a world of troubling, | Sets on the hermit\u2019s head Darius\u2019 crown.", + "How Glass is forged flint\u2010hard\u2014this strange craft they tell of | Learn from some master!", + "Fortunes of States through individual prowess ripen | Each man one star of their ascendant:", + "Ocean withholds her treasure when the diver | Groping for pearlshells Clings by land\u2019s margin.", + "To the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!", + "In our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;", + "on the true\u2010believer\u2019s Manhood God\u2019s trust lies\u2014 | the machines of Europe Satan\u2019s alliance.", + "Who knows the nation\u2019s fates?\u2014 | but signs abound, if Muslims are wakeful.", + "From your buried fathers Ask pride of action; | do not fear\u2014a king may Smile on a beggar." + ], + "full_text": "This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don't lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}\n\nWinds of these wasteland be your love! | Bokhara, Delhi, are worth no more.\nLike running water Go where you will: | these desert plains are ours, and Ours are these valleys.\nHonour, that high thing in a world of troubling, | Sets on the hermit\u2019s head Darius\u2019 crown.\nHow Glass is forged flint\u2010hard\u2014this strange craft they tell of | Learn from some master!\nFortunes of States through individual prowess ripen | Each man one star of their ascendant:\nOcean withholds her treasure when the diver | Groping for pearlshells Clings by land\u2019s margin.\nTo the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!\nIn our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;\non the true\u2010believer\u2019s Manhood God\u2019s trust lies\u2014 | the machines of Europe Satan\u2019s alliance.\nWho knows the nation\u2019s fates?\u2014 | but signs abound, if Muslims are wakeful.\nFrom your buried fathers Ask pride of action; | do not fear\u2014a king may Smile on a beggar.", + "phrases": [] + }, + { + "poem_id": "004_003", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "THE PORTRAIT", + "Said the portrait to its Painter: | \u201cMy manifestation attests to Thine unbounded Skill;", + "And yet what a violation of justice it is that | Thou shouldst remain hid from my sight!", + "THE PAINTER", + "The vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!", + "What aught is sight but sadness, gloom, feverishness and self\u2010torment: | Rest, or thou ignorant (of the mysteries), upon report.", + "THE PORTRAIT", + "What aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.", + "The hustle and the bustle of the present age does not permit one | To express oneself melodiously.", + "THE PAINTER", + "Thou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.", + "I only put one condition if thou wishest to see Me: | Never disappear from thine own sight." + ], + "full_text": "This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}\n\nTHE PORTRAIT\nSaid the portrait to its Painter: | \u201cMy manifestation attests to Thine unbounded Skill;\nAnd yet what a violation of justice it is that | Thou shouldst remain hid from my sight!\nTHE PAINTER\nThe vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!\nWhat aught is sight but sadness, gloom, feverishness and self\u2010torment: | Rest, or thou ignorant (of the mysteries), upon report.\nTHE PORTRAIT\nWhat aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.\nThe hustle and the bustle of the present age does not permit one | To express oneself melodiously.\nTHE PAINTER\nThou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.\nI only put one condition if thou wishest to see Me: | Never disappear from thine own sight.", + "phrases": [] + }, + { + "poem_id": "004_004", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "THE CORPSE (TO ITS GRAVE)", + "What is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping\u2010chamber, What is Resurrection Day?", + "THE GRAVE", + "O corpse of a hundred years, don\u2019t you know | That every death implies a call for resurrection?", + "THE CORPSE", + "A death that implies resurrection | Such a death does not entrap me!", + "It is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.", + "The soul should once again ride the poor body | If this is resurrection, then I am not a taker!", + "A VOICE FROM THE UNSEEN", + "Death is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.", + "Even Israfil\u2019s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.", + "To spring back to life after death \u2010only the free can do that, | Even though all living beings are headed, Into the arms of the grave.", + "THE GRAVE (TO ITS CORPSE)", + "You vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!", + "NAAK", + "Your corpse makes my darkness even darker. | It rips the earth\u2019s veil of honour.", + "Beware, beware a hundred times of a slave\u2019s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!", + "THE VOICE FROM THE UNSEEN", + "Resurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.", + "An earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.", + "Total destruction must come before any re\u2010creation \u2013 | For in this way the problems of existence are resolved.", + "THE EARTH", + "Oh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?", + "Reason cannot free itself from its idols; | The commoners and the elite\u2010all are slaves to Lat and Manat.", + "How abject Adam\u2010 the man with divine attributes \u2010has now become! | That such a world should continue to exist, Is more than heart and eye can bear." + ], + "full_text": "Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}\n\nTHE CORPSE (TO ITS GRAVE)\nWhat is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping\u2010chamber, What is Resurrection Day?\nTHE GRAVE\nO corpse of a hundred years, don\u2019t you know | That every death implies a call for resurrection?\nTHE CORPSE\nA death that implies resurrection | Such a death does not entrap me!\nIt is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.\nThe soul should once again ride the poor body | If this is resurrection, then I am not a taker!\nA VOICE FROM THE UNSEEN\nDeath is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.\nEven Israfil\u2019s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.\nTo spring back to life after death \u2010only the free can do that, | Even though all living beings are headed, Into the arms of the grave.\nTHE GRAVE (TO ITS CORPSE)\nYou vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!\nNAAK\nYour corpse makes my darkness even darker. | It rips the earth\u2019s veil of honour.\nBeware, beware a hundred times of a slave\u2019s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!\nTHE VOICE FROM THE UNSEEN\nResurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.\nAn earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.\nTotal destruction must come before any re\u2010creation \u2013 | For in this way the problems of existence are resolved.\nTHE EARTH\nOh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?\nReason cannot free itself from its idols; | The commoners and the elite\u2010all are slaves to Lat and Manat.\nHow abject Adam\u2010 the man with divine attributes \u2010has now become! | That such a world should continue to exist, Is more than heart and eye can bear.", + "phrases": [] + }, + { + "poem_id": "004_005", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Good luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!", + "In Britain\u2019s fane the King is only a plaster | Image its worshippers smash whenever they choose;", + "Its opiate incense is for us, the slaves\u2014 | Come, English swindler, bring out our new master!" + ], + "full_text": "\n\nGood luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!\nIn Britain\u2019s fane the King is only a plaster | Image its worshippers smash whenever they choose;\nIts opiate incense is for us, the slaves\u2014 | Come, English swindler, bring out our new master!", + "phrases": [] + }, + { + "poem_id": "004_006", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "Itching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.", + "Vain are the Hindu\u2019s rites and vain the Mohammedan\u2019s worship; | Wailing and gnashing of teeth still are the lot of the poor.", + "None of earth\u2019s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.", + "Axe in hand Farhad toils on;\u2014Fate\u2019s irony witness! | Slek and content is Parvez, parching with drought in Farhad.", + "All that there is in that world its rulers\u2019 brains have engendered: | Science and learning are theirs, commerce and practice of State;", + "Free of enslavement, Allah be thanked, to the huckster of Europe\u2014 | Free is this country of ours, scorched in the furnace of Hell." + ], + "full_text": "\n\nItching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.\nVain are the Hindu\u2019s rites and vain the Mohammedan\u2019s worship; | Wailing and gnashing of teeth still are the lot of the poor.\nNone of earth\u2019s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.\nAxe in hand Farhad toils on;\u2014Fate\u2019s irony witness! | Slek and content is Parvez, parching with drought in Farhad.\nAll that there is in that world its rulers\u2019 brains have engendered: | Science and learning are theirs, commerce and practice of State;\nFree of enslavement, Allah be thanked, to the huckster of Europe\u2014 | Free is this country of ours, scorched in the furnace of Hell.", + "phrases": [] + }, + { + "poem_id": "004_007", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "The sun, the moon, the stars, And this azure sky all around\u2014 | Who can tell for sure all this is, The world nothingness or being!", + "The ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed", + "Alas! Time\u2019s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.", + "His sudden death signifies, The decline of knowledge and art | His, Masood\u2019s, who was The most valuable asset", + "Of this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!", + "Please! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death\u2019s riddle!", + "A heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.", + "Saadi", + "Don\u2019t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?", + "One born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?", + "This man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.", + "Are the heart and vision too, The miracles of this very water and clay? | If not, what then is the end\u2010all of man?", + "The moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?", + "From whom should be demanded The blood\u2010money of longings spilt? | For, who is the guilty and what the blood money?", + "Grieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.", + "If the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.", + "If the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.", + "If the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.", + "If the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.", + "The station of a true momin is Beyond the sky\u2019s reach. | Below, from the earth to the Pleiades, All are idol\u2010houses of Lat and Manat.", + "His eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!", + "Those self\u2010aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!" + ], + "full_text": "\n\nThe sun, the moon, the stars, And this azure sky all around\u2014 | Who can tell for sure all this is, The world nothingness or being!\nThe ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed\nAlas! Time\u2019s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.\nHis sudden death signifies, The decline of knowledge and art | His, Masood\u2019s, who was The most valuable asset\nOf this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!\nPlease! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death\u2019s riddle!\nA heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.\nSaadi\nDon\u2019t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?\nOne born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?\nThis man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.\nAre the heart and vision too, The miracles of this very water and clay? | If not, what then is the end\u2010all of man?\nThe moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?\nFrom whom should be demanded The blood\u2010money of longings spilt? | For, who is the guilty and what the blood money?\nGrieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.\nIf the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.\nIf the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.\nIf the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.\nIf the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.\nThe station of a true momin is Beyond the sky\u2019s reach. | Below, from the earth to the Pleiades, All are idol\u2010houses of Lat and Manat.\nHis eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!\nThose self\u2010aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!", + "phrases": [] + }, + { + "poem_id": "004_008", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 1, + "section_title": "URDU POEMS", + "text_blocks": [ + "From the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?", + "How was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?", + "You deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?", + "Why are the sun, moon and stars not Under your suzerainty? | Why don\u2019t heavens shudder With a mere glance from you?", + "True! Even to\u2010day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.", + "An eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all\u2010seeing.", + "Not a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah\u2010ism and mysticism!" + ], + "full_text": "\n\nFrom the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?\nHow was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?\nYou deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?\nWhy are the sun, moon and stars not Under your suzerainty? | Why don\u2019t heavens shudder With a mere glance from you?\nTrue! Even to\u2010day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.\nAn eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all\u2010seeing.\nNot a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah\u2010ism and mysticism!", + "phrases": [] + }, + { + "poem_id": "004_009", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "What fruit will the bough of my hope bear\u2013 | What do I know of your destiny?", + "The rose\u2010bud needs to open today\u2013 | Why wait for tomorrow\u2019s morning breeze?" + ], + "full_text": "\n\nWhat fruit will the bough of my hope bear\u2013 | What do I know of your destiny?\nThe rose\u2010bud needs to open today\u2013 | Why wait for tomorrow\u2019s morning breeze?", + "phrases": [] + }, + { + "poem_id": "004_010", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Set him free of this world\u2019s affairs | To be free of casting for everyone snares.", + "In old age, Satan\u2019s thoughts too are old | Wherefrom should he bring new sins\u2019 flares?" + ], + "full_text": "\n\nSet him free of this world\u2019s affairs | To be free of casting for everyone snares.\nIn old age, Satan\u2019s thoughts too are old | Wherefrom should he bring new sins\u2019 flares?", + "phrases": [] + }, + { + "poem_id": "004_011", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Upset this world of morn and eve, | Of these wetlands, of those dry leave.", + "May your Godhead remain free of blemish all | In my insipid prostrations do not believe!" + ], + "full_text": "\n\nUpset this world of morn and eve, | Of these wetlands, of those dry leave.\nMay your Godhead remain free of blemish all | In my insipid prostrations do not believe!", + "phrases": [] + }, + { + "poem_id": "004_012", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "My poor estate makes proud men covetous, | Poverty such as mine ennobles us.", + "Beware those other rags and begging\u2010bowls | That make the Muslim pusillanimous!" + ], + "full_text": "\n\nMy poor estate makes proud men covetous, | Poverty such as mine ennobles us.\nBeware those other rags and begging\u2010bowls | That make the Muslim pusillanimous!", + "phrases": [] + }, + { + "poem_id": "004_013", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Rescue me please from wisdom\u2019s narrowness | And from excessive light, its plentifulness.", + "It deigns to cast looks at others, that is, | The eye of Muslims\u2019 shamelessness!" + ], + "full_text": "\n\nRescue me please from wisdom\u2019s narrowness | And from excessive light, its plentifulness.\nIt deigns to cast looks at others, that is, | The eye of Muslims\u2019 shamelessness!", + "phrases": [] + }, + { + "poem_id": "004_014", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Iqbal said to the Shaykh of the Ka\u2018bah: | \u2018Who went to sleep under the very arch in the mosque?\u2019", + "A voice sounded from the walls of the mosque: | \u2018Who became lost in the idol\u2010house of the West?\u2019" + ], + "full_text": "\n\nIqbal said to the Shaykh of the Ka\u2018bah: | \u2018Who went to sleep under the very arch in the mosque?\u2019\nA voice sounded from the walls of the mosque: | \u2018Who became lost in the idol\u2010house of the West?\u2019", + "phrases": [] + }, + { + "poem_id": "004_015", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The old flame of desires has grown cold, | As the Muslims\u2019 veins hot\u2010blood no longer hold.", + "Greetings to the idols for my secularism, | For flame of Allah Hoo\u2019s cheers is dead, behold!" + ], + "full_text": "\n\nThe old flame of desires has grown cold, | As the Muslims\u2019 veins hot\u2010blood no longer hold.\nGreetings to the idols for my secularism, | For flame of Allah Hoo\u2019s cheers is dead, behold!", + "phrases": [] + }, + { + "poem_id": "004_016", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.", + "O who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!" + ], + "full_text": "\n\nThe talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.\nO who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!", + "phrases": [] + }, + { + "poem_id": "004_017", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "The clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!", + "A flower cannot be guarded | If the thorn has the nature of silk." + ], + "full_text": "\n\nThe clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!\nA flower cannot be guarded | If the thorn has the nature of silk.", + "phrases": [] + }, + { + "poem_id": "004_018", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Of love and losing what words need be said? | The self\u2019s unfolding is Life\u2019s fountain\u2010head;", + "There\u2019s neither loss to ocean nor to pearl | In the pearl\u2019s loosening from the ocean\u2019s bed." + ], + "full_text": "\n\nOf love and losing what words need be said? | The self\u2019s unfolding is Life\u2019s fountain\u2010head;\nThere\u2019s neither loss to ocean nor to pearl | In the pearl\u2019s loosening from the ocean\u2019s bed.", + "phrases": [] + }, + { + "poem_id": "004_019", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Why is there no storm in your sea? | Why is your khudi not Muslim?", + "It is pointless to complain of God\u2019s decree \u2013 | Why are you not God\u2019s decree?" + ], + "full_text": "\n\nWhy is there no storm in your sea? | Why is your khudi not Muslim?\nIt is pointless to complain of God\u2019s decree \u2013 | Why are you not God\u2019s decree?", + "phrases": [] + }, + { + "poem_id": "004_020", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "If with the heart\u2019s eye the intellect would see aright | This universe is illuminated with Allah\u2019s light.", + "But if you see through the waxing sun and moon, | It is just the revolution of morn and night." + ], + "full_text": "\n\nIf with the heart\u2019s eye the intellect would see aright | This universe is illuminated with Allah\u2019s light.\nBut if you see through the waxing sun and moon, | It is just the revolution of morn and night.", + "phrases": [] + }, + { + "poem_id": "004_021", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 2, + "section_title": "QUATRAINS", + "text_blocks": [ + "Sometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.", + "At times cross beyond the ocean\u2019s shore | To expose better your self\u2019s real enclave." + ], + "full_text": "\n\nSometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.\nAt times cross beyond the ocean\u2019s shore | To expose better your self\u2019s real enclave.", + "phrases": [] + }, + { + "poem_id": "004_022", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Your springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,", + "O Valley of Laulab!", + "When the pulpit and the niche cease to re\u2010create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.", + "O Valley of Laulab!", + "# translation missing | # translation missing", + "O Valley of Laulab!", + "The Mullah\u2019s sight has lost the light of penetrative discernment; | the mystic\u2019s wine, pure and sparkling, no longer produces frenzy", + "O Valley of Laulab!", + "A dervish whose morning lamentation | may awaken the hearts of the people is no longer around,", + "O Valley of Laulab!" + ], + "full_text": "\n\nYour springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,\nO Valley of Laulab!\nWhen the pulpit and the niche cease to re\u2010create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.\nO Valley of Laulab!\n# translation missing | # translation missing\nO Valley of Laulab!\nThe Mullah\u2019s sight has lost the light of penetrative discernment; | the mystic\u2019s wine, pure and sparkling, no longer produces frenzy\nO Valley of Laulab!\nA dervish whose morning lamentation | may awaken the hearts of the people is no longer around,\nO Valley of Laulab!", + "phrases": [] + }, + { + "poem_id": "004_023", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Harder than death is what thou call\u2019st slavery, | would that slaves understand master\u2019s tricks;", + "strange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.", + "Thy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast." + ], + "full_text": "\n\nHarder than death is what thou call\u2019st slavery, | would that slaves understand master\u2019s tricks;\nstrange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.\nThy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast.", + "phrases": [] + }, + { + "poem_id": "004_024", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Today that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor\u2014 | once known among the wise as Little Iran.", + "When the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.", + "The old farmer\u2019s cottage, on the mountainside, where pain and grief ever rule\u2014 | tells its sad story of Fate\u2019s hard lot.", + "So skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution." + ], + "full_text": "\n\nToday that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor\u2014 | once known among the wise as Little Iran.\nWhen the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.\nThe old farmer\u2019s cottage, on the mountainside, where pain and grief ever rule\u2014 | tells its sad story of Fate\u2019s hard lot.\nSo skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution.", + "phrases": [] + }, + { + "poem_id": "004_025", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "When the enslaved people\u2019s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.", + "It purifies man\u2019s conscience\u2014eschewing all doubts and misgivings\u2014 | When the lamp of high ideals is lit, brightening all paths leading to the goal.", + "There are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician\u2019s talents removes all scars and cures all woes.", + "The master\u2019s sturdy body\u2014with a heart of stone and face of a mirror\u2014 | gets soon smashed up and beaten down at the repeated blows of the weak slave." + ], + "full_text": "\n\nWhen the enslaved people\u2019s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.\nIt purifies man\u2019s conscience\u2014eschewing all doubts and misgivings\u2014 | When the lamp of high ideals is lit, brightening all paths leading to the goal.\nThere are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician\u2019s talents removes all scars and cures all woes.\nThe master\u2019s sturdy body\u2014with a heart of stone and face of a mirror\u2014 | gets soon smashed up and beaten down at the repeated blows of the weak slave.", + "phrases": [] + }, + { + "poem_id": "004_026", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?", + "Every nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow\u2019s resurrection.", + "The deadbody, awaiting Israfil\u2019s Call, has all of a sudden risen to life: | Nature\u2019s pitiless laws work wonders." + ], + "full_text": "\n\nThe partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?\nEvery nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow\u2019s resurrection.\nThe deadbody, awaiting Israfil\u2019s Call, has all of a sudden risen to life: | Nature\u2019s pitiless laws work wonders.", + "phrases": [] + }, + { + "poem_id": "004_027", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The dissolute know the Sufi\u2019s accomplishments, | though their miracles are not so well\u2010known.", + "Self\u2010enrichment, self\u2010respect and the cry of Ana\u2010al\u2010Haq\u2014 | these are the states of the wayfarer, if he be free;", + "but if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one." + ], + "full_text": "\n\nThe dissolute know the Sufi\u2019s accomplishments, | though their miracles are not so well\u2010known.\nSelf\u2010enrichment, self\u2010respect and the cry of Ana\u2010al\u2010Haq\u2014 | these are the states of the wayfarer, if he be free;\nbut if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one.", + "phrases": [] + }, + { + "poem_id": "004_028", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Come out of the monastery and play the role of Shabbir, | for monastery\u2019s faqr is but grief and affliction.", + "Thy religion and literature both smell of renunciation: | symbol of old age of dying nations.", + "Imperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.", + "How carelessly they passed by, with no ear to my lamentations, | The Kashmiri\u2019s black eyes, so lacking in lustre and life, who made them so dead and mute?" + ], + "full_text": "\n\nCome out of the monastery and play the role of Shabbir, | for monastery\u2019s faqr is but grief and affliction.\nThy religion and literature both smell of renunciation: | symbol of old age of dying nations.\nImperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.\nHow carelessly they passed by, with no ear to my lamentations, | The Kashmiri\u2019s black eyes, so lacking in lustre and life, who made them so dead and mute?", + "phrases": [] + }, + { + "poem_id": "004_029", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Thou think\u2019st it a mere drop of blood; well, | man\u02b9s heart is but lofty ambitions.", + "The revolutions of moon and stars are not to its liking: | It makes its own nights and days.", + "The earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold." + ], + "full_text": "\n\nThou think\u2019st it a mere drop of blood; well, | man\u02b9s heart is but lofty ambitions.\nThe revolutions of moon and stars are not to its liking: | It makes its own nights and days.\nThe earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold.", + "phrases": [] + }, + { + "poem_id": "004_030", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "When flowers\u2019 bookshop opened in the garden | Mullah\u2019s bookish knowledge lost all value.", + "The spring breeze was exhilarating, poise\u2010breaking, | the old man of Indrab burst into ghazal\u2010singing.", + "The tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.", + "Who calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.", + "Life is not a succession of days and nights, | nor is it intoxication and dreamy sleep;", + "life is to burn in one\u2019s fire: | happy is the man who grasps this truth.", + "If thou snatch\u2019st a spark from heart\u2019s fire, | thou canst be a sun under the sky." + ], + "full_text": "\n\nWhen flowers\u2019 bookshop opened in the garden | Mullah\u2019s bookish knowledge lost all value.\nThe spring breeze was exhilarating, poise\u2010breaking, | the old man of Indrab burst into ghazal\u2010singing.\nThe tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.\nWho calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.\nLife is not a succession of days and nights, | nor is it intoxication and dreamy sleep;\nlife is to burn in one\u2019s fire: | happy is the man who grasps this truth.\nIf thou snatch\u2019st a spark from heart\u2019s fire, | thou canst be a sun under the sky.", + "phrases": [] + }, + { + "poem_id": "004_031", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "A free man\u2019s vein is hard like stone\u2019s, | a slave\u2019s is tender like vine\u2019s;", + "a slave\u2019s heart is dead, frustrated and never sees the light of hope; | a free man\u2019s heart is alive, full of zest and happiness.", + "A free man\u2019s wealth, a shining heart and warm breath, | that of slave, only moist eyes.", + "The slave lacks sincerity and generosity | though he be adept in argumentation.", + "And never the twine shall be equal, | the one is slave to fate, the other, master of fate." + ], + "full_text": "\n\nA free man\u2019s vein is hard like stone\u2019s, | a slave\u2019s is tender like vine\u2019s;\na slave\u2019s heart is dead, frustrated and never sees the light of hope; | a free man\u2019s heart is alive, full of zest and happiness.\nA free man\u2019s wealth, a shining heart and warm breath, | that of slave, only moist eyes.\nThe slave lacks sincerity and generosity | though he be adept in argumentation.\nAnd never the twine shall be equal, | the one is slave to fate, the other, master of fate.", + "phrases": [] + }, + { + "poem_id": "004_032", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "All high and low are unaware of khudi: | is it a mosque or tavern?", + "The head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem\u2019s lamp.", + "Faith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;", + "O God, may the valley have a dervish | whose faqr works Moses\u2010like;", + "how long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth." + ], + "full_text": "\n\nAll high and low are unaware of khudi: | is it a mosque or tavern?\nThe head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem\u2019s lamp.\nFaith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;\nO God, may the valley have a dervish | whose faqr works Moses\u2010like;\nhow long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth.", + "phrases": [] + }, + { + "poem_id": "004_033", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;", + "the astrologer\u2019s calendar of the future is false, | the old stars have fallen away.", + "The world\u2019s heart is so fiery | that river waves shoot out stars.", + "The earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.", + "Khidr, standing by the Wooler, is thinking: | When will the Himalayas\u2019 springs burst forth?" + ], + "full_text": "\n\nThe living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;\nthe astrologer\u2019s calendar of the future is false, | the old stars have fallen away.\nThe world\u2019s heart is so fiery | that river waves shoot out stars.\nThe earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.\nKhidr, standing by the Wooler, is thinking: | When will the Himalayas\u2019 springs burst forth?", + "phrases": [] + }, + { + "poem_id": "004_034", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "It is the sign of living nations | their fate changes day and night;", + "their life is sincerity and generosity to perfection, | Nature too forgives their follies;", + "in manners qalandar\u2010like, in majesty as Iskander: | these people are like naked swords.", + "Beauty and majesty of a self\u2010conscious man flows from khudi: | it is the text, the rest are commentaries.", + "I don\u2019t deny the splendour of the days of \u2018Id, | but alas! only the takbirs of free men are acceptable to God.", + "What can the sage know my songs\u2019 secret? | the words of man of madness are beyond reason\u2019s ken." + ], + "full_text": "\n\nIt is the sign of living nations | their fate changes day and night;\ntheir life is sincerity and generosity to perfection, | Nature too forgives their follies;\nin manners qalandar\u2010like, in majesty as Iskander: | these people are like naked swords.\nBeauty and majesty of a self\u2010conscious man flows from khudi: | it is the text, the rest are commentaries.\nI don\u2019t deny the splendour of the days of \u2018Id, | but alas! only the takbirs of free men are acceptable to God.\nWhat can the sage know my songs\u2019 secret? | the words of man of madness are beyond reason\u2019s ken.", + "phrases": [] + }, + { + "poem_id": "004_035", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "How heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.", + "I no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.", + "Nature\u2014the great lawgiver\u2014decrees: | the ways of falcon are forbidden in the religion of sparrows.", + "The same heavenly law\u2010giver decreed for the male falcon: | fly about the skies, don\u2019t deal with the earth.", + "I have not left speaking the naked truth, | though the people may speak ill of me before the kings.", + "We have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk." + ], + "full_text": "\n\nHow heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.\nI no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.\nNature\u2014the great lawgiver\u2014decrees: | the ways of falcon are forbidden in the religion of sparrows.\nThe same heavenly law\u2010giver decreed for the male falcon: | fly about the skies, don\u2019t deal with the earth.\nI have not left speaking the naked truth, | though the people may speak ill of me before the kings.\nWe have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk.", + "phrases": [] + }, + { + "poem_id": "004_036", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.", + "Khidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.", + "These people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint\u2019s threshold stone.", + "This is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.", + "I can\u2019t see what it is: is it self\u2010deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.", + "The rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches." + ], + "full_text": "\n\nThe ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.\nKhidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.\nThese people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint\u2019s threshold stone.\nThis is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.\nI can\u2019t see what it is: is it self\u2010deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.\nThe rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches.", + "phrases": [] + }, + { + "poem_id": "004_037", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "O land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief\u2010stricken and sad, best reflects our bloody heart.", + "The gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.", + "In the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.", + "The world shall never be loyal to thee: | it is and has been ever in flux." + ], + "full_text": "\n\nO land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief\u2010stricken and sad, best reflects our bloody heart.\nThe gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.\nIn the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.\nThe world shall never be loyal to thee: | it is and has been ever in flux.", + "phrases": [] + }, + { + "poem_id": "004_038", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Self\u2010awareness has made the mujahid forget his body, | to whom bearing of coat\u2010of\u2010mail is forbidden." + ], + "full_text": "\n\nSelf\u2010awareness has made the mujahid forget his body, | to whom bearing of coat\u2010of\u2010mail is forbidden.", + "phrases": [] + }, + { + "poem_id": "004_039", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "Nourish that lofty will and burning heart, | get back your father\u2019s arms if thou wish\u2019st to have his sword." + ], + "full_text": "\n\nNourish that lofty will and burning heart, | get back your father\u2019s arms if thou wish\u2019st to have his sword.", + "phrases": [] + }, + { + "poem_id": "004_040", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "I am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!", + "The grief\u2010laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.", + "I fear the world does not appreciate my labour, | it isn\u2019t like Farhad\u2019s:", + "The axe\u2019s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart." + ], + "full_text": "\n\nI am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!\nThe grief\u2010laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.\nI fear the world does not appreciate my labour, | it isn\u2019t like Farhad\u2019s:\nThe axe\u2019s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart.", + "phrases": [] + }, + { + "poem_id": "004_041", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "It was God\u2019s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.", + "I was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.", + "I would have much honoured this trust\u2014 | All bitterness tastes sweet to the mouth of a dervish.", + "However, the self\u2010respect of faqr could not accept it | When He said: this is the charity of my Godhead." + ], + "full_text": "On receiving a cheque of one thousand rupees as \u2018entertainment\u2019 from the privy purse of the Nizam, which is in the charge of the Chief Minister\n\nIt was God\u2019s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.\nI was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.\nI would have much honoured this trust\u2014 | All bitterness tastes sweet to the mouth of a dervish.\nHowever, the self\u2010respect of faqr could not accept it | When He said: this is the charity of my Godhead.", + "phrases": [] + }, + { + "poem_id": "004_042", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "The Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?", + "A sermon\u2010song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!", + "Your self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab\u2019s idolatry!" + ], + "full_text": "\n\nThe Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?\nA sermon\u2010song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!\nYour self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab\u2019s idolatry!", + "phrases": [] + }, + { + "poem_id": "004_043", + "book_id": "004", + "book_title": "Armaghan-e-Hijaz (Urdu)", + "section_id": 3, + "section_title": "The Amanuensis of Mullah Zaighum", + "text_blocks": [ + "To know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.", + "The Nature\u2019s veil is translucent if one is willing to see: | Far too visible are the angel\u2019s faint smiles.", + "This world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.", + "It is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.", + "What would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!", + "If I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?" + ], + "full_text": "\n\nTo know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.\nThe Nature\u2019s veil is translucent if one is willing to see: | Far too visible are the angel\u2019s faint smiles.\nThis world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.\nIt is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.\nWhat would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!\nIf I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?", + "phrases": [] + }, + { + "poem_id": "005_001", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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of its arm | That it may become conscious of its own strength.", + "Its self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.", + "For the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.", + "For one sky it produces a hundred new moons, | And for one word a hundred discourses.", + "The excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.", + "The loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.", + "'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.", + "The pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.", + "Its flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.", + "Subject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.", + "The Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.", + "The spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.", + "From its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.", + "It divided its flame into sparks | And taught the understanding to worship particulars.", + "It dissolved itself and created the atoms | It was scattered for a little while and created sands.", + "Then it wearied of dispersion | And by re-uniting itself it became the mountains.", + "'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.", + "Power that is expressed and inert | Chains the faculties which lead to action.", + "Inasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.", + "When a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.", + "Wine is formless because its self is weak; | It receives a form by favour of the cup.", + "Although the cup of wine assumes a form, | It is indebted to us for its motion.", + "When the mountain loses its self, it turns into sands | And complains that the sea surges over it;", + "The wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.", + "Light transformed itself into an eye | And moved to and fro in search of beauty;", + "When the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.", + "The candle too concatenated itself | And built itself out of atoms;", + "Then it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.", + "If the bezel had been more self secure by nature, | It would not have suffered wounds,", + "But since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.", + "Because the earth is firmly based on itself, | The captive moon goes round it perpetually.", + "The being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.", + "The glory of the red beech fixes our gaze. | The mountains are enriched by its majesty", + "Its raiment is woven of fire, | Its origin is one self-assertive seed.", + "When Life gathers strength from the Self, | The river of Life expands into an ocean" + ], + "full_text": "\n\nTHE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean", + "phrases": [ + "Farhad.: Shirin was loved by the Persian Emperor Kbusrau Parwiz Farhad fell in love with her and cast himself down a precipice on bearing a false runmour of her death.", + "Abrahams: Abraham is said to have been cast on a burning pile by order of Nimrod and miraculously preserved from harm", + "bosom.: I.e., so long as it remains as distinct individual" + ] + }, + { + "poem_id": "005_003", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "LIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.", + "Life Is latent in seeking, | Its origin is hidden in desire.", + "Keep desire alive in thy heart, | Lest thy little dust become a tomb.", + "Desire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.", + "Desire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.", + "It gives to earth the power of soaring. | It is a Khizr to the Moses of perception.", + "From the flame of desire the heart takes life, | And when it takes life, all dies that is not true.", + "When it refrains from forming desires, | Its opinion breaks and it cannot soar.", + "Desire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.", + "Desire is a noose for hunting ideals, | A binder of the book of deeds.", + "Negation of desire is death to the living, | Even as absence of heat extinguishes the flame.", + "What is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.", + "The partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.", + "Away from the seed-bed, the reed became happy: | The music was released from its prison.", + "What is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle", + "'Tis desire that enriches Life, | And the mind is a child of its womb.", + "What are social organisation, customs and laws? | What is the secret of the novelties of science?", + "A desire which realised itself by its own strength | And burst forth from the heart and took shape.", + "Nose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding", + "All these are weapons devised by Life for self-preservation | In its ceasless struggle,", + "The object of science and art is not knowledge, | The object of the garden is not the bud and the flower", + "Science is an instrument for the preservation of Life. | Science is a means of invigorating the Self.", + "Science and art are servants of Life, | Slaves born and bred in its house.", + "Rise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,", + "An ideal shining as the dawn, | A blazing fire to all that is other than God,", + "An ideal higher than Heavens | Winning, captivating, enchanting men's hearts", + "A destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.", + "We live by forming ideals, | We glow with the sunbeams of desire!" + ], + "full_text": "\n\nLIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!", + "phrases": [ + "perception.: Cf. Quran ch. 18. vv. 64-80. Khizr represents the mystic seer whose actions are misjudged by persons of less insight.", + "prison.: I.e., the reed was made into a flute." + ] + }, + { + "poem_id": "005_004", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "THE luminous point whose name is the Self | Is the life-spark beneath our dust.", + "By Love it is made more I sting, | More living, more burning, more glowing.", + "From Love proceeds the radiance of its being. | And the development of its unknown possibilities.", + "Its nature gathers fire from Love, | Love instructs it to illumine the world.", + "Love fears neither sword nor dagger, | Love is not born of water and air and earth.", + "Love makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.", + "The hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,", + "Learn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !", + "Transmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!", + "Like Rumi, light the candle | And burn Rum in the fire of Tabriz !", + "There is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.", + "His lovers are fairer than the fair, | Sweeter and comelier and more beloved.", + "By. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.", + "The soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies", + "In the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.", + "Sinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.", + "Eternity is less than a moment of his time, | Eternity receives increase, from his essence.", + "He slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.", + "He chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.", + "He passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.", + "In the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.", + "When he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.", + "He instituted new laws in the world, | He brought the empires of antiquity to an end.", + "With the key of religion he opened the door of this world: | The womb of the world never bore his like.", + "In his sight high and low were one, | He sat with his slave at one table.", + "The daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence", + "Her feet in chains, unveiled, she was, | And her neck bowed with shame", + "When the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.", + "We are more naked than that lady of Tai, | We are unveiled before the nations of the world.", + "In him is our trust on the Day of Judgement, | And in this world too he is our protector.", + "Both his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.", + "He opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"", + "We who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.", + "We belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.", + "We are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.", + "He burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.", + "We are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one", + "We are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.", + "The song of love for him fills my silent reed, | A hundred notes throb in my bosom.", + "How shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.", + "The Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.", + "My image was created by his- mirror, | My dawn rises from the sun of his breast.", + "My repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:", + "He is the April cloud and I his garden, | My vine is bedewed with his rain.", + "Ii sowed mine eye in the field of Love | And reaped, a harvest of vision.", + "\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"", + "I am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.", + "He has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-", + "\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"", + "From the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.", + "The saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.", + "Be a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.", + "Sojourn for a while on the Hira of the heart. | Abandon self and flee to God.", + "Strengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.", + "By the might of Love evoke an army | Reveal thyself on the Faran of Love,", + "That the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"" + ], + "full_text": "\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"", + "phrases": [ + "Man!: A prophet or saint.", + "!: See note on line 95, Tabriz is an allusion to Sbams-i-Tabrez the spiritual director of Jalal-u'ddin Rumi", + "skies: Najd. the Highlands of Arabia, is celebrated in love-remance, I need only mention Liala and Majnun.", + "battle: Her father Hatim of Tai, is proverbial in the East for his hospitality.", + "him.: The story of the pulpit that wept when Muhammad descended from it occurs. I think. in the Masnavi.", + "Day:: When according to Muhammadans belief, the sun will rise in the west.", + "Beloved!\": A quotation from the Masnavi. The Prophet was buried at Medina.", + "water-melon.: Bayazid of Bistun died in A.D. 875. He refused to eat a water-melon. saying he had no assurance that the Prophet had even tested that fruit.", + "heart.: Muhammad used to retire to a cave On Mount Hira near Mecca. for purpose of solitary meditation.", + "sensuality.: Lat and Uzza were goddesses worshipped by the heathen Arabs- O neighborhood", + "Love,: Faran, name of a mountain in the of Mccea", + "earth.\": Koran, ch. 2,v, 28. in them words, which were addressed to the angels. God foretold the creation of Adam." + ] + }, + { + "poem_id": "005_005", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.", + "Thy maladies are the result of indigence: | This disease is the source of thy pain.", + "It is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.", + "Quaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!", + "Like Omar, come down from thy camel! | Beware of incurring obligations, beware!", + "How long wilt thou sue for office | And ride like children on a reed?", + "A nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.", + "By asking, poverty is made more abject; | By begging, the beggar is made poorer,", + "Asking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.", + "Do not scatter thy handful of dust; | Like the moon, scrape food from thine own side!", + "Albeit thou art poor and wretched | And overwhelmed by affliction,", + "Seek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.", + "Lest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.", + "The moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.", + "Pray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!", + "He who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.", + "Woe to him that accepts bounty from another's table | And lets his neck be bent with benefits!", + "He hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,", + "Happy the man who thirsting in the sun | Does not crave of Khizr a cup of water!", + "His brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,", + "That noble youth walks under heaven | With his head erect like the pine", + "Are his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.", + "A whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.", + "Be a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!" + ], + "full_text": "\n\nO THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!", + "phrases": [ + "camel!: This alludes to a story told of the Caliph Omar. who while riding a camel dropped his whip and insisted on dismounting in order to pick it up himself.", + "water!: Khizr is supposed to have drunk of the Fountain of life.", + "sea!: The bubble is compared to an inverted cup. which of course receives nothing." + ] + }, + { + "poem_id": "005_006", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "WHEN the Self is made strong by Love | Its power rules the whole world.", + "The Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.", + "Its hand becomes God's hand, | The moon is split by its fingers -", + "It is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.", + "I will tell thee a story of Bu Ali, | Whose name is renowned in India,", + "Him who sang of the ancient rose-garden | And discoursed to us about the lovely rose:", + "The air of his fluttering skirt | Made a Paradise of this fire-born country.", + "His young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.", + "The governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.", + "The forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"", + "But the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.", + "The staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.", + "Who stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.", + "He came to Bu Ali and complained | And released the tears from his eyes.", + "Like lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.", + "He let loose from his soul a strange fire, | He gave an order to his secretary:", + "\"Take thy pen and write a letter | From a dervish to a sultan!", + "Say, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.", + "Arrest this wicked governor, | Or else I will bestow thy kingdom on another.", + "The letter of the saint's who had access to God | Caused the monarch to tremble in every limb.", + "His body was filled with aches, | He grew as pale as the evening sun.", + "He sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.", + "Khusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind", + "And whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.", + "When he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.", + "One strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.", + "Do not wound the heart of dervishes, | Do not throw thyself into burning fire creative" + ], + "full_text": "\n\nWHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative", + "phrases": [ + "fingers: Alluding to a well-known miracle of the Prophet (Koran, ch. 54, v. 1).", + "Ali,: Sheikh Sharafu'ddin of Panipat, who is better known as Bu Ali Qalandar, was a great saint. He died about A.D. 1325.", + "poet.: Amir Khusrau of Delhi, the most celebrated the Persian poets of India." + ] + }, + { + "poem_id": "005_007", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "HAST thou heard that in the time of old | The sheep dwelling in a certain pasture", + "So increased and multiplied | That they feared no enemy?", + "At last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.", + "The tigers sprang forth from the jungle | And rushed upon the sheepfold", + "Conquest and dominion are signs of strength, | Victory is the manifestation of strength.", + "Those fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.", + "For as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.", + "One of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,", + "Being grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,", + "Made complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.", + "The weak, in order to preserve themselves, | Seek device from skilled intelligence.", + "In slavery, for the sake of repelling harm, | The power of scheming becomes quickened.", + "And when the madness of revenge gains hold, | The mind of the slave meditates rebellion.", + "\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,", + "By force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.", + "'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.", + "But to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"", + "He became as a prophet inspired, | And began to preach to the blood-thirsty tigers.", + "He cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!", + "I am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.", + "I come as. a light for the eye that is dark, | I come to establish laws and give commandments.", + "Repent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!", + "Whose is violent and strong is. miserable: | Life's solidity depends on self-denial.", + "The spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,", + "The sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.", + "Paradise is for the weak alone, | Strength is but a means to perdition.", + "It is wicked to seek greatness and glory, | Penury is sweeter than princedom.", + "Lightning does not threaten the cornseed: | If the seed become a stack, it is unwise.", + "If you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.", + "O thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!", + "Life is rendered unstable | By violence, oppression, revenge, and exercise of power.", + "Though trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.", + "Forget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.", + "Close thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!", + "This pasturage of the world is naught, naught: | O fool, do not torment thy phantom!", + "The tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.", + "This soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.", + "He that used to make sheep his prey | Now embraced a sheep's religion.", + "The tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.", + "The fodder blunted their teeth | And put out the awful flashings of their eyes.", + "By degrees courage ebbed from their breasts, | The sheen departed from mirror.", + "That frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.", + "They lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.", + "Their paws that were as iron became strengthless; | Their souls died and their bodies became tombs.", + "Bodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.", + "Lack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.", + "The wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture." + ], + "full_text": "\n\nHAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.", + "phrases": [ + "ever!: These expressions are borrowed from the Koran.", + "lips,: Quoted from the Masnavi." + ] + }, + { + "poem_id": "005_008", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "PLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.", + "His Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.", + "He was so fascinated by the invisible | That he made hand, eye, and ear of no account.", + "\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"", + "He dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.", + "He is a sheep in man's clothing, | The soul of the Sufi bows to his authority.", + "He soared with his intellect to the highest heaven | And called the world of phenomena a myth.", + "'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.", + "The thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.", + "He natures drowsed and created a dream | His mind's eye created a mirage.", + "Since he was without any taste for action, | His soul was enraptured by the nonexistent.", + "He disbelieved in the material universe | And became the creator of invisible Ideas.", + "Sweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:", + "Its gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.", + "Its dewdrops are unable to quiver, | Its birds have no breath in their breasts,", + "Its seed does not desire to grow, | Its moths do not know how to flutter.", + "Our recluse had no remedy but flight: | He could not endure the noise of this world.", + "He set his heart on the glow of a quenched flame | And depicted a word steeped in opium.", + "He spread his wings towards the sky | And never came down to his nest again.", + "His fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.", + "The peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds." + ], + "full_text": "The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.\n\nPLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.\nHis Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.\nHe was so fascinated by the invisible | That he made hand, eye, and ear of no account.\n\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"\nHe dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.\nHe is a sheep in man's clothing, | The soul of the Sufi bows to his authority.\nHe soared with his intellect to the highest heaven | And called the world of phenomena a myth.\n'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.\nThe thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.\nHe natures drowsed and created a dream | His mind's eye created a mirage.\nSince he was without any taste for action, | His soul was enraptured by the nonexistent.\nHe disbelieved in the material universe | And became the creator of invisible Ideas.\nSweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:\nIts gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.\nIts dewdrops are unable to quiver, | Its birds have no breath in their breasts,\nIts seed does not desire to grow, | Its moths do not know how to flutter.\nOur recluse had no remedy but flight: | He could not endure the noise of this world.\nHe set his heart on the glow of a quenched flame | And depicted a word steeped in opium.\nHe spread his wings towards the sky | And never came down to his nest again.\nHis fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.\nThe peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.", + "phrases": [ + "wine-jar.: I.e., it is worthless sg anyhow. In the East a brick is placed beneath or over the wine-jar. Some Muslim writers confuse Plato with Diogenes the Cynic, who is said to have lived in a cask." + ] + }, + { + "poem_id": "005_009", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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OBEDIENCE", + "SERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.", + "Noiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.", + "Every thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.", + "He carries rider, baggage, and litter: | He trots on and on to the journey's end,", + "Rejoicing in his speed, | More patient in travel than his rider, -", + "Thou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.", + "Endeavour to obey, O heedless one! | Liberty is the fruit of compulsion.", + "By obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.", + "Whoso would master the sun and stars, | Let him make himself a prisoner of Law!", + "The air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.", + "The star moves towards its goal | With head bowed in surrender to a law.", + "The grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.", + "To burn unceasingly is the law of the tulip. | And so the blood leaps in its veins", + "Drops of water become a sea by the law of union, | And grains of sand became a Sahara.", + "Since Law makes everything strong within, | Why dost thou neglect this source of strength?", + "O thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!", + "Do not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!", + "2. SELF-CONTROL", + "Thy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.", + "Be a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.", + "He that does not command himself | Becomes a receiver of commands from others.", + "When they moulded thee of clay, | Love and fear were mingled in thy making:", + "Fear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;", + "Love of riches and power, love of country, | Love of self and kindred and wife.", + "Man, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.", + "So long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.", + "One to whom God is as the soul in his body, | His neck is not bowed before vanity.", + "Fear finds no way into his bosom, | heart is afraid of none but Allah.", + "Whoso dwells in the world of Negation. | Is freed from the bonds of wife and child.", + "He withdraws his gaze from all except God | And lays the knife to the throat of his son.", + "Though single, he is like a host in onset: | Life is cheaper in his eyes than wind.", + "The profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.", + "In the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.", + "Fasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.", + "The pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;", + "It is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,", + "Almsgiving causes love of riches to pass away | And makes equality familiar;", + "It fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.", + "All this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.", + "Draw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.", + "3. DIVINE VICEGERENCY", + "If thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.", + "Thou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.", + "'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.", + "God's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.", + "He knows the mysteries of part and whole, | He executes the command of Allah in the world.", + "When he pitches his tent in the wide I world. | He rolls up this ancient carpet", + "His genius abounds with life and desires to manifest itself: | He will bring another world into existence.", + "A hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.", + "He makes every raw nature ripe, | He puts the idols out of the sanctuary.", + "Heart-strings give forth music at his touch. | He wakes and sleeps for God alone.", + "He teaches age the melody of youth | And endows every thing with the radiance of youth.", + "To the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.", + "He is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"", + "His white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.", + "When that bold- cavalier seizes the reins, | The steed of Time gallops faster.", + "His awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.", + "At his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.", + "His person is an atonement for all the world, | By his grandeur the world is saved.", + "His protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,", + "He bestows life by his miraculous actions, | He renovates old ways of life.", + "Splendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.", + "He gives a new explanation of Life, | A new interpretation of this dream.", + "His hidden life is being Life's mystery. | The unheard music of Life's harp.", + "Nature travels in blood for generations. | To compose the harmony of his personality.", + "Our handful of earth has reach the zenith, | For that champion will come forth from this dust", + "There sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.", + "Our bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.", + "Appear, O rider of Destiny! | Appear, O light of the dark realm of Change", + "Illumine the scene of existence. | Dwell in the blackness of our eyes!", + "Silence the noise of the nations, | Imparadise our ears with thy music!", + "Arise and tune the harp of brotherhood, | Give us back the cup of the wine of love !", + "Bring once more days of peace to the world, | Give a message of peace to them that seek battle !", + "Mankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.", + "The leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!", + "Receive from our downcast brows | The homage of little children and of young men and old!", + "It is to thee that we owe our dignity | And silently undergo the pains of life." + ], + "full_text": "\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.", + "phrases": [ + "Custom.: The religious law of Islam", + "He,\": The first article of the Mohammedan creed.", + "Negation.: i.e. denies every object of worship except Allah", + "son.: Like Abraham when he was about to sacrific Isaace. of (as Muslims generally believe) Ishmael.", + "pilgrimage.: The lesser pilgrimage (umra) in not obligatory like the greater pilgrimage (haij)", + "righteousness,: The original quotes part of a verse in the Koran (ch. 3. v. 86), where it is said, \"Ye shall never attain unto righteousness until ye. give in aims of that which ye love.\"", + "body.: i.e. overcome the lusts of the flash.", + "VICEGERENCY: Here Iqbal interprets in his own way the Sufi doctrine of the Insan al-kamil or Perfect Man, which teaches that every man is potentially a microcosm and that when be has become spiritually perfect. all the Divine attributes are displayed by him, so that as saint prophet he is the God-man. the representative and vicegerent of God on earth.", + "carpet: i.e. his appearance marks the end of an epoch.", + "things,\": Koran ch. 2. v. 29. The Ideal Man is the final cause of creation.", + "night.\": Koran. ch. 17. v. 1, referring to the Ascension on the Prophet", + "staff.: For the white hand (of Moses) of Koran. ch. 7. v. 105. ch. 26. v. 32. and Exodus, ch. 4, v.6.", + "saved.: These four lives may allude to Jesus, regarded as a type of the Perfect Man." + ] + }, + { + "poem_id": "005_011", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "ALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.", + "Devotion to his family inspires me with life | So that I am as a shining pearl.", + "Like the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.", + "If holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.", + "I am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.", + "From Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified", + "His commandments are the strength of Islam: | All things pay allegiance to his House.", + "The Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"", + "Every one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.", + "The dark clay, whose name is the body | Our reason is ever be moaning its iniquity.", + "On avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.", + "It hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.", + "Ali, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.", + "Murtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.", + "Man wins territory by prowess in battle, | But his brightest jewel is masters of himself.", + "Whosoever in the world become a Bu Turab | Turns back the sun from the west;", + "Whosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:", + "Here the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.", + "Through self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.", + "His person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.", + "If thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.", + "To become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.", + "Thou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!", + "Build thy clay into a Man, | Build thy Man into a World", + "Unless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.", + "O thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,", + "How long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?", + "The pith of Life is contained in action, | The delight in creation is the law of Life.", + "Arise and create a new world! | Wrap thyself in flames, be an Abraham!", + "To comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.", + "The man of strong character who is master of himself | Will find Fortune complaisant.", + "If the world does not comply with his humour, | He will try the hazard of war with Heaven:", + "He will dig up the foundations of the universe | And cast its atoms into a new mould.", + "He will subvert the course of Time | And wreck the azure firmament.", + "By his own strength he will produce | A new world which will do his pleasure.", + "If one cannot live in the world as be seems a man, | Then it is better to die like the brave.", + "He that hath a sound heart | Will prove his strength by great enterprises.", + "' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames", + "The potentialities of men of action | Are displayed in willing acceptance of what is difficult.", + "Mean spirits have no weapon but resentment, | Life has only one law.", + "Life is power made manifest, | And its mainspring is the desire for victory.", + "Mercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.", + "Whoever is sunk in the depths of ignomity | Calls his weakness contentment.", + "Weakness is the plunderer of Life, | Its womb is teeming with fears and lies.", + "Its soul is empty of virtues, | Vices fatten on its milk.", + "O man of sound judgment, beware! | This spoiler is lurking in ambush", + "Be not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.", + "Even by keen observers its form is not discerned | Veils are thrown over its face.", + "Now it is muffled in pity and gentleness, | Now it wears the cloak of humanity.", + "Some times it is disguised as compulsion, | Sometimes as excusability.", + "It appears in the shape of self-indulgence | And robs the strong man's heart of courage.", + "Strength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.", + "Life is the seed, and power the crop: | Power explains the mystery of truth and falsehood.", + "A claimant, if he be possessed of power, | Needs no argument for his claim.", + "Falsehood derives from power the authority of truth, | And by falsifying truth deems itself true.", + "Its creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.", + "O thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !", + "Gain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !", + "O man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!" + ], + "full_text": "\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!", + "phrases": [ + "body.: Murtaza, \"he. whom God is pleased,\" is a name of Ali Bu Turab means literally \"father of earth.\"", + "west;: A miracle attributed to Ali.", + "feet,: The fortress of Khaibar, a village in the Hijaz. was captured by the Muslim in A.D. 628. Ali Performed great feats of valour on this occasion.", + "Kauthar.: A river of Paradise.", + "sciences.: According to the Tradition of the Prophet, \"I am the city of Knowledge and Ali is its gate.\"", + "flames: The burning pyre on which Abraham was thrown lost its beat and was transformed into a rose-garden.", + "worlds: The \"trust\" which God offered to Man and which Man accepted, after it had been refused by Heaven and Earth (Koran. ch. 33, v. 72), is the divine vicegerency, i.e., the duty of displaying the divine attributes.", + "!: A parody of the verse in the Masnavi quoted above." + ] + }, + { + "poem_id": "005_012", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "THE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,", + "With ease he broke down the mountain barriers | And sowed the seed of Islam in India.", + "The age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.", + "He was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.", + "The dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun", + "He was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.", + "I will tell a story of his perfection | And enclose a whole rose-bed in a single bud.", + "A young man, cypress-tall, | Came from the town of Merv to Lahore.", + "He went to see the venerable saint, | That the sun might dispth is darkness.", + "\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.", + "Do thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"", + "The wise Director, in whose nature | Love had allied beauty with majesty,", + "Answered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.", + "Be without fear of others! | Thou art a sleeping force: awake!", + "When the stone thought itself to be glass, | It became glass and got into the way of breaking.", + "If the traveller thinks himself weak, | He delivers his soul unto the brigand.", + "How long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!", + "Why be angry with mighty men? | Why complain of enemies?", + "I will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.", + "Whosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.", + "To the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.", + "If thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?", + "The sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.", + "What is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?", + "When thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.", + "If thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !", + "Who is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?", + "Abide in Self, like Joseph? | Advance from captivity to empire!", + "Think of Self and be a man of action | Be a man of God, bear mysteries within!\"", + "I will explain the matter by means of stories, | I will open the bud by the power of my breath.", + "\"'Tis better that a lover's secret | Should be told by the lips of others.'\"" + ], + "full_text": "\n\nTHE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"", + "phrases": [ + "pilgrim,: Hajwiri author of the oldest Persian treatise on Sufism, was a native of Ghazna in Afghanistan. He died at Lahore about A D. 1072 Pir-i-Sanjar is the renowned saint, Mu'inuddin, head of the Chishti order of dervishes, who died in A D. 1235 at Ajmir.,", + "!: These lines correct the Sufi doctrine that means of Passing away from individuality the mystic attains to everlasting life in God.", + "within!\": i.e., allegorically. This verse occurs in the Masnavi." + ] + }, + { + "poem_id": "005_013", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "A BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.", + "He saw a diamond in the garden: | Thirst created a vision of water.", + "Deceived by the sun bright stone | The foolish bird fancied that it was water.", + "He got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.", + "\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;", + "But lam not a dew drop, I give no drink, | I do not live for the sake of others.", + "Wouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.", + "MY water will shiver the beaks of birds | And break the jewel of man's like.\"", + "The bird won not his heart's wish from the diamond | And turned away from the sparkling stone.", + "Disappointment swelled in his breast, | The song in his throat became a wail.", + "Upon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:", + "All its glitter was owing to the sun, | It was trembling in fear ' Of the sun", + "A restless sky born star | That had stopped for a moment, from desire to be seen;", + "Oft deceived by bud and flower, | It had gained nothing from Life.", + "There it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.", + "The sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.", + "O thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"", + "When the bird melted in the fire of thirst, | It appropriated the life of another.", + "The drop was not solid and gem-like; | The diamond had a being, the drop had none.", + "Never for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!", + "Be massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!", + "Save thyself by affirmation of Self, | Compress thy quick silver into silver ore!", + "Produce a melody from the string of Self, | Make manifest the secrets of Self!" + ], + "full_text": "\n\nA BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.\nHe saw a diamond in the garden: | Thirst created a vision of water.\nDeceived by the sun bright stone | The foolish bird fancied that it was water.\nHe got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.\n\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;\nBut lam not a dew drop, I give no drink, | I do not live for the sake of others.\nWouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.\nMY water will shiver the beaks of birds | And break the jewel of man's like.\"\nThe bird won not his heart's wish from the diamond | And turned away from the sparkling stone.\nDisappointment swelled in his breast, | The song in his throat became a wail.\nUpon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:\nAll its glitter was owing to the sun, | It was trembling in fear ' Of the sun\nA restless sky born star | That had stopped for a moment, from desire to be seen;\nOft deceived by bud and flower, | It had gained nothing from Life.\nThere it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.\nThe sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.\nO thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"\nWhen the bird melted in the fire of thirst, | It appropriated the life of another.\nThe drop was not solid and gem-like; | The diamond had a being, the drop had none.\nNever for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!\nBe massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!\nSave thyself by affirmation of Self, | Compress thy quick silver into silver ore!\nProduce a melody from the string of Self, | Make manifest the secrets of Self!", + "phrases": [ + "like.\": i.e., it he swallow a diamond, he will die." + ] + }, + { + "poem_id": "005_014", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "NOW I will open one more gate of truth, | I will tell thee another tale.", + "The coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.", + "We are comrades, and our being is one; | The source of our existence is the same,", + "Yet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.", + "My stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,", + "My darkness illumines the chafing dish, | Then my substance is incinerated at last", + "Every one puts the sole of his foot on my head | And covers my stock of existence with ashes.", + "My fate must needs be deplored: | Dost thou know what is the gist of my being", + "It is a condensed wavelet of smoke, | Endowed with a single spark.", + "Both in, feature and nature thou art star-like, | Splendours rise from every side of thee.", + "Now thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"", + "\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.", + "Having been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.", + "'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.", + "Because thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.", + "Be void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!", + "Whosoever strives hard and grips tight, | The two worlds are illumined by him.", + "A little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:", + "Its rank is higher than Sinai, | It is kissed by the swarthy and the fair.", + "In solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"" + ], + "full_text": "\n\nNOW I will open one more gate of truth, | I will tell thee another tale.\nThe coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.\nWe are comrades, and our being is one; | The source of our existence is the same,\nYet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.\nMy stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,\nMy darkness illumines the chafing dish, | Then my substance is incinerated at last\nEvery one puts the sole of his foot on my head | And covers my stock of existence with ashes.\nMy fate must needs be deplored: | Dost thou know what is the gist of my being\nIt is a condensed wavelet of smoke, | Endowed with a single spark.\nBoth in, feature and nature thou art star-like, | Splendours rise from every side of thee.\nNow thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"\n\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.\nHaving been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.\n'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.\nBecause thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.\nBe void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!\nWhosoever strives hard and grips tight, | The two worlds are illumined by him.\nA little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:\nIts rank is higher than Sinai, | It is kissed by the swarthy and the fair.\nIn solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"", + "phrases": [ + "spark.: These, two lines indicate the gist of the coal's being" + ] + }, + { + "poem_id": "005_015", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "AT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.", + "He had a large knowledge of philosophy | But was well-disposed to the seekers after God.", + "His mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;", + "His nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.", + "For a long time he laboured and sweated, | But philosophy brought no wine to his cup", + "Although he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;", + "And notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.", + "The sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.", + "One day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.", + "The Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.", + "Then said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;", + "Thou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.", + "Be reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;", + "I do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !", + "O inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;", + "If a people's life is derived from unity, | Unbelief too is source of unity.", + "Thou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.", + "We both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.", + "Our Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.", + "When the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"", + "Once on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:", + "\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,", + "God made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.", + "He took away from thee the power to walk: | What avails this sublimity and stateliness?", + "Life springs from perpetual movement; | Motion constitutes the wave's whole existence,\"", + "When the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,", + "And answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.", + "This graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.", + "Thou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!", + "O born of the womb of the revolving sky, | A fallen-in bank is better than thou!", + "Thou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.", + "Be self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!", + "To live is to grow in thyself | And gather roses from thine own flower bed.", + "Ages have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?", + "My being grew and reached the sky, | The Pleiads sank to rest under my skirts;", + "Thy being vanishes in the ocean, | But on my crest the stars bow their heads.", + "Mine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.", + "Since I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.", + "I am stone within, and in the stone is fire: | Water cannot pass over my fire I\"", + "Art thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.", + "Desire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty", + "Oh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!", + "Let the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts", + "Let it deem itself less -than a wave | And glide along at thy feet!" + ], + "full_text": "\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!", + "phrases": [ + "Anka;: A mysterious bird, of which nothing is known except its same.", + "thought.: Rue-seed is burned for the purpose of fumigation.", + "!: \"The badge of unbelief\"; here the original has sunnor (Zwv'piov) i.e. the sacred thread worn by Zoroastrians and other non-Muslims,", + "Abraham.: Azar, the father of Abraham, was an idolater." + ] + }, + { + "poem_id": "005_016", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "IMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!", + "The Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.", + "Upon God depends his seeing and not seeing, | His eating, drinking, and sleeping.", + "In his will that which God wills becomes lost | \"How small a man believe this saying?", + "He encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.", + "His high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.", + "Leave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!", + "Albeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!", + "Whatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee", + "Peace becomes an evil, if its object aught else; | War is good if its object is God.", + "If God be not exalted by our swords | War dishonours the people.", + "The holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed", + "His feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.", + "His tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.", + "Heaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.", + "Now, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.", + "The flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"", + "In the Deccan was a great noise of war | His army stood on the battle field.", + "He went to the Sheikh of heaven-high dignity | That he might receive his blessing:", + "The Muslim turns from this world to God | And strengthens policy with prayer.", + "The Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,", + "Until a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,", + "Saying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!", + "My limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"", + "The Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.", + "Though he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.", + "His eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.", + "His sword is followed by famine and plague, | His building lays wide and waste.", + "The folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.", + "His power is an enemy to all: | Humankind are the caravan and he the brigand.", + "In his self-delusion and ignorance | He calls pillage by the name of empire", + "Both the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.", + "The beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.", + "Whoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"" + ], + "full_text": "\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"", + "phrases": [ + "saying?: see Introduction P- xix, note 1.", + "mankind.: i.e., that life Of the true Muslim displays to 11161\" kind the ideal realised.", + "Wali,: A celebrated Muslim saint who died at Lahore in A.D. 1635.", + "disciples.: Shah Jahan.", + "more?\": Koran, ch. 50 v. 29." + ] + }, + { + "poem_id": "005_017", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.", + "Do not abandon Self Persist therein | Be a drop of water and drink up the ocean", + "Glowing with the light of Self as thou art, | Make Self strong, and thou with endure.", + "Thou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.", + "Thou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.", + "Since I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life", + "To sink into thyself like the pearl, | Then to emerge from thine inward solitude;", + "To collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.", + "Go, burn the house of forty years' tribulation, | Move round thyself! By a circling flame", + "What is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?", + "Beat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.", + "Unless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.", + "O thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:", + "\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"", + "Hast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?", + "Fast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;", + "A Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.", + "He discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.", + "He unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.", + "Heaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.", + "Shams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi", + "And cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"", + "\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.", + "Get thee out of my college! | This is argument and discussion; what hast thou to do with it ?", + "My discourse is beyond thy under standing. | It brightens the glass of perception!", + "These words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.", + "The lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.", + "The spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.", + "The Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,", + "Cried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"", + "The Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?", + "My state is beyond thy thought, | My flame is the Alchemist's elixir,\"", + "Thou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.", + "Kindle a fire in thy rubble, | Foster a flame in thy earth!", + "The Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.", + "When Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.", + "Thou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.", + "Thou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.", + "Seek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.", + "Demand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,", + "But do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!", + "Long have I been running to and fro, | Learning the secrets of the New Knowledge", + "Its gardeners have put me to the trial | And have made me intimate with their roses.", + "Roses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.", + "Since this garden ceased to enthrall me | 1 have nested on the Paradisal tree.", + "Modern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!", + "Shackled in the prison of phenomena, | It has not over leaped the limits of the sensible.", + "It has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.", + "Its fire is cold as the flame of the tulip; | Its flames are frozen like hail.", + "its nature remains untouched by the glow of Love, | It is ever engaged in joyless search.", + "Love is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.", + "The-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.", + "Modern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.", + "Thou hast misprized thine own cypress | And deemed tall the cypress of others.", + "Like the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,", + "O thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?", + "The Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.", + "When the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.", + "The leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:", + "O trustee of the wisdom of the Koran, | Find the lost unity again!", + "We, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.", + "The ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.", + "The Ka'ba is filled with our idols, | Infidelity mocks at our Islam.", + "Our Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.", + "Our spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;", + "Their hearts bear no impress of the Faith | But house the idols of sensuality.", + "Every long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!", + "Day and night they are travelling about with disciples, | Insensible to the great needs of Islam.", + "Their eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.", + "Preachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.", + "Our preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.", + "After this, O friends, what are we to do? | Our guide turns his face towards the wine-house." + ], + "full_text": "\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.", + "phrases": [ + "Rum:: Jalaluddin Rumi.", + "Kamal,: Baba Kamaluddin Jundi For Shams-i-Tabriz and his relation to Jalaluddin Rumi", + "sets,\": Abraham refused to worship the sun, moon and stars, stars. saying, \"I love not them that set\" (Koran, 6. 6, v. 76).", + "mind:: In the Masnavi Love is called ',the physician of our pride and self-conceit, our Plato, and our Galen.", + "intellect.: The famous idol of Somnath was destroyed by Sultan Mahmud of Ghazna", + "side.: The pilgrims are forbidden to kill game" + ] + }, + { + "poem_id": "005_018", + "book_id": "005", + "book_title": "Asrar-e-Khudi", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | 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oft complaining of destiny, | Thou art of great price and we have naught.", + "Aide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!", + "Give us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man", + "Show unto us one of thy manifest signs, | That the necks of our enemies may be bowed!", + "Make this chaff a mountain crested with fire; | Burn with out fire all that is not God!", + "When the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.", + "We are dispersed like stars in the world | Though of the same family, we are strange to one another.", + "Rind again these scattered leaves, | Revive the law of love!", + "Take us back to serve thee as of old, | Commit thy cause to them that love thee!", + "We are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!", + "Make us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"", + "I who burn like a candle for the sake of others | Teach myself to weep like that candle.", + "O God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,", + "May I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!", + "My heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.", + "\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"", + "Oh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?", + "I am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,", + "A flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,", + "Lessened with madness the proud reason, | And inflamed the very being of knowledge:", + "its blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.", + "Mine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.", + "I taught the candle to burn openly, | While I myself burned unseen by the world's eye.", + "As last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:", + "My nightingale picked up the grains of spark | And created a fire-tempered song.", + "The breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.", + "It is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?", + "How long shall I wait for one to share my grief? | How long must I search for a confidant?", + "O Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!", + "Take back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,", + "Or give me one old comrade | To be the mirror of mine all-burning love!", + "In the sea wave tosses side by side with wave: | Each hath a partner in its emotion.", + "In heaven star consorts with star, | And the bright moon lays her head on the knees of Night.", + "Morning touches Night's dark side, | And To-day throws itself against Tomorrow.", + "One river loses its being in another, | A waft of air dies in perfume.", + "There is dancing in every nook of the wilderness. | Madman dances with madman.", + "Because in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,", + "I am as the tulip of the field, | In the midst of a company I am alone.", + "I beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,", + "A friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,", + "That I may confide my lament to his soul | And see again my face in his heart.", + "His image I will mould of mine own clay, | I will be to him both idol and worshipper." + ], + "full_text": "\n\nO THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.", + "phrases": [ + "Bilal!: Salman was a Persian, Bilal was Abyssianian. Both had been slaves and were devoted henchmen of the Prophet", + "Allah!\": i.e., affirmation of the Divine Unity." + ] + }, + { + "poem_id": "007_001", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world is under His proud power\u2019s sway | Whom all things were created to obey.", + "The sun itself is nothing but a mark | Of long prostration on the brow of day ." + ], + "full_text": "\n\nThe world is under His proud power\u2019s sway | Whom all things were created to obey.\nThe sun itself is nothing but a mark | Of long prostration on the brow of day .", + "phrases": [ + "day: What the sun has here been likened to is a callus that forms on the foreheads of some devout Muslims as a result of frequent bowing of the foreheads down on rought prayermats. The callus is regarded as a mark of distinction." + ] + }, + { + "poem_id": "007_002", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.", + "May he stray farther from life\u2019s mystery | Who thinks that madness is Love\u2019s other name." + ], + "full_text": "\n\nMy heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.\nMay he stray farther from life\u2019s mystery | Who thinks that madness is Love\u2019s other name.", + "phrases": [] + }, + { + "poem_id": "007_003", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.", + "Its sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers." + ], + "full_text": "\n\nLove breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.\nIts sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers.", + "phrases": [] + }, + { + "poem_id": "007_004", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love humbles falcons\u2019 proud, predaceous might, | And it makes tiny quails put them to flight.", + "However carefully we guard our hearts, | Love ambushes them in the quiet night." + ], + "full_text": "\n\nLove humbles falcons\u2019 proud, predaceous might, | And it makes tiny quails put them to flight.\nHowever carefully we guard our hearts, | Love ambushes them in the quiet night.", + "phrases": [] + }, + { + "poem_id": "007_005", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love paints the tulip\u2019s leaves a vivid red, | And storms our hearts with its disastrous flood.", + "Split up your carnal frame and see how Love | Paves its way through your being\u2019s core with blood." + ], + "full_text": "\n\nLove paints the tulip\u2019s leaves a vivid red, | And storms our hearts with its disastrous flood.\nSplit up your carnal frame and see how Love | Paves its way through your being\u2019s core with blood.", + "phrases": [] + }, + { + "poem_id": "007_006", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "On very few men is Love\u2019s wealth bestowed; | Not all men find it does their system good.", + "The tulip\u2019s breast glows with a purple heart, | But cold and sparkless is the ruby\u2019s red." + ], + "full_text": "\n\nOn very few men is Love\u2019s wealth bestowed; | Not all men find it does their system good.\nThe tulip\u2019s breast glows with a purple heart, | But cold and sparkless is the ruby\u2019s red.", + "phrases": [] + }, + { + "poem_id": "007_007", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I roam this garden like its flowers\u2019 scent, | Not knowing on what quest my heart is bent.", + "Whatever be the fate of my desire, | Its fire in my breast never will be spent." + ], + "full_text": "\n\nI roam this garden like its flowers\u2019 scent, | Not knowing on what quest my heart is bent.\nWhatever be the fate of my desire, | Its fire in my breast never will be spent.", + "phrases": [] + }, + { + "poem_id": "007_008", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world is mere dust and the heart its fruit\u2013 | A drop of blood at all its troubles\u2019 root!", + "If we had not a double vision, we | Would find our world within our heart\u2019s retreat." + ], + "full_text": "\n\nThis world is mere dust and the heart its fruit\u2013 | A drop of blood at all its troubles\u2019 root!\nIf we had not a double vision, we | Would find our world within our heart\u2019s retreat.", + "phrases": [] + }, + { + "poem_id": "007_009", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.", + "The rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"" + ], + "full_text": "\n\n\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.\nThe rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"", + "phrases": [] + }, + { + "poem_id": "007_010", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "From nothing did this world originate. | Loss and gain are twin principles in it.", + "Destroy the old: on its foundations build | Afresh. For Time\u2019s sweet will we cannot wait." + ], + "full_text": "\n\nFrom nothing did this world originate. | Loss and gain are twin principles in it.\nDestroy the old: on its foundations build | Afresh. For Time\u2019s sweet will we cannot wait.", + "phrases": [] + }, + { + "poem_id": "007_011", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love\u2019s music found its instrument in man. | He unveils mysteries, though himself one.", + "God made the world: man makes it beautiful. | Man is God\u2019s colleague and companion." + ], + "full_text": "\n\nLove\u2019s music found its instrument in man. | He unveils mysteries, though himself one.\nGod made the world: man makes it beautiful. | Man is God\u2019s colleague and companion.", + "phrases": [] + }, + { + "poem_id": "007_012", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The origin and end of this world\u2013these | I do not seek; but I seek mysteries;", + "For I am myself one. Should the truth be | Unveiled, I would miss my uncertainties." + ], + "full_text": "\n\nThe origin and end of this world\u2013these | I do not seek; but I seek mysteries;\nFor I am myself one. Should the truth be | Unveiled, I would miss my uncertainties.", + "phrases": [] + }, + { + "poem_id": "007_013", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?", + "Burn yourself at your own flame for a while | Why round an alien flame thus dance and dart?" + ], + "full_text": "\n\nHow long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?\nBurn yourself at your own flame for a while | Why round an alien flame thus dance and dart?", + "phrases": [] + }, + { + "poem_id": "007_014", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Build yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;", + "And like a river in the midst of hills | Let there reside in it a feeling heart." + ], + "full_text": "\n\nBuild yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;\nAnd like a river in the midst of hills | Let there reside in it a feeling heart.", + "phrases": [] + }, + { + "poem_id": "007_015", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With water and with earth God, builder-wise, | Made a world fairer than His Paradise:", + "But from my body, with the fire he owns, | The Saqi has made a new world arise." + ], + "full_text": "\n\nWith water and with earth God, builder-wise, | Made a world fairer than His Paradise:\nBut from my body, with the fire he owns, | The Saqi has made a new world arise.", + "phrases": [] + }, + { + "poem_id": "007_016", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;", + "But, if You do not mind, I will say this: | The idol\u2019s stay was longer than man\u2019s stay.\"" + ], + "full_text": "\n\nThe Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;\nBut, if You do not mind, I will say this: | The idol\u2019s stay was longer than man\u2019s stay.\"", + "phrases": [] + }, + { + "poem_id": "007_017", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.", + "You keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread." + ], + "full_text": "\n\nO morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.\nYou keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread.", + "phrases": [] + }, + { + "poem_id": "007_018", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Life\u2019s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,", + "And Love would have been but a dull affair, | If man\u2019s heart like his reason had been stark." + ], + "full_text": "\n\nLife\u2019s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,\nAnd Love would have been but a dull affair, | If man\u2019s heart like his reason had been stark.", + "phrases": [] + }, + { + "poem_id": "007_019", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O swift-winged bird, with your light weight, | You are the joy of flying incarnate.", + "We are held down to earth by worldly greed: | You fly because your happy wings vibrate." + ], + "full_text": "\n\nO swift-winged bird, with your light weight, | You are the joy of flying incarnate.\nWe are held down to earth by worldly greed: | You fly because your happy wings vibrate.", + "phrases": [] + }, + { + "poem_id": "007_020", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What joy it is, O God, to be, just be! | Each atom\u2019s heart feels this joy gratefully.", + "When a bud bursts forth from its mother-branch, | Its smile of happiness is good to see," + ], + "full_text": "\n\nWhat joy it is, O God, to be, just be! | Each atom\u2019s heart feels this joy gratefully.\nWhen a bud bursts forth from its mother-branch, | Its smile of happiness is good to see,", + "phrases": [] + }, + { + "poem_id": "007_021", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.", + "At daybreak cast away my ashes; but | For one night let my splendour be displayed.\"" + ], + "full_text": "\n\nI hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.\nAt daybreak cast away my ashes; but | For one night let my splendour be displayed.\"", + "phrases": [] + }, + { + "poem_id": "007_022", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O Muslims, I have something to unfold, | More luminous than Gabriel\u2019s soul. I hold", + "It back from Azar-like2 men; for it is | One of the secrets Abraham was told." + ], + "full_text": "\n\nO Muslims, I have something to unfold, | More luminous than Gabriel\u2019s soul. I hold\nIt back from Azar-like2 men; for it is | One of the secrets Abraham was told.", + "phrases": [] + }, + { + "poem_id": "007_023", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You go so often to His street, O heart, | For Saqing me in my retreat, O heart.", + "You keep creating new desires for me: | Are you in doing so discreet, O heart?" + ], + "full_text": "\n\nYou go so often to His street, O heart, | For Saqing me in my retreat, O heart.\nYou keep creating new desires for me: | Are you in doing so discreet, O heart?", + "phrases": [] + }, + { + "poem_id": "007_024", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A stranger to your own identity, | You seek new paths to the stars in the sky.", + "Open your eyes to yourself like a seed | So that you come out of the earth a tree." + ], + "full_text": "\n\nA stranger to your own identity, | You seek new paths to the stars in the sky.\nOpen your eyes to yourself like a seed | So that you come out of the earth a tree.", + "phrases": [] + }, + { + "poem_id": "007_025", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One morning in a garden, passing by, | I heard a bird perched on a high branch cry:", + "\"Out with whatever you have inside you \u2014 | A song, a plaint, a dirge, a cry, a sigh.\"" + ], + "full_text": "\n\nOne morning in a garden, passing by, | I heard a bird perched on a high branch cry:\n\"Out with whatever you have inside you \u2014 | A song, a plaint, a dirge, a cry, a sigh.\"", + "phrases": [] + }, + { + "poem_id": "007_026", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "To make you understand life\u2019s mystery, | I tell you one thing in all secrecy:", + "You die if you do not possess a soul; | But if you do, you live eternally." + ], + "full_text": "\n\nTo make you understand life\u2019s mystery, | I tell you one thing in all secrecy:\nYou die if you do not possess a soul; | But if you do, you live eternally.", + "phrases": [] + }, + { + "poem_id": "007_027", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not tell me about that silly moth | Who met an easy, suicidal death.", + "It is the hardy moth that I admire, | The one who bravely fights with his last breath." + ], + "full_text": "\n\nDo not tell me about that silly moth | Who met an easy, suicidal death.\nIt is the hardy moth that I admire, | The one who bravely fights with his last breath.", + "phrases": [] + }, + { + "poem_id": "007_028", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not sell the stuff that generates | Forgetfulness and that inebriates.", + "A rent breast like a flower\u2019s is all I have | To offer, nothing that exhilarates." + ], + "full_text": "\n\nI do not sell the stuff that generates | Forgetfulness and that inebriates.\nA rent breast like a flower\u2019s is all I have | To offer, nothing that exhilarates.", + "phrases": [] + }, + { + "poem_id": "007_029", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not come to my garden if you have | An uninquiring mind, which does not crave", + "To know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave." + ], + "full_text": "\n\nDo not come to my garden if you have | An uninquiring mind, which does not crave\nTo know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave.", + "phrases": [] + }, + { + "poem_id": "007_030", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "From being and non-being\u2019s whirlpool free | Yourself; in this world of contingency", + "Build in yourself a Kaaba sacrosanct | Like Abraham\u2019s home of eternity." + ], + "full_text": "\n\nFrom being and non-being\u2019s whirlpool free | Yourself; in this world of contingency\nBuild in yourself a Kaaba sacrosanct | Like Abraham\u2019s home of eternity.", + "phrases": [] + }, + { + "poem_id": "007_031", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The garden songsters\u2019 chorus I, for one, | Do not join. but sing on my branch alone.", + "If you are weak, do not come near me; for | In my song you will see my heart\u2019s blood drawn." + ], + "full_text": "\n\nThe garden songsters\u2019 chorus I, for one, | Do not join. but sing on my branch alone.\nIf you are weak, do not come near me; for | In my song you will see my heart\u2019s blood drawn.", + "phrases": [] + }, + { + "poem_id": "007_032", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.", + "Eye intimate with eye; but heart from heart | And soul from soul divided by a wall." + ], + "full_text": "\n\nA wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.\nEye intimate with eye; but heart from heart | And soul from soul divided by a wall.", + "phrases": [] + }, + { + "poem_id": "007_033", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Sikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive", + "Against the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"" + ], + "full_text": "\n\nSikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"", + "phrases": [ + "Sikandar: Sikandar (Iskandar). Alexander the Great.", + "Khizar: Khizar (Khizr). The prophet Khizr, who discovered and drank of the water of life, thereby becoming immortal. According to Oriental tradition, lie was a wazir of Iskandar. He is also regarded as the guardian spirit of the sea." + ] + }, + { + "poem_id": "007_034", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown", + "On the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown." + ], + "full_text": "\n\nThe throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.", + "phrases": [ + "Kaikobad: Kaikobad. A famous king of Iran.", + "Jamshid\u2019s: Jamshid (Jamshed). A famous king of Iran." + ] + }, + { + "poem_id": "007_035", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If in the handful of dust that is you | There is a bleeding heart that cannot view", + "The world without tears, learn from the spring cloud | To shed tears so that you make tulips grow." + ], + "full_text": "\n\nIf in the handful of dust that is you | There is a bleeding heart that cannot view\nThe world without tears, learn from the spring cloud | To shed tears so that you make tulips grow.", + "phrases": [] + }, + { + "poem_id": "007_036", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Life keeps expressing itself in new ways: | Content with one fixed form it never stays.", + "You have no spark in you if your today | Is just a copy of your yesterdays." + ], + "full_text": "\n\nLife keeps expressing itself in new ways: | Content with one fixed form it never stays.\nYou have no spark in you if your today | Is just a copy of your yesterdays.", + "phrases": [] + }, + { + "poem_id": "007_037", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When the desire to sing aloud grips me, | I storm the world with bursts of poesy.", + "When I seek solitude, I let the world | Get lost in the waste of my privacy." + ], + "full_text": "\n\nWhen the desire to sing aloud grips me, | I storm the world with bursts of poesy.\nWhen I seek solitude, I let the world | Get lost in the waste of my privacy.", + "phrases": [] + }, + { + "poem_id": "007_038", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You ask me what is this heart in your breast. | It is your intellect that has been blest", + "With feeling: while it feels, it is alive: | But when it ceases to feel, it is dust." + ], + "full_text": "\n\nYou ask me what is this heart in your breast. | It is your intellect that has been blest\nWith feeling: while it feels, it is alive: | But when it ceases to feel, it is dust.", + "phrases": [] + }, + { + "poem_id": "007_039", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The intellect says He cannot be seen. | But still the eager eye stays caught between", + "Hope and fear; Mount Sinai is still there, and | In man a Moses there has always been." + ], + "full_text": "\n\nThe intellect says He cannot be seen. | But still the eager eye stays caught between\nHope and fear; Mount Sinai is still there, and | In man a Moses there has always been.", + "phrases": [] + }, + { + "poem_id": "007_040", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You only built church, temple, idol-house | And mosque \u2013 all symbols of your slavery.", + "You never built yourself a heart, without | Which a free agent you can never be." + ], + "full_text": "\n\nYou only built church, temple, idol-house | And mosque \u2013 all symbols of your slavery.\nYou never built yourself a heart, without | Which a free agent you can never be.", + "phrases": [] + }, + { + "poem_id": "007_041", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I never got attached to this world, this | Fair-seeming garden, and its vanities;", + "But rather, lending colour to its flowers, | I wandered round it like the morning breeze." + ], + "full_text": "\n\nI never got attached to this world, this | Fair-seeming garden, and its vanities;\nBut rather, lending colour to its flowers, | I wandered round it like the morning breeze.", + "phrases": [] + }, + { + "poem_id": "007_042", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;", + "And like the mystical Magi of old | I borrowed it from the Cupbearer\u2019s eyes." + ], + "full_text": "\n\nI offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;\nAnd like the mystical Magi of old | I borrowed it from the Cupbearer\u2019s eyes.", + "phrases": [] + }, + { + "poem_id": "007_043", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.", + "In my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up." + ], + "full_text": "\n\nHis wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.\nIn my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up.", + "phrases": [ + "cup: Jamshid\u2019s cup. A wine-bowl, said to have been manufactured at the command of Jamshid, which, legend has it, reflected the whole universe." + ] + }, + { + "poem_id": "007_044", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "To past and present reason is a slave; | It worships images of eye and ear;", + "It always has an idol up its sleeve; | It is a Brahmin bred and born, beware!" + ], + "full_text": "\n\nTo past and present reason is a slave; | It worships images of eye and ear;\nIt always has an idol up its sleeve; | It is a Brahmin bred and born, beware!", + "phrases": [] + }, + { + "poem_id": "007_045", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There is an intellect in every man. | My body is, like others\u2019, clay and blood,", + "Just mud. But no one knows this secret but | Myself: a subtle soul informs my mud." + ], + "full_text": "\n\nThere is an intellect in every man. | My body is, like others\u2019, clay and blood,\nJust mud. But no one knows this secret but | Myself: a subtle soul informs my mud.", + "phrases": [] + }, + { + "poem_id": "007_046", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You went to Mount Sinai, soliciting | A sight of God, being a stranger to", + "Yourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you." + ], + "full_text": "\n\nYou went to Mount Sinai, soliciting | A sight of God, being a stranger to\nYourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you.", + "phrases": [] + }, + { + "poem_id": "007_047", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Go and tell this to Gabriel from me: | Though not all light like him, I yet aspire", + "To God. This keeps my dust alight; but it | Does not keep cold creatures of light afire." + ], + "full_text": "\n\nGo and tell this to Gabriel from me: | Though not all light like him, I yet aspire\nTo God. This keeps my dust alight; but it | Does not keep cold creatures of light afire.", + "phrases": [] + }, + { + "poem_id": "007_048", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.", + "If you seek action, doubt less, be more sure, | Be of one mind, one personality." + ], + "full_text": "\n\nIf you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.\nIf you seek action, doubt less, be more sure, | Be of one mind, one personality.", + "phrases": [] + }, + { + "poem_id": "007_049", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.", + "My eagerness is mixed with fear. O how. | You like to fill my soul with agony!" + ], + "full_text": "\n\nMy eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.\nMy eagerness is mixed with fear. O how. | You like to fill my soul with agony!", + "phrases": [] + }, + { + "poem_id": "007_050", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Your heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire", + "A selfhood and hold fast to it, If you | Do this, you will not die when you expire." + ], + "full_text": "\n\nYour heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire\nA selfhood and hold fast to it, If you | Do this, you will not die when you expire.", + "phrases": [] + }, + { + "poem_id": "007_051", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You ask how close the link between my soul | And body: that link is beyond compute.", + "Mere swirling, choked-up breath while in it, I | Am music when I issue from the flute." + ], + "full_text": "\n\nYou ask how close the link between my soul | And body: that link is beyond compute.\nMere swirling, choked-up breath while in it, I | Am music when I issue from the flute.", + "phrases": [] + }, + { + "poem_id": "007_052", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so", + "Protect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"" + ], + "full_text": "\n\nA wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so\nProtect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"", + "phrases": [] + }, + { + "poem_id": "007_053", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.", + "Mind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud." + ], + "full_text": "\n\nWhy ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.\nMind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.", + "phrases": [ + "Razi: Razi. Fakhr-al-Din of Ray (Iran), a famous philosopher, jurist and exegete." + ] + }, + { + "poem_id": "007_054", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not say if I exist or not. | To say I do were self-idolatry.", + "But what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?" + ], + "full_text": "\n\nI do not say if I exist or not. | To say I do were self-idolatry.\nBut what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?", + "phrases": [] + }, + { + "poem_id": "007_055", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Tell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?", + "It neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"" + ], + "full_text": "\n\nTell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?\nIt neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"", + "phrases": [] + }, + { + "poem_id": "007_056", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not know what you regard as fair | Or ugly; profit is what you judge by.", + "I feel so lonely in this company, | For I view this world with another eye." + ], + "full_text": "\n\nI do not know what you regard as fair | Or ugly; profit is what you judge by.\nI feel so lonely in this company, | For I view this world with another eye.", + "phrases": [] + }, + { + "poem_id": "007_057", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Perhaps, O holy one, you do not know | The world of Love too has its Judgement Day;", + "But there will be no balance, book or sin, | No Muslim and no infidel, they say." + ], + "full_text": "\n\nPerhaps, O holy one, you do not know | The world of Love too has its Judgement Day;\nBut there will be no balance, book or sin, | No Muslim and no infidel, they say.", + "phrases": [] + }, + { + "poem_id": "007_058", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A water-drop, with native lustre, can | Outshine a hundred pearls. In company", + "Be like the bird who proudly sings apart, | Choosing the garden for its privacy." + ], + "full_text": "\n\nA water-drop, with native lustre, can | Outshine a hundred pearls. In company\nBe like the bird who proudly sings apart, | Choosing the garden for its privacy.", + "phrases": [] + }, + { + "poem_id": "007_059", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This riddle is beyond me\u2013reason is | Unable to resolve it, O wise men \u2013", + "How in a pinch of dust the mind appears, | That field for thought\u2019s gazelles to wander in." + ], + "full_text": "\n\nThis riddle is beyond me\u2013reason is | Unable to resolve it, O wise men \u2013\nHow in a pinch of dust the mind appears, | That field for thought\u2019s gazelles to wander in.", + "phrases": [] + }, + { + "poem_id": "007_060", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not content yourself with resting on | The shore: the rhythm of life there is slow.", + "Plunge in the sea and grapple with the waves: | Eternal life consists in struggling so." + ], + "full_text": "\n\nDo not content yourself with resting on | The shore: the rhythm of life there is slow.\nPlunge in the sea and grapple with the waves: | Eternal life consists in struggling so.", + "phrases": [] + }, + { + "poem_id": "007_061", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I am a hidden meaning which defies | The glance of spinners of mere words. Away", + "With free will and with destiny; for I | Am living, revolutionary clay." + ], + "full_text": "\n\nI am a hidden meaning which defies | The glance of spinners of mere words. Away\nWith free will and with destiny; for I | Am living, revolutionary clay.", + "phrases": [] + }, + { + "poem_id": "007_062", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not speak of thc purpose of this life: | Enjoy its interesting spectacle.", + "I love wayfaring so much that to me | A destination seems an obstacle." + ], + "full_text": "\n\nDo not speak of thc purpose of this life: | Enjoy its interesting spectacle.\nI love wayfaring so much that to me | A destination seems an obstacle.", + "phrases": [] + }, + { + "poem_id": "007_063", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Because you cast a wistful eye on it, | A piece of stone became a jewel. Why,", + "O slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye." + ], + "full_text": "\n\nBecause you cast a wistful eye on it, | A piece of stone became a jewel. Why,\nO slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye.", + "phrases": [] + }, + { + "poem_id": "007_064", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Perfidious, cold, aloof, and all the time | In search of someone, with a restless eye,", + "It flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by." + ], + "full_text": "\n\nPerfidious, cold, aloof, and all the time | In search of someone, with a restless eye,\nIt flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by.", + "phrases": [] + }, + { + "poem_id": "007_065", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Love\u2019s wizardry is great: it can take on | A hundred shapes. In the heart\u2019s privacy", + "It is a little secret; on the tongue | A tale that goes on till eternity." + ], + "full_text": "\n\nLove\u2019s wizardry is great: it can take on | A hundred shapes. In the heart\u2019s privacy\nIt is a little secret; on the tongue | A tale that goes on till eternity.", + "phrases": [] + }, + { + "poem_id": "007_066", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not be broken-hearted, new-born bud. | In this fair garden what more can you want", + "Than a stream\u2019s brink, flowers\u2019 company, birds, dew, | Cool breezes, morning songsters\u2019 chant?" + ], + "full_text": "\n\nDo not be broken-hearted, new-born bud. | In this fair garden what more can you want\nThan a stream\u2019s brink, flowers\u2019 company, birds, dew, | Cool breezes, morning songsters\u2019 chant?", + "phrases": [] + }, + { + "poem_id": "007_067", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.", + "My heart grieves at the Artist\u2019s wasted pains. | How soon each of His fair creations dies\"!" + ], + "full_text": "\n\nOne day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.\nMy heart grieves at the Artist\u2019s wasted pains. | How soon each of His fair creations dies\"!", + "phrases": [] + }, + { + "poem_id": "007_068", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.", + "But look into your mind, and you will see | The sea of Time contained in a small cup." + ], + "full_text": "\n\nThis world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.\nBut look into your mind, and you will see | The sea of Time contained in a small cup.", + "phrases": [] + }, + { + "poem_id": "007_069", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I join the garden\u2019s songsters, and I am | The voice of tongueless buds; cast my dust to", + "The breezes when I die so that I may, | Through it, still play with roses\u2013my sole joy." + ], + "full_text": "\n\nI join the garden\u2019s songsters, and I am | The voice of tongueless buds; cast my dust to\nThe breezes when I die so that I may, | Through it, still play with roses\u2013my sole joy.", + "phrases": [] + }, + { + "poem_id": "007_070", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do we behold for what it is this vale | Of roses? What is in the tulip\u2019s heart", + "Of fire? For us this garden is a wave | Of hues. What is it for the nightingale?" + ], + "full_text": "\n\nDo we behold for what it is this vale | Of roses? What is in the tulip\u2019s heart\nOf fire? For us this garden is a wave | Of hues. What is it for the nightingale?", + "phrases": [] + }, + { + "poem_id": "007_071", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are the sun; I am a planet that | Revolves round You. illumined by Your sight,", + "Apart from You in an imperfect state. | You are the Book, I but a part of it." + ], + "full_text": "\n\nYou are the sun; I am a planet that | Revolves round You. illumined by Your sight,\nApart from You in an imperfect state. | You are the Book, I but a part of it.", + "phrases": [] + }, + { + "poem_id": "007_072", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Dearer His image in the inner eye; | Sweeter the yearning for a sight of Him.", + "Pine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey\u2019s end.\"" + ], + "full_text": "\n\nDearer His image in the inner eye; | Sweeter the yearning for a sight of Him.\nPine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey\u2019s end.\"", + "phrases": [] + }, + { + "poem_id": "007_073", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.", + "But see how my heart weeps for love of God, | And do not be concerned about my creed." + ], + "full_text": "\n\nA dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.\nBut see how my heart weeps for love of God, | And do not be concerned about my creed.", + "phrases": [] + }, + { + "poem_id": "007_074", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His freed slave is the proud, upstanding fir; | The rose\u2019s cheeks are flushed with His strong wine;", + "His sanctuaries are stars, sun and moon, | And man\u2019s heart is His still unopened door." + ], + "full_text": "\n\nHis freed slave is the proud, upstanding fir; | The rose\u2019s cheeks are flushed with His strong wine;\nHis sanctuaries are stars, sun and moon, | And man\u2019s heart is His still unopened door.", + "phrases": [] + }, + { + "poem_id": "007_075", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.", + "But when I look into my self, I see | In it horizons of infinity." + ], + "full_text": "\n\nThere are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.\nBut when I look into my self, I see | In it horizons of infinity.", + "phrases": [] + }, + { + "poem_id": "007_076", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not put chains of fate upon your feet. | There is a way under this rolling dome.", + "If you doubt this, rise and shake off your chains: | Your feet will find an open field to roam." + ], + "full_text": "\n\nDo not put chains of fate upon your feet. | There is a way under this rolling dome.\nIf you doubt this, rise and shake off your chains: | Your feet will find an open field to roam.", + "phrases": [] + }, + { + "poem_id": "007_077", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My mind is dazzled by its own strong light, | Though it lights up the entire universe for me.", + "O do not ask about my day and night | A sun gone senile long before my day." + ], + "full_text": "\n\nMy mind is dazzled by its own strong light, | Though it lights up the entire universe for me.\nO do not ask about my day and night | A sun gone senile long before my day.", + "phrases": [] + }, + { + "poem_id": "007_078", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A lute, played by You, I make melody. | You are my soul and yet outside my soul.", + "A lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?" + ], + "full_text": "\n\nA lute, played by You, I make melody. | You are my soul and yet outside my soul.\nA lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?", + "phrases": [] + }, + { + "poem_id": "007_079", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Our breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.", + "Grown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots." + ], + "full_text": "\n\nOur breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.\nGrown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots.", + "phrases": [] + }, + { + "poem_id": "007_080", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Unable to bear Your stark loneliness, | You made this world of colours and of scents.", + "Having taught it, why spurn as an excess | Our passionate search for Your lineaments?" + ], + "full_text": "\n\nUnable to bear Your stark loneliness, | You made this world of colours and of scents.\nHaving taught it, why spurn as an excess | Our passionate search for Your lineaments?", + "phrases": [] + }, + { + "poem_id": "007_081", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Whom do you seek? Why are you so perturbed? | For He is manifest and you concealed.", + "Seek Him and you will only see your Self. | Seek your Self; You will find but Him revealed." + ], + "full_text": "\n\nWhom do you seek? Why are you so perturbed? | For He is manifest and you concealed.\nSeek Him and you will only see your Self. | Seek your Self; You will find but Him revealed.", + "phrases": [] + }, + { + "poem_id": "007_082", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Learn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride", + "Of birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then." + ], + "full_text": "\n\nLearn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride\nOf birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then.", + "phrases": [] + }, + { + "poem_id": "007_083", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Called whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,", + "Born of a springtide that was glorious. | Distinction of colour is a sin for us." + ], + "full_text": "\n\nCalled whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,\nBorn of a springtide that was glorious. | Distinction of colour is a sin for us.", + "phrases": [] + }, + { + "poem_id": "007_084", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "There is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.", + "Of that strong wine which once lit up our souls | There are a few drops still left in our bowls." + ], + "full_text": "\n\nThere is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.\nOf that strong wine which once lit up our souls | There are a few drops still left in our bowls.", + "phrases": [] + }, + { + "poem_id": "007_085", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.", + "Did you drop on my dust like dew at night, | Or did you grow like a rose from my dust?" + ], + "full_text": "\n\nO heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.\nDid you drop on my dust like dew at night, | Or did you grow like a rose from my dust?", + "phrases": [] + }, + { + "poem_id": "007_086", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I cannot say what is foul and what fair: | The riddle is too hard for me to dare.", + "Outside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there." + ], + "full_text": "\n\nI cannot say what is foul and what fair: | The riddle is too hard for me to dare.\nOutside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there.", + "phrases": [] + }, + { + "poem_id": "007_087", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "One who has been blessed with no secret grief | May have a body, but has not a soul.", + "If you desire to have a soul, then seek | A fever of the heart that will not cool." + ], + "full_text": "\n\nOne who has been blessed with no secret grief | May have a body, but has not a soul.\nIf you desire to have a soul, then seek | A fever of the heart that will not cool.", + "phrases": [] + }, + { + "poem_id": "007_088", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why ask what I am and where I came from? | In this sea I am like a restless wave.", + "Self-agitated and therefore alive. | Were I to rest, I would just cease to be." + ], + "full_text": "\n\nWhy ask what I am and where I came from? | In this sea I am like a restless wave.\nSelf-agitated and therefore alive. | Were I to rest, I would just cease to be.", + "phrases": [] + }, + { + "poem_id": "007_089", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With all Your glory, You keep Yourself veiled; | You cannot bear our Passion\u2019s eager gaze.", + "You course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!" + ], + "full_text": "\n\nWith all Your glory, You keep Yourself veiled; | You cannot bear our Passion\u2019s eager gaze.\nYou course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!", + "phrases": [] + }, + { + "poem_id": "007_090", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Forget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.", + "Give others all your wealth of Mind and Faith; | And keep divine Love\u2019s sorrow for your own." + ], + "full_text": "\n\nForget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.\nGive others all your wealth of Mind and Faith; | And keep divine Love\u2019s sorrow for your own.", + "phrases": [] + }, + { + "poem_id": "007_091", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Come, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.", + "These men, clay idols, have grown far too old. | Another Adam now needs fashioning." + ], + "full_text": "\n\nCome, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.\nThese men, clay idols, have grown far too old. | Another Adam now needs fashioning.", + "phrases": [] + }, + { + "poem_id": "007_092", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If poetry is sad, so let it be. | Dear to my heart is sorrow\u2019s minstrelsy.", + "Sikandar did not know this luxury: | I would give Jamshid\u2019s kingdom for a song." + ], + "full_text": "\n\nIf poetry is sad, so let it be. | Dear to my heart is sorrow\u2019s minstrelsy.\nSikandar did not know this luxury: | I would give Jamshid\u2019s kingdom for a song.", + "phrases": [] + }, + { + "poem_id": "007_093", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have no steed to ride upon, nor am | Some great king\u2019s courtier. Enough for me,", + "O friend, is this wealth that, whenever I | Dig into myself, I bring up a gem." + ], + "full_text": "\n\nI have no steed to ride upon, nor am | Some great king\u2019s courtier. Enough for me,\nO friend, is this wealth that, whenever I | Dig into myself, I bring up a gem.", + "phrases": [] + }, + { + "poem_id": "007_094", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,", + "To swallow the whole world in one big draught, | To break the circle of its earth and skies." + ], + "full_text": "\n\nDo you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,\nTo swallow the whole world in one big draught, | To break the circle of its earth and skies.", + "phrases": [] + }, + { + "poem_id": "007_095", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that man is made of humble clay, | Bound to this world of being and decay.", + "But Nature in her universal scheme | Has laid her sea\u2019s foundation on his stream." + ], + "full_text": "\n\nYou say that man is made of humble clay, | Bound to this world of being and decay.\nBut Nature in her universal scheme | Has laid her sea\u2019s foundation on his stream.", + "phrases": [] + }, + { + "poem_id": "007_096", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Lions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.", + "The sea is a plain, if you do not fear. | But if you fear, each wave contains a shark." + ], + "full_text": "\n\nLions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.\nThe sea is a plain, if you do not fear. | But if you fear, each wave contains a shark.", + "phrases": [] + }, + { + "poem_id": "007_097", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I do not know if I am wine or bowl, | A pearl or the possessor of a pearl.", + "When I fix my eyes on my mind, I find | My soul and I are not identical." + ], + "full_text": "\n\nI do not know if I am wine or bowl, | A pearl or the possessor of a pearl.\nWhen I fix my eyes on my mind, I find | My soul and I are not identical.", + "phrases": [] + }, + { + "poem_id": "007_098", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.", + "In fact, the body prods the soul: it is | The scabbard that the sword is whetted by." + ], + "full_text": "\n\nYou say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.\nIn fact, the body prods the soul: it is | The scabbard that the sword is whetted by.", + "phrases": [] + }, + { + "poem_id": "007_099", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees", + "With our eyes and what does he see? How is | The heart accommodated in our mire?" + ], + "full_text": "\n\nHow is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees\nWith our eyes and what does he see? How is | The heart accommodated in our mire?", + "phrases": [] + }, + { + "poem_id": "007_100", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When after death I walked in Paradise | And found before my eyes this earth, these skies,", + "A doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?" + ], + "full_text": "\n\nWhen after death I walked in Paradise | And found before my eyes this earth, these skies,\nA doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?", + "phrases": [] + }, + { + "poem_id": "007_101", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "This world of our, a sculptors study still, | Is undergoing changes night and day.", + "The chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn." + ], + "full_text": "\n\nThis world of our, a sculptors study still, | Is undergoing changes night and day.\nThe chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn.", + "phrases": [] + }, + { + "poem_id": "007_102", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O sun, O restless roamer of the skies, | How are you from so far seen by our eyes?", + "Close to us of the earth for all your height. | Where are you after all. O dazzler of our sight?" + ], + "full_text": "\n\nO sun, O restless roamer of the skies, | How are you from so far seen by our eyes?\nClose to us of the earth for all your height. | Where are you after all. O dazzler of our sight?", + "phrases": [] + }, + { + "poem_id": "007_103", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Dig your path with your own pickaxe. It is | A shame to tread somebody else\u2019s path", + "If you do aomething new, be it a sin, | I tell you it will not incur God\u2019s wrath." + ], + "full_text": "\n\nDig your path with your own pickaxe. It is | A shame to tread somebody else\u2019s path\nIf you do aomething new, be it a sin, | I tell you it will not incur God\u2019s wrath.", + "phrases": [] + }, + { + "poem_id": "007_104", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The mind, great rover, has no journey\u2019s end | Within this little world of elements.", + "Nor does It In the body rest ashore, | This bouadless sea that knows no continents." + ], + "full_text": "\n\nThe mind, great rover, has no journey\u2019s end | Within this little world of elements.\nNor does It In the body rest ashore, | This bouadless sea that knows no continents.", + "phrases": [] + }, + { + "poem_id": "007_105", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Come drink in Nature\u2019s beauty with your eyes. | Why muse like a recluse? O exercise", + "The gift that God his given you of eight. | O look, the world is beautiful and bright." + ], + "full_text": "\n\nCome drink in Nature\u2019s beauty with your eyes. | Why muse like a recluse? O exercise\nThe gift that God his given you of eight. | O look, the world is beautiful and bright.", + "phrases": [] + }, + { + "poem_id": "007_106", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Eschewing Plato and Farabi ! | Observed the world of sense with my own eye.", + "I never begged or borrowed other. sight, | But always used my own sight, come what might." + ], + "full_text": "\n\nEschewing Plato and Farabi ! | Observed the world of sense with my own eye.\nI never begged or borrowed other. sight, | But always used my own sight, come what might.", + "phrases": [ + "Farabi: Farabi. Abu Nasr Muhammad al-Farabi, a famous philosopher of Iran." + ] + }, + { + "poem_id": "007_107", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Nobody knows how Selfhood came to be. | It is not of this world of Time and Space.", + "I heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"" + ], + "full_text": "\n\nNobody knows how Selfhood came to be. | It is not of this world of Time and Space.\nI heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"", + "phrases": [ + "Sea:: Prophet of the Sea (Khizar)." + ] + }, + { + "poem_id": "007_108", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Learn from the rosebud how to live. O heart. | It is a symbol of life\u2019s search for light.", + "It springs out of the darkness of the earth, | But has its eyes on the Sun\u2019s rays from birth." + ], + "full_text": "\n\nLearn from the rosebud how to live. O heart. | It is a symbol of life\u2019s search for light.\nIt springs out of the darkness of the earth, | But has its eyes on the Sun\u2019s rays from birth.", + "phrases": [] + }, + { + "poem_id": "007_109", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "His radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.", + "He has left unillumined no one\u2019s night | In each heart does the light of His love shine." + ], + "full_text": "\n\nHis radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.\nHe has left unillumined no one\u2019s night | In each heart does the light of His love shine.", + "phrases": [] + }, + { + "poem_id": "007_110", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.", + "Thus out of Selflessness did Self arise: | The world at last found what it had long sought." + ], + "full_text": "\n\nA bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "phrases": [] + }, + { + "poem_id": "007_111", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The World, which has no being of its own | Groped for a way to self-fulfilment, and,", + "Escaping from non-being\u2019s no-man\u2019s land, | It found its being in the heart of man." + ], + "full_text": "\n\nThe World, which has no being of its own | Groped for a way to self-fulfilment, and,\nEscaping from non-being\u2019s no-man\u2019s land, | It found its being in the heart of man.", + "phrases": [] + }, + { + "poem_id": "007_112", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart knows soul and body\u2019s mystery, | And so death is not frightening for me.", + "What if one world will vanish from before | My eyes? My mind has many worlds in store." + ], + "full_text": "\n\nMy heart knows soul and body\u2019s mystery, | And so death is not frightening for me.\nWhat if one world will vanish from before | My eyes? My mind has many worlds in store.", + "phrases": [] + }, + { + "poem_id": "007_113", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My problem is the rose\u2019s problem too | An audience irresponsive to our art.", + "The rose\u2019s petal was not made a tongue, | But in its rent breast too there beats a heart." + ], + "full_text": "\n\nMy problem is the rose\u2019s problem too | An audience irresponsive to our art.\nThe rose\u2019s petal was not made a tongue, | But in its rent breast too there beats a heart.", + "phrases": [] + }, + { + "poem_id": "007_114", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I know the ways of the wild tulip well. | I can smell roses\u2019 fragrance in the stem.", + "The garden songsters take me for a friend | Because I sing in harmony with them." + ], + "full_text": "\n\nI know the ways of the wild tulip well. | I can smell roses\u2019 fragrance in the stem.\nThe garden songsters take me for a friend | Because I sing in harmony with them.", + "phrases": [] + }, + { + "poem_id": "007_115", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world is filled with one song of desire. | Desire\u2019s strings make the cosmic harmony.", + "In my eyes what is, has been or may be | Is but one moment of that symphony," + ], + "full_text": "\n\nThe world is filled with one song of desire. | Desire\u2019s strings make the cosmic harmony.\nIn my eyes what is, has been or may be | Is but one moment of that symphony,", + "phrases": [] + }, + { + "poem_id": "007_116", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My heart is all afire with one desire. | There is a tumult raging in my breast.", + "What discourse, my friend, do you ask of me? | My only discourse is soliloquy." + ], + "full_text": "\n\nMy heart is all afire with one desire. | There is a tumult raging in my breast.\nWhat discourse, my friend, do you ask of me? | My only discourse is soliloquy.", + "phrases": [] + }, + { + "poem_id": "007_117", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Unceasing restlessness is life for us. | Like a fish we must always remain mobile", + "And shun the shore; for it is dangerous | One vibrant moment. and then quietus." + ], + "full_text": "\n\nUnceasing restlessness is life for us. | Like a fish we must always remain mobile\nAnd shun the shore; for it is dangerous | One vibrant moment. and then quietus.", + "phrases": [] + }, + { + "poem_id": "007_118", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "O preacher if the Brahmin asks that we | Bow down to idols, then why Should you be", + "Displeased? The greatest idol-maker, God. | Bade angels how down to His idol, man." + ], + "full_text": "\n\nO preacher if the Brahmin asks that we | Bow down to idols, then why Should you be\nDispleased? The greatest idol-maker, God. | Bade angels how down to His idol, man.", + "phrases": [] + }, + { + "poem_id": "007_119", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Philosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.", + "They chase God and His angels. But how can | They capture them? Have they yet captured man?" + ], + "full_text": "\n\nPhilosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.\nThey chase God and His angels. But how can | They capture them? Have they yet captured man?", + "phrases": [ + "Somnath.: Somnath (Sumnat). An idol-temple in Gujerat (India) destroyed by Mahmud Ghaznawi." + ] + }, + { + "poem_id": "007_120", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Worlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray", + "From the highway that leads to God, yet come; | You may find Him in my heart\u2019s wilderness." + ], + "full_text": "\n\nWorlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray\nFrom the highway that leads to God, yet come; | You may find Him in my heart\u2019s wilderness.", + "phrases": [] + }, + { + "poem_id": "007_121", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With Nature my relations are age-old. | I gave myself up to it heart and soul.", + "But my age-long romance with it is told | In these few words: I carved, adored and broke." + ], + "full_text": "\n\nWith Nature my relations are age-old. | I gave myself up to it heart and soul.\nBut my age-long romance with it is told | In these few words: I carved, adored and broke.", + "phrases": [] + }, + { + "poem_id": "007_122", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Winging Eternity\u2019s uncharted space, | Still an unbodied spirit, I was caught", + "And, as You thought me valuable, was brought | To this, your ever-busy market-place." + ], + "full_text": "\n\nWinging Eternity\u2019s uncharted space, | Still an unbodied spirit, I was caught\nAnd, as You thought me valuable, was brought | To this, your ever-busy market-place.", + "phrases": [] + }, + { + "poem_id": "007_123", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What is this tumult of thought inside me? | Why am I outwardly a mystery?", + "Explain to me this, wise philosopher: | The body rests, the mind roams. How and why?" + ], + "full_text": "\n\nWhat is this tumult of thought inside me? | Why am I outwardly a mystery?\nExplain to me this, wise philosopher: | The body rests, the mind roams. How and why?", + "phrases": [] + }, + { + "poem_id": "007_124", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.", + "I melt you in my furnace into glass | And make of your minds mirrors for truth\u2019s face." + ], + "full_text": "\n\nI am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.\nI melt you in my furnace into glass | And make of your minds mirrors for truth\u2019s face.", + "phrases": [] + }, + { + "poem_id": "007_125", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "If you know your potentialities, | Then with the dew you are create vast seas.", + "O heart, why beg the moon for alms of light? | Let your own flaming breath light up your night." + ], + "full_text": "\n\nIf you know your potentialities, | Then with the dew you are create vast seas.\nO heart, why beg the moon for alms of light? | Let your own flaming breath light up your night.", + "phrases": [] + }, + { + "poem_id": "007_126", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Why sorrow? The heart does not live by breath | And is not chained to being and to death.", + "Death, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there." + ], + "full_text": "\n\nWhy sorrow? The heart does not live by breath | And is not chained to being and to death.\nDeath, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there.", + "phrases": [] + }, + { + "poem_id": "007_127", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "So long as you are in my breast, O heart, | My mat is better than a monarch\u2019s throne.", + "Will you be still in my breast after death? | My hopes and fears are fixed on you alone." + ], + "full_text": "\n\nSo long as you are in my breast, O heart, | My mat is better than a monarch\u2019s throne.\nWill you be still in my breast after death? | My hopes and fears are fixed on you alone.", + "phrases": [] + }, + { + "poem_id": "007_128", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Convey this to those seekers after God, | The Sufis, who know all things recondite,", + "That I admire the courage of the man | Who sees God only in his Selfhood\u2019s light." + ], + "full_text": "\n\nConvey this to those seekers after God, | The Sufis, who know all things recondite,\nThat I admire the courage of the man | Who sees God only in his Selfhood\u2019s light.", + "phrases": [] + }, + { + "poem_id": "007_129", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep", + "Yourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep." + ], + "full_text": "\n\nDo not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep\nYourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep.", + "phrases": [] + }, + { + "poem_id": "007_130", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "All idols that I make resemble me. | God is after my likeness, even He.", + "Unable to go out of my Self, I | Adore myself, no matter in what guise." + ], + "full_text": "\n\nAll idols that I make resemble me. | God is after my likeness, even He.\nUnable to go out of my Self, I | Adore myself, no matter in what guise.", + "phrases": [] + }, + { + "poem_id": "007_131", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;", + "But in that upper space with countless suns | Do they distinguish between high and low?\"" + ], + "full_text": "\n\nThe new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;\nBut in that upper space with countless suns | Do they distinguish between high and low?\"", + "phrases": [] + }, + { + "poem_id": "007_132", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Take earth to be the confidante of Heaven | And space a gloss upon infinity.", + "Make shifting sands your signpost of the road, | As each sandgrain flies to the Friend\u2019s abode." + ], + "full_text": "\n\nTake earth to be the confidante of Heaven | And space a gloss upon infinity.\nMake shifting sands your signpost of the road, | As each sandgrain flies to the Friend\u2019s abode.", + "phrases": [] + }, + { + "poem_id": "007_133", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are the meaning of God\u2019s fait, \"Be\", | The only clue to Being\u2019s mystery.", + "Tread life\u2019s path more intrepidly; advance: | There is no one but you in this expanse." + ], + "full_text": "\n\nYou are the meaning of God\u2019s fait, \"Be\", | The only clue to Being\u2019s mystery.\nTread life\u2019s path more intrepidly; advance: | There is no one but you in this expanse.", + "phrases": [] + }, + { + "poem_id": "007_134", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The earth is mere dust at our tavern\u2019s door, | The sky our wine-cup going round, no more.", + "The story of our heart is long, so long | The world seems to be but its opening song." + ], + "full_text": "\n\nThe earth is mere dust at our tavern\u2019s door, | The sky our wine-cup going round, no more.\nThe story of our heart is long, so long | The world seems to be but its opening song.", + "phrases": [] + }, + { + "poem_id": "007_135", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.", + "Longer than kings\u2019 are peoples\u2019 histories: | Jamshid is gone, but Persia still lives on." + ], + "full_text": "\n\nIskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.\nLonger than kings\u2019 are peoples\u2019 histories: | Jamshid is gone, but Persia still lives on.", + "phrases": [] + }, + { + "poem_id": "007_136", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You stole away my heart through my breast\u2019s rent: | You robbed me of all I possessed in brief.", + "Whom did you give my yearning\u2019s precious goods? | What did you do with my long-cherished grief?" + ], + "full_text": "\n\nYou stole away my heart through my breast\u2019s rent: | You robbed me of all I possessed in brief.\nWhom did you give my yearning\u2019s precious goods? | What did you do with my long-cherished grief?", + "phrases": [] + }, + { + "poem_id": "007_137", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The world of smell and colour, earth and sky, | This lovely, lively world abandoned me.", + "Did you flee from His stormy presence, heart? | Or did He leave your doleful company?" + ], + "full_text": "\n\nThe world of smell and colour, earth and sky, | This lovely, lively world abandoned me.\nDid you flee from His stormy presence, heart? | Or did He leave your doleful company?", + "phrases": [] + }, + { + "poem_id": "007_138", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Although I have no knowledge of the keys, | Yet I know very well life\u2019s melody.", + "So nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"" + ], + "full_text": "\n\nAlthough I have no knowledge of the keys, | Yet I know very well life\u2019s melody.\nSo nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"", + "phrases": [] + }, + { + "poem_id": "007_139", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I sang with such fine rapture to the crowd | That I struck life\u2019s spark out of stolid clay.", + "I lit the heart with wisdom\u2019s radiance, | But I put wisdom to the heart\u2019s assay." + ], + "full_text": "\n\nI sang with such fine rapture to the crowd | That I struck life\u2019s spark out of stolid clay.\nI lit the heart with wisdom\u2019s radiance, | But I put wisdom to the heart\u2019s assay.", + "phrases": [] + }, + { + "poem_id": "007_140", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran is young again thanks to my song, | Which has enhanced the lustre of her fame.", + "A crowd lost in the wilderness became | A caravan at the sound of my gong." + ], + "full_text": "\n\nIran is young again thanks to my song, | Which has enhanced the lustre of her fame.\nA crowd lost in the wilderness became | A caravan at the sound of my gong.", + "phrases": [] + }, + { + "poem_id": "007_141", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran\u2019s soul has been kindled by my song\u2013 | The resting caravan\u2019s departing gong.", + "I sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road." + ], + "full_text": "\n\nIran\u2019s soul has been kindled by my song\u2013 | The resting caravan\u2019s departing gong.\nI sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road.", + "phrases": [] + }, + { + "poem_id": "007_142", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Emitting from my fervent soul a flame, | I put a living heart in the East\u2019s flame.", + "Its clay has been ignited by my song. | Like lightning I have darted to its core." + ], + "full_text": "\n\nEmitting from my fervent soul a flame, | I put a living heart in the East\u2019s flame.\nIts clay has been ignited by my song. | Like lightning I have darted to its core.", + "phrases": [] + }, + { + "poem_id": "007_143", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Mine is to wander like the breeze of morn | With a heart like a full-blown rose\u2019s rent", + "And eyes, blind even to the evident, | Yet given to the joy of looking on." + ], + "full_text": "\n\nMine is to wander like the breeze of morn | With a heart like a full-blown rose\u2019s rent\nAnd eyes, blind even to the evident, | Yet given to the joy of looking on.", + "phrases": [] + }, + { + "poem_id": "007_144", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The mind turns cotton into cloth of gold | And turns mere stone into a looking glass.", + "But poets, with the magic songs they sing, | Extract a honeyed potion from life\u2019s sting." + ], + "full_text": "\n\nThe mind turns cotton into cloth of gold | And turns mere stone into a looking glass.\nBut poets, with the magic songs they sing, | Extract a honeyed potion from life\u2019s sting.", + "phrases": [] + }, + { + "poem_id": "007_145", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have partaken of the fruit I sought | And bad life\u2019s mystery revealed to me.", + "Beware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought." + ], + "full_text": "\n\nI have partaken of the fruit I sought | And bad life\u2019s mystery revealed to me.\nBeware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought.", + "phrases": [] + }, + { + "poem_id": "007_146", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "When my imagination, which culls flowers | From Eden\u2019s garden, shapes a rare, new thought,", + "My heart is all a quiver with delight | Like petals trembling under dewdrops\u2019 weight." + ], + "full_text": "\n\nWhen my imagination, which culls flowers | From Eden\u2019s garden, shapes a rare, new thought,\nMy heart is all a quiver with delight | Like petals trembling under dewdrops\u2019 weight.", + "phrases": [] + }, + { + "poem_id": "007_147", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Iran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.", + "Yet on that sea I will not sail my barque | Whose waters do not have a single shark." + ], + "full_text": "\n\nIran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.\nYet on that sea I will not sail my barque | Whose waters do not have a single shark.", + "phrases": [] + }, + { + "poem_id": "007_148", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not say life is merely transitory: | Each moment of ours veils Eternity.", + "Hold firmly to today: tomorrow is | Still an idea in the mind of Time." + ], + "full_text": "\n\nDo not say life is merely transitory: | Each moment of ours veils Eternity.\nHold firmly to today: tomorrow is | Still an idea in the mind of Time.", + "phrases": [] + }, + { + "poem_id": "007_149", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Though you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.", + "So used have you become to servitude | That you carve idols from stones on the road." + ], + "full_text": "\n\nThough you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.\nSo used have you become to servitude | That you carve idols from stones on the road.", + "phrases": [] + }, + { + "poem_id": "007_150", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "How long will you remain depressed like this? | How long have, your nest in the dust like ants?", + "Learn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky." + ], + "full_text": "\n\nHow long will you remain depressed like this? | How long have, your nest in the dust like ants?\nLearn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky.", + "phrases": [] + }, + { + "poem_id": "007_151", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.", + "Thus out of Selflessness did Self arise: | The world at last found what it had long sought." + ], + "full_text": "\n\nA bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.", + "phrases": [] + }, + { + "poem_id": "007_152", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The soul designed the body, love of self-display | Thus fashioning a double-tinted rose.", + "The soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh." + ], + "full_text": "\n\nThe soul designed the body, love of self-display | Thus fashioning a double-tinted rose.\nThe soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh.", + "phrases": [] + }, + { + "poem_id": "007_153", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I heard a voice from inside a grave say: | \"You can commence a new life in the grave.", + "The man who lives by others\u2019 wishes may | Have breath in him, but has no soul to save.\"" + ], + "full_text": "\n\nI heard a voice from inside a grave say: | \"You can commence a new life in the grave.\nThe man who lives by others\u2019 wishes may | Have breath in him, but has no soul to save.\"", + "phrases": [] + }, + { + "poem_id": "007_154", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Do not despair of your handful of dust, | This mutable stuff, quickly blown away.", + "When Nature fashions some new form, it must | Have time\u2013millenia\u2013to round it off." + ], + "full_text": "\n\nDo not despair of your handful of dust, | This mutable stuff, quickly blown away.\nWhen Nature fashions some new form, it must | Have time\u2013millenia\u2013to round it off.", + "phrases": [] + }, + { + "poem_id": "007_155", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "Worth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,", + "But do not close your eyes upon your Self; | For it has something worth observing well." + ], + "full_text": "\n\nWorth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,\nBut do not close your eyes upon your Self; | For it has something worth observing well.", + "phrases": [] + }, + { + "poem_id": "007_156", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You say that you exist but God does not | And that the universe is infinite.", + "But I still do not know if what I see | Is all illusion or reality." + ], + "full_text": "\n\nYou say that you exist but God does not | And that the universe is infinite.\nBut I still do not know if what I see | Is all illusion or reality.", + "phrases": [] + }, + { + "poem_id": "007_157", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "I have no roasted fowl on which to dine | And in my cup there is no sparkling wine.", + "My mind\u2019s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk." + ], + "full_text": "\n\nI have no roasted fowl on which to dine | And in my cup there is no sparkling wine.\nMy mind\u2019s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk.", + "phrases": [] + }, + { + "poem_id": "007_158", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "My fervour has warmed up the Muslim\u2019s blood. | His eyes have shed my tears by empathy.", + "But my soul\u2019s tumult he still does not know: | He does not see the world yet with my eye." + ], + "full_text": "\n\nMy fervour has warmed up the Muslim\u2019s blood. | His eyes have shed my tears by empathy.\nBut my soul\u2019s tumult he still does not know: | He does not see the world yet with my eye.", + "phrases": [] + }, + { + "poem_id": "007_159", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "What is abodeless cannot be encaged | In words. You can observe this in yourself;", + "For in the body the soul is so lodged | You cannot say it is here, and not there." + ], + "full_text": "\n\nWhat is abodeless cannot be encaged | In words. You can observe this in yourself;\nFor in the body the soul is so lodged | You cannot say it is here, and not there.", + "phrases": [] + }, + { + "poem_id": "007_160", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "With every heart Love plays a different part\u2013 | Now as a stone, now as a crystal bowl.", + "It robbed you of your self and gave you tears | Instead: it brought me closer to my soul." + ], + "full_text": "\n\nWith every heart Love plays a different part\u2013 | Now as a stone, now as a crystal bowl.\nIt robbed you of your self and gave you tears | Instead: it brought me closer to my soul.", + "phrases": [] + }, + { + "poem_id": "007_161", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "You are still tied to colour and to race, | So you call me Afghan or Turkoman.", + "But I am first of all a man, plain man, | And then an Indian or Turanian." + ], + "full_text": "\n\nYou are still tied to colour and to race, | So you call me Afghan or Turkoman.\nBut I am first of all a man, plain man, | And then an Indian or Turanian.", + "phrases": [] + }, + { + "poem_id": "007_162", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "The love of self-expression seized my heart | And charged it with a vital energy.", + "To speak of Love I opened my lips, but | Speech thickened the veil of its mystery." + ], + "full_text": "\n\nThe love of self-expression seized my heart | And charged it with a vital energy.\nTo speak of Love I opened my lips, but | Speech thickened the veil of its mystery.", + "phrases": [] + }, + { + "poem_id": "007_163", + "book_id": "007", + "book_title": "Payam-e-Mashriq", + "section_id": 1, + "section_title": "\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631", + "text_blocks": [ + "At last from artful reason he has freed | Himself and taught his selfish heart to bleed", + "For Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise." + ], + "full_text": "\n\nAt last from artful reason he has freed | Himself and taught his selfish heart to bleed\nFor Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise.", + "phrases": [] + }, + { + "poem_id": "008_001", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Naught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.", + "Far though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.", + "Labour then in the Quest, nor yield Hope\u2019s grip from thy hand: | A fortune at times to win by the side of the road doth he!" + ], + "full_text": "\n\nNaught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.\nFar though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.\nLabour then in the Quest, nor yield Hope\u2019s grip from thy hand: | A fortune at times to win by the side of the road doth he!", + "phrases": [] + }, + { + "poem_id": "008_002", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "I passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are." + ], + "full_text": "\n\nI passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are.", + "phrases": [] + }, + { + "poem_id": "008_003", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "I pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,", + "It never pleased me, to receive. Another\u2019s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.", + "I am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O\u2019er valley broad and spreading hill.", + "Is it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl\u2019s repose to gain.", + "Thou had\u2019st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.", + "The small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.", + "Illuminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember\u2019s wing." + ], + "full_text": "\n\nI pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,\nIt never pleased me, to receive. Another\u2019s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.\nI am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O\u2019er valley broad and spreading hill.\nIs it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl\u2019s repose to gain.\nThou had\u2019st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.\nThe small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.\nIlluminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember\u2019s wing.", + "phrases": [] + }, + { + "poem_id": "008_004", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tumultuous Love where\u2019er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?" + ], + "full_text": "\n\nTumultuous Love where\u2019er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?", + "phrases": [] + }, + { + "poem_id": "008_005", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Whence sprang the flaming fire. That is my soul\u2019s desire? | The cup indeed is mine\u2014 How came therein the wine?", + "This world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?", + "The Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?" + ], + "full_text": "\n\nWhence sprang the flaming fire. That is my soul\u2019s desire? | The cup indeed is mine\u2014 How came therein the wine?\nThis world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?\nThe Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?", + "phrases": [] + }, + { + "poem_id": "008_006", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "O bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.", + "Too hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.", + "Fill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.", + "The pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed\u2014", + "Soft amid Persia\u2019s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings." + ], + "full_text": "\n\nO bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.\nToo hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.\nFill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.\nThe pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed\u2014\nSoft amid Persia\u2019s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings.", + "phrases": [] + }, + { + "poem_id": "008_007", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.", + "What wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?", + "And when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.", + "My fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting\u2019s to be done?", + "O Master, guard the honour. Of him who begs of thee; | He\u2019ll let no wine of others. Within his goblet be." + ], + "full_text": "\n\nThou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.\nWhat wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?\nAnd when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.\nMy fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting\u2019s to be done?\nO Master, guard the honour. Of him who begs of thee; | He\u2019ll let no wine of others. Within his goblet be.", + "phrases": [] + }, + { + "poem_id": "008_008", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Out of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.", + "Upon the dawn\u2019s wind billows. Secretly thou dost come | Amid the roses\u2019 fragrance, And all the garden\u2019s bloom.", + "Yet in the West none knows thee, The East all fable is: | \u2018Tis time within this world, then, To grave new images!", + "Who wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.", + "I am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.", + "I know naught else but weeping. Men call the poet\u2019s art, | And what is this thou sprinklest. Like dew upon my heart?" + ], + "full_text": "\n\nOut of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.\nUpon the dawn\u2019s wind billows. Secretly thou dost come | Amid the roses\u2019 fragrance, And all the garden\u2019s bloom.\nYet in the West none knows thee, The East all fable is: | \u2018Tis time within this world, then, To grave new images!\nWho wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.\nI am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.\nI know naught else but weeping. Men call the poet\u2019s art, | And what is this thou sprinklest. Like dew upon my heart?", + "phrases": [] + }, + { + "poem_id": "008_009", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Though dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.", + "Praying thy fingers may caress, Unuttered is my heart\u2019s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.", + "Do thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.", + "The burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know\u2019st not the anguish in me wrought,", + "I never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made." + ], + "full_text": "\n\nThough dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.\nPraying thy fingers may caress, Unuttered is my heart\u2019s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.\nDo thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.\nThe burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know\u2019st not the anguish in me wrought,\nI never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made.", + "phrases": [] + }, + { + "poem_id": "008_010", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "With a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life\u2019s flagon I have burst.", + "In the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.", + "\u2018Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!", + "What a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.", + "Not so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess." + ], + "full_text": "\n\nWith a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life\u2019s flagon I have burst.\nIn the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.\n\u2018Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!\nWhat a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.\nNot so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess.", + "phrases": [] + }, + { + "poem_id": "008_011", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "On faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.", + "Play once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.", + "Why, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?", + "Expectant waits the Iraqi sand, Altirst is Hejaz\u2019 desert land; | To Syria and Kufa give. Husain\u2019s spilled blood, that they may live.", + "Love spurneth ,the attendant guide, Alone upon the way he\u2019ll ride, | Nor yield to any man\u2019s control. The reining of his stubborn soul.", + "To convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God\u2019s sanctuary.", + "Behold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!" + ], + "full_text": "\n\nOn faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.\nPlay once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.\nWhy, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?\nExpectant waits the Iraqi sand, Altirst is Hejaz\u2019 desert land; | To Syria and Kufa give. Husain\u2019s spilled blood, that they may live.\nLove spurneth ,the attendant guide, Alone upon the way he\u2019ll ride, | Nor yield to any man\u2019s control. The reining of his stubborn soul.\nTo convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God\u2019s sanctuary.\nBehold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!", + "phrases": [] + }, + { + "poem_id": "008_012", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.", + "Love keeps no state, no manner grand. And yet an axe is in Love\u2019s hand | Wherewith the mountain\u2019s heart is hued. All innocent of Parviz\u2019 blood.", + "It pricked my heart, this subtlety. An orator once told to me: | \u2018The loved one\u2019s glance hath more to teach. Than all the wizardry of speech.\u2019", + "Come to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.", + "Awhile into the mead I came, Naked my anguished spirit\u2019s flame; | The breeze of morning fiercer blew, My heart was sprinkled o\u2019er with dew.", + "The secret sign will overset. The lover\u2019s shrine entire; and yet | It is the fearless glance I need. That makes the lovers\u2019 heart to bleed.", + "Water\u2019s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?", + "Behold, and see! in India\u2019s domain. Thou shalt not find the like again, | That, though a Brahman\u2019s son I be, Tabriz and Rum stand wide to me." + ], + "full_text": "\n\nA flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.\nLove keeps no state, no manner grand. And yet an axe is in Love\u2019s hand | Wherewith the mountain\u2019s heart is hued. All innocent of Parviz\u2019 blood.\nIt pricked my heart, this subtlety. An orator once told to me: | \u2018The loved one\u2019s glance hath more to teach. Than all the wizardry of speech.\u2019\nCome to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.\nAwhile into the mead I came, Naked my anguished spirit\u2019s flame; | The breeze of morning fiercer blew, My heart was sprinkled o\u2019er with dew.\nThe secret sign will overset. The lover\u2019s shrine entire; and yet | It is the fearless glance I need. That makes the lovers\u2019 heart to bleed.\nWater\u2019s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?\nBehold, and see! in India\u2019s domain. Thou shalt not find the like again, | That, though a Brahman\u2019s son I be, Tabriz and Rum stand wide to me.", + "phrases": [] + }, + { + "poem_id": "008_013", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "All the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?", + "Thou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?", + "Ah, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.", + "Once a lyric I designed. That a song might ease my mind; | Will it quench the torch\u2019s glow. When the spark doth upward go?", + "This my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.", + "There was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love\u2019s sweet agony.", + "When the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.", + "Past all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star." + ], + "full_text": "\n\nAll the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?\nThou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?\nAh, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.\nOnce a lyric I designed. That a song might ease my mind; | Will it quench the torch\u2019s glow. When the spark doth upward go?\nThis my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.\nThere was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love\u2019s sweet agony.\nWhen the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.\nPast all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star.", + "phrases": [] + }, + { + "poem_id": "008_014", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Though the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!", + "Yet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.", + "If the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!", + "Though a hundred varied ways. They should\u2019burn and ravage me, | There is comfort in my blaze. And a glad felicity.", + "Dust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.", + "In my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.", + "Plato\u2019s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite." + ], + "full_text": "\n\nThough the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!\nYet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.\nIf the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!\nThough a hundred varied ways. They should\u2019burn and ravage me, | There is comfort in my blaze. And a glad felicity.\nDust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.\nIn my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.\nPlato\u2019s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite.", + "phrases": [] + }, + { + "poem_id": "008_015", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "What is the world? The temple of my thought, | The seen projection of my wakeful eye;", + "Its far horizons, instant to espy, | A circle by my spinning compass wrought.", + "As I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,", + "Movement, repose, are my heart\u2019s wizardry | Whereby are secrets known, and mysteries taught.", + "That other world, where reaped is all our sown, | Its light and fire are of my rosary made;", + "I am fate\u2019s instrument, whose antiphon | Responds to every string thought ever played,", + "Where is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone." + ], + "full_text": "\n\nWhat is the world? The temple of my thought, | The seen projection of my wakeful eye;\nIts far horizons, instant to espy, | A circle by my spinning compass wrought.\nAs I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,\nMovement, repose, are my heart\u2019s wizardry | Whereby are secrets known, and mysteries taught.\nThat other world, where reaped is all our sown, | Its light and fire are of my rosary made;\nI am fate\u2019s instrument, whose antiphon | Responds to every string thought ever played,\nWhere is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone.", + "phrases": [] + }, + { + "poem_id": "008_016", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "It is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.", + "Behold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.", + "And bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.", + "Flower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.", + "On my heart\u2019s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.", + "Thou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!", + "The aged ringdovc in the glade. Hearkened to my lament, and said | \u2018No songbird ever carolled here. So sweet an air of yesterday.\u2019" + ], + "full_text": "\n\nIt is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.\nBehold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.\nAnd bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.\nFlower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.\nOn my heart\u2019s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.\nThou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!\nThe aged ringdovc in the glade. Hearkened to my lament, and said | \u2018No songbird ever carolled here. So sweet an air of yesterday.\u2019", + "phrases": [] + }, + { + "poem_id": "008_017", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "From life and being\u2019s twisted skein. Let me be free; | In resignation is to gain. True liberty.", + "Love quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.", + "Indeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.", + "With stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.", + "O take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost." + ], + "full_text": "\n\nFrom life and being\u2019s twisted skein. Let me be free; | In resignation is to gain. True liberty.\nLove quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.\nIndeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.\nWith stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.\nO take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost.", + "phrases": [] + }, + { + "poem_id": "008_018", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Rise! and upon the thirsty land. Sprinkle life\u2019s wine with lavish hand; | Kindle anew the spirit\u2019s fire, And bid the flame in us expire.", + "The tav\u2019ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.", + "Reason\u2019s a knot-resolving slave, Faith mid convention\u2019s laid to grave, | For in the breast there beats a heart, The unseen target of love\u2019s dart,", + "Both are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.", + "Love to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven." + ], + "full_text": "\n\nRise! and upon the thirsty land. Sprinkle life\u2019s wine with lavish hand; | Kindle anew the spirit\u2019s fire, And bid the flame in us expire.\nThe tav\u2019ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.\nReason\u2019s a knot-resolving slave, Faith mid convention\u2019s laid to grave, | For in the breast there beats a heart, The unseen target of love\u2019s dart,\nBoth are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.\nLove to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven.", + "phrases": [] + }, + { + "poem_id": "008_019", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.", + "O deny me not thy presence, For a wan, pale spark am I | That to win a moment\u2019s lustre. In eternal fever lie.", + "Never more will I look backward. On the road that I have traced; | \u2018Tis to gain the far to-morrow. That, like Time, I forward haste.", + "Lo, love\u2019s ocean is my vessel, And love\u2019s ocean is my strand; | For no other ship I hanker, Nor desire another land.", + "Scatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.", + "In the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.", + "And if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine." + ], + "full_text": "\n\nThinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.\nO deny me not thy presence, For a wan, pale spark am I | That to win a moment\u2019s lustre. In eternal fever lie.\nNever more will I look backward. On the road that I have traced; | \u2018Tis to gain the far to-morrow. That, like Time, I forward haste.\nLo, love\u2019s ocean is my vessel, And love\u2019s ocean is my strand; | For no other ship I hanker, Nor desire another land.\nScatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.\nIn the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.\nAnd if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine.", + "phrases": [] + }, + { + "poem_id": "008_020", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "With a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul\u2019s dismay. Sore distraught am I.", + "What have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.", + "To the friend\u2019s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.", + "What cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.", + "Our sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.", + "When thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.", + "How should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart." + ], + "full_text": "\n\nWith a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul\u2019s dismay. Sore distraught am I.\nWhat have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.\nTo the friend\u2019s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.\nWhat cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.\nOur sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.\nWhen thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.\nHow should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart.", + "phrases": [] + }, + { + "poem_id": "008_021", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Better is the robbers\u2019 train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato\u2019s learned art.", + "Yesterday the Magian boy. Told me of love\u2019s secret joy: | \u2018Better that salt tear of thine. Than the sweet and ruby wine.\u2019", + "Better poverty, that gains. Bloodlessly the heart\u2019s domains, | Than the realm Darius won, Feridun\u2019s dominion.", + "In the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.", + "With our river of heart\u2019s blood. Need is none of Noah\u2019s flood; | Better there one swelling wave. Than where Oxus\u2019 waters lave.", + "Lo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert\u2019s privacy.", + "Singer Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!" + ], + "full_text": "\n\nBetter is the robbers\u2019 train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato\u2019s learned art.\nYesterday the Magian boy. Told me of love\u2019s secret joy: | \u2018Better that salt tear of thine. Than the sweet and ruby wine.\u2019\nBetter poverty, that gains. Bloodlessly the heart\u2019s domains, | Than the realm Darius won, Feridun\u2019s dominion.\nIn the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.\nWith our river of heart\u2019s blood. Need is none of Noah\u2019s flood; | Better there one swelling wave. Than where Oxus\u2019 waters lave.\nLo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert\u2019s privacy.\nSinger Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!", + "phrases": [] + }, + { + "poem_id": "008_022", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Or no more command the Muslim, \u2018In thy hand thy spirit hold\u2019, | Or create a new-born spirit. In his body grown too old.", + "TODO: Meaning?", + "Or give charge unto the Brahman, \u2018Carve another god for thee,\u2019 | Or within his breast engirdled. Dwell thyself in secrecy.", + "TODO: Meaning?", + "Or create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit\u2019s peace.", + "TODO: Meaning?", + "Or a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?", + "TODO: Meaning?", + "Or be poverty our portion, But with Khusrau\u2019s majesty, | Or bestow on us a reason. Blest with Gabriel\u2019s potency.", + "TODO: Meaning?", + "Or the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!", + "TODO: Meaning?" + ], + "full_text": "\n\nOr no more command the Muslim, \u2018In thy hand thy spirit hold\u2019, | Or create a new-born spirit. In his body grown too old.\nTODO: Meaning?\nOr give charge unto the Brahman, \u2018Carve another god for thee,\u2019 | Or within his breast engirdled. Dwell thyself in secrecy.\nTODO: Meaning?\nOr create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit\u2019s peace.\nTODO: Meaning?\nOr a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?\nTODO: Meaning?\nOr be poverty our portion, But with Khusrau\u2019s majesty, | Or bestow on us a reason. Blest with Gabriel\u2019s potency.\nTODO: Meaning?\nOr the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!\nTODO: Meaning?", + "phrases": [] + }, + { + "poem_id": "008_023", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Intellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.", + "Though I know the fantasy. Of the stage was shaped by me, | Yet it were a coward\u2019s way. On the journey to delay.", + "Every moment is my prayer. That I may yet further fare, | Till my folly\u2019s governor. Says there is no desert more.", + "In such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!" + ], + "full_text": "\n\nIntellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.\nThough I know the fantasy. Of the stage was shaped by me, | Yet it were a coward\u2019s way. On the journey to delay.\nEvery moment is my prayer. That I may yet further fare, | Till my folly\u2019s governor. Says there is no desert more.\nIn such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!", + "phrases": [] + }, + { + "poem_id": "008_024", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "All that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder\u2019s sting, Be not to thee my wayfaring.", + "Lo, Gabriel with naked heart. Out of love\u2019s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.", + "Anon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.", + "Whether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight\u2014all astray. Blindly the wander on thy way.", + "I was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom\u2019s heart will quicken, yet, No drop hall lack the rivulet." + ], + "full_text": "\n\nAll that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder\u2019s sting, Be not to thee my wayfaring.\nLo, Gabriel with naked heart. Out of love\u2019s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.\nAnon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.\nWhether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight\u2014all astray. Blindly the wander on thy way.\nI was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom\u2019s heart will quicken, yet, No drop hall lack the rivulet.", + "phrases": [] + }, + { + "poem_id": "008_025", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I\u2019ll pour thee the remaining wine.", + "Whoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.", + "Lo, from my dust the sparks unspire: Whose spirit shall I set afire? | \u2018Twas wrong, to kindle in my breast. This furnace of desire\u2019s unrest!", + "Alas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.", + "\u2018AH! I am poisoned\u2019\u2014hark, the cry Of the world\u2019s heart ascendeth high; | Reason replies lamentingly, \u2018I know no charm, no remedy.\u2019", + "Let it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.", + "The money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them." + ], + "full_text": "\n\nThe night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I\u2019ll pour thee the remaining wine.\nWhoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.\nLo, from my dust the sparks unspire: Whose spirit shall I set afire? | \u2018Twas wrong, to kindle in my breast. This furnace of desire\u2019s unrest!\nAlas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.\n\u2018AH! I am poisoned\u2019\u2014hark, the cry Of the world\u2019s heart ascendeth high; | Reason replies lamentingly, \u2018I know no charm, no remedy.\u2019\nLet it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.\nThe money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them.", + "phrases": [] + }, + { + "poem_id": "008_026", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Saqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.", + "He, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.", + "Give to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor\u2019s sediments. In the beaker of the sense.", + "Wisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.", + "If hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.", + "Fear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!", + "Roses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!" + ], + "full_text": "\n\nSaqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.\nHe, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.\nGive to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor\u2019s sediments. In the beaker of the sense.\nWisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.\nIf hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.\nFear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!\nRoses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!", + "phrases": [] + }, + { + "poem_id": "008_027", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The juice that maketh tulips spring. Within the heart\u2014a bumper bring, | Saqi! and let the April gust. Scatter at will my body\u2019s dust.", + "I drank the West\u2019s -enamelled bowl, And darkness settled o\u2019er my soul; | O give me sight to see the way. And where I went so sore astray.", + "Upon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!", + "My spirit\u2019s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart\u2019s delight, A star to shine upon my night.", + "Thou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!" + ], + "full_text": "\n\nThe juice that maketh tulips spring. Within the heart\u2014a bumper bring, | Saqi! and let the April gust. Scatter at will my body\u2019s dust.\nI drank the West\u2019s -enamelled bowl, And darkness settled o\u2019er my soul; | O give me sight to see the way. And where I went so sore astray.\nUpon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!\nMy spirit\u2019s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart\u2019s delight, A star to shine upon my night.\nThou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!", + "phrases": [] + }, + { + "poem_id": "008_028", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Of every image that the heart. Takes from the eye\u2014I have no part; | Perception weigheth not with me, I beg for pure reality.", + "Anon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom\u2019s school.", + "Anon I wrap me in the world, Anon about me \u2018tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.", + "No Saqi\u2019s glance enchants me here, Nor any talk of love sincere; | From Mullah\u2019s board and Sufi\u2019s feast. I nothing gain but care increased.", + "\u2018Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king." + ], + "full_text": "\n\nOf every image that the heart. Takes from the eye\u2014I have no part; | Perception weigheth not with me, I beg for pure reality.\nAnon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom\u2019s school.\nAnon I wrap me in the world, Anon about me \u2018tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.\nNo Saqi\u2019s glance enchants me here, Nor any talk of love sincere; | From Mullah\u2019s board and Sufi\u2019s feast. I nothing gain but care increased.\n\u2018Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king.", + "phrases": [] + }, + { + "poem_id": "008_029", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Against the light, an infidel, My heart, unfettered, doth rebel; | It bows before God\u2019s sanctuary, And idols serves, indifferently.", + "It sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection\u2019s mart.", + "It would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.", + "Anon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth\u2019s ally. And then it doth the truth deny.", + "While in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!", + "Its glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman\u2019s swelling to reduce.", + "When shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood\u2019s shrine, in slothful pride?" + ], + "full_text": "\n\nAgainst the light, an infidel, My heart, unfettered, doth rebel; | It bows before God\u2019s sanctuary, And idols serves, indifferently.\nIt sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection\u2019s mart.\nIt would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.\nAnon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth\u2019s ally. And then it doth the truth deny.\nWhile in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!\nIts glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman\u2019s swelling to reduce.\nWhen shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood\u2019s shrine, in slothful pride?", + "phrases": [] + }, + { + "poem_id": "008_030", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Why in the concourse dost thou seek. The poet\u2019s wild, ecstatic shriek, | Or lookest for another\u2019s riot, Whose heart is troubled and unquiet?", + "My affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.", + "Except within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling\u2014 What else should unbeliever bring?" + ], + "full_text": "\n\nWhy in the concourse dost thou seek. The poet\u2019s wild, ecstatic shriek, | Or lookest for another\u2019s riot, Whose heart is troubled and unquiet?\nMy affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.\nExcept within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling\u2014 What else should unbeliever bring?", + "phrases": [] + }, + { + "poem_id": "008_031", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Faith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.", + "Cleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness." + ], + "full_text": "\n\nFaith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.\nCleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness.", + "phrases": [] + }, + { + "poem_id": "008_032", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.", + "Thou gayest me a heart awake. And, through the world my way to take, | A little dust\u2014a moon forlorn. Upon a night-dark litter borne.", + "My every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, \u2018tis of thee.", + "I am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime\u2019s scattered dew. Thou art their sole creator too.", + "Thou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.", + "Much sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery\u2014 All things alike are sprung of thee." + ], + "full_text": "\n\nThine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.\nThou gayest me a heart awake. And, through the world my way to take, | A little dust\u2014a moon forlorn. Upon a night-dark litter borne.\nMy every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, \u2018tis of thee.\nI am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime\u2019s scattered dew. Thou art their sole creator too.\nThou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.\nMuch sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery\u2014 All things alike are sprung of thee.", + "phrases": [] + }, + { + "poem_id": "008_033", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "One step on friendship\u2019s road. Fairer I see | Than the moat pressing load. Of piety.", + "Take for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.", + "O come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.", + "Recall those glances pure. Of love intense | How long must I endure. Indifference?", + "Last night the burning moon. Did me address: | \u2018Accept the anguish, son, Of unaccess.\u2019", + "Fair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.", + "Before thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine." + ], + "full_text": "\n\nOne step on friendship\u2019s road. Fairer I see | Than the moat pressing load. Of piety.\nTake for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.\nO come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.\nRecall those glances pure. Of love intense | How long must I endure. Indifference?\nLast night the burning moon. Did me address: | \u2018Accept the anguish, son, Of unaccess.\u2019\nFair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.\nBefore thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine.", + "phrases": [] + }, + { + "poem_id": "008_034", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "In my heart\u2019s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!", + "No heart is there, but bright. Gleameth in that moon\u2019s light; | A thousand mirrors, see! Reflect his coquetry.", + "To each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.", + "The hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield." + ], + "full_text": "\n\nIn my heart\u2019s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!\nNo heart is there, but bright. Gleameth in that moon\u2019s light; | A thousand mirrors, see! Reflect his coquetry.\nTo each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.\nThe hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield.", + "phrases": [] + }, + { + "poem_id": "008_035", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Upon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.", + "Where is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.", + "O let this layman\u2019s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.", + "Ah, what adventure is to gain\u2014 To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.", + "But he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.", + "A single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?", + "In the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried." + ], + "full_text": "\n\nUpon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.\nWhere is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.\nO let this layman\u2019s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.\nAh, what adventure is to gain\u2014 To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.\nBut he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.\nA single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?\nIn the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried.", + "phrases": [] + }, + { + "poem_id": "008_036", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The days are ended. Of winter long; | The branches quiver. With living song.", + "The breeze in beauty. Arrays the rose | As from the river. It gently blows.", + "The tulip\u2019s lantern. In desert bare | Is fanned to brightness, By the spring air.", + "Sad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;", + "A little cases. With grief and pain | Or like a bill-stream. Laments again.", + "Lest my heart\u2019s passion. May softer grow, | Not to the trusty. I\u2019ll tell my woe." + ], + "full_text": "\n\nThe days are ended. Of winter long; | The branches quiver. With living song.\nThe breeze in beauty. Arrays the rose | As from the river. It gently blows.\nThe tulip\u2019s lantern. In desert bare | Is fanned to brightness, By the spring air.\nSad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;\nA little cases. With grief and pain | Or like a bill-stream. Laments again.\nLest my heart\u2019s passion. May softer grow, | Not to the trusty. I\u2019ll tell my woe.", + "phrases": [] + }, + { + "poem_id": "008_037", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "At home to loiter never did me please, | A rover I, stranger in every land.", + "At dawn, the ashes thus addressed the breeze: | \u2018This desert\u2019s air put out my flaming brand;", + "Pass gently; scatter me not with thy hand; | I yet recall the caravans s unease.\u2019", + "My tears, like dew, trickled upon the sand, | I, too, being dust on the world\u2019s passages.", + "Then in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.", + "The past is all my fever and fire of yore, | The future all that I am yearning for:", + "Think not upon thy dust, O think no more\u2014 | Lo, by the life, I know no perishing!" + ], + "full_text": "\n\nAt home to loiter never did me please, | A rover I, stranger in every land.\nAt dawn, the ashes thus addressed the breeze: | \u2018This desert\u2019s air put out my flaming brand;\nPass gently; scatter me not with thy hand; | I yet recall the caravans s unease.\u2019\nMy tears, like dew, trickled upon the sand, | I, too, being dust on the world\u2019s passages.\nThen in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.\nThe past is all my fever and fire of yore, | The future all that I am yearning for:\nThink not upon thy dust, O think no more\u2014 | Lo, by the life, I know no perishing!", + "phrases": [] + }, + { + "poem_id": "008_038", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "By the Saqi\u2019s eye. Heart-enflamed I lie; | Drunk without wine\u2013 O delight divine!", + "All unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul\u2019s aglow.", + "See the rebec\u2019s string. At my fingering | Like a candle\u2019s wick. Flameth bright and quick.", + "Save my heart can be. Lodging none for me, | Naught is me assigned, Ne\u2018er a way I find.", + "Till the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride." + ], + "full_text": "\n\nBy the Saqi\u2019s eye. Heart-enflamed I lie; | Drunk without wine\u2013 O delight divine!\nAll unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul\u2019s aglow.\nSee the rebec\u2019s string. At my fingering | Like a candle\u2019s wick. Flameth bright and quick.\nSave my heart can be. Lodging none for me, | Naught is me assigned, Ne\u2018er a way I find.\nTill the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride.", + "phrases": [] + }, + { + "poem_id": "008_039", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!", + "Camest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.", + "Thou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!", + "Passion\u2019s sorrow, passion\u2019s pleasure, Two fold is love\u2019s influence: | Now an agony and burning, Now the drunkard\u2019s turbulence.", + "Speak me then, for true thou knowest: Of my heart the history tell\u2014 | Where is now my heart in hiding? In my breast it doth not dwell.", + "By the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!" + ], + "full_text": "\n\nThou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!\nCamest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.\nThou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!\nPassion\u2019s sorrow, passion\u2019s pleasure, Two fold is love\u2019s influence: | Now an agony and burning, Now the drunkard\u2019s turbulence.\nSpeak me then, for true thou knowest: Of my heart the history tell\u2014 | Where is now my heart in hiding? In my breast it doth not dwell.\nBy the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!", + "phrases": [] + }, + { + "poem_id": "008_040", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "None other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?", + "Awhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently", + "Bring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast." + ], + "full_text": "\n\nNone other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?\nAwhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently\nBring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast.", + "phrases": [] + }, + { + "poem_id": "008_041", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit\u2019s smart? Hast thou an uncaseful heart?", + "Of such bitter tears that well. From the eve, what canst thou tell? | See, thy rose\u2019s petals hold. Dewy pearls of price untold", + "Or the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time\u2013 Shall I speak thee in rhyme?" + ], + "full_text": "\n\nTell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit\u2019s smart? Hast thou an uncaseful heart?\nOf such bitter tears that well. From the eve, what canst thou tell? | See, thy rose\u2019s petals hold. Dewy pearls of price untold\nOr the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time\u2013 Shall I speak thee in rhyme?", + "phrases": [] + }, + { + "poem_id": "008_042", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "If vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.", + "Now speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.", + "The gaze was bold, it did not fail. To rend in twain high heaven\u2019s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!", + "So high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.", + "One is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.", + "I will convert this dross I hold. By passion\u2019s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering" + ], + "full_text": "\n\nIf vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.\nNow speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.\nThe gaze was bold, it did not fail. To rend in twain high heaven\u2019s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!\nSo high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.\nOne is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.\nI will convert this dross I hold. By passion\u2019s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering", + "phrases": [] + }, + { + "poem_id": "008_043", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Thy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;", + "Thou seekest one familiar with the light, | My quest is he who cannot bear the sight." + ], + "full_text": "\n\nThy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;\nThou seekest one familiar with the light, | My quest is he who cannot bear the sight.", + "phrases": [] + }, + { + "poem_id": "008_044", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Give me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.", + "Give me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o\u2019er. That is a slave to less and more.", + "O draw me forth, thou huntsman bold, Out of fate\u2019s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?", + "This life is ne\u2019er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied\u2014 Into another world I ride." + ], + "full_text": "\n\nGive me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.\nGive me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o\u2019er. That is a slave to less and more.\nO draw me forth, thou huntsman bold, Out of fate\u2019s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?\nThis life is ne\u2019er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied\u2014 Into another world I ride.", + "phrases": [] + }, + { + "poem_id": "008_045", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven\u2019s throne.", + "What strategem have I, what art? For on the branch of wisdom\u2019s tree | No thorn has ever sprung for me. That I might thrust into my heart.", + "The fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.", + "Let it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.", + "Upon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.", + "If in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, \u2018Yes, I know him well\u2019?" + ], + "full_text": "\n\nA hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven\u2019s throne.\nWhat strategem have I, what art? For on the branch of wisdom\u2019s tree | No thorn has ever sprung for me. That I might thrust into my heart.\nThe fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.\nLet it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.\nUpon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.\nIf in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, \u2018Yes, I know him well\u2019?", + "phrases": [] + }, + { + "poem_id": "008_046", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Let this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.", + "Let the bitter potion poured. By the heavens in my gourd | On this toper\u2019s tongue of mine. Taste as sweet as honeyed wine." + ], + "full_text": "\n\nLet this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.\nLet the bitter potion poured. By the heavens in my gourd | On this toper\u2019s tongue of mine. Taste as sweet as honeyed wine.", + "phrases": [] + }, + { + "poem_id": "008_047", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "To passion\u2019s slaves let no man e\u2019er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.", + "I was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.", + "Deep in my heart\u2019s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.", + "\u2018Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?" + ], + "full_text": "\n\nTo passion\u2019s slaves let no man e\u2019er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.\nI was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.\nDeep in my heart\u2019s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.\n\u2018Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?", + "phrases": [] + }, + { + "poem_id": "008_048", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Ah, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold", + "An\u2019 thou comest to my bosom, In my autumn spring shall glow; | An\u2019 thou come not, May lies mourning. Colder than December\u2019s snow.", + "Mute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.", + "Well thou knowest what conveying. Unto passion\u2019s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.", + "Now renew love\u2019s old dominion, That by virtue of its sway | Equal shall the vagrant\u2019s mat be. To the royal throne of Kay.", + "Cry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam." + ], + "full_text": "\n\nAh, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold\nAn\u2019 thou comest to my bosom, In my autumn spring shall glow; | An\u2019 thou come not, May lies mourning. Colder than December\u2019s snow.\nMute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.\nWell thou knowest what conveying. Unto passion\u2019s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.\nNow renew love\u2019s old dominion, That by virtue of its sway | Equal shall the vagrant\u2019s mat be. To the royal throne of Kay.\nCry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam.", + "phrases": [] + }, + { + "poem_id": "008_049", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Stars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven\u2019s height; Cast me the joy of sight;", + "Soared, though in dust I lay, High o\u2019er the starry way,\u2014 | Life of the ember\u2019s glow. Likes me not, thou dost know.", + "All the world\u2019s eve and morn. Are of my whirling born; | Thou know\u2019st this\u2019morn and eve. My soul can scarce receive.", + "Wine brimmed in heaven\u2019s cup; I took and drank it up; | Saqi! not sparing be\u2014 Another bowl for me!", + "Not both the worlds suffice. My folly\u2019s avarice; | Earth is a passing day, Heaven a passage-way." + ], + "full_text": "\n\nStars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven\u2019s height; Cast me the joy of sight;\nSoared, though in dust I lay, High o\u2019er the starry way,\u2014 | Life of the ember\u2019s glow. Likes me not, thou dost know.\nAll the world\u2019s eve and morn. Are of my whirling born; | Thou know\u2019st this\u2019morn and eve. My soul can scarce receive.\nWine brimmed in heaven\u2019s cup; I took and drank it up; | Saqi! not sparing be\u2014 Another bowl for me!\nNot both the worlds suffice. My folly\u2019s avarice; | Earth is a passing day, Heaven a passage-way.", + "phrases": [] + }, + { + "poem_id": "008_050", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "The East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit\u2019s bonds are all united, The flames\u2019 of its desire have died.", + "The burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.", + "Faint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.", + "The vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.", + "Swifter it spins than heaven\u2019s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.", + "Of the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.", + "The East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o\u2019er.", + "Bring me the wine of heart\u2019s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love\u2019s transport let me die." + ], + "full_text": "\n\nThe East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit\u2019s bonds are all united, The flames\u2019 of its desire have died.\nThe burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.\nFaint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.\nThe vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.\nSwifter it spins than heaven\u2019s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.\nOf the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.\nThe East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o\u2019er.\nBring me the wine of heart\u2019s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love\u2019s transport let me die.", + "phrases": [] + }, + { + "poem_id": "008_051", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Leave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.", + "In my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.", + "Holy joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.", + "Come the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.", + "A high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.", + "If the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!" + ], + "full_text": "\n\nLeave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.\nIn my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.\nHoly joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.\nCome the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.\nA high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.\nIf the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!", + "phrases": [] + }, + { + "poem_id": "008_052", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "My soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.", + "Open and secret. Fate is assailing, | To the unfailing. Fickle and faithless.", + "Mountain and desert, Ocean and prairie | Secret unwary. Unsympathising.", + "Stranger to passion, Stranger to yearning | Rivulet\u2019s turning, Spray of the fountains.", + "Pale lamentation\u2019s. Flameless outpouring | Nightingales soaring. Song in the thicket.", + "Burns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.", + "No wine of Saqi, No spirits\u2019 riot; | The soul unquiet. Bitterly suffers." + ], + "full_text": "\n\nMy soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.\nOpen and secret. Fate is assailing, | To the unfailing. Fickle and faithless.\nMountain and desert, Ocean and prairie | Secret unwary. Unsympathising.\nStranger to passion, Stranger to yearning | Rivulet\u2019s turning, Spray of the fountains.\nPale lamentation\u2019s. Flameless outpouring | Nightingales soaring. Song in the thicket.\nBurns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.\nNo wine of Saqi, No spirits\u2019 riot; | The soul unquiet. Bitterly suffers.", + "phrases": [] + }, + { + "poem_id": "008_053", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "In thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart", + "Hapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.", + "In thy thought as I was slumb\u2019ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.", + "Loud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.", + "In my breast his arrow pricking\u2014 There is glory, there is fame! | If I cast myself before him, He\u2019d not seize me for his game." + ], + "full_text": "\n\nIn thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart\nHapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.\nIn thy thought as I was slumb\u2019ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.\nLoud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.\nIn my breast his arrow pricking\u2014 There is glory, there is fame! | If I cast myself before him, He\u2019d not seize me for his game.", + "phrases": [] + }, + { + "poem_id": "008_054", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "A single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.", + "Take thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?", + "To sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.", + "If but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.", + "Great ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.", + "Into my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes." + ], + "full_text": "\n\nA single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.\nTake thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?\nTo sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.\nIf but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.\nGreat ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.\nInto my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes.", + "phrases": [] + }, + { + "poem_id": "008_055", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "How long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.", + "O glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.", + "I added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip\u2019s thirsty mouth.", + "Mind searched the volume thro\u2019 and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.", + "Where is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.", + "In riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need." + ], + "full_text": "\n\nHow long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.\nO glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.\nI added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip\u2019s thirsty mouth.\nMind searched the volume thro\u2019 and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.\nWhere is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.\nIn riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need.", + "phrases": [] + }, + { + "poem_id": "008_056", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "One by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.", + "Though the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.", + "Ask them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.", + "Tribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.", + "There is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?", + "Draw aside fate\u2019s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await." + ], + "full_text": "\n\nOne by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.\nThough the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.\nAsk them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.\nTribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.\nThere is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?\nDraw aside fate\u2019s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await.", + "phrases": [] + }, + { + "poem_id": "008_057", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "No lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart\u2019s sorrow; There be few to sympathize.", + "In the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.", + "Here are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.", + "Coming by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.", + "They that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.", + "Lo, the goblet mind-illuming. That the West bath given me, | All the sun\u2019s aglow within it; Of the dawn no sign I see." + ], + "full_text": "\n\nNo lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart\u2019s sorrow; There be few to sympathize.\nIn the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.\nHere are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.\nComing by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.\nThey that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.\nLo, the goblet mind-illuming. That the West bath given me, | All the sun\u2019s aglow within it; Of the dawn no sign I see.", + "phrases": [] + }, + { + "poem_id": "008_058", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Tremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.", + "Of our heart\u2019s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.", + "Unveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.", + "Confirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.", + "What a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer." + ], + "full_text": "\n\nTremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.\nOf our heart\u2019s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.\nUnveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.\nConfirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.\nWhat a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer.", + "phrases": [] + }, + { + "poem_id": "008_059", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Lord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.", + "In solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun\u2019s effulgent ray.", + "Tumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.", + "Clothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life\u2019s garment white again.", + "My dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!" + ], + "full_text": "\n\nLord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.\nIn solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun\u2019s effulgent ray.\nTumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.\nClothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life\u2019s garment white again.\nMy dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!", + "phrases": [] + }, + { + "poem_id": "008_060", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 1, + "section_title": "Part 1", + "text_blocks": [ + "Branch of the Sidra tree thou art; Be not the meadow\u2019s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn." + ], + "full_text": "\n\nBranch of the Sidra tree thou art; Be not the meadow\u2019s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn.", + "phrases": [] + }, + { + "poem_id": "008_061", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the flask that here I hold. Both the worlds one may behold; | Where\u2019s the vision, to divine. The wide vista that is mine?", + "Madman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.", + "Grieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.", + "Take me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare" + ], + "full_text": "\n\nIn the flask that here I hold. Both the worlds one may behold; | Where\u2019s the vision, to divine. The wide vista that is mine?\nMadman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.\nGrieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.\nTake me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare", + "phrases": [] + }, + { + "poem_id": "008_062", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Rise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.", + "The secret, that at rest. Was hid in Being\u2019s breast, | By Clay and Water stirred. Is magically heard." + ], + "full_text": "\n\nRise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.\nThe secret, that at rest. Was hid in Being\u2019s breast, | By Clay and Water stirred. Is magically heard.", + "phrases": [] + }, + { + "poem_id": "008_063", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "On the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.", + "Say, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes." + ], + "full_text": "\n\nOn the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.\nSay, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes.", + "phrases": [] + }, + { + "poem_id": "008_064", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Thou canst pass, like morning\u2019s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,", + "What is Life? The world, and all, To make Spirit\u2019s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?", + "\u2018Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.", + "Take thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.", + "Iqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?" + ], + "full_text": "\n\nThou canst pass, like morning\u2019s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,\nWhat is Life? The world, and all, To make Spirit\u2019s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?\n\u2018Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.\nTake thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.\nIqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?", + "phrases": [] + }, + { + "poem_id": "008_065", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "If it be thy will to gain. The safe shore of Passion\u2019s main, | With a thousand brands of fire. One faint flame is thy desire.", + "God has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow\u2019s nest.", + "Seekest thou to win perchance. The Beloved\u2019s secret glance? | First awhile be clutching then. So the skirts of conscient men.", + "With no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.", + "Practice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love\u2019s immortal minstrelsy." + ], + "full_text": "\n\nIf it be thy will to gain. The safe shore of Passion\u2019s main, | With a thousand brands of fire. One faint flame is thy desire.\nGod has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow\u2019s nest.\nSeekest thou to win perchance. The Beloved\u2019s secret glance? | First awhile be clutching then. So the skirts of conscient men.\nWith no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.\nPractice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love\u2019s immortal minstrelsy.", + "phrases": [] + }, + { + "poem_id": "008_066", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Time is the winged messenger. Of the Heart\u2019s Desire; | Wondrous herald! Tidings fair. Is his life entire.", + "Think not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!", + "Well I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.", + "How may Gabriel aspire. Where Man\u2019s dust shall fly? | If his present fame is higher, \u2018Tis his roof that\u2019s high!", + "All thy life is breath to take, Knowing not, frail man, | That true living is to break. The days\u2019 talisman.", + "Of the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.", + "O\u2019er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time." + ], + "full_text": "\n\nTime is the winged messenger. Of the Heart\u2019s Desire; | Wondrous herald! Tidings fair. Is his life entire.\nThink not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!\nWell I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.\nHow may Gabriel aspire. Where Man\u2019s dust shall fly? | If his present fame is higher, \u2018Tis his roof that\u2019s high!\nAll thy life is breath to take, Knowing not, frail man, | That true living is to break. The days\u2019 talisman.\nOf the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.\nO\u2019er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time.", + "phrases": [] + }, + { + "poem_id": "008_067", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the Friend\u2019s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!", + "Though the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?", + "Happy he, who dared to reach. Deep into Being\u2019s brain | And drew forth like jewels speech, And fluent spoke again.", + "Desolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"", + "Grieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds\u2019 lament reveals.", + "Passion\u2019s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.", + "If my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is." + ], + "full_text": "\n\nOf the Friend\u2019s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!\nThough the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?\nHappy he, who dared to reach. Deep into Being\u2019s brain | And drew forth like jewels speech, And fluent spoke again.\nDesolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"\nGrieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds\u2019 lament reveals.\nPassion\u2019s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.\nIf my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is.", + "phrases": [] + }, + { + "poem_id": "008_068", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Mind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.", + "Seek thou pure revelation. Past sun and moon\u2019s low station, | For all things here reported. By vision are distorted." + ], + "full_text": "\n\nMind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.\nSeek thou pure revelation. Past sun and moon\u2019s low station, | For all things here reported. By vision are distorted.", + "phrases": [] + }, + { + "poem_id": "008_069", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.", + "With such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.", + "Beyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.", + "Within the multitude are they, Yet out of it withal; | In spirit\u2019s solitude they stay, While dwelling amid all.", + "Regard not meanly, nor despise. The truly loving man; | Though little worth, \u2018tis merchandise. Fit for Life\u2019s caravan.", + "The charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.", + "Take thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, \u2018tis told By speakers credible." + ], + "full_text": "\n\nI am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.\nWith such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.\nBeyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.\nWithin the multitude are they, Yet out of it withal; | In spirit\u2019s solitude they stay, While dwelling amid all.\nRegard not meanly, nor despise. The truly loving man; | Though little worth, \u2018tis merchandise. Fit for Life\u2019s caravan.\nThe charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.\nTake thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, \u2018tis told By speakers credible.", + "phrases": [] + }, + { + "poem_id": "008_070", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.", + "A tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe\u2019s cradle yet,", + "O thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.", + "No part of wisdom \u2018tis, I trow, The trusty axe to shun | Within the rock\u2019s heart, even now, Are rubies to be won.", + "Await! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?", + "When the world\u2019s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"" + ], + "full_text": "\n\nThe tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.\nA tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe\u2019s cradle yet,\nO thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.\nNo part of wisdom \u2018tis, I trow, The trusty axe to shun | Within the rock\u2019s heart, even now, Are rubies to be won.\nAwait! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?\nWhen the world\u2019s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"", + "phrases": [] + }, + { + "poem_id": "008_071", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Faith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.", + "Oft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion\u2019s mood, With such armour are endued.", + "When the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.", + "Stored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!", + "What upon a blade of grass. Ether-borne they bring to pass, | \u2018tis not strange that they can prove, Ponderous mountain chains to move.", + "Love is as a merchandise; In Life\u2019s marketplace it lies, | Now at little price is sold, And anon for mighty gold.", + "I have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan." + ], + "full_text": "\n\nFaith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.\nOft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion\u2019s mood, With such armour are endued.\nWhen the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.\nStored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!\nWhat upon a blade of grass. Ether-borne they bring to pass, | \u2018tis not strange that they can prove, Ponderous mountain chains to move.\nLove is as a merchandise; In Life\u2019s marketplace it lies, | Now at little price is sold, And anon for mighty gold.\nI have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan.", + "phrases": [] + }, + { + "poem_id": "008_072", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Drunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?", + "Let the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.", + "Cast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven\u2019s sphere, Stitch it on thy sleeve to wear.", + "Selfhood\u2019s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within\u2013 Drain our desperate medicine" + ], + "full_text": "\n\nDrunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?\nLet the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.\nCast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven\u2019s sphere, Stitch it on thy sleeve to wear.\nSelfhood\u2019s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within\u2013 Drain our desperate medicine", + "phrases": [] + }, + { + "poem_id": "008_073", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Out of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.", + "Lo, on the brow of the slaves I see. The Sultan\u2019s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud\u2019s torch alight.", + "In Kaaba and Temple long, long years. The deep lament arose, | Till from Love\u2019s banquet now appears. One Man who the Secret knows.", + "The sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life\u2019s mind everywhere.", + "O take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour" + ], + "full_text": "\n\nOut of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.\nLo, on the brow of the slaves I see. The Sultan\u2019s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud\u2019s torch alight.\nIn Kaaba and Temple long, long years. The deep lament arose, | Till from Love\u2019s banquet now appears. One Man who the Secret knows.\nThe sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life\u2019s mind everywhere.\nO take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour", + "phrases": [] + }, + { + "poem_id": "008_074", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.", + "See, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.", + "What doth on the tulip fall. Out of the starry sky, | O\u2019er the verdant herbage all. Now scatter I.", + "Ranging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.", + "But if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.", + "With the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.", + "Well I know the wont and way. Of them that rule, aloof | Joseph\u2019s in the well, and they. Asses. on roof!" + ], + "full_text": "\n\nOf the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.\nSee, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.\nWhat doth on the tulip fall. Out of the starry sky, | O\u2019er the verdant herbage all. Now scatter I.\nRanging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.\nBut if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.\nWith the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.\nWell I know the wont and way. Of them that rule, aloof | Joseph\u2019s in the well, and they. Asses. on roof!", + "phrases": [] + }, + { + "poem_id": "008_075", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Like the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid\u2019s throne", + "\u2018\u2018This our world\u2019, they asked of me, \"Is\u2019t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"", + "In the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!", + "Tulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam\u2019s bosom, too.", + "Thou\u2019rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world\u2019s body, end to end.", + "Is the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.", + "Ah, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring." + ], + "full_text": "\n\nLike the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid\u2019s throne\n\u2018\u2018This our world\u2019, they asked of me, \"Is\u2019t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"\nIn the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!\nTulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam\u2019s bosom, too.\nThou\u2019rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world\u2019s body, end to end.\nIs the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.\nAh, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring.", + "phrases": [] + }, + { + "poem_id": "008_076", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Greed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven\u2019s veil doth wait?", + "Now and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.", + "Thou\u2019rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior\u2019s will.", + "Thou hast closed thine eyes, and said, \"The world\u2019s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.", + "In thy solitude, alone, Create a company; | Love, that\u2019s made to know the. One, The Many loves to see.", + "But an instant quivered he. Ere to the saddle bound\u2013 | Fortunate gazelle, to he. So singled out to wound!", + "In the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear." + ], + "full_text": "\n\nGreed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven\u2019s veil doth wait?\nNow and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.\nThou\u2019rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior\u2019s will.\nThou hast closed thine eyes, and said, \"The world\u2019s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.\nIn thy solitude, alone, Create a company; | Love, that\u2019s made to know the. One, The Many loves to see.\nBut an instant quivered he. Ere to the saddle bound\u2013 | Fortunate gazelle, to he. So singled out to wound!\nIn the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear.", + "phrases": [] + }, + { + "poem_id": "008_077", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Although the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.", + "Think not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.", + "The tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that\u2019s free. Of all defiling breath.", + "So from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.", + "Unveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.", + "Who sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame." + ], + "full_text": "\n\nAlthough the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.\nThink not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.\nThe tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that\u2019s free. Of all defiling breath.\nSo from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.\nUnveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.\nWho sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame.", + "phrases": [] + }, + { + "poem_id": "008_078", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Where is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute\u2019s minstrelsy?", + "Under the Sufi elder\u2019s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine\u2019s to buy.", + "Every man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?", + "A thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze\u2013is there anyone?", + "Rise like a wave, and surging flow. In the ocean eternally? | Thou seek\u2019st the shore, and dost not know. Where ever the shore may be.", + "Hither (for in thy tendril\u2019s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.", + "Twist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?" + ], + "full_text": "\n\nWhere is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute\u2019s minstrelsy?\nUnder the Sufi elder\u2019s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine\u2019s to buy.\nEvery man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?\nA thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze\u2013is there anyone?\nRise like a wave, and surging flow. In the ocean eternally? | Thou seek\u2019st the shore, and dost not know. Where ever the shore may be.\nHither (for in thy tendril\u2019s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.\nTwist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?", + "phrases": [] + }, + { + "poem_id": "008_079", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Rise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;", + "Deep in the rosebud\u2019s heart. Learn how to stab thy dart.", + "Though ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;", + "in the assembly learn. With love to shdke, and burn.", + "Faithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;", + "Learn with thy eyes to view, And how to close them, too.", + "Breath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;", + "Learn once again to see, And hearing get for thee!", + "No falcon\u2019s heart of rage. We have, no eagle\u2019s eye; | Like homebirds in a cage. We lack the joy to fly;", + "Homebirds encaged! arise, And soar into the skies.", + "Darius\u2019 royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;", + "Learn with thy own heart\u2019s blood. To purchase thee this good.", + "Thou weep\u2019st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;", + "Despair not, but anew. Learn how to weep for rue.", + "Art thou consumed? Take flame. Out of thy heart\u2019s desire | And wrap thee in the same, And set the reeds afire;", + "Along the stubble learn. To run a torch, and burn!" + ], + "full_text": "\n\nRise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;\nDeep in the rosebud\u2019s heart. Learn how to stab thy dart.\nThough ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;\nin the assembly learn. With love to shdke, and burn.\nFaithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;\nLearn with thy eyes to view, And how to close them, too.\nBreath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;\nLearn once again to see, And hearing get for thee!\nNo falcon\u2019s heart of rage. We have, no eagle\u2019s eye; | Like homebirds in a cage. We lack the joy to fly;\nHomebirds encaged! arise, And soar into the skies.\nDarius\u2019 royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;\nLearn with thy own heart\u2019s blood. To purchase thee this good.\nThou weep\u2019st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;\nDespair not, but anew. Learn how to weep for rue.\nArt thou consumed? Take flame. Out of thy heart\u2019s desire | And wrap thee in the same, And set the reeds afire;\nAlong the stubble learn. To run a torch, and burn!", + "phrases": [] + }, + { + "poem_id": "008_080", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Little flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!", + "Now that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Now the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.", + "Over mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "All the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:", + "Yet each atom of this earth. Is a gaze of tortured birth. | Under Ind\u2019s and Persia\u2019s skies, Through Arabia\u2019s plains, O rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "See, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E\u2019er disturbs thy ocean\u2019s peace.", + "Ne\u2019er thy ocean knoweth storm. Or Leviathan\u2019s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Listen to this subtlety. That reveals all mystery: | Empire is the body\u2019s dust; Spirit, true Religion\u2019s trust;", + "Body lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Thou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor\u2019s might.", + "Shackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt\u2019s prison rise!", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!", + "Against Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!", + "Europe\u2019s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise", + "Out of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise" + ], + "full_text": "\n\nLittle flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!\nNow that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nNow the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.\nOver mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAll the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:\nYet each atom of this earth. Is a gaze of tortured birth. | Under Ind\u2019s and Persia\u2019s skies, Through Arabia\u2019s plains, O rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nSee, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E\u2019er disturbs thy ocean\u2019s peace.\nNe\u2019er thy ocean knoweth storm. Or Leviathan\u2019s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nListen to this subtlety. That reveals all mystery: | Empire is the body\u2019s dust; Spirit, true Religion\u2019s trust;\nBody lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nThou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor\u2019s might.\nShackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt\u2019s prison rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAgainst Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!\nEurope\u2019s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise", + "phrases": [] + }, + { + "poem_id": "008_081", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Our world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.", + "This night, whose only home. Is in the strangers\u2019 tomb, | No moon, no stars here burn; To dawn how shall it turn?", + "The heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?", + "High fancy, passion\u2019s glance, And life\u2019s exuberance, | Fear not, for these all three. Dust of the road shall be.", + "So live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below." + ], + "full_text": "\n\nOur world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.\nThis night, whose only home. Is in the strangers\u2019 tomb, | No moon, no stars here burn; To dawn how shall it turn?\nThe heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?\nHigh fancy, passion\u2019s glance, And life\u2019s exuberance, | Fear not, for these all three. Dust of the road shall be.\nSo live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below.", + "phrases": [] + }, + { + "poem_id": "008_082", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Sleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.", + "Love bath laid his heavy load. On Time\u2019s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.", + "Elder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.", + "\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"", + "\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"" + ], + "full_text": "\n\nSleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.\nLove bath laid his heavy load. On Time\u2019s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.\nElder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.\n\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"\n\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"", + "phrases": [] + }, + { + "poem_id": "008_083", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "My mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars\u2019 embrace.", + "Think not we are enfurled. Within this globe of clay; | Each separate star\u2019s world, Or was a world one day.", + "The lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.", + "Earth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.", + "The panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart\u2019s a brand aglow." + ], + "full_text": "\n\nMy mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars\u2019 embrace.\nThink not we are enfurled. Within this globe of clay; | Each separate star\u2019s world, Or was a world one day.\nThe lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.\nEarth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.\nThe panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart\u2019s a brand aglow.", + "phrases": [] + }, + { + "poem_id": "008_084", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.", + "Love in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.", + "Weep no more, but with brave heart take. Disunion\u2019s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.", + "Be thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life\u2019s sanctuary.", + "A falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.", + "The poet\u2019s a glow that giveth light. In life\u2019s dark night; | A radiance shines in his wings anon, And sometimes none.", + "Iqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote." + ], + "full_text": "\n\nA melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.\nLove in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.\nWeep no more, but with brave heart take. Disunion\u2019s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.\nBe thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life\u2019s sanctuary.\nA falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.\nThe poet\u2019s a glow that giveth light. In life\u2019s dark night; | A radiance shines in his wings anon, And sometimes none.\nIqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote.", + "phrases": [] + }, + { + "poem_id": "008_085", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "No Jamshid\u2019s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.", + "Man like a billow quivereth. In eager quest of Being\u2019s breath, | While yet his arrow lies encased. About annihilation\u2019s waist.", + "Come, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.", + "Until thou deeply enterest. The very heart in Being\u2019s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.", + "To wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.", + "The casual glance, that gave to me. The leave to wander, and to see, | \u2018Twas better far, that casual glance, Than rapt attention to my chance.", + "Though I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba\u2019s heart." + ], + "full_text": "\n\nNo Jamshid\u2019s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.\nMan like a billow quivereth. In eager quest of Being\u2019s breath, | While yet his arrow lies encased. About annihilation\u2019s waist.\nCome, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.\nUntil thou deeply enterest. The very heart in Being\u2019s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.\nTo wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.\nThe casual glance, that gave to me. The leave to wander, and to see, | \u2018Twas better far, that casual glance, Than rapt attention to my chance.\nThough I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba\u2019s heart.", + "phrases": [] + }, + { + "poem_id": "008_086", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air\u2019s to breathe, and the vast to view.", + "Far from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.", + "Once I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.", + "I am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.", + "In this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.", + "Lo, to the slaves I have declareed. True kingship\u2019s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!" + ], + "full_text": "\n\nI am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air\u2019s to breathe, and the vast to view.\nFar from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.\nOnce I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.\nI am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.\nIn this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.\nLo, to the slaves I have declareed. True kingship\u2019s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!", + "phrases": [] + }, + { + "poem_id": "008_087", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.", + "Be thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!", + "Break down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne\u2019er \"Except\" attained.", + "O happy rivulet, In selfhood passionate, | Who to earth\u2019s heart dost flee, And flowest not so sea!", + "To Moses\u2019 lesson list. For Europe\u2019s scientist | Though ocean\u2019s depth he measure, Could ne\u2019er to Sinai come.", + "Love\u2019s self learnt quivering\u2019s art. From this our trembling heart | Our spark it was that spired. Until the moth expired." + ], + "full_text": "\n\nI uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.\nBe thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!\nBreak down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne\u2019er \"Except\" attained.\nO happy rivulet, In selfhood passionate, | Who to earth\u2019s heart dost flee, And flowest not so sea!\nTo Moses\u2019 lesson list. For Europe\u2019s scientist | Though ocean\u2019s depth he measure, Could ne\u2019er to Sinai come.\nLove\u2019s self learnt quivering\u2019s art. From this our trembling heart | Our spark it was that spired. Until the moth expired.", + "phrases": [] + }, + { + "poem_id": "008_088", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Never lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.", + "Lover true is passionate. Selfbood\u2019s world to recreate, | Not content to be enfurled. By a bounded, finite world.", + "Wakeful heart was never given. Europe\u2019s scientist.by heaven; | All that God has marked him by. Is the speculative eye.", + "Love he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.", + "Take the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour" + ], + "full_text": "\n\nNever lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.\nLover true is passionate. Selfbood\u2019s world to recreate, | Not content to be enfurled. By a bounded, finite world.\nWakeful heart was never given. Europe\u2019s scientist.by heaven; | All that God has marked him by. Is the speculative eye.\nLove he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.\nTake the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour", + "phrases": [] + }, + { + "poem_id": "008_089", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the heart of the birds, that range. This garden, is ever change; | \u2018Tis one with the rose at breast, And other within the nest.", + "Look thou to thyself intent; Of the world what cause to lament? | There\u2019s a different world to see, Be there change of sight in thee.", + "Each moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian\u2019s wonted mode.", + "The caravan\u2019s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, \u2018Tis a different caravan!\"" + ], + "full_text": "\n\nIn the heart of the birds, that range. This garden, is ever change; | \u2018Tis one with the rose at breast, And other within the nest.\nLook thou to thyself intent; Of the world what cause to lament? | There\u2019s a different world to see, Be there change of sight in thee.\nEach moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian\u2019s wonted mode.\nThe caravan\u2019s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, \u2018Tis a different caravan!\"", + "phrases": [] + }, + { + "poem_id": "008_090", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "We are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.", + "On the tulip\u2019s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.", + "He lay in the iris\u2019 fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!", + "Parted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.", + "Great riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.", + "Hidden in every grain. Not yet is He known to man, | Though bright as the full moon\u2019s grace. In cottage and street is His face.", + "In our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?" + ], + "full_text": "\n\nWe are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.\nOn the tulip\u2019s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.\nHe lay in the iris\u2019 fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!\nParted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.\nGreat riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.\nHidden in every grain. Not yet is He known to man, | Though bright as the full moon\u2019s grace. In cottage and street is His face.\nIn our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?", + "phrases": [] + }, + { + "poem_id": "008_091", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Of the hirelings\u2019s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant\u2019s tillth.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "City Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Prince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Preacher\u2019s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Brother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "See bow Falsehood\u2019s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "In the Churches, Jesus Christ. On the Cross is sacrificed, | With God\u2019s Book Muhammad too. From the Kaaba flees a new.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "I have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!", + "Yet the weak are given at length. Lion\u2019s heart and tiger\u2019s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.", + "Revolt, I cry! | Revolt, defy! Revolt, or die!" + ], + "full_text": "\n\nOf the hirelings\u2019s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant\u2019s tillth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nCity Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPrince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPreacher\u2019s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nBrother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nSee bow Falsehood\u2019s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nIn the Churches, Jesus Christ. On the Cross is sacrificed, | With God\u2019s Book Muhammad too. From the Kaaba flees a new.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nI have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nYet the weak are given at length. Lion\u2019s heart and tiger\u2019s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.\nRevolt, I cry! | Revolt, defy! Revolt, or die!", + "phrases": [] + }, + { + "poem_id": "008_092", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Although the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.", + "It needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne\u2019er. Bring melody to birth.", + "Thy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.", + "So faint a mote thou art, I fear thou\u2019lt vanish quite; | Then fortify thy heart. To meet the morning light.", + "Transcend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.", + "If in thy face they lock. The gate to selfhood\u2019s shrine, | Strike head upon the rock. And see the ruby shine." + ], + "full_text": "\n\nAlthough the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.\nIt needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne\u2019er. Bring melody to birth.\nThy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.\nSo faint a mote thou art, I fear thou\u2019lt vanish quite; | Then fortify thy heart. To meet the morning light.\nTranscend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.\nIf in thy face they lock. The gate to selfhood\u2019s shrine, | Strike head upon the rock. And see the ruby shine.", + "phrases": [] + }, + { + "poem_id": "008_093", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Whether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!", + "Though stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.", + "Each breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.", + "If Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do." + ], + "full_text": "\n\nWhether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!\nThough stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.\nEach breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.\nIf Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do.", + "phrases": [] + }, + { + "poem_id": "008_094", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "What is this life? A pearl. In thy own shell to bear, | In the flame\u2019s heart to hurl. Thyself, nor melt to air.", + "Love is with speed to pass. Out of this shuttered sphere, | To cast the moon\u2019s bright glass. High over heaven clear.", + "Power is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.", + "Philosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.", + "The living spirit\u2019s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme." + ], + "full_text": "\n\nWhat is this life? A pearl. In thy own shell to bear, | In the flame\u2019s heart to hurl. Thyself, nor melt to air.\nLove is with speed to pass. Out of this shuttered sphere, | To cast the moon\u2019s bright glass. High over heaven clear.\nPower is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.\nPhilosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.\nThe living spirit\u2019s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme.", + "phrases": [] + }, + { + "poem_id": "008_095", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Beyond heaven\u2019s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.", + "Falcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion\u2019s flight.", + "Art thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.", + "From the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.", + "Let its breast no longer beam. With the rockless lightning\u2019s gleam, | Less worth than a straw reckon I. The mountain of Sinai.", + "How men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.", + "When I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"" + ], + "full_text": "\n\nBeyond heaven\u2019s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.\nFalcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion\u2019s flight.\nArt thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.\nFrom the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.\nLet its breast no longer beam. With the rockless lightning\u2019s gleam, | Less worth than a straw reckon I. The mountain of Sinai.\nHow men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.\nWhen I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"", + "phrases": [] + }, + { + "poem_id": "008_096", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.", + "The surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.", + "From the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.", + "A hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.", + "Before the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!", + "Anon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.", + "Of Supermen\u2019s society. Naught gains the heart that\u2019s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee." + ], + "full_text": "\n\nA sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.\nThe surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.\nFrom the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.\nA hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.\nBefore the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!\nAnon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.\nOf Supermen\u2019s society. Naught gains the heart that\u2019s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee.", + "phrases": [] + }, + { + "poem_id": "008_097", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.", + "Dark is the night, twists the road, All faithless the wayfarers; | And the caravan\u2019s guide what load. Of problems oppressive bears!", + "Drunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.", + "Its faith of believer true, Its doubt of the infidel\u2013 | O Muslims, what shall I do. With the heart that in me doth dwell?", + "Sometimes the helmsman\u2019s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.", + "Who fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea\u2019s heart lies, And the potsherd breaks on the coast?", + "No part of my soul\u2019s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.", + "If a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death." + ], + "full_text": "\n\nThe world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.\nDark is the night, twists the road, All faithless the wayfarers; | And the caravan\u2019s guide what load. Of problems oppressive bears!\nDrunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.\nIts faith of believer true, Its doubt of the infidel\u2013 | O Muslims, what shall I do. With the heart that in me doth dwell?\nSometimes the helmsman\u2019s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.\nWho fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea\u2019s heart lies, And the potsherd breaks on the coast?\nNo part of my soul\u2019s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.\nIf a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death.", + "phrases": [] + }, + { + "poem_id": "008_098", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "No friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.", + "I am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.", + "None but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid\u2019s love augmented so. His poor slave\u2019s anguish and ruth.", + "Less than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.", + "Whatever the price of these goods, \u2018tis well And profit will yield, not harm, | Razi\u2019s intelligence to sell. For the power of Haider\u2019s arm.", + "If there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon\u2019s ascending flight.", + "If fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!" + ], + "full_text": "\n\nNo friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.\nI am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.\nNone but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid\u2019s love augmented so. His poor slave\u2019s anguish and ruth.\nLess than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.\nWhatever the price of these goods, \u2018tis well And profit will yield, not harm, | Razi\u2019s intelligence to sell. For the power of Haider\u2019s arm.\nIf there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon\u2019s ascending flight.\nIf fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!", + "phrases": [] + }, + { + "poem_id": "008_099", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The fine science thou dost learn. After vision does not yearn; | \u2018Tis no wanderer far astray, But a straggler on the way.", + "He whose all-embracing brain. A new universe doth plan | Burneth still with passion\u2019s fire, Never lacketh high desire.", + "Though Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.", + "So His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.", + "See, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne\u2019er depends on gown and hood." + ], + "full_text": "\n\nThe fine science thou dost learn. After vision does not yearn; | \u2018Tis no wanderer far astray, But a straggler on the way.\nHe whose all-embracing brain. A new universe doth plan | Burneth still with passion\u2019s fire, Never lacketh high desire.\nThough Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.\nSo His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.\nSee, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne\u2019er depends on gown and hood.", + "phrases": [] + }, + { + "poem_id": "008_100", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Vision can be won. As of morning sun, | Making this dark clay. Radiant as day.", + "Let thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro\u2019 the heart o\u2019 the glass.", + "In this garden, where. Hushed is warbler\u2019s air, | As each bursting bud. Chant thy tragic mode.", + "Earth hides not His grace, Heav\u2019n veils not His face | Thou may\u2019st view, for sure\u2019, If thou canst endure.", + "Childlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!" + ], + "full_text": "\n\nVision can be won. As of morning sun, | Making this dark clay. Radiant as day.\nLet thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro\u2019 the heart o\u2019 the glass.\nIn this garden, where. Hushed is warbler\u2019s air, | As each bursting bud. Chant thy tragic mode.\nEarth hides not His grace, Heav\u2019n veils not His face | Thou may\u2019st view, for sure\u2019, If thou canst endure.\nChildlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!", + "phrases": [] + }, + { + "poem_id": "008_101", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Too oft was thy light. With strangers to take wine, | To suffer others\u2019 light. Within the bowl to shine.", + "The orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard\u2019s air. From thy parched earth mount up!", + "The heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle\u2019s fire.", + "Sprinkle thy morning tears. Upon life\u2019s desert plain; | New harvest scarce appears. Except thou sow thy grain.", + "Pass wine! Speak not to me. Of Europe\u2019s tumult vast; | Caravans countlessly. That desolation passed." + ], + "full_text": "\n\nToo oft was thy light. With strangers to take wine, | To suffer others\u2019 light. Within the bowl to shine.\nThe orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard\u2019s air. From thy parched earth mount up!\nThe heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle\u2019s fire.\nSprinkle thy morning tears. Upon life\u2019s desert plain; | New harvest scarce appears. Except thou sow thy grain.\nPass wine! Speak not to me. Of Europe\u2019s tumult vast; | Caravans countlessly. That desolation passed.", + "phrases": [] + }, + { + "poem_id": "008_102", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Love want searching thro\u2019 the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.", + "Sun, and moon, and stars on high, These were little to set by | So to purchase in life\u2019s mart. Adam\u2019s dust, that owned a herat." + ], + "full_text": "\n\nLove want searching thro\u2019 the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.\nSun, and moon, and stars on high, These were little to set by | So to purchase in life\u2019s mart. Adam\u2019s dust, that owned a herat.", + "phrases": [] + }, + { + "poem_id": "008_103", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Come! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.", + "What is this epiphany. That men\u2019s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?", + "To attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?", + "Strive thou, selfhood\u2019s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.", + "Men whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.", + "I will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.", + "Angels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!" + ], + "full_text": "\n\nCome! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.\nWhat is this epiphany. That men\u2019s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?\nTo attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?\nStrive thou, selfhood\u2019s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.\nMen whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.\nI will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.\nAngels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!", + "phrases": [] + }, + { + "poem_id": "008_104", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne\u2019er. The girdle of existence wear.", + "If Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.", + "The shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud\u2019s immortal ire. To set the temple-house afire.", + "In Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.", + "Never in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.", + "Wouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David\u2019s psalm.", + "Seek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit\u2019s rue." + ], + "full_text": "\n\nI boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne\u2019er. The girdle of existence wear.\nIf Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.\nThe shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud\u2019s immortal ire. To set the temple-house afire.\nIn Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.\nNever in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.\nWouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David\u2019s psalm.\nSeek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit\u2019s rue.", + "phrases": [] + }, + { + "poem_id": "008_105", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.", + "I do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.", + "Nature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.", + "Grieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.", + "O thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering." + ], + "full_text": "\n\nThe Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.\nI do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.\nNature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.\nGrieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.\nO thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering.", + "phrases": [] + }, + { + "poem_id": "008_106", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Brighter shall shine men\u2019s clay. Than angels\u2019 light, one day; | Earth through our Destiny. Turn to a starry sky.", + "The fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.", + "Why askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.", + "Come fashioned forth, sublime. This common thought, in time, | And with its beauty\u2019s rapture. Even God\u2019s heart shall capture." + ], + "full_text": "\n\nBrighter shall shine men\u2019s clay. Than angels\u2019 light, one day; | Earth through our Destiny. Turn to a starry sky.\nThe fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.\nWhy askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.\nCome fashioned forth, sublime. This common thought, in time, | And with its beauty\u2019s rapture. Even God\u2019s heart shall capture.", + "phrases": [] + }, + { + "poem_id": "008_107", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I have never discovered well. Law\u2019s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.", + "The travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man\u2019s rank, who of clay was made.", + "I do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that\u2019s best!\u2019", + "Europe\u2019s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.", + "Better a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.", + "Though intellect\u2019s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.", + "I have washed my heart\u2019s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.", + "Far from the threshold now. Of the Sultan\u2019s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid." + ], + "full_text": "\n\nI have never discovered well. Law\u2019s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.\nThe travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man\u2019s rank, who of clay was made.\nI do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that\u2019s best!\u2019\nEurope\u2019s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.\nBetter a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.\nThough intellect\u2019s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.\nI have washed my heart\u2019s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.\nFar from the threshold now. Of the Sultan\u2019s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid.", + "phrases": [] + }, + { + "poem_id": "008_108", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Far, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.", + "One piercing glance can ne\u2019er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.", + "Love is at Being\u2019s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!", + "Naked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,", + "Only in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.", + "Look onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.", + "But if Fate\u2019s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took\u2019st from me; Seek liniment to mend thy bone!" + ], + "full_text": "\n\nFar, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.\nOne piercing glance can ne\u2019er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.\nLove is at Being\u2019s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!\nNaked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,\nOnly in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.\nLook onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.\nBut if Fate\u2019s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took\u2019st from me; Seek liniment to mend thy bone!", + "phrases": [] + }, + { + "poem_id": "008_109", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?", + "With thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.", + "Set forth thy foot from the circling skies; | Greater and older than these thou art;", + "Fearest thou death in thy deathless heart? | Death\u2019s but a prey that before thee lies.", + "Life, once given thee, none can take; | \u2018Tis for lake of faith men faint and die;", + "Learn to be sculptor, even as I, | And haply anew thy selfhood make!" + ], + "full_text": "\n\nThe world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?\nWith thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.\nSet forth thy foot from the circling skies; | Greater and older than these thou art;\nFearest thou death in thy deathless heart? | Death\u2019s but a prey that before thee lies.\nLife, once given thee, none can take; | \u2018Tis for lake of faith men faint and die;\nLearn to be sculptor, even as I, | And haply anew thy selfhood make!", + "phrases": [] + }, + { + "poem_id": "008_110", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.", + "Of its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.", + "When the heart gives forth a sigh, \u2018Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!", + "None remains in tavern now; Beg of Nature\u2019s Saqi thou | The rich wine that cannot pass. In the drinkers\u2019 narrow glass.", + "Not with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart." + ], + "full_text": "\n\nIn the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.\nOf its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.\nWhen the heart gives forth a sigh, \u2018Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!\nNone remains in tavern now; Beg of Nature\u2019s Saqi thou | The rich wine that cannot pass. In the drinkers\u2019 narrow glass.\nNot with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart.", + "phrases": [] + }, + { + "poem_id": "008_111", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "What man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,", + "Why shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz\u2013 This breaks my heart!", + "No Milky Way thou mountest up At prayer to kneel; | The Sufi\u2019s and the poet\u2019s cup. Thy soul doth steal.", + "Though Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.", + "Much of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!", + "Blessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.", + "No more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!" + ], + "full_text": "\n\nWhat man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,\nWhy shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz\u2013 This breaks my heart!\nNo Milky Way thou mountest up At prayer to kneel; | The Sufi\u2019s and the poet\u2019s cup. Thy soul doth steal.\nThough Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.\nMuch of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!\nBlessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.\nNo more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!", + "phrases": [] + }, + { + "poem_id": "008_112", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.", + "No Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.", + "Let madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!" + ], + "full_text": "\n\nIn the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.\nNo Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.\nLet madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!", + "phrases": [] + }, + { + "poem_id": "008_113", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.", + "Whate\u2019er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate\u2019er assured doth seem, These pass, and are no more.", + "The learning of the Westerner, The East\u2019s philosophy, | All is an idol-house of prayer\u2013 And idols nothing be!", + "Cross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!", + "Upon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none." + ], + "full_text": "\n\nThe young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.\nWhate\u2019er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate\u2019er assured doth seem, These pass, and are no more.\nThe learning of the Westerner, The East\u2019s philosophy, | All is an idol-house of prayer\u2013 And idols nothing be!\nCross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!\nUpon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none.", + "phrases": [] + }, + { + "poem_id": "008_114", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Qalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar\u2019s robe they wear.", + "They appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.", + "When the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.", + "A new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.", + "Time hath from her face untied. Morrow\u2019s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.", + "Hovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!" + ], + "full_text": "\n\nQalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar\u2019s robe they wear.\nThey appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.\nWhen the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.\nA new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.\nTime hath from her face untied. Morrow\u2019s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.\nHovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!", + "phrases": [] + }, + { + "poem_id": "008_115", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time\u2019s face.", + "I am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.", + "The youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.", + "The breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.", + "Wrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea." + ], + "full_text": "\n\nA double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time\u2019s face.\nI am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.\nThe youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.\nThe breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.\nWrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea.", + "phrases": [] + }, + { + "poem_id": "008_116", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Each atom\u2019s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.", + "List to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.", + "From manifesting\u2019s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.", + "Joseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.", + "Dear love, that doth man\u2019s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see" + ], + "full_text": "\n\nEach atom\u2019s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.\nList to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.\nFrom manifesting\u2019s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.\nJoseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.\nDear love, that doth man\u2019s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see", + "phrases": [] + }, + { + "poem_id": "008_117", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Ever to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.", + "How long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace", + "The warrior\u2019s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty\u2019s blandishments.", + "I sang before the sanctuary. So sad a song of heart\u2019s desire, | That each initiate learned from me. The joy of separation\u2019s fire.", + "Unseeing are the buyers\u2019 eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.", + "Come, let us on the tulip tread. And drink the wine\u2013cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.", + "Go forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make." + ], + "full_text": "\n\nEver to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.\nHow long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace\nThe warrior\u2019s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty\u2019s blandishments.\nI sang before the sanctuary. So sad a song of heart\u2019s desire, | That each initiate learned from me. The joy of separation\u2019s fire.\nUnseeing are the buyers\u2019 eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.\nCome, let us on the tulip tread. And drink the wine\u2013cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.\nGo forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make.", + "phrases": [] + }, + { + "poem_id": "008_118", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Like a tulip\u2019s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!", + "I have dived, and dived again. With my thoughts into life\u2019s brain | Until I prevailed to find. Every secret of your mind.", + "Sun and moon\u2013I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.", + "I have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.", + "My thought\u2019s images dispense. To the Orient\u2019s indigence | The bright ruby that I gain. From your mines of Badakhshan.", + "Comes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.", + "Make a ring about me now; In my breast a fire\u2019s aglow | That your forebears lit one day, Things of water and of clay;" + ], + "full_text": "\n\nLike a tulip\u2019s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!\nI have dived, and dived again. With my thoughts into life\u2019s brain | Until I prevailed to find. Every secret of your mind.\nSun and moon\u2013I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.\nI have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.\nMy thought\u2019s images dispense. To the Orient\u2019s indigence | The bright ruby that I gain. From your mines of Badakhshan.\nComes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.\nMake a ring about me now; In my breast a fire\u2019s aglow | That your forebears lit one day, Things of water and of clay;", + "phrases": [] + }, + { + "poem_id": "008_119", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Soft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.", + "Desert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.", + "Soareth so my flight. O\u2019er the highest sphere | That the souls of light. Seek to trap me there.", + "Labours ever new. Make man\u2019s dust to glow; | Moon and star still do. As long time ago.", + "My self\u2019s lamp I lit, Now that Moses\u2019 hand | Men have hidden it. \u2018Neath the wristlet-band.", + "Come, O come to prayer; Court no prince\u2019s door: | So our fathers were. When the world was poor." + ], + "full_text": "\n\nSoft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.\nDesert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.\nSoareth so my flight. O\u2019er the highest sphere | That the souls of light. Seek to trap me there.\nLabours ever new. Make man\u2019s dust to glow; | Moon and star still do. As long time ago.\nMy self\u2019s lamp I lit, Now that Moses\u2019 hand | Men have hidden it. \u2018Neath the wristlet-band.\nCome, O come to prayer; Court no prince\u2019s door: | So our fathers were. When the world was poor.", + "phrases": [] + }, + { + "poem_id": "008_120", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Leave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.", + "To bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.", + "The gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.", + "I have a charge \u2018gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.", + "Neither in idol-house nor shrine. That Saqi I can find | To grant, no ember\u2019s fitful shine, But splendour unconfined." + ], + "full_text": "\n\nLeave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.\nTo bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.\nThe gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.\nI have a charge \u2018gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.\nNeither in idol-house nor shrine. That Saqi I can find | To grant, no ember\u2019s fitful shine, But splendour unconfined.", + "phrases": [] + }, + { + "poem_id": "008_121", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "It chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader\u2019s carol, loud and clear.", + "\"If from some Pharaoh\u2019s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"" + ], + "full_text": "\n\nIt chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader\u2019s carol, loud and clear.\n\"If from some Pharaoh\u2019s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"", + "phrases": [] + }, + { + "poem_id": "008_122", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Fool! Is there then such hope in thee. Of winning Europe\u2019s sympathy? | The falcon grieves not overmuch. About the bird that\u2019s in his clutch.", + "Shame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone\u2013 To win thee rubies from the stone:", + "Speak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.", + "Trembles each tavern-glass with fear. Because the officer is here, | Except one lover\u2019s bowl doth make. The very stones with dread to shake.", + "Sayst thou that veiled the selfhood is? Say on; but let me tell thee this\u2013 | Tear not this veil into a shred; Narrow\u2019s the vision in the head.", + "The ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?", + "Call that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?" + ], + "full_text": "\n\nFool! Is there then such hope in thee. Of winning Europe\u2019s sympathy? | The falcon grieves not overmuch. About the bird that\u2019s in his clutch.\nShame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone\u2013 To win thee rubies from the stone:\nSpeak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.\nTrembles each tavern-glass with fear. Because the officer is here, | Except one lover\u2019s bowl doth make. The very stones with dread to shake.\nSayst thou that veiled the selfhood is? Say on; but let me tell thee this\u2013 | Tear not this veil into a shred; Narrow\u2019s the vision in the head.\nThe ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?\nCall that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?", + "phrases": [] + }, + { + "poem_id": "008_123", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Eschew the West, and do not be. Bewitched by Europe\u2019s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.", + "Mighty Darius, Iskandar, Khusrau and Kaikobad\u2013all are | A blade of grass upon the way. Swept by a passing wind, to-day.", + "Life is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art\u2013 Fare on with all, but go apart!", + "Radiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.", + "Thou hast not spared thy precious ring. Idly to Ahriman to fling\u2013 | To pledge the which it were not well. Even to trusty Gabriel.", + "The tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine\u2013and then be off with thee!" + ], + "full_text": "\n\nEschew the West, and do not be. Bewitched by Europe\u2019s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.\nMighty Darius, Iskandar, Khusrau and Kaikobad\u2013all are | A blade of grass upon the way. Swept by a passing wind, to-day.\nLife is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art\u2013 Fare on with all, but go apart!\nRadiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.\nThou hast not spared thy precious ring. Idly to Ahriman to fling\u2013 | To pledge the which it were not well. Even to trusty Gabriel.\nThe tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine\u2013and then be off with thee!", + "phrases": [] + }, + { + "poem_id": "008_124", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "A secret \u2018tis, \u2018tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire\u2013 Thou art the plectrum, it the lyre.", + "The gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!", + "Pull down the pole of the immense. That struts heaven\u2019s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.", + "High Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.", + "I lose myself a little time, I lose awhile the great sublime, | The twain discovering presently\u2013 O miracle, O mystery!" + ], + "full_text": "\n\nA secret \u2018tis, \u2018tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire\u2013 Thou art the plectrum, it the lyre.\nThe gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!\nPull down the pole of the immense. That struts heaven\u2019s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.\nHigh Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.\nI lose myself a little time, I lose awhile the great sublime, | The twain discovering presently\u2013 O miracle, O mystery!", + "phrases": [] + }, + { + "poem_id": "008_125", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!", + "Best in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?" + ], + "full_text": "\n\nThis brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!\nBest in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?", + "phrases": [] + }, + { + "poem_id": "008_126", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "When the tulip\u2019s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.", + "In the highest and the least. Is life\u2019s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.", + "Life is not of us alone, Life is not for us to own; | Life is everywhere to see\u2013 Ah, and whence came life to be?" + ], + "full_text": "\n\nWhen the tulip\u2019s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.\nIn the highest and the least. Is life\u2019s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.\nLife is not of us alone, Life is not for us to own; | Life is everywhere to see\u2013 Ah, and whence came life to be?", + "phrases": [] + }, + { + "poem_id": "008_127", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This is a world, that like to it, | Each boundless is, and infinite,", + "An image each, a fantasy, | A smoke-wave from the torch in me.", + "Two moments this and that endure, | I only everlasting, sure;", + "That of but little worth, as this, | My self the sole true coin is.", + "Here to abide, and there to dwell, | Both here and there a little spell;", + "What is my labour, here and there? | The lamentation of despair!", + "This world and that my path waylay, | In this and that is loss my pay;", + "Each my brief nest and dwelling-place\u2013 | Both let me kindle, and both raze!" + ], + "full_text": "\n\nThis is a world, that like to it, | Each boundless is, and infinite,\nAn image each, a fantasy, | A smoke-wave from the torch in me.\nTwo moments this and that endure, | I only everlasting, sure;\nThat of but little worth, as this, | My self the sole true coin is.\nHere to abide, and there to dwell, | Both here and there a little spell;\nWhat is my labour, here and there? | The lamentation of despair!\nThis world and that my path waylay, | In this and that is loss my pay;\nEach my brief nest and dwelling-place\u2013 | Both let me kindle, and both raze!", + "phrases": [] + }, + { + "poem_id": "008_128", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Spring is come; bright glances dart. In the tulip\u2019s bowl of fire; | Thousand thousand sighs upspire. From each several ember\u2019s heart.", + "Pour a stcup of ruby glow. O\u2019er the garden\u2019s dusty bed; | Strange and shy, in autumn\u2019s dread, Tulip and narcissus grow.", + "Hue-and-scent world fills thine eyes; What the heart is, knowest thou? | \u2018Tis a moon, that round its brow. Casts a halo of the skies." + ], + "full_text": "\n\nSpring is come; bright glances dart. In the tulip\u2019s bowl of fire; | Thousand thousand sighs upspire. From each several ember\u2019s heart.\nPour a stcup of ruby glow. O\u2019er the garden\u2019s dusty bed; | Strange and shy, in autumn\u2019s dread, Tulip and narcissus grow.\nHue-and-scent world fills thine eyes; What the heart is, knowest thou? | \u2018Tis a moon, that round its brow. Casts a halo of the skies.", + "phrases": [] + }, + { + "poem_id": "008_129", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "The Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.", + "Sufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer\u2013at what price!", + "Down, and the stars and moon, Nightfall, the sun at noon\u2013 | All these unveiled the eye. For but one glance may buy!" + ], + "full_text": "\n\nThe Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.\nSufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer\u2013at what price!\nDown, and the stars and moon, Nightfall, the sun at noon\u2013 | All these unveiled the eye. For but one glance may buy!", + "phrases": [] + }, + { + "poem_id": "008_130", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "This ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.", + "The handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.", + "Our aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.", + "Each image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.", + "God said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"" + ], + "full_text": "\n\nThis ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.\nThe handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.\nOur aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.\nEach image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.\nGod said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"", + "phrases": [] + }, + { + "poem_id": "008_131", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "In the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.", + "Billowing breath was in the clay, But no heart did it display; | Caravan upon the road\u2013 Such was life, yet where the load?", + "Time itself was void and free. Of the topers\u2019 song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.", + "Sinai\u2019s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.", + "Love upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters." + ], + "full_text": "\n\nIn the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.\nBillowing breath was in the clay, But no heart did it display; | Caravan upon the road\u2013 Such was life, yet where the load?\nTime itself was void and free. Of the topers\u2019 song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.\nSinai\u2019s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.\nLove upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters.", + "phrases": [] + }, + { + "poem_id": "008_132", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Whence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?", + "In the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.", + "Where is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.", + "Adam\u2019s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.", + "Of life\u2019s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.", + "I have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.", + "Far from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!" + ], + "full_text": "\n\nWhence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?\nIn the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.\nWhere is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.\nAdam\u2019s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.\nOf life\u2019s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.\nI have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.\nFar from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!", + "phrases": [] + }, + { + "poem_id": "008_133", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Tulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.", + "We are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.", + "Drunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, \u2018tis true.", + "Let thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.", + "Wave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart\u2019s fiery crucible!" + ], + "full_text": "\n\nTulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.\nWe are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.\nDrunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, \u2018tis true.\nLet thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.\nWave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart\u2019s fiery crucible!", + "phrases": [] + }, + { + "poem_id": "008_134", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "I am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.", + "The tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.", + "The spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.", + "O world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love\u2019s.", + "The One my thought reveals, The One my thought conceals; | Here is His dwelling-place\u2013 Behold my lofty grace!" + ], + "full_text": "\n\nI am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.\nThe tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.\nThe spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.\nO world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love\u2019s.\nThe One my thought reveals, The One my thought conceals; | Here is His dwelling-place\u2013 Behold my lofty grace!", + "phrases": [] + }, + { + "poem_id": "008_135", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "Silent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.", + "So she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth" + ], + "full_text": "\n\nSilent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.\nSo she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth", + "phrases": [] + }, + { + "poem_id": "008_136", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 2, + "section_title": "Part 2", + "text_blocks": [ + "To my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.", + "In the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.", + "In the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence\u2019 brain.", + "Heaven\u2019s stars stand unpossessed. All of revolution\u2019s zest | Night and day, as it may be, Have no more the power to flee.", + "In no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.", + "Either in contingency. No fresh leaves unwritten be, | Or Fate\u2019s pen hath not the might. Any more fresh fates to write." + ], + "full_text": "\n\nTo my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.\nIn the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.\nIn the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence\u2019 brain.\nHeaven\u2019s stars stand unpossessed. All of revolution\u2019s zest | Night and day, as it may be, Have no more the power to flee.\nIn no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.\nEither in contingency. No fresh leaves unwritten be, | Or Fate\u2019s pen hath not the might. Any more fresh fates to write.", + "phrases": [] + }, + { + "poem_id": "008_137", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "I HAVE imparted insight to the pupil of your eye, | And created a new world in your self;", + "All the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life." + ], + "full_text": "\n\nI HAVE imparted insight to the pupil of your eye, | And created a new world in your self;\nAll the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life.", + "phrases": [] + }, + { + "poem_id": "008_139", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 1", + "First of all I am perplexed about my thought | What is that which is called \"thought\"?", + "What sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?", + "Answer", + "What a light there is within the heart of man! | A light that is manifest in spite of its invisibility.", + "I saw it in the constancy of change, | I saw it both as light and fire.", + "Sometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,", + "What a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.", + "Conjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.", + "The calculation of its time is not through breath, | There is none like it in seeking and discovering.", + "Sometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.", + "It is both the river and the staff of Moses, | On account of which the river is divided into two.", + "It is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.", + "Earth and sky are its halting places, | It walks alone amid a caravan,", + "Some of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.", + "It gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.", + "Eye is impatient at its sight, | Its charms even beguile God.", + "With one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.", + "If it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.", + "Out of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.", + "Soon it takes a different form; | Becomes a diver and catches itself again.", + "In it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.", + "There is a world hidden in its glass, | But it reveals itself to us piecemeal.", + "Life makes it into a lasso and throws it, | To catch everything low and high.", + "By its means it ensnares itself, | And wrings also the neck of duality.", + "One day the two worlds fall a prey to it, | And are caught into its beautiful lasso.", + "If you conquer both these worlds, | You will become immortal even if everything else dies", + "Do not set foot in the desert of search lazily; | First, take hold of that world which lies within you.", + "If you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.", + "If you become proficient in conquering Self, | Conquering the world will become easy for you.", + "Happy is the day when you conquer this world, | And pierce the bosom of the skies.", + "The moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.", + "You will be free in this ancient world,, | Able to fashion the idols to your purpose", + "To hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;", + "To change its quantitative aspect, | To mould it according to your purpose;", + "Not to be captivated by its sorrows and delights | To break the spell of its nine skies;", + "To go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;", + "This is indeed the-true kingly glory, | This is the State that is linked to religion." + ], + "full_text": "\n\nQuestion 1\nFirst of all I am perplexed about my thought | What is that which is called \"thought\"?\nWhat sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?\nAnswer\nWhat a light there is within the heart of man! | A light that is manifest in spite of its invisibility.\nI saw it in the constancy of change, | I saw it both as light and fire.\nSometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,\nWhat a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.\nConjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.\nThe calculation of its time is not through breath, | There is none like it in seeking and discovering.\nSometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.\nIt is both the river and the staff of Moses, | On account of which the river is divided into two.\nIt is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.\nEarth and sky are its halting places, | It walks alone amid a caravan,\nSome of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.\nIt gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.\nEye is impatient at its sight, | Its charms even beguile God.\nWith one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.\nIf it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.\nOut of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.\nSoon it takes a different form; | Becomes a diver and catches itself again.\nIn it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.\nThere is a world hidden in its glass, | But it reveals itself to us piecemeal.\nLife makes it into a lasso and throws it, | To catch everything low and high.\nBy its means it ensnares itself, | And wrings also the neck of duality.\nOne day the two worlds fall a prey to it, | And are caught into its beautiful lasso.\nIf you conquer both these worlds, | You will become immortal even if everything else dies\nDo not set foot in the desert of search lazily; | First, take hold of that world which lies within you.\nIf you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.\nIf you become proficient in conquering Self, | Conquering the world will become easy for you.\nHappy is the day when you conquer this world, | And pierce the bosom of the skies.\nThe moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.\nYou will be free in this ancient world,, | Able to fashion the idols to your purpose\nTo hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;\nTo change its quantitative aspect, | To mould it according to your purpose;\nNot to be captivated by its sorrows and delights | To break the spell of its nine skies;\nTo go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;\nThis is indeed the-true kingly glory, | This is the State that is linked to religion.", + "phrases": [] + }, + { + "poem_id": "008_140", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 2", + "What is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?", + "Answer", + "EVER-MOVING Life is a flowing ocean, | Consciousness is its shore.", + "What an ocean that is deep and surging | A thousand mountains and deserts are on its bank.", + "Don't talk about its surging waves, | For each had overflowed its bank.", + "It left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.", + "Whatever thing comes into its presence, | Gets illumined through the grace of its consciousness.", + "It is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.", + "First it brightens it up, | Then it ensnares it in a mirror.", + "Its consciousness makes it familiar with the world, | The world made it aware of its potentiality.", + "Intellect removes veil from its face, | But speech reveals it much better.", + "Yet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.", + "You look upon the world as existing outside you: | These mountains and deserts, oceans and mines;", + "This world of colour and smell is our nosegay; | It is independent and yet intimately related to us.", + "The ego bound them all by its one glance: | The earth and the sky, the moon and the sun.", + "Our heart has a secret gateway to it, | For every existent depends for its existence upon our perception.", + "If nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.", + "The world has significance through our seeing it - | Its tree grows by our growth.", + "The problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:", + "O observer, make me your object, | Make me existent by the grace of your sight.", + "The perfection of the being of a thing lies in being present, | In becoming an object for an observer;", + "Its defect, not to be before our eyes, | Not to be illumined by our awareness.", + "The world is nothing but our manifestation, | For without us there would be no world of light and sound,", + "You also should crave help by associating with it, | Discipline your eyes by its twists and turns.", + "Rest assured that master-huntsmen | Have sought help in this matter from insects.", + "With its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.", + "Open the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,", + "Take your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.", + "Ego is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.", + "Throw yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike." + ], + "full_text": "\n\nQuestion 2\nWhat is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?\nAnswer\nEVER-MOVING Life is a flowing ocean, | Consciousness is its shore.\nWhat an ocean that is deep and surging | A thousand mountains and deserts are on its bank.\nDon't talk about its surging waves, | For each had overflowed its bank.\nIt left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.\nWhatever thing comes into its presence, | Gets illumined through the grace of its consciousness.\nIt is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.\nFirst it brightens it up, | Then it ensnares it in a mirror.\nIts consciousness makes it familiar with the world, | The world made it aware of its potentiality.\nIntellect removes veil from its face, | But speech reveals it much better.\nYet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.\nYou look upon the world as existing outside you: | These mountains and deserts, oceans and mines;\nThis world of colour and smell is our nosegay; | It is independent and yet intimately related to us.\nThe ego bound them all by its one glance: | The earth and the sky, the moon and the sun.\nOur heart has a secret gateway to it, | For every existent depends for its existence upon our perception.\nIf nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.\nThe world has significance through our seeing it - | Its tree grows by our growth.\nThe problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:\nO observer, make me your object, | Make me existent by the grace of your sight.\nThe perfection of the being of a thing lies in being present, | In becoming an object for an observer;\nIts defect, not to be before our eyes, | Not to be illumined by our awareness.\nThe world is nothing but our manifestation, | For without us there would be no world of light and sound,\nYou also should crave help by associating with it, | Discipline your eyes by its twists and turns.\nRest assured that master-huntsmen | Have sought help in this matter from insects.\nWith its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.\nOpen the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,\nTake your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.\nEgo is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.\nThrow yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike.", + "phrases": [] + }, + { + "poem_id": "008_141", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 3", + "What is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?", + "Answer", + "THE world of how and why has three dimension | Intellect controls its quantitative aspect.", + "This is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.", + "Its time and space are relative, | And so are its earth and sky.", + "Draw your bow and find the target, | Learn from me the secret of ascension.", + "Do not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.", + "Reality is beyond time and space, | Don't say any more that the universe is without a limit.", + "Its limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.", + "Its internal aspect is devoid of high and low, | But its external aspect is liable to extension,", + "Infinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.", + "As it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.", + "As we divided Reality into several spheres, | We made a distinction of change and rest.", + "In non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.", + "We did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.", + "Your months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"", + "Reach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.", + "To talk of body and soul as two separate entities is wrong; | To see them as two is sinful.", + "The whole secret of the universe lies in the soul, | Body is one- of its modes of expression.", + "The bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.", + "Reality weaves veils for its face, | For it finds delight in display.", + "Since the West viewed body and soul as separate, | It also regarded State and Religion as two.", + "The churchman only tells his beads, | For he has no work of the State to perform.,", + "See deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.", + "Make intellect a companion of your heart; | Behold, for instance, the Turkish nation.", + "By imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.", + "We looked at the One as compound of so many parts | That we created numerals to count it.", + "Do you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.", + "The scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.", + "I have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.", + "I believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.", + "Pass beyond your numerals, | Look for a while within your self and leave.", + "In a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.", + "For a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.", + "But then you must pass beyond their stand, | Don't get lost in this stage, journey on.", + "With the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,", + "Master the world of how and why, | Catch the moon and pleiads from the sky.", + "But then learn wisdom of another sort, | Free yourself from the snare of night and day.", + "Your real place is beyond this mundane world, | Aspire for a right that is without a left." + ], + "full_text": "\n\nQuestion 3\nWhat is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?\nAnswer\nTHE world of how and why has three dimension | Intellect controls its quantitative aspect.\nThis is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.\nIts time and space are relative, | And so are its earth and sky.\nDraw your bow and find the target, | Learn from me the secret of ascension.\nDo not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.\nReality is beyond time and space, | Don't say any more that the universe is without a limit.\nIts limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.\nIts internal aspect is devoid of high and low, | But its external aspect is liable to extension,\nInfinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.\nAs it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.\nAs we divided Reality into several spheres, | We made a distinction of change and rest.\nIn non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.\nWe did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.\nYour months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"\nReach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.\nTo talk of body and soul as two separate entities is wrong; | To see them as two is sinful.\nThe whole secret of the universe lies in the soul, | Body is one- of its modes of expression.\nThe bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.\nReality weaves veils for its face, | For it finds delight in display.\nSince the West viewed body and soul as separate, | It also regarded State and Religion as two.\nThe churchman only tells his beads, | For he has no work of the State to perform.,\nSee deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.\nMake intellect a companion of your heart; | Behold, for instance, the Turkish nation.\nBy imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.\nWe looked at the One as compound of so many parts | That we created numerals to count it.\nDo you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.\nThe scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.\nI have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.\nI believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.\nPass beyond your numerals, | Look for a while within your self and leave.\nIn a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.\nFor a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.\nBut then you must pass beyond their stand, | Don't get lost in this stage, journey on.\nWith the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,\nMaster the world of how and why, | Catch the moon and pleiads from the sky.\nBut then learn wisdom of another sort, | Free yourself from the snare of night and day.\nYour real place is beyond this mundane world, | Aspire for a right that is without a left.", + "phrases": [] + }, + { + "poem_id": "008_142", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 4", + "How did the eternal and temporal separate, | That one became the world, and the other God?", + "If the knower and known are the One pure essence, | What are the aspirations of this handful of earth?", + "Answer", + "The life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.", + "Our ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.", + "We constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"", + "To sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.", + "Neither do we get worth in separation from Him, | Nor does He feel peace without union with us;", + "Neither He without us, nor we without Him! How strange! | Our separation is separation-in-union.", + "Separation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.", + "Separation is a token of love; | It agrees with the nature of lovers.", + "If we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.", + "What is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.", + "The light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.", + "Love does not acquire insight without company, | And without company, it does not become self-conscious.", + "In our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.", + "Doors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.", + "Sometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.", + "Sometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.", + "Sometimes we tear every veil of Nature, | And boldly see His beautiful face.", + "What fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.", + "What a nice fancy that he bewails in separation | And yet he grows and develops through it.", + "This separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.", + "He made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.", + "He got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.", + "To press the ego tightly to the bosom | Is to turn death into everlasting life.", + "What is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.", + "Love does not know of any termination, | Its dawn has no dusk.", + "There are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.", + "Thousands of worlds lie along our path, | How can our endeavours reach their finale?", + "O traveller I live for ever and die for ever, | Take hold of the world that comes before you.", + "It is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).", + "It is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection." + ], + "full_text": "\n\nQuestion 4\nHow did the eternal and temporal separate, | That one became the world, and the other God?\nIf the knower and known are the One pure essence, | What are the aspirations of this handful of earth?\nAnswer\nThe life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.\nOur ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.\nWe constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"\nTo sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.\nNeither do we get worth in separation from Him, | Nor does He feel peace without union with us;\nNeither He without us, nor we without Him! How strange! | Our separation is separation-in-union.\nSeparation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.\nSeparation is a token of love; | It agrees with the nature of lovers.\nIf we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.\nWhat is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.\nThe light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.\nLove does not acquire insight without company, | And without company, it does not become self-conscious.\nIn our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.\nDoors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.\nSometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.\nSometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.\nSometimes we tear every veil of Nature, | And boldly see His beautiful face.\nWhat fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.\nWhat a nice fancy that he bewails in separation | And yet he grows and develops through it.\nThis separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.\nHe made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.\nHe got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.\nTo press the ego tightly to the bosom | Is to turn death into everlasting life.\nWhat is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.\nLove does not know of any termination, | Its dawn has no dusk.\nThere are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.\nThousands of worlds lie along our path, | How can our endeavours reach their finale?\nO traveller I live for ever and die for ever, | Take hold of the world that comes before you.\nIt is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).\nIt is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection.", + "phrases": [] + }, + { + "poem_id": "008_143", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 5", + "What am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?", + "Answer", + "Ego is the amulet for the protection of the universe. | The first ray of its essence is Life.", + "Life awakens from its sweet dream, | Its inside, which is one, becomes many.", + "Neither it develops without our expansion, | Nor do we expand without its development.", + "Its inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.", + "It has no inclination to rest, | Its manifestation is nothing but individuals.", + "Life is fire and egos are like its flames; | Like stars they are (both) stationary and moving.", + "Without going outside, it looks towards others; | Though in company, is yet in privacy.", + "Just see its self- meditation, | It develops out of the trodden earth.", + "Hidden from the eyes, it is in tumult, | It is constantly in search of adornment.", + "It is in perpetual activity through its internal ardour, | As if it is at war with itself.", + "The world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.", + "From its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.", + "The earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.", + "In the innermost heart of ours is its sun, | Our dust is illumined through. its potency.", + "You ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"", + "I informed you about the relation of body and so | Travel into yourself and see what \"I\" is.", + "To travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;", + "To hold eternity with a single stroke of anguish, | To see without the rays of the sun;", + "To obliterate every sign of hope and fear, | To sunder the river like Moses,", + "To break this spell of sea and land, | To split the moon with a finger.", + "So to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.", + "But it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.", + "What can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"", + "The heavens are in terror of its glory, | Time and space are in its grip.", + "It sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.", + "It is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.", + "What kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.", + "It is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this", + "There is a lamp within your heart; | What is this light which is in your mirror?", + "Don't be negligent, you are its trustee, | What folly that you do not look within your self!" + ], + "full_text": "\n\nQuestion 5\nWhat am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?\nAnswer\nEgo is the amulet for the protection of the universe. | The first ray of its essence is Life.\nLife awakens from its sweet dream, | Its inside, which is one, becomes many.\nNeither it develops without our expansion, | Nor do we expand without its development.\nIts inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.\nIt has no inclination to rest, | Its manifestation is nothing but individuals.\nLife is fire and egos are like its flames; | Like stars they are (both) stationary and moving.\nWithout going outside, it looks towards others; | Though in company, is yet in privacy.\nJust see its self- meditation, | It develops out of the trodden earth.\nHidden from the eyes, it is in tumult, | It is constantly in search of adornment.\nIt is in perpetual activity through its internal ardour, | As if it is at war with itself.\nThe world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.\nFrom its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.\nThe earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.\nIn the innermost heart of ours is its sun, | Our dust is illumined through. its potency.\nYou ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"\nI informed you about the relation of body and so | Travel into yourself and see what \"I\" is.\nTo travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;\nTo hold eternity with a single stroke of anguish, | To see without the rays of the sun;\nTo obliterate every sign of hope and fear, | To sunder the river like Moses,\nTo break this spell of sea and land, | To split the moon with a finger.\nSo to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.\nBut it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.\nWhat can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"\nThe heavens are in terror of its glory, | Time and space are in its grip.\nIt sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.\nIt is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.\nWhat kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.\nIt is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this\nThere is a lamp within your heart; | What is this light which is in your mirror?\nDon't be negligent, you are its trustee, | What folly that you do not look within your self!", + "phrases": [] + }, + { + "poem_id": "008_144", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 6", + "What is that part which is greater than its whole? | What is the way to find that part?", + "Answer", + "Ego is greater than what we imagine it to be; | Ego is greater than the whole which you see.", + "It falls from the heaven again and again to rise, | It falls into the sea of the world to rise.", + "Who else in the world is self-conscious | Who else can fly without wings?", + "It lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!", + "With the charming wisdom that it possesses, | It brings out pearls from the depth of life.", + "The impulse of life is eternal, | But looked at from outside, it is bound by time.", + "Upon its destiny depends the position of this universe, | Its manifestation and preservation of it.", + "What do you ask about its nature? | Destiny is not something separate from its nature.", + "What should I say about its character? | Outwardly it is determined, inwardly it is free.", + "Such is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.", + "You call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"", + "But the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.", + "Determinism with regard to it is out of question, | For soul without freedom is not a soul.", + "It lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.", + "When it (ego) removes from itself the dust of determinism, | It drives its world like a camel.", + "The sky does not revolve without its permission, | Nor do stars shine without its grace.", + "One day it reveals its hidden nature, | And sees its essence with its own eyes.", + "Rows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.", + "The angel gets wine from its vine, | It gets significance from its earth.", + "You ask about the way of its seeking; | Come down to the state of lamentation.", + "Change your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).", + "Intellect has its source in senses, | Lamentation gets light from love.", + "Intellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.", + "Intellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.", + "It contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.", + "The lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.", + "When the ego manifests its potentialities, | It removes its inner knots and veil.", + "You do not have that light by which it sees | You look upon it as momentary and mortal.", + "Why fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.", + "There is a more subtle inner death | Which makes me tremble!", + "This death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;", + "Cutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;", + "This death lies in ambush for thee! | Fear it, for that is really our death.", + "It digs your grave in your body, | Its Munkar and Nakir are with it." + ], + "full_text": "\n\nQuestion 6\nWhat is that part which is greater than its whole? | What is the way to find that part?\nAnswer\nEgo is greater than what we imagine it to be; | Ego is greater than the whole which you see.\nIt falls from the heaven again and again to rise, | It falls into the sea of the world to rise.\nWho else in the world is self-conscious | Who else can fly without wings?\nIt lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!\nWith the charming wisdom that it possesses, | It brings out pearls from the depth of life.\nThe impulse of life is eternal, | But looked at from outside, it is bound by time.\nUpon its destiny depends the position of this universe, | Its manifestation and preservation of it.\nWhat do you ask about its nature? | Destiny is not something separate from its nature.\nWhat should I say about its character? | Outwardly it is determined, inwardly it is free.\nSuch is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.\nYou call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"\nBut the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.\nDeterminism with regard to it is out of question, | For soul without freedom is not a soul.\nIt lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.\nWhen it (ego) removes from itself the dust of determinism, | It drives its world like a camel.\nThe sky does not revolve without its permission, | Nor do stars shine without its grace.\nOne day it reveals its hidden nature, | And sees its essence with its own eyes.\nRows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.\nThe angel gets wine from its vine, | It gets significance from its earth.\nYou ask about the way of its seeking; | Come down to the state of lamentation.\nChange your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).\nIntellect has its source in senses, | Lamentation gets light from love.\nIntellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.\nIntellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.\nIt contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.\nThe lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.\nWhen the ego manifests its potentialities, | It removes its inner knots and veil.\nYou do not have that light by which it sees | You look upon it as momentary and mortal.\nWhy fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.\nThere is a more subtle inner death | Which makes me tremble!\nThis death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;\nCutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;\nThis death lies in ambush for thee! | Fear it, for that is really our death.\nIt digs your grave in your body, | Its Munkar and Nakir are with it.", + "phrases": [] + }, + { + "poem_id": "008_145", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 7", + "Of what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?", + "Answer", + "If you direct your eyes towards your heart, | You will find your destination within your bosom.", + "To travel while at rest is: | To travel from one's self to one's self.", + "None knows here where we are, | That we look so insignificant in the eyes of moon and stars.", + "Don't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.", + "Do not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.", + "Not to reach the end is life; | Immortal life for us lies in constant travelling.", + "The whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.", + "Our selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.", + "Lie in constant ambush against the self, | Fly from doubt to faith and certainty.", + "The fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.", + "The perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.", + "You should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.", + "Become illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.", + "In His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.", + "Bestow that perturbation to the mote, | That it may shine in the vicinity of the sun.", + "So burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.", + "He who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.", + "If you do not find him, rise in search of him; | If you find him, attach yourself to him.", + "Do not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.", + "He is a man of the path in matters of State and religion; | We are blind and he is a man of insight.", + "Like the sun of the morning, | Wisdom shines from every root, of his hair.", + "The West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.", + "It does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.", + "A desolate field is better than its garden, | A desert is better than its city.", + "Like a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.", + "Its soul became dormant, and its body awoke; | Art, science and religion all became contemptible.", + "Intellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.", + "A group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.", + "Convey my message to the West | That the ideal of democracy is a sword out of its sheath:", + "What a sword that it kills men | And does not make a distinction a between believer and an unbeliever!", + "If it does not remain in the sheath for a little more time, | It will kill itself as well as the world." + ], + "full_text": "\n\nQuestion 7\nOf what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?\nAnswer\nIf you direct your eyes towards your heart, | You will find your destination within your bosom.\nTo travel while at rest is: | To travel from one's self to one's self.\nNone knows here where we are, | That we look so insignificant in the eyes of moon and stars.\nDon't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.\nDo not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.\nNot to reach the end is life; | Immortal life for us lies in constant travelling.\nThe whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.\nOur selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.\nLie in constant ambush against the self, | Fly from doubt to faith and certainty.\nThe fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.\nThe perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.\nYou should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.\nBecome illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.\nIn His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.\nBestow that perturbation to the mote, | That it may shine in the vicinity of the sun.\nSo burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.\nHe who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.\nIf you do not find him, rise in search of him; | If you find him, attach yourself to him.\nDo not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.\nHe is a man of the path in matters of State and religion; | We are blind and he is a man of insight.\nLike the sun of the morning, | Wisdom shines from every root, of his hair.\nThe West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.\nIt does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.\nA desolate field is better than its garden, | A desert is better than its city.\nLike a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.\nIts soul became dormant, and its body awoke; | Art, science and religion all became contemptible.\nIntellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.\nA group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.\nConvey my message to the West | That the ideal of democracy is a sword out of its sheath:\nWhat a sword that it kills men | And does not make a distinction a between believer and an unbeliever!\nIf it does not remain in the sheath for a little more time, | It will kill itself as well as the world.", + "phrases": [] + }, + { + "poem_id": "008_147", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "Question 9", + "Who at last became familiar with the secret of unity | Who is the wise man that is a gnostic?", + "Answer", + "The world beneath the sky is a charming place, | But its sun and moon are prone to decay.", + "The corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.", + "The mountain flies like the moving sand, | The river changes in a moment.", + "Autumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.", + "The tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.", + "The sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.", + "Don't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.", + "Death is destined to be the wine of every cup, | How ruthlessly has it been made common!", + "The arena of sudden death | Has been called the world of moon and stars.", + "If any particle of it learnt to fly, | It was brought under control by the spell of sight.", + "Why do you seek rest for us? | We are Tied to the revolutions of the days.", + "Be careful of the ego within your heart, | From this star, the night was illumined.", + "The world is absolutely a place of decay, | This is the gnosis in this strange land.", + "Our heart is not seeking anything futile, | Our lot is not fruitless grief.", + "Desire is looked after here, | And also the intoxication of the yearning of search.", + "Ego can be made immortal; | Separation can be changed into union.", + "A lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.", + "The Living God is not without a taste for beauty, | His manifestations are not without society.", + "Who cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?", + "Whose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?", + "From whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?", + "What a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.", + "It is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.", + "My heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society", + "I saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"" + ], + "full_text": "\n\nQuestion 9\nWho at last became familiar with the secret of unity | Who is the wise man that is a gnostic?\nAnswer\nThe world beneath the sky is a charming place, | But its sun and moon are prone to decay.\nThe corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.\nThe mountain flies like the moving sand, | The river changes in a moment.\nAutumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.\nThe tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.\nThe sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.\nDon't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.\nDeath is destined to be the wine of every cup, | How ruthlessly has it been made common!\nThe arena of sudden death | Has been called the world of moon and stars.\nIf any particle of it learnt to fly, | It was brought under control by the spell of sight.\nWhy do you seek rest for us? | We are Tied to the revolutions of the days.\nBe careful of the ego within your heart, | From this star, the night was illumined.\nThe world is absolutely a place of decay, | This is the gnosis in this strange land.\nOur heart is not seeking anything futile, | Our lot is not fruitless grief.\nDesire is looked after here, | And also the intoxication of the yearning of search.\nEgo can be made immortal; | Separation can be changed into union.\nA lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.\nThe Living God is not without a taste for beauty, | His manifestations are not without society.\nWho cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?\nWhose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?\nFrom whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?\nWhat a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.\nIt is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.\nMy heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society\nI saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"", + "phrases": [] + }, + { + "poem_id": "008_148", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 3, + "section_title": "Part 3", + "text_blocks": [ + "You are a sword, come out of your cover, | Come out of your sheath.", + "Remove the veil from your potentialities, | Take hold of the moon, the sun and the stars.", + "Illumine your night by-the light of faith, | Take your white hand out of the armpit.", + "He who has opened his eyes on the heart | Has sown a spark and reaped a fire.", + "Have a spark from my innermost heart, | For my heart is as fiery as Rumi's.", + "Otherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you." + ], + "full_text": "\n\nYou are a sword, come out of your cover, | Come out of your sheath.\nRemove the veil from your potentialities, | Take hold of the moon, the sun and the stars.\nIllumine your night by-the light of faith, | Take your white hand out of the armpit.\nHe who has opened his eyes on the heart | Has sown a spark and reaped a fire.\nHave a spark from my innermost heart, | For my heart is as fiery as Rumi's.\nOtherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you.", + "phrases": [] + }, + { + "poem_id": "008_149", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "The world-illuminating moon said to God: | \"My light turns the night into day;", + "I remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;", + "There was no star in my retinue | And my nature was unaware of revolution.", + "No vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.", + "Alas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!", + "I learnt from the sun the art of shining | And brightened. this dead earthly abode", + "An abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.", + "Its Adam entrapped in the net like a fish, | He has killed God and worships man.", + "Ever since you bound me down to this earth | I have been ashamed of revolving round it.", + "This world is not aware of the light of the soul, | It is not worthy of the sun and the moon.", + "Cast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.", + "Either relieve me of my service to him | Or create another Adam out of its soil.", + "It were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"", + "Servitude deadens one's heart, | It makes the soul a burden for the body.", + "Through servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;", + "A society disintegrates | And its members fly at one another's throat.", + "If one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.", + "Everyone-is fighting with the other | Each individual is seeking his own interests.", + "Through servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.", + "His branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.", + "Devoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.", + "He has staked away the very honour of life, | And like asses is content with hay and barley.", + "Just look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.", + "His days bewail of one another, | Their movement is slower than the sands of time.", + "Imagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.", + "Its strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.", + "The fire permeates the air | Its flames intermingling and multiplying.", + "A fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.", + "On its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.", + "Its flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.", + "To live for millennia in such a dangerous desert | Is far better than a moment spent in servitude." + ], + "full_text": "\n\nThe world-illuminating moon said to God: | \"My light turns the night into day;\nI remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;\nThere was no star in my retinue | And my nature was unaware of revolution.\nNo vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.\nAlas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!\nI learnt from the sun the art of shining | And brightened. this dead earthly abode\nAn abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.\nIts Adam entrapped in the net like a fish, | He has killed God and worships man.\nEver since you bound me down to this earth | I have been ashamed of revolving round it.\nThis world is not aware of the light of the soul, | It is not worthy of the sun and the moon.\nCast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.\nEither relieve me of my service to him | Or create another Adam out of its soil.\nIt were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"\nServitude deadens one's heart, | It makes the soul a burden for the body.\nThrough servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;\nA society disintegrates | And its members fly at one another's throat.\nIf one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.\nEveryone-is fighting with the other | Each individual is seeking his own interests.\nThrough servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.\nHis branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.\nDevoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.\nHe has staked away the very honour of life, | And like asses is content with hay and barley.\nJust look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.\nHis days bewail of one another, | Their movement is slower than the sands of time.\nImagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.\nIts strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.\nThe fire permeates the air | Its flames intermingling and multiplying.\nA fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.\nOn its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.\nIts flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.\nTo live for millennia in such a dangerous desert | Is far better than a moment spent in servitude.", + "phrases": [] + }, + { + "poem_id": "008_150", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Arts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.", + "Its songs are devoid of the fire of life | They storm the wall like a flood.", + "The countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.", + "His dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.", + "His lute betrays his secret, | His instruments embody the death of multitudes.", + "It makes you weak and ill | And estranges you from the world.", + "His eyes are always full of tears\u2014 | Keep away from his songs as far as you can.", + "Beware! it is but the song of death! | It is nothing but nothingness in the guise of sound.", + "Feeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.", + "It removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.", + "Hearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame", + "One kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.", + "The second kind of grief that is our companion | Frees life from all kinds of grief.", + "It involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.", + "When it takes its abode in the heart, | It turns the heart into a vast shoreless sea.", + "Servitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.", + "I don't say that its notes are wrong | Such bewailings become only a widow.", + "Song should be violent like a storm | So that it may remove from the heart the clouds of grief.", + "It should be nourished on ecstasy\u2014 | A fire dissolved in the blood of the heart.", + "It is possible to develop flame out of its wetness, | And to make silence a part of it.", + "Do you know that in music there is a stage | Where speech develops \"without words\"?", + "A brilliant song is Nature's lamp | Its meaning imparts form to it.", + "I don't know whence comes the essence of meaning | We are aware of its form which is apparent.", + "If the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.", + "The secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates", + "\"Meaning is that transports you aloft | And makes you independent of the apparent form;", + "Meaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.", + "Our musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether." + ], + "full_text": "\n\nArts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.\nIts songs are devoid of the fire of life | They storm the wall like a flood.\nThe countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.\nHis dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.\nHis lute betrays his secret, | His instruments embody the death of multitudes.\nIt makes you weak and ill | And estranges you from the world.\nHis eyes are always full of tears\u2014 | Keep away from his songs as far as you can.\nBeware! it is but the song of death! | It is nothing but nothingness in the guise of sound.\nFeeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.\nIt removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.\nHearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame\nOne kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.\nThe second kind of grief that is our companion | Frees life from all kinds of grief.\nIt involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.\nWhen it takes its abode in the heart, | It turns the heart into a vast shoreless sea.\nServitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.\nI don't say that its notes are wrong | Such bewailings become only a widow.\nSong should be violent like a storm | So that it may remove from the heart the clouds of grief.\nIt should be nourished on ecstasy\u2014 | A fire dissolved in the blood of the heart.\nIt is possible to develop flame out of its wetness, | And to make silence a part of it.\nDo you know that in music there is a stage | Where speech develops \"without words\"?\nA brilliant song is Nature's lamp | Its meaning imparts form to it.\nI don't know whence comes the essence of meaning | We are aware of its form which is apparent.\nIf the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.\nThe secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates\n\"Meaning is that transports you aloft | And makes you independent of the apparent form;\nMeaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.\nOur musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether.", + "phrases": [] + }, + { + "poem_id": "008_151", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Similar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.", + "\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;", + "A king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;", + "A beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,", + "A puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;", + "A musician lost in a strange and alien song, | A nightingale bewailed and his string broke;", + "A youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"", + "From the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.", + "The modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.", + "A man without faith has no taste for search of truth; | He has no capacity to create.", + "His heart is ever-wavering, | It is difficult for him to bring forth new forms.", + "He is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.", + "He begs beauty from external nature, | He is a highwayman and tries to rob the destitute.", + "It is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.", + "When a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.", + "Not for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).", + "Nature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.", + "His low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.", + "His sight cannot pierce through the skies, | Because he does not possess a fearless heart.", + "He is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.", + "His thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.", + "If man deems himself earthly, | The light divine dies in his heart.", + "When a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.", + "Life is nothing without the capacity for new creations, | Not everybody knows this secret.", + "The artist who adds to Nature | Reveals before our eyes his inner secret", + "Although his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.", + "He transforms the old values of life | His art establishes the true standard of beauty.", + "His houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.", + "He creates a new universe | And gives a new life to the heart.", + "He is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,", + "With that fullness which characterises his soul, | He strives to nourish the impoverished.", + "His pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.", + "He is the very essence of Abraham and Adhar, | His hands make as well as break idols.", + "He uproots all old foundations | And polishes all creation.", + "In servitude body is deprived of soul; | What good can be expected of a soulless body?", + "Such a person loses all taste for creative work | And forgets his own self.", + "If you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.", + "His creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.", + "New things increase his doubts and misgivings; | He is pleased with everything old and decayed.", + "He always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.", + "If this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.", + "A wise bird is never entrapped | Though the net be of silken thread." + ], + "full_text": "\n\nSimilar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.\n\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;\nA king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;\nA beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,\nA puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;\nA musician lost in a strange and alien song, | A nightingale bewailed and his string broke;\nA youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"\nFrom the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.\nThe modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.\nA man without faith has no taste for search of truth; | He has no capacity to create.\nHis heart is ever-wavering, | It is difficult for him to bring forth new forms.\nHe is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.\nHe begs beauty from external nature, | He is a highwayman and tries to rob the destitute.\nIt is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.\nWhen a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.\nNot for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).\nNature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.\nHis low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.\nHis sight cannot pierce through the skies, | Because he does not possess a fearless heart.\nHe is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.\nHis thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.\nIf man deems himself earthly, | The light divine dies in his heart.\nWhen a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.\nLife is nothing without the capacity for new creations, | Not everybody knows this secret.\nThe artist who adds to Nature | Reveals before our eyes his inner secret\nAlthough his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.\nHe transforms the old values of life | His art establishes the true standard of beauty.\nHis houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.\nHe creates a new universe | And gives a new life to the heart.\nHe is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,\nWith that fullness which characterises his soul, | He strives to nourish the impoverished.\nHis pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.\nHe is the very essence of Abraham and Adhar, | His hands make as well as break idols.\nHe uproots all old foundations | And polishes all creation.\nIn servitude body is deprived of soul; | What good can be expected of a soulless body?\nSuch a person loses all taste for creative work | And forgets his own self.\nIf you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.\nHis creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.\nNew things increase his doubts and misgivings; | He is pleased with everything old and decayed.\nHe always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.\nIf this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.\nA wise bird is never entrapped | Though the net be of silken thread.", + "phrases": [] + }, + { + "poem_id": "008_152", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "In servitude, religion and love are separated | Honey of life becomes bitter.", + "What is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.", + "In servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.", + "The caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.", + "A slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.", + "Although the name of God is on his lips, | His centre of attention is the power of the ruler\u2014", + "Power that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.", + "As long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.", + "That God gives you bread as well as life | This god gives you bread but snatches life away.", + "That God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.", + "That God cures the ailment of separation, | The word of this god sows the seeds of disunity.", + "He makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.", + "When he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.", + "Alive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.", + "O wise man! dying and living are | Nothing but relative events.", + "For the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.", + "For a deaf person, there is no charm in a song; | For him sound is non-existent.", + "A blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.", + "The soul with God is living and lasting; | For one it is dead, for the other it is alive.", + "It is God who is living and never dies; | To live with God is absolute life;", + "He who lives without God is nothing but dead. | Although nobody weeps and bewails over him.", + "To his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.", + "There is no mark of devotion in his deeds; | There is no breadth of vision in his talk", + "His religion is as narrow as his world, | His forenoon is darker than the night.", + "Life is a heavy burden on his-shoulders; | He nourishes death in his own bosom.", + "In his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.", + "For a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.", + "You cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.", + "His eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.", + "If the ruler unfastens one bond, | He imposes another on him.", + "He produces a complex and intricate canon, | And expects from the slave unswerving obedience.", + "He sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.", + "When the slave. loses all faith in himself, | From his heart vanish all desires.", + "Sometimes he bestows on him handsome bounty, | And also invests him with some powers.", + "The chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.", + "He becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.", + "His body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.", + "It is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.", + "The fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation." + ], + "full_text": "\n\nIn servitude, religion and love are separated | Honey of life becomes bitter.\nWhat is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.\nIn servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.\nThe caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.\nA slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.\nAlthough the name of God is on his lips, | His centre of attention is the power of the ruler\u2014\nPower that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.\nAs long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.\nThat God gives you bread as well as life | This god gives you bread but snatches life away.\nThat God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.\nThat God cures the ailment of separation, | The word of this god sows the seeds of disunity.\nHe makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.\nWhen he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.\nAlive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.\nO wise man! dying and living are | Nothing but relative events.\nFor the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.\nFor a deaf person, there is no charm in a song; | For him sound is non-existent.\nA blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.\nThe soul with God is living and lasting; | For one it is dead, for the other it is alive.\nIt is God who is living and never dies; | To live with God is absolute life;\nHe who lives without God is nothing but dead. | Although nobody weeps and bewails over him.\nTo his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.\nThere is no mark of devotion in his deeds; | There is no breadth of vision in his talk\nHis religion is as narrow as his world, | His forenoon is darker than the night.\nLife is a heavy burden on his-shoulders; | He nourishes death in his own bosom.\nIn his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.\nFor a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.\nYou cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.\nHis eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.\nIf the ruler unfastens one bond, | He imposes another on him.\nHe produces a complex and intricate canon, | And expects from the slave unswerving obedience.\nHe sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.\nWhen the slave. loses all faith in himself, | From his heart vanish all desires.\nSometimes he bestows on him handsome bounty, | And also invests him with some powers.\nThe chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.\nHe becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.\nHis body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.\nIt is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.\nThe fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation.", + "phrases": [] + }, + { + "poem_id": "008_153", + "book_id": "008", + "book_title": "Zabur-e-Ajam", + "section_id": 4, + "section_title": "Part 4", + "text_blocks": [ + "Seek for a while the company of the ancients, | Have a look at the art of free people.", + "Arise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.", + "They displayed their inner selves before the people, | And thus saw themselves through the eyes of others.", + "By raising a structure of stones | They captured eternity in a moment.", + "Looking on it makes you mature, | And transports you to another world.", + "A symbol leads you to its creator | And lets you peep into his innermost heart.", + "A spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone", + "Don't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.", + "Woe me! I am hidden from myself, | And have not tasted water from the river of life.", + "Woe me! I am uprooted from my native so | And have fallen far away from my real position.", + "Stability arises from deep faith, | Woe me! the branch of my faith is sapless,", + "I do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.", + "Just cast a glance on that pure jewel - | Look at the Taj in the moonlight.", + "Its marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.", + "Love of men has expressed its secret, | And perforated the stone by their eyelashes.", + "Love of men is pure and charming like a paradise, | It produces songs from brick and stone.", + "Love of men is the criterion of beauty; | It unveils beauty and sanctifies it too.", + "His aspirations soar beyond the sky, | And go away from this world of quantity.", + "As what he sees cannot be expressed in words, | He whisks away veil from his heart.", + "Through love passions are elevated, | The worthless gain value through it.", + "Without love life is all a-wailing | Its whole affair becomes corrupt and unstable.", + "Love polishes one's common sense, | And imparts the quality of mirror to the stone.", + "It gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.", + "Beside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.", + "To its fire is due the vigour of our thought | To create and to infuse soul is its work.", + "Love suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"", + "Love without power is magic, | Love with power is prophecy.", + "Love combined both in its manifestations, | Love thus created a world out of a world." + ], + "full_text": "\n\nSeek for a while the company of the ancients, | Have a look at the art of free people.\nArise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.\nThey displayed their inner selves before the people, | And thus saw themselves through the eyes of others.\nBy raising a structure of stones | They captured eternity in a moment.\nLooking on it makes you mature, | And transports you to another world.\nA symbol leads you to its creator | And lets you peep into his innermost heart.\nA spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone\nDon't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.\nWoe me! I am hidden from myself, | And have not tasted water from the river of life.\nWoe me! I am uprooted from my native so | And have fallen far away from my real position.\nStability arises from deep faith, | Woe me! the branch of my faith is sapless,\nI do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.\nJust cast a glance on that pure jewel - | Look at the Taj in the moonlight.\nIts marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.\nLove of men has expressed its secret, | And perforated the stone by their eyelashes.\nLove of men is pure and charming like a paradise, | It produces songs from brick and stone.\nLove of men is the criterion of beauty; | It unveils beauty and sanctifies it too.\nHis aspirations soar beyond the sky, | And go away from this world of quantity.\nAs what he sees cannot be expressed in words, | He whisks away veil from his heart.\nThrough love passions are elevated, | The worthless gain value through it.\nWithout love life is all a-wailing | Its whole affair becomes corrupt and unstable.\nLove polishes one's common sense, | And imparts the quality of mirror to the stone.\nIt gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.\nBeside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.\nTo its fire is due the vigour of our thought | To create and to infuse soul is its work.\nLove suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"\nLove without power is magic, | Love with power is prophecy.\nLove combined both in its manifestations, | Love thus created a world out of a world.", + "phrases": [] + }, + { + "poem_id": "009_001", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Man, in this world of seven hues, | lute-like is ever afire with lamentation;", + "yearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,", + "and yet this world, that is wrought of water and clay | how can it be said to possess a heart?", + "Sea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;", + "though the stars swarm in the selfsame sky | each star is more solitary than the other,", + "each one is desperate just as we are, | a vagrant lost in an azure wilderness", + "the caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.", + "Is this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?", + "Bitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?", + "I have seen that the day of this dimensioned world | whose light illuminates both palace and street", + "came into being from the flight of a planet, | is nothing more, you might say, than a moment gone.", + "How fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!", + "Let its light illuminate the spirit | and sounds become visible even as colours;", + "hidden things become manifest in its splendour, | its watch is unending and intransient.", + "Grant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!", + "Concerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?", + "Who was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?", + "Whom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?", + "O Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?", + "Thy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?", + "By the loss of a hundred of its rays | the sun's capital is in no wise diminished.", + "Reason is a chain fettering this present age: | where is a restless soul such as I possess?", + "For many ages Being must twist on itself | that one restless soul may come into being.", + "Except you fret away at this brackish soil | it is not congenial to the seed of desire;", + "count it for gain enough if a single heart | grows from the bosom of this unproductive clay!", + "Thou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.", + "Why does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?", + "So long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;", + "open the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.", + "Kindle now a fire within my breast- | leave be the aloe, and consume the brushwood,", + "then set my aloe again upon the fire | and scatter my smoke through all the world.", + "Stir up the fire within my goblet, | mingle one glance with this inadvertency.", + "We seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.", + "Either draw aside this veil of mysteries | or seize to Thyself this sightless soul!", + "The date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.", + "Thou gavest me reason, give me madness too, | show me the way to inward ecstasy.", + "Knowledge takes up residence in the thought, | love's lodge is the unsleeping heart;", + "so long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.", + "This peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.", + "Without revelation no wise man ever found the way, | he died buffetted by his own imaginings;", + "without revelation life is a mortal sickness, | reason is banishment, religion constraint.", + "This world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.", + "Grant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.", + "Though from my soil nothing grows but words, | the language of banishment never comes to an end.", + "Under the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,", + "that these dimensions, this north and this south, | like to the sun and moon in the end may set,", + "I shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.", + "Thou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.", + "You who know naught of the battle of death and life, | who is this slave who would emulate even God?", + "This slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.", + "I am a momentary thing: make me eternal, | out of my earthiness make me celestial.", + "Grant me precision both in speech and action: | the ways are clear- give me the strength to walk.", + "What I have said comes from another world; | this book descends from another heaven.", + "I am a sea; untumult in me is a fault; | where is he who can plunge into my depths?", + "A whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.", + "I, who despair of the great sages of old, | have a word to say touching the day to come!", + "Render my speech easy unto the young, | make my abyss for them attainable." + ], + "full_text": "\n\nMan, in this world of seven hues, | lute-like is ever afire with lamentation;\nyearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,\nand yet this world, that is wrought of water and clay | how can it be said to possess a heart?\nSea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;\nthough the stars swarm in the selfsame sky | each star is more solitary than the other,\neach one is desperate just as we are, | a vagrant lost in an azure wilderness\nthe caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.\nIs this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?\nBitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?\nI have seen that the day of this dimensioned world | whose light illuminates both palace and street\ncame into being from the flight of a planet, | is nothing more, you might say, than a moment gone.\nHow fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!\nLet its light illuminate the spirit | and sounds become visible even as colours;\nhidden things become manifest in its splendour, | its watch is unending and intransient.\nGrant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!\nConcerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?\nWho was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?\nWhom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?\nO Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?\nThy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?\nBy the loss of a hundred of its rays | the sun's capital is in no wise diminished.\nReason is a chain fettering this present age: | where is a restless soul such as I possess?\nFor many ages Being must twist on itself | that one restless soul may come into being.\nExcept you fret away at this brackish soil | it is not congenial to the seed of desire;\ncount it for gain enough if a single heart | grows from the bosom of this unproductive clay!\nThou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.\nWhy does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?\nSo long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;\nopen the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.\nKindle now a fire within my breast- | leave be the aloe, and consume the brushwood,\nthen set my aloe again upon the fire | and scatter my smoke through all the world.\nStir up the fire within my goblet, | mingle one glance with this inadvertency.\nWe seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.\nEither draw aside this veil of mysteries | or seize to Thyself this sightless soul!\nThe date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.\nThou gavest me reason, give me madness too, | show me the way to inward ecstasy.\nKnowledge takes up residence in the thought, | love's lodge is the unsleeping heart;\nso long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.\nThis peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.\nWithout revelation no wise man ever found the way, | he died buffetted by his own imaginings;\nwithout revelation life is a mortal sickness, | reason is banishment, religion constraint.\nThis world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.\nGrant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.\nThough from my soil nothing grows but words, | the language of banishment never comes to an end.\nUnder the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,\nthat these dimensions, this north and this south, | like to the sun and moon in the end may set,\nI shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.\nThou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.\nYou who know naught of the battle of death and life, | who is this slave who would emulate even God?\nThis slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.\nI am a momentary thing: make me eternal, | out of my earthiness make me celestial.\nGrant me precision both in speech and action: | the ways are clear- give me the strength to walk.\nWhat I have said comes from another world; | this book descends from another heaven.\nI am a sea; untumult in me is a fault; | where is he who can plunge into my depths?\nA whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.\nI, who despair of the great sages of old, | have a word to say touching the day to come!\nRender my speech easy unto the young, | make my abyss for them attainable.", + "phrases": [] + }, + { + "poem_id": "009_002", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Life out of the delight of absence and presence | fashioned forth this world of near and far;", + "so snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.", + "On all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'", + "The moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.", + "In the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,", + "raised its head over the rim of the first dawn | and drew to its breast the new-born world.", + "Man's realm was a heap of earth, no more, | an empty wilderness, without a caravan;", + "not a river wrestled in any mountain, | not a cloud sprinkled on any desert,", + "no chanting of birds among the branches, | no leaping of deer amidst the meadow.", + "Sea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;", + "the grasses, never having known the breeze of March, | still slumbered within the depths of earth.", + "The azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!", + "In all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?", + "Be earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.", + "Either live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!", + "Earth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,", + "fluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:", + "O trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.", + "The days are bright of the tumult of life, | not through the light thou seest spread in all quarters.", + "Dawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;", + "the soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.", + "Thou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!", + "Man's reason is making assault on the world, | but his love makes assault on the Infinite;", + "his thought knows the way without any guide, | his sight is more wakeful than Gabriel.", + "Earthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;", + "he pricks into the very depths of the heavns | like the point of a needle into silk;", + "he washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.", + "Though few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.", + "His sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.", + "Whoever falls in love with the beauty of Essence, | he is the master of all existing things." + ], + "full_text": "\n\nLife out of the delight of absence and presence | fashioned forth this world of near and far;\nso snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.\nOn all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'\nThe moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.\nIn the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,\nraised its head over the rim of the first dawn | and drew to its breast the new-born world.\nMan's realm was a heap of earth, no more, | an empty wilderness, without a caravan;\nnot a river wrestled in any mountain, | not a cloud sprinkled on any desert,\nno chanting of birds among the branches, | no leaping of deer amidst the meadow.\nSea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;\nthe grasses, never having known the breeze of March, | still slumbered within the depths of earth.\nThe azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!\nIn all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?\nBe earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.\nEither live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!\nEarth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,\nfluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:\nO trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.\nThe days are bright of the tumult of life, | not through the light thou seest spread in all quarters.\nDawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;\nthe soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.\nThou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!\nMan's reason is making assault on the world, | but his love makes assault on the Infinite;\nhis thought knows the way without any guide, | his sight is more wakeful than Gabriel.\nEarthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;\nhe pricks into the very depths of the heavns | like the point of a needle into silk;\nhe washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.\nThough few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.\nHis sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.\nWhoever falls in love with the beauty of Essence, | he is the master of all existing things.", + "phrases": [] + }, + { + "poem_id": "009_003", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "The lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.", + "His imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.", + "Consider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,", + "so perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!" + ], + "full_text": "\n\nThe lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.\nHis imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.\nConsider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,\nso perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!", + "phrases": [] + }, + { + "poem_id": "009_004", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Tumulutous love, indifferent to the city; | for in the city's clangour its flame dies", + "seeks solitude in desert and mountain-range | or on the shore of an unbounded sea.", + "I, who saw among my friends none to confide in, | rested a moment on the shore of the sea:", + "the sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.", + "Sunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.", + "I held conversation with my heart; | I had many desires, many requests", + "a thing of the moment, unsharing immortality, | a thing living, unsharing life itself,", + "thirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.", + "Open your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.", + "In one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.", + "You said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.", + "O reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.", + "This bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.", + "My soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.", + "Last night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.", + "My heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.", + "I said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"", + "The restless wave slept on the grey water, | the sun vanished, dark grew the horizon;", + "evening stole a portion of its capital | and a star stood like a witness above the roof.", + "The spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,", + "his face shining like the sun in splendour, | his white hairs radiant as the season of youth;", + "a figure bright in a light immortal, | robed from head to foot in everlasting joy.", + "Upon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:", + "his speech was as a suspended mirror, | knowledge commingled with an inward fire.", + "I asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"", + "He said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.", + "Life means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;", + "the concourse on the day primordial arrayed | desired to bear witness to their own being.", + "Whether you be alive, or dead, or dying\" | for this seek witness from three witnesses.", + "The first witness is self-consciousness, | to behold oneself in one's own light;", + "the second witness is the consciousness of another, | to behold oneself in another's light;", + "the third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.", + "If you remain fast before this light, | count yourself living and abiding as God!", + "Life is to attain one's own station, | life is to see the Essence without a veil;", + "the true believer will not make do with Attributes | the Prophet was not content save with the Essence.", + "What is Ascension? The desire for a witness, | an examination face-to-face of a witness", + "a competent witness without whose confirmation | life to us is like colour and scent to a rose.", + "In that Presence no man remains firm, | or if he remains, he is of perfect assay.", + "Give not away one particle of the glow you have, | knot tightly together the glow within you;", + "fairer it is to increase one's glow, | fairer it is to test oneself before the sun;", + "then chisel anew the crumbled form; | make proof of yourself; be a true being!", + "Only such an existent is praiseworthy, | otherwise the fire of life is mere smoke.", + "I asked again, \"How shall one go before God? | How may one split the mountain of clay and water?", + "The Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"", + "He said, \"If you obtain the Authority | you can break through the heavens easily.", + "Wait till the day creation all is naked | and has washed from its skirt the dust of dimension;", + "then you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.", + "Recall the subtlety Except with an authority | or die in the mire like an ant or a locust!", + "It was by way of birth, excellent man, | that you came into this dimensioned world;", + "by birth it is possible also to escape, | it is possible to loosen all fetters from oneself;", + "but such a birth is not of clay and water\" | that is known to the man who has a living heart.", + "The first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;", + "the first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;", + "the first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;", + "the first is in need of day and night, | the second-day and night are but its vehicle.", + "A child is born through the rending of the womb, | a man is born through the rending of the world;", + "the call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.", + "Whenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!", + "I said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.", + "Life plays at vanishing and then reappearing- | one role is constant, the other transitory;", + "now life dissolves itself in manifestation, | anon it concentrates itself in solitude.", + "Its manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.", + "Reason draws life towards manifestation, | love draws life towards solitude.", + "Reason likewise hurls itself against the world | to shatter the talisman of water and clay;", + "every stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.", + "Its eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;", + "therefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.", + "So long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;", + "its affairs achieve some order gradually\" | I do not know when they will ever be completed!", + "Love knows nothing of months and years, | late and soon, near and far upon the road.", + "Reason drives a fissure through a mountain, | or else makes a circuit around it;", + "before love the mountain is like a straw, | the heart darts as swiftly as a fish.", + "Love means, to make assault upon the Infinite, | without seeing the grave to flee the world.", + "Love's strength is not of air and earth and water, | its might derives not from toughness of sinew;", + "love conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,", + "broke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.", + "Love in the soul is like sight it in the eye, | be it within the house or without the door;", + "love is at once both ashes and spark, | its work is loftier than religion and science.", + "Love is authority and manifest proof, | both worlds are subject to the seal - ring of love;", + "timeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;", + "when it supplicates God for selfhood | all the world becomes a mount, itself the rider.", + "Through love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.", + "Lovers yield themselves up to God, | give interpretative reason as an offering.", + "Are you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.", + "You who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!", + "You have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?", + "Boldly ride upon space and time, | break free of the convolutions of this girdle;", + "sharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.", + "\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"", + "Take from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.", + "\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.", + "Dissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"", + "Are you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.", + "Open wide your eyes upon Time and Space, | for these two are but a state of the soul.", + "Since first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.", + "The seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky", + "does it not know that in an ample space | it can display itself, branch by branch.", + "What is its substance? A delight in growing; | this substance is both its station and itself.", + "You who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.", + "It is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.", + "What is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.", + "What is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.", + "Your near and far spring out of the senses; | what is Ascension? A revolution in sense,", + "a revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.", + "This body is not the associate of the soul; | a handful of earth is no impediment to flight." + ], + "full_text": "\n\nTumulutous love, indifferent to the city; | for in the city's clangour its flame dies\nseeks solitude in desert and mountain-range | or on the shore of an unbounded sea.\nI, who saw among my friends none to confide in, | rested a moment on the shore of the sea:\nthe sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.\nSunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.\nI held conversation with my heart; | I had many desires, many requests\na thing of the moment, unsharing immortality, | a thing living, unsharing life itself,\nthirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.\nOpen your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.\nIn one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.\nYou said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.\nO reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.\nThis bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.\nMy soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.\nLast night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.\nMy heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.\nI said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"\nThe restless wave slept on the grey water, | the sun vanished, dark grew the horizon;\nevening stole a portion of its capital | and a star stood like a witness above the roof.\nThe spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,\nhis face shining like the sun in splendour, | his white hairs radiant as the season of youth;\na figure bright in a light immortal, | robed from head to foot in everlasting joy.\nUpon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:\nhis speech was as a suspended mirror, | knowledge commingled with an inward fire.\nI asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"\nHe said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.\nLife means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;\nthe concourse on the day primordial arrayed | desired to bear witness to their own being.\nWhether you be alive, or dead, or dying\" | for this seek witness from three witnesses.\nThe first witness is self-consciousness, | to behold oneself in one's own light;\nthe second witness is the consciousness of another, | to behold oneself in another's light;\nthe third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.\nIf you remain fast before this light, | count yourself living and abiding as God!\nLife is to attain one's own station, | life is to see the Essence without a veil;\nthe true believer will not make do with Attributes | the Prophet was not content save with the Essence.\nWhat is Ascension? The desire for a witness, | an examination face-to-face of a witness\na competent witness without whose confirmation | life to us is like colour and scent to a rose.\nIn that Presence no man remains firm, | or if he remains, he is of perfect assay.\nGive not away one particle of the glow you have, | knot tightly together the glow within you;\nfairer it is to increase one's glow, | fairer it is to test oneself before the sun;\nthen chisel anew the crumbled form; | make proof of yourself; be a true being!\nOnly such an existent is praiseworthy, | otherwise the fire of life is mere smoke.\nI asked again, \"How shall one go before God? | How may one split the mountain of clay and water?\nThe Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"\nHe said, \"If you obtain the Authority | you can break through the heavens easily.\nWait till the day creation all is naked | and has washed from its skirt the dust of dimension;\nthen you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.\nRecall the subtlety Except with an authority | or die in the mire like an ant or a locust!\nIt was by way of birth, excellent man, | that you came into this dimensioned world;\nby birth it is possible also to escape, | it is possible to loosen all fetters from oneself;\nbut such a birth is not of clay and water\" | that is known to the man who has a living heart.\nThe first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;\nthe first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;\nthe first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;\nthe first is in need of day and night, | the second-day and night are but its vehicle.\nA child is born through the rending of the womb, | a man is born through the rending of the world;\nthe call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.\nWhenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!\nI said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.\nLife plays at vanishing and then reappearing- | one role is constant, the other transitory;\nnow life dissolves itself in manifestation, | anon it concentrates itself in solitude.\nIts manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.\nReason draws life towards manifestation, | love draws life towards solitude.\nReason likewise hurls itself against the world | to shatter the talisman of water and clay;\nevery stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.\nIts eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;\ntherefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.\nSo long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;\nits affairs achieve some order gradually\" | I do not know when they will ever be completed!\nLove knows nothing of months and years, | late and soon, near and far upon the road.\nReason drives a fissure through a mountain, | or else makes a circuit around it;\nbefore love the mountain is like a straw, | the heart darts as swiftly as a fish.\nLove means, to make assault upon the Infinite, | without seeing the grave to flee the world.\nLove's strength is not of air and earth and water, | its might derives not from toughness of sinew;\nlove conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,\nbroke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.\nLove in the soul is like sight it in the eye, | be it within the house or without the door;\nlove is at once both ashes and spark, | its work is loftier than religion and science.\nLove is authority and manifest proof, | both worlds are subject to the seal - ring of love;\ntimeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;\nwhen it supplicates God for selfhood | all the world becomes a mount, itself the rider.\nThrough love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.\nLovers yield themselves up to God, | give interpretative reason as an offering.\nAre you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.\nYou who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!\nYou have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?\nBoldly ride upon space and time, | break free of the convolutions of this girdle;\nsharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.\n\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"\nTake from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.\n\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.\nDissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"\nAre you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.\nOpen wide your eyes upon Time and Space, | for these two are but a state of the soul.\nSince first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.\nThe seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky\ndoes it not know that in an ample space | it can display itself, branch by branch.\nWhat is its substance? A delight in growing; | this substance is both its station and itself.\nYou who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.\nIt is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.\nWhat is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.\nWhat is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.\nYour near and far spring out of the senses; | what is Ascension? A revolution in sense,\na revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.\nThis body is not the associate of the soul; | a handful of earth is no impediment to flight.", + "phrases": [] + }, + { + "poem_id": "009_005", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "My soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.", + "Suddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;", + "out of that cloud an angel descended | having two faces, one like fire, one like smoke", + "one dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.", + "The hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;", + "his temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;", + "every moment he was seized by another desire, | to spread his wings in yet another sky.", + "He said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.", + "Every plan is bound up with my determining; | voiced and voiceless-all alike are my prey.", + "Through me the bud swells upon the branch, | through me the birdie bewails in the nest;", + "through my flight the seed becomes a stalk, | through my effluence every parting turns to union.", + "I pronounce both reproach and exhortation; | I render athirst, that I may offer wine.", + "I am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.", + "Man and angel are both in bondage to me, | this transitory world is my own child;", + "I am every rose that you pluck from the branch, | I am the matrix of every thing that you see.", + "This world is a prisoner in my talisman, | every moment it ages through my breath.", + "But he who has in his heart I have a time with God, | that doughty hero has broken my talisman;", + "if you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"", + "I know not what it was that was in his glance, | it snatched away from my sight this ancient world;", + "either my sight opened on another world | or this same world took on another form.", + "I died in the universe of colour and scent, | I was born in a world without tumult and clamour;", + "my thread snapped from that ancient world, | a whole new world came into my hands.", + "My soul trembled at the loss of a world | until another world blossomed out of my dust;", + "my body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;", + "veiled things became manifest uncurtained, | the melody of the stars reached my cars." + ], + "full_text": "\n\nMy soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.\nSuddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;\nout of that cloud an angel descended | having two faces, one like fire, one like smoke\none dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.\nThe hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;\nhis temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;\nevery moment he was seized by another desire, | to spread his wings in yet another sky.\nHe said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.\nEvery plan is bound up with my determining; | voiced and voiceless-all alike are my prey.\nThrough me the bud swells upon the branch, | through me the birdie bewails in the nest;\nthrough my flight the seed becomes a stalk, | through my effluence every parting turns to union.\nI pronounce both reproach and exhortation; | I render athirst, that I may offer wine.\nI am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.\nMan and angel are both in bondage to me, | this transitory world is my own child;\nI am every rose that you pluck from the branch, | I am the matrix of every thing that you see.\nThis world is a prisoner in my talisman, | every moment it ages through my breath.\nBut he who has in his heart I have a time with God, | that doughty hero has broken my talisman;\nif you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"\nI know not what it was that was in his glance, | it snatched away from my sight this ancient world;\neither my sight opened on another world | or this same world took on another form.\nI died in the universe of colour and scent, | I was born in a world without tumult and clamour;\nmy thread snapped from that ancient world, | a whole new world came into my hands.\nMy soul trembled at the loss of a world | until another world blossomed out of my dust;\nmy body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;\nveiled things became manifest uncurtained, | the melody of the stars reached my cars.", + "phrases": [] + }, + { + "poem_id": "009_006", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 1, + "section_title": "Javed Nama", + "text_blocks": [ + "Your reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!", + "Venus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.", + "On the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.", + "Life is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.", + "Unto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.", + "Syria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!", + "That it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.", + "The poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.", + "The drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.", + "The one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.", + "Both were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.", + "Bring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!" + ], + "full_text": "\n\nYour reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!\nVenus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.\nOn the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.\nLife is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.\nUnto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.\nSyria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!\nThat it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.\nThe poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.\nThe drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.\nThe one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.\nBoth were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.\nBring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!", + "phrases": [] + }, + { + "poem_id": "009_007", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "This earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;", + "whatever thing meets your gaze upon this road, | regard it with the eye of intimacy.", + "Go not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!", + "This and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.", + "The world is nothing but idols of eye and ear; | its every morrow will die like yesterday.", + "Plunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!", + "When you have travelled all through earth and heaven, | when you have traversed this world and the other,", + "seek from God another seven heavens, | seek a hundred other times and spaces.", + "Self-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil", + "if our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.", + "Traveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.", + "Delightful it is to travel along with the stars, | delightful not to rest one moment on the journey.", + "When I had tramped through the vastness of space | that which was once above now appeared below me,", + "a dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;", + "all the while nearer and nearer still | until the mountains of the Moon became visible.", + "Rumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.", + "The moon is far from us, yet it is our familiar; | this is the first stage upon our road;", + "seen must be the late and soon of its time, | seen must be the caverns of its mountains.\"", + "That silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!", + "A hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;", + "out of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;", + "clouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.", + "A worn-out world without colour and sound, | no sign of life therein, neither of death,", + "no root of the palm tree of life in its navel, | no events hidden in the thighs of its time;", + "though it is a member of the family of the sun | its dawn and evening beget no revolution.", + "Rumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.", + "Its interior is fairer than its exterior, | another world lurks hidden in its hollows.", + "Whatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.", + "If the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.", + "Wheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"", + "Gently he drew my hand towards him, | then swiftly he sped to the mouth of a crater." + ], + "full_text": "\n\nThis earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;\nwhatever thing meets your gaze upon this road, | regard it with the eye of intimacy.\nGo not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!\nThis and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.\nThe world is nothing but idols of eye and ear; | its every morrow will die like yesterday.\nPlunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!\nWhen you have travelled all through earth and heaven, | when you have traversed this world and the other,\nseek from God another seven heavens, | seek a hundred other times and spaces.\nSelf-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil\nif our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.\nTraveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.\nDelightful it is to travel along with the stars, | delightful not to rest one moment on the journey.\nWhen I had tramped through the vastness of space | that which was once above now appeared below me,\na dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;\nall the while nearer and nearer still | until the mountains of the Moon became visible.\nRumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.\nThe moon is far from us, yet it is our familiar; | this is the first stage upon our road;\nseen must be the late and soon of its time, | seen must be the caverns of its mountains.\"\nThat silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!\nA hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;\nout of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;\nclouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.\nA worn-out world without colour and sound, | no sign of life therein, neither of death,\nno root of the palm tree of life in its navel, | no events hidden in the thighs of its time;\nthough it is a member of the family of the sun | its dawn and evening beget no revolution.\nRumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.\nIts interior is fairer than its exterior, | another world lurks hidden in its hollows.\nWhatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.\nIf the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.\nWheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"\nGently he drew my hand towards him, | then swiftly he sped to the mouth of a crater.", + "phrases": [] + }, + { + "poem_id": "009_008", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Like a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;", + "the moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.", + "Fancies and doubts made assault upon me, | hung my reason and sense upon the gallows.", + "I went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;", + "presently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun", + "a valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.", + "Was this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?", + "The air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.", + "No cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;", + "there light was not in the chains of darkness, | there no mists enveloped dawn and eventide.", + "Under a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,", + "his hair knotted on his head, his body naked, | coiled about him a white snake writhing,", + "a man superior to water and clay, | the world a mere image in the cloister of his fantasy,", + "his time subject to no revolution of days, | he had no traffick with the azure-tinted skies.", + "He said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"", + "Rumi", + "A man who is a wanderer on the quest, | a fixed star with the constitution of a planet.", + "His enterprise is more mature than his immaturities; | I am a martyr to his imperfections.", + "He has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!", + "He swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.", + "A drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.", + "I have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.", + "Ever he laments yearningly like a flute, | separation and union alike slay him.", + "I do not know what is in his water and clay; | I do not know what his rank and station may be.", + "Jahan-Dost", + "The world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?", + "Rumi", + "Man is a sword, and God is the swordsman; | the world is the whetstone for this sword.", + "The East saw God and did not see the world, | the West crept along the world and fled away from God.", + "True servanthood is to open the eyes to God; | true life is to see oneself without a veil.", + "When a servant takes quittance of life | God Himself calls down blessings on that servant.", + "Whatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.", + "Jahan-Dost", + "Tied up in the knot of being and not-being | the East has seen little into these secrets.", + "The task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.", + "Yesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;", + "out of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.", + "I said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?", + "Do you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"", + "He said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.", + "Rubies come forth from the stones of the road, | its Josephs are issuing out of the well.", + "I have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;", + "it is packing up to quit the station of Azar | at last to forswear forever idolatry.", + "Happy is the people whose soul has fluttered, | that has created itself anew out of its own clay.", + "For the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"", + "The Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.", + "He asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"", + "He asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"", + "He asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"", + "He asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"", + "He asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"", + "My words brought much pleasure to his soul, | and he disclosed to me delightful subtleties." + ], + "full_text": "\n\nLike a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;\nthe moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.\nFancies and doubts made assault upon me, | hung my reason and sense upon the gallows.\nI went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;\npresently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun\na valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.\nWas this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?\nThe air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.\nNo cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;\nthere light was not in the chains of darkness, | there no mists enveloped dawn and eventide.\nUnder a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,\nhis hair knotted on his head, his body naked, | coiled about him a white snake writhing,\na man superior to water and clay, | the world a mere image in the cloister of his fantasy,\nhis time subject to no revolution of days, | he had no traffick with the azure-tinted skies.\nHe said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"\nRumi\nA man who is a wanderer on the quest, | a fixed star with the constitution of a planet.\nHis enterprise is more mature than his immaturities; | I am a martyr to his imperfections.\nHe has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!\nHe swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.\nA drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.\nI have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.\nEver he laments yearningly like a flute, | separation and union alike slay him.\nI do not know what is in his water and clay; | I do not know what his rank and station may be.\nJahan-Dost\nThe world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?\nRumi\nMan is a sword, and God is the swordsman; | the world is the whetstone for this sword.\nThe East saw God and did not see the world, | the West crept along the world and fled away from God.\nTrue servanthood is to open the eyes to God; | true life is to see oneself without a veil.\nWhen a servant takes quittance of life | God Himself calls down blessings on that servant.\nWhatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.\nJahan-Dost\nTied up in the knot of being and not-being | the East has seen little into these secrets.\nThe task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.\nYesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;\nout of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.\nI said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?\nDo you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"\nHe said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.\nRubies come forth from the stones of the road, | its Josephs are issuing out of the well.\nI have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;\nit is packing up to quit the station of Azar | at last to forswear forever idolatry.\nHappy is the people whose soul has fluttered, | that has created itself anew out of its own clay.\nFor the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"\nThe Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.\nHe asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"\nHe asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"\nHe asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"\nHe asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"\nHe asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"\nMy words brought much pleasure to his soul, | and he disclosed to me delightful subtleties.", + "phrases": [] + }, + { + "poem_id": "009_009", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "1", + "This world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.", + "2", + "It is delightful to be born into another world, | so that another youth may thereby be attained.", + "3", + "God is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.", + "Though we are birds without wings or feathers, | we know more of the science of death than God.,", + "4", + "Time? It is a sweet mingled with poison, | a general compassion mingled with vengeance;", + "you see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"", + "5", + "Unbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?", + "The believer is living, and at war with himself, | he falls upon himself like a panther on a deer.", + "6", + "The infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.", + "7", + "Blind is the eye that sees sin and error; | never does the sun behold the night.", + "8", + "Association with the mire makes the seed a tree; | man by association with the mire is brought to shame.", + "The seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.", + "9", + "I said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"", + "The rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?", + "The soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"" + ], + "full_text": "\n\n1\nThis world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.\n2\nIt is delightful to be born into another world, | so that another youth may thereby be attained.\n3\nGod is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.\nThough we are birds without wings or feathers, | we know more of the science of death than God.,\n4\nTime? It is a sweet mingled with poison, | a general compassion mingled with vengeance;\nyou see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"\n5\nUnbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?\nThe believer is living, and at war with himself, | he falls upon himself like a panther on a deer.\n6\nThe infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.\n7\nBlind is the eye that sees sin and error; | never does the sun behold the night.\n8\nAssociation with the mire makes the seed a tree; | man by association with the mire is brought to shame.\nThe seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.\n9\nI said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"\nThe rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?\nThe soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"", + "phrases": [] + }, + { + "poem_id": "009_010", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Thereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world", + "ecstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision", + "when it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation", + "a delicate creature in the talisman of that night, | a star shining upon that starless night.", + "The hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.", + "Wholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.", + "Before him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;", + "in that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.", + "I said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"", + "He said, \"This form like unto flashing silver | was born in the thought of the holy God;", + "impatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,", + "like ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.", + "His rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.", + "It was his dew that opened our bud, | the fire of his breath kindled the dead ember.", + "The poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.", + "Within his melody I have glimpsed an entire universe. | now take fire for a moment from his song." + ], + "full_text": "\n\nThereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world\necstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision\nwhen it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation\na delicate creature in the talisman of that night, | a star shining upon that starless night.\nThe hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.\nWholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.\nBefore him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;\nin that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.\nI said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"\nHe said, \"This form like unto flashing silver | was born in the thought of the holy God;\nimpatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,\nlike ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.\nHis rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.\nIt was his dew that opened our bud, | the fire of his breath kindled the dead ember.\nThe poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.\nWithin his melody I have glimpsed an entire universe. | now take fire for a moment from his song.", + "phrases": [] + }, + { + "poem_id": "009_011", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "I fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.", + "When I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.", + "Twist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.", + "I dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.", + "Without the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!", + "Superficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.", + "This delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute." + ], + "full_text": "\n\nI fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.\nWhen I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.\nTwist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.\nI dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.\nWithout the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!\nSuperficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.\nThis delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute.", + "phrases": [] + }, + { + "poem_id": "009_012", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Rumi, that guide to passion and love | whose words are as Salsabil to throats athirst,", + "said, \"The poetry in which there is fire | originates from the heat of \"He is God!\"", + "That chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,", + "that chant bears testimony to the Truth, | bestows on beggars the rank of kings.", + "Through it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.", + "Many a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.", + "The poet of India-God help him, | and may his soul lack the joy of speech!", + "has taught love to become a minstrel, | taught the friends of God the art of Azar.", + "His words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.", + "Sweeter than that sweet chant which knows no mode | are the words which you utter in a dream.", + "The poet's nature is all searching, | creator and nourisher of desire;", + "the poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.", + "Ardour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.", + "If the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.", + "I said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"", + "He said, \"Peoples and nations are his signs, | our centuries are things of his creation.", + "His breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.", + "He purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;", + "the mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.", + "To his sun there is no setting, none; | to his denier never shall come perfection.", + "God's compassion is the company of his freemen, | the wrath of God is his impetuous blow.", + "Be you Universal Reason itself, flee not from him, | for he beholds both body and soul together.", + "Stride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"", + "engraved upon a wall of moonstone | behold the four Tasins of prophecy.", + "Yearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;", + "for yearning the long road becomes two steps, | such a traveller wearies of standing still.", + "As if drunk I strode out towards Yarghamid | until at last its heights became visible.", + "What shall I say of the splendour of that station? | Seven stars circle about it unceasingly;", + "the Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.", + "God gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;", + "now I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles." + ], + "full_text": "\n\nRumi, that guide to passion and love | whose words are as Salsabil to throats athirst,\nsaid, \"The poetry in which there is fire | originates from the heat of \"He is God!\"\nThat chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,\nthat chant bears testimony to the Truth, | bestows on beggars the rank of kings.\nThrough it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.\nMany a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.\nThe poet of India-God help him, | and may his soul lack the joy of speech!\nhas taught love to become a minstrel, | taught the friends of God the art of Azar.\nHis words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.\nSweeter than that sweet chant which knows no mode | are the words which you utter in a dream.\nThe poet's nature is all searching, | creator and nourisher of desire;\nthe poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.\nArdour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.\nIf the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.\nI said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"\nHe said, \"Peoples and nations are his signs, | our centuries are things of his creation.\nHis breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.\nHe purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;\nthe mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.\nTo his sun there is no setting, none; | to his denier never shall come perfection.\nGod's compassion is the company of his freemen, | the wrath of God is his impetuous blow.\nBe you Universal Reason itself, flee not from him, | for he beholds both body and soul together.\nStride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"\nengraved upon a wall of moonstone | behold the four Tasins of prophecy.\nYearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;\nfor yearning the long road becomes two steps, | such a traveller wearies of standing still.\nAs if drunk I strode out towards Yarghamid | until at last its heights became visible.\nWhat shall I say of the splendour of that station? | Seven stars circle about it unceasingly;\nthe Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.\nGod gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;\nnow I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles.", + "phrases": [] + }, + { + "poem_id": "009_013", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Gautama", + "Ancient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.", + "Whatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.", + "The science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.", + "Think upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing", + "On the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.", + "Transcend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!", + "The Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.", + "Do you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.", + "The wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.", + "The cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.", + "The Dancing-Girl", + "Give not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.", + "In my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.", + "The joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.", + "So that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.", + "You have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.", + "If the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!" + ], + "full_text": "\n\nGautama\nAncient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.\nWhatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.\nThe science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.\nThink upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing\nOn the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.\nTranscend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!\nThe Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.\nDo you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.\nThe wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.\nThe cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.\nThe Dancing-Girl\nGive not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.\nIn my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.\nThe joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.\nSo that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.\nYou have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.\nIf the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!", + "phrases": [] + }, + { + "poem_id": "009_014", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "Ahriman", + "Because of you my creatures complain like a reed-pipe, | because of you our April has become like December;", + "you have made me humbled and dishonoured in the world, | you have stained your image with my blood.", + "Truth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.", + "It is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;", + "poisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.", + "Noah had no other resource but prayer, | but the words of that hapless man were of no avail.", + "So abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;", + "with one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;", + "become a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;", + "but you must certainly give up prophecy, | you must give up all such mullah-mongery.", + "By associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.", + "So long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.", + "Now rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!", + "Zoroaster", + "Light is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.", + "My breast is swarming with restless waves; | what should the torrent do but devastate the shore?", + "The colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.", + "Self-display-that is the very secret of life, | life is to test out one's own striking-power.", + "The Self becomes more mature through suffering | until the Self rends the veils that cover God.", + "The God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.", + "To quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.", + "Upon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!", + "Not my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.", + "What is solitude? Pain, burning and yearning; | company is vision, solitude is a search.", + "Love in solitude is colloquy with God; | when love marches forth in display, that is to be a king!", + "Solitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.", + "What is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!", + "Though God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.", + "You have said that prophecy is a vexation: | when love becomes perfect, it fashions men.", + "It is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul." + ], + "full_text": "\n\nAhriman\nBecause of you my creatures complain like a reed-pipe, | because of you our April has become like December;\nyou have made me humbled and dishonoured in the world, | you have stained your image with my blood.\nTruth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.\nIt is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;\npoisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.\nNoah had no other resource but prayer, | but the words of that hapless man were of no avail.\nSo abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;\nwith one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;\nbecome a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;\nbut you must certainly give up prophecy, | you must give up all such mullah-mongery.\nBy associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.\nSo long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.\nNow rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!\nZoroaster\nLight is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.\nMy breast is swarming with restless waves; | what should the torrent do but devastate the shore?\nThe colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.\nSelf-display-that is the very secret of life, | life is to test out one's own striking-power.\nThe Self becomes more mature through suffering | until the Self rends the veils that cover God.\nThe God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.\nTo quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.\nUpon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!\nNot my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.\nWhat is solitude? Pain, burning and yearning; | company is vision, solitude is a search.\nLove in solitude is colloquy with God; | when love marches forth in display, that is to be a king!\nSolitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.\nWhat is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!\nThough God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.\nYou have said that prophecy is a vexation: | when love becomes perfect, it fashions men.\nIt is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul.", + "phrases": [] + }, + { + "poem_id": "009_015", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "In the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;", + "the smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.", + "A river of quicksilver flows through that valley | meandering like the stream of the Milky Way.", + "Before it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.", + "A man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,", + "Rain, wind and water were not his portion | athirst he, and no water save the quicksilver.", + "On the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,", + "one that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.", + "I said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"", + "She said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"", + "All of a sudden that silvery stream froze, | the bones of that youth broke in his body.", + "He cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"", + "Ifrangin said, \"If you have eyes to see, | look a little also at your own deeds.", + "The Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"", + "that Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!", + "You, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,", + "you did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!", + "The reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.", + "He said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.", + "Your infidelities have debased reason and religion, | your profit-mongerings have cheapened love.", + "Your love is torment, and secret torment at that; | your hatred is death, and sudden death at that!", + "You have associated with water and clay, | you have stolen away God's servant from Him.", + "Wisdom, which loosened the knots of things, | to you has given only thoughts of devastation.", + "That man whose substance is true knows well | your crime is heavier than my crime.", + "His breath restored the departed soul to the body; | you make the body a mausoleum for the soul.", + "What we have done unto His humanity | His community has done unto His divinity.", + "Your death is life for the people of the world: | wait now, and see what your end shall be!\"" + ], + "full_text": "\n\nIn the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;\nthe smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.\nA river of quicksilver flows through that valley | meandering like the stream of the Milky Way.\nBefore it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.\nA man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,\nRain, wind and water were not his portion | athirst he, and no water save the quicksilver.\nOn the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,\none that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.\nI said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"\nShe said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"\nAll of a sudden that silvery stream froze, | the bones of that youth broke in his body.\nHe cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"\nIfrangin said, \"If you have eyes to see, | look a little also at your own deeds.\nThe Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"\nthat Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!\nYou, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,\nyou did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!\nThe reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.\nHe said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.\nYour infidelities have debased reason and religion, | your profit-mongerings have cheapened love.\nYour love is torment, and secret torment at that; | your hatred is death, and sudden death at that!\nYou have associated with water and clay, | you have stolen away God's servant from Him.\nWisdom, which loosened the knots of things, | to you has given only thoughts of devastation.\nThat man whose substance is true knows well | your crime is heavier than my crime.\nHis breath restored the departed soul to the body; | you make the body a mausoleum for the soul.\nWhat we have done unto His humanity | His community has done unto His divinity.\nYour death is life for the people of the world: | wait now, and see what your end shall be!\"", + "phrases": [] + }, + { + "poem_id": "009_016", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 2, + "section_title": "THE SPHERE OF THE MOON", + "text_blocks": [ + "My breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.", + "He has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.", + "He is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.", + "So he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.", + "The blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!", + "He bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.", + "It is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?", + "It is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.", + "To bend double before an undimensioned God | such prayers bring no joy to the worshipper.", + "His creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;", + "in his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.", + "He has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;", + "redskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.", + "This equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;", + "The son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.", + "Hashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.", + "What is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?", + "The eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?", + "You who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!", + "Tell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!", + "Hubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;", + "expose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!", + "Let loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees", + "O Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!", + "You who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me." + ], + "full_text": "\n\nMy breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.\nHe has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.\nHe is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.\nSo he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.\nThe blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!\nHe bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.\nIt is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?\nIt is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.\nTo bend double before an undimensioned God | such prayers bring no joy to the worshipper.\nHis creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;\nin his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.\nHe has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;\nredskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.\nThis equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;\nThe son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.\nHashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.\nWhat is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?\nThe eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?\nYou who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!\nTell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!\nHubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;\nexpose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!\nLet loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees\nO Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!\nYou who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me.", + "phrases": [] + }, + { + "poem_id": "009_017", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "A handful of dust so carried forward its task | to the contemplation of its own manifestations:", + "either I fell into the net of being and existence | or existence became a prisoner in my net!", + "Have I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?", + "Either heaven has taken my heart into its breast | or it is my heart that has seized heaven.", + "Is this external then internal? What is it? | What manner of thing is it the eye sees? What is it?", + "I beat my wings towards another heaven, | I see another world rising before me,", + "a world of mountains and plains, seas and dry land, | a world far more ancient than our earth,", + "a world grown out of a little cloud | that has never known the conquest of man", + "images as yet unlimned on the tablet of existence | where no critic of nature has yet been born.", + "I said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.", + "I find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"", + "Rumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.", + "When the father of mankind departed out of Eden | he dwelt in this world for one or two days;", + "these expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.", + "The visitors to this honourable station | are themselves pious men of lofty stations,", + "pious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.", + "Rise up now, and let us pray together, | devote a moment or two to burning and melting.\"", + "I went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.", + "The Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,", + "said, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:", + "Maulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,", + "and passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.", + "To offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.", + "The recitation of that vigorous elder, | the Chapter of the Star in that silent plain", + "a recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;", + "the heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;", + "it imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;", + "at his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.", + "After prayer I rose up from my place | and kissed his hand in all humility.", + "Rumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!", + "Only upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;", + "swiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"", + "Afghani", + "Zinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.", + "A thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!", + "Zinda-Rud", + "In the heart of a people that once shattered the world | I have seen a conflict between religion and country.", + "The spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;", + "Turk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;", + "and East wasted by the West's imperialism, | Communism taken the lustre from religion and community." + ], + "full_text": "\n\nA handful of dust so carried forward its task | to the contemplation of its own manifestations:\neither I fell into the net of being and existence | or existence became a prisoner in my net!\nHave I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?\nEither heaven has taken my heart into its breast | or it is my heart that has seized heaven.\nIs this external then internal? What is it? | What manner of thing is it the eye sees? What is it?\nI beat my wings towards another heaven, | I see another world rising before me,\na world of mountains and plains, seas and dry land, | a world far more ancient than our earth,\na world grown out of a little cloud | that has never known the conquest of man\nimages as yet unlimned on the tablet of existence | where no critic of nature has yet been born.\nI said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.\nI find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"\nRumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.\nWhen the father of mankind departed out of Eden | he dwelt in this world for one or two days;\nthese expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.\nThe visitors to this honourable station | are themselves pious men of lofty stations,\npious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.\nRise up now, and let us pray together, | devote a moment or two to burning and melting.\"\nI went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.\nThe Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,\nsaid, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:\nMaulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,\nand passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.\nTo offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.\nThe recitation of that vigorous elder, | the Chapter of the Star in that silent plain\na recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;\nthe heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;\nit imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;\nat his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.\nAfter prayer I rose up from my place | and kissed his hand in all humility.\nRumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!\nOnly upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;\nswiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"\nAfghani\nZinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.\nA thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!\nZinda-Rud\nIn the heart of a people that once shattered the world | I have seen a conflict between religion and country.\nThe spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;\nTurk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;\nand East wasted by the West's imperialism, | Communism taken the lustre from religion and community.", + "phrases": [] + }, + { + "poem_id": "009_018", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.", + "He thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!", + "If you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.", + "What is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!", + "He who has said \"God is He\" is not contained | within the confines of this dimensioned order.", + "A grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!", + "Although man sprang out of water and clay, | from water and clay rose-like drew colour and sap,", + "alas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!", + "The body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"", + "Man of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,", + "the free man rails against the dark earth | for it beseems not the falcon to act like a mouse.", + "This handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen", + "there is a relationship between a country and its people | in that it is out of its soil that a nation rises;", + "but if you look carefully at this relationship | you will descry a subtlety finer than a hair.", + "Though it is out of the East that the sun rises | showing itself bold and bright, without a veil,", + "only then it burns and blazes with inward fire | when it escapes from the shackles of East and West;", + "drunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;", + "its nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner." + ], + "full_text": "\n\nThe Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.\nHe thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!\nIf you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.\nWhat is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!\nHe who has said \"God is He\" is not contained | within the confines of this dimensioned order.\nA grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!\nAlthough man sprang out of water and clay, | from water and clay rose-like drew colour and sap,\nalas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!\nThe body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"\nMan of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,\nthe free man rails against the dark earth | for it beseems not the falcon to act like a mouse.\nThis handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen\nthere is a relationship between a country and its people | in that it is out of its soil that a nation rises;\nbut if you look carefully at this relationship | you will descry a subtlety finer than a hair.\nThough it is out of the East that the sun rises | showing itself bold and bright, without a veil,\nonly then it burns and blazes with inward fire | when it escapes from the shackles of East and West;\ndrunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;\nits nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner.", + "phrases": [] + }, + { + "poem_id": "009_019", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;", + "since truth was implicit even within his error | his heart believed, though his brain was an infidel.", + "The Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.", + "The pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.", + "The religion of that prophet who knew not truth | is founded upon equality of the belly;", + "the abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.", + "Capitalism too is a fattening of the body, | its unenlightened bosom houses no heart;", + "like the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,", + "yet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.", + "Surpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.", + "Though it is difficult to descry the inward death, | call not that a rose which in truth is clay.", + "The soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.", + "One lives by production, the other by taxation | and man is a glass caught between these two stones.", + "The one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.", + "I have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.", + "Life means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!" + ], + "full_text": "\n\nThe author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;\nsince truth was implicit even within his error | his heart believed, though his brain was an infidel.\nThe Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.\nThe pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.\nThe religion of that prophet who knew not truth | is founded upon equality of the belly;\nthe abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.\nCapitalism too is a fattening of the body, | its unenlightened bosom houses no heart;\nlike the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,\nyet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.\nSurpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.\nThough it is difficult to descry the inward death, | call not that a rose which in truth is clay.\nThe soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.\nOne lives by production, the other by taxation | and man is a glass caught between these two stones.\nThe one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.\nI have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.\nLife means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!", + "phrases": [] + }, + { + "poem_id": "009_020", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "For Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.", + "Only through love intelligence gets to know God, | love's labours find firm grounding in intelligence;", + "when love is companioned by intelligence | it has the power to design another world.", + "Then rise and draw the design of a new world, | mingle together love with intelligence.", + "The flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;", + "they have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.", + "Look not for fire and intoxication in their vine; | not into their heavens shall rise a new age.", + "It is from your fire that the glow of life comes, | and it is your task to create the new world.", + "Mustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;", + "yet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.", + "No, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;", + "no fresh breath has entered into their breast, | no design of a new world is in their mind.", + "Turkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.", + "Originality is at the roots of all creation, | never by imitation shall life be reformed;", + "The living heart, creator of ages and epochs, | that soul is little enamoured of imitation:", + "if you possess the spirit of a true Mussulman | examine your own conscience, and the Koran", + "a hundred new worlds he within its verses, | whole centuries are involved in its moments;", + "one world of it suffices for the present age | seize it, if the heart in your breast grasps truth..", + "A believing servant himself is a sign of God, | every world to his breast is as a garment;", + "and when one world grows old upon his bosom, | The Koran gives him another world!", + "Zinda-Rud", + "The barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.", + "Afghani", + "It is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"", + "A world without distinction of race and colour, | its evening is brighter than Europe's dawn;", + "a world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,", + "a world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.", + "Eternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;", + "inwardly it is anxious not of change, | outwardly, every moment is revolution.", + "Behold, that world lies within your own heart; | now I will tell you of its firm foundations." + ], + "full_text": "\n\nFor Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.\nOnly through love intelligence gets to know God, | love's labours find firm grounding in intelligence;\nwhen love is companioned by intelligence | it has the power to design another world.\nThen rise and draw the design of a new world, | mingle together love with intelligence.\nThe flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;\nthey have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.\nLook not for fire and intoxication in their vine; | not into their heavens shall rise a new age.\nIt is from your fire that the glow of life comes, | and it is your task to create the new world.\nMustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;\nyet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.\nNo, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;\nno fresh breath has entered into their breast, | no design of a new world is in their mind.\nTurkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.\nOriginality is at the roots of all creation, | never by imitation shall life be reformed;\nThe living heart, creator of ages and epochs, | that soul is little enamoured of imitation:\nif you possess the spirit of a true Mussulman | examine your own conscience, and the Koran\na hundred new worlds he within its verses, | whole centuries are involved in its moments;\none world of it suffices for the present age | seize it, if the heart in your breast grasps truth..\nA believing servant himself is a sign of God, | every world to his breast is as a garment;\nand when one world grows old upon his bosom, | The Koran gives him another world!\nZinda-Rud\nThe barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.\nAfghani\nIt is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"\nA world without distinction of race and colour, | its evening is brighter than Europe's dawn;\na world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,\na world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.\nEternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;\ninwardly it is anxious not of change, | outwardly, every moment is revolution.\nBehold, that world lies within your own heart; | now I will tell you of its firm foundations.", + "phrases": [] + }, + { + "poem_id": "009_021", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "(1)", + "In both worlds, everywhere are the marks of love; | man himself is a mystery of love.", + "Love's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:", + "a star without East and West, a star unsetting | in whose orbit is neither North nor South.", + "The words I am setting tell his destiny, | their exegesis reaches from earth to heaven.", + "Death, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;", + "himself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.", + "Little by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.", + "His being gives value to contingent things, | his equilibrium is the touchstone of contingent things.", + "What shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.", + "That which is contained within man is the world, | that which is not contained within the world is man.", + "Sun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.", + "Loftier than the heavens is the station of man, | and the beginning of education is respect for man.", + "Man alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:", + "man and woman are bound one to the other, | they are the fashioners of the creatures of desire.", + "Woman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;", + "she strikes our fire against her own soul | and it is her substance that makes of the dust a man.", + "In her heart lurk life's potentialities, | from her glow and flame life derives stability;", + "she is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.", + "What worth we possess derives from her values | for we are all images of her fashioning;", + "if God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.", + "You from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.", + "The joy of creation is a fire in the body | and society is lightened by that light,", + "and whosoever takes any portion of that fire | watches jealously over his private passion;", + "all the time he fixes his gaze on his own image | lest his tablet should receive any other image.", + "Mohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;", + "our image was then poured into his heart | and out of his solitude a nation arose.", + "Though you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.", + "Though you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;", + "by isolation the imagination becomes more vivid, | more vivid, more questing, more finding.", + "Science and passion are both stations of life | both take a share of the impact of events.", + "Science derives pleasure from verification, | love derives pleasure from creativeness.", + "Display is very precious to the verifier, | to the creator solitude is very precious.", + "The eye of Moses desired to behold Being | that was all part of the pleasure of verification;", + "thou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.", + "On all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.", + "Consider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display", + "solitude is the protection of every artist, | solitude is the bezel in the artist's ring." + ], + "full_text": "\n\n(1)\nIn both worlds, everywhere are the marks of love; | man himself is a mystery of love.\nLove's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:\na star without East and West, a star unsetting | in whose orbit is neither North nor South.\nThe words I am setting tell his destiny, | their exegesis reaches from earth to heaven.\nDeath, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;\nhimself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.\nLittle by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.\nHis being gives value to contingent things, | his equilibrium is the touchstone of contingent things.\nWhat shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.\nThat which is contained within man is the world, | that which is not contained within the world is man.\nSun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.\nLoftier than the heavens is the station of man, | and the beginning of education is respect for man.\nMan alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:\nman and woman are bound one to the other, | they are the fashioners of the creatures of desire.\nWoman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;\nshe strikes our fire against her own soul | and it is her substance that makes of the dust a man.\nIn her heart lurk life's potentialities, | from her glow and flame life derives stability;\nshe is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.\nWhat worth we possess derives from her values | for we are all images of her fashioning;\nif God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.\nYou from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.\nThe joy of creation is a fire in the body | and society is lightened by that light,\nand whosoever takes any portion of that fire | watches jealously over his private passion;\nall the time he fixes his gaze on his own image | lest his tablet should receive any other image.\nMohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;\nour image was then poured into his heart | and out of his solitude a nation arose.\nThough you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.\nThough you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;\nby isolation the imagination becomes more vivid, | more vivid, more questing, more finding.\nScience and passion are both stations of life | both take a share of the impact of events.\nScience derives pleasure from verification, | love derives pleasure from creativeness.\nDisplay is very precious to the verifier, | to the creator solitude is very precious.\nThe eye of Moses desired to behold Being | that was all part of the pleasure of verification;\nthou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.\nOn all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.\nConsider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display\nsolitude is the protection of every artist, | solitude is the bezel in the artist's ring.", + "phrases": [] + }, + { + "poem_id": "009_022", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "The servant of God has no need of any station, | no man is his slave, and he is the slave of none;", + "his customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.", + "The self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;", + "God's revelation sees the benefit of all, | its regard is for the welfare and profit of all.", + "It is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;", + "when other than God determines the yes and no | then the strong man tyrannises over the weak;", + "in this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.", + "The tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;", + "white falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow", + "he gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.", + "What results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!", + "Woe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;", + "those tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!", + "They are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;", + "now is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.", + "Their eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.", + "Woe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk", + "and, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.", + "For all its repertory of varied charms | I take nothing from Europe except a warning!", + "You enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!" + ], + "full_text": "\n\nThe servant of God has no need of any station, | no man is his slave, and he is the slave of none;\nhis customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.\nThe self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;\nGod's revelation sees the benefit of all, | its regard is for the welfare and profit of all.\nIt is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;\nwhen other than God determines the yes and no | then the strong man tyrannises over the weak;\nin this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.\nThe tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;\nwhite falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow\nhe gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.\nWhat results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!\nWoe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;\nthose tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!\nThey are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;\nnow is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.\nTheir eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.\nWoe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk\nand, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.\nFor all its repertory of varied charms | I take nothing from Europe except a warning!\nYou enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!", + "phrases": [] + }, + { + "poem_id": "009_023", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing", + "#translation missing | #translation missing" + ], + "full_text": "\n\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing", + "phrases": [] + }, + { + "poem_id": "009_024", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "God has declared, Wisdom is a great good; | wherever you may see this good, seize it.", + "Science gives pinions to words and sounds, | bestows purest substance on things without substance;", + "science finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.", + "Its transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;", + "it says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.", + "Its eye beholds all the events in creation | that it may see the sure foundations of creation;", + "if it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.", + "Science without the heart's glow is pure evil, | for then its light is darkness over sea and land,", + "its rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,", + "sea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.", + "It is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;", + "it turns topsy-turvy the course of the days, | despoils the peoples of their capital.", + "Its power becomes the faithful ally of Satan; | light becomes fire by association with fire.", + "To slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;", + "better is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.", + "God save us from majesty that is without beauty, | God save us from separation without union!", + "Science without love is a demonic thing, | science together with love is a thing divine;", + "science and wisdom without love are a corpse, | reason is an arrow that never pierced the target.", + "With the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!", + "Zinda-Rud", + "You have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.", + "Why does it not strip off the veil from its face, | why does it not issue yet out of our hearts?", + "Before us lies a whole world wasting away, | a nation quietly reposing in its own dust;", + "the heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.", + "Said Halim Pasha", + "The religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;", + "in our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.", + "At the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!", + "His heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;", + "having no share of the wisdom of the Prophet\ufffds religion, | his heaven is dark, being without any star.", + "Short of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.", + "Seminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.", + "The infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.", + "The man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,", + "\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,", + "having the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.", + "You with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!", + "Speak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.", + "Your nature is illumined by the Chosen One, | so declare now, where is our station?", + "The man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;", + "every moment there is in his body a fresh soul, | every moment he has, like God, a new labour.", + "Declare the secrets to the believer, | declare the exposition of the mystery of Every day.", + "The caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;", + "I do not say that its road is different\" | it is the caravan that is different, different its regard.", + "Afghani", + "Have yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"", + "I will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;", + "for the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.", + "The 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.", + "Fasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.", + "No man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.", + "The Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.", + "Behold truth, speak truth, seek only truth; | speak one or two words from me to the people." + ], + "full_text": "\n\nGod has declared, Wisdom is a great good; | wherever you may see this good, seize it.\nScience gives pinions to words and sounds, | bestows purest substance on things without substance;\nscience finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.\nIts transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;\nit says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.\nIts eye beholds all the events in creation | that it may see the sure foundations of creation;\nif it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.\nScience without the heart's glow is pure evil, | for then its light is darkness over sea and land,\nits rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,\nsea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.\nIt is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;\nit turns topsy-turvy the course of the days, | despoils the peoples of their capital.\nIts power becomes the faithful ally of Satan; | light becomes fire by association with fire.\nTo slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;\nbetter is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.\nGod save us from majesty that is without beauty, | God save us from separation without union!\nScience without love is a demonic thing, | science together with love is a thing divine;\nscience and wisdom without love are a corpse, | reason is an arrow that never pierced the target.\nWith the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!\nZinda-Rud\nYou have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.\nWhy does it not strip off the veil from its face, | why does it not issue yet out of our hearts?\nBefore us lies a whole world wasting away, | a nation quietly reposing in its own dust;\nthe heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.\nSaid Halim Pasha\nThe religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;\nin our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.\nAt the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!\nHis heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;\nhaving no share of the wisdom of the Prophet\ufffds religion, | his heaven is dark, being without any star.\nShort of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.\nSeminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.\nThe infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.\nThe man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,\n\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,\nhaving the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.\nYou with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!\nSpeak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.\nYour nature is illumined by the Chosen One, | so declare now, where is our station?\nThe man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;\nevery moment there is in his body a fresh soul, | every moment he has, like God, a new labour.\nDeclare the secrets to the believer, | declare the exposition of the mystery of Every day.\nThe caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;\nI do not say that its road is different\" | it is the caravan that is different, different its regard.\nAfghani\nHave yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"\nI will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;\nfor the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.\nThe 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.\nFasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.\nNo man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.\nThe Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.\nBehold truth, speak truth, seek only truth; | speak one or two words from me to the people.", + "phrases": [] + }, + { + "poem_id": "009_025", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "One thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;", + "in his heart there is no burning fire, | the Chosen One is not living in his breast.", + "The believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.", + "He broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;", + "when the young shoot of power gathered strength, | his religion took on the shape of empire,", + "But empire changes the gaze entirely, | reason, understanding, usage and way alike.", + "You who have laid down a new plan, | and disengaged your heart from the ancient system,", + "like us Moslems you have broken | the bone of imperial rule in this world.", + "So that you may light a lamp in your heart | take a warning from our past history;", + "set your foot firm in the battle, | circle no more about this Lat and Hubal.", + "This aged world requires a nation | that shall be both bearer of good tidings and warner.", + "Return again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.", + "You have kindled a new flame in the soul, | your heart houses a new night and day.", + "The rite and religion of the Franks have grown old; | look no more towards that ancient cloister.", + "You have finished now with lords; | pass on from 'no', march onwards to 'but'", + "pass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.", + "You who desire a new world-order, | have you sought for it a firm foundation?", + "You have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.", + "Who gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?", + "Transcend the many-coloured splendours, | find yourself by abandoning Europe!", + "If you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.", + "What is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.", + "Without the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.", + "The poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.", + "Meditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.", + "From it arise the flames that burn the breast, | it does not accord with your temperament yet.", + "Martyr of the delicate beauty of reason, | I will tell you of the revelations of reason!", + "What is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.", + "Look not for good from the money-grubbing manikin | You will not attain piety, until you expend.", + "What pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.", + "Usury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.", + "It is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.", + "The believer is the trustee, God is the possessor; | whatever you see other than God is perishing.", + "God's banner has been beaten down by kings, | their entry has reduced townships to misery.", + "Our bread and water are of one table; | the progeny of Adam are as a single soul.", + "When the Koran's design descended into this world | it shattered the images of priest and pope;", + "I speak openly what is hidden in my heart | this is not a book, it is something other!", + "When it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.", + "Like God, it is at once hidden and manifest, | living and enduring, yes, and speaking.", + "In it are the destinies of East and West | realise then the lightning-like swiftness of thought!", + "It told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"", + "You have created a new law and order; | consider it a little in the light of the Koran", + "and you will understand life's heights and depths, | you will comprehend the destiny of life.", + "Our assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;", + "if our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.", + "God's remembrance requires not nations, | it transcends the bounds of time and space.", + "God's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?", + "If God should remove it from us | He can if He will transfer it to another people.", + "I have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;", + "I fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.", + "The Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,", + "I know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,", + "his tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,", + "turned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,", + "the hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,", + "the abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,", + "with a couplet set all being afire. | Our camel is weary and the load is heavy;", + "more bitter must be the song of the caravaneer. | The proving of holy men is through adversity,", + "it is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,", + "stride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved" + ], + "full_text": "\n\nOne thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;\nin his heart there is no burning fire, | the Chosen One is not living in his breast.\nThe believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.\nHe broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;\nwhen the young shoot of power gathered strength, | his religion took on the shape of empire,\nBut empire changes the gaze entirely, | reason, understanding, usage and way alike.\nYou who have laid down a new plan, | and disengaged your heart from the ancient system,\nlike us Moslems you have broken | the bone of imperial rule in this world.\nSo that you may light a lamp in your heart | take a warning from our past history;\nset your foot firm in the battle, | circle no more about this Lat and Hubal.\nThis aged world requires a nation | that shall be both bearer of good tidings and warner.\nReturn again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.\nYou have kindled a new flame in the soul, | your heart houses a new night and day.\nThe rite and religion of the Franks have grown old; | look no more towards that ancient cloister.\nYou have finished now with lords; | pass on from 'no', march onwards to 'but'\npass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.\nYou who desire a new world-order, | have you sought for it a firm foundation?\nYou have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.\nWho gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?\nTranscend the many-coloured splendours, | find yourself by abandoning Europe!\nIf you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.\nWhat is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.\nWithout the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.\nThe poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.\nMeditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.\nFrom it arise the flames that burn the breast, | it does not accord with your temperament yet.\nMartyr of the delicate beauty of reason, | I will tell you of the revelations of reason!\nWhat is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.\nLook not for good from the money-grubbing manikin | You will not attain piety, until you expend.\nWhat pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.\nUsury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.\nIt is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.\nThe believer is the trustee, God is the possessor; | whatever you see other than God is perishing.\nGod's banner has been beaten down by kings, | their entry has reduced townships to misery.\nOur bread and water are of one table; | the progeny of Adam are as a single soul.\nWhen the Koran's design descended into this world | it shattered the images of priest and pope;\nI speak openly what is hidden in my heart | this is not a book, it is something other!\nWhen it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.\nLike God, it is at once hidden and manifest, | living and enduring, yes, and speaking.\nIn it are the destinies of East and West | realise then the lightning-like swiftness of thought!\nIt told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"\nYou have created a new law and order; | consider it a little in the light of the Koran\nand you will understand life's heights and depths, | you will comprehend the destiny of life.\nOur assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;\nif our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.\nGod's remembrance requires not nations, | it transcends the bounds of time and space.\nGod's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?\nIf God should remove it from us | He can if He will transfer it to another people.\nI have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;\nI fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.\nThe Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,\nI know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,\nhis tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,\nturned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,\nthe hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,\nthe abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,\nwith a couplet set all being afire. | Our camel is weary and the load is heavy;\nmore bitter must be the song of the caravaneer. | The proving of holy men is through adversity,\nit is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,\nstride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved", + "phrases": [] + }, + { + "poem_id": "009_026", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 3, + "section_title": "The Sphere of Mercury", + "text_blocks": [ + "You say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.", + "Where is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.", + "Learn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.", + "speak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.", + "What temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!", + "The problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!" + ], + "full_text": "\n\nYou say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.\nWhere is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.\nLearn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.\nspeak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.\nWhat temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!\nThe problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!", + "phrases": [] + }, + { + "poem_id": "009_027", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "Between us and the light of the sun | there hang how many veils of space fold upon fold!", + "A hundred curtains have been suspended before us, | intertwisted firework displays,", + "that the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.", + "Through its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.", + "Just the pure spirit rises from the dust, | the pure spirit flees towards whither;", + "on that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.", + "Into that expanse of a hundred azure heavens | plunging continually, it surges out anew;", + "itself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.", + "Before it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.", + "It is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,", + "it spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,", + "that it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.", + "I do not know where my own station is, | I only know that it is apart from all friends.", + "Deep within me rages a war without horsemen and armies; | he will describe it who has vision like me.", + "Men are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;", + "no one is aware of the station and the way, | except for my song there is no lamp to light the path.", + "Infant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.", + "I have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.", + "If union be the end of yearning, beware; | how blessed the sighs and vain lamentations!", + "The wayfarer searches little for the high-road | if to be carefree is congenial to his soul.", + "My soul is such that, for the joy of gazing, | it every moment desires a new world.", + "Rumi, well aware of the states of my soul, | said Do you desire another world? Take it!", + "Love is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.", + "This world too subsists on water and clay, | a sanctuary enveloped in purest musk,", + "with a glance that burns and renders all veils | pass within its clouds and mists", + "and you will see therein the ancient gods; | I know them all, one by one", + "Baal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;", + "every one of them offers proof of its immortality | in the temper of this age that knows no Abraham." + ], + "full_text": "\n\nBetween us and the light of the sun | there hang how many veils of space fold upon fold!\nA hundred curtains have been suspended before us, | intertwisted firework displays,\nthat the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.\nThrough its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.\nJust the pure spirit rises from the dust, | the pure spirit flees towards whither;\non that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.\nInto that expanse of a hundred azure heavens | plunging continually, it surges out anew;\nitself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.\nBefore it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.\nIt is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,\nit spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,\nthat it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.\nI do not know where my own station is, | I only know that it is apart from all friends.\nDeep within me rages a war without horsemen and armies; | he will describe it who has vision like me.\nMen are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;\nno one is aware of the station and the way, | except for my song there is no lamp to light the path.\nInfant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.\nI have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.\nIf union be the end of yearning, beware; | how blessed the sighs and vain lamentations!\nThe wayfarer searches little for the high-road | if to be carefree is congenial to his soul.\nMy soul is such that, for the joy of gazing, | it every moment desires a new world.\nRumi, well aware of the states of my soul, | said Do you desire another world? Take it!\nLove is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.\nThis world too subsists on water and clay, | a sanctuary enveloped in purest musk,\nwith a glance that burns and renders all veils | pass within its clouds and mists\nand you will see therein the ancient gods; | I know them all, one by one\nBaal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;\nevery one of them offers proof of its immortality | in the temper of this age that knows no Abraham.", + "phrases": [] + }, + { + "poem_id": "009_028", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "That tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;", + "an ocean suspended in their air, | its skirt rent, few pearls pouring,", + "its shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.", + "Rumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind", + "he much-travelled, I new to travel, | my eyes impatient to gaze abroad.", + "Continually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"", + "Presently a mountain-range appeared, | a river, a broad meadow appeared,", + "mountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.", + "Songs of birds conspiring together, | fountains, and verdant herbs half-grown.", + "The body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.", + "I fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;", + "a lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.", + "In this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,", + "there a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,", + "here an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,", + "one holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.", + "Each one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.", + "Mardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,", + "and to augment his vision and perception | turns his gaze backwards to the past age.", + "He takes delight in ancient relics, | makes speeches about our theophanies.", + "Time has revealed a new legend; | a favourable wind is wafting from younder earth.\"", + "Baal in excess of joy chanted sweetly | Unveiling our secrets to the gods." + ], + "full_text": "\n\nThat tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;\nan ocean suspended in their air, | its skirt rent, few pearls pouring,\nits shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.\nRumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind\nhe much-travelled, I new to travel, | my eyes impatient to gaze abroad.\nContinually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"\nPresently a mountain-range appeared, | a river, a broad meadow appeared,\nmountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.\nSongs of birds conspiring together, | fountains, and verdant herbs half-grown.\nThe body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.\nI fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;\na lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.\nIn this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,\nthere a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,\nhere an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,\none holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.\nEach one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.\nMardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,\nand to augment his vision and perception | turns his gaze backwards to the past age.\nHe takes delight in ancient relics, | makes speeches about our theophanies.\nTime has revealed a new legend; | a favourable wind is wafting from younder earth.\"\nBaal in excess of joy chanted sweetly | Unveiling our secrets to the gods.", + "phrases": [] + }, + { + "poem_id": "009_029", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "Man has rent younder azure veil | and, beyond the sky, has seen no God.", + "What is there in man's heart but thoughts, | like waves this upsurging and that fleeing?", + "His soul takes repose in the sensible; | would that the past age might return!", + "Long live the European orientalist | who has drawn us forth from the tomb!", + "Ancient gods, our time has come! | Behold, the ring of unity is broken,", + "Abraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,", + "the cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,", + "joined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,", + "the Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!", + "The days of joy have returned to the world, | religion has been routed by sovereignty and lineage.", + "What thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?", + "Though the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?", + "The West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.", + "Ancient gods, our time has come! | Religion's chain must be loosed from his neck,", + "our slave was ever a free slave; | since the ritual prayers are heavy for him,", + "we seek only one prayer, and that without prostration. | Passions are elevated by songs,", + "so what pleasure is there in prayers without hymns? | Better the demon that makes itself visible", + "than a God to whom the Unseen is meet. | Ancient gods, our time has come!" + ], + "full_text": "\n\nMan has rent younder azure veil | and, beyond the sky, has seen no God.\nWhat is there in man's heart but thoughts, | like waves this upsurging and that fleeing?\nHis soul takes repose in the sensible; | would that the past age might return!\nLong live the European orientalist | who has drawn us forth from the tomb!\nAncient gods, our time has come! | Behold, the ring of unity is broken,\nAbraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,\nthe cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,\njoined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,\nthe Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!\nThe days of joy have returned to the world, | religion has been routed by sovereignty and lineage.\nWhat thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?\nThough the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?\nThe West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.\nAncient gods, our time has come! | Religion's chain must be loosed from his neck,\nour slave was ever a free slave; | since the ritual prayers are heavy for him,\nwe seek only one prayer, and that without prostration. | Passions are elevated by songs,\nso what pleasure is there in prayers without hymns? | Better the demon that makes itself visible\nthan a God to whom the Unseen is meet. | Ancient gods, our time has come!", + "phrases": [] + }, + { + "poem_id": "009_030", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "The Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,", + "chanted this song in the world of intoxication | and all the ancient gods prostrate fell.", + "Ghazal", + "Again one must gaze on the past and the future; | ho, rise up, for one must think anew.", + "Love carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.", + "Our elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.", + "If, having abandoned the world, you intend Him, | first you must pass away from your self.\"", + "I said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"", + "Again he said to me: \"Rise up, boy, | cling only to my skirt, boy.", + "Yonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,", + "beyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;", + "undisturbed by wave or torrent, | in its nature an eternal quiet.", + "This is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;", + "that one from the East, the other from the West, | both at war and blows with the men of God.", + "One has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,", + "both Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;", + "each is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.", + "Follow me closely and fear no one; | place your hand in mine and fear no one.", + "I will rend apart the sea like Moses; | I will guide you into its very breast.", + "The sea opened to us its breast | or was it air, that appeared as a water?", + "Its depths were a valley without colour and scent, | a valley whose darkness was fold on fold.", + "The Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.", + "Mountains washed, naked and cold, | and amid them two bewildered men", + "who first cast a glance on Rumi, | then gazed one upon the other.", + "Pharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"", + "Rumi", + "All that is hidden through Him is manifest; | the origin of this Light is from the White Hand.", + "Pharaoh", + "Ah, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.", + "World-rulers, gaze all upon me; | world-destroyers, gaze all upon me!", + "Woe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!", + "A human shape dwells in a museum | with a legend upon its silent lips", + "telling the history of imperialism | and giving visions to the blind.", + "What is the grand design of imperialism? | To seek security by contriving division.", + "From such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.", + "If I could only see God's interlocutor again | I would beg from him a heart aware.", + "Rumi", + "Government without spiritual light is raw, raw, | imperial power without the White Hand is a sin.", + "Rulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.", + "The crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.", + "Armies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.", + "Kitchener of Khartoum", + "The goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls", + "the history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.", + "Science and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.", + "Pharaoh", + "Science and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?" + ], + "full_text": "\n\nThe Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,\nchanted this song in the world of intoxication | and all the ancient gods prostrate fell.\nGhazal\nAgain one must gaze on the past and the future; | ho, rise up, for one must think anew.\nLove carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.\nOur elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.\nIf, having abandoned the world, you intend Him, | first you must pass away from your self.\"\nI said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"\nAgain he said to me: \"Rise up, boy, | cling only to my skirt, boy.\nYonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,\nbeyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;\nundisturbed by wave or torrent, | in its nature an eternal quiet.\nThis is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;\nthat one from the East, the other from the West, | both at war and blows with the men of God.\nOne has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,\nboth Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;\neach is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.\nFollow me closely and fear no one; | place your hand in mine and fear no one.\nI will rend apart the sea like Moses; | I will guide you into its very breast.\nThe sea opened to us its breast | or was it air, that appeared as a water?\nIts depths were a valley without colour and scent, | a valley whose darkness was fold on fold.\nThe Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.\nMountains washed, naked and cold, | and amid them two bewildered men\nwho first cast a glance on Rumi, | then gazed one upon the other.\nPharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"\nRumi\nAll that is hidden through Him is manifest; | the origin of this Light is from the White Hand.\nPharaoh\nAh, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.\nWorld-rulers, gaze all upon me; | world-destroyers, gaze all upon me!\nWoe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!\nA human shape dwells in a museum | with a legend upon its silent lips\ntelling the history of imperialism | and giving visions to the blind.\nWhat is the grand design of imperialism? | To seek security by contriving division.\nFrom such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.\nIf I could only see God's interlocutor again | I would beg from him a heart aware.\nRumi\nGovernment without spiritual light is raw, raw, | imperial power without the White Hand is a sin.\nRulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.\nThe crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.\nArmies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.\nKitchener of Khartoum\nThe goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls\nthe history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.\nScience and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.\nPharaoh\nScience and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?", + "phrases": [] + }, + { + "poem_id": "009_031", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 4, + "section_title": "THE SPHERE OF VENUS", + "text_blocks": [ + "A restless lightning flashed in the water, | waves surged and rolled in the water;", + "a sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.", + "His fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.", + "He cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!", + "Heaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"", + "Then the words broke in his throat; | from his lips a heart-rending sigh was loosed.", + "\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!", + "Fouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?", + "Revive in the breast that fire which has departed, | bring back to the world the day that has gone.", + "Soil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.", + "In your plains taller grow the palm-trees; | shall not a new Farouk arise from you?", + "World of musky-hued believers, | from you the scent of eternal life is coming to me.", + "How long will you live without the joy of journeying, | how long with your destiny in alien hands?", + "How long will you desert your true station? | My bones lament in the deep like a reed-pipe;", + "are you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"", + "Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.", + "The cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.", + "My soul wails of the pain of separation; | take the road where fewer grasses grow.", + "My camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.", + "They have made a way for waters into the desert, | upon the mountains the palm fronds are washed.", + "Yonder two gazelles one after the other | see how they are descending from the hill,", + "for a moment drink from the desert spring | and then glance upon the traveller.", + "The dew has softened the sands of the plain like silk, | the highway is not hard for the camel:", + "the clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.", + "Cameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy." + ], + "full_text": "\n\nA restless lightning flashed in the water, | waves surged and rolled in the water;\na sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.\nHis fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.\nHe cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!\nHeaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"\nThen the words broke in his throat; | from his lips a heart-rending sigh was loosed.\n\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!\nFouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?\nRevive in the breast that fire which has departed, | bring back to the world the day that has gone.\nSoil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.\nIn your plains taller grow the palm-trees; | shall not a new Farouk arise from you?\nWorld of musky-hued believers, | from you the scent of eternal life is coming to me.\nHow long will you live without the joy of journeying, | how long with your destiny in alien hands?\nHow long will you desert your true station? | My bones lament in the deep like a reed-pipe;\nare you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.\nThe cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.\nMy soul wails of the pain of separation; | take the road where fewer grasses grow.\nMy camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.\nThey have made a way for waters into the desert, | upon the mountains the palm fronds are washed.\nYonder two gazelles one after the other | see how they are descending from the hill,\nfor a moment drink from the desert spring | and then glance upon the traveller.\nThe dew has softened the sands of the plain like silk, | the highway is not hard for the camel:\nthe clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.", + "phrases": [] + }, + { + "poem_id": "009_032", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "For an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,", + "bore my baggage towards another world, | with another time, another space.", + "Our sun reached its horizons, | creating a different kind of night and day.", + "The body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.", + "Our soul accords with every fire there is, | its time rejoices in every day there is;", + "it grows not old with the flight of time, | the days illumine the world through its light.", + "The ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.", + "A broad meadow with a tall observatory | whose telescope lassoed the Pleiades", + "is this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?", + "Now I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.", + "The Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;", + "like our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.", + "Its dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.", + "They have greater dominion over time and place | because they are cleverer at the science of space;", + "they have so penetrated into its essence | that they have seen its every twist and turn.", + "Earth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.", + "When a heart makes its lodging in water and clay, | with water and clay it makes what it wills;", + "intoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.", + "In our world, existence is a duality, | soul and body, the one invisible, the other visible;", + "for terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.", + "When the day of separation arrives for any, | he becomes livelier from the flame of separation;", + "a day or two before the day of death | he proclaims his decease to his fellows.", + "Their soul is not nourished by the body, | therefore it has not become habituated to the body.", + "Death is to draw in the body, | death is to flee from the world into one's self.", + "This discourse is too high for your thought | because your soul is dominated by your body.", + "You must wander here for a moment or two; | God gives not such an opportunity to everyone." + ], + "full_text": "\n\nFor an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,\nbore my baggage towards another world, | with another time, another space.\nOur sun reached its horizons, | creating a different kind of night and day.\nThe body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.\nOur soul accords with every fire there is, | its time rejoices in every day there is;\nit grows not old with the flight of time, | the days illumine the world through its light.\nThe ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.\nA broad meadow with a tall observatory | whose telescope lassoed the Pleiades\nis this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?\nNow I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.\nThe Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;\nlike our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.\nIts dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.\nThey have greater dominion over time and place | because they are cleverer at the science of space;\nthey have so penetrated into its essence | that they have seen its every twist and turn.\nEarth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.\nWhen a heart makes its lodging in water and clay, | with water and clay it makes what it wills;\nintoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.\nIn our world, existence is a duality, | soul and body, the one invisible, the other visible;\nfor terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.\nWhen the day of separation arrives for any, | he becomes livelier from the flame of separation;\na day or two before the day of death | he proclaims his decease to his fellows.\nTheir soul is not nourished by the body, | therefore it has not become habituated to the body.\nDeath is to draw in the body, | death is to flee from the world into one's self.\nThis discourse is too high for your thought | because your soul is dominated by your body.\nYou must wander here for a moment or two; | God gives not such an opportunity to everyone.", + "phrases": [] + }, + { + "poem_id": "009_033", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "An aged man, his beard white as snow, | having expended many years upon science and wisdom,", + "keen of eye like the Western sages, | his raiment like the robes of a Christian monk,", + "far on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,", + "well-versed in the wont and way of every road, | the deep thoughts evident in his eyes,", + "seeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.", + "\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,", + "given flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"", + "His speech and comprehension flowed like a river; | I was lost in stupefaction at his words:", + "is this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!", + "He continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,", + "who opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.", + "He spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.", + "He wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.", + "I too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,", + "I have seen America and Japan and China, | investigating the metals of the earth.", + "I have knowledge of earth's nights and days, | I have journeyed through its lands and seas.", + "The tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"", + "Rumi", + "I am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;", + "a man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.", + "We who have chanced thus upon your city | are in the world, yet free from the world.", + "In our quest for ever new apparitions | be our companion on the road for a little time.", + "The Martian Sage", + "These are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.", + "Farzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;", + "\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.", + "There is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;", + "that world is loftier than all other worlds, | that world is more sublime than spacelessness.", + "God Himself knows nothing of that world; | I have never seen a world more free.", + "God does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,", + "no circumambulations, no prostrations there, | no prayers, no thanksgivings.\"", + "Barkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"", + "Since our ancestor did not succumb to his guile | God entrusted to us another world.", + "So enter this God-given kingdom; | behold Marghadin and its laws and customs." + ], + "full_text": "\n\nAn aged man, his beard white as snow, | having expended many years upon science and wisdom,\nkeen of eye like the Western sages, | his raiment like the robes of a Christian monk,\nfar on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,\nwell-versed in the wont and way of every road, | the deep thoughts evident in his eyes,\nseeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.\n\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,\ngiven flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"\nHis speech and comprehension flowed like a river; | I was lost in stupefaction at his words:\nis this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!\nHe continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,\nwho opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.\nHe spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.\nHe wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.\nI too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,\nI have seen America and Japan and China, | investigating the metals of the earth.\nI have knowledge of earth's nights and days, | I have journeyed through its lands and seas.\nThe tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"\nRumi\nI am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;\na man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.\nWe who have chanced thus upon your city | are in the world, yet free from the world.\nIn our quest for ever new apparitions | be our companion on the road for a little time.\nThe Martian Sage\nThese are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.\nFarzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;\n\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.\nThere is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;\nthat world is loftier than all other worlds, | that world is more sublime than spacelessness.\nGod Himself knows nothing of that world; | I have never seen a world more free.\nGod does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,\nno circumambulations, no prostrations there, | no prayers, no thanksgivings.\"\nBarkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"\nSince our ancestor did not succumb to his guile | God entrusted to us another world.\nSo enter this God-given kingdom; | behold Marghadin and its laws and customs.", + "phrases": [] + }, + { + "poem_id": "009_034", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "Marghadin and those lofty edifices | what can I say of that noble city?", + "Its inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,", + "their thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;", + "who so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.", + "The aim of science and art there is service, | no one weighs work done against gold;", + "no one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.", + "The demon of the machine has no power over nature, | the skies are not blackened by smoke;", + "the lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,", + "his tillage is not a struggle for water, | his harvest is his own, no other shares in it.", + "In that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;", + "In Marghadin no pen wins lustre | from inscribing and disseminating lies;", + "in the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.", + "The Martian Sage", + "No one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.", + "Zinda-Rud", + "Mendicant and destitute are so by God's decree, | by God's decree ruler and ruled;", + "none but God is the creator of destiny | and against destiny human design is powerless.", + "The Martian Sage", + "If your heart bleeds on account of one destiny, | petition God to decree another destiny;", + "if you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.", + "Earthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;", + "its subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.", + "Be dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.", + "Are you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.", + "Every moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?", + "So long as your faith is to accord not with your self | the world of your thoughts is your prison;", + "toil without treasure-such is destiny; | treasure without toil-such is destiny!", + "If this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.", + "Woe to that religion which lulls you to sleep | and still holds you in sleep profound!", + "Is this religion, or magic and enchantment? | Is this religion, or a grain of opium?", + "Do you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?", + "Do you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?", + "Do you know whence came this heart, and its visitations, | whence these arts, these miracles?", + "Do you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.", + "All this is an overflow of the springtime of nature, | nature which derives from nature's Creator.", + "What is life? A mine of gems; | you are the trustee, its owner is Another.", + "A radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim", + "Service belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.", + "Even so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks", + "you who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.", + "If you regard God's earth as your own, | then what means the verse, Work not corruption?", + "Adam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.", + "None should convert a trust to his own use; | blessed is he who renders God's property up to God.", + "You have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.", + "If you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?", + "Return to God the property of God | so that you may loose the knot of your involvement;", + "for why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.", + "The man who has not leaped forth from water and clay | has shattered his own glass with his own stone.", + "You who cannot tell goal from path, | the value of every thing is measured by the regard.", + "So long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.", + "View the world otherwise, and it will become other, | this earth and heaven will be transformed." + ], + "full_text": "\n\nMarghadin and those lofty edifices | what can I say of that noble city?\nIts inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,\ntheir thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;\nwho so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.\nThe aim of science and art there is service, | no one weighs work done against gold;\nno one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.\nThe demon of the machine has no power over nature, | the skies are not blackened by smoke;\nthe lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,\nhis tillage is not a struggle for water, | his harvest is his own, no other shares in it.\nIn that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;\nIn Marghadin no pen wins lustre | from inscribing and disseminating lies;\nin the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.\nThe Martian Sage\nNo one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.\nZinda-Rud\nMendicant and destitute are so by God's decree, | by God's decree ruler and ruled;\nnone but God is the creator of destiny | and against destiny human design is powerless.\nThe Martian Sage\nIf your heart bleeds on account of one destiny, | petition God to decree another destiny;\nif you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.\nEarthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;\nits subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.\nBe dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.\nAre you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.\nEvery moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?\nSo long as your faith is to accord not with your self | the world of your thoughts is your prison;\ntoil without treasure-such is destiny; | treasure without toil-such is destiny!\nIf this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.\nWoe to that religion which lulls you to sleep | and still holds you in sleep profound!\nIs this religion, or magic and enchantment? | Is this religion, or a grain of opium?\nDo you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?\nDo you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?\nDo you know whence came this heart, and its visitations, | whence these arts, these miracles?\nDo you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.\nAll this is an overflow of the springtime of nature, | nature which derives from nature's Creator.\nWhat is life? A mine of gems; | you are the trustee, its owner is Another.\nA radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim\nService belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.\nEven so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks\nyou who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.\nIf you regard God's earth as your own, | then what means the verse, Work not corruption?\nAdam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.\nNone should convert a trust to his own use; | blessed is he who renders God's property up to God.\nYou have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.\nIf you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?\nReturn to God the property of God | so that you may loose the knot of your involvement;\nfor why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.\nThe man who has not leaped forth from water and clay | has shattered his own glass with his own stone.\nYou who cannot tell goal from path, | the value of every thing is measured by the regard.\nSo long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.\nView the world otherwise, and it will become other, | this earth and heaven will be transformed.", + "phrases": [] + }, + { + "poem_id": "009_035", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "We passed by thousands of streets and mansions; | on the edge of the city was a broad square", + "and in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.", + "Her face was radiant, but without the light of the soul, | as if its meaning were too hard to express;", + "her speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:", + "her breast was void of the ardour of youth, | blind and unreceptive to images her mirror;", + "she knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.", + "That sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;", + "simple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks", + "and made her expert in the craft of prophethood, | then let her loose upon this world,", + "She declared, \"I have come down from heaven; | my message is the final message of time.\"", + "She speaks of the status of man and woman, | she speaks more openly of the secrets of the body.", + "The destiny of life in this end of time | I will now recount in the language of earthlings.\"" + ], + "full_text": "\n\nWe passed by thousands of streets and mansions; | on the edge of the city was a broad square\nand in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.\nHer face was radiant, but without the light of the soul, | as if its meaning were too hard to express;\nher speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:\nher breast was void of the ardour of youth, | blind and unreceptive to images her mirror;\nshe knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.\nThat sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;\nsimple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks\nand made her expert in the craft of prophethood, | then let her loose upon this world,\nShe declared, \"I have come down from heaven; | my message is the final message of time.\"\nShe speaks of the status of man and woman, | she speaks more openly of the secrets of the body.\nThe destiny of life in this end of time | I will now recount in the language of earthlings.\"", + "phrases": [] + }, + { + "poem_id": "009_036", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 5, + "section_title": "THE SPHERE OF MARS", + "text_blocks": [ + "Women! Mothers! Sisters! | How long shall we live like fond darlings?", + "To be a darling here is to be a victim, | to be a darling is to be dominated and deprived.", + "We idly comb out our tresses | and think of men as our prey;", + "but man is a hunter in the guise of a quarry | and circles about you to lasso you.", + "His swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.", + "Though that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.", + "To be his consort is a torment of life, | union with him is poison, separation from him sugar.", + "A twisting serpent he - flee from his coils, | do not pour his poisons into your blood.", + "Maternity pales the cheeks of mothers; | O happy, to be free and without husband!", + "The divine revelation comes to me continuously | augmenting the delight I have in faith.", + "The time has come when by a miracle of science | it is possible to see the foetus within the body;", + "from life\u2019s field you may gather a harvest | of sons and daughters exactly as you choose,", + "and if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.", + "After this age other ages will come | wherein new secrets shall be revealed;", + "the foetus will take nourishment of another kind, | without the night of the womb it will find the day.", + "Finally that being utterly demonic will die | even as died the creatures of the ancient days.", + "Tulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.", + "Of their own accord the secrets of life will emerge, | life\u2019s string will yield melodies without a plectrum.", + "Oyster dying of thirst under the sea, | do not accept the scatterings of April;", + "rise tip and wage war with nature, | that by your battling the maiden may be freed.", + "Woman\u2019s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!", + "Rumi", + "Regard the creed of this new-fangled age, | regard the harvest of irreligious education.", + "Love is the law and ritual of life, | religion the root of education; religion is love.", + "Love externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.", + "From its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;", + "religion does not mature without Love\u2019s schooling; | learn religion from the company of the Lords of Love." + ], + "full_text": "\n\nWomen! Mothers! Sisters! | How long shall we live like fond darlings?\nTo be a darling here is to be a victim, | to be a darling is to be dominated and deprived.\nWe idly comb out our tresses | and think of men as our prey;\nbut man is a hunter in the guise of a quarry | and circles about you to lasso you.\nHis swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.\nThough that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.\nTo be his consort is a torment of life, | union with him is poison, separation from him sugar.\nA twisting serpent he - flee from his coils, | do not pour his poisons into your blood.\nMaternity pales the cheeks of mothers; | O happy, to be free and without husband!\nThe divine revelation comes to me continuously | augmenting the delight I have in faith.\nThe time has come when by a miracle of science | it is possible to see the foetus within the body;\nfrom life\u2019s field you may gather a harvest | of sons and daughters exactly as you choose,\nand if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.\nAfter this age other ages will come | wherein new secrets shall be revealed;\nthe foetus will take nourishment of another kind, | without the night of the womb it will find the day.\nFinally that being utterly demonic will die | even as died the creatures of the ancient days.\nTulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.\nOf their own accord the secrets of life will emerge, | life\u2019s string will yield melodies without a plectrum.\nOyster dying of thirst under the sea, | do not accept the scatterings of April;\nrise tip and wage war with nature, | that by your battling the maiden may be freed.\nWoman\u2019s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!\nRumi\nRegard the creed of this new-fangled age, | regard the harvest of irreligious education.\nLove is the law and ritual of life, | religion the root of education; religion is love.\nLove externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.\nFrom its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;\nreligion does not mature without Love\u2019s schooling; | learn religion from the company of the Lords of Love.", + "phrases": [] + }, + { + "poem_id": "009_037", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Let me be a ransom for this demented heart | which every instant bestows on me another desert;", + "whenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.", + "Seeing that the signs of God are infinite | where, traveller, can the high-road end?", + "The task of science is to see and consume, | the work of gnosis is to see and augment;", + "science weighs in the balance of technology, | gnosis weighs in the balance of intuition;", + "science holds in its hand water and earth, | gnosis holds in its hand the pure spirit;", + "science casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.", + "In quest of continuous manifestations | I travel through the skies, lamenting like a reed;", + "all this is by the grace of a pure-born saint | whose ardour fell upon my soul.", + "The caravan of these two scanners of existence | presently halted by the shores of Jupiter,", + "that world, that earth not yet complete, | circling about it moons swift of pace;", + "the glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.", + "Midnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.", + "As I lifted my gaze towards heaven | I saw a star closer to me;", + "the awful prospect robbed me of my senses | near and far, late and soon became transformed.", + "I saw before me three pure spirits | the fire in whose breasts might melt the world.", + "They were clad in robes of tulip hue, | their faces gleamed with an inner glow;", + "in fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.", + "Rumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.", + "You have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!", + "Ghalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.", + "These songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"" + ], + "full_text": "\n\nLet me be a ransom for this demented heart | which every instant bestows on me another desert;\nwhenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.\nSeeing that the signs of God are infinite | where, traveller, can the high-road end?\nThe task of science is to see and consume, | the work of gnosis is to see and augment;\nscience weighs in the balance of technology, | gnosis weighs in the balance of intuition;\nscience holds in its hand water and earth, | gnosis holds in its hand the pure spirit;\nscience casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.\nIn quest of continuous manifestations | I travel through the skies, lamenting like a reed;\nall this is by the grace of a pure-born saint | whose ardour fell upon my soul.\nThe caravan of these two scanners of existence | presently halted by the shores of Jupiter,\nthat world, that earth not yet complete, | circling about it moons swift of pace;\nthe glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.\nMidnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.\nAs I lifted my gaze towards heaven | I saw a star closer to me;\nthe awful prospect robbed me of my senses | near and far, late and soon became transformed.\nI saw before me three pure spirits | the fire in whose breasts might melt the world.\nThey were clad in robes of tulip hue, | their faces gleamed with an inner glow;\nin fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.\nRumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.\nYou have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!\nGhalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.\nThese songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"", + "phrases": [] + }, + { + "poem_id": "009_038", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Seek from your own earth a fire as yet unseen, | another\u2019s apparition is unworthy of your demand.", + "I have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.", + "I would not give for Jamshid\u2019s realm that verse of Naziri: | \u2018He who is yet unslain belongs not to our tribe.\u2019", + "Though reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.", + "You know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima\u2019s lute?", + "Tell a tale of the hunting and fettering of sharks: | do not say, \u2018Our skiff knows not the face of the sea.\u2019", + "I am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.", + "Be partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult." + ], + "full_text": "\n\nSeek from your own earth a fire as yet unseen, | another\u2019s apparition is unworthy of your demand.\nI have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.\nI would not give for Jamshid\u2019s realm that verse of Naziri: | \u2018He who is yet unslain belongs not to our tribe.\u2019\nThough reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.\nYou know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima\u2019s lute?\nTell a tale of the hunting and fettering of sharks: | do not say, \u2018Our skiff knows not the face of the sea.\u2019\nI am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.\nBe partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult.", + "phrases": [] + }, + { + "poem_id": "009_039", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Come, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;", + "though the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.", + "Though Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.", + "Battling, the tribute-snatchers of the grove | we will turn away from our garden\u2019s gate with empty basket;", + "peacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.", + "You and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East." + ], + "full_text": "\n\nCome, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;\nthough the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.\nThough Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.\nBattling, the tribute-snatchers of the grove | we will turn away from our garden\u2019s gate with empty basket;\npeacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.\nYou and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East.", + "phrases": [] + }, + { + "poem_id": "009_040", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "If ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.", + "That I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.", + "Through separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.", + "My sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.", + "Tahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.", + "The ardour and passion of these anguished lovers | cast fresh commotions into my soul;", + "ancient problems reared their heads | and made assault upon my mind.", + "The ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.", + "Rumi said, \"Do not lose any time, | you who desire the resolution of every knot;", + "for long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"" + ], + "full_text": "\n\nIf ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.\nThat I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.\nThrough separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.\nMy sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.\nTahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.\nThe ardour and passion of these anguished lovers | cast fresh commotions into my soul;\nancient problems reared their heads | and made assault upon my mind.\nThe ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.\nRumi said, \"Do not lose any time, | you who desire the resolution of every knot;\nfor long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"", + "phrases": [] + }, + { + "poem_id": "009_041", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "Why do you keep far from the station of believers? | That is, why are you exiled from Paradise?", + "Hallaj", + "The free man who knows good and evil, | his spirit cannot be contained in Paradise.", + "The mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;", + "the mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.", + "The mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.", + "Science is founded upon fear and hope, | lovers are troubled by neither hope nor fear;", + "science is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;", + "science gazes upon the past and the present, | love cries, \"Look upon what is coming!\"", + "Science has made compact with the canon of constraint | and has no other resource but constraint and resignation;", + "Love is free and proud and intolerant | and boldly investigates the whole of Being.", + "Our love is a stranger to complaining | even though it weeps the tears of drunkenness.", + "Our constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;", + "our fire augments out of separation, | separation is congenial to our soul.", + "Life without prickings is no true life; | one must live with a fire under one's feet.", + "Such living is the destiny of the self | and through this destiny the self is built up.", + "A mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;", + "when yearning makes assault upon a world | it transforms momentary beings into immortals.", + "Zinda-Rud", + "The wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.", + "Hallaj", + "Whoever possesses the apparatus of destiny, | IbIis and death tremble before his might.", + "Predestination is the religion of men of zeal, | predestination for heroes is the perfection of power.", + "Ripe souls become yet riper through constraint | which for raw men is the embrace of the tomb.", + "Khalid constrained turns a world upside down; | for us, constraint tears us up by the roots.", + "The business of true men is resignation and submission; | this garment does not suit the weaklings.", + "You who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?", + "A fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,", + "\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"", + "The other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,", + "I cannot endure its glowing heat | which is too great for the strivings of my soul.\"", + "Rumi", + "Our concern is only with hope and fear; | not every man has the zeal to surrender.", + "You who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"", + "you have little understood the meaning of destiny, | you have seen neither selfhood nor God.", + "The believer true thus petitions God: | \"We accord with you, so accord with us.\"", + "His resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.", + "Zinda-Rud", + "Men of short vision have stirred up commotions | and hung God's true servant on the gibbet.", + "The hidden things of Being are manifest to you; | declare then, what was your crime?", + "Hallaj", + "The sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,", + "believers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.", + "\"God's bidding\" they called a vain image | because it was bound to water and clay.", + "I kindled in my self the fire of life | and spoke to the dead of the mysteries of life.", + "The whole world has been founded on Selfhood, | love therein has been compounded with violence;", + "Selfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;", + "within its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.", + "Every moment every heart in this ancient convent | discourses, albeit secretly, of the Self;", + "whoever has not taken his share of its fire | has died in the world, a stranger to himself.", + "India and Iran alike are privy to its light, | but few there are who also know its fire.", + "I have spoken of its light and its fire; | confidant of my secret, see now my crime.", + "What I have done you too have done; beware! | You have sought to resurrect the dead: beware!", + "Tahira", + "From the sin of a frenzied servant of God | new creatures come into being;", + "unbounded passion rends veils apart, | removes from the vision the old and stale,", + "and in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.", + "Behold Love's glory in city and fields, | lest you suppose it has passed away from the world;", + "it lies concealed in the breast of its own time | how could it be contained in such a closet as this?", + "Zinda-Rud", + "You who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:", + "The dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?", + "Ghalib", + "The lament that rises out of a broken heart | I have seen its effect different in every place;", + "the dove is consumed through its influence, | the nightingale daubed with colours as its result.", + "In it, death is in the embrace of life, | one moment here is life, there is death;", + "such a colour as glowed in Mani's abode, | such a colour as begets colourlessness.", + "You know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.", + "Either enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.", + "Zinda-Rud", + "A hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?", + "Ghalib", + "Consider well this being and not-being; | continuously worlds are coming into existence.", + "Wherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.", + "Zinda-Rud", + "Ghalib", + "Speak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.", + "Zinda- Rud", + "Ghalib", + "Then is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.", + "Zinda- Rud", + "You are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!", + "Ghalib", + "\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.", + "Zinda-Rud", + "I have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!", + "Ghalib", + "You who like me descry the secrets of poetry, | these words overstretch the string of poetry;", + "the poets have adorned the banquet of words, | but these Moses lack the White Hand.", + "What you demand of me is unbelief, | an unbelief transcending poetry.", + "Hallaj", + "Wherever you see a world of colour and scent | out of whose soil springs the plant of desire", + "is either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.", + "Zinda-Rud", + "I ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;", + "is it a man, or an essence in being | such as but rarely comes into existence?", + "Hallaj", + "Before him the whole world bows prostrate, | before him who called himself His servant.", + "\"His servant\" surpasses your understanding | because he is man, and at the same time essence.", + "His essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.", + "\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;", + "\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.", + "\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.", + "\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.", + "\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?", + "No man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".", + "\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".", + "\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.", + "The true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.", + "Zinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.", + "Zinda- Rud", + "I know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?", + "Hallaj", + "The meaning of beholding that Last of Time | is to make his rule binding on oneself.", + "Live in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn", + "Then behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.", + "Zinda-Rud", + "What is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?", + "Hallaj", + "First, to implant on one's soul the image of God, | then next to implant it on the world;", + "when the soul's image is perfected in the world, | to behold the commons is to behold God.", + "Blessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;", + "woe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!", + "Such a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;", + "he sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.", + "Do you possess God's image? The world is your prey; | destiny shares the same reins as your design.", + "The present age seeks to war with you; | imprint God's image on this infidel's tablet!", + "Zinda- Rud", + "God's image has been implanted on the world; | I do not know how it has been implanted.", + "Hallaj", + "It has been implanted by force of love | or it has been implanted by force of violence;", + "because God is more manifest in love, | love is a better way than violence.", + "Zinda- Rud", + "Declare, master of the secrets of the East, | what difference is there between the ascetic and the lover?", + "Hallaj", + "The ascetic is a stranger in this present world, | the lover is a stranger in the world to come.", + "Zinda-Rud", + "The end of gnosis is not-being | what is life to repose in annihilation?", + "Hallaj", + "The intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.", + "You who seek your goal in annihilation, | non-existence can never discover existence.", + "Zinda-Rud", + "He who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;", + "our handful of dust is acquainted with the skies | where is the fire of that destitute one?", + "Hallaj", + "Speak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.", + "We are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,", + "how that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.", + "Love is to burn in his fire; | without his fire, burning is no burning.", + "Because he is more ancient in love and service, | Adam is not privy to his secrets.", + "Tear off the skirt of blind conformity | that you may learn God's Unity from him.", + "Zinda- Rud", + "You who hold the clime of the soul under your royal signet, | keep company with me a moment more.", + "Hallaj", + "We do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;", + "every instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings." + ], + "full_text": "\n\nWhy do you keep far from the station of believers? | That is, why are you exiled from Paradise?\nHallaj\nThe free man who knows good and evil, | his spirit cannot be contained in Paradise.\nThe mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;\nthe mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.\nThe mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.\nScience is founded upon fear and hope, | lovers are troubled by neither hope nor fear;\nscience is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;\nscience gazes upon the past and the present, | love cries, \"Look upon what is coming!\"\nScience has made compact with the canon of constraint | and has no other resource but constraint and resignation;\nLove is free and proud and intolerant | and boldly investigates the whole of Being.\nOur love is a stranger to complaining | even though it weeps the tears of drunkenness.\nOur constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;\nour fire augments out of separation, | separation is congenial to our soul.\nLife without prickings is no true life; | one must live with a fire under one's feet.\nSuch living is the destiny of the self | and through this destiny the self is built up.\nA mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;\nwhen yearning makes assault upon a world | it transforms momentary beings into immortals.\nZinda-Rud\nThe wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.\nHallaj\nWhoever possesses the apparatus of destiny, | IbIis and death tremble before his might.\nPredestination is the religion of men of zeal, | predestination for heroes is the perfection of power.\nRipe souls become yet riper through constraint | which for raw men is the embrace of the tomb.\nKhalid constrained turns a world upside down; | for us, constraint tears us up by the roots.\nThe business of true men is resignation and submission; | this garment does not suit the weaklings.\nYou who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?\nA fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,\n\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"\nThe other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,\nI cannot endure its glowing heat | which is too great for the strivings of my soul.\"\nRumi\nOur concern is only with hope and fear; | not every man has the zeal to surrender.\nYou who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"\nyou have little understood the meaning of destiny, | you have seen neither selfhood nor God.\nThe believer true thus petitions God: | \"We accord with you, so accord with us.\"\nHis resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.\nZinda-Rud\nMen of short vision have stirred up commotions | and hung God's true servant on the gibbet.\nThe hidden things of Being are manifest to you; | declare then, what was your crime?\nHallaj\nThe sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,\nbelievers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.\n\"God's bidding\" they called a vain image | because it was bound to water and clay.\nI kindled in my self the fire of life | and spoke to the dead of the mysteries of life.\nThe whole world has been founded on Selfhood, | love therein has been compounded with violence;\nSelfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;\nwithin its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.\nEvery moment every heart in this ancient convent | discourses, albeit secretly, of the Self;\nwhoever has not taken his share of its fire | has died in the world, a stranger to himself.\nIndia and Iran alike are privy to its light, | but few there are who also know its fire.\nI have spoken of its light and its fire; | confidant of my secret, see now my crime.\nWhat I have done you too have done; beware! | You have sought to resurrect the dead: beware!\nTahira\nFrom the sin of a frenzied servant of God | new creatures come into being;\nunbounded passion rends veils apart, | removes from the vision the old and stale,\nand in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.\nBehold Love's glory in city and fields, | lest you suppose it has passed away from the world;\nit lies concealed in the breast of its own time | how could it be contained in such a closet as this?\nZinda-Rud\nYou who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:\nThe dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?\nGhalib\nThe lament that rises out of a broken heart | I have seen its effect different in every place;\nthe dove is consumed through its influence, | the nightingale daubed with colours as its result.\nIn it, death is in the embrace of life, | one moment here is life, there is death;\nsuch a colour as glowed in Mani's abode, | such a colour as begets colourlessness.\nYou know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.\nEither enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.\nZinda-Rud\nA hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?\nGhalib\nConsider well this being and not-being; | continuously worlds are coming into existence.\nWherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.\nZinda-Rud\nGhalib\nSpeak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.\nZinda- Rud\nGhalib\nThen is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.\nZinda- Rud\nYou are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!\nGhalib\n\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.\nZinda-Rud\nI have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!\nGhalib\nYou who like me descry the secrets of poetry, | these words overstretch the string of poetry;\nthe poets have adorned the banquet of words, | but these Moses lack the White Hand.\nWhat you demand of me is unbelief, | an unbelief transcending poetry.\nHallaj\nWherever you see a world of colour and scent | out of whose soil springs the plant of desire\nis either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.\nZinda-Rud\nI ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;\nis it a man, or an essence in being | such as but rarely comes into existence?\nHallaj\nBefore him the whole world bows prostrate, | before him who called himself His servant.\n\"His servant\" surpasses your understanding | because he is man, and at the same time essence.\nHis essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.\n\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;\n\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.\n\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.\n\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.\n\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?\nNo man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".\n\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".\n\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.\nThe true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.\nZinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.\nZinda- Rud\nI know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?\nHallaj\nThe meaning of beholding that Last of Time | is to make his rule binding on oneself.\nLive in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn\nThen behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.\nZinda-Rud\nWhat is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?\nHallaj\nFirst, to implant on one's soul the image of God, | then next to implant it on the world;\nwhen the soul's image is perfected in the world, | to behold the commons is to behold God.\nBlessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;\nwoe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!\nSuch a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;\nhe sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.\nDo you possess God's image? The world is your prey; | destiny shares the same reins as your design.\nThe present age seeks to war with you; | imprint God's image on this infidel's tablet!\nZinda- Rud\nGod's image has been implanted on the world; | I do not know how it has been implanted.\nHallaj\nIt has been implanted by force of love | or it has been implanted by force of violence;\nbecause God is more manifest in love, | love is a better way than violence.\nZinda- Rud\nDeclare, master of the secrets of the East, | what difference is there between the ascetic and the lover?\nHallaj\nThe ascetic is a stranger in this present world, | the lover is a stranger in the world to come.\nZinda-Rud\nThe end of gnosis is not-being | what is life to repose in annihilation?\nHallaj\nThe intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.\nYou who seek your goal in annihilation, | non-existence can never discover existence.\nZinda-Rud\nHe who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;\nour handful of dust is acquainted with the skies | where is the fire of that destitute one?\nHallaj\nSpeak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.\nWe are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,\nhow that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.\nLove is to burn in his fire; | without his fire, burning is no burning.\nBecause he is more ancient in love and service, | Adam is not privy to his secrets.\nTear off the skirt of blind conformity | that you may learn God's Unity from him.\nZinda- Rud\nYou who hold the clime of the soul under your royal signet, | keep company with me a moment more.\nHallaj\nWe do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;\nevery instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings.", + "phrases": [] + }, + { + "poem_id": "009_042", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "The company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;", + "it made love more tumultuous, and then passed, | endowed reason with vision, and then passed.", + "I closed my eyes to hold it still within me, | to transport it from my eyes to my heart.", + "Suddenly I saw the world had become dark, | become dark from space even to spacelessness.", + "In that night a flame appeared | from the midst of which an old man leaped forth", + "wrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.", + "Rumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!", + "Ancient, seldom smiling, of few words, | his eyes scanning the soul within the body,", + "drunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,", + "his nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;", + "since it was not easy to break away from beauty, | he made a beginning with spurning adoration.", + "Gaze a little at his visitations, | gaze at his difficulties, his tenacity", + "still absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"", + "My soul in my body quivered for his agony; | a sigh of anguish broke from his lips.", + "With eyes half-closed he turned to me and said; | \ufffdWho besides me has so gloried in action?", + "I have become so involved in labour | that even on the sabbath I am rarely at rest,", + "I have no angels, no servants attending me; | my revelation is without benefit of prophets.", + "I have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.", + "None ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.", + "My religion has no such foundation; | in the faith of Iblis there are no schisms and sects.", + "Ignorant one, I have given up prostration, | I have turned the organ of good and evil.", + "Do not take me for one who denies God\ufffds existence; | open your eyes on my inner self, overlook my exterior.", + "If I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".", + "Under the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.", + "To share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.", + "Flames sprang forth from my sown field; | man out of predestination achieved free-will.", + "I displayed my own hideousness | and have given you the joy of leaving or choosing.", + "Deliver me now from my fire; | resolve, O man, the knot of my toil.", + "You who have fallen into my noose | and given to Satan the leave to disobey,", + "live in the world with true manly zeal; | as you pity me, live a stranger to me", + "proudly disregarding my sting and my honey, | so that my scroll may not become blacker still.", + "In the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.", + "He who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.", + "\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"", + "He said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!", + "The very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"", + "The word 'union' made him out of himself; | the burning agony was renewed in his heart.", + "He wallowed awhile in his own fumes, | he became lost again in his own fumes;", + "out of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!" + ], + "full_text": "\n\nThe company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;\nit made love more tumultuous, and then passed, | endowed reason with vision, and then passed.\nI closed my eyes to hold it still within me, | to transport it from my eyes to my heart.\nSuddenly I saw the world had become dark, | become dark from space even to spacelessness.\nIn that night a flame appeared | from the midst of which an old man leaped forth\nwrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.\nRumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!\nAncient, seldom smiling, of few words, | his eyes scanning the soul within the body,\ndrunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,\nhis nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;\nsince it was not easy to break away from beauty, | he made a beginning with spurning adoration.\nGaze a little at his visitations, | gaze at his difficulties, his tenacity\nstill absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"\nMy soul in my body quivered for his agony; | a sigh of anguish broke from his lips.\nWith eyes half-closed he turned to me and said; | \ufffdWho besides me has so gloried in action?\nI have become so involved in labour | that even on the sabbath I am rarely at rest,\nI have no angels, no servants attending me; | my revelation is without benefit of prophets.\nI have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.\nNone ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.\nMy religion has no such foundation; | in the faith of Iblis there are no schisms and sects.\nIgnorant one, I have given up prostration, | I have turned the organ of good and evil.\nDo not take me for one who denies God\ufffds existence; | open your eyes on my inner self, overlook my exterior.\nIf I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".\nUnder the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.\nTo share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.\nFlames sprang forth from my sown field; | man out of predestination achieved free-will.\nI displayed my own hideousness | and have given you the joy of leaving or choosing.\nDeliver me now from my fire; | resolve, O man, the knot of my toil.\nYou who have fallen into my noose | and given to Satan the leave to disobey,\nlive in the world with true manly zeal; | as you pity me, live a stranger to me\nproudly disregarding my sting and my honey, | so that my scroll may not become blacker still.\nIn the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.\nHe who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.\n\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"\nHe said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!\nThe very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"\nThe word 'union' made him out of himself; | the burning agony was renewed in his heart.\nHe wallowed awhile in his own fumes, | he became lost again in his own fumes;\nout of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!", + "phrases": [] + }, + { + "poem_id": "009_043", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 6, + "section_title": "THE SPHERE OF JUPITER", + "text_blocks": [ + "God of the righteous and the unrighteous, | man's company has devastated me.", + "Not once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.", + "His dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.", + "The prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!", + "Set me free from such a quarry; | remember my obedience of yesterday.", + "My lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!", + "His nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.", + "I need a servant of God possessed of vision, | I need a riper adversary!", + "Take back this plaything of water and clay: | a child's toy suits not a man of a certain age.", + "What is man? A handful of straw; | one spark from me is enough for a handful of straw.", + "If nothing but straw existed in this world, | what profited it to endow me with so much fire?", + "It were a shame to melt a piece of glass; | to melt a rock-that is a proper task!", + "I have become so saddened by all my triumphs | that now I come to You for recompense;", + "I seek from You one who dares to deny me | guide me, to such a man of God.", + "I need a man who will twist my neck, | whose glance will set my body quivering,", + "one who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.", + "Grant me, O God, one living man of faith; | happily I shall know delight at last in defeat." + ], + "full_text": "\n\nGod of the righteous and the unrighteous, | man's company has devastated me.\nNot once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.\nHis dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.\nThe prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!\nSet me free from such a quarry; | remember my obedience of yesterday.\nMy lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!\nHis nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.\nI need a servant of God possessed of vision, | I need a riper adversary!\nTake back this plaything of water and clay: | a child's toy suits not a man of a certain age.\nWhat is man? A handful of straw; | one spark from me is enough for a handful of straw.\nIf nothing but straw existed in this world, | what profited it to endow me with so much fire?\nIt were a shame to melt a piece of glass; | to melt a rock-that is a proper task!\nI have become so saddened by all my triumphs | that now I come to You for recompense;\nI seek from You one who dares to deny me | guide me, to such a man of God.\nI need a man who will twist my neck, | whose glance will set my body quivering,\none who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.\nGrant me, O God, one living man of faith; | happily I shall know delight at last in defeat.", + "phrases": [] + }, + { + "poem_id": "009_044", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "The Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,", + "spoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?", + "That which it has twisted around its waist | it stole from the tail of a star.", + "So heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.", + "Though its form is fashioned of water and clay | it is difficult to set foot on its soil.", + "A myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,", + "continually castigate the planet | and dislodge it from its pivot.", + "A world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.", + "It is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:", + "therein live two ancient demons | who slew a people's soul to save their skins,", + "Jaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,", + "unaccepted, despairing, undesired, | a nation ruined by their handiwork.", + "A nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.", + "Do you not know that the land of India, | dear to the heart of every sensitive soul,", + "a land whose every manifestation lit up the world, | now grovels amid dust and blood?", + "Who sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.", + "Pause a moment in the azure expanse | that you may see the retribution for their deeds." + ], + "full_text": "\n\nThe Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,\nspoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?\nThat which it has twisted around its waist | it stole from the tail of a star.\nSo heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.\nThough its form is fashioned of water and clay | it is difficult to set foot on its soil.\nA myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,\ncontinually castigate the planet | and dislodge it from its pivot.\nA world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.\nIt is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:\ntherein live two ancient demons | who slew a people's soul to save their skins,\nJaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,\nunaccepted, despairing, undesired, | a nation ruined by their handiwork.\nA nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.\nDo you not know that the land of India, | dear to the heart of every sensitive soul,\na land whose every manifestation lit up the world, | now grovels amid dust and blood?\nWho sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.\nPause a moment in the azure expanse | that you may see the retribution for their deeds.", + "phrases": [] + }, + { + "poem_id": "009_045", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "What I beheld was indescribable; | body by terror was dissundered from soul.", + "What met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;", + "the air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;", + "billows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.", + "The sea gave the shore not one moment\u2019s respite; | every instant mountain-blocks fell crashing in blood.", + "Bloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;", + "in that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled." + ], + "full_text": "\n\nWhat I beheld was indescribable; | body by terror was dissundered from soul.\nWhat met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;\nthe air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;\nbillows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.\nThe sea gave the shore not one moment\u2019s respite; | every instant mountain-blocks fell crashing in blood.\nBloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;\nin that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled.", + "phrases": [] + }, + { + "poem_id": "009_046", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_047", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_048", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 7, + "section_title": "The Sphere of Saturn", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_049", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The conflict of being and not-being is universal; | no man knows the secret of yon azure sky.", + "Everywhere death brings the message of life | happy is the man who knows what death is.", + "Everywhere life is as cheap as the wind, | unstable, and aspiring to stability.", + "My eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;", + "each world had a different moon, a different Pleiades, | a different manner and mode of existence.", + "Time in each world flowed like the sea, | here slowly, and there swiftly;", + "our year was here a month, there a moment, | this world's more was that world's less.", + "Our reason in one world was all-cunning, | in another world it was mean and abased.", + "On the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,", + "his vision keener than an eagle's, | his mien witness to a heart afire;", + "every moment his inward glow increased. | On his lips was a verse he chanted a hundred times:", + "\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"", + "I said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius", + "whose place is between these two worlds; | his reed-pipe contains an ancient melody.", + "This Hallaj without gallows and rope | has spoken anew those ancient words;", + "his words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.", + "His colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.", + "Intellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,", + "yet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!", + "Avicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.", + "He was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.", + "There was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;", + "none showed the wayfarer the road, | and a hundred flaws vitiated his visitations.", + "He was true coin, but there was none to assay him, | expert in theory, but none to prove him;", + "a lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.", + "His intoxication shattered every glass; | he broke from God, and was snapped too from himself.", + "He desired to see, with his external eyes, | the intermingling of power with love;", + "he yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.", + "What he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.", + "Life is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;", + "he remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".", + "Revelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.", + "His eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"", + "and else he had despaired of earth's creatures | and like Moses he was seeking the vision.", + "Would that he had lived in Ahmad's time, | so that he might have attained eternal joy.", + "His reason is in dialogue with itself; | take your own way, for one's own way is good.", + "Stride onwards, for now that station has come | wherein speech sprouts without spoken words." + ], + "full_text": "\n\nThe conflict of being and not-being is universal; | no man knows the secret of yon azure sky.\nEverywhere death brings the message of life | happy is the man who knows what death is.\nEverywhere life is as cheap as the wind, | unstable, and aspiring to stability.\nMy eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;\neach world had a different moon, a different Pleiades, | a different manner and mode of existence.\nTime in each world flowed like the sea, | here slowly, and there swiftly;\nour year was here a month, there a moment, | this world's more was that world's less.\nOur reason in one world was all-cunning, | in another world it was mean and abased.\nOn the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,\nhis vision keener than an eagle's, | his mien witness to a heart afire;\nevery moment his inward glow increased. | On his lips was a verse he chanted a hundred times:\n\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"\nI said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius\nwhose place is between these two worlds; | his reed-pipe contains an ancient melody.\nThis Hallaj without gallows and rope | has spoken anew those ancient words;\nhis words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.\nHis colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.\nIntellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,\nyet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!\nAvicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.\nHe was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.\nThere was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;\nnone showed the wayfarer the road, | and a hundred flaws vitiated his visitations.\nHe was true coin, but there was none to assay him, | expert in theory, but none to prove him;\na lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.\nHis intoxication shattered every glass; | he broke from God, and was snapped too from himself.\nHe desired to see, with his external eyes, | the intermingling of power with love;\nhe yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.\nWhat he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.\nLife is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;\nhe remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".\nRevelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.\nHis eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"\nand else he had despaired of earth's creatures | and like Moses he was seeking the vision.\nWould that he had lived in Ahmad's time, | so that he might have attained eternal joy.\nHis reason is in dialogue with itself; | take your own way, for one's own way is good.\nStride onwards, for now that station has come | wherein speech sprouts without spoken words.", + "phrases": [] + }, + { + "poem_id": "009_050", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I passed beyond the bounds of this universe | and set foot in the undimensioned world,", + "a world without both right and left, | a world devoid of night and day.", + "Before it the lantern of my perception dimmed, | my words died in awe of the meaning.", + "To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!", + "Regard a little while the world of the heart | that you may win clear vision by the light of the Self.", + "What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.", + "The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.", + "Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;", + "a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.", + "No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,", + "or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.", + "Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.", + "Know that world by the world of the heart | yet what shall I say of what defies analogy?", + "In that universe was another world | whose origin was from another Divine fiat,", + "undecaying, and every moment transformed, | unimaginable, yet there clearly visible;", + "every moment clothed in a new perfection, | every moment clad in a new beauty.", + "Its time had no need of moon and sun; | in its expanse the nine spheres are contained.", + "Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.", + "How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.", + "Tulips repose amidst the mountains, | rivers meander in the rose -gardens;", + "buds crimson, white and blue | blossom with the breath of the holy ones;", + "its waters silver, the air ambergris, | palaces with domes of emerald,", + "tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.", + "Rumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,", + "acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;", + "these many-coloured palaces you behold | are built of deeds, not of bricks and stones;", + "what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.", + "Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"" + ], + "full_text": "\n\nI passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "phrases": [] + }, + { + "poem_id": "009_051", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,", + "yon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"", + "tell me, you who inspired the travellers to search, | who is the owner of this habitation?", + "Rumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.", + "Our ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.", + "By her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.", + "She was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;", + "radiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.", + "To cleanse her being wholly with the Koran, | not for one moment did she cease recitation;", + "at her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;", + "solitude with sword, Koran and prayer\" | O happy life, passed in supplication!", + "When the last breath issued from her lips, | looking upon her mother most yearningly", + "she spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.", + "These two forces preserve each the other | and are the axis of all life's creation.", + "In this world, which dies every moment, | only these two were your daughter's intimates.", + "Now that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.", + "Take to your heart these words I speak; | better my tomb without dome and lamp;", + "for believers. sword and Koran suffice | let this be the furniture of my grave.\"", + "For long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.", + "Her resting-place, in this inconstant world, | spoke a message to the people of the Truth", + "until the Moslems did with themselves what they did | and time's revolution rolled up their carpet.", + "The man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;", + "the quicksilver fire and fever departed from his heart | you know well what befell Panjab", + "the Khalsa snatched away sword and Koran | and in that land Islam expired." + ], + "full_text": "\n\nI said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,\nyon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"\ntell me, you who inspired the travellers to search, | who is the owner of this habitation?\nRumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.\nOur ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.\nBy her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.\nShe was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;\nradiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.\nTo cleanse her being wholly with the Koran, | not for one moment did she cease recitation;\nat her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;\nsolitude with sword, Koran and prayer\" | O happy life, passed in supplication!\nWhen the last breath issued from her lips, | looking upon her mother most yearningly\nshe spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.\nThese two forces preserve each the other | and are the axis of all life's creation.\nIn this world, which dies every moment, | only these two were your daughter's intimates.\nNow that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.\nTake to your heart these words I speak; | better my tomb without dome and lamp;\nfor believers. sword and Koran suffice | let this be the furniture of my grave.\"\nFor long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.\nHer resting-place, in this inconstant world, | spoke a message to the people of the Truth\nuntil the Moslems did with themselves what they did | and time's revolution rolled up their carpet.\nThe man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;\nthe quicksilver fire and fever departed from his heart | you know well what befell Panjab\nthe Khalsa snatched away sword and Koran | and in that land Islam expired.", + "phrases": [] + }, + { + "poem_id": "009_052", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Rumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!", + "Even in Paradise I burned with the fever | of my friends, and knew again my ancient griefs", + "until in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:", + "\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"", + "Rumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.", + "That poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,", + "drunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,", + "noble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.", + "Ghazali himself learned the lesson of God is He | and drew meditation and thought from his stock.", + "Guide he of that emerald land, | counsellor of prince and dervish and sultan;", + "a king ocean-munificent, to that vale | he gave science, crafts, education, religion.", + "That man created a miniature Iran | with rare and heart-ravishing arts;", + "with one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"" + ], + "full_text": "\n\nRumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!\nEven in Paradise I burned with the fever | of my friends, and knew again my ancient griefs\nuntil in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:\n\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"\nRumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.\nThat poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,\ndrunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,\nnoble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.\nGhazali himself learned the lesson of God is He | and drew meditation and thought from his stock.\nGuide he of that emerald land, | counsellor of prince and dervish and sultan;\na king ocean-munificent, to that vale | he gave science, crafts, education, religion.\nThat man created a miniature Iran | with rare and heart-ravishing arts;\nwith one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"", + "phrases": [] + }, + { + "poem_id": "009_053", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Zinda-Rud", + "I seek from you the key to the secret of God: | He sought from us obedience, and created Satan.", + "So to adorn the hideous and unlovely | and to demand of us comeliness of works", + "I ask you, what is this magic-mongering, | what this dicing with an evil adversary?", + "A handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?", + "Our labour, our thoughts, our anguish | is but to bite our hands in despair.", + "Shah-i Hamadan", + "The man who is fully aware of himself | creates advantage out of loss.", + "To sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.", + "One must strike oneself against Ahriman; | you are a sword, he is the whetstone;", + "become sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.", + "Zinda-Rud", + "Under the heavens man devours man, | nation grazes upon another nation.", + "My soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.", + "They are a nation clever, perceptive, handsome, | their dexterity is proverbial,", + "yet their cup rolls in their own blood; | the lament in my flute is on their behalf.", + "Since they have lost their share of selfhood | they have become strangers in their own land;", + "their wages are in the hands of others, | the fish of their river in other men's nets.", + "The caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.", + "Through servitude their aspirations have died, | the fire in the veins of their vine is quenched.", + "But do not think that they were always so, | their brows ever lowered thus to the dust;", + "once upon a time they too were warlike folk, | valiant, heroic, ardent in battle.", + "Behold her mountains turbaned in white, | behold the fiery hands of her chenars;", + "in springtime rubies leap down from the rocks, | a flood of colour rises from her soil,", + "stippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.", + "Mountain and river, and the setting of the sun: | there I behold God without a veil.", + "I wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".", + "A bird perched in the branches was singing: | \"This springtide is not worth a penny.", + "The tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;", + "for many ages from this mountain and valley have sprung | daisies purer than the light of the moon,", + "for many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"", + "The passionate lament of that bird of dawn | filled my heart with new fire and fever.", + "Presently I beheld a madman, whose threnody | robbed me of all endurance and reason.", + "\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.", + "You said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.", + "What have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.", + "Zephyr, if you should pass over Geneva | speak a word from me to the League of Nations:", + "they have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"", + "Shah-i Hamadan", + "I will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.", + "The body must be melted for the sake of the soul, | the pure must be distinguished from the clay.", + "If you cut off a part of the body from the body, | that slice of the body will be lost to you;", + "but the soul which is drunk with vision | if you give it away, it will return to you.", + "The soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;", + "if you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.", + "What, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?", + "To give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.", + "\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:", + "not to discover one's self is not to exist, | to discover is to bestow the self on the Self.", + "Whosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;", + "the \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey", + "in his eyes the soul is cheap as the air, | before him the walls of his prison tremble;", + "his axe shivers the granite rock | so that he takes his share of the universe.", + "When he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.", + "Zinda- Rud", + "You have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.", + "You were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.", + "We are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?", + "Shah-i Hamadan", + "What is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.", + "Exalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:", + "either those in authority as being among you, | whose proof and demonstration is the verse of God,", + "or else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,", + "on the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.", + "You might indeed purchase Iran and India, | but kingship cannot be bought from any man;", + "virtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,", + "or if he procures aught, all he owns is glass, | and glass has no other property but to break.", + "Ghani", + "Who gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?", + "Those scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame", + "keen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.", + "Their origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.", + "If you suppose our earth is without a spark, | cast a glance for a moment within your heart;", + "whence comes all this ardour you possess, | whence comes this breath of the breeze of spring?", + "It is from the selfsame wind's influence | that our mountains derive their colour and scent.", + "Do you not know what one day a wave | said to another wave in Lake Wular?", + "How long shall we strike at each other in this sea? | Rise up, let us break together against the shore.", + "Our child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;", + "continually it smites the rocks on its path | until it uproots the fabric of the mountains.", + "That youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;", + "its majesty strikes terror into mortal hearts; | all this is from us, not from any other.", + "To live in the bounds of the shore is a sin; | our shore is but a stone in our path.", + "To accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;", + "life is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!", + "You who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,", + "you who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,", + "from you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;", + "out of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.", + "Your cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?", + "Their hearts are not dead in their breasts, | their embers are not extinguished under the ice;", + "wait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.", + "Do not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;", + "many cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.", + "Dominion is frailer than a bubble | and can be destroyed by a single. breath.", + "The destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.", + "Though your lancet has pierced men's hearts, | none has perceived you as you truly are;", + "your melody springs from a poet's song, | but what you utter transcends poesy.", + "Stir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!", + "Zinda- Rud", + "Habituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.", + "They said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".", + "In the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!", + "Tulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;", + "You are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.", + "Is reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.", + "I pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring." + ], + "full_text": "\n\nZinda-Rud\nI seek from you the key to the secret of God: | He sought from us obedience, and created Satan.\nSo to adorn the hideous and unlovely | and to demand of us comeliness of works\nI ask you, what is this magic-mongering, | what this dicing with an evil adversary?\nA handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?\nOur labour, our thoughts, our anguish | is but to bite our hands in despair.\nShah-i Hamadan\nThe man who is fully aware of himself | creates advantage out of loss.\nTo sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.\nOne must strike oneself against Ahriman; | you are a sword, he is the whetstone;\nbecome sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.\nZinda-Rud\nUnder the heavens man devours man, | nation grazes upon another nation.\nMy soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.\nThey are a nation clever, perceptive, handsome, | their dexterity is proverbial,\nyet their cup rolls in their own blood; | the lament in my flute is on their behalf.\nSince they have lost their share of selfhood | they have become strangers in their own land;\ntheir wages are in the hands of others, | the fish of their river in other men's nets.\nThe caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.\nThrough servitude their aspirations have died, | the fire in the veins of their vine is quenched.\nBut do not think that they were always so, | their brows ever lowered thus to the dust;\nonce upon a time they too were warlike folk, | valiant, heroic, ardent in battle.\nBehold her mountains turbaned in white, | behold the fiery hands of her chenars;\nin springtime rubies leap down from the rocks, | a flood of colour rises from her soil,\nstippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.\nMountain and river, and the setting of the sun: | there I behold God without a veil.\nI wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".\nA bird perched in the branches was singing: | \"This springtide is not worth a penny.\nThe tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;\nfor many ages from this mountain and valley have sprung | daisies purer than the light of the moon,\nfor many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"\nThe passionate lament of that bird of dawn | filled my heart with new fire and fever.\nPresently I beheld a madman, whose threnody | robbed me of all endurance and reason.\n\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.\nYou said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.\nWhat have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.\nZephyr, if you should pass over Geneva | speak a word from me to the League of Nations:\nthey have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"\nShah-i Hamadan\nI will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.\nThe body must be melted for the sake of the soul, | the pure must be distinguished from the clay.\nIf you cut off a part of the body from the body, | that slice of the body will be lost to you;\nbut the soul which is drunk with vision | if you give it away, it will return to you.\nThe soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;\nif you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.\nWhat, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?\nTo give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.\n\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:\nnot to discover one's self is not to exist, | to discover is to bestow the self on the Self.\nWhosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;\nthe \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey\nin his eyes the soul is cheap as the air, | before him the walls of his prison tremble;\nhis axe shivers the granite rock | so that he takes his share of the universe.\nWhen he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.\nZinda- Rud\nYou have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.\nYou were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.\nWe are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?\nShah-i Hamadan\nWhat is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.\nExalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:\neither those in authority as being among you, | whose proof and demonstration is the verse of God,\nor else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,\non the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.\nYou might indeed purchase Iran and India, | but kingship cannot be bought from any man;\nvirtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,\nor if he procures aught, all he owns is glass, | and glass has no other property but to break.\nGhani\nWho gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?\nThose scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame\nkeen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.\nTheir origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.\nIf you suppose our earth is without a spark, | cast a glance for a moment within your heart;\nwhence comes all this ardour you possess, | whence comes this breath of the breeze of spring?\nIt is from the selfsame wind's influence | that our mountains derive their colour and scent.\nDo you not know what one day a wave | said to another wave in Lake Wular?\nHow long shall we strike at each other in this sea? | Rise up, let us break together against the shore.\nOur child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;\ncontinually it smites the rocks on its path | until it uproots the fabric of the mountains.\nThat youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;\nits majesty strikes terror into mortal hearts; | all this is from us, not from any other.\nTo live in the bounds of the shore is a sin; | our shore is but a stone in our path.\nTo accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;\nlife is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!\nYou who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,\nyou who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,\nfrom you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;\nout of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.\nYour cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?\nTheir hearts are not dead in their breasts, | their embers are not extinguished under the ice;\nwait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.\nDo not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;\nmany cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.\nDominion is frailer than a bubble | and can be destroyed by a single. breath.\nThe destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.\nThough your lancet has pierced men's hearts, | none has perceived you as you truly are;\nyour melody springs from a poet's song, | but what you utter transcends poesy.\nStir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!\nZinda- Rud\nHabituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.\nThey said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".\nIn the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!\nTulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;\nYou are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.\nIs reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.\nI pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring.", + "phrases": [] + }, + { + "poem_id": "009_054", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The houris in their palaces and pavilions | my lament provoked to supreme ardour;", + "one here put forth her head from her tent, | another there peeped out from her chamber and gazed;", + "to every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.", + "A smile played on the lips of my holy guide | and he said: \"magician of Indian stock,", + "behold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.", + "a broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;", + "from the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,", + "a king who, with a song sublime, | even in poverty dwells in lofty exaltation;", + "with his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.", + "He is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"", + "We rose in reverence for his art | and prepared suitably to engage with him.", + "Zinda-Rud", + "You who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,", + "say. whence comes the fire into poetry? | Does it come from the Self, or from God?", + "Bartari-Hari", + "None knows where the poet is in this world; | his melody springs from the high notes and the low.", + "That burning heart which he has in his breast | finds not repose even before God.", + "Our soul's delight is in questing; | poetry's fire is of the station of desire.", + "You who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.", + "with two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.", + "Zinda-Rud", + "I have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.", + "Bartari-Hari", + "These. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.", + "Prostration without the joy of action is dry and useless; | life is all action, whether fair or foul.", + "I will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.", + "This world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.", + "Prostrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise." + ], + "full_text": "\n\nThe houris in their palaces and pavilions | my lament provoked to supreme ardour;\none here put forth her head from her tent, | another there peeped out from her chamber and gazed;\nto every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.\nA smile played on the lips of my holy guide | and he said: \"magician of Indian stock,\nbehold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.\na broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;\nfrom the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,\na king who, with a song sublime, | even in poverty dwells in lofty exaltation;\nwith his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.\nHe is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"\nWe rose in reverence for his art | and prepared suitably to engage with him.\nZinda-Rud\nYou who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,\nsay. whence comes the fire into poetry? | Does it come from the Self, or from God?\nBartari-Hari\nNone knows where the poet is in this world; | his melody springs from the high notes and the low.\nThat burning heart which he has in his breast | finds not repose even before God.\nOur soul's delight is in questing; | poetry's fire is of the station of desire.\nYou who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.\nwith two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.\nZinda-Rud\nI have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.\nBartari-Hari\nThese. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.\nProstration without the joy of action is dry and useless; | life is all action, whether fair or foul.\nI will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.\nThis world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.\nProstrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise.", + "phrases": [] + }, + { + "poem_id": "009_055", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.", + "Rumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.", + "You have passed by the banquet of dervishes; | give one glance also at the palace of kings.", + "The sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"", + "Nadir, who knew the secret of unity | and conveyed to the Moslems the message of love;", + "heroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;", + "that leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",", + "whose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.", + "Love is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?", + "By grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;", + "the King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.", + "My words and voice are immature, my thought imperfect: | how can I hope to describe that place?", + "The beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;", + "a palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;", + "soaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.", + "The roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;", + "the petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth", + "such a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;", + "on every side pearl -scattering fountains, | birds born of Paradise in clamant song.", + "Within that lofty palace was a chamber | whose motes held the sun in a lasso;", + "the roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.", + "To the right and left of that lodge | houris with golden girdles stood in ranks,", + "and in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.", + "Rumi, that mirror of perfect refinement, | with utmost affection opened his lips", + "saying, \"Here is a poet from the East\" | either a poet, or an eastern magician;", + "his thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.", + "Nadir", + "Welcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!", + "We are your intimate friends; tell us your secret, | reveal what you know of Iran.", + "Zinda-Rud", + "After long ages she opened her eyes on herself, | but then she fell into the snare of a trap,", + "slain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.", + "Lost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;", + "her day today being empty of new achievements | she seeks for life in ancient sepulchres.", + "Wedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.", + "She is accepting a false image from Europe, | she takes the version of her history from Europe.", + "Iran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.", + "ancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;", + "in her vine's flask no wine foamed, | no spark glowed in her heap of dust,", + "till from the desert a resurrection came to her | which endowed her with new life.", + "Such a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?", + "He from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.", + "The desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;", + "they erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.", + "Alas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire." + ], + "full_text": "\n\nThe voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.\nRumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.\nYou have passed by the banquet of dervishes; | give one glance also at the palace of kings.\nThe sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"\nNadir, who knew the secret of unity | and conveyed to the Moslems the message of love;\nheroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;\nthat leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",\nwhose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.\nLove is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?\nBy grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;\nthe King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.\nMy words and voice are immature, my thought imperfect: | how can I hope to describe that place?\nThe beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;\na palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;\nsoaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.\nThe roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;\nthe petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth\nsuch a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;\non every side pearl -scattering fountains, | birds born of Paradise in clamant song.\nWithin that lofty palace was a chamber | whose motes held the sun in a lasso;\nthe roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.\nTo the right and left of that lodge | houris with golden girdles stood in ranks,\nand in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.\nRumi, that mirror of perfect refinement, | with utmost affection opened his lips\nsaying, \"Here is a poet from the East\" | either a poet, or an eastern magician;\nhis thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.\nNadir\nWelcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!\nWe are your intimate friends; tell us your secret, | reveal what you know of Iran.\nZinda-Rud\nAfter long ages she opened her eyes on herself, | but then she fell into the snare of a trap,\nslain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.\nLost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;\nher day today being empty of new achievements | she seeks for life in ancient sepulchres.\nWedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.\nShe is accepting a false image from Europe, | she takes the version of her history from Europe.\nIran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.\nancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;\nin her vine's flask no wine foamed, | no spark glowed in her heap of dust,\ntill from the desert a resurrection came to her | which endowed her with new life.\nSuch a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?\nHe from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.\nThe desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;\nthey erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.\nAlas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire.", + "phrases": [] + }, + { + "poem_id": "009_056", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Once you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:", + "virtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.", + "Know, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.", + "Faith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.", + "Faith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.", + "Abdali", + "That youth who created dominions, | then fled back to his mountains and deserts,", + "kindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?", + "Zinda-Rud", + "Whilst other nations are eager in brotherhood, | with him brother is at war against brother.", + "From his life the life of the whole East derives; | his ten-year-old child is a leader of armies.", + "Yet ignorantly he has broken himself from himself, | not recognizing his own potentialities.", + "He possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;", + "a traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.", + "Finely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,", + "that sage of the Afghan nation, | that physician of the sickness of the Afghans;", + "he saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:", + "\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,", + "his mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"", + "Abdali", + "In our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.", + "When the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.", + "The body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.", + "Asia is a form cast of water and clay; | in that form the Afghan nation is the heart;", + "if it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.", + "So long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.", + "Like the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.", + "The power of faith derives from unity; | when unity becomes visible, it is a nation.", + "Imitation of the West seduces the East from itself; | these peoples have need to criticize the West.", + "The power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,", + "not from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;", + "its solidity springs not from irreligion, | its glory derives not from the Latin script.", + "The power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.", + "Wisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.", + "For science and technology, elegant young sprig, | brains are necessary, not European clothes;", + "on this road only keen sight is required, | what is needed is not this or that kind of hat.", + "If you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.", + "If anyone burns the midnight oil | he will find the track of science and technology.", + "None has fixed the bounds of the realm of meaning | which is not attained without incessant effort.", + "The Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;", + "of those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?", + "The slave of Europe, eager to show off, | borrows from the Westerners their music and dances;", + "he gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.", + "Being slothful, he takes the easy way; | his nature readily accepts the easy alternative.", + "To seek for ease in this ancient convent | proves that the soul has gone out of the body.", + "Zinda-Rud", + "Do you know what European culture is? | In its world are two hundred paradises of colour;", + "its dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.", + "Its exterior is shining and captivating | but its heart is weak, a slave to the gaze;", + "the eye beholds, the heart staggers within | and falls headlong before this idol-temple.", + "No man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?", + "Abdali", + "What is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:", + "Pahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,", + "and Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.", + "Distressed on account of the Faith and Fatherland | his armies came forth from the mountains:", + "at once soldier, officer and Emir | steel with his enemies, silk with his friends", + "let me be ransom for him who has seen his self | and has weighed well the present age!", + "The Westerners can have their magic tricks; | to rely on other than oneself is infidelity.", + "The Martyr - King", + "Speak again of the Indians and of India | one blade of her grass no garden can outmatch;", + "speak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,", + "of her for whose sake I gave my blood, | whose memory I have nursed in my soul.", + "From my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!", + "Zinda-Rud", + "The Indians reject the statutes of Europe, | they are immune to Europe's magic charms;", + "alien laws are a heavy burden on the soul | even though they descend from heaven itself.", + "The Martyr-King", + "How man grows from a handful of dust | with a heart, and with desire in that heart!", + "His concern is to taste the delight of rebellion, | not to behold anything but himself;", + "for without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.", + "You have visited my city and my land, | you have rubbed your eyes upon my tomb;", + "you who know the limits of all creation, | in Deccan have you seen any trace of life?", + "Zinda-Rud", + "I scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;", + "the river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.", + "The Martyr-King", + "You who have been endowed with heart-illumining words, | I burn still with the fever of your tears.", + "The incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.", + "That melody which issues out of your soul | imparts to every breast an inward fire.", + "I was in the presence of the Lord of All, | without whom no path can be traversed;", + "though there none may dare to speak, | and the spirit's only occupation is to behold,", + "I was afire with the ardour of your verses | and some of your thoughts came on my tongue.", + "He said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".", + "With the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery." + ], + "full_text": "\n\nOnce you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:\nvirtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.\nKnow, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.\nFaith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.\nFaith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.\nAbdali\nThat youth who created dominions, | then fled back to his mountains and deserts,\nkindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?\nZinda-Rud\nWhilst other nations are eager in brotherhood, | with him brother is at war against brother.\nFrom his life the life of the whole East derives; | his ten-year-old child is a leader of armies.\nYet ignorantly he has broken himself from himself, | not recognizing his own potentialities.\nHe possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;\na traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.\nFinely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,\nthat sage of the Afghan nation, | that physician of the sickness of the Afghans;\nhe saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:\n\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,\nhis mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"\nAbdali\nIn our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.\nWhen the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.\nThe body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.\nAsia is a form cast of water and clay; | in that form the Afghan nation is the heart;\nif it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.\nSo long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.\nLike the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.\nThe power of faith derives from unity; | when unity becomes visible, it is a nation.\nImitation of the West seduces the East from itself; | these peoples have need to criticize the West.\nThe power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,\nnot from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;\nits solidity springs not from irreligion, | its glory derives not from the Latin script.\nThe power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.\nWisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.\nFor science and technology, elegant young sprig, | brains are necessary, not European clothes;\non this road only keen sight is required, | what is needed is not this or that kind of hat.\nIf you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.\nIf anyone burns the midnight oil | he will find the track of science and technology.\nNone has fixed the bounds of the realm of meaning | which is not attained without incessant effort.\nThe Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;\nof those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?\nThe slave of Europe, eager to show off, | borrows from the Westerners their music and dances;\nhe gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.\nBeing slothful, he takes the easy way; | his nature readily accepts the easy alternative.\nTo seek for ease in this ancient convent | proves that the soul has gone out of the body.\nZinda-Rud\nDo you know what European culture is? | In its world are two hundred paradises of colour;\nits dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.\nIts exterior is shining and captivating | but its heart is weak, a slave to the gaze;\nthe eye beholds, the heart staggers within | and falls headlong before this idol-temple.\nNo man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?\nAbdali\nWhat is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:\nPahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,\nand Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.\nDistressed on account of the Faith and Fatherland | his armies came forth from the mountains:\nat once soldier, officer and Emir | steel with his enemies, silk with his friends\nlet me be ransom for him who has seen his self | and has weighed well the present age!\nThe Westerners can have their magic tricks; | to rely on other than oneself is infidelity.\nThe Martyr - King\nSpeak again of the Indians and of India | one blade of her grass no garden can outmatch;\nspeak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,\nof her for whose sake I gave my blood, | whose memory I have nursed in my soul.\nFrom my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!\nZinda-Rud\nThe Indians reject the statutes of Europe, | they are immune to Europe's magic charms;\nalien laws are a heavy burden on the soul | even though they descend from heaven itself.\nThe Martyr-King\nHow man grows from a handful of dust | with a heart, and with desire in that heart!\nHis concern is to taste the delight of rebellion, | not to behold anything but himself;\nfor without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.\nYou have visited my city and my land, | you have rubbed your eyes upon my tomb;\nyou who know the limits of all creation, | in Deccan have you seen any trace of life?\nZinda-Rud\nI scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;\nthe river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.\nThe Martyr-King\nYou who have been endowed with heart-illumining words, | I burn still with the fever of your tears.\nThe incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.\nThat melody which issues out of your soul | imparts to every breast an inward fire.\nI was in the presence of the Lord of All, | without whom no path can be traversed;\nthough there none may dare to speak, | and the spirit's only occupation is to behold,\nI was afire with the ardour of your verses | and some of your thoughts came on my tongue.\nHe said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".\nWith the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery.", + "phrases": [] + }, + { + "poem_id": "009_057", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "009_058", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "The glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".", + "Ah, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;", + "heart bleeding, I reached its gate | and beheld there a throng of houris,", + "on their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"", + "Clamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"", + "Zinda-Rud", + "The traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.", + "Love reposes not in separation, nor in union, | reposes not, without Eternal Beauty;", + "first beginning, falling down before idols, | final end, freedom from all heart-ravishers.", + "Love recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.", + "Our creed, like the swift-paced wave: | abandon the halting-place, choose the highway.", + "The Houris of Paradise", + "Your blandishments are like those of Time; | grudge us not now one sweet song." + ], + "full_text": "\n\nThe glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".\nAh, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;\nheart bleeding, I reached its gate | and beheld there a throng of houris,\non their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"\nClamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"\nZinda-Rud\nThe traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.\nLove reposes not in separation, nor in union, | reposes not, without Eternal Beauty;\nfirst beginning, falling down before idols, | final end, freedom from all heart-ravishers.\nLove recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.\nOur creed, like the swift-paced wave: | abandon the halting-place, choose the highway.\nThe Houris of Paradise\nYour blandishments are like those of Time; | grudge us not now one sweet song.", + "phrases": [] + }, + { + "poem_id": "009_060", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "Though Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.", + "We are veiled from our Origin; | we are as birds who have lost our nest.", + "If knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;", + "but if the object of knowledge is contemplation | it becomes at once the highway and the guide,", + "laying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"", + "Thus it is that knowledge smoothes the road, | thus it is that it awakens desire;", + "it gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.", + "From the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;", + "it brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.", + "How shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?", + "Its beginning is the road and the companion, | its end, travelling the road without companion.", + "I passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.", + "I was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;", + "I became lost in the heart of creation | till life appeared to me like a rebeck", + "whose every string was another lute, | each melody more blood-drenched than the other.", + "We are all one family of fire and light, | man, sun and moon, Gabriel and houri.", + "Before the soul a mirror has been hung, | bewilderment mingled with certainty;", + "today's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.", + "God. revealed in all His mysteries, | with my eyes makes vision of Himself.", + "To see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;", + "servant and Master lying in wait on one another, | each impatiently yearning to behold the other.", + "Life, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?", + "Love gave my soul the delight of beholding, | gave my tongue the boldness to speak:", + "Thou who givest light and vision to both worlds, | look a little while on yonder ball of clay.", + "Uncongenial to the free servitor, | from its hyacinths springs the sting of thorns.", + "The victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.", + "Thy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.", + "The science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.", + "He who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,", + "slowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.", + "How is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.", + "The Voice of Beauty", + "The Pen of God such images fair and foul | wrote exactly as became each one of us.", + "Noble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.", + "Creating? It is to search for a beloved, | to display one's self to another being.", + "All these tumultuous riots of being | without our beauty could not come to exist.", + "Life is both transient and everlasting; | all this is creativity and vehement desire.", + "Are you alive? Be vehement, be creative; | like Us, embrace all horizons;", + "break whatsoever is uncongenial, | out of your heart's heart produce a new world", + "it is irksome to the free servitor | to live in a world belonging to others.", + "Whoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;", + "such a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.", + "Man of God, be trenchant as a sword, | be yourself your own world's destiny!", + "Zinda- Rud", + "What law governs the world of colour and scent, | but that water once flowed returns not to the stream?", + "Life has no desire for repetition, | its nature is not habituated to repetition;", + "beneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.", + "When a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.", + "The Voice of Beauty", + "Life is not a mere repetition of the breath, | its origin is from the Living, Eternal God.", + "The soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.", + "The individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;", + "Unity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.", + "Without the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;", + "both attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.", + "The one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:", + "the one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!", + "What is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision", + "The proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"", + "Oneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.", + "Do not look slightingly on oneness of vision; | this is a true epiphany of the Unity.", + "When a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.", + "A nation's spirit exists through association; | a nation's spirit has no need of a body.", + "Since its being manifests out of companionship, | it dies when the bands of companionship are broken.", + "Are you dead? Become living through oneness of vision; | cease to be centreless, become stable.", + "Create unity of thought and action, | that you may possess authority in the world.", + "Zinda-Rud", + "Who am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?", + "Say, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?", + "The Voice of Beauty", + "You have been in the world dimensionate, | and any contained therein, therein dies.", + "If you seek life, advance your selfhood, | drown the world's dimensions in your self.", + "You shall then behold who am and who you are | how you died in the world, and how you lived.", + "Zinda-Rud", + "Accept the excuses of this ignorant man; | remove the veil from the face of destiny.", + "I have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,", + "I have seen the contrivings of West and East | prevent the destinies of West and East.", + "Epiphany of the Divine Majesty", + "Suddenly I beheld my world, | that earth and heaven of mine,", + "I saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:", + "out of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.", + "That light revealed every secret veiled | and snatched the power of speech from my tongue.", + "Out of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.", + "Abandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.", + "That signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.", + "Life, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!", + "You have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.", + "Alexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.", + "So slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!" + ], + "full_text": "\n\nThough Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.\nWe are veiled from our Origin; | we are as birds who have lost our nest.\nIf knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;\nbut if the object of knowledge is contemplation | it becomes at once the highway and the guide,\nlaying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"\nThus it is that knowledge smoothes the road, | thus it is that it awakens desire;\nit gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.\nFrom the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;\nit brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.\nHow shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?\nIts beginning is the road and the companion, | its end, travelling the road without companion.\nI passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.\nI was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;\nI became lost in the heart of creation | till life appeared to me like a rebeck\nwhose every string was another lute, | each melody more blood-drenched than the other.\nWe are all one family of fire and light, | man, sun and moon, Gabriel and houri.\nBefore the soul a mirror has been hung, | bewilderment mingled with certainty;\ntoday's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.\nGod. revealed in all His mysteries, | with my eyes makes vision of Himself.\nTo see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;\nservant and Master lying in wait on one another, | each impatiently yearning to behold the other.\nLife, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?\nLove gave my soul the delight of beholding, | gave my tongue the boldness to speak:\nThou who givest light and vision to both worlds, | look a little while on yonder ball of clay.\nUncongenial to the free servitor, | from its hyacinths springs the sting of thorns.\nThe victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.\nThy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.\nThe science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.\nHe who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,\nslowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.\nHow is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.\nThe Voice of Beauty\nThe Pen of God such images fair and foul | wrote exactly as became each one of us.\nNoble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.\nCreating? It is to search for a beloved, | to display one's self to another being.\nAll these tumultuous riots of being | without our beauty could not come to exist.\nLife is both transient and everlasting; | all this is creativity and vehement desire.\nAre you alive? Be vehement, be creative; | like Us, embrace all horizons;\nbreak whatsoever is uncongenial, | out of your heart's heart produce a new world\nit is irksome to the free servitor | to live in a world belonging to others.\nWhoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;\nsuch a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.\nMan of God, be trenchant as a sword, | be yourself your own world's destiny!\nZinda- Rud\nWhat law governs the world of colour and scent, | but that water once flowed returns not to the stream?\nLife has no desire for repetition, | its nature is not habituated to repetition;\nbeneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.\nWhen a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.\nThe Voice of Beauty\nLife is not a mere repetition of the breath, | its origin is from the Living, Eternal God.\nThe soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.\nThe individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;\nUnity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.\nWithout the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;\nboth attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.\nThe one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:\nthe one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!\nWhat is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision\nThe proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"\nOneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.\nDo not look slightingly on oneness of vision; | this is a true epiphany of the Unity.\nWhen a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.\nA nation's spirit exists through association; | a nation's spirit has no need of a body.\nSince its being manifests out of companionship, | it dies when the bands of companionship are broken.\nAre you dead? Become living through oneness of vision; | cease to be centreless, become stable.\nCreate unity of thought and action, | that you may possess authority in the world.\nZinda-Rud\nWho am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?\nSay, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?\nThe Voice of Beauty\nYou have been in the world dimensionate, | and any contained therein, therein dies.\nIf you seek life, advance your selfhood, | drown the world's dimensions in your self.\nYou shall then behold who am and who you are | how you died in the world, and how you lived.\nZinda-Rud\nAccept the excuses of this ignorant man; | remove the veil from the face of destiny.\nI have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,\nI have seen the contrivings of West and East | prevent the destinies of West and East.\nEpiphany of the Divine Majesty\nSuddenly I beheld my world, | that earth and heaven of mine,\nI saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:\nout of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.\nThat light revealed every secret veiled | and snatched the power of speech from my tongue.\nOut of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.\nAbandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.\nThat signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.\nLife, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!\nYou have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.\nAlexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.\nSo slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!", + "phrases": [] + }, + { + "poem_id": "009_061", + "book_id": "009", + "book_title": "Javed Nama", + "section_id": 8, + "section_title": "BEYOND THE SPHERES", + "text_blocks": [ + "I passed beyond the bounds of this universe | and set foot in the undimensioned world,", + "a world without both right and left, | a world devoid of night and day.", + "Before it the lantern of my perception dimmed, | my words died in awe of the meaning.", + "To speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!", + "Regard a little while the world of the heart | that you may win clear vision by the light of the Self.", + "What is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.", + "The heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.", + "Reason makes its way from fact to fact, | it travels without highroad and tramping and transport;", + "a hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.", + "No one says that this which is acquaint with heaven | is on the right hand of that unattaining image,", + "or that the joy which comes from beholding the beloved | is but half a pace from the air of His street.", + "Your eyes may be wakeful or asleep; | the heart sees without the rays of the sun.", + "Know that world by the world of the heart | yet what shall I say of what defies analogy?", + "In that universe was another world | whose origin was from another Divine fiat,", + "undecaying, and every moment transformed, | unimaginable, yet there clearly visible;", + "every moment clothed in a new perfection, | every moment clad in a new beauty.", + "Its time had no need of moon and sun; | in its expanse the nine spheres are contained.", + "Whatever is in the Unseen comes face to face | even before the desire for it issues from the heart.", + "How can I tell in my own tongue what it is, | this world? It is light, and presence, and life.", + "Tulips repose amidst the mountains, | rivers meander in the rose -gardens;", + "buds crimson, white and blue | blossom with the breath of the holy ones;", + "its waters silver, the air ambergris, | palaces with domes of emerald,", + "tents of ruby with golden ropes, | beauties with countenances radiant as a mirror.", + "Rumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,", + "acts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;", + "these many-coloured palaces you behold | are built of deeds, not of bricks and stones;", + "what you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.", + "Here life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"" + ], + "full_text": "\n\nI passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"", + "phrases": [] + }, + { + "poem_id": "010_001", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "I raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.", + "The world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.", + "Donning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).", + "Don't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day." + ], + "full_text": "\n\nI raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.", + "phrases": [ + "Sanctuary.: Sanctuary, Haram, the sacred precincts at Mecca. For Iqbal, this word also stands for Muslims or Muslim society.", + "Madeness: Madness (Junun), in Iqbal, stands for Intuition and Love in contrast to Intellect and Reason. See my articles Intellect and Intuition . . .\" in Iqbal, IV/3 (January 1956), 60-105 and \" 'Iim wa 'Ishq\" in Adabi Dunya, \"Iqbal Number\" (1972), p. 24.", + "Day.: See the Qur'an, xxi. 47 and xvii. 13." + ] + }, + { + "poem_id": "010_002", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "The Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,", + "whose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,", + "whose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.", + "With his music that musician of Pure lineage | Has thrown my being into tumult once again.", + "Said he: The people have become aware of the secrets, | the East has awoken from its deep slumber;", + "destiny has given it new aspirations, | and loosened its age-old chains.", + "No one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.", + "Be intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.", + "It is ecstasy that imparts life to nations, | though the undiscerning call it madness.", + "No people under the azure dome of the sky | has ever achieved anything without this ingenious madness.", + "The believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.", + "He can distinguish between good and evil | a mere look from him can shake the whole world;", + "his blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.", + "Having drunk wine from my tavern, | you have removed everything old from your vision.", + "Live in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.", + "Your age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.", + "Little has the philosopher understood this point: | his thought revolves only round matter.", + "He has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.", + "Fortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.", + "What it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.", + "One should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.", + "It is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.", + "People of the world lack reason and imagination | they are weavers of mat and know nothing about satin.", + "What a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:", + "\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"", + "Reveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.", + "\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"", + "To the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.", + "Are you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.", + "The Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?", + "It is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,", + "which sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;", + "which did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;", + "It palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud." + ], + "full_text": "\n\nThe Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,\nwhose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,\nwhose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.\nWith his music that musician of Pure lineage | Has thrown my being into tumult once again.\nSaid he: The people have become aware of the secrets, | the East has awoken from its deep slumber;\ndestiny has given it new aspirations, | and loosened its age-old chains.\nNo one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.\nBe intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.\nIt is ecstasy that imparts life to nations, | though the undiscerning call it madness.\nNo people under the azure dome of the sky | has ever achieved anything without this ingenious madness.\nThe believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.\nHe can distinguish between good and evil | a mere look from him can shake the whole world;\nhis blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.\nHaving drunk wine from my tavern, | you have removed everything old from your vision.\nLive in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.\nYour age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.\nLittle has the philosopher understood this point: | his thought revolves only round matter.\nHe has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.\nFortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.\nWhat it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.\nOne should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.\nIt is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.\nPeople of the world lack reason and imagination | they are weavers of mat and know nothing about satin.\nWhat a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:\n\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"\nReveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.\n\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"\nTo the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.\nAre you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.\nThe Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?\nIt is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,\nwhich sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;\nwhich did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;\nIt palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud.", + "phrases": [] + }, + { + "poem_id": "010_003", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "O lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.", + "It is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.", + "It moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters", + "It is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.", + "The inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.", + "The narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.", + "Welcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai", + "You are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;", + "Illumine my dark earth from head to foot; | Cover me up in your illuminations", + "that I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,", + "(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.", + "Thus may the thought of the Orient free itself from Europe | And gain lustre through my songs.", + "Life comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.", + "When the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.", + "The pure heart dies in their chest, | and to their eyes the crooked appears straight.", + "From the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.", + "Seldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.", + "It is therefore necessary to first purify the thought | After that reconstructing the thought would become easier" + ], + "full_text": "\n\nO lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.\nIt is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.\nIt moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters\nIt is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.\nThe inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.\nThe narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.\nWelcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai\nYou are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;\nIllumine my dark earth from head to foot; | Cover me up in your illuminations\nthat I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,\n(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.\nThus may the thought of the Orient free itself from Europe | And gain lustre through my songs.\nLife comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.\nWhen the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.\nThe pure heart dies in their chest, | and to their eyes the crooked appears straight.\nFrom the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.\nSeldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.\nIt is therefore necessary to first purify the thought | After that reconstructing the thought would become easier", + "phrases": [] + }, + { + "poem_id": "010_004", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "As the Prophet establishes God's decrees, | he repudiates Caesar's law.", + "In his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.", + "The imperfect become perfect through association with him. | He gives a new tumult to the age.", + "His message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.", + "His moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.", + "He is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.", + "His wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).", + "He is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.", + "His look transforms autumn into spring, | and through him the dregs of every pitcher", + "become stronger than the wine. | In his morning lamentation lies life,", + "and the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,", + "and in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'", + "he puts a heart into the breast of man. | He teaches man determination, submission (to the", + "will of God) and willing acquiescence; | and makes him radiant in the world like a lamp.", + "I do not know what magic he practises, | but he totally transforms the soul in the body.", + "In his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.", + "He says to the downtrodden slave: | Arise and break into pieces every ancient deity.", + "O man of God, break the spell of this old world | with these words: God is the highest of all.", + "If you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.", + "Truthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.", + "O living man, avoid these kings and nobles, | walk around your own self and not around the palaces.", + "Thou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.", + "A bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination", + "should not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.", + "When he gets annihilated in God's will, | the man of faith becomes God's decree.", + "The four dimensions along with the blue heavens | are born out of his pure bosom.", + "Annihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.", + "In the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.", + "Unless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.", + "The beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).", + "The man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.", + "If he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding." + ], + "full_text": "\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.", + "phrases": [ + "law.: Iqbal here brings into sharp contrast God's Will and king's will, keeping in mind perhaps the well-known saying of Christ: Render unto Caeser what is Caesar's and render unto God what is God's. Iqbal feels that it is not possible for one to be loyal to God's will and yet to accept and follow the lead of ordinary mundane rulers.", + "meaningless,: Cf. the Quranic verse (xxxix. 36): \"Is not Allah sufficient for His servants ?\"", + "Law.: Cf. the Quranic verse (xxx. 30): \"So set thy face for religion, being upright, the nature made by Allah in which He has created man.\" Allah s Nature, as the Quranic verse signifies, stands for Islam to which the Prophet is commissioned to give practical and concrete shape.", + "(Ummah).: It appears that, according to Iqbal, the hikmat (wisdom) of the Prophet is not qualitatively different from reason only it is much higher than the latter.", + "fear': See the Quranic verse (x. 62) : \"Now surely the friends of Allah have no fear, nor do they grieve.\"", + "nobles,: Kawus, name of a legendary king of Persia; kai, allied with Sanskrit Kay!, bard, stands for nobles.", + "heavens: Nine heavens. In the Quran, we usually meet with 'seven' heavens. Cf. lxv. 12 In xxiii. 17. instead of seven heavens we have seven ways. According to Lisan aI-Arab, the word 'seven' was used by the Arabs to denote multiplicity. Iqbal's use of 'nine' instead of 'seven' does not seem to be a departure from the classical tradition ; it may have been used to conform, not of course exactly, to the latest scientific research.", + "nature.: Light of nature, nur-i sir isht, the natural simplicity and righteousness of man, the basic nature (fitrat Allah) on which God created man.", + "majesty: Majesty ( jalal) and beauty (jamal) are the two antithetical but complementary aspects of God's Essence. The former indicates might, wrath, awfulness, while The latter stands for beauty, mercy and loving-kindness. In other words, social welfare and individual development demand synthesis of the two.", + "(Dilbari).: Dilbari, lit, art of heart-ravishing, heart-captivating, while qahiri, lit., is conquering power, might. These two terms like jamal and jalal, khalwat and jalwat, form two complementary aspects of a higher synthesis.", + ":: According to pantheistic mystics, wujud (being), as such, belongs to God alone; all else is devoid of wujud and if they possess it, it is only as a reflection (zill). Here Iqbal asserts that man alone has independent existence and enjoys fullness of being. By wujud, Iqbal means strong and rich personality" + ] + }, + { + "poem_id": "010_005", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "I have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.", + "The wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.", + "This is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.", + "The school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.", + "The religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.", + "The unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.", + "Woe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.", + "They gain knowledge of science and art, | but remain unaware of their own self-identity.", + "They erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.", + "They are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.", + "Their old people lack modesty, | the youth are busy decorating themselves like women.", + "The desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.", + "Their daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;", + "well-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;", + "their white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.", + "A nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.", + "It is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.", + "Its rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.", + "The might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.", + "It never looks beyond its today | and never creates a tomorrow for itself.", + "It has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.", + "Its creed is to offer loyalty to others, | to build temples with the material of the mosque.", + "Alas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death." + ], + "full_text": "\n\nI have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.\nThe wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.\nThis is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.\nThe school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.\nThe religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.\nThe unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.\nWoe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.\nThey gain knowledge of science and art, | but remain unaware of their own self-identity.\nThey erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.\nThey are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.\nTheir old people lack modesty, | the youth are busy decorating themselves like women.\nThe desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.\nTheir daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;\nwell-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;\ntheir white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.\nA nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.\nIt is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.\nIts rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.\nThe might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.\nIt never looks beyond its today | and never creates a tomorrow for itself.\nIt has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.\nIts creed is to offer loyalty to others, | to build temples with the material of the mosque.\nAlas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death.", + "phrases": [] + }, + { + "poem_id": "010_006", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + 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"phrases": [] + }, + { + "poem_id": "010_008", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "The free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;", + "the free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;", + "like the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.", + "He sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;", + "his soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.", + "The dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.", + "The warmth of your nature is due to his red wine; | your stream is watered by his river.", + "Kings in their silken robes | are pallid from fear of that naked faqir.", + "The essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;", + "we are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;", + "He is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.", + "The face of the rose is red through his grace, | his smoke is brighter than our fire.", + "He has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.", + "We turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;", + "we are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.", + "Our days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.", + "He alone has stability amidst this world of instability; | death for him is one of the stations of life.", + "The people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.", + "Our life is subject to doubts and misgivings, | he is all activity and little talk;", + "we are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;", + "We are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.", + "Get acquainted with him and avoid us, | destroy your present house and acquire a new one.", + "Complain not of the revolving sky | revive yourself through associating with that living person.", + "Association is better than knowledge of books, | companionship of free men is creative of men.", + "A free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.", + "His breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.", + "In peace, he is the ornament of the assembly, | like spring wind to the garden;", + "on the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;", + "fly from us like an arrow, | and catch hold of his skirt with a frenzy.", + "The seed of the heart does not develop out of water and clay, | without the look of the people of the heart.", + "In this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody." + ], + "full_text": "\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.", + "phrases": [ + "not: \u2018Fear not\u201d (la takhaf) occurs repeatedly in the Qur\u2019an in several contexts, e.g. xi. 70.", + "burdens: Iqbal has described man on the first stage of development as similar to an elephant whose traits are service and toil and whose -ways are patience and perseverance. [He eats little, sleeps little, and is accustomed to toil.]", + "bushes.: \u201cEating of thorns\u201d stands for a simple crude fare.", + "death,: Cf. the following", + "sounds.: Namah, [The free individual has a distinct dignity, death bestows on him a new life.]", + "kings,: Takbir, to express greatness of God by saying: Allahu Akbar. \u201cBeyond words and sounds\u201d signifies that his takbir is the result of his conviction and is uttered in spirit rather than in words.", + "glass.: He is so possessed of power that the kings fear him and pay him tribute.", + "faqir.: Stone and glass. This contrast emphasises that for a free man difficulties of great magnitude become insignificant in face of his strong will.", + "vision: In Asrar-o Rumuz, Iqbal relates the story of a king who got unnerved at the wrath of a dervish. Naked faqir. By nakedness of Faqr, Iqbal seems to denote complete and full manifestation of Faqr, the qualities of an ideal man.", + "mosques,: The polarity of khabar, information, report, and nazar, vision, is as recurrent in Iqbal as the polarities of jamal (beauty) and jalal (majesty), love and reason, light and fire (nur and nar), seclusion and association (khalwat and jalwat), dhikr and fikr, et\u2019. Report denotes knowledge gained through books, hearsay, i.e. from second-hand sources, and stands for reason, while vision stands for knowledge gained through personal experience and hence leading to deep conviction.", + "himself;: This verse (453) as well as verse 461 refers particularly to the position of the Muslims in the subcontinent Some groups were allied to the Hindus, others, to the British- It is on record that the Muslims sold lands attached to the mosques and even the mosques themselves to the Hindus.", + ";: That is, his faith is based on direct inspiration from the Qur\u2019an and the Sunnah.", + "eternity.: Mughan, plural of mugh, a Zoroastrian priest. In Persian poetry, mugh is associated with wine-selling and, therefore, mughan stands for wine-seller. The verse signifies that the intoxication of the Free Man is not dependent upon the wine-seller or upon the cup of wine.", + "call: Alast occurs in the Qur\u2019anic verse, vii. 172: \u201cAm I not your Lord?\u2019 These words refer to man\u2019s covenant with God before the creation of the world and hence the word alast in Muslim literature stands for eternity.", + "forehead.: Clarion call, takbir-i umamm. The word takbir (explained in note 5) is used here most probably for sur, trumpet of Israfil, summoning people from the graves on the Day of Resurrection. See the Qur\u2019an, lxviii. 18. The Free Man\u2019s call makes the dead nations alive once again.", + "worship: Forehead, jabin. It is commonly said that the fate of a person is inscribed on his forehead. This physiognomical belief may be right or wrong, but it has given to the literary tradition a lot of phrases and idioms like the present.", + "slave,: Qiblah, direction of the Ka\u2019bah. the place to which Muslims turn for prayers, hence the object of adoration to which we turn for prayers and supplication, for the fulfilment of our wishes and desires.", + "smell.: \u2018Abduhu, His slave. It is based on the famous Qur\u2019anic verse describing the Prophet\u2019s ascension :\u2018 \u2018Glory to Him Who carried His Servant by night from the Sacred Mosque . - .\u201c (xvii. 1). The Qur\u2019an uses words like \u2018abdina, \u2018abdan, \u2018ibadan, etc., all signifying God\u2019s creatures, as, for instance, xix. 93: There is none in the heavens and the earth but comes to the Beneficent as a servant (\u2018abdan).\u201d the \u2018abduhu (His slave) is used here by Iqbal in the sense of Perfect Man, especially the Holy Prophet.", + "life.: With regard to the character of the Perfect Man, expressed in this verse, Iqbal says: \u201cMaulana Rumi has very beautifully expressed this idea (of man\u2019s absorption of God into himself]. The Prophet, when a little boy, was once lost in the desert. His nurse Halima was almost beside herself with grief but while roaming the desert in search of the boy she heard a voice saying [Mathnavi, iv, 976]: \u2018Do not grieve, he will not be lost to thee; Nay, the whole world will be lost in him.\u2019 The true individual cannot be last in the world ; it is the world that is lost in him\u201d (quoted in Nicholson, Tr., Secrets of the Self, Intro., pp. xix-xx, footnote).", + "heart: (ll. 466-68). Here two kinds of death are mentioned : one, the death of ordinary people, the other, the death of strong personalities. Rumi has also described (Mathnavi, iii, 3435) these two kinds of death: [That one in whose eyes death is destruction, he takes hold of God\u2019s command: do not cast yourself into destruction; that one to whom death is the opening of the gate, he is addressed by God as: vie ye with one another in hastening.] Iqbal believes that if life had been led without pursuit of ideals and the state of tension has not bean maintained, then death would lead to dissolution of personality. To one who has led a life of fruitful activity death is only a kind of passage to another world (Reconstruction, pp. 19-20; Nicholson, Tr., Secrets of the Self, Intro., p. xxiv).", + "water.: Heart, dil. In Muslim literature, the word dill or qalb stands for the source of spiritual experience, ilham, inspiration. The idea was developed by Ghazali in Ihya\u2019. It is based on the Qur\u2019anic verse: \u201cThen He made him (man) complete and breathed into him of His spirit, and gave you ears and hearts. . .\u201c (xxxii. 93).", + "kettle,: on this verse, Iqbal says: \u201cThe \u2018heart\u2019 is a kind of inner intuition or insight which, in the beautiful words of Rumi, feeds on the rays of the sun and brings us into contact with aspects of Reality other than those open to sense-perception. It is, according to the Qur\u2019an, something which sees,\u2019 and its reports, if properly interpreted, are never false\u201d (Reconstruction, pp. 15-16).", + "assembly,: Reference may be to Moses\u2019s striking of a rock and the gushing forth of water. See the Qur\u2019an, ii. 60." + ] + }, + { + "poem_id": "010_009", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "Rumi", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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O Attock! O Ganges! | how long shall we go on living sordidly like this ?", + "The old lack insight, | the young are devoid of love;", + "East and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.", + "To live according to the wish of others | is not deep slumber; it is eternal death;", + "this is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.", + "Its prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;", + "no clothes are torn in grief over his death, | his hell is not on the other side of the skies.", + "Do not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.", + "What use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?", + "A nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.", + "It is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.", + "Under the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,", + "The Indians quarrel with one another | having revived their old differences,", + "until a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.", + "Nobody knows water from mirage, | Revolution, O revolution, O revolution!", + "O you who are always anxious for material sustenance, | ask of God a living heart ;", + "although its seat is in water and clay | yet the nine heavens are under its authority.", + "Do not think it belongs to the earth, | it really comes from the highest heavens.", + "The world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.", + "It is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;", + "it is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;", + "it is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;", + "it is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;", + "it is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.", + "Such a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.", + "O young man, catch hold of its skirt firmly, | you have been born in slavery, now live free." + ], + "full_text": "\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.", + "phrases": [ + "mansions.: (II. 595-600). Iqbal speaks of India of his days, his native land, with great anguish. in Payam-i M\u2019ashriq, while addressing Amanullah, the then king of Afghanistan, he gives vent to this agony which the Muslims were then experiencing.", + "soul.: (ii. 603-04). \u201cDeath from the sky\u201d means natural death. \u201cDeath from the depth of the heart\u201d means spiritual death as a result of wrong ideological affiliations.", + "today.: These verses (605-10) describe the state of spiritual death and there-fore the ceremonies usually performed on the natural death of a person are not performed on this occasion.", + "one: The idea that those who work for gain in this life only will be given their reward here, is based on the following verse of the Qur\u2019an, xvii. 18: \u201cWhoso desires this transitory life, We hasten to him therein what we please. . . .\u201c After death, he will be deprived of the opportunity to experience Beatific Vision.", + "authority: Magic, sahiri, enchantment. Iqbal calls (Bang-i Dara, p. 295) imperialism as sahiri [If ever subjects from their sleep, half rose themselves, the sure, enchantment of their rulers steep, their wits in dreams once more. . . .] Eng. trans. by V. Kiernan, Poems from Iqbal.", + "enchantment,\u201d: Clear enchantment, sehr-i mubin. See the Qur\u2019an, v. 110, where this phrase is used about Jesus\u2019 prophetic mission and his miracles, as interpreted by the unbelievers.", + "heart: \u201cHeart.\u201d Iqbal has written much about it. In one place, he says: Armaghan-i Hijaz, p. 168 [You say that heart is of earth and blood, is caught in this created world\u2019s snare. Although our heart is within our breast, it belongs to a sphere beyond this world of ours.]" + ] + }, + { + "poem_id": "010_011", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 1, + "section_title": "PERSIAN POEMS", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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He advised me to place before the Holy Prophet the state of my health.\n\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "010_015", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "O you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.", + "Do you know the secret of the Prophet\u2019s Religion? | Seeing one\u2019s self explicitly is the royalty.", + "What is Religion? Finding out your Self\u2019s secrets. | Life is sheer death without beholding your self.", + "That Muslim who sees his self | selects himself only out of the whole world.", + "He knows the very nature of the universe. | He is the sword declaring: \u201cThere is naught Existent except God.\u201d", + "Both space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.", + "So long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!", + "The man of God is heir to the Prophets, | he is not contained in the world of objects.", + "In order that to create another world, | he shatters this old, weather beaten one.", + "An alive person is free from all other than God, | There is a lamp lighted in him by the true Self", + "His foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.", + "His morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.", + "His nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;", + "Sun is just a particle from his path; | the Book bears testimony to his lofty status.", + "His nature finds exposition by the millat | making his eye bright therewith.", + "Be lost a bit in the Qur\u2019an and Traditions, | O ignorant one! Then plunge into your own covert self.", + "Lost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.", + "The chain of \u201cother-than-God\u201d binds your feet. | Alas, this mark of bondage on your forehead!", + "Leader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.", + "Let me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.", + "\u201cSeek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.", + "Seek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.", + "Seek the heart so that you always remain young, | your face crimson with refulgence divine.", + "Be a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.\u201d", + "Complain little of the blue sky. | revolve not round anything except your sun.", + "Become aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.", + "Take measure of the present Universe | and raise aloft your voice therein.", + "The coherence of this world is by unity alone, | life herein means unity in this Universe.", + "Leave off these scents and hues old. | purge yourself of antiquated aspirations.", + "All this stuff is not worth even a barley grain. | Devise anew your aspiration,", + "life has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.", + "The eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.", + "He who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.", + "Aspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.", + "It is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.", + "When a spark leaps up from our body\u2019s dust, | it grants a particle the vast expanse of the sky.", + "The son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.", + "You too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir." + ], + "full_text": "\n\nO you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.\nDo you know the secret of the Prophet\u2019s Religion? | Seeing one\u2019s self explicitly is the royalty.\nWhat is Religion? Finding out your Self\u2019s secrets. | Life is sheer death without beholding your self.\nThat Muslim who sees his self | selects himself only out of the whole world.\nHe knows the very nature of the universe. | He is the sword declaring: \u201cThere is naught Existent except God.\u201d\nBoth space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.\nSo long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!\nThe man of God is heir to the Prophets, | he is not contained in the world of objects.\nIn order that to create another world, | he shatters this old, weather beaten one.\nAn alive person is free from all other than God, | There is a lamp lighted in him by the true Self\nHis foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.\nHis morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.\nHis nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;\nSun is just a particle from his path; | the Book bears testimony to his lofty status.\nHis nature finds exposition by the millat | making his eye bright therewith.\nBe lost a bit in the Qur\u2019an and Traditions, | O ignorant one! Then plunge into your own covert self.\nLost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.\nThe chain of \u201cother-than-God\u201d binds your feet. | Alas, this mark of bondage on your forehead!\nLeader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.\nLet me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.\n\u201cSeek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.\nSeek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.\nSeek the heart so that you always remain young, | your face crimson with refulgence divine.\nBe a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.\u201d\nComplain little of the blue sky. | revolve not round anything except your sun.\nBecome aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.\nTake measure of the present Universe | and raise aloft your voice therein.\nThe coherence of this world is by unity alone, | life herein means unity in this Universe.\nLeave off these scents and hues old. | purge yourself of antiquated aspirations.\nAll this stuff is not worth even a barley grain. | Devise anew your aspiration,\nlife has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.\nThe eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.\nHe who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.\nAspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.\nIt is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.\nWhen a spark leaps up from our body\u2019s dust, | it grants a particle the vast expanse of the sky.\nThe son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.\nYou too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir.", + "phrases": [] + }, + { + "poem_id": "010_016", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes", + "the eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous", + "Observe its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.", + "That city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.", + "Its water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.", + "Its excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;", + "its inhabitants complacent and genial, | unware of their worth like a sword.", + "The royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.", + "I met the king in his Ifty place | a poor faqir in the presence of a monarch.", + "His courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.", + "This humble one in the presence of that noble king | was like an insignificant person in the court of \u2018Umar\u2019 the great Caliph.", + "My heart melted with the warmth of his words, | I kissed his hand out of humility.", + "A king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.", + "Sincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.", + "Of earth earthly but purer than angels; | Aware of both modesty and kingship.", + "In his sight the affairs of both East and West; | his sagacity knowing their secrets alike.", + "A king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.", + "He lifted veils from the (missing) | # translation missing", + "He said with the fire that you have in the body, | I hold you as dear as my own son.", + "Anyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.", + "To that repspectable Muslim | I presented a gift of the glorious Qur\u2019an", + "I said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.", + "Therein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.", + "The intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.", + "He said, \u201cI, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;", + "hills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.", + "I raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.", + "I had no solace except that of the Qur\u2019an; | it powers opened all doors to me.\u201d", + "The words of that king of high lineage | caused again an upsurge in me.", + "The call of noon prayer arose awhile | which rids a believer of all limits.", + "The climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.", + "The secret of that standing and prostrating | cannot be told except to thode who are close associates." + ], + "full_text": "\n\nThe city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes\nthe eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous\nObserve its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.\nThat city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.\nIts water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.\nIts excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;\nits inhabitants complacent and genial, | unware of their worth like a sword.\nThe royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.\nI met the king in his Ifty place | a poor faqir in the presence of a monarch.\nHis courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.\nThis humble one in the presence of that noble king | was like an insignificant person in the court of \u2018Umar\u2019 the great Caliph.\nMy heart melted with the warmth of his words, | I kissed his hand out of humility.\nA king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.\nSincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.\nOf earth earthly but purer than angels; | Aware of both modesty and kingship.\nIn his sight the affairs of both East and West; | his sagacity knowing their secrets alike.\nA king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.\nHe lifted veils from the (missing) | # translation missing\nHe said with the fire that you have in the body, | I hold you as dear as my own son.\nAnyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.\nTo that repspectable Muslim | I presented a gift of the glorious Qur\u2019an\nI said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.\nTherein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.\nThe intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.\nHe said, \u201cI, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;\nhills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.\nI raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.\nI had no solace except that of the Qur\u2019an; | it powers opened all doors to me.\u201d\nThe words of that king of high lineage | caused again an upsurge in me.\nThe call of noon prayer arose awhile | which rids a believer of all limits.\nThe climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.\nThe secret of that standing and prostrating | cannot be told except to thode who are close associates.", + "phrases": [] + }, + { + "poem_id": "010_017", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Come, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.", + "Time has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.", + "The banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.", + "How happy that your body has found rest here. | For this land is free from the witchcraft of the West.", + "Kabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.", + "I preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.", + "Although the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?" + ], + "full_text": "\n\nCome, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.\nTime has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.\nThe banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.\nHow happy that your body has found rest here. | For this land is free from the witchcraft of the West.\nKabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.\nI preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.\nAlthough the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?", + "phrases": [] + }, + { + "poem_id": "010_018", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "By the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid", + "Bar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.", + "Ever since I moved from the royal city, | travelling became lighter for me than stay", + "I opened my breast to the breeze by which | tulips had sprung up in the mountains.", + "Alas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,", + "a beautiful bride of Mahmud\u2019s realm, | of whose henna-dyed adorners one was the Sage of Tus.", + "In it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.", + "That seer of the unseen, man of high station | by whose iteration Rumi\u2019s passion rose to a climax.", + "I exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.", + "He raised the veil from the face of Faith | and my thought indicated the destiny of a believer.", + "Both learnt their lesson from Qur\u2019anic Wisdom. | He speaks of God while I speak of godly folk.", + "I felt afire in the tomb\u2019s atmosphere | to such an extent that I became apprized of a cry.", + "I said to him \u201cO you seer of the secrets of life, | both this world and the other is luminous to you,", + "our age is infatuated by water and clay (material things), | which raises problems without end for those godly.", + "Leave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.", + "Since the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.", + "O you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,", + "whatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream." + ], + "full_text": "\n\nBy the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid\nBar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.\nEver since I moved from the royal city, | travelling became lighter for me than stay\nI opened my breast to the breeze by which | tulips had sprung up in the mountains.\nAlas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,\na beautiful bride of Mahmud\u2019s realm, | of whose henna-dyed adorners one was the Sage of Tus.\nIn it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.\nThat seer of the unseen, man of high station | by whose iteration Rumi\u2019s passion rose to a climax.\nI exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.\nHe raised the veil from the face of Faith | and my thought indicated the destiny of a believer.\nBoth learnt their lesson from Qur\u2019anic Wisdom. | He speaks of God while I speak of godly folk.\nI felt afire in the tomb\u2019s atmosphere | to such an extent that I became apprized of a cry.\nI said to him \u201cO you seer of the secrets of life, | both this world and the other is luminous to you,\nour age is infatuated by water and clay (material things), | which raises problems without end for those godly.\nLeave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.\nSince the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.\nO you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,\nwhatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream.", + "phrases": [] + }, + { + "poem_id": "010_019", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "I came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.", + "I mean that austerity which knows the way | and beholds God with the light of the self.", + "It seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.", + "Think of the inside and spin not around your body like women. | Fling the ball on the ground like men.", + "Leadership in this world of water and clay | It is bought by one drop of blood of the heart.", + "Believers under this azure sky | They are alive by love not from eating and sleeping.", + "Know you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.", + "You are alive as long as his love is in you. | It is this love that safeguards your faith.", + "Become aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.", + "Due to faith the heart is the source of all power | and faith is totally a miracle of companionship", + "Seek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).", + "Bu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.", + "Cast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.", + "The Prophet is an ocean with surging waves, | arise and enclose this river in your channel.", + "You have for years twined around its shore, | but not seen the buffets of its lashing waves.", + "Fling yourself in the river for a while | so that the departed spirit should come back to the body.", + "O Muslims, tread not any path save that of God | and despair not of His general mercy.", + "Leave off seclusion and seek manifestation. | so that the earth should quake by your prostration.", + "I saw restless Nature the other day, | that moving spirit of all that happens;", + "her eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.", + "her hands were struggling in water and clay | # translation missing", + "I asked her what are you searching? | in search of whose warp and woof are you?", + "She said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.", + "She examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.", + "At last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.", + "Wait till you see another spring arise, | more iridescent than the one bygone.", + "Every time your antagonist resorts to machinations | so that you should not come by this vegetating season.", + "I keep my eyes on the inside of the rose branch, | and have seen a stir therein.", + "We cannot prevent the tulips from blooming | in the meadows, values, mountains.", + "A man who is in search can hear | the song that is still in the throat." + ], + "full_text": "\n\nI came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.\nI mean that austerity which knows the way | and beholds God with the light of the self.\nIt seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.\nThink of the inside and spin not around your body like women. | Fling the ball on the ground like men.\nLeadership in this world of water and clay | It is bought by one drop of blood of the heart.\nBelievers under this azure sky | They are alive by love not from eating and sleeping.\nKnow you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.\nYou are alive as long as his love is in you. | It is this love that safeguards your faith.\nBecome aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.\nDue to faith the heart is the source of all power | and faith is totally a miracle of companionship\nSeek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).\nBu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.\nCast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.\nThe Prophet is an ocean with surging waves, | arise and enclose this river in your channel.\nYou have for years twined around its shore, | but not seen the buffets of its lashing waves.\nFling yourself in the river for a while | so that the departed spirit should come back to the body.\nO Muslims, tread not any path save that of God | and despair not of His general mercy.\nLeave off seclusion and seek manifestation. | so that the earth should quake by your prostration.\nI saw restless Nature the other day, | that moving spirit of all that happens;\nher eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.\nher hands were struggling in water and clay | # translation missing\nI asked her what are you searching? | in search of whose warp and woof are you?\nShe said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.\nShe examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.\nAt last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.\nWait till you see another spring arise, | more iridescent than the one bygone.\nEvery time your antagonist resorts to machinations | so that you should not come by this vegetating season.\nI keep my eyes on the inside of the rose branch, | and have seen a stir therein.\nWe cannot prevent the tulips from blooming | in the meadows, values, mountains.\nA man who is in search can hear | the song that is still in the throat.", + "phrases": [] + }, + { + "poem_id": "010_020", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Cries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.", + "That city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.", + "The cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.", + "He whose name a babe when weaned of mother\u2019s milk, | first pronounced in the cradle.", + "A consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.", + "Under the sky his flag a sign of God, | angels reciting the Qur\u2019an on his grave.", + "My nimble fancy took me off from myself | so that I did not remain in this world of late and soon.", + "That sun arose in my breast by the effulgence of which | the hidden became manifest.", + "The sun on high prostrates before whose splendour; | from his rays the past rises up.", + "I was rid of this world of eyes and ears | so that I clearly saw the past morning like today.", + "The city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs", + "in the palaces and common streets. | Its palaces ranged row upon row,", + "the sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly", + "and the army of Mahmud in the battlefield | My spirit strolled in the world of secrets", + "till a frenzied one woke me up. | That fervour, that intensity and poignancy of his,", + "speaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.", + "He was having a colloquy with God. | Since I was not unaware of this secret," + ], + "full_text": "\n\nCries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.\nThat city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.\nThe cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.\nHe whose name a babe when weaned of mother\u2019s milk, | first pronounced in the cradle.\nA consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.\nUnder the sky his flag a sign of God, | angels reciting the Qur\u2019an on his grave.\nMy nimble fancy took me off from myself | so that I did not remain in this world of late and soon.\nThat sun arose in my breast by the effulgence of which | the hidden became manifest.\nThe sun on high prostrates before whose splendour; | from his rays the past rises up.\nI was rid of this world of eyes and ears | so that I clearly saw the past morning like today.\nThe city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs\nin the palaces and common streets. | Its palaces ranged row upon row,\nthe sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly\nand the army of Mahmud in the battlefield | My spirit strolled in the world of secrets\ntill a frenzied one woke me up. | That fervour, that intensity and poignancy of his,\nspeaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.\nHe was having a colloquy with God. | Since I was not unaware of this secret,", + "phrases": [] + }, + { + "poem_id": "010_021", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The tulip for getting just ray of the sun, | has such curves within a branch.", + "when the spring brings it out in the open, | it tells it to stay here for not more than a moment.", + "Both life and death furnish gear to each other, | I know not whether one is better than the other.", + "Life is a perpetual strife between the unpleasant and pleasant. | Today\u2019s hue and freshness spring from yesterday\u2019s blood.", + "Protect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!", + "O God, the contriver of body and soul, | this frenzied one has to say a word to You.", + "I see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.", + "Did this world come into existence with Your device, | or some other deity created it?", + "Its outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.", + "There is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!", + "Your eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery", + "By what does this universe acquire order? | O you infatuated by the charm of idols,", + "the man of God, one with luminous spirit, | was alone Your vicegerent in this world.", + "He is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.", + "This Muslim whom does he worship? | There\u2019s not the least tumult in his soul.", + "His breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.", + "His heart is unstable and soul palsied; | his stuff is of no worth in this world.", + "Infirm in the battle of life, | bearing idols in his sleeves.", + "Like the infidels he regards death as mortal. | His fire is of little worth like dust.", + "Raise again a flame from his inert clay, | Raise again that very urge to search and search once more.", + "Grant him again that inner verve, | Grant him that very manifold zest and zeal.", + "Make the East firm by his self, | bring out a new morning from his cellar;", + "split the Red Sea with his staff, | let Caucasia tremble with his glory." + ], + "full_text": "\n\nThe tulip for getting just ray of the sun, | has such curves within a branch.\nwhen the spring brings it out in the open, | it tells it to stay here for not more than a moment.\nBoth life and death furnish gear to each other, | I know not whether one is better than the other.\nLife is a perpetual strife between the unpleasant and pleasant. | Today\u2019s hue and freshness spring from yesterday\u2019s blood.\nProtect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!\nO God, the contriver of body and soul, | this frenzied one has to say a word to You.\nI see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.\nDid this world come into existence with Your device, | or some other deity created it?\nIts outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.\nThere is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!\nYour eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery\nBy what does this universe acquire order? | O you infatuated by the charm of idols,\nthe man of God, one with luminous spirit, | was alone Your vicegerent in this world.\nHe is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.\nThis Muslim whom does he worship? | There\u2019s not the least tumult in his soul.\nHis breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.\nHis heart is unstable and soul palsied; | his stuff is of no worth in this world.\nInfirm in the battle of life, | bearing idols in his sleeves.\nLike the infidels he regards death as mortal. | His fire is of little worth like dust.\nRaise again a flame from his inert clay, | Raise again that very urge to search and search once more.\nGrant him again that inner verve, | Grant him that very manifold zest and zeal.\nMake the East firm by his self, | bring out a new morning from his cellar;\nsplit the Red Sea with his staff, | let Caucasia tremble with his glory.", + "phrases": [] + }, + { + "poem_id": "010_022", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "Qandhar, that place of paradisiac charm, | Its dust the heart\u2019s desire of men of heart.", + "These hues, scents, waters! | These waters glittering like mercury!", + "Tulips in the coign of the mountains. | fires frozen within pomegranates.", + "Its streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.", + "I sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant." + ], + "full_text": "\n\nQandhar, that place of paradisiac charm, | Its dust the heart\u2019s desire of men of heart.\nThese hues, scents, waters! | These waters glittering like mercury!\nTulips in the coign of the mountains. | fires frozen within pomegranates.\nIts streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.\nI sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant.", + "phrases": [] + }, + { + "poem_id": "010_023", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "I come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)", + "I know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.", + "it is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.", + "It is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.", + "I took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.", + "From his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat\u2019ha", + "Is this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.", + "The garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)", + "Both his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.", + "Intellect made him knower of secrets, | love made him a matchless sword.", + "He is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.", + "To see him openly is our Asra, | and in his inner self is our Aqsa.", + "From his garment I sensed his perfume; | he gave us the shout of Allah-hu.", + "What did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.", + "It leapt in the chest because of wild rapture | till it rushed out of the eyes.", + "It said: I am Gabriel and radiant light; | I never saw him like this before.", + "It recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?", + "It talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.", + "I asked it what audacious words these be; | close your lips for this is a solemn occasion.", + "I have nurtured you with my blood | and made you fit for raising a morning sigh.", + "Note again this point you who understand, | the love of disciplined lovers is naught but restraint.", + "It said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.", + "It raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!" + ], + "full_text": "\n\nI come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)\nI know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.\nit is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.\nIt is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.\nI took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.\nFrom his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat\u2019ha\nIs this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.\nThe garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)\nBoth his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.\nIntellect made him knower of secrets, | love made him a matchless sword.\nHe is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.\nTo see him openly is our Asra, | and in his inner self is our Aqsa.\nFrom his garment I sensed his perfume; | he gave us the shout of Allah-hu.\nWhat did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.\nIt leapt in the chest because of wild rapture | till it rushed out of the eyes.\nIt said: I am Gabriel and radiant light; | I never saw him like this before.\nIt recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?\nIt talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.\nI asked it what audacious words these be; | close your lips for this is a solemn occasion.\nI have nurtured you with my blood | and made you fit for raising a morning sigh.\nNote again this point you who understand, | the love of disciplined lovers is naught but restraint.\nIt said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.\nIt raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!", + "phrases": [] + }, + { + "poem_id": "010_024", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "The grave of that enlightened king | from whose self a nation arose;", + "its dome is regarded as a sanctuary by the sky, | # translation missing", + "like Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;", + "(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.", + "By the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.", + "A connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.", + "He said: I know where you stand, | your song is alchemy for denizens of the earth.", + "Stocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.", + "O you knower of the Friend\u2019s street, come to me, | and stay awhile, for you bear the smell of the beloved.", + "Happy he who made the self his mirror | and in that recognised the universe", + "This earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.", + "There is need of the heat of commotion now | so that the pristine hue and scent should come back.", + "A true believer acts like Israfil | whose trumpet shatters every thing old.", + "O you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,", + "tell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly." + ], + "full_text": "\n\nThe grave of that enlightened king | from whose self a nation arose;\nits dome is regarded as a sanctuary by the sky, | # translation missing\nlike Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;\n(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.\nBy the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.\nA connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.\nHe said: I know where you stand, | your song is alchemy for denizens of the earth.\nStocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.\nO you knower of the Friend\u2019s street, come to me, | and stay awhile, for you bear the smell of the beloved.\nHappy he who made the self his mirror | and in that recognised the universe\nThis earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.\nThere is need of the heat of commotion now | so that the pristine hue and scent should come back.\nA true believer acts like Israfil | whose trumpet shatters every thing old.\nO you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,\ntell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly.", + "phrases": [] + }, + { + "poem_id": "010_025", + "book_id": "010", + "book_title": "Pas Cheh Bayad Kard", + "section_id": 2, + "section_title": "THE TRAVELLER", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # translation missing", + "# translation missing | # 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translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_001", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "They held the loveless is heart and went away, | Like flame they faded in a doleful way.", + "Prithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil." + ], + "full_text": "\n\nThey held the loveless is heart and went away, | Like flame they faded in a doleful way.\nPrithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil.", + "phrases": [ + "soil.: Line 5, 6 and 8 There is a repetition of 'went away' (as rhyme) in the Persian quatrain of Iqbal which looks beautiful there, but, contrary to poetical practice in English." + ] + }, + { + "poem_id": "011_002", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My being and non-being were topics on tips, | Under feelings of shame I sealed my lips.", + "Thy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows." + ], + "full_text": "\n\nMy being and non-being were topics on tips, | Under feelings of shame I sealed my lips.\nThy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows.", + "phrases": [ + "non-being: non-Being non-existence." + ] + }, + { + "poem_id": "011_003", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.", + "So hurl this heart in a hellish heat, | This heathen is mad for a lone retreat." + ], + "full_text": "\n\nMy heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.\nSo hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.", + "phrases": [ + "rakes: To search through minutely." + ] + }, + { + "poem_id": "011_004", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What a noisy display of mud and clay, | Hundred trials on love one heart would lay,", + "For me is banned a moment\u2019s repose, | Have mercy I\u2019m dealing with heart so close." + ], + "full_text": "\n\nWhat a noisy display of mud and clay, | Hundred trials on love one heart would lay,\nFor me is banned a moment\u2019s repose, | Have mercy I\u2019m dealing with heart so close.", + "phrases": [] + }, + { + "poem_id": "011_005", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Who brought the wide world on the cosmos scene, | Who flashed the sheen of the \u2018Beauty\u2019 unseen.", + "You bid me beware of the Satan\u2019s teens | Who reared him to teem on the garden\u2019s green." + ], + "full_text": "\n\nWho brought the wide world on the cosmos scene, | Who flashed the sheen of the \u2018Beauty\u2019 unseen.\nYou bid me beware of the Satan\u2019s teens | Who reared him to teem on the garden\u2019s green.", + "phrases": [] + }, + { + "poem_id": "011_006", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.", + "I wished not to hurt the Satan\u2019s heart too, | So often my sins\u2014God bless\u2014were true." + ], + "full_text": "\n\nMy heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.\nI wished not to hurt the Satan\u2019s heart too, | So often my sins\u2014God bless\u2014were true.", + "phrases": [] + }, + { + "poem_id": "011_007", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "O Amrine, thou hast turn\u2019d the cup of wine, | Which ought to have moved from the right hand line,", + "If this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl." + ], + "full_text": "\n\nO Amrine, thou hast turn\u2019d the cup of wine, | Which ought to have moved from the right hand line,\nIf this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl.", + "phrases": [] + }, + { + "poem_id": "011_008", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "The self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.", + "Thou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings." + ], + "full_text": "\n\nThe self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.", + "phrases": [ + "writhing: Self writhing-for want of contentment.", + "wings.: Desolated wings barren lands. His heart, as much his forehead are barren, as the light of God is not filled there in." + ] + }, + { + "poem_id": "011_009", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I tread a path there which leads no where, | From seeds I sow now no fruits would bear.", + "I fear not the griefs but a point please see, | I wish not the griefs not worthy of me." + ], + "full_text": "\n\nI tread a path there which leads no where, | From seeds I sow now no fruits would bear.\nI fear not the griefs but a point please see, | I wish not the griefs not worthy of me.", + "phrases": [] + }, + { + "poem_id": "011_010", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Keep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.", + "Let a spark be away from reeds and hay, | Hold for the known and let the mob away." + ], + "full_text": "\n\nKeep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.\nLet a spark be away from reeds and hay, | Hold for the known and let the mob away.", + "phrases": [] + }, + { + "poem_id": "011_011", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.", + "From His sideless House I preferred a flight, | It was void of wails of the mid of night." + ], + "full_text": "\n\nThou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.\nFrom His sideless House I preferred a flight, | It was void of wails of the mid of night.", + "phrases": [ + "sideless: Sideless viz, the empyrean (Spencer) or perhaps higher than it. emprian abode of angels in the Heavens." + ] + }, + { + "poem_id": "011_012", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Bid me shake the world with a cry and hue | Get change on the globe with a complex new.", + "From dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain." + ], + "full_text": "\n\nBid me shake the world with a cry and hue | Get change on the globe with a complex new.\nFrom dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain.", + "phrases": [] + }, + { + "poem_id": "011_013", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A gloom still lurking in broad day light, | His right is ne\u2019er right but the \u2018might\u2019 is right.", + "I know not how far he stoops to his gloom, | From the Adam\u2019s blood get a glow and bloom." + ], + "full_text": "\n\nA gloom still lurking in broad day light, | His right is ne\u2019er right but the \u2018might\u2019 is right.\nI know not how far he stoops to his gloom, | From the Adam\u2019s blood get a glow and bloom.", + "phrases": [] + }, + { + "poem_id": "011_014", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thy slave I\u2019m and seek thy pleasure alone, | I tread not a path not guided and shown.", + "If thou e\u2019er bids this silly slave to say, | An ass a Berber horse I would not say." + ], + "full_text": "\n\nThy slave I\u2019m and seek thy pleasure alone, | I tread not a path not guided and shown.\nIf thou e\u2019er bids this silly slave to say, | An ass a Berber horse I would not say.", + "phrases": [] + }, + { + "poem_id": "011_015", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.", + "So take off this burden as oft I brood, | A prize for prayers in absence of mood." + ], + "full_text": "\n\nMy heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.\nSo take off this burden as oft I brood, | A prize for prayers in absence of mood.", + "phrases": [] + }, + { + "poem_id": "011_016", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "How to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.", + "So do not take ill if due to thy ways, | I cherish to revive the good old days." + ], + "full_text": "\n\nHow to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.\nSo do not take ill if due to thy ways, | I cherish to revive the good old days.", + "phrases": [ + "stand.: viz. I can not reveal a difficult stand." + ] + }, + { + "poem_id": "011_017", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A Muslim tied up with a foreign land, | His heart cannot he with ease in his hand", + "The forehead I place on an alien\u2019s place, | To Boozer1 and Salman2 it can\u2019t replace." + ], + "full_text": "\n\nA Muslim tied up with a foreign land, | His heart cannot he with ease in his hand\nThe forehead I place on an alien\u2019s place, | To Boozer1 and Salman2 it can\u2019t replace.", + "phrases": [] + }, + { + "poem_id": "011_018", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I wish not this world nor cosmos whole, | Save that I know the essence of soul.", + "So kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me." + ], + "full_text": "\n\nI wish not this world nor cosmos whole, | Save that I know the essence of soul.\nSo kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me.", + "phrases": [] + }, + { + "poem_id": "011_019", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.", + "I espied Javed in \u2018Sajdah\u2019 this dawn, | Deck my even face by his shining dawn." + ], + "full_text": "\n\nWhat ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.\nI espied Javed in \u2018Sajdah\u2019 this dawn, | Deck my even face by his shining dawn.", + "phrases": [] + }, + { + "poem_id": "011_020", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I seek for that nation a rising field, | With jurists confused, too rigid to yield.", + "The woes I have seen I wish not to spot, | Alas my mother had mothered me not." + ], + "full_text": "\n\nI seek for that nation a rising field, | With jurists confused, too rigid to yield.\nThe woes I have seen I wish not to spot, | Alas my mother had mothered me not.", + "phrases": [] + }, + { + "poem_id": "011_021", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "How long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?", + "The sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?" + ], + "full_text": "\n\nHow long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?\nThe sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?", + "phrases": [] + }, + { + "poem_id": "011_022", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "That bliss of the past may come or not, | That breeze of Hijaz may come or not.", + "This beggar\u2019s last \u2018time\u2019 has come so near, | May come or not secrets seer." + ], + "full_text": "\n\nThat bliss of the past may come or not, | That breeze of Hijaz may come or not.\nThis beggar\u2019s last \u2018time\u2019 has come so near, | May come or not secrets seer.", + "phrases": [] + }, + { + "poem_id": "011_023", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "If so e\u2019er comes that gifted mystic sage, | To him then convey a burning message,", + "To purify conscience of nations soon, | With sceptre of Moses and David\u2019s tune." + ], + "full_text": "\n\nIf so e\u2019er comes that gifted mystic sage, | To him then convey a burning message,\nTo purify conscience of nations soon, | With sceptre of Moses and David\u2019s tune.", + "phrases": [] + }, + { + "poem_id": "011_024", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart is wealth mine who knows pang\u2019s pine, | Yet not reaching Him are wailings mine.", + "By the grave of mine a poppy looks fine, | Like me calm and gory are laments thine." + ], + "full_text": "\n\nMy heart is wealth mine who knows pang\u2019s pine, | Yet not reaching Him are wailings mine.\nBy the grave of mine a poppy looks fine, | Like me calm and gory are laments thine.", + "phrases": [] + }, + { + "poem_id": "011_025", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "To lose heart to some one he did not know, | How1 grief is held dear he knew not so.", + "He just fanned breath in his dusty frame, | Save eat and die he had no aim." + ], + "full_text": "\n\nTo lose heart to some one he did not know, | How1 grief is held dear he knew not so.\nHe just fanned breath in his dusty frame, | Save eat and die he had no aim.", + "phrases": [] + }, + { + "poem_id": "011_026", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.", + "That \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see." + ], + "full_text": "\n\nMy heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see.", + "phrases": [ + "sea.: An other Persian poet says in this context: [An outcast is there was written on Slate, They took it to others none knew his fate, Where is that Confidant \"O God! whom thence, We say that he heard and rapped out hence\".]", + "\u2018Haq\u2019: At sea far off puzzled as he knows not the truth. Haq; A Holy name and attribute of God means Truth. Slate; the guarded slate in Heavens on which everything is written." + ] + }, + { + "poem_id": "011_027", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "I donned big circles on a likewise night, | Like moon\u2019s own rounds I have lessened my light..", + "Thy negligence tales ensued when, | In midst therefore, I get up then." + ], + "full_text": "\n\nI donned big circles on a likewise night, | Like moon\u2019s own rounds I have lessened my light..\nThy negligence tales ensued when, | In midst therefore, I get up then.", + "phrases": [] + }, + { + "poem_id": "011_028", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Knows not the Gabriel this hue and cry, | He knows not the status of quest and pry.", + "Then ask the poor man, who is hapless still, | Who knows the sting and nectar of will." + ], + "full_text": "\n\nKnows not the Gabriel this hue and cry, | He knows not the status of quest and pry.\nThen ask the poor man, who is hapless still, | Who knows the sting and nectar of will.", + "phrases": [ + "nectar: The central thought of this poem is that Man's status is higher than Angels' as angels are not gifted with man intrinsic faculties." + ] + }, + { + "poem_id": "011_029", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "The sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.", + "What a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes." + ], + "full_text": "\n\nThe sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes.", + "phrases": [ + "\u2018momin\u2019: Momin faithful", + "\u2018Kafir\u2019: Kafir infidel." + ] + }, + { + "poem_id": "011_030", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Get me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.", + "In obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game." + ], + "full_text": "\n\nGet me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game.", + "phrases": [ + "Seenay\u2019s: Seenay: Hakim Sinai-ee, known for his philosophy and poetry, full name Abut Majd Mujaddad Ghaznavi, born in 5th c. Hijra, was a court poet of Sultan Behram Shah Ghazni, was living there like slaves. He became a disciple of Kh: Abu Yusuf Hamdani who made a true paragon of virtue and knowledge, that the King himself became his devoted adorer. Rumi eulogizes him in a verse.", + "Khisro\u2019s: Khisro Khwaja Abul Hasan of Delhi, one of the nobles of the King, was titled as Bulbul-i-Hind (A nightingale of India), was a disciple of Kh: Nizam-ud-Din, whose mausoleum in Delhi is visited by thousands daily." + ] + }, + { + "poem_id": "011_031", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.", + "Come, fashion and form a new nation\u2019s norm, | This nation is a burden on world\u2019s arm." + ], + "full_text": "\n\nA Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.\nCome, fashion and form a new nation\u2019s norm, | This nation is a burden on world\u2019s arm.", + "phrases": [] + }, + { + "poem_id": "011_032", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A nation again whom duty is dear, | Who makes a clean honey from venom clear.", + "He agreed not on one world norm, | And held the two worlds on his arm." + ], + "full_text": "\n\nA nation again whom duty is dear, | Who makes a clean honey from venom clear.\nHe agreed not on one world norm, | And held the two worlds on his arm.", + "phrases": [] + }, + { + "poem_id": "011_033", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A nation again whose hearts would adorn, | La Ilah\u2019s jewels from midnight to morn.", + "Her place the sun knows on skies and lands, | And sweeps for her the milky way sands." + ], + "full_text": "\n\nA nation again whose hearts would adorn, | La Ilah\u2019s jewels from midnight to morn.\nHer place the sun knows on skies and lands, | And sweeps for her the milky way sands.", + "phrases": [] + }, + { + "poem_id": "011_034", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Thy world is ruled by misers few, | Whose men still serve the worthless few.", + "The workers skilled in workshops queue, | Have killed themselves for vultures few." + ], + "full_text": "\n\nThy world is ruled by misers few, | Whose men still serve the worthless few.\nThe workers skilled in workshops queue, | Have killed themselves for vultures few.", + "phrases": [] + }, + { + "poem_id": "011_035", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "A hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples\u2019 need.", + "To me he is closer than jugular vein, | But not closer than my abdomen\u2019s pain." + ], + "full_text": "\n\nA hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples\u2019 need.\nTo me he is closer than jugular vein, | But not closer than my abdomen\u2019s pain.", + "phrases": [] + }, + { + "poem_id": "011_036", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "Looking in a mess is Indian State, | In the same messy form is world\u2019s own state.", + "So solicit not five times to pray, | A burden on slaves are these arrays." + ], + "full_text": "\n\nLooking in a mess is Indian State, | In the same messy form is world\u2019s own state.\nSo solicit not five times to pray, | A burden on slaves are these arrays.", + "phrases": [] + }, + { + "poem_id": "011_037", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "From bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.", + "How weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains." + ], + "full_text": "\n\nFrom bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.\nHow weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains.", + "phrases": [] + }, + { + "poem_id": "011_038", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "So calculate once all the losses and gains, | To give to this world a heavenly reign.", + "How far I know not that dusty being we, | Can decorate world\u2019s dusty entity." + ], + "full_text": "\n\nSo calculate once all the losses and gains, | To give to this world a heavenly reign.\nHow far I know not that dusty being we, | Can decorate world\u2019s dusty entity.", + "phrases": [] + }, + { + "poem_id": "011_039", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "What is the lasting life is known to thee, | A sudden death but is not known to thee.", + "Thy status at all it can not decrease, | What could be the loss of my deathless lease." + ], + "full_text": "\n\nWhat is the lasting life is known to thee, | A sudden death but is not known to thee.\nThy status at all it can not decrease, | What could be the loss of my deathless lease.", + "phrases": [] + }, + { + "poem_id": "011_040", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "When the old world gets its apex of height , | Then the fate unsheaths every secret might.", + "Disgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence." + ], + "full_text": "\n\nWhen the old world gets its apex of height , | Then the fate unsheaths every secret might.\nDisgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence.", + "phrases": [ + "height: It means that his doom is getting near. Line 2 also conveys the same thought." + ] + }, + { + "poem_id": "011_041", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 1, + "section_title": "HAZOOR-I-HAQ", + "text_blocks": [ + "My body is tired but soul still flies, | To that city on way Batha lies.", + "You live here now and meet the fine, | My object great is friend of mine." + ], + "full_text": "\n\nMy body is tired but soul still flies, | To that city on way Batha lies.\nYou live here now and meet the fine, | My object great is friend of mine.", + "phrases": [ + "fine,: You live here. The poet's soliloquy, while addressing his body." + ] + }, + { + "poem_id": "011_042", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "O, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .", + "To drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins." + ], + "full_text": "\n\nO, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .\nTo drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.", + "phrases": [ + "park: Iqbal takes the first line from a verse of Manuchehree, whose full name was Najam-ud-Din Ahmed s/o Yaqub Manuchehr. He was a courtier of Mehmud Ghaznavi, died in 1080 A.D. It is still customary to write an ellipsis (tazmin) on a verse of a poet without changing the central idea. (in India, Pakistan and Iran)" + ] + }, + { + "poem_id": "011_043", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I keep my eyes penchant on hearts essence, | Though writhing I am resting on heart\u2019s fence.", + "From cities and bergs I liked to flee, | To the deserts breeze I look up with glee." + ], + "full_text": "\n\nI keep my eyes penchant on hearts essence, | Though writhing I am resting on heart\u2019s fence.\nFrom cities and bergs I liked to flee, | To the deserts breeze I look up with glee.", + "phrases": [] + }, + { + "poem_id": "011_044", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I know not who dazzled and killed this heart, | No rest since then is destined to this part.", + "I took him to desert which pained him more. | On a brook side too he be wept to the core." + ], + "full_text": "\n\nI know not who dazzled and killed this heart, | No rest since then is destined to this part.\nI took him to desert which pained him more. | On a brook side too he be wept to the core.", + "phrases": [ + "core.: To the core; to the core of his heart." + ] + }, + { + "poem_id": "011_045", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ask not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.", + "By God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli." + ], + "full_text": "\n\nAsk not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.\nBy God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.", + "phrases": [ + "drunk\u2019s: Lustre drunk lovers of God (Jalwa mastan; lost in the sheen of God by submerging in Him, drowned in Him, in a daze. (Lost in daze) From peals of bells; the pilgrims feel as if they would teach their destination soon. Thus the hells rouse their fervour and frenzy." + ] + }, + { + "poem_id": "011_046", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.", + "As the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest." + ], + "full_text": "\n\nI cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.\nAs the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest.", + "phrases": [ + "quest.: quest in loneliness there." + ] + }, + { + "poem_id": "011_047", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.", + "I sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day." + ], + "full_text": "\n\nTo love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.", + "phrases": [ + "rapture: Some people tauntingly say that the mystic's Ishq and Masti (Love and raptures) is a sin a; they flee from responsibilities of life, which are al-o a must for every body.", + "ripes\u2019: The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya.", + "day.: The 4th line of this quatrain has been taken by Iqbal from Iraqi, whose full name is Fakhr-ud-Din Ibrahim Iraqi. He died at Damascus in 688 Hijra, where he had finally settled. He also visited Multan with a hand of Qalandars (ascetics) and accepted the initiation of Khawaja Baha-ud-Din Zakriya." + ] + }, + { + "poem_id": "011_048", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You ask the spots where I played my jazz there, | My friends know little I came up from where.", + "I opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat." + ], + "full_text": "\n\nYou ask the spots where I played my jazz there, | My friends know little I came up from where.\nI opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat.", + "phrases": [ + "there,: (Literal):- You ask of places where I sang songs there." + ] + }, + { + "poem_id": "011_049", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "That dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.", + "In a dancing prance move but she runs more , | That sand to her feet is a silky floor." + ], + "full_text": "\n\nThat dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.", + "phrases": [ + "more: (Literal) In a gaily way trot but she would say,", + "floor.: To her desert sand is a silky way. This is why she likes to run fast. That soil of Yasrib and Mecca is also dear to her!" + ] + }, + { + "poem_id": "011_050", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "She needs no reins O I teamster hence! | Like my own wits she has the same sense.", + "From its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm." + ], + "full_text": "\n\nShe needs no reins O I teamster hence! | Like my own wits she has the same sense.\nFrom its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm.", + "phrases": [ + "charm.: viz, she likes to reach quick to the Prophet's place." + ] + }, + { + "poem_id": "011_051", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Yet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.", + "That burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine." + ], + "full_text": "\n\nYet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.\nThat burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine.", + "phrases": [] + }, + { + "poem_id": "011_052", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "How lucky are deserts caravan lines, | They bless the Prophet driving litters fine.", + "Cast thy kowtows on hot sand grains, | Burn thy forehead to form a stain." + ], + "full_text": "\n\nHow lucky are deserts caravan lines, | They bless the Prophet driving litters fine.\nCast thy kowtows on hot sand grains, | Burn thy forehead to form a stain.", + "phrases": [] + }, + { + "poem_id": "011_053", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Hail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.", + "Place thy steps with a gentle gait, | That sands like me has a ruthful trait." + ], + "full_text": "\n\nHail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.\nPlace thy steps with a gentle gait, | That sands like me has a ruthful trait.", + "phrases": [] + }, + { + "poem_id": "011_054", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Who\u2019s that Ajmi as head of caravan | His tone varies from tune of desert\u2019s man.", + "His tone up a charming, lilting song, | That a cold heart feels more young and strong." + ], + "full_text": "\n\nWho\u2019s that Ajmi as head of caravan | His tone varies from tune of desert\u2019s man.\nHis tone up a charming, lilting song, | That a cold heart feels more young and strong.", + "phrases": [] + }, + { + "poem_id": "011_055", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A place in love and raptures was his aim, | Such fires were lit up in his muddy frame.", + "His cries chime in with every one\u2019s heart, | That every one shares his heart\u2019s good part." + ], + "full_text": "\n\nA place in love and raptures was his aim, | Such fires were lit up in his muddy frame.\nHis cries chime in with every one\u2019s heart, | That every one shares his heart\u2019s good part.", + "phrases": [] + }, + { + "poem_id": "011_056", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A hidden grief untold is clear, | To lips when brought, a tale-we hear-,", + "The ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak." + ], + "full_text": "\n\nA hidden grief untold is clear, | To lips when brought, a tale-we hear-,\nThe ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak.", + "phrases": [] + }, + { + "poem_id": "011_057", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In pits grow poppies from vernal tide, | Then the friends pitch tents on desert\u2019s side.", + "It looks me nice to sit all alone, | When fountains flow in a mountain zone." + ], + "full_text": "\n\nIn pits grow poppies from vernal tide, | Then the friends pitch tents on desert\u2019s side.\nIt looks me nice to sit all alone, | When fountains flow in a mountain zone.", + "phrases": [] + }, + { + "poem_id": "011_058", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.", + "I know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune." + ], + "full_text": "\n\nA page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.", + "phrases": [ + "Iraqi: Imam Fakhr-ud-Din known as Iraqi (of Iraq), a mystic poet.", + "Jami\u2019s: Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha'ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels.", + "teamaster\u2019s: Jami Maulana Abdul Rehman Of Kharjrohmin, a town in Jam province of Persia, born in Sha'ban 817 H, died in 808 H in Muharram, wrote 54-books on various topics, some were text books in scholastic school Teamster; a driver of camels." + ] + }, + { + "poem_id": "011_059", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let the hiker\u2019s grief take a blissful turn, | Let wails be blessed with rapturous burn.", + "O teamaster be ready for longer course, | Let separation pangs had sharper force." + ], + "full_text": "\n\nLet the hiker\u2019s grief take a blissful turn, | Let wails be blessed with rapturous burn.\nO teamaster be ready for longer course, | Let separation pangs had sharper force.", + "phrases": [] + }, + { + "poem_id": "011_060", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Come O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.", + "Two words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance." + ], + "full_text": "\n\nCome O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.\nTwo words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance.", + "phrases": [ + "\u2018Beauty\u2019: Beauty the Gracious Beauty; the God or Prophet.", + "parlance,: Parlance the way of speaking." + ] + }, + { + "poem_id": "011_061", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.", + "How lucky they were and lucky that age, | When king\u2019s door were open to a saint or page." + ], + "full_text": "\n\nTo wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.\nHow lucky they were and lucky that age, | When king\u2019s door were open to a saint or page.", + "phrases": [] + }, + { + "poem_id": "011_062", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The world with four sides I have in arm-pit, | I have wrapped in this head the heavens\u2019 wit.", + "Then I had to leave that topmost height, | Like dust my wing\u2019s lost that higher flight." + ], + "full_text": "\n\nThe world with four sides I have in arm-pit, | I have wrapped in this head the heavens\u2019 wit.\nThen I had to leave that topmost height, | Like dust my wing\u2019s lost that higher flight.", + "phrases": [] + }, + { + "poem_id": "011_063", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.", + "The Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide." + ], + "full_text": "\n\nIn this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide.", + "phrases": [ + "meanings\u2019: In Persian 'Mayani' (or meanings) also mean talents, higher faculties, intrinsic qualities etc.", + "see\u201d: Can't see is a reference to when God said to Moses, You cannot see me. This dust grows meanings in shapeless form (is the literal version) in that case 1st line's last word would be \"norm'." + ] + }, + { + "poem_id": "011_064", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)", + "His heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance." + ], + "full_text": "\n\nA Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)\nHis heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance.", + "phrases": [] + }, + { + "poem_id": "011_065", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The heart takes heat from thy love pangs\u2019 flame, | My tone\u2019s large impact is due to thy name.", + "I weep, because, in the Indian state, | I found not a man with thee intimate." + ], + "full_text": "\n\nThe heart takes heat from thy love pangs\u2019 flame, | My tone\u2019s large impact is due to thy name.\nI weep, because, in the Indian state, | I found not a man with thee intimate.", + "phrases": [] + }, + { + "poem_id": "011_066", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "No morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,", + "No cosy nook yet for us in the East, | So broke like a Muslim there is no beast." + ], + "full_text": "\n\nNo morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,\nNo cosy nook yet for us in the East, | So broke like a Muslim there is no beast.", + "phrases": [ + "broke: viz, helpless; poor." + ] + }, + { + "poem_id": "011_067", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "As such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.", + "O God, help the man who leads a life hard, | Who fell from a summit, God be his ward." + ], + "full_text": "\n\nAs such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.\nO God, help the man who leads a life hard, | Who fell from a summit, God be his ward.", + "phrases": [ + "soul,: Iqbal says, \"As such I say to a poor (meek) ruthful man among the mystics-A Faqir is not actually poor but a voluntary-poor, leads a life like a poor fellow, who actually likes to help the poor to remove their poverty\". Where Iqbal says 'A poor man' he means the same. There is no equivalent word to convey this sense in English language as I understand. His 'Faqir' is not a beggar nor a mendicant, but a man who hikes to distribute every penny to the poor." + ] + }, + { + "poem_id": "011_068", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A friend\u2019s hidden life how can I reveal, | You know what we talk and what we conceal.", + "Two hundred years\u2019 tale is enough to weep, | Like a butcher\u2019s wood a heart I keep." + ], + "full_text": "\n\nA friend\u2019s hidden life how can I reveal, | You know what we talk and what we conceal.\nTwo hundred years\u2019 tale is enough to weep, | Like a butcher\u2019s wood a heart I keep.", + "phrases": [] + }, + { + "poem_id": "011_069", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The sky still going on a perverse course, | The car\u2019avan is far off from its place.", + "His wild goose chases I cannot endorse, | No leader they have to direct this race." + ], + "full_text": "\n\nThe sky still going on a perverse course, | The car\u2019avan is far off from its place.\nHis wild goose chases I cannot endorse, | No leader they have to direct this race.", + "phrases": [ + "sky: The Persian poets, (so the Indo-Pakistani), always symbolise 'sky' going on a perverse policy against the inhabitants of earth. As such literal translation was a necessity to enjoy the true sense." + ] + }, + { + "poem_id": "011_070", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.", + "He emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies." + ], + "full_text": "\n\nIn his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.\nHe emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies.", + "phrases": [] + }, + { + "poem_id": "011_071", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "He made his heart captive of pomp and show, | Bereft of love\u2019s pleasures his longings go.", + "The \u2018whistling\u2019 of \u2018eagles\u2019 he knew a few, | As nature of gnats his latent ears knew." + ], + "full_text": "\n\nHe made his heart captive of pomp and show, | Bereft of love\u2019s pleasures his longings go.\nThe \u2018whistling\u2019 of \u2018eagles\u2019 he knew a few, | As nature of gnats his latent ears knew.", + "phrases": [] + }, + { + "poem_id": "011_072", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.", + "His conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls." + ], + "full_text": "\n\nTo him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.\nHis conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls.", + "phrases": [ + "palm: Palm or dusty palm is not used in English. It is better to use 'heart' in this place." + ] + }, + { + "poem_id": "011_073", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "His collar is torn, he cares no darn, | I know not a life, so bore, forlorn.", + "To him is destined, a death so dry, | Fie a Muslim\u2019s life, sans \u2018Allah Hoo\u2019 cry." + ], + "full_text": "\n\nHis collar is torn, he cares no darn, | I know not a life, so bore, forlorn.\nTo him is destined, a death so dry, | Fie a Muslim\u2019s life, sans \u2018Allah Hoo\u2019 cry.", + "phrases": [] + }, + { + "poem_id": "011_074", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Give him his dues, of a captive and meek, | A beggar whose honour is since long dead.", + "The doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed." + ], + "full_text": "\n\nGive him his dues, of a captive and meek, | A beggar whose honour is since long dead.\nThe doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed.", + "phrases": [] + }, + { + "poem_id": "011_075", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Refine his morals and life once more, | Infuse a world new in his heart\u2019s core.", + "From violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn." + ], + "full_text": "\n\nRefine his morals and life once more, | Infuse a world new in his heart\u2019s core.\nFrom violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn.", + "phrases": [] + }, + { + "poem_id": "011_076", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The bride of life, in him is not his own, | She comes out then from limbe\u2019s lover line.", + "Entombed before death like sinner in chain, | Torn among the angels of church and fane." + ], + "full_text": "\n\nThe bride of life, in him is not his own, | She comes out then from limbe\u2019s lover line.\nEntombed before death like sinner in chain, | Torn among the angels of church and fane.", + "phrases": [] + }, + { + "poem_id": "011_077", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "His eyes are void of a glamour and glee, | No restive heart in his bosom I see.", + "God be a friend of the unlucky race, | Who vanished from scene being out of His grace." + ], + "full_text": "\n\nHis eyes are void of a glamour and glee, | No restive heart in his bosom I see.\nGod be a friend of the unlucky race, | Who vanished from scene being out of His grace.", + "phrases": [] + }, + { + "poem_id": "011_078", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Though born as Muslim yet knows not the death, | From fear of death shivers to his last breath", + "I didn\u2019t peep though through his bosom\u2019s slit | The fear of death has weaken\u2019d his grit." + ], + "full_text": "\n\nThough born as Muslim yet knows not the death, | From fear of death shivers to his last breath\nI didn\u2019t peep though through his bosom\u2019s slit | The fear of death has weaken\u2019d his grit.", + "phrases": [] + }, + { + "poem_id": "011_079", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.", + "The sufferings of friends I say not to thee, | In hope thy solace would make me happy." + ], + "full_text": "\n\nThe kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.\nThe sufferings of friends I say not to thee, | In hope thy solace would make me happy.", + "phrases": [] + }, + { + "poem_id": "011_080", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim\u2019s stuff has a life long stay, | His lay out stands on a powerful clay.", + "O wise critique see him from his view, | The \u2018Ego\u2019 in him now shakes all through." + ], + "full_text": "\n\nA Muslim\u2019s stuff has a life long stay, | His lay out stands on a powerful clay.\nO wise critique see him from his view, | The \u2018Ego\u2019 in him now shakes all through.", + "phrases": [] + }, + { + "poem_id": "011_081", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ashamed is Muslim for losing his State, | His dead faith is haunting some hermits great.", + "You know their bequest and forefather\u2019s line, | He holds his \u2018blanket\u2019 as a kingship sign." + ], + "full_text": "\n\nAshamed is Muslim for losing his State, | His dead faith is haunting some hermits great.\nYou know their bequest and forefather\u2019s line, | He holds his \u2018blanket\u2019 as a kingship sign.", + "phrases": [] + }, + { + "poem_id": "011_082", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Ask me not of his present day lot, | As if, earth and sky have made a plot,", + "To bird who was reared on fruits of fig, | The grains\u2019 search in deserts a problem big." + ], + "full_text": "\n\nAsk me not of his present day lot, | As if, earth and sky have made a plot,\nTo bird who was reared on fruits of fig, | The grains\u2019 search in deserts a problem big.", + "phrases": [] + }, + { + "poem_id": "011_083", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have scanned the whole world through his eye, | So past and future tips I would untie.", + "Thus ope more and more life\u2019s secret tips, | Give the Arab\u2019s tone on this Ajmi\u2019s1 lips." + ], + "full_text": "\n\nI have scanned the whole world through his eye, | So past and future tips I would untie.\nThus ope more and more life\u2019s secret tips, | Give the Arab\u2019s tone on this Ajmi\u2019s1 lips.", + "phrases": [] + }, + { + "poem_id": "011_084", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Muslims have raised no armament wings, | His conscience is yet like conscience of kings.", + "If he gets back his status again, | Through his beauty his grandeur would reign." + ], + "full_text": "\n\nThe Muslims have raised no armament wings, | His conscience is yet like conscience of kings.\nIf he gets back his status again, | Through his beauty his grandeur would reign.", + "phrases": [] + }, + { + "poem_id": "011_085", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.", + "He holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead." + ], + "full_text": "\n\nThe assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.", + "phrases": [ + "Sheikh: Assets of Sheikh viz, the canonist, who issues rescripts on doctrinal points.", + "guess: Zan; conjecture supposition.", + "thread: Hindu's thread; as worn by Brehmans like rosary of Muslims and Christians is called a Jan'a Ou: in Hindi and Sanskrit." + ] + }, + { + "poem_id": "011_086", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "He brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d", + "With \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart." + ], + "full_text": "\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.", + "phrases": [ + "say,: They say. viz, the scientists.", + "bird: Life's bird; soul.", + "\u2018faqr\u2019: Faqr; Ascetic nature (not poverty), a love of simple life.", + "Siddiq\u2019s: Siddiq Hazrat Abu Bakr as-Siddiq." + ] + }, + { + "poem_id": "011_087", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.", + "None ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame." + ], + "full_text": "\n\nFrom fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.\nNone ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame.", + "phrases": [ + "\u2018pir\u2019: Pirak, a 'pir' contemptuously; viz, my guide is a 'pir'.", + "flame.: His hopeful flame; of the Prophet (Salam)" + ] + }, + { + "poem_id": "011_088", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "As long in mosque the poor kept a row, | They tore the emperors collars he", + "That fire when cooled in his heart and soul, | They crawled to tombs of saints to roll." + ], + "full_text": "\n\nAs long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.", + "phrases": [ + "row,: A row or rows of five time prayers.", + "roll.: To roll around." + ] + }, + { + "poem_id": "011_089", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.", + "If you take a brick they raise cry and hue, | A mosque from which they are fleeing all through." + ], + "full_text": "\n\nThe Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.\nIf you take a brick they raise cry and hue, | A mosque from which they are fleeing all through.", + "phrases": [] + }, + { + "poem_id": "011_090", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To others than God we touch our brows, | And sing like Guibers in round about rows.", + "I weep not on else, I weep on me, | We are not fit for honours of thee." + ], + "full_text": "\n\nTo others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.", + "phrases": [ + "Guibers: Guibers; a fire worshipper, followers of Zoroaster, who was also a Prophet, most probably", + "me,: on myself." + ] + }, + { + "poem_id": "011_091", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In the hands of drinkers the empty glass, | My party\u2019s bearer is jobless alas.", + "I keep an eye on sigh\u2019s inner seat, | Whose source are the fumes of that lamp\u2019s heat." + ], + "full_text": "\n\nIn the hands of drinkers the empty glass, | My party\u2019s bearer is jobless alas.\nI keep an eye on sigh\u2019s inner seat, | Whose source are the fumes of that lamp\u2019s heat.", + "phrases": [] + }, + { + "poem_id": "011_092", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The synagogues bottles are void of wine, | Where teachers are the pupils of that line.", + "The poets group I left with tears, | Their fifes and flutes are dead on ears." + ], + "full_text": "\n\nThe synagogues bottles are void of wine, | Where teachers are the pupils of that line.\nThe poets group I left with tears, | Their fifes and flutes are dead on ears.", + "phrases": [] + }, + { + "poem_id": "011_093", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The Muslims are foreigns on every land, | Are looked on this earth like a useless band.", + "Though powerless still I twist and twine, | I face the godless in every line." + ], + "full_text": "\n\nThe Muslims are foreigns on every land, | Are looked on this earth like a useless band.\nThough powerless still I twist and twine, | I face the godless in every line.", + "phrases": [] + }, + { + "poem_id": "011_094", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With wings you gave I judge and fly, | In heat of songs I burn and cry.", + "A Muslim from whom shivers the death, | I found him not on whole earth\u2019s breadth." + ], + "full_text": "\n\nWith wings you gave I judge and fly, | In heat of songs I burn and cry.\nA Muslim from whom shivers the death, | I found him not on whole earth\u2019s breadth.", + "phrases": [] + }, + { + "poem_id": "011_095", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "At night before Lord I often cry, | Why Moslems are aimed for curse of sky.", + "A voice came then, \u201cYou know not this race, | Hold a heart yet know not lovers face.\u201d" + ], + "full_text": "\n\nAt night before Lord I often cry, | Why Moslems are aimed for curse of sky.\nA voice came then, \u201cYou know not this race, | Hold a heart yet know not lovers face.\u201d", + "phrases": [] + }, + { + "poem_id": "011_096", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I speak not now of the grandeur past. | No use to count now what did not last.\u2019", + "I keep a lamp lit in chest of mine, | In two hundred years we sapped its shine." + ], + "full_text": "\n\nI speak not now of the grandeur past. | No use to count now what did not last.\u2019\nI keep a lamp lit in chest of mine, | In two hundred years we sapped its shine.", + "phrases": [] + }, + { + "poem_id": "011_097", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.", + "From his winking eyes it can be seen, | He is despaired of all godsend means." + ], + "full_text": "\n\nThe guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.\nFrom his winking eyes it can be seen, | He is despaired of all godsend means.", + "phrases": [] + }, + { + "poem_id": "011_098", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From this poor man\u2019s flame, sitting on his way | Bid him fiery conscience, the least I say.", + "Kindle his heart for a-long-lasting light, | From man\u2019s hopes his hopes be more bright." + ], + "full_text": "\n\nFrom this poor man\u2019s flame, sitting on his way | Bid him fiery conscience, the least I say.\nKindle his heart for a-long-lasting light, | From man\u2019s hopes his hopes be more bright.", + "phrases": [] + }, + { + "poem_id": "011_099", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Like gallants I fall and rise again, | What a blood I shed sans sword-and cane.", + "On every ones terrace now leans thy look, | For which a constant war I have to brook." + ], + "full_text": "\n\nLike gallants I fall and rise again, | What a blood I shed sans sword-and cane.\nOn every ones terrace now leans thy look, | For which a constant war I have to brook.", + "phrases": [] + }, + { + "poem_id": "011_100", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.", + "How odd a college looks to pub of thrill, | Tell me is this better or that one still." + ], + "full_text": "\n\nLet me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.\nHow odd a college looks to pub of thrill, | Tell me is this better or that one still.", + "phrases": [] + }, + { + "poem_id": "011_101", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I fly in the airy lovelier space, | My wings are getting wet from clouds I face.", + "I found in my conscience the Harem\u2019s mould, | Since on my conscience that song had a hold." + ], + "full_text": "\n\nI fly in the airy lovelier space, | My wings are getting wet from clouds I face.\nI found in my conscience the Harem\u2019s mould, | Since on my conscience that song had a hold.", + "phrases": [] + }, + { + "poem_id": "011_102", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Of secret I\u2019told, they paid no heed, | They ate no fruits of vintage they need.", + "O nation\u2019s chief do a justice to me, | As a writer of odes my friends call me." + ], + "full_text": "\n\nOf secret I\u2019told, they paid no heed, | They ate no fruits of vintage they need.\nO nation\u2019s chief do a justice to me, | As a writer of odes my friends call me.", + "phrases": [] + }, + { + "poem_id": "011_103", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To stick it to bosom this verse aims not, | With gems of meanings I open the knot.", + "With hope my passion would make it gold, | I temper their cuprum with heats manifold." + ], + "full_text": "\n\nTo stick it to bosom this verse aims not, | With gems of meanings I open the knot.\nWith hope my passion would make it gold, | I temper their cuprum with heats manifold.", + "phrases": [ + "cuprum: Cuprum; copper, here it means personality and thinking." + ] + }, + { + "poem_id": "011_104", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.", + "Those uncouth put me in a poet\u2019s hat, | To write a death date of this man or that." + ], + "full_text": "\n\nYou bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.\nThose uncouth put me in a poet\u2019s hat, | To write a death date of this man or that.", + "phrases": [] + }, + { + "poem_id": "011_105", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.", + "The speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot." + ], + "full_text": "\n\nMy face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot.", + "phrases": [ + "arcane: Arcane; hidden, known to chosen only; sec esoterics; hidden signs known by the few chosen (in mysticism)", + "lot.: Here Iqbal is picturising a phase of direct link of one's heart with God, while talking in esoterics." + ] + }, + { + "poem_id": "011_106", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.", + "We keep eyes ope and seal the lips, | In mystics code speech is a slip." + ], + "full_text": "\n\nThe meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.\nWe keep eyes ope and seal the lips, | In mystics code speech is a slip.", + "phrases": [ + "parlance.: viz, in tears and sob's language." + ] + }, + { + "poem_id": "011_107", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Those who knew not I preached them ego, | For them I e\u2019er caused my fonts to flow.", + "Bid me burning voice with whose sole flame, | All griefs are burnt save thy love\u2019s sole aim." + ], + "full_text": "\n\nThose who knew not I preached them ego, | For them I e\u2019er caused my fonts to flow.\nBid me burning voice with whose sole flame, | All griefs are burnt save thy love\u2019s sole aim.", + "phrases": [] + }, + { + "poem_id": "011_108", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "What I hold in heart is grief and remorse. | Save thee I have no access and source.", + "My grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell." + ], + "full_text": "\n\nWhat I hold in heart is grief and remorse. | Save thee I have no access and source.\nMy grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell.", + "phrases": [ + "remorse.: The literal version of line. 1 and 2 is given below: [Save smoke of sighs we have nothing with us, Save thy own hand we have no access thus. Dud-i-Nafs; smoke of breath viz, sighs.]" + ] + }, + { + "poem_id": "011_109", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A poor, ruthfull flutist1 who taught love\u2019s tone, | Is melting himself in heat of songs own.", + "You know what he seeks and what he wants, | Yet he needs not both the worlds in grant." + ], + "full_text": "\n\nA poor, ruthfull flutist1 who taught love\u2019s tone, | Is melting himself in heat of songs own.\nYou know what he seeks and what he wants, | Yet he needs not both the worlds in grant.", + "phrases": [] + }, + { + "poem_id": "011_110", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.", + "My glance goes higher than stars and moon, | I write not verses for some one\u2019s boon." + ], + "full_text": "\n\nI seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.\nMy glance goes higher than stars and moon, | I write not verses for some one\u2019s boon.", + "phrases": [ + "vigour: Nam-o-rang; moist and colour, lustre, beauty, freshness and form, as such vigour covers this sense." + ] + }, + { + "poem_id": "011_111", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.", + "For thy sake at Mecca a halt I make, | If not my journey was for thy sake." + ], + "full_text": "\n\nI\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.\nFor thy sake at Mecca a halt I make, | If not my journey was for thy sake.", + "phrases": [ + "path: Dalil: path and guide." + ] + }, + { + "poem_id": "011_112", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Drive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.", + "So bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought." + ], + "full_text": "\n\nDrive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.\nSo bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.", + "phrases": [ + "glee.: The literal version of line 2 is given below: ['We can't calm the pathos you gave with glee.']" + ] + }, + { + "poem_id": "011_113", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "On idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.", + "So alien to self I made of me, | I sought of my \u2018self\u2019 but did not see." + ], + "full_text": "\n\nOn idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.\nSo alien to self I made of me, | I sought of my \u2018self\u2019 but did not see.", + "phrases": [ + "Tina\u2019s: Tina is a diminutive of Christina, a common name for a Christian girl, whose masculine gender is Christie, also a common name for a Christian. It was dim-cult to convey a true sense for Daeree of fane) in English, being a 'dichtomy' of 'masita' means one who belongs to mosque but he is not a maulvi. Similarly 'daeree' means who belongs to fane, not necessarily a priest." + ] + }, + { + "poem_id": "011_114", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From Western taverns the wines I take, | I buy for my head a great headache.", + "With the nobles of West I sat for days, | For me the worst days of my flameless stays." + ], + "full_text": "\n\nFrom Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.", + "phrases": [ + "wines: The wines In Iqbal's own terminology it means the culture and civilization of a nation.", + "flameless: Flameless (be soz) which means without flame of love and taste. Its synonym could be emotionless (though not used in English language. Unsparing nonchalant (without warmth), cool un-enthusiastic, insipid (lifeless) do not convey the sense of flameless (be soz)." + ] + }, + { + "poem_id": "011_115", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.", + "To me logic gave a headache great, | But a glance changed all over my fate." + ], + "full_text": "\n\nI seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.", + "phrases": [ + "leaf: Grass leaf a poor man, to him (the poet).", + "\u201cMountain\u2019s\u201d: Mountain a big power." + ] + }, + { + "poem_id": "011_116", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit, | With this or that, you know I dont fit.", + "Thus write the word Allah on my heart\u2019s slate, | To see \u2018Him\u2019 and Self in a lucent state." + ], + "full_text": "\n\nWith \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit, | With this or that, you know I dont fit.\nThus write the word Allah on my heart\u2019s slate, | To see \u2018Him\u2019 and Self in a lucent state.", + "phrases": [] + }, + { + "poem_id": "011_117", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,", + "From his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel." + ], + "full_text": "\n\nThe \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel.", + "phrases": [ + "belief,: Line 2 (Literal); His eyes thus lack a moist of the grief.", + "chants: Zamzam Chant, here it means the sound of a chants of the caravans going to Holy land." + ] + }, + { + "poem_id": "011_118", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "On pulpit his address a venom of bile, | In arms, hundred books to cover his wile.", + "In thy \u2018own House\u2019 I talk not in shame, | By himself though hid I feel His flame." + ], + "full_text": "\n\nOn pulpit his address a venom of bile, | In arms, hundred books to cover his wile.\nIn thy \u2018own House\u2019 I talk not in shame, | By himself though hid I feel His flame.", + "phrases": [] + }, + { + "poem_id": "011_119", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The heart of lucent hearts he took or I? | Thy message of love did he brought or I?", + "Two shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I." + ], + "full_text": "\n\nThe heart of lucent hearts he took or I? | Thy message of love did he brought or I?\nTwo shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I.", + "phrases": [ + "I?: The underlying thought is given below in a verse: [Two shafts of envy are Mullah and I, Who took the right step did Mullah or I?] Here shaft means arrow or spear. (in figurative sense) as shafts of envy (or ridicule), means expressions of envy." + ] + }, + { + "poem_id": "011_120", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "An alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.", + "Those hidden pricks I fear to disclose, | I tell not my griefs to heart, though close." + ], + "full_text": "\n\nAn alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.\nThose hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.", + "phrases": [ + "close.: At last Iqbal feels that none is the friend of a man in this world save 'Allah' alone. Iqbal explains this theme in another couplet. [To know this seeker everyone failed, To whom what he said, from where be hailed?]" + ] + }, + { + "poem_id": "011_121", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.", + "I banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place" + ], + "full_text": "\n\nFor any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.\nI banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place", + "phrases": [ + "place: Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense." + ] + }, + { + "poem_id": "011_122", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My craze still feels the same burning phase, | All the old passions are still ablaze.", + "From impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill." + ], + "full_text": "\n\nMy craze still feels the same burning phase, | All the old passions are still ablaze.\nFrom impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill.", + "phrases": [ + "pearls: Pearls (gauhar) in Persian also means intrinsic qualities (of a man) in figurative sense." + ] + }, + { + "poem_id": "011_123", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "This dust still feels His living flame, | To midnight sighs, the heart still claims.", + "Cast Thy vision\u2019s light so that I may see, | Though old I have courage to bear this glee." + ], + "full_text": "\n\nThis dust still feels His living flame, | To midnight sighs, the heart still claims.\nCast Thy vision\u2019s light so that I may see, | Though old I have courage to bear this glee.", + "phrases": [] + }, + { + "poem_id": "011_124", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "My glance looks not the world\u2019s hollow game, | The heart is melting from inner flame.", + "I am in this world which, lacks any flame, | Tell me after all what is the secret game?" + ], + "full_text": "\n\nMy glance looks not the world\u2019s hollow game, | The heart is melting from inner flame.\nI am in this world which, lacks any flame, | Tell me after all what is the secret game?", + "phrases": [] + }, + { + "poem_id": "011_125", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have been born in a flameless age, | In me nature kept a fire ablaze.", + "The life in my neck is like a thread, | Say they are tighting this thread in my head." + ], + "full_text": "\n\nI have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.", + "phrases": [ + "flameless: In line 1, Iqbal has used the word 'flameless' age in a metaphorical sense. It, however, means faithless.", + "head.: Iqbal says Say they are dragging me on cross, (is the literal translation) viz, to kill me. Here he is asking the Prophet to tell this state to God as a passionate appeal of a lover." + ] + }, + { + "poem_id": "011_126", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.", + "In words, the grief hidden cannot contain, | If so, what to say, to whom to explain?" + ], + "full_text": "\n\nThe \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?", + "phrases": [ + "poppy\u2019: The 'rose' and 'poppy' (Gul-o-Lala) is an allusion, to members of his race.", + "shade.: 'Scent and shade', here it means my message. In his last days this thought was always pinching his heart that his nation treats him only as a poet. As such she is paying no attention to his message. As a last resort this lover of the Prophet is making this appeal to the Holy Prophet, which no doubt is the Qibla and Kaa'ba of each Muslim, against a background of the Political affairs between 1927-37.", + "fade.: viz, faded" + ] + }, + { + "poem_id": "011_127", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "So alien I am in West and East, | No confidants true I have the least.", + "To heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood." + ], + "full_text": "\n\nSo alien I am in West and East, | No confidants true I have the least.\nTo heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood.", + "phrases": [ + "brood.: This is Iqbal's soliloquy to himself, when he is feeling himself alone without alter egos (friends) to have a tete-a-tete talk. Here alien means lonely. (Soliloquy; talk to one's self.)" + ] + }, + { + "poem_id": "011_128", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I broke the magic of the modern age, | I pounced on the grains and broke the trap cage.", + "The God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake." + ], + "full_text": "\n\nI broke the magic of the modern age, | I pounced on the grains and broke the trap cage.\nThe God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake.", + "phrases": [ + "stake.: Abraham or Abram, dim; Abe; (for lbrahim). Stake, a post to which a person was tied, in olden days before being burned to death as a punishment for heresy." + ] + }, + { + "poem_id": "011_129", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,", + "Bring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen." + ], + "full_text": "\n\nYou have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,\nBring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen.", + "phrases": [ + "sheen.: The origin of the Prophet's being owes to the light (noor) of God. Noor means 'Shine and Sheen', fire in the distance bloom, blossom, light, God's enlightenment. Thus every Prophet has a peculiar 'floor' of Allah which can he seen from earth to heaven when God wishes so. There is a Hadith of Allah's Prophet Whosoever saw me he saw the Almighty." + ] + }, + { + "poem_id": "011_130", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "When I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.", + "In this fane old with the morning tears mere, | A world of love and daze lo I cause here." + ], + "full_text": "\n\nWhen I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.\nIn this fane old with the morning tears mere, | A world of love and daze lo I cause here.", + "phrases": [ + "here.: The essence of line 1 and 2 is given in a verse of Iqbal whose translation (by me) has been published in the Pakistan Review of April, 1966, is given below: [Through a reverie of thy soul, Find the Secret of the-world-whole. Either you, take me on thy side ]" + ] + }, + { + "poem_id": "011_131", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "The world has charms like paradise true; | My tears give a moist to the shoots too.", + "She lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true." + ], + "full_text": "\n\nThe world has charms like paradise true; | My tears give a moist to the shoots too.\nShe lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true.", + "phrases": [ + "true.: Basic thought: The nation is not in a position to cause a revolution in this world. She is too weak for any important activity (for a cataclysmic change)." + ] + }, + { + "poem_id": "011_132", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Bid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.", + "Like Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long." + ], + "full_text": "\n\nBid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.\nLike Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long.", + "phrases": [ + "need.: Home made wine In Iqbal's own terminology this term applies to Islamic traditions, culture and civilization." + ] + }, + { + "poem_id": "011_133", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Move around O bearer! the wine cup\u2019s course, | From wine give the flute further burning force.", + "Bid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line." + ], + "full_text": "\n\nMove around O bearer! the wine cup\u2019s course, | From wine give the flute further burning force.\nBid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line.", + "phrases": [] + }, + { + "poem_id": "011_134", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For love the world came from thee the love\u2019s flame, | In love the hidden joy thy old wine\u2019s game.", + "I know only one thing from the Gabe\u2019s tune, | That he took his glamour from thy moon\u2019s boon." + ], + "full_text": "\n\nFor love the world came from thee the love\u2019s flame, | In love the hidden joy thy old wine\u2019s game.\nI know only one thing from the Gabe\u2019s tune, | That he took his glamour from thy moon\u2019s boon.", + "phrases": [] + }, + { + "poem_id": "011_135", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.", + "In shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close." + ], + "full_text": "\n\nTo me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.\nIn shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close.", + "phrases": [ + "close.: The underlying thought Iqbal says in a verse in Bal-e-Jibreel: [The Jum feels small at my content's fame, As my heart is beating in thy love's flame. To Dara and Eck that dervesh is great, In want who can keep a lion's pluck and trait. ]" + ] + }, + { + "poem_id": "011_136", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "This heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.", + "Now he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day." + ], + "full_text": "\n\nThis heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.\nNow he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day.", + "phrases": [ + "day.: Line 3 and 4 (Literal): [That idol seeks now my kowtows today, To whom I had broken just the last day.]" + ] + }, + { + "poem_id": "011_137", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Grow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.", + "This heart be received as a favour great, | I have no fine offer than heart in plate." + ], + "full_text": "\n\nGrow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.\nThis heart be received as a favour great, | I have no fine offer than heart in plate.", + "phrases": [ + "poppy: Here poppy mean a lover's heart in Iqbal's own terminology which he wants to present to his beloved in a plate" + ] + }, + { + "poem_id": "011_138", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "To my shining race I would love to groan, | With new melting thought full of moaning tone.", + "The etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence." + ], + "full_text": "\n\nTo my shining race I would love to groan, | With new melting thought full of moaning tone.\nThe etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.", + "phrases": [ + "hence.: The literal translation of line 2 is also very fine, viz. Line 2, I carve melting thoughts full of moaning tone. Line 4, means after all this I wish to die, I wish an eternal rest. This quatrain is a very good example of an impossible plain version called in Urdu and Persian a Sihl-i-mumtana (1. easy, 2. impossible, inaccessible). According to Webster's Dictionary: Parlance (Archaic:) conversation esp parley or debate. 2. (not archaic), a style or manner of speaking or writing; language, idiom as a military parlance." + ] + }, + { + "poem_id": "011_139", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "For the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.", + "For them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains." + ], + "full_text": "\n\nFor the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.\nFor them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.", + "phrases": [ + "grains.: Line 3 (Literal) For that dust I pray for clouds of vernal rain." + ] + }, + { + "poem_id": "011_140", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;", + "I pray thee to make in my heart a place, | How much lonely I am there is no case." + ], + "full_text": "\n\nI hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;\nI pray thee to make in my heart a place, | How much lonely I am there is no case.", + "phrases": [ + "case.: Lonely (adj. ) means alone, solitary, isolated, unhappy as being alone, longing for friends' company. Lonesome (adj. ) having or causing a lonely feeling, unfrequented, desolate n. (colloq.); self, as all by my lonesome. The readers may use lonesome or lonely as they like." + ] + }, + { + "poem_id": "011_141", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Like Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.", + "He passed through the crises of his time, | I am going too through crisis and crime." + ], + "full_text": "\n\nLike Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.\nHe passed through the crises of his time, | I am going too through crisis and crime.", + "phrases": [ + "crime.: The simple and literal translation of line 3 and 4 is given below: [An old time of crisis he had seen, Through this age of crisis I have been]" + ] + }, + { + "poem_id": "011_142", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Raise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.", + "If I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance." + ], + "full_text": "\n\nRaise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.\nIf I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance.", + "phrases": [ + "glance.: Hyder lion, as obriquet or nickname) of Hazrat Ali, the 4th Caliph after the Prophet." + ] + }, + { + "poem_id": "011_143", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.", + "Save this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps." + ], + "full_text": "\n\nA Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.\nSave this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps.", + "phrases": [] + }, + { + "poem_id": "011_144", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Who told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.", + "When I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze." + ], + "full_text": "\n\nWho told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.\nWhen I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze.", + "phrases": [ + "ablaze.: Iqbal is addressing the Holy Prophet, \"I have given them (my nation) a new hope to receive the Prophet's flame of love inspite of the fact that She is passing though a process of decline, I have told them not to be disappointed.\"" + ] + }, + { + "poem_id": "011_145", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "From thy own main give pearls to my rill, | My gems to each door, each land and hill.", + "That gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more." + ], + "full_text": "\n\nFrom thy own main give pearls to my rill, | My gems to each door, each land and hill.\nThat gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more.", + "phrases": [ + "more.: Basic thought (A lover is never satisfied with one glance of the beloved. As such the poet(the lover is craving for more and more, a new glimpse ever)." + ] + }, + { + "poem_id": "011_146", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "In a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.", + "I learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great." + ], + "full_text": "\n\nIn a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.", + "phrases": [ + "phase: Phase state.", + "Faqr\u2019s\u2019: 'faqr'; content.", + "great.: 'Nukta-i-faqr' as used by Iqbal means witty saying; anecdote." + ] + }, + { + "poem_id": "011_147", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I kept beaming face in this or that case, | I raised the old veils from the meaning face.", + "At such a high pitch to craves I brought, | That one breath I had the other had not." + ], + "full_text": "\n\nI kept beaming face in this or that case, | I raised the old veils from the meaning face.\nAt such a high pitch to craves I brought, | That one breath I had the other had not.", + "phrases": [ + "not.: Here craves means verve; excitement." + ] + }, + { + "poem_id": "011_148", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.", + "I know not whom I taught a zealous tone , | As I was alone, and harping alone." + ], + "full_text": "\n\nI have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.", + "phrases": [ + "poppy\u2019s: Poppy; each man (of the nation)", + "conscience: Conscience of life =its truth and realities.", + "tone: Nukta-i-Shauq, a tip of ardent longings, a zealous briefing." + ] + }, + { + "poem_id": "011_149", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "With thy light alone I lit up my glance, | I make a peep through the sun and moon hence.", + "Saying I\u2019m Muslim I shudder with shame, | I know the hard task of Lailah\u2019s name." + ], + "full_text": "\n\nWith thy light alone I lit up my glance, | I make a peep through the sun and moon hence.\nSaying I\u2019m Muslim I shudder with shame, | I know the hard task of Lailah\u2019s name.", + "phrases": [] + }, + { + "poem_id": "011_150", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I need in thy land just a melting sigh, | To me this is first and last aim to die.", + "Ho! the daring sot who said to Gods Grace, | I need from Thee only Mustafa\u2019s face." + ], + "full_text": "\n\nI need in thy land just a melting sigh, | To me this is first and last aim to die.\nHo! the daring sot who said to Gods Grace, | I need from Thee only Mustafa\u2019s face.", + "phrases": [] + }, + { + "poem_id": "011_151", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "I hold very dear that roaring roar, | Which cuts a spring from mountain core.", + "For Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame." + ], + "full_text": "\n\nI hold very dear that roaring roar, | Which cuts a spring from mountain core.\nFor Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.", + "phrases": [ + "fame.: Ha-o-hu-ai, means noise, hustle and hustle, uproar but here it means force." + ] + }, + { + "poem_id": "011_152", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Look to these saucy anglican maids, | As if Suns and moons have come for raids.", + "My simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm" + ], + "full_text": "\n\nLook to these saucy anglican maids, | As if Suns and moons have come for raids.\nMy simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm", + "phrases": [ + "storm: The above quatrain (twin couplet) is addressed to his son Javed, when he was a few English girls in almost nude dress. Kaj Kullah also means beloved, a king, a title of Persian Kings prior to Muslim era." + ] + }, + { + "poem_id": "011_153", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Give a helping hand to those who are weak, | They look not to aught, but Allah they seek.", + "From that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part." + ], + "full_text": "\n\nGive a helping hand to those who are weak, | They look not to aught, but Allah they seek.\nFrom that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part.", + "phrases": [ + "part.: Wee bit a little." + ] + }, + { + "poem_id": "011_154", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.", + "No bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand," + ], + "full_text": "\n\nYou too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.\nNo bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand,", + "phrases": [ + "sand,: Eyelash (Sing=here Iqbal has also used mizah eyelash and not mizgan (P1 of miza). Moreover Eyelash means one hair or the row of hairs, on the edge of the eyelid" + ] + }, + { + "poem_id": "011_155", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A poor man I\u2019m, you hold the \u2018Arab\u2019s reign, | I hold a king\u2019s place in meaning\u2019s domain.", + "A world which grew up from \u2018Lailah\u2019s\u2019 seed, | Its root are quite deep in my faith and creed." + ], + "full_text": "\n\nA poor man I\u2019m, you hold the \u2018Arab\u2019s reign, | I hold a king\u2019s place in meaning\u2019s domain.\nA world which grew up from \u2018Lailah\u2019s\u2019 seed, | Its root are quite deep in my faith and creed.", + "phrases": [] + }, + { + "poem_id": "011_156", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "A look of pain I\u2019m and see no cure quick, | I boast not but weep being old, weak and sick.", + "I\u2019m lost arrow though, put in nation\u2019s bow, | Use me again if the nation thinks so," + ], + "full_text": "\n\nA look of pain I\u2019m and see no cure quick, | I boast not but weep being old, weak and sick.\nI\u2019m lost arrow though, put in nation\u2019s bow, | Use me again if the nation thinks so,", + "phrases": [] + }, + { + "poem_id": "011_157", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Let tis join hands to spread his love\u2019s flame. | Leave the world whole and work not for fame.", + "Within the holy walls of the friend\u2019s home, | Till tears flow blood, dance around his dome." + ], + "full_text": "\n\nLet tis join hands to spread his love\u2019s flame. | Leave the world whole and work not for fame.\nWithin the holy walls of the friend\u2019s home, | Till tears flow blood, dance around his dome.", + "phrases": [] + }, + { + "poem_id": "011_158", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "You hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.", + "Where e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent." + ], + "full_text": "\n\nYou hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.\nWhere e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.", + "phrases": [ + "lent.: Line 2 (Literal): whose eve like dawn is a mirror house grand." + ] + }, + { + "poem_id": "011_159", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 2, + "section_title": "HAZOOR-I-RISALAT", + "text_blocks": [ + "Being Muslims we make no home and false ties, | From a circle aloof, we are nine skies.", + "He taught us a kowtow from which we knows | The price of each god to whom the men how." + ], + "full_text": "\n\nBeing Muslims we make no home and false ties, | From a circle aloof, we are nine skies.\nHe taught us a kowtow from which we knows | The price of each god to whom the men how.", + "phrases": [] + }, + { + "poem_id": "011_160", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "To anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.", + "From the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence." + ], + "full_text": "\n\nTo anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.\nFrom the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence.", + "phrases": [ + "hence.: (1) Beganah; like a stranger. (2) Paiman; (Persian:) promise, oath, treaty." + ] + }, + { + "poem_id": "011_161", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "The gnostic\u2019s verses seek not of me, | I hold the nature of beaux like thee.", + "I shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain." + ], + "full_text": "\n\nThe gnostic\u2019s verses seek not of me, | I hold the nature of beaux like thee.\nI shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain.", + "phrases": [] + }, + { + "poem_id": "011_162", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Be nearer to the aim like a moon new, | Seek the higher heights with efforts anew.", + "A place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake." + ], + "full_text": "\n\nBe nearer to the aim like a moon new, | Seek the higher heights with efforts anew.\nA place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake.", + "phrases": [ + "wake.: Basic ideas Seek a tete-a-tete with God in the Prophet's wake. The ultimate aim of each faithful (without distinction of cast and creed) is tete-a-tete with God or the Wisal-i-Ilahi, for which Raza-j-Ilahj is a must. The Namaz, Roza and Zikr are the necessary vehicles through which we strive to achieve the ultimate aim of Visal-j-llahi. (Tete.a-tete of God is more appropriate than union here). Raza-i-Ilahi, means) pleasure of God." + ] + }, + { + "poem_id": "011_163", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "My self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.", + "On me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image." + ], + "full_text": "\n\nMy self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.\nOn me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image.", + "phrases": [ + "image.: Bakhud paecheedgan; According to a contemporary scholar it means to fortify and cultivate one's own self; strong thing of one's own ego. I also understand its meanings are self seeing (though literal meanings are self-writhing's Self coiling viz, the philosophers and other thinkers. Nimrods viz, the Nimrods and Pharoahs (Feros) of this age, the enemies of faith. Baleedan, to grow, to rise." + ] + }, + { + "poem_id": "011_164", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Come O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,", + "He raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not." + ], + "full_text": "\n\nCome O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,\nHe raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not.", + "phrases": [ + "not.: Here 'bearer' means Iqbal's own preceptor and religious guide." + ] + }, + { + "poem_id": "011_165", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Come O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.", + "From a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019" + ], + "full_text": "\n\nCome O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.\nFrom a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019", + "phrases": [ + "place.\u2019: Line 3: here East or West mean Eastern or Western (tune). Line 4, Send a 'La takhaf' note from its place, was the best literal translation (Latakhaf means fear not) as it was addressed to Moses by God." + ] + }, + { + "poem_id": "011_166", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Raise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.", + "Gaurd thy ego ever, lead a life nice, | To none give thy luck at any great price." + ], + "full_text": "\n\nRaise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.\nGaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.", + "phrases": [ + "price.: Line 2 means \"From thy own dust (dusty fate) make thy ow nexir\". A call of God Great; viz. Takbir (of Arabic)." + ] + }, + { + "poem_id": "011_167", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "From self a Muslim is man perfect | He is slave when it dies in heart in fact.", + "If you take thy \u2018self\u2019, \u2018a priceless\u2019 lot, | To look save Thee is a tabood thought." + ], + "full_text": "\n\nFrom self a Muslim is man perfect | He is slave when it dies in heart in fact.\nIf you take thy \u2018self\u2019, \u2018a priceless\u2019 lot, | To look save Thee is a tabood thought.", + "phrases": [] + }, + { + "poem_id": "011_168", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "As long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.", + "From ego if you ran in this fane, | Your own death you buy for life\u2019s bargain." + ], + "full_text": "\n\nAs long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.\nFrom ego if you ran in this fane, | Your own death you buy for life\u2019s bargain.", + "phrases": [ + "bargain.: Basic thought: [Thus the Ego's price he forgot when, He took his own life with own hands then.]" + ] + }, + { + "poem_id": "011_169", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "The veils of thy fortune lo! I ope, | Take the Prophet\u2019s path give up no hope.", + "If you believe not whatever I say, | Give up the faith and die in Kafir\u2019s way." + ], + "full_text": "\n\nThe veils of thy fortune lo! I ope, | Take the Prophet\u2019s path give up no hope.\nIf you believe not whatever I say, | Give up the faith and die in Kafir\u2019s way.", + "phrases": [] + }, + { + "poem_id": "011_170", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "Now all the shut doors for Turks are ope. | The Egypt\u2019s base would be firm I hope.", + "You give a rap too at the Ego\u2019s door, | None knew without it his faith and land\u2019s lore" + ], + "full_text": "\n\nNow all the shut doors for Turks are ope. | The Egypt\u2019s base would be firm I hope.\nYou give a rap too at the Ego\u2019s door, | None knew without it his faith and land\u2019s lore", + "phrases": [] + }, + { + "poem_id": "011_171", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "A nation whose spring falls to decay, | She always craves for the good old days.", + "A poppy grows though from her dusty gems, | It also takes a gown of fading stems." + ], + "full_text": "\n\nA nation whose spring falls to decay, | She always craves for the good old days.\nA poppy grows though from her dusty gems, | It also takes a gown of fading stems.", + "phrases": [ + "stems.: Here poppy means a young man (of that nation), when every young man of a nation falls a prey to disappointment and makes no efforts for his revival. As such the nations can regain their lost prestige by efforts alone. 'His' colour is pale due to disappointments of life." + ] + }, + { + "poem_id": "011_172", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "God gave that nation a sway o\u2019er lands, | Who shaped her fortunes with her hands.", + "With that nation he keeps no links. | Whose farmer tills for other\u2019s drinks" + ], + "full_text": "\n\nGod gave that nation a sway o\u2019er lands, | Who shaped her fortunes with her hands.\nWith that nation he keeps no links. | Whose farmer tills for other\u2019s drinks", + "phrases": [] + }, + { + "poem_id": "011_173", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 3, + "section_title": "HAZOOR-I-MILLAT", + "text_blocks": [ + "From Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.", + "But a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance." + ], + "full_text": "\n\nFrom Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.\nBut a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance.", + "phrases": [ + "trance.: Viz. No life is life without the Prophet's flame of love burning in his heart." + ] + }, + { + "poem_id": "011_174", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "Who makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.", + "Lose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon." + ], + "full_text": "\n\nWho makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.\nLose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon.", + "phrases": [ + "Moon.: Bisic thought Iqbal has been looking for a fit man always and here he pinpoints the qualities of that great man" + ] + }, + { + "poem_id": "011_175", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "O ignorant man get a knowing heart, | In wake of thy elders learn thy own part.", + "Flow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019." + ], + "full_text": "\n\nO ignorant man get a knowing heart, | In wake of thy elders learn thy own part.\nFlow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019.", + "phrases": [ + "fact\u2019.: 'La' is an ahbrev of 'La ilah-a-ill-Allah'. viz: No god exists there save the Allah Himself." + ] + }, + { + "poem_id": "011_176", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 4, + "section_title": "EGO", + "text_blocks": [ + "Thy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.", + "You always water the Soil of Ego, | From a lake which knows no furious flow:" + ], + "full_text": "\n\nThy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.\nYou always water the Soil of Ego, | From a lake which knows no furious flow:", + "phrases": [ + "flow:: Line 4: (Literal), From a lake which knows no flood and l)illo\\v. (billow), n. (Lit:) great wave which sweeps every thing." + ] + }, + { + "poem_id": "011_177", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "A place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?", + "If one man says this reprove at this wrong, | If a nation says, then you get along." + ], + "full_text": "\n\nA place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?\nIf one man says this reprove at this wrong, | If a nation says, then you get along.", + "phrases": [ + "gallows: Line 2 means: This sin takes to gallows or just gets grace. It refers to 'Ana-al-Haq' of Mansoor Hallaj." + ] + }, + { + "poem_id": "011_178", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "I am the God suits to that nation lone, | Whose blood\u2019s moisture feels each branch grown.", + "In whose power hids a beauty queer, | To him the nine heavens are servants clear." + ], + "full_text": "\n\nI am the God suits to that nation lone, | Whose blood\u2019s moisture feels each branch grown.\nIn whose power hids a beauty queer, | To him the nine heavens are servants clear.", + "phrases": [] + }, + { + "poem_id": "011_179", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Among nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.", + "From her novel acts, new miracles breed, | To dream and weaken is banned in her creed." + ], + "full_text": "\n\nAmong nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.\nFrom her novel acts, new miracles breed, | To dream and weaken is banned in her creed.", + "phrases": [ + "creed.: Literal version of Line 3 and 4 is as follows Here Iqbal is condemning Sukr or stupor. He makes new things and gives new thoughts, To him is banned to dream and rot." + ] + }, + { + "poem_id": "011_180", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "From her inner verve that race is a flame, | To her the world charms is a worthless game.", + "What means by I\u2019m God her efforts define, | Her each \u201cKun\u201d/\u201cbe\u201d says \u201cYakun\u201d/\u201dbecome\u201d an object fine." + ], + "full_text": "\n\nFrom her inner verve that race is a flame, | To her the world charms is a worthless game.\nWhat means by I\u2019m God her efforts define, | Her each \u201cKun\u201d/\u201cbe\u201d says \u201cYakun\u201d/\u201dbecome\u201d an object fine.", + "phrases": [ + "fine.: Basic thoughts This world came into being (in six days) when the God said Kun (be), the God's 'Kun' thus turned into a 'became'." + ] + }, + { + "poem_id": "011_181", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Like a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.", + "The moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each." + ], + "full_text": "\n\nLike a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.\nThe moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each.", + "phrases": [ + "reach: Line 3 In her lasso reach, viz. = in her easy reach." + ] + }, + { + "poem_id": "011_182", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "In garden\u2019s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.", + "Her king in power is a poor man\u2019s base, | Her poor man in want has a kingly grace." + ], + "full_text": "\n\nIn garden\u2019s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.\nHer king in power is a poor man\u2019s base, | Her poor man in want has a kingly grace.", + "phrases": [] + }, + { + "poem_id": "011_183", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 5, + "section_title": "ANAL HAQ (I AM GOD)", + "text_blocks": [ + "Fill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.", + "If you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole." + ], + "full_text": "\n\nFill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.\nIf you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole.", + "phrases": [ + "whole.: Basic thought: [Take the world's order in you own hand, Throw other Gods from your heart's land.] Hussain bin Mansoor Hallaj, a famous saint who was hanged on gibbot in 309 Hijri for saying 'Anal Haq' I am the Truth; I am the God) His real name was Hussain, but known as Mansoor Hallaj on his father's name. He was not a Hallaj (a cotton carder) by profession. Once he stayed at the house of a friend (who was a cotton carder) in his absence. On his own hint (or gesture) the carding bow started carding automatically. From that day be was named Hallaj." + ] + }, + { + "poem_id": "011_184", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "The Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.", + "If this is the faith which I have in me, | To oust me from Kaaba a right has he." + ], + "full_text": "\n\nThe Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.\nIf this is the faith which I have in me, | To oust me from Kaaba a right has he.", + "phrases": [ + "he.: The 2nd idiomatic version of line 1 and 2 is as follows: \"The Mullah and Sufi wear a long face\", He makes no nuance in sweet or sour trace" + ] + }, + { + "poem_id": "011_185", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "When the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.", + "I told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then." + ], + "full_text": "\n\nWhen the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.\nI told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then.", + "phrases": [ + "then.: Convent; a Khanqah or monastry." + ] + }, + { + "poem_id": "011_186", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "To Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.", + "You need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief." + ], + "full_text": "\n\nTo Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.\nYou need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief.", + "phrases": [ + "relief.: The above mentioned twin couplet of Iqbal reminds another verse about the Mullah. He is bet in himself, how can he lead." + ] + }, + { + "poem_id": "011_187", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "Through the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.", + "Thus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought." + ], + "full_text": "\n\nThrough the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.\nThus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought.", + "phrases": [] + }, + { + "poem_id": "011_188", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "I salute the Mullah and Sufi old, | Who gave me the message of God as told.", + "It tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew." + ], + "full_text": "\n\nI salute the Mullah and Sufi old, | Who gave me the message of God as told.\nIt tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew.", + "phrases": [] + }, + { + "poem_id": "011_189", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "On hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.", + "That slave knows not where he would go? | Who is sending the rest in heirs long row." + ], + "full_text": "\n\nOn hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.\nThat slave knows not where he would go? | Who is sending the rest in heirs long row.", + "phrases": [ + "row.: As we say he broke out into curses, (on which a Kafir gave him a poke), is the vulgar sense of it." + ] + }, + { + "poem_id": "011_190", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "A well read disciple asked his guide, | With a word in which a sting did hide.", + "To die for a life will it well behave? | To make one\u2019s living from bones of a grave." + ], + "full_text": "\n\nA well read disciple asked his guide, | With a word in which a sting did hide.\nTo die for a life will it well behave? | To make one\u2019s living from bones of a grave.", + "phrases": [] + }, + { + "poem_id": "011_191", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 6, + "section_title": "SUFI AND MULLAH", + "text_blocks": [ + "Thus spoke to his son a guide in patched robe, | I tell thee a point after whole life\u2019s probe.", + "To Nimrods of this age, know by face, | By God\u2019s grace live with the Abram\u2019s grace." + ], + "full_text": "\n\nThus spoke to his son a guide in patched robe, | I tell thee a point after whole life\u2019s probe.\nTo Nimrods of this age, know by face, | By God\u2019s grace live with the Abram\u2019s grace.", + "phrases": [] + }, + { + "poem_id": "011_192", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Pour in thy self that old wine again, | His one cup\u2019s worth is more than a reign.", + "Keep the verses of Rumi in thy brain, | And paste them around the heart\u2019s walls again." + ], + "full_text": "\n\nPour in thy self that old wine again, | His one cup\u2019s worth is more than a reign.\nKeep the verses of Rumi in thy brain, | And paste them around the heart\u2019s walls again.", + "phrases": [] + }, + { + "poem_id": "011_193", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Take from his cup those poppy like stems, | Whose one sip can turn a stone into gem.", + "The heart of a lion who gave to the deer, | Who shaved the black spots from a panther\u2019s rear." + ], + "full_text": "\n\nTake from his cup those poppy like stems, | Whose one sip can turn a stone into gem.\nThe heart of a lion who gave to the deer, | Who shaved the black spots from a panther\u2019s rear.", + "phrases": [] + }, + { + "poem_id": "011_194", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "From his verve and heat I got a good share, | My night was a day from that bught star\u2019s flare,", + "See a gazelle on \u2018Harem\u2019s\u2019 desert sands, | He smiles like a lion on oasis or lands." + ], + "full_text": "\n\nFrom his verve and heat I got a good share, | My night was a day from that bught star\u2019s flare,\nSee a gazelle on \u2018Harem\u2019s\u2019 desert sands, | He smiles like a lion on oasis or lands.", + "phrases": [] + }, + { + "poem_id": "011_195", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Being full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.", + "By flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might." + ], + "full_text": "\n\nBeing full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.\nBy flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might.", + "phrases": [ + "Might.: Tete-a-tete, private conversation between two persons. (here it is wisal-i-llahi; t. of God). Treat; something that comes unexpected, especially something that gives pleasure, not often enjoyed." + ] + }, + { + "poem_id": "011_196", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "He solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.", + "The tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense." + ], + "full_text": "\n\nHe solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.\nThe tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.", + "phrases": [ + "sense.: (1) Way's dust the poet himself. (2) Exir=elexir." + ] + }, + { + "poem_id": "011_197", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "To me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.", + "From his grace I got a grace and trust. | For me he tamed the Moon and Stars first." + ], + "full_text": "\n\nTo me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.\nFrom his grace I got a grace and trust. | For me he tamed the Moon and Stars first.", + "phrases": [ + "first.: Moon and stars here it means the angels of fate (who are the proctors of fate as well) or those who are living heavens became my supporters." + ] + }, + { + "poem_id": "011_198", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "His thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.", + "Lay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon." + ], + "full_text": "\n\nHis thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.\nLay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.", + "phrases": [ + "soon.: When you shake the thermometer the mercury settles down. It was difficult to translate the last line of this twin couplet." + ] + }, + { + "poem_id": "011_199", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "Take secrets of content from Rumi\u2019s call, | That content is envied by rich men all.", + "Be cautious from content which may take thee, | To a place of bow1 down and sheer slavery." + ], + "full_text": "\n\nTake secrets of content from Rumi\u2019s call, | That content is envied by rich men all.\nBe cautious from content which may take thee, | To a place of bow1 down and sheer slavery.", + "phrases": [ + "slavery.: To a place obeisance., or To a place of slumber" + ] + }, + { + "poem_id": "011_200", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "When self is deprived from godly tint, | The content then gets a beggar\u2019s print.", + "From Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance." + ], + "full_text": "\n\nWhen self is deprived from godly tint, | The content then gets a beggar\u2019s print.\nFrom Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.", + "phrases": [ + "glance.: Line 3; Dam Kardan means to borrow." + ] + }, + { + "poem_id": "011_201", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 7, + "section_title": "RUMI", + "text_blocks": [ + "That bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.", + "To Rumi I owe a share of his flame, | Which Sinai took first and earned great fame." + ], + "full_text": "\n\nThat bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.\nTo Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.", + "phrases": [ + "fame.: That bright wine; the holy lessons of Rumi; his teaching or way of teaching;" + ] + }, + { + "poem_id": "011_202", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "O desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.", + "Give Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face." + ], + "full_text": "\n\nO desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.\nGive Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face.", + "phrases": [ + "face.: viz. Omar Farooq, the 2nd Caliph." + ] + }, + { + "poem_id": "011_203", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "Tue Faqr and Caliphate with King\u2019s Crown shine, | A great wealth this is which never declines", + "O Young king! leave not the content\u2019s boon, | Sans it the kingship ends very soon." + ], + "full_text": "\n\nTue Faqr and Caliphate with King\u2019s Crown shine, | A great wealth this is which never declines\nO Young king! leave not the content\u2019s boon, | Sans it the kingship ends very soon.", + "phrases": [] + }, + { + "poem_id": "011_204", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "A young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.", + "Around his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs." + ], + "full_text": "\n\nA young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.\nAround his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs.", + "phrases": [ + "needs.: Line 2 means can fill the world with justice. Line 4, means self's reading; here it probably means worshipping the God" + ] + }, + { + "poem_id": "011_205", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "For sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.", + "Make all the efforts with love and heart pure, | To lead a chaste life with no greed and lure" + ], + "full_text": "\n\nFor sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.\nMake all the efforts with love and heart pure, | To lead a chaste life with no greed and lure", + "phrases": [ + "lure: Line 3, has been taken from a verse of Amir Khisro (viz. Khawaja Abul-Hassan Amir Khisro) known as Nightingale of India (Tooti-e-Hind). He introduced a new branch of Urdu poetry." + ] + }, + { + "poem_id": "011_206", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "How happy is the race who wins her goal, | Who never took rest for that purpose sole.", + "See her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high." + ], + "full_text": "\n\nHow happy is the race who wins her goal, | Who never took rest for that purpose sole.\nSee her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high.", + "phrases": [] + }, + { + "poem_id": "011_207", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "That Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.", + "When I see a gale my heart then regales, | To tempest time ties my hardihood hails!" + ], + "full_text": "\n\nThat Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.\nWhen I see a gale my heart then regales, | To tempest time ties my hardihood hails!", + "phrases": [ + "hails!: Iqbal uses 'girah' (a tie, whirl pool, a storm) in line 3 and 4." + ] + }, + { + "poem_id": "011_208", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "The world rule is destined to my own dust, | The world\u2019s guidance writ on my forehead first.", + "In thy bosom see the whole world\u2019s map, | Whose seed was sown first in Farooq\u2019s lap." + ], + "full_text": "\n\nThe world rule is destined to my own dust, | The world\u2019s guidance writ on my forehead first.\nIn thy bosom see the whole world\u2019s map, | Whose seed was sown first in Farooq\u2019s lap.", + "phrases": [] + }, + { + "poem_id": "011_209", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "To certitude truth who so ever knew, | With two eyes he had had the oneness view.", + "As we often join two lamps in need | Be cautious from rift in home and creed." + ], + "full_text": "\n\nTo certitude truth who so ever knew, | With two eyes he had had the oneness view.\nAs we often join two lamps in need | Be cautious from rift in home and creed.", + "phrases": [ + "creed.: Iqbal used 'certitude secret' which amounts to certitude truth." + ] + }, + { + "poem_id": "011_210", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 8, + "section_title": "THE MESSAGE OF FAROOQ (HAZRAT UMAR)", + "text_blocks": [ + "A Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.", + "Keep an eye on, if you hold the love flame, | With that you could make the whole world tame." + ], + "full_text": "\n\nA Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.\nKeep an eye on, if you hold the love flame, | With that you could make the whole world tame.", + "phrases": [ + "tame.: To guard, lit it not to be extinguished. His path's own dust; the poet himself. Those who followed his path." + ] + }, + { + "poem_id": "011_211", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "To Arab poets sweet on my part say, | I shun to versify on red lips gay.", + "From a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright" + ], + "full_text": "\n\nTo Arab poets sweet on my part say, | I shun to versify on red lips gay.\nFrom a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright", + "phrases": [ + "Arab: Iqbal is advising Arab (pront as Arb also) poets to give uP love poetry (ode) of beautiful women as he was seeing a change to good after one hundred thirty years continuous decline of Arh world." + ] + }, + { + "poem_id": "011_212", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "I caused in his soul a verve a heat, | To cottage or castle a dust I treat.", + "This brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide." + ], + "full_text": "\n\nI caused in his soul a verve a heat, | To cottage or castle a dust I treat.\nThis brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide.", + "phrases": [ + "tide.: This twin couplet is full of similes. Haohou-at means noise and uproar but here it means a verve for the love of the Prophet and the good people)." + ] + }, + { + "poem_id": "011_213", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "You leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.", + "Since you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn." + ], + "full_text": "\n\nYou leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.\nSince you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn.", + "phrases": [ + "brawn.: The literal translation of line 2 would be:- Seek not friendship save with Ego's (call). (Save with thy ego own)." + ] + }, + { + "poem_id": "011_214", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "My heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.", + "With thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!" + ], + "full_text": "\n\nMy heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.\nWith thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!", + "phrases": [ + "lo!: Grief; here it means love of the Prophet." + ] + }, + { + "poem_id": "011_215", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "Of virtues of God Muslim has a part, | Like secrets of God a secret is heart.", + "I saw not his beauty save of God\u2019s own, | In the cosmos conscience his roots are grown." + ], + "full_text": "\n\nOf virtues of God Muslim has a part, | Like secrets of God a secret is heart.\nI saw not his beauty save of God\u2019s own, | In the cosmos conscience his roots are grown.", + "phrases": [] + }, + { + "poem_id": "011_216", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "Give to his dust that flame and might, | Which brings into being a sun from night.", + "Hit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face." + ], + "full_text": "\n\nGive to his dust that flame and might, | Which brings into being a sun from night.\nHit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face.", + "phrases": [ + "face.: Nawa an zan; such croon (poetry), such a muse." + ] + }, + { + "poem_id": "011_217", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "A Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.", + "He cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d" + ], + "full_text": "\n\nA Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.\nHe cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d", + "phrases": [ + "Ummah: Ummah a nation." + ] + }, + { + "poem_id": "011_218", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "On whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.", + "Make in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom." + ], + "full_text": "\n\nOn whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom.", + "phrases": [ + "soul,: Soul; here it means self.", + "eyes: viz, not through others point of view." + ] + }, + { + "poem_id": "011_219", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "So guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.", + "I see empty bowls of the nation\u2019s whole, | A lasting wine lasts in thy heart\u2019s own bowl." + ], + "full_text": "\n\nSo guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.\nI see empty bowls of the nation\u2019s whole, | A lasting wine lasts in thy heart\u2019s own bowl.", + "phrases": [] + }, + { + "poem_id": "011_220", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 9, + "section_title": "TO THE ARAB POET", + "text_blocks": [ + "The hill and desert night defies thy day, | The birds and waves know not their old songs gay.", + "This world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp." + ], + "full_text": "\n\nThe hill and desert night defies thy day, | The birds and waves know not their old songs gay.\nThis world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp.", + "phrases": [ + "night: This is an illusion to godless men." + ] + }, + { + "poem_id": "011_221", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "Read the clear writing on thy forehead\u2019s slate, | Find out a way to change thy future fate.", + "Like me find a way on the Harem\u2019s land, | To know thy worth true, thy own grit and sand." + ], + "full_text": "\n\nRead the clear writing on thy forehead\u2019s slate, | Find out a way to change thy future fate.\nLike me find a way on the Harem\u2019s land, | To know thy worth true, thy own grit and sand.", + "phrases": [] + }, + { + "poem_id": "011_222", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "When all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.", + "O desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste." + ], + "full_text": "\n\nWhen all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.\nO desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.", + "phrases": [ + "taste.: In the above three quatrains (twin couplets) the poet has addressed an immaculate son of the desert, a young Muslim, free from the impure taints of city life." + ] + }, + { + "poem_id": "011_223", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "The Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.", + "If the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene." + ], + "full_text": "\n\nThe Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.\nIf the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene.", + "phrases": [ + "scene.: Here green means flourishing, in 'figurative' sanse. It means full of vigour as we say (keep a man's memory green). He lives to a green old age, although looking green with envy also means pale or sickly looking." + ] + }, + { + "poem_id": "011_224", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 10, + "section_title": "O SON OF THE DESERT", + "text_blocks": [ + "Those nights had the uproar for future\u2019s dawn, | Being lit up with light of the Sinai\u2019s lawn.", + "Thus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes." + ], + "full_text": "\n\nThose nights had the uproar for future\u2019s dawn, | Being lit up with light of the Sinai\u2019s lawn.\nThus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes.", + "phrases": [] + }, + { + "poem_id": "011_225", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "Learn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.", + "Take me not poet in this or that sense, | Look my passions depth from the wisdom\u2019s lens." + ], + "full_text": "\n\nLearn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.\nTake me not poet in this or that sense, | Look my passions depth from the wisdom\u2019s lens.", + "phrases": [] + }, + { + "poem_id": "011_226", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "If a craze consumes the garden\u2019s face, | And saps its beauty and social grace.", + "I poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains." + ], + "full_text": "\n\nIf a craze consumes the garden\u2019s face, | And saps its beauty and social grace.\nI poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.", + "phrases": [ + "lanes,: viz, in the City of Lahore." + ] + }, + { + "poem_id": "011_227", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "The poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.", + "So under rate not my verve\u2019s lone part, | See caravans budding from my heart." + ], + "full_text": "\n\nThe poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.\nSo under rate not my verve\u2019s lone part, | See caravans budding from my heart.", + "phrases": [ + "heart.: Here caravan means a nation. Iqbal says (literal) I have hundred Rose Caravans in me. As such here rose is a metaphor for a nation." + ] + }, + { + "poem_id": "011_228", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "So scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.", + "How august and happy would be that day, | When a ride is born from my own clay." + ], + "full_text": "\n\nSo scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.\nHow august and happy would be that day, | When a ride is born from my own clay.", + "phrases": [ + "clay.: Here Iqbal forecasts that a superman will appear to guide the destiny of nation." + ] + }, + { + "poem_id": "011_229", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "How lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.", + "His birth a secret of a secret hand, | Who would change her fate in a manner grand." + ], + "full_text": "\n\nHow lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.\nHis birth a secret of a secret hand, | Who would change her fate in a manner grand.", + "phrases": [] + }, + { + "poem_id": "011_230", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "In self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.", + "I found no better cast than my own face, | With my own blood his picture I trace." + ], + "full_text": "\n\nIn self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.\nI found no better cast than my own face, | With my own blood his picture I trace.", + "phrases": [ + "trace.: Here tone is a metaphor for tinge." + ] + }, + { + "poem_id": "011_231", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "His glance would fill up the empty bowl, | He runs the will\u2019s wine in vine\u2019s veins whole.", + "His storms and gales are a God gift free, | He made a small brook, \u2018rival of sea." + ], + "full_text": "\n\nHis glance would fill up the empty bowl, | He runs the will\u2019s wine in vine\u2019s veins whole.\nHis storms and gales are a God gift free, | He made a small brook, \u2018rival of sea.", + "phrases": [] + }, + { + "poem_id": "011_232", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "The caravans reins he would take when, | He gives vision taste to each hidden then.", + "He makes so much bare the heavenly hosts | That all nine skies would be tinder his force." + ], + "full_text": "\n\nThe caravans reins he would take when, | He gives vision taste to each hidden then.\nHe makes so much bare the heavenly hosts | That all nine skies would be tinder his force.", + "phrases": [] + }, + { + "poem_id": "011_233", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.", + "On the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame." + ], + "full_text": "\n\nTo that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.", + "phrases": [ + "shame.: Nymph; fairy, Hoors of paradise." + ] + }, + { + "poem_id": "011_234", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 11, + "section_title": "FROM THIS DUST A RIDER COMES DO YOU KNOW?", + "text_blocks": [ + "To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.", + "On the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame." + ], + "full_text": "\n\nTo that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.", + "phrases": [] + }, + { + "poem_id": "011_235", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The Arabs gained a lot from Prophet\u2019s light, | That the dead lamps of East, too became bright.", + "But the Caliphate lost that path and force, | And taught the Momin first the Kingship\u2019s course." + ], + "full_text": "\n\nThe Arabs gained a lot from Prophet\u2019s light, | That the dead lamps of East, too became bright.\nBut the Caliphate lost that path and force, | And taught the Momin first the Kingship\u2019s course.", + "phrases": [] + }, + { + "poem_id": "011_236", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "Take the Caliphate\u2019s witness with a heed | As the kingship is banned in our creed.", + "A trick is the kingship with each new face, | The Caliphate but was the God\u2019s own grace." + ], + "full_text": "\n\nTake the Caliphate\u2019s witness with a heed | As the kingship is banned in our creed.\nA trick is the kingship with each new face, | The Caliphate but was the God\u2019s own grace.", + "phrases": [] + }, + { + "poem_id": "011_237", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "A Moses grapples with kingdoms all, | And threatens tyrants though means are sina!", + "It happens oft that the wheel of fate, | Turns a light breeze into tempest great." + ], + "full_text": "\n\nA Moses grapples with kingdoms all, | And threatens tyrants though means are sina!\nIt happens oft that the wheel of fate, | Turns a light breeze into tempest great.", + "phrases": [] + }, + { + "poem_id": "011_238", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The Adam is slave in this world yet, | Yet his order raw, weak and poor set.", + "I am his page, who sheltered each Age, | Who banned in my faith to keep a page." + ], + "full_text": "\n\nThe Adam is slave in this world yet, | Yet his order raw, weak and poor set.\nI am his page, who sheltered each Age, | Who banned in my faith to keep a page.", + "phrases": [] + }, + { + "poem_id": "011_239", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 12, + "section_title": "THE CALIPHATE AND MONARCHY", + "text_blocks": [ + "The love, from his glance is stable and best, | To love and passions his path is a Test.", + "His \u2018slave\u2019 he was ranked, yet the slave ranks. | To eager world\u2019s eyes in the Master\u2019s Ranks." + ], + "full_text": "\n\nThe love, from his glance is stable and best, | To love and passions his path is a Test.\nHis \u2018slave\u2019 he was ranked, yet the slave ranks. | To eager world\u2019s eyes in the Master\u2019s Ranks.", + "phrases": [] + }, + { + "poem_id": "011_240", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "In the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.", + "On freedom of the West they do not boast, | They are captives yet of his Charming toast." + ], + "full_text": "\n\nIn the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.\nOn freedom of the West they do not boast, | They are captives yet of his Charming toast.", + "phrases": [] + }, + { + "poem_id": "011_241", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "How daring were they who broke his charms, | Who paid no heed to his pledges warm.", + "Get not despaired, have thy ego\u2019s own view, | What did the past nations you also do." + ], + "full_text": "\n\nHow daring were they who broke his charms, | Who paid no heed to his pledges warm.\nGet not despaired, have thy ego\u2019s own view, | What did the past nations you also do.", + "phrases": [ + "do.: Iqbal has given the same thought of Line 3 in Zarb-i-Kaleem in an address to P.L.O. (Palestine Liberation Organisation)." + ] + }, + { + "poem_id": "011_242", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 13, + "section_title": "TURKS OF OTTOMAN EMPIRE", + "text_blocks": [ + "The fate thus gave to Turks a verve anew, | And gave them a base for a build up new.", + "Where are those Muslim who could behold? | The meanings of fate which God had told." + ], + "full_text": "\n\nThe fate thus gave to Turks a verve anew, | And gave them a base for a build up new.\nWhere are those Muslim who could behold? | The meanings of fate which God had told.", + "phrases": [ + "told.: It means when the Turks decided to keep their freedom at any cost, God came to their help. In this quatrain the poet wants to say that the nations make their own destinys as a poet says" + ] + }, + { + "poem_id": "011_243", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "Learn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.", + "You need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent." + ], + "full_text": "\n\nLearn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.\nYou need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.", + "phrases": [ + "bent.: Iqbal has used 'Gharat Gari' again in line 4 which means 'robbery'. In amatory language of this sub-continent and Persia, it means loveliness." + ] + }, + { + "poem_id": "011_244", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "A God given sword thy glance to thee, | Whose wounds thus gave my full right to me", + "The heart of great sage that holy soul took, | As she tempered her sword with bashful look." + ], + "full_text": "\n\nA God given sword thy glance to thee, | Whose wounds thus gave my full right to me\nThe heart of great sage that holy soul took, | As she tempered her sword with bashful look.", + "phrases": [] + }, + { + "poem_id": "011_245", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "At last modern age shows her conscience lo! | They feel quite happy with false pomp and show", + "A tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight." + ], + "full_text": "\n\nAt last modern age shows her conscience lo! | They feel quite happy with false pomp and show\nA tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight.", + "phrases": [ + "sight.: A beautiful example to hid from the common people." + ] + }, + { + "poem_id": "011_246", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "The world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.", + "To this point if the nations didn\u2019t get, | The whole world order would soon up set." + ], + "full_text": "\n\nThe world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.\nTo this point if the nations didn\u2019t get, | The whole world order would soon up set.", + "phrases": [ + "set.: Here a 'mumknat' means the mankind, all possible (created things). It also means possibilities but it does not apply here." + ] + }, + { + "poem_id": "011_247", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "That nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.", + "What happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face." + ], + "full_text": "\n\nThat nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.\nWhat happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face.", + "phrases": [ + "face.: here it means struggle" + ] + }, + { + "poem_id": "011_248", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "This craze she gave me for sharp wits sense, | My kind mother\u2019s sacred inner glance.", + "In schools, my heart and eyes did\u2019nt get calm, | No schools are these but magic and charm." + ], + "full_text": "\n\nThis craze she gave me for sharp wits sense, | My kind mother\u2019s sacred inner glance.\nIn schools, my heart and eyes did\u2019nt get calm, | No schools are these but magic and charm.", + "phrases": [] + }, + { + "poem_id": "011_249", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "If you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.", + "Hid from this Age like Batool if you can, | In thy lap too there may be a Hussain." + ], + "full_text": "\n\nIf you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.\nHid from this Age like Batool if you can, | In thy lap too there may be a Hussain.", + "phrases": [ + "Hussain.: Imam Hussain 'Alaih-is-salam' whose name was also Shabbir was the 2nd son of Hazrat Ali, the 4th Caliph (on the name of Hazrat Haroon's son). Fatima Batool, the youngest daughter of the Prophet was married to Hazrat Ali from whom Hassan and Hussain were born." + ] + }, + { + "poem_id": "011_250", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 14, + "section_title": "DAUGHTERS OF THE NATION", + "text_blocks": [ + "From my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.", + "From thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great." + ], + "full_text": "\n\nFrom my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.\nFrom thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great.", + "phrases": [ + "Great.: Before embracing Islam, Hazrat Ornar heard that her sister alongwith her husband had embraced Islam. In rage he went to her house and heard her reciting the Holy Quran. which melted his heart, and he too joined the fold of Islam." + ] + }, + { + "poem_id": "011_251", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "What is the age? On whom the faith cries, | Who puts on it thousand checks and ties.", + "From Man\u2019s face it saps all the healthy signs, | His paintings depict, his evil designs." + ], + "full_text": "\n\nWhat is the age? On whom the faith cries, | Who puts on it thousand checks and ties.\nFrom Man\u2019s face it saps all the healthy signs, | His paintings depict, his evil designs.", + "phrases": [] + }, + { + "poem_id": "011_252", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "His glance only paints the heathen\u2019s shade, | His skill\u2019s big height are statues he made.", + "Thus shun the trade circles of his own make. | Who plans all business for gambling sake." + ], + "full_text": "\n\nHis glance only paints the heathen\u2019s shade, | His skill\u2019s big height are statues he made.\nThus shun the trade circles of his own make. | Who plans all business for gambling sake.", + "phrases": [] + }, + { + "poem_id": "011_253", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "To youths of this age he taught evil ways, | It turned the Satan\u2019s night into his days.", + "Like flame I make a coil on his face, | As this age lacks all the shine and grace." + ], + "full_text": "\n\nTo youths of this age he taught evil ways, | It turned the Satan\u2019s night into his days.\nLike flame I make a coil on his face, | As this age lacks all the shine and grace.", + "phrases": [] + }, + { + "poem_id": "011_254", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "The Muslim draws content and kingship close, | He views the man and God in a close pose.", + "From this Age but I wished to run away, | Who has mixed the kingship with Satan\u2019s way." + ], + "full_text": "\n\nThe Muslim draws content and kingship close, | He views the man and God in a close pose.\nFrom this Age but I wished to run away, | Who has mixed the kingship with Satan\u2019s way.", + "phrases": [] + }, + { + "poem_id": "011_255", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 15, + "section_title": "THE MODERN AGE", + "text_blocks": [ + "The dance you now play in this or that way, | Is just a drug\u2019s kick, a bliss to soul nay", + "In wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!" + ], + "full_text": "\n\nThe dance you now play in this or that way, | Is just a drug\u2019s kick, a bliss to soul nay\nIn wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!", + "phrases": [] + }, + { + "poem_id": "011_256", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "For him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.", + "The Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark." + ], + "full_text": "\n\nFor him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.\nThe Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark.", + "phrases": [] + }, + { + "poem_id": "011_257", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "To Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.", + "It can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right." + ], + "full_text": "\n\nTo Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.\nIt can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right.", + "phrases": [ + "right.: To put one's right hand; to show one's will and determination. (for poetic need I reversed right hand to hand right." + ] + }, + { + "poem_id": "011_258", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "A pundit keeps eyes on his own task, | He wont let to know his secret mask.", + "To me he says Give up counting beads, | For his own neck feels holy thread\u2019s need." + ], + "full_text": "\n\nA pundit keeps eyes on his own task, | He wont let to know his secret mask.\nTo me he says Give up counting beads, | For his own neck feels holy thread\u2019s need.", + "phrases": [ + "need.: Counting beads, (tasbeeh) viz. the rosary notes. Brahmen's sacred thread; a rosary too, is called zunnar in Persian and janaou in Hindi or Sanskrit. The Muslim keeps a rosary of 100 or 101 beads for counting purpose whereas the Christian keeps a rosary of 165 beads to keep a count." + ] + }, + { + "poem_id": "011_259", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 16, + "section_title": "BRAHMEN", + "text_blocks": [ + "The Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.", + "In one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane." + ], + "full_text": "\n\nThe Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.\nIn one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane.", + "phrases": [ + "fane.: Line 2:- As the Brehmin tried to impress the Muslim that \"Thy country men love thee from heart's core.\"" + ] + }, + { + "poem_id": "011_260", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.", + "Teach the kids and colts, a verve and flame, | To books and schools a fiction I name." + ], + "full_text": "\n\nA shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.", + "phrases": [ + "kids: Kids; the new generation.", + "colts,: Colt; a young horse upto age of 4 or 5 or a young man with little experience." + ] + }, + { + "poem_id": "011_261", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.", + "It looks better yet to the sacred eyes, | A heart who seeks not any earthly ties." + ], + "full_text": "\n\nA knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.\nIt looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.", + "phrases": [ + "ties.: \"A sans souci heart who sought no world's ties\" is the ideal translation of line 4, sanssouci (FR ) who cares not for aught (but not careless)." + ] + }, + { + "poem_id": "011_262", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "No links with that Momin the God would keep, | Who keeps no conscious soul with self\u2019s deep peep.", + "My friend\u2019s Maktab way I left that is why, | No youth I found there with self guarding eye." + ], + "full_text": "\n\nNo links with that Momin the God would keep, | Who keeps no conscious soul with self\u2019s deep peep.\nMy friend\u2019s Maktab way I left that is why, | No youth I found there with self guarding eye.", + "phrases": [] + }, + { + "poem_id": "011_263", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A blind eye is better from eyes crook, | Which sees a virtue from evil look.", + "An ignorant man and a simple guy, | Is better than a wise but faithless sly?" + ], + "full_text": "\n\nA blind eye is better from eyes crook, | Which sees a virtue from evil look.\nAn ignorant man and a simple guy, | Is better than a wise but faithless sly?", + "phrases": [] + }, + { + "poem_id": "011_264", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "No use of a thought which measures sky, | But settles like dust or moves like fly.", + "Like sections of clouds he moves here there, | And wanders in space with draughts of air." + ], + "full_text": "\n\nNo use of a thought which measures sky, | But settles like dust or moves like fly.\nLike sections of clouds he moves here there, | And wanders in space with draughts of air.", + "phrases": [] + }, + { + "poem_id": "011_265", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Respect is the dress of a sage or fool, | A lucky man likes to make it a rule.", + "With that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes." + ], + "full_text": "\n\nRespect is the dress of a sage or fool, | A lucky man likes to make it a rule.\nWith that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes.", + "phrases": [] + }, + { + "poem_id": "011_266", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Why you lose hopes of kids a bit, | If they do not catch a point of wits.", + "Tell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?" + ], + "full_text": "\n\nWhy you lose hopes of kids a bit, | If they do not catch a point of wits.\nTell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?", + "phrases": [] + }, + { + "poem_id": "011_267", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Teach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.", + "If you teach him a knack in any skill, | A white hand is hidden in his sleeve still." + ], + "full_text": "\n\nTeach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.\nIf you teach him a knack in any skill, | A white hand is hidden in his sleeve still.", + "phrases": [ + "still.: The White Hand (Yadi Baiza) which the God gave to Moses. (Alaih-is-Salam)." + ] + }, + { + "poem_id": "011_268", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Who sapp\u2019d sweet tone of the birds and buds, | Who damp\u2019d old flame of the poppy\u2019s blood.", + "On this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost." + ], + "full_text": "\n\nWho sapp\u2019d sweet tone of the birds and buds, | Who damp\u2019d old flame of the poppy\u2019s blood.\nOn this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost.", + "phrases": [] + }, + { + "poem_id": "011_269", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "The days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.", + "To a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay." + ], + "full_text": "\n\nThe days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.\nTo a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay.", + "phrases": [ + "pay.: In some body pay; employed by some body (with sense of dishonour) as in enemy's pay." + ] + }, + { + "poem_id": "011_270", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "Who e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.", + "To that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away." + ], + "full_text": "\n\nWho e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.\nTo that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away.", + "phrases": [ + "away.: My friend's heart and eye; his love and tender eye, viz. (My friend's love and eye from me who took away)" + ] + }, + { + "poem_id": "011_271", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A caravan was killed, if you e\u2019er see, | Make not a probe, how it could be.", + "No use to learn a knowledge and skill, | Which murders a nation\u2019s soul and will." + ], + "full_text": "\n\nA caravan was killed, if you e\u2019er see, | Make not a probe, how it could be.\nNo use to learn a knowledge and skill, | Which murders a nation\u2019s soul and will.", + "phrases": [] + }, + { + "poem_id": "011_272", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "A well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.", + "He learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep." + ], + "full_text": "\n\nA well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.\nHe learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.", + "phrases": [ + "keep.: Nigah (glance) Be panah, unlimited (shelterless), this construction is not used in the English language. Here the metaphorical meaning of be pariah would be ferocious savage." + ] + }, + { + "poem_id": "011_273", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 17, + "section_title": "EDUCATION", + "text_blocks": [ + "To a camel addressed its youngest foal, | No God I have seen in the desert whole.", + "The father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d" + ], + "full_text": "\n\nTo a camel addressed its youngest foal, | No God I have seen in the desert whole.\nThe father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d", + "phrases": [ + "then.\u201d: Due to too much load on his back his foot is likely to slip (Of course when he is grown up)." + ] + }, + { + "poem_id": "011_274", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 18, + "section_title": "SEARCH FOR FOOD AND LIVING", + "text_blocks": [ + "If the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.", + "For a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh." + ], + "full_text": "\n\nIf the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.\nFor a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh.", + "phrases": [ + "mesh.: Ae'ry (air'ie) ey'rie or eyry = aerie Eagle's nest (Kunarn in Persian), there are three pronunciations of aery." + ] + }, + { + "poem_id": "011_275", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 18, + "section_title": "SEARCH FOR FOOD AND LIVING", + "text_blocks": [ + "See thy own self with a seeing eye, | This eye is a whip for us to fly.", + "This eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash." + ], + "full_text": "\n\nSee thy own self with a seeing eye, | This eye is a whip for us to fly.\nThis eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.", + "phrases": [ + "flash.: In a flash (fig:) instantly, at once. Literal; with a confidents eye." + ] + }, + { + "poem_id": "011_276", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 19, + "section_title": "A CROCODILE TO ITS YOUNG", + "text_blocks": [ + "Thus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.", + "So mix up with waves and shun the coast, | To us the river bed plays a host." + ], + "full_text": "\n\nThus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.\nSo mix up with waves and shun the coast, | To us the river bed plays a host.", + "phrases": [ + "\u2018croco\u2019:: Here croco is 'diminitive' of crocodile." + ] + }, + { + "poem_id": "011_277", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 19, + "section_title": "A CROCODILE TO ITS YOUNG", + "text_blocks": [ + "In sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.", + "If you seek from storms a fast retreat, | This sea within thee will rob thy heat." + ], + "full_text": "\n\nIn sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.\nIf you seek from storms a fast retreat, | This sea within thee will rob thy heat.", + "phrases": [] + }, + { + "poem_id": "011_278", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "I talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.", + "From Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told." + ], + "full_text": "\n\nI talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.\nFrom Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told.", + "phrases": [ + "told.: Line 2 means: A frank talk I make on love's other sense." + ] + }, + { + "poem_id": "011_279", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "Back to ego turn, and back to heart look, | Make the self\u2019s own place in thy bosom nook.", + "Treat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here." + ], + "full_text": "\n\nBack to ego turn, and back to heart look, | Make the self\u2019s own place in thy bosom nook.\nTreat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here.", + "phrases": [] + }, + { + "poem_id": "011_280", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 20, + "section_title": "THE FINIS", + "text_blocks": [ + "For heart and eyes course, the \u2018Harem\u2019 is the aim, | Its round is not the round of door\u2019an roof\u2019s frame.", + "In us and God\u2019s House there hids a hint so, | Which Gabe, the Trustee may not even know." + ], + "full_text": "\n\nFor heart and eyes course, the \u2018Harem\u2019 is the aim, | Its round is not the round of door\u2019an roof\u2019s frame.\nIn us and God\u2019s House there hids a hint so, | Which Gabe, the Trustee may not even know.", + "phrases": [] + }, + { + "poem_id": "011_281", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "O bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.", + "Give me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone." + ], + "full_text": "\n\nO bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.\nGive me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone.", + "phrases": [ + "tone.: In this chapter Iqbal is addressing whole mankind without distinction of cast and creed." + ] + }, + { + "poem_id": "011_282", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Leave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.", + "For a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill." + ], + "full_text": "\n\nLeave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.\nFor a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill.", + "phrases": [ + "trill.: 1. Hustle, n., quick and energetic activity (compare with). Bustle. n., excited activity. (used in sing only). Trill. n. and v.t. and vi.; sing a (musical note) with a trill; trill. n, a shaking voice." + ] + }, + { + "poem_id": "011_283", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "With times came unrest which passed so quick, | It reared great satans and passed so quick.", + "Many Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate." + ], + "full_text": "\n\nWith times came unrest which passed so quick, | It reared great satans and passed so quick.\nMany Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.", + "phrases": [ + "spate.: By Ghenhis (gez) Khan,the Mangol conquerer of land from Black Sea to Pacific (1162 to 1227), pronounced in Persian (Changaiz Khan)." + ] + }, + { + "poem_id": "011_284", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Those who had fears for the future days, | They died yesterday before coming days.", + "Lucky are those whose dress of today, | Is booming with success day by day.1" + ], + "full_text": "\n\nThose who had fears for the future days, | They died yesterday before coming days.\nLucky are those whose dress of today, | Is booming with success day by day.1", + "phrases": [] + }, + { + "poem_id": "011_285", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Like nightingale you know not the groans and wails, | You lack living soul in your set up frail.", + "This garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright." + ], + "full_text": "\n\nLike nightingale you know not the groans and wails, | You lack living soul in your set up frail.\nThis garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.", + "phrases": [ + "fright.: Here set up means body." + ] + }, + { + "poem_id": "011_286", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Come forward and learn the self seeing art, | Learn the hard task and sufferings of heart.", + "If you wish clear vision of God the Great, | Learn to see the self in a vivid state." + ], + "full_text": "\n\nCome forward and learn the self seeing art, | Learn the hard task and sufferings of heart.\nIf you wish clear vision of God the Great, | Learn to see the self in a vivid state.", + "phrases": [ + "state.: Khwesh paechidan; literal meaning are self-wrapping or self writhing or self coiling but in Iqbal's own terminology it means self seeing." + ] + }, + { + "poem_id": "011_287", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Give up the habit to weep on fate, | Face the hard times with a courage great.", + "Dont you know that the water of a brook. | When falls on stone, it gives a lovely look." + ], + "full_text": "\n\nGive up the habit to weep on fate, | Face the hard times with a courage great.\nDont you know that the water of a brook. | When falls on stone, it gives a lovely look.", + "phrases": [ + "look.: Underlying thought: 'Strengthen your self, face tile hardships of life'." + ] + }, + { + "poem_id": "011_288", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A gull said to shaver, nice witty thing, | You cannot exist with the silken wing,", + "With a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo." + ], + "full_text": "\n\nA gull said to shaver, nice witty thing, | You cannot exist with the silken wing,\nWith a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo.", + "phrases": [ + "Hoo\u201d: 'Ya Hoo' (Hu); O GOd (O! who is God). Some people say that a Pigeon says 'Ya Hoo' in every coo. Hence Iqbal is speaking in passages. His pigeon is a virtuous man. In America a pigeon is also called a gull (uor in Britain) kullah; (Per) The skull head, the pate." + ] + }, + { + "poem_id": "011_289", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "You had fallen then from a godly place, | To courts of mean men you sought a close face.", + "Thou art a hawk, to self you cannot get, | Until you are caught in thy self\u2019s own net." + ], + "full_text": "\n\nYou had fallen then from a godly place, | To courts of mean men you sought a close face.\nThou art a hawk, to self you cannot get, | Until you are caught in thy self\u2019s own net.", + "phrases": [] + }, + { + "poem_id": "011_290", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "I hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold", + "The lasting life thus in certitude. lies, | A thought when you follow the self then dies." + ], + "full_text": "\n\nI hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold\nThe lasting life thus in certitude. lies, | A thought when you follow the self then dies.", + "phrases": [ + "dies.: Underlying thought: When you express your own opinion or view in the exegesis of Quran or Hadith it means that you are (unconsciously or inadvertantly) under an impression that the God, and the Prophet, were unable to ezplain those verses, inspite of all the eloquence we owe to the words of Allah in the Holy Quran. There a man claims to be a great scholar than God Himself. As such if you prefer the views of the biggest scholar on earth over the clear meaning of Holy Quran, then your faith, gnosis and then the certitude in God and the Prophet is not complete The views of different experts, may be the Holiest men on earth, create different castes and creeds in any religion." + ] + }, + { + "poem_id": "011_291", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Like me you are too wrapped in a veil, | You turn to self when that good day", + "I hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark." + ], + "full_text": "\n\nLike me you are too wrapped in a veil, | You turn to self when that good day\nI hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark.", + "phrases": [ + "dark.: Kufr (Ar:) unbelief, darkness; (pitch)." + ] + }, + { + "poem_id": "011_292", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A camel once said a nice word to foal, | He\u2019s lucky who knows to play his own role.", + "Learn from me a knack of desert tramps, | To take thy own load from camps to camps." + ], + "full_text": "\n\nA camel once said a nice word to foal, | He\u2019s lucky who knows to play his own role.\nLearn from me a knack of desert tramps, | To take thy own load from camps to camps.", + "phrases": [] + }, + { + "poem_id": "011_293", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "I know many savants and gems of west, | On being and non being they felt the same quest.", + "Bid me, tell to thee two words at least, | To me please talk in accent of East." + ], + "full_text": "\n\nI know many savants and gems of west, | On being and non being they felt the same quest.\nBid me, tell to thee two words at least, | To me please talk in accent of East.", + "phrases": [ + "East.: Line 3 (Literal): with this old man talk in accent of East." + ] + }, + { + "poem_id": "011_294", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Hark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.", + "Then Mullah\u2019s views it was better to sit, | With a self-conscious sage with ego\u2019s wit." + ], + "full_text": "\n\nHark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.\nThen Mullah\u2019s views it was better to sit, | With a self-conscious sage with ego\u2019s wit.", + "phrases": [] + }, + { + "poem_id": "011_295", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "This being would last or just a passing show, | The wise could not solve this knotty tie so.", + "He wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!" + ], + "full_text": "\n\nThis being would last or just a passing show, | The wise could not solve this knotty tie so.\nHe wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!", + "phrases": [ + "being: It is difficult to convey the true sense of 'bceni' in line 1. If it conveys an opposite sense of Namud then its meaning is truth. Iqbal has not used becna (Conscious, having insight, a seeing being) here, still Wajud-i-beeni means conscious being." + ] + }, + { + "poem_id": "011_296", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "With battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.", + "Leave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?" + ], + "full_text": "\n\nWith battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.\nLeave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?", + "phrases": [ + "stone?: I have anglicized Baistoon (to Bistoon) for poetical beauty. Farhad had taken a pledge with the King of Persia to dig a canal from Baistoon Mountain. against which the King pledged to marry his daughter (princess) with him. There was a long controversy amongst Persian historians, poets or phillosophers whether Farhad was killed by his own axe or from a stone rolling from the mountain top. The readers would find a hint of that controversy in the above mentioned quatrain (twin couplet)." + ] + }, + { + "poem_id": "011_297", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Keep the crave\u2019s lamp burning ever in heart, | Get the place where the uproars start.", + "Do not get lost in the world\u2019s four nooks, | Break the four nooks, and turn to self\u2019s look." + ], + "full_text": "\n\nKeep the crave\u2019s lamp burning ever in heart, | Get the place where the uproars start.\nDo not get lost in the world\u2019s four nooks, | Break the four nooks, and turn to self\u2019s look.", + "phrases": [] + }, + { + "poem_id": "011_298", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "O heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.", + "O wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will." + ], + "full_text": "\n\nO heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.\nO wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.", + "phrases": [ + "will.: The underlying thought is given below For heart the whole noise in world I see, Who gave the world beauty for thy sole glee." + ] + }, + { + "poem_id": "011_299", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "To both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.", + "From light of past see the light of to day, | To day you cant cut off from the last day." + ], + "full_text": "\n\nTo both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.\nFrom light of past see the light of to day, | To day you cant cut off from the last day.", + "phrases": [ + "day.: Line 4 (Literal): From last day you cannot pounce on today." + ] + }, + { + "poem_id": "011_300", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "You show us O Poppy! thy self\u2019s own trace, | And turned the hid mask of thy charming face.", + "I call you poppy when you show thy face, | In branch what you looked? Where was thy trace?" + ], + "full_text": "\n\nYou show us O Poppy! thy self\u2019s own trace, | And turned the hid mask of thy charming face.\nI call you poppy when you show thy face, | In branch what you looked? Where was thy trace?", + "phrases": [] + }, + { + "poem_id": "011_301", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A man weeps not from a grief or pains, | No dust e\u2019er falls, on his heart from.strain.", + "If he e\u2019er weeps you take it in this sense, | His weeping is a part of love pangs trance." + ], + "full_text": "\n\nA man weeps not from a grief or pains, | No dust e\u2019er falls, on his heart from.strain.\nIf he e\u2019er weeps you take it in this sense, | His weeping is a part of love pangs trance.", + "phrases": [] + }, + { + "poem_id": "011_302", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "If a tested man dies think not ever, | He dies on the earth, there he dies never.", + "To thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait." + ], + "full_text": "\n\nIf a tested man dies think not ever, | He dies on the earth, there he dies never.\nTo thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait.", + "phrases": [ + "trait.: Literal Line 2 He dies beneath sky, there he dies never." + ] + }, + { + "poem_id": "011_303", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "If thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.", + "Be free from griefs, guard breath with His hum, | In man full of dam no griefs can come." + ], + "full_text": "\n\nIf thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.\nBe free from griefs, guard breath with His hum, | In man full of dam no griefs can come.", + "phrases": [ + "come.: I, Rain; here it means a guide viz, spiritual guide. 2. dam, breath. Check up this idea with 'Hosh dar dam', No. 2 principle of the mystics of Islam in former India and Iran." + ] + }, + { + "poem_id": "011_304", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "My each breath blows with griefs many more, | My friends share not my griefs anymore.", + "Yet future can be shaped to large extent, | If you know the great price of each instant." + ], + "full_text": "\n\nMy each breath blows with griefs many more, | My friends share not my griefs anymore.\nYet future can be shaped to large extent, | If you know the great price of each instant.", + "phrases": [ + "instant.: Literal version of line 2: [My grief is shared by aliens few. Here aliens or 'Na Mahram' could also mean wealth, riches (of the world) to whom the poet thinks aliens to him. This could he a remote sense of line 2.]" + ] + }, + { + "poem_id": "011_305", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "A young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.", + "No harm if you relish a decent scene, | Keep an eye on heart that the hands are clean." + ], + "full_text": "\n\nA young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.\nNo harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.", + "phrases": [ + "clean.: Line I who tied call; viz, who strengthened his ego." + ] + }, + { + "poem_id": "011_306", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Such griefs this heart now likes to take, | Like dust of low things of humble make.", + "To those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought." + ], + "full_text": "\n\nSuch griefs this heart now likes to take, | Like dust of low things of humble make.\nTo those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought.", + "phrases": [ + "\u2018thought.: Khak-i-Nazand (Per) Dust which is low, downcast, sorrowful, blind, (as such this world). (See text). Sweet griefs, of God and country's love, etc." + ] + }, + { + "poem_id": "011_307", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Blame not the God for this or that hurt, | This dust should be dusted from thy skirt.", + "Change the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet." + ], + "full_text": "\n\nBlame not the God for this or that hurt, | This dust should be dusted from thy skirt.\nChange the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.", + "phrases": [ + "bet.: Az daman-ash, here the antecedent (merja) as pronoun hints towards man and not towards God. It means that man must absolve himself from such complaints against God." + ] + }, + { + "poem_id": "011_308", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "Turn out fire of envy from thy heart\u2019s core, | Like smoke of house through the ventilator or door.", + "No tax ever pay on heart\u2019s yield to none, | To make the lands barren O! landlord shun." + ], + "full_text": "\n\nTurn out fire of envy from thy heart\u2019s core, | Like smoke of house through the ventilator or door.\nNo tax ever pay on heart\u2019s yield to none, | To make the lands barren O! landlord shun.", + "phrases": [] + }, + { + "poem_id": "011_309", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "In his nights behold many dawns bright, | Both the words are bright from his moon\u2019s light", + "I give thee some signs for that Muslim\u2019s trace, | He welcomes his death with a smiling face." + ], + "full_text": "\n\nIn his nights behold many dawns bright, | Both the words are bright from his moon\u2019s light\nI give thee some signs for that Muslim\u2019s trace, | He welcomes his death with a smiling face.", + "phrases": [] + }, + { + "poem_id": "011_310", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 21, + "section_title": "A MESSAGE TO MANKIND INTRODUCTION", + "text_blocks": [ + "To the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.", + "I have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass." + ], + "full_text": "\n\nTo the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.\nI have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass.", + "phrases": [ + "grass.: Badi Subh the morning breeze viz, the poet himself. The drew; is a Muslim in the company of Rose. Rose; (in the company of rose) = of a rich wealthy man. Grass; an allusion to a poor man, or the poor. As such the poet has given this message in parables." + ] + }, + { + "poem_id": "011_311", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.", + "Like tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble." + ], + "full_text": "\n\nThe heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.", + "phrases": [ + "shore,: Warzeedan to opt for, to incline toward, to choose. Nawarzeedan; does not choose.", + "shark: Nahang; a crocodile; a whale, a sherk etc. Line 4 Literal: The sky cant contain in its one bubble.", + "alike: Nayarzad is not equal to. Here nahang (alligator) is probably the Satan. Iqbal has tried to explain different states of heart. Sometimes a huge sea in which the whole cosmos can be contained. As such his heart is not a mere lump of flesh which beats in bosom. It is a place in which God himself likes to live when He loves a man." + ] + }, + { + "poem_id": "011_312", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "My heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.", + "From mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm." + ], + "full_text": "\n\nMy heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.", + "phrases": [ + "mercury: The mercury was killed (to make calx) in aloe wood in old days. Aloe wood is called ood (Ud) in Arabic and Persian. (It also means lute or harp). It gives a sweet smelling fragrance when it burns.", + "balm.: Balm; ointment (fig:) that which gives peace of mind or consolation." + ] + }, + { + "poem_id": "011_313", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "His help the world seeks like his slave own, | Since he guarded self with saintly tone.", + "This is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art." + ], + "full_text": "\n\nHis help the world seeks like his slave own, | Since he guarded self with saintly tone.\nThis is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.", + "phrases": [ + "art.: Incidentlly Iqbal's main philosophy is based on four principles of the mystics of Islam (out of 8 or 11). Iqbal has probably taken the idea of self from the term Khilwat dar Anjuman; Privacy (with God) in social gatherings and other social contacts. Iqbal's whole mission of life was 'Hosh dar dam', consciousness of each breath inhaled, Nazar barqadam (eye down cast), 'Safar dar watan' (journey for Home, lost by him on heavens and 'Khilwat dar Anjuman'." + ] + }, + { + "poem_id": "011_314", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The Ego\u2019s power he did not try, | His hands and feet too opened no tie.", + "The wisdom to man is sometimes a chain, | If he had no heart to check and restrain." + ], + "full_text": "\n\nThe Ego\u2019s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.", + "phrases": [ + "Ego\u2019s: Nairoo (ru); control, power, force, mastery.", + "heart: Heart; here it means flame of love, his attention." + ] + }, + { + "poem_id": "011_315", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "You say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.", + "My heart is though in the bosom of mine, | It is yet beyond the pale of world thine." + ], + "full_text": "\n\nYou say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.", + "phrases": [ + "Khoon: Khak and Khoon; mud (dust) and blood.", + "Noon.: K and N or Kaf and Nun, are two Arabic alphabets. From K and N, God said 'Kun' = be, become and the whole cosmos came into being. God says 'be' (Kun) and it 'becomes' automatically a reality." + ] + }, + { + "poem_id": "011_316", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.", + "To \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free." + ], + "full_text": "\n\nThe world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.\nTo \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free.", + "phrases": [ + "free.: Wide awake, adj (fig:) fully alert, vigilant. Zunnar is a thread (with hundred of ties) worn by Hindu Brahmins or Pundits as a religious custom, (worn around neck)." + ] + }, + { + "poem_id": "011_317", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "We are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!", + "He told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?" + ], + "full_text": "\n\nWe are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!\nHe told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?", + "phrases": [ + "cart!: In English its equivalent word is litters, or Mehmil in Persian and Arabic.", + "path\u2019: Dust of path = the poet himself." + ] + }, + { + "poem_id": "011_318", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "To that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.", + "To the King often with lancers and force, | To wealth who never touched at any course." + ], + "full_text": "\n\nTo that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.", + "phrases": [ + "speaker: Viz. Mansoor Hallaj (cotton carder), though Mansoor Hallaj was never a cotton carder by profession.", + "King: Viz. Sultan Noor-ud-Din Zangi. In this quatrain Iqbal has used a most laconic language as he had explained tales of two great heroes." + ] + }, + { + "poem_id": "011_319", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.", + "Neither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019." + ], + "full_text": "\n\nThe heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.\nNeither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019.", + "phrases": [ + "hoo\u2019.: Allah Hoo, (who), who is God; (Save) the God." + ] + }, + { + "poem_id": "011_320", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "The glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.", + "Who drinks the whole wines whom we named heart, | Who sucks within it all beauties of art." + ], + "full_text": "\n\nThe glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.\nWho drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.", + "phrases": [ + "art.: Rang-o-boo has vast meaning. It means beauty (of every kind), pomp and show, grandeur, riches ostentation etc." + ] + }, + { + "poem_id": "011_321", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 22, + "section_title": "HEART", + "text_blocks": [ + "What is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.", + "If you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?" + ], + "full_text": "\n\nWhat is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.\nIf you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?", + "phrases": [ + "brow?: Basic thought: [Borrow a glance from a good guide hence, He is thy guide who gives thee a glance.]" + ] + }, + { + "poem_id": "011_322", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The Ego is lucent from God\u2019s light rays, | A reach to self gets through out of reach ways", + "Its separation looks part of \u2018wasl\u2019 hence, | And \u2018wasl\u2019 a part of separation trance." + ], + "full_text": "\n\nThe Ego is lucent from God\u2019s light rays, | A reach to self gets through out of reach ways\nIts separation looks part of \u2018wasl\u2019 hence, | And \u2018wasl\u2019 a part of separation trance.", + "phrases": [] + }, + { + "poem_id": "011_323", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "When a nation gives up gossip\u2019s course, | From her dust then grows the longing\u2019s force.", + "The self becomes sword from longing\u2019s flow, | Whose sharp edge cuts all stains of vain show." + ], + "full_text": "\n\nWhen a nation gives up gossip\u2019s course, | From her dust then grows the longing\u2019s force.\nThe self becomes sword from longing\u2019s flow, | Whose sharp edge cuts all stains of vain show.", + "phrases": [] + }, + { + "poem_id": "011_324", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "From God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so | From God\u2019s own show, to \u2018self\u2019 He gave a show.", + "About this shining pearl I know not where, | It could be then without a river there." + ], + "full_text": "\n\nFrom God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so | From God\u2019s own show, to \u2018self\u2019 He gave a show.\nAbout this shining pearl I know not where, | It could be then without a river there.", + "phrases": [] + }, + { + "poem_id": "011_325", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.", + "It wakes up when he is conscious of I, | When ruled by senses his Ego would die." + ], + "full_text": "\n\nThe friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.\nIt wakes up when he is conscious of I, | When ruled by senses his Ego would die.", + "phrases": [] + }, + { + "poem_id": "011_326", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "His parting\u2019s prick in my tete-a-tete lies, | To ope this tie get a glance of one\u2019s eyes.", + "That pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea." + ], + "full_text": "\n\nHis parting\u2019s prick in my tete-a-tete lies, | To ope this tie get a glance of one\u2019s eyes.\nThat pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea.", + "phrases": [] + }, + { + "poem_id": "011_327", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 23, + "section_title": "EGO", + "text_blocks": [ + "The dusty look I hold owes to His door, | My rose and basil bloom from His down pour.", + "I know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace." + ], + "full_text": "\n\nThe dusty look I hold owes to His door, | My rose and basil bloom from His down pour.\nI know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace.", + "phrases": [ + "basil: Gul-o-Rachan (Roz and haezil as pronounced in English). This phrase conveys a vast meaning in Persian literature, viz. (i) influence, victory, (ii) power and hold, (iii) in wealth, (iv) kindness, (v) verdure and lush, (vi) food, ease and comfortable life. As such visuatise these meanings in reading this couplet." + ] + }, + { + "poem_id": "011_328", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 24, + "section_title": "COMPULSION AND OPTION", + "text_blocks": [ + "I am quite certain that on the doomsday, | To homes and castles in scale he would weigh.", + "Yet I cherish a feeling for that day, | It would neither suit Him nor to my \u2018clay\u2019." + ], + "full_text": "\n\nI am quite certain that on the doomsday, | To homes and castles in scale he would weigh.\nYet I cherish a feeling for that day, | It would neither suit Him nor to my \u2018clay\u2019.", + "phrases": [] + }, + { + "poem_id": "011_329", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 24, + "section_title": "COMPULSION AND OPTION", + "text_blocks": [ + "In city of Room a pontiff told me, | A word of wisdom I like to tell thee.", + "Every nation makes her death\u2019s own source, | To thee the fate, to us the planning course." + ], + "full_text": "\n\nIn city of Room a pontiff told me, | A word of wisdom I like to tell thee.\nEvery nation makes her death\u2019s own source, | To thee the fate, to us the planning course.", + "phrases": [ + "course.: Line 4, 'tadbir' also means politics, policy, administration, and planning." + ] + }, + { + "poem_id": "011_330", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 25, + "section_title": "DEATH", + "text_blocks": [ + "The death once said to God in this way, | How shameless his eyes\u2019 though made from clay.", + "When I take out his soul I feel a shame, | He feels no shame, but, to die with bad name." + ], + "full_text": "\n\nThe death once said to God in this way, | How shameless his eyes\u2019 though made from clay.\nWhen I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.", + "phrases": [ + "name.: The eyes, viz. the man." + ] + }, + { + "poem_id": "011_331", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 25, + "section_title": "DEATH", + "text_blocks": [ + "To king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.", + "He is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace," + ], + "full_text": "\n\nTo king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.\nHe is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace,", + "phrases": [ + "grace,: In this quatrain the Angel of Death (Izrail) is addressing God" + ] + }, + { + "poem_id": "011_332", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "From me please give to Satan a message, | How long be would like to fret in this cage.", + "I like not this dust\u2019s happiness brief, | Whose each dawn ends with the evening grief." + ], + "full_text": "\n\nFrom me please give to Satan a message, | How long be would like to fret in this cage.\nI like not this dust\u2019s happiness brief, | Whose each dawn ends with the evening grief.", + "phrases": [] + }, + { + "poem_id": "011_333", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "The separation gave to zeal great spur, | It gave to his passions a force and stir.", + "Of thy own affairs though I have no ken, | My heart made me conscious of my self then." + ], + "full_text": "\n\nThe separation gave to zeal great spur, | It gave to his passions a force and stir.\nOf thy own affairs though I have no ken, | My heart made me conscious of my self then.", + "phrases": [] + }, + { + "poem_id": "011_334", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "He drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.", + "From the first dawn I am writhing from prick, | Of thorn which you pricked with heart\u2019s each tick." + ], + "full_text": "\n\nHe drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.\nFrom the first dawn I am writhing from prick, | Of thorn which you pricked with heart\u2019s each tick.", + "phrases": [] + }, + { + "poem_id": "011_335", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "My rights and the wrongs you already know, | No harvest would grow in a waste land so.", + "You made not a bow in a pathos vain, | And took all the sins in a hard bargain." + ], + "full_text": "\n\nMy rights and the wrongs you already know, | No harvest would grow in a waste land so.\nYou made not a bow in a pathos vain, | And took all the sins in a hard bargain.", + "phrases": [ + "land: Here waste land is a hint (an allusion) to man's intrinsic nature, devoid of good qualities." + ] + }, + { + "poem_id": "011_336", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 26, + "section_title": "SAY TO SATAN", + "text_blocks": [ + "Let us play a chess like a royal game, | To melt the world whole with mutual flame.", + "Use thy own skill, may be a grain of sand, | For a paradise true on every land." + ], + "full_text": "\n\nLet us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.", + "phrases": [ + "chess: Here waste land is a hint (an allusion) to man's intrinsic nature, devoid of good qualities.", + "skill,: Nard; chess or chausar as invented/played first by Bazur Jamuhr of Persia. Ba afsoon-i-hunar; with own intrinsic qualities and capabilities.", + "land.: Fasad; corruption, villainery, violence, vice etc." + ] + }, + { + "poem_id": "011_337", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "From this world\u2019s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.", + "With a pleasing glance if you can behave, | These satans in hundreds will be thy slave." + ], + "full_text": "\n\nFrom this world\u2019s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.\nWith a pleasing glance if you can behave, | These satans in hundreds will be thy slave.", + "phrases": [] + }, + { + "poem_id": "011_338", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_339", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_340", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_341", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_342", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_343", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_344", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_345", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 27, + "section_title": "EARTH'S SATAN AND HELL'S SATAN", + "text_blocks": [ + "# translation missing | # translation missing", + "# translation missing | # translation missing" + ], + "full_text": "\n\n# translation missing | # translation missing\n# translation missing | # translation missing", + "phrases": [] + }, + { + "poem_id": "011_346", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.", + "To him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base." + ], + "full_text": "\n\nThe Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base.", + "phrases": [ + "Qalandar: Iqbal's own sense of ghayur means jealous for honour, no one word in English carries this sense. Its synonym is 'a man of parts' (p1:) abilities, modest, noble, bashful plus chaste conveys the sense of 'ghayur'. Is not suitable in new satan's chart.", + "base.: Aery (eerie) the nest or brood of an eagle." + ] + }, + { + "poem_id": "011_347", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "When the Allah Hoo\u2019s tick did hit my soul, | I dusted the clothes\u2019 of the cosmos whole.", + "Hold the violin quick as the chords so soon, | Are loosing my grip by quill\u2019s burning tune." + ], + "full_text": "\n\nWhen the Allah Hoo\u2019s tick did hit my soul, | I dusted the clothes\u2019 of the cosmos whole.\nHold the violin quick as the chords so soon, | Are loosing my grip by quill\u2019s burning tune.", + "phrases": [] + }, + { + "poem_id": "011_348", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In the heart of nature like tears I groan, | Till I got in her eyes a place by moans.", + "On nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green." + ], + "full_text": "\n\nIn the heart of nature like tears I groan, | Till I got in her eyes a place by moans.\nOn nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.", + "phrases": [ + "green.: Line 4: I am not such an ordinary thing which you can see on a grass leaf. (See me in nature's heart and eye)." + ] + }, + { + "poem_id": "011_349", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In logic I feel a smell of raws, | Its pleas and reasons are full of flaws.", + "To me the shut doors are opened soon. | From a verse of Rumi or Jami\u2019s croon." + ], + "full_text": "\n\nIn logic I feel a smell of raws, | Its pleas and reasons are full of flaws.\nTo me the shut doors are opened soon. | From a verse of Rumi or Jami\u2019s croon.", + "phrases": [] + }, + { + "poem_id": "011_350", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Come and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,", + "If you water this poppy from my can, | A branch will grow to the size of a man." + ], + "full_text": "\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.", + "phrases": [ + "Come: Come=to join his path.", + "from: Take from me learn.", + "bowl: Dust of bowl; a hint or allusion to the lover's heart.", + "branch: A branch; or poppy's branch = the whole nation, the Ummah, or one man." + ] + }, + { + "poem_id": "011_351", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The same old harp I hold in my hand, | In which are hidden tunes of that land.", + "With the lions claw, that harp I play, | Whose chords are made of rocky clay." + ], + "full_text": "\n\nThe same old harp I hold in my hand, | In which are hidden tunes of that land.\nWith the lions claw, that harp I play, | Whose chords are made of rocky clay.", + "phrases": [ + "clay.: Iqbal wishes to infuse a spirit of jingoistic chauvinism in his nation as such he uses such symbols like rocky chords and rocky veins in his portry. Such constructions are not used in the English language." + ] + }, + { + "poem_id": "011_352", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.", + "From the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart." + ], + "full_text": "\n\nTo tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.\nFrom the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart.", + "phrases": [ + "apart.: In text Iqbal says 'Pervez' of this age, a title of the old kings of Persia, tyrants of that age. In Persian legends Farhad was the lover of Shirin, a princess of Persia, who was entrusted the task of making a canal from a mountain (called Baestoon)." + ] + }, + { + "poem_id": "011_353", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A poor I am whose asset is glance, | A mountain to friends, to me a grass hence.", + "Listen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee." + ], + "full_text": "\n\nA poor I am whose asset is glance, | A mountain to friends, to me a grass hence.\nListen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee.", + "phrases": [ + "knee.: A mountain to friends means viz, to whom my friends consider mountain due to his wealth and worldly pomp and show." + ] + }, + { + "poem_id": "011_354", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "My heart\u2019s door I shut not to any one, | With kiths and kins I break links none.", + "I made my cottage in my bosom own, | And passed my days with a happy tone." + ], + "full_text": "\n\nMy heart\u2019s door I shut not to any one, | With kiths and kins I break links none.\nI made my cottage in my bosom own, | And passed my days with a happy tone.", + "phrases": [ + "tone.: Literal: Beneath this sky I pass a happy life." + ] + }, + { + "poem_id": "011_355", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "No pomp and show I have in this globe. | Nor destined to me a crest or robe.", + "As the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see." + ], + "full_text": "\n\nNo pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see.", + "phrases": [ + "florist: The florist or gardener is an allusion to his country men or the Mullah, who dubbed the poet as an enemy of the nation because they were too loyal to the British in his opinion.", + "\u2018nargis\u2019: Nargis (Per:) Narcissus, nirjis (Arb: ), perhaps a daffodil too is also of the same group." + ] + }, + { + "poem_id": "011_356", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Some points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.", + "Who was that speaker and wise man great, | From a thorn who told the Garden\u2019s state." + ], + "full_text": "\n\nSome points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden\u2019s state.", + "phrases": [ + "thorn: A thorn; a Muslim, who was treated like a thorn by rulers and his country men. Could he Mullah or title holder landlords who treated Iqbal like a thorn. Here Iqbal is giving a picture of events before 1937.", + "Garden\u2019s: Here Garden means the nation." + ] + }, + { + "poem_id": "011_357", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The science or art points I claim not to wield, | I gave a new style to poesy\u2019s field.", + "In caravans see, my flame and sweet pace, | I gave the old riders a taste for a race." + ], + "full_text": "\n\nThe science or art points I claim not to wield, | I gave a new style to poesy\u2019s field.\nIn caravans see, my flame and sweet pace, | I gave the old riders a taste for a race.", + "phrases": [] + }, + { + "poem_id": "011_358", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "I boast not to be a song bird of dawn, | I know not any thing save wails long drawn.", + "Leave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key." + ], + "full_text": "\n\nI boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.", + "phrases": [ + "bird: Song bird; (here it means) a poet.", + "cottage: Cottage; viz, nest.", + "Key.: Garden's Key; is an Iqbal's symbol for an inspired communication." + ] + }, + { + "poem_id": "011_359", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "This world is a path to my eyes and sense, | None shares my journey in a thousands hence.", + "I saved my skin from scores of kith and kin, | None stands in with me through thick and thin." + ], + "full_text": "\n\nThis world is a path to my eyes and sense, | None shares my journey in a thousands hence.\nI saved my skin from scores of kith and kin, | None stands in with me through thick and thin.", + "phrases": [] + }, + { + "poem_id": "011_360", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "With nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.", + "Dive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain." + ], + "full_text": "\n\nWith nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.\nDive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain.", + "phrases": [ + "nothingness: With nothingness learn; with empty pocket learn. Literal line 4: Like pearls live with ease in floods and rain storms. As a poetical licence the rainstorm has been written as storms rain." + ] + }, + { + "poem_id": "011_361", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For long I\u2019m gaining from this dusty mart, | Of my place yet I feel a heavy heart.", + "From boon of its moist I feel a life though. | I never took this earth like a sky so." + ], + "full_text": "\n\nFor long I\u2019m gaining from this dusty mart, | Of my place yet I feel a heavy heart.\nFrom boon of its moist I feel a life though. | I never took this earth like a sky so.", + "phrases": [] + }, + { + "poem_id": "011_362", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .", + "Who guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes." + ], + "full_text": "\n\nYou cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .\nWho guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes.", + "phrases": [ + "\u2018sans\u2019: Sans, (Sanz) Fr without. a conscious soul; viz, a guide.", + "dole: Dole, n., pain, grief. (arch and in poetry), heaviness of heart. Hence doleful., adj." + ] + }, + { + "poem_id": "011_363", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Get a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.", + "If not like an arrow in the bow still, | See aim from the archers eye and will." + ], + "full_text": "\n\nGet a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.\nIf not like an arrow in the bow still, | See aim from the archers eye and will.", + "phrases": [ + "will.: Archer; a bow man. Since the arrow is not conscious of itself, it does not know how the bowman would use it, Here it means that your position would then be like a slave to be used at the will of the master." + ] + }, + { + "poem_id": "011_364", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.", + "Hundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye." + ], + "full_text": "\n\nThe wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.\nHundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye.", + "phrases": [] + }, + { + "poem_id": "011_365", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "What are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?", + "Like God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds." + ], + "full_text": "\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.", + "phrases": [ + "clothes,: Qumash, the clothing.", + "gold: Nuqra, Silver (I used gold for poetic need).", + "jewels: La'l; a ruby, red jewel", + "gems?: Guhr; gems.", + "free\u2019: Are free; Sans souci, unconcerned.", + "man: Here skilled man means a godly man, virtuous." + ] + }, + { + "poem_id": "011_366", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To self my wine gives full sense and poise, | My pub since shuns all the din and noise.", + "My wine not so fine in its first sip though, | In bottom lies but a slip of past glow." + ], + "full_text": "\n\nTo self my wine gives full sense and poise, | My pub since shuns all the din and noise.\nMy wine not so fine in its first sip though, | In bottom lies but a slip of past glow.", + "phrases": [ + "wine: My wine (or booze); my education. As such pub is the school." + ] + }, + { + "poem_id": "011_367", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.", + "To me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross." + ], + "full_text": "\n\nFor robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.\nTo me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross.", + "phrases": [ + "beauty\u2019s: A wooden fife or flute; viz poetry.", + "life: That beauty viz of God or His beloved Prophet." + ] + }, + { + "poem_id": "011_368", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "As soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.", + "From these wise blinds who have no taste. | For old love\u2019s flame I ran with haste." + ], + "full_text": "\n\nAs soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.\nFrom these wise blinds who have no taste. | For old love\u2019s flame I ran with haste.", + "phrases": [ + "essence,: Ego's essence; The hidden qualities of ego." + ] + }, + { + "poem_id": "011_369", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "When I packed my self from this dusty fuss, | All were saying he was so close to us.", + "But no one ever knew this seeker\u2019s aim, | I said to them what? from where I came." + ], + "full_text": "\n\nWhen I packed my self from this dusty fuss, | All were saying he was so close to us.\nBut no one ever knew this seeker\u2019s aim, | I said to them what? from where I came.", + "phrases": [ + "came.: The above quatrain (twin couplet) was written by Iqbal a few months before his death." + ] + }, + { + "poem_id": "011_370", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "If a wise man holds clean conscience and soul, | Being a poor man he plays a wise man\u2019s role,", + "A robe of State, on a filthy rich\u2019s back, | Looks a silken pack on donkey\u2019s back." + ], + "full_text": "\n\nIf a wise man holds clean conscience and soul, | Being a poor man he plays a wise man\u2019s role,\nA robe of State, on a filthy rich\u2019s back, | Looks a silken pack on donkey\u2019s back.", + "phrases": [] + }, + { + "poem_id": "011_371", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.", + "Take not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core." + ], + "full_text": "\n\nYou are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.\nTake not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core.", + "phrases": [ + "\u2018Jam\u2019: Dara=Darius. Jam; A title of old Kings of Persia. Jam's throne; when used with throne it means T-Iazrat 'Solomon'. Jam-i-Jam; (Jam's cup); Now it means Jam or Jamshed the King of Persia." + ] + }, + { + "poem_id": "011_372", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "I heard a nice verse from a man old, | A wise man great with conscience of gold.", + "If he guards the self in want and need, | That darvesh can win both worlds in deed." + ], + "full_text": "\n\nI heard a nice verse from a man old, | A wise man great with conscience of gold.\nIf he guards the self in want and need, | That darvesh can win both worlds in deed.", + "phrases": [ + "gold.: A conscience of gold; (fig ) having brilliant qualities of head and heart." + ] + }, + { + "poem_id": "011_373", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.", + "The Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test." + ], + "full_text": "\n\nThe being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.\nThe Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test.", + "phrases": [ + "test.: Brahiman or Ahrams=an allusion to friends of the ABE. Nimrods=an allusion to enemies of God. Aloewood (ood); It gives a special antiseptic fragrance when it burns. Here It is an allusion to Moumin. Fire=in which the ABE (Abraham) was thrown, an allusion to trials and tribulations. It is one of the best poems of Iqbal, being full of sparkling similies of wits. The being's secret; viz the secret of success." + ] + }, + { + "poem_id": "011_374", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "From none seek not O poppy a solace, | Like me seek friendship with self\u2019s inner base.", + "To every wind blowing make the heart ope, | Watch the old scar and keep a good hope." + ], + "full_text": "\n\nFrom none seek not O poppy a solace, | Like me seek friendship with self\u2019s inner base.\nTo every wind blowing make the heart ope, | Watch the old scar and keep a good hope.", + "phrases": [] + }, + { + "poem_id": "011_375", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "Two worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.", + "Shun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul." + ], + "full_text": "\n\nTwo worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.\nShun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul.", + "phrases": [ + "worlds: Andurz advice, a will, a maxim.", + "mean: Frodast; weak, bumble, of low birth." + ] + }, + { + "poem_id": "011_376", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.", + "I coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake." + ], + "full_text": "\n\nA restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.\nI coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake.", + "phrases": [ + "sake.: Pharoah (Fero); a title of old kings of Egypt. Restive wave = an allusion to 'Momin'. Coast = An allusion to impractical man, given to theorising." + ] + }, + { + "poem_id": "011_377", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "If this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.", + "Get kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh" + ], + "full_text": "\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh", + "phrases": [ + "Anglian: Anglians, adj of Anglia (England) of the angles, their culture, dialect etc.", + "shoon.: Shoon (archaic or dial.) p1: of shoe. Pooh (poo) (slang) an exclamation of disdain, hate or impatience.", + "ass: Ass (slang); the buttocks; a vulgar term.", + "ass: Here 'ass' means donkey.", + "saddlers\u2019: Saddlers=here it means pack saddlers." + ] + }, + { + "poem_id": "011_378", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "To Anglians thus the hearts do not own, | They own only lands, to faith they disown.", + "O God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face." + ], + "full_text": "\n\nTo Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face.", + "phrases": [ + "rounds: During rounds; viz circumambulation or Tawaf (or tawf) in Arabic. Sacred place viz Kaaba (in Mecca).", + "Gabe\u2019s: The Gabe, a diminutive noun of the Gabrial, one of the seven arch angels of the God. (Dan 8 16; luke 1: 26) as Dan is dim. of Daniel." + ] + }, + { + "poem_id": "011_379", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "We are despaired of heart and faith\u2019s way, | From faith like smell we are running away.", + "My heart whom died it killed the faith too, | By a bargain lone I got losses two." + ], + "full_text": "\n\nWe are despaired of heart and faith\u2019s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.", + "phrases": [ + "we: We are=viz the whole Ummah, (I and you).", + "two.: From 'datyaftan' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers." + ] + }, + { + "poem_id": "011_380", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "His path\u2019s true sign if a Muslim could know. | To else save God, he would never bow.", + "If the heaven moves not to his own will. | He can move the earth whole to his will, still." + ], + "full_text": "\n\nHis path\u2019s true sign if a Muslim could know. | To else save God, he would never bow.\nIf the heaven moves not to his own will. | He can move the earth whole to his will, still.", + "phrases": [] + }, + { + "poem_id": "011_381", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "O callous heart make not a link with clay, | The nature changes not her night and day.", + "You fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019." + ], + "full_text": "\n\nO callous heart make not a link with clay, | The nature changes not her night and day.\nYou fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019.", + "phrases": [ + "pray\u2019.: From 'datyaftan' (inf: ) daryah; discover, get, find. Time of stay; viz, time for prayers." + ] + }, + { + "poem_id": "011_382", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "In Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.", + "If truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait." + ], + "full_text": "\n\nIn Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.\nIf truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.", + "phrases": [ + "in-thy-wait.: Shauq, violent desire, passionate love, zeal, ardent longinh and cravings, cheerfulness." + ] + }, + { + "poem_id": "011_383", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "For Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.", + "We cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019." + ], + "full_text": "\n\nFor Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019.", + "phrases": [ + "Laulak\u2019s: Laulaka; Lamma Khuliqat-il-Aflak (A Hadith) If you had not been the whole skies would have not been.", + "not\u2019.: Ma'araf na ka (haqqa marifatika), We admit O God that we did not fulfill the debt and duty of Thy gnosis (acquaintance). M'arifat, knowledge gained through experience, enough for recognition, but not as deep as certitude." + ] + }, + { + "poem_id": "011_384", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "You handed over thee to idols white, | And died in the fane, in a coward\u2019s plight", + "The wits missed heart, sans a flame\u2019s least shine. | No wines as you took from the father\u2019s vine." + ], + "full_text": "\n\nYou handed over thee to idols white, | And died in the fane, in a coward\u2019s plight\nThe wits missed heart, sans a flame\u2019s least shine. | No wines as you took from the father\u2019s vine.", + "phrases": [] + }, + { + "poem_id": "011_385", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.", + "The Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud." + ], + "full_text": "\n\nA self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.", + "phrases": [ + "Beau: Naz; blandishment (of femms),", + "Beauty\u2019s: Niaz; expression of love's desire by man.", + "dud.: Dud (a thing or person) of no use. You may also rhyme line 3 and 4 Lialah's gown: cowered clown, by reversing the 3rd line." + ] + }, + { + "poem_id": "011_386", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A Momin burns thus in his being\u2019s own heat, | All ties ope quick if he so wished to treat.", + "His stay is an air of grandeur and grace, | A beauty of service at his bow\u2019s place." + ], + "full_text": "\n\nA Momin burns thus in his being\u2019s own heat, | All ties ope quick if he so wished to treat.\nHis stay is an air of grandeur and grace, | A beauty of service at his bow\u2019s place.", + "phrases": [] + }, + { + "poem_id": "011_387", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "What is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.", + "His shine and vigour big, the God is Great, | In the five time service I miss this state." + ], + "full_text": "\n\nWhat is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.\nHis shine and vigour big, the God is Great, | In the five time service I miss this state.", + "phrases": [] + }, + { + "poem_id": "011_388", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "He calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.", + "Never knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage." + ], + "full_text": "\n\nHe calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.\nNever knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage.", + "phrases": [ + "rage.: Swain; (Poet or arch ), Young rustic man regarded as a Love. (Jocular; ) Lover." + ] + }, + { + "poem_id": "011_389", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "The English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.", + "How he gives food to satan\u2019s lay, | In wonderment lies the God at his way." + ], + "full_text": "\n\nThe English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.\nHow he gives food to satan\u2019s lay, | In wonderment lies the God at his way.", + "phrases": [ + "way.: Wami (Per) a debtor; one burdened with debt. To satan's lay here it means for the satan's trap." + ] + }, + { + "poem_id": "011_390", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A long tale serves no service in a sense, | In one word I tell a hidden fact hence.", + "His whole world he gave to the merchants when, | How can homeless know worth of home then." + ], + "full_text": "\n\nA long tale serves no service in a sense, | In one word I tell a hidden fact hence.\nHis whole world he gave to the merchants when, | How can homeless know worth of home then.", + "phrases": [ + "then.: Since God is named as Houseless viz. La makan in Arabic and Persian literature." + ] + }, + { + "poem_id": "011_391", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "A paradise lies for the pious alone, | A paradise waits for the warriors lone.", + "Tell the Hindi Muslims to sing in glee, | There lies for them a paradise free." + ], + "full_text": "\n\nA paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.", + "phrases": [ + "warriors: Warriors; (Liter and Rhet:) Soldier, a fighter. Otherwise use soldier or fighter in preference to Warriors. Arbab-I-Humam; men of courage, viz Warriors. Here Iqbal has made three categories of paradise in a sarcastic manner.", + "Hindi: Viz. Indians. This is a Sarcastic address to Indian Muslims." + ] + }, + { + "poem_id": "011_392", + "book_id": "011", + "book_title": "Armaghan-e-Hijaz (Persian)", + "section_id": 28, + "section_title": "TO FRIENDS OF COMMON CREED (SAME PATH)", + "text_blocks": [ + "This dervesh knows not a style in speech, | Save this main point no exir he would teach.", + "From that barren land no harvest you can, | Till it is watered with blood of Hussain." + ], + "full_text": "\n\nThis dervesh knows not a style in speech, | Save this main point no exir he would teach.\nFrom that barren land no harvest you can, | Till it is watered with blood of Hussain.", + "phrases": [ + "Hussain.: Exit; viz, elixir." + ] + } +] \ No newline at end of file diff --git a/data/processed_data/iqbal_test.json b/data/processed_data/iqbal_test.json new file mode 100644 index 0000000000000000000000000000000000000000..f9717f29c56eb89bf65a7898acee7f644e39cd8a --- /dev/null +++ b/data/processed_data/iqbal_test.json @@ -0,0 +1,141 @@ +{"poem_id":"003_176","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Heaven\u2019s blessing on those brazen Frenchmen shine! | Aleppo\u2019s rare glass brims with their red wine.\n\u2014If the Jew claims the soil of Palestine, | Why not the Arab Spain? Some new design\nMust have inflamed our English potentates; | This is no story of oranges, honey or dates.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_163","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"At last from artful reason he has freed | Himself and taught his selfish heart to bleed\nFor Love. Iqbal, that soarer in the skies, | Our savant, is now mad, no longer wise.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_093","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I have no steed to ride upon, nor am | Some great king\u2019s courtier. Enough for me,\nO friend, is this wealth that, whenever I | Dig into myself, I bring up a gem.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_027","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"A host of peril though you face, Yet your tongue with heart ally: | From times antique and hoar, Qalandars on this mode rely.\nMen congregate in numbers large, In the mart where wine is sold, | For polite and courteous seems, The Head of Mart, the Magian Old.\nThough the points by Razi touched, May be subtle and profound, | Yet against infirm belief, No cure in them is ever found.\nThe disciple blind shed copious tears, Of sinful life he felt contrite. | May God aid the shaykh as well, To feel ashamed and do the right!\nMan is bound still hand and foot, In chains by this talisman old, | For idols of the age of past, Still men within their armpits hold.\nEnough for me that I affirm, With tongue alone my faith and creed: | A thousand thanks for mullah\u2019s claim, That he with heart avows, indeed.\nAs good as Muslim\u2019s true belief, If blessed with Love, unfaith is eke: | Bereft of Love a Muslim true, Is no better than Zindiq.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_156","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"No claim to the future, its joy or sorrow, | Has he in whose soul no hot passion burns now;\nUnworthy the tumult and strife of tomorrow | That nation to whole will to\u2010day does not bow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_061","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"I passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_063","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Because you cast a wistful eye on it, | A piece of stone became a jewel. Why,\nO slave of gold, weigh yourself by mere gold? | For gold derives its value from your eye.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_150","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"How long will you remain depressed like this? | How long have, your nest in the dust like ants?\nLearn how to fly like falcons and soar high; | Seek food, not on the ground, but in the sky.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_139","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Thy soul hath no rest, By day or by night, | Though thou art made of dust, Thy nature is mercurial.\nDust thou art, indeed, And to dust thou shalt return, | But thy nature links thy soul, With the sun, the moon, and the stars.\nIf thou couldst glimpse thy beauty, Even in a dream, | That morphean dream will be, Far nobler than awakening.\nThy musings and thy sighs, At the first streak of dawn\u2014 | A passion that sustains thee\u2014 Is the envy of our souls.\nThe essence of life unveils it self, In thy songs of love; | For thy harp is strung, By nature\u2019s invisible hands.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_082","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"About the self here have no talk, O bard, | Because with schools such sermons don\u02b9t accord.\nMuch good that birds that chirp may not descry, | The modes of hawk, its state and rank so high!\nA free man\u02b9s breath can match a subject year, | How slowly moves the time of serfs, is clear!\nThe free perform such deeds in span of breath, | But slaves are every instant prone to sudden death.\nThe thoughts of persons free with truth are lit, | But thoughts of slaves do not own sense a bit.\nA slave has craze for marvels wrought by guides | Himself a wonder \u02b9live, his memory fresh abides.\nThis is the training that befits them well, | Painting, music and science of plants as well.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_036","book_title":"Javed Nama","section_title":"THE SPHERE OF MARS","description":"","themes":[],"poem":"Women! Mothers! Sisters! | How long shall we live like fond darlings?\nTo be a darling here is to be a victim, | to be a darling is to be dominated and deprived.\nWe idly comb out our tresses | and think of men as our prey;\nbut man is a hunter in the guise of a quarry | and circles about you to lasso you.\nHis swooning ardours are but cunning and deceit, | cunning and deceit his anguish and agony and yearning.\nThough that infidel makes a shrine of you, | he causes you to suffer much anguish and grief.\nTo be his consort is a torment of life, | union with him is poison, separation from him sugar.\nA twisting serpent he - flee from his coils, | do not pour his poisons into your blood.\nMaternity pales the cheeks of mothers; | O happy, to be free and without husband!\nThe divine revelation comes to me continuously | augmenting the delight I have in faith.\nThe time has come when by a miracle of science | it is possible to see the foetus within the body;\nfrom life\u2019s field you may gather a harvest | of sons and daughters exactly as you choose,\nand if the foetus accords not with our desire | it is the essence of religion ruthlessly to slay it.\nAfter this age other ages will come | wherein new secrets shall be revealed;\nthe foetus will take nourishment of another kind, | without the night of the womb it will find the day.\nFinally that being utterly demonic will die | even as died the creatures of the ancient days.\nTulips without scar, with skirt unstained, | not in need of dew, will rise from the earth.\nOf their own accord the secrets of life will emerge, | life\u2019s string will yield melodies without a plectrum.\nOyster dying of thirst under the sea, | do not accept the scatterings of April;\nrise tip and wage war with nature, | that by your battling the maiden may be freed.\nWoman\u2019s unitarianism is to escape from the union of two bodies; | be guardian of yourself, and tangle not with men!\nRumi\nRegard the creed of this new-fangled age, | regard the harvest of irreligious education.\nLove is the law and ritual of life, | religion the root of education; religion is love.\nLove externally is ardent, fiery, | inwardly it is the Light of the Lord of the Worlds.\nFrom its inward fever and glow, science and art derive, | science and art spring from its ingenious madness;\nreligion does not mature without Love\u2019s schooling; | learn religion from the company of the Lords of Love.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_097","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The world had lost its sight. And the glass of the heart forsook, | But an eye now sees the light. That into the heart can look.\nDark is the night, twists the road, All faithless the wayfarers; | And the caravan\u2019s guide what load. Of problems oppressive bears!\nDrunk are the feckless spy, The lover, the messenger; | So the words of the sweethearts lie. In how many loads to wear.\nIts faith of believer true, Its doubt of the infidel\u2013 | O Muslims, what shall I do. With the heart that in me doth dwell?\nSometimes the helmsman\u2019s skill. The storm doth display, and more! | Lo, the waves, impetuous will. Hath cast our craft on the shore.\nWho fashioned these seeing eyes In the wave, far in ocean lost, | That the pearl in the sea\u2019s heart lies, And the potsherd breaks on the coast?\nNo part of my soul\u2019s unrest. Hath stirred in my Native land; | With my magic I tried my best, It was lost on the desert sand.\nIf a New World thou hast. In thy bosom, declare thy faith! | Wounded in heart and breast, Europe is nigh to death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_100","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Reason is but a wayside lamp that gives | Eyes to the wayfarer on a dark night;\nBut what does this lamp on the wayside know | About the storms raging in the house?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_249","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["Hussain."],"poem":"If you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.\nHid from this Age like Batool if you can, | In thy lap too there may be a Hussain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_014","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Build yourself with a handful of mere dirt | A frame much stronger than a rock-built fort;\nAnd like a river in the midst of hills | Let there reside in it a feeling heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_178","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":[],"poem":"I am the God suits to that nation lone, | Whose blood\u2019s moisture feels each branch grown.\nIn whose power hids a beauty queer, | To him the nine heavens are servants clear.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_163","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["image."],"poem":"My self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.\nOn me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_138","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Although I have no knowledge of the keys, | Yet I know very well life\u2019s melody.\nSo nicely did I sing it in the trees | The rose said to the thrushes, \"Who is he?\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_053","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Hail the desert whose eve is morning gay, | Whose nights are shorter and longer the day.\nPlace thy steps with a gentle gait, | That sands like me has a ruthful trait.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_094","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"I am not a pursuer, nor a traveller, | I am not a goal, but a narrow track,\nI am not a harvest, but a thunder-bolt, | Born to set fire to straw.., buried in the dust.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_026","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"The partridge flies with the majesty of the falcons; | the hunter is nonplussed: is it a partridge or a falcon?\nEvery nation is astir, her thoughts in a constant flux; | today we see in the East the signs of tomorrow\u2019s resurrection.\nThe deadbody, awaiting Israfil\u2019s Call, has all of a sudden risen to life: | Nature\u2019s pitiless laws work wonders.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_124","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is based on three second hemistichs and one full verse of Hafi\u00ef of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of \u2018Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.","themes":["tune\u201d"],"poem":"The distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king\nIn the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d\nBut if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national\nThe old way has thousands of difficulties | In the new principle the lap is free of worries\nThe real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d\nThis principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d\nBut \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d\nJoin the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone\nHowever, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet\n\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is based on three second hemistichs and one full verse of Hafi\u00ef of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of \u2018Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.'"} +{"poem_id":"002_126","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"Note : Mr. Naeem Siddiqui did not translate the second part of this poem \"God's Command to his Angels\". So, this part of translation has been taken from \"Poems from Iqbal\" by V. G. Kiernan. ISBN: 0 19 579185 1","themes":[],"poem":"As yet the Reason is unbridled, and Love is on the road: | O Architect of Eternity! Your design is incomplete.\nDrunkards, jurists, princes and priests all sit in ambush upon Your common folk: | The days in Your world haven\u2019t changed as yet.\nYour rich are too unmindful, Your poor too content\u2014 | The slave as yet frets in the street, the master\u2019s walls are still too high.\nLearning, religion, science and art are all means to fulfill lust: | The grace of Love\u2014the redeemer\u2014is not as yet bestowed upon all.\nThe essence of Life is Love, the essence of Love is the self; | Alas! This cutting sword as yet rests in the sheath!\nGOD'S COMMAND TO HIS ANGELS\nRISE, and from their slumber wake the poor ones of My world | Shake the walis and windows of the mansions of the great!\nKindle with the fire of faith the slow blood of the slaves | Make the fearful sparrow bold to meet the falcon's hate!\nClose the hour approaches of the kingdom of the poor\u2014 | Every imprint of the past find and annihilate!\nFind the field whose harvest is no peasant's daily bread\u2014 | Garner in the furnace every ripening ear of wheat!\nBanish from the house of God the mumbling priest whose prayers | Like a veil creation from Creator separate!\nGod by mm's prostrations, by man's vows are idols cheated-. | Quench at once in My shrine and their fane the sacred light!\nRear for me another temple, build its walls with mud\u2014 | Wearied of their columned marbles, sickened is My sight!\nAll their fine new world a workshop filled with brittle glass- | Go! My poet of the East to madness dedicate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'Note : Mr. Naeem Siddiqui did not translate the second part of this poem \"God's Command to his Angels\". So, this part of translation has been taken from \"Poems from Iqbal\" by V. G. Kiernan. ISBN: 0 19 579185 1'"} +{"poem_id":"011_382","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["in-thy-wait."],"poem":"In Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.\nIf truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_030","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"In different garbs and various masks, The idols reappear in every age: | They e\u2019er retain their youth and gloss, Though man has grown old on this stage.\nProstration \u2019fore God you presume, As irksome, tedious, burden great; | But mind, this homage sets you free, From bonds of men, of might who prate!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"005_015","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Abraham.","Anka;","thought.","!"],"poem":"AT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"011_083","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"I have scanned the whole world through his eye, | So past and future tips I would untie.\nThus ope more and more life\u2019s secret tips, | Give the Arab\u2019s tone on this Ajmi\u2019s1 lips.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_011","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"On faith and infidelity. O scatter wide thy elemency; | At last the veil of darkness raise. From the full splendour of thy face.\nPlay once again the ancient song, And swiftly pass the wine along; | Let the flame-fever of Thy cup. Irradiate us as we sup.\nWhy, with thy ringlets for a snare, Forth to the garden dost thou fare, | When on thy roof a bird there be, More worthy of thy venery?\nExpectant waits the Iraqi sand, Altirst is Hejaz\u2019 desert land; | To Syria and Kufa give. Husain\u2019s spilled blood, that they may live.\nLove spurneth ,the attendant guide, Alone upon the way he\u2019ll ride, | Nor yield to any man\u2019s control. The reining of his stubborn soul.\nTo convent foolishly I went, Upon that threshold to lament, | Until I found my road to be. Direct unto God\u2019s sanctuary.\nBehold this lone bird on the wing, First of the caravan of Spring, | Who in his solitary cage. Carols the message of his age!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"004_021","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Sometimes by rising from the ocean like a wave, | Occasionally like a diver in its bosom behave.\nAt times cross beyond the ocean\u2019s shore | To expose better your self\u2019s real enclave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_079","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un\u2011enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.","themes":["life"],"poem":"What an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret\nThe Secret has been concealed from his eyes | The taste for awareness is restless\nThe secret of life is not un\u2011raveled | Amazing is the alpha and omega of life\nWhat else is there in the mirror's house? | The river stream is moving fast\nThe river is moving towards the ocean | The wind is blowing the cloud\nIs bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine\nThey are chained in the prison of the sky | The sun, that early rising devotee\nThat carrier of the message of \"rise\" | Concealed in the hills of the west\nIs drinking wine in twilight's goblet | Everything is enjoying its existence\nIt is intoxicated with manifestation's wine | None is sympathetic with Man!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un\u2011enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.'"} +{"poem_id":"008_150","book_title":"Zabur-e-Ajam","section_title":"Part 4","description":"","themes":[],"poem":"Arts cultivated (by people) in servitude are symbols of death; | The spell cast by servitude is beyond description.\nIts songs are devoid of the fire of life | They storm the wall like a flood.\nThe countenance of a slave is as black as his heart, | The notes of a-slave are as insipid as his nature.\nHis dead frozen heart has lost all gusto and ardour | And is emptied of to-day's pleasure and the expectations of future.\nHis lute betrays his secret, | His instruments embody the death of multitudes.\nIt makes you weak and ill | And estranges you from the world.\nHis eyes are always full of tears\u2014 | Keep away from his songs as far as you can.\nBeware! it is but the song of death! | It is nothing but nothingness in the guise of sound.\nFeeling thirsty? This Haram is without Zam-zam. | His songs bring about the destruction of mankind.\nIt removes from the heart all ambitions and gives grief instead, | It pours poison in the cup of Jamshed.\nHearken brother! grief is of two kinds, | Lighten your lamp of reason with our flame\nOne kind of grief is that consumes man; | The other kind of grief is that eats up all other griefs.\nThe second kind of grief that is our companion | Frees life from all kinds of grief.\nIt involves the tumults of the east and west | It is like a vast ocean in which all beings are submerged.\nWhen it takes its abode in the heart, | It turns the heart into a vast shoreless sea.\nServitude is but ignorance of the secret of life | Its song is empty of the second kind of grief.\nI don't say that its notes are wrong | Such bewailings become only a widow.\nSong should be violent like a storm | So that it may remove from the heart the clouds of grief.\nIt should be nourished on ecstasy\u2014 | A fire dissolved in the blood of the heart.\nIt is possible to develop flame out of its wetness, | And to make silence a part of it.\nDo you know that in music there is a stage | Where speech develops \"without words\"?\nA brilliant song is Nature's lamp | Its meaning imparts form to it.\nI don't know whence comes the essence of meaning | We are aware of its form which is apparent.\nIf the song is shorne of meaning, it is dead | Its \"heat\" emanates from a dead fire.\nThe secret of meaning was unveiled by Rumi | On, whose threshold my thought prostrates\n\"Meaning is that transports you aloft | And makes you independent of the apparent form;\nMeaning is not that makes you deaf and blind | And makes a man enamoured of mere form all the more.\nOur musician did not enjoy the beauty of meaning; | He attached himself to form and ignored meaning altogether.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_022","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O Muslims, I have something to unfold, | More luminous than Gabriel\u2019s soul. I hold\nIt back from Azar-like2 men; for it is | One of the secrets Abraham was told.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_039","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Thy vision and thy hands are chained, earthbound, | Is it thy nature\u2019s fault, or of the thought too high?\nThe schoolmen have strangled thy nascent soul, | And stifled the voice of passionate faith in thee.\nAbsorb thyself in selfhood, seek the path of God, | This is the only way for thee to find freedom.\nAsk an unclad dervish what the heart doth say, | May God show thee thy place in the world of men.\nIf bare\u2010headed, have a towering will, | The crown is not for thee, but for the eagle alone.\nWhen thou losest selfhood, thou losest power, too; | Blame not the stars and fate for thy fall.\nMonasteries and schools left me sad and dejected, | No life and no love; no vision and no knowledge.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_184","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The discord that prevails among, The nations is an eternal truth: | This old and tyrant whirling dome, For none of us has any ruth.\nDive into the abyss of Self, And do not yield before despair | The wounds that: world on you inflicts, Is secret means of their repair.\nIf this truth that God has no peer, Sinks down in inner part of heart | You shall excel in grandeur all, In world affairs shall play great part.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_073","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The cloisters, once the rearing place, Of daring men and royal breed, | Alas! Now nothing else impart\u2014 To foxy ways they pay much heed.\nThe chiefs who lead the caravan train, Of that virtue quite are blank, | Which is found in shepherd\u2019s task, And leads to Moses\u2019 noble rank.\nHow can the birds with voices sweet, The thrilling joy of song attain? | Alas! The birds in hostile mead, Cannot their breath for long sustain.\nOne type of rapture and surprise, Is darkness deep and pitch complete; | The other rapture and surprise, With love and knowledge is replete.\nMy thoughts sublime that soar aloft, Like the flash of lightning, show the way; | Lest travellers in the dark of night, Should miss the track and go astray.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_051","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Leave no quarter to resist. To this restless heart of mine | Give thy curls another twist, Let thy tresses intertwine.\nIn my heart thy lightning shone. Radiant as flashing gold, | Which the expectant sun and moon. Marvelled sorely to behold.\nHoly joy to dwell with thee. Fashioned world idolatry; | Love with his deceitful art. Ever cheats the hopeful heart.\nCome the meadow-bird again. To the green and meadowed plain, | That with mind devoid of care. I may tune a sweet, new air.\nA high soul thou gayest me; Loose my bonds, and set me free? | Kingly raiment I would spurn. If thy sackcloth I may earn.\nIf the axe (as legend says): Cleave the rock, shall that amaze | Love upon his shoulder bears. Such a mountain-range of cares!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_340","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_192","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"That youth is held in high esteem, By all the members of his tribe, | Whose prime of life is pure and chaste, Dread blows to him we can ascribe.\nIn days of war he can surpass, Tile ferocious lions of the wood | When peace prevails in every place, Like Tartar deer is fine and good.\nThere is no wonder, if his glow, May set the things around afire | To burn the bed of reeds one spark, Is 'nough that from the flame does spire.\nGod Mighty has endowed him with, A monarch's grandeur, pomp and show | His brand of Faqr has virtues such, That shone on Haider's valorous brow.\nDo not look down upon the youth, If his head is devoid of gear: | This lad can claim close kinship with, Those kings who crowns on heads do wear.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_321","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["brow?"],"poem":"What is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.\nIf you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_108","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["remorse."],"poem":"What I hold in heart is grief and remorse. | Save thee I have no access and source.\nMy grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_179","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The mentor exhorted his. disciples once: | Listen to my words, in value greater than gold:\nThe Western wine is poison for the people, | When the offspring knows neither pride nor skill.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_127","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"So long as you are in my breast, O heart, | My mat is better than a monarch\u2019s throne.\nWill you be still in my breast after death? | My hopes and fears are fixed on you alone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_021","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"How long shall you gaze with a wrathful stare? | Omnipresent gods, how long every where?\nThe sons of the Abe how long in this fane, | Like fosters of Nimrod shall hold their reign?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_149","book_title":"Zabur-e-Ajam","section_title":"Part 4","description":"","themes":[],"poem":"The world-illuminating moon said to God: | \"My light turns the night into day;\nI remember the time when there was neither day nor night | And I lay slumbering in the depth of Time;\nThere was no star in my retinue | And my nature was unaware of revolution.\nNo vast expanse of desert was illumined by my light | Nor did the sea feel commotion on seeing my beauty.\nAlas! all this was changed by the magic and spell of Being, | By the illumination and by the desire for manifestation!\nI learnt from the sun the art of shining | And brightened. this dead earthly abode\nAn abode that possessed splendour but lacked joy and happiness. | Its face was distorted by the ugly marks of servitude.\nIts Adam entrapped in the net like a fish, | He has killed God and worships man.\nEver since you bound me down to this earth | I have been ashamed of revolving round it.\nThis world is not aware of the light of the soul, | It is not worthy of the sun and the moon.\nCast it away into the space blue | Sever the ties that bind us, the celestial beings, to it.\nEither relieve me of my service to him | Or create another Adam out of its soil.\nIt were better if my ever-vigilant eye be blind | O God, let this earthly abode remain without light\"\nServitude deadens one's heart, | It makes the soul a burden for the body.\nThrough servitude the young suffer weakness of old age, | A fierce lion of the forest is enervated;\nA society disintegrates | And its members fly at one another's throat.\nIf one is standing, the other is in prostration; | Their affairs are disorganised like a prayer without an Imam.\nEveryone-is fighting with the other | Each individual is seeking his own interests.\nThrough servitude even a virtuous man goes astray | And his potentialities for good fall to actualise.\nHis branches are shorne of leaves even when there is no autumn. | He is always encumbered with the fear of death.\nDevoid of good taste, he takes the evil for the good, | He is dead without death and carries his corpse on his shoulders.\nHe has staked away the very honour of life, | And like asses is content with hay and barley.\nJust look at his \"possible\" and his \"impossible,\" | See how months and years of his life pass.\nHis days bewail of one another, | Their movement is slower than the sands of time.\nImagine a brackish ground, infested with stings of scorpions, | Its ants bite dragons and prey on scorpions.\nIts strong wind has fire as if from Hell | Which is for the barge of Satan steering gail.\nThe fire permeates the air | Its flames intermingling and multiplying.\nA fire that has grown bitter through wreathing smoke - | A fire that has the roar of a thunder and the rage of a storming sea.\nOn its outskirts, snakes are biting one another | Snakes whose hoods are full of poison.\nIts flames pounce upon (people) like biting dogs, | Are dangerously frightening, burn them alive and their light is dead.\nTo live for millennia in such a dangerous desert | Is far better than a moment spent in servitude.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_127","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"This is a world, that like to it, | Each boundless is, and infinite,\nAn image each, a fantasy, | A smoke-wave from the torch in me.\nTwo moments this and that endure, | I only everlasting, sure;\nThat of but little worth, as this, | My self the sole true coin is.\nHere to abide, and there to dwell, | Both here and there a little spell;\nWhat is my labour, here and there? | The lamentation of despair!\nThis world and that my path waylay, | In this and that is loss my pay;\nEach my brief nest and dwelling-place\u2013 | Both let me kindle, and both raze!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_088","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["roll.","row,"],"poem":"As long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_066","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not be broken-hearted, new-born bud. | In this fair garden what more can you want\nThan a stream\u2019s brink, flowers\u2019 company, birds, dew, | Cool breezes, morning songsters\u2019 chant?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_216","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["face."],"poem":"Give to his dust that flame and might, | Which brings into being a sun from night.\nHit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_128","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Your half\u2010shut eyes still fail to see | What subtle fact this life may be.\nToo meek to have a fondling will, | Devoid of qiam your worship still.\nFor songs of Rumi you haven\u02b9t ears sharp, | Snapped the strings of your self\u02b9s harp.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_144","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"I do not know the mysteries of poetry. | This point, however, is clear from the nation\u2019s history.\nThat poetry which is a message of eternal life | Is Gabriel\u2019s song or Israfil\u2019s trumpet\u2010call.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_137","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"I HAVE imparted insight to the pupil of your eye, | And created a new world in your self;\nAll the East is asleep; hidden from the eyes of the stars, | I have created morning by the melody of life.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_049","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":["West"],"poem":"Why should I ask wise men about my origin? | For my mind ponders on the end of my life.\nRaise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.\nIf I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.\nI know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.\nIf that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.\nThe agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_212","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["tide."],"poem":"I caused in his soul a verve a heat, | To cottage or castle a dust I treat.\nThis brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_045","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way","themes":["Sarban"],"poem":"Today dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again\nAs the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds\nThere are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds\nIt has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose\nThe flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up\nWith the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!\nThe camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way'"} +{"poem_id":"011_180","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":["fine."],"poem":"From her inner verve that race is a flame, | To her the world charms is a worthless game.\nWhat means by I\u2019m God her efforts define, | Her each \u201cKun\u201d\/\u201cbe\u201d says \u201cYakun\u201d\/\u201dbecome\u201d an object fine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_010","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"From nothing did this world originate. | Loss and gain are twin principles in it.\nDestroy the old: on its foundations build | Afresh. For Time\u2019s sweet will we cannot wait.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_015","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Learning whom God has made, The mate of heart and sight, | Like Friend of God can break, With ease all idols bright.\nCosmos and life are one, The world is one and same | The tale of old and new, Is merely false and lame.\nA blossom can not thrive, In meadow full of trees, | Unless some drops of dew, Ally with pleasant breeze.\nThat ken is vision dim, In which the wise man\u02b9s lore | And sight that Moses viewed, Keep apart and merge no more.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_077","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"The Truth\u2010seeking man whose self has awakened | Is like a sword which is cutting and brilliant.\nTo his keen eye is visible | The power to show what is latent in every atom.\nTo him you cannot be compared: | You are the slave of the heavens while he is their master.\nYou have not yet developed even a desire for the shore; | He has grasped the secrets of the deep through the purity of his soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_129","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"See introduction to the Poem 101 \u201cHuzur-i-Risalat Ma\u2019ab Mein\u201d (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem \u2018Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur\u2019an 2:153-154; 3:157-158, 169-171 and 22:58-59)","themes":[],"poem":"Fatimah ! The honor of the blessed Ummah you are | All specks of your handful of dust innocent are\nO nymph of wilderness this happiness in your destiny was | Serving water to fighters against infidels your destiny was\nThis holy war in God\u2019s cause without armaments is! | How courage-inspiring this desire for martyrdom is!\nThis flower-bud also in the autumn-stricken garden was! | O Lord! Such a spark also concealed in our ashes was!\nIn our wilderness many a deer still concealed is | Many a lightning asleep even in the rained out clouds is!\nFatimah ! Though in your grief the eye shedding dew is | The tune of pleasure also in our wailing of grief is\nHow pleasing the dancing of your dust is! | Every speck full of the warmth of life is\nSome activity in your silent grave is | A nation being reared in this lap is\nThough unaware of the extent of their aims I am | Their re-birth from this grave discerning I am\nNew stars appearing in the celestial space are | Whose light waves strange to the human eye are\nWho just arisen from the dark house of time are | Whose lights unaware of limitations of day and night are\nIn whose brightness the old as well as the new ways are | And also the shadows of stars of your destiny are","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'See introduction to the Poem 101 \u201cHuzur-i-Risalat Ma\u2019ab Mein\u201d (In Audience with the Holy Prophet S.A.W) for the Tipoli War. In this poem \u2018Allamah Iqbal pays tribute to one of the martyrs in this war. He is not only paying his tribute but is showing the high status of a martyr in Islam. In this particular case an unknown girl was elevated to the elegant rank of a shahad by giving her life in the cause of God. (see The Holy Qur\u2019an 2:153-154; 3:157-158, 169-171 and 22:58-59)'"} +{"poem_id":"011_152","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["storm"],"poem":"Look to these saucy anglican maids, | As if Suns and moons have come for raids.\nMy simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_242","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TURKS OF OTTOMAN EMPIRE","description":"","themes":["told."],"poem":"The fate thus gave to Turks a verve anew, | And gave them a base for a build up new.\nWhere are those Muslim who could behold? | The meanings of fate which God had told.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_127","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["brood."],"poem":"So alien I am in West and East, | No confidants true I have the least.\nTo heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_050","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"When through the Love man conscious grows, Of respect self\u2010awareness needs, | Though in chains, he learns at once, The regal mode and kingly deeds.\nLike Rumi, Attar, Ghazzali and Razi, One may be mystic great or wise, | But none can reach his goal and aim, Without the help of morning sighs.\nNo need for leaders sage and great, To lose all hope of Muslim true: | Though amiss this pilgrim be, Yet can burn on fire like rue.\nO Bird, that flies to the Throne of God, You must keep this truth in sight, | To suffer death is nobler far, Than bread that clogs your upward flight.\nA person poor and destitute, Who walks in steps of God\u2019s Lion bold, | Is more exalt\u2019d than monarchs great: He spurns the worldly wealth and gold.\nMen bold and firm uphold the truth, And let no fears assail their hearts: | No doubt, the mighty Lions of God, Know no tricks and know no arts.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_168","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The headmaster is an architect | Whose material is the human soul.\nA good advice has been left for you | By the sage Qa\u2018ani:\nDo not raise a wall against the Sun | If you wish the courtyard illuminated.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_015","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"With water and with earth God, builder-wise, | Made a world fairer than His Paradise:\nBut from my body, with the fire he owns, | The Saqi has made a new world arise.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_045","book_title":"Javed Nama","section_title":"The Sphere of Saturn","description":"","themes":[],"poem":"What I beheld was indescribable; | body by terror was dissundered from soul.\nWhat met my eyes? A sea of blood I viewed | tempest-torn outwardly and inwardly;\nthe air swarmed with snakes, as with sharks the sea, | their hoods black as night, their pinions quicksilver;\nbillows roaring and rending like panthers | so that the sharks in terror of them lay dead on the shore.\nThe sea gave the shore not one moment\u2019s respite; | every instant mountain-blocks fell crashing in blood.\nBloody wave fought with wave of blood, | whilst in their midst a skiff tossed up and down;\nin that skiff were two men pale of cheek, | pale of cheek, naked, with hair dishevelled.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_132","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Monasticism was the church\u2019s base | Its austere living had no room for wealth.\nThe anchorite and the king have ever been hostile; | One has humility; the other an exalted power.\nChurch and state were separated at last; | The revered priest was rendered powerless.\nWhen church and state parted the ways for ever, | It set in the rule of avarice and greed.\nThis split is a disaster both for country and faith, | And shows the culture\u2019s blind lack of vision.\nIt is the miracle of a desert\u2010dweller | To make the grace a mirror to power.\nMankind\u2019s deliverance lies in the unity | Of those who rule the body and those who rule the soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_013","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Mine ill luck the same and same, O Lord, the coldness on Your part: | No useful aim has been served, By skill in poetic art.\nWhere am I and where are You, Is the world a fact or naught? | Does this world to me belong, Or is a wonder by You wrought?\nThe precious moments of my life, One by one have been snatched: | But still the conflict racks my brain, If heart and head are ever matched.\nA hawk forgetful of its breed, Upbrought and fed in midst of kites, | Knows not the wont and ways of hawks, And cannot soar to mighty heights.\nFor song no tongue is set apart, No claim to tongues is laid by me: | What matters is a dainty song, No matter what its language be.\nFaqr and Kingship are akin, Though at odds may these appear: | One wins the heart with single glance, The other rules with sword and spear.\nSome have left the caravan train, And some on Ka\u2018bah turn their back; | For leaders of the Faithful Band, Winsome mode and manners lack.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_135","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"To own the flow of brook, And meander on the earth | In gaze of mine hasn\u02b9t charm, And can\u02b9t endow with mirth.\nO dear young man, divert, A bit aside your eye: | The water of the fount, By innate force surges high.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_187","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":[],"poem":"Through the mirror of Quran see thy deeds, | How changed it thee, change the life you lead.\nThus weigh in a scale thy actions and thought, | Get a sweeping change as the elders brought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_066","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Time is the winged messenger. Of the Heart\u2019s Desire; | Wondrous herald! Tidings fair. Is his life entire.\nThink not, thou shalt never win. The Beloved to view: | The desire thy breast within. Still is raw, and new!\nWell I know that thou dost soar. Hawklike high in air; | Yet beware the Fowler, for, Ancient is his snare.\nHow may Gabriel aspire. Where Man\u2019s dust shall fly? | If his present fame is higher, \u2018Tis his roof that\u2019s high!\nAll thy life is breath to take, Knowing not, frail man, | That true living is to break. The days\u2019 talisman.\nOf the science of the West. This much I will speak: | Sweet are sighs and tears expressed. While the gaze is weak.\nO\u2019er the Crescent and the Cross. I am raised sublime; | Other tumult now doth toss. In the brain of Time.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_003","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}","themes":[],"poem":"Bright are Your tresses: brighten them even more: | Ravish the senses and the mind, ravish the heart and the eyes.\nLove concealed, and beauty too! | Reveal Yourself to me, or reveal me to myself.\nYou are the limitless ocean and I am but a tiny rivulet\u2014 | Either make Your peer or turn me limitless at least.\nIf I am a mother\u2010of\u2010pearl, the lustre of my pearl is in Your hands, | But if I am a piece of brick, give me a diamond\u2019s sheen.\nIf I am not destined to sing at the advent of Spring, | Make this half\u2010enraptured breath a skylark of the Spring.\nWhy did You order me to quit the Garden of Eden?\u2014 | Now there is much to be done here\u2014so just wait for me!\nWhen the roll of my deeds is brought up on the Day of Reckoning, | Be ashamed as You will shame me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'These lines reflect very strong and inner relation of Iqbal with divine realities. Nationalism in Hindustan and different ideologies in West lead Iqbal, the think tank, to compare and find the Mashrab e Naab. These verses reflect his complete surrender before Him and nothingness without Him. Along with it, he expresses his sorrow for human is bound with some worldly aimless chains of non-realities that compel and resist the human actual flight to divine realities. | {Contributed by user: Amina Rubab}'"} +{"poem_id":"007_064","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Perfidious, cold, aloof, and all the time | In search of someone, with a restless eye,\nIt flew to Him from my breast as soon as | It saw Him, Whom it must have been tamed by.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_076","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"In my craze that knows no bound, Of the Mosque I made the round: | Thank God that outer vest of Shrine, Still was left untorn and fine.\nI wish good luck and pleasure great, To all, of faith who always prate | But all the jurists of the town, With one accord upon me frown.\nMen, like Plato, still roam about, Betwixt belief and utter doubt | Men endowed with reason, aye, Ever on the heights do stay.\nUnless the Book\u02b9s each verse and part, Be revealed unto your heart, | Interpreters, though much profound, Its subtle points cannot expound\nThe joy that Frankish wine does give, Lasts not for long nor always live, | Though scum at bottom of its bowl, Is always pure and never foul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_017","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O morning star, you came and swiftly fled, | Schocked, I suspect, to find us still in bed.\nYou keep to your course, always wide awake: | Of ours we, sleeping too long, lose the thread.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_080","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"If the self is alive, even poverty is kingship: | The prestige of the penniless is not inferior to that of Sanjar and Tughral.\nIf the self is alive, the endless ocean is fordable; | To a live self the stones of a mountain are soft like silken cloth.\nA live crocodile is free when encircled by water, | While a lifeless crocodile is enchained even by the wave in a mirage.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_174","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":["Moon."],"poem":"Who makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.\nLose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_306","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["\u2018thought."],"poem":"Such griefs this heart now likes to take, | Like dust of low things of humble make.\nTo those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_179","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"\u2018Why do your priests,\u2019 said to me after prayers, A Turkish hero of the faith, | \u2018Drag out Their genuflexions so?\u2019\nHe little knew, That free\u2010born Muslim, that plain warrior, | What kind of thing slaves\u2019 prayers are!\nIn this world, A thousand tasks lie ready for the free, | In whom the love of high deeds burns and forges The nations and their laws;\nBut that fire never Touches the bondman\u2019s limbs, | whose nights and days Stand still under an interdict.\nIf our Prostrations are long\u2010drawn, | why should you wonder?\nGod teach His ministers in India | A way of worship that shall be to all His people an evangel of new life!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_060","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A newborn faith invokes his taste, | Adopts with zeal but leaves with haste.\nIn search for truth he takes no part, | As disciple stakes both head and heart.\nIf comments\u2019 snare some hunter set, | From nest on bough would drop in net.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_123","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"What is this tumult of thought inside me? | Why am I outwardly a mystery?\nExplain to me this, wise philosopher: | The body rests, the mind roams. How and why?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_164","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Conquered the waters, Conquered the air\u2014 | Why should old heaven, Changed look not wear?\nEurope\u2019s imperialists Dreamed\u2014but their dream | Soothsayers soon may, Read a new way!\nAsia\u2019s Geneva, Let Tehran be\u2014 | Earth\u2019s book of fate new Statues may see.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_066","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"By men whose eyes see far and wide new cities shall be founded: | Not by old Kufa or Baghdad is my thought\u2019s vision bounded.\nRash youth, new\u2010fangled learning, giddy pleasure, gaudy plume,\u2014 | With these, while these still swarm, the Frankish wine\u2010shop is surrounded.\nNot with philosopher, nor with priest, my business; one lays waste | The heart, and one sows discord to keep mind and soul confounded;\nAnd for the Pharisee\u2014far from this poor worm be disrespect! | But how to enfranchise Man, is all the problem I have sounded.\nThe fleshpots of the wealthy are for sale about the world; | Who bears love\u2019s toils and pangs earns wealth that God\u2019s hand has compounded.\nI have laid bare such mysteries as the hermit learns, that thought, | In cloister or in college, in true freedom may be grounded.\nNo fastings of Mahatmas will destroy the Brahmins\u2019 sway; | Vainly, when Moses holds no rod, have all his words resounded!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_349","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"In logic I feel a smell of raws, | Its pleas and reasons are full of flaws.\nTo me the shut doors are opened soon. | From a verse of Rumi or Jami\u2019s croon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_104","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"He is the essence of the worlds of space and spirit; | And what is the world of space? A style of speech.\nIf the fish ask Khizr where all the oceans lie, | Silence will be the guiding angel's answer.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_345","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_356","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Garden\u2019s","thorn"],"poem":"Some points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden\u2019s state.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_136","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["day."],"poem":"This heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.\nNow he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_037","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"From bondage a Moslem is a self sold guy, | A captive of charms of ear and eye.\nHow weak and sluggish in bondage are veins, | To God made Laws, we are seeing with pains.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_199","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"'Mong Muslim men, if one, On firm belief has hold | His glance can set afire, All, whether young or old.\nOff and on men are born, In waste or mountain range, | Who by their dint of Faqr, Pot-sherd to bezel change.\nYou can build up your luck, If courage you can show: | For God has written naught, With His pen on your brow.\nThis azure vast expanse, That goes by name of sky | If one has Wings for flight, In fact, is not so high.\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_078","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Where is the Arab, to revive. The old night-revelry, | And where the Persian, to bring alive. The love-lute\u2019s minstrelsy?\nUnder the Sufi elder\u2019s gown. The flagon is bare and dry; | Alas, for none can tell in the town. Where young red wine\u2019s to buy.\nEvery man in this grassy mead. Fashions and takes his rest, | But where is he, ah, where indeed, Who will make, and burn, his nest?\nA thousand caravan-trains have stared. Like a stranger, and then passed on, | But he that close as a lover dared. To gaze\u2013is there anyone?\nRise like a wave, and surging flow. In the ocean eternally? | Thou seek\u2019st the shore, and dost not know. Where ever the shore may be.\nHither (for in thy tendril\u2019s vein. The fresh young blood doth bound) | Hither hasten, nor ask again. Where the Magian wine is found.\nTwist into one vast war-array. All ages that ever were; | Later and sooner are passed away; Where now is Time, ah, where?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_098","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"No friend in the world entire thou wilt find. Sincere in solicitude | Go, lose thyself in thy self, and mind, The honour of loverhood.\nI am grieved, that He Who created us. In rapture to be displayed | Hath concealed the infinite various. Manners of that His trade.\nNone but Ayaz alone doth know. This subtle and secret truth, | How the Ghaznavid\u2019s love augmented so. His poor slave\u2019s anguish and ruth.\nLess than a grassblade, in my view, The knowledge and vision vast | That the trusty sword and the buckler true. From the hand of the warrior cast.\nWhatever the price of these goods, \u2018tis well And profit will yield, not harm, | Razi\u2019s intelligence to sell. For the power of Haider\u2019s arm.\nIf there is a drop of blood in thy vein, A flutter to storm the height, | Come, learn with me the way to attain. The falcon\u2019s ascending flight.\nIf fluting thou thinkst is but taking breath, How little truth thou hast guessed; | The minstrel his skill accomplisheth. With the point of the sword in his breast!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_326","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":[],"poem":"His parting\u2019s prick in my tete-a-tete lies, | To ope this tie get a glance of one\u2019s eyes.\nThat pearl is hidden though in depths of sea, | To pearls water yet we cannot call sea.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_171","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Not a rushlight for us,\u2014in our Master\u2019s | Fine windows electric lights blaze!\nTown or village, the Muslim\u2019s a duffer\u2014 | To his Brahmins like idols he prays.\nNot mere gifts\u2014compound interest these saints want, | In each hair\u2010shirt a usurer\u2019s dressed,\nWho inherits his seat of authority | Like a crow in the eagle\u2019s old nest.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_138","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"What was, has faded: what is, is fading: but of these words few can tell the worth; | Time still is gaping with expectation of what is nearest its hour of birth.\nNew tidings slowly come drop by drop from my pitcher gurgling of time\u2019s new sights, | As I count over the beads strung out on my threaded rosary of days and nights.\nWith each man friendly, with each I vary, and have a new part at my command: | To one the rider, to one the courser, to one the whiplash of reprimand.\nIf in the circle you were not numbered, was it your own fault or mine? | To humour no\u2010one am I accustomed to keep untasted the midnight wine!\nNo planet\u2010gazer can ever see through my winding mazes; for when the eye | That aims it sees by no lights from Heaven, the arrow wavers and glances by.\nThat is no dawn at the Western skyline\u2014it is a bloodbath, that ruddy glow! | Await to\u2010morrow; our yesterday and to\u2010day are legends of long ago.\nFrom Nature\u2019s forces their reckless science has stripped the garments away, until | At last its own nesting\u2010place is scorched by the restless lightning it cannot still:\nTo them the trade\u2010wind belongs, the sky\u2010way, to them the ocean, to them the ship\u2014 | It shall not serve them to calm the whirlpool by which their fate holds them in its grip!\nBut now a new world is being born, while this old one sinks out of sight of men, | This world the gamblers of Europe turned into nothing else than a gambling\u2010den.\nThat man will still keep his lantern burning, however tempests blow strong and cold, | Whose soul is centred on high, whose temper the Lord has cast in the royal mould.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_014","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"Ahriman\nBecause of you my creatures complain like a reed-pipe, | because of you our April has become like December;\nyou have made me humbled and dishonoured in the world, | you have stained your image with my blood.\nTruth lives through the epiphany of your Sinai, | death for me dwells within your White Hand.\nIt is folly to rely on a covenant with God, | to travel the road to His desire is to lose the way;\npoisons lurk within His rose-tinted wine. | saw, worm and cross-these are His gifts.\nNoah had no other resource but prayer, | but the words of that hapless man were of no avail.\nSo abandon the city and hide yourself in a cave, | choose the company of the cavalcade of the creatures of light;\nwith one glance make the dust a philosopher's stone, | set fire to the heavens with a single prayer;\nbecome a wanderer in the mountains like Moses, | be half-consumed in the fire of vision;\nbut you must certainly give up prophecy, | you must give up all such mullah-mongery.\nBy associating with nobodies, a somebody becomes a nobody, | though his nature be a flame, be becomes a chip of wood.\nSo long as prophethood is inferior to sainthood | prophecy is a veritable vexation to love.\nNow rise, and nestle in the nest of Unity, | abandon manifestation and sit in retirement!\nZoroaster\nLight is the ocean, darkness is but its shore; | no torrent like me was ever born in its heart.\nMy breast is swarming with restless waves; | what should the torrent do but devastate the shore?\nThe colourless picture, which no man has ever seen, | cannot be painted save with the blood of Ahriman.\nSelf-display-that is the very secret of life, | life is to test out one's own striking-power.\nThe Self becomes more mature through suffering | until the Self rends the veils that cover God.\nThe God-seeing man sees himself only through God; | crying \"One God\", he quivers in his own blood.\nTo quiver in blood is a great honour for love, | saw, stave and halter-these are love's festival.\nUpon the road of love, whatever betides is good; | then welcome to the unloving kindnesses of the Beloved!\nNot my eye only desired the manifestation of God; | it is a sin to behold beauty without a company.\nWhat is solitude? Pain, burning and yearning; | company is vision, solitude is a search.\nLove in solitude is colloquy with God; | when love marches forth in display, that is to be a king!\nSolitude and manifestation are the perfection of ardour, | both alike are states and stations of indigence.\nWhat is the former? To desert cloister and church; | what is the latter? Not to walk alone in Paradise!\nThough God dwells in solitude and manifestation, | solitude is the beginning, manifestation the end.\nYou have said that prophecy is a vexation: | when love becomes perfect, it fashions men.\nIt is delightful to go on God's road by caravan, | it is delightful to go in the world free as the soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_383","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Laulak\u2019s","not\u2019."],"poem":"For Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_077","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is \"lunacy\", as love is often called.","themes":[],"poem":"My life is similar to that of the silent violin | The lap of which is full of all kinds of melodies\nThe harp of the universe is sacrificed on whose silence | Every string of which is the grave of hundreds of melodies\nThe silence of which is the custodian of music's perfection | And the silence of which is not obligated to any uproar\nAh ! The hope of my Love was never fulfilled | This instrument was never hit by the plectrum\nBut sometimes the zephyr of the garden of Tur flows | And sometimes the breeze of Houri\u2019s breath from the sky\nWhich gently touches the string of my life | And frees the imprisoned soul of my life\nThe gentle sound of the music of despair rises | The clarion's call for the caravan of tears rises\nJust as dew's elegance depends upon the taste for racing | The elegance of my nature depends upon grief's melodies !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short and extremely beautiful poem is an expression of the joy and happiness which one derives from the Love of God. Apparently, the Love of God is a series of trials and tribulations, like any other love. However, the Lover feels some degree of joy and pleasure in his condition of Love. In the same way the Love of God is full of trials and tribulations of the extreme magnitude, but for His Lover they are also sources of joy of the highest order. As God is the Highest and Most Supreme Existence, His Love is the source of trials and tribulations as well as that of joy and happiness of the highest order, which can be felt and appreciated only by those who are so graced by Him. For others it is \"lunacy\", as love is often called.'"} +{"poem_id":"001_114","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.","themes":[],"poem":"The sights of the garden may or may not be beautiful | The narcissus, unable to act, forced to watching is!\nIt does not appreciate the pleasure of movement | The very nature of juniper devoid of longing is!\nWhatever is in the world is accustomed to submission | Every power of Man busy in pressing for his Longing is!\nThis speck remains incessantly ambitious of expansion | Not a speck but perhaps the constricted wilderness he is\nIf he wills he can change the face of the garden | This entity wise, clear-sighted and powerful is","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is an inducement to the human race to be active in the pursuit of the goals and objectives which would elevate their moral and ethical status over and above those of inanimate objects like the narcissus and the juniper. One of such goals is the Longing and the Love of God.'"} +{"poem_id":"003_020","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Faqr goes to War unequipped, unarmed with glee, | It deals dire blows, if heart of sins is free.\nIts defiance and unrest, ever on increase | Give tale of Moses and Pharoah fresh release.\nO zealous faqr, you will get your grandeur old, | The Frankish soul is stained with greed of wealth and gold.\nEcstatic Love forbids control of heart | Without breeze the petals do not part.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_082","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.","themes":[],"poem":"Why are you sad in the night's loneliness? | Are not the stars your close associates?\nThis elegant dignity of the silent sky | This sleeping earth, this silent world\nThis moon, wilderness, environment, mountains, | Nature is a prolific garden of white roses\nThe colorful pearls, are variegate and beautiful | Seem to be the stars of your tears\nWhat do you desire so inordinately, O Heart! | Nature is in concord with you, O Heart!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as '`Allamah Iqbal was an ardent lover and supporter of late night prayers and supplications and has given expression to these feelings frequently. This poem is also one such expression, in which he extols the blessings of the silent and quiet prayers and supplications in the silence of the night.'"} +{"poem_id":"004_029","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Thou think\u2019st it a mere drop of blood; well, | man\u02b9s heart is but lofty ambitions.\nThe revolutions of moon and stars are not to its liking: | It makes its own nights and days.\nThe earth that enshrines in its bosom the fire of plane tree: | this exalted earth can never be dead and cold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_009","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"I tread a path there which leads no where, | From seeds I sow now no fruits would bear.\nI fear not the griefs but a point please see, | I wish not the griefs not worthy of me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_072","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Drunk with self hood like a wave. Plunge into the stormy lave; | Who commanded thee to sit. With thy skirts about thy feet?\nLet the tiger be thy prey; Leave the mead and flowers gay, | Out toward the mountain press, Tent thee in the wilderness.\nCast thy strangling rope on high, Circle sun and moon in sky, | Seize a star from heaven\u2019s sphere, Stitch it on thy sleeve to wear.\nSelfhood\u2019s wine, as I have guessed, Tart and bitter is to taste, | Yet regard thy pain within\u2013 Drain our desperate medicine","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_147","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"To Europe leave the dance of serpent limb: | The prophet\u2019s power is born of the spirit\u2019s dance.\nThat breeds the craving flesh, the sweating palm, | This breed the race of pilgrim and prince.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_018","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"I wish not this world nor cosmos whole, | Save that I know the essence of soul.\nSo kindle my kowtows with melting glee,1 | Move the world and heavens in trance with me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_002","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"Life out of the delight of absence and presence | fashioned forth this world of near and far;\nso snapped asunder the thread of the moment | and mixed the hues of Time's house of amazement.\nOn all sides, out of the joyous yearning for habitude | arose the cry: 'I am one thing, you are another.'\nThe moon and the stars learned the way to walk, | a hundred lamps were kindled in the firmament.\nIn the azure heavens the sun pitched | its gold-cloth tent with its silver ropes,\nraised its head over the rim of the first dawn | and drew to its breast the new-born world.\nMan's realm was a heap of earth, no more, | an empty wilderness, without a caravan;\nnot a river wrestled in any mountain, | not a cloud sprinkled on any desert,\nno chanting of birds among the branches, | no leaping of deer amidst the meadow.\nSea and land lacked the spirit's manifestations, | a curling vapour was the mantle of earth's body;\nthe grasses, never having known the breeze of March, | still slumbered within the depths of earth.\nThe azure sky then chided the earth, saying: | I never saw anyone pass so miserable a life!\nIn all my breadth what creature is so blind as you? | What light is yours, save that drawn from my lamp?\nBe earth high as Alvand, yet it is only earth, | it is not bright and eternal as the skies.\nEither live with the apparatus of a heart- charmer, | or die of the shame and misery of worthlessness!\nEarth felt put to shame by heaven's reproach, | desperate, heavy of heart, utterly annihilated,\nfluttered before God in the agony of unlight. | Suddenly a voice echoed from beyond the skies:\nO trusty one, as yet unaware of the trust, | be not sorrowful; look within thy own heart.\nThe days are bright of the tumult of life, | not through the light thou seest spread in all quarters.\nDawn's light comes from the spotted sun, | the soul's light is unsullied by the dust of time;\nthe soul's light is upon a pathless journey, | roves farther than the rays of sun, and moon.\nThou hast washed from the soul's tablet the image of hope, | yet the soul's light manifests out of thy dust!\nMan's reason is making assault on the world, | but his love makes assault on the Infinite;\nhis thought knows the way without any guide, | his sight is more wakeful than Gabriel.\nEarthy, yet in flight he is like an angel; | heaven is but an ancient inn upon his way;\nhe pricks into the very depths of the heavns | like the point of a needle into silk;\nhe washes the stains from the skirt of Being, | and without his glance, the world is blank and blind.\nThough few his magnificats, and much blood he sheds, | yet he is as a spur in the flanks of doom.\nHis sight becomes keen through observing phenomena | so that he sees the Essence within the attributes.\nWhoever falls in love with the beauty of Essence, | he is the master of all existing things.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_090","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Selfhood in the world of men is prophethood; | Selfhood in solitude is godliness;\nThe earth, the heavens, the great empyrean, | Are all within the range of Selfhood's power.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_010","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"Thereupon the wise man ceased his discourse; | self-intoxicated, he broke away from the world\necstasy and yearning snatched him out of his own hands. | Then came into being, by the magic of divine vision\nwhen it is present the motes become like Mount Sinai, | without its presence there is nor light nor manifestation\na delicate creature in the talisman of that night, | a star shining upon that starless night.\nThe hyacinth-curls of his two tresses reached his waist, | mountains and foothills drew brilliance from his face.\nWholly drowned in a drunken epiphany, | drunken without wine, he chanted melodiously.\nBefore him the lantern of the imagination span around, | full of wiles as the ancient sphere of heaven;\nin that lantern appeared a form of many hues, | hawk pouncing on sparrow, panther seizing deer.\nI said to Rumi, \"You who know the secret, | reveal the secret to your companion of little vision.\"\nHe said, \"This form like unto flashing silver | was born in the thought of the holy God;\nimpatiently, out of the joy of self- manifestation, | he came down into the dormitory of existence,\nlike ourselves a wanderer, exile his portion\" | you are an exile, I am an exile, he is an exile.\nHis rank is that of Gabriel, his name is Sarosh, | he transports from sense, and restores to sense.\nIt was his dew that opened our bud, | the fire of his breath kindled the dead ember.\nThe poet's plectrum striking the chords of the heart is of him, | and it is he who rends the veil shrouding the Kaaba.\nWithin his melody I have glimpsed an entire universe. | now take fire for a moment from his song.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_021","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Thou art yet region\u2014bound, Transcend the limits of space; | Transcend the narrow climes, Of the East and the West.\nFor selfless deeds of men, Rewards are less mundane; | Transcend the houris glances, The pure, celestial wine.\nRavishing in its power, Is beauty in the West; | Thou bird of paradise, Resist this earthly trap.\nWith a mountain\u2014cleaving assault, Bridging the East and West, | Despise all defences, And become a sheathless sword.\nThy imam is unabsorbed, Thy prayer is uninspired, | Forsake an imam like him, Forsake a prayer like this.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_260","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["kids","colts,"],"poem":"A shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_036","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Life keeps expressing itself in new ways: | Content with one fixed form it never stays.\nYou have no spark in you if your today | Is just a copy of your yesterdays.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_038","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Self\u2010awareness has made the mujahid forget his body, | to whom bearing of coat\u2010of\u2010mail is forbidden.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_039","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"What is the lasting life is known to thee, | A sudden death but is not known to thee.\nThy status at all it can not decrease, | What could be the loss of my deathless lease.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_376","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["sake."],"poem":"A restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.\nI coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_004","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A mote endowed with strong desire for flight | Can reach the Sun and Moon with effort slight.\nIf chest of partridge fire and zeal emit, | My friends, in fight with hawk it can acquit.\nAscension means to gauge a Muslim\u02b9s heart, | The Pleiades are the target of his dart.\nNo wonder, meanings of Najm from you hide, | On Moon depends your ocean\u02b9s ebb and tide.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_046","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Let this heart thou gayest me. Overflow with certainty, | And my world-beholding glass. All its radiance surpass.\nLet the bitter potion poured. By the heavens in my gourd | On this toper\u2019s tongue of mine. Taste as sweet as honeyed wine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"010_013","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"002_069","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Arise! The bugle calls! It is time to leave! | Woe be to the traveller who still awaits!\nThe confines of a monastery suit thee not\u2014 | The times have changed, thou seest, and so hast thou.\nThorny is the path, O seeker of salvation! | Whether thy heart is the slave or the master of reason.\nThe Selfhood of one who bemoans all change, | Is yet a prisoner of time, shackled by days and nights.\nO songbird! Thy song is well rewarded when | It infuses fire into the rose\u2019s bloom.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_032","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"A recreant captain, a battle\u2010line thrown back, | The arrow hanging target\u2010less and slack!\nNowhere near you that shell which holds life\u2019s pearl; | I have dragged the waves and searched the ocean\u2019s track.\nPlunge in your self, on idols dote no more, | Pour our no more heart\u2019s blood for paint to deck\nTheir shrines. I unveil the courts of Love and Death: | Death\u2014life dishonoured; Love\u2014death for honour\u2019s sake.\nI gleaned in Rumi\u2019s company: one bold heart | Is worth of learned heads the whole tame pack;\nOnce more that voice from Sinai\u2019s tree would cry | Fear not! if some new Moses led the attack.\nNo glitter of Western science could dazzle my eyes | The dust of Medina stains, like collyrium, black.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_050","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Your heart quakes with the fear of death: you pale | At the mere thought of it. Go and acquire\nA selfhood and hold fast to it, If you | Do this, you will not die when you expire.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_327","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":["basil"],"poem":"The dusty look I hold owes to His door, | My rose and basil bloom from His down pour.\nI know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_040","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"None other in this tavern is, Saqi, to share my mysteries; | Am I the first (O who can tell). Conceived in heaven, on earth to dwell?\nAwhile this spent and weary frame. Thou makest dust; and on the same | Scattcrest water; lo I see. Fire in the ashes presently\nBring me that fortune ever new, The cup where lies the world to view, | For, in the palace of the East, Another Jamshid sits to feast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_113","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The young beloved, the ancient wine, The maids of Paradise, | These joys men reckon rare and fine. Charm not the truly wise.\nWhate\u2019er eternal thou dost deem, Mountain, and sea, and shore, | Land, plain, whate\u2019er assured doth seem, These pass, and are no more.\nThe learning of the Westerner, The East\u2019s philosophy, | All is an idol-house of prayer\u2013 And idols nothing be!\nCross not this desert terrified; Fix on thy self thy thought; | Thou only art, and all beside, Yea, all the world, is naught!\nUpon this way mine eyelashes. Have quarried out of stone, | Nor stage nor caravan there is, And shifting sands are none.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_130","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"All idols that I make resemble me. | God is after my likeness, even He.\nUnable to go out of my Self, I | Adore myself, no matter in what guise.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_098","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You say that we are like birds in a snare, | Which cannot stretch their wings so as to fly.\nIn fact, the body prods the soul: it is | The scabbard that the sword is whetted by.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_110","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_195","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["Might."],"poem":"Being full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.\nBy flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_004","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Whether or not it moves you, At least listen to my complaint\u2014 | It is not redress this free spirit seeks.\nThis handful of dust, This fiercely blowing wind, And these vast, limitless heavens\u2014 | Is the delight You take in creation, A blessing or some wanton joke?\nThe tent of the rose could not withstand, The wind blowing through the garden: | Is this the spring season, And this the auspicious wind?\nI am at fault, and in a foreign land, | But the angels never could make habitable, That wasteland of yours.\nThat stark wilderness, That insubstantial world of Yours | Gratefully remembers my love of hardship.\nAn adventurous spirit is ill at ease | In a garden where no hunter lies in ambush.\nThe station of love is beyond the reach of Your angels, | Only those of dauntless courage are up to it.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_099","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Dew\u2014drops glisten on flowers that bloom in the spring; | The breeze, the jasmine, and the rose have failed\nTo raise the tumult of joy and liveliness, | For flowers here lack the spark and fire of life.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_172","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":[],"poem":"God gave that nation a sway o\u2019er lands, | Who shaped her fortunes with her hands.\nWith that nation he keeps no links. | Whose farmer tills for other\u2019s drinks","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_108","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.","themes":["Love","Aiman\u2019s"],"poem":"Part 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it\nWhen I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.'"} +{"poem_id":"011_350","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["bowl","Come","from","branch"],"poem":"Come and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_017","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.","themes":[],"poem":"All Nature\u2019s vastness cannot contain you, oh | My madness: vain, those wanderings to and fro\nIn deserts! By selfhood only are the spells | Of sense broken,\u2014 that power we did not know.\nRub your eyes, sluggard! Light is Nature\u2019s law, | And not unknown to Ocean its waves flow.\nWhere reason and revelation war, faith errs | To think the Mystic on his cross its foe,\nFor God\u2019s pure souls, in thralldom or on thrones, | Have one safe shield, his scorn of this world\u2019s show.\nBut do not, Gabriel, envy my rapture: better | For Heaven\u2019s dounce folk the prayer and the beads\u2019 neat row!\nI have seen many a wine\u2010shop East and West; | But here no Saki, there in the grape no glow.\nIn Iran no more, in Tartary no more, | Those world\u2010renouncers who could overthrow\nGreat kings; the Prophet\u2019s heir filches and sells | The blankets of the Prophet\u2019s kin. When to\nThe Lord I was denounced for crying Doomsday | Too soon, by that Archangel who must blow\nIts trumpet, God made answer\u2014Is Doomsday far | When Makkah sleeps while China worships?\u2014 Though\nThe bowl of faith finds none to pour, the beaker | Of modern thought brims with the wine of No.\nSubdued by the dexterous fiddler\u2019s chords there murmurs | In the lowest string the wail of Europe\u2019s woe\u2014\nHer waters that have bred the shark now breed | The storm\u2010wave that will smash its den below!\nSlavery\u2014exile from the love of beauty: | Beauty\u2014whatever free men reckon so;\nTrust no slave\u2019s eyes, clear sight and liberty | Go hand in hand. His own resolves bestow\nThe empire of To\u2010day on him who fishes | To\u2010morrow\u2019s pearl up from Time\u2019s undertow.\nThe Frankish glassblowers\u2019 arts can make stone run: | My alchemy makes glass flint\u2010hard. Pharaoh\nPlotted and plots against me; but what harm? | Heaven lifts my hand, like Moses\u2019, white as snow;\nEarth\u2019s rubbish\u2010heaps can never quell this spark | God struck to light whole deserts, His flambeau!\nLove, self\u2010beholding, self\u2010sustaining, stands | Un\u2010awed at the gates of Caesar or Khosro;\nIf moon or Pleiades fall my prey, what wonder\u2014 | Myself bound fast to the Prophet\u2019s saddle\u2010bow!\nHe\u2014Guide, Last Envoy, Lord of All\u2014lent brightness | Of Sinai to our dust; Love\u2019s eyes, not slow\nTo kindle, hail him Alpha and Omega, | Chapter, and Word, and Book. I would not go\nPearl\u2010diving there, for reverence of Sina\u2018i; | But in these tides a million pearls still grow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah Ghazi granted the author permission to visit the shrine of Hakeem Sanai Ghaznavi. These verses were written in commemoration of the event, in imitation of a famous panegyric by the poet.'"} +{"poem_id":"009_025","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"One thing is the goal and aim of the Koran, | other the rite and ritual of the Moslem;\nin his heart there is no burning fire, | the Chosen One is not living in his breast.\nThe believer has not eaten the fruit of the Koran, | in his cup I have seen neither wine nor beer.\nHe broke the magic spell of Caesar and Chosroes | and himself sat on the throne of empire;\nwhen the young shoot of power gathered strength, | his religion took on the shape of empire,\nBut empire changes the gaze entirely, | reason, understanding, usage and way alike.\nYou who have laid down a new plan, | and disengaged your heart from the ancient system,\nlike us Moslems you have broken | the bone of imperial rule in this world.\nSo that you may light a lamp in your heart | take a warning from our past history;\nset your foot firm in the battle, | circle no more about this Lat and Hubal.\nThis aged world requires a nation | that shall be both bearer of good tidings and warner.\nReturn again to the peoples of the East; | your 'days' are bound up with the 'days' of the East.\nYou have kindled a new flame in the soul, | your heart houses a new night and day.\nThe rite and religion of the Franks have grown old; | look no more towards that ancient cloister.\nYou have finished now with lords; | pass on from 'no', march onwards to 'but'\npass on from 'no', if you are a true seeker, | that you may take the road of living affirmation.\nYou who desire a new world-order, | have you sought for it a firm foundation?\nYou have expunged the ancient tale chapter by chapter; | illumine your thoughts from the Archetype of the Book.\nWho gave the black man the White Hand? | Who gave the good news of no Caesar, no Chosroes?\nTranscend the many-coloured splendours, | find yourself by abandoning Europe!\nIf you are apprised by the Westerners' cunning | give up the wolf, take on the lion's trade.\nWhat is wolfishness? The search for food and means; | the Lion of the Lord seeks freedom and death.\nWithout the Koran, the lion is a wolf; | the poverty of the Koran is the root of empire.\nThe poverty of the Koran is the mingling of meditation and reason | I have never seen reason perfect without meditation.\nMeditation? To school pleasure and passion; | this is the affair of the soul, not the affair of lip and palate.\nFrom it arise the flames that burn the breast, | it does not accord with your temperament yet.\nMartyr of the delicate beauty of reason, | I will tell you of the revelations of reason!\nWhat is the Koran? Sentence of death for the master-man, | succour for the slave without food and destitute.\nLook not for good from the money-grubbing manikin | You will not attain piety, until you expend.\nWhat pray is born of usury? Tumults! | No one knows the pleasure of 'a good loan'.\nUsury darkens the soul, hardens the heart like a stone, | makes man a ravening beast, without fangs and claws.\nIt is lawful to draw one's sustenance from the soil | this is man's 'enjoyment', the property of God.\nThe believer is the trustee, God is the possessor; | whatever you see other than God is perishing.\nGod's banner has been beaten down by kings, | their entry has reduced townships to misery.\nOur bread and water are of one table; | the progeny of Adam are as a single soul.\nWhen the Koran's design descended into this world | it shattered the images of priest and pope;\nI speak openly what is hidden in my heart | this is not a book, it is something other!\nWhen it has entered the soul, the soul is transformed; | when the soul has been transformed, the world is changed.\nLike God, it is at once hidden and manifest, | living and enduring, yes, and speaking.\nIn it are the destinies of East and West | realise then the lightning-like swiftness of thought!\nIt told the Moslem, \"Put Your life in your hands; | give whatever you possess beyond your needs.\"\nYou have created a new law and order; | consider it a little in the light of the Koran\nand you will understand life's heights and depths, | you will comprehend the destiny of life.\nOur assembly is without wine and cupbearer, | yet the melodies of the Koran's instrument are immortal;\nif our plectrum now strikes without effect, | Heaven houses thousands of excellent strummers.\nGod's remembrance requires not nations, | it transcends the bounds of time and space.\nGod's remembrance is apart from the remembrance of every remembrancer | what need has it of Greek or Syrian?\nIf God should remove it from us | He can if He will transfer it to another people.\nI have seen the blind conformity and opinionatedness of Moslems | and every moment my soul trembles in my body;\nI fear for the day when it shall be denied to them. | and its fire shall be kindled in quite other hearts.\nThe Sage of Rum bids Zinda-Rud intone a song | The Sage of Rum, that man filled wholly with ecstasy and passion,\nI know what effect these words had on his soul; | he drew from his breast a heart-rending sigh,\nhis tears ran redder than the blood of martyrs. | He, whose arrows pierced only the hearts of heroes,\nturned his gaze upon Afghani, and spoke: | \"The heart must throb with blood like the twilight,\nthe hand must be thrust into the saddle-straps of God; | hope moves the soul to flow like a running river,\nthe abandonment of hope is eternal death.\" | He looked at me again, and said: Zinda-Rud,\nwith a couplet set all being afire. | Our camel is weary and the load is heavy;\nmore bitter must be the song of the caravaneer. | The proving of holy men is through adversity,\nit is right to make the thirsty yet more athirst. | Like Moses depart from the the River Nile,\nstride out like Abraham towards the fire. | A melody of one who catches the scent of the Beloved","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_040","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["height"],"poem":"When the old world gets its apex of height , | Then the fate unsheaths every secret might.\nDisgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_046","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You went to Mount Sinai, soliciting | A sight of God, being a stranger to\nYourself. Go and seek man; for God Himself | Is seeking man; yes, He is seeking you.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_091","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Come, O Love, guarded secret of our hearts, | Come, O our sowing and our harvesting.\nThese men, clay idols, have grown far too old. | Another Adam now needs fashioning.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_052","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":[],"poem":"O Lord! Strange is the piety of the preacher | He has animosity towards the whole world\nNobody has so far understood that Man | Where he is going, and from where he has come?\nFrom the same source has the night obtained darkness | From where the star has obtained brightness\nThe tale of our compassion is | Always related by our sympathizer\nVery subtle are the ways of the preacher | He trembles on hearing the sound of adhan !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"011_054","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Who\u2019s that Ajmi as head of caravan | His tone varies from tune of desert\u2019s man.\nHis tone up a charming, lilting song, | That a cold heart feels more young and strong.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_062","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Intuition in the West was clever in its power, | But had not the plenitude for absolute abandon.\nThe quintessence of life is the force of faith supreme\u2014 | It is a force denied to all our seats of learning.\nThe galaxies, the planets, the firmament, are all | Waiting for man\u2019s rise, like a star in heaven.\nBrains are bright and hearts are dark and eyes are bold, | Is this the sum and substance of what our age has gained?\nThe world is a haystack for the fire of the Muslim soul, | But if thou art eyeless, thou canst not find thy way.\nTo a multitude of men, reason is the guide, | They know not that frenzy has a wisdom of its own.\nThe world entire is a legacy of the Man of Faith: | I say it on the authority of We would not have created it.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} diff --git a/data/processed_data/iqbal_themes.json b/data/processed_data/iqbal_themes.json new file mode 100644 index 0000000000000000000000000000000000000000..98f7966f5648b30cbd964b36ae01d4e71ae00753 --- /dev/null +++ b/data/processed_data/iqbal_themes.json @@ -0,0 +1,974 @@ +{"input":"Write a poem in Iqbal's style about diwan","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"diwan"} +{"input":"Write a poem in Iqbal's style about Tasnam","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"Tasnam"} +{"input":"Write a poem in Iqbal's style about honour","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"honour"} +{"input":"Write a poem in Iqbal's style about ancestors","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"ancestors"} +{"input":"Write a poem in Iqbal's style about backwards","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"backwards"} +{"input":"Write a poem in Iqbal's style about alternation","output":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.\n\nO Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","poem_id":"","theme":"alternation"} +{"input":"Write a poem in Iqbal's style about Longing","output":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","poem_id":"","theme":"Longing"} +{"input":"Write a poem in Iqbal's style about gait","output":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","poem_id":"","theme":"gait"} +{"input":"Write a poem in Iqbal's style about tongues","output":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","poem_id":"","theme":"tongues"} +{"input":"Write a poem in Iqbal's style about Jam","output":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","poem_id":"","theme":"Jam"} +{"input":"Write a poem in Iqbal's style about nightingale's","output":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.\n\nYou are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","poem_id":"","theme":"nightingale's"} +{"input":"Write a poem in Iqbal's style about plains","output":"Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur\u2019an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20\n\nThe earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me\nEvery movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me\nDuring infancy's pain if somebody made me cry | The noise of the door chain would comfort me\nOh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds\nI would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie\nMy eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified","poem_id":"","theme":"plains"} +{"input":"Write a poem in Iqbal's style about Weimar's","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"Weimar's"} +{"input":"Write a poem in Iqbal's style about assembly","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"assembly"} +{"input":"Write a poem in Iqbal's style about dust","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"dust"} +{"input":"Write a poem in Iqbal's style about Shiraz","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"Shiraz"} +{"input":"Write a poem in Iqbal's style about life","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"life"} +{"input":"Write a poem in Iqbal's style about Jahanabad","output":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.\n\nThrough you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","poem_id":"","theme":"Jahanabad"} +{"input":"Write a poem in Iqbal's style about \"Rise\"","output":"This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.\n\nElevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent","poem_id":"","theme":"\"Rise\""} +{"input":"Write a poem in Iqbal's style about breeze's","output":"This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.\n\nElevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent","poem_id":"","theme":"breeze's"} +{"input":"Write a poem in Iqbal's style about pipal","output":"The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.\n\nThere was a verdant pasture somewhere | Whose land was the very picture of beauty\nHow can the beauty of that elegance be described | Brooks of sparkling water were running on every side\nMany were the pomegranate trees | And so were the shady pipal trees\nCool breeze flowed everywhere | Birds were singing everywhere\nA goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land\nAs she stopped and looked around | She noticed a cow standing by\nThe goat first presented her compliments to the cow | Then respectfully started this conversation\n\"How are you! Madam Cow\"? | The cow replied, \"Not too well\n\"My life is a mere existence | My life is a complete agony\nMy life is in danger, what can I say? | My luck is bad, what can I say?\nI am surprised at the state of affairs | I am cursing the evil people\nThe poor ones like us are powerless | Misfortunes surround the ones like us\nNone should nicely deal with Man | May God protect us from Man!\nHe murmurs if my milk declines | He sells me if my weight declines\nHe subdues us with cleverness! | Alluring, he always subjugates us!\nI nurse his children with milk | I give them new life with milk\nMy goodness is repaid with evil | My prayer to God is for mercy!\"\nHaving heard the cow's story like this | The goat replied, \"This complaint is unjust\nThough truth is always bitter | I shall speak what is fair\nThis pasture, and this cool breeze | This green grass and this shade\nSuch comforts, were beyond our lot! | They were a far cry for us speechless poor!\nWe owe these pleasures to Man | We owe all our happiness to Man\nWe derive all our prosperity from him | What is better for us, freedom or bondage to him?\nHundreds of dangers lurk in the wilderness | May God protect us from the wilderness!\nWe are heavily indebted to him | Unjust is our complaint against him\nIf you appreciate the life's comforts | You would never complain against Man\"\nHearing all this the cow felt embarrassed | She was sorry for complaining against Man\nShe mused over the good and the bad | And thoughtfully she said this\n\"Small though is the body of the goat | Convincing is the advice of the goat!\"","poem_id":"","theme":"pipal"} +{"input":"Write a poem in Iqbal's style about Kamini\u2019s","output":"Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.\n\nI am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free","poem_id":"","theme":"Kamini\u2019s"} +{"input":"Write a poem in Iqbal's style about heart","output":"Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.\n\nI am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free","poem_id":"","theme":"heart"} +{"input":"Write a poem in Iqbal's style about also?","output":"'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is","poem_id":"","theme":"also?"} +{"input":"Write a poem in Iqbal's style about dome","output":"'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is","poem_id":"","theme":"dome"} +{"input":"Write a poem in Iqbal's style about also","output":"'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is","poem_id":"","theme":"also"} +{"input":"Write a poem in Iqbal's style about ?","output":"'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.\n\nThe bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is","poem_id":"","theme":"?"} +{"input":"Write a poem in Iqbal's style about tur","output":"This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur\u2019an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur\u2019an 41:37). New forms of poetry, like \"hamd\", \"na\u2018t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu\u2019min for God. The poem will become full of meaning if read in this light.\n\nO Candle! Why does the moth love you? | Why is this restless soul devoted to you?\nYour charm keeps it restless like mercury | Did you teach it the etiquette of Love?\nIt circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?\nDo the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?\nIf you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up\nFalling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart\nIt has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam\nThe moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!","poem_id":"","theme":"tur"} +{"input":"Write a poem in Iqbal's style about Sidrah","output":"\n\nOne day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am","poem_id":"","theme":"Sidrah"} +{"input":"Write a poem in Iqbal's style about Knowledge","output":"\n\nOne day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am","poem_id":"","theme":"Knowledge"} +{"input":"Write a poem in Iqbal's style about Khizr","output":"\n\nOne day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am","poem_id":"","theme":"Khizr"} +{"input":"Write a poem in Iqbal's style about shore","output":"This is the first poem in Bang-i-Dara representing \u2018Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of \u2018Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of \u2018Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.\n\nConsumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me\nOur land foments excessive mutual enmity | What unity ! Our closeness harbors separation\nEnmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous\nIf the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden\nThough I exceedingly love the real closeness | I am upset by the mixing of waves and the shore\nThe miraculous poet is like the grain from the barn | The grain has no existence if there is no barn\nHow can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly\nWhy does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror\nAlas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down","poem_id":"","theme":"shore"} +{"input":"Write a poem in Iqbal's style about light","output":"This is a short poem in praise of the sun and describes the benefits we derive from it.\n\nO Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours","poem_id":"","theme":"light"} +{"input":"Write a poem in Iqbal's style about Yazdan","output":"This is a short poem in praise of the sun and describes the benefits we derive from it.\n\nO Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours","poem_id":"","theme":"Yazdan"} +{"input":"Write a poem in Iqbal's style about Love","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Love"} +{"input":"Write a poem in Iqbal's style about denizens","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"denizens"} +{"input":"Write a poem in Iqbal's style about again","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"again"} +{"input":"Write a poem in Iqbal's style about Tajalli\u2019s","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Tajalli\u2019s"} +{"input":"Write a poem in Iqbal's style about homeland","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"homeland"} +{"input":"Write a poem in Iqbal's style about witness","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"witness"} +{"input":"Write a poem in Iqbal's style about am","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"am"} +{"input":"Write a poem in Iqbal's style about being","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"being"} +{"input":"Write a poem in Iqbal's style about Candle!","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Candle!"} +{"input":"Write a poem in Iqbal's style about Diwan","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Diwan"} +{"input":"Write a poem in Iqbal's style about Cognizance","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Cognizance"} +{"input":"Write a poem in Iqbal's style about restless","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"restless"} +{"input":"Write a poem in Iqbal's style about roof","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"roof"} +{"input":"Write a poem in Iqbal's style about Secret's","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"Secret's"} +{"input":"Write a poem in Iqbal's style about tears","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"tears"} +{"input":"Write a poem in Iqbal's style about rue","output":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.\n\nO Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","poem_id":"","theme":"rue"} +{"input":"Write a poem in Iqbal's style about mu\u2019adhdhin","output":"This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.\n\nO Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be\nWhen the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be","poem_id":"","theme":"mu\u2019adhdhin"} +{"input":"Write a poem in Iqbal's style about world","output":"This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.\n\nO Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be\nWhen the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be","poem_id":"","theme":"world"} +{"input":"Write a poem in Iqbal's style about remained","output":"This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man\u2019s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.\n\nFar from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are\nThe jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are\nThe blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!\nWhen from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears\nPerception's expanse gets filled with light | Though opens only the material eye your light\nThe spectacle which the eyes seek is desired | The effulgence which would open the insight is desired\nThe desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life\nThe high and the low are alike for your eye | I too have longing for such a discerning eye\nMay my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!\nMay my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be\nMay secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be\nMay search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!\nIf the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be\nMay the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth\nMay my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!\nIf you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!\nAs you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!\nThe light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained\nLonging for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter\nOpening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!\nYour bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature","poem_id":"","theme":"remained"} +{"input":"Write a poem in Iqbal's style about neglecting","output":"The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib\n\nO Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age","poem_id":"","theme":"neglecting"} +{"input":"Write a poem in Iqbal's style about Kalams","output":"The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib\n\nO Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age","poem_id":"","theme":"Kalams"} +{"input":"Write a poem in Iqbal's style about flute","output":"This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate \u2018Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.\n\nO withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?\nOnce the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name\nThe morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence\nMy weeping eye sheds dew on you | My desolate heart is concealed in your sorrow\nYou are a tiny picture of my destruction | You are the interpretation of my life's dream\nLike a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!","poem_id":"","theme":"flute"} +{"input":"Write a poem in Iqbal's style about Jam","output":"\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.\n\nO you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call","poem_id":"","theme":"Jam"} +{"input":"Write a poem in Iqbal's style about desolate","output":"\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.\n\nO you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call","poem_id":"","theme":"desolate"} +{"input":"Write a poem in Iqbal's style about blood","output":"This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.\n\nThe sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school","poem_id":"","theme":"blood"} +{"input":"Write a poem in Iqbal's style about going?","output":"This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.\n\nThe sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school","poem_id":"","theme":"going?"} +{"input":"Write a poem in Iqbal's style about bear","output":"This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound\n\nAs I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be","poem_id":"","theme":"bear"} +{"input":"Write a poem in Iqbal's style about Shams\"","output":"This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound\n\nAs I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be","poem_id":"","theme":"Shams\""} +{"input":"Write a poem in Iqbal's style about Mu\u2019adhdhin","output":"While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I","poem_id":"","theme":"Mu\u2019adhdhin"} +{"input":"Write a poem in Iqbal's style about I","output":"While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I","poem_id":"","theme":"I"} +{"input":"Write a poem in Iqbal's style about al-Nur","output":"While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I","poem_id":"","theme":"al-Nur"} +{"input":"Write a poem in Iqbal's style about disappeared","output":"While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death\n\nWhen the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I","poem_id":"","theme":"disappeared"} +{"input":"Write a poem in Iqbal's style about tasawwuf","output":"This poem brings out two important points in rather humorous style. Firstly, \u2018Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called \u2018Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. \u2018Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.\n\nI am only relating to you the story of a mawlava | I have no intention of showing my smartness\nHis pious nature was widely known | All the high and low respected him\nHe used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words\nHis heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom\nHe often used to describe his supernatural powers | He always intended increase of his disciples' numbers\nHe had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long\nThe dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature\nHow is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan\nI hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy\nHe has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him\nHe considers music as part of adoration | He aims at making a mockery of religion\nHe does not feel shy with amorous people | This is a very old habit of our poets\nHe has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me\nBut the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is\nHe is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is\nHe knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur\nI am unable to understand his reality | Founder of another kind of Islam he appears to be\"\nIn short he prolonged his sermon very much | He long continued this wonderful speech\nEveryone soon hears all happenings in this city | I myself heard it through my friends in the city\nOne day as the respected ascetic met me in the street | The old story restarted during the talk in the street\nHe said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"\nI said, \"I have no intention of any complaint at all | It was your right due to being my neighbor\nI bow my head respectfully before you | My youth is accustomed to respect for the old\nIf you do not know the reality about me | It does not show any lack of pantology\nI myself do not know my reality | Very deep is the sea of my thoughts\nSince long I am also longing to see Iqbal | For long I have shed tears in his separation\nIqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not","poem_id":"","theme":"tasawwuf"} +{"input":"Write a poem in Iqbal's style about sawda","output":"Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart","poem_id":"","theme":"sawda"} +{"input":"Write a poem in Iqbal's style about Heart","output":"Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart","poem_id":"","theme":"Heart"} +{"input":"Write a poem in Iqbal's style about Arina","output":"Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart","poem_id":"","theme":"Arina"} +{"input":"Write a poem in Iqbal's style about Farhad","output":"Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).\n\nTales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart","poem_id":"","theme":"Farhad"} +{"input":"Write a poem in Iqbal's style about moon","output":"Dynamism is one of the important subjects in \u2018Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.\n\nMy impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me\nWave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me\nMy steed speeds in the water like wind | The fishing tackle has never caught my skirt\nSometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore\nI am the traveller who loves destination | Someone should ask me why I always jump\nFleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am","poem_id":"","theme":"moon"} +{"input":"Write a poem in Iqbal's style about Nargis-i-Shahlah","output":"This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen","poem_id":"","theme":"Nargis-i-Shahlah"} +{"input":"Write a poem in Iqbal's style about Sikandar","output":"This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen","poem_id":"","theme":"Sikandar"} +{"input":"Write a poem in Iqbal's style about place","output":"This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen","poem_id":"","theme":"place"} +{"input":"Write a poem in Iqbal's style about habitations","output":"This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.\n\nFarewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen","poem_id":"","theme":"habitations"} +{"input":"Write a poem in Iqbal's style about am","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"am"} +{"input":"Write a poem in Iqbal's style about fruit","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"fruit"} +{"input":"Write a poem in Iqbal's style about remain","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"remain"} +{"input":"Write a poem in Iqbal's style about digger","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"digger"} +{"input":"Write a poem in Iqbal's style about confined","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"confined"} +{"input":"Write a poem in Iqbal's style about Jam","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"Jam"} +{"input":"Write a poem in Iqbal's style about rue","output":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.\n\nMy story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","poem_id":"","theme":"rue"} +{"input":"Write a poem in Iqbal's style about universe","output":"This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.\n\nO house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"","poem_id":"","theme":"universe"} +{"input":"Write a poem in Iqbal's style about departed","output":"This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.\n\nO house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"","poem_id":"","theme":"departed"} +{"input":"Write a poem in Iqbal's style about prayer","output":"This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.\n\nAs the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight","poem_id":"","theme":"prayer"} +{"input":"Write a poem in Iqbal's style about Yathrib","output":"This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.\n\nAs the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight","poem_id":"","theme":"Yathrib"} +{"input":"Write a poem in Iqbal's style about revolution","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"revolution"} +{"input":"Write a poem in Iqbal's style about Haram","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Haram"} +{"input":"Write a poem in Iqbal's style about mirror","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"mirror"} +{"input":"Write a poem in Iqbal's style about thoughts","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"thoughts"} +{"input":"Write a poem in Iqbal's style about Intellection","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Intellection"} +{"input":"Write a poem in Iqbal's style about Japan","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Japan"} +{"input":"Write a poem in Iqbal's style about religion","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"religion"} +{"input":"Write a poem in Iqbal's style about sleeve","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"sleeve"} +{"input":"Write a poem in Iqbal's style about preaching","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"preaching"} +{"input":"Write a poem in Iqbal's style about Greece","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Greece"} +{"input":"Write a poem in Iqbal's style about covenant","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"covenant"} +{"input":"Write a poem in Iqbal's style about sky","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"sky"} +{"input":"Write a poem in Iqbal's style about Paradise","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Paradise"} +{"input":"Write a poem in Iqbal's style about contemplation","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"contemplation"} +{"input":"Write a poem in Iqbal's style about wine","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"wine"} +{"input":"Write a poem in Iqbal's style about emigration","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"emigration"} +{"input":"Write a poem in Iqbal's style about Orchestra","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"Orchestra"} +{"input":"Write a poem in Iqbal's style about years","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"years"} +{"input":"Write a poem in Iqbal's style about earth","output":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be\n\nSomeone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","poem_id":"","theme":"earth"} +{"input":"Write a poem in Iqbal's style about watchman","output":"This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.\n\nBetter than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours","poem_id":"","theme":"watchman"} +{"input":"Write a poem in Iqbal's style about ours","output":"This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.\n\nBetter than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours","poem_id":"","theme":"ours"} +{"input":"Write a poem in Iqbal's style about banks","output":"This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.\n\nBetter than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours","poem_id":"","theme":"banks"} +{"input":"Write a poem in Iqbal's style about rose","output":"This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.\n\nThe fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?\nHas some star flown down from the sky? | Or has a moon's ray been brought to life?\nOr the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland\nHas some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?\nWas it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly\nDarkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse\nThe moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment\nNature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly\nIt gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent\nThe beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave\nIt gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew\nIt gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves\nThis distinction but is a way of our thinking | The fire-fly's day is the same as our night\nThe Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud\nThis moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is\nThe manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song\nConcealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance\nWhy should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything","poem_id":"","theme":"rose"} +{"input":"Write a poem in Iqbal's style about Caesar","output":"This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world","poem_id":"","theme":"Caesar"} +{"input":"Write a poem in Iqbal's style about Sulaiman's","output":"This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world","poem_id":"","theme":"Sulaiman's"} +{"input":"Write a poem in Iqbal's style about message","output":"This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world","poem_id":"","theme":"message"} +{"input":"Write a poem in Iqbal's style about decoration","output":"This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.\n\nShould I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world","poem_id":"","theme":"decoration"} +{"input":"Write a poem in Iqbal's style about effect","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"effect"} +{"input":"Write a poem in Iqbal's style about Sinais","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"Sinais"} +{"input":"Write a poem in Iqbal's style about Chishta","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"Chishta"} +{"input":"Write a poem in Iqbal's style about landed","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"landed"} +{"input":"Write a poem in Iqbal's style about Kalams","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"Kalams"} +{"input":"Write a poem in Iqbal's style about breeze","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"breeze"} +{"input":"Write a poem in Iqbal's style about diamonds","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"diamonds"} +{"input":"Write a poem in Iqbal's style about Nanak","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"Nanak"} +{"input":"Write a poem in Iqbal's style about wilderness","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"wilderness"} +{"input":"Write a poem in Iqbal's style about Tatars","output":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.\n\nThe land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","poem_id":"","theme":"Tatars"} +{"input":"Write a poem in Iqbal's style about Hala","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Hala"} +{"input":"Write a poem in Iqbal's style about Dakkan","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Dakkan"} +{"input":"Write a poem in Iqbal's style about camphor","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"camphor"} +{"input":"Write a poem in Iqbal's style about Shiraz","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Shiraz"} +{"input":"Write a poem in Iqbal's style about literateur's","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"literateur's"} +{"input":"Write a poem in Iqbal's style about existence","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"existence"} +{"input":"Write a poem in Iqbal's style about Azars","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Azars"} +{"input":"Write a poem in Iqbal's style about Amir","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Amir"} +{"input":"Write a poem in Iqbal's style about Jahanabad","output":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.\n\nThe grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","poem_id":"","theme":"Jahanabad"} +{"input":"Write a poem in Iqbal's style about Sarban","output":"This is a short and simple poem, presenting the imagery of the monsoon season in the Indian sub-continent in a very beautiful way\n\nToday dark clouds have appeared from the east again | Mount Sarban has become covered with darkness again\nAs the sun's face became hidden under the clouds | Cool breeze also came riding on the steed of clouds\nThere are no thunder claps, silent are these clouds | Strange in its tranquillity is this tavern of dark clouds\nIt has brought everlasting joy's message for the garden | It has come to stitch pearls to the jacket of rose\nThe flowers which were fading by sun's heat freshened up | Those which were sleeping in the earth's bosom woke up\nWith the wind's force the cloud rose, advanced and flowed | Some dark clouds rose up, the clouds burst open into rain!\nThe camp of the mountains' trees is wonderful | Strollers in valleys should stay among its trees","poem_id":"","theme":"Sarban"} +{"input":"Write a poem in Iqbal's style about seen!","output":"This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.\n\nO Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water","poem_id":"","theme":"seen!"} +{"input":"Write a poem in Iqbal's style about concealed","output":"This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.\n\nO Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water","poem_id":"","theme":"concealed"} +{"input":"Write a poem in Iqbal's style about Intellect!","output":"This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.\n\nO Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water","poem_id":"","theme":"Intellect!"} +{"input":"Write a poem in Iqbal's style about Yusuf","output":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","poem_id":"","theme":"Yusuf"} +{"input":"Write a poem in Iqbal's style about descendants","output":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","poem_id":"","theme":"descendants"} +{"input":"Write a poem in Iqbal's style about feet","output":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","poem_id":"","theme":"feet"} +{"input":"Write a poem in Iqbal's style about Masih","output":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","poem_id":"","theme":"Masih"} +{"input":"Write a poem in Iqbal's style about Khidar","output":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.\n\nWhat angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","poem_id":"","theme":"Khidar"} +{"input":"Write a poem in Iqbal's style about was?","output":"This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nIf you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was","poem_id":"","theme":"was?"} +{"input":"Write a poem in Iqbal's style about !","output":"This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.\n\nIf you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about it","output":"\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","poem_id":"","theme":"it"} +{"input":"Write a poem in Iqbal's style about restless","output":"\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","poem_id":"","theme":"restless"} +{"input":"Write a poem in Iqbal's style about best","output":"\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","poem_id":"","theme":"best"} +{"input":"Write a poem in Iqbal's style about nest","output":"\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","poem_id":"","theme":"nest"} +{"input":"Write a poem in Iqbal's style about odes","output":"\n\nI should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","poem_id":"","theme":"odes"} +{"input":"Write a poem in Iqbal's style about greed","output":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","poem_id":"","theme":"greed"} +{"input":"Write a poem in Iqbal's style about been","output":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","poem_id":"","theme":"been"} +{"input":"Write a poem in Iqbal's style about decided?","output":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","poem_id":"","theme":"decided?"} +{"input":"Write a poem in Iqbal's style about was","output":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","poem_id":"","theme":"was"} +{"input":"Write a poem in Iqbal's style about colorful","output":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.\n\nWhat can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","poem_id":"","theme":"colorful"} +{"input":"Write a poem in Iqbal's style about are","output":"\n\nUnusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are","poem_id":"","theme":"are"} +{"input":"Write a poem in Iqbal's style about disappear","output":"\n\nUnusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are","poem_id":"","theme":"disappear"} +{"input":"Write a poem in Iqbal's style about Judgment","output":"\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days","poem_id":"","theme":"Judgment"} +{"input":"Write a poem in Iqbal's style about Mansur","output":"\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days","poem_id":"","theme":"Mansur"} +{"input":"Write a poem in Iqbal's style about Him","output":"\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days","poem_id":"","theme":"Him"} +{"input":"Write a poem in Iqbal's style about tur?","output":"\n\nOne should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days","poem_id":"","theme":"tur?"} +{"input":"Write a poem in Iqbal's style about foreheads","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"foreheads"} +{"input":"Write a poem in Iqbal's style about beloveds","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"beloveds"} +{"input":"Write a poem in Iqbal's style about Lailah","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"Lailah"} +{"input":"Write a poem in Iqbal's style about heart","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"heart"} +{"input":"Write a poem in Iqbal's style about sleeves","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"sleeves"} +{"input":"Write a poem in Iqbal's style about Lovers","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"Lovers"} +{"input":"Write a poem in Iqbal's style about beauty?","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"beauty?"} +{"input":"Write a poem in Iqbal's style about gleaners","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"gleaners"} +{"input":"Write a poem in Iqbal's style about Lovers?","output":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.\n\nThe one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","poem_id":"","theme":"Lovers?"} +{"input":"Write a poem in Iqbal's style about desire","output":"\n\nCompletion of your Love is what I desire | Look at my sincerity what little I desire\nIt may be oppression or the promise of unveiling | Something testing my perseverance I desire\nMay the pious be happy with this Paradise | Only to see your Countenance I desire\nThough I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire\nO assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished\nI have divulged the secret in the full assembly | I am very insolent, punishment I desire","poem_id":"","theme":"desire"} +{"input":"Write a poem in Iqbal's style about it","output":"\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","poem_id":"","theme":"it"} +{"input":"Write a poem in Iqbal's style about people?","output":"\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","poem_id":"","theme":"people?"} +{"input":"Write a poem in Iqbal's style about God","output":"\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","poem_id":"","theme":"God"} +{"input":"Write a poem in Iqbal's style about rind","output":"\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","poem_id":"","theme":"rind"} +{"input":"Write a poem in Iqbal's style about humility","output":"\n\nWhen that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","poem_id":"","theme":"humility"} +{"input":"Write a poem in Iqbal's style about am","output":"\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","poem_id":"","theme":"am"} +{"input":"Write a poem in Iqbal's style about assemblage","output":"\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","poem_id":"","theme":"assemblage"} +{"input":"Write a poem in Iqbal's style about ignorant","output":"\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","poem_id":"","theme":"ignorant"} +{"input":"Write a poem in Iqbal's style about desire","output":"\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","poem_id":"","theme":"desire"} +{"input":"Write a poem in Iqbal's style about appeared","output":"\n\nI bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","poem_id":"","theme":"appeared"} +{"input":"Write a poem in Iqbal's style about \u2018ibadat","output":"The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also","poem_id":"","theme":"\u2018ibadat"} +{"input":"Write a poem in Iqbal's style about Khizr","output":"The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also","poem_id":"","theme":"Khizr"} +{"input":"Write a poem in Iqbal's style about taqlad","output":"The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also","poem_id":"","theme":"taqlad"} +{"input":"Write a poem in Iqbal's style about also","output":"The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.\n\nMajnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also","poem_id":"","theme":"also"} +{"input":"Write a poem in Iqbal's style about water","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"water"} +{"input":"Write a poem in Iqbal's style about Beniyazi","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Beniyazi"} +{"input":"Write a poem in Iqbal's style about Hur","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Hur"} +{"input":"Write a poem in Iqbal's style about spots","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"spots"} +{"input":"Write a poem in Iqbal's style about Iksar","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Iksar"} +{"input":"Write a poem in Iqbal's style about cup","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"cup"} +{"input":"Write a poem in Iqbal's style about moon","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"moon"} +{"input":"Write a poem in Iqbal's style about Ism-i-A\u2018\u00efam","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Ism-i-A\u2018\u00efam"} +{"input":"Write a poem in Iqbal's style about Maryam","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Maryam"} +{"input":"Write a poem in Iqbal's style about running","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"running"} +{"input":"Write a poem in Iqbal's style about Audience","output":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.\n\nThe locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","poem_id":"","theme":"Audience"} +{"input":"Write a poem in Iqbal's style about Tasnam","output":"This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness","poem_id":"","theme":"Tasnam"} +{"input":"Write a poem in Iqbal's style about temple","output":"This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness","poem_id":"","theme":"temple"} +{"input":"Write a poem in Iqbal's style about Illallah","output":"This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness","poem_id":"","theme":"Illallah"} +{"input":"Write a poem in Iqbal's style about Love","output":"This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.\n\nO Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness","poem_id":"","theme":"Love"} +{"input":"Write a poem in Iqbal's style about breeze","output":"This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor","poem_id":"","theme":"breeze"} +{"input":"Write a poem in Iqbal's style about Love","output":"This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor","poem_id":"","theme":"Love"} +{"input":"Write a poem in Iqbal's style about twilight","output":"This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor","poem_id":"","theme":"twilight"} +{"input":"Write a poem in Iqbal's style about effulgence","output":"This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.\n\nJust as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor","poem_id":"","theme":"effulgence"} +{"input":"Write a poem in Iqbal's style about breast","output":"This is another short poem in which \u2018Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur\u2019an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.\n\nWhen the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast\nIt is manifest in the dawn's tavern | Its life is in the goblet of the sun\nIt opens up its heart before the sun | It enjoys the Love's anguish immensely\nMy sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight\nMay the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast\nMay your sight be the life for my heart | May your light be the cradle of my heart\nMay every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts\nMay I view my sun's sight from the distance | May I embrace its light like a flower bud\nMay I highlight the reality of the restless life | May I also open the secret of heart 's thoughts","poem_id":"","theme":"breast"} +{"input":"Write a poem in Iqbal's style about pathos","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"pathos"} +{"input":"Write a poem in Iqbal's style about fidelity","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"fidelity"} +{"input":"Write a poem in Iqbal's style about Painter","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"Painter"} +{"input":"Write a poem in Iqbal's style about efforts","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"efforts"} +{"input":"Write a poem in Iqbal's style about sea-shore","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"sea-shore"} +{"input":"Write a poem in Iqbal's style about zephyr","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"zephyr"} +{"input":"Write a poem in Iqbal's style about shoulder","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"shoulder"} +{"input":"Write a poem in Iqbal's style about insane","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"insane"} +{"input":"Write a poem in Iqbal's style about also","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"also"} +{"input":"Write a poem in Iqbal's style about Beauty","output":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.\n\n(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","poem_id":"","theme":"Beauty"} +{"input":"Write a poem in Iqbal's style about Khizar","output":"This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.\n\nThe dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort","poem_id":"","theme":"Khizar"} +{"input":"Write a poem in Iqbal's style about effort","output":"This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.\n\nThe dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort","poem_id":"","theme":"effort"} +{"input":"Write a poem in Iqbal's style about Lailah","output":"This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.\n\nThe dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort","poem_id":"","theme":"Lailah"} +{"input":"Write a poem in Iqbal's style about Sharab-i-tuhur's","output":"This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"\n\nYou should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth","poem_id":"","theme":"Sharab-i-tuhur's"} +{"input":"Write a poem in Iqbal's style about Salsabal\u2019s","output":"This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"\n\nYou should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth","poem_id":"","theme":"Salsabal\u2019s"} +{"input":"Write a poem in Iqbal's style about life","output":"This short poem is an eloquent but sad commentary on the status of Man as it stands at present. All creation in the universe is bound by the laws of its Creator and is busy in the performance of the tasks assigned to it. All creatures enjoy obeying their Creator. However, Man, the masterpiece of creation, by misusing his autonomy, disobeys the laws of his Creator and has landed himself in very un\u2011enviable situation of strife and other forms of suffering with the added affliction that there is none to sympathize with him in his travail.\n\nWhat an ingenious tyranny of Nature it is! | Man has been made a seeker of the Secret\nThe Secret has been concealed from his eyes | The taste for awareness is restless\nThe secret of life is not un\u2011raveled | Amazing is the alpha and omega of life\nWhat else is there in the mirror's house? | The river stream is moving fast\nThe river is moving towards the ocean | The wind is blowing the cloud\nIs bringing the cloud on its shoulders | Stars are intoxicated with destiny's wine\nThey are chained in the prison of the sky | The sun, that early rising devotee\nThat carrier of the message of \"rise\" | Concealed in the hills of the west\nIs drinking wine in twilight's goblet | Everything is enjoying its existence\nIt is intoxicated with manifestation's wine | None is sympathetic with Man!","poem_id":"","theme":"life"} +{"input":"Write a poem in Iqbal's style about Ayaz","output":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","poem_id":"","theme":"Ayaz"} +{"input":"Write a poem in Iqbal's style about prayer","output":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","poem_id":"","theme":"prayer"} +{"input":"Write a poem in Iqbal's style about Azar","output":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","poem_id":"","theme":"Azar"} +{"input":"Write a poem in Iqbal's style about mirrors","output":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","poem_id":"","theme":"mirrors"} +{"input":"Write a poem in Iqbal's style about Niaz","output":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.\n\nListen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","poem_id":"","theme":"Niaz"} +{"input":"Write a poem in Iqbal's style about Sulaima","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"Sulaima"} +{"input":"Write a poem in Iqbal's style about Yusuf","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"Yusuf"} +{"input":"Write a poem in Iqbal's style about Longing","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"Longing"} +{"input":"Write a poem in Iqbal's style about tomorrow","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"tomorrow"} +{"input":"Write a poem in Iqbal's style about temple","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"temple"} +{"input":"Write a poem in Iqbal's style about Sa'di","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"Sa'di"} +{"input":"Write a poem in Iqbal's style about blood","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"blood"} +{"input":"Write a poem in Iqbal's style about rue","output":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".\n\nRise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","poem_id":"","theme":"rue"} +{"input":"Write a poem in Iqbal's style about \"Qum\"","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"\"Qum\""} +{"input":"Write a poem in Iqbal's style about Jahanabad","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Jahanabad"} +{"input":"Write a poem in Iqbal's style about Badrun","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Badrun"} +{"input":"Write a poem in Iqbal's style about Gharna\u00e8ah","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Gharna\u00e8ah"} +{"input":"Write a poem in Iqbal's style about Dagh","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Dagh"} +{"input":"Write a poem in Iqbal's style about Sharaz","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Sharaz"} +{"input":"Write a poem in Iqbal's style about Takbar","output":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !\n\nO blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","poem_id":"","theme":"Takbar"} +{"input":"Write a poem in Iqbal's style about !","output":"This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about grief","output":"This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?","poem_id":"","theme":"grief"} +{"input":"Write a poem in Iqbal's style about Zamzam?","output":"This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?","poem_id":"","theme":"Zamzam?"} +{"input":"Write a poem in Iqbal's style about flow","output":"This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.\n\nThe life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?","poem_id":"","theme":"flow"} +{"input":"Write a poem in Iqbal's style about Tarana\"","output":"This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.\n\nThy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity","poem_id":"","theme":"Tarana\""} +{"input":"Write a poem in Iqbal's style about life","output":"This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.\n\nThy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity","poem_id":"","theme":"life"} +{"input":"Write a poem in Iqbal's style about unlawful","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"unlawful"} +{"input":"Write a poem in Iqbal's style about prayers","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"prayers"} +{"input":"Write a poem in Iqbal's style about God","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"God"} +{"input":"Write a poem in Iqbal's style about ship","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"ship"} +{"input":"Write a poem in Iqbal's style about evening","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"evening"} +{"input":"Write a poem in Iqbal's style about Kalam","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"Kalam"} +{"input":"Write a poem in Iqbal's style about Imam","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"Imam"} +{"input":"Write a poem in Iqbal's style about here","output":"\n\nWe circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","poem_id":"","theme":"here"} +{"input":"Write a poem in Iqbal's style about credibility?","output":"This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. \u2018Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1\u20113 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7\u20119 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"\u2018Abd al\u2011Qadir Key Nam (Addressed to Abd al\u2011Qadir) and Introduction to ghazal 75\u20115. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14\u201116). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).\n\nTime has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now\nO Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking\nThose who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new\nThe Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed\nWhich coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened\nAs the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"\nO Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit\nYour civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable\nThe caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean\nThe poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers\nO Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?\nAs I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!\nThere are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people\nThis is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?\nIn the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames\nIf there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark\nDo not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!","poem_id":"","theme":"credibility?"} +{"input":"Write a poem in Iqbal's style about vines","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"vines"} +{"input":"Write a poem in Iqbal's style about Yathrib!","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Yathrib!"} +{"input":"Write a poem in Iqbal's style about Qurtubah","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Qurtubah"} +{"input":"Write a poem in Iqbal's style about throne","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"throne"} +{"input":"Write a poem in Iqbal's style about Hajj-i-Akbar","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Hajj-i-Akbar"} +{"input":"Write a poem in Iqbal's style about Delhi","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Delhi"} +{"input":"Write a poem in Iqbal's style about this","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"this"} +{"input":"Write a poem in Iqbal's style about tur","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"tur"} +{"input":"Write a poem in Iqbal's style about Millat-i-Baiza","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Millat-i-Baiza"} +{"input":"Write a poem in Iqbal's style about Baghdad","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Baghdad"} +{"input":"Write a poem in Iqbal's style about pearls","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"pearls"} +{"input":"Write a poem in Iqbal's style about Mahda","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Mahda"} +{"input":"Write a poem in Iqbal's style about Shah-i-Lawlak","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Shah-i-Lawlak"} +{"input":"Write a poem in Iqbal's style about Ansara","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Ansara"} +{"input":"Write a poem in Iqbal's style about Jahanabad","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Jahanabad"} +{"input":"Write a poem in Iqbal's style about Iram","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Iram"} +{"input":"Write a poem in Iqbal's style about al-Umam","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"al-Umam"} +{"input":"Write a poem in Iqbal's style about Constantinople","output":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.\n\nThe region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","poem_id":"","theme":"Constantinople"} +{"input":"Write a poem in Iqbal's style about fear","output":"This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur\u2019an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur\u2019an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. \u2018Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of \u201dKun fa Yakun \u201d is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.\n\nAre you afraid of the moon or the dawn? | Are you conscious of the end of beauty?\nAre you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?\nThe sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon\nIt is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear\nO shining traveler! This habitation is strange | The rise of one leads to the fall of the other\nThe birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine\nFlower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!\nQuiescence is difficult in the universe | Only change is permanent in the universe","poem_id":"","theme":"fear"} +{"input":"Write a poem in Iqbal's style about !","output":"This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.\n\nAs two stars came together in the Holy Qur\u2019an | One started saying this to the other\n\u201cHow excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow\u201d\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about sky","output":"This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.\n\nAs two stars came together in the Holy Qur\u2019an | One started saying this to the other\n\u201cHow excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow\u201d\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !","poem_id":"","theme":"sky"} +{"input":"Write a poem in Iqbal's style about azar","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"azar"} +{"input":"Write a poem in Iqbal's style about passed","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"passed"} +{"input":"Write a poem in Iqbal's style about dust","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"dust"} +{"input":"Write a poem in Iqbal's style about Babylon","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"Babylon"} +{"input":"Write a poem in Iqbal's style about Koh-i-Nur\u2019s","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"Koh-i-Nur\u2019s"} +{"input":"Write a poem in Iqbal's style about !","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about justice","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"justice"} +{"input":"Write a poem in Iqbal's style about Faghfur\u2019s","output":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.\n\nThe sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","poem_id":"","theme":"Faghfur\u2019s"} +{"input":"Write a poem in Iqbal's style about destination","output":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","poem_id":"","theme":"destination"} +{"input":"Write a poem in Iqbal's style about Lailah","output":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","poem_id":"","theme":"Lailah"} +{"input":"Write a poem in Iqbal's style about Sanjar","output":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","poem_id":"","theme":"Sanjar"} +{"input":"Write a poem in Iqbal's style about Qais","output":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","poem_id":"","theme":"Qais"} +{"input":"Write a poem in Iqbal's style about Ilaha\u201d","output":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.\n\nI always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","poem_id":"","theme":"Ilaha\u201d"} +{"input":"Write a poem in Iqbal's style about Khizar","output":"Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.\n\nThough the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night","poem_id":"","theme":"Khizar"} +{"input":"Write a poem in Iqbal's style about Rab\u201d\u2019s","output":"Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.\n\nThough the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night","poem_id":"","theme":"Rab\u201d\u2019s"} +{"input":"Write a poem in Iqbal's style about Surah","output":"Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.\n\nThough the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night","poem_id":"","theme":"Surah"} +{"input":"Write a poem in Iqbal's style about Land","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"Land"} +{"input":"Write a poem in Iqbal's style about clarion\u2019s","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"clarion\u2019s"} +{"input":"Write a poem in Iqbal's style about Tigris","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"Tigris"} +{"input":"Write a poem in Iqbal's style about God","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"God"} +{"input":"Write a poem in Iqbal's style about Andalus","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"Andalus"} +{"input":"Write a poem in Iqbal's style about Chief","output":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.\n\nChina and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","poem_id":"","theme":"Chief"} +{"input":"Write a poem in Iqbal's style about Jam","output":"This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it","poem_id":"","theme":"Jam"} +{"input":"Write a poem in Iqbal's style about Mus\u00e8afa","output":"This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it","poem_id":"","theme":"Mus\u00e8afa"} +{"input":"Write a poem in Iqbal's style about Azar","output":"This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it","poem_id":"","theme":"Azar"} +{"input":"Write a poem in Iqbal's style about Beloved","output":"This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.\n\nIn this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it","poem_id":"","theme":"Beloved"} +{"input":"Write a poem in Iqbal's style about litter","output":"This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to \u2018Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem\u2019s climax is reached in the last verse.\n\nThe caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far\nMy fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration\nHow willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!\nThe robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips\nFear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d\n\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?\nThe traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet\nThought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger\nAh! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!","poem_id":"","theme":"litter"} +{"input":"Write a poem in Iqbal's style about Kalimah","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Kalimah"} +{"input":"Write a poem in Iqbal's style about me","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"me"} +{"input":"Write a poem in Iqbal's style about sellers","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"sellers"} +{"input":"Write a poem in Iqbal's style about Sulaiman","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Sulaiman"} +{"input":"Write a poem in Iqbal's style about Bilal","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Bilal"} +{"input":"Write a poem in Iqbal's style about poppies","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"poppies"} +{"input":"Write a poem in Iqbal's style about ocean","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"ocean"} +{"input":"Write a poem in Iqbal's style about Ayaz","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Ayaz"} +{"input":"Write a poem in Iqbal's style about Yazdan","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Yazdan"} +{"input":"Write a poem in Iqbal's style about huda","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"huda"} +{"input":"Write a poem in Iqbal's style about still","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"still"} +{"input":"Write a poem in Iqbal's style about Khaibar","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Khaibar"} +{"input":"Write a poem in Iqbal's style about Sasanas","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Sasanas"} +{"input":"Write a poem in Iqbal's style about Qaisar\u2019s","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Qaisar\u2019s"} +{"input":"Write a poem in Iqbal's style about Saljuqs","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Saljuqs"} +{"input":"Write a poem in Iqbal's style about Faran","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Faran"} +{"input":"Write a poem in Iqbal's style about Turanas","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Turanas"} +{"input":"Write a poem in Iqbal's style about unfaithful","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"unfaithful"} +{"input":"Write a poem in Iqbal's style about Salman","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Salman"} +{"input":"Write a poem in Iqbal's style about Hu!","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Hu!"} +{"input":"Write a poem in Iqbal's style about Qur\u2019an","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Qur\u2019an"} +{"input":"Write a poem in Iqbal's style about Ahad","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"Ahad"} +{"input":"Write a poem in Iqbal's style about lamp","output":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.\n\nWhy should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","poem_id":"","theme":"lamp"} +{"input":"Write a poem in Iqbal's style about sanctuary","output":"This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His \u2018ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real \u2018Ibadah (in the board sense). This is supported by the Holy Qur\u2019an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.\n\nO moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit\nThis something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?\nI am restless on the earth, you are impatient in the sky | You are also in search, I am also in search\nMan is the candle of the congregation which is also yours | The direction in which I am going is also your destination\nThe one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life\nIt is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud\nCome, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass\nIn forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists","poem_id":"","theme":"sanctuary"} +{"input":"Write a poem in Iqbal's style about Love","output":"This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.\n\nPart 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it\nWhen I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!","poem_id":"","theme":"Love"} +{"input":"Write a poem in Iqbal's style about Aiman\u2019s","output":"This extremely beautiful poem describing the tranquillity of the moonlit night of the Indian sub-continent expresses the great frustration of \u2018Allamah Iqbal. As has been stated in the introductions of several previous poems the three problems causing frustrating to him were the exploitation of the world by the Western nations. The deplorable condition of the Muslim countries and society and the lack of amicable solution of the Hindu-Muslim problem of the Indian sub-continent which was delaying its independence. There was nobody to whom he could talk about these matters which compelled him to come out in the serenity of moonlit night and relate them to it.\n\nPart 1\nRat ( The Night )\nWhy in my light are you roaming about perturbed? | Silent like the rose, like the fragrance perturbed\nPerhaps you are the jeweler of the star\u2019s pearls | Perhaps you are some fish of the river of my light\nOr you are a star fallen from my forehead | Which, leaving eminence has adopted habitation in humility\nQuiet has become the string of the harp of life | In my mirror is the picture of the dream of life\nAt the bottom of the river the whirlpool\u2019s eye is asleep | By the river bank the restless wave has fallen asleep\nHow tumultuous the habitation of the earth is | Has fallen asleep as if it not even inhabited is\nBut the poet\u2019s heart is unacquainted with peace | How did you remain free from my enchantment?\nPart 2\nSha`ir ( The Night)\nI am sowing pearls in the fields of your moon | Hiding from people I weep like the dawn\nBeing shy of coming out in the day\u2019s commotion | My tears start dripping in the night\u2019s seclusion\nTo whom should I relate the lament concealed in me? | To whom should I show the scene of the heat of Love ?\nAiman\u2019s lightning is lying on my breast and weeping | Where the eye which has insight is sleeping?\nMy congregation is dead like the grave\u2019s candle | Ah! O night my destination is very far\nThe present day conditions are not amenable to it | There is no perception of it\u2019s own loss in it\nWhen I become tired of the restraint of Love\u2019s message | Coming here I relate them to your shining states!","poem_id":"","theme":"Aiman\u2019s"} +{"input":"Write a poem in Iqbal's style about tubah","output":"This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur\u2019an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.\n\nAs only imagination was my fellow-traveler | My path happened to pass through the sky\nI was flying constantly and no one | Was acquainted with me in the sky\nThe stars were staring at me in surprise | My journey was a well guarded secret\nI escaped from the alternation of day and night | I escaped from this ancient order of things\nWhat can I tell you what Paradise is | It is the climax of material longings\nBirds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around\nBeautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d\nFar from the Paradise the eye observed | There was a dark house, cold and silent\nCountenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness\nIt was so cold that being embarrassed by it | The Arctic Circle was concealing its face\nWhen I inquired about its condition | The reply of the angel was strange\n\u201cThis cold place is called Hell | It is deprived of fire and light\nThe heat of its flames which is borrowed | Terrifies the people seeking admonition\nWhen the earth\u2019s people come here | They bring their embers with them\u201d","poem_id":"","theme":"tubah"} +{"input":"Write a poem in Iqbal's style about Maqam-i-Mahmud","output":"This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.\n\nOne day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect\nYou practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs\nOn top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d","poem_id":"","theme":"Maqam-i-Mahmud"} +{"input":"Write a poem in Iqbal's style about hair","output":"This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.\n\nOne day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect\nYou practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs\nOn top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d","poem_id":"","theme":"hair"} +{"input":"Write a poem in Iqbal's style about embers","output":"This short poem emphasizes the value of modesty. It is one of those poems in which \u2018Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.\n\nHow rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet\nIts elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d\nI replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet\nThe bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet\nThe decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet\nTo the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!","poem_id":"","theme":"embers"} +{"input":"Write a poem in Iqbal's style about Thurayyah","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"Thurayyah"} +{"input":"Write a poem in Iqbal's style about Dara\u2019s","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"Dara\u2019s"} +{"input":"Write a poem in Iqbal's style about Kina\u2018an","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"Kina\u2018an"} +{"input":"Write a poem in Iqbal's style about Zulaikhah\u2019s","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"Zulaikhah\u2019s"} +{"input":"Write a poem in Iqbal's style about cosmetics\u201d","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"cosmetics\u201d"} +{"input":"Write a poem in Iqbal's style about Ghani","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"Ghani"} +{"input":"Write a poem in Iqbal's style about \u201d","output":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.\n\nO Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","poem_id":"","theme":"\u201d"} +{"input":"Write a poem in Iqbal's style about Millat-i-Bai\u00c9ah","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"Millat-i-Bai\u00c9ah"} +{"input":"Write a poem in Iqbal's style about Khilafah","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"Khilafah"} +{"input":"Write a poem in Iqbal's style about Iran","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"Iran"} +{"input":"Write a poem in Iqbal's style about music!","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"music!"} +{"input":"Write a poem in Iqbal's style about Shawwal","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"Shawwal"} +{"input":"Write a poem in Iqbal's style about banner","output":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.\n\nO the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","poem_id":"","theme":"banner"} +{"input":"Write a poem in Iqbal's style about light","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"light"} +{"input":"Write a poem in Iqbal's style about Hidden","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"Hidden"} +{"input":"Write a poem in Iqbal's style about wine","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"wine"} +{"input":"Write a poem in Iqbal's style about collars","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"collars"} +{"input":"Write a poem in Iqbal's style about masters","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"masters"} +{"input":"Write a poem in Iqbal's style about insane","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"insane"} +{"input":"Write a poem in Iqbal's style about Faran","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"Faran"} +{"input":"Write a poem in Iqbal's style about Kalam","output":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.\n\nThe Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","poem_id":"","theme":"Kalam"} +{"input":"Write a poem in Iqbal's style about guardianship","output":"This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.\n\nO Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs\nYour garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor\nMy life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today","poem_id":"","theme":"guardianship"} +{"input":"Write a poem in Iqbal's style about destiny","output":"This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.\n\nO Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs\nYour garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor\nMy life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today","poem_id":"","theme":"destiny"} +{"input":"Write a poem in Iqbal's style about offering","output":"This short poem, full of pathos, is the sincere out-pouring of \u2018Allamah Iqbal\u2019s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with \u2018Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the \u2018Allamah\u2019s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them \u201ccivilized\u201d, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.\u2018Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | \u201cHis (Arsalan\u2019s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.\u201d (p. 19) | The so-called \u201cInternational system of protectorates\u201d was the establishment of suzerainty of European powers. (Author) | \u201cIn this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani\u2019s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar \u201cI let my pen loose on those dogs\u201d. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur\u2019an\u2019s beneath their horses\u2019 hooves and then used them to light the fires of their cooking pots.\u201d (p. 100). | \u201cThe Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.\n\nWhen I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world\nThough I did pass life within limits of morning and evening | I never got acquainted with the old system of the world\nThe angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy\nThe Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth\nYour heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love\nIn your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight\nYou have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d\n\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available\nThousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available\nBut I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available\nGlistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d","poem_id":"","theme":"offering"} +{"input":"Write a poem in Iqbal's style about needed","output":"This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.\n\nA leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d\nI said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2","poem_id":"","theme":"needed"} +{"input":"Write a poem in Iqbal's style about Ba\u00e8ha","output":"This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.\n\nA leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d\nI said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2","poem_id":"","theme":"Ba\u00e8ha"} +{"input":"Write a poem in Iqbal's style about Kamm","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Kamm"} +{"input":"Write a poem in Iqbal's style about Uthman","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Uthman"} +{"input":"Write a poem in Iqbal's style about was","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"was"} +{"input":"Write a poem in Iqbal's style about Iran","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Iran"} +{"input":"Write a poem in Iqbal's style about Yusuf","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Yusuf"} +{"input":"Write a poem in Iqbal's style about Faghfur","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Faghfur"} +{"input":"Write a poem in Iqbal's style about !","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about Rizwan","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Rizwan"} +{"input":"Write a poem in Iqbal's style about Ibraham","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Ibraham"} +{"input":"Write a poem in Iqbal's style about Bilal","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Bilal"} +{"input":"Write a poem in Iqbal's style about ?","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"?"} +{"input":"Write a poem in Iqbal's style about negligent","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"negligent"} +{"input":"Write a poem in Iqbal's style about We","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"We"} +{"input":"Write a poem in Iqbal's style about world","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"world"} +{"input":"Write a poem in Iqbal's style about Kaif","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Kaif"} +{"input":"Write a poem in Iqbal's style about Zikrak\u201d","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Zikrak\u201d"} +{"input":"Write a poem in Iqbal's style about temple","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"temple"} +{"input":"Write a poem in Iqbal's style about Ghazala","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Ghazala"} +{"input":"Write a poem in Iqbal's style about Musa","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Musa"} +{"input":"Write a poem in Iqbal's style about Haidar","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Haidar"} +{"input":"Write a poem in Iqbal's style about Pen","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Pen"} +{"input":"Write a poem in Iqbal's style about Kai","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Kai"} +{"input":"Write a poem in Iqbal's style about Azar","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Azar"} +{"input":"Write a poem in Iqbal's style about \u2018Arsh-i-Baran","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"\u2018Arsh-i-Baran"} +{"input":"Write a poem in Iqbal's style about Kan\u2019an","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"Kan\u2019an"} +{"input":"Write a poem in Iqbal's style about are","output":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.\n\nWhatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","poem_id":"","theme":"are"} +{"input":"Write a poem in Iqbal's style about tune\u201d","output":"This poem is based on three second hemistichs and one full verse of Hafi\u00ef of Sharaz. The full verse, which forms the last verse of the poem under review, is the core of the message of \u2018Allamah Iqbal. In the first six verses he sarcastically describes the rewards of being a time-server by subservience to worldly masters and kings. In the last verse he is talking of subservience to God for which sincere intentions are necessary, in contrast with the selfish motives of material benefits in subservience to earthly masters.\n\nThe distinction between the ruler and the ruled cannot disappear | The beggar cannot have the audacity of being equal to the king\nIn the world adoration of the master is the climax of devotion | \u201cSeek the pleasure of the master and have the beautiful tunic\u201d\nBut if you aim to have the good pleasure of the ruler | You will have the title of self-seeker and anti-national\nThe old way has thousands of difficulties | In the new principle the lap is free of worries\nThe real joy comes by passing one\u2019s life like this | \u201cThousand words in the mouth and have silent lips\u201d\nThis principle alone is the mainstay of peaceful existence | \u201cThe recluse beggar you are, O Hafi\u00ef make no clamor\u201d\nBut \u201cIf you are inclined to clamor let us begin | \u201cGrasp holy wine, then drink it to the harp\u2019s tune\u201d\nJoin the assemblies of the rich, the minister and the king | Smash to pieces conscience\u2019 goblet with greed\u2019s stone\nHowever, listen to the message of the Saint of Sharaz also | That this is the secret of the conscience seller\u2019s closet\n\u201cLight of effulgence is the king\u2019s brilliant opinion | If you want his closeness try to have clean intention\u201d","poem_id":"","theme":"tune\u201d"} +{"input":"Write a poem in Iqbal's style about Khalal\u2019s","output":"In this short and sweet apparently nature poem \u2018Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of \u2018Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.\n\nThe melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring\nJust listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is\nIn the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is\nStealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is\nIf the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways\nKhalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways\nFor earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways\nIf the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist","poem_id":"","theme":"Khalal\u2019s"} +{"input":"Write a poem in Iqbal's style about Haram","output":"This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.\n\nO Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant","poem_id":"","theme":"Haram"} +{"input":"Write a poem in Iqbal's style about grant","output":"This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.\n\nO Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant","poem_id":"","theme":"grant"} +{"input":"Write a poem in Iqbal's style about Shakree","output":"It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.\n\nWhen the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city\nEverything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city\nThe army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !","poem_id":"","theme":"Shakree"} +{"input":"Write a poem in Iqbal's style about \u201c","output":"It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.\n\nWhen the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city\nEverything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city\nThe army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !","poem_id":"","theme":"\u201c"} +{"input":"Write a poem in Iqbal's style about Mighfar","output":"The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great \u2018alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As \u2018Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation\u2019s conscience becomes spoiled\n\nHow cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger\nThe tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal\nFor the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order\nAh ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars\nThe feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses\nFor some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar\nHe untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars\nHe put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say\nThe water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!\nHe got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d\nMy sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters\nIt was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,\nBut at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household","poem_id":"","theme":"Mighfar"} +{"input":"Write a poem in Iqbal's style about Yathrib","output":"For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which \u2018Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.\n\nYour regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim\nWhat made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !\nThat mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !\nJust look at your actions, do you envisage | That candor whose fearlessness was always wonderful\nYour ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast\nO negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur\n\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d","poem_id":"","theme":"Yathrib"} +{"input":"Write a poem in Iqbal's style about action","output":"For Mawlana Khwajah Al\u00e8af Husain Hala and Mawlana Shibla N\u2018umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of \u2018Allamah Iqbal and covered the same fields as the \u2018Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, \u2018Allamah Iqbal\u2019s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N\u2018umana.\n\nOne day Iqbal said to the Muslim | \u201cYour existence is unique in the universe\nThe tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans\nEven the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor\nThe men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties\nAsk them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d\nThe Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow\nHe said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale\nThose garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness\nThe garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise\n\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d","poem_id":"","theme":"action"} +{"input":"Write a poem in Iqbal's style about Mus\u00e8afa","output":"This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d","poem_id":"","theme":"Mus\u00e8afa"} +{"input":"Write a poem in Iqbal's style about Lahab","output":"This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d","poem_id":"","theme":"Lahab"} +{"input":"Write a poem in Iqbal's style about struggle","output":"This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d","poem_id":"","theme":"struggle"} +{"input":"Write a poem in Iqbal's style about Halab","output":"This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.\n\nStruggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d","poem_id":"","theme":"Halab"} +{"input":"Write a poem in Iqbal's style about universe","output":"This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.\n\nOne day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d\nHe exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity\n\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d","poem_id":"","theme":"universe"} +{"input":"Write a poem in Iqbal's style about dirhams","output":"This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.\n\nOne day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d\nHe exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity\n\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d","poem_id":"","theme":"dirhams"} +{"input":"Write a poem in Iqbal's style about qudsis","output":"This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.\n\nEvery particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!","poem_id":"","theme":"qudsis"} +{"input":"Write a poem in Iqbal's style about stature","output":"This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.\n\nEvery particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!","poem_id":"","theme":"stature"} +{"input":"Write a poem in Iqbal's style about also","output":"This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.\n\nEvery particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!","poem_id":"","theme":"also"} +{"input":"Write a poem in Iqbal's style about Khizar","output":"This poem was written in reply to a letter from some unspecified friend persuading \u2018Allamah Iqbal to try for a career in politics. Beniaza, qana\u2018at, tawakkul and self-respect were strong pillars in the edifice of \u2018Allamah Iqbal\u2019s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafi\u00ef of Sharaz.\n\nEven if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search\nA thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous\nCultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud\nCongratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating\nDesire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry\n\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d","poem_id":"","theme":"Khizar"} +{"input":"Write a poem in Iqbal's style about pearl","output":"Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).\n\nThe nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!","poem_id":"","theme":"pearl"} +{"input":"Write a poem in Iqbal's style about strangers","output":"Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).\n\nThe nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!","poem_id":"","theme":"strangers"} +{"input":"Write a poem in Iqbal's style about Namrud","output":"For Haj Mar Saiyyid Raza Danish. \u2018Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur\u2019an 7: 142-145 and 21: 51-71.\n\nOne day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!\nThe fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?\nThe reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible\nIf you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life\nIf you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting\nThe visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love\nWhat if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly","poem_id":"","theme":"Namrud"} +{"input":"Write a poem in Iqbal's style about eternity","output":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","poem_id":"","theme":"eternity"} +{"input":"Write a poem in Iqbal's style about Sikandar","output":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","poem_id":"","theme":"Sikandar"} +{"input":"Write a poem in Iqbal's style about Porus","output":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","poem_id":"","theme":"Porus"} +{"input":"Write a poem in Iqbal's style about Dara","output":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","poem_id":"","theme":"Dara"} +{"input":"Write a poem in Iqbal's style about Asia","output":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.\n\nA righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","poem_id":"","theme":"Asia"} +{"input":"Write a poem in Iqbal's style about Hatif","output":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","poem_id":"","theme":"Hatif"} +{"input":"Write a poem in Iqbal's style about Zamzam","output":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","poem_id":"","theme":"Zamzam"} +{"input":"Write a poem in Iqbal's style about Yathrib","output":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","poem_id":"","theme":"Yathrib"} +{"input":"Write a poem in Iqbal's style about call","output":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","poem_id":"","theme":"call"} +{"input":"Write a poem in Iqbal's style about light!","output":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).\n\nHatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","poem_id":"","theme":"light!"} +{"input":"Write a poem in Iqbal's style about Preceptor","output":"For Abu al-M\u2018ala Mirza \u2018Abd al-Qadir Bedil \u2018A\u00efamabada. In spite of being somewhat indifferent to Bedil\u2019s difficult to understand style \u2018Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry \u2018Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T\u2018alam-i-Jadad (Muslims and Modern Education).\n\nThe teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant\nIf the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?\nThe foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered\nWhat is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d\nBut the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor\n\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d","poem_id":"","theme":"Preceptor"} +{"input":"Write a poem in Iqbal's style about us\u201d","output":"This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.\n\nThe armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d","poem_id":"","theme":"us\u201d"} +{"input":"Write a poem in Iqbal's style about myrtle","output":"This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.\n\nThe armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d","poem_id":"","theme":"myrtle"} +{"input":"Write a poem in Iqbal's style about \u2018Ubaidah","output":"This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.\n\nThe armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d","poem_id":"","theme":"\u2018Ubaidah"} +{"input":"Write a poem in Iqbal's style about Asad-ul-Laha","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Asad-ul-Laha"} +{"input":"Write a poem in Iqbal's style about Haider\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Haider\u2019s"} +{"input":"Write a poem in Iqbal's style about Marhaba","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Marhaba"} +{"input":"Write a poem in Iqbal's style about Khalal\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Khalal\u2019s"} +{"input":"Write a poem in Iqbal's style about Samira\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Samira\u2019s"} +{"input":"Write a poem in Iqbal's style about Hari\u201d","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Hari\u201d"} +{"input":"Write a poem in Iqbal's style about \u2018Antara","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"\u2018Antara"} +{"input":"Write a poem in Iqbal's style about Kalam\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Kalam\u2019s"} +{"input":"Write a poem in Iqbal's style about salamander\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"salamander\u2019s"} +{"input":"Write a poem in Iqbal's style about Sha\u2018ar","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Sha\u2018ar"} +{"input":"Write a poem in Iqbal's style about Azar\u2019s","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Azar\u2019s"} +{"input":"Write a poem in Iqbal's style about Lord","output":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.\n\nNeither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","poem_id":"","theme":"Lord"} +{"input":"Write a poem in Iqbal's style about prison","output":"The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.\n\nImprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison\nThe excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel\nHowever, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment\n\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d","poem_id":"","theme":"prison"} +{"input":"Write a poem in Iqbal's style about treatment\u201d","output":"This short poem is an elegant expression of \u2018Allamah Iqbal\u2019s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur\u2019an has declared as the \u2018best nation\u2019 (3:110). Also, we learn from the Holy Qur\u2019an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. \u2018Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falas\u00e8ana \u2018Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe\u2019s jugular vein is in Jews\u2019 clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion\u2019s taste\n\nIf the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands\nDo you not have knowledge of history? | You have started begging for the Khilafah!\nIf we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!\n\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d","poem_id":"","theme":"treatment\u201d"} +{"input":"Write a poem in Iqbal's style about Alamut","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Alamut"} +{"input":"Write a poem in Iqbal's style about again","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"again"} +{"input":"Write a poem in Iqbal's style about m\u00e0miya\u2019a","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"m\u00e0miya\u2019a"} +{"input":"Write a poem in Iqbal's style about me","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"me"} +{"input":"Write a poem in Iqbal's style about Isra\u2019al","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Isra\u2019al"} +{"input":"Write a poem in Iqbal's style about beware","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"beware"} +{"input":"Write a poem in Iqbal's style about wall\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"wall\u201d"} +{"input":"Write a poem in Iqbal's style about Essence","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Essence"} +{"input":"Write a poem in Iqbal's style about strength","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"strength"} +{"input":"Write a poem in Iqbal's style about ornaments","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"ornaments"} +{"input":"Write a poem in Iqbal's style about Salsabal","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Salsabal"} +{"input":"Write a poem in Iqbal's style about Arab","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Arab"} +{"input":"Write a poem in Iqbal's style about Sulaiman","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Sulaiman"} +{"input":"Write a poem in Iqbal's style about boat\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"boat\u201d"} +{"input":"Write a poem in Iqbal's style about ?","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"?"} +{"input":"Write a poem in Iqbal's style about life","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"life"} +{"input":"Write a poem in Iqbal's style about blood","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"blood"} +{"input":"Write a poem in Iqbal's style about melted","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"melted"} +{"input":"Write a poem in Iqbal's style about salamander","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"salamander"} +{"input":"Write a poem in Iqbal's style about Azar\u2019s","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Azar\u2019s"} +{"input":"Write a poem in Iqbal's style about soul","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"soul"} +{"input":"Write a poem in Iqbal's style about Adam","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Adam"} +{"input":"Write a poem in Iqbal's style about Ayaz","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Ayaz"} +{"input":"Write a poem in Iqbal's style about Samira","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Samira"} +{"input":"Write a poem in Iqbal's style about Truth","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Truth"} +{"input":"Write a poem in Iqbal's style about age","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"age"} +{"input":"Write a poem in Iqbal's style about Ibraham\u2019s","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Ibraham\u2019s"} +{"input":"Write a poem in Iqbal's style about yukhlif-ul-Ma\u2019ad\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"yukhlif-ul-Ma\u2019ad\u201d"} +{"input":"Write a poem in Iqbal's style about dawn","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"dawn"} +{"input":"Write a poem in Iqbal's style about eye","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"eye"} +{"input":"Write a poem in Iqbal's style about Qaisar\u2019s","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Qaisar\u2019s"} +{"input":"Write a poem in Iqbal's style about foundation!","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"foundation!"} +{"input":"Write a poem in Iqbal's style about Khizar","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Khizar"} +{"input":"Write a poem in Iqbal's style about fikan\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"fikan\u201d"} +{"input":"Write a poem in Iqbal's style about \u201cpolitics\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"\u201cpolitics\u201d"} +{"input":"Write a poem in Iqbal's style about Badakhshan","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Badakhshan"} +{"input":"Write a poem in Iqbal's style about Namrud","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Namrud"} +{"input":"Write a poem in Iqbal's style about scissors","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"scissors"} +{"input":"Write a poem in Iqbal's style about al-muluk\u201d","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"al-muluk\u201d"} +{"input":"Write a poem in Iqbal's style about cap","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"cap"} +{"input":"Write a poem in Iqbal's style about Mahmud","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Mahmud"} +{"input":"Write a poem in Iqbal's style about Alexander","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Alexander"} +{"input":"Write a poem in Iqbal's style about Kashghar","output":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.\n\nOne night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","poem_id":"","theme":"Kashghar"} +{"input":"Write a poem in Iqbal's style about Qaiser","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Qaiser"} +{"input":"Write a poem in Iqbal's style about Sana","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Sana"} +{"input":"Write a poem in Iqbal's style about Haider\u2019s","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Haider\u2019s"} +{"input":"Write a poem in Iqbal's style about Ghaza\u2019s","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Ghaza\u2019s"} +{"input":"Write a poem in Iqbal's style about German","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"German"} +{"input":"Write a poem in Iqbal's style about Master","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Master"} +{"input":"Write a poem in Iqbal's style about dignity","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"dignity"} +{"input":"Write a poem in Iqbal's style about eloquence","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"eloquence"} +{"input":"Write a poem in Iqbal's style about Branch","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Branch"} +{"input":"Write a poem in Iqbal's style about garden","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"garden"} +{"input":"Write a poem in Iqbal's style about Kisra","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Kisra"} +{"input":"Write a poem in Iqbal's style about Salman\u2019s","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Salman\u2019s"} +{"input":"Write a poem in Iqbal's style about bird","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"bird"} +{"input":"Write a poem in Iqbal's style about Turanian","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Turanian"} +{"input":"Write a poem in Iqbal's style about silk","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"silk"} +{"input":"Write a poem in Iqbal's style about exists","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"exists"} +{"input":"Write a poem in Iqbal's style about greed!","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"greed!"} +{"input":"Write a poem in Iqbal's style about doubts","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"doubts"} +{"input":"Write a poem in Iqbal's style about Dhar\u2019s","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Dhar\u2019s"} +{"input":"Write a poem in Iqbal's style about Khalal","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Khalal"} +{"input":"Write a poem in Iqbal's style about wingless","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"wingless"} +{"input":"Write a poem in Iqbal's style about Kabul","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Kabul"} +{"input":"Write a poem in Iqbal's style about faqr","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"faqr"} +{"input":"Write a poem in Iqbal's style about pearls!","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"pearls!"} +{"input":"Write a poem in Iqbal's style about speck","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"speck"} +{"input":"Write a poem in Iqbal's style about intellect","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"intellect"} +{"input":"Write a poem in Iqbal's style about uninformed","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"uninformed"} +{"input":"Write a poem in Iqbal's style about lacking\u201d","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"lacking\u201d"} +{"input":"Write a poem in Iqbal's style about Quhistan\u2019s","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Quhistan\u2019s"} +{"input":"Write a poem in Iqbal's style about Fikan","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"Fikan"} +{"input":"Write a poem in Iqbal's style about place\u201d","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"place\u201d"} +{"input":"Write a poem in Iqbal's style about capitalism","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"capitalism"} +{"input":"Write a poem in Iqbal's style about out","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"out"} +{"input":"Write a poem in Iqbal's style about become","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"become"} +{"input":"Write a poem in Iqbal's style about !","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about makers","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"makers"} +{"input":"Write a poem in Iqbal's style about here","output":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.\n\nThe fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","poem_id":"","theme":"here"} +{"input":"Write a poem in Iqbal's style about blanket","output":"This ghazal expresses \u2018Allamah Iqbal\u2019s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.\n\nO zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources\nThe river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d\nO Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!\nThough the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river\nThough this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism","poem_id":"","theme":"blanket"} +{"input":"Write a poem in Iqbal's style about silent","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"silent"} +{"input":"Write a poem in Iqbal's style about shoulders","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"shoulders"} +{"input":"Write a poem in Iqbal's style about tumult","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"tumult"} +{"input":"Write a poem in Iqbal's style about now","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"now"} +{"input":"Write a poem in Iqbal's style about concealed","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"concealed"} +{"input":"Write a poem in Iqbal's style about unconscious","output":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.\n\nThese songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","poem_id":"","theme":"unconscious"} +{"input":"Write a poem in Iqbal's style about Namrud","output":"This ghazal deals with the controversy of Love and Intellect.\n\nO dejected nightingale your lament is immature still | You should hold it in your breast for a little while still\nIf Intellect is prudent it is considered mature | If Love is prudent it is considered immature still\nLove fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still\nLove moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still\nThe way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still\nOn the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still\nConstant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still\nO spring rain! How long this miserliness? | The tulips of my hillside are thirsty still\nThey are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still\nZepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still","poem_id":"","theme":"Namrud"} +{"input":"Write a poem in Iqbal's style about were","output":"Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.\n\nO the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are\nJoin the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are\nDo not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are\nDuring circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d\nMy wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were\nNeither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are\nWhenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are","poem_id":"","theme":"were"} +{"input":"Write a poem in Iqbal's style about remained","output":"This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.\n\nNo wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained\nThough my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!","poem_id":"","theme":"remained"} +{"input":"Write a poem in Iqbal's style about remained!","output":"This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.\n\nNo wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained\nThough my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!","poem_id":"","theme":"remained!"} +{"input":"Write a poem in Iqbal's style about Time","output":"\n\nThough you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d","poem_id":"","theme":"Time"} +{"input":"Write a poem in Iqbal's style about \u2018ad\u201d","output":"\n\nThough you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d","poem_id":"","theme":"\u2018ad\u201d"} +{"input":"Write a poem in Iqbal's style about Haqqun\u201d","output":"\n\nThough you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d","poem_id":"","theme":"Haqqun\u201d"} +{"input":"Write a poem in Iqbal's style about Jhatka","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Jhatka"} +{"input":"Write a poem in Iqbal's style about Sa\u2018a\u201d","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Sa\u2018a\u201d"} +{"input":"Write a poem in Iqbal's style about Faisal","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Faisal"} +{"input":"Write a poem in Iqbal's style about machines","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"machines"} +{"input":"Write a poem in Iqbal's style about ,begging","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":",begging"} +{"input":"Write a poem in Iqbal's style about Khan","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Khan"} +{"input":"Write a poem in Iqbal's style about Acts","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Acts"} +{"input":"Write a poem in Iqbal's style about Cursor","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Cursor"} +{"input":"Write a poem in Iqbal's style about became\u201d","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"became\u201d"} +{"input":"Write a poem in Iqbal's style about Collector","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Collector"} +{"input":"Write a poem in Iqbal's style about Sham","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Sham"} +{"input":"Write a poem in Iqbal's style about stubborn","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"stubborn"} +{"input":"Write a poem in Iqbal's style about sellers!\u201d","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"sellers!\u201d"} +{"input":"Write a poem in Iqbal's style about jihad","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"jihad"} +{"input":"Write a poem in Iqbal's style about Yansilun","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Yansilun"} +{"input":"Write a poem in Iqbal's style about tasta\u2018jilun\u201d","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"tasta\u2018jilun\u201d"} +{"input":"Write a poem in Iqbal's style about g\u00e0la","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"g\u00e0la"} +{"input":"Write a poem in Iqbal's style about Sanusa","output":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.\n\nIn the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","poem_id":"","theme":"Sanusa"} +{"input":"Write a poem in Iqbal's style about Fane","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Fane"} +{"input":"Write a poem in Iqbal's style about blaze","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"blaze"} +{"input":"Write a poem in Iqbal's style about Names","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Names"} +{"input":"Write a poem in Iqbal's style about mark","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"mark"} +{"input":"Write a poem in Iqbal's style about moulds","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"moulds"} +{"input":"Write a poem in Iqbal's style about Shrine","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Shrine"} +{"input":"Write a poem in Iqbal's style about Womb","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Womb"} +{"input":"Write a poem in Iqbal's style about aloft","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"aloft"} +{"input":"Write a poem in Iqbal's style about ruffled","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"ruffled"} +{"input":"Write a poem in Iqbal's style about founds","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"founds"} +{"input":"Write a poem in Iqbal's style about Throne","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Throne"} +{"input":"Write a poem in Iqbal's style about Cloisters","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Cloisters"} +{"input":"Write a poem in Iqbal's style about Latent","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"Latent"} +{"input":"Write a poem in Iqbal's style about strains","output":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.\n\nA blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","poem_id":"","theme":"strains"} +{"input":"Write a poem in Iqbal's style about West","output":"\n\nWhy should I ask wise men about my origin? | For my mind ponders on the end of my life.\nRaise thy Selfhood so high that before each dispensation, | God Himself may ask thee what thy wishes are.\nIf I am an alchemist, my only alchemy | Is the yearning and the passion that consume my heart.\nI know not about those dark, unknown, mysterious eyes, | That, in their fathomless depths, have power over my fate.\nIf that absorbed man of the West had been alive today, | Iqbal would have taught him about the attributes of God.\nThe agony of morning sighs has lacerated my heart, | If this is a punishment, O God, what sin have I committed?","poem_id":"","theme":"West"} +{"input":"Write a poem in Iqbal's style about Salman","output":"\n\nSalman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.\nBut one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.\nApe not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.","poem_id":"","theme":"Salman"} +{"input":"Write a poem in Iqbal's style about Al-Kabeer!","output":"\n\nDays\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death\nDays\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.\nDays\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.\nIt weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.\nIf you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession\nOur days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.\nWonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!\nDestroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!\nBut immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.\nLove illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.\nThough the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.\nIn the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.\nLove is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.\nIt is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.\nLove is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.\nLove is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.\nO Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.\nBe it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.\nIt is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.\nThine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.\nMan\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.\nWhat if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning\nThough born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.\nWith passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.\nO Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.\nThy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.\nThy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.\nThe Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.\nFor him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.\nMarvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.\nNourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.\nHe is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.\nThe secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;\nHis deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;\nIn every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.\nHuman, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;\nHumble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.\nSoft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.\nThe faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.\nHe is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.\nSacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;\nThy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.\nAh, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;\nWhose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;\nWhose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;\nWho left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.\nAbundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.\nWafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.\nIn the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.\nWhere, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?\nThe German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.\nThe holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.\nThe French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.\nThe heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.\nThe Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.\nUnknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.\nThe sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.\nThe peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.\nO waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.\nThe new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.\nIf I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.\nLife is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.\nA nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.\nUnsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit.","poem_id":"","theme":"Al-Kabeer!"} +{"input":"Write a poem in Iqbal's style about He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran","output":"Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.\n\nIt\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.\nA\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.\nWhen\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran\n\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?\nAlas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.\nIt\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death.","poem_id":"","theme":"He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran"} +{"input":"Write a poem in Iqbal's style about $1\u00a0and\u00a0Lazumat","output":"Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.\n\nIt\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.\nA\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.\nWhen\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran\n\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?\nAlas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.\nIt\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death.","poem_id":"","theme":"$1\u00a0and\u00a0Lazumat"} +{"input":"Write a poem in Iqbal's style about surprise?\u201d","output":"\n\nBrahmans dub him as foe to native land, | The English call him beggar on the other hand.\nThe code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d\nWhen and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d","poem_id":"","theme":"surprise?\u201d"} +{"input":"Write a poem in Iqbal's style about European","output":"\n\nA certain European revealed a secret, | Although the wise do not reveal the core of the matter.\nDemocracy is a certain form of government in which | Men are counted but not weighed.","poem_id":"","theme":"European"} +{"input":"Write a poem in Iqbal's style about Farhad.","output":"\n\nTHE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean","poem_id":"","theme":"Farhad."} +{"input":"Write a poem in Iqbal's style about bosom.","output":"\n\nTHE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean","poem_id":"","theme":"bosom."} +{"input":"Write a poem in Iqbal's style about Abrahams","output":"\n\nTHE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean","poem_id":"","theme":"Abrahams"} +{"input":"Write a poem in Iqbal's style about prison.","output":"\n\nLIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!","poem_id":"","theme":"prison."} +{"input":"Write a poem in Iqbal's style about perception.","output":"\n\nLIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!","poem_id":"","theme":"perception."} +{"input":"Write a poem in Iqbal's style about Beloved!\"","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"Beloved!\""} +{"input":"Write a poem in Iqbal's style about sensuality.","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"sensuality."} +{"input":"Write a poem in Iqbal's style about heart.","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"heart."} +{"input":"Write a poem in Iqbal's style about Love,","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"Love,"} +{"input":"Write a poem in Iqbal's style about him.","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"him."} +{"input":"Write a poem in Iqbal's style about Day","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"Day"} +{"input":"Write a poem in Iqbal's style about Man!","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"Man!"} +{"input":"Write a poem in Iqbal's style about water-melon.","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"water-melon."} +{"input":"Write a poem in Iqbal's style about !","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about skies","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"skies"} +{"input":"Write a poem in Iqbal's style about earth.\"","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"earth.\""} +{"input":"Write a poem in Iqbal's style about battle","output":"\n\nTHE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","poem_id":"","theme":"battle"} +{"input":"Write a poem in Iqbal's style about camel!","output":"\n\nO THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!","poem_id":"","theme":"camel!"} +{"input":"Write a poem in Iqbal's style about sea!","output":"\n\nO THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!","poem_id":"","theme":"sea!"} +{"input":"Write a poem in Iqbal's style about water!","output":"\n\nO THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!","poem_id":"","theme":"water!"} +{"input":"Write a poem in Iqbal's style about poet.","output":"\n\nWHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative","poem_id":"","theme":"poet."} +{"input":"Write a poem in Iqbal's style about fingers","output":"\n\nWHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative","poem_id":"","theme":"fingers"} +{"input":"Write a poem in Iqbal's style about Ali,","output":"\n\nWHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative","poem_id":"","theme":"Ali,"} +{"input":"Write a poem in Iqbal's style about ever!","output":"\n\nHAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.","poem_id":"","theme":"ever!"} +{"input":"Write a poem in Iqbal's style about lips,","output":"\n\nHAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.","poem_id":"","theme":"lips,"} +{"input":"Write a poem in Iqbal's style about wine-jar.","output":"The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.\n\nPLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.\nHis Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.\nHe was so fascinated by the invisible | That he made hand, eye, and ear of no account.\n\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"\nHe dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.\nHe is a sheep in man's clothing, | The soul of the Sufi bows to his authority.\nHe soared with his intellect to the highest heaven | And called the world of phenomena a myth.\n'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.\nThe thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.\nHe natures drowsed and created a dream | His mind's eye created a mirage.\nSince he was without any taste for action, | His soul was enraptured by the nonexistent.\nHe disbelieved in the material universe | And became the creator of invisible Ideas.\nSweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:\nIts gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.\nIts dewdrops are unable to quiver, | Its birds have no breath in their breasts,\nIts seed does not desire to grow, | Its moths do not know how to flutter.\nOur recluse had no remedy but flight: | He could not endure the noise of this world.\nHe set his heart on the glow of a quenched flame | And depicted a word steeped in opium.\nHe spread his wings towards the sky | And never came down to his nest again.\nHis fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.\nThe peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.","poem_id":"","theme":"wine-jar."} +{"input":"Write a poem in Iqbal's style about VICEGERENCY","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"VICEGERENCY"} +{"input":"Write a poem in Iqbal's style about saved.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"saved."} +{"input":"Write a poem in Iqbal's style about things,\"","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"things,\""} +{"input":"Write a poem in Iqbal's style about staff.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"staff."} +{"input":"Write a poem in Iqbal's style about righteousness,","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"righteousness,"} +{"input":"Write a poem in Iqbal's style about body.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"body."} +{"input":"Write a poem in Iqbal's style about carpet","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"carpet"} +{"input":"Write a poem in Iqbal's style about night.\"","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"night.\""} +{"input":"Write a poem in Iqbal's style about He,\"","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"He,\""} +{"input":"Write a poem in Iqbal's style about pilgrimage.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"pilgrimage."} +{"input":"Write a poem in Iqbal's style about Custom.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"Custom."} +{"input":"Write a poem in Iqbal's style about Negation.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"Negation."} +{"input":"Write a poem in Iqbal's style about son.","output":"\n\n1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","poem_id":"","theme":"son."} +{"input":"Write a poem in Iqbal's style about sciences.","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"sciences."} +{"input":"Write a poem in Iqbal's style about feet,","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"feet,"} +{"input":"Write a poem in Iqbal's style about west;","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"west;"} +{"input":"Write a poem in Iqbal's style about body.","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"body."} +{"input":"Write a poem in Iqbal's style about worlds","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"worlds"} +{"input":"Write a poem in Iqbal's style about !","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about Kauthar.","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"Kauthar."} +{"input":"Write a poem in Iqbal's style about flames","output":"\n\nALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","poem_id":"","theme":"flames"} +{"input":"Write a poem in Iqbal's style about !","output":"\n\nTHE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about pilgrim,","output":"\n\nTHE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"","poem_id":"","theme":"pilgrim,"} +{"input":"Write a poem in Iqbal's style about within!\"","output":"\n\nTHE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"","poem_id":"","theme":"within!\""} +{"input":"Write a poem in Iqbal's style about like.\"","output":"\n\nA BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.\nHe saw a diamond in the garden: | Thirst created a vision of water.\nDeceived by the sun bright stone | The foolish bird fancied that it was water.\nHe got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.\n\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;\nBut lam not a dew drop, I give no drink, | I do not live for the sake of others.\nWouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.\nMY water will shiver the beaks of birds | And break the jewel of man's like.\"\nThe bird won not his heart's wish from the diamond | And turned away from the sparkling stone.\nDisappointment swelled in his breast, | The song in his throat became a wail.\nUpon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:\nAll its glitter was owing to the sun, | It was trembling in fear ' Of the sun\nA restless sky born star | That had stopped for a moment, from desire to be seen;\nOft deceived by bud and flower, | It had gained nothing from Life.\nThere it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.\nThe sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.\nO thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"\nWhen the bird melted in the fire of thirst, | It appropriated the life of another.\nThe drop was not solid and gem-like; | The diamond had a being, the drop had none.\nNever for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!\nBe massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!\nSave thyself by affirmation of Self, | Compress thy quick silver into silver ore!\nProduce a melody from the string of Self, | Make manifest the secrets of Self!","poem_id":"","theme":"like.\""} +{"input":"Write a poem in Iqbal's style about spark.","output":"\n\nNOW I will open one more gate of truth, | I will tell thee another tale.\nThe coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.\nWe are comrades, and our being is one; | The source of our existence is the same,\nYet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.\nMy stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,\nMy darkness illumines the chafing dish, | Then my substance is incinerated at last\nEvery one puts the sole of his foot on my head | And covers my stock of existence with ashes.\nMy fate must needs be deplored: | Dost thou know what is the gist of my being\nIt is a condensed wavelet of smoke, | Endowed with a single spark.\nBoth in, feature and nature thou art star-like, | Splendours rise from every side of thee.\nNow thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"\n\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.\nHaving been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.\n'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.\nBecause thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.\nBe void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!\nWhosoever strives hard and grips tight, | The two worlds are illumined by him.\nA little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:\nIts rank is higher than Sinai, | It is kissed by the swarthy and the fair.\nIn solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"","poem_id":"","theme":"spark."} +{"input":"Write a poem in Iqbal's style about !","output":"\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!","poem_id":"","theme":"!"} +{"input":"Write a poem in Iqbal's style about Anka;","output":"\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!","poem_id":"","theme":"Anka;"} +{"input":"Write a poem in Iqbal's style about thought.","output":"\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!","poem_id":"","theme":"thought."} +{"input":"Write a poem in Iqbal's style about Abraham.","output":"\n\nAT Benares lived a venerable Brahmin. | Whose head was deep in the ocean of Being and Not-being.\nHe had a large knowledge of philosophy | But was well-disposed to the seekers after God.\nHis mind was eager to explore new problems, | His intellect moved on a level with the Pleiades;\nHis nest was as high as that of the Anka; | Sun and moon were cast, like rue, on the flame of his thought.\nFor a long time he laboured and sweated, | But philosophy brought no wine to his cup\nAlthough he set many a snare in the gardens of learning, | His snares never caught a glimpse of the Ideal bird;\nAnd notwithstanding that the nails of his thought were dabbled with blood, | The knot of Being and Not-being remained united.\nThe sighs on his lips bore witness to his despair, | His countenance told tales of his distraction.\nOne day he visited an excellent Sheikh, | A man who bad in his breast a heart of gold.\nThe Brahmin laid the seal of silence on his lips. | And lent his ear to the Sage's discourse.\nThen said the Sheikh; \"O wanderer in the lofty sky! | Pledge thyself to be true, for a little, to the earth;\nThou hast lost thy way in wildernesses of speculation, | Thy fearless thought hath passed beyond Heaven.\nBe reconciled with -earth, O sky-traveller! | Do not. wander in quest of the essence of the stars;\nI do not abandon thine idols. | Art thou an unbeliever; Then be worthy of the badge of unbelief !\nO inheritor of ancient culture, | Turn not thy back on the path thy fathers trod;\nIf a people's life is derived from unity, | Unbelief too is source of unity.\nThou that art not even a perfect infidel, | Art unfit to worship at the shrine-of the spirit.\nWe both are far astray from the road of devotion: | Thou art far from Azar, and I from Abraham.\nOur Majnun hath not fallen into melancholy for his Laila's sake; | I He hath not become perfect in the madness of love.\nWhen the lamp of Self-expires, | What is the use of heaven surveying imagination ?\"\nOnce on a time, laying hold of the skirt of the mountain, | Ganges said to Himalaya:\n\"O thou mantled in snow since the morn of creation, | Thou whose form is girdled with streams,\nGod made thee a partner in the secrets of heaven. | But deprived thy foot of graceful gait.\nHe took away from thee the power to walk: | What avails this sublimity and stateliness?\nLife springs from perpetual movement; | Motion constitutes the wave's whole existence,\"\nWhen the mountain heard this taunt from the river, | He puffed angrily like a sea of fire,\nAnd answered: \"Thy wide waters are my looking-glass; | Within my bosom are a hundred rivers like thee.\nThis graceful gait of thine is an instrument', of death: | Whoso goeth from Self is meet to die.\nThou hast no knowledge of thine own case, | Thou exultest in thy misfortune: thou art a fool!\nO born of the womb of the revolving sky, | A fallen-in bank is better than thou!\nThou hast made thine existence an offering to the ocean, | Thou hast thrown the rich purse of thy life to the highway man.\nBe self-contained like the rose in the garden, | Do not 'go to the florist in order to spread thy perfume!\nTo live is to grow in thyself | And gather roses from thine own flower bed.\nAges have gone by and my foot is fast on earth, | Dost thou fancy that I am far from my goal?\nMy being grew and reached the sky, | The Pleiads sank to rest under my skirts;\nThy being vanishes in the ocean, | But on my crest the stars bow their heads.\nMine eye sees the mysteries of heaven, | Mine ear is familiar with angels' wings.\nSince I glowed with the heat of unceasing toil, | I amassed rubies, diamonds, and other gems.\nI am stone within, and in the stone is fire: | Water cannot pass over my fire I\"\nArt thou a drop, of water? Do not break at. thine own feet, | But endeavour to surge and wrestle with the sea.\nDesire the water of a jewel, become a jewel! | Be an ear-drop, adorn a beauty\nOh, expand thyself! Move swiftly! | Be a cloud that shoots lightning and sheds a flood of rain!\nLet the ocean sue for thy storms as a beggar, | Let it complain of the straitness of its skirts\nLet it deem itself less -than a wave | And glide along at thy feet!","poem_id":"","theme":"Abraham."} +{"input":"Write a poem in Iqbal's style about mankind.","output":"\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","poem_id":"","theme":"mankind."} +{"input":"Write a poem in Iqbal's style about disciples.","output":"\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","poem_id":"","theme":"disciples."} +{"input":"Write a poem in Iqbal's style about more?\"","output":"\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","poem_id":"","theme":"more?\""} +{"input":"Write a poem in Iqbal's style about saying?","output":"\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","poem_id":"","theme":"saying?"} +{"input":"Write a poem in Iqbal's style about Wali,","output":"\n\nIMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","poem_id":"","theme":"Wali,"} +{"input":"Write a poem in Iqbal's style about side.","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"side."} +{"input":"Write a poem in Iqbal's style about Rum","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"Rum"} +{"input":"Write a poem in Iqbal's style about sets,\"","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"sets,\""} +{"input":"Write a poem in Iqbal's style about intellect.","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"intellect."} +{"input":"Write a poem in Iqbal's style about mind","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"mind"} +{"input":"Write a poem in Iqbal's style about Kamal,","output":"\n\nO THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","poem_id":"","theme":"Kamal,"} +{"input":"Write a poem in Iqbal's style about Bilal!","output":"\n\nO THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.","poem_id":"","theme":"Bilal!"} +{"input":"Write a poem in Iqbal's style about Allah!\"","output":"\n\nO THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.","poem_id":"","theme":"Allah!\""} +{"input":"Write a poem in Iqbal's style about day","output":"\n\nThe world is under His proud power\u2019s sway | Whom all things were created to obey.\nThe sun itself is nothing but a mark | Of long prostration on the brow of day .","poem_id":"","theme":"day"} +{"input":"Write a poem in Iqbal's style about Khizar","output":"\n\nSikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"","poem_id":"","theme":"Khizar"} +{"input":"Write a poem in Iqbal's style about Sikandar","output":"\n\nSikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"","poem_id":"","theme":"Sikandar"} +{"input":"Write a poem in Iqbal's style about Jamshid\u2019s","output":"\n\nThe throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.","poem_id":"","theme":"Jamshid\u2019s"} +{"input":"Write a poem in Iqbal's style about Kaikobad","output":"\n\nThe throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.","poem_id":"","theme":"Kaikobad"} +{"input":"Write a poem in Iqbal's style about cup","output":"\n\nHis wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.\nIn my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up.","poem_id":"","theme":"cup"} +{"input":"Write a poem in Iqbal's style about Razi","output":"\n\nWhy ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.\nMind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.","poem_id":"","theme":"Razi"} +{"input":"Write a poem in Iqbal's style about Farabi","output":"\n\nEschewing Plato and Farabi ! | Observed the world of sense with my own eye.\nI never begged or borrowed other. sight, | But always used my own sight, come what might.","poem_id":"","theme":"Farabi"} +{"input":"Write a poem in Iqbal's style about Sea","output":"\n\nNobody knows how Selfhood came to be. | It is not of this world of Time and Space.\nI heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"","poem_id":"","theme":"Sea"} +{"input":"Write a poem in Iqbal's style about Somnath.","output":"\n\nPhilosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.\nThey chase God and His angels. But how can | They capture them? Have they yet captured man?","poem_id":"","theme":"Somnath."} +{"input":"Write a poem in Iqbal's style about Sanctuary.","output":"\n\nI raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.","poem_id":"","theme":"Sanctuary."} +{"input":"Write a poem in Iqbal's style about Day.","output":"\n\nI raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.","poem_id":"","theme":"Day."} +{"input":"Write a poem in Iqbal's style about Madeness","output":"\n\nI raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.","poem_id":"","theme":"Madeness"} +{"input":"Write a poem in Iqbal's style about fear'","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"fear'"} +{"input":"Write a poem in Iqbal's style about ","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":""} +{"input":"Write a poem in Iqbal's style about majesty","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"majesty"} +{"input":"Write a poem in Iqbal's style about law.","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"law."} +{"input":"Write a poem in Iqbal's style about nobles,","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"nobles,"} +{"input":"Write a poem in Iqbal's style about (Ummah).","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"(Ummah)."} +{"input":"Write a poem in Iqbal's style about Law.","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"Law."} +{"input":"Write a poem in Iqbal's style about heavens","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"heavens"} +{"input":"Write a poem in Iqbal's style about nature.","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"nature."} +{"input":"Write a poem in Iqbal's style about meaningless,","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"meaningless,"} +{"input":"Write a poem in Iqbal's style about (Dilbari).","output":"\n\nAs the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","poem_id":"","theme":"(Dilbari)."} +{"input":"Write a poem in Iqbal's style about ;","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":";"} +{"input":"Write a poem in Iqbal's style about kettle,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"kettle,"} +{"input":"Write a poem in Iqbal's style about bushes.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"bushes."} +{"input":"Write a poem in Iqbal's style about call","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"call"} +{"input":"Write a poem in Iqbal's style about himself;","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"himself;"} +{"input":"Write a poem in Iqbal's style about vision","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"vision"} +{"input":"Write a poem in Iqbal's style about life.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"life."} +{"input":"Write a poem in Iqbal's style about worship","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"worship"} +{"input":"Write a poem in Iqbal's style about water.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"water."} +{"input":"Write a poem in Iqbal's style about death,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"death,"} +{"input":"Write a poem in Iqbal's style about kings,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"kings,"} +{"input":"Write a poem in Iqbal's style about burdens","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"burdens"} +{"input":"Write a poem in Iqbal's style about assembly,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"assembly,"} +{"input":"Write a poem in Iqbal's style about smell.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"smell."} +{"input":"Write a poem in Iqbal's style about faqir.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"faqir."} +{"input":"Write a poem in Iqbal's style about mosques,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"mosques,"} +{"input":"Write a poem in Iqbal's style about sounds.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"sounds."} +{"input":"Write a poem in Iqbal's style about forehead.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"forehead."} +{"input":"Write a poem in Iqbal's style about glass.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"glass."} +{"input":"Write a poem in Iqbal's style about slave,","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"slave,"} +{"input":"Write a poem in Iqbal's style about not","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"not"} +{"input":"Write a poem in Iqbal's style about heart","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"heart"} +{"input":"Write a poem in Iqbal's style about eternity.","output":"\n\nThe free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","poem_id":"","theme":"eternity."} +{"input":"Write a poem in Iqbal's style about one","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"one"} +{"input":"Write a poem in Iqbal's style about enchantment,\u201d","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"enchantment,\u201d"} +{"input":"Write a poem in Iqbal's style about soul.","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"soul."} +{"input":"Write a poem in Iqbal's style about today.","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"today."} +{"input":"Write a poem in Iqbal's style about heart","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"heart"} +{"input":"Write a poem in Iqbal's style about mansions.","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"mansions."} +{"input":"Write a poem in Iqbal's style about authority","output":"\n\nO Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","poem_id":"","theme":"authority"} +{"input":"Write a poem in Iqbal's style about soil.","output":"\n\nThey held the loveless is heart and went away, | Like flame they faded in a doleful way.\nPrithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil.","poem_id":"","theme":"soil."} +{"input":"Write a poem in Iqbal's style about non-being","output":"\n\nMy being and non-being were topics on tips, | Under feelings of shame I sealed my lips.\nThy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows.","poem_id":"","theme":"non-being"} +{"input":"Write a poem in Iqbal's style about rakes","output":"\n\nMy heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.\nSo hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.","poem_id":"","theme":"rakes"} +{"input":"Write a poem in Iqbal's style about wings.","output":"\n\nThe self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.","poem_id":"","theme":"wings."} +{"input":"Write a poem in Iqbal's style about writhing","output":"\n\nThe self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.","poem_id":"","theme":"writhing"} +{"input":"Write a poem in Iqbal's style about sideless","output":"\n\nThou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.\nFrom His sideless House I preferred a flight, | It was void of wails of the mid of night.","poem_id":"","theme":"sideless"} +{"input":"Write a poem in Iqbal's style about stand.","output":"\n\nHow to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.\nSo do not take ill if due to thy ways, | I cherish to revive the good old days.","poem_id":"","theme":"stand."} +{"input":"Write a poem in Iqbal's style about \u2018Haq\u2019","output":"\n\nMy heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see.","poem_id":"","theme":"\u2018Haq\u2019"} +{"input":"Write a poem in Iqbal's style about sea.","output":"\n\nMy heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see.","poem_id":"","theme":"sea."} +{"input":"Write a poem in Iqbal's style about nectar","output":"\n\nKnows not the Gabriel this hue and cry, | He knows not the status of quest and pry.\nThen ask the poor man, who is hapless still, | Who knows the sting and nectar of will.","poem_id":"","theme":"nectar"} +{"input":"Write a poem in Iqbal's style about \u2018Kafir\u2019","output":"\n\nThe sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes.","poem_id":"","theme":"\u2018Kafir\u2019"} +{"input":"Write a poem in Iqbal's style about \u2018momin\u2019","output":"\n\nThe sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes.","poem_id":"","theme":"\u2018momin\u2019"} +{"input":"Write a poem in Iqbal's style about Seenay\u2019s","output":"\n\nGet me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game.","poem_id":"","theme":"Seenay\u2019s"} +{"input":"Write a poem in Iqbal's style about Khisro\u2019s","output":"\n\nGet me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game.","poem_id":"","theme":"Khisro\u2019s"} +{"input":"Write a poem in Iqbal's style about height","output":"\n\nWhen the old world gets its apex of height , | Then the fate unsheaths every secret might.\nDisgrace me not before my master hence, | My! \u2018counts book\u2019! be hidden from Prophet thence.","poem_id":"","theme":"height"} +{"input":"Write a poem in Iqbal's style about fine,","output":"\n\nMy body is tired but soul still flies, | To that city on way Batha lies.\nYou live here now and meet the fine, | My object great is friend of mine.","poem_id":"","theme":"fine,"} +{"input":"Write a poem in Iqbal's style about park","output":"\n\nO, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .\nTo drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.","poem_id":"","theme":"park"} +{"input":"Write a poem in Iqbal's style about core.","output":"\n\nI know not who dazzled and killed this heart, | No rest since then is destined to this part.\nI took him to desert which pained him more. | On a brook side too he be wept to the core.","poem_id":"","theme":"core."} +{"input":"Write a poem in Iqbal's style about drunk\u2019s","output":"\n\nAsk not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.\nBy God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.","poem_id":"","theme":"drunk\u2019s"} +{"input":"Write a poem in Iqbal's style about quest.","output":"\n\nI cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.\nAs the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest.","poem_id":"","theme":"quest."} +{"input":"Write a poem in Iqbal's style about day.","output":"\n\nTo love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.","poem_id":"","theme":"day."} +{"input":"Write a poem in Iqbal's style about ripes\u2019","output":"\n\nTo love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.","poem_id":"","theme":"ripes\u2019"} +{"input":"Write a poem in Iqbal's style about rapture","output":"\n\nTo love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.","poem_id":"","theme":"rapture"} +{"input":"Write a poem in Iqbal's style about there,","output":"\n\nYou ask the spots where I played my jazz there, | My friends know little I came up from where.\nI opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat.","poem_id":"","theme":"there,"} +{"input":"Write a poem in Iqbal's style about more","output":"\n\nThat dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.","poem_id":"","theme":"more"} +{"input":"Write a poem in Iqbal's style about floor.","output":"\n\nThat dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.","poem_id":"","theme":"floor."} +{"input":"Write a poem in Iqbal's style about charm.","output":"\n\nShe needs no reins O I teamster hence! | Like my own wits she has the same sense.\nFrom its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm.","poem_id":"","theme":"charm."} +{"input":"Write a poem in Iqbal's style about Jami\u2019s","output":"\n\nA page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.","poem_id":"","theme":"Jami\u2019s"} +{"input":"Write a poem in Iqbal's style about teamaster\u2019s","output":"\n\nA page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.","poem_id":"","theme":"teamaster\u2019s"} +{"input":"Write a poem in Iqbal's style about Iraqi","output":"\n\nA page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.","poem_id":"","theme":"Iraqi"} +{"input":"Write a poem in Iqbal's style about parlance,","output":"\n\nCome O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.\nTwo words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance.","poem_id":"","theme":"parlance,"} +{"input":"Write a poem in Iqbal's style about \u2018Beauty\u2019","output":"\n\nCome O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.\nTwo words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance.","poem_id":"","theme":"\u2018Beauty\u2019"} +{"input":"Write a poem in Iqbal's style about meanings\u2019","output":"\n\nIn this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide.","poem_id":"","theme":"meanings\u2019"} +{"input":"Write a poem in Iqbal's style about see\u201d","output":"\n\nIn this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide.","poem_id":"","theme":"see\u201d"} +{"input":"Write a poem in Iqbal's style about broke","output":"\n\nNo morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,\nNo cosy nook yet for us in the East, | So broke like a Muslim there is no beast.","poem_id":"","theme":"broke"} +{"input":"Write a poem in Iqbal's style about soul,","output":"\n\nAs such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.\nO God, help the man who leads a life hard, | Who fell from a summit, God be his ward.","poem_id":"","theme":"soul,"} +{"input":"Write a poem in Iqbal's style about sky","output":"\n\nThe sky still going on a perverse course, | The car\u2019avan is far off from its place.\nHis wild goose chases I cannot endorse, | No leader they have to direct this race.","poem_id":"","theme":"sky"} +{"input":"Write a poem in Iqbal's style about palm","output":"\n\nTo him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.\nHis conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls.","poem_id":"","theme":"palm"} +{"input":"Write a poem in Iqbal's style about thread","output":"\n\nThe assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.","poem_id":"","theme":"thread"} +{"input":"Write a poem in Iqbal's style about guess","output":"\n\nThe assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.","poem_id":"","theme":"guess"} +{"input":"Write a poem in Iqbal's style about Sheikh","output":"\n\nThe assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.","poem_id":"","theme":"Sheikh"} +{"input":"Write a poem in Iqbal's style about \u2018faqr\u2019","output":"\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.","poem_id":"","theme":"\u2018faqr\u2019"} +{"input":"Write a poem in Iqbal's style about Siddiq\u2019s","output":"\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.","poem_id":"","theme":"Siddiq\u2019s"} +{"input":"Write a poem in Iqbal's style about bird","output":"\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.","poem_id":"","theme":"bird"} +{"input":"Write a poem in Iqbal's style about say,","output":"\n\nHe brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.","poem_id":"","theme":"say,"} +{"input":"Write a poem in Iqbal's style about \u2018pir\u2019","output":"\n\nFrom fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.\nNone ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame.","poem_id":"","theme":"\u2018pir\u2019"} +{"input":"Write a poem in Iqbal's style about flame.","output":"\n\nFrom fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.\nNone ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame.","poem_id":"","theme":"flame."} +{"input":"Write a poem in Iqbal's style about row,","output":"\n\nAs long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.","poem_id":"","theme":"row,"} +{"input":"Write a poem in Iqbal's style about roll.","output":"\n\nAs long in mosque the poor kept a row, | They tore the emperors collars he\nThat fire when cooled in his heart and soul, | They crawled to tombs of saints to roll.","poem_id":"","theme":"roll."} +{"input":"Write a poem in Iqbal's style about Guibers","output":"\n\nTo others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.","poem_id":"","theme":"Guibers"} +{"input":"Write a poem in Iqbal's style about me,","output":"\n\nTo others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.","poem_id":"","theme":"me,"} +{"input":"Write a poem in Iqbal's style about cuprum","output":"\n\nTo stick it to bosom this verse aims not, | With gems of meanings I open the knot.\nWith hope my passion would make it gold, | I temper their cuprum with heats manifold.","poem_id":"","theme":"cuprum"} +{"input":"Write a poem in Iqbal's style about arcane","output":"\n\nMy face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot.","poem_id":"","theme":"arcane"} +{"input":"Write a poem in Iqbal's style about lot.","output":"\n\nMy face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot.","poem_id":"","theme":"lot."} +{"input":"Write a poem in Iqbal's style about parlance.","output":"\n\nThe meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.\nWe keep eyes ope and seal the lips, | In mystics code speech is a slip.","poem_id":"","theme":"parlance."} +{"input":"Write a poem in Iqbal's style about remorse.","output":"\n\nWhat I hold in heart is grief and remorse. | Save thee I have no access and source.\nMy grief\u2019s inner tale to whom I can tell, | You know in my bosom you only dwell.","poem_id":"","theme":"remorse."} +{"input":"Write a poem in Iqbal's style about vigour","output":"\n\nI seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.\nMy glance goes higher than stars and moon, | I write not verses for some one\u2019s boon.","poem_id":"","theme":"vigour"} +{"input":"Write a poem in Iqbal's style about path","output":"\n\nI\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.\nFor thy sake at Mecca a halt I make, | If not my journey was for thy sake.","poem_id":"","theme":"path"} +{"input":"Write a poem in Iqbal's style about glee.","output":"\n\nDrive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.\nSo bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.","poem_id":"","theme":"glee."} +{"input":"Write a poem in Iqbal's style about Tina\u2019s","output":"\n\nOn idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.\nSo alien to self I made of me, | I sought of my \u2018self\u2019 but did not see.","poem_id":"","theme":"Tina\u2019s"} +{"input":"Write a poem in Iqbal's style about flameless","output":"\n\nFrom Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.","poem_id":"","theme":"flameless"} +{"input":"Write a poem in Iqbal's style about wines","output":"\n\nFrom Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.","poem_id":"","theme":"wines"} +{"input":"Write a poem in Iqbal's style about \u201cMountain\u2019s\u201d","output":"\n\nI seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.","poem_id":"","theme":"\u201cMountain\u2019s\u201d"} +{"input":"Write a poem in Iqbal's style about leaf","output":"\n\nI seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.","poem_id":"","theme":"leaf"} +{"input":"Write a poem in Iqbal's style about belief,","output":"\n\nThe \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel.","poem_id":"","theme":"belief,"} +{"input":"Write a poem in Iqbal's style about chants","output":"\n\nThe \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel.","poem_id":"","theme":"chants"} +{"input":"Write a poem in Iqbal's style about I?","output":"\n\nThe heart of lucent hearts he took or I? | Thy message of love did he brought or I?\nTwo shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I.","poem_id":"","theme":"I?"} +{"input":"Write a poem in Iqbal's style about close.","output":"\n\nAn alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.\nThose hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.","poem_id":"","theme":"close."} +{"input":"Write a poem in Iqbal's style about place","output":"\n\nFor any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.\nI banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place","poem_id":"","theme":"place"} +{"input":"Write a poem in Iqbal's style about pearls","output":"\n\nMy craze still feels the same burning phase, | All the old passions are still ablaze.\nFrom impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill.","poem_id":"","theme":"pearls"} +{"input":"Write a poem in Iqbal's style about flameless","output":"\n\nI have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.","poem_id":"","theme":"flameless"} +{"input":"Write a poem in Iqbal's style about head.","output":"\n\nI have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.","poem_id":"","theme":"head."} +{"input":"Write a poem in Iqbal's style about fade.","output":"\n\nThe \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?","poem_id":"","theme":"fade."} +{"input":"Write a poem in Iqbal's style about shade.","output":"\n\nThe \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?","poem_id":"","theme":"shade."} +{"input":"Write a poem in Iqbal's style about poppy\u2019","output":"\n\nThe \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?","poem_id":"","theme":"poppy\u2019"} +{"input":"Write a poem in Iqbal's style about brood.","output":"\n\nSo alien I am in West and East, | No confidants true I have the least.\nTo heart I\u2019m telling my sorrowful mood, | To cheat my solitude, like child I brood.","poem_id":"","theme":"brood."} +{"input":"Write a poem in Iqbal's style about stake.","output":"\n\nI broke the magic of the modern age, | I pounced on the grains and broke the trap cage.\nThe God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake.","poem_id":"","theme":"stake."} +{"input":"Write a poem in Iqbal's style about sheen.","output":"\n\nYou have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,\nBring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen.","poem_id":"","theme":"sheen."} +{"input":"Write a poem in Iqbal's style about here.","output":"\n\nWhen I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.\nIn this fane old with the morning tears mere, | A world of love and daze lo I cause here.","poem_id":"","theme":"here."} +{"input":"Write a poem in Iqbal's style about true.","output":"\n\nThe world has charms like paradise true; | My tears give a moist to the shoots too.\nShe lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true.","poem_id":"","theme":"true."} +{"input":"Write a poem in Iqbal's style about need.","output":"\n\nBid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.\nLike Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long.","poem_id":"","theme":"need."} +{"input":"Write a poem in Iqbal's style about close.","output":"\n\nTo me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.\nIn shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close.","poem_id":"","theme":"close."} +{"input":"Write a poem in Iqbal's style about day.","output":"\n\nThis heart, I tied not with aught in this fane, | I lost self\u2019s place in my own eye\u2019s pane.\nNow he is looking for my \u2018bows\u2019 today, | On whom I was ruling just the last day.","poem_id":"","theme":"day."} +{"input":"Write a poem in Iqbal's style about poppy","output":"\n\nGrow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.\nThis heart be received as a favour great, | I have no fine offer than heart in plate.","poem_id":"","theme":"poppy"} +{"input":"Write a poem in Iqbal's style about hence.","output":"\n\nTo my shining race I would love to groan, | With new melting thought full of moaning tone.\nThe etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.","poem_id":"","theme":"hence."} +{"input":"Write a poem in Iqbal's style about grains.","output":"\n\nFor the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.\nFor them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.","poem_id":"","theme":"grains."} +{"input":"Write a poem in Iqbal's style about case.","output":"\n\nI hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;\nI pray thee to make in my heart a place, | How much lonely I am there is no case.","poem_id":"","theme":"case."} +{"input":"Write a poem in Iqbal's style about crime.","output":"\n\nLike Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.\nHe passed through the crises of his time, | I am going too through crisis and crime.","poem_id":"","theme":"crime."} +{"input":"Write a poem in Iqbal's style about glance.","output":"\n\nRaise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.\nIf I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance.","poem_id":"","theme":"glance."} +{"input":"Write a poem in Iqbal's style about ablaze.","output":"\n\nWho told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.\nWhen I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze.","poem_id":"","theme":"ablaze."} +{"input":"Write a poem in Iqbal's style about more.","output":"\n\nFrom thy own main give pearls to my rill, | My gems to each door, each land and hill.\nThat gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more.","poem_id":"","theme":"more."} +{"input":"Write a poem in Iqbal's style about great.","output":"\n\nIn a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.","poem_id":"","theme":"great."} +{"input":"Write a poem in Iqbal's style about phase","output":"\n\nIn a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.","poem_id":"","theme":"phase"} +{"input":"Write a poem in Iqbal's style about Faqr\u2019s\u2019","output":"\n\nIn a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.","poem_id":"","theme":"Faqr\u2019s\u2019"} +{"input":"Write a poem in Iqbal's style about not.","output":"\n\nI kept beaming face in this or that case, | I raised the old veils from the meaning face.\nAt such a high pitch to craves I brought, | That one breath I had the other had not.","poem_id":"","theme":"not."} +{"input":"Write a poem in Iqbal's style about poppy\u2019s","output":"\n\nI have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.","poem_id":"","theme":"poppy\u2019s"} +{"input":"Write a poem in Iqbal's style about conscience","output":"\n\nI have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.","poem_id":"","theme":"conscience"} +{"input":"Write a poem in Iqbal's style about tone","output":"\n\nI have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.","poem_id":"","theme":"tone"} +{"input":"Write a poem in Iqbal's style about fame.","output":"\n\nI hold very dear that roaring roar, | Which cuts a spring from mountain core.\nFor Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.","poem_id":"","theme":"fame."} +{"input":"Write a poem in Iqbal's style about storm","output":"\n\nLook to these saucy anglican maids, | As if Suns and moons have come for raids.\nMy simple young nation keeps a blood warm, | Beware! the heathen eye\u2019s sensual storm","poem_id":"","theme":"storm"} +{"input":"Write a poem in Iqbal's style about part.","output":"\n\nGive a helping hand to those who are weak, | They look not to aught, but Allah they seek.\nFrom that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part.","poem_id":"","theme":"part."} +{"input":"Write a poem in Iqbal's style about sand,","output":"\n\nYou too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.\nNo bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand,","poem_id":"","theme":"sand,"} +{"input":"Write a poem in Iqbal's style about lent.","output":"\n\nYou hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.\nWhere e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.","poem_id":"","theme":"lent."} +{"input":"Write a poem in Iqbal's style about hence.","output":"\n\nTo anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.\nFrom the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence.","poem_id":"","theme":"hence."} +{"input":"Write a poem in Iqbal's style about wake.","output":"\n\nBe nearer to the aim like a moon new, | Seek the higher heights with efforts anew.\nA place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake.","poem_id":"","theme":"wake."} +{"input":"Write a poem in Iqbal's style about image.","output":"\n\nMy self\u2019s own sea gave a rise to me, | It sharpen\u2019d my wits like pearls in sea.\nOn me that \u2018Nimrod\u2019 is boiling with rage. | Fm trying to build up \u2018Harem\u2019s\u2019 image.","poem_id":"","theme":"image."} +{"input":"Write a poem in Iqbal's style about not.","output":"\n\nCome O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,\nHe raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not.","poem_id":"","theme":"not."} +{"input":"Write a poem in Iqbal's style about place.\u2019","output":"\n\nCome O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.\nFrom a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019","poem_id":"","theme":"place.\u2019"} +{"input":"Write a poem in Iqbal's style about price.","output":"\n\nRaise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.\nGaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.","poem_id":"","theme":"price."} +{"input":"Write a poem in Iqbal's style about bargain.","output":"\n\nAs long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.\nFrom ego if you ran in this fane, | Your own death you buy for life\u2019s bargain.","poem_id":"","theme":"bargain."} +{"input":"Write a poem in Iqbal's style about stems.","output":"\n\nA nation whose spring falls to decay, | She always craves for the good old days.\nA poppy grows though from her dusty gems, | It also takes a gown of fading stems.","poem_id":"","theme":"stems."} +{"input":"Write a poem in Iqbal's style about trance.","output":"\n\nFrom Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.\nBut a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance.","poem_id":"","theme":"trance."} +{"input":"Write a poem in Iqbal's style about Moon.","output":"\n\nWho makes Ego firm by \u2018Lailah\u2019s tie, | From lifeless sands can make a seeing eye.\nLose not ever that man\u2019s greatest boon, | In whose reach I see the Sun and Moon.","poem_id":"","theme":"Moon."} +{"input":"Write a poem in Iqbal's style about fact\u2019.","output":"\n\nO ignorant man get a knowing heart, | In wake of thy elders learn thy own part.\nFlow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019.","poem_id":"","theme":"fact\u2019."} +{"input":"Write a poem in Iqbal's style about flow","output":"\n\nThy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.\nYou always water the Soil of Ego, | From a lake which knows no furious flow:","poem_id":"","theme":"flow"} +{"input":"Write a poem in Iqbal's style about gallows","output":"\n\nA place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?\nIf one man says this reprove at this wrong, | If a nation says, then you get along.","poem_id":"","theme":"gallows"} +{"input":"Write a poem in Iqbal's style about creed.","output":"\n\nAmong nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.\nFrom her novel acts, new miracles breed, | To dream and weaken is banned in her creed.","poem_id":"","theme":"creed."} +{"input":"Write a poem in Iqbal's style about fine.","output":"\n\nFrom her inner verve that race is a flame, | To her the world charms is a worthless game.\nWhat means by I\u2019m God her efforts define, | Her each \u201cKun\u201d\/\u201cbe\u201d says \u201cYakun\u201d\/\u201dbecome\u201d an object fine.","poem_id":"","theme":"fine."} +{"input":"Write a poem in Iqbal's style about reach","output":"\n\nLike a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.\nThe moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each.","poem_id":"","theme":"reach"} +{"input":"Write a poem in Iqbal's style about whole.","output":"\n\nFill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.\nIf you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole.","poem_id":"","theme":"whole."} +{"input":"Write a poem in Iqbal's style about he.","output":"\n\nThe Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.\nIf this is the faith which I have in me, | To oust me from Kaaba a right has he.","poem_id":"","theme":"he."} +{"input":"Write a poem in Iqbal's style about then.","output":"\n\nWhen the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.\nI told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then.","poem_id":"","theme":"then."} +{"input":"Write a poem in Iqbal's style about relief.","output":"\n\nTo Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.\nYou need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief.","poem_id":"","theme":"relief."} +{"input":"Write a poem in Iqbal's style about row.","output":"\n\nOn hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.\nThat slave knows not where he would go? | Who is sending the rest in heirs long row.","poem_id":"","theme":"row."} +{"input":"Write a poem in Iqbal's style about Might.","output":"\n\nBeing full of pathos and passion\u2019s heat, | His tete-a-tete thus had the pangs sweet treat.\nBy flute gets beauty of His Love\u2019s sweet light, | A gift and share good of His Glory and Might.","poem_id":"","theme":"Might."} +{"input":"Write a poem in Iqbal's style about sense.","output":"\n\nHe solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.\nThe tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.","poem_id":"","theme":"sense."} +{"input":"Write a poem in Iqbal's style about first.","output":"\n\nTo me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.\nFrom his grace I got a grace and trust. | For me he tamed the Moon and Stars first.","poem_id":"","theme":"first."} +{"input":"Write a poem in Iqbal's style about soon.","output":"\n\nHis thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.\nLay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.","poem_id":"","theme":"soon."} +{"input":"Write a poem in Iqbal's style about slavery.","output":"\n\nTake secrets of content from Rumi\u2019s call, | That content is envied by rich men all.\nBe cautious from content which may take thee, | To a place of bow1 down and sheer slavery.","poem_id":"","theme":"slavery."} +{"input":"Write a poem in Iqbal's style about glance.","output":"\n\nWhen self is deprived from godly tint, | The content then gets a beggar\u2019s print.\nFrom Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.","poem_id":"","theme":"glance."} +{"input":"Write a poem in Iqbal's style about fame.","output":"\n\nThat bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.\nTo Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.","poem_id":"","theme":"fame."} +{"input":"Write a poem in Iqbal's style about face.","output":"\n\nO desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.\nGive Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face.","poem_id":"","theme":"face."} +{"input":"Write a poem in Iqbal's style about needs.","output":"\n\nA young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.\nAround his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs.","poem_id":"","theme":"needs."} +{"input":"Write a poem in Iqbal's style about lure","output":"\n\nFor sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.\nMake all the efforts with love and heart pure, | To lead a chaste life with no greed and lure","poem_id":"","theme":"lure"} +{"input":"Write a poem in Iqbal's style about hails!","output":"\n\nThat Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.\nWhen I see a gale my heart then regales, | To tempest time ties my hardihood hails!","poem_id":"","theme":"hails!"} +{"input":"Write a poem in Iqbal's style about creed.","output":"\n\nTo certitude truth who so ever knew, | With two eyes he had had the oneness view.\nAs we often join two lamps in need | Be cautious from rift in home and creed.","poem_id":"","theme":"creed."} +{"input":"Write a poem in Iqbal's style about tame.","output":"\n\nA Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.\nKeep an eye on, if you hold the love flame, | With that you could make the whole world tame.","poem_id":"","theme":"tame."} +{"input":"Write a poem in Iqbal's style about Arab","output":"\n\nTo Arab poets sweet on my part say, | I shun to versify on red lips gay.\nFrom a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright","poem_id":"","theme":"Arab"} +{"input":"Write a poem in Iqbal's style about tide.","output":"\n\nI caused in his soul a verve a heat, | To cottage or castle a dust I treat.\nThis brook may once vie a noisy sea\u2019s pride, | As I gave this brook a passion of tide.","poem_id":"","theme":"tide."} +{"input":"Write a poem in Iqbal's style about brawn.","output":"\n\nYou leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.\nSince you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn.","poem_id":"","theme":"brawn."} +{"input":"Write a poem in Iqbal's style about lo!","output":"\n\nMy heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.\nWith thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!","poem_id":"","theme":"lo!"} +{"input":"Write a poem in Iqbal's style about face.","output":"\n\nGive to his dust that flame and might, | Which brings into being a sun from night.\nHit a tune and tone due to whose grace, | He gets a new verve from world\u2019s new face.","poem_id":"","theme":"face."} +{"input":"Write a poem in Iqbal's style about Ummah","output":"\n\nA Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.\nHe cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d","poem_id":"","theme":"Ummah"} +{"input":"Write a poem in Iqbal's style about eyes","output":"\n\nOn whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom.","poem_id":"","theme":"eyes"} +{"input":"Write a poem in Iqbal's style about soul,","output":"\n\nOn whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom.","poem_id":"","theme":"soul,"} +{"input":"Write a poem in Iqbal's style about night","output":"\n\nThe hill and desert night defies thy day, | The birds and waves know not their old songs gay.\nThis world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp.","poem_id":"","theme":"night"} +{"input":"Write a poem in Iqbal's style about taste.","output":"\n\nWhen all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.\nO desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.","poem_id":"","theme":"taste."} +{"input":"Write a poem in Iqbal's style about scene.","output":"\n\nThe Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.\nIf the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene.","poem_id":"","theme":"scene."} +{"input":"Write a poem in Iqbal's style about lanes,","output":"\n\nIf a craze consumes the garden\u2019s face, | And saps its beauty and social grace.\nI poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.","poem_id":"","theme":"lanes,"} +{"input":"Write a poem in Iqbal's style about heart.","output":"\n\nThe poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.\nSo under rate not my verve\u2019s lone part, | See caravans budding from my heart.","poem_id":"","theme":"heart."} +{"input":"Write a poem in Iqbal's style about clay.","output":"\n\nSo scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.\nHow august and happy would be that day, | When a ride is born from my own clay.","poem_id":"","theme":"clay."} +{"input":"Write a poem in Iqbal's style about trace.","output":"\n\nIn self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.\nI found no better cast than my own face, | With my own blood his picture I trace.","poem_id":"","theme":"trace."} +{"input":"Write a poem in Iqbal's style about shame.","output":"\n\nTo that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.","poem_id":"","theme":"shame."} +{"input":"Write a poem in Iqbal's style about do.","output":"\n\nHow daring were they who broke his charms, | Who paid no heed to his pledges warm.\nGet not despaired, have thy ego\u2019s own view, | What did the past nations you also do.","poem_id":"","theme":"do."} +{"input":"Write a poem in Iqbal's style about told.","output":"\n\nThe fate thus gave to Turks a verve anew, | And gave them a base for a build up new.\nWhere are those Muslim who could behold? | The meanings of fate which God had told.","poem_id":"","theme":"told."} +{"input":"Write a poem in Iqbal's style about bent.","output":"\n\nLearn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.\nYou need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.","poem_id":"","theme":"bent."} +{"input":"Write a poem in Iqbal's style about sight.","output":"\n\nAt last modern age shows her conscience lo! | They feel quite happy with false pomp and show\nA tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight.","poem_id":"","theme":"sight."} +{"input":"Write a poem in Iqbal's style about set.","output":"\n\nThe world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.\nTo this point if the nations didn\u2019t get, | The whole world order would soon up set.","poem_id":"","theme":"set."} +{"input":"Write a poem in Iqbal's style about face.","output":"\n\nThat nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.\nWhat happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face.","poem_id":"","theme":"face."} +{"input":"Write a poem in Iqbal's style about Hussain.","output":"\n\nIf you pay a heed once, to this poor guy, | May die thousand nations but ye won\u2019t die.\nHid from this Age like Batool if you can, | In thy lap too there may be a Hussain.","poem_id":"","theme":"Hussain."} +{"input":"Write a poem in Iqbal's style about Great.","output":"\n\nFrom my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.\nFrom thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great.","poem_id":"","theme":"Great."} +{"input":"Write a poem in Iqbal's style about right.","output":"\n\nTo Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.\nIt can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right.","poem_id":"","theme":"right."} +{"input":"Write a poem in Iqbal's style about need.","output":"\n\nA pundit keeps eyes on his own task, | He wont let to know his secret mask.\nTo me he says Give up counting beads, | For his own neck feels holy thread\u2019s need.","poem_id":"","theme":"need."} +{"input":"Write a poem in Iqbal's style about fane.","output":"\n\nThe Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.\nIn one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane.","poem_id":"","theme":"fane."} +{"input":"Write a poem in Iqbal's style about kids","output":"\n\nA shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.","poem_id":"","theme":"kids"} +{"input":"Write a poem in Iqbal's style about colts,","output":"\n\nA shine which lasts with beauty and grace, | To life\u2019s mustang a whip for race.\nTeach the kids and colts, a verve and flame, | To books and schools a fiction I name.","poem_id":"","theme":"colts,"} +{"input":"Write a poem in Iqbal's style about ties.","output":"\n\nA knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.\nIt looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.","poem_id":"","theme":"ties."} +{"input":"Write a poem in Iqbal's style about still.","output":"\n\nTeach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.\nIf you teach him a knack in any skill, | A white hand is hidden in his sleeve still.","poem_id":"","theme":"still."} +{"input":"Write a poem in Iqbal's style about pay.","output":"\n\nThe days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.\nTo a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay.","poem_id":"","theme":"pay."} +{"input":"Write a poem in Iqbal's style about away.","output":"\n\nWho e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.\nTo that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away.","poem_id":"","theme":"away."} +{"input":"Write a poem in Iqbal's style about keep.","output":"\n\nA well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.\nHe learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.","poem_id":"","theme":"keep."} +{"input":"Write a poem in Iqbal's style about then.\u201d","output":"\n\nTo a camel addressed its youngest foal, | No God I have seen in the desert whole.\nThe father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d","poem_id":"","theme":"then.\u201d"} +{"input":"Write a poem in Iqbal's style about mesh.","output":"\n\nIf the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.\nFor a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh.","poem_id":"","theme":"mesh."} +{"input":"Write a poem in Iqbal's style about flash.","output":"\n\nSee thy own self with a seeing eye, | This eye is a whip for us to fly.\nThis eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.","poem_id":"","theme":"flash."} +{"input":"Write a poem in Iqbal's style about \u2018croco\u2019","output":"\n\nThus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.\nSo mix up with waves and shun the coast, | To us the river bed plays a host.","poem_id":"","theme":"\u2018croco\u2019"} +{"input":"Write a poem in Iqbal's style about told.","output":"\n\nI talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.\nFrom Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told.","poem_id":"","theme":"told."} +{"input":"Write a poem in Iqbal's style about tone.","output":"\n\nO bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.\nGive me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone.","poem_id":"","theme":"tone."} +{"input":"Write a poem in Iqbal's style about trill.","output":"\n\nLeave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.\nFor a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill.","poem_id":"","theme":"trill."} +{"input":"Write a poem in Iqbal's style about spate.","output":"\n\nWith times came unrest which passed so quick, | It reared great satans and passed so quick.\nMany Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.","poem_id":"","theme":"spate."} +{"input":"Write a poem in Iqbal's style about fright.","output":"\n\nLike nightingale you know not the groans and wails, | You lack living soul in your set up frail.\nThis garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.","poem_id":"","theme":"fright."} +{"input":"Write a poem in Iqbal's style about state.","output":"\n\nCome forward and learn the self seeing art, | Learn the hard task and sufferings of heart.\nIf you wish clear vision of God the Great, | Learn to see the self in a vivid state.","poem_id":"","theme":"state."} +{"input":"Write a poem in Iqbal's style about look.","output":"\n\nGive up the habit to weep on fate, | Face the hard times with a courage great.\nDont you know that the water of a brook. | When falls on stone, it gives a lovely look.","poem_id":"","theme":"look."} +{"input":"Write a poem in Iqbal's style about Hoo\u201d","output":"\n\nA gull said to shaver, nice witty thing, | You cannot exist with the silken wing,\nWith a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo.","poem_id":"","theme":"Hoo\u201d"} +{"input":"Write a poem in Iqbal's style about dies.","output":"\n\nI hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold\nThe lasting life thus in certitude. lies, | A thought when you follow the self then dies.","poem_id":"","theme":"dies."} +{"input":"Write a poem in Iqbal's style about dark.","output":"\n\nLike me you are too wrapped in a veil, | You turn to self when that good day\nI hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark.","poem_id":"","theme":"dark."} +{"input":"Write a poem in Iqbal's style about East.","output":"\n\nI know many savants and gems of west, | On being and non being they felt the same quest.\nBid me, tell to thee two words at least, | To me please talk in accent of East.","poem_id":"","theme":"East."} +{"input":"Write a poem in Iqbal's style about being","output":"\n\nThis being would last or just a passing show, | The wise could not solve this knotty tie so.\nHe wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!","poem_id":"","theme":"being"} +{"input":"Write a poem in Iqbal's style about stone?","output":"\n\nWith battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.\nLeave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?","poem_id":"","theme":"stone?"} +{"input":"Write a poem in Iqbal's style about will.","output":"\n\nO heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.\nO wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.","poem_id":"","theme":"will."} +{"input":"Write a poem in Iqbal's style about day.","output":"\n\nTo both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.\nFrom light of past see the light of to day, | To day you cant cut off from the last day.","poem_id":"","theme":"day."} +{"input":"Write a poem in Iqbal's style about trait.","output":"\n\nIf a tested man dies think not ever, | He dies on the earth, there he dies never.\nTo thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait.","poem_id":"","theme":"trait."} +{"input":"Write a poem in Iqbal's style about come.","output":"\n\nIf thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.\nBe free from griefs, guard breath with His hum, | In man full of dam no griefs can come.","poem_id":"","theme":"come."} +{"input":"Write a poem in Iqbal's style about instant.","output":"\n\nMy each breath blows with griefs many more, | My friends share not my griefs anymore.\nYet future can be shaped to large extent, | If you know the great price of each instant.","poem_id":"","theme":"instant."} +{"input":"Write a poem in Iqbal's style about clean.","output":"\n\nA young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.\nNo harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.","poem_id":"","theme":"clean."} +{"input":"Write a poem in Iqbal's style about \u2018thought.","output":"\n\nSuch griefs this heart now likes to take, | Like dust of low things of humble make.\nTo those sweet griefs alas! we know not, | Which make a man great with higher \u2018thought.","poem_id":"","theme":"\u2018thought."} +{"input":"Write a poem in Iqbal's style about bet.","output":"\n\nBlame not the God for this or that hurt, | This dust should be dusted from thy skirt.\nChange the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.","poem_id":"","theme":"bet."} +{"input":"Write a poem in Iqbal's style about grass.","output":"\n\nTo the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.\nI have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass.","poem_id":"","theme":"grass."} +{"input":"Write a poem in Iqbal's style about alike","output":"\n\nThe heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.","poem_id":"","theme":"alike"} +{"input":"Write a poem in Iqbal's style about shark","output":"\n\nThe heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.","poem_id":"","theme":"shark"} +{"input":"Write a poem in Iqbal's style about shore,","output":"\n\nThe heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.","poem_id":"","theme":"shore,"} +{"input":"Write a poem in Iqbal's style about mercury","output":"\n\nMy heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.","poem_id":"","theme":"mercury"} +{"input":"Write a poem in Iqbal's style about balm.","output":"\n\nMy heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.","poem_id":"","theme":"balm."} +{"input":"Write a poem in Iqbal's style about art.","output":"\n\nHis help the world seeks like his slave own, | Since he guarded self with saintly tone.\nThis is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.","poem_id":"","theme":"art."} +{"input":"Write a poem in Iqbal's style about heart","output":"\n\nThe Ego\u2019s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.","poem_id":"","theme":"heart"} +{"input":"Write a poem in Iqbal's style about Ego\u2019s","output":"\n\nThe Ego\u2019s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.","poem_id":"","theme":"Ego\u2019s"} +{"input":"Write a poem in Iqbal's style about Noon.","output":"\n\nYou say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.","poem_id":"","theme":"Noon."} +{"input":"Write a poem in Iqbal's style about Khoon","output":"\n\nYou say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.","poem_id":"","theme":"Khoon"} +{"input":"Write a poem in Iqbal's style about free.","output":"\n\nThe world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.\nTo \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free.","poem_id":"","theme":"free."} +{"input":"Write a poem in Iqbal's style about cart!","output":"\n\nWe are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!\nHe told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?","poem_id":"","theme":"cart!"} +{"input":"Write a poem in Iqbal's style about path\u2019","output":"\n\nWe are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!\nHe told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?","poem_id":"","theme":"path\u2019"} +{"input":"Write a poem in Iqbal's style about speaker","output":"\n\nTo that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.","poem_id":"","theme":"speaker"} +{"input":"Write a poem in Iqbal's style about King","output":"\n\nTo that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.","poem_id":"","theme":"King"} +{"input":"Write a poem in Iqbal's style about hoo\u2019.","output":"\n\nThe heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.\nNeither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019.","poem_id":"","theme":"hoo\u2019."} +{"input":"Write a poem in Iqbal's style about art.","output":"\n\nThe glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.\nWho drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.","poem_id":"","theme":"art."} +{"input":"Write a poem in Iqbal's style about brow?","output":"\n\nWhat is the love? an impact of glance, | Which gives a sweet prick of the eye\u2019s lance.\nIf you seek heart\u2019s hand? throw quiver and bow, | This game is the game of glance and eye brow?","poem_id":"","theme":"brow?"} +{"input":"Write a poem in Iqbal's style about basil","output":"\n\nThe dusty look I hold owes to His door, | My rose and basil bloom from His down pour.\nI know not my being, neither His Grace, | Yet I\u2019m in His hold and own embrace.","poem_id":"","theme":"basil"} +{"input":"Write a poem in Iqbal's style about course.","output":"\n\nIn city of Room a pontiff told me, | A word of wisdom I like to tell thee.\nEvery nation makes her death\u2019s own source, | To thee the fate, to us the planning course.","poem_id":"","theme":"course."} +{"input":"Write a poem in Iqbal's style about name.","output":"\n\nThe death once said to God in this way, | How shameless his eyes\u2019 though made from clay.\nWhen I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.","poem_id":"","theme":"name."} +{"input":"Write a poem in Iqbal's style about grace,","output":"\n\nTo king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.\nHe is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace,","poem_id":"","theme":"grace,"} +{"input":"Write a poem in Iqbal's style about land","output":"\n\nMy rights and the wrongs you already know, | No harvest would grow in a waste land so.\nYou made not a bow in a pathos vain, | And took all the sins in a hard bargain.","poem_id":"","theme":"land"} +{"input":"Write a poem in Iqbal's style about chess","output":"\n\nLet us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.","poem_id":"","theme":"chess"} +{"input":"Write a poem in Iqbal's style about skill,","output":"\n\nLet us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.","poem_id":"","theme":"skill,"} +{"input":"Write a poem in Iqbal's style about land.","output":"\n\nLet us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.","poem_id":"","theme":"land."} +{"input":"Write a poem in Iqbal's style about Qalandar","output":"\n\nThe Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base.","poem_id":"","theme":"Qalandar"} +{"input":"Write a poem in Iqbal's style about base.","output":"\n\nThe Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base.","poem_id":"","theme":"base."} +{"input":"Write a poem in Iqbal's style about green.","output":"\n\nIn the heart of nature like tears I groan, | Till I got in her eyes a place by moans.\nOn nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.","poem_id":"","theme":"green."} +{"input":"Write a poem in Iqbal's style about from","output":"\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.","poem_id":"","theme":"from"} +{"input":"Write a poem in Iqbal's style about bowl","output":"\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.","poem_id":"","theme":"bowl"} +{"input":"Write a poem in Iqbal's style about branch","output":"\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.","poem_id":"","theme":"branch"} +{"input":"Write a poem in Iqbal's style about Come","output":"\n\nCome and take from me that old wine\u2019s bowl.$3 | Which gives the dust of bowl quite a new soul,\nIf you water this poppy from my can, | A branch will grow to the size of a man.","poem_id":"","theme":"Come"} +{"input":"Write a poem in Iqbal's style about clay.","output":"\n\nThe same old harp I hold in my hand, | In which are hidden tunes of that land.\nWith the lions claw, that harp I play, | Whose chords are made of rocky clay.","poem_id":"","theme":"clay."} +{"input":"Write a poem in Iqbal's style about apart.","output":"\n\nTo tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.\nFrom the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart.","poem_id":"","theme":"apart."} +{"input":"Write a poem in Iqbal's style about knee.","output":"\n\nA poor I am whose asset is glance, | A mountain to friends, to me a grass hence.\nListen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee.","poem_id":"","theme":"knee."} +{"input":"Write a poem in Iqbal's style about tone.","output":"\n\nMy heart\u2019s door I shut not to any one, | With kiths and kins I break links none.\nI made my cottage in my bosom own, | And passed my days with a happy tone.","poem_id":"","theme":"tone."} +{"input":"Write a poem in Iqbal's style about \u2018nargis\u2019","output":"\n\nNo pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see.","poem_id":"","theme":"\u2018nargis\u2019"} +{"input":"Write a poem in Iqbal's style about florist","output":"\n\nNo pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see.","poem_id":"","theme":"florist"} +{"input":"Write a poem in Iqbal's style about Garden\u2019s","output":"\n\nSome points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden\u2019s state.","poem_id":"","theme":"Garden\u2019s"} +{"input":"Write a poem in Iqbal's style about thorn","output":"\n\nSome points were discussed by hundred wise men, | Like jasmine fragrance the talks gave a ken.\nWho was that speaker and wise man great, | From a thorn who told the Garden\u2019s state.","poem_id":"","theme":"thorn"} +{"input":"Write a poem in Iqbal's style about Key.","output":"\n\nI boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.","poem_id":"","theme":"Key."} +{"input":"Write a poem in Iqbal's style about cottage","output":"\n\nI boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.","poem_id":"","theme":"cottage"} +{"input":"Write a poem in Iqbal's style about bird","output":"\n\nI boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.","poem_id":"","theme":"bird"} +{"input":"Write a poem in Iqbal's style about nothingness","output":"\n\nWith nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.\nDive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain.","poem_id":"","theme":"nothingness"} +{"input":"Write a poem in Iqbal's style about dole","output":"\n\nYou cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .\nWho guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes.","poem_id":"","theme":"dole"} +{"input":"Write a poem in Iqbal's style about \u2018sans\u2019","output":"\n\nYou cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .\nWho guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes.","poem_id":"","theme":"\u2018sans\u2019"} +{"input":"Write a poem in Iqbal's style about will.","output":"\n\nGet a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.\nIf not like an arrow in the bow still, | See aim from the archers eye and will.","poem_id":"","theme":"will."} +{"input":"Write a poem in Iqbal's style about man","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"man"} +{"input":"Write a poem in Iqbal's style about jewels","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"jewels"} +{"input":"Write a poem in Iqbal's style about free\u2019","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"free\u2019"} +{"input":"Write a poem in Iqbal's style about gems?","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"gems?"} +{"input":"Write a poem in Iqbal's style about gold","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"gold"} +{"input":"Write a poem in Iqbal's style about clothes,","output":"\n\nWhat are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","poem_id":"","theme":"clothes,"} +{"input":"Write a poem in Iqbal's style about wine","output":"\n\nTo self my wine gives full sense and poise, | My pub since shuns all the din and noise.\nMy wine not so fine in its first sip though, | In bottom lies but a slip of past glow.","poem_id":"","theme":"wine"} +{"input":"Write a poem in Iqbal's style about beauty\u2019s","output":"\n\nFor robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.\nTo me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross.","poem_id":"","theme":"beauty\u2019s"} +{"input":"Write a poem in Iqbal's style about life","output":"\n\nFor robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.\nTo me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross.","poem_id":"","theme":"life"} +{"input":"Write a poem in Iqbal's style about essence,","output":"\n\nAs soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.\nFrom these wise blinds who have no taste. | For old love\u2019s flame I ran with haste.","poem_id":"","theme":"essence,"} +{"input":"Write a poem in Iqbal's style about came.","output":"\n\nWhen I packed my self from this dusty fuss, | All were saying he was so close to us.\nBut no one ever knew this seeker\u2019s aim, | I said to them what? from where I came.","poem_id":"","theme":"came."} +{"input":"Write a poem in Iqbal's style about \u2018Jam\u2019","output":"\n\nYou are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.\nTake not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core.","poem_id":"","theme":"\u2018Jam\u2019"} +{"input":"Write a poem in Iqbal's style about gold.","output":"\n\nI heard a nice verse from a man old, | A wise man great with conscience of gold.\nIf he guards the self in want and need, | That darvesh can win both worlds in deed.","poem_id":"","theme":"gold."} +{"input":"Write a poem in Iqbal's style about test.","output":"\n\nThe being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.\nThe Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test.","poem_id":"","theme":"test."} +{"input":"Write a poem in Iqbal's style about mean","output":"\n\nTwo worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.\nShun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul.","poem_id":"","theme":"mean"} +{"input":"Write a poem in Iqbal's style about worlds","output":"\n\nTwo worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.\nShun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul.","poem_id":"","theme":"worlds"} +{"input":"Write a poem in Iqbal's style about sake.","output":"\n\nA restive wave said once to a coast, | I test my might on a Pharoah\u2019s boast.\nI coil around self often like snake, | Oft I dance for a \u2018waiting\u2019 taste sake.","poem_id":"","theme":"sake."} +{"input":"Write a poem in Iqbal's style about ass","output":"\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh","poem_id":"","theme":"ass"} +{"input":"Write a poem in Iqbal's style about Anglian","output":"\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh","poem_id":"","theme":"Anglian"} +{"input":"Write a poem in Iqbal's style about saddlers\u2019","output":"\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh","poem_id":"","theme":"saddlers\u2019"} +{"input":"Write a poem in Iqbal's style about shoon.","output":"\n\nIf this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh","poem_id":"","theme":"shoon."} +{"input":"Write a poem in Iqbal's style about Gabe\u2019s","output":"\n\nTo Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face.","poem_id":"","theme":"Gabe\u2019s"} +{"input":"Write a poem in Iqbal's style about rounds","output":"\n\nTo Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face.","poem_id":"","theme":"rounds"} +{"input":"Write a poem in Iqbal's style about two.","output":"\n\nWe are despaired of heart and faith\u2019s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.","poem_id":"","theme":"two."} +{"input":"Write a poem in Iqbal's style about we","output":"\n\nWe are despaired of heart and faith\u2019s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.","poem_id":"","theme":"we"} +{"input":"Write a poem in Iqbal's style about pray\u2019.","output":"\n\nO callous heart make not a link with clay, | The nature changes not her night and day.\nYou fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019.","poem_id":"","theme":"pray\u2019."} +{"input":"Write a poem in Iqbal's style about in-thy-wait.","output":"\n\nIn Truth and certitude lies the love\u2019s place, | No certitude lies without the Gabe\u2019s face.\nIf truth and certitude lies in thy fate, | Put a daring step, none lies in-thy-wait.","poem_id":"","theme":"in-thy-wait."} +{"input":"Write a poem in Iqbal's style about Laulak\u2019s","output":"\n\nFor Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019.","poem_id":"","theme":"Laulak\u2019s"} +{"input":"Write a poem in Iqbal's style about not\u2019.","output":"\n\nFor Muslim \u2018this is the gnosis and ken, | In self he sees vivid Laulak\u2019s ken when.\nWe cannot hold God as in our thought, | Be conscious of whom who said, \u2018you knew not\u2019.","poem_id":"","theme":"not\u2019."} +{"input":"Write a poem in Iqbal's style about dud.","output":"\n\nA self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.","poem_id":"","theme":"dud."} +{"input":"Write a poem in Iqbal's style about Beau","output":"\n\nA self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.","poem_id":"","theme":"Beau"} +{"input":"Write a poem in Iqbal's style about Beauty\u2019s","output":"\n\nA self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.","poem_id":"","theme":"Beauty\u2019s"} +{"input":"Write a poem in Iqbal's style about rage.","output":"\n\nHe calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.\nNever knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage.","poem_id":"","theme":"rage."} +{"input":"Write a poem in Iqbal's style about way.","output":"\n\nThe English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.\nHow he gives food to satan\u2019s lay, | In wonderment lies the God at his way.","poem_id":"","theme":"way."} +{"input":"Write a poem in Iqbal's style about then.","output":"\n\nA long tale serves no service in a sense, | In one word I tell a hidden fact hence.\nHis whole world he gave to the merchants when, | How can homeless know worth of home then.","poem_id":"","theme":"then."} +{"input":"Write a poem in Iqbal's style about warriors","output":"\n\nA paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.","poem_id":"","theme":"warriors"} +{"input":"Write a poem in Iqbal's style about Hindi","output":"\n\nA paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.","poem_id":"","theme":"Hindi"} +{"input":"Write a poem in Iqbal's style about Hussain.","output":"\n\nThis dervesh knows not a style in speech, | Save this main point no exir he would teach.\nFrom that barren land no harvest you can, | Till it is watered with blood of Hussain.","poem_id":"","theme":"Hussain."} diff --git a/data/processed_data/iqbal_train.json b/data/processed_data/iqbal_train.json new file mode 100644 index 0000000000000000000000000000000000000000..ada7c0c34d7a5d402af762b9796e8e90c23a7ef6 --- /dev/null +++ b/data/processed_data/iqbal_train.json @@ -0,0 +1,1124 @@ +{"poem_id":"003_129","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"If you behold the world with gaze much bright, | Of you the sky may beg morning light.\nThe sun may beg light from gleam of your spark | Your Luck may shine, from moon\u02b9s brow, mark!\nThe sea may swell with lustrous waves of gems, | Put world to shame with art that from you stems.\nYou beg and borrow thoughts of others\u02b9 brains, | Find approach to self, don\u02b9t take much pains!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_049","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.","themes":["feet","Yusuf","descendants","Masih","Khidar"],"poem":"What angels recite is your exalted name | Your threshold is exalted, your munificence is gerneral\nThe stars are stable by the attraction of your Love | Your system is like the system of the sun\nThe pilgrimage to your tomb is life for the heart | Your status is higher than those of Masih and Khidar\nThe Beloved\u2019s Nature is veiled in your Love | High is your dignity, exalted is your veneration\nIf my heart has a stain the stain is of your love | But if cheerful I am, I am the rose of your spring\nLeaving the garden I have come out like the rose of your fragrance | I am determined to go through the test of perseverance\nI have started with zeal from the homeland\u2019s tavern | The pleasure of the wine of knowledge is speeding me up\nI am gazing at the mercy\u2019s cloud, I am the wilderness tree | With the Mercy of God I am not in need of the gardener\nMay I be living elegantly in the world like the sun | May I be bestowed with that ladder by your blessings\nMay I be so far ahead of the fellow travelers | That I may be regarded as the destination by the caravan\nMay my pen not hurt anybody\u2019s feelings | May I have complaint against none under the sun\nWhose effect may penetrate the hearts like a comb | May I receive such a clamor from your threshold\nThe nest I had made by picking up bits and pieces | May I see the same nest in the garden again\nMay I come back to put my forehead at my parents\u2019 feet | Whose efforts made me the confidante of love\nThat candle of the audience of the Holy Prophet\u2019s descendants | Whose threshold I will always consider like the Haram\nWhose breath opened the flower bud of my longing | By whose benevolence I became sagacious\nPray to the terrestrial and the celestial world\u2019s Lord | That I may again become happy with paying homage to him\nThat second Yusuf to me, that candle of Love\u2019s assembly | Whose brotherly love has given soul\u2019s tranquillity to me\nWho in his love, destroying the book of \u201cyou and I\u201d | Has brought me up to my youth in the environment of happiness\nMay he remain happy in the world like rose | Whom I have always held dearer than my life\nBlooming, my heart\u2019s bud may become a flower! | May this traveler\u2019s request be accepted!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Khwajah Nizam-Dan Mahbub Ilaha is one of the sufas and saints whom \u2018Allamah Iqbal held in great reverence. \u2018Allamah Iqbal was a frequent visitor of the saint's tomb. This poem is a spontaneous expression of his feelings when he visited the tomb in 1905 just before leaving for Europe for higher studies. He requests the saint for supplication to God to grant him all the virtues of a Mum\u2019in and a safe return home to remain under the loving care of his parents. This should be the ambition and desire of every Mum\u2019in.'"} +{"poem_id":"001_156","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"In this beautiful and apparently nature poem \u2018Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.","themes":[],"poem":"O flower! Why do you care for the nightingale\u2019s wounded heart | First you should darn the slits of your own shirt!\nIf you long for respect in the rose garden of existence | You should get accustomed to living entangled in thorns!\nThe juniper in the garden is free as well as chained to the soil | You should acquire freedom within these constraints!\nWith contentment give message of embarrassment to miserliness | Do not remain obliged to dew, you should empty the cup and the bottle!\nIt does not befit self respect that being picked from the garden | You should be put in some turban or pinned to some collar!\nThe dew disappeared from garden saying to the flower bud | If you love gardener\u2019s oppression, you should create beauty\nIf you want to remain unacquainted with autumn | First you should abandon the desire for the beauty\u2019s world\nLook, in this alone is concealed your life\u2019s perfection! | If you should be the decoration of some beauty\u2019s robe!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this beautiful and apparently nature poem \u2018Allamah Iqbal gives the lesson of contentment and self-sufficiency. Verses 4 onwards are very important.'"} +{"poem_id":"002_145","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"I fear not the darkness of the night; | My nature is bred in purity and light;\nWayfarer of the night! Be a lamp to thyself; | With thy passion\u2019s flame, make thy darkness bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_213","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["brawn."],"poem":"You leave making now the portraits on wall, | Be friendly with conscience and Ego\u2019s call.\nSince you got growth in my nation\u2019s lawn, | Fill your song\u2019s flame in their brain and brawn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_135","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"An eagle, advanced in years, advised an eaglet thus: | O thou, whose wings may one day aspire to the heavens above,\nBe consumed in the fire of thy own youthful blood; | Endurance sweetens all the sourness of life;\nMore pleasure there is in pouncing upon thy prey, | Than in sucking the blood from its vanquished stillness-.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_039","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"Come, let us change the rule of heaven, | let us change fate by revolving a heavy measure of wine;\nthough the police-captain makes trouble, we will not worry, | and if the king himself sends a present, we will reject it.\nThough Moses converse with us, we will not say a word; | though Abraham be our host, we will decline him.\nBattling, the tribute-snatchers of the grove | we will turn away from our garden\u2019s gate with empty basket;\npeacefully, the birds that flutter their wings at dawn | we will send back from the grove to their nests.\nYou and I are of Haidar, so no wonder would it be | if we turn back the sun towards the East.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_101","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"This world of our, a sculptors study still, | Is undergoing changes night and day.\nThe chisel of Destiny in due course will | Give it a shape; for It is still rough-hewn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_066","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["broke"],"poem":"No morn yet to slaves O Indian night, | The sun passes not along this land\u2019s site,\nNo cosy nook yet for us in the East, | So broke like a Muslim there is no beast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_001","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["day"],"poem":"The world is under His proud power\u2019s sway | Whom all things were created to obey.\nThe sun itself is nothing but a mark | Of long prostration on the brow of day .","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"010_019","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"I came to know the knower of good and bad by continence, | I became alive and deep of sight by sublimation.\nI mean that austerity which knows the way | and beholds God with the light of the self.\nIt seeks La Ilaha within itself, | It utters La Ilaha beneath the sword.\nThink of the inside and spin not around your body like women. | Fling the ball on the ground like men.\nLeadership in this world of water and clay | It is bought by one drop of blood of the heart.\nBelievers under this azure sky | They are alive by love not from eating and sleeping.\nKnow you not where from ardour and ecstasy arise? | These are rays from the sun of the Prophet Mustafa.\nYou are alive as long as his love is in you. | It is this love that safeguards your faith.\nBecome aware of the secrets of water and clay (nature) | and then apply the alchemy of the heart to that.\nDue to faith the heart is the source of all power | and faith is totally a miracle of companionship\nSeek not faith in books, O you ignorant one! | Knowledge and wisdom come from books but faith from sight (of heart).\nBu Ali Sina knows the secrets of natural world; | but he knows not the ailments of the heart.\nCast away the sweet and bitter of Bu Ali, | the cure of the heart lies with the men of heart.\nThe Prophet is an ocean with surging waves, | arise and enclose this river in your channel.\nYou have for years twined around its shore, | but not seen the buffets of its lashing waves.\nFling yourself in the river for a while | so that the departed spirit should come back to the body.\nO Muslims, tread not any path save that of God | and despair not of His general mercy.\nLeave off seclusion and seek manifestation. | so that the earth should quake by your prostration.\nI saw restless Nature the other day, | that moving spirit of all that happens;\nher eyes riveted on the good and bad of the universe, | the hidden things unfolded to her sight.\nher hands were struggling in water and clay | # translation missing\nI asked her what are you searching? | in search of whose warp and woof are you?\nShe said: By the order of the gracious Lord, | I am fashioning out a new Adam from the old earth.\nShe examined a pinch of dust in a hundred ways, | turning over and over again, weighed and added to it.\nAt last she imparted the hue and lustre of a tulip | and cast La Ilah in its core.\nWait till you see another spring arise, | more iridescent than the one bygone.\nEvery time your antagonist resorts to machinations | so that you should not come by this vegetating season.\nI keep my eyes on the inside of the rose branch, | and have seen a stir therein.\nWe cannot prevent the tulips from blooming | in the meadows, values, mountains.\nA man who is in search can hear | the song that is still in the throat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"007_004","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Love humbles falcons\u2019 proud, predaceous might, | And it makes tiny quails put them to flight.\nHowever carefully we guard our hearts, | Love ambushes them in the quiet night.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_160","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["hence."],"poem":"To anglian idols pay not a heed, | The worth of her bonds is not a malt\u2019s seed.\nFrom the Farooq\u2019s bold eyes borrow a glance, | Make a fearless jump in the new age hence.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_208","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":[],"poem":"The world rule is destined to my own dust, | The world\u2019s guidance writ on my forehead first.\nIn thy bosom see the whole world\u2019s map, | Whose seed was sown first in Farooq\u2019s lap.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_271","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"A caravan was killed, if you e\u2019er see, | Make not a probe, how it could be.\nNo use to learn a knowledge and skill, | Which murders a nation\u2019s soul and will.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_122","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Winging Eternity\u2019s uncharted space, | Still an unbodied spirit, I was caught\nAnd, as You thought me valuable, was brought | To this, your ever-busy market-place.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_097","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The guard of Harem is the mason of fane, | His faith is dead, eyes set on others lane.\nFrom his winking eyes it can be seen, | He is despaired of all godsend means.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_115","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["leaf","\u201cMountain\u2019s\u201d"],"poem":"I seek from thy door, whatever I seek, | Bid a grass leaf to peel a \u201cMountain\u2019s\u201d peak.\nTo me logic gave a headache great, | But a glance changed all over my fate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_329","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"COMPULSION AND OPTION","description":"","themes":["course."],"poem":"In city of Room a pontiff told me, | A word of wisdom I like to tell thee.\nEvery nation makes her death\u2019s own source, | To thee the fate, to us the planning course.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_054","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"The houris in their palaces and pavilions | my lament provoked to supreme ardour;\none here put forth her head from her tent, | another there peeped out from her chamber and gazed;\nto every heart in eternal Paradise | I gave of the pain and sorrow of yon terrestrial globe.\nA smile played on the lips of my holy guide | and he said: \"magician of Indian stock,\nbehold now that Indian minstrel | the grace of whose gaze converts the dew to pearls.\na broiderer of subtleties, his name is Bartari, | his nature generous as the clouds of Azar;\nfrom the meadow he plucks only the new-sprung buds. | Your melody has drawn him towards us,\na king who, with a song sublime, | even in poverty dwells in lofty exaltation;\nwith his delicate thought he designs images of beauty, | a whole world of meaning hidden in two words.\nHe is intimate with the workshop of life, | he is Jamshid, his poetry Jamshid's Cup.\"\nWe rose in reverence for his art | and prepared suitably to engage with him.\nZinda-Rud\nYou who have wttered heart-delighting subtleties, | through whose discourse the East knows all mysteries,\nsay. whence comes the fire into poetry? | Does it come from the Self, or from God?\nBartari-Hari\nNone knows where the poet is in this world; | his melody springs from the high notes and the low.\nThat burning heart which he has in his breast | finds not repose even before God.\nOur soul's delight is in questing; | poetry's fire is of the station of desire.\nYou who are drunk with wine pressed from the vine of words, | if you should ever attain to this rank.\nwith two verses in this world of stone and brick | one can ravish the hearts of the houris of Paradise.\nZinda-Rud\nI have seen the Indians twisting this way and that; | it is time you told the secret of God unveiled.\nBartari-Hari\nThese. frail gods are but of stone and brick; | there is One more lofty, far from temple and church.\nProstration without the joy of action is dry and useless; | life is all action, whether fair or foul.\nI will tell you plainly a word not known to every one | happy is the man who has written it on his heart's tablet.\nThis world you behold is not the handiwork of God, | the wheel is yours, and the thread spun on your spindle.\nProstrate yourself before the Law of action's reward, | for from action are born Hell, Purgatory and Paradise.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"004_030","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"When flowers\u2019 bookshop opened in the garden | Mullah\u2019s bookish knowledge lost all value.\nThe spring breeze was exhilarating, poise\u2010breaking, | the old man of Indrab burst into ghazal\u2010singing.\nThe tulip, of fiery skirt, said: | it doth reveal the secrets of the soul.\nWho calls sleep awhile in the grave as eternal death, | sows seeds of destruction in the earth.\nLife is not a succession of days and nights, | nor is it intoxication and dreamy sleep;\nlife is to burn in one\u2019s fire: | happy is the man who grasps this truth.\nIf thou snatch\u2019st a spark from heart\u2019s fire, | thou canst be a sun under the sky.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"003_188","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"In world, if man contrives a thing much sound, | The men of every period make his round.\nDon't spoil your Self by blind pursuit. | Take care of precious gem that has no suit.\nThat nation is welcome to have new ways, | Which has no thought save revels night and days.\nAssumption of new modes this fact betrays, | Pretext is sought to follow Frankish ways.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_008","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"","themes":[],"poem":"From the Emperium enquires A voice at dawn: | how did You lose your essential quality Of enquiry and understanding?\nHow was blunted Your scalpel of research? | Why do you not rend open The hearts of stars?\nYou deserve to dominate and rule over All that is visible as well as esoteric. | Can a flame be the slave of Dry sticks and grass?\nWhy are the sun, moon and stars not Under your suzerainty? | Why don\u2019t heavens shudder With a mere glance from you?\nTrue! Even to\u2010day blood courses Through your veins, | but Your thoughts do not inspire, Nor is your thinking fearless.\nAn eye which in its vision, Does not imbibe pure virtue | Is capable of seeing, no doubt, But is not all\u2010seeing.\nNot a bit remains in you Of your clear reflection of conscience! | Alas! O you victim of imperialism, Of mullah\u2010ism and mysticism!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"002_072","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"In the maze of eve and morn, O man awake, do not be lost: | Another world there yet exists, That has no future or the past.\nNone knows that tumult\u2019s worth and price, Which hidden lies in future\u2019s womb: | The mosque, the school and tavern too, Since long are silent like a tomb.\nIn tears shed at early morn, Is found the gem unique and best, | The gem, whose like is never held, By mother shell within its breast.\nThe Culture New is nothing else, Save glamour false and show, indeed: | If the face be fair and bright, Rouge vendors aid it does not need.\nMuch care and caution must he take, Who sets the music of a song: | For oft the Voice Unseen inspires, Such airs as jarring are and wrong.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_063","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"It could have never borne fruit and foliage in the space lit up with light, | If from the dark recesses the seed had not moved on:\nIn life we begin with no and end with yes; | When no is divorced from yes it becomes destructive.\nA nation which does not pass from no to yes | Is undoubtedly on the brink of death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_088","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}","themes":[],"poem":"God bring you acquainted with some storm! | No billow in your sea break in foam,\nAnd never from books can you be weaned | Which you declaim, not comprehend.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as 'In this poem, Allama Iqbal is trying to tell us that what is a student and what is he supposed to do | {Contributed by user: Faisal Azizi Bandagi}'"} +{"poem_id":"007_065","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Love\u2019s wizardry is great: it can take on | A hundred shapes. In the heart\u2019s privacy\nIt is a little secret; on the tongue | A tale that goes on till eternity.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_019","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"What ye hopes from an easy going bloke, | Whither the wind blows he changes his cloak.\nI espied Javed in \u2018Sajdah\u2019 this dawn, | Deck my even face by his shining dawn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_322","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":[],"poem":"The Ego is lucent from God\u2019s light rays, | A reach to self gets through out of reach ways\nIts separation looks part of \u2018wasl\u2019 hence, | And \u2018wasl\u2019 a part of separation trance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_077","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My mind is dazzled by its own strong light, | Though it lights up the entire universe for me.\nO do not ask about my day and night | A sun gone senile long before my day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_015","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"What is the world? The temple of my thought, | The seen projection of my wakeful eye;\nIts far horizons, instant to espy, | A circle by my spinning compass wrought.\nAs I behold, or not, is aught, or naught; | Time, space, within my mind audacious lie,\nMovement, repose, are my heart\u2019s wizardry | Whereby are secrets known, and mysteries taught.\nThat other world, where reaped is all our sown, | Its light and fire are of my rosary made;\nI am fate\u2019s instrument, whose antiphon | Responds to every string thought ever played,\nWhere is thy sign? In thee my life is stayed; | Where is thy world? These twain are mine alone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_087","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["\u2018pir\u2019","flame."],"poem":"From fane gets Harem its grandeur and glare, | My \u2018idol\u2019 is a \u2018pir\u2019 with curly hair.\nNone ill-starred came in my bosom\u2019s frame, | Being lit up with light of his hopeful flame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_055","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["disappear","are"],"poem":"Unusual in state, distinct from the whole world they are | O Lord! Inhabitants of which habitation these Lovers are?\nEven during pathos's cure I desperately love pathos | Blisters' thorns have been extracted with needle's point\nO Lord, the garden of my hopes may remain prosperous | I have raised these plants watering them with my blood\nThe stars' silence at night makes me weep | Strange my Love is, strange my Laments are\nDo not ask me of the pleasure of remaining destitute | Hundreds of nests have been made and destroyed by me\nBeing a stranger to the journey's companion is not good | O spark! Wait, after all we are also going to disappear\nExpectation for the houri has taught everything to the preacher | Only in appearance simple and straight forward these people are\nWhy should not my verses be dear to me, O Iqbal | These the painful laments of my heart are","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"011_013","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A gloom still lurking in broad day light, | His right is ne\u2019er right but the \u2018might\u2019 is right.\nI know not how far he stoops to his gloom, | From the Adam\u2019s blood get a glow and bloom.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_141","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"THE INDIAN DISCIPLE\nDiscerning eyes bleed in pain, | For faith is ruined by knowledge in this age.\nRUMI\nFling it on the body, and knowledge becomes a serpent; | Fling it on the heart, and it becomes a friend.\nTHE INDIAN DISCIPLE:\nMaster of love; of God! | I do remember thy noble words:\n\u2018Wherefrom comes this Friendly voice\u2014 | Thin, feeble, and dry as a reed?\u2019\nThe world today has an eternal sadness, | With neither joy, nor love, nor certitude,\nWhat doth it know about this mystery\u2014 | Who is the friend, and what is the friend\u2019s voice?\nThe sound of music is a dirge | In the West\u2019s crumbling pageant.\nRUMI\nEvery ear is not attuned to the word of truth, | As a fig suits not the palate of every bird.\nTHE INDIAN DISCIPLE\nI have mastered knowledge of both the East and the West, | My soul suffers still in agony.\nRUMI\nQuacks sicken you more; | Come to us for a cure.\nTHE INDIAN DISCIPLE\nThy glance of wisdom brightens my heart; | Explain to me the order for jihad.\nRUMI\nBreak the image of God by the command of God, | Break the friend\u2019s glass, with the friend\u2019s stone.\nTHE INDIAN DISCIPLE\nOriental eyes are dazzled by the West; | Western nymphs are fairer than those in Paradise.\nRUMI\nSilver glisters white and new, | But blackens the hands and clothes.\nTHE INDIAN DISCIPLE\nThe warm\u2010blooded youths in schools, | Alas, are victims of Western magic!\nRUMI\nWhen an unfledged bird begins its flight, | It becomes a ready feline morsel.\nTHE INDIAN DISCIPLE\nHow long this clash between church and state? | Is the body superior to the soul?\nRUMI\nCoins may jingle at night, | But gold waits for the morrow.\nTHE INDIAN DISCIPLE\nTell me about the secret of man, | Tell how dust is a peer of the stars.\nRUMI\nHis outside dies of an insect\u2019s bite, | His inside roams the seven heavens.\nTHE INDIAN DISCIPLE\nDust with thy help has a luminous eye, | Is man\u2019s purpose knowledge or vision?\nRUMI\nMan is perception; the rest is skin; | Perception is the perception of God.\nTHE INDIAN DISCIPLE\nThe East lives on through your words! | Of what disease nations die?\nRUMI\nEvery nation that perished in the past, | Perished for mistaking stone for incense.\nTHE INDIAN DISCIPLE\nMuslims have now lost their vigour and force; | Wherefore are they so timid and tame?\nRUMI\nNo nation meets its doom, | Until it angers a man of God.\nTHE INDIAN DISCIPLE\nThough life is a mart without any lustre, | What kind of bargain doth offer some gain?\nRUMI\nSell cleverness and purchase wonder; | Cleverness is doubt; wonder is perception.\nTHE INDIAN DISCIPLE\nMy peers consort with kings in court, | While I am a beggar, uncovered, bare\u2010headed.\nRUMI\nTo be the slave of a man with an illumined heart, | Is better than to rule the ruler\u2019s of\u2019 the land.\nTHE INDIAN DISCIPLE\nI am at a loss to know the puzzle | Of free will and determination.\nRUMI\nWings bring a hawk to Kings; | Wings bring a crow to the grave.\nTHE INDIAN DISCIPLE\nWhat is the aim of the Prophet\u2019s path\u2014 | The rule of the earth, or a monastery?\nRUMI\nPrudence in our faith decrees war and power, | In the faith of Jesus\u2014a cave and mount.\nTHE INDIAN DISCIPLE\nHow to discipline the body? | And how to awaken the heart?\nRUMI\nBe obedient, ride on the earth like a horse, | Not like a corpse borne on shoulders.\nTHE INDIAN DISCIPLE\nThe secret of faith I do not know; | How to believe in the Day of Judgement?\nRUMI\nBe the Judgement Day, and see the Judgement Day; | This is the condition for seeing everything.\nTHE INDIAN DISCIPLE\nThe selfhood soars up to the skies\u2014 | It preys upon the sun and the moon\u2014\nDeprived of the Presence, relying on existence, wearied: | Impoverished by its own preys.\nRUMI\nLove alone is fit to be hunted, | But who can ever ensnare it!\nTHE INDIAN DISCIPLE\nThou knowest the heart of the universe; | Tell how a nation can be strong?\nRUMI\nIf thou art a grain, it will be picked by birds, | And if a blossom, it will be picked by urchins.\nHide thy grain, and be the trap; | Hide thy blossom, and be the grass.\nTHE INDIAN DISCIPLE\nThou callest me to seek the heart; | To be a seeker of the heart, and to be in a conflict;\nMy heart is in my breast, | Like a mirror, it shows my powers.\nRUMI\nThou sayest thou hast a heart | The heart is not below, but in the empyrean,\nThou thinkest thy heart is a heart, | Forsaking the search for illumined hearts.\nTHE INDIAN DISCIPLE\nMy mind soars in ethereal flights, | But I grovel in the dust;\nI have failed in the affairs of the world; | Kicks and buffets are my lot;\nWhy is material world beyond my reach? | Why are the wise in faith, fools in the world?\nRUMI\nOne who can scale the heights of heaven, | Can tread the path of earth with ease.\nTHE INDIAN DISCIPLE\nWhat is the secret of knowledge and wisdom? | And how to be blessed with passion and pain?\nRUMI\nKnowledge and wisdom are born of honest living; | Love and ecstasy are born of honest living.\nTHE INDIAN DISCIPLE\nThe world demands me to meet and mingle, | But the song is born in solitude.\nRUMI\nKeep away from strangers, not from Him, | Wrap thyself for winter, not for spring.\nTHE INDIAN DISCIPLE\nIndia now has no light of vision or yearning; | Men of illumined hearts have fallen on evil days.\nRUMI\nImparting heat and light is the task of the brave; | Cunning and shamelessness are the refuge of the mean.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_041","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Tell me this: what is thy share. In this world of pain and care? | Knowest thou the spirit\u2019s smart? Hast thou an uncaseful heart?\nOf such bitter tears that well. From the eve, what canst thou tell? | See, thy rose\u2019s petals hold. Dewy pearls of price untold\nOr the soul, that numbereth. Life departing at each breath, | Borrowed spirit, grief of time\u2013 Shall I speak thee in rhyme?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_110","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur\u2019an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.","themes":["tubah"],"poem":"As only imagination was my fellow-traveler | My path happened to pass through the sky\nI was flying constantly and no one | Was acquainted with me in the sky\nThe stars were staring at me in surprise | My journey was a well guarded secret\nI escaped from the alternation of day and night | I escaped from this ancient order of things\nWhat can I tell you what Paradise is | It is the climax of material longings\nBirds were singing in the branches of tubah | Unabashed Houri\u2019s beauty was present all around\nBeautiful cup-bearers with wine-cups in hand | The audience was crying drink more and more\u201d\nFar from the Paradise the eye observed | There was a dark house, cold and silent\nCountenance of Qais and Lailah\u2019s material form | Were shoulder to shoulder with its darkness\nIt was so cold that being embarrassed by it | The Arctic Circle was concealing its face\nWhen I inquired about its condition | The reply of the angel was strange\n\u201cThis cold place is called Hell | It is deprived of fire and light\nThe heat of its flames which is borrowed | Terrifies the people seeking admonition\nWhen the earth\u2019s people come here | They bring their embers with them\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is an allegory describing the material condition of Paradise and Hell as commonly understood by the literal interpretation of the Holy Qur\u2019an. However, `Allamah Iqbal did not believe them to be locations but states of the soul. He uses this form of narration for explaining their nature to people not conversant with Tasawwuf. The essential lesson is that both Paradise and Hell are earned by Man through his deeds, as stated in the last verse.'"} +{"poem_id":"011_392","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Hussain."],"poem":"This dervesh knows not a style in speech, | Save this main point no exir he would teach.\nFrom that barren land no harvest you can, | Till it is watered with blood of Hussain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_173","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Transcend the intellect if you have courage to do so: | There are islands hidden in the ocean of the self as yet.\nThe secrets of this silent sea, however, do not yield | Until you cut it with the blow of the Moses\u2019 rod.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_042","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"The Ajamites do not yet know, The fine points of our faith; | Otherwise, Husain Ahmad of Deoband! What is this foolhardiness?\nA sermon\u2010song from the pulpit that, A nation by a homeland be! | From the real position, Of the Arabian Prophet, How sadly unaware is he!\nYour self merge with Mustafa, For all faith embodies in him! | If you do not reach up to him, It is all Bu Lahab\u2019s idolatry!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"008_042","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"If vision self-effacement bring, The veil is a far better thing; | Thy trade hath little to entice. That doth require so great a price.\nNow speak me clear: those days are gone. Of too rare condescension | When, as it was declared to us, Such is thy will, and thus and thus.\nThe gaze was bold, it did not fail. To rend in twain high heaven\u2019s veil: | If thou wouldst have a veil between, Bring a new world upon the scene!\nSo high conceit is in thy heart. That, all unlacking as thou art, | Thou seekest yet, thy being to prove, The blood of them that truly love.\nOne is the rank of servitude, And one again of loverhood; | The Sons of light must needs adore, The son of earth shall even more.\nI will convert this dross I hold. By passion\u2019s alchemy to gold, | That on the morrow I may bring. To thee thy wished for offering","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_003","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Love breathes spring breezes upon garden bowers, | And it star-spangles hills and dales with flowers.\nIts sunbeams pierce the darkness of the sea | And give the eyes of fish path-seeing powers.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_125","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"All space and all that breathes bear witness; truth | It is indeed; Thou art, and dost remain.\nHow could I know that God was or was not, | Where Reason's reckonings shifted hour by hour?\nThe peerer at planets, the counter-up of plants, | Heard nothing there of Nature's infinite music;\nTo-day I witnessing acknowledge realms | That I once thought the mummery of the Church.\nWe, manacled in the chains of day and night! | Thou, moulder of all time's atoms, builder of aeons\nLet me have leave to ask this question, one | Not answered by the subtleties of the schools,\nThat while I lived under the sky-tent's roof | Like a thorn rankled in my heart, and made\nSuch chaos in my soul of all its thoughts | I could not keep my tumbling words in bounds.\nOh, of what mortal race art Thou the God? | Those creatures formed of dust beneath these heavens?\nEurope's pale checks are Asia's pantheon, | And Europe's pantheon her glittering metals.\nA blaze of art and science lights the West | With darkness that no Fountain of Life dispels;\nIn high-reared grace, in glory and in grandeur, | The towering Bank out-tops the cathedral roof;\nWhat they call commerce is a game of dice | For one, profit, for millions swooping death.\nThere science, philosophy, scholarship, government, | Preach man's equality and drink men's blood;\nNaked debauch, and want, and unemployment | Are these mean triumphs of the Frankish arts\nDenied celestial grace a nation goes | No further than electricity or steam\nDeath to the heart, machines stand sovereign, | Engines that crush all sense of human kindness.\n-Yet signs are counted here and there that Fate, | The chess-player has check-mated all their cunning.\nThe Tavern shakes, its warped foundations crack, | The Old Men of Europe sit there numb with fear;\nWhat twilight flush is left those faces now | Is paint and powder, or lent by flask and cup.\nOmnipotent, righteous, Thou; but bitter the hours, | Bitter the labourer's chained hours in Thy world!\nWhen shall this galley of gold's dominion founder? | Thy world Thy day of wrath, Lord, stands and waits.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_073","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"The Western culture depraves both heart and vision, | Because the soul of that culture is no longer chaste.\nWith a corrupted soul one cannot expect | To have a clean conscience, high thinking and refined tastes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_348","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["green."],"poem":"In the heart of nature like tears I groan, | Till I got in her eyes a place by moans.\nOn nature\u2019s eyelash my shine could be seen. | I fall seldom thus on leaves of grass green.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_007","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I roam this garden like its flowers\u2019 scent, | Not knowing on what quest my heart is bent.\nWhatever be the fate of my desire, | Its fire in my breast never will be spent.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_115","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"The movement of days and nights is eternal, fast; | No one has seen the future or the past;\nThou art the only fact, the rest is fiction; | The present is the only time thou hast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_337","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"From this world\u2019s clear violence the man is sick. | The sky feels ashamed of her ugly tricks.\nWith a pleasing glance if you can behave, | These satans in hundreds will be thy slave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_231","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":[],"poem":"His glance would fill up the empty bowl, | He runs the will\u2019s wine in vine\u2019s veins whole.\nHis storms and gales are a God gift free, | He made a small brook, \u2018rival of sea.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_127","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.","themes":["grant","Haram"],"poem":"O Lord! To the Muslim\u2019s heart grant that live Longing | Which may warm the heart, which may restlessness to the soul grant\nAgain brighten up every speck of dust of the Valley of Faran | Again Longing for the Spectacle, taste for the asking grant\nAgain to the one deprived of the Spectacle the discerning eye grant | Whatever I have seen, to others also its sight grant\nAgain guide the strayed away deer towards the Haram | To the one addicted to city, vastness of wilderness grant\nAgain in the forlorn heart create the Last Day\u2019s tumult | Again to this empty camel-litter the lover of Lailah grant\nIn the darkness of this age to every perturbed heart | That mark of Love which may embarrass the moon grant\nIn elegance raise the Muslims\u2019 goals to the level of Thurayyah | Self-respect of the ocean, freedom of the sea shore grant\nLove should be pure, candor fearless should be | Grant Light to hearts, hearts like crystal grant\nGrant the feeling for signs of the calamity | In today\u2019s tumult concern for tomorrow grant\nI am the wailing nightingale of a ruined rose garden | I am the supplicant for acceptance, O Benevolent one alms to the beggar grant","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This very beautiful and forceful poem describes the ardent desire of \u2018Allamah Iqbal for the rejuvenation of the Muslim Ummah, starting with their return to Islam and to the Love of God. This poem is very popular among the Muslims of the Indo-Pakistan-Bangladesh sub-continent and is often committed to memory.'"} +{"poem_id":"003_072","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Your vinteners have despaired me much, Like Samri, they can cast a spell: | With empty bowls to East have come, What they would do is hard to tell.\nNo lighting new can ever flash, In lap of clouds that float in sky: | Of lightning old, their sleeves are void, How can they gain a status high?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_273","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["then.\u201d"],"poem":"To a camel addressed its youngest foal, | No God I have seen in the desert whole.\nThe father said, \u201cFilly thy foot slips when, | You would see thy self, to God also then.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_240","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TURKS OF OTTOMAN EMPIRE","description":"","themes":[],"poem":"In the Ottoman reign, the Turks are free, | He holds conscious heart, with insight to see.\nOn freedom of the West they do not boast, | They are captives yet of his Charming toast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_107","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I have never discovered well. Law\u2019s way, and the wont thereof, | But know him an infidel. Who denieth the power of Love.\nThe travellers of the Shrine. O may God succour and aid, | That they may truly divine. Man\u2019s rank, who of clay was made.\nI do not ask of the Way; The Friend is my only quest, | For so I have heard men say, \"The friend, then the way, that\u2019s best!\u2019\nEurope\u2019s philosopher. So misseth the rapture fine, | In the red bowl shines more clear. The gleam of the crimson wine.\nBetter a man were blind, Better a thousand wise, | Than knowledge to have in mind. That the seeing heart denies.\nThough intellect\u2019s jugglery. Peculiar joy impart, | Better than subtlety. Is the faith of a simple heart.\nI have washed my heart\u2019s tablets clean. Of the learning that charmed my youth, | Opened my teeming brain. With the lancet of utter truth.\nFar from the threshold now. Of the Sultan\u2019s gate I have strayed; | No infidel I, to bow. To a god who can nothing aid.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_171","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["\u2018ad\u201d","Time","Haqqun\u201d"],"poem":"Though you are bound by cause and effect | Keep your heart a little independent\nIntellect is not free from criticism | Establish the foundation of your deeds on Love\nO Muslim always in your mind | Keep the verse \u201cLa Yukhlif ul ma \u2018ad\u201d\nThis is the message of the Voice of Time | Always deep in heart \u201cInna wa`d-Allah i Haqqun\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"011_133","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Move around O bearer! the wine cup\u2019s course, | From wine give the flute further burning force.\nBid me a heart in the bosom of mine, | Who can take tussels with the Kaisers line.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_068","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A friend\u2019s hidden life how can I reveal, | You know what we talk and what we conceal.\nTwo hundred years\u2019 tale is enough to weep, | Like a butcher\u2019s wood a heart I keep.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_090","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"We are gone astray from God; He is searching upon the road, | For like us, He is need entire. And the prisoner of desire.\nOn the tulip\u2019s petal He writes. The message His heart indites, | Yea, and His voice is heard. In the passionate song of the bird.\nHe lay in the iris\u2019 fold. Our loveliness to behold; | Bright cup of the ardent gaze. Whose glance is a hymn of praise!\nParted from us, forlorn, He sighs with the breath of morn, | Within and out He doth stand, Around, and on every hand.\nGreat riot created He. A creature of clay to see, | Fashioned the piercing view. To gaze upon mortal hue.\nHidden in every grain. Not yet is He known to man, | Though bright as the full moon\u2019s grace. In cottage and street is His face.\nIn our envelope all of dust. The jewel of life is lost; | Is it we, or Himself (O say), This pearl that is gone astray?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_038","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The morning breeze has whispered to me a secret, | That those who know their Selfhood, are equal to kings.\nSelfhood is the essence of thy life and honour, | Thou shalt rule with it, but without it be in disgrace.\nThou hast not led my way, O man of wisdom! | But why, complain? Thou knowest not the way.\nFakirs who know the wont and way of kings | Are as yet being trained in my literary circle.\nThy monastic cult is a strait and narrow path, | Which I like not, but thy freedom I respect.\nThis world of inferior prey is meant to sharpen thy claws, | Thou art an eagle\u2014hunter, but art a novice yet.\nWhether thou art in the East or West, thy faith | Is meaningless, unless thy heart affirms it.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_136","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"In lands of East, the bed of reeds, For pipe, the breath of minstrel needs; | O poet, let me this much know, \u02baIf you have breath in breast, or no?\nIf nation\u02b9s self grows too much weak, By chains of bondage and much meek, | It need not hear the Persian strains, For these will only add to pains.\nIf flask of glass shines like the day, Or is a pitcher made from clay: | Like sharpness of a sword of steel, To palate must its relish feel.\nThere is no land or home on earth, Beneath this spinning azure dome, | Where one without great stress and strain, The thrones of Jam and Kai may gain.\nOn Love\u02b9s way numerous Mounts Sinai appear, God manifests Himself so clear, | May stage of Love for ever last, And may not come to end too fast!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_141","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the \u2018Allamah wants to convey through the poem.","themes":[],"poem":"At the dawn when my eye was enjoying the panorama | I saw that a ray of the sun was wandering about\nI asked the ray, \u201cO head to foot restlessness! | What kind of restlessness your impatient life has!\nAre you a small little lightning, which the sky | Is nurturing to fall on the harvest of nations\nIs this a flash, or your eternal nature, what is it? | Is it a dance? wandering? seeking what is it?\u201d\n\u201cA sea of tumults is asleep in my silent life | My existence has been nurtured by the morning\u2019s breeze\nMy destiny keeps me constantly restless | Taste for enlightenment keeps me busy in seeking\nI am not fire-brand lightning, though by nature fire I am | Message of awakening from the world-illuminating sun I am!\nBecoming collyrium I shall enter the human eye | Whatever night had hidden I shall show to the eye\nAmong your ecstatics is there any seeker of prudence also? | Among the sleeping people is anyone with taste of awakening also?\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is an expression of frustration on the lethargy of the Muslims Ummah and lack of desire in them to rise and regain their previous glory. This is explicitly expressed in the last verse which is the essential message which the \u2018Allamah wants to convey through the poem.'"} +{"poem_id":"011_011","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["sideless"],"poem":"Thou hast no quest in thy efforts and zeals, | No wounds and scars and writhing reels.\nFrom His sideless House I preferred a flight, | It was void of wails of the mid of night.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_035","book_title":"Javed Nama","section_title":"THE SPHERE OF MARS","description":"","themes":[],"poem":"We passed by thousands of streets and mansions; | on the edge of the city was a broad square\nand in that square a swarm of men and women, | amidst them a woman with the stature of a tall pomegranate-tree.\nHer face was radiant, but without the light of the soul, | as if its meaning were too hard to express;\nher speech lacked fire, her eyes lacked tears, | not intimate with the joy of desire:\nher breast was void of the ardour of youth, | blind and unreceptive to images her mirror;\nshe knew nothing of love and the laws of love, | she was a sparrow spurned by the hawk of love.\nThat sage who knew all subtleties spoke to us: | \"This damsel is not of the Martians;\nsimple and free of guile, without artifice, | Farzmarz kidnapped her from the Franks\nand made her expert in the craft of prophethood, | then let her loose upon this world,\nShe declared, \"I have come down from heaven; | my message is the final message of time.\"\nShe speaks of the status of man and woman, | she speaks more openly of the secrets of the body.\nThe destiny of life in this end of time | I will now recount in the language of earthlings.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_121","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"It chanced within the desert nigh. A caravan was passing by, | And presently there reached my ear. The leader\u2019s carol, loud and clear.\n\"If from some Pharaoh\u2019s dark redoubt. A Joseph might at last come out, | Open for all to plunder lies. A caravan of merchandise.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_027","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}","themes":[],"poem":"Only identity of thought, Keeps the Faith thriving\u2014 | Doctrine by whose means schism is brought, Is impious striving;\nAnd only the strong hand is fit, To guard the creed: | Let no\u2010one trust man\u2019s native wit, To serve such need.\nBut that strength, preacher, we shall not, Find in your hand muster; | Go, and recite in some cool grot, Your paternoster\u2014\nAnd there concoct some new Islam, Whose mystic kernel | Shall be a tame submissive calm, Despair eternal!\n\u2014In India, if bare leave be deigned, His prayer\u2010prostration, | Our dull priest thinks Islam has gained Emancipation.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as 'This is a poem in which Allama Iqbal stresses on the idea of a separate state. He argues that Muslims are not independent. They need to remember Allah in solitude. He argues that Muslim Ulema are allowed to offer their prayers so they think that they are free here. | {Contributed by user: Muhammad Bilal}'"} +{"poem_id":"007_153","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I heard a voice from inside a grave say: | \"You can commence a new life in the grave.\nThe man who lives by others\u2019 wishes may | Have breath in him, but has no soul to save.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_028","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Rely on the witness of the phenomenal world | To know whether you are on the mark or have gone astray:\nNeither kingship nor poverty for a Muslim who lacks in faith, | The one who has it is a king even if he be poor.\nHe depends on the sword if he lacks in faith: | If he has faith he may need no weapons in the fight.\nA Muslim without faith yields to what his fate ordains; | With faith, he is destiny incarnate.\nI revealed the secrets and rent the veil, | But your blindness has no cure.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_161","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":[],"poem":"The gnostic\u2019s verses seek not of me, | I hold the nature of beaux like thee.\nI shed in this garden my red tears rain, | Like pearls of dew drops, falling grain by grain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_068","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Mind, that is ever questing, And finding, without resting, | Fired by the joy of viewing. Was vision still pursuing.\nSeek thou pure revelation. Past sun and moon\u2019s low station, | For all things here reported. By vision are distorted.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_032","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The mystics of the present age, Are devoid of warrior\u02b9s rage: | The claim that they are rapt with wine, Of \u2019Last and turn from Code Divine!\nThe jurist has such bent of mind, That makes to monkish mode inclined, | In Holy Wars take rock\u2010like stand, They are just combats hand to hand.\nMan\u02b9s flight from conflicts of life, Or escape from its heat and strife: | If these not be abject defeat, What else is then a mean retreat?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_143","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"How lofty was that Chinese\u2019s self, Who for crime was condemned to death. | On eve of his beheading, he asked headsman, \u02baStop for a span of breath!\u02ba\nHe asked for stoppage many times, For it was very pleasant scene: | He wished to see for moments few, The sword\u02b9s great\u2010glimmer, glow and sheen.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_011","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur\u2019an 2:153-57).","themes":[],"poem":"As I slept one night I saw this dream | Which further increased my vexation\nI dreamt I was going somewhere on the way | Dark it was and impossible to find the way\nTrembling all over with fear I was | Difficult to take even a step with fear was\nWith some courage as I forward moved | I saw some boys as lined in nice array\nDressed in emerald-like raiment they were | Carrying lighted lamps in their hands they were\nThey were going quietly behind each other | No one knew where they were to go\nInvolved in this thought was I | When in this troupe my son saw I\nHe was walking at the back, and was not walking fast | The lamp he had in his hand was not lighted\nRecognizing him I said \"O My dear! | Where have you come leaving me there?\nRestless due to separation I am | Weeping every day for ever I am\nYou did not care even a little for me | What loyalty you showed, you left me\"!\nAs the child saw the distress in me | He replied thus, turning around to me\n\"The separation from me makes you cry | Not least little good does this to me\"\nHe remained quiet for a while after talking | Showing me the lamp then he started talking\n\"Do you understand what happened to this? | Your tears have extinguished this\"!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The moral of this apologue is that a Muslim should be patient and persevering in all adversity and loss. Wailing in adverse circumstances does not do any good to anybody. (The Holy Qur\u2019an 2:153-57).'"} +{"poem_id":"001_148","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Through this short poem \u2018Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.","themes":[],"poem":"One day the dew in the garden was saying to the flower bud | \u201cI lived for a long time among the flower buds of Paradise\nThe condition of your garden is so elegant | The Paradise\u2019s sight is concealed in my bewildered eye\nI have heard that some princess is the ruler of this garden | With whose foot-prints the wilderness would produce flowers\nSome day take me with you up to her palace | Take me concealed in your skirt like fragrance\u201d\nThe flower bud said \u201cOn the throne is that princess of ours | By whose kick even stones become resplendent jewels\nBut your nature is bright and princess\u2019 rank is elegant | It is not possible that you reach her in company with me\nHowever you can reach up to our princess | By becoming the hot tear of some afflicted person\nHer glance is the message of \u2018Eid to the Muharram\u2019s people | Turns the continuous tears of afflicted people into pearls","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Through this short poem \u2018Allamah Iqbal conveys the lesson that moral and ethical elegance can be achieved only through developing empathy with the people who are suffering. This lesson is emphasized in the two last verses.'"} +{"poem_id":"003_114","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"(1)\nThe sun conveyed this message to its rays | \u02baWhat wonder great, the change of nights and days!\nYou have been rambling since aeons in space, | But hate among men is increasing pace.\nTo shine on sand affords no pleasure sound, | Nor peace, like breeze in making flower\u02b9s round.\nBe lost in fount of light that gave you birth, | Forsake the park, the waste, the roof and earth\u02ba.\n(2)\nThe rays rise from every nook of space, | Make haste to take the sun in fond embrace.\nLoud roar persists, there can\u02b9t be light in West, | For smoke makes West enrobed in able vest.\nThough East is not bereft of inner light, | Yet quiet of tomb prevails like Celestial Height.\nO sun that light the world keep us in mind, | Hide us in breast so bright and kind.\n(3)\nA shameless ray as proud as houri\u02b9s glance | Bereft of rest, like mercury e\u02b9er at dance,\nImplored the sun to let it spread its light | Till every mote of East grows lustrous bright.\nThe dark surroundings of Hind it won\u02b9t forsal | Till natives sunk in slumber do not wake.\nThe hopes of Orient on this region hinge, | The tears that Iqbal sheds on it impinge.\nThe moon and Pleiades get light from this land, | Its stones are costlier than gems of purest brand.\nIt has produced men who hid sense can see, | With utmost ease can cross the swollen sea.\nThe harp whose music warmth to gathering lent | The plectrum alien is with force quite spent.\nThe Brahman guards the fane and sleeps at gate, | The Muslim in mosque\u02b9s niche bewails his fate.\nDon\u02b9t shun the East, nor look on West with scorn, | Since Nature yearns for change of night to morn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_111","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"So man is the powerful lord of land and seas! | A lord of the world with an eye that hardly sees!\nHe knows neither himself, nor God, nor the world; | Is this, O Lord, Thy greatest masterpiece?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_127","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"# translation missing | # translation missing\nLife to passion and ecstasy\u2014sunrise in the desert: | Luminous brooks are flowing from the fountain of the rising sun.\nThe veil of being is torn, Eternal Beauty reveals itself: | The eye is dazzled but the soul is richly endowed.\nThe heavy night\u2010cloud has left behind it red and blue cloudlets: | It has given a head\u2010dress of various hues to the Mount Idam to wear.\nAir is clean of dust particles; leaves of datepalms have been washed; | The sand around Kazimah is soft like velvet.\nThe remains of burnt\u2010out fire are observable here and a piece of tent\u2010rope there: | Who knows how many caravans have passed through this tract.\nI heard the angel Gabriel saying to me: This indeed is your station\u2014 | For those acquainted with the pleasure of separation, this is the everlasting comfort.\nTo whom should I say that the wine of life is poison to me: | I have new experiences while the universe is decadent entire.\nIs there not another Ghaznavi in the factory of Life?\u2014 | The Somnaths of the People of the Harem have been awaiting a blow for long.\nThe Arabian fervour and the Persian comfort | Have both lost the Arabian acuteness and the Persian imagination.\nThe Caravan of Hijaz has not another Husain amongst it\u2014 | Although the tresses of the Tigris and the Euphrates are still as bright as ever.\nIntellect, heart and vision, all must take their first lessons from Love\u2014 | Religion and the religious law breed idols of illusion if there is no Love.\nThe truthfulness of Abraham is but a form of Love, and so is the patience of Husain\u2014 | And so are Badr and Hunayn in the battle of existence.\nThe universe is a verse of God and you are the meaning to be grasped at last; | Colour and scent are the caravans that set forth to seek you.\nThe disciples in the schools are insipid and purblind; | The esoteric of the monastery have low aims with empty bowls;\nI\u2014whose ghazal reflects the flame that has been lost, | All my life I pined after the type of men that exists no more.\nThe zephyr nurtures thorn and straw, | While my breath nurtures passion in hearts;\nMy song thrives upon my lifeblood: | The strings of the instrument become alive with the blood of the musician.\nGive not occasion for conturbation to this restless heart; | Bright are your tresses, brighten them even more.\nYou are the Sacred Tablet, You are the Pen and the Book; | This blue\u2010colored dome is a bubble in the sea that you are.\nYou are the lifeblood of the universe: | You bestowed the illumination of a sun upon the particles of desert dust.\nThe splendour of Sanjar and Selim: a mere hint of your majesty; | The faqr of Junaid and Bayazid: your beauty unveiled.\nIf my prayers are not led by my passion for you, | My ovation as well as my prostrations would be nothing but veils upon my soul.\nA meaningful glance from you redeemed both of them: | Reason\u2014the seeker in separation; and Love\u2014 the restless one in Presence.\nThe world has become dark since the sun has set down; | Unveil your beauty to dawn upon this age.\nYou are a witness on my life so far: | I did not know that Knowledge is a tree that bears no fruit.\nThe old battle was then revived in my conscience: | Love, all Mustafa; Reason, all Abu Lahab.\nIt persuaded me with art, it pulled me by force: | Strange is Love at the beginning, strange in its perfection!\nSeparation is greater than union in the state of ecstasy; | For union is death to desire while separation brings the pleasure of longing.\nIn the midst of the union I dared not cast a glance; | Though my audacious eye was looking for a pretence.\nSeparation is the warmth of hot\u2010pursuit; it is at the heart of fond lamentation\u2014 | It is why the wave is in search; it is why the pearl is precious.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_084","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"A melody swept me through and through. And nobody knew; | The air and the note is all they know. The high and low.\nLove in my heart was made to chime. With thought sublime; | Not like the moon I wax and wane; I never attain.\nWeep no more, but with brave heart take. Disunion\u2019s ache; | Love, till it sigheth, scarce can guess. Its attractiveness.\nBe thou a torch, and set afire. The bush and briar; | Men of clay have no right to be. In life\u2019s sanctuary.\nA falcon thou art; yield not thy soul. To domestic fowl; | Rise, spread thy wing and pinion, and soar. Both high and far.\nThe poet\u2019s a glow that giveth light. In life\u2019s dark night; | A radiance shines in his wings anon, And sometimes none.\nIqbal in his song his Self has bared. And truth declared; | This new-unbeliever knoweth naught. Of cloister rote.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_120","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":["Al-Kabeer!"],"poem":"Days\u2019 and nights\u2019 succession unfolds the scroll of events. | Days\u2019 and nights\u2019 succession is the essence of life and death\nDays\u2019 and nights\u2019 succession is the twin-colours silks | With which the Almighty weaves the raiment of His attributes.\nDays\u2019 and nights\u2019 succession is the sound of eternal music\u2014 | The celestial modulations denoting an infinite range.\nIt weighs the excellence of all thy deeds and mine; | Days\u2019 and nights\u2019 succession is the touchstone of our deeds.\nIf you're impure, if I'm impure | it leads to your funeral procession, it leads to my funeral procession\nOur days are an illusion, our nights are a dream\u2014 | A current of time in which there is neither day nor night.\nWonders in the world of art are all devoured by time; | Mortal is man\u2019s world! Mortal is man\u2019s craft!\nDestroyed is the first and last! Destroyed is the known, the unknown! | Destroyed at last is every work of antique form or new!\nBut immune from the shafts of time is the work of human hand, | When it has been conceived by impassioned men of God.\nLove illumines every act of the men divinely inspired: | Love is the essence of life-, love dies not, but death.\nThough the tide of\u2019 time rises With mountain waves, | Love itself\u2019 is a torrent, and resists all heaving storms.\nIn the almanac of love, besides the time that passes, | Are myriad other ages, untold and unnamed.\nLove is Gabriel\u2019s breath; love is the Prophet\u2019s spirit; | Love is the apostle of God; love is the Word of God.\nIt is the passion of love that brightens the rose\u2019s colour; | Love is the purest wine; love is the drink of saints.\nLove is the law for the holy; love is the guide for the layman; | Love is the heart\u2019s pilgrim, that visits in a thousand ways.\nLove is the lyre that strikes the vibrant chord of life; | Love is the light of life; love is the flame of life.\nO Holy Qartaba! Thou wast conceived in love\u2014 | Love that ever defies the laws of change and death.\nBe it canvas, stone or bronze, harp or song or the Muse, | It is life-blood that nourishes marvels in the world of art.\nIt is life-blood that melts unmolten hearts of\u2019 flint; | It is life-blood that turns the voice into ecstasy.\nThine is the beauty of light, mine is the song of fire. | Thy beauty exalts the heart; my song inspires the soul.\nMan\u2019s heart can reach the heights of the great empyrean, | Though his handful of dust cannot aspire beyond the skies.\nWhat if the angels bright bow in eternal prayer? | They bow not with man\u2019s passion, they bow not with his yearning\nThough born of heathen stock, I have a fiery faith, | With prayer and durood in my heart, prayer and durood on my lips.\nWith passion in my soul, with passion in my song, | I sing a hymn to God through every fibre and vein.\nO Qartaba! Thy beauty is a mirror of the man of God; | He has a beatific soul; thou hast a beatific form.\nThy myriad pillars are bright with a flame of power\u2014 | An avenue of grace in a paradise, on earth.\nThy edifice is bathed in a light serene, sublime; | Thy lofty minaret is a glimpse of Gabriel.\nThe Muslim will perish not, for the sound of his azan | Echoes the mystic voice of Moses and Abraham.\nFor him the earth has no bounds; limitless is his horizon; | Rivers of many clinics are waves of his unfathomed seas.\nMarvellous are his annals, astonishing his deeds; | To people steeped in the past he opened vistas new.\nNourisher of noble arts, pioneer of passion; | He has the power of potent wine, the flash of a damascened sword.\nHe is a soldier impassioned, whose armour is his faith\u2014 | A faith that shields him ever in the din of clanging swords.\nThe secret of a Muslim\u2019s heart is revealed in thy soul\u2014 | His heart\u2019s consuming fire by day, his melting ecstasy by night;\nHis deeds sublime and noble, his thought flame-begotten; | With rapture in his soul, with modesty in his mien;\nIn every inspired act, like the act of God Himself | Victorious in action; beneficent, exalted.\nHuman, but angelic, man in the image of God; | Indifferent to both worlds, content with the Divine Will;\nHumble in his hopes, lofty in his ideals; | A person charismatic in glance and word and deed.\nSoft as a breeze in converse, hot as a furnace in quest; | Pure of heart, pure of conduct, in battle or in peace.\nThe faith of a man of God reflects the Will of God; | All else in this world is a mirage, a myth, a whim.\nHe is the goal of reason; he is\u2019 the essence of love; | He is the warmth of life in the cold world of man.\nSacred for lovers of art, thou art the glory of faith; | Thou hast made Andalusia pure as a holy land;\nThy beauty, majestic, serene, has equal none on earth, | Except in the heart of a Muslim, true in his faith and, deeds.\nAh, those men of truth! Those horsemen of Arabia! | Models of noble courtesy, examples of true belief;\nWhose rule oil the earth reveals, that tile rule of the men of God | Is the ascetic\u2019s piety, and not the pomp of kings;\nWhose lofty, inspired vision blessed the East and the West, | Whose wisdom was a beacon in Europe\u2019s Dark Ages;\nWho left an abiding imprint on the Andalusian mind: | A cheerful spirit and warmth, a simple, genial soul.\nAbundant in this land today is gazelle-eyed beauty; | So are the shafts that pierce the heart from those gazelle eyes.\nWafted on its breeze still is Yemen\u2019s aroma sweet; | And in its sights and sounds is the holiness of Hijaz.\nIn the eyes of the gazing stars thy earth is exalted as heaven; | Alas! for long thy walls have not echoed with the sound of azan.\nWhere, lost in hills and dales, in the twilight of time, | Are the thousand hearts aflame with the fiery passion of love?\nThe German soil has seen Reformation\u2019s stormy waves, | Which battered and destroyed the bulwarks of the past.\nThe holy priest\u2019s chastity was exposed as a myth; | New ideas were afloat, like a boat on perilous seas.\nThe French, too, have felt the raptures of a Revolution, | Which changed the Western mind in a topsy-turvy world.\nThe heirs of the Roman dream, no more in love with the past, | Now felt the urge of youth, cnamoured of the new.\nThe Muslim soul is now in the throes of a revolution, | Impelled by a mysterious, unknown divine decree.\nUnknown is the shape of things to come in this storm and stress | Unknown is the fate of the world, unknown the divine decree.\nThe sun has vanished now under a crimson veil; | On the hill and in the valley, the twilight pales the clouds.\nThe peasant girl\u2019s song is simple, poignant, sweet. | Youth is to a heart what current is to a boat.\nO waters of Al-Kabeer! Someone on your shores | In the shades of evening, dreams of a dawning age.\nThe new age is shrouded yet in the mists and haze of the future, | But my inward eye has seen some glimpses of its dawn.\nIf I reveal my message, my thoughts, my beliefs, | Some will not endure the power of my prophecy.\nLife is death if not impelled by the zeal of revolution; | The essence of a nation\u2019s life is a passion for constant change.\nA nation defies death like a sword that flashes amain, | When in every age it guards all its deeds.\nUnsuffused with life-blood, no craft is ever complete; | Unsuffused with life-blood, a poet\u2019s song is mere conceit.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_182","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"(The \u2018Reforms\u2019)","themes":[],"poem":"This pity is the pitiless fowler\u2019s mask; | All the fresh notes I sang\u2014of no avail!\nNow he drops withered flowers in our cage, as though | To reconcile his jailbirds to their jail.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as '(The \u2018Reforms\u2019)'"} +{"poem_id":"009_021","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"(1)\nIn both worlds, everywhere are the marks of love; | man himself is a mystery of love.\nLove's secret belongs not to the world of wombs, | not to Shem or Ham, Greece or Syria:\na star without East and West, a star unsetting | in whose orbit is neither North nor South.\nThe words I am setting tell his destiny, | their exegesis reaches from earth to heaven.\nDeath, grave, uprising, judgment are his estates, | the light and fire of the other world are his works;\nhimself is Imam, prayer and sanctuary, | himself the Ink, himself the Book and the Pen.\nLittle by little what is hidden in him becomes visible; | it has no boundaries, its kingdom no frontiers.\nHis being gives value to contingent things, | his equilibrium is the touchstone of contingent things.\nWhat shall I declare of his sea without a shore? | All ages and all times are drowned in his heart.\nThat which is contained within man is the world, | that which is not contained within the world is man.\nSun and moon are manifest through his self-display; | even Gabriel cannot penetrate his privacy.\nLoftier than the heavens is the station of man, | and the beginning of education is respect for man.\nMan alive in heart, do you know what thing life is? | One-seeing love that is contemplating duality:\nman and woman are bound one to the other, | they are the fashioners of the creatures of desire.\nWoman is the guardian of the fire of life, | her nature is the tablet of life's mysteries;\nshe strikes our fire against her own soul | and it is her substance that makes of the dust a man.\nIn her heart lurk life's potentialities, | from her glow and flame life derives stability;\nshe is a fire from which the sparks break forth, | body and soul, lacking her glow, cannot take shape.\nWhat worth we possess derives from her values | for we are all images of her fashioning;\nif God has bestowed on you a glance aflame | cleanse yourself, and behold her sanctity.\nYou from whose faith the present age has taken all fire, | now I will tell you openly the secrets of the veil.\nThe joy of creation is a fire in the body | and society is lightened by that light,\nand whosoever takes any portion of that fire | watches jealously over his private passion;\nall the time he fixes his gaze on his own image | lest his tablet should receive any other image.\nMohammed chose solitude upon Mount Hira | and for a space saw no other beside himself;\nour image was then poured into his heart | and out of his solitude a nation arose.\nThough you may be an unbeliever in God, | yet you cannot gainsay the Prophet's glory.\nThough you possess a soul illumined as Moses, | yet without solitude your thoughts remain barren;\nby isolation the imagination becomes more vivid, | more vivid, more questing, more finding.\nScience and passion are both stations of life | both take a share of the impact of events.\nScience derives pleasure from verification, | love derives pleasure from creativeness.\nDisplay is very precious to the verifier, | to the creator solitude is very precious.\nThe eye of Moses desired to behold Being | that was all part of the pleasure of verification;\nthou shalt not see Me contains many subtleties | lose yourself a little while in this sea profound.\nOn all sides life's traces appear unveiled, | its fountain wells up in the heart of creation.\nConsider the tumult that rages through all horizons; | inflict not on the Creator the trouble of display\nsolitude is the protection of every artist, | solitude is the bezel in the artist's ring.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_385","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["dud.","Beauty\u2019s","Beau"],"poem":"A self maker and melter each cant be, | Nor each Beau dives in the Beauty\u2019s sea.\nThe Lailah\u2019s gown is stained with blood, | Which fits not ever on a coward dud.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_037","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"When the desire to sing aloud grips me, | I storm the world with bursts of poesy.\nWhen I seek solitude, I let the world | Get lost in the waste of my privacy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_042","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"The company of the radiant of heart is for a breath or two, | that breath or two is the substance of being and not-being;\nit made love more tumultuous, and then passed, | endowed reason with vision, and then passed.\nI closed my eyes to hold it still within me, | to transport it from my eyes to my heart.\nSuddenly I saw the world had become dark, | become dark from space even to spacelessness.\nIn that night a flame appeared | from the midst of which an old man leaped forth\nwrapped in a cloak of antimony grey, | his body immersed in wreathing smoke.\nRumi said, \"The Leader of the People of Separation! | How all a-fire, and what a cup of blood!\nAncient, seldom smiling, of few words, | his eyes scanning the soul within the body,\ndrunkard and mullah, philosopher and Sufi, | in practice like a toiling ascetic,\nhis nature alien to the joy of union, | his asceticism the abandonment of eternal beauty;\nsince it was not easy to break away from beauty, | he made a beginning with spurning adoration.\nGaze a little at his visitations, | gaze at his difficulties, his tenacity\nstill absorbed in the battle of good and evil, | he has seen a hundred prophets, and is an infidel yet.\"\nMy soul in my body quivered for his agony; | a sigh of anguish broke from his lips.\nWith eyes half-closed he turned to me and said; | \ufffdWho besides me has so gloried in action?\nI have become so involved in labour | that even on the sabbath I am rarely at rest,\nI have no angels, no servants attending me; | my revelation is without benefit of prophets.\nI have brought neither Traditions nor Book; | I have robbed theologians of their sweet soul.\nNone ever spun finer than they the thread of religion. | yet in the end they left the Kaaba a heap of bricks.\nMy religion has no such foundation; | in the faith of Iblis there are no schisms and sects.\nIgnorant one, I have given up prostration, | I have turned the organ of good and evil.\nDo not take me for one who denies God\ufffds existence; | open your eyes on my inner self, overlook my exterior.\nIf I say, \"He is not\", that would be foolishness, | for when one has seen, one cannot say, \"He is not\".\nUnder the veil of \"No\" I murmured \"Yes\"; | what I have spoken is better than what I never said.\nTo share in the pain and suffering of Adam | I did not forgo the fury of the Beloved.\nFlames sprang forth from my sown field; | man out of predestination achieved free-will.\nI displayed my own hideousness | and have given you the joy of leaving or choosing.\nDeliver me now from my fire; | resolve, O man, the knot of my toil.\nYou who have fallen into my noose | and given to Satan the leave to disobey,\nlive in the world with true manly zeal; | as you pity me, live a stranger to me\nproudly disregarding my sting and my honey, | so that my scroll may not become blacker still.\nIn the world the huntsman lives on his prey; | whilst you are my prey, I draw out my arrows.\nHe who soars aloft is secure from falling: | if the quarry is cunning, the huntsman will fail.\n\"Give up this cult of separation\", I said to him. | \"The most hateful of things to God is divorce.\"\nHe said, \"The fire of separation is the stuff of life; | how sweet the intoxication of the day of separation!\nThe very name of union comes not to my lips; | if I seek union, neither He remains nor I.\"\nThe word 'union' made him out of himself; | the burning agony was renewed in his heart.\nHe wallowed awhile in his own fumes, | he became lost again in his own fumes;\nout of those fumes whirling a lament rose high; | how blessed the soul that can feel anguish!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_160","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Ranks must be determined for this game; | Let you be the firzine and I the pawn by the grace of the chess\u2010player.\nThe pawn, indeed, is an insignificant token, | Even the farzine is not privy to the chessplayer\u2019s strategy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_296","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["stone?"],"poem":"With battle axe smite the Bistoon Mountain, | The time is short trust on sky too in vain.\nLeave the wise men thus in their headaches own, | Did the spark raised from the axe or from stone?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_019","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Thinkest thou that to the threshold. I have made this pilgrimage? | With the master of the household. I have business to engage.\nO deny me not thy presence, For a wan, pale spark am I | That to win a moment\u2019s lustre. In eternal fever lie.\nNever more will I look backward. On the road that I have traced; | \u2018Tis to gain the far to-morrow. That, like Time, I forward haste.\nLo, love\u2019s ocean is my vessel, And love\u2019s ocean is my strand; | For no other ship I hanker, Nor desire another land.\nScatter now a spark, but gently, Such a spark as will not burn; | I am newly fledged to needing, To the nest I would return.\nIn the far, fond hope that, haply, Thou wilt hunt for me one day, | From the spinning noose of princes. Like a fawn I leapt away.\nAnd if thou wilt be so gracious, I will give these friends of mine | A bright glass or two delightful. Of my night-consoling wine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_021","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The fire and light of ego both, The soul of Muslims together bind; | The fire of self is light for life: God\u02b9s existence brings before the mind.\nIt fortifies the things of life, It is the cause of all display: | Though Nature always hides this soul, From eyes of mankind far away.\nIf Muslim Faith offends the West, Let West in its own anger burn: | This faith is known by other name, To \u02b9Jealous Faqr\u02b9 now we must turn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_093","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The Muslims are foreigns on every land, | Are looked on this earth like a useless band.\nThough powerless still I twist and twine, | I face the godless in every line.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_136","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Mawlana Khwajah Al\u00e8af Husain Hala and Mawlana Shibla N\u2018umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of \u2018Allamah Iqbal and covered the same fields as the \u2018Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, \u2018Allamah Iqbal\u2019s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N\u2018umana.","themes":["action"],"poem":"One day Iqbal said to the Muslim | \u201cYour existence is unique in the universe\nThe tunes of your old songs are the basis of new knowledge | Civilization is the dust of your old caravans\nEven the zephyr\u2019s current is like stone to it | Very delicate is the mirror of Man\u2019s honor\nThe men of action by discovering the causes of phenomena | Find the cure for the azure-colored sky\u2019s cruelties\nAsk them who are the old secret keepers of the garden | How the autumn became engaged in fight with your garden\u201d\nThe Muslim became restless with my conversation | The sad sigh became betrayer of the inner sorrow\nHe said \u201cJust look at the autumn\u2019s condition | The leaves of the tree of life have become pale\nThose garden\u2019s secret keepers became silent | Whose tune of pathos was the means of mellowness\nThe garden\u2019s inhabitants were still mourning Shibla | When Hala also became a traveler towards Paradise\n\u201cStill he is a fool who is asking the gardener | What did nightingale say, what did rose hear, what did zephyr do ?\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Mawlana Khwajah Al\u00e8af Husain Hala and Mawlana Shibla N\u2018umana. They were the two Islamic intellectuals of the Indian sub-continent who were contemporaries of \u2018Allamah Iqbal and covered the same fields as the \u2018Allamah did, of which the rise and fall of the Muslim world and society was most important. In the dark year of 1914 when the World War I started, with bad omen for the Muslim world, \u2018Allamah Iqbal\u2019s grief on the death of both these luminaries of the Islamic world was a great shock. This poem reflects that shock , the climax of which is reached in the last verse which is taken from Mawlana Shibla N\u2018umana.'"} +{"poem_id":"011_028","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["nectar"],"poem":"Knows not the Gabriel this hue and cry, | He knows not the status of quest and pry.\nThen ask the poor man, who is hapless still, | Who knows the sting and nectar of will.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_121","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"BREEZE\nI could not find access to tracts, Where stars like pendent lamps do shine: | Tearing vest of tulips and the rose, Was main and foremost duty mine.\nI feel an inner urge so great, To bid farewell to home and depart: | For joyful songs of nightingale, No zeal or zest to me impart.\nO dew, God\u02b9s will has made you know, Full well, both park and heavens high: | What is more precious in your eyes, The dust of park or dome of sky?\nDEW\nIf thorns and straws of worldly mead, To cause a tension in you fail, | Then bear in mind, this lonely park, For heaven\u02b9s dome is like a veil.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_029","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not come to my garden if you have | An uninquiring mind, which does not crave\nTo know the souls of flowers. My spring is not | Mere smell and colour, no mere surface wave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_033","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"The living nations of the world have won their laurels, | the world transformed through the dynamism of their acts;\nthe astrologer\u2019s calendar of the future is false, | the old stars have fallen away.\nThe world\u2019s heart is so fiery | that river waves shoot out stars.\nThe earth is experiencing tremors after tremors, | the warnings of Nature are but too clear.\nKhidr, standing by the Wooler, is thinking: | When will the Himalayas\u2019 springs burst forth?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"004_031","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"A free man\u2019s vein is hard like stone\u2019s, | a slave\u2019s is tender like vine\u2019s;\na slave\u2019s heart is dead, frustrated and never sees the light of hope; | a free man\u2019s heart is alive, full of zest and happiness.\nA free man\u2019s wealth, a shining heart and warm breath, | that of slave, only moist eyes.\nThe slave lacks sincerity and generosity | though he be adept in argumentation.\nAnd never the twine shall be equal, | the one is slave to fate, the other, master of fate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"004_001","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it's four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}","themes":[],"poem":"IBLIS\nThis ancient game of elements, this base world! | The frustration of the longings of the great Empyrean\u2019s dwellers.\nUpon its destruction is bent to\u2010day that Fashioner of things, | Who gave it the name, \u201cThe world of Be it so.\u201d\nI inspired in the European the dream of Imperialism: | I broke the spell of the Mosque, the Temple and the Church.\nI taught the destitute to believe in Destiny: | I infused into the wealthy the craze for Capitalism.\nWho dare extinguish the blazing fire in him, | Whose tumults are stimulated by the inherent passion of Satan?\nWho could summon the courage to bend down the old tree, | Whose branches their height to our watering owe?\nFIRST COUNCILOR\nStable is the Satanic system, no doubt there is! | It has further strengthened in the commoners their slavishness indeed.\nSince the dawn of Time have these helpless mortals been ordained to prostration: | Prayer devoid of the posture of standing erect is their nature\u2019s constant urge.\nIn their heart no desire can in fact take its birth: | But if it does, perchance, it dies or is left unripe.\nWhat wonders have our hard, persistent endeavours wrought! | To\u2010day finds the mystics and the priests all as subjects of Imperialism.\nSuited to the disposition of the East was this opium indeed: | Otherwise Ilm\u2010i\u2010Kalam is no less self\u2010effacing than qawwali in effect.\nWhat matters it, if the tumult of the pilgrimage and tawaf abides? | For, rendered blunt, lies unused the unsheathed sword of the Faithful.\nWhose despair does this latest Ordinance prove: | \u201cTo the Muslim in this age is forbidden fighting in Lord\u2019s name\u201d?\nSECOND COUNCILOR\nIs the clamour for \u201cGovernment by the people\u201d evil or good? | Art thou unaware of the fresh mischiefs of the world?\nFIRST COUNCILOR\nAware am I! but tells me my cosmic foresight: | No danger from what is but a masquerade for imperialism.\nWe ourselves have dressed imperialism in the garb of democracy | When man has grown to be a little self\u2010conscious and self\u2010observant.\nThe true nature of the system of imperialism lies elsewhere: | It depends not on the existence of an individual leader of a king.\nBe it a national assembly of the court of Parviz, | Whoever casts a covetous eye on other\u2019s harvest is a king.\nHast thou not observed the democratic system of the West? | With a brilliant exterior, its interior is darker than Genghis\u2019s.\nTHIRD COUNCILOR\nNo cause for anxiety then, if the spirit of imperialism be preserved: | But what counter\u2010measure to the mischief wrought by that Jew have you?\nThat Moses without Light, that Jesus without the Cross: | No prophet is he, yet with him a book he carries.\nI can hardly explain what significance does the infidel penetrating vision possess: | It is, methinks, the day of reckoning for the peoples of the East and the West.\nNo greater corruption of human nature than this would be: | Slaves have broken asunder the ropes of the masters\u2019 tents.\nFOURTH COUNCILOR\nWatch its counteraction in the palaces of Imperial Rome: | Again did we inspire in the descendants of Caesar the dream of Caesar.\nWho is coiled round the waves of the Mediterranean? | That now expands like a pine, and then wails like a rebeck!\nTHIRD COUNCILOR\nLittle do I recognize him to be a man of far\u2010sighted wisdom: | (A fool!) who has thus European politics exposed.\nFIFTH COUNCILOR (TURNING TO IBLIS)\nO thou! the fire of whose breath lends stability to the world\u2010process: | Whenever thou wished, everything hidden presently did thou reveal.\nIt is thy fire that has transformed dead earth and water into a world of beauty and endeavour: | Inspired by thy instruction, the fool of Paradise turns a seer.\nMore closely familiar with man\u2019s nature than thee is not He: | Who among the simpletons is known as God the Sustainer.\nThose whose business was confined to sanctifying, singing hymns and going round: | Thy sense of self\u2010respect has out them to shame for ever, with their heads hanging low.\nThough the wizards of Europe all are disciples to thee: | No longer have I faith in their sagacity left.\nThat Jew, that mischief\u2010maker, that reincarnation of Mazdak: | Each tunic is about to be torn to shreds by his fanaticism.\nBehold! the wild crow is vying with the falcon and the hyena: | Lo, how swiftly does the disposition of Time allow of a change!\nIt spread about, and covered the whole expanse of skies: | What we unwisely had taken for a handful of dust.\nSuch is the state of the ghastly dread of the morrow\u2019s disturbance: | To\u2010day tremble with overwhelming awe, mountains, meadows and rivers all.\nThat world is going to turn topsy\u2010turvy, my Lord! | The world which resteth solely on thy governance.\nIBLIS (TO HIS COUNCILORS)\nAbsolute command have I of the world of scent and hue! | The earth, the sun, the moon and the firmaments all!\nWith their own eyes shall the West and the East witness the Spectacle: | When I but warm the blood of the nations of Europe.\nThe leaders of politics and the patriarchs of church all: | One call from me would be enough to turn them mad.\nThe fool who considers it to be mere glass\u2010work: | Let him dare smash the goblets and ewers of this Civilization.\nThe collars torn asunder by the hand of Nature: | Can\u2019t be darned with the needle of the Mazdakite logic.\nHow could I be frightened by these Socialists, straying about the streets? | Wretched and straitened, distracted in mind, incoherent in speech!\nThe only menace I anticipate may come that community: | Which still a spark of ambition hidden in its ashes retains.\nAmongst this people there are still to be seen a few | Who go so far as to perform their ablutions with the tears of pre\u2010morning hours.\nKnows he to whom are revealed the inner secrets of Time: | Not Mazdakism, but Islam is to be the trouble of the morrow.\n2\nI do know this community is no longer the bearer of the Quran: | The same Capitalism is the religion of the Believer now.\nAnd I know, too, that in the dark night of the East | The sleeve of the holy ones of the Sanctuary is bereft of the white, illuminating hand.\nThe demands of the present age, however, spell the apprehension: | Lest the Shari\u2018ah of the Prophet should come to light one day:\nBeware, a hundred times beware, of the Law of the Prophet!\u2014 | The protector of women\u2019s honour, the tester of men\u2019s capacities, the rearer of worthy men!\nThe message of death to any kind of slavery! | No sovereigns and no monarchs, no mendicants begging!\nIt does purify wealth of all pollution: | It makes the wealthy trustees of wealth and property.\nWhat greater revolution in thought and action will there be: | Not to the crowned heads, but to God alone does this Earth belong!\nBetter, if this Law be kept hidden from the world\u2019s eye: | So much the better, the Believer himself is deprived of inner conviction.\nBetter that he remains busy and entangled in the metaphysical theology: | Better, that he remains busy and entangled in the interpretations of the Book of God.\n3\nWhose cries of God is Most High could break the charm of the universe: | May the dark night of that God\u2010thinking man not ever turn bright!\nIs the Son of Mary dead or is he endowed with eternal life? | Are the Attributes of God separate from God, or do they form what He is?\nDoes the expected mean Jesus of Nazareth? | Or a Renewer, endowed with the attributes of the Son of Mary?\nAre the letters of the Word of God New or of Old? | In which of the doctrines does the salvation of the Blessed Community lies?\nAre not enough to the Faithful in this age: | These idols of worship carved by Metaphysical Theology?\n# translation missing | # translation missing\nOur safety lies in that Believer remains a slave till Doomsday: | Renouncing this transitory world for others\u2019 sake.\nWhat is good in his case is that poetry and mysticism | Which may keep hidden from his eyes the game of Life.\nEvery moment do I dread the awakening of this community | Whose religion is, in reality, nothing short of taking account of the universe.\nKeep him well absorbed in the thought and contemplation of God in pre\u2010morning hours: | Ye all make him grow stronger in his monastic disposition!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as 'This poem is a satire from Allama Iqbal, another great work indeed. In this poem, Allama is trying to portray to his Ummah how we are becoming victim of Westernization in the name of globalization. He also suggests to the Muslims that the only thing that can save them is for them to be true muslims, since Islam is the sharpest weapon a Muslim has. This poem is a personification of devil with it's four ministers who are informing him abut the destructions of the world. | {Contributed by user: Zaffar Areej}'"} +{"poem_id":"004_039","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Nourish that lofty will and burning heart, | get back your father\u2019s arms if thou wish\u2019st to have his sword.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_159","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.","themes":["prison"],"poem":"Imprisonment enhances confidence if the nature is elegant | The spring drop becomes blessed inside the shell\u2019s prison\nThe excellent musk is nothing but a drop of blood | Which becomes musk when it is enclosed in the deer\u2019s navel\nHowever, not everyone gets trained by nature | Only an odd bird is prosperous in imprisonment\n\u201cStrength of crow\u2019s and kite\u2019s wing is not in cage and prey | This grace is reserved for the falcon and the eagle\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The message of this short poem is that for a person of sterling worth even imprisonment is not an occasion for desperation and sorrow, but is an opportunity for perfection of his qualities. Perseverance is the highest virtue in this respect.'"} +{"poem_id":"011_204","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["needs."],"poem":"A young man who peeps in his ego deep, | Can make a world anew on old world\u2019s heap.\nAround his circle lo! are thousand leagues, | In self\u2019s reading though a solace he needs.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_019","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Allah!\"","Bilal!"],"poem":"O THOU that art as the soul in the body of the universe, | Thou art our soul end thou art ever fleeing from us.\nThou breathest music into Life's lute; | Life envies Death when death is for thy sake\nOne more bring comfort to our sad hearts, | Once more dwell in our breasts!\nOnce more demand from us the sacrifice of name and fame, | Strengthen our weak love.\nWe are oft complaining of destiny, | Thou art of great price and we have naught.\nAide not thy fair face from the empty handed! | Sell cheap the love of Salman and Bilal!\nGive us the sleepless eye and the passionate heart, | Give us again the nature of quick silver man\nShow unto us one of thy manifest signs, | That the necks of our enemies may be bowed!\nMake this chaff a mountain crested with fire; | Burn with out fire all that is not God!\nWhen the people of Islam let the thread of Unity go from their hands, | They fell into a hundred mazes.\nWe are dispersed like stars in the world | Though of the same family, we are strange to one another.\nRind again these scattered leaves, | Revive the law of love!\nTake us back to serve thee as of old, | Commit thy cause to them that love thee!\nWe are travellers: give us resignation as our goal! | Give us the strong faith of Abraham!\nMake us know the meaning of \"There is no God.\" | Make us acquainted with the mystery of \"except Allah!\"\nI who burn like a candle for the sake of others | Teach myself to weep like that candle.\nO God! a tear that is heart-enkindling, | Passionful, wrung forth by pain, peace consuming,\nMay I sow in the garden, and may it grow into a fire | That washes away the fire-brand from the tulip's robe!\nMy heart is with yesterday, my eye is on to-morrow: | Amidst the company I am alone.\n\"Every one fancies he is my friend, | But none ever sought the secrets within my Soul.\"\nOh, where in the wide world is my comrade ? | I am the Bush of Sinai: where is my Moses?\nI am tyrannous, I have done many a wrong to myself, | I have nourished a flame in my bosom,\nA flame that burnt to ashes the wares of understanding, | Cast fire on the skirt of discretion,\nLessened with madness the proud reason, | And inflamed the very being of knowledge:\nits blaze enthrones the sun in the sky | And lightnings encircle it with adoration for ever.\nMine eye fell to weeping, like dew, | Since I was entrusted with that hidden fire.\nI taught the candle to burn openly, | While I myself burned unseen by the world's eye.\nAs last flames burst forth from every hair of me, | Fire dropped from the veins of my thought:\nMy nightingale picked up the grains of spark | And created a fire-tempered song.\nThe breast of this age is without a heart, | Majnun quivers with pain because Laila's howdah is empty.\nIt is not easy for the candle to throb alone; | Ah, is there no moth worthy of me?\nHow long shall I wait for one to share my grief? | How long must I search for a confidant?\nO Thou whose face lends light to the moon and the stars, | Withdraw Thy fire from the soul!\nTake back what Thou hast put in my breast, | Remove the stabbing radiance from my mirror,\nOr give me one old comrade | To be the mirror of mine all-burning love!\nIn the sea wave tosses side by side with wave: | Each hath a partner in its emotion.\nIn heaven star consorts with star, | And the bright moon lays her head on the knees of Night.\nMorning touches Night's dark side, | And To-day throws itself against Tomorrow.\nOne river loses its being in another, | A waft of air dies in perfume.\nThere is dancing in every nook of the wilderness. | Madman dances with madman.\nBecause in thine essence Thou art single, | Thou hast evolved for Thyself a, whole world,\nI am as the tulip of the field, | In the midst of a company I am alone.\nI beg of Thy grace a sympathising friend, | And adept in the mysteries of my nature,\nA friend endowed with madness and wisdom, | One that knoweth not the phantom of vain things,\nThat I may confide my lament to his soul | And see again my face in his heart.\nHis image I will mould of mine own clay, | I will be to him both idol and worshipper.","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"003_065","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"This problem is not hard to solve, O man, endowed with insight great: | Wh\u02b9r to obey dictates of God, Or submit to decrees of Fate.\nThe Wheel of Fate spins hundred times, Within the twinkling of the eye; | He, who follows freaks of Fate, Anon is down and anon is high.\nHerbs, vegetables and minerals alike, Adhere to what Fate pre\u2010ordains: | But Muslim true obeys laws of God, All else abhors and much disdains.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_218","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["soul,","eyes"],"poem":"On whom were opened the secrets of soul, | With his own eyes he sees the cosmos whole.\nMake in thy heart his love\u2019s cosy room, | And turn the autumn to vernal bloom.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_207","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["hails!"],"poem":"That Turkish seaman how sang a song gay, | His purple face beamed with eyes blue gray.\nWhen I see a gale my heart then regales, | To tempest time ties my hardihood hails!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_085","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Devoid the West of inner light, Her soul is struck with deadly blight | The loss of self has made the East, A leper, for germs befitting feast.\nThe Arabs have lost their former zeal, Their souls are shrunk, they can not feel; | Iraq and Persia are bereft, Of bones and veins and naught is left!\nThe self of Indians is extinct, By pinions cleft is made distinct | For they are pleased with prison life, To break the bars they wage no strife!\nDemise of self has made divine, Who keeps a watch on Holy Shrine, | To sell the robes that pilgrims don, On sale proceeds he lives upon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_186","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":["relief."],"poem":"To Mullah and Sufi thou art a slave, | From insight of Quran no life you crave.\nYou need verses only at time of grief, | That \u2018Yasin\u2019 would give death paugs a relief.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_177","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"On political leaders what hopes can we fix? | They are wedded to dust, in the dust play their tricks,\nTheir gaze always fastened on maggots and flies, | A web like the spider\u2019s their ladder to rise.\nThat caravan\u2019s happy whose chief is endowed | With thoughts light as angels\u2019, and temper as proud.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_015","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"The old flame of desires has grown cold, | As the Muslims\u2019 veins hot\u2010blood no longer hold.\nGreetings to the idols for my secularism, | For flame of Allah Hoo\u2019s cheers is dead, behold!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"009_018","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"The Lord of the West, cunning from head to toe, | taught the people of religion the concept of Country.\nHe thinks of the centre, while you are at discord | give up this talk of Syria, Palestine, Iraq!\nIf you can discriminate between good and evil | you will not bind your hearts to clods, stones, bricks.\nWhat is religion? To rise up from the face of the dust | so that the pure soul may become aware of itself!\nHe who has said \"God is He\" is not contained | within the confines of this dimensioned order.\nA grass-blade is of the earth, and yet rises from the earth; | alas, if the pure soul should die in the dust!\nAlthough man sprang out of water and clay, | from water and clay rose-like drew colour and sap,\nalas, if he wanders forever in water and clay, | alas, if he soars not higher than this station!\nThe body says, \"Go into the dust of the roadway\"; | the soul says, \"Look upon the expanse of the world!\"\nMan of reason, the soul is not contained in dimensions; | the free man is a stranger to every fetter and chain,\nthe free man rails against the dark earth | for it beseems not the falcon to act like a mouse.\nThis handful of earth to which you give the name 'country', | this so-called Egypt, and Iran, and Yemen\nthere is a relationship between a country and its people | in that it is out of its soil that a nation rises;\nbut if you look carefully at this relationship | you will descry a subtlety finer than a hair.\nThough it is out of the East that the sun rises | showing itself bold and bright, without a veil,\nonly then it burns and blazes with inward fire | when it escapes from the shackles of East and West;\ndrunk with splendour it springs up out of its East | that it may subject all horizons to its mastery;\nits nature is innocent of both East and West, | though relationship-wise, true, it is an Easterner.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_288","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["Hoo\u201d"],"poem":"A gull said to shaver, nice witty thing, | You cannot exist with the silken wing,\nWith a fondness great if you call \u201cYa Hoo\u201d | You can catch hawk\u2019s head with a loving coo.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_131","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"In the mead a tulip blows. In whose breast no yearning glows, | A narcissus, languid too, Yet it lacked the eye to view.\nBillowing breath was in the clay, But no heart did it display; | Caravan upon the road\u2013 Such was life, yet where the load?\nTime itself was void and free. Of the topers\u2019 song of glee, | Wine was in the glass aflame. Yet was none to quaff the same.\nSinai\u2019s lightning made complaint. That desire was dumb and faint; | In the peaceful valley there. Silent was the voice of prayer.\nLove upon our woe expressed. Builds anew the great unrest, | Else no murmur ever stirs. From these silent banqueters.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_097","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.","themes":["!","Babylon","Koh-i-Nur\u2019s","azar","passed","dust","Faghfur\u2019s","justice"],"poem":"The sky is clothed in the cloud\u2019s old tattered robe | The mirror of moon\u2019s forehead is somewhat gloomy\nThe moon light is pale in this silent panorama | The dawn is sleeping in the lap of the night\nHow astonishing is silence of the trees | This silence is the soft tune of Nature\u2019s harp\nThe heart of every speck of the universe is pathos embodied | And the silence is a sad sigh on the lips of existence\nAh ! That fort, that universal mustering ground | Is carrying millennia\u2019s weight on its shoulders\nWas full of life at one time, now is desolate | This silence is the cemetery of its past elegance\nIt is the lover of the remains of its old denizens | It is standing on the mountain top like a sentinel\nThere from the cloud\u2019s window above the sky\u2019s roof | That young green star is viewing the universe\nThe earth\u2019s vast expanse is a mere child\u2019s play to it | The story of Man\u2019s failure is known to it by heart\nThis traveler is going to his destination since eternity | Seeing revolutions\u2019 spectacles from the sky\u2019s seclusion\nThough quiescence of the star is not possible in the universe | It has stopped momentarily for saying prayer for the dead\nThis earth is full of flowers of life\u2019s variegations | This earth is the cemetery of many destroyed civilizations\nThis grief-stricken stage is the resting place of kings | O admonished eye ! Pay the tribute of rosy tears\nThough a mere cemetery, this dust ranks with the sky | Ah ! this is the wealth of an unfortunate nation!\nSo astounding is the grandeur of mausoleums | That the spectator\u2019s eye evades even winking\nSuch an expression of failure is in this picture | Which is impossible to reflect in description\u2019s mirror\nFar from the habitations\u2019 crowds are sleeping | Those who were restless with unfulfilled Longings\nThe grave\u2019s darkness holds the brilliance of those suns | At whose thresholds the sky used to remain prostrating\nIs this the end of these emperors\u2019 magnificence? | Whose diplomatic policies knew no decline\nBe it the grandeur of Qaisar or Faghfur\u2019s sway | The foe of death\u2019s assault cannot be turned away\nThe result of kings\u2019 life-efforts also is the grave | The last stage on path of magnificence is the grave\nNeither the happy assembly\u2019s commotion nor the genius\u2019 talk | Not even the wailing people\u2019s whole night\u2019s compassion!\nNeither the tumult of the sword in the battle! | Nor the cry of blood warming Takbar !\nNo call can wake up those who are sleeping | No life can return to the desolate breast\nThe soul in the handful of dust is enduring injustice | When breath enters non-existence\u2019 flute it is a mere complaint\nHuman life resembles the sweet singing bird, which | Sat on the branch a while, chirped, flew away\nAh ! For what purpose did we come in the world, for what purpose did we go away! | Sprouted from the life\u2019s branch, blossomed, faded away\nDeath is interpretation of the dream of the king and the poor alike | This atrocious one\u2019s terror is the picture of justice\nThe stream of life is a boundless ocean | And the grave is a wave of this boundless ocean\nO ambition! Shed tears of blood as this life is unreliable | It is the smile of the spark, it is the flammable straw\nThis moon which is a miracle of the Lord of the universe | Clad in the robe of gold is slowly and proudly strolling\nBut in the frightening vastness of the starless sky | Its helplessness is worth watching at time of dawn\nWhat was the moon is a mere piece of cloud | Whose destruction is in the last tear drop\nSimilarly unpredictable is the life of nations | Their glory is a picture of the happy times gone by\nIn this world no nation however prestigious it may be | Can continue its existence till the end of time\nSo much accustomed to nations\u2019 destruction is the universe | That it watches this scene with indifference\nNothing stays the same without change | The universe\u2019 nature is made of change\nThe beauty of world\u2019s jewel is in ever-changing names | The mother earth has always remained expecting new nations!\nThis highway is acquainted with thousands of caravans | Koh-i-Nur\u2019s eye is familiar with innumerable kings\nEgypt and Babylon are annihilated, not a mark remains | The roll of existence does not have even their names\nThe evening of death has overpowered the sun of Iran | Time has robbed the grandeur of Greece and Rome\nAh! The Muslim also from the world similarly departed | The azar cloud appeared over the horizon, rained and departed\nThe rose petal\u2019s vein is a string of pearls with dawn\u2019s tears | Some ray of the sun is enmeshed in the dew\nThe river\u2019s breast is the cradle for sun\u2019s rays | How beautiful is the sun\u2019s sight at the river bank!\nJuniper is busy in beautifying, river is the mirror | For the flower bud spring breeze is the mirror\nThe cuckoo remains calling from the garden\u2019s nest | Remains hidden from the human eye in the leaves\u2019 privacy\nAnd the nightingale, the flowery singer of the garden | By whose presence is alive the glory of the garden\nIs a living picture of the commotion of Love | How beautiful is this picture from Nature\u2019s pen!\nIn the garden the roses silent assemblies are holding | The shepherd boys\u2019 shouts in the valley are echoing\nThis old world is so full of life | That in death also is hidden the zest of life\nThe petals fall in autumn in the same way | As toys fall from the sleeping infant\u2019s hand\nIn this cheerful world though luxury is limitless | One grief, that is grief of the Millat is always fresh\nMemories of the age gone by are still fresh in our heart | This Ummah cannot erase its kings\u2019 memories form its heart\nThese desolate mansions are excuses for shedding tears | Insight has developed in the eye with continuous tears\nWe give to the world the pearls of the weeping eye | We are the remaining clouds of a storm gone by\nThere are hundreds of pearls in this cloud\u2019s breast | Thunder still lurks in this cloud\u2019s silent breast\nIt can change the dry wilderness to a flowery vale | It can change the farmer\u2019s hope from slumber to awakening\nThe manifestation of this nation\u2019s majesty has passed | But the manifestation of its beauty has not yet passed","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This long poem of ten stanzas is the expression of \u2018Allamah Iqbal\u2019s feelings on visiting some royal cemetery. Though the thoughts expressed in the poem could have resulted from visit to any royal cemetery it is obvious from the fourth stanza that the cemetery was a Muslim one, which could be in his native city of Lahore or in Delhi, or even in Spain. The poem starts with expression of grief which is commonly experienced by people visiting any commentary. After describing the grandeur of the kings buried there feelings of admonition are expressed on their helplessness after death, from which they cannot return to their life. The story of the rise, decline and fall of nations teaches the same lesson. The history of the Islamic Ummah is no exception. However, the fall of this nation is reflected in his thoughts as specially painful for reasons which have been explained in other poems. Nevertheless, as is usual with him, he finishes the poem with a message of hope in the last verse.'"} +{"poem_id":"003_201","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"That glance can not be termed as true, Which draws; a line 'twixt red and pale | That sight is true which does not like, The light of Sun or Moon to 'vail.\nThe aim and goal of Muslim true, Is far beyond the bounds of West | Take longer steps and walk space, As this site is not meant for rest.\nThe marts that sell the wine in West, Always keep their doors ajar: | The rapture caused by Knowledge new, Is removed from sin much afar.\nIf your frame is bereft or heat, Which words, \"No god but He impart\", | Then bear in mind this well-known fact, Your soul from body may depart.\nThe sons of Khans, who own high rank, Shall listen to my humble sound | Though I am dressed in rags and sack, And wear no cap or turban round.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_019","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"The author of Das Kapital came of the stock of Abraham, | that is to say, that prophet who knew not Gabriel;\nsince truth was implicit even within his error | his heart believed, though his brain was an infidel.\nThe Westerners have lost the vision of heaven, | they go hunting for the pure spirit in the belly.\nThe pure soul takes not colour and scent from the body, | and Communism has nothing to do save with the body.\nThe religion of that prophet who knew not truth | is founded upon equality of the belly;\nthe abode of fraternity being in the heart, | its roots are in the heart, not in water and clay.\nCapitalism too is a fattening of the body, | its unenlightened bosom houses no heart;\nlike the bee that pastures upon the flower | it overpasses the petal, and carries off the honey,\nyet stalk and leaf, colour and scent all make up the rose | for whose selfsame beauty the nightingale laments.\nSurpass the talisman, the scent and colour, | bid farewell to the form, gaze only upon the meaning.\nThough it is difficult to descry the inward death, | call not that a rose which in truth is clay.\nThe soul of both is impatient and intolerant, | both of them know not God, and deceive mankind.\nOne lives by production, the other by taxation | and man is a glass caught between these two stones.\nThe one puts to rout science, religion, art, | the other robs body of soul, the hand of bread.\nI have perceived both drowned in water and clay, | both bodily burnished, but utterly dark of heart.\nLife means a passionate burning, an urge to make, | to cast in the dead clay of the seed of a heart!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_096","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"A sinner proud am I; no need. I take, except I work for it; | I rage, because men say He writ. Predestinate my wilful deed.\nThe surge of drunkenness and love. Hath lifted up my thoughts, to where | The world-illuming sun doth stare. Amazed upon me as I rove.\nFrom the first dawn my hand was made. Artist of whirlpool and wavecrest, | And when the ocean lies at rest. Of the typhoon I gather aid.\nA hundred times before this day. I set the universe afire; | Its peace and health destroys entire. The ardent music that I play.\nBefore the idols I have danced. And bound the girdle about me, | Till, thundering at my blasphemy, The city sheikh is God-entranced!\nAnon they leap from me away, Anon they follow in my train, | For no man knoweth in this plain. Whether I hunter am, or prey.\nOf Supermen\u2019s society. Naught gains the heart that\u2019s not aglow: | Bring me thy molten brass and, lo! My elixir shall work in thee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_035","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"If in the handful of dust that is you | There is a bleeding heart that cannot view\nThe world without tears, learn from the spring cloud | To shed tears so that you make tulips grow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_157","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"\u2018Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, \u2018Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare\u2019s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.","themes":[],"poem":"To the dawn\u2019s twilight the river\u2019s graceful flow is a mirror | To the evening\u2019s song the evening\u2019s silence is a mirror\nTo the spring\u2019s beautiful cheek flower petal is a mirror | To the lover of wine the cup\u2019s cavity is mirror\nBeauty is God\u2019s mirror and heart is Beauty\u2019s mirror | To the human heart the beauty of your marks is a mirror\nBy your heaven-embracing thought is the perfection of existence | Was your bright nature the aim of existence?\nWhen the eye searching for your sight sought you | It saw the sun veiled in the brightness of the sun\nYour existence surely remained veiled from the world\u2019s eye | And your eye saw the world completely unveiled\nNature has such a strong desire for guarding secrets | That another confidante like you it will never create!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as '\u2018Allamah Iqbal, being a genius himself, appreciated greatness wherever he saw it. His appreciation of genius transcends race, nationality and fields of excellence. In the previous pages we have seen some samples of his exuberant praise where it was deserved. In this poem his hero is no less a personality than William Shakespeare (1564-1616). Shakespeare is acknowledged as the greatest English poet and playwright. He was born and brought up at Stratford-upon-Avon. He stayed in London from 1592 to about 1616 where he perfected his art and returned to his home town about the time of his death. Different ages and different scholars of Shakespeare have admired and eulogized different aspects of his genius. However, \u2018Allamah Iqbal in conformity with other modern critics, has been greatly impressed by Shakespeare\u2019s command of language which made him conscious symphonic artist. This feeling is reflected in the poem under study.'"} +{"poem_id":"003_202","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"One who resides in desert waste, Or person born on mountains steep | Can keep a watch on aims and ends, That Nature in its view does keep.\nHe draws no line 'twixt fair and foul, Of culture, whose spell makes you sleep | His Faqr possesses the wealth of kings, Who coffers full of God do as keep.\nO warbler of this earthly mead, Why are your songs so sweet and fair | Wherefore, desert hawk, you own, Such grandeur great and daring rare?\nO Shaikh, no doubt, the climate of your school, Is so much pure and chaste | But men, like Salman and Farooq, Are brought up in some desert waste.\nThe fire that Muslim Faith bestows, Is as sharp as the sword of steel, | But after thousand years is born, Its match, who mighty blows can deal.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_064","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A Muslim was a king and saint so high, | (Flows from his bosom a flame of sigh)\nHis heart often weeps why weeps in trance, | A glance upon me O Prophet, a glance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_049","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"The conflict of being and not-being is universal; | no man knows the secret of yon azure sky.\nEverywhere death brings the message of life | happy is the man who knows what death is.\nEverywhere life is as cheap as the wind, | unstable, and aspiring to stability.\nMy eyes had beheld a hundred six-day worlds | and at last the borders of this universe appeared;\neach world had a different moon, a different Pleiades, | a different manner and mode of existence.\nTime in each world flowed like the sea, | here slowly, and there swiftly;\nour year was here a month, there a moment, | this world's more was that world's less.\nOur reason in one world was all-cunning, | in another world it was mean and abased.\nOn the frontiers of this world of quality and quantity | dwelt a man with a voice full of agony,\nhis vision keener than an eagle's, | his mien witness to a heart afire;\nevery moment his inward glow increased. | On his lips was a verse he chanted a hundred times:\n\"No Gabriel, no Paradise, no houri, no God, | only a handful of dust consumed by a yearning soul.\"\nI said to Rumi, \"Who is this madman?\" | He answered: \"This is the German genius\nwhose place is between these two worlds; | his reed-pipe contains an ancient melody.\nThis Hallaj without gallows and rope | has spoken anew those ancient words;\nhis words are fearless, his thoughts sublime, | the Westerners are struck asunder by the sword of his speech.\nHis colleagues have not comprehended his ecstasy | and have reckoned the ecstatic mad.\nIntellectuals have no share of love and intoxication; | they placed his pulse in the hand of the physician,\nyet what have doctors but deceit and fraud? | Alas for the ecstatic born in Europe!\nAvicenna puts his faith in textbooks | and slits a vein, or prescribes a sleeping-pill.\nHe was a Hallaj who was a stranger in his own city; | he saved his life from the mullahs, and the physicians slew him.\nThere was none in Europe who knew the Way, | so his melody outstretched the strings of his lute;\nnone showed the wayfarer the road, | and a hundred flaws vitiated his visitations.\nHe was true coin, but there was none to assay him, | expert in theory, but none to prove him;\na lover lost in the labyrinth of his sighs, | a traveller gone astray in his own path.\nHis intoxication shattered every glass; | he broke from God, and was snapped too from himself.\nHe desired to see, with his external eyes, | the intermingling of power with love;\nhe yearned for these to come forth from water and clay | a cluster sprouting from the seed-bud of the heart.\nWhat he was seeking was the station of Omnipotence, | which station transcends reason and philosophy.\nLife is a commentary on the hints of the Self, | \"no\" and \"but\" are of the stations of the Self;\nhe remained fast in \"no\" and did not reach \"but\" | being a stranger to the station of \"His servant\".\nRevelation embraced him, yet he knew it not, | being like fruit all the farther from the roots of the tree.\nHis eyes desired no other vision but man; | fearlessly he shouted, \"Where is man? \"\nand else he had despaired of earth's creatures | and like Moses he was seeking the vision.\nWould that he had lived in Ahmad's time, | so that he might have attained eternal joy.\nHis reason is in dialogue with itself; | take your own way, for one's own way is good.\nStride onwards, for now that station has come | wherein speech sprouts without spoken words.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_025","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"The night grows late, the route is up, No need for Saqi now or cup; | Pass me thy goblet, friend of mine, I\u2019ll pour thee the remaining wine.\nWhoever from the golden bowl. Quaffs the sweet poison of the soul, | In my clay jar the bitter juice. Is the sole antidote of use.\nLo, from my dust the sparks unspire: Whose spirit shall I set afire? | \u2018Twas wrong, to kindle in my breast. This furnace of desire\u2019s unrest!\nAlas, the Western mind hath soiled. The springs of knowledge undefiled; | Stoic alike and Platonist. Have shrouded all the world in mist.\n\u2018AH! I am poisoned\u2019\u2014hark, the cry Of the world\u2019s heart ascendeth high; | Reason replies lamentingly, \u2018I know no charm, no remedy.\u2019\nLet it be priest, or beggar poor, King, or the slave that keeps his door, | All seek success of merchandise. Amid hypocrisy and lies.\nThe money-changers in the mart. Are blind of head, and black of heart; | The brighter gleams my glowing gem, The meaner is its worth to them.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_040","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The sedent nations of the East, Or active dwellers of the West; | Are inmates of such dungeons that, Were built by them with zeal and zest!\nThe priests who guide the Christian church, And elders who maintain the Shrine, | Lack newness of discourse and speech, Bereft are they of actions fine.\nExperts in statecraft practise still, The same antique guile and wily tricks | No flights of fancy the bard can claim, To ideals low and mean he sticks!\nIt is time that the expected Guide, May soon appear on worldly stage; | His piercing glance in realm of thought, Would cause a violent storm to rage.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_006","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"","themes":[],"poem":"Itching palms, in the old temple of Earth, have the kneelers, | Men who remember their God only when idols are deaf.\nVain are the Hindu\u2019s rites and vain the Mohammedan\u2019s worship; | Wailing and gnashing of teeth still are the lot of the poor.\nNone of earth\u2019s cities in truth is more than a populous desert, | High though their buildings soar, kissing the sky with their roofs.\nAxe in hand Farhad toils on;\u2014Fate\u2019s irony witness! | Slek and content is Parvez, parching with drought in Farhad.\nAll that there is in that world its rulers\u2019 brains have engendered: | Science and learning are theirs, commerce and practice of State;\nFree of enslavement, Allah be thanked, to the huckster of Europe\u2014 | Free is this country of ours, scorched in the furnace of Hell.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_033","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A nation again whose hearts would adorn, | La Ilah\u2019s jewels from midnight to morn.\nHer place the sun knows on skies and lands, | And sweeps for her the milky way sands.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_201","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["fame."],"poem":"That bright wine scattered from my wineyard, | Who hung to my shirt, got the lucks award.\nTo Rumi I owe a share of his flame, | Which Sinai took first and earned great fame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_018","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Of love and losing what words need be said? | The self\u2019s unfolding is Life\u2019s fountain\u2010head;\nThere\u2019s neither loss to ocean nor to pearl | In the pearl\u2019s loosening from the ocean\u2019s bed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"010_016","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"The city of Kabul, its clime resembling paradise. | You get the Water of Life from the vein of its grapes\nthe eye of poet acquires collyrium from its precincts. | May that land be glorious and prosperous\nObserve its jesamine beds in the darkness of night. | you would say as if the dawn tolls on the carpet of its grass.\nThat city with the lovely climes in that hallowed land, | its breeze is far better than that of Syria and Rome.\nIts water so glittering and earth radiant, | the dead earth springs into life with its pleasant draughts.\nIts excellence cannot fall into the grasp of words or expressions, | suns upon suns lapped in sleep in its mountains;\nits inhabitants complacent and genial, | unware of their worth like a sword.\nThe royal palace named Dilkusha (Heart-Ease). | the dust on its way is like alchemy for those who come to it.\nI met the king in his Ifty place | a poor faqir in the presence of a monarch.\nHis courteous nature opened wide the partals of hearts, | nothing in the way of ways and formalities of kings.\nThis humble one in the presence of that noble king | was like an insignificant person in the court of \u2018Umar\u2019 the great Caliph.\nMy heart melted with the warmth of his words, | I kissed his hand out of humility.\nA king pleasant of speech and plainly clad, | hard in striving, mild of nature and warm-hearted.\nSincerity and frankness apparent from his locks. | Both Faith and realm firm in his person.\nOf earth earthly but purer than angels; | Aware of both modesty and kingship.\nIn his sight the affairs of both East and West; | his sagacity knowing their secrets alike.\nA king knowing subtle matters well like a sage | knowing the causes of rise and fall of nations.\nHe lifted veils from the (missing) | # translation missing\nHe said with the fire that you have in the body, | I hold you as dear as my own son.\nAnyone who bears scent and hue of love | is like Hashim and Mahmud in my eyes.\nTo that repspectable Muslim | I presented a gift of the glorious Qur\u2019an\nI said this is the whole and sole substance for the people of Truth; | it contains the very essence of life in all its absoluteness.\nTherein is the endpoint of all beginnings. | By virtue of it, Haider threw open the gate of Khaiber.\nThe intensity of my words ran into his blood. | and tears upon tears trickled from his eyes in serried train.\nHe said, \u201cI, Nadir, was a helpless one | bewildered because of the sad plight of the Religion and Nation;\nhills and plains were unaware of my perturbation, | ignorant of my boundless sorrows.\nI raised thousand cries with the note of the nightingale | mixing my tears with the stream aflow in spring.\nI had no solace except that of the Qur\u2019an; | it powers opened all doors to me.\u201d\nThe words of that king of high lineage | caused again an upsurge in me.\nThe call of noon prayer arose awhile | which rids a believer of all limits.\nThe climax of ardent love is nothing but intense feeling, | so I performed the prayer in his lead.\nThe secret of that standing and prostrating | cannot be told except to thode who are close associates.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"003_070","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Reality grows blurred to eyes whose vision | Servility and parrot\u2010ways abridge.\nCan Persia or Arabia suck new life | From Europe\u2019s culture, itself at the grave\u2019s edge?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_137","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Spring\u2019s caravan has pitched its tent at the foot of the mountain, | making it look like the fabled garden of Iram\nWith a riot of flowers\u2014iris, rose, Narcissus, lily, eglantine, | And tulip in its martyr\u2019s gory shroud.\nThe landscape is all covered with a multicoloured sheet, | and colour flows even in the veins of stones like blood.\nThe breezes blow intoxicatingly in a blue sky, | so that the birds do not feel like remaining in their nests and fly about.\nLook at that hill\u2010stream, | how It halts and bends and glides and swings around,\nAnd then, collecting itself, | surges up and rushes on.\nShould it be stemmed, | it would cut open the hills\u2019 hearts and burst the rocks.\nThis hill\u2010stream, my fair saki, has | A message to give us concerning life.\nAttune me to this message and, | Come, let us celebrate the spring, which comes but once a year.\nGive me that wine whose heat burns up the veils of hidden things, | Whose light illuminates life\u2019s mind,\nWhose strength intoxicates the universe, | Whose effervescence was Creation\u2019s source.\nCome lift the veil off mysteries, | And make a mere wagtail take eagles on.\nThe times have changed; so have their signs. | New is the music, and so are the instruments.\nThe magic of the West has been exposed, | And the magician stands aghast.\nThe politics of the ancient regime are in disgrace: | world is tired of kings.\nThe age of capitalism has passed, | The juggler, having shown his tricks, has gone.\nThe Chinese are awaking from their heavy sleep. | Fresh springs are bubbling forth from Himalayan heights.\nCut open is the heart of Sinai and Faran, | And Moses waits for a renewed theophany.\nThe Muslim, zealous though about God\u2019s unity, | Still wears the Hindu\u2019s sacred thread around his heart.\nIn culture, mysticism, canon law and dialectical theology\u2014 | He worships idols of non\u2010Arab make\nThe truth has been lost in absurdities, | And in traditions is this ummah rooted still.\nThe preacher\u2019s sermon may beguile your heart, | But there is no sincerity, no warmth in it.\nIt is a tangled skein of lexical complexities, | Sought to be solved by logical dexterity.\nThe Sufi, once foremost in serving God, | Unmatched in love and ardency of soul,\nHas got lost in the maze of Ajam\u2019s ideas: | At half\u2010way stations is this traveller stuck.\nGone out is the fire of love. O how sad! | The Muslim is a heap of ashes, nothing more.\nO Saki, serve me that old wine again, | Let that old cup go round once more.\nLend me the wings of Love and make me fly. | Turn my dust to fireflies that flit about.\nFree young men\u2019s minds from slavery, | And make them mentors of the old.\nThe millat\u2019s tree is green thanks to your sap: | You are its body\u2019s breath.\nGive it the strength to vibrate and to throb; | Lend it the heart of Murtaza, the fervour of Siddiq.\nDrive that old arrow through its heart | Which will revive desire in it.\nBlest be the stars of Your heavens; blest be | Those who spend their nights praying to You.\nEndow the young with fervent souls; | Grant them my vision and my love.\nI am a boat in a whirlpool, stuck in one place. | Rescue me and grant me mobility.\nTell me about the mysteries of life and death, | For Your eye spans the universe.\nThe sleeplessness if my tear\u2010shedding eyes; | The restless yearnings hidden in my heart;\nThe prayerfulness of my cries at midnight; | My melting into tears in solitude and company;\nMy aspirations, longings and desires; | My hopes and quests;\nMy mind that mirrors the times | A field for thought\u2019s gazelles to roam\nMy heart, which is a battlefield of life, | Where legions of doubt war with faith\u2014\nO Saki, these are all my wealth; | Possessing them, I am rich in my poverty.\nDistribute all these riches in my caravan, | And let them come to some good use.\nIn constant motion is the sea of life. | All things display life\u2019s volatility.\nIt is life that puts bodies forth, | Just as a whiff of smoke becomes a flame.\nUnpleasant to it is the company | Of matter, but it likes to see its striving to improve itself.\nIt is fixed, yet in motion, | straining at the leash to get free of the elements.\nA unity imprisoned in diversity, | It is unique in every form and shape.\nThis world, this sex\u2010dimensioned idol\u2010house, | This Somnat is all of its fashioning.\nIt is not its way to repeat itself: | You are not I, I am not you.\nWith you and me and others it has formed | Assemblies, but is solitary in their midst.\nIt shines in lightning, in the stars, | In silver, gold and mercury.\nIts is the wilderness, its are the trees, | Its are the roses, its are the thorns.\nIt pulverises mountains with its might, | And captures Gabriel and houris in its noose.\nThere is a silver\u2010grey, brave falcon here, | Its talons covered with the blood of partridges,\nAnd over there, far from its nest, | A pigeon helplessly aflutter in a snare.\nStability is an illusion of eyes, | For every atom in the world pulsates with change.\nThe caravan of life does not halt anywhere, | For every moment life renews itself.\nDo you think life is great mystery? | No, it is only a desire to soar aloft.\nIt has seen many ups and downs, | But likes to travel rather than to reach the goal;\nFor travelling is life\u2019s outfit: it | Is real, while rest is appearance, nothing more.\nLife loves to tie up knots and then unravel them. | Its pleasure lies in throbbing and in fluttering\nWhen it found itself face to face with death, | It learned that it was hard to ward it off.\nSo it descended to this world, where retribution is the law, | And lay in wait for death.\nBecause of its love of duality, It sorted all things out in pairs, | And then arose, host after host, From mountains and from wilderness.\nIt was a branch from which flowers kept | Shedding and bursting forth afresh.\nThe ignorant think that life\u2019s impress is | Ephemeral, but it fades only to emerge anew.\nExtremely fleet\u2010footed, It reaches its goal instantly. | From time\u2019s beginning to its end is but one moment\u2019s way for it.\nTime, chain of days and nights, is nothing but | A name for breathing in and breathing out.\nWhat is this whiff of air called breath? A sword, | and selfhood is that sword\u2019s sharp edge.\nWhat is the self? Life\u2019s inner mystery, | The universe\u2019s waking up.\nThe self, drunk with display, is also fond | Of solitude;\u2014an ocean in a drop.\nIt shines in light and darkness both; | Displayed in individuals, yet free from them.\nBehind it is eternity without Beginning, | and before it is Eternity without an end; It is unlimited both ways.\nSwept on by the waves of time\u2019s stream, | And at the mercy of their buffeting,\nIt yet changes the course of its quest constantly, | Renewing its way of looking at things.\nFor it huge rocks are light as air: | It smashes mountains into shifting sand.\nBoth its beginning and its end are journeying, | For constant motion is its being\u2019s law.\nIt is a ray of light in the moon and a spark in stone. | It dwells In colours, but is colourless itself.\nIt has nothing to do with more or less, | With light and low, with fore and aft.\nSince time\u2019s beginning it was struggling to emerge, | And finally emerged in the dust that is man.\nIt is in your heart that the Self has its abode, | As the sky is reflected in the pupil of the eye.\nTo one who treasures his self, | bread won at the cost of self\u2010respect is gall.\nHe values only bread, | he gains with head held high.\nAbjure the pomp and might of a Mahmud; | Preserve your self, do not be an Ayaz.\nWorth offering is only that prostration which | Makes all others forbidden acts.\nThis world, this riot of colours and of sounds, | Which is under the sway of death,\nThis idol\u2010house of eye and ear, | In which to live is but to eat and drink,\nIs nothing but the Self\u2019s initial stage. | O traveller, it is not your final goal.\nThe fire that is you has not come, Out of this heap of dust. | You have not come out of this world; It has come out of you.\nSmash up this mountainous blockade, | Go further on and break out of this magic ring of time and space.\nGod\u2019s lion is the self; | Its quarry are both earth and sky.\nThere are a hundred worlds still to appear, | For Being\u2019s mind has not drained of its creative capabilities.\nAll latent worlds are waiting for releasing blows | From your dynamic action and exuberant thought.\nIt is the purpose of the revolution of the spheres | That your selfhood should be revealed to you.\nYou are the conqueror of this world Of good and evil. | How can I tell you The whole of your long history?\nWords are but a strait\u2010jacket for reality: | Reality is a mirror, and speech, The coating that makes it opaque.\nBreath\u2019s candle is alight within my breast, | But my power of utterance cries halt.\nShould I fly even a hairbreadth too high, | The blaze of glory would burn up my wings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_335","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SAY TO SATAN","description":"","themes":["land"],"poem":"My rights and the wrongs you already know, | No harvest would grow in a waste land so.\nYou made not a bow in a pathos vain, | And took all the sins in a hard bargain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_110","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"In the accidents of night. There is naught can me affright, | Seeing that the night is borne. By the wheeling stars to morn.\nOf its station unaware, It has fallen in its own snare, | This thy love, that did arise. From thy supplicating cries.\nWhen the heart gives forth a sigh, \u2018Tis of burning inwardly; | Let it not thy lips defile; Break it in thy breast, and smile!\nNone remains in tavern now; Beg of Nature\u2019s Saqi thou | The rich wine that cannot pass. In the drinkers\u2019 narrow glass.\nNot with mosque and chanted verse, Not with learning schools rehearse | To repose returns the heart. When its Darling doth depart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_150","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"I need in thy land just a melting sigh, | To me this is first and last aim to die.\nHo! the daring sot who said to Gods Grace, | I need from Thee only Mustafa\u2019s face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_012","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_119","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["I?"],"poem":"The heart of lucent hearts he took or I? | Thy message of love did he brought or I?\nTwo shafts of Deen\u2019s quiver are \u2018mullah\u2019 and I, | Who took the right aim: did \u2018mullah\u2019 or I.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_103","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["cuprum"],"poem":"To stick it to bosom this verse aims not, | With gems of meanings I open the knot.\nWith hope my passion would make it gold, | I temper their cuprum with heats manifold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_002","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The secret of the self is hid, In words \u02baNo god but He alone.\u02ba | The self is just a dull\u2010edged sword, \u02baNo god but He,\u02ba the grinding stone.\nAn Abraham by the age is sought, To break the idols of this Hall: | The avowal of God\u02b9s Oneness can, Make all these idols headlong fall.\nA bargain you have struck for goods, Of life, a step, that smacks conceit, | All save the call \u02baNo god but He\u02ba, Is merely fraught with fraud and deceit.\nThe worldly wealth and riches too, Ties of blood and friends a dream | The idols wrought by doubts untrue, All save God\u02b9s Oneness empty seem.\nThe mind has worn the holy thread, Of Time and Space like pagans all | Though Time and Space both illusive, \u02baNo god but He\u02ba is true withal.\nThese melodious songs are not confined, To Time when rose and tulip bloom | Whatever the season of year be, \u02baNo god but He\u02ba must ring till doom.\nMany idols are still concealed, In their sleeves by the Faithful Fold, | I am ordained by Mighty God, To raise the call and be much bold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_125","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"In this short and sweet apparently nature poem \u2018Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of \u2018Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.","themes":["Khalal\u2019s"],"poem":"The melodious brook is coming down from the mountain | After drinking red wine from the tavern\u2019s spring\nJust listen to the message of the ecstatic stroller | Only he is living who unconcerned with resting is\nIn the valleys the cloud\u2019s elegant daughter is roaming | Exhibiting her love for the greenery of the meadow is\nStealing away the cup of wine from mountain\u2019s tavern | Passing throughout ups and downs suckling the fields is\nIf the affectionate poet also exhibits the truth | Life\u2019s cultivation greens up from his bountiful ways\nKhalal\u2019s glory is evident from his verse | When his nation exhibits the Azar\u2019s ways\nFor earth\u2019s inhabitants is the recipe of eternal life | The literature which is nurtured in sincere ways\nIf the book of literature\u2019s wine in the world\u2019s garden does not exist | The flower, the bud, the verdure, even the garden will not exist","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this short and sweet apparently nature poem \u2018Allamah Iqbal describes the invigorating nature of the clouds and the spring breeze. It acquires this quality by engaging itself in continuous effort. In the next stanza he says that a righteous poet can also rejuvenate his nation by his works and message. The message is the usual message of \u2018Allamah Iqbal given in the second hemistich of the second verse, i.e. continuous effort in the cause of Truth.'"} +{"poem_id":"002_007","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Contrary runs our planet, the stars whirl fast, oh Saki! | In every atom\u2019s heartbeat a Doomsday blast, oh Saki!\nTorn from God\u2019s congregation its dower of faith and reason, | And godlessness in fatal allurement dressed, oh Saki!\nFor our inveterate sickness, our wavering heart, the cure\u2014 | That same joy\u2010dropping nectar as in the past, oh Saki.\nWithin Islam\u2019s cold temple no fire of longing stirs, | For still your face is hidden, veiled and unguessed, oh Saki.\nUnchanged is Persia\u2019s garden: soil, stream, Tabriz, unchanged; | And yet with no new Rumi is her land graced, oh Saki.\nBut of his barren acres Iqbal will not despair: | A little rain, and harvests shall wave at last, oh Saki!\nOn me, a beggar, secrets of empire are bestowed; | My songs are worth the treasures Parvez amassed, oh Saki.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_116","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Selfhood's apostate is the life of reason; | Its secret lies in communion with God;\nIf thou couldst guard it in thy poverty, | Thou art indeed a fakir greater than kings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_342","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_155","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A poor man I\u2019m, you hold the \u2018Arab\u2019s reign, | I hold a king\u2019s place in meaning\u2019s domain.\nA world which grew up from \u2018Lailah\u2019s\u2019 seed, | Its root are quite deep in my faith and creed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_123","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"(Written in Spain\u2014on the way back)","themes":[],"poem":"Spain! You are the trustee of the Muslim blood: | In my eyes you are sanctified like the Harem.\nPrints of prostration lie hidden in your dust, | Silent calls to prayers in your morning air.\nIn your hills and vales were the tents of those, | The tips of whose lances were bright like the stars.\nIs more henna needed by your pretties? | My lifeblood can give them some colour!\nHow can a Muslim be put down by the straw and grass, | Even if his flame has lost its heat and fire!\nMy eyes watched Granada as well, | But the traveller\u2019s content neither in journey nor in rest:\nI saw as well as showed, I spoke as well as listened, | Neither seeing nor learning brings calm to the heart!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as '(Written in Spain\u2014on the way back)'"} +{"poem_id":"003_185","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"Your prayers can't avert, Decrees of Fate at all | Your Self can change, but none, Knows what else may befall.\nIf some tremendous change, If human Self e'er shines, | It gains perfection's height, Gets free of world's confines.\nThe wine and drunkard's cries, May ever live and last | The wont and way of Saqi, And gourd may change too fast.\nYou beg your God to grant, Your cherished end and goal, | I pray my God to change, Your wish entire and whole,","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_101","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"I know quite well that one despoils, While other is like candy sweet: | I can not give a verdict true, Which needs of Quest can fully meet.\nI like to make no more remark, And earn the wrath of present age: | Already the sons of modern cult, \u02b9Gainst me are full of ire and rage.\nThe insight owned by woman can, This subtle point with ease reveal: | Constrained and helpless, wise and sage, With knotty point they can not deal.\nIt is an uphill task to judge, What is more precious, lends much grace: | Emancipation for fair sex or aught, Or emerald\u2010wrought superb neck\u2010lace?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_050","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["charm."],"poem":"She needs no reins O I teamster hence! | Like my own wits she has the same sense.\nFrom its wavelike trot a plea I would form, | Like me she is captive of heart\u2019s own charm.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_078","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"If self is bred with perfect care, Such force and strength it can acquire | That handful dust of man with ease, Can set untruths and wrongs afire.\nThis is the mystery we ascribe, To Moses in every age and clime: | He tended the sheep in wilds and learnt, From Shoaib to toil and mode sublime.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_092","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Although the soul, I know, One day unveiled shall be, | Think not it shall be so. By writhing endlessly.\nIt needs a blow, to stir. The sleeping soul from earth | Unswept, the harp can ne\u2019er. Bring melody to birth.\nThy cup replenish still. With tears and midnight sighs, | Replenish it until. The radiant sun shall rise.\nSo faint a mote thou art, I fear thou\u2019lt vanish quite; | Then fortify thy heart. To meet the morning light.\nTranscend the dust, nor take, Thy self but dust to be; | If thou thy breast with break, The moon shall shine from thee.\nIf in thy face they lock. The gate to selfhood\u2019s shrine, | Strike head upon the rock. And see the ruby shine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_065","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"On me no subtle brain though Nature spent, | My dust hides strength to dare the high ascent\u2014\nThat frantic dust whose eye outranges reason, | Dust by whose madness Gabriel\u2019s rose is rent;\nThat will not creep about its garden gathering | Straw for a nest\u2014un\u2010housed and yet content.\nAnd Allah to this dust a gift of tears | Whose brightness shames the constellations, lent.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_089","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu\u2019mins with ability to comprehend.","themes":[],"poem":"The world will know when the flood of conversation will emerge from my heart | This is not my silence, but is the shrine of the word of my Longing\nAs the ocean wave said, \"My dignity is established by flowing\" | The pearl said, \"Sitting in shell is the safety of my brightness\"\nWhose temperament does not deserve are not improved by training | Reflection of the river bank's cypress does not prosper by living in the water\nI did not see any heart in which Longing is not concealed | O God! What is Thy universe! It is a picture gallery of Longing\nIt dawned after death that our life was a spell of greed | What we called material body, was dust\u2011cloud of greed's lane\nWhy am I the embodiment of search if nothing is concealed? | The sight is Longing for the Spectacle, the heart is mad after the Search\nThe garden's flower bud asked the gardener, \"Why is Man so heartless? | The breaking of my wine glass is occasion for smile in your eyes\nThe effulgence of Love emanates from every speck of the existence' garden | If you know the reality of rose, it is also a combination of color and fragrance\"\nAll my writings are anachronism, my poetry is completely defective | If somebody sees some skill in me it is the fault of my critic\nDecorum requires silence, otherwise Thy Mercy is worse than Tyranny | Thou hast given a tiny heart, which also is misled towards greed\nUnity's perfection is so evident that if you cut with the knife ' s tip | Sure you would see human blood trickling out of the rose' vein\nThe age of taqlid has passed, allegorism should depart! | When the Truth itself is evident who is authorized to talk?\nIf I am far from home, my relatives should not be sad | Like pearl separation from home is perfecting my elegance","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is difficult linguistically as well as in contents. Its main theme is longing for knowledge, which is a basic human character. The Longing for the Ultimate Truth or the Zat of God is the noblest thirst for knowledge and falls to the share of the spiritually highest strata of the human society. This thought is contained in verses 1,2,4,6,7,8, and 12. However, this Longing requires ethical and spiritual elegance. Those who do not have this elegance cannot be benefited from this Longing (verse 3). Such people have the longing only for the material objects of life (verses 5 and 10). People who have the Longing for the Truth get the spiritual fulfillment of life and, among other things, are liable to appreciate the Unity of God in the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are personal. The former is a sarcasm on the people who do not understand him and so disregard or even condemn him. The latter is also the closing verse to express his goodwill to his relatives and friends. | The contradiction between verse 2 and 13 is only apparent. The former refers to an inanimate object like the pearl, i.e. a person without ability of comprehension, while the latter is with reference to himself and others like him, i.e. Mu\u2019mins with ability to comprehend.'"} +{"poem_id":"009_017","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"A handful of dust so carried forward its task | to the contemplation of its own manifestations:\neither I fell into the net of being and existence | or existence became a prisoner in my net!\nHave I made a chink in yon azure curtains? | Am I of the skies, or are the skies of me?\nEither heaven has taken my heart into its breast | or it is my heart that has seized heaven.\nIs this external then internal? What is it? | What manner of thing is it the eye sees? What is it?\nI beat my wings towards another heaven, | I see another world rising before me,\na world of mountains and plains, seas and dry land, | a world far more ancient than our earth,\na world grown out of a little cloud | that has never known the conquest of man\nimages as yet unlimned on the tablet of existence | where no critic of nature has yet been born.\nI said to Rumi, \"This wasteland is very fair, | very fair the tumult of the waters in the mountains.\nI find no sign here of any living thing, | so whence comes the sound of the call to prayer?\"\nRumi said, \"This is the station of the saints, | this heap of earth is familiar with our dust.\nWhen the father of mankind departed out of Eden | he dwelt in this world for one or two days;\nthese expanses have felt the burning of his sighs, | heard his lamentations in the hour of dawn.\nThe visitors to this honourable station | are themselves pious men of lofty stations,\npious men such as Fudail and Bu Said, | true gnostics like Junaid and Ba Yazid.\nRise up now, and let us pray together, | devote a moment or two to burning and melting.\"\nI went on, and saw two men engaged in prayer, | the acolyte a Turk, the leader an Afghan.\nThe Sage of Rum, in rapture continually, | his face radiant with an ecstasy of joy,\nsaid, \"The East never gave birth to two better sons\" | the plucking of their nails unravelled our knots:\nMaulana Jamal, Sayyid of all Sayyids, | whose eloquence gave life to stone and sherd,\nand passionate Halim, commander of the Turks | whose thoughts matched the loftiness of his station.\nTo offer prayer with such men is true devotion, | a labour else whose hoped-for wage is Paradise.\nThe recitation of that vigorous elder, | the Chapter of the Star in that silent plain\na recital that to move Abraham to ecstasy, | to enrapture the pure spirit of Gabriel;\nthe heedful heart becomes restless in the breast, | the cry \"No god but God\" rises from the tombs;\nit imparts to smoke the quivering of the flame, | bestows on David ardour and intoxication;\nat his recital every mystery was revealed, | the Heavenly Archetype appeared unveiled.\nAfter prayer I rose up from my place | and kissed his hand in all humility.\nRumi said, \"A mote that travels the skies, | in its heart a whole world of fire and passion!\nOnly upon himself he has opened his eyes, | yielded his heart to no man, is utterly free;\nswiftly he paces through the expanse of Being | jestingly, I call him Zinda-Rud.\"\nAfghani\nZinda-Rud, tell us of our terrestrial world, | speak to us of our earth and sky.\nA thing of dust, you are clear-eyed as the Holy Ones | give us some tidings of the Mussulmans!\nZinda-Rud\nIn the heart of a people that once shattered the world | I have seen a conflict between religion and country.\nThe spirit is dead in the body through weakness of faith, | despairs of the strength of the manifest religion;\nTurk, Persian, Arab intoxicated with Europe | and in the throat of each the fish-hook of Europe;\nand East wasted by the West's imperialism, | Communism taken the lustre from religion and community.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"009_057","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"003_163","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Enmesh in politics the Brahmin\u2014 | from Their ancient altars the twice\u2010born expel!\nThe man who famine\u2010racked still fears no death\u2014 | Muhammad\u2019s spirit from his breast expel!\nWith Frankish daydreams fill Arabia\u2019s brain\u2014 | Islam from Yemen and Hijaz expel!\nThe Afghan reveres in religion: take this cure\u2014 | His teachers from their mountain\u2010glens expel!\n# translation missing | # translation missing\nIqbal\u2019s breath fans the poppy into flame\u2014 | Such minstrels from the flower\u2010garden expel!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_156","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A look of pain I\u2019m and see no cure quick, | I boast not but weep being old, weak and sick.\nI\u2019m lost arrow though, put in nation\u2019s bow, | Use me again if the nation thinks so,","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_290","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["dies."],"poem":"I hail that day when he turns to self\u2019s bold, | This is the faqr\u2019s essence which makes him gold\nThe lasting life thus in certitude. lies, | A thought when you follow the self then dies.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_280","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE FINIS","description":"","themes":[],"poem":"For heart and eyes course, the \u2018Harem\u2019 is the aim, | Its round is not the round of door\u2019an roof\u2019s frame.\nIn us and God\u2019s House there hids a hint so, | Which Gabe, the Trustee may not even know.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_005","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Love paints the tulip\u2019s leaves a vivid red, | And storms our hearts with its disastrous flood.\nSplit up your carnal frame and see how Love | Paves its way through your being\u2019s core with blood.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_062","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Rise up! The hour is here. That Adam shall appear; | The stars bow, as they must, To this handful of dust.\nThe secret, that at rest. Was hid in Being\u2019s breast, | By Clay and Water stirred. Is magically heard.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_005","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Whence sprang the flaming fire. That is my soul\u2019s desire? | The cup indeed is mine\u2014 How came therein the wine?\nThis world I know is earth, And dust am I from birth; | Why is my all possessed. By this tormenting quest?\nThe Milky Way mine eye. Doth grapple in the sky: | This wild insanity, When was it born in me?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_119","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"(Written in the Mosque of Cordoba)","themes":[],"poem":"My invocations are sincere and true, | They form my ablutions and prayers due.\nOne glance of guide such joy and warmth can grant, | On marge of stream can bloom the tulip plant.\nOne has no comrade on Love\u2019s journey long | Save fervent zeal, and passion great and strong.\nO God, at gates of rich I do not bow, | You are my dwelling place and nesting bough.\nYour Love in my breast burns like Doomsday morn, | The cry, He is God, on my lips is born.\nYour Love, makes me God, fret with pain and pine, | You are the only quest and aim of mine.\nWithout You town appears devoid of life, | When present, same town appears astir with strife.\nFor wine of gnosis I request and ask, | To get some dregs I break the cup and glass.\nThe mystics\u2019 gourds and commons\u2019 pitchers wait | For liquor of your Grace and Bounty great.\nAgainst Your godhead I have a genuine plaint, | For You the Spaceless, while for me restraint.\nBoth verse and wisdom indicate the way | Which longing face to face can not convey.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as '(Written in the Mosque of Cordoba)'"} +{"poem_id":"002_114","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_132","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Take earth to be the confidante of Heaven | And space a gloss upon infinity.\nMake shifting sands your signpost of the road, | As each sandgrain flies to the Friend\u2019s abode.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_320","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["art."],"poem":"The glance brought eyes and wisdom a tape band, | To measure four sides and all the world\u2019s land.\nWho drinks the whole wines whom we named heart, | Who sucks within it all beauties of art.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_037","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"At home to loiter never did me please, | A rover I, stranger in every land.\nAt dawn, the ashes thus addressed the breeze: | \u2018This desert\u2019s air put out my flaming brand;\nPass gently; scatter me not with thy hand; | I yet recall the caravans s unease.\u2019\nMy tears, like dew, trickled upon the sand, | I, too, being dust on the world\u2019s passages.\nThen in my heart I heard a soft voice sing: | The stream of time did from my fountain spring.\nThe past is all my fever and fire of yore, | The future all that I am yearning for:\nThink not upon thy dust, O think no more\u2014 | Lo, by the life, I know no perishing!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_017","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A Muslim tied up with a foreign land, | His heart cannot he with ease in his hand\nThe forehead I place on an alien\u2019s place, | To Boozer1 and Salman2 it can\u2019t replace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_095","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Thy bosom has breath; it does not have a heart; | Thy breath has not the warmth and fire of life;\nRenounce the path of reason; it is a light | That brightens thy way; it is not thy Final goal.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_156","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"When\u00a0the\u00a0heart\u00a0is\u00a0enlightened, | It\u00a0is\u00a0blessed\u00a0with\u00a0an\u00a0inward\u00a0eye.\nThe\u00a0initiate\u00a0has\u00a0a\u00a0different\u00a0level | Of\u00a0space\u00a0and\u00a0time\u00a0in\u00a0each\u00a0position.\nThe\u00a0mullah\u2019s\u00a0and\u00a0the\u00a0crusader\u2019s\u00a0azan, | The\u00a0same\u00a0in\u00a0words,\u00a0are\u00a0apart\u00a0in\u00a0spirit.\nThe\u00a0vulture\u00a0and\u00a0the\u00a0eagle\u00a0soar | In\u00a0the\u00a0same\u00a0air,\u00a0but\u00a0in\u00a0worlds\u00a0apart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_177","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"THE ANT\nI am so miserable and forlorn\u2014 | Why is your station loftier than the skies?\nTHE EAGLE\nYou forage about in dusty paths; | The nine heavens are as nothing to me!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_034","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"In my heart\u2019s empire, see. How he rides spitefully, | Rides with imperious will. To ravage, and to kill!\nNo heart is there, but bright. Gleameth in that moon\u2019s light; | A thousand mirrors, see! Reflect his coquetry.\nTo each hand he bath won. Ten realms of Solomon, | Yet gambles with it all. To gain a poor, mean thrall.\nThe hearts of sucb as know. Swift be assaults; but lo: | Before the unwise, unskilled, He casteth down his shield.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_060","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["it","humility","rind","God","people?"],"poem":"When that Beniaz opens His Graceful Hand | Why should the niazmand be not proud of his humility\nYou have confined Him to the \u2018Arsh, O preacher ! | What kind of God would keep away from His people?\nIn my view he is not a rind at all, O cup-bearer | Who would distinguish between ecstasy and lack of it\nAlways remain very attentive to the heart, this orchestra is such | If broken, it would produce the music of the Secret\nSomebody should ask how it hurts the preacher | If God shows His Grace even to the sinner\nO God! From where does poetry acquire its heat? | This is a thing with which even stone would soften\nNightingale\u2019s lament comes from discrimination between tulip and rose | No one in the world should open the discriminating eye\nThe arrogance of piety has taught the preacher | To use abusive language to the people of God\nSuch wind should blow from India, O Iqbal | Which would blow me as dust to Hijaz","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"003_055","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The talisman wrought from mud and clay, Whom we give the name of man, | Is mystery known to God alone, Its essence true we can not scan.\nSince Creation\u02b9s Early Morn began, Time is engaged in constant flight, | Has tried to leave its trace on man, But has not met success e\u2019en slight.\nIf you do not get much disturbed, To you this truth I may unroll | That man, God\u02b9s image, on the earth, Is neither frame of clay nor soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_016","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"My breast is riven and anguished by this Mohammed; | his breath has put out the burning lamp of the Kaaba.\nHe has sung of the destruction of Caesar and Chosroes, | he has stolen away from us our young men.\nHe is a wizard, and wizardry is in his speech: | these two words \"One God\" are very unbelief.\nSo he has rolled up the carpet of our fathers' faith | and has done with our Lord Gods what he has done.\nThe blow of his fist has scattered Lat and Manat: | take vengeance upon him, you created beings!\nHe bound his heart to the invisible, broke with the visible, | his incantation shattered the living, present image.\nIt is wrong to attach the eye to the invisible; | that which comes not into sight-wherever is it?\nIt is blindness to make prostration to the invisible; | the new religion is blindness, and blindness is remoteness.\nTo bend double before an undimensioned God | such prayers bring no joy to the worshipper.\nHis creed cuts through the rulership and lineage | of Koraish, denies the supremacy of the Arabs;\nin his eyes lofty and lowly are the same thing | he has sat down at the same table with his slave.\nHe has not recognized the worth of the noble Arabs | but associated with uncouth Abyssinians;\nredskins have been confounded with blackskins, | the honour of tribe and family has been destroyed.\nThis equality and fraternity are foreign things | I know very well that Salman is a Mazdakite;\nThe son of Abdullah has been duped by him | and he has brought disaster upon the Arab people.\nHashim's progeny have become estranged one from another, | a couple of prayers have utterly blinded them.\nWhat is alien stock, compared with the Adnani, | what betokens Sahbani speech to the barbarian?\nThe eyes of the elect of the Arabs have been darkened; | will you not rise up, Zuhair, from the dust of the tomb?\nYou who are for us a guide through this desert, | shatter the spell of the chant of Gabriel!\nTell again, you Black Stone, now tell again, | tell again what we have suffered through Mohammed!\nHubal, thou who acceptest the excuses of thy servants, | seize back thy temple from the irreligious ones;\nexpose their flock unto the ravening wolves, | make their dates bitter upon the palm-tree!\nLet loose a burning wind on the air of the desert | as if they were stumps of fallen-down palm-trees\nO Manat, O Lat, go not forth from this abode, | or if you leave this abode, go not from our hearts!\nYou who have forever a lodging in our eyes, | tarry a little, if you intend to depart from me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_314","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["heart","Ego\u2019s"],"poem":"The Ego\u2019s power he did not try, | His hands and feet too opened no tie.\nThe wisdom to man is sometimes a chain, | If he had no heart to check and restrain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_172","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Iqbal has no doubt of Europe\u2019s humaneness: | She sheds tears for all peoples groaning beneath oppression;\nHer reverend churchmen furnish her liberally | With wiring and bulbs for moral illumination.\nAnd yet, my heart burns for Syria and Palestine, | And finds for this knotty puzzle no explanation\u2014\nEnlarged from the \u2018savage grasp\u2019 of the Turk, they pine, | Poor things, in the clutches now of \u2018civilization.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_030","book_title":"Javed Nama","section_title":"THE SPHERE OF VENUS","description":"","themes":[],"poem":"The Sage of Rum, that master of fair Report | whose blow has the power of Abraham's fist,\nchanted this song in the world of intoxication | and all the ancient gods prostrate fell.\nGhazal\nAgain one must gaze on the past and the future; | ho, rise up, for one must think anew.\nLove carries its load on the she-camel of Time; | are you a lover? You must make your mount of evening and morn.\nOur elder said, \"The world follows not a constant way, | one must close one's eyes to its joys and griefs.\nIf, having abandoned the world, you intend Him, | first you must pass away from your self.\"\nI said to him, \"In my heart are many Lats and Manats.\" | He said, \"You must destroy this idol-house utterly.\"\nAgain he said to me: \"Rise up, boy, | cling only to my skirt, boy.\nYonder mountains, yonder heights without a Moses, | so covered with snow as to seem a heap of silver,\nbeyond them stretches a diamond-shining ocean, | its depths even more translucent than its surface;\nundisturbed by wave or torrent, | in its nature an eternal quiet.\nThis is the place of power-drunk arrogants | denying the Unseen, worshipping the seen;\nthat one from the East, the other from the West, | both at war and blows with the men of God.\nOne has had on his neck the staff of Moses, | the other struck asunder by a dervish's sword,\nboth Pharaohs, one little, the other great, | both dying of thirst in the embrace of the sea;\neach is familiar with the bitterness of death\" | the death of tyrants is one of God's signs.\nFollow me closely and fear no one; | place your hand in mine and fear no one.\nI will rend apart the sea like Moses; | I will guide you into its very breast.\nThe sea opened to us its breast | or was it air, that appeared as a water?\nIts depths were a valley without colour and scent, | a valley whose darkness was fold on fold.\nThe Sage of Rum chanted the Sura of Taha; | under the sea streamed down moonshine.\nMountains washed, naked and cold, | and amid them two bewildered men\nwho first cast a glance on Rumi, | then gazed one upon the other.\nPharaoh cried, \"What wizardry! What a river of light! | whence comes this dawn, this light, this apparition?\"\nRumi\nAll that is hidden through Him is manifest; | the origin of this Light is from the White Hand.\nPharaoh\nAh, I have gambled away the coin of reason and religion; | I saw, but did not recognize this light.\nWorld-rulers, gaze all upon me; | world-destroyers, gaze all upon me!\nWoe to a people blinded by avarice | who have robbed the tomb of rubies and pearls!\nA human shape dwells in a museum | with a legend upon its silent lips\ntelling the history of imperialism | and giving visions to the blind.\nWhat is the grand design of imperialism? | To seek security by contriving division.\nFrom such evil doctrine the fate of rulership declines, | the contrivances of rulership become void and confused.\nIf I could only see God's interlocutor again | I would beg from him a heart aware.\nRumi\nGovernment without spiritual light is raw, raw, | imperial power without the White Hand is a sin.\nRulership is strong through the weakness of the subjects, | its roots are firm through the deprivation of the deprived.\nThe crown derives from tribute and the yielding of tribute; | if a man be a rock, he soon becomes glass.\nArmies, prisons, chains are banditry; | he is the true ruler who needs not such apparatus.\nKitchener of Khartoum\nThe goal of the people of Europe is lofty, | they excavate not any grave for rubies and pearls\nthe history of Egypt, Pharaoh and Moses | can be seen from ancient monuments.\nScience and wisdom is simply the unveiling of secrets; | wisdom without research is utterly worthless.\nPharaoh\nScience and wisdom uncovered my tomb; | but what was there to find in the Mahdi's grave?","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_117","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Ever to be about with men. Proveth the self doth not attain; | To friends be thou a stranger, then, Who art familiar with pain.\nHow long before the palace gate. Of princes wilt thou bow thy face? | From God, Who. did thy soul create, Learn thou the pride of matchless grace\nThe warrior\u2019s love will come one day. To such a point of excellence | That notice he will no more pay. To mortal beauty\u2019s blandishments.\nI sang before the sanctuary. So sad a song of heart\u2019s desire, | That each initiate learned from me. The joy of separation\u2019s fire.\nUnseeing are the buyers\u2019 eyes, And I rejoice and jubilate | Because Loves precious merchandise. Remaineth still immaculate.\nCome, let us on the tulip tread. And drink the wine\u2013cup fearlessly; | Lawful it is, if lovers shed. The blood of ancient piety.\nGo forth from Muslim company, And in Islam thy refuge take; | For Muslims count as equity. The measures infidel they make.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"009_022","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"The servant of God has no need of any station, | no man is his slave, and he is the slave of none;\nhis customs, his way, his faith, his laws are of God, | of God his foul and fair, his bitter and sweet.\nThe self-seeking mind heeds not anothers welfare, | It sees only its own benefit, not nothers;\nGod's revelation sees the benefit of all, | its regard is for the welfare and profit of all.\nIt is Just both in peace and in the ranks of war, | His joining and parting are without fear and favour;\nwhen other than God determines the yes and no | then the strong man tyrannises over the weak;\nin this world command is rooted in naked power; | mastery drawn from other than God is pure unbelief.\nThe tyrannical ruler who is well-versed in power | builds about himself a fortress made up of rules;\nwhite falcon, sharp of claw and swift to seize, | he takes for his counsellor the silly sparrow\nhe gives to tyranny its constitution and laws, | as a sightless man giving ointment to the blind.\nWhat results from the laws and constitutions of kings? | Fat lords of the manor, peasants lean as spindles!\nWoe to the constitution of the democracy of Europe! | The sound of the trumpet of Europe renders the dead still deader;\nthose tricksters, treacherous as the revolving spheres, | have played the nations by their own rules, and swept the board!\nThey are robbers , this one wealthy, that one a toiler, | all the time lurking in ambush of one another;\nnow is the hour to disclose the secret of these charmers | we are the merchandise, and they are the profiteers.\nTheir eyes are hard out of the love of silver and gold, | their sons are a burden upon their mothers' backs.\nWoe to a people who, out of fear for the fruit, | carries off the very sap from the tree's trunk\nand, that the plectrum wins no melody from its strings, | slays the infant yet unborn in its mother's womb.\nFor all its repertory of varied charms | I take nothing from Europe except a warning!\nYou enchained to the imitation of Europe, be free, | clutch the skirt of the Koran, and be free!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"009_020","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"For Westerners intelligence is the stuff of life, | for Easterners love is the mystery of all being.\nOnly through love intelligence gets to know God, | love's labours find firm grounding in intelligence;\nwhen love is companioned by intelligence | it has the power to design another world.\nThen rise and draw the design of a new world, | mingle together love with intelligence.\nThe flame of the Europeans is damped down, | their eyes are perceptive, but their hearts are dead;\nthey have been sore smitten by their own swords, | hunted down and slaughtered, themselves the hunters.\nLook not for fire and intoxication in their vine; | not into their heavens shall rise a new age.\nIt is from your fire that the glow of life comes, | and it is your task to create the new world.\nMustafa Kemal, who sang of a great renewal, | said the old image must be cleansed and polished;\nyet the vitality of the Kaaba cannot be made new | if a new Lat and Manat from Europe enter its shrine.\nNo, the Turks have no new melody in their lute, | what they call new is only the old tune of Europe;\nno fresh breath has entered into their breast, | no design of a new world is in their mind.\nTurkey perforce goes along with the existing world, | melted like wax in the flame of the world we know.\nOriginality is at the roots of all creation, | never by imitation shall life be reformed;\nThe living heart, creator of ages and epochs, | that soul is little enamoured of imitation:\nif you possess the spirit of a true Mussulman | examine your own conscience, and the Koran\na hundred new worlds he within its verses, | whole centuries are involved in its moments;\none world of it suffices for the present age | seize it, if the heart in your breast grasps truth..\nA believing servant himself is a sign of God, | every world to his breast is as a garment;\nand when one world grows old upon his bosom, | The Koran gives him another world!\nZinda-Rud\nThe barque of us terrestrials has no helmsman, | no one knows where the Koran's world lies.\nAfghani\nIt is a world lost now in our breast, | a world awaiting yet the command \"Arise!\"\nA world without distinction of race and colour, | its evening is brighter than Europe's dawn;\na world cleansed of monarchs and of slaves, | a world unbounded, like the believer's heart,\na world so fair, that the effluence of one glance | planted the seed of it in Omar's soul.\nEternal it is, the impact of it ever new, | ever new the leaf and fruit of its sure foundations;\ninwardly it is anxious not of change, | outwardly, every moment is revolution.\nBehold, that world lies within your own heart; | now I will tell you of its firm foundations.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"009_011","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"I fear that you are steering the barque into a mirage; | born within a veil, you will die within a veil.\nWhen I washed the collyrium of Razi from my eyes | I saw the destinies of nations hidden in the Book.\nTwist over field and avenue, twist over mountain and desert | the lightning that twists upon itself dies within the cloud.\nI dwelt a while with the Westerners, sought much and saw scarcely | the man whose musical modes turn not upon number.\nWithout the anguish of battle that propinquity is not attainable; | you who speak of \"scent in rose-water\", go, ravish the rose-bush!\nSuperficial ascetic, I concede that selfhood is transient, | but you do not see the whirlpool within the bubble.\nThis delightful music comes not from the minstrel's plucking, | a houri exiled from Paradise is weeping within the lute.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_140","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Iran is young again thanks to my song, | Which has enhanced the lustre of her fame.\nA crowd lost in the wilderness became | A caravan at the sound of my gong.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_162","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Barter not thy selfhood for silver and gold; | Sell not a burning flame for a spark half\u2010cold;\nSo says Firdowsi, the poet of vision and grace, | Who brought to the East the dawn of brighter days:\nBe not a churl for filthy lucre\u2019s sake, | Count not thy coppers, whatever they may make.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_083","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Existence and knowledge both are poles apart, | Life burns the soul, whereas lore makes it smart.\nJoy, wealth and power all, to lore are due, | How irksome that to self it yields no clue!\nNo dearth of lettered men, ah few! provide | The bowl with wine of gnosis like true guide.\nThe ways of teachers don\u02b9t expand the heart, | Matchstick can\u02b9t light to electric lamp impart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_043","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Thy light defineth all things one by one: | Black, white, sea, mountain, valley, moon and sun;\nThou seekest one familiar with the light, | My quest is he who cannot bear the sight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_112","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["glee."],"poem":"Drive not from door who are longing for thee, | We are getting restive from thy flame\u2019s glee.\nSo bid what ye wish, for patience ask, not, | Two hundred miles from it, the heart has brought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_230","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":["trace."],"poem":"In self\u2019s own sea, I\u2019m thus a restive\u2019 wave, | Till my waves in tempest to Coast would lave.\nI found no better cast than my own face, | With my own blood his picture I trace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_298","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["will."],"poem":"O heart\u2019s sea! no peace yet known to thee, | The gloss of gems here, due to my glee.\nO wave! thus guard thy own restive thrill, | The noise of storms thus, due to thy will.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_156","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You say that you exist but God does not | And that the universe is infinite.\nBut I still do not know if what I see | Is all illusion or reality.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_016","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The Brahmin said to God on Judgement Day, | \"Life was a short-lived spark that died away;\nBut, if You do not mind, I will say this: | The idol\u2019s stay was longer than man\u2019s stay.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_016","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["stand."],"poem":"How to tell tale of \u2018Deen\u2019 and father land. | No words I have on a difficult stand.\nSo do not take ill if due to thy ways, | I cherish to revive the good old days.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_292","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"A camel once said a nice word to foal, | He\u2019s lucky who knows to play his own role.\nLearn from me a knack of desert tramps, | To take thy own load from camps to camps.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_352","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["apart."],"poem":"To tyrants of this age I would thus say, | An axe I use not in the Farhad\u2019s way.\nFrom the prick of thorn I cherish in heart, | A mountain\u2019s heart too could be torn apart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_142","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Emitting from my fervent soul a flame, | I put a living heart in the East\u2019s flame.\nIts clay has been ignited by my song. | Like lightning I have darted to its core.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_048","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A restless aching heart that throbs with Love, Is my life\u02b9s only stock and hoard. | Your joys of life consist of wealth and gold, That worldly Science and Arts to you afford.\nThe marvel wrought by thinkers wise and sage, Consists of problems stiff that thought provoke: | Mount Sinai, Pharoah\u02b9s rout and Moses\u02b9 Staff, Are miracles worked by those who God invoke.\nI have conferred a Muslim\u02b9s name on you, For sake of courtesy, custom and routine: | Though your breath is quite bereft of heat, Of Reckoning Day that shall emit blazing sheen.\nMy vest is torn to shreds and pieces since long, And this is due to my mind\u02b9s frenzy great: | Your mind is still intact and sound, Wherefore impute the blame to me and slate?\nYou ought to keep your words within control, If you seek the bounteous glance of guide: | When you talk with those who insight own, Be courteous much, by conduct nice abide.\nThat nation cannot come to shame at all, Nor shall e\u02b9er come across or face disgrace, | Whose youth are blessed with pluck and courage great, And guard with zeal the prestige of their race.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_108","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"I must complain of your self\u2010flaunting airs\u2014 | My secrets, when you go unveiled, lie bare.\nInstead of floating like a truant spark, | Seek out the fastness of some glowing heart!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_116","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Each atom\u2019s body like a spark. I set a-quivering, | Each atom quivers through the dark. And soars as on a wing.\nList to my music burning new! Each diamantine grain | I fashion like a drop of dew. To trickle soft as rain.\nFrom manifesting\u2019s stage when break. My soft, sweet melodies, | Even in the dead of night I make. The dawn desire to rise.\nJoseph, concealed from sight so long, I have revealed anew, | That! may fire the needy throng. His beauty to pursue.\nDear love, that doth man\u2019s patience try, To dust in ecstasy | Hath given eyes to weep, and I, The wondrous joy to see","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_061","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"To wise he gave less wealth and affluence, | The duffer got lustres of raptures hence.\nHow lucky they were and lucky that age, | When king\u2019s door were open to a saint or page.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_157","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.","themes":["He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran","$1\u00a0and\u00a0Lazumat"],"poem":"It\u00a0is\u00a0said\u00a0that\u00a0Ma\u2018arri\u00a0never\u00a0ate\u00a0meat; | He\u00a0lived\u00a0on\u00a0fruit\u00a0and\u00a0vegetables.\nA\u00a0friend\u00a0sent\u00a0him\u00a0a\u00a0roasted\u00a0partridge, | To\u00a0allure\u00a0that\u00a0clever\u00a0gentleman\u00a0into\u00a0eating\u00a0meat.\nWhen\u00a0Ma\u2018arri\u00a0saw\u00a0that\u00a0elegant\u00a0tray | He,\u00a0the\u00a0author\u00a0of\u00a0Ghufran\n\u201cO\u00a0You\u00a0helpless\u00a0little\u00a0bird,\u00a0would\u00a0you\u00a0tell\u00a0me\u00a0your\u00a0sin | For\u00a0which\u00a0this\u00a0punishment\u00a0has\u00a0been\u00a0awarded\u00a0to\u00a0you?\nAlas,\u00a0you\u00a0did\u00a0not\u00a0become\u00a0a\u00a0falcon; | Your\u00a0eye\u00a0did\u00a0not\u00a0perceive\u00a0the\u00a0directives\u00a0of\u00a0Nature.\nIt\u00a0is\u00a0the\u00a0eternal\u00a0decree\u00a0of\u00a0the\u00a0Judge\u00a0sitting\u00a0in\u00a0Judgement\u00a0on\u00a0destinies\u2014 | That\u00a0weakness\u00a0is\u00a0a\u00a0crime\u00a0punishable\u00a0by\u00a0death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'Abu\u00a0al\u00a0\u2018Ala\u00a0al\u2010Ma\u2018arri is a famous Arabic poet.'"} +{"poem_id":"001_101","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This is a simple nature poem and expresses the poet\u2019s sentiments created by looking at a flower presented to him by a dear friend.","themes":[],"poem":"When that exquisite beauty strolls into the garden | Every single flower bud recites this supplication\n\u201cO God! Out of all flowers he may he pick me! | From flower-bud into full flower he may turn me\u201d\nHe may pluck you from the branch! How lucky you are | Your rivals in the garden may flounce at you\nFrom pangs of separation to the union you reached | The essence of your life to perfection reached\nMy lotus, which beauty\u2019s worshipers adore | Which the prime of my youth does ever adore\nThis flower could never attain its objective | Could never know some one\u2019s colorful skirt\nSpring will never be able to make it bloom | Waiting for the gardener ever keeps it sad","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a simple nature poem and expresses the poet\u2019s sentiments created by looking at a flower presented to him by a dear friend.'"} +{"poem_id":"002_147","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Wherefore this succession of day and night? | And what are the sun and the starry heavens?\nAm I in my land or in banishment? | The vastness of this desert fills me with fright.\nI know not the enigma of this life of mine; | I know not where to find one who knows.\nAvicenna wonders where he came from; | And Rumi wonders where he should go.\n\u2018With every wayfarer I pace a little; | I know not yet who my leader is.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_074","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Give him his dues, of a captive and meek, | A beggar whose honour is since long dead.\nThe doors of a tavern are closed on weak, | The Muslims are dying from thirst on bed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_084","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem was written during the period of \u2018Allamah Iqbal's stay in Europe and expresses the pangs of separation from the homeland.","themes":[],"poem":"I am wandering in search of a secluded corner | I have taken refuge at this mountain's side\nAttraction of springs in their broken songs is excellent | Like the infant's supplication, who is learning to speak\nThe evening stars are established on the throne of twilight's rubies | The spectacle of the evening's beauty is Paradise for the observant's eye\nSilence of separation's evening was an excuse to me | Someone's memory taught singing of this ode to me\nThis is the state of my impatient soul | I am like the small baby who is left alone\nHe starts the music in the darkness of the night | He considers his own voice as someone else's voice\nIn this way I give message of patience to my heart | In other words I beguile the night of separation","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem was written during the period of \u2018Allamah Iqbal's stay in Europe and expresses the pangs of separation from the homeland.'"} +{"poem_id":"001_130","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"In this poem \u2018Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.","themes":[],"poem":"One night stars started saying this to the dew | \u201cEvery morning new sights are available to you\nWho knows how many worlds you have seen! | Relics of those who rose and fell you have seen\nVenus has heard this news from an angel | That human habitation is very far from the sky\nTell us the tale of this beautiful realm | The ode of whose love the moon sings\u201d\n\u201cO stars ! Do not ask me about the earth\u2019s garden | A place of sighs and wailing it is, not a garden\nThe zephyr comes from there only to return | The poor flower-bud opens only to wither\nWhat can I tell you how garden-brightening the flower-bud is | Some little flame without warmth the flower-bud is\nThe rose cannot hear the nightingale\u2019s call | It cannot pick up the pearls from my skirt\nThe melodious birds are imprisoned, it is outrageous | The thorns grow just under the rose, it is outrageous\nThe eye of the sick narcissus always remains wet | The heart longs for sight, but the eye is sightless\nThe elm tree is tormented with the heat of complaint | The elm tree is nominally free but is really a prisoner\nThe stars are the sparks of sighs to the human eye | In the rose garden\u2019s language I am only lament\u2019s cry\nCircumambulation of moon round the earth ignorance is | It thinks there the cure for its scar of Love is\nThe foundation of the world\u2019s abode is in the air1 | It is the picture of lament on the sheet of space !\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this poem \u2018Allamah Iqbal has gone on a flight of poetic imagination. The inhabitants of the celestial world do not know anything about the terrestrial world and its inhabitants. Dew is the only entity which visits both these worlds. So the stars ask the dew about terrestrial world and its affairs. They are surprised to hear about the anomalies of the earthly life which, in their opinion, was all good.'"} +{"poem_id":"008_070","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The tulip of this meadowland. Is yet all flecked with hue; | Cast not the shield out of thy hand, For battle flares anew.\nA tumult, in whose swelling breast. Two hundred tumults wait | That maiden is, who dwells caressed. In Europe\u2019s cradle yet,\nO thou who sittest at thy ease. Beside the shore, arise! | The whirlpool roars across the seas, The shark in menace lies.\nNo part of wisdom \u2018tis, I trow, The trusty axe to shun | Within the rock\u2019s heart, even now, Are rubies to be won.\nAwait! and I will raise the veil, That other songs may thrill; | What should I of such music tell. The lute concealeth still?\nWhen the world\u2019s wondrous Artist viewed. The madness in my brain, | He cried, \"Too mighty swells thy mood, This ruin to contain!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_013","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"'Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.","themes":["also?","?","also","dome"],"poem":"The bright sun is hidden, the night shows its face | The night's hair is spread on shoulders of the earth\nThis black dress is preparation for some one's mourning | Perhaps the Nature's assemblage for the sun is mourning\nThe sky is casting a spell over the talking lip | The night's magician is watching the awakened eye\nThe wind current is submerged in the river of silence | However, the tolling bell's sound comes from the distance\nHeart which in love's turmoil is evading the world | Has dragged me here far from the maddening crowd\nI am the spectator of the spectacle of disappointments | I am the associate of those sleeping in solitude's corner\nO My restlessness! Wait and let me rest awhile | And let me shed a few tears at this habitation\nO those steeped in a swoon, \"Where are you? | Tell me something of the land where you live\nIs that world also one of prevarication? | Is that world also one of denizens' struggle?\nIs Man engulfed by sorrow in that land also? | Is Man's heart suppressed and helpless in that land also?\nDoes the moth burn itself in candle's love in that land also? | Does the tale of flower and nightingale exist in that garden also?\nIn this world a single hemistich perturbs the heart | Does there also the warmth of verse soften the heart?\nThis world's relations and alliances life's woes are | Are similar sharp thorns present in that garden also?\nThe daily bread and a million calamities this world has | Does the soul freedom from anxieties in that world has?\nAre the thunder, the farmer, the harvest there also? | Are the caravan and the robber's fear there also?\nDo birds collect bits of straw for nests there also? | Is the search for bricks and clay for house there also?\nAre the humans unaware of their reality there also? | Are they after nations' and customs' discrimination there also\nDoes garden not cry at the nightingale's wail there also? | Like this world is there no sympathy in that world also?\nDoes the Paradise a garden or a restful mansion constitute? | Or does the Eternal Beauty's Unveiled Face it constitute ?\nDoes hell a method of burning away sins constitute? | Or it in flames of fire a way of discipline constitute?\nHas walking given way to speedy flying in that world? | What is the secret of what is called death by denizens of this world?\nLife eases the heart's restlessness in this world | Is human knowledge also restricted in that world?\nDoes the separated heart get satisfaction by sight there also? | Are \"Lan Tarana\" saying the turs of that land also\nDoes the soul get solace in longing there also? | Is man a victim of desire to learn there also ?\nAh! Is that land also filled with darkness? | Or with Love's light is completely illuminated?\nTell us what the secret under this rotating dome is | Death a pricking sharp thorn in the human breast is","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''Allamah Iqbal has adopted the didactical style in this poem, in a form which is known as \"Istifsar-i-Inkara\" in Urdu. This is a form of interrogation in which the reply is expected to be in the negative. The limitations and evils of the life in the terrestrial world and its comparison with the life of the unseen spiritual celestial world are presented in question form. Each verse, starting with verse 8, has one or more questions as well as the veiled answer in the negative, except verses 19, 20, and 25. In these three verses the veiled answer in the second hemistich is in the affirmative. The central message of the poem is that life in the unseen celestial world is on a pedestal so different from the pedestal of the terrestrial world's life, with which we are familiar, that the human Intellect has not been able to solve its enigmas. Only Divine Guidance through the Holy Qur\u2019an can unravel it\u2019s realities.'"} +{"poem_id":"004_032","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"All high and low are unaware of khudi: | is it a mosque or tavern?\nThe head preacher has withheld this secret from us: | the Harem itself is the moth moving round Harem\u2019s lamp.\nFaith and kufr, only talisman of ignorance, | talking of Shaykh and Brahman is all myth;\nO God, may the valley have a dervish | whose faqr works Moses\u2010like;\nhow long would they remain hidden from the world? | the unique gems that the Wooler Lake has in its depth.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_172","book_title":"Bang-e-Dara","section_title":"Humorous Poems","description":"This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.","themes":["Khan","g\u00e0la","Yansilun","Faisal","became\u201d","jihad","Collector","Sa\u2018a\u201d","tasta\u2018jilun\u201d",",begging","Jhatka","machines","Cursor","stubborn","Acts","sellers!\u201d","Sanusa","Sham"],"poem":"In the East principles are changed to religion | But in the West they are changed into machines\nWe do not retain even one of them | There one is changed into three\nThe girls are learning English | The nation prosperity\u2019s way has found\nThe ways of the West are in view | Eastern ways sinful are found\nWhat scenes will this drama produce? | On curtain\u2019s rising this will be found\nThe Shaikh also is not a supporter of women\u2019s seclusion | The college boys unnecessarily suspicious of him became\nHe clearly stated in the sermon yesterday | \u201cFrom whom would women be secluded if men women became\u201d\nO wise man! This is a matter of a few days only | Neither you will be modest nor woman will seclusion want\nThat time is approaching when instead of children | Votes for the council\u2019s membership will she want\nWestern education is very encouraging | Its first lesson is to brag sitting in the college\nAs only the purchasers inhabit India | Afghans also bring assafoetida from their country\nMy condition is that I lick the toe of the boot | She says \u201cBeware do not be crawling on my carpet\u201d\nThe camel is said to be a somewhat clumsy animal | The cow is good as she has slender horns\nIt does not matter if the preacher is poor | He should bend to the new civilization\nMuch has been written on cancellation of jihad | He should write a tract on cancellation of hajj\nThe patient of civilization will not be cured by the g\u00e0la | For curing of the malady you should present him with pill\nThere was a time when in exchange for the teacher\u2019s services | One wanted that the gift of the heart he should present!\nTimes have changed so much that the pupil after the lesson | Says to the teacher \u201cYou should present the bill\u201d\nWill there be an end to this, how long should we buy | Umbrellas, handkerchiefs, mufflers, shirts from Japan\nIf this condition of our complacence continues | Washers of the dead will come from Kabul, shrouds from Japan\nWe poor Easterners have been entangled in the West | All crystal decanters are there, only an old earthen jar is here\nAll will be annihilated in this age except the one | Who established in his ways and firm in his thought is\nO Shaikh and Brahman do you listen to what people with insight say? | Heaven from great heights has thrown down those nations\nWho formerly had assemblies of affection with firm love | Now under discussion is Urdu and Hindi or Dhibh and Jhatka\n\u201cThe search, the witness and the thing witnessed are the same\u201d | If this saying of Ghalib is true there is no strangeness\nO Shaikh! Have you heard something? | What the temple\u2019s people\u2019s say to the Ka`bah\u2019s people!\n\u201cWe ask the Muslim with the disposition of a lover | If you love the idols why is enmity with the Brahman?\u201d\nWe have lost all material resources | The thought of Judgment Day has gone also\nThe Shaikh was fighting for Endowment Acts | Ask him if there is any property left for endowment also?\nAs I tried to commit suicide the Miss exclaimed | \u201cO lover! If you are civilized do not transgress the limits\nWithout courage or dagger suicide\u2019s intention is strange | Even granting your pain of failure has exceeded the limits\u201d\nI said, \u201cO dear, give me some cash | I shall hire some Afghan from the Frontier Province\u201d\nSo naive were they not to appreciate the Arabs\u2019 worth | What they got was that assault and battery they escaped not\nIn the West camel is called ship of the desert | The Turks made use of this fleet not\nIn India councils are a part of the government | This is the start of our political perfection\nWe were always beggars ,begging was our way | The rich should now acquire the skill of \u201cbegging\u201d\nMembership of the Imperial council is not at all difficult | Votes will be available; Will we be paid money also?\nMay God bless Mirza Ghalib, who has rightly said | \u201cWe are prepared to live in Delhi, how shall we subsist\u201d?\nWhat will be a better proof of affection and fidelity | With no love for you how intolerable will this cruelty be\nInsistence is that in the ward committee I should also speak | But I shall speak after guessing if the Collector agreeable with me will be\nObtain the testimonial, it will be of use for sons | He is favorable now, later he may or may not be\nIndians cannot find a place on the earth | But the oceans\u2019 bottom available may be\nLike the insensitive boat we are subservient to orders | We are bound to the bank or float as your desire may be\nThe Shaikh was giving a sermon on the mode of operation | \u201cThe infidels of India are very hard working in business\nPolytheists are those having trade relations with polytheists | But our nation\u2019s people are lacking in intelligence and sense\nUnclean is the article touched by the infidel | Should listen if Muslim\u2019s ears are amenable to truth!\nA drunkard was also present in the sermon\u2019s assembly | To whom such talks as those of the preacher were irksome\nHe said, \u201cIt is atrocious that in such restrictions | Are imprisoned the dealings in articles of eating and drink\u201d\nI said, \u201cThere is no difficulty for you | As in India Muslims also are liquor sellers!\u201d\nLet us see how long this business of the East lasts | People are buying cups and jars instead of din\u2019s goblets\nThe cure of Love is the new education\u2019s lancet | My surgeon is drawing blood from the Millat\u2019s vein\nThe cow one day started saying to the camel | Nothing in the world rests in one condition\nI am ignominious by breaking my rope | I hear you have also broken your nose string\nThough you are important in India for political reasons | But due to railway the Arabian desert finds no use for you\nTill yesterday you were avoiding the cow\u2019s companionship | The voice of \u2018never\u2019 on your hanging lips was persistent\nWhat is the matter that you are so favorable to me today | That old displeasure does not exist in your heart today\nHearing this speech the camel bashfully said | I am also to be counted among your lovers\nThe envy of hundreds of camel\u2019s ogle is your one frisk | Since long I am the lover of such a frisk\nThe effects of your tumults have spread in the forest such | That speech has produced its taste even among the speechless\nI am living only in one desert since a long time | As I have nothing I am fed on borrowed money\nIf goat, camel, cow, leopard and the lame donkey | All exist in the same condition we shall have prestige\nIf the gardener learns the lesson of uniformity | Why should not the gardens\u2019 birds live in harmony\nGive me also the same cup as only this appears proper | You should be intoxicated, your companions should also be intoxicated\n\u201cThe patched garment of Hafi\u00ef is worthless, color him with wine | Then bring him to the market, lost and intoxicated\nLast night the mosquito related to me | The whole story of his failures\n\u201cThey give me only one drop of blood | In return for the whole night\u2019s labor\nAnd this land owner without any effort | Sucked all the blood of the cultivator\u201d\nThis new `verse\u2019 was revealed to me from the jail | That the Qur\u2019an is in the Gata and the Gata is in the Qur\u2019an\nHow well friendship developed between Shaikh and Brahman | In this battle after all neither this nor that was winning\n\u201cBadra\u201d was already disgusted with the temple | \u201cMasata\u201d does not step out of the mosque, he is stubborn\nLife may be lost but truth should not be lost | This one principle is the core of all religions\nThey are the birds of the same feather, | Banking, landlordship, monarchy\nCapital and labor are in confrontation with each other | Let us see how many people\u2019s expectations are destroyed\nWith cleverness and prudence this mischief cannot be delayed | Because \u201cWa qad kuntum biha tasta\u2018jilun\u201d\nGog and Magog all have been released | The Muslim eye will see the meaning of Yansilun\nThat eternal rind has departed from the border of Sham | Shelving away all the rules and etiquette of the tavern\nIf so, how much is this the occasion for admonition | The blue sky changes its colors in a moment\nCursor certainly would be concerned with remedial measures | In the belly of obedience has started unequaled convulsion\nSir Agha Khan is demanding the delegation from India | Is this the digestive for devouring Iraq and Palestine\nOne day a dispute arose between the farmer and the owner | Each of them was saying that the land belonged to him\nThe farmer said that the field belonged to the cultivator | The owner said that the farmer had become demented\nI asked the land as to whose property it was | It replied that it was believing only this:\nWhether it be the owner or the wretched farmer | Whatever is under the sky is property of the land\nThrow them out in the alley | The new civilization\u2019s eggs are rotten\nElection, membership, council, presidency | The nooses of independence are very strange\nThe carpenter has also been pared | The Europe\u2019s planes are very sharp\nThe owner of the factory is a useless man | He is very pleasure loving, hard work does not suit him\nGod\u2019s command is \u201cLaisa lil Insani Illa Ma Sa\u2018a\u201d | Fruit of laborer\u2019s work should not be usurped by the capitalist\nI have heard this was the talk in the factory yesterday | \u201cThe artisans only in old huts have their abode\nBut what a good council hall the government has made | In this city the capitalists did not have any abode\u201d\nThough the mosque was built overnight by the believers | Our heart being old sinner for years devout could not be\nWhat a beautiful message did Sanusa give to King Faisal | By descent you Hijaza are, but in heart Hijaza could no be\nThough eyes become wet there is no pleasure is in this weeping | If by mixture of affliction\u2019s blood tears pink could not be\nIqbal is a good advisor, fascinates the heart in moments | He did become hero in talk, but one in deeds he could not be","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This group of twenty nine poems are sarcasm on the contemporary political-social-economic problems. Many of them were written in the early part of \u2018Allamah Iqbal\u2019s literary career and most of them refer to the affairs of the Indian sub-continent. Hence, there is a good amount of local color in the choice of words and expressions. \u2018Allamah Iqbal is reported to have been of a pleasant and amiable temperament when in social circles and his letters reveal a fair amount of humor. However, his serious views on the matters contained in these humorous poems prevailed over his pleasant nature and in some poems he has not been able to avoid passing into serious discourse. The last poem (147-29) is an example of this.'"} +{"poem_id":"007_087","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"One who has been blessed with no secret grief | May have a body, but has not a soul.\nIf you desire to have a soul, then seek | A fever of the heart that will not cool.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_278","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE FINIS","description":"","themes":["told."],"poem":"I talk not of bearer nor of bowl hence, | This love theme, I say in a frank parlance.\nFrom Holies of Ummah what e\u2019er I hold, | In their own frank style to thee I have told.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_089","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Neither the Muslim nor his power survives; | The Sufi has outlived his radiant soul;\nAsk God for the heart and soul of men of the past, | Become a fakir, first, to regain thy power.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_274","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SEARCH FOR FOOD AND LIVING","description":"","themes":["mesh."],"poem":"If the hawks too fly for roof to roof race, | Amongst the birds of prey they find no place.\nFor a hunt of few wings and a bit flesh, | It is better to die in aerey\u2019s mesh.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_131","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The new-sprung bud addressed these words to dew: | \"We garden creatures cannot see so far;\nBut in that upper space with countless suns | Do they distinguish between high and low?\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_116","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My heart is all afire with one desire. | There is a tumult raging in my breast.\nWhat discourse, my friend, do you ask of me? | My only discourse is soliloquy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_144","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["ablaze."],"poem":"Who told him I smell thee \u2018under the rose\u2019, | To give him good news of a spring tide close.\nWhen I saw not in him thy old flame\u2019s blaze, | With a new spark I set his caneswood ablaze.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_003","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"I pray thee, Lord, to me impart. Within my breast a conscious heart: | Give me the vision to divine. The rapture pulsing through the wine,\nIt never pleased me, to receive. Another\u2019s breath, that I might live: | Give me a breath as light as morn, A sigh that in the home was born.\nI am a torrent: do not set. Me dribbling in a rivulet, | But give my waters space to spill. O\u2019er valley broad and spreading hill.\nIs it thy will to fashion me. A rival to the boundless sea, | Amid the tumult of the main. Grant me the pearl\u2019s repose to gain.\nThou had\u2019st the falcon that I am. Follow the leopard for his game: | Give me high will, a sharper claw, To win my victim to my maw.\nThe small fowl of the Sanctuary. I marked my precious prey to be: | Grant me an arrow that, unsped, Unerring flies, and strikes them dead.\nIlluminate my lifeless clay. With anthems David used to play; | Let all my atoms swiftly spring. Upborne upon an ember\u2019s wing.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_140","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Decrees of Fate are not concealed, From man whose heart throbbing seems: | He sees the image of new World, In slumberous state, during dreams.\nWhen prayer call at early morn, Transports him to Morpheus\u02b9 domain, | He tries to build the world beheld, With utmost might and utmost main.\nThe body of the dreamt of world, Is made from his handful clay: | \u02b9\u02b9God is Great!\u02ba his slogan shrill that can, The role of soul for new world play.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_161","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"There is a faqr that teaches the hunter to be a prey; | There is another that opens the secrets of mastery over the world.\nThere is a faqr that is the root of needfulness and misery among nations; | There is another that turns mere dust into elixir.\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_005","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"If your self had not been debased and lost, | Bergson, his spell on you would not have cast.\nHegel\u02b9s shell is quite devoid of gem that gleams, | His talisman merely web of fancy seems.\nMan\u02b9s need is how this earthly life to brace, | He yearns that self may last \u02b9yond Time and Space.\nTo have a life steadfast is his desire, | He seeks some rules to guide his life entire.\nThe source, that gloom dispels, spreads light around, | Is worship call at morn with clarion sound.\nI am by breed a pure and trite Somnati, | Ancestors mine were both Lati and Manati.\nYou hail from Hashemite Prophet\u02b9s race, | My origin from Brahmans I have to trace.\nPhilosophy is my body\u02b9s essential part, | It is rooted deep in fibres of my heart.\nIqbal devoid of skill and craft though be, | Through every vein of thought can fully see.\nThe frenzy in your breast is shorn of glow, | This heart illuming point you ought to know.\nIntellect leads a man from God astray, | Philosophy from grasping facts keeps away.\nDumb strains produced by calm and serious thought | Slay zeal for active life and achieve not aught.\nTrue faith and creed give strength to earthly life, | Abraham and Prophets\u02b9 Seal guide to face its strife.\nAli\u02b9s son, you are deceived by Avicenna\u02b9s thought, | Give ears to what the Holy Prophet taught.\nYou can not see the path you have to tread, | So choose a guide from tribe of Quraysh instead.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_139","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of \u2018Allamah Iqbal\u2019s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .","themes":[],"poem":"Extremely excessive is the heat of current civilization\u2019s wine | The clay body of the Muslim has exploded into flames\nIt made the speck into fire-fly by giving it borrowed light | Just look at what the trickery of the splendid sun is\nThe nature of the young generation has found new ways | This beauty, this alertness, this freedom, this fearlessness\nSuch a change has come about in planning and thought | Bursting of the garden\u2019s flower-buds in Love is considered trivial\nThe newly flying birds have lost their nests but | A pretty sight has been shown by magician\u2019s cunningness\nThe new life brought with it ever changing pleasures | Rivalry, selling conscience, impatience, greed\nMuslim\u2019s assembly is glittering with the new candle\u2019s light | But my old time wisdom is saying this to the moths\n\u201cO moth! You have derived this warmth from the assembly\u2019s candle | Burn in your own fire like me if you have the warmth of the heart","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Shaikh Abu al-Faiz Faiza Fayaza Akbarabada. This poem , as the name shows, is a critique of the present day Western civilization and its influence on the thinking of Muslims especially the Muslim youth. Exposing the hollowness and poisonous effects of the Western civilization on humanity in general and on Muslims in particular is a strong pillar of the edifice of \u2018Allamah Iqbal\u2019s thought. Examples of this abound in Bang-i-Dara as well as in all his prose and poetic writings. It is difficult to select the best few for citing and so we refrain from it. Many of these have appeared at different places in this book .'"} +{"poem_id":"003_031","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Poor intellect can\u02b9t be fit, To be your guide in life: | If led by guess and doubt, Disruption may get rife.\nYour zeal infirm and weak, Unlit your thoughts by light: | It is too hard to illume, Your life\u02b9s dark dismal night.\n\u2019Twixt actions good and bad, It\u02b9s hard to draw a line, | Unless life undertakes, Such subtle points to define.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_121","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"Mu\u2018tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu\u2018tamid\u2019s | poems have been translated into English | and published in the Wisdom of the East | series.","themes":[],"poem":"In my breast, A wail of grief, Without any spark or flash, | Alone survives, Passionless, ineffectual.\nA free man is in prison today, Without a spear or a sword; | Regret overwhelms me And also my strategy.\nMy heart Is drawn by instinct to chains. | Perhaps my sword was of the same steel.\nOnce I had a two\u2010edged sword\u2013 It turned into the chains that shackle me now. | How whimsical and indifferent, Is the Author of fates.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'Mu\u2018tamid was the king of Seville and an | Arabic poet. He was defeated and | imprisoned by a ruler of Spain. Mu\u2018tamid\u2019s | poems have been translated into English | and published in the Wisdom of the East | series.'"} +{"poem_id":"011_131","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["true."],"poem":"The world has charms like paradise true; | My tears give a moist to the shoots too.\nShe lacks to her part that cry and hue, | She\u2019s looking for a man for guidance true.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_232","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":[],"poem":"The caravans reins he would take when, | He gives vision taste to each hidden then.\nHe makes so much bare the heavenly hosts | That all nine skies would be tinder his force.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_142","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Saiyyid Muhammad Jamal al-Dan \u2018Urfa Sharaza. The prominent characteristics of \u2018Urfa\u2019s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of \u2018Allamah Iqbal\u2019s thought. Hence the \u2018Allamah was very much influenced by \u2018Urfa\u2019s poetry and has often used his thought as well as has based some of his poems on \u2018Urfa\u2019s verses. The end of the poem under review is one such example. The same verse has been used in \u2018Allamah Iqbal\u2019s major poem 145. tulu\u2018-i-Islam (The Dawn of the Islam) which comes later in this translation.","themes":[],"poem":"The imagination of \u2018Urfa has created a mansion | Which has became the envy of Sana and Faraba\nOn the subject of Love he wrote such music | By which red tears are still available to eyes\nOne day my heart made this complaint at his grave | \u201cTunes of restlessness no longer come from world\u2019s assembly\nThe disposition of the world\u2019s people has changed so much | That such condition of restlessness has gone from the world\nThe midnight wailing of the poet is offensive to the ear | When assembly\u2019s eye be unaware of pleasure of sleeplessness\nHow can somebody\u2019s flame of lament remove darkness? | When the morning\u2019s light is unwelcome for nightly worshipers\u201d\nCall came from grave \u201cReduce complaint against world\u2019s people | \u2018Strike the tune harder if the taste for music has become low","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Saiyyid Muhammad Jamal al-Dan \u2018Urfa Sharaza. The prominent characteristics of \u2018Urfa\u2019s thought are enthusiasm and fervor as well as self-respect which are the very characteristics of \u2018Allamah Iqbal\u2019s thought. Hence the \u2018Allamah was very much influenced by \u2018Urfa\u2019s poetry and has often used his thought as well as has based some of his poems on \u2018Urfa\u2019s verses. The end of the poem under review is one such example. The same verse has been used in \u2018Allamah Iqbal\u2019s major poem 145. tulu\u2018-i-Islam (The Dawn of the Islam) which comes later in this translation.'"} +{"poem_id":"011_132","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["need."],"poem":"Bid him O lord! a holy man\u2019s lead, | Who is proud of his \u2018home made wine\u2019s need.\nLike Hyder, the Lion whose arms are strong, | For both world\u2019s wealth he would never long.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_050","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"I passed beyond the bounds of this universe | and set foot in the undimensioned world,\na world without both right and left, | a world devoid of night and day.\nBefore it the lantern of my perception dimmed, | my words died in awe of the meaning.\nTo speak of the spirit with the tongue of water and clay | it is very hard to soar in a cage!\nRegard a little while the world of the heart | that you may win clear vision by the light of the Self.\nWhat is the heart? A world without colour and scent, | a world without colour and scent and without dimensions.\nThe heart is at rest, yet every moment in motion; | the heart is a world of spiritual states and thoughts.\nReason makes its way from fact to fact, | it travels without highroad and tramping and transport;\na hundred images, each different from the other, | this one acquaint with heaven, that one unattaining.\nNo one says that this which is acquaint with heaven | is on the right hand of that unattaining image,\nor that the joy which comes from beholding the beloved | is but half a pace from the air of His street.\nYour eyes may be wakeful or asleep; | the heart sees without the rays of the sun.\nKnow that world by the world of the heart | yet what shall I say of what defies analogy?\nIn that universe was another world | whose origin was from another Divine fiat,\nundecaying, and every moment transformed, | unimaginable, yet there clearly visible;\nevery moment clothed in a new perfection, | every moment clad in a new beauty.\nIts time had no need of moon and sun; | in its expanse the nine spheres are contained.\nWhatever is in the Unseen comes face to face | even before the desire for it issues from the heart.\nHow can I tell in my own tongue what it is, | this world? It is light, and presence, and life.\nTulips repose amidst the mountains, | rivers meander in the rose -gardens;\nbuds crimson, white and blue | blossom with the breath of the holy ones;\nits waters silver, the air ambergris, | palaces with domes of emerald,\ntents of ruby with golden ropes, | beauties with countenances radiant as a mirror.\nRumi said, \"Prisoner of analogy, | pass beyond the credibility of the senses,\nacts fair and foul derive out of manifestation, | the latter turning to Hell, the former to Heaven;\nthese many-coloured palaces you behold | are built of deeds, not of bricks and stones;\nwhat you call Kauthar and page and houri | are the reflection of this world of ecstasy and joy.\nHere life is the Beatific Vision, naught else, | the bliss of seeing and speaking with the Beloved.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"005_010","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["pilgrimage.","staff.","son.","carpet","He,\"","saved.","body.","things,\"","Custom.","righteousness,","VICEGERENCY","Negation.","night.\""],"poem":"1. OBEDIENCE\nSERVICE and toil are traits of the camel, | Patience and perseverance are ways of the camel.\nNoiselessly he steps along the sandy track, | He is -the ship of those who voyage in the desert.\nEvery thicket knows the print of his foot: | He eats seldom, sleeps little, and is inured to toil.\nHe carries rider, baggage, and litter: | He trots on and on to the journey's end,\nRejoicing in his speed, | More patient in travel than his rider, -\nThou, too, do not refuse the burden of Duty: | So wilt thou enjoy the best dwellingplace, which is with God.\nEndeavour to obey, O heedless one! | Liberty is the fruit of compulsion.\nBy obedience the man of no worth is made worthy; | By disobedience his fire is turned to ashes.\nWhoso would master the sun and stars, | Let him make himself a prisoner of Law!\nThe air becomes fragrant when it is imprisoned in the flower-bud; | The perfume become musk when it is confined in the -navel of the muskdeer.\nThe star moves towards its goal | With head bowed in surrender to a law.\nThe grass springs up in obedience to the law of growth: | When it abandons that, it is trodden underfoot.\nTo burn unceasingly is the law of the tulip. | And so the blood leaps in its veins\nDrops of water become a sea by the law of union, | And grains of sand became a Sahara.\nSince Law makes everything strong within, | Why dost thou neglect this source of strength?\nO thou that art emancipated from the old Custom. | Adorn thy feet once more with the same fine silver chain!\nDo not complain of the hardness of the Law. | Do not transgress the statutes of Muhammad!\n2. SELF-CONTROL\nThy soul cares only for itself, like the camel: | It is self-conceited, self-governed, and self-willed.\nBe a man, get its halter into thine hand, | That thou mayst become a pearl albeit thou art a potter's vessel.\nHe that does not command himself | Becomes a receiver of commands from others.\nWhen they moulded thee of clay, | Love and fear were mingled in thy making:\nFear of this world and of the world to come, fear of death, | Fear of all the pains of earth and heaven;\nLove of riches and power, love of country, | Love of self and kindred and wife.\nMan, in whom clay is mixed with water, is fond of ease, | Devoted to wickedness and enamoured of evil.\nSo long as thou hold'st the staff of \"There is no god but He,\" | Thou wilt break every spell of fear.\nOne to whom God is as the soul in his body, | His neck is not bowed before vanity.\nFear finds no way into his bosom, | heart is afraid of none but Allah.\nWhoso dwells in the world of Negation. | Is freed from the bonds of wife and child.\nHe withdraws his gaze from all except God | And lays the knife to the throat of his son.\nThough single, he is like a host in onset: | Life is cheaper in his eyes than wind.\nThe profession of Faith is the shell, and prayer is the pearl within it: | The Moselm's heart deems prayer a lesser pilgrimage.\nIn the Muslim's hand prayer is like a dagger. | Killing sin and forwardness and wrong.\nFasting makes an assault upon hunger and thirst. | And breaches the citadel of sensuality.\nThe pilgrimage enlightens the soul of the Faithful: | It teaches separation from one's home and destroys attachment to one's native land;\nIt is an act of devotion in which all feel themselves to be one, | It binds together the leaves of the book of religion,\nAlmsgiving causes love of riches to pass away | And makes equality familiar;\nIt fortifies the heart with righteousness, | It increases wealth and diminishes fondness for wealth.\nAll this is a means of strengthening thee: | Thou art impregnable, if thy Islam be strong.\nDraw might from the litany \"O Almighty One!\" | That thou mayst ride the camel of thy body.\n3. DIVINE VICEGERENCY\nIf thou canst rule thy camel, thou wilt rule the world. | And wear on thine head the crown of Solomon.\nThou wilt be the glory of the world whilst the world lasts, | And thou wilt reign in the kingdom incorruptible.\n'Tin sweet to be God's vicegerent in the world | And -exercise sway over the elements.\nGod's vicegerent is as the soul of the universe, | His being is the shadow of the Greatest Name.\nHe knows the mysteries of part and whole, | He executes the command of Allah in the world.\nWhen he pitches his tent in the wide I world. | He rolls up this ancient carpet\nHis genius abounds with life and desires to manifest itself: | He will bring another world into existence.\nA hundred worlds like this world of parts and wholes | Spring up, like roses, from the seed of his imagination.\nHe makes every raw nature ripe, | He puts the idols out of the sanctuary.\nHeart-strings give forth music at his touch. | He wakes and sleeps for God alone.\nHe teaches age the melody of youth | And endows every thing with the radiance of youth.\nTo the human race he brings both a glad message and a warning, | He comes both as a soldier and as a marshal and prince.\nHe is the final cause of \"God taught Adam the names of all things,\" | He is the inmost sense of \"Glory to Him that transported His servant by night.\"\nHis white hand is strengthened by the staff. | His knowledge is twined with the power of a perfect man.\nWhen that bold- cavalier seizes the reins, | The steed of Time gallops faster.\nHis awful mien makes the Red Sea dry, | He leads lsrael out of Egypt.\nAt his cry, \"Arise,\" the dead spirits | Rise in their bodily tomb, like pines in the field.\nHis person is an atonement for all the world, | By his grandeur the world is saved.\nHis protecting shadow makes the mote familiar with the sun, | His rich substance makes precious all that exists,\nHe bestows life by his miraculous actions, | He renovates old ways of life.\nSplendid visions rise from the print of his foot. | Many a Moses is entranced by his Sinai.\nHe gives a new explanation of Life, | A new interpretation of this dream.\nHis hidden life is being Life's mystery. | The unheard music of Life's harp.\nNature travels in blood for generations. | To compose the harmony of his personality.\nOur handful of earth has reach the zenith, | For that champion will come forth from this dust\nThere sleeps amidst the ashes, of our To-day | The flame of a world consuming morrow.\nOur bed enfolds a garden of roses, | Our eyes are bright with to-morrow's dawn.\nAppear, O rider of Destiny! | Appear, O light of the dark realm of Change\nIllumine the scene of existence. | Dwell in the blackness of our eyes!\nSilence the noise of the nations, | Imparadise our ears with thy music!\nArise and tune the harp of brotherhood, | Give us back the cup of the wine of love !\nBring once more days of peace to the world, | Give a message of peace to them that seek battle !\nMankind are the cornfield and thou the harvest, | Thou art the goal of Life's caravan.\nThe leaves are scattered by Autumn's fury | Oh, do thou pass over our gardens as the Spring!\nReceive from our downcast brows | The homage of little children and of young men and old!\nIt is to thee that we owe our dignity | And silently undergo the pains of life.","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"001_140","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.","themes":["stature","also","qudsis"],"poem":"Every particle of the universe is a prisoner of destiny | Prudence is a cover for helplessness and compulsion\nThe sky, the sun and the moon all are helpless | The fast moving stars are compelled to moving\nBreaking is the end of flower bud\u2019s pitcher in the garden | The garden\u2019s verdure and flowers are also compelled to grow\nIt may be nightingale\u2019s song or conscience\u2019 silent call | Everything is chained in the same universal chain!\nWhen this secret of helplessness becomes evident to the eye | The turbulent flood of tears in the heart dries up\nThe dance of pleasure and grief does not remain in the human heart | The song remains but the pleasure of treble and bass does not remain\nKnowledge and wisdom are robbers of tears and sighs\u2019 wealth | That is the intelligent heart is a piece of diamond!\nThough the dew\u2019s freshness does not exist in my garden | My eye is not enriched with the red tears\nAh! I am aware of the secret of human afflictions | But my nature\u2019s orchestra is unaware of complaint\u2019s song\nThe story of vicissitudes of time does not come on my lips | My heart is not astonished, not laughing, not crying\nBut O messenger, your picture is one of constant wailing | Ah! this is the contradiction of my firm wisdom!\nLife\u2019s foundation becomes lasting with overflowing wailing | The hard hearted Intellect is embarrassed with the knowledge of pathos\nMy mirror is bright with the wave of sighs\u2019 smoke | My skirt is full with the treasure of tears\nThe miracle of your picture has surprised me | Which has completely changed the flight of time\nAs if it brought the past and present together | It acquainted me again with the age of infancy\nWhen that feeble soul was being nurtured by your side | Whose tongue was not adequately familiar with talking\nAnd whose linguistic spice is now the subject of conversation | The pearls of whose jewel-shedding eyes are priceless\nThe learning\u2019s serious discourses, the shrewdness of old age | The dignity of worldly honors, the pride of young age\nWe descend from the positions of dignity in life | We descend as a simple child in the lap of the mother\nWe are laughing informally, we are free from care | We are once more living in the same lost paradise\nAh! Who will now be waiting for me in the homeland? | Who will become restless by not getting my letter?\nI will come to your grave carrying this lament | To whose thoughts will I come in the midnight prayers?\nWith your up-bringing I became fortunate like stars | The house of my ancestors became a source of pride\nYour life was written in gold letters in the existence\u2019 book | Your life was a full lesson of secular and religious education\nYour love remained in my service for your whole life | When I was able to serve you, you did not survive\nThat youth who equals the slender cypress in stature | Who became more fortunate in serving you than me\nThat constant companion of mine in the business of life | That picture of yours in love, that source of my strength\nHe is crying like a helpless infant for you | He is crying with impatience from morning till evening\nThe love whose seed you planted in our life\u2019s field | By the grief of separation that love became more firm\nAh! This world, this mourning place for the young and old! | In what a strange ever-changing prison man is imprisoned!\nHow difficult it is to live! How easy it is to die! | In the existence\u2019 garden death is cheap as breeze!\nThere are earthquakes, thunderbolts, famines, afflictions | How diverse the daughters of the mother of time are!\nIn poor man\u2019s hovel, in rich man\u2019s mansion is death | In forest, house, city, garden, wilderness is death\nDeath is tumultuous in the silent ocean | Boats are drowned in the lap of death\nNeither there is ability to complain, nor power of speech | Life nothing but is a yoke choking the throat\nIn the caravan nothing but bell\u2019s wailing exists | Nothing except the valuable weeping eye exists!\nHowever, this period of trial will also come to its end | Behind the sky\u2019s nine orbits there are other orbits also\nWhat if the tulips and roses in this garden are afflicted? | What if nightingales are compelled to wail and complain?\nThe bushes, which are burnt by the sighs of the autumn | Will green up when the breezes of the invigorating spring flow\nWhat if our spark is asleep in the dust of the shield? | What if this handful of dust is our temporary abode?\nThe end of the fire of life is not in the ashes! | This is not the jewel whose destiny is breaking!\nLife is such a beloved in the eye of Nature | Life\u2019s preservation is in everything\u2019s nature\nIf the death\u2019s hand could efface life\u2019s picture | The system of the universe would not have made it so common\nIf it is cheap then think that death is nothing | Just as there is no break in living by sleeping\nAh ! O imprudent one! Death\u2019s hidden secret is something different! | The instability of the picture exhibits something different!\nThe picture of wind over water is sight\u2019s paradise | By break in the restless wave it makes the bubbles\nIt conceals it again in the skirt of the wave! | How mercilessly it demolishes its own picture\nIf the wind could not create its bubble again | The wind would not have broken it so carelessly\nWhat is the effect of this custom on the form of creation? | This is the proof of the power of wind over creation\nIf the existence\u2019 nature be not in search of longing | It would never be in search of the better form!\nAh ! The restless mercury, the sky brightening stars | The heat of these sparks is obligated to the night\nTheir antiquity is bewildering to the Intellect | The history of the human race is a mere moment for them\nThen this Man whose vision is directed to the celestial world | Who is more immaculate in his goals than qudsis\nWho is lighted up like a candle in the assembly of Nature | In the expanse of whose nature celestial world is a mere dot\nWhose ignorance is restless to know the Truth | Whose nail is the plectrum to the harp of existence\nIs this flame inferior than the sky\u2019s sparks even? | Is our sun less precious than the stars even?\nThe eye of flower\u2019s seed is awake even under the soil | How restless for growth and development the seed is\nThe flame of life which is concealed in this grain | Is under compulsion for self-assertion and growth\nEven with the grave\u2019s cold it cannot become dispirited | Even by being buried under soil it cannot become cold!\nBecoming a flower, it comes out of its grave | That is it gets the robe of life from its death\nGrave is the organizer of its scattered powers | Which is throwing its rope-ladder round sky\u2019s neck\nDeath is the name of the renewal of life\u2019s taste | Behind the veil of sleep it is a message of awakening\nThe one accustomed to flight is not afraid of flight! | Death in this garden is nothing but readying for flight!\nPeople say that the pain of death is incurable | Separation\u2019s wound is cured with time\u2019s salve\nBut the heart where the grief of the dead ones is living | Is free from the loop of the chain of morning and evening\nMourning\u2019s wailing does not stop with the spell of time | Time is no salve for the wound of separation\u2019s sword\nWhen some sudden calamity befalls us | Tears come out of the eyes constantly\nThe heart becomes accustomed to wailing and complaint | The heart\u2019s blood drips from the tearful eyes\nThough Man is deprived of the power of patience | This sub-conscious feeling always exists in his nature\nThe essence of Man does not become annihilated | He disappears from sight but is not annihilated\nThe baggage of life is dust with the flame of grief | This fire is cooled with this subtle feeling\u2019s water\nAh! This control of wailing is not negligence\u2019 silence | This consolation is awareness, it is not forgetfulness!\nWhen the dawn manifests itself from the east | It washes away the night\u2019s stain from the world\u2019s skirt\nIt clothes the melancholy tulip in red garb | It makes the silent bird intoxicated with music\nThe song is freed from the nightingale\u2019s breast | The morning breeze is so full of hundreds of tunes\nThose who in rose beds, mountains and brooks were sleeping | At long last in the morning the bride of life are embracing\nIf the law of life is that every night dawn be | Why the end of Man\u2019s grave should not his dawn be\nThe net of my silvery imagination is universal | In which I have imprisoned your remembrance!\nThe affliction stricken heart is filled with your memory | As in the Ka\u2019bah the expanse is filled with supplications!\nThe sequence of Divine commands which is called life | Its manifestations are covering myriad of unstable worlds\nThe ways of every stage of life are different | Hereafter also is a marshaling place of life!\nNothing is available there to the death\u2019s field | But the climate is favorable for action\u2019s seed\nThe light of nature is not imprisoned in body\u2019s darkness | The expanse of the human thought is not so narrow\nYour life was brighter than even the moon | Your journey was better than even that of the morning star\nMay your grave be bright like the dawn\u2019s mansion | May this dusty bed-chamber of yours be light-filled!\nMay the sky be spraying dew on your grave! | May the freshly grown grass be guarding this house!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem was written in Europe at the time of the death of \u2018Allamah Iqbal\u2019s mother. It is not only an expression of his grief on this sad incident but is also an expression of the philosophy of life and death and the grief created by them. It expands the thoughts expressed in Poem No. 82 Falsafah-i-Gham (The Philosophy of Grief). In spite of realizing that everything in the universe is subject to the Will and Command of God the news of his mother\u2019s death was too hard to bear. He reminisces his whole life and recapitulates some memorable events of his domestic life. He explains with several examples , that death is a transitory phase in existence and is not designed to annihilate a person. The last verse of stanza 8 is important. By comparing man with stars he presents the Islamic concept of man\u2019s superiority over the rest of creation. The last two verses of stanza 10 are important. Though time mitigates all grief the loss of his mother has caused him so much grief that time cannot reduce it. The poem ends in a supplication to God for his mother.'"} +{"poem_id":"011_220","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["night"],"poem":"The hill and desert night defies thy day, | The birds and waves know not their old songs gay.\nThis world wont lit up from the hermit\u2019s lamp, | Thy sun light is needed in every camp.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_075","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Refine his morals and life once more, | Infuse a world new in his heart\u2019s core.\nFrom violent storms, his clothes are torn, | Fear from his lamp, though wavers and worn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_053","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Nature before your mind present, | Subdue this world of hue and scent.\nOf selfhood you appear bereft, | To find the thing lost go on quest.\nThe stars do shine in boundless space, | Desire to get this lofty place.\nDisrobed the houris of your mead, | The rose and tulip darning need.\nOf urge, though Nature not deplete, | Yet where it fails you must complete.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_009","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"What fruit will the bough of my hope bear\u2013 | What do I know of your destiny?\nThe rose\u2010bud needs to open today\u2013 | Why wait for tomorrow\u2019s morning breeze?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"002_103","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Thank Thee, O Lord, I am not without talent born; | I am not a slave of kings and potentates;\nThough born I am with a power to see the world, | I belong to none, like Jamsheed's all\u2014seeing glass.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_152","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"What is this life of yours, tell me its mystery\u2014 | Trampled. in dust is your ages-old history!\nDeep in that dust has been smothered your flame\u2014 | Wake, and hear dawn its high summons proclaim\nCreatures of dust from the soil may draw bread: | Not in that darkness is Life's river fed!\nBase will his metal be held, who on earth | Puts not to trial his innermost worth!\nBreak all the idols of tribe and of caste, | Break the old customs that fetter men fast\nHere is true victory, here is faith's crown\u2014 | One creed and one world, division thrown down\nCast on the soil of your clay the heart's seed | Promise of harvest to come, is that seed","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_048","book_title":"Javed Nama","section_title":"The Sphere of Saturn","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"003_059","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A Muslim true gets grandeur new, With moment\u02b9s change and every hour: | By words and deeds he gives a proof, Of Mighty God, His reach and power.\nTo rout the foes, to grant them reprieve, Do pious deeds and show great might: | Are four ingredients that make, A Muslim Devout who shuns not fight.\nWith Gabriel trusted and steadfast, This clay\u2010born man has kinship close: | A dwelling in some land or clime, For himself Muslim never chose.\nThis secret yet none has grasped, That Muslim Scripture reads so sweet: | Practising rules by it prescribed, Becomes its pattern quite complete.\nThe Faithful acts on aims and ends, That Nature keeps before its sight: | In world he sifts the good and bad, In future shall judge wrong and right.\nWhile dealing with friends and mates, He is dew that thirst of tulip slakes: | When engaged with his foes in fight, Like torrent strong makes rivers shake.\nThe charm of Nature\u02b9s eternal song, In Muslim\u02b9s life, no doubt is found: | Like chapter Rahman of the Quran, Is full of sweet melodious sound.\nSuch thoughts that shine like lustrous stars, My brain, like workshop, can provide: | You can select the star you like, So that your Fate this star may guide!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_154","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"Khush\u2010hal\u00a0Khan\u00a0Khattak\u00a0was\u00a0a\u00a0well-known\u00a0patriotic\u00a0poet\u00a0of\u00a0Pushto\u00a0who\u00a0forged\u00a0a\u00a0union of\u00a0Afghan\u00a0tribes\u00a0of\u00a0the\u00a0Frontier\u00a0to\u00a0liberate\u00a0Afghanistan\u00a0from\u00a0the\u00a0Mughals.\u00a0Only\u00a0the\u00a0Afridis\u00a0among\u00a0the\u00a0tribes\u00a0remained\u00a0on\u00a0his\u00a0side\u00a0till\u00a0the\u00a0last.\u00a0About\u00a0a\u00a0hundred\u00a0of\u00a0his\u00a0po ms\u00a0were\u00a0published\u00a0in\u00a0translation\u00a0from\u00a0London\u00a0in\u00a01862.","themes":[],"poem":"Let\u00a0the\u00a0tribes\u00a0be\u00a0lost\u00a0in\u00a0the\u00a0unity\u00a0of\u00a0the\u00a0nation, | So\u00a0that\u00a0the\u00a0Afghans\u00a0gain\u00a0prestige!\nThe\u00a0youth\u00a0to\u00a0whom\u00a0the\u00a0stars\u00a0are\u00a0not\u00a0out\u00a0of\u00a0bounds | Are\u00a0the\u00a0ones\u00a0I\u00a0love\u00a0indeed\u2014\nIn\u00a0no\u00a0way\u00a0is\u00a0this\u00a0child\u00a0of\u00a0the\u00a0mountains, | Inferior\u00a0to\u00a0the\u00a0Mughal.\nMay\u00a0I\u00a0tell\u00a0you\u00a0my\u00a0secret,\u00a0O\u00a0Comrade: | Khush\u2010hal\u00a0Khan\u00a0would\u00a0much\u00a0like\u00a0that\u00a0his\u00a0burial\u00a0place\nBe\u00a0far\u00a0from\u00a0the\u00a0reaches\u00a0of\u00a0the\u00a0dust\u00a0blown\u00a0by\u00a0the\u00a0Mughal\u00a0cavalry, | Carried\u00a0by\u00a0the\u00a0mountain\u00a0wind.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'Khush\u2010hal\u00a0Khan\u00a0Khattak\u00a0was\u00a0a\u00a0well-known\u00a0patriotic\u00a0poet\u00a0of\u00a0Pushto\u00a0who\u00a0forged\u00a0a\u00a0union of\u00a0Afghan\u00a0tribes\u00a0of\u00a0the\u00a0Frontier\u00a0to\u00a0liberate\u00a0Afghanistan\u00a0from\u00a0the\u00a0Mughals.\u00a0Only\u00a0the\u00a0Afridis\u00a0among\u00a0the\u00a0tribes\u00a0remained\u00a0on\u00a0his\u00a0side\u00a0till\u00a0the\u00a0last.\u00a0About\u00a0a\u00a0hundred\u00a0of\u00a0his\u00a0po ms\u00a0were\u00a0published\u00a0in\u00a0translation\u00a0from\u00a0London\u00a0in\u00a01862.'"} +{"poem_id":"002_128","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"THE MOTH\nThe firefly is so far removed, From the status of the moth! | Why is it so proud, Of a fire that cannot burn?\nTHE FIREFLY\nGod be thanked a hundred times, That I am, not a moth\u2013 | That I am no beggar, Of alien fire!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_008","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Out of our dust thou stirrest. What sighings of despair! | Nearer art thou than spirit, Yet minglest all too rare.\nUpon the dawn\u2019s wind billows. Secretly thou dost come | Amid the roses\u2019 fragrance, And all the garden\u2019s bloom.\nYet in the West none knows thee, The East all fable is: | \u2018Tis time within this world, then, To grave new images!\nWho wills that all the nations. Before his might should yield, | With Changez lance to pierce him. His frenzy shall be stilled.\nI am a slave unfettered, And freedom I might gain | Were not this twisted ringlet. About my neck, a chain.\nI know naught else but weeping. Men call the poet\u2019s art, | And what is this thou sprinklest. Like dew upon my heart?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_036","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Looking in a mess is Indian State, | In the same messy form is world\u2019s own state.\nSo solicit not five times to pray, | A burden on slaves are these arrays.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_129","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The Artist, Whose vast mind. Both day and night designed, | Engraving these, displays. Upon Himself His gaze.\nSufi! Step out before. Thy dim and dusty store; | Nature has merchandise. To offer\u2013at what price!\nDown, and the stars and moon, Nightfall, the sun at noon\u2013 | All these unveiled the eye. For but one glance may buy!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_293","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["East."],"poem":"I know many savants and gems of west, | On being and non being they felt the same quest.\nBid me, tell to thee two words at least, | To me please talk in accent of East.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_082","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Sleeper, rise thou up, and fast! Once again upon the past | And the future fix thy gaze; Thou must think on other ways.\nLove bath laid his heavy load. On Time\u2019s saddle to the road: | Art thou lover? In thy need. Eve and dawn must be thy steed.\nElder said, \"This world below. In no certain gait doth go; | We must close out eyes, nor care. What is foul herein, or fair.\n\"If, the world being wholly spurned, Unto Him thy mind is turned, | First of all the things to do Is thy own life to forgo.\"\n\"Ah, within my heart\", said I, \"Yet unbroken idols lie\": | \"Then this temple\", answered he, \"Must be shattered utterly !\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_160","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"With every heart Love plays a different part\u2013 | Now as a stone, now as a crystal bowl.\nIt robbed you of your self and gave you tears | Instead: it brought me closer to my soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_153","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Unbridled luxury, State pomp and pride, Rich commerce; | but to dwell inside That lampless breast all tranquil thoughts refuse.\nDark is the white man\u2019s country with the grime Of engines, | No valley that might see Splendour descending on a burning tree;\nA civilization sick before its prime, | At its least gasp\u2014leaving maybe, For caretakers of Christendom, the Jews.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_080","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Little flower fast asleep, Rise narcissus-like, and peep; | Lo, the bower droops and dies. Wasted by cold griefs; arise!\nNow that birdsong fills the air. And muezzins call to prayer, | Listen to the burning sighs. Of the passionate hearts, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nNow the sun, that doth adorn. With his rays the brow of morn, | Doth suffuse the cheeks thereof. With the crimson blush of love.\nOver mountain, over plain. Caravans take route again; | Bright and world-beholding eyes, Gaze upon the world, and rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAll the Orient doth lie. Like strewn dust, the roadway by, | Or a still and bushed lament. And a wasted sigh and spent:\nYet each atom of this earth. Is a gaze of tortured birth. | Under Ind\u2019s and Persia\u2019s skies, Through Arabia\u2019s plains, O rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nSee, thy ocean is at rest, Slumbrous as a desert waste; | Yea, no waxing or increase. E\u2019er disturbs thy ocean\u2019s peace.\nNe\u2019er thy ocean knoweth storm. Or Leviathan\u2019s dread swarm; | Rend its breast and, billow-wise. Swelling into tumult, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nListen to this subtlety. That reveals all mystery: | Empire is the body\u2019s dust; Spirit, true Religion\u2019s trust;\nBody lives and spirit lives. By the life their union gives. | Lance in hand, and sword at thighs, Cloaked, and with thy prayer mat, rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nThou art true and worshipful. Guardian of eternal Rule, | Thou the left hand and the right. Of the World-possessor\u2019s might.\nShackled slave of earthy race, Thou art Time, and thou art Space: | Wine of faith that fear defies. Drink, and from doubt\u2019s prison rise!\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise!\nAgainst Europe I protest, And the attraction of the West: | Woe for Europe and her charm, Swift to capture and disarm!\nEurope\u2019s hordes with flame and fire. Desolate the world entire; | Architect of Sanctuaries, Earth awaits rebuilding; rise\nOut of leaden sleep, Out of slumber deep | Arise! Out of slumber deep. Arise","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_004","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.","themes":["Jahanabad","assembly","Shiraz","Weimar's","dust","life"],"poem":"Through you the secret was revealed to the human intellect | That innumerable enigmas are solved by human intellect\nYou were the complete soul, literary assembly was your body | You adorned as well as remained veiled from the assembly\nYour eye is longing to witness that veiled Beauty | Which is veiled in everything as the pathos of life\nThe assemblage of existence is rich with your harp | As mountain's silence by the brook's melodious harp\nThe garden of your imagination bestows glory on the universe | From the field of your thought worlds grow like meadows\nLife is concealed in the humor of your verse | Picture's lips move with your command of language\nSpeech is very proud of the elegance of your miraculous lips | Thurayyah is astonished at your style's elegance\nBeloved of literature itself loves your style | Delhi's bud is mocking at the rose of Shiraz\nAh! You are resting in the midst of Delhi\u2019s ruins | Your counterpart is resting in the Weimar's garden\nMatching you in literary elegance is not possible | Till maturity of thought and imagination are combined\nAh! What has befallen the land of India! | Ah! The inspirer of the super-critical eye!\nThe lock of Urdu's hair still craves for combing | This candle still craves for moth's heart-felt pathos\nO Jahanabad ! O cradle of learning and art | Your entire super-structure is a silent lament\nThe sun and the moon are asleep in every speck of your dust | Though innumerable other gems are also hidden in your dust\nDoes another world-famous person like him also lie buried in you? | Does another gem like him also lie concealed in you?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This elegy is a tribute to the genius of Mirza Asad Allah Khan Ghalib. The poem also provides a glimpse of \u2018Allamah Iqbal\u2019s feelings of love for Delhi as an emblem of the glory of the Muslim civilization in the Indian sub-continent, which reached its zenith during the reign of Shahjahan (1592-1666, reigned 1627-58), the famous Mughal Emperor of India and the builder of the Taj Mahal. The love and pride of \u2018Allamah Iqbal for the period of the glory of Muslims and Islam during the rise of the Islamic civilization, and his pathos at the decay of this civilization appear throughout his works, including Bang-i-Dara.'"} +{"poem_id":"008_148","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"You are a sword, come out of your cover, | Come out of your sheath.\nRemove the veil from your potentialities, | Take hold of the moon, the sun and the stars.\nIllumine your night by-the light of faith, | Take your white hand out of the armpit.\nHe who has opened his eyes on the heart | Has sown a spark and reaped a fire.\nHave a spark from my innermost heart, | For my heart is as fiery as Rumi's.\nOtherwise get fire from the new Culture of the West, | Adorn your exterior and bring spiritual death on you.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_117","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Sun, moon and Jupiter shine their hour; | Your self burns on, fed by Love\u2019s power.\nYour creed knows nothing of race or hue: | No credit in white or black, or blue!\nWhere selfhood droops, doubts fight ding\u2010dong; | Where it blooms\u2014a world of verse and song!\nIf your soul rot under slavery\u2019s blight, | Your art an idolater\u2019s soulless rite;\nIf sense of your own greatness sway you, | Legions of men and Jinn obey you!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_150","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014a\u00a0taste\u00a0for\u00a0revolution. | What\u00a0is\u00a0the\u00a0originality\u00a0of\u00a0thought\u00a0and\u00a0action?\u2014the\u00a0age\u00a0of\u00a0youth\u00a0for\u00a0a\u00a0nation.\nOriginality\u00a0of\u00a0thought\u00a0and\u00a0action\u00a0creates\u00a0miracles\u00a0of\u00a0life: | It\u00a0turns\u00a0pebbles\u00a0into\u00a0ruby\u00a0stones.\nO\u00a0Great\u00a0Rome!\u00a0Your\u00a0conscience\u00a0has\u00a0changed\u00a0altogether: | Is\u00a0this\u00a0a\u00a0dream\u00a0I\u00a0see\u00a0or\u00a0is\u00a0this\u00a0for\u00a0real!\nYour\u00a0old\u00a0have\u00a0the\u00a0gleam\u00a0of\u00a0life\u00a0in\u00a0their\u00a0eyes; | The\u00a0flame\u00a0of\u00a0desire\u00a0warms\u00a0up\u00a0the\u00a0hearts\u00a0of\u00a0your\u00a0young.\nThis\u00a0warmth\u00a0of\u00a0love,\u00a0this\u00a0longing\u00a0and\u00a0this\u00a0self\u2010expression: | Flowers\u00a0cannot\u00a0hide\u00a0themselves\u00a0in\u00a0the\u00a0season\u00a0of\u00a0Spring.\nSongs\u00a0of\u00a0passion\u00a0fill\u00a0your\u00a0air\u00a0now\u2014 | The\u00a0instrument\u00a0of\u00a0your\u00a0nature\u00a0was\u00a0awaiting\u00a0someone\u00a0to\u00a0play\u00a0on\u00a0it!\nWhose\u00a0benevolent\u00a0eye\u00a0has\u00a0graced\u00a0this\u00a0miracle\u00a0upon\u00a0you? | He\u00a0whose\u00a0vision\u00a0is\u00a0like\u00a0the\u00a0light\u00a0of\u00a0the\u00a0Sun!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_006","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider's nest and the fly's body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.","themes":[],"poem":"One day a spider said to a fly | \"Though you pass this way daily\nMy hut has never been honored by you | By making a chance visit inside by you\nThough depriving strangers of a visit does not matter | Evading the near and dear ones does not look good\nMy house will be honored by a visit by you | A ladder is before you if you decide to step in\nHearing this the fly said to the spider, | \"Sire, you should entice some simpleton thus\nThis fly would never be pulled into your net | Whoever climbed your net could never step down\"\nThe spider said, \"How strange, you consider me a cheat | I have never seen a simpleton like you in the world\nI only wanted to entertain you | I had no personal gain in view\nYou have come flying from some unknown distant place | Resting for a while in my house would not harm you\nMany things in this house are worth your seeing | Though apparently a humble hut you are seeing\nDainty drapes are hanging from the doors | And I have decorated the walls with mirrors\nBeddings are available for guests\u2019 comforts | Not to everyone\u2019s lot do fall these comforts\".\nThe fly said, \"All this may very well be | But do not expect me to enter your house\n\"May God protect me from these soft beds | Once asleep in them getting up again is impossible\"\nThe spider spoke to itself on hearing this talk | \"How to trap it? This wretched fellow is clever\nMany desires are fulfilled with flattery in the world | All in the world are enslaved with flattery\"\nThinking this the spider spoke to the fly thus! | \"Madam, God has bestowed great honors on you!\nEveryone loves your beautiful face | Even if someone sees you for the first time\nYour eyes look like clusters of glittering diamonds | God has adorned your beautiful head with a plume\nThis beauty, this dress, this elegance, this neatness! | And all this is very much enhanced by singing in flight\".\nThe fly was touched by this flattery | And spoke, \"I do not fear you any more\nI hate the habit of declining requests | Disappointing somebody is bad indeed\"\nSaying this it flew from its place | When it got close the spider snapped it\nThe spider had been starving for many days | The fly provided a good leisurely meal","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem and the six which follow it are apologues with lessons and morals for children. This one has two lessons, viz. (i) that exquisite beauty exists in the whole creation of God, even in humble objects like the spider's nest and the fly's body. This must be admired, and (ii) falling to flattery is an evil which leads to destruction and must be avoided.'"} +{"poem_id":"008_135","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Silent rosebud in her heart Had a secret, veiled apart, | Suffered countless aches and woes. Buffeted by thyme and rose.\nSo she sought, to keep her word, Breeze of spring and meadow-bird. | Putting faith in these (yet both, Soared on wing) to guard her troth","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_051","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You ask how close the link between my soul | And body: that link is beyond compute.\nMere swirling, choked-up breath while in it, I | Am music when I issue from the flute.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_040","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.","themes":["rose"],"poem":"The fire-fly's light is shining in the garden's abode | Or a candle is lighted in the assembly of flowers ?\nHas some star flown down from the sky? | Or has a moon's ray been brought to life?\nOr the emissary of the day has come to the night's kingdom? | Has become prosperous in foreign land was unknown in homeland\nHas some button fallen from the cloak of the moon? | Or some speck has become prominent in the sun's shirt?\nWas it the concealed glimpse of the Eternal Beauty? | Which was brought by Nature out of solitude into the assembly\nDarkness as well as light is in this little moon | Now it is out of eclipse, now it is in eclipse\nThe moth is an insect, as the fire-fly is an insect | The former needs light, the latter is light's embodiment\nNature gave beauty to everything in the universe | It gave agitation to moth, it gave light to fire-fly\nIt gave flowery music to the speechless bird | Having given tongue to the rose taught it to be silent\nThe beauty of twilight's spectacle was decaying | Brightening up this fairy, a short life it gave\nIt gave color to the dawn like a beautiful bride | Clothing it in red dress gave it the mirror of dew\nIt gave shade to the tree, gave flight to the wind | It gave flow to water, gave restlessness to waves\nThis distinction but is a way of our thinking | The fire-fly's day is the same as our night\nThe Eternal Beauty's reflection is present in everything | It is speech in man. It is blooming in the flower bud\nThis moon in the sky is the poet's heart so to say | It is moonlight there what here the prick of pathos is\nThe manners of speech have deceived us, otherwise | Song is nightingale's fragrance, flower's fragrance is its song\nConcealed in plurality is the secret of the Unity | What is fire-fly\u2019s brightness is flower\u2019s fragrance\nWhy should this difference be occasion for dissensions? | When the Primeval Day\u2019s silence be concealed in everything","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem in three parts, different in cadence, deals with important mystic concepts through the common-place fire fly. The first part extols the beauties of the insect in different ways, and presents it as a reflection of the creative power of God. The next two parts show how the creativity of God appears in all His creatures throughout the universe, examples of which have been taken only from the common creatures and phenomena familiar to the denizens of the earth, to make the subject easily intelligible to the common man. The essence of the poem is the twin concept of Tawhad-i-Ilah (The Unity of God) and Tawhad-i-Insaniyat (The Unity of Mankind). This is mentioned in the last two verses. The coherence in the diversity of the universe points to the Unity of the Creator in the plurality of the universe.'"} +{"poem_id":"002_071","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The crescent has surpassed, The constellation\u2019s might | And grown in plenitude, With arduous labour.\nIn vain does a bud, Blossom in confined air, | If it., bloom has been, Denied the rays of the sun.\nIf thy eye is pure, So will be thy heart, | For the heart mirrors, all, That the eye ever sees.\nThe mountain flower grows not, In gardens well trimmed, | Despising,, to keep company, With meaner growths oil earth.\nWho cares for the wars, Fought by mighty kings? | But the songs of mortal poets, Enjoy an immortal fame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_137","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.","themes":["Mus\u00e8afa","Lahab","Halab","struggle"],"poem":"Struggle has continued from eternity till the present day | Between the lamp of Mus\u00e8afa and the spark of Bu Lahab\nLife is flame-tempered, high-minded and fervent | It\u2019s nature is resolving difficulty, bearing cruelty\nFrom the evening\u2019s quietude till the morning\u2019s song | There are many a stage of the midnight wailing!\nStruggle exists between the heat and cold, throbbing and shaping | From the dark dust to the polished glass of Halab !\nThe phenomena of making and breaking, squeezing, heating and distilling | Exist between the drop of spring rain and the heat of the grape wine!\nNations live by this continuous struggle alone | This alone is the secret of the Arab nation\u2019s struggle !\n\u201cThe tavern-keepers making wine from the grape | Break the stars and construct the sun\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem, though named Irtiqa or \u201cEvolution\u201d does not deal with the Darwinian theory of evolution. Also, \u201cstruggle for existence and survival of the fittest\u201d which are important pillars on which this theory rests do not form the thesis of this poem. The central idea of the poem is that perfection is attained by struggle and going through trials and tribulations. It starts with the basic concept that the struggle between evil and virtue is eternal and perpetual. This is a very great consolation and a beacon of light for those engaged in the struggle for the Truth. Each subsequent verse deals with the method of perfection of one\u2019s objects and details the procedure of struggle and hardships through which one has to go before attaining perfection. This theme is so dear to \u2018Allamah Iqbal that his works are replete with this idea to the extent that it can be called the raison d\u2019etre for his efforts. Cf. | (205) The life not fired with the desire for revolution death is | The struggle for revolution essence for nations\u2019 life is. | It must also be understood that the purpose of adopting this theme was to infuse a new spirit in the dead body of the Muslim Ummah during the period of the lowest ebb in its history.'"} +{"poem_id":"008_124","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"A secret \u2018tis, \u2018tis evident, (Thou sayst) this world of hue and scent: | Go, strike thyself upon its wire\u2013 Thou art the plectrum, it the lyre.\nThe gaze disclosed in ecstasy. Trembles to view its purity, | And yet thou sayst it is a veil. A covering, a thing unreal!\nPull down the pole of the immense. That struts heaven\u2019s cerulean tents, | For like a spark it naked lies. Before the contemplative eyes.\nHigh Paradise is not so fair. As this clay garment that I wear; | Within this sanctuary of mine. Is holy fire, and joy divine.\nI lose myself a little time, I lose awhile the great sublime, | The twain discovering presently\u2013 O miracle, O mystery!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_137","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["poppy"],"poem":"Grow that poppy from the dust of mine, | Whose blood is dripping from my heart\u2019s line.\nThis heart be received as a favour great, | I have no fine offer than heart in plate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_344","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_010","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":["soul.","heart","today.","enchantment,\u201d","mansions.","one","authority"],"poem":"O Himalayas! O Attock! O Ganges! | how long shall we go on living sordidly like this ?\nThe old lack insight, | the young are devoid of love;\nEast and West are free, but we are slaves of others; | our bricks go to the building of others\u2019 mansions.\nTo live according to the wish of others | is not deep slumber; it is eternal death;\nthis is not a death that comes from the sky; | its seed grows out of the depths of one\u2019s soul.\nIts prey waits neither for the undertaker nor for the grave, | nor for friends from far and near;\nno clothes are torn in grief over his death, | his hell is not on the other side of the skies.\nDo not seek him among the crowd on the Day of Judgment, | his tomorrow lies in his today.\nWhat use is there to produce before God one | who has both sown the seed and reaped the fruit in this world?\nA nation that does not relish the prodding of desire | is wiped off the face of the earth by Nature.\nIt is through magic that the crown and the throne acquire authority | what is frail as glass becomes through magic bard as stone.\nUnder the influence of this \u201cclear enchantment,\u201d | Muslims abjured their faith and unbelievers, their unbelief,\nThe Indians quarrel with one another | having revived their old differences,\nuntil a Frankish nation from the land of the West | assumed the role of a mediator between Islam and kufr.\nNobody knows water from mirage, | Revolution, O revolution, O revolution!\nO you who are always anxious for material sustenance, | ask of God a living heart ;\nalthough its seat is in water and clay | yet the nine heavens are under its authority.\nDo not think it belongs to the earth, | it really comes from the highest heavens.\nThe world is for it the Friend\u2019s abode | and gets the Friend\u2019s smell from the tulip\u2019s tunic.\nIt is constantly at war with the world, | the stones on the path are broken to pieces by its strokes;\nit is familiar with the pulpit and the gibbet, | and keeps a strict watch over its own fire;\nit is only a streamlet but has oceans in its lap, | its ripples bring tidings of storms;\nit is not by bread that it lives, | it dies as soon as it loses its vision of the Truth;\nit is like a lamp in the dark chamber of the body: | it illumines both multitude and solitude.\nSuch a heart, ever watchful of itself and God-intoxicated, | is not achieved except through Faqr.\nO young man, catch hold of its skirt firmly, | you have been born in slavery, now live free.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_268","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"Who sapp\u2019d sweet tone of the birds and buds, | Who damp\u2019d old flame of the poppy\u2019s blood.\nOn this Maktab and wits how can you boast, | Which gave him no bread till he gave up ghost.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_008","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"Like a blind man, my hand on my companion's shoulder, | I placed my foot within a deep cavern;\nthe moon's heart was sore ravaged by its darkness, | within it even the sun would have needed a lamp.\nFancies and doubts made assault upon me, | hung my reason and sense upon the gallows.\nI went along a road where highwaymen lurked in ambush, | my heart void of the joy of truth and certainty;\npresently manifestations met my gaze unveiled, | a bright dawn without any rising of the sun\na valley, whereof each stone was an idolater, | a demon's haunt thick with lofty palm-trees.\nWas this place truly compounded of earth and water, | or was my sleeping fantasy painting pictures?\nThe air was filled with the joy and gaiety of wine, | the shadows, kissing its dust, were light's own essence.\nNo cerulean sky spanned its earth, | no twilight painted its margin crimson and gold;\nthere light was not in the chains of darkness, | there no mists enveloped dawn and eventide.\nUnder a palm-tree an Indian sage, | the pupils of his eyes bright with collyrium,\nhis hair knotted on his head, his body naked, | coiled about him a white snake writhing,\na man superior to water and clay, | the world a mere image in the cloister of his fantasy,\nhis time subject to no revolution of days, | he had no traffick with the azure-tinted skies.\nHe said to Rumi, \"Who is your fellow-traveller? | In his glance there is a desire for life!\"\nRumi\nA man who is a wanderer on the quest, | a fixed star with the constitution of a planet.\nHis enterprise is more mature than his immaturities; | I am a martyr to his imperfections.\nHe has made of his glass the arch of heaven, | his thought seeks to be boon- companion of Gabriel!\nHe swoops like an eagle on the moon and sun, his prey, | hot-foot he circumambulates the nine spheres.\nA drunkard's words he has spoken to the people of earth | calling the houris idols, Paradise an idol-house.\nI have seen flames in the billow of his smoke, | I have seen majestic pride in his prostration.\nEver he laments yearningly like a flute, | separation and union alike slay him.\nI do not know what is in his water and clay; | I do not know what his rank and station may be.\nJahan-Dost\nThe world is a thing of colour, and God is without colour. | What is the world? What is man? What is God?\nRumi\nMan is a sword, and God is the swordsman; | the world is the whetstone for this sword.\nThe East saw God and did not see the world, | the West crept along the world and fled away from God.\nTrue servanthood is to open the eyes to God; | true life is to see oneself without a veil.\nWhen a servant takes quittance of life | God Himself calls down blessings on that servant.\nWhatever man is unconscious of his destiny, | his dust travels not with the fire of the soul.\nJahan-Dost\nTied up in the knot of being and not-being | the East has seen little into these secrets.\nThe task of us celestials is only to see, | and my soul does not despair of the East's tomorrow.\nYesterday I saw on the summit of Qashmarud | an angel that had descended out of heaven;\nout of his glance the joy of sight distilled | as he gazed solely towards our mound of dust.\nI said to him, \"Hide not a secret from your confidants; | what is it that you see in this silent dust?\nDo you melt for the beauty of some Venus? | Have you flung your heart into the well of Babylon?\"\nHe said, \"It is the hour of the East's arising; | the East has a new sun shining in its breast.\nRubies come forth from the stones of the road, | its Josephs are issuing out of the well.\nI have seen a resurrection happening in its bloom, | I have seen its mountains trembling and quaking;\nit is packing up to quit the station of Azar | at last to forswear forever idolatry.\nHappy is the people whose soul has fluttered, | that has created itself anew out of its own clay.\nFor the Throne, angels that hour is the dawn of festival | when the eyes of a nation at last awake!\"\nThe Indian sage was silent for a little while; | then he looked at me again, somewhat impatiently.\nHe asked, \"Death of the reason?\" I said, \"Giving tip thought.\" | He asked, \"Death of the heart?\" I said, \"Giving up remembrance.\"\nHe asked, \"The body?\" I said, \"Born of the dust of the road.\" | He asked, \"The Soul?\" I said \"The symbol of One God.\"\nHe asked, \"And Man?\" I said, \"One of God's secrets.\" | He asked, \"The world?\" I said, \"Itself stands face to face.\"\nHe asked, \"This science and art?\" I said, \"Mere husk.\" | He asked, \"What is the proof?\" I said, \"The face of the Beloved.\"\nHe asked, \"The commons' religion?\" I said, \"Just hearsay.\" | He asked, \"The gnostics' religion?\" I said, \"True seeing.\"\nMy words brought much pleasure to his soul, | and he disclosed to me delightful subtleties.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_086","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I cannot say what is foul and what fair: | The riddle is too hard for me to dare.\nOutside the stem you see both rose and thorn; | Inside it neither rose nor thorn is there.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_005","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Who brought the wide world on the cosmos scene, | Who flashed the sheen of the \u2018Beauty\u2019 unseen.\nYou bid me beware of the Satan\u2019s teens | Who reared him to teem on the garden\u2019s green.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_026","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"If angelic art and celestial lore, The ills of Muslims can not cure, | Worthless they are and of no use, Of fact so true you must be sure.\nYour reveries deep and rapture sweet, Your worship at the midst of night, | If fail to keep a watch on self, Are useless quite and have value slight.\nThe intellect can cast its noose, On the Pleiades and the Moon; | If heart is b\u02b9reft of love for God, It is not a worthy gift and boon.\nIf wit incites a man to say, \u02baNo God but He\u02ba it brings no gain: | It. has no worth at all I think, Unless affirmed by heart and brain.\nNo wonder great that my discourse, With distraction unbound is fraught: | If it won\u02b9t spread like rays of morn, It means such talk has value naught!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_143","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"One night in a vision, I saw a morning star, | Asking the stars if they saw man ever awake.\nMercury Said, \u2018Destiny has wisely decreed, | That this impish trouble maker should always be asleep.\u2019\nSatan replied ill disdain \u2018Let us mind our business; | Thus night-blind insect is beneath our contempt.\u2019\nThe full moon said, \u2018He is a star of the earth; | You appear by night, and he appears by day;\n\u2018This handful of dust, when keeping awake at night, | Is loftier than the galaxies in heaven;\n\u2018He has a beatific light Concealed in his soul\u2014 | A light that will eclipse the brightest stars and planets.\u2019\nThen came the echoing thunder of the sound of azan- | The thunder which gives shivers to mountains\u2019 hearts.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_092","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"If you desire to breed such ruby which is red, | Don\u02b9t beg light of sun that from course has fled.\nThe world is trapped by traditions old and hoar, | Preceptors helpless quite, can do no more.\nThose who deserved to lead the modern age, | Have worn out brains and others hold the stage.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_148","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"We venture not beyond the shores\u2014 Being to the senses confined. | But Rumi is an ocean, Stormy, mysterious.\nIqbal! Thou, too, art moving, In that band of men-- | That band of men of passion, Of which Rumi is the guide,\nRumi, they say, Is the guiding light for freedom; | Has he, indeed, a message, For the age we live in?\nREPLY\n\u2018Eat not hay and corn like donkeys; | Eat of thy choice like the musk-deer;\nHe dies who eats hay and corn, | He who eats God\u2019s light, becomes the Quran.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_100","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"When after death I walked in Paradise | And found before my eyes this earth, these skies,\nA doubt arose in my mind: was it fact | Or fantasy, this world before my eyes?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_035","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A hungry seeker begged his Sheikh to plead, | Does God has no knowledge of peoples\u2019 need.\nTo me he is closer than jugular vein, | But not closer than my abdomen\u2019s pain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_074","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"A nation whose youth are endowed, With self as strong and hard as steel: | No need of piercing swords in war, Such people brave can ever feel.\nThe world of Pleiades and the Moon, By natural laws is chained and bound; | Whereas the world in which you dwell, Owns insight, will and mind much sound.\nWhat do the quivering waves imply, Save enormous zeal and zest for quest? | What lies concealed in mother shell, Is gift of God Who knows it best.\nThe hawk is never tired of flight, Does not drop gasping on the ground: | If unwearied it remains on wings, From hunters\u02b9 dread is safe and sound.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_016","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"It is the season of the spring. And nightingales are carolling; | O smile on me, and chant a song, And freely pass the wine along.\nBehold the tears that I have shed, Then on thy beauty turn thy head; | O set my heart of reeds afire. With the swift lightning of desire.\nAnd bid the breeze of spring, I pray, Unto my fancy take its way | And plaint the valley and the plain. With beauteous images again.\nFlower in the mead that blossometh, Receive new freshness from my breath; | Amid thy bower, since I was born, I lived beside the rose and thorn.\nOn my heart\u2019s touchstone then assay. This world of water and of clay; | My heart shall prove a mirror bright. Reflecting all thy shade and light.\nThou st never gambled with thy heart, Nor of the world had any part; | When in thy presence I would be, What day of reckoning I see!\nThe aged ringdovc in the glade. Hearkened to my lament, and said | \u2018No songbird ever carolled here. So sweet an air of yesterday.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_097","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I do not know if I am wine or bowl, | A pearl or the possessor of a pearl.\nWhen I fix my eyes on my mind, I find | My soul and I are not identical.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_196","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["sense."],"poem":"He solved many ties I had to face, | He gave to way\u2019s dust his exir\u2019s grace.\nThe tone of this flutist, tender heart hence, | Made me conscious of Love and fervour sense.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_002","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don't lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}","themes":[],"poem":"Winds of these wasteland be your love! | Bokhara, Delhi, are worth no more.\nLike running water Go where you will: | these desert plains are ours, and Ours are these valleys.\nHonour, that high thing in a world of troubling, | Sets on the hermit\u2019s head Darius\u2019 crown.\nHow Glass is forged flint\u2010hard\u2014this strange craft they tell of | Learn from some master!\nFortunes of States through individual prowess ripen | Each man one star of their ascendant:\nOcean withholds her treasure when the diver | Groping for pearlshells Clings by land\u2019s margin.\nTo the Muslim freedom Gained at the price of casting off religion | Makes an ill bargain!\nIn our world, where once more Civilization | Looses its wild beasts, in one more encounter Spirit and flesh meet;\non the true\u2010believer\u2019s Manhood God\u2019s trust lies\u2014 | the machines of Europe Satan\u2019s alliance.\nWho knows the nation\u2019s fates?\u2014 | but signs abound, if Muslims are wakeful.\nFrom your buried fathers Ask pride of action; | do not fear\u2014a king may Smile on a beggar.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as 'This is a poem in which Iqbal presents that the old father is giving pieces of advice to his son to love his own home land and that it is better than other countries. Serve your own state. When you serve any other country, then Muslims are in loss . He says that don't lose your self respect. Believe in yourself. Every member is the future of the country. | {Contributed by user: Muhammad Bilal} | This beautiful poem is titled as an advice from an old Baloch to his son; but the poem is not only for Baloch or a special community... | Its a set of advices for humanity to get out of inferiority complex and have proud on what nature has provided to you. | After a short part of consolidation speech Iqbal starts narratimg laws of nature to progress in the life of nation. | These words are an assert for the society to advance in the international community. | {Contributed by user: Zain Abbas}'"} +{"poem_id":"002_056","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Other worlds exist beyond the stars\u2014 | More tests of love are still to come.\nThis vast space does not lack life\u2014 | Hundreds of other caravans are here.\nDo not be content with the world of colour and Smell, | Other gardens there are, other nests, too.\nWhat is the worry if one nest is lost? | There are other places to sigh and cry for!\nYou are an eagle, flight is your vocation: | You have other skies stretching out before you.\nDo not let mere day and night ensnare you, | Other times and places belong to you.\nGone are the days when I was alone in company\u2014 | Many here are my confidants now.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_236","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE CALIPHATE AND MONARCHY","description":"","themes":[],"poem":"Take the Caliphate\u2019s witness with a heed | As the kingship is banned in our creed.\nA trick is the kingship with each new face, | The Caliphate but was the God\u2019s own grace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_104","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The mind, great rover, has no journey\u2019s end | Within this little world of elements.\nNor does It In the body rest ashore, | This bouadless sea that knows no continents.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_182","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":[],"poem":"In garden\u2019s lawn he is song bird sweet, | In jungles a hawk with ruthless heat.\nHer king in power is a poor man\u2019s base, | Her poor man in want has a kingly grace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_018","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"001_067","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the \u2018Allamah\u2019s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with \u2018heart within and God over head\u2019 in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.","themes":[],"poem":"The message of others is different, my message is different | The style of address of the one afflicted with Love is different\nYou have heard the laments of the bird under the net | Also listen to the laments of the bird on the roof tops which are different\nCall was coming from the mount, \"Life\u2019s secret is peace\" | The frail ant was saying \"The pleasure of struggle is different\"\nThe glory of Hijaz\u2019 assemblage is based on Haram\u2019s Love | The station of this is different, the system of that is different!\nEternal luxury is death if there is no Longing for Search | Man\u2019s revolving is different, wine-cup\u2019s revolving is different\nThe dawn\u2019s candle left the message that burning is life\u2019s secret | In the life\u2019s sorrowful abode the condition for eternity is different\nThe wine is still half-mature, Love is unsuccessful still | Leave the church\u2019s brick on the pitcher\u2019s mouth still","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is addressed to the Muslim youth of the Indian sub-continent through the students of the then Muhammadan Anglo-Oriental College, Aligarh, India (the present Muslim University, Aligarh, India). The central theme of the poem is that the \u2018Allamah\u2019s message is different from the messages the youth had been getting till then. The difference is that his message is the urge to struggle with \u2018heart within and God over head\u2019 in contrast to the messages of others which taught loyalty to the British crown. However, in the last verse there is the warning that as the Love of the Muslim youth for God was till then immature and their self-confidence was still not fully developed they had to remove these shortcomings before launching their struggle.'"} +{"poem_id":"009_005","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"My soul was convulsed by the words that he spoke, | every atom of my body trembled like quicksilver.\nSuddenly I saw, between the West and the East, | heaven immersed in a single cloud of light;\nout of that cloud an angel descended | having two faces, one like fire, one like smoke\none dark as night, the other bright as a meteor, | the eyes of one watchful, the other's eyes asleep.\nThe hues of his wings were of crimson and gold, | emerald and silver, azure and lapis-lazuli;\nhis temper had the fleetness even of a phantom, | he sped from earth to the Milky Way in an instant;\nevery moment he was seized by another desire, | to spread his wings in yet another sky.\nHe said, \"I am Zarvan, I am the world-subduer, | alike hidden from sight and manifest am I.\nEvery plan is bound up with my determining; | voiced and voiceless-all alike are my prey.\nThrough me the bud swells upon the branch, | through me the birdie bewails in the nest;\nthrough my flight the seed becomes a stalk, | through my effluence every parting turns to union.\nI pronounce both reproach and exhortation; | I render athirst, that I may offer wine.\nI am life, I am death, I am resurrection, | I am the Judgment, Hell, Heaven and Houri.\nMan and angel are both in bondage to me, | this transitory world is my own child;\nI am every rose that you pluck from the branch, | I am the matrix of every thing that you see.\nThis world is a prisoner in my talisman, | every moment it ages through my breath.\nBut he who has in his heart I have a time with God, | that doughty hero has broken my talisman;\nif you wish that I should not be in the midst, | recite from the depths of your soul I have a time with God.\"\nI know not what it was that was in his glance, | it snatched away from my sight this ancient world;\neither my sight opened on another world | or this same world took on another form.\nI died in the universe of colour and scent, | I was born in a world without tumult and clamour;\nmy thread snapped from that ancient world, | a whole new world came into my hands.\nMy soul trembled at the loss of a world | until another world blossomed out of my dust;\nmy body became nimbler, my soul more adventurous. | the eye of my heart was keener and more wakeful;\nveiled things became manifest uncurtained, | the melody of the stars reached my cars.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"010_017","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"Come, for the harp of the West has fallen out of tune. | There is no note in its chords but only a wail.\nTime has thousand times adorned old idols; | I have not swerved from the Harem because it has a firm foundation.\nThe banner of the Ottomans has risen high again, | I know not what has befallen the Timurids.\nHow happy that your body has found rest here. | For this land is free from the witchcraft of the West.\nKabul is thousand times better than Delhi | which has been the bride of so many bridegrooms.\nI preserve the bloody tears in my eyes | because I am a poor faqir and this is God-given wealth.\nAlthough the High Priest of the Harem keeps reciting LA ILAH | Where is the glance sharper than a steel blade?","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"002_040","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The mind can give you naught, But what with doubt is fraught: | One look of Saintly Guide, Can needful cure provide.\nThe goal that you presume, Is far and out of view: | What else can be this life, But zeal for endless strife?\nMuch worth the pearl begets, For guard on self it sets: | What else in pearl is found, Except its sheen profound?\nThough blood in veins may race, To Life it lends no grace: | Only the glow of heart, To Life can zeal impart.\nWherefore, O Tulip Bride, From me your charms you hide? | I am the breath of morn, Your face I would adorn.\nWhat Frankish dealers take, For counterfeit and fake, | Is true and real art\u2014 Not valued in their Mart.\nThough indigent I be, I am of hand yet free: | What can the Flame bestow, Except its spark and glow?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_139","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 1\nFirst of all I am perplexed about my thought | What is that which is called \"thought\"?\nWhat sort of thought is the condition of my path? | Why is it sometimes obedience, sometimes sin?\nAnswer\nWhat a light there is within the heart of man! | A light that is manifest in spite of its invisibility.\nI saw it in the constancy of change, | I saw it both as light and fire.\nSometimes its fire is nourished by argumentation and reasoning, | Sometimes its light is derived from the breath of Gabriel,\nWhat a life-illuminating and heart-kindling light! | The sun is nothing in face of a 'single ray of this light.\nConjoined with dust, it is above limitations of space; | Chained to the alternation of day and night, it is free from the bonds of time.\nThe calculation of its time is not through breath, | There is none like it in seeking and discovering.\nSometimes it feels exhausted and sits on the shore, | Sometimes a shore-less ocean is in its cup.\nIt is both the river and the staff of Moses, | On account of which the river is divided into two.\nIt is a deer whose pasture is the sky, | Who drinks water from the stream of the Milky Way.\nEarth and sky are its halting places, | It walks alone amid a caravan,\nSome of its states are: the world of darkness and light, | The sound of the trumpet,' death, paradise, and Hourie.\nIt gives both to Iblis and Adam opportunity to develop, | And provides them, a chance of expansions.\nEye is impatient at its sight, | Its charms even beguile God.\nWith one eye, it sees its own privacy, | With the other eye, it looks at its apparent lustre.\nIf it closes one eye, it is a sin; | If it sees with both eyes, it is the true condition of the path.\nOut of its little stream, it produces an ocean, | It becomes a pearl and then settles at its bottom.\nSoon it takes a different form; | Becomes a diver and catches itself again.\nIn it there are noiseless commissions; | It has colour and sound perceptible without eye and ear.\nThere is a world hidden in its glass, | But it reveals itself to us piecemeal.\nLife makes it into a lasso and throws it, | To catch everything low and high.\nBy its means it ensnares itself, | And wrings also the neck of duality.\nOne day the two worlds fall a prey to it, | And are caught into its beautiful lasso.\nIf you conquer both these worlds, | You will become immortal even if everything else dies\nDo not set foot in the desert of search lazily; | First, take hold of that world which lies within you.\nIf you are low, become strong by conquering the Self. | If you wish to seek God, get nearer yourself.\nIf you become proficient in conquering Self, | Conquering the world will become easy for you.\nHappy is the day when you conquer this world, | And pierce the bosom of the skies.\nThe moon will prostrate before you, | And you throw over it a lasso of waves of. smoke.\nYou will be free in this ancient world,, | Able to fashion the idols to your purpose\nTo hold in. the grasp of your hand all the world | Of light and sound, of colour and smell;\nTo change its quantitative aspect, | To mould it according to your purpose;\nNot to be captivated by its sorrows and delights | To break the spell of its nine skies;\nTo go down into its heart like the point of a arrow, | Not to exchange your wheat for its barley;\nThis is indeed the-true kingly glory, | This is the State that is linked to religion.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_140","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 2\nWhat is this ocean whose shore is knowledge? | What is that pearl which is found in its depth?\nAnswer\nEVER-MOVING Life is a flowing ocean, | Consciousness is its shore.\nWhat an ocean that is deep and surging | A thousand mountains and deserts are on its bank.\nDon't talk about its surging waves, | For each had overflowed its bank.\nIt left the ocean and imparted moisture to the desert, | It gave to the eye the sense of quantity and quality.\nWhatever thing comes into its presence, | Gets illumined through the grace of its consciousness.\nIt is satisfied with its privacy and is not inclined to association with others, | Yet all things are illumined by its light.\nFirst it brightens it up, | Then it ensnares it in a mirror.\nIts consciousness makes it familiar with the world, | The world made it aware of its potentiality.\nIntellect removes veil from its face, | But speech reveals it much better.\nYet it is not confined to this mundane world - | It is only one of its stages in the path of evolution.\nYou look upon the world as existing outside you: | These mountains and deserts, oceans and mines;\nThis world of colour and smell is our nosegay; | It is independent and yet intimately related to us.\nThe ego bound them all by its one glance: | The earth and the sky, the moon and the sun.\nOur heart has a secret gateway to it, | For every existent depends for its existence upon our perception.\nIf nobody sees, it becomes contemptible; | If anybody sees, it becomes mountains and oceans.\nThe world has significance through our seeing it - | Its tree grows by our growth.\nThe problem of subject and object is a mystery; | The heart of every particle of matter is expressing its supplication:\nO observer, make me your object, | Make me existent by the grace of your sight.\nThe perfection of the being of a thing lies in being present, | In becoming an object for an observer;\nIts defect, not to be before our eyes, | Not to be illumined by our awareness.\nThe world is nothing but our manifestation, | For without us there would be no world of light and sound,\nYou also should crave help by associating with it, | Discipline your eyes by its twists and turns.\nRest assured that master-huntsmen | Have sought help in this matter from insects.\nWith its help, keep a watchful eye on yourself; | You are like Gabriel the truthful; take wings.\nOpen the eye of intellect on this world of plurality, | So that you may enjoy the revelations of the One,\nTake your share from the smell of the shirt, | While sitting in Kan'an, get fragrance from Egypt and Yemen.\nEgo is the hunter, the sun and the moon are its prey; | They are chained to the strings of his intellectual efforts.\nThrow yourself on this world like fire! | Make an assault on the visible and the invisible worlds alike.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_186","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The Sun, the Moon and Sphere all go astray, | Are vagrants who still straggle on the way.\nAlexander fell on world like thunder clap, | But death soon caught him in its deadly trap.\nKing Nadir plundered Delhi's hoarded wealth, | Whereas his Chiefs put him to sword by stealth.\nThe Afghans and their hills e'en now remain. | Sovereignty and kingdom are only God\u2019s\nFree heroes are Compelled by wont and need, | These change a lion bold to fox indeed.\nWhen Faqr with Self gets free and frank, | Both you and I attain the regal rank.\nThat Darvesh can build up a nation's Fate | Who never tries to seek the royal gate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_020","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"What joy it is, O God, to be, just be! | Each atom\u2019s heart feels this joy gratefully.\nWhen a bud bursts forth from its mother-branch, | Its smile of happiness is good to see,","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_036","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"The ways of the West are calculating, the ways of the East are monkish; | there the times change from moment to moment, here the times see no change whatsoever.\nKhidr, on the bank of the river, spoke to me thus in confidence: | all are the ways of sorcery, be the actor a king of dervish.\nThese people of the monasteries look upon me as their rival; | they fear lest my beautiful songs rent asunder the saint\u2019s threshold stone.\nThis is the manifest symbol of the knowledge of the slave people: | What if the earth has limits! the whole expanse of Space is boundless.\nI can\u2019t see what it is: is it self\u2010deception of deception of God? | Having invented the excuse of fate, the Muslim has ceased to act meaningfully.\nThe rose twig made the hunter weep on seeing me caught in the net: | a charming sweet singer was he, his nest rested harmlessly on my branches.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_086","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !","themes":["Sharaz","Dagh","Jahanabad","Gharna\u00e8ah","\"Qum\"","Badrun","Takbar"],"poem":"O blood-dripping eye! Now cry to your heart's content | There you can see the mausoleum of the civilization of Hijaz\nThis was the rendezvous of those Arab Bedouins once | The ocean was the play ground of whose boats once\nWho shook up the audience halls of emperors | Thunderbolts were harbored in whose swords\nWhose appearance was the message of birth of a new world | Whose restless sword destroyed the whole ancient world\nThe dead world with whose \"Qum\" was infused with life | Man was freed from the chains of superstitious beliefs\nThe ear is still full of pleasures from whose zeal | Is that Takbar now silenced for ever?\nAh! O Sicily! You are giving dignity to the ocean | You are like a guide post in the water's expanse\nMay the ocean's cheek ever remain elegant with your mole | May your lights ever remain a comfort for the ocean sailor\nMay your sight ever remain beautiful to traveler\u2019s eyes | May the wave on your shore's rocks ever remain dancing\nYou were the cradle of that nation's civilization once | Whose universal beauty was the object for spectacle\nThe Nightingale of Sharaz was the lamentor on Baghdad | Dagh shed the tears of blood on Jahanabad\nWhen the sky destroyed the State of Gharna\u00e8ah | The unhappy heart of Ibn Badrun lamented\nThe ill\u2011fated Iqbal has been conferred mourning for you | Destiny has selected the heart that was your confidante\nWhose story is concealed in your relics? | In your shore's silence is a style of speech\nTell me your pathos, I am also embodiment of pathos | I am the dust of the caravan of which you were a stage\nShow me the old picture painted again | Make me restless by relating the tale of bygone days\nI will take your gift towards India | I myself weep here, and will make others weep there","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is complementary to the previous one. It resulted from two things. One was \u2018Allamah Iqbal's deep first hand knowledge of the apparent and material prosperity and the outward courtesy of the Western people, but their moral and ethical bankruptcy. The second was the Western nations' inherent hatred for and their machinations against the Muslim world, which resulted in the latter's decline. These feelings attained their climax when he reached the Island of Sicily on his return journey to India. | Sicily had been conquered by the Aghlabad Dynasty of Tunisia in the early ninth century and was ruled by them as well as by other Arab dynasties till it was conquered back by the Normans in the second half of the eleventh century. This poem has resulted from the flood of thoughts which must have streamed through his mind on reaching the Island of Sicily. The sight of the island brought back to his mind the Muslim world with its glory in ethical as well as social, economic and political fields. The Muslim world, which at one time was spread over northern Africa, southern Europe, central, southern and south\u2011eastern Asia and was the cradle of the highest civilization of all times, and in moral and ethical spheres, was the highest power, had crumpled down by his time. This sight must have brought to his mind the whole panorama of the period of Muslim suzerainty in Africa and southern Europe. After the Norman conquest of Sicily the Muslim world and society have experienced constant decline which has continued till today. In contrast with the memory of the past glory must have passed his mind the extremely poor condition of the Muslim world in his time. This reminiscence must have made \u2018Allamah Iqbal very painfully sad as is evident from the verses of this poem. | At that time little did \u2018Allamah Iqbal know that the Muslim Ummah would have to go through much more afflictions than imagined at that time, till he cried out in 1924: | Rendered cheap like water is the blood of the Muslim | You are agitated as your heart is not aware of the secret | More perturbing than the affliction itself was his life\u2011long realization which poured out of his afflicted heart in 1935: | What an outrage, extinguished is the Love's fire | The Muslim is no more than a heap of burnt ashes !'"} +{"poem_id":"011_252","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MODERN AGE","description":"","themes":[],"poem":"His glance only paints the heathen\u2019s shade, | His skill\u2019s big height are statues he made.\nThus shun the trade circles of his own make. | Who plans all business for gambling sake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_132","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Whence hath this commotion swirled. In our old, slow-moving world, | That each girdled infidel. Like a reed of grief doth tell?\nIn the hut of the fakir, In the palace of the ameer | There is pain and there is ruth. Huge to bow the back of youth.\nWhere is cure? For the disease. With the cure doth yet increase; | Science is all wizardry, Mean deceit, and trickery.\nAdam\u2019s ship rides not the main. Save the torrent strive and strain; | Every heart a thousand wise. Doth the helmsman agonize.\nOf life\u2019s story do not seek. Any tale for me to speak; | All its pain I sufferd long, And departed with a song.\nI have let my breath to ride; With the breeze of morning tide; | I have wandered in this mead. Yet no rose hath known my tread.\nFar from cottage and from Street, Yet in both abroad, and fleet, | With the vision of the moon. I have gazed this world upon!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_036","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"The days are ended. Of winter long; | The branches quiver. With living song.\nThe breeze in beauty. Arrays the rose | As from the river. It gently blows.\nThe tulip\u2019s lantern. In desert bare | Is fanned to brightness, By the spring air.\nSad, mid the roses, My heart doth dwell, | Yea, from the meadow. Flees the gazelle;\nA little cases. With grief and pain | Or like a bill-stream. Laments again.\nLest my heart\u2019s passion. May softer grow, | Not to the trusty. I\u2019ll tell my woe.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_364","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"The wisdom knows not the certitude eyes, | Its gamble of knowledge on vice path lies.\nHundred Razis, Ghazalis wont equalize, | To worth of a fool who holds seeing eye.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_253","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MODERN AGE","description":"","themes":[],"poem":"To youths of this age he taught evil ways, | It turned the Satan\u2019s night into his days.\nLike flame I make a coil on his face, | As this age lacks all the shine and grace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_282","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["trill."],"poem":"Leave thy solitude cell for a while please, | Ope thy bosom thus from the morning breeze.\nFor a tempo to world\u2019s hustle and thrill, | Raise thy tune and tone to song bird\u2019s trill.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_301","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"A man weeps not from a grief or pains, | No dust e\u2019er falls, on his heart from.strain.\nIf he e\u2019er weeps you take it in this sense, | His weeping is a part of love pangs trance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_108","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Far, far from every other go. With the One Friend upon the road; | Seek thou of God thy self to know, And seek in selfhood for thy God.\nOne piercing glance can ne\u2019er impart. The consummation of it all: | The gaze, the intellect, the heart, Each needs its vision several.\nLove is at Being\u2019s board to sup, To drain its glass, till all is gone; | Seek not the world-revealing cup, Seek the world-conquering hand alone!\nNaked of foot the travellers are, Thorny the way, and hard indeed; | Till thou shalt reach thy selfhood far, Take acquiescence for thy steed,\nOnly in perfect poverty. The proof of kingship is displayed; | Beneath the rushes seek, to see. The royal throne of Kaikobad.\nLook onward; Life is but a way. That to another world doth wend; | From what has been, and passed away. Depart, and ever seek the end.\nBut if Fate\u2019s buffet maketh thee. Like the lamenting reed to moon, | Lay down the wine thou took\u2019st from me; Seek liniment to mend thy bone!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_102","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Thine is the world of birds and beasts, O Lord! | And mine is the world of sighs by day and night;\nI am a shackled slave in this world of Thine, | And Thou art the supreme ruler of my world.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_250","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["Great."],"poem":"From my evening\u2019s dusk get a dawn new, | To seeing eyes read the Koran anew.\nFrom thy reading\u2019s flame you know that fate, | Had totally changed Omar the Great.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_012","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"I do not wonder if, To God you find approach: | You know not rank of man, For which you need reproach.\nYour worship is devoid, Of grandeur, charm and grace: | Your Call to Prayer at morn, Leaves cold and does not brace","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_003","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur\u2019an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20","themes":["plains"],"poem":"The earth and sky were unknown worlds to me | Only the expanse of mother's bosom was a world to me\nEvery movement was a symbol of life's pleasure to me | My own speech was like a meaningless word to me\nDuring infancy's pain if somebody made me cry | The noise of the door chain would comfort me\nOh! How I stared at the moon for long hours | Staring at its silent journey among broken clouds\nI would ask repeatedly about its mountains and plains | And how surprised would I be at that prudent lie\nMy eye was devoted to seeing, my lip was prone to speak | My heart was no less than inquisitiveness personified","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though outwardly dealing with the mundane subject of the age of infancy the main theme of this poem is that the search for the Truth and the beauty of the creation of God is one of the \"Longings\" bestowed on Man by Him. This faculty expresses itself from the very infancy. This is the way to learn the secrets of the universe as a step towards obtaining the knowledge of God from \"Anfus -o-Afaq\", which is also required by the Holy Qur\u2019an in numerous verses, such as 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27, 46; 36:37-41; 41: 36-37, 39-40; 42:32-35; 45:3-6; 88:17-20'"} +{"poem_id":"001_007","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of \"Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant.\" | {Contributed by user: Abdul Rehman Malik}","themes":[],"poem":"A mountain was saying this to a squirrel | \"Commit suicide if you have self-respect\nYou are insignificant, still so arrogant, how strange! | You are neither wise, nor intelligent! not even shrewd!\nIt is strange when the insignificant pose as important! | When the stupid ones like you pose as intelligent!\nYou are no match in comparison with my splendor | Even the earth is low compared with my splendor\nThe grandeur of mine does not fall to your lot | The poor animal cannot equal the great mountain!\"\nOn hearing this the squirrel said, \"Hold your tongue! | These are immature thoughts, expel them from your heart!\nI do not care if I am not large like you! | You are not a pretty little thing like me\nEverything shows the Omni-potence of God | Some large, some small, is the wisdom of God\nHe has created you large in the world | And He has taught me climbing large trees\nYou are unable to walk a single step | Only large size! What other greatness have you?\nIf you are large show me some of the skills I have | Show me how you break this beetle nut as I can\nNothing is useless in this world | Nothing is bad in God's creation","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a master piece of ALLAMA IQBAL for children. This poem is a conversation between a majesty creation MOUNTAIN and a little one SQUIRREL. The mountain is proud of its grandeur and thought squirrel useless but the small creature realized him that nothing made by GOD is useless. This is basically reflex of \"Everything has its own value even not a leaf is unimportant. Never consider anyone insignificant.\" | {Contributed by user: Abdul Rehman Malik}'"} +{"poem_id":"002_140","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Open thy eyes and look above, | Look at the streak of dawn;\nLook at the veiling of the vision; | Look at the banishment unfair;\nLook at the battle of hope and fear. | Thine are the clouds, the rains, the skies,\nThine are the winds, the storms, | The woods, the mountains, the rivers are thine;\nThe world of the angels was a void; | Look at the peopled earth, which is thine.\nThou wilt rule it like a king; | The stars will gaze in wonder;\nThy vision will encompass the earth; | Thy sighs will reach the heavens;\nLook at the power of thy pain and passion. | The spark in thee is a radiant sun;\nA new world lives in thee; | Thou carest not for a borrowed heaven;\nThy life\u2010blood has it concealed; | Look at the reward of anguish and toil.\nThy lyre has an eternal plaintive string, | Panting with the passion of love;\nThou guardest eternal secrets divine, | And livest a life of obedient power;","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_037","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"O land of charming and sweet flowers what need is there to explain: | the burning red tulip, grief\u2010stricken and sad, best reflects our bloody heart.\nThe gods of Himalayas speak thus to thee, to me and to all: | Fate is a name we give to the retribution of what we do and act.\nIn the bitter winds of winter, the poor labourer works in a naked body, | though his skill provides shawls to the rich.\nThe world shall never be loyal to thee: | it is and has been ever in flux.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"009_046","book_title":"Javed Nama","section_title":"The Sphere of Saturn","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_374","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"From none seek not O poppy a solace, | Like me seek friendship with self\u2019s inner base.\nTo every wind blowing make the heart ope, | Watch the old scar and keep a good hope.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_044","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"My mind on me bestowed a thinker\u2019s gaze, | From Love I learnt a toper\u2019s wont and ways.\nNo wine, no flask, no goblet goes around, | Sweet looks to banquet lend its hue and sound.\nTake not my rhymes for poet\u2019s art, | I know the secrets of wine\u2010seller\u2019s mart.\nBehold the bud athirst for breath of Morn, | It tells the story of my heart forlorn.\nKnow not, absence or presence if it be, | I am the alien here, all others free.\nMy stay in West I may prolong a bit, | My frenzy if this desert will admit.\nThe stage of mind by Iqbal soon was crost, | But in the Vale of Love this sage was lost.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_197","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["first."],"poem":"To me his heart\u2019s door was always ope, | From my dust he caused a world\u2019s new hope.\nFrom his grace I got a grace and trust. | For me he tamed the Moon and Stars first.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_028","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem brings out two important points in rather humorous style. Firstly, \u2018Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called \u2018Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. \u2018Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.","themes":["tasawwuf"],"poem":"I am only relating to you the story of a mawlava | I have no intention of showing my smartness\nHis pious nature was widely known | All the high and low respected him\nHe used to say that Shara\u2018ah was veiled in tasawwuf | As meanings were veiled within words\nHis heart's flask was filled to the brim with piety's wine | He also had lees of the thought of pantology at the bottom\nHe often used to describe his supernatural powers | He always intended increase of his disciples' numbers\nHe had been living in my neighborhood since long | The ascetic and the rind were mutual friends since long\nThe dignitary asked a friend of mine one day | \"Iqbal who is a dignitary in the field of literature\nHow is he in the obedience to the rules of Shara\u2018ah ? | Though in poetry he is envy of the Kalam of Hamadan\nI hear he does not consider the Hindu a non-believer | He has such beliefs as a result of philosophy\nHe has accepted a little bit of Shiaism also | I have heard the greatness of \u2018Ala from him\nHe considers music as part of adoration | He aims at making a mockery of religion\nHe does not feel shy with amorous people | This is a very old habit of our poets\nHe has music at night, Qur\u2019an's recitation in the morning | This secret is not yet fully understood by me\nBut the information obtained from my disciples is | That spotless like the dawn's whiteness his youth is\nHe is not Iqbal but a strange mixture of opposites he is | Treasure of wisdom is his heart, but enigmatic his temper is\nHe knows spiritual freedom as well as the Shara\u2018ah | Regarding tasawwuf, he is second only to Mansur\nI am unable to understand his reality | Founder of another kind of Islam he appears to be\"\nIn short he prolonged his sermon very much | He long continued this wonderful speech\nEveryone soon hears all happenings in this city | I myself heard it through my friends in the city\nOne day as the respected ascetic met me in the street | The old story restarted during the talk in the street\nHe said, \"That accusation was due to my affection | It was my duty to show you the path of the Shara\u2018ah\"\nI said, \"I have no intention of any complaint at all | It was your right due to being my neighbor\nI bow my head respectfully before you | My youth is accustomed to respect for the old\nIf you do not know the reality about me | It does not show any lack of pantology\nI myself do not know my reality | Very deep is the sea of my thoughts\nSince long I am also longing to see Iqbal | For long I have shed tears in his separation\nIqbal also is not acquainted with Iqbal | There is no joke in it, by God he is not","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem brings out two important points in rather humorous style. Firstly, \u2018Allamah Iqbal wants to expose the formalism ostentation and pretentiousness of the common, so called \u2018Ulama. In their view Islam is restricted to the observance of a few formal rules of the Islamic law and that too only in the letter of the law and not in its spirit. Secondly, he wants to bring out his own universality as far as the orbit of Islamic learning is concerned. \u2018Allamah Iqbal's knowledge of and service to Islam is multi-dimensional and multi-faceted to the extent that it is difficult to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic revivalist, a philosopher, or a sufi. Study of his books will show that he was all these par excellence. This is what he means in the last four verses.'"} +{"poem_id":"011_010","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Keep off my wine from shallow hearted meeks, | Hold off the ripe rum from the raws and weaks.\nLet a spark be away from reeds and hay, | Hold for the known and let the mob away.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_377","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Anglian","shoon.","ass","saddlers\u2019"],"poem":"If this pomp and show the Anglian boon, | Bow not thy forehead save at his shoon.\nGet kicks of his stick at thy ass too, | A right on the ass of saddlers\u2019 pooh","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_223","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"O SON OF THE DESERT","description":"","themes":["scene."],"poem":"The Truth chose Arab for caravan\u2019s lead, | On faqr since he tested his own self\u2019s breed.\nIf the poor\u2019s content with envy is green, | His growth can upset the whole world\u2019s scene.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_141","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Iran\u2019s soul has been kindled by my song\u2013 | The resting caravan\u2019s departing gong.\nI sing with Urfi livelier marching tunes; | For heavy is the load, asleep the road.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_112","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"In the abode of passion, where. The dust is fraught with pain, | Shineth in every atom there. Pure spirit without stain.\nNo Magian wine from Magian boy. The revellers there take; | One glance of rapture and of joy. Each fragile glass doth break.\nLet madness surge not in thee so. When thou dost stand at prayer; | Keep firm thy reason; do not go. With shredded raiment there!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_031","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Faith and infidelity. Fight not for the mind of me; | No delights of Paradise. Do my stricken soul entice.\nCleave my heart and lay it bare, Thou shall find thy image there, | Gleam pervasive, shadowless, Moonlight on a wilderness.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_085","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Observe the strains of' lily song: | An Indian voice a theme Arabian.,\nAn ear attuned to Western harmonies; | A royal temper, and the fate of a slave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_026","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death","themes":["Mu\u2019adhdhin","I","disappeared","al-Nur"],"poem":"When the sparkling of the night's forehead's decoration disappeared | The zephyr of life with the news of the happy morning appeared\nIt awakened the nightingale of flowery song in its nest | It shook the shoulder of the farmer on the field's edge\nIt broke the spell of darkness of night\u2019s talisman with Surah al-Nur | It robbed the golden crown of bed-chamber's candle in the dark\nIt chanted the magic of awakening on those sleeping in the temple | It gave the Brahman the tidings of the bright sun\nArriving at the mosque's roof it said to the Mu\u2019adhdhin | \"Do you not fear appearance of the resplendent sun ?\"\nClimbing the garden's wall it cried this to the rose-bud | \"Burst! You are the Mu'adhdhin of the morning O rose-bud\"\nIt gave the command in the wilderness \"Move O Caravan\"! | \"Every dust speck will shine like fire-fly in the wilderness\"\nWhen it reached the cemetery from the living's habitation | Witnessing the spectacle of the cemetery it spoke thus\n\"Remain lying in comfort still, come again shall I | Make the whole world sleep, wake you up shall I","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'While the original poem by Longfellow is only a poetic description of the coming to life of the world in the morning this adaptation goes much deeper. This poem is the explanation of the role of the light of knowledge in removing the darkness of ignorance by acquiring the knowledge of the unseen spiritual world as is alluded to in explanatory note 1. The poem also explains the role of time in controlling the activities of daily life. This subject is dealt with in detail in the first seven verses of another poem of `Allamah Iqbal titled, \"Masjid-i-Qur\u00e8ubah\" in Bal-i-Jibral (The Wings of Jibral). The first verse is given below: | (166) The alternation of day and night, producer of all events | The alternation of day and night, Essence of life and death'"} +{"poem_id":"002_165","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"To the Lord of the universe the Devil said:\u2014 | A firebrand Adam grows, that pinch of dust\nMeager\u2010souled, plump of flesh, in fine clothes trussed, | Brain ripe and subtle, heart not far from dead.\nWhat the East\u2019s sacred law made men abjure, | The casuist of the West pronounces pure;\nKnowest Thou not, the girls of Paradise see | And mourn their gardens turning wilderness?\nFor fiends its rulers serve the populace: | Beneath the heavens is no more need of me!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_020","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"If with the heart\u2019s eye the intellect would see aright | This universe is illuminated with Allah\u2019s light.\nBut if you see through the waxing sun and moon, | It is just the revolution of morn and night.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_048","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem \u2018Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river's beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al\u2011Dan Jahangar (1569\u20111627, reigned 1605\u201127). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.","themes":[],"poem":"In the evening's serenity the Rava melodious is | Do not ask me what the condition of my heart is\nThis became message of prostration\u2019s rise and fall to me | The whole world became precincts of the Haram to me\nI am standing at the bank of the running water | However, I do not know where I am standing\nThe red wine has colored the skirt of the evening | The aged sky is holding wine cup in its trembling hand\nThe day's fast moving caravan is advancing to its end | The evening's twilight is the sun's flower so to say\nIn the distance those solitary structures are standing | They are the minarets of the Mughal emperors' tombs\nThis place is the tale of revolution\u2019s tyranny | This place is some book of the bygone age\nThis place is a silent orchestra so to say | Not trees ! But it is a serene assembly so to say\nA fast moving boat is sailing on its surface | Whose sailor is fighting fiercely with the waves\nThis boat is in fast speed like the sight | Getting out of sight, it has gone far away\nThe ship of Man\u2019s life is sailing in the same way | It is present as well as hidden in eternity\u2019s sea\nIt never gets acquainted with defeat | It is concealed from sight but is not effaced !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Rava is one of the five major rivers forming the Indus Basin and the region of the Punjab. It passes through Lahore and is a part of its life. In this poem \u2018Allamah Iqbal is describing one of his frequent visits to the river bank. After describing the river's beauty and serene environment he passes on to the realm of higher thoughts. In the sixth and seventh verses he recapitulates a glimpse of the departed glory of Muslims during the Mughal rule in India, when Lahore was the capital of the Mughal Empire for a considerable time during the reign of Emperor Nur al\u2011Dan Jahangar (1569\u20111627, reigned 1605\u201127). However, the main lesson of the poem is contained in the last two verses, according to which death is not the end of human life but only a change of place and form. Extending this philosophy to the life of nations these verses mean that the decline and fall of the Mughal Empire is not the end of Muslims and their glory would return if they work for it again. This thought is repeated at many places in his works, including Bang-i-Dara. One such poem is 122. Walidah Marhumah Ka Yad Main (In Memory of the Blessed Late Mother). This concept forms a component of the philosophy of Khuda.'"} +{"poem_id":"001_107","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His \u2018ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real \u2018Ibadah (in the board sense). This is supported by the Holy Qur\u2019an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.","themes":["sanctuary"],"poem":"O moon! Your beauty is the dignity of creation | Circumambulating the earthly sanctuary is your old habit\nThis something like a spot which appears on your breast | Are you someone\u2019s Lover? Is this the Longing\u2019s scar?\nI am restless on the earth, you are impatient in the sky | You are also in search, I am also in search\nMan is the candle of the congregation which is also yours | The direction in which I am going is also your destination\nThe one you are searching for in the stars\u2019 silence | Perhaps is concealed in the commotion of life\nIt is standing is the cypress tree, is sleeping in the verdure | Is singing in the nightingale, is silent in the flower bud\nCome, I shall show you His luminous cheek | In rivers\u2019 mirror, in dew\u2019s looking glass\nIn forest, in mountains in everything only He exists | In the heart of Man, in your cheek only He exists","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem contains two concepts, i.e. those of the relationship between Love of God and His `ibadah and the other is the theory of Wahdat-al-Shuhud. The first one is contained in the first three verses and states that Love of God and His \u2018ibadah are inseparable from each other. `Ibadah is meaningless without His Love and the culmination of love is His real \u2018Ibadah (in the board sense). This is supported by the Holy Qur\u2019an of which six references have been selected. The whole of Surah 55, (Al Rahman) is full of one of the most beautiful literary pieces in which the signs of God in the Afaq are enumerated on the basis of which appeal is made to Man to Love and worship Him in the broad sense. The opening verses of Surahs 57, 59 and 61 command all creation to sing His Praises as an expression of their Love for Him. Similarly the opening verses of Surahs 62 and 64 state that al creation does in fact sing His praises as an expression of their ardent Love for Him. For more details of `ibadah.'"} +{"poem_id":"002_178","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_056","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["Him","Judgment","tur?","Mansur"],"poem":"One should not see the Spectacle with the material eye | If one wants to see Him he should open the insight's eye\nHis talking lip was death's message to Mansur | How can anybody dare to claim Someone's Love now\nClose your eyes if you want taste for the Sight | The real Seeing is that one should not try to see Him\nI am the extreme Love, Thou art the extreme Beauty | One should see me or witness Thy Spectacle\nThe Beloved's Beauty is the creator of excuse for Love's crime | One need not create a new excuse on the Day of Judgment\nO Companion! It is not possible to close this zealous eye! | In what other manner should one try to witness Him\nWith what thought did Kalam become insistent on the tur? | One should request for the Sight if he has the power for the Sight\nEven the eyebrow's movement is unwelcome to the Sight | With the eye of the narcissus should one see Thee\nThe pleasures of the Longings of Love will be manifest | If one has Longing like me for a few days","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"007_102","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O sun, O restless roamer of the skies, | How are you from so far seen by our eyes?\nClose to us of the earth for all your height. | Where are you after all. O dazzler of our sight?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_042","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"You are neither for the earth nor for the heaven: | The world is for you, and not you for the world.\nThe sparks Reason and Heart are shed of the flame of Love: | That one to burn the straw, this one for burning the field of reeds.\nThis garden is for painful strains: | Neither for enjoying the roses nor for making a nest.\nHow long, while your ship remains in Ravi, Nile and Euphrates? | When it is meant for the Ocean, which knows no bounds.\nOnce who were beacons to the brightest stars, | Have long been awaiting a guide to show them the way now.\nHigh ambition, winsome speech, a passionate soul\u2014 | This is all the luggage for a leader of the Caravan.\nIt was a plain and simple truth but the imagination of the Persian mind | Has confounded it with the poetic license.\nI am saving a song for the Placeless Realm\u2014 | A song that could shake even the trusty Gabriel.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_121","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.","themes":["Kan\u2019an","Azar","Faghfur","Pen","Haidar","are","was","Ghazala","Uthman","Yusuf","Musa","temple","Rizwan","Zikrak\u201d","Kamm","Bilal","Iran","world","negligent","\u2018Arsh-i-Baran","!","Ibraham","?","Kaif","Kai","We"],"poem":"Whatever comes out of the heart is effective | It has no wings but has the power of flight\nIt has holy origins, it aims at elegance | It rises from dust, but has access to the celestial world\nMy love was seditious, rebellious and clever | My fearless wailing rent through the sky\nOn hearing it the sun said, \u201cSomewhere there is somebody!\u201d | The planets said, \u201cAt the \u2018Arsh-i-Baran there is somebody!\u201d\nThe moon was saying, \u201cNo, it is some inhabitant of the earth!\u201d | The milky way was saying, \u201cSomebody is concealed just here\u201d!\nIf someone understood my Remonstrance Rizwan did | He understood me as the Man turned out of the Paradise !\nEven angels exclaimed in surprise \u201cWhat could this voice be! | Unknown even to the \u2018Arsh\u2019s keepers what the secret could be!\nIs the mankind\u2019s reach really even to the \u2018Arsh? | Has this pinch of dust also learned flight?\nHow ignorant of good manners the earth\u2019s denizens are! | How bold and insolent these denizens of the low are!\nIs he so insolent that even angry with God he is? | Is he the same Man who once worshipped by angels was ?\nHe is the knower of Kamm and of the enigmas of Kaif | But, he is unacquainted with the secrets of modesty\nMankind are proud of the power of their rhetoric | These ignorant people are incapable of talking\u201d!\nA voice came \u201cVery pathetic is your story | Full of restless tears is your wine-measure\nYour ecstatic clamor pervaded the celestial world | How bold in speech is your Loving heart !\nYou sweetened the Remonstrance with elegant graces | You established intercourse between God and His people\nWe are inclined to Mercy, but there is no one to implore | Whom can we show the way ? There is no wayfarer to the destination\nJewel polishing is common, but there is no proper jewel | There is no clay capable of being molded into Adam\nWe confer the glory of Kai on the deserving | We confer even a whole new world on those who search!\nArms are feeble, hearts are accustomed to apostasy | The \u2018believers\u2019 are a source of disgrace to the Prophet\nIdol-breakers have departed, the rest are idol-makers | Though the father was Ibraham the sons are Azar\nThe wine-drinkers, the wine, even the decanters are new | The sanctuary of the Ka\u2018bah, the idols, even you are new\nThere was a time when this alone was the source of Beauty | The wild tulip was the pride of the season of spring\nWhichever Muslim there was, the Lover of God he was | A while ago your beloved this very Unfaithful was\nMake the covenant of fealty now with some local one | Make the Ummah of the Holy Prophet a local one!\nHow difficult for you is waking up at the dawn! | You have no Love for Us, sleep is dear to you\nRamazan\u2019s restriction is irksome to your free nature | You tell us ! Is this the appropriate rule of fidelity?\nA nation exists on the din, you cease to exist if the din does not exist | Without mutual attraction the assembly of stars does not exist\nYou are the ones who do not know any art in the world | You are the nation which does not care for its nest\nYou are the harvest which harbors the lightning | You are those who sell their ancestors\u2019 graves\nAs you have earned a good name by selling graves | Will you not sell if idols of stone you get?\nWho effaced false worship from the face of the world? | Who rescued the human race from slavery ?\nWho adorned my Ka\u2018bah with their foreheads in Love? | Who put my Qur\u2019an to their breasts in reverence?\nThey were surely your ancestors, but what are you ? | Sitting in idleness, waiting for tomorrow are you !\nWhat did you say? \u201cFor the Muslim is only the promise of houri | Even if the Remonstrance be unreasonable decorum is necessary\nJustice is the Creator of Existence\u2019 custom since eternity | When the infidel adopts Muslim ways he receives houris and palaces\nNot a single one among you is longing for houris | The Effulgence of tur exists but there is no Musa\nThe gain of this nation is one, also the loss is one | Only one is the prophet of all, dan is one, Iman is one\nThe Holy Haram is one, God is one, Qur\u2019an also is one | Would it have been very difficult for Muslims to be one\nSects abound somewhere and somewhere are castes! | Are these the ways to progress in the world?\nWho is the renouncer of the laws of the Holy Prophet? | The criterion for whose actions is expediency of time ?\nWho is enamored with the customs of the enemies | Whose thinking is disgusted with ancestors\u2019 ways?\nNo warmth is in the heart, no feeling is in the soul | There is no respect for the message of Muhammad in you!\nIf some array themselves in mosques, it is the poor | If some endure the discomfort of fasting it is the poor\nIf some are reverent to Us it is the poor | If some hide your faults it is the poor\nThe rich in their arrogance of wealth are negligent of Us | The Millat-i-Baiza is alive on the strength of the poor\nThat mature thinking of the nation\u2019s preacher is gone | That natural lightning is gone, fiery speeches are gone\nThe ritual of adhan has persisted, the spirit of Bilal is gone | Philosophy has persisted, the teaching of Ghazala is gone\nMosques are lamenting that the reciters of prayers are gone | That is those with attributes of Hijaz\u2019 people are gone\nClamor is that Muslims have disappeared from the world | We ask whether the Muslims were present anywhere?\nIn fashion you are Christians, in culture you are Hindus | Are these Muslims ! Who put the Jews to embarrassment!\nSure, you are even Saiyyid, Mirza and Afghan also | You are all these, say whether you are Musalmans also?\nDuring speech the candor of the Muslim was fearless | His justice was strong, undefiled by consideration of bias\nThe tree of Muslim\u2019s nature was watered with modesty | In valor he was an incomprehensible existence\nInternal warmth was the essence of his wine\u2019s quality | To empty itself was the custom of his decanter\nEvery Muslim was a lancet for the vein of infidelity | Activism was the polish to the mirror of his life\nWhatever trust he had, on his own strength it was | You are afraid of death, he afraid of God alone was\nIf the art of the father not well-known to the son be | How can the son worthy of the heritage of the father be!\nEveryone is intoxicated with the wine of indulgence | Are you Muslims? To you is this the way of Islam?\nYou have neither the faqr of Haidar nor the wealth of Uthman | What spiritual relation between you and your ancestors exists?\nThey were respected in the world by being Muslims | And you became disgraced by abandoning the Qur\u2019an\nYou are indignant to each other, beneficent they were | You are guilty and prying into guilts, forgiving and merciful they were\nThough everybody wants to reach the zenith of Thurayyah | Every body must first cultivate that kind of affable heart\nThe throne of Faghfur was theirs, the crown of Kai also | Is this all mere empty talk or you have that ardor also?\nYou are self-destructive, zealous and self-respecting they were | You flee from brotherhood, lovers and brotherhood they were\nYou are head to foot talk, action incarnate they were | You tantalize for flower-bud, with garden in their lap they were\nEven now nations remember their story | Impressed on existence\u2019s sheet is their fidelity!\nLike stars on the nation\u2019s horizon you appeared also | In the Indian idol\u2019s love you became a Brahman also\nIn the love for flying you became separated from the nest also | Indolent were the youth already, became suspicious of dan also\nThey have been freed from every restraint by \u2018civilization\u2019 | Having been brought from Ka\u2018bah, they have been settled in the temple\nQais may not continue enduring hardships of seclusion in the wilderness | May stroll in the city, may not remain wandering in wilderness\nHe is insane, he may or may not in the city remain | It is necessary the Lailah\u2019s veil may not remain\nLet there be no wailing against \u2018tyranny\u2019 or complaint of \u2018injustice\u2019 | Love is free, why should not the Beauty be free also?\nThe new age is a lightning, consuming every barn is | Safe from this no wilderness and no rose-garden is\nOf this new fire old nations are the fuel | The Ummah of the last Prophet is set afire\nIf the Iman of Ibrahim is acquired even now | Fire can create the garden\u2019s norm even now\nThe gardener should not be upset by seeing the garden\u2019s state | Branches are about to appear from the bunches of buds\nThe garden will be cleared soon of the waste and trash | The red of the martyrs\u2019 blood will be producing rose buds\nLook a little the color of the sky somewhat red is | This the glowing of the horizon by the rising sun is!\nSome nations in the existence\u2019s garden benefited from their labors are | And some deprived of fruits and even destroyed by autumn are\nHundreds of trees deteriorated and hundreds flourishing are | Hundreds still even concealed in the bosom of the garden are\nThe tree of Islam a model of flourishing is | This the fruit of eons of gardening efforts is\nYour skirt is undefiled by the dust of homeland | You are the Yusuf for whom every Egypt is Kan\u2019an\nIt will never be possible to destroy your caravan | Nothing except the \u2018Clarions\u2019s Call\u2019 are your chattel\nYou are a candle-like tree, in its flame\u2019s smoke your roots are | Your thoughts free from the care of the end are\nYou will not be destroyed by the destruction of Iran | Wine\u2019s ecstasy is not connected with its container\nIt is evident from the story of the invasion of Tatars | That Ka\u2018bah got protectors from the temple\nYou are the support of the boat of God in the world | The present age is night, you are a glimmering star\nThis tumult of Bulgaria\u2019s invasion which is afoot | Is the message of awakening for the negligent\nYou think this is the plan for hurting your sentiments | This is a test of your sacrifice and your self respect\nWhy are you afraid of the hooves of the enemies\u2019 horses ? | The enemies\u2019 blows will be unable to extinguish the light of the Truth\nYour potential is still hidden from the world\u2019s nations | The assembly of existence still has need for you\nThe whole world is kept alive by your warmth | Your Khilafah is the star of the possibility\u2019s destiny\nThere is no time for leisure, there is work to be done | Completion of the light of Tawhad is still to be done\nLike fragrance you are contained in the flower-bud, become scattered | Become the chattel traveling on the wings of the breeze of the rose-garden\nIf you are poor, changed from speck to the wilderness be | From the melody of the wave changed to tumult of the storm be\nWith the Love\u2019s power elevate every low to elegance | With Muhammad\u2019s name illuminate the whole world\nIf there is no flower nightingale\u2019s music should also not be | In the world\u2019s garden smile of flower-buds should also not be\nIf there is no cup-bearer, wine, and decanter should also not be | Tawhad\u2019s assembly in the world and you should also not be\nThe system of the universe is stable by this very name | The existence\u2019 pulse is warm with this very name\nIn the wilderness, on the mountain-side, in the plains it is | In the ocean, in the lap of the wave, in the storm it is\nIn China\u2019s city, in Morocco\u2019s desert it is | And concealed in the Iman of the Muslim it is\nThe world\u2019s eyes should witness this sight till eternity | The Elegance of the grandeur of \u201cRafa\u2018na Laka Zikrak\u201d should see\nThe majority people, that is the non-white world | The world which would nurture your martyrs\nThe world reared by the sun, the crescent\u2019s world | What the people of Love call the Bilal\u2019s world\nIs agitated like mercury by this name | Is diving in Light like the Beloved\nIntellect is your shield, Love is your sword | My dervish ! Your viceregency is world-conquering\nYour Takbar like fire for Godlessness is | If you are Muslim your prudence your destiny is\nIf you are loyal to Muhammad we are yours | This universe is nothing the Tablet and the Pen are yours","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This long poem is part of the series of long poems in which \u2018Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope. A few of these poems have been mentioned in the Introduction to Poem 88 \u201cShakwah\u201d (The Complaint). | The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.The present poem is complementary to Shakwah. In Shakwah the \u2018Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help. In the present poem he relays the response given by God to Muslims. The details of the response are generally restricted to the Muslims\u2019 own faults. These faults can be summarized as follows: | 1. Muslims have distanced themselves from the Holy Qur\u2019an, Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds. | 2. They have given up Islamic learning. | 3. Insincere religious and political leadership has appeared. | 4. Muslims have lost the Love of God and the zeal for Tawhad. | 5.They have fallen into traditionalism | 6. They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism. | 7. They have lost the urge for struggle in the cause of Islam. | 8. Muslim society is riddled with dissensions | 9. Muslims are suffering from intellectual slavery.'"} +{"poem_id":"007_158","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My fervour has warmed up the Muslim\u2019s blood. | His eyes have shed my tears by empathy.\nBut my soul\u2019s tumult he still does not know: | He does not see the world yet with my eye.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_071","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"He made his heart captive of pomp and show, | Bereft of love\u2019s pleasures his longings go.\nThe \u2018whistling\u2019 of \u2018eagles\u2019 he knew a few, | As nature of gnats his latent ears knew.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_073","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem is a very artistic exposition of one aspect of the theory of \"Wahdat al\u2011Wujud\" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un\u2011initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man's afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real \"Ibadah\", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as \"Fana Fillah\", leading to \"Baqa Billah\". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50\u20117 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.","themes":[],"poem":"O Nightingale! The rose whose search made me flounced | By dint of good luck that rose I have finally found\nI used to flounce myself, I used to make others flounced | I used to feel shy when I found you singing beautifully\nA mere restless heart was not in my bosom, it was mercury | I was impatient for fulfillment of the Longing of Love\nMy misfortune was famous in the assembly of the rose | My morning was the reflection of my dark night\nWith my breath I have a blood\u2011stained knife in the bosom | Under the cloak of silence I have Judgment Day's uproar\nNow that distress does not exist in my reflections' world | My reciting ghazals is no longer irksome to rose garden's assembly\nWith the heat of Love my blisters became flames | Now playing with thunderbolts are my wailings\nThe rouge of Love has changed this dark dust into a mirror | And I see the old companion's reflection in the mirror\nBy becoming a prisoner I gained my freedom | By ruining the heart I got prosperity for my house\nMy star is shining with this sun's light | By whose path's dust the moon light is shy\nBy a glance you taught me the rules of annihilation | How cool the day that has burnt away the motes from me","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is a very artistic exposition of one aspect of the theory of \"Wahdat al\u2011Wujud\" . According to this theory God existed before the creation of the universe. The creation of the universe was only the appearance of the same entity in tangible forms. These forms appear different to the un\u2011initiated eye but to the eye with insight they are the same One God. As long as a man is not born he lives in the Presence of God, of which he is a component and which is the real object of his Love. The act of being born and sent to the earth is separation from the object of his Love, i.e. God and the source of his afflictions. Now man will remain separated from God till his death. According to this concept Man's afflictions are the products of this separation. However, they would disappear after death or if and when one has reached the stage in which he can see God in the objects of the universe, which he can achieve through real \"Ibadah\", i.e. subservience to God in the comprehensive sense enjoined by Islam. This thought is expressed in Part 2 of the poem, starting with verse 6 and reaches its climax in the last verse. This is the stage which is known as \"Fana Fillah\", leading to \"Baqa Billah\". It is in this condition that the veils of materialism are lifted from the human eye and the Truth becomes manifest to him. (See verse 2 of ghazal 50\u20117 for clarification). This thought occurs in many places in the works of `Allamah Iqbal.'"} +{"poem_id":"011_265","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"Respect is the dress of a sage or fool, | A lucky man likes to make it a rule.\nWith that Muslim child I keep no love ehains, | In wisdom who gains in respect who wanes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_024","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A stranger to your own identity, | You seek new paths to the stars in the sky.\nOpen your eyes to yourself like a seed | So that you come out of the earth a tree.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_046","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem is a beautiful presentation of the all\u2011pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of \u2018Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God's Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.","themes":[],"poem":"Early in the evening a song bird | Sitting on a branch was singing\nIt saw a glowing object on the ground | Considering it a fire\u2011fly flew down to it\nThe fire-fly said to the singing bird | \"O singing bird, do not kill a helpless creature,\nWho gave chirping to you, and fragrance to the rose | The same God gave the glittering light to me\nI am clad in the apparel of light | I am the tur of the insects' world\nIf your chirping is the ear's pleasure | My brightness also is the sight's pleasure\nNature has given light to my wings | It has given fascinating voice to you\nHe taught singing to your beak | He made me the torch of the garden\nHe bestowed glitter upon me, voice upon you | Conferred warmth upon me and music upon you\nWarmth is not the opposite of music | Everywhere warmth is the associate of music\nThe assembly of existence is based on these alone | All the world's manifestations are through these alone\nThe world's assembly is based on harmony alone | The bloom of this garden is based on this alone\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is a beautiful presentation of the all\u2011pervading Creative Power of God as well as the harmony and purpose in the creation and operation of the universe. It opens deep mystical truths from commonplace objects and phenomena, which is a characteristic of the style of \u2018Allamah Iqbal. | The poem also presents the conflict between evil and good, which is one of the components of Khuda. This is brought out in the last verse, according to which the beauty of God's Creation is maintained only by the harmony between its components and is destroyed by the destruction of the beautiful to satisfy the greed of the greedy.'"} +{"poem_id":"011_176","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":["flow"],"poem":"Thy heart keeps not that hidden scar. | A Muslim\u2019s shine it lacks so far.\nYou always water the Soil of Ego, | From a lake which knows no furious flow:","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_173","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"A Frankish Lord advised his son to seek | Such aim that is always pleasant, ne\u02b9er bleak.\nIf lion\u02b9s temper is to lamb revealed, | It will entirely make its blood congealed.\nMuch good if regal point remains in heart: | In dominating men sword plays no part.\nPour the self in culture\u02b9s acid strong; | When it becomes soft, mould it as you long.\nOn this elixir\u2019s efficacy you can count: | To heap of dust can change a mighty mount!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_157","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I have no roasted fowl on which to dine | And in my cup there is no sparkling wine.\nMy mind\u2019s gazelle feeds only on green grass, | But nonetheless its heartblood is pure musk.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_205","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["lure"],"poem":"For sense and heart\u2019s sake leave each door ajar, | Take a cup thus from every sect\u2019s bar.\nMake all the efforts with love and heart pure, | To lead a chaste life with no greed and lure","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_090","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Forget the goal, be steadfast on the path, | Keep bright your vision like the sun and moon.\nGive others all your wealth of Mind and Faith; | And keep divine Love\u2019s sorrow for your own.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_183","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"How can I quit this mountain land, Where my sires are interred in rocks | My exile from this land so dear, Is full of anguish, pain and shocks?\nFrom Eternal Dawn You are abode, Of kestrel, hawk and birds of prey: | There rose and tulip do not grow, Nor Warbles nightingale so gay.\nYour paths that twist and turn on bills, Give Eden's pleasure to my sight | Your clay emits an ember smell, Your sparkling streams look bright in light.\nThe kingly hawk can hot become, A thrall to pheasant or a dove | How can a man destroy his soul, For his clay-born body's love?\nO zealous Faqr, let me know what, Is your verdict and firm intent: | Would you prefer the British robe, Or your shirt, thread-bare, torn and rent?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"005_008","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.","themes":["wine-jar."],"poem":"PLATO, the prime ascetic and sage. | Was one of that ancient flock of sheep.\nHis Pegasus went astray in the darkness of idealism | And dropped its shoe amidst the rocks of actuality.\nHe was so fascinated by the invisible | That he made hand, eye, and ear of no account.\n\"To die,\" said he, \"is the secret of Life: | The candle is glorified by being put out.\"\nHe dominates our thinking, | His cup sends us to sleep and takes the sensible world away from us.\nHe is a sheep in man's clothing, | The soul of the Sufi bows to his authority.\nHe soared with his intellect to the highest heaven | And called the world of phenomena a myth.\n'Twas his -work to dissolve the structure of Life' | And cut the bough of Life's fair tree asunder.\nThe thought of Plato regarded loss as profit, | His philosophy declared that being is not-being.\nHe natures drowsed and created a dream | His mind's eye created a mirage.\nSince he was without any taste for action, | His soul was enraptured by the nonexistent.\nHe disbelieved in the material universe | And became the creator of invisible Ideas.\nSweet is the world of phenomena to be living spirit, | Dear is the world of Ideas to the dead spirit:\nIts gazelles have no grave of movement, | Its partridges are denied the pleasure of walking daintily.\nIts dewdrops are unable to quiver, | Its birds have no breath in their breasts,\nIts seed does not desire to grow, | Its moths do not know how to flutter.\nOur recluse had no remedy but flight: | He could not endure the noise of this world.\nHe set his heart on the glow of a quenched flame | And depicted a word steeped in opium.\nHe spread his wings towards the sky | And never came down to his nest again.\nHis fantasy is sunk in the jar of heaven: | I know not whether it is the dregs or brick of the wine-jar.\nThe peoples were poisoned by his intoxication: | He slumbered and took no delight in deeds.","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as 'The direct influence of Platonism on Muslim thought has been comparatively slight. When the Muslims began to study Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however, were not accessible to them. They studied translations of books passing under his name, which were the work of Neoplatonists, so that what they believed to be Aristotelian doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic school. Indirectly, therefore, Plato has profoundly influenced the intellectual and spiritual development of Islam and may be called, if not the father of Mohammedan mysticism, at any rate its presiding genius.'"} +{"poem_id":"003_115","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"With courage great a war I wage, \u02b9Gainst evils of the present age: | I do not bear a fighter\u02b9s name, To chieftainship I lay no claim.\nI am not conscious \u02b9bout this fact, If it is verse or other tact: | God has bestowed on me since long, His praise, reflection, charm and song.\nThe flood of light that makes its show, On true and faithful Muslim\u02b9s brow: | With grandeur same is quite replete, That fills being\u02b9s soul and makes complete.\nYou do not call it unbelief, No less it is than disbelief: | That truthful man may get content, I With today, for change show no intent.\nDon\u02b9t grieve, for millenniums and aeons more, Still lie ahead for man in store: | The ever spinning heaven blue, Is not devoid of planets new.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_108","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Learn from the rosebud how to live. O heart. | It is a symbol of life\u2019s search for light.\nIt springs out of the darkness of the earth, | But has its eyes on the Sun\u2019s rays from birth.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_190","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":[],"poem":"A well read disciple asked his guide, | With a word in which a sting did hide.\nTo die for a life will it well behave? | To make one\u2019s living from bones of a grave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_056","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"Once you have taken the sword in your hand and grasped the pen | do not grieve if your body's steed be lame or halt:\nvirtue is born of the edge of the sword, and the point of the pen, | my brother, as light from fire, and fire from narvan-tree.\nKnow, that to the faithless, both sword and pen are without virtue; | when faith is not, reed and steel have no worth.\nFaith is precious to the wise, and to the ignorant it is contemptible; | before the ignorant, faith is like jasmine before a cow.\nFaith is like fine linen, of which one half makes a shirt | for Elias, and the other half a shroud for a Jew.\nAbdali\nThat youth who created dominions, | then fled back to his mountains and deserts,\nkindled a fire on his mountain-peaks | did he emerge of fine assay, or was he utterly consumed?\nZinda-Rud\nWhilst other nations are eager in brotherhood, | with him brother is at war against brother.\nFrom his life the life of the whole East derives; | his ten-year-old child is a leader of armies.\nYet ignorantly he has broken himself from himself, | not recognizing his own potentialities.\nHe possesses a heart, and is unaware of that heart; | body is parted from body, heart from heart;\na traveller, he has lost the road to the good, | his soul is unconscious of its true purposes.\nFinely sang that poet familiar with Afghan, | who proclaimed fearlessly what he saw,\nthat sage of the Afghan nation, | that physician of the sickness of the Afghans;\nhe saw the people's secret, and boldly uttered | the word of truth with a drunkard's recklessness:\n\"If a free Afghan should find a camel | richly caparisoned and loaded with pearls,\nhis mean spirit, with all that load of pearls, | is only delighted with the camel -bell.\"\nAbdali\nIn our nature, fever and ardour spring from the heart; | waking and slumber possess the body from the heart.\nWhen the heart dies, the body is transformed: | when the heart vies for glory, the sweat turns to blood.\nThe body is nothing, nothing, when the heart is corrupt; | so fix your eyes on the heart, and be attached to naught else.\nAsia is a form cast of water and clay; | in that form the Afghan nation is the heart;\nif it is corrupt, all Asia is corrupt, | if it is dilated, all Asia is dilated.\nSo long as the heart is free, the body is free, | else, the body is a straw in the path of the wind.\nLike the body, the heart too is bound by laws | the heart dies of hatred, lives of faith.\nThe power of faith derives from unity; | when unity becomes visible, it is a nation.\nImitation of the West seduces the East from itself; | these peoples have need to criticize the West.\nThe power of the West comes not from lute and rebeck, | not from the dancing of unveiled girls,\nnot from the magic of tulip-cheeked enchantresses, | not from naked legs and bobbed hair;\nits solidity springs not from irreligion, | its glory derives not from the Latin script.\nThe power of the West comes from science and technology, | and with that selfsame flame its lamp is bright.\nWisdom derives not from the cut and trim of clothes; | the turban is no impediment to science and technology.\nFor science and technology, elegant young sprig, | brains are necessary, not European clothes;\non this road only keen sight is required, | what is needed is not this or that kind of hat.\nIf you have a nimble intellect, that is sufficient; | if you have a perceptive mind, that is sufficient.\nIf anyone burns the midnight oil | he will find the track of science and technology.\nNone has fixed the bounds of the realm of meaning | which is not attained without incessant effort.\nThe Turks have departed from their own selves, drunk with Europe, | having quaffed honeyed poison from the hand of Europe;\nof those who have abandoned the antidote of Iraq | what shall I say, except \"God help them\"?\nThe slave of Europe, eager to show off, | borrows from the Westerners their music and dances;\nhe gambles away his precious soul for frivolity | science is a hard quest, so he makes do with fun.\nBeing slothful, he takes the easy way; | his nature readily accepts the easy alternative.\nTo seek for ease in this ancient convent | proves that the soul has gone out of the body.\nZinda-Rud\nDo you know what European culture is? | In its world are two hundred paradises of colour;\nits dazzling shows have burned down abodes, | consumed with fire branch, leaf and nest.\nIts exterior is shining and captivating | but its heart is weak, a slave to the gaze;\nthe eye beholds, the heart staggers within | and falls headlong before this idol-temple.\nNo man knows what the East's destiny may be; | what is to be done with the heart bound to the exterior?\nAbdali\nWhat is able to control the East's destiny | is the unbending resolve of Pahlavi and Nadir:\nPahlavi, that heir to the throne of Qubad | whose nail has resolved the knot of Iran,\nand Nadir, that sum-capital of the Durranis | who has given order to the Afghan nation.\nDistressed on account of the Faith and Fatherland | his armies came forth from the mountains:\nat once soldier, officer and Emir | steel with his enemies, silk with his friends\nlet me be ransom for him who has seen his self | and has weighed well the present age!\nThe Westerners can have their magic tricks; | to rely on other than oneself is infidelity.\nThe Martyr - King\nSpeak again of the Indians and of India | one blade of her grass no garden can outmatch;\nspeak of her in whose mosques the tumult has died, | of her in whose temples the fire is quenched,\nof her for whose sake I gave my blood, | whose memory I have nursed in my soul.\nFrom my grief you may guess at her grief; | alas, for the beloved who knows no more the lover!\nZinda-Rud\nThe Indians reject the statutes of Europe, | they are immune to Europe's magic charms;\nalien laws are a heavy burden on the soul | even though they descend from heaven itself.\nThe Martyr-King\nHow man grows from a handful of dust | with a heart, and with desire in that heart!\nHis concern is to taste the delight of rebellion, | not to behold anything but himself;\nfor without rebellion the self is unattainable, | and while the self is not attained, defeat is inevitable.\nYou have visited my city and my land, | you have rubbed your eyes upon my tomb;\nyou who know the limits of all creation, | in Deccan have you seen any trace of life?\nZinda-Rud\nI scattered the seeds of my tears in Deccan; | tulips are growing from the soil of that garden;\nthe river Cauvery unceasing on its journey - | in its soul I have beheld a new commotion.\nThe Martyr-King\nYou who have been endowed with heart-illumining words, | I burn still with the fever of your tears.\nThe incessant digging of the nails of the initiates | has opened a river of blood from the veins of the lute.\nThat melody which issues out of your soul | imparts to every breast an inward fire.\nI was in the presence of the Lord of All, | without whom no path can be traversed;\nthough there none may dare to speak, | and the spirit's only occupation is to behold,\nI was afire with the ardour of your verses | and some of your thoughts came on my tongue.\nHe said, \"Whose is this verse which you recited? | In it pulses the true vibration of life\".\nWith the same ardour, congenial to the soul, | convey from me one or two words to the Cauvery.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"001_061","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["desire","ignorant","assemblage","appeared","am"],"poem":"I bear hardships on myself, I am unconcerned with others | Alas! How strange, I am the oppressor, I am the ignorant\nI existed only till the time Thy Splendor appeared | I am the falsehood which is annihilated by the Truth\nFrom the knowledge\u2019s sea divers came out with pearls in hand | Alas, O deprivation! A mere pebble collector on the sea shore I am\nMy disgrace itself is the demonstration of my nobility | I am the negligence which the angels ardently desire\nO the existence\u2019 assemblage! Be not proud of your beauty | You are a mere picture of the assemblage, I am the assemblage\nO Iqbal! I am in constant search for myself | I am the traveler as well as the destination","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"001_093","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. \u2018Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1\u20113 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7\u20119 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"\u2018Abd al\u2011Qadir Key Nam (Addressed to Abd al\u2011Qadir) and Introduction to ghazal 75\u20115. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14\u201116). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).","themes":["credibility?"],"poem":"Time has come for openness, Beloved's Sight will be common | The secret which silence had concealed, will be unveiled now\nO Cup\u2011bearer! Time has gone when wine was taken secretly | The whole world will be tavern, everyone will be drinking\nThose who once wandered insane, will return to habitations | Lovers' wandering will be the same but deserts will be new\nThe Hijaz\u2019 silence has proclaimed to the waiting ear at last | The covenants established with desert's inhabitants will be re\u2011affirmed\nWhich coming out of deserts had overturned the Roman Empire | I have heard from the Qudsis that the same lion will be re-awakened\nAs the cup\u2011bearer mentioned me in the wine\u2011drinkers' assembly | The tavern's sage said, \"He is insolent, he will be disgraced\"\nO Western world's inhabitants, God's world is not a shop! | What you are considering genuine, will be regarded counterfeit\nYour civilization will commit suicide with its own dagger | The nest built on the frail branch will not be durable\nThe caravan of the feeble ants will make fleet of rose petals | However strong the ocean waves' tumult be it will cross the ocean\nThe poppy, roaming in the garden, shows its spots to every f lower-bud | Knowing that by this exhibition it will be counted among the Lovers\nO Sight! That was the One you showed us as a thousand | If this is your state what will be your credibility?\nAs I told the turtledove one day the free of here are treading on dust ! | The buds started saying that I must be the knower of the garden's secrets!\nThere are thousands of God's Lovers, who are roaming in the wilderness | I shall adore the one who will be the lover of God's people\nThis is the world's custom, O Heart! Even winking is a sin | What will our respect be if you will be restless here?\nIn the darkness of the night I shall take out my tired caravan | My sigh will be shedding sparks my breath will be throwing f lames\nIf there is nothing but show in the aim of your life | Your destruction from the world will be in a breath like spark\nDo not ask about the condition of Iqbal, he is in the same state | Sitting somewhere by the wayside he must be waiting for oppression!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal was written in 1907, i.e. about the end of `Allamah Iqbal's stay in Europe. It is the first expression of his thoughts based on his experiences in Europe. The ghazal covers several of his favorite themes. There was a time when, as a result of the knowledge spreading from Islamic Spain, Europe was starting to be freed from the theocracy of the Roman Catholic Church and the Holy Roman Empire, which had kept Europe enslaved in bondage of ignorance for centuries. Europe was beginning to benefit from the Reformation and Industrial Revolution. New discoveries in material sciences as well as metaphysics were beginning to show promise that Europe would benefit ethically from the blessings of knowledge. \u2018Allamah Iqbal also was somewhat impressed by this situation as is reflected by verses 1\u20113 and 10. He also got some hope of the renaissance of the Muslim world as a result of the new general awakening, as is expressed in verses 4 and 5. However, he was not completely dazed by the apparent material progress of Europe, and tempered his earlier expressed optimism with the material of verses 7\u20119 and 12. The rest of the ghazal briefly talks about some of the Islamic values which have been repeatedly preached by him. These are: | (i) The supremacy of the Heart over Intellect (verse 11). Also see Note 8 to Poem 73 \"\u2018Abd al\u2011Qadir Key Nam (Addressed to Abd al\u2011Qadir) and Introduction to ghazal 75\u20115. | (ii) Love of humanity is of prime importance for piety and religion (verse 13). | (iii) Avoiding ostentation, and practicing perseverance and selflessness is very important in Love for God (verses 14\u201116). | (iv) Expression of his own ambition for participation in the important task of struggle for Islam's revival and renaissance (verse 15). The ghazal ends with an expression of his own condition. (verse 17).'"} +{"poem_id":"009_015","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"In the midst of the mountain-range of Seven Deaths | is a valley where no bird stirs, no branches, no leaf;\nthe smoke encircling it turns the moon's light to pitch, | the sun in its broad heavens seems dying of thirst.\nA river of quicksilver flows through that valley | meandering like the stream of the Milky Way.\nBefore it the hollows and heights of the road are nothing, | so swift its current, wave on wave, twist on twist.\nA man stood, drowned up to his waist, in that quicksilver | uttering a thousand ineffectual laments,\nRain, wind and water were not his portion | athirst he, and no water save the quicksilver.\nOn the bank I espied a slim-bodied woman | whose eyes would have waylaid a hundred caravans,\none that taught infidelity to the Church-elders, | her glance turned ugly to beautiful, beautiful to ugly.\nI said to her, \"Who are you? What is your name? | What is this utter lamentation and weeping?\"\nShe said, \"In my eye is the spell of the Samiri; | my name is Ifrangin, my profession is wizardry.\"\nAll of a sudden that silvery stream froze, | the bones of that youth broke in his body.\nHe cried -aloud, \"Alas, alas for my destiny! | Alas for my ineffectual lamentation!\"\nIfrangin said, \"If you have eyes to see, | look a little also at your own deeds.\nThe Son of Mary, that Lamp of all creation | whose light lit up the world dimensioned and undimensioned\"\nthat Pilate, and that cross, that pallid face | what wrought you, what wrought he beneath the skies!\nYou, to whose soul the joy of faith is forbidden, | worshipper of idols fashioned of raw silver,\nyou did not know the worth of the Holy Spirit, | you bought the body, gambled away the soul!\nThe reproach of that fair woman, drunken with blandishment, | was a lancet that pierced the youth's heart.\nHe said, \"You who display wheat and sell barley, | because of you Shaikh and Brahmin sell their own country.\nYour infidelities have debased reason and religion, | your profit-mongerings have cheapened love.\nYour love is torment, and secret torment at that; | your hatred is death, and sudden death at that!\nYou have associated with water and clay, | you have stolen away God's servant from Him.\nWisdom, which loosened the knots of things, | to you has given only thoughts of devastation.\nThat man whose substance is true knows well | your crime is heavier than my crime.\nHis breath restored the departed soul to the body; | you make the body a mausoleum for the soul.\nWhat we have done unto His humanity | His community has done unto His divinity.\nYour death is life for the people of the world: | wait now, and see what your end shall be!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_023","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Hill and vale once more under the poppy\u2019s lamps are bright, | In my heart the nightingale has set new songs alight;\nViolet, violet, azure, azure, golden, golden, mantles\u2014 | Flowers, or fairies of the desert, rank on rank in sight?\nOn the rosy\u2010spray dawn\u2019s soft breeze has left a pearl of dew, | Now the sunbeam turns this gem a yet more glittering white.\nTown or woodland, which is sweeter, if for her unveiling | Careless beauty love towns less than where green woods invite?\nDelve into your soul and there seek our life\u2019s buried tracks; | Will you not be mine? then be not mine, be your own right!\nWorld of soul\u2014the world of fire and ecstasy and longing: | World of sense\u2014the world of gain that fraud and cunning blight;\nTreasure of the soul once won is never lost again: | Treasure gold, a shadow\u2014wealth soon comes and soon takes flight.\nIn the spirit\u2019s world I have not seen a white man\u2019s Raj, | In that world I have not seen Hindu and Muslim fight.\nShame and shame that hermit\u2019s saying pouted on me\u2014you forfeit | Body and soul alike if once you cringe to another\u2019s might!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_109","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"This reason of mine knows not good from evil; | And tries to exceed the bounds that nature fixed;\nI know not what has happened to me of late, | My reason and my heart are ever at war.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_009","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"There is no place in Ind wherefrom to learn, The tenets that the Muslim Faith concern. | They are devoid of zeal for godly acts, And are not wont to seek its basic facts.\nThe mystics, who were keen their faith to spread, Are silent now and thought for them a dread. | Alas! the state of bondage deprives of zest, Slaves tread the beaten path and relinquish quest.\nThe jurists are helpless to such extent, Can\u02b9t change themselves but would change Quran\u02b9s content. | How sad, the jurists can\u02b9t shift their outlook, But would prefer to change the Holy Book!\nThese abject slaves opine and cling to creed, That Holy Book is full of flaws indeed. | They think it incomplete for this fact, Because it fails to teach the slavish tact.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_169","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"What is poor India\u2019s fate \u2010who knows? \u2010 for up till now | It has been a glittering jewel in some crown!\nIts peasant is a corpse that some grave has disgorged \u2013 | The corpse\u2019s tattered shroud is still inside the ground;\nHis soul and his body are in pawn: | Alas, neither the residence nor the resident survives!\nIt is you who became the willing slave of Europe: | My complaint is against you, it is not against Europe!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_106","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Farabi"],"poem":"Eschewing Plato and Farabi ! | Observed the world of sense with my own eye.\nI never begged or borrowed other. sight, | But always used my own sight, come what might.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_068","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"This world of ours, stretched out infinitely, | Is drowned like a fish in the sea of Time.\nBut look into your mind, and you will see | The sea of Time contained in a small cup.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_011","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Have You forgotten then my heart of old, | That college of Love, that whip that bright eyes hold?\nThe school\u2010bred demi\u2010goddesses of this age | Lack the carved grace of the old pagan mold!\nThis is a strange world, neither cage nor nest, | With no calm nook in all its spacious fold.\nThe vine awaits Your bounteous rain: no more | Is the Magian wine in Persia\u2019s taverns sold.\nMy comrades thought my song were of Spring\u2019s kindling\u2014 | How should they know what in Love\u2019s notes is told?\nOut of my flesh and blood You made this earth; | Its quenchless fever the martyr\u2019s crown of gold.\nMy days supported by Your alms, I do not | Complain against my friends, or the times scold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_111","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.","themes":["hair","Maqam-i-Mahmud"],"poem":"One day by way of advice I said to Iqbal | Neither you fast nor are regular in prayers\nYou are also perfect in the ways of hypocritical people | You pine for London in the heart but you talk of Hijaz\nYour lies are also based on what is expediency | The manner of your flattery also is fully miraculous\nYour lecture ends on glorification of the government | Your bright thought is the inventor of methods of entreating\nOfficials\u2019 doors are also like Maqam-i-Mahmud to you | Your designs are more interlocked than locks of Ayaz\u2019 hair\nLike other people you can also conceal | Secrets of self aggrandizement in your cloak of din\u2019s service\nYou are seen in the mosque also on the Eid day | Your heart is also softened by the sermon\u2019s effect\nYou practice reading country\u2019s newspapers also | Which are obligated to sing your repute\u2019s songs\nOn top of all this you can also write verse | Your poetry\u2019s goblets are full of the wine of Shiraz\nWhatever are the attributes of leaders, you have them all | Incumbent on you is rising and joining the struggle\nYou are not afraid of hunters, as you have wings also | Then why are you not inclined for flight?\n\u201cThe end of our life is the cemetery | Presently raise tumult in the sky\u2019s vault\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is a sarcastic commentary on the condition of the common leaders. Outwardly these leaders have all the attributes of leadership and virtue but inwardly they pay only lip service to the values which they profess to defend and enforce. The real advice, which is the title of the poem, is contained in the last verse which has been borrowed from Khwajah Altaf Hussain Hala. That advice is reminding Man that his duty in the material world under the sky is struggle against the forces of evil, oppression and exploitation.'"} +{"poem_id":"009_041","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"Why do you keep far from the station of believers? | That is, why are you exiled from Paradise?\nHallaj\nThe free man who knows good and evil, | his spirit cannot be contained in Paradise.\nThe mullah's Paradise is wine and houris and page boys, | the Paradise of free men is eternal voyaging;\nthe mullah's Paradise is eating and sleeping and singing, | the lover's Paradise is the contemplation of Being.\nThe mullah's Resurrection is the splitting of the tomb and the trumpet's blast, | tumult-arousing Love is itself the Dawn of Resurrection.\nScience is founded upon fear and hope, | lovers are troubled by neither hope nor fear;\nscience is fearful of the grandeur of creation, | Love is immersed in the beauty of creation;\nscience gazes upon the past and the present, | love cries, \"Look upon what is coming!\"\nScience has made compact with the canon of constraint | and has no other resource but constraint and resignation;\nLove is free and proud and intolerant | and boldly investigates the whole of Being.\nOur love is a stranger to complaining | even though it weeps the tears of drunkenness.\nOur constrained heart is not truly constrained, | our arrow is not shot by any houri's glance;\nour fire augments out of separation, | separation is congenial to our soul.\nLife without prickings is no true life; | one must live with a fire under one's feet.\nSuch living is the destiny of the self | and through this destiny the self is built up.\nA mote through infinite yearning becomes the envy of the sun, | in its breast the nine spheres cannot be contained;\nwhen yearning makes assault upon a world | it transforms momentary beings into immortals.\nZinda-Rud\nThe wheeling of destiny is death and life; | no man knows what the wheeling of destiny is.\nHallaj\nWhoever possesses the apparatus of destiny, | IbIis and death tremble before his might.\nPredestination is the religion of men of zeal, | predestination for heroes is the perfection of power.\nRipe souls become yet riper through constraint | which for raw men is the embrace of the tomb.\nKhalid constrained turns a world upside down; | for us, constraint tears us up by the roots.\nThe business of true men is resignation and submission; | this garment does not suit the weaklings.\nYou who know the station of the Sage of Rum, | do you not know the words of the Sage of Rum?\nA fire-worshipper there was in the time of Ba Yazid; | a blessed Moslem said to him,\n\"Better were it if you accepted the Faith | so that salvation and the excellence would be yours. \"\nThe other said, \"Disciple, if this be faith | that the Shaikh of the World Ba Yazid possesses,\nI cannot endure its glowing heat | which is too great for the strivings of my soul.\"\nRumi\nOur concern is only with hope and fear; | not every man has the zeal to surrender.\nYou who say, \"This was to be, and so happened, | all things were tethered to a divine decree, and so happened,\"\nyou have little understood the meaning of destiny, | you have seen neither selfhood nor God.\nThe believer true thus petitions God: | \"We accord with you, so accord with us.\"\nHis resolution is the creator of God's determination | and on the day of battle his arrow is God's arrow.\nZinda-Rud\nMen of short vision have stirred up commotions | and hung God's true servant on the gibbet.\nThe hidden things of Being are manifest to you; | declare then, what was your crime?\nHallaj\nThe sound of the Last Trump was in my breast; | I saw a people hastening to the tomb,\nbelievers with the character and colour of infidels | who cried \"No god but God\" and denied the Self.\n\"God's bidding\" they called a vain image | because it was bound to water and clay.\nI kindled in my self the fire of life | and spoke to the dead of the mysteries of life.\nThe whole world has been founded on Selfhood, | love therein has been compounded with violence;\nSelfhood is everywhere visible, yet invisible, | our gaze cannot endure to look on Selfhood;\nwithin its light many fires lurk hidden, | from its Sinai creation's epiphanies shine.\nEvery moment every heart in this ancient convent | discourses, albeit secretly, of the Self;\nwhoever has not taken his share of its fire | has died in the world, a stranger to himself.\nIndia and Iran alike are privy to its light, | but few there are who also know its fire.\nI have spoken of its light and its fire; | confidant of my secret, see now my crime.\nWhat I have done you too have done; beware! | You have sought to resurrect the dead: beware!\nTahira\nFrom the sin of a frenzied servant of God | new creatures come into being;\nunbounded passion rends veils apart, | removes from the vision the old and stale,\nand in the end meets its portion in rope and gallows | neither turns back living from the Beloved's street.\nBehold Love's glory in city and fields, | lest you suppose it has passed away from the world;\nit lies concealed in the breast of its own time | how could it be contained in such a closet as this?\nZinda-Rud\nYou who have been given the agony of the eternal quest, | explain to me the meaning of a verse of yours:\nThe dove is a handful of ashes, the nightingale a network of colour | O lamentation, what is the true sign of a broken heart?\nGhalib\nThe lament that rises out of a broken heart | I have seen its effect different in every place;\nthe dove is consumed through its influence, | the nightingale daubed with colours as its result.\nIn it, death is in the embrace of life, | one moment here is life, there is death;\nsuch a colour as glowed in Mani's abode, | such a colour as begets colourlessness.\nYou know not, this is the station of colour and scent; | the portion of every heart is according to its ululation.\nEither enter colour, or pass into colourlessness, | that you may grasp a token of the broken heart.\nZinda-Rud\nA hundred worlds are manifest in this azure expanse; | are there saints and prophets in every world?\nGhalib\nConsider well this being and not-being; | continuously worlds are coming into existence.\nWherever the tumultuous clamour of a world arises, | there too is a Marcy unto all beings.\nZinda-Rud\nGhalib\nSpeak more plainly; my understanding flags. | It were a sin to speak of these things more plainly.\nZinda- Rud\nGhalib\nThen is the conversation of adepts unprofitable? | It is difficult to give tongue to this subtlety.\nZinda- Rud\nYou are wholly afire with the glow of the quest, | yet how strange, you cannot master mere words!\nGhalib\n\"Creation\", \"Predestination\", \"Guidance\" are the beginning; | a Mercy unto all beings is the end.\nZinda-Rud\nI have not yet glimpsed the face of the meaning; | if you possess a fire, then burn me!\nGhalib\nYou who like me descry the secrets of poetry, | these words overstretch the string of poetry;\nthe poets have adorned the banquet of words, | but these Moses lack the White Hand.\nWhat you demand of me is unbelief, | an unbelief transcending poetry.\nHallaj\nWherever you see a world of colour and scent | out of whose soil springs the plant of desire\nis either already illumined by the light of the Chosen One | or is still seeking for the Chosen One.\nZinda-Rud\nI ask of you-though to ask is a sin | the secret of that essence whose name is the Chosen One;\nis it a man, or an essence in being | such as but rarely comes into existence?\nHallaj\nBefore him the whole world bows prostrate, | before him who called himself His servant.\n\"His servant\" surpasses your understanding | because he is man, and at the same time essence.\nHis essence is neither Arab nor non-Arab; | he is a man, yet more ancient than man.\n\"His servant\" is the shaper of destinies, | in him are deserts and flourishing cultivations;\n\"His servant\" both increases life and destroys it, | \"His servant\" is both glass and heavy stone.\n\"Servant\" is one thing, \"His servant\" is another; | we are all expectancy, he is the expectation.\n\"His servant\" is time, and time is of \"His servant\"; | we all are colour, he is without colour and scent.\n\"His servant\" had beginning, but has no end; | what have our morn and eve to do with \"His servant\"?\nNo man knows the secret of \"His servant\", | \"His servant\" is naught but the secret of \"save God\".\n\"Save God\" is the sword whose edge is \"His servant\"; | do you want it plainer? Say, He is \"His servant\".\n\"His servant\" is the how and why of creation, | \"His servant\" is the inward mystery of creation.\nThe true meaning of these two verses becomes not clear | until you behold from the station of Thou threwest not.\nZinda-Rud, have done now with speaking and listening, | become drowned in the ocean of being, Zinda-Rud.\nZinda- Rud\nI know so little-what is this business of Love? | Is it the joy of beholding? Then what is beholding?\nHallaj\nThe meaning of beholding that Last of Time | is to make his rule binding on oneself.\nLive in the world like the Apostle of men and jinn | that like him you may be accepted by men and jinn\nThen behold yourself-that is the same as beholding him; | his Sunna is a secret of his secrets.\nZinda-Rud\nWhat is the beholding of the God of the nine spheres, | of Him without whose command moon and sun do not revolve?\nHallaj\nFirst, to implant on one's soul the image of God, | then next to implant it on the world;\nwhen the soul's image is perfected in the world, | to behold the commons is to behold God.\nBlessed is the man whose single sigh | causes the nine heavens to circle about his dwelling;\nwoe to the dervish who, having uttered a sigh, | then closes his lips and draws back his breath!\nSuch a one never made God's rule to run in the world; | he ate barley-bread, but never fought like Ali;\nhe sought a convent and fled from Khaibar, | he practised monkhood and never saw royal power.\nDo you possess God's image? The world is your prey; | destiny shares the same reins as your design.\nThe present age seeks to war with you; | imprint God's image on this infidel's tablet!\nZinda- Rud\nGod's image has been implanted on the world; | I do not know how it has been implanted.\nHallaj\nIt has been implanted by force of love | or it has been implanted by force of violence;\nbecause God is more manifest in love, | love is a better way than violence.\nZinda- Rud\nDeclare, master of the secrets of the East, | what difference is there between the ascetic and the lover?\nHallaj\nThe ascetic is a stranger in this present world, | the lover is a stranger in the world to come.\nZinda-Rud\nThe end of gnosis is not-being | what is life to repose in annihilation?\nHallaj\nThe intoxication of lovers comes from emptied cups; | not-being is to be ignorant of gnosis.\nYou who seek your goal in annihilation, | non-existence can never discover existence.\nZinda-Rud\nHe who counted himself better than Adam. | in his jar and cup remains neither wine nor lees;\nour handful of dust is acquainted with the skies | where is the fire of that destitute one?\nHallaj\nSpeak little of that Leader of those in separation, | throat athirst, and eternally a blood-filled cup.\nWe are ignorant, he knows being and not-being; | his infidelity revealed to us this mystery,\nhow that from falling comes the delight of rising, | from the pain of waning springs the joy of waxing.\nLove is to burn in his fire; | without his fire, burning is no burning.\nBecause he is more ancient in love and service, | Adam is not privy to his secrets.\nTear off the skirt of blind conformity | that you may learn God's Unity from him.\nZinda- Rud\nYou who hold the clime of the soul under your royal signet, | keep company with me a moment more.\nHallaj\nWe do not tolerate confinement to one station, | we are wholly and singly a yearning to soar;\nevery instant our occupation is to see and to quiver, | our labour is to fly without feathers and wings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_035","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Upon the road of high desire. My load yet lieth in the mire, | Because my heart would still engage. With trappings, caravan, and stage.\nWhere is the lightning of the gaze. That shall my dwelling burn and raze? | Fain would I yet a bargain keep. With what men sow, and what men reap.\nO let this layman\u2019s vessel ride. Upon a full, tempestuous tide: | The wave affrighteth me so sore. I fix my gaze upon the shore.\nAh, what adventure is to gain\u2014 To quiver, never to attain: | Thrice happy he, who even now. Behind the train doth riding go.\nBut he who never knew his heart. From the two worlds to dwell apart, | He still bemused and cheated is. By unsubstantial images.\nA single, brief epiphany. Consoleth not the passionate eye: | Where shall I take the wounding dart. That pricketh even yet my heart?\nIn the glad presence of the friend. A history is that hath no end, | As still these sorrows yet unsaid. Lie in my heart deep-buried.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_033","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"At London, winter wind, like sword, was biting though, | My wont to rise at early morn I didn\u2019t forego.\nAt times my heated talk to gathering pleasure lent; | My holding \u2019loof at times perplexed them all, I trow.\nNo hope for change is there, if workers rule the land, | For those who hew the rocks, like Parvez tricks do know.\nStatecraft divorced from Faith to reign of terror leads, | Though it be a monarch\u2019s rule or Commoners\u2019 Show.\nThe streets of Rome remind of Delhi\u2019s glorious past, | The lesson same and charm are writ upon its brow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_270","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["away."],"poem":"Who e\u2019er tied himself with Lailah\u2019s tie, | From Mullah\u2019s Maktab he jump\u2019d very high.\nTo that faith and fire no heed we should pay, | My friend\u2019s heart and eye from me who took away.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_053","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["nest","best","odes","it","restless"],"poem":"I should procure such straws for my nest from somewhere | For burning which the lightning may be restless\nAlas! O despair! The sky broke it down intently | Whichever branch I selected for my nest\nYou are contending with the seventy two nations | One goblet of yours suits the whole world best\nI should create some such longing in my heart | So the sky may turn around to annihilate me best\nCollect your harvest first by picking it grain by grain | Some thunderbolt will surely come out to annihilate it\nI had regard for the failure of the hunter, O friend | Otherwise, why could I come over flying for one grain ?\nThe heart should not sing freedom's song in this garden | Ah! This garden is not suitable for such odes !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"003_195","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"To me upset appears the Cosmos old, | But I do not know what your eyes behold.\nIn breasts the morn of Last Day comes to view. | Old thoughts of youth have been replaced by new.\nYour hymns at morn can't make amends for Life, | O Elder of the shrine, without much strife.\nThe Shrines no strength to Self e'er can impart. | Because no sparks from wet flame can depart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_105","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The Saqi, pouring his pure wine. Upon my restless heart | Converts this quicksilver of mine. To gold, by magic art.\nI do not know if it be light. Within my breast, or flame; | I only know its radiance white. Shines with a moonlike gleam.\nNature, all hushed, doth suddenly. My quiet heart assail; | The instrument in ecstasy. Playeth its own sweet scale.\nGrieve not, thou fool; the starry skies. Within this desert waste | Have many founts, that secret rise. And to the torrent haste.\nO thou who didst my sweet wine take, Grieve not at my sharp sting; | It needs my sting, that I may wake. Man from his slumbering.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_067","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Of the Friend\u2019s ingenuous wit. I can relate no more: | By my pillow He did sit, And spake upon the cure!\nThough the tongue is bold enough, The argument right fair, | What can I declare of Love, Save that none can declare?\nHappy he, who dared to reach. Deep into Being\u2019s brain | And drew forth like jewels speech, And fluent spoke again.\nDesolate with joy am I, That, recognizing me, | In reproach He whispered, sly, \"Poor, homeless vagrant, see!\"\nGrieve not, that this world of ours. Its secret still conceals; | What is speechless to the flowers, The birds\u2019 lament reveals.\nPassion\u2019s message, that anew, I tell unfeignedly, | To the tulip spake the dew, But spake in secrecy.\nIf my speech is all distraught, What wonder were in this? | Of His tresses who speaks aught, His tale distressful is.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_145","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I have partaken of the fruit I sought | And bad life\u2019s mystery revealed to me.\nBeware the gardener, O bird-hunter. See | The spring is nigh whose message I have brought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_055","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Tell the flamboyant poet this from me | \"What use your fire if but a tulip-spark?\nIt neither melts you with its beat nor makes | An evening of some saddened heart less dark.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_012","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"By dint of Spring the poppy\u2010cup, With vintage red is over\u2010flown: | With her advent the hermit too, Temperance to the wind hath thrown.\nWhen great and mighty force of Love, At some place its flag doth raise, | Beggars dressed in rags and sack, Become heirs true to King Parvez.\nAntique the stars and old the dome, In which they roam about and move: | I long for new and virgin soil, Where my mettle I may prove.\nThe stir and roar of Judgement Day, Hath no dread for me at all: | Thine roving glance doth work on me, Like the Last Day\u2019s Trumpet Call.\nSnatch not from me the blessing great, Of sighs heaved at early morn: | With a casual loving look, Weaken not thine fierce scorn.\nMy sad and broken heart disdains, The Spring and dower that she brings: | Too joyous the song of nightingale! I feel more gloomy when it sings.\nUnwise are those who tell and preach, Accord with times and the age. | If the world befits you not, A war against it you must wage.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_138","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.","themes":["dirhams","universe"],"poem":"One day the Holy Prophet to his companions appealed | \u201cAll who have wealth should give some in God\u2019s cause\u201d\nOne hearing this command Umar rose in intense happiness | That day he had acquired several thousand dirhams\nHe was saying to himself that certainly that day | He would excel Siddaq by far that day\nAt last he brought the wealth before the Holy Prophet | Starting the action is a prelude to the necessary sacrifice\nThe Holy Prophet asked him, \u201cO Umar! | To whom God\u2019s Love is the solace of the heart!\nHave you kept anything for the family? | Muslim is responsible for family\u2019s rights\u201d\nHe exclaimed \u201cHalf wealth is the son and wife\u2019s share | The rest is made a present to the Ummah in sacrifice\u201d\nSoon after, that friend of prophethood also arrived | On whom the foundation of Love is established\nThat man of proved loyalty brought with him | Everything which is creditable in the world\u2019s eye\nAll that right hand possessed, in cash, kind, chattel | Beautiful horses, camels, mules and donkeys\nThe Holy Prophet said, \u201cYou also need to care for the family\u201d | Replied that secret-keeper of Love and Fidelity\n\u201cO you who give light to the eyes of the moon and the stars | Who was made the reason for creation of the universe\nLamp to the moth, flower to the nightingale is sufficient | For Siddaq only the Prophet of God is sufficient!\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem refers to the events preceding and in preparation of the Tabuk Expedition undertaken by the Holy Prophet (S.A.W.) with thirty thousand soldiers in October 631. The background has much detail, for which some good commentary of Surah 9 or some book on Sarah of the Holy Prophet (S.A.W.) should be consulted. | The event referred to is the one organized by the Holy Prophet (S.A.W.) for collection of funds and war material for the expedition.'"} +{"poem_id":"008_087","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I uttered a new word, But there was none that heard; | Vision to rapture grew, But glance was none to view.\nBe thou a stone, and pass. Within these works of glass; | Woe, stone to idol wrought. That goblet shattered not!\nBreak down the old, and then, Rebuild the world again; | Who in \"No God\" remained. Has ne\u2019er \"Except\" attained.\nO happy rivulet, In selfhood passionate, | Who to earth\u2019s heart dost flee, And flowest not so sea!\nTo Moses\u2019 lesson list. For Europe\u2019s scientist | Though ocean\u2019s depth he measure, Could ne\u2019er to Sinai come.\nLove\u2019s self learnt quivering\u2019s art. From this our trembling heart | Our spark it was that spired. Until the moth expired.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_081","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This is a beautiful nature poem which reflects the poet's feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature's poet of England, William Wordsworth ( 1770\u20111850 ) . He is one of `Allamah Iqbal\u2019s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905\u201108) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu\u2019mins.","themes":[],"poem":"The moon's light is silent | The branches of every tree are silent\nThe songsters of the valley are silent | The green trees of the mountain are silent\nNature has become unconscious | It is sleeping in the night's lap\nSome such spell of serenity exists | That Neckar's flow is also serene\nThe caravan of stars is silent | The caravan is moving without the bell\nSilent are the mountains, forest, river | As if Nature is absorbed in deep meditation\nO Heart! You should also become silent | Taking grief in your lap go to sleep","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a beautiful nature poem which reflects the poet's feelings created by the silent serene scene on the banks of the River Neckar near Heidelberg in Germany, where he had lived in connection with his doctorate degree. This poem is on the lines of the poetry of the famous nature's poet of England, William Wordsworth ( 1770\u20111850 ) . He is one of `Allamah Iqbal\u2019s favorite poets. The last verse shows that `Allamah Iqbal was at that time (1905\u201108) in some grief. We have seen in the previous poems what that grief was and we shall see more of it as we proceed. May God confer that grief on all Mu\u2019mins.'"} +{"poem_id":"011_129","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["sheen."],"poem":"You have lit up my eyes with an insight, | To thee owes hence, the Lailah\u2019s light,\nBring a Dawn for me, with Thy Vision\u2019s Scene, | My night gets thy light, like moonlight sheen.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_106","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.","themes":["Kalimah","Yazdan","sellers","Faran","Salman","Ahad","ocean","Saljuqs","Hu!","Sasanas","still","poppies","Qur\u2019an","Ayaz","Bilal","Sulaiman","Qaisar\u2019s","me","Turanas","huda","lamp","Khaibar","unfaithful"],"poem":"Why should I be destructive and remain reckless of betterment? | Think not of the future, remain occupied in today\u2019s problems?\nShould I hear nightingale\u2019s wails, and remain completely silent? | O companion! Am I some flower so that I may remain silent?\nThe strength of my poetry is encouraging to me | Woe be to me ! My remonstrance is against God!\nIt is true that we are famous in the methods of obeisance | But we are relating our story of pain out of compulsion\nThough a silent orchestra, we are full of complaint | If the wailing comes to lips we are excusable\nO God! Listen to the remonstrance also from the faithful | Listen to some complaint also from the one accustomed to praise you\nThough Thy Eternal Essence had existed since eternity | The flower existed in the garden but fragrance had not dispersed\nJustice is a condition, O Lord of Universal Benevolence | How could flower\u2019s fragrance spread if zephyr did not exist?\nThis problem\u2019s solution was the source of satisfaction to us | Otherwise was the Holy Prophet\u2019s Ummah insane?\nThe scene of Thy world was strange before us | Stones were adored somewhere, trees were worshipped somewhere\nThe eyes of Man were accustomed to tangible forms | How could they be amenable to accept the Unseen God?\nDoth Those know who ever told Thy beads? | The strength of the Muslim\u2019s arm completed Thy task!\nSaljuqs were living here and the Turanas also | The Chinese in China and in Iran the Sasanas also\nThe Greeks were also living in the same habitation | In the same world were the Jews and the Christians also\nBut who raised the sword in Thy name? | Who reclaimed the despoiled world in Thy name?\nWe alone were the marshals of Thy troops! | We were fighting now on land and now in the oceans\nSome times we were calling adhans in the Europe\u2019s cathedrals | And sometimes in the scorching African deserts\nWe never cared for the grandeur of monarchs | We recited the Kalimah under the shade of swords\nIf we lived we lived for the calamities of wars | If we died we died for the grandeur of Thy name\nWe did not wield the sword for our kingdoms | Did we roam about the world fearlessly for wealth?\nIf our nation had been greedy of worldly wealth | Why would we have been idol breakers instead of idol sellers ?\nOnce firmly standing in the battle we were immovable | Even lions in the battle against us would be in flight\nWe were enraged if some one rebelled against Thee | Not to talk of sword we were fighting against canons\nWe impressed Tawhad\u2019s picture on every heart | We conveyed this message even under the dagger\nTell us Thou, by whom was uprooted the gate of Khaibar | By whom was conquered the city which was Qaisar\u2019s ?\nBy whom were the images of created gods destroyed? | By whom were the armies of infidels slaughtered?\nBy whom was the fire temple of Iran extinguished? | By whom was the story of Yazdan restored to life?\nWhich nation did become Thy seeker exclusively? | And became embroiled in wars\u2019 calamities for Thee?\nWhose world-conquering sword did world-ruler become? | By whose Takbar did Thy world enlightened become?\nThrough whose fear idols did perpetually alarmed remain? | Falling on their faces saying \u201cHuwa Allah O Ahad did remain?\nIf the time of prayer right during the battle fell | Hijaz\u2019 nation in prostration facing the Ka\u2019abah fell\nBoth Mahmud and Ayaz in the same row stood | None as the slave and none as the master stood\nThe slave and the master, the poor and the rich all became one! | On arrival in Thy Audience all were reduced to one!\nWe continuously wandered all over the world | We wandered like the wine-cup with Tawhad\u2019s wine\nWe wandered with Thy Message in the mountains, in the deserts | And doth Thou know whether we ever returned unsuccessful?\nWhat of the deserts! We did not spare even oceans! | We galloped our horses in the dark ocean !\nWe effaced falsehood from the earth\u2019s surface | We freed the human race from bonds of slavery\nWe filled Thy Ka\u2019bah with our foreheads | We put Thy Qur\u2019an to our hearts\nStill Thou complaineth that we are lacking fealty | If we are lacking fealty Thou also art not generous\nThere are other ummahs, among them are sinners also | There are modest people and arrogant ones also\nAmong them are slothful, indolent as well as clever people | There are also hundreds who are disgusted with Thy name\nThy Graces descend on the other people\u2019s abodes | Lightning strikes only the poor Muslims\u2019 abodes\nThe idols in temples say \u2018The Muslims are gone\u2019 | They are glad that the Ka\u2019bah\u2019s sentinels are gone\nFrom the world\u2019s stage the huda singers are gone | They, with the Qur\u2019an in their arm pits, are gone\nInfidelity is mocking, hast Thou some feeling or not? | Dost Thou have any regard for Thy own Tawhad or not?\nWe do not complain that their treasures are full | Who are not in possession of even basic social graces\nOutrageous that infidels are rewarded with Houris and palaces | And the poor Muslims are placated with only promise of Houris\nWe have been deprived of the former graces and favors | What is the matter, we are deprived of the former honors?\nWhy is the material wealth rare among Muslims? | Thy omnipotence is boundless and inestimable\nWith Thy Will the desert\u2019s bosom would produce bubbles | The desert\u2019s rambler can be facing flood of mirage\u2019s waves\nOthers\u2019 sarcasm, disgrace and poverty is our lot | Is abjection the reward for Loving Thee ?\nNow, this world is the lover of others | For us it is only an imaginary world\nWe have departed, others have taken over the world | Do not complain now that devoid of Tawhad has become the world\nWe live with the object of spreading Thy fame in the world | Can the wine-cup exist if the cup-bearer does not live?\nThy assemblage is gone, and Thy Lovers are also gone | The night\u2019s sighs and the dawn\u2019s wailings are gone\nThey had loved Thee, they are gone with their rewards | They had hardly settled down and they were turned out\nThe Lovers came but with tomorrow\u2019s promise were sent away | Now seek them with Thy beautiful face\u2019s lamp every way!\nLailah\u2019s pathos is the same, and Qais\u2019 bosom is the same | In the Najd\u2019s wilderness and mountains the deer\u2019s running is the same\nThe Love\u2019s heart is the same, the Beauty\u2019s magic is the same | The Ummah of the Holy Prophet is the same, Thou art the same\nWhy then this displeasure without reason is? | Why then this displeasure for Thy Lovers is?\nDid we forsake Thee, did we forsake the Arabian Holy Prophet? | Did we adopt idol sculpture, did we idol breaking forsake?\nDid we forsake Love, and did we forsake the madness of Love? | Did we forsake the customs of Salman and Uwais of Qur\u2019an ?\nWe have the Takbar\u2019s fire suppressed in our hearts! | We are living the life of Bilal the Negro!\nGranted that Love has lost its former elegance also | We may have lost treading the path of Love also\nWe may have lost the restless heart like the compass also | And we may have lost the observance of fidelity\u2019s rules also\nThou art changing friendship between us and others | It is difficult to say but Thou art also unfaithful !\nThou perfected the Dan on the peak of Faran | Thou captivated the hearts of thousands in a moment\nThou consumed the produce of Love with fire | Thou burned the congregation with Thy face\u2019s fire\nWhy are not our breasts filled with Love\u2019s sparks now? | We are the same Lovers, dost Thou not remember now?\nThe noise of Lovers\u2019 chains in the Najd\u2019s Valley has disappeared | Qais has no more remained longing for the litter\u2019s sight\nThose old ambitions, we, as well as the heart have disappeared | The house is destroyed as Thou art not present in the house\nO that happy day when Thou with elegance will come back | When Thou unveiled to our congregation will come back\nOthers are sitting at the stream bank in the rose garden | Listening to the cuckoo\u2019s call with wine-cup in their hand\nIn the garden on a side far from the riotous crowd are sitting | Thy Lovers are also patiently wanting for a Hu!\nAgain endow Thy moths with Longing for burning themselves | Give the command for consumption in Love to the old lightning\nThe wandering nation is riding again towards Hijaz | The taste of flight has carried the unfledged nightingale\nThe fragrance of humility is restless in every flower bud | Just start the music, orchestra is seeking the plectrum\nSongs are restless to come out of the strings | tur is impatient for burning in the same fire\nMake easy the difficulties of the blessed Ummah | Place the poor ant shoulder to shoulder to Sulaiman\nMake the invaluable produce of Love accessible again | Change the idolatrous Muslims of India into Muslims again\nA stream of blood drips from the frustrations mine | Wailing palpitates in the wounded breast of mine!\nThe rose\u2019 fragrance took garden\u2019s secret outside the garden | Outrageous that flowers themselves are informers against the garden\nThe spring is over, broken is the orchestra of the garden | Flown away from branches are the songsters of the garden\nOnly a nightingale is left which is singing still | In its breast overflows the flood of songs still\nTurtle-doves from the juniper\u2019s branches are gone also | Flower petals dropping from the flower are scattered also\nThe garden\u2019s old beautiful walk-ways are gone also | The branches became bare of the cover of leaves also\nBut his nature remained free of the season\u2019s restrictions | Would somebody in the garden understand his complaint!!\nThere is no pleasure in dying and no taste in living is | If there is any pleasure it in bearing this affliction is\nMany a virtue is restless in my mirror! | Many an effulgence is fluttering in my breast!\nBut there is none in this garden to see them | There are no poppies with Love\u2019s stain on their breasts\nMay hearts open up with the song of this lonely nightingale | May the sleeping hearts wake up with this very Bang-i-Dara\nMay the hearts come to life again with a new covenant | May the hearts be thirsty again for this same old wine\nMy alembic may be from `Ajam, but my wine is from Hijaz | The song may be Indian but my tune is from Hijaz","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though the decline of the Muslim world and society can be traced back to the replacement of Khilafah-i- Rashidah by the monarchist rule of special dynasties, the last three hundred years have seen the constant fall of the Muslim world, which reached its lowest ebb after the first World War. The latter period witnessed the crumbling down of the last vestiges of the Khilafah and the complete fragmentation and subjugation of the Muslim world by its perpetual adversaries in the Western world. | This deplorable state of affairs touched the hearts of many Muslim intellectuals all over the world, including the Indian sub-continent. These intellectuals started probing into the causes of the decline of Muslims and attempted to devise means of stopping and reversing it. Though these thinkers were richly endowed with Islamic learning and were fully aware of the virtues and blessings of Islam they were unaware of the poisons in the Western thought and society which damaged Muslim society most. \u2018Allamah Iqbal, helped by the unique combination of the deep and profound knowledge of Islam as well as that of the world affairs and Western learning, stands out prominently among Muslim reformers as the one fully conversant with the strengths as well as the weaknesses of the Muslim world. The achievements of the Muslim world in all fields during the first eight centuries of the Islamic era and its ascendancy over Europe are well known. This was the result of some qualities and virtues of the Muslims of those times. When the downfall of the Muslim world started it proceeded unabated till only very recent years when the tide appeared to be turning. Determination of the causes of this degeneration is the sine qua non for Islamic renaissance. \u2018Allamah Iqbal, true to the epithet of Hakam-i-Millat (the Millat\u2019s sage or physician) spent the major part of his genius in investigating the causes of this downfall and in creating the consciousness of the situation in the Muslim mind. In addition to the damage caused by the machinations of the West the Muslim world suffered from their own increasing back-sliding from their original high spiritual, moral and ethical pedestal. The \u2018Allamah took great pains to elaborate these causes in the hope that the Muslim society would use them as the springboard for their revival. Though these thoughts are spread over this entire works in the form of poems and individual verses three long poems in Bang-i-Dara have detailed them. These poems are the present one, \u201cSham\u2018a-o-Sha\u2018ir \u201d (The Candle and the Poet) and \u201cJawab-i-Shakwah\u201d (The Response to the Complaint), also in the same book. The present poem is a complaint to God in which \u2018Allamah Iqbal describes the sacrifices made by the Muslim Ummah in the cause of Islam, as well as their achievements. He pleads that in view of this the present deplorable condition of the Muslim world is unfair. He prays for Divine help to Muslims to improve their condition and get back their old status of prestige and glory. | Though several reputed thinkers and literateurs in the Indian sub-continent and other parts of the Muslim world had earlier attempted to probe into the causes and suggest remedial and corrective measures for the poor condition of the Muslim Ummah \u2018Allamah Iqbal\u2019s two poems, viz Shakwah (The Complaint) and Jawab-i-Shakwah (The Response to the Complaint) stand out as the ones with exquisite literary grandeur and beauty. For this reason it was but natural for them to have special appeal to all Muslims in general and to the Muslims of the Indian sub-continent in particular. The poems did have this effect and made \u2018Allamah Iqbal near and dear to the hearts of the Muslims everywhere. These poems have been translated and molded into music in Urdu as well as other languages including Arabic and important European languages.'"} +{"poem_id":"003_191","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"Love's bent of mind is not so mean, And low like that of vicious greed | How can the hopping fly compete, With regal hawk in flight or speed?\nTo bring about a change in laws, Of park with ease one can engage | And for the nightingale can make, The nest as irksome as the cage.\nIf some one is about to set, On journey that is hard and long, | He does not wait for herald's sound, Like waves that flow without ding dong.\nThough college youth appears alive, Yet he is in the throes of death: | He has no thoughts to call his own, And lives on borrowed Frankish breath.\nIf you e'er keep before your sight, The nature of your inmost heart | A casual glance of Saintly Guide, With much ease can perform this part.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_081","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Our world is dusty clay. Trampled upon the way; | I do not think our breath. Returneth out of death.\nThis night, whose only home. Is in the strangers\u2019 tomb, | No moon, no stars here burn; To dawn how shall it turn?\nThe heart, whose whole desire. I quenchless flame and fire, | Who knows, if it shall grow. To lightning flash, or glow?\nHigh fancy, passion\u2019s glance, And life\u2019s exuberance, | Fear not, for these all three. Dust of the road shall be.\nSo live, that if our death. For aye continueth, | God shall be shamed, to know. What things He wrought below.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_130","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Is it a fact or delusion mere, Which has been caused by erring eye: | Do earth, hills, deserts vast exist, And is there any azure sky?\nSome aver that they do exist, Whereas some call their being untrue; | O God, it is very hard to find, To truth or falsehood certain clue.\nBedil resolved this tangled knot, With so much skill and manner nice, | Though sages and wise men of the past, To undo this skein had no device.\n\u02baIf heart of man were vast enough, This mead would have retained no trace | Some wine has overflowed the brim, Because the flask had narrow space.\u02ba","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_166","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal deals with the controversy of Love and Intellect.","themes":["Namrud"],"poem":"O dejected nightingale your lament is immature still | You should hold it in your breast for a little while still\nIf Intellect is prudent it is considered mature | If Love is prudent it is considered immature still\nLove fearlessly jumped into the fire of Namrud | Intellect is absorbed in the spectacle from roof-top still\nLove moves fast in action under the messenger\u2019s precept | Intellect has not even understood the Love\u2019s message still\nThe way of Love is freedom and world revolution | You are imprisoned in day and night\u2019s temple still\nOn the plea of temperance the cup-bearer says rudely | In your heart is the same anxiety for the end still\nConstant struggle is the measure for life\u2019s Kamm and Kaif | Your measure is the counting of days and nights still\nO spring rain! How long this miserliness? | The tulips of my hillside are thirsty still\nThey are accustomed to `Ajam\u2019s wine I have the `Arab wine | My cup makes wine-drinkers startled still\nZepheyr has brought news about Iqbal from the garden | The newly seized is writhing under the net still","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal deals with the controversy of Love and Intellect.'"} +{"poem_id":"002_077","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Knowledge and reason work in manner strange, | In case of Love \u2019gainst heart and sight they range.\nThe end of Muslim folk I know full well, | On theoretic points their preachers dwell.\nThough bird of mead hovers my lodge around, | Yet has no share of my melodious sound.\nThe Turks, I hear, between the lines can read, | Who can this verse so odd convey with speed?\n\u02baYou take the West for neighbour sweet and dear, | Though Stars to land of yours are close and near.\u02ba","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_136","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"This vast gray dome, This eerie solitude, | And this unbounded wilderness, Hold an uncanny fright for me.\nI am a wanderer, lost, Thou art a wanderer, too, | Dost thou know thy goal, O wild flower\u2014 Dost thou know thy goal?\nThese mounts and hills are empty, Bereft of a vision-seeking Moses; | Though thou art a burning flame, And I am a burning flame.\nWhy didst thou part from thy roots? Why did I part from mine? | Was it the impulse to be born? Was it the impulse to be unique?\nMay God take care of those, Who plunge into the ocean of love, | For every drop of the ocean, Has the ocean\u2019s depth.\nThe whirlpool mourns the wave, Swallowed up in its abyss\u2014 | The wave that rose from the sea\u2019s depths, But never lapped against the shore.\nIt is man that has breathed, Life into this vacuous world, | The sun, the moon, and the stars, Are silent, passive spectators\nO wild, wild wind! Bestow on me thy silence, | Thy pain and thy passion, Thy power and thy buoyancy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_096","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"To solve this riddle thinkers have much tried, | Their efforts all so far it has defied.\nNo doubt, to woman\u02b9s faith and conduct clear, | The Pleiades and moon do witness bear.\nThis vice in Frankish way of life we find, | Men fools and blind, can\u02b9t read a woman\u02b9s mind.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_147","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 9\nWho at last became familiar with the secret of unity | Who is the wise man that is a gnostic?\nAnswer\nThe world beneath the sky is a charming place, | But its sun and moon are prone to decay.\nThe corpse of the sun is carried on the shoulders of the evening, | The stars vanish when the moon appears.\nThe mountain flies like the moving sand, | The river changes in a moment.\nAutumn lies in ambush against. the flowers, | The merchandise of the caravan is the fear (of loss) of life.\nThe tulip does not retain its beauty through dew, | If it retains it for a while, it loses it the next moment.\nThe sound dies in the harp without being produced, | The flame dies in the stone without manifesting itself.\nDon't ask me about the universality of death, | You and I are tied by our breaths to the chain of death.\nDeath is destined to be the wine of every cup, | How ruthlessly has it been made common!\nThe arena of sudden death | Has been called the world of moon and stars.\nIf any particle of it learnt to fly, | It was brought under control by the spell of sight.\nWhy do you seek rest for us? | We are Tied to the revolutions of the days.\nBe careful of the ego within your heart, | From this star, the night was illumined.\nThe world is absolutely a place of decay, | This is the gnosis in this strange land.\nOur heart is not seeking anything futile, | Our lot is not fruitless grief.\nDesire is looked after here, | And also the intoxication of the yearning of search.\nEgo can be made immortal; | Separation can be changed into union.\nA lamp can be lit by our hot breath, | Crack in the sky can be sewn by a needle.\nThe Living God is not without a taste for beauty, | His manifestations are not without society.\nWho cast the lightning of His Grace on the heart? | Who drank that wine and struck the cup on the head?\nWhose heart is the criterion of beauty and good? | Whose house is it round which His moon revolves?\nFrom whose privacy the cry of \"Am I not your Lord\" arose? | From whose musical strings the answer of \"Yes\" appeared?\nWhat a fire Love kindled in this handful of dust | One cry from us burnt down thousands of veils.\nIt is only our presence that keeps the cup of the Saqi in motion | And maintain liveliness in His society.\nMy heart burns on the loneliness of God! | In order, therefore, to maintain intact His Ego Society\nI saw in my dust the seed of selfhood, | And keep a constant vigil over my \"I\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_163","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The sun is weaving with golden thread | A mantle of light about earth\u02b9s head;\nCreation hushed in ecstasy, | As in the presence of the Most High.\nWhat can these know\u2014stream, hill, moon, star\u2014 | Of separation\u2019s torturing scar?\nMine is this golden grief alone, | To this dust only is this grief known.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_098","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"","themes":[],"poem":"From under the horizon\u2019s skirt is appearing | The day and night\u2019s virgin daughter that is dawn\nThe sky has completed benedictions for the star\u2019s crop | The sun has decorated the eastern horizon with mirrors\nThe sky, getting news of the arrival of the sun | Has packed up night\u2019s litter on dust-cloud\u2019s shoulders\nThe sun\u2019s flame seems to be the produce of this field | Which was sown by sky\u2019s farmer as sparks of stars\nThe morning star is on the way from the sky retrieving | As the last nightly worshiper from the mosque be retrieving\nWhat a beautiful sight it is as somebody slowly | Draws the bright sword from the sheath\u2019s darkness\nThe dawn\u2019s meaning in the eastern horizon is hidden | As inside the goblet the pleasant wine is hidden\nThe dawn is under the skirt of the friendly breeze | The noise of the conch is mixed with the call of adhan\nAll the singing birds woke up by the cuckoo\u2019s call | Every string of dawn\u2019s system has become musical","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"009_055","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"The voice of Bartari penetrated into my soul; | I was intoxicated with Bartari's song.\nRumi said: \"It is better to open your eyes, | better to step outside the circle of your thoughts.\nYou have passed by the banquet of dervishes; | give one glance also at the palace of kings.\nThe sovereigns of the East are here assembled, | the might of Iran, Afghanistan and Deccan \"\nNadir, who knew the secret of unity | and conveyed to the Moslems the message of love;\nheroic Abdali, his whole being a sign, | who gave the Afghans the foundation of nationhood;\nthat leader of all the martyrs of love, | \"glory of India, China, Turkey and Syria\",\nwhose name is more resplendent than the sun and the moon, | the dust of whose grave is more living than I and you.\nLove is a mystery, which he revealed in the open plain | do you not know how yearningly he gave his life?\nBy grace of the gaze of the victor of Badr and Hunain | the poverty of the king became heir to Husain's ecstasy;\nthe King departed from this tavern of seven days, | yet still to this day his trumpet sounds in Deccan.\nMy words and voice are immature, my thought imperfect: | how can I hope to describe that place?\nThe beings of light from its reflected glory derive vision, | vitality, knowledge, speech, awareness;\na palace whose walls and gates are of turquoise | holding in its bosom the whole azure sky;\nsoaring beyond the bounds of quantity and quality, | it reduces thought to mean impotence.\nThe roses, the cypresses, the jasmines, the flowering boughs | delicate as a picture painted by the hand of spring;\nthe petals of the flowers, the leaves of the trees every moment | put on new colours out of the joy of growth\nsuch a spellbinder the zephyr is | that as you wink, gold is turned to scarlet;\non every side pearl -scattering fountains, | birds born of Paradise in clamant song.\nWithin that lofty palace was a chamber | whose motes held the sun in a lasso;\nthe roof, walls and columns were of red agate, | the floor of jasper, enclosed in carnation.\nTo the right and left of that lodge | houris with golden girdles stood in ranks,\nand in the midst, seated on thrones of gold, | sovereigns stately as Jamshid, splendid as Bahram.\nRumi, that mirror of perfect refinement, | with utmost affection opened his lips\nsaying, \"Here is a poet from the East\" | either a poet, or an eastern magician;\nhis thoughts are acute, his soul impassioned; | his verses have kindled a fire in all the East.\nNadir\nWelcome to you, eastern weaver of subtleties | whose lips the Persian speech so well beseems!\nWe are your intimate friends; tell us your secret, | reveal what you know of Iran.\nZinda-Rud\nAfter long ages she opened her eyes on herself, | but then she fell into the snare of a trap,\nslain by the charm of bold and elegant idols, | creator of culture-and slavish imitation of Europe.\nLost in the cult of 'rulership' and 'race', she acclaims | the glory of Shapur, and despises the Arabs;\nher day today being empty of new achievements | she seeks for life in ancient sepulchres.\nWedded to the 'fatherland', having abandoned her self | she has given her heart to Rustam, and turned from Haidar.\nShe is accepting a false image from Europe, | she takes the version of her history from Europe.\nIran was aged already in the time of Yazdajird, | her cheeks were lack-lustre, her blood was cold.\nancient her religion, her laws, her system, | ancient the light and dark of her dawn and eve;\nin her vine's flask no wine foamed, | no spark glowed in her heap of dust,\ntill from the desert a resurrection came to her | which endowed her with new life.\nSuch a resurrection is a grace of God: | Persia lives on-where is Rome the mighty?\nHe from whose body the pure spirit has departed | cannot rise from the dust without a resurrection.\nThe desert-dwellers breathed life into Iran | and then sped back to their sandy wastes;\nthey erased from our tablet all that was old, and departed, | they brought the apparatus of a new age, and departed.\nAlas, Iran has not recognized the benefaction of the Arabs; | she has melted away in Europe's fire.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_061","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"In the flask that here I hold. Both the worlds one may behold; | Where\u2019s the vision, to divine. The wide vista that is mine?\nMadman comes again to town. Crying clamour up and down: | See, a hundred riots start. From the passion of my heart.\nGrieve not foolishly, my friend, Lest the dark of night descend; | Lo, the brand upon my brow. Gleams in starry splendour now.\nTake me for thy comrade true; Yet I fear, if so thou do, | Thou hast not the strength to bear. The vast tumult I prepare","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_103","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.","themes":["Mus\u00e8afa","Azar","Jam","Beloved"],"poem":"In this age the wine, the cup, even Jam is different | The cup-bearer started different ways of grace and tyranny\nThe Muslim also constructed a different haram of his own | The Azar of civilization made different idols of his own\nCountry, is the biggest among these new gods! | What is its shirt is the shroud of Dan\nThis idol which is the product of the new civilization | Is the plunderer of the structure of the Holy Prophet\u2019s Dan\nYour arm is enforced with the strength of the Divine Unity | You are the followers of Mus\u00e8afa , your country is Islam\nYou should show the old panorama to the world | O Mus\u00e8afaa\u2019s follower ! You should destroy this idol\nThe limitation to country results in destruction | Live like the fish in the ocean free from country\nRenouncing the country is the way of the God\u2019s Beloved | You should also testify to the Prophethood\u2019s Truth by similar action\nIn political parlance country is something different | In Prophet\u2019s command country is something different\nThe antagonism among world\u2019s nations is created by this alone | Subjugation as the goal of commerce is created by this alone\nPolitics have become bereft of sincerity is by this alone | The destruction of the home of the weak is by this alone\nGod\u2019s creation is unjustly divided among nations by it | The Islamic concept of nationality is uprooted by it","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is a continuation of the previous one. A logical corollary of the concept of universality of Islam emphasized in the previous poem is the one of an Ummah, which would be a supranational entity instead of a geographical one. This poem enunciates the political theory of Islam.'"} +{"poem_id":"003_084","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Just like the stars that shine in azure sky, | Thoughts have short span of life and soon they die.\nThe realm of self has its ups and downs, | Even here, the Fair and Foul exchange their frowns.\nIf self has reached the height, its acts are fine, | Debased, its deeds as good one can\u02b9t define.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_013","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"Gautama\nAncient wine and youthful beloved are-nothing; | for men of true vision the houris of Paradise are-nothing.\nWhatever you know as firm and enduring passes away, | mountain and desert, land, sea and shore are-nothing.\nThe science of the Westerners, the philosophy of the Easterners | are all idol-houses, and the visiting of idols yields-nothing.\nThink upon Self, and pass not fearfully through this desert, | for you are, while the substance of both worlds is nothing\nOn the road which I hewed out with the point of my eyelash | station and caravan and shifting sands are-nothing.\nTranscend the unseen, for this doubt and surmise are nothing; | to be in the world and to escape from the world-that is. Something!\nThe Paradise that some God grants unto you is nothing; | when Paradise is the reward of your labours-that is something.\nDo you seek repose for your soul? The soul's repose is nothing; | the tear shed in sorrow for your companions-that is something.\nThe wine-drenched eye, the temptress glance and the song | are all fair, but sweeter than these-there is something.\nThe cheek's beauty lives for a moment, in a moment is no more; | the beauty of action and fine ideals-that is something.\nThe Dancing-Girl\nGive not occasion for conturbation to this restless heart; | add one or two curls more to my twisted tress.\nIn my breast is such a lightning-flash of revelation from you, | I have yielded the bitterness of expectation to the moon and the sun.\nThe joy of God's presence founded in this world idolatry's wont; | love ever eludes the soul that is full of hope.\nSo that with carefree heart I may play a new melody | give back again to the meadow the true bird of the meadow.\nYou have granted me a lofty nature; release the shackle from my foot | that I may bestow a prince's robe upon your sackcloth.\nIf the axe struck against the stone, what cause of talk is that? | Love can carry upon its back a whole mountain-range!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_244","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":[],"poem":"A God given sword thy glance to thee, | Whose wounds thus gave my full right to me\nThe heart of great sage that holy soul took, | As she tempered her sword with bashful look.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_142","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 4\nHow did the eternal and temporal separate, | That one became the world, and the other God?\nIf the knower and known are the One pure essence, | What are the aspirations of this handful of earth?\nAnswer\nThe life of the ego is to bring non-ego into existence, | The separation of the knower and known is good.\nOur ideas of eternal and temporal are due to our way of reckoning, | Our reckoning is the result of the spell of mathematical time.\nWe constantly talk of yesterday and to-morrow, | We deal with \"is,\" \"was,\" and \"might be.\"\nTo sever ourselves from Him is our nature, | And also to be restless and not to reach the goal.\nNeither do we get worth in separation from Him, | Nor does He feel peace without union with us;\nNeither He without us, nor we without Him! How strange! | Our separation is separation-in-union.\nSeparation gives to this dust (i.e. man) an insight, | It gives the weight of a mountain to a straw.\nSeparation is a token of love; | It agrees with the nature of lovers.\nIf we are alive, it is due to this affliction (of separation), | And if we are immortal, it is due to it.\nWhat is \"I\" and \"He\"? It is a divine mystery | \"I\" and \"He\" are a witness to our immortality.\nThe light of the Essence is everywhere, hidden and apparent ; | To live in company is real life.\nLove does not acquire insight without company, | And without company, it does not become self-conscious.\nIn our assembly, there are divine manifestations, behold! | The world is non-existent and He is existent, behold.\nDoors and walls, cities, towns and streets are not there, | For here there is nothing existent except we and He.\nSometimes He makes Himself a stranger to us, | Sometimes He plays upon us as upon a musical instrument.\nSometimes we fashion His idol out of stone, | Sometimes we prostrate before Him without having seen Him.\nSometimes we tear every veil of Nature, | And boldly see His beautiful face.\nWhat fancy has this handful of dust? | It is due to this fancy that his inner self is illumined.\nWhat a nice fancy that he bewails in separation | And yet he grows and develops through it.\nThis separation developed in him such a spiritual insight, | That he turned his dusk into a dawn.\nHe made the ego subject to affliction: | Thus turned the ancient grief into an ever-living joy.\nHe got strings of pearls from the tears of his eyes | From the tree of bewailing he got sweet fruit.\nTo press the ego tightly to the bosom | Is to turn death into everlasting life.\nWhat is Love? It is to tie all the different stages in a knot. | What is Love? It is to pass beyond all goals.\nLove does not know of any termination, | Its dawn has no dusk.\nThere are no bends in its way as in that of intellect, | In its lustre of a moment, there is a world.\nThousands of worlds lie along our path, | How can our endeavours reach their finale?\nO traveller I live for ever and die for ever, | Take hold of the world that comes before you.\nIt is not the goal of our journey to merge ourselves in His ocean. | If you catch hold of Him, it is not fana (extinction).\nIt is impossible for an ego to be absorbed in another ego, | For the ego to be itself is its perfection.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_316","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["free."],"poem":"The world of Sun and Moon, slave of his thread, | Each tie will be ope from tears lie can shed.\nTo \u2018Hind\u2019 please convey a message of me, | When a slave is wide awake he is free.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_131","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"When in a vision I saw, A mullah ordered to paradise, | Unable to hold my tongue, I said something in this wise:\n\u2018Pardon me, O Lord, For these bold words of mine, | But he will not be pleased, With the houris and the wine.\nHe loves to dispute and fight, And furiously wrangle, | But paradise is no place, For this kind of jangle.\nHis task is to disunite, And leave people in the lurch, | But paradise has no temple, No mosque and no church.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_175","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":["fact\u2019."],"poem":"O ignorant man get a knowing heart, | In wake of thy elders learn thy own part.\nFlow can a \u2018momin\u2019 tell His Secret act, | From \u2018La\u2019 got the Allah\u2019s positive fact\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_214","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["lo!"],"poem":"My heart has a grief, and dust has a heart, | Yet this old branch claims His moist\u2019s great part.\nWith thy skill\u2019s magic cause a fount so, | In each Muslim lies a fountain lo!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_038","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"That man alone is brave and free, Whose stroke is full of main and might; | That man is coward through and through, Who leans on guile and tricks in fight.\nFrom creation\u02b9s Immemorial Dawn, Free born men own a bent of mind, | Qalandar\u02b9s traits donning cloak and crown, Such distinctive marks in them we find.\nThe spark lies hid within their clay, Which the world to itself takes; | Transforms it as if by a smell, And world\u2014illuming sun it makes.\nThis life is free from ugly taint, That makes men round the fane to tread: | O God! the faithful and pagan all, Have worn on shoulders sacred thread.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_064","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Neither the power of kings, Nor the might of armies, | Has the force of the pious, Indifferent to both the worlds.\n\u2018There is no God but God\u2019, Is the essence of the secret., | The world is a temple, And the man of God is Abraham.\nThy world is the world, Thou dost create thyself., | And not the world of brick and mortar, Before thy outward eyes.\nThy dust that should aspire, Beyond the moon and stars, | Is languishing still on its way, Fettered and earth\u2014bound.\nThe West is faced with a torrent\u2014 Gigantic, monster\u2014like, | A torrent that will engulf, Its power over the world.\nMy sighs by day and night, Open a world anew, | Seek this world of mine, In the ethereal region.\nThough I have the remains, Of a potent wine left, | Better it is than the emptiness, Of monasteries and schools.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_159","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Being Muslims we make no home and false ties, | From a circle aloof, we are nine skies.\nHe taught us a kowtow from which we knows | The price of each god to whom the men how.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_359","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"This world is a path to my eyes and sense, | None shares my journey in a thousands hence.\nI saved my skin from scores of kith and kin, | None stands in with me through thick and thin.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_134","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Thy sofas are from Europe, thy carpets from Iran; | This slothful opulence evokes my sigh of pity.\nIn vain if thou possessest Khusroe\u2019s imperial pomp, | If thou dost not possess prowess or contentment.\nSeek not thy joy or greatness in the glitter of Western life, | For in contentment lies a Muslim\u2019s joy and greatness.\nWhen an eagle\u2019s spirit awakens in youthful hearts, | It sees its luminous goal beyond the starry heavens.\nDespair not, for despair is the decline of knowledge and gnosis: | The Hope of a Believer is among the confidants of God.\nThy abode is not on the dome of a royal palace; | Thou art an eagle and shouldst live on the rocks of mountains.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_118","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.","themes":["destiny","guardianship"],"poem":"O Iqbal ! Every breath of yours is veiled in sighs | Your burning breast is filled with complaint\nThe song of hope does not exist in the harp of your heart | We think this Lailah does not exist in your camel-litter\nYour ear is the seeker of the sound of bygone lyre | And your heart is unconcerned with today\u2019s affairs\nYour garden companions do not listen to the tale of roses | The assembly\u2019s people do not listen to your old message\nO bell of the sleeping caravan! Be quiet | Your call is very frustrating! Be quiet\nThat old assembly cannot be brought back to life | The yesternight cannot be illuminated with candle\nO Companion ! I am a Muslim, I am the harbinger of Tawhad | Since eternity I am the sincere testifier of this Truth\nThe warmth in the pulse of the universe is from this | And the courage in the Muslim\u2019s thought is from this\nGod created the universe for this Truth | And created me for its guardianship\nI became the destroyer of false worship in the world | The truth is that I became the protector of Existence\u2019 honor\nMy life is the cover for the world\u2019s nakedness | My destruction is the disgrace of the human race\nThe Muslim is the shining star of the universe\u2019s destiny | The spell of the morning by whose brilliance is shy\nThe secrets of life are open to my eyes | I cannot be considered lacking hope in the battle of life\nHow can the transient scene of grief frighten me | Confidence in destiny of my Millat strengthens me\nMy world is free of the component of despair | The zeal for battle gives the news of complete victory\nYes, it is true I keep my eye on the old times | I relate the old story to the assembly\u2019s audience\nMemory of the past age is the elixir for my life | My past is the interpretation of my future\nI keep that pleasurable period before me | I see the tomorrow in the mirror of today","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem also is an allegory in which the first part describes a voice from the invisible world inquiring from \u2018Allamah Iqbal the reason for his poetry being based on the history of the Muslim Ummah, which it calls anachronistic. In the second part the \u2018Allamah describes some of the important attributes of a sincere Muslim, and justifies basing his poetry on the theme of Islam. He has presented himself as a true specimen of Muslims. The climax is reached in verses 8-11, which is the central theme of the poem.'"} +{"poem_id":"011_128","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["stake."],"poem":"I broke the magic of the modern age, | I pounced on the grains and broke the trap cage.\nThe God knows that in the Abram\u2019s wake, | How fearless I sat in that fire\u2019s stake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_059","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"This riddle is beyond me\u2013reason is | Unable to resolve it, O wise men \u2013\nHow in a pinch of dust the mind appears, | That field for thought\u2019s gazelles to wander in.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_078","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"This poem introduces one of Iqbal's basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today's Islamic conceptualization. | {Contributed by user: Saad Mahmood}","themes":[],"poem":"The style may not he vivid and lively, still | Perhaps the meaning may penetrate thy mind:\nThe faith of men of God and ecstasy | Is like the call to prayer echoing in the skies;\nThe faith of the mullah, a vermin of the earth, | Is the telling of beads, and mumblings in the dust.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'This poem introduces one of Iqbal's basic understanding about the downfall of Islamic civilization in political as well as social and religious spheres. Therefore, he creates a comparison of understanding of religion in Muslims in their golden age and today's Islamic conceptualization. | {Contributed by user: Saad Mahmood}'"} +{"poem_id":"011_020","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"I seek for that nation a rising field, | With jurists confused, too rigid to yield.\nThe woes I have seen I wish not to spot, | Alas my mother had mothered me not.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_255","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MODERN AGE","description":"","themes":[],"poem":"The dance you now play in this or that way, | Is just a drug\u2019s kick, a bliss to soul nay\nIn wake of whites so? You play feet, lo! | No blood boils ever in thy-own-veins so!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_072","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem gives the message of \u201cLonging and Constant Struggle\u201d which is a very strong message in \u2018Allamah Iqbal's works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur\u2019an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire","themes":[],"poem":"Being scared by the approaching dawn | Stars started saying to the moon\n\"The same scenes have continued in the sky | We became even tired of continuous shining\nOur duty is moving morning till night | Moving, moving, continuously moving\nEverything in this universe is restless | What is known as rest does not exist\nRemain oppressed by the moving all | Stars, mankind, trees, rocks and all\nWill this journey ever finish? | Will destination be ever visible?\"\nThe moon started saying, \"O Companions\"! | \"O gleaners of the field of night\nIn motion is the life of the universe | This is an age\u2011old custom of this place\nThe horse of time is ever running | Flogged by the desire for search\nResting on this path is inappropriate | Concealed in the rest's cloak is death\nThose who were moving, have moved away! | Those halting a little, have been trampled!\nThe reward for this moving is Beauty | Love is the beginning, the end is Beauty","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem gives the message of \u201cLonging and Constant Struggle\u201d which is a very strong message in \u2018Allamah Iqbal's works. The poem brings out the universal law that everything from the nuclear elementary particles to the stars and countless constellations is in constant motion. Stationary condition is an optical illusion as is partially stated in the theory of relativity. Following from this fact about the physical universe and the teachings of the Holy Qur\u2019an is his message to Muslims that dynamism is the secret of success in this world as in the hereafter. His works are replete with these two concepts as is shown by the following two verses: | (181) Constantly flowing is the river of life | Everything creates the flow of life | (182) Dynamism produces life, paradise as well as hell | Man in his nature is made neither of light nor of fire'"} +{"poem_id":"001_095","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur\u2019an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur\u2019an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. \u2018Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of \u201dKun fa Yakun \u201d is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.","themes":["fear"],"poem":"Are you afraid of the moon or the dawn? | Are you conscious of the end of beauty?\nAre you afraid of being robbed of light\u2019s wealth? | Are you afraid of annihilation like the spark?\nThe sky has settled you far from the earth | It has wrapped you in gold\u2019s mantle like the moon\nIt is outrageous that your feeble life is still in fear | Your whole night passes in trembling with fear\nO shining traveler! This habitation is strange | The rise of one leads to the fall of the other\nThe birth of one sun is the death of a myriad stars | Annihilation\u2019s sleep is the ecstasy of life\u2019s wine\nFlower bud\u2019s departure is the secret of flower\u2019s birth | Is annihilation life\u2019s end, or is the equivalent of life!\nQuiescence is difficult in the universe | Only change is permanent in the universe","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short and apparently simple nature poem contains the very important subject of the origin, nature and end of matter. It has been controversial since the time of Aristotelian logic whether matter is hadith or qadam. Sophisticated arguments exist on both sides. However, far from solving the problem they have left the readers confused and arguing with each other. This is one of the enigmas for comprehending which Divine guidance is needed. The Holy Qur\u2019an states that (i) matter is no eternal but has been created by God, is constantly changing in form and is being re-created, and (ii) though matter has not been destroyed since its creation it will be destroyed on the Last Day. (The Holy Qur\u2019an 10:4; 14:48; 17:49; 21:104; 27:60-66; 29:19-20; and 35:16.) The climax of the thesis is reached in the last verse of the poem. \u2018Allamah Iqbal has dealt with this matter in several poems. Cf. | (196) This universe is perhaps still being completed | Because the call of \u201dKun fa Yakun \u201d is still echoing | (197) Mere optical illusion is this quietude | Restless is every speck of the universe | The constant appearance of new forms of life at all taxonomic levels of plants and animals and the constant appearance of new stars. constellations and galaxies testify to the correctness of the first verse. Similarly, the constant movement of matter along fixed orbits from the sub-atomic elementary particles to the planets, stars, constellations and galaxies supports the second verse.'"} +{"poem_id":"011_199","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["slavery."],"poem":"Take secrets of content from Rumi\u2019s call, | That content is envied by rich men all.\nBe cautious from content which may take thee, | To a place of bow1 down and sheer slavery.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_034","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.","themes":["rue","fruit","confined","Jam","remain","am","digger"],"poem":"My story is not indebted to the patience of being heard | My silence is my talk, my speechlessness is my speech\nWhy does this custom of silencing exist in your assembly? | My tongue is tantalized to talk in this assembly\nSome leaves were picked up by the tulip, some by the narcissus,some by the rose | My story is scattered around everywhere in the garden\nThe turtle-doves, parrots, and nightingales pilfered away | The garden's denizens jointly robbed away my plaintive way\nO Candle! Drip like tears from the eye of the moth | Head to foot pathos I am, full of longing is my story\nO God! What is the pleasure of living so in this world? | Neither the eternal life, nor the sudden death is mine\nThis is not only my wailing, but is that of the entire garden | I am a rose, to me every rose' autumn is my autumn\n\"In this grief-stricken land, in life-long spell of the caravan's bell I am | From the palpitating heart's bounties the silent clamor I have \"\nIn the world's garden unaware of pleasant company I am | Whom happiness still mourns, that hapless person I am\nSpeech itself sheds tears at my ill luck | Silent word, longing for an eager ear I am\nI am a mere handful of scattered dust but I do not know | Whether Alexander or a mirror or just dust and scum I am\nDespite all this my existence is the Divine Purpose | Embodiment of light is whose reality, that darkness I am\nI am a treasure, concealed in the wilderness dust | No one knows where I am, or whose wealth I am?\nMy insight is not obligated to the stroll of existence | That small world I am whose sovereign myself I am\nNeither wine, nor cup-bearer, nor ecstasy, nor goblet I am | But the truth of everything in the existence' tavern I am\nMy heart\u2019s mirror shows me both world\u2019s secrets | I relate exactly what I witness before my eyes\nI am bestowed with such speech among the elegant speakers | That the birds of the \u2018Arsh\u2019s roof are concordant with me\nThis also is an effect of my tumultuous love | That my heart\u2019s mirrors are Destiny\u2019s confidante\nYour spectacle makes me shed tears, O India ! | Your tales are admonitory among all the tales\nConferring the wailing on me is like conferring everything | Since eternity Destiny\u2019s pen has put me where all your mourners are\nO gardener do not leave even the rose-petals\u2019 trace in this garden ! | By your misfortune war preparations are afoot among the gardeners\nThe sky has kept thunderbolts concealed up its sleeve | Garden\u2019s nightingales should not slumber in their nests\nListen to my call, O imprudent one ! This is something which | The birds in gardens are reciting like the daily prayers\nThink of the homeland, O ignorant one ! Hard times are coming | Conspiracies for your destruction are afoot in the heavens\nPay attention to what is happening and what is going to happen | What good there is in repeating the tales of the old glories ?\nHow long will you remain silent ? Create taste for complaint ! | You should be on the earth, so your cries be in the heavens !\nYou will be annihilated if you do not understand, O people of India! | Even your tales will disappear from the world\u2019s chronicles\nThis is the law of Nature, this is the order of Nature | Those who tread dynamism\u2019s path, are the darlings of Nature\nI will surely exhibit all my hidden wounds today | I will surely change assembly to a garden with blood-mixed tears\nI have to light every heart\u2019s candle with hidden pathos | I will surely create bright illumination in your darkness\nSo that love-cognizant hearts be created like rose-buds | I will surely scatter around my handful of dust in the garden\nIf stringing these scattered pearls in a single rosary | Is difficult, I will surely make this difficult task easy\nO Companion! Leave me alone in the soul-searching effort | As I will surely exhibit this mark of the ardent Love\nI will show the world what my eyes have seen | I will surely make you also bewildered like a mirror\nThe discerning eye sees every thing covered in veils | It does see the exigencies of the nature of times\nYou have not acquainted your heart with pleasure of dignity | You have passed your entire life in humility like foot-prints\nYou always remained entangled inside the assembly, but | Have not acquainted yourself with the world outside the assembly\nYou have continued loving the charm of material beauties | But you have never seen your own elegance in this mirror\nGive up prejudice O imprudent one! In the world's glass house | They are your own pictures which you have taken as evil ones\nBecome embodiment of the wail of tyranny of life's pathos! | You have concealed sound in your pocket like the rue seed\nClarity of heart has nothing to do with external decorations | O imprudent one! You have applied myrtle to mirror's palm\nNot only the earth even the sky is bewailing your imprudence | It is outrageous that you have twisted the Qur'an's lines!\nTo what purpose is your claim to monotheism! | You have made the idol of self conceit your deity\nWhat did you see even if you saw Yusuf in the well? | O imprudent one! You have made the Absolute confined\nYou are greedy of flowery style even at the pulpit | Your advice also is a form of story telling\nShow that universally illuminating Beauty to your weeping eye | Which renders the moth highly agitated, which makes the dew weep like eye\nMere seeing is not its purpose! O greedy one | Some One has made the human eye with some purpose\nEven if he viewed the whole world, what did he see? | Jam could not see his own reality in the wine cup\nSectarianism is the tree, prejudice is its fruit | This fruit caused expulsion of S Adam from Paradise\nNot even a single rose-petal could rise by sun's attraction | It is the longing for elegance which raises the dew\nThose wounded by Love do not wander in search of cure | These wounded ones themselves create their own cure\nThe heart gets complete illumination by the spark of Love | The tur's flower bed is raised from the Love's small seed\nEvery malady's cure is to remain wounded with Longing's sword | Wound's remedy is to remain free from obligation to stitching\nWith the Bekhuda's wine up to the celestial world is my flight | From disappearance of color I have learnt to remain fragrance\nHow can the weeping eye refrain from homeland's lamentation? | The \u2018ibadah for the poet's eye is to remain constantly with ablution\nTo what purpose should we make our nest in the rose-branch | Ah ! How can we live with constant disgrace in the garden\nIf you understand, independence is veiled in Love | Slavery is to remain imprisoned in the net of schism\nContentment is what keeps the cup submerged in water | You should also remain like the bubble in the stream\nIt is best for you not to remain indifferent to yours own | O apathetic person! If you want to remain alive in the world\nSoul-invigorating wine is the Love of the human race | It has taught me to remain ecstatic without the wine cup and the pitcher\nSick nations have been cured only through Love | Nations have warded off their adversity through Love\nThe expanse of Love is at once foreign land and homeland | This wilderness is the cage, the nest, as well as the garden\nLove is the only stage which is the stage as well as the wilderness | It is the bell, the caravan, the leader as well as the robber\nEverybody calls it an illness, but it is such an illness | In which the cure for all ills and misfortunes is concealed\nThe heart's pathos in a way is to become embodiment of Light | If this moth burns it is also the assembly's candle\nThe Beauty is just one but appears in everything | It is Sharan, the sky, as well as the mountain digger\nDistinction of sects and governments has destroyed nations | Is there any concern for the homeland in my compatriot's hearts?\nProlonging the tale of my woes calls for silence, otherwise | The tongue in my mouth as well as the ability to speak is\n\"Take not this meaningful tale as related by me is | The story was endless, but related with silence is\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This long poem, in eight parts, each with a different cadence, deals primarily with the slavery of the Indian sub\u2011continent and the lack of proper efforts to gain independence. The first part shows frustration and disappointment at the helplessness of ordinary men, who are without the warmth of Khuda. The second part deals with Man's inability to understand his own reality without Divine guidance. In the third part there is a hint to the poetic genius of \u2018Allamah Iqbal with which he resolves to infuse a new life in the inhabitants of India. It also shows disappointment at the political slavery of India and the state of helplessness as well as lack of struggle and planning for gaining independence. This is followed by an eloquent expression of the resolve of \u2018Allamah Iqbal to break the inaction and inertia of the Indian people. In the next two parts he deals exclusively with the ethical decline of Muslims in general and that of those of India in particular. This is followed by corrective measures in the next two parts. These measures consist of strengthening the struggle for independence and gaining strength for the same from the Love of God and ethnic amity among the different people inhabiting the Indian sub\u2011continent.'"} +{"poem_id":"011_027","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"I donned big circles on a likewise night, | Like moon\u2019s own rounds I have lessened my light..\nThy negligence tales ensued when, | In midst therefore, I get up then.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_098","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"Great change the lofty spheres have met, | O God! the world has not budged as yet.\nIn man and wife is no contrast, | They like seclusion and hold it fast.\nThe sons of Adam still wear the mask, | But self hasn\u02b9t peeped out of the casque.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_095","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"(1)\nThe present age destroys the faith and creed, | Like pagans has a bent of mind indeed.\nThe threshold of a saint is higher far | Than court of worldly king or mighty Czar.\nIt is a period full of magic art, | With spell so strong all play their part.\nThe fount and source of life is parched and dry, | No more the wine of gnosis can supply.\nThe shrines are empty of such saintly folk, | Whose glance good manners taught with single stroke.\nThe house, your presence illumes like a lamp, | Has mystic trend in veins and bears its stamp.\nIf essence of God\u02b9s Oneness be in heart, | The lore of Franks can cause no harm or smart.\nOn rose twigs chirp, for long there do not rest, | In selfhood you must seek your home and nest.\nA man is ocean that is vast and free, | Its every drop is like the boundless sea.\nIf peasant is not charmed with life of ease, | A seed can yield a thousand\u2010fold increase.\nI don\u02b9t sit like sluggards and indulge in play, | It is time for your craft and skill\u02b9s display.\n(2)\nIf heart with love of God is not replete, | The life of man remains quite incomplete.\nIf quarry is wise acute and bold, | It can not be trapped by hunters old.\nThe Fount of Life in wordly life is found, | Provided you have a thirst quite true and sound.\nYour envy for Faith is mystic course indeed, | For growth of faqr a lot of zeal you need.\nMy darling son, I see no chance at all | That hawk will like to turn a pheasant\u02b9s thrall.\nThere is no dearth of goods, called verse or rhyme, | There are hundreds of poets much sublime.\nMy reach and might in world is this alone | That \u02b9neath the roof I cry, complain and groan.\nIn speaking truth I am much bold and frank, | In eyes of men I hold a lofty rank.\nA son can not acquire his sire\u02b9s renown, | Unless His grace by Mighty Lord is shown.\nNizami, the poet great of Persian tongue, | Gave counsel wise to son who still was young:\n\u201cOn occasions where your greatness must prevail | Your lineage there won\u02b9t be of much avail.\u02ba\n(3)\nThe days and nights a Muslim\u02b9s toils enhance: | Both creed and rule are like a game of chance.\nMen drunk with zeal for deeds nowhere are found, | The rest are fond of talk with idle sound.\nIf you have courage great and ample force, | Seek such faqr which in Hijaz has its source.\nThis brand of faqr such virtues great can grant | That make man, like God, free from every want.\nHis hawk\u2010like status can spread general death | Of sparrows, pigeons all in single breath.\nThe glance of mind by its means burns and blazes | Without collyrium begged from Avicenna and Rhazes.\nIf temper of Ayaz is free from every slavish trend, | Like Mahmud can win grandeur which hasn\u02b9t end.\nYour world\u02b9s Sarafil has neither taste nor zeal, | He can\u02b9t blow trumpet nor can skill reveal.\nIts glance a world\u2010wide tumult can inspire, | In obscure mode sets right the things entire.\nA warrior who can this Jealous Faqr attain, | Without sword and lance great conquests he can gain.\nIt sets the faithful free from need and want, | Beg God that such faqr to you He may grant.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_010","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"With a song of agony, With a sweet, soft melody, | To a dying world athirst. Lo: life\u2019s flagon I have burst.\nIn the way as beggars are. Thou hast set that world ajar | Ere the ambition to attain. Ever sprang in mortal brain.\n\u2018Twas thy surmah-shaded eye. Heart and soul were ravished by; | O, the archery of it, With one shaft two marks to hit!\nWhat a springtime of delight. Greets my underserving sight! | Hear me in the meadow sing, Like a new thrush caroling.\nNot so strange, if monarchs, twain. In one kingdom cannot reign, | As that both the worlds are less. Than one dervish to possess.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_065","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The heart takes heat from thy love pangs\u2019 flame, | My tone\u2019s large impact is due to thy name.\nI weep, because, in the Indian state, | I found not a man with thee intimate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_143","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A Muslim is resting from coast to coast, | On self he lost hopes, is shy of sea most.\nSave this poor soul a pathos who keeps, | Who sees hidden wounds1 when his heart weeps.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_003","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"The lustre of a handful of earth one day shall outshine the creatures of light; | earth through the star of his destiny one day shall be transformed into heaven.\nHis imagination, which is nourished by the torrent of vicissitudes, | one day shall soar out of the whirlpool of the azure sky.\nConsider one moment the meaning of Man; what thing do you ask of us? | Now he is pricking into nature, one day he will be modulated perfectly,\nso perfectly modulated will this precious subject be that even the heart of | God will bleed one day at the impact of it!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"001_078","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"","themes":["Sharab-i-tuhur's","Salsabal\u2019s"],"poem":"You should not tell me, \"Death is a message of luxury and pleasure\" | You should not draw the picture of Sharab-i-tuhur's ecstasy \u00ad\nDo not feel grieved by separation from the Houri | Do not present the Houri in the mirror of words\nDo not make me fascinated by the beautiful cup\u2011bearer | Do not describe the Houri, do not relate the Salsabal\u2019s story\nI do not doubt Paradise being the place of peace | Your message is not proper for the life's prime!\nAh! How long should youth linger in hope | Joy is not joy for which you remain waiting\nWhat worth is the beauty which is in need of the discerning eye | Which is obligated for the tomorrow for its manifestation\nStrange is the feeling for life | \"Today's joy\" is the belief of youth","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is another short poem which is highly mystical and difficult to understand. Tasawwuf is based on the inability of the human Intellect to comprehend the marvels and mysteries of the celestial and spiritual worlds. Matters like the Existence of God can be argued for and against with Intellect and logic. Its logic can be understood with the study of \"Anfus o Afaq\" to which the Holy Qur'an has repeatedly referred for this purpose. Spiritual philosophers and sufis have adjudged God as \"Wajib al-Wujud\" (the Being whose Existence is essential for the creation and operation of the universe). However, His Dhat (Essence) is incomprehensible and indescribable. For that reason the Islamic system has established ninety nine names, which are really attributes, by which we can get some feeling for His Nature, but not knowledge. `Ibadah, in the broad sense and meditation can enable a person to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell are beyond human comprehension, and their nature can only be felt, rather than described. The Holy Qur'an and Hadith literatures have used highly metaphorical language so as to make the subject somewhat intelligible to the persons of average intelligence. Any other kind of description would have been intelligible to the super or ultra-intellectuals only, if at all. Furthermore, it would have led to perpetual arguments and schisms among Muslims as has happened in other religions, based on philosophies. With this in the background of his thoughts \u2018Allamah Iqbal warns us in this poem, in a sarcastic style, that literal explanations of the descriptions of spiritual objects in the Holy Qur'an and Hadith literatures on these matters can lead to gross misunderstanding, particularly in the young and immature minds. \u2018Ibadah and meditation are the only means of getting some feeling of these subjects. The following excerpt discusses resurrection and its aftermath: | \u201cThe point, however, which has caused much difference of opinion among Muslim philosophers and theologians is whether the re\u2011emergence of Man involves the re\u2011emergence of his former physical medium. Most of them, including Shah Wali Allah, the last great theologian of Islam, are inclined to think that it does involve at least some kind of physical medium suitable to the ego's new environment. It seems to me that this view is mainly due to the fact that the ego, as an individual, is inconceivable without some kind of local reference or empirical background. The Holy Qur'an 50:3,4 throw some light on this point. | 'What ! When dead and turned to dust, shall we rise again ? Remote is such a return'. Now know what the earth consumeth and what with us is as a book in which account is kept .\u2019 | To my mind these verses clearly suggest that the nature of the universe is such that it is open to it to maintain in some other way the kind of individuality necessary for the final working of human action, even after the disintegration of what appears to specify his individuality in his present environment. What that other way is we do not know. Nor do we gain any further insight into the nature of the 'second creation' by associating it with some kind of body, however subtle it may be. The analogies of the Holy Qur\u2019an only suggest it as a fact; they are not meant to reveal its nature and character. Philosophically speaking, therefore , we cannot go further than this \u2011 that in view of the past history of Man it is highly improbable that his career should come to an end with the dissolution of his body. | However, according to the teaching of the Holy Qur'an the ego's re\u2011emergence brings him a \"sharp sight\" whereby he clearly sees his \"self\u2011built fate fastened round his neck\" (50:21-22) (read with 17:13). Heaven and Hell are states, not localities. The descriptions in the Holy Qur'an are visual representations of an inner fact, i.e. character. Hell, in the words of the Holy Qur\u2019an, is ' God's kindled fire which mounts above the heart ' ! -- \u00adthe painful realization of one's failure as a Man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word 'eternity' used in certain verses, relating to Hell, is explained by the Holy Qur\u2019an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its re\u2011shaping must require time. Hell, therefore, as conceived by the Holy Qur\u2019an is not a pit of everlasting torture inflicted by a revengeful God; it is a corrective experience which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven a holiday. Life is one and continuous. Man marches always onwards to receive ever fresh illuminations from an Infinite Reality, 'which every moment appears in a new glory'. And the recipient of Divine Illumination is not merely a passive recipient. Every act of free ego creates a new situation, and thus offers further opportunities of creative unfolding.\"'"} +{"poem_id":"001_085","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".","themes":["tomorrow","blood","rue","Sa'di","Sulaima","Longing","Yusuf","temple"],"poem":"Rise, as darkness has appeared on the eastern horizon | We should light up the assemblage with blazing songs\nOur capacity is only a cry of lament like the wild rue | We should overturn the assemblage with this same uproar\nWe should show the assemblage the effect of Love\u2019s polish | We should convert the stone of today into the mirror of tomorrow\nBy showing them the effulgence of the lost Yusuf | We should make them more agitation-prone than Zalaykha\u2019s blood\nBy giving the lesson of the law of growth to this garden | We should turn the insignificant drop of dew into the ocean\nWe should lift our dearest chattel from the China' s temple | We should fascinate all with the face of Sa'di and Sulaima\nLook! The Lailah' s she camel became useless in Yathrib | We should make Qais acquainted with the new Longing\nThe wine should be mature and so hot that with it | We should soften the heart of the glass, the goblet, and the decanter\nThe grief which kept us warm in the cold of the West | Opening up the breast we should make it public\nIn the world's congregation we should live like the candle | We should burn ourselves and open up the rivals' eyes\n\"The candle reveals whatever passes through the heart | Burning is not the thought which the candle conceals\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This and the next poem are complementary to each other and contain a flood of his longings and ambitions for service to Islam and Muslims. He got the motivation for this poem from the good organization of the society and government of European countries and focusing of their attention to the work of national reconstruction and advancement. At that time he could not do better than express his feelings to his long term friend and confidante, Sir \u2018Abd al\u2011Qadir, Barrister at Law, Lahore who was also the editor of the famous Urdu magazine, Makhzan . At that time he only expressed his thoughts as they occurred to him. He made this task the ambition and purpose of his life and produced a vast amount of literature in Urdu, Persian and English on this subject, mostly in verse. Some of this work has already appeared in this commentary and much more will appear as we proceed with the study of \"Bang-i-Dara \".'"} +{"poem_id":"011_099","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Like gallants I fall and rise again, | What a blood I shed sans sword-and cane.\nOn every ones terrace now leans thy look, | For which a constant war I have to brook.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_083","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.","themes":["Ayaz","prayer","Azar","mirrors","Niaz"],"poem":"Listen O seeker of heart's pathos ! I am Naz, you should become Niaz | I am the Ghaznavi of heart's Somnath, you completely become Ayaz\nGreatness in the world is not associated with the Alexander\u2019s splendor | Your breast has everything, you should also become the maker of mirrors\nThe aim of life's struggle is perfection of your Crescent's grandeur | You are the world's oldest Divine Command, be fulfilled like prayer\nBe not contented, O gardener, your dignity is established by this alone | If flowers abound in the garden, you should become a more ardent beggar\nGone are those days, these are not the times for wandering in wilderness | Become melted in the world like the congregation's lighted candle\nThe individual's existence is unreal, the nation's existence is real | Be devoted to the nation, become destroyer of the unreal's magic\nIqbal ! These sectarians of India are working like Azar | Saving your skirt from idols become the dust of the way of Hijaz","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this poem `Allamah Iqbal is conveying the message dearest and nearest to his heart. i.e. persuading the Muslim Ummah to rise from their slumber to strive and struggle in the cause of God for carrying out the original Divine Command of fulfilling the obligations of being the martyrs of His Love and His cause. The whole poem is the message of the Love of God addressed to the Muslim Ummah.'"} +{"poem_id":"003_107","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Poets and priestly class denote and show, The shops of those who blow the glass. | What pity! the mad frequents the wilds and lanes, To smash these shops, this way he does not pass.\nFew know that madness can with ease display, A myriad crafts, accomplishments and skill, | Provided one can completely wean it of, The wastes and deserts, from gorge and hill.\nThe concourse as well as the air of school, Accord with it and tickle its sense of joy: | As lonely site and haunt for him aren\u02b9t must, At school he never feels cast down or coy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_062","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not speak of thc purpose of this life: | Enjoy its interesting spectacle.\nI love wayfaring so much that to me | A destination seems an obstacle.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_085","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["guess","thread","Sheikh"],"poem":"The assets of Sheikh were the fables old, | On guess and thinking his Hadith was mould.\nHe holds faith yet like a Hindu\u2019s thread , | His mosque thus sways in a temple\u2019s stead.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_302","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["trait."],"poem":"If a tested man dies think not ever, | He dies on the earth, there he dies never.\nTo thee thus suits a death of such state, | Though dead yet lasts his self\u2019s pleasant trait.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_086","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"The minds of those who go to school, In thoughts quite fresh and new are clad: | Alas! there are such people few, Who draw a line \u02b9twixt good and bad.\nPerhaps some luminous thought may flash, Across the inmost part of heart | For such inspiring thoughts one must, Set some recess in heart apart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_030","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"From being and non-being\u2019s whirlpool free | Yourself; in this world of contingency\nBuild in yourself a Kaaba sacrosanct | Like Abraham\u2019s home of eternity.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_047","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"To passion\u2019s slaves let no man e\u2019er. The mystery of thy love declare: | It is not meet for straws to hear. Talk of the blazing brazier.\nI was to eloquence designed, And thou hast bid me speak my mind; | Such things are in the breast of me . As unto none may uttered be.\nDeep in my heart\u2019s recesses lies. The sweetest song that yearns to rise; | Among the leaves my notes shall ring, But in the cage I cannot sing.\n\u2018Tis passing strange, if yearning be. Not born to immortality; | How can thy history be said. In these few breaths, ere I. am dead?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_111","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["path"],"poem":"I\u2019am in a sea which has no coast side, | This heart is the lover\u2019s path and guide.\nFor thy sake at Mecca a halt I make, | If not my journey was for thy sake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_054","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A gnostic, revivalist, jurist or Expert in Prophet\u02b9s maxims I do not claim: | As such a prophet\u02b9s rank and state, In terms precise I can\u02b9t proclaim.\nDespite these things I always keep, On Muslim lands my watchful eye: | To me are known the secrets hid, In depths of this azure sky.\nIn present age, so full of dusk, I have beheld this fact so stark | That peeps like bright and full grown moon, From sky that wears the mantle dark.\nThe seer, inspired by God, who fails, To prompt to deeds of might and main, | Is just akin to leaf of hemp, That makes oblivious to loss or gain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_215","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":[],"poem":"Of virtues of God Muslim has a part, | Like secrets of God a secret is heart.\nI saw not his beauty save of God\u2019s own, | In the cosmos conscience his roots are grown.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_052","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"My soul, embattled. With fortune ever, | Weeps like a river. Among the mountains.\nOpen and secret. Fate is assailing, | To the unfailing. Fickle and faithless.\nMountain and desert, Ocean and prairie | Secret unwary. Unsympathising.\nStranger to passion, Stranger to yearning | Rivulet\u2019s turning, Spray of the fountains.\nPale lamentation\u2019s. Flameless outpouring | Nightingales soaring. Song in the thicket.\nBurns in my bosom. The brand of passion; | In such a fashion. Burns not the tulip.\nNo wine of Saqi, No spirits\u2019 riot; | The soul unquiet. Bitterly suffers.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_104","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I boast a love that is not grieved. By being of To Be bereaved, | Whose infidelity doth ne\u2019er. The girdle of existence wear.\nIf Love shall ever so command, Let precious life slip from thy hand; | Love is thy one beloved and goal; There is no gain in life of soul.\nThe shattering of the idol-shrine. Doth infidelity refine; | It needs Mahmud\u2019s immortal ire. To set the temple-house afire.\nIn Muslim mosque and church of Christ, In incensed temple, tavern spiced, | Although a hundred charms were tried. The heart was never satisfied.\nNever in bower sweet with scent. I raised a sorrowful lament, | But from the mountain cataract. I learned this music to enact.\nWouldest thou approach me, here apart? Come cold of breath, and warm of heart; | In thee is movement never calm; Such verve was not in David\u2019s psalm.\nSeek less my faults, but take my bowl. To be the measure of thy soul; | The pleasure of my bitter brew. Is never without spirit\u2019s rue.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_105","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"A qa\u00e8`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem \u2018Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.","themes":[],"poem":"Yesterday a desperate Lover was saying with wailing at the Prophet\u2019s tomb | \u201cThe Egyptian and Indian Muslims dare destroying the Millat\u2019s foundation!\nThese pilgrims to the West\u2019s sanctuary may fake our leadership | What bond do we have with those who have remained unacquainted with you?\nOutrageous are these \u201cself-seeking spiritual leaders\u201d, May God protect your Millat | They are promoting their own glory by destroying the Muslims\nO Iqbal who would listen to you, the congregation has changed | You are telling us these tales of the old in the new age","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'A qa\u00e8`ah is a short poem in which the last word of the second hemistich of each verse rhymes. In this poem \u2018Allamah Iqbal shows his frustration at the condition of the self-seeking religious leaders of Muslim countries who destroy the community for their own good. The reference to Egypt and India in the first verse is not indicative of this condition being restricted to these two countries. They have been used to meet poetic needs.'"} +{"poem_id":"005_014","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["spark."],"poem":"NOW I will open one more gate of truth, | I will tell thee another tale.\nThe coal in the mine said the diamond. | O thou entrusted with splendours eve lasting.\nWe are comrades, and our being is one; | The source of our existence is the same,\nYet while I die here in the anguish of worthlessness, | Thou art set on the crowns of emperors.\nMy stuff is so vile that I am valued less than earth, | Whereas the mirror's heart is rent by thy beauty,\nMy darkness illumines the chafing dish, | Then my substance is incinerated at last\nEvery one puts the sole of his foot on my head | And covers my stock of existence with ashes.\nMy fate must needs be deplored: | Dost thou know what is the gist of my being\nIt is a condensed wavelet of smoke, | Endowed with a single spark.\nBoth in, feature and nature thou art star-like, | Splendours rise from every side of thee.\nNow thou become'st the light of a monarch's eye, | Now thou adornest the haft of a dagger.\"\n\"O sagacious friend!\" said the diamond, | \"Dark earth, when hardened, becomes in dignity as a bezel.\nHaving been at strife with its environment, | It is ripened by the struggle and grows hard like a stone.\n'Tis this ripeness that has endowed my form with light. | And filled my bossom with radiance.\nBecause thy being is immature, thou hast become abased; | Because thy body is soft, thou art burnt.\nBe void of fear, grief, and anxiety; | Be hard as a stone, be a diamond!\nWhosoever strives hard and grips tight, | The two worlds are illumined by him.\nA little earth is the origin of the Black Stone | Which puts forth its head in the Ka'aba:\nIts rank is higher than Sinai, | It is kissed by the swarthy and the fair.\nIn solidity consists the glory of Life: | Weakness is worthlessness and immaturity.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"010_006","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_098","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"From this poor man\u2019s flame, sitting on his way | Bid him fiery conscience, the least I say.\nKindle his heart for a-long-lasting light, | From man\u2019s hopes his hopes be more bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_079","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The kingship as whole is trick and skill, | In Rome or Jeddah none safe from his kill.\nThe sufferings of friends I say not to thee, | In hope thy solace would make me happy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_063","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.","themes":["water","Iksar","Beniyazi","Audience","running","Hur","moon","cup","spots","Ism-i-A\u2018\u00efam","Maryam"],"poem":"The locks of the bride of night\u2019s hair were still unbent | The sky\u2019s stars were unacquainted with the taste of running\nThe moon in its new attire was looking a little strange | Was not familiar with the established laws of revolution\nThe earth had just emanated from possibility\u2019s dark recesses | Life\u2019s taste was still concealed from the expanse of space\nPerfection of the order of existence was just starting | The gem\u2019s longing was apparent from the ring\u2019s eye\nIt is said that there was an alchemist in the spiritual world | The dust of whose feet was clearer than the Jam\u2019s wine cup\nA recipe for an Iksar was written on the leg of \u2018Arsh | Which was hidden jealously by angels from Adam\u2019s eye\nBut the alchemist\u2019s attention was ever concentrated on it | He considered that recipe greater than Ism-i-A\u2018\u00efam\nHe advanced to the \u2018Arsh under pretense of doxology | Inner longing was at last achieved by constant effort\nHe was roaming in the world in search of components | Nothing could be concealed from the knower of God\u2019s Audience\nHe procured brightness from the star, spot from the moon | He stole a little darkness from the night\u2019s uncombed hair\nHe obtained restlessness from thunder, chastity from Hur | He took warmth from the breath of Masah son of Maryam\nThen he took a little grandeur of Beniyazi from the Divinity | He took humility from the angel, humbleness from dew\u2019s destiny\nThen dissolved these components in Chashmah-i-Haivan\u2019s water | The compound was given the name of \"Love\" by the Grand \u2018Arsh\nThe alchemist sprinkled this water at the newly created existence | With skill\u2019s help he opened the knot of the world\u2019s secrets\nMovement appeared, the elements gave up sleep | Getting up each started embracing its companion\nThe suns and the stars learnt elegant movements | Flower buds learnt blooming poppies got their spots","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem deals with the Love of God, which is a very favorite topic of \u2018Allamah Iqbal. The poem deals with the creation, composition and evolution of Love as well as its invigorating effects on the universe and ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights of poetic imagination. Some words and phrases cannot be translated into correct and succinct English and have been mentioned in original in the text and explained in the explanatory notes.'"} +{"poem_id":"002_110","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"To be God is to do a million tasks; | To be God, no doubt, is a wearisome headache;\nBut-pardon me, O Lord-to be a man, | Is not a headache, but a heartache.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_122","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Fool! Is there then such hope in thee. Of winning Europe\u2019s sympathy? | The falcon grieves not overmuch. About the bird that\u2019s in his clutch.\nShame on thee, only to desire. Rubies bequeathed thee by thy sire! | Is there not one delight alone\u2013 To win thee rubies from the stone:\nSpeak not about the world to me, If it be not or if it be; | I only know that I am I, The world-illusion let go by.\nTrembles each tavern-glass with fear. Because the officer is here, | Except one lover\u2019s bowl doth make. The very stones with dread to shake.\nSayst thou that veiled the selfhood is? Say on; but let me tell thee this\u2013 | Tear not this veil into a shred; Narrow\u2019s the vision in the head.\nThe ancient bough, beneath whose shade. Thy little sprouting wings were laid, | Were it into shame to move at last. Thy nest, when all its leaves are cast?\nCall that a song, which Nature brings. To serve as music for her strings; | What use is in the minstrelsy. That all with Nature doth agree?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_067","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"To God the angels did complain \u02b9Gainst Iqbal and did say | That rude and insolent is he, Nature he paints much gay.\nThough born of mud and water, yet A god assumes to be: | Not bound to any home or land, Of earthly ties is free.\nTo throngs of Heaven he has taught, Like man, to fret and pine. | To clay\u2010made man he fain would teach, The wont and mode divine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_052","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"This onrush of yearning\u2014 I cannot live without it, | For the quintessence of my life, Is this onrush of yearning.\nNature doth impel me, To warble a song of the heart; | It strikes perhaps a chord, In some responsive hearts.\nThat Promethean Fire, Can always set thy soul ablaze., | Blame not thy Maker, If thou lackest that fire.\nDo not be glamourized, By the luminous flash of the West; | That flash is the blessing, Of incandescent lamps.\nIf thy eyes are not aflame, With a global vision, | Thy heart will not be stirred, By the passion to conquer the world.\nA hunter\u2019s prey I would not be, Even in winter\u2019s wrath, | If my abode had not been, So meagre, so exposed.\nIt is not my fantasy, But a truth revealed: | Orders will be toppled, And fates will be topsy\u2014turvy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_146","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.","themes":["eternity","Dara","Asia","Sikandar","Porus"],"poem":"A righteous Western writer has written | Who was highly respected among the literateur\n\u201cAsia was the marshaling place of Sikandar of Rome | His status was More elegant than even the sky\nHistory attests that in combat with the Romans | The claims of Porus and Dara were vain\nAt this emperor with the myriad-man army | The blue sky was looking with amazement\nToday nobody knows him in Asia | Even the historian does not recognize him\nBut Bilal, that humble person with Negroid origin | Whose nature had been brightened by the Prophethood\u2019s Light\nThe call whose custodian the breast of Bilal since eternity became | Subservient to which call emperors as well as the indigent became!\nWhich brings amity between the black and the red | By which the poor and the rich are placed together\nThat heart-melting song is fresh till the present age | Which the old sky\u2019s ear has been hearing for centuries\u201d\nIqbal ! This general blessing is due to whose love? | The Roman has perished, the Negro is immortal!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is the second poem in this book paying tribute to S. Bilal Ibn Rabah R.A. The poem has a comparison of the feebleness of materialistic power represented by Sikandar (Alexander) and the strength of spiritual and moral power represented by S. Bilal R.A. \u201cAlexander\u201d is shown to be Roman. Firstly, \u201cAlexander\u201d is a Greek name and no Roman emperor by this name is known. Secondly, reference to Porus and Dara in the third verse shows that Alexander of Greece is meant. The word \u201cRuma\u201d has been used because Alexander was also the ruler of Asia Minor, which was later a part of the Eastern or the Byzantine wing of the Roman Empire. Also, both Rome and Greece were formidable powers in ancient history of Europe. See Explanatory Notes.'"} +{"poem_id":"011_300","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"You show us O Poppy! thy self\u2019s own trace, | And turned the hid mask of thy charming face.\nI call you poppy when you show thy face, | In branch what you looked? Where was thy trace?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_023","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The lofty states of faqr are known to few, | The faqr that brings the soul of Quran to view.\nWhen selfhood sees its sway and upper hand, | This exalted state the folk as kingship brand.\nThis rank gives verdict of a Muslim\u02b9s worth, | And makes him vicegerent of God on earth.\n# translation missing | # translation missing\nYou have got bondage as a fit reward, | For you have failed to keep on faqr a guard.\nProstration made like moon his forehead shine, | Alas! the Franks have snatched that essence fine.\nYour stars have lost their pristine glow and sheen | That made them rivals of Sun and Moon so keen.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_119","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem, full of pathos, is the sincere out-pouring of \u2018Allamah Iqbal\u2019s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with \u2018Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the \u2018Allamah\u2019s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them \u201ccivilized\u201d, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.\u2018Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | \u201cHis (Arsalan\u2019s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.\u201d (p. 19) | The so-called \u201cInternational system of protectorates\u201d was the establishment of suzerainty of European powers. (Author) | \u201cIn this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani\u2019s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar \u201cI let my pen loose on those dogs\u201d. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur\u2019an\u2019s beneath their horses\u2019 hooves and then used them to light the fires of their cooking pots.\u201d (p. 100). | \u201cThe Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.","themes":["offering"],"poem":"When I felt this ignoble strife of the world grievous | Packing up my goods and chattel I departed from the world\nThough I did pass life within limits of morning and evening | I never got acquainted with the old system of the world\nThe angles took me to the assembly of the Holy Prophet | They took me to the audience of the symbol of God\u2019s Mercy\nThe Holy Prophet said \u201c O nightingale of the garden of Hijaz! | Each flower-bud of yours is melted with your music\u2019s warmth\nYour heart is always ecstatic with the wine-cup of God\u2019s proximity | Your supplication is the envy of prostrations in Divine Love\nIn your flight from the lowly world to the celestial world | The angels taught you the elegance of the flight\nYou have come like fragrance out of the world\u2019s garden | With what gift for me have come you?\u201d\n\u201cSire ! Satisfaction on the earth is not available | The life I am searching for is not available\nThousands of tulips and roses exist in the garden of existence | The flower-bud with the fragrance of fidelity is not available\nBut I have brought a lover\u2019s wine-glass as an offering | Whatever is in this even in paradise is not available\nGlistens your Ummah\u2019s honor in this | Blood of Tripoli\u2019s martyrs is in this\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem, full of pathos, is the sincere out-pouring of \u2018Allamah Iqbal\u2019s heart-felt grief. It is an allegory of an audience with the Holy Prophet S.A.W. It is usual with \u2018Allamah Iqbal, in common with Khawajah Altaf Hussain Hala to present his feelings to the Holy Prophet (S.A.W) at critical times and to request him for supplication to God to alleviate the situation. This poem was written in 1913 for the immediate problem of the invasion of Libya by Italy, as is indicated by the last verse. However, it also reflects the \u2018Allamah\u2019s feelings on the deplorable condition of the Muslim Ummah throughout the world in the first two decades of the present century. At that time the imperialist countries of Europe were ransacking the whole world, pillaging the natural resources of the defenseless nations of all countries outside Europe. Not stopping there they obliterated the cultures and religions of the vanquished people in the misplaced enthusiasm of making them \u201ccivilized\u201d, and protecting them from hell-fire. Their strategy consisted of forcing as well as enticing them into the fold of Christianity, among other things, by their doctrine of vicarious atonement of S.\u2018Isa A.S. In case of the Muslim countries there was an added reason for enmity in their attempt to wreak vengeance of their repeated defeats at the hands of Muslims in the Wars of Crusades over a long period of time. | tarabilus (Tripoli) is a port in Tripolitania, which is the northwestern province of the present day Libya, extending from the Mediterranean to the Sahara. It was invaded and conquered by Italy in 1911-12, when it was a part of the Khilafah. | The machinations of the European imperialists against the Islamic Ummah have been documented in many books which can be consulted for details. | The bereavement of Muslims was caused not only by the conquest of Muslim countries by Europeans but by the atrocities during and after such conquests. All colonial countries have witnessed them. The following few quotations show the seriousness of the matter: | (Shakab Arsalan (1869-1946) was a Druze Muslim, who fought constantly against European powers throughout his life. - Author.) | \u201cHis (Arsalan\u2019s) commitment was most evident in his reaction to the Italian invasion of Libya in October 1911, when he went to the battle-front himself. This response although more direct than others was not unrepresentative of reverberations which the Italian invasion produced throughout the Arab Islam. In Tunisia there were open anti-Italian riots; in Egypt a strong wave of pro-Uthmaniyah sentiment swept across all levels of society. Fear of the systematic European campaign against Islam was heightened by the fact that French forces had occupied Fez in the spring of 1911, initiating the final stages in the process that added Morocco to the international system of protectorates.\u201d (p. 19) | The so-called \u201cInternational system of protectorates\u201d was the establishment of suzerainty of European powers. (Author) | \u201cIn this earlier phase, which is our concern here, Arsalan was never more outspoken than in his condemnation of General Graziani\u2019s brutalization of the Cryenaican population. He wrote to Rida that when he learnt of the deportations, executions, tortures and sexual humiliations inflicted on the civilian population of Jabal al- Akhzar \u201cI let my pen loose on those dogs\u201d. In article after article, he enumerated the horrors committed by the Italian forces and condemned Fascist Italy as being beyond the pale of humankind......... He told his readers that when the Italian forces captured the oasis of Kufrah, they turned the Great Sanusi Zawiyyah into a tavern where they drank toasts to the extermination of Muslims of Tripoli ; and they threw the Holy Qur\u2019an\u2019s beneath their horses\u2019 hooves and then used them to light the fires of their cooking pots.\u201d (p. 100). | \u201cThe Italian abuse of Islam and the population of Libya meant more than the atrocities themselves. The real objective of the Fascist government was the extermination of Islam from the entire region and replacing it with Christian colonists. Arsalan saw the Fascists in Libya acting as Ferdinand and Isabella had done toward the Moor of Spain. (pp. 100-101) | In reality one does not have to read any books to appreciate the serious nature of the situation with reference to the relationships of the Western world and their henchmen with the Islamic world. One has only to look around in the present day world to witness the heart rending atrocities of the Western nations and their proxies against the Islamic world. First sight observation is worth a million books.'"} +{"poem_id":"011_303","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["come."],"poem":"If thy dust has no link with soul and heart, | No rain1 can moisten thy hearts\u2019s any part.\nBe free from griefs, guard breath with His hum, | In man full of dam no griefs can come.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_079","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Estranging are the ways in the holy precinct, | And commercial is the tone of churches rites;\nMy soul's absorption is a relic now, | For gone are the days of men of ecstasy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_341","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_010","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"","themes":[],"poem":"Perched on the branch of a tree | Was a nightingale sad and lonely\n\"The night has drawn near\", He was thinking | \"I passed the day in flying around and feeding\nHow can I reach up to the nest | Darkness has enveloped everything\"?\nHearing the nightingale wailing thus | A glow-worm lurking nearby spoke thus\n\"With my heart and soul ready to help I am | Though only an insignificant insect I am\nNever mind if the night is dark | I shall shed light if the way is dark\nGod has bestowed a torch on me | He has given a shining lamp to me\nThe good in the world only those are | Ready to be useful to others who are","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"003_099","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"Much greed for show and fame, Has put this age to shame: | The glance is bright and clear, Heart\u02b9s mirror, but is blear.\nWhen zeal and zest for sight, exceed their greatest height, | Thoughts soar to highest point, And soon are out of joint.\nThat vernal drop of rain, The state of pearl can\u02b9t gain | If destined not to dwell, In lap of mother shell.\nRetreat is blessed state, \u02b9Bout self gives knowledge great: | Alas! this state divine, Isn\u02b9t found in fane or shrine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_094","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do you wish to attain the perfect life? | Learn to fix on yourself your opened eyes,\nTo swallow the whole world in one big draught, | To break the circle of its earth and skies.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_084","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Faith survives in fire, like Abraham, | Faith is the soul's absorption in the Lord;\nFor thee, upholder of the freedom of man, | A lack of faith is worse than slavery.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_041","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"On receiving a cheque of one thousand rupees as \u2018entertainment\u2019 from the privy purse of the Nizam, which is in the charge of the Chief Minister","themes":[],"poem":"It was God\u2019s command that the pomp of Parviz | Be given to the qalandar, for he has angelic attributes.\nI was told: Take it and be an emperor; | Confer permanence on the ephemeral with your talent.\nI would have much honoured this trust\u2014 | All bitterness tastes sweet to the mouth of a dervish.\nHowever, the self\u2010respect of faqr could not accept it | When He said: this is the charity of my Godhead.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as 'On receiving a cheque of one thousand rupees as \u2018entertainment\u2019 from the privy purse of the Nizam, which is in the charge of the Chief Minister'"} +{"poem_id":"003_039","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Thus Khizr to me did speak, Last day on river banks. | \u02baAre you in search of cure, For venom spread by Franks\u02ba?\nI know a subtle point, Which like the sword is keen: | Is cutting, burnished, bright, And owns a peculiar sheen.\nA heathen gets distinct, By getting lost in life | Whereas a Muslim true, Keeps \u2019bove its brawl and strife.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_075","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Like the dervish drunken be. Quaff the winecup instantly, | And, when thou art bolder grown, Hurl thyself on Jamshid\u2019s throne\n\u2018\u2018This our world\u2019, they asked of me, \"Is\u2019t congenial to thee?\" | \"Nay\", I answered; and they cried, \"Break and strew it far and wide !\"\nIn the taverns I saw none. Meet to be companion; | Get thee less with tavern-boys. Smite with Rustam and rejoice!\nTulip in the desert bright, Burn thou not in lonely light; | Let thy heart consuming glow. Blaze in Adam\u2019s bosom, too.\nThou\u2019rt His fiery inward mood, Thou the fever of His blood; | Dost thou not believe? Go, rend. This world\u2019s body, end to end.\nIs the Mind thy lamp? To-day, Set it out upon the war; | If thy beaker Love? Drink wine. With some trusty mate of thine.\nAh, my heart is all aglow, From mine eves the blood streams flow; | See, my ruby offering; Take, and wear this in thy ring.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_389","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["way."],"poem":"The English mind knows God\u2019s Food Law Rules, | He takes from debtors to give to his tools.\nHow he gives food to satan\u2019s lay, | In wonderment lies the God at his way.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_005","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"","themes":[],"poem":"Good luck to that King, cashiered so gracefully, whose | Dismissal shows how a ruling Power behaves!\nIn Britain\u2019s fane the King is only a plaster | Image its worshippers smash whenever they choose;\nIts opiate incense is for us, the slaves\u2014 | Come, English swindler, bring out our new master!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"007_129","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not pass through this garden with eyes closed | Narcissus-like, and do not like scent keep\nYourselves shut up in buds. God gave you eyes. | O do not walk with brains awake and hearts asleep.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_110","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Now Love from mind must take the lead, By God bestowed on human race: | To dear one\u02b9s lane it must not go, And bring with haste on head disgrace.\nLove must infuse new soul in old, Poetic moulds and change their course, | Or break the chains of antique soul, Set it free from mimetic force.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_109","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"His radiance is in hill and dale, and flowers | All have their cups full of His lustrous wine.\nHe has left unillumined no one\u2019s night | In each heart does the light of His love shine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_346","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["base.","Qalandar"],"poem":"The Qalandar is a bold hawk of sky, | A heavy weight to him so light like fly.\nTo him his hunting ground the whole blue space, | On dust he makes never his aery\u2019s base.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_145","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Haj Mar Saiyyid Raza Danish. \u2018Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur\u2019an 7: 142-145 and 21: 51-71.","themes":["Namrud"],"poem":"One day Iqbal questioned the Kalam of tur | \u201c O You whose foot-prints converted the Valley of Sinai into a garden!\nThe fire of Namrud is still ablaze in the world | Why your Love\u2019s old fire has been hidden from the eye\u201d?\nThe reply of Sinai\u2019s Master was \u201cIf you are a Muslim | Leaving the Invisible do not become the lover of the visible\nIf you have taste for the visible you need the Faith of Khalal | Otherwise ashes are the adornments of your life\nIf you are Lover of the Invisible do not care at all | Set your lamp in the Valley of Faran and remain waiting\nThe visible\u2019s glory is temporary, the Invisibile\u2019s Majesty is permanent | This Truth has the body-and-soul connection with Love\nWhat if the flame of Namrud is alight in the world | \u2018 The candle melts itself in the midst of the assembly","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Haj Mar Saiyyid Raza Danish. \u2018Allamah Iqbal has included one of his verses in the last two verses of this poem. The poem has stressed the permanence and the majesty of the Love for God by alluding to the Love of S. Musa A.S. and S. Ibraham A.S. as described in the Holy Qur\u2019an 7: 142-145 and 21: 51-71.'"} +{"poem_id":"003_151","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"The versed in this world\u2019s business I am not, | There are shrewd folk who always know what\u2019s what.\nSwim with the tide, flatter Their Excellencies | Of the new dispensation that commences!\nWould it be more vicarious, or\u2014polite, | I wonder, to call an owl \u2018the falcon of the night\u2019?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_261","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["ties."],"poem":"A knowledge which cures but melts not to trance, | Far better is the eye with sacred glance.\nIt looks better yet to the sacred eyes, | A heart who seeks not any earthly ties.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_125","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"If you know your potentialities, | Then with the dew you are create vast seas.\nO heart, why beg the moon for alms of light? | Let your own flaming breath light up your night.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_287","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["look."],"poem":"Give up the habit to weep on fate, | Face the hard times with a courage great.\nDont you know that the water of a brook. | When falls on stone, it gives a lovely look.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_117","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Unceasing restlessness is life for us. | Like a fish we must always remain mobile\nAnd shun the shore; for it is dangerous | One vibrant moment. and then quietus.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_189","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The Romans, Syrians, Hindus too, Have changed and made a great advance | O son of hills, discern your Sell', And sharpness of your Self enhance.\nO Afghan unaware, | Of your Self take much care\nIf weather is fine. water quite enough, And terrain fertile and plain, | But peasant does not water fields, He is odd and can nothing gain.\nO Afghan unaware, | Of your Self take much care\nThat river has no weight at all, Whose billows do not swell and rise | That tempest is too weak and low, Whose gales by fury don't surprise.\nO Afghan unaware, | Of your Self take much care.\nA person, who stire up and down, His clay, to Self can find a clue: | Kings who possess vast, mighty states, Can be ransomed for peasant true.\nO Afghan unaware, | Of your Self take much care\nSelf-respect of unlettered men, Your ignorance has saved from harm | Though scholars and savants sell, Their Faith to keep their bellies warm.\nO Afghan unaware, | Of your Self have much care","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_006","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"If my scattered dust turns into a heart again, | It may pulsate again with the passions of the past.\nIf the nymphs of paradise entice me to sing, | The Fire within my heart will again warm their spirits.\nLove has made me an ocean, boundless, fathomless, | But my self\u2014awareness may change me into a shore.\nIn the world beyond, I fear lest my quest | May turn into a futile chase, a chase without an end.\nMan\u2019s rise has awakened jealous fear in the angels, | Lest this eclipsed star should one day become a full moon.\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_343","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_083","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Called whether Tartars, Turks or Afghans, we | Belong to one great garden, one great tree,\nBorn of a springtide that was glorious. | Distinction of colour is a sin for us.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"010_022","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"Qandhar, that place of paradisiac charm, | Its dust the heart\u2019s desire of men of heart.\nThese hues, scents, waters! | These waters glittering like mercury!\nTulips in the coign of the mountains. | fires frozen within pomegranates.\nIts streets the streets of the friend for us, | O camel-driver, set the litter for the beautiful one.\nI sing again of the mates of Najd | and bring the dromedary into ecstasy with my chant.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_336","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SAY TO SATAN","description":"","themes":["skill,","chess","land."],"poem":"Let us play a chess like a royal game, | To melt the world whole with mutual flame.\nUse thy own skill, may be a grain of sand, | For a paradise true on every land.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_001","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Naught but the blade of a grass at times is the veil of mine eye, | Yea, and at times the two worlds in a glance are mine to descry.\nFar though the valley of Love be, a long and a terrible way, | The path of a hundred years may be travelled at times in a sigh.\nLabour then in the Quest, nor yield Hope\u2019s grip from thy hand: | A fortune at times to win by the side of the road doth he!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_021","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Better is the robbers\u2019 train. Than the heaven-pacing brain, | Better one distress of heart. Than all Plato\u2019s learned art.\nYesterday the Magian boy. Told me of love\u2019s secret joy: | \u2018Better that salt tear of thine. Than the sweet and ruby wine.\u2019\nBetter poverty, that gains. Bloodlessly the heart\u2019s domains, | Than the realm Darius won, Feridun\u2019s dominion.\nIn the Magian temple cry; Let thy voice be heard on high! | But within the Sufi cell. Better is the whispered spell.\nWith our river of heart\u2019s blood. Need is none of Noah\u2019s flood; | Better there one swelling wave. Than where Oxus\u2019 waters lave.\nLo, thy torrent sweeping down. Threatens to engulf the town! | Better let thy havoc be. In the desert\u2019s privacy.\nSinger Iqbal, sooth to tell, Call him riot an infidel: | Better he were out of school. Till his fevered brain shall cool!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_386","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"A Momin burns thus in his being\u2019s own heat, | All ties ope quick if he so wished to treat.\nHis stay is an air of grandeur and grace, | A beauty of service at his bow\u2019s place.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_008","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.","themes":["pipal"],"poem":"There was a verdant pasture somewhere | Whose land was the very picture of beauty\nHow can the beauty of that elegance be described | Brooks of sparkling water were running on every side\nMany were the pomegranate trees | And so were the shady pipal trees\nCool breeze flowed everywhere | Birds were singing everywhere\nA goat arrived at a brook's bank from somewhere | It came browsing from somewhere in the nearby land\nAs she stopped and looked around | She noticed a cow standing by\nThe goat first presented her compliments to the cow | Then respectfully started this conversation\n\"How are you! Madam Cow\"? | The cow replied, \"Not too well\n\"My life is a mere existence | My life is a complete agony\nMy life is in danger, what can I say? | My luck is bad, what can I say?\nI am surprised at the state of affairs | I am cursing the evil people\nThe poor ones like us are powerless | Misfortunes surround the ones like us\nNone should nicely deal with Man | May God protect us from Man!\nHe murmurs if my milk declines | He sells me if my weight declines\nHe subdues us with cleverness! | Alluring, he always subjugates us!\nI nurse his children with milk | I give them new life with milk\nMy goodness is repaid with evil | My prayer to God is for mercy!\"\nHaving heard the cow's story like this | The goat replied, \"This complaint is unjust\nThough truth is always bitter | I shall speak what is fair\nThis pasture, and this cool breeze | This green grass and this shade\nSuch comforts, were beyond our lot! | They were a far cry for us speechless poor!\nWe owe these pleasures to Man | We owe all our happiness to Man\nWe derive all our prosperity from him | What is better for us, freedom or bondage to him?\nHundreds of dangers lurk in the wilderness | May God protect us from the wilderness!\nWe are heavily indebted to him | Unjust is our complaint against him\nIf you appreciate the life's comforts | You would never complain against Man\"\nHearing all this the cow felt embarrassed | She was sorry for complaining against Man\nShe mused over the good and the bad | And thoughtfully she said this\n\"Small though is the body of the goat | Convincing is the advice of the goat!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The lesson of this apologue is that the peace and prosperity of the denizens of the earth is possible only through the proper management of the unlimited resources bestowed by God on the earth and that such management can produce the desired results only by the judicious use of the talents very graciously bestowed by God upon Man. In this respect Man is the masterpiece of creation and is higher than the rest of God's creation.'"} +{"poem_id":"007_151","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A bud sprang up in the narcissus bed, | And dew washed sleep out of its eyes.\nThus out of Selflessness did Self arise: | The world at last found what it had long sought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_053","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Razi"],"poem":"Why ask of Razi what the Quran means? | By each man\u2019s own heart is it best construed.\nMind lights a fire, heart burns in it: the one | Is Abraham, the other is Namrud.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_081","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Ashamed is Muslim for losing his State, | His dead faith is haunting some hermits great.\nYou know their bequest and forefather\u2019s line, | He holds his \u2018blanket\u2019 as a kingship sign.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_007","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Though wealth and gold provide, The worldly needs of man | But what faqr can bestow, No wealth or gold e\u02b9er can.\nIf youth of nation mine, Were jealous of their creed, | My qalandar\u02b9s state won\u02b9t mind, Alexander\u02b9s might indeed.\nWith ease you can divine, To some thing else is due: | Penury can not cause, Decline of Muslims True.\nWealth has played no part, To bring my worth to light | My faqr this spell has cast, The share of wealth is slight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_388","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["rage."],"poem":"He calls both worlds to Quran by prays, | By such one prayer, Muslim dies nay.\nNever knew thus the swains of this Age, | In his prayer hids a doomsday\u2019s rage.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_158","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Cinema\u2014or new fetish\u2010fashioning, | Idol\u2010making and mongering still?\nArt, men called that olden voodoo\u2014 | Art, they call this mumbo\u2010jumbo;\nThat\u2014antiquity\u02b9s poor religion: | This\u2014modernity\u02b9s pigeon\u2010plucking;\nThat\u2014earth\u02b9s soil: this\u2014soil of Hades; | Dust, their temple; ashes, ours.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_037","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"Let me be a ransom for this demented heart | which every instant bestows on me another desert;\nwhenever I take up a lodging, it says, \"Rise -up!\" | The self-strong man reckons the sea as but a pool.\nSeeing that the signs of God are infinite | where, traveller, can the high-road end?\nThe task of science is to see and consume, | the work of gnosis is to see and augment;\nscience weighs in the balance of technology, | gnosis weighs in the balance of intuition;\nscience holds in its hand water and earth, | gnosis holds in its hand the pure spirit;\nscience casts its gaze upon phenomena, | gnosis absorbs phenomena into itself.\nIn quest of continuous manifestations | I travel through the skies, lamenting like a reed;\nall this is by the grace of a pure-born saint | whose ardour fell upon my soul.\nThe caravan of these two scanners of existence | presently halted by the shores of Jupiter,\nthat world, that earth not yet complete, | circling about it moons swift of pace;\nthe glass of its vine was still empty of wine, | desire as yet had not sprouted from its soil.\nMidnight, a world half day in the moon's gleam, | the air thereof neither chill nor torrid.\nAs I lifted my gaze towards heaven | I saw a star closer to me;\nthe awful prospect robbed me of my senses | near and far, late and soon became transformed.\nI saw before me three pure spirits | the fire in whose breasts might melt the world.\nThey were clad in robes of tulip hue, | their faces gleamed with an inner glow;\nin fever and fervour since the moment of Alast, | intoxicated with the wine of their own melodies.\nRumi said, \"Do not go out of yourself so, | be quickened by the breath of these songs of fire.\nYou have never seen intrepid passion; behold! | You have never seen the power of this wine; behold!\nGhalib and Hallaj and the Lady of Persia | have flung tumult into the soul of the sanctuary.\nThese songs bestow stability on the spirit, | their warmth springs from the inmost heart of creation.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_362","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["\u2018sans\u2019","dole"],"poem":"You cant learn aught \u2018sans\u2019 a conscious soul, | The hearts get a life from breath of man\u2019s dole .\nWho guards his ego by wails and sighs, | And keeps self\u2019s honour by ruthful eyes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_042","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["park"],"poem":"O, tent chamberlain! leave the tent hark | The guide has gone beyond the base park .\nTo drive the litters now flops the-wan-brain, | I let the heart hence to take up the reins.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_087","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"A restless heart throb, in every atom; | It has its abode, alone, in a multitude;\nImpaled upon the wheel., of days and nights, | It remains unchained by the tyranny of time.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_095","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"At night before Lord I often cry, | Why Moslems are aimed for curse of sky.\nA voice came then, \u201cYou know not this race, | Hold a heart yet know not lovers face.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_022","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Life is a like a shell and ego like a drop of April shower\u2014 | It is unbecoming a shell if it cannot turn the drop into a pearl.\nIf the ego is self\u2010preserving, self\u2010creating and self\u2010sustaining, | Then it is possible that even death may not make you die.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_030","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["Seenay\u2019s","Khisro\u2019s"],"poem":"Get me Seenay\u2019s truth, and love of his name, | Get me Rumi\u2019s fame and Khisro\u2019s flame.\nIn obeisance mould I have cast my frame, | I shun any offer of godship\u2019s game.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_146","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["Faqr\u2019s\u2019","phase","great."],"poem":"In a gathering see my flute\u2019s tones sweet, | And self-melting phase in a lone retreat.\nI learnt the Faqr\u2019s\u2019 path from fore-father\u2019s trait, | To care not ever for any king great.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_143","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem was written in reply to a letter from some unspecified friend persuading \u2018Allamah Iqbal to try for a career in politics. Beniaza, qana\u2018at, tawakkul and self-respect were strong pillars in the edifice of \u2018Allamah Iqbal\u2019s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafi\u00ef of Sharaz.","themes":["Khizar"],"poem":"Even if I have greed I do not have the strength for exertion | Acquiring position is connected with the taste for search\nA thousand thanks to God that my nature is contentment | A thousand thanks to God that my mind is not mischievous\nCultivations of human hearts flourish with my writings | In the world I am creative like the ocean feeding cloud\nCongratulations to you on these secrets of politics | As my finger nail by Love\u2019s grace is breast-excoriating\nDesire for audience with kings is a sign of lifelessness | This secret has been exposed by Hafi\u00ef of elegant poetry\n\u201cIf you desire that you elevated to Khizar be | Hidden from Sikandar\u2019s eye as immortality\u2019s water be\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem was written in reply to a letter from some unspecified friend persuading \u2018Allamah Iqbal to try for a career in politics. Beniaza, qana\u2018at, tawakkul and self-respect were strong pillars in the edifice of \u2018Allamah Iqbal\u2019s character and also constitute the basic ingredients of his message. The poem is an unambiguous reflection of the above qualities of his character. The last verse is the climax of the matter and is taken from Hafi\u00ef of Sharaz.'"} +{"poem_id":"003_175","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"She\u2019s been at her last gasp, poor wretch, for days | May telling ill news not bring ill news to me!\u2014\nYet though her fate seems sealed, the Church still prays | Her fate may be averted. Well, maybe\nAfter all the Old Man of Europe\u2019s drab will rally | A few days longer, with the devil for ally!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_060","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["parlance,","\u2018Beauty\u2019"],"poem":"Come O! chum for a tie to weep and cry. | A victim of \u2018Beauty\u2019 are you and I.\nTwo words I would say in hearts parlance, | By \u2018Master\u2019s\u2019 feet let eyes go to trance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_002","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"The Pir of Rum, murshid with illuminating conscience, | the leader of the caravan of love and ecstasy,\nwhose station is far above the Moon and the Sun, | for whose tent the Milky Way serves as pegs,\nwhose heart is effulgent with the light of the Qur'an, | whose mirror is more revealing than Jamshid's cup.\nWith his music that musician of Pure lineage | Has thrown my being into tumult once again.\nSaid he: The people have become aware of the secrets, | the East has awoken from its deep slumber;\ndestiny has given it new aspirations, | and loosened its age-old chains.\nNo one, O knower of the secrets of the West, | has experienced the fire of the West better than thee.\nBe intoxicated like the Friend of God (Abraham), | and help bring down every idol-temple.\nIt is ecstasy that imparts life to nations, | though the undiscerning call it madness.\nNo people under the azure dome of the sky | has ever achieved anything without this ingenious madness.\nThe believer is strong through his will and his reliance (on God); | if he lacks these two, he is an unbeliever.\nHe can distinguish between good and evil | a mere look from him can shake the whole world;\nhis blow can crush a mountain to pieces ; | and he has thousands of resurrections at his command.\nHaving drunk wine from my tavern, | you have removed everything old from your vision.\nLive in the garden like smell, both hidden and manifest, | live among colours, but be free from colour.\nYour age is not aware of the secrets of the spirit: | its creed is nothing but love for the other-than-God.\nLittle has the philosopher understood this point: | his thought revolves only round matter.\nHe has not illumined his eyes with the lantern of the heart; | hence he sees nothing but blue, red and yellow.\nFortunate is he who never never gave his heart to any one, | and freed his feet from the chains of servitude to the other-than-God.\nWhat it means to be a lion is beyond the ken of cows and buffaloes; | never reveal your secret except to lions.\nOne should not drink wine in the company of a churl, | though he may be king of Rum or Rayy.\nIt is better that our Joseph be taken away by a wolf | than be bought by an unworthy person.\nPeople of the world lack reason and imagination | they are weavers of mat and know nothing about satin.\nWhat a beautiful verse a Persian poet has sung, | Effect of which sets the soul afire:\n\"To the ears of the people of the world, the wailing of the lover | is like the cry of the adhan in the land of the Franks.\"\nReveal once again the significance of religion and politics, | tell once again the devotees of the Truth what you understand by them.\n\"Suffer grief (patiently) and do not eat the bread of those who augment grief; | a wise man suffers grief while a child eats sweets.\"\nTo the Faqir, even his patched-up garment is a burden. | Like breeze you should carry nothing except the smell of roses.\nAre you an ocean? Then be constantly at war with your environment. | Are you a dew-drop? Then drop yourself gently on a rose-petal.\nThe Divine mystery is not hidden from the man of God; | do you know what is the true nature of a believer's soul?\nIt is a drop of dew which, out of desire for self-manifestation, | unravelled its own knot with its own hands,\nwhich sat in the depth of its being by dint of selfhood, | which started on its journey from the stillness of the heavens;\nwhich did not turn towards the limitless expanse of the ocean, | nor did it hide itself in an oyster ;\nIt palpitated in the lap of the morning for a moment | and then dropped into the mouth of the new-born bud.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_248","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":[],"poem":"This craze she gave me for sharp wits sense, | My kind mother\u2019s sacred inner glance.\nIn schools, my heart and eyes did\u2019nt get calm, | No schools are these but magic and charm.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_325","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":[],"poem":"The friendship of rose a heart likes when, | To sweet dream tastes, he loves only, then.\nIt wakes up when he is conscious of I, | When ruled by senses his Ego would die.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_090","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"This age that\u2019s with us is your angel of death, | Its bread and butter cares catch your soul\u2019s breath.\nYour heart recoils from shock of combat; life | Is death, that deadens in men the joy of strife.\nLearning estranged you from such exaltation | As would not let man\u2019s mind desert its station;\nA falcon\u2019s eyes were yours by Nature\u2019s right, | Slavishness left them only a poor wren\u2019s sight,\nAnd the schools hid from them those mysteries | That yield to hill\u2019s and deserts still assize.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_181","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Slavery, slavishness, the root of our Disease; | Of theirs, that Demon holds all power;\nHeart\u2010malady or brain\u2010malady has oppressed | Man\u2019s whole world, sparing neither East nor West.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_052","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"How lucky are deserts caravan lines, | They bless the Prophet driving litters fine.\nCast thy kowtows on hot sand grains, | Burn thy forehead to form a stain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_055","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Reason has devised again the magic of ancient days; | What the magic needs, is a new Moses\u2019 wand.\nThe intellect, in its cunning. assumes a thousand shapes; | But love, a simpleton, is not a mullah, nor is wise.\nTravellers on the path of love should deny themselves a goal; | We are all travellers, but seem to have a home.\nGrieve not about thy equipment in travel, | Mountains and rivers can be crossed like a breeze.\nThe dervish\u2019s asset is freedom on his death; | This silver and gold \u2018nisab\u2019 is not the law for him.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_006","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"Your reason is the fruit of life, your love is creation's mystery; | O form of dust, welcome to this side of the world of dimensions!\nVenus and Moon and Jupiter are rivals on your account, | for one glance from you there's a great jostle of manifestations.\nOn the road to the Beloved there are revelations ever fresh and new; | the man of true yearning and desire yields not his heart to the All.\nLife is truth and purity, life is quickening and surging; | gallop from eternity to eternity; life is the Kingdom of God.\nUnto the passion of minstrelsy give leave to clamour and riot, | give wine again to profligate and censor, wine pitcher on pitcher.\nSyria and Iraq, India and Persia are accustomed to the sugarcane; | give to the sugar-cane's habituate the bitterness of desire!\nThat it may enter upon battle with the high-billowed ocean | give to the heart of the rivulet the joy of the swift torrent.\nThe poor man is a fire, rulership and power imperial are straw; | a naked sword is ample enough for the august pomp of kings.\nThe drumming of the dervish, Alexander's clamorous vanity | the one is the rapture of Moses, the other the Samiri's conjuring.\nThe one slays with a glance, the other slays with an army; | the one is all peace and amity, the other is all war and wrangling.\nBoth were conquerors of the world, both sought immortality, | the one by the guidance of violence, the other guided by love.\nBring the hammer-blow of the dervish, break the rampart of Alexander; | renew the ancient wont of Moses, break the glamour of wizardry!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_057","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The West seeks to make life a perpetual feast; | A wish in vain, in vain, in vain!\nAware of my state, my spiritual guide assures me, | Thy ecstasy has reached the plenitude of its power.\nMoses asked for a Divine glimpse, but I do not: | The demand was right for him; but is forbidden for me.\nThe plaint of the men of God betrays a suppressed secret; | But the ways of the men of God are not meant for all.\nZikr in the Sufis\u2019 circle was devoid of ecstasy, | I remained unsatisfied, and so was everyone.\nLove is thy goal, and mine, too, but both | Are so far novices on the path of love.\nAlas! Thou hast betrayed the secret of a fakir, | Though a fakir has wealth more than a king of men.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_192","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":[],"poem":"Pour in thy self that old wine again, | His one cup\u2019s worth is more than a reign.\nKeep the verses of Rumi in thy brain, | And paste them around the heart\u2019s walls again.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_209","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["creed."],"poem":"To certitude truth who so ever knew, | With two eyes he had had the oneness view.\nAs we often join two lamps in need | Be cautious from rift in home and creed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_041","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The splendour of a monarch great, Is worthless for the free and bold: | Where lies the grandeur of a king, Whose riches rest on borrowed gold?\nYou pin your faith on idols vain, And turn your back on Mighty God: | If this is not unbelief and sin, What else is unbelief and fraud?\nLuck favours the fool and the mean, And exalts and lifts to the skies | Only those who are base and low, And know not how to patronize.\nOne look from the eyes of the Fair, Can make a conquest of the heart: | There is no charm in the fair sweet, If it lacks this alluring art.\nI am a target for the hate, Of the mighty rich and the great, | As I know the end of Caesars great, And know the freaks of luck or fate.\nTo be a person great and strong, Is the end and aim of all; | But that rank is not real and true, That is attained by the ego\u2019s fall.\nMy bold and simple mode of life, Has captured each and every heart; | Though my numbers are lame and dull, And lay no claim to poet\u2019s art.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_080","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This short poem is the spontaneous expression of the poet's Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English 'and are equally difficult to be appreciated by those un\u2011initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.","themes":[],"poem":"Beauty's manifestation which gives restlessness to Longing | Which youth nurtures in its fancy's lap\nBy which this ephemeral universe becomes eternal | By which youth becomes a colorful tale\nWhich teaches us to be meditating | To be escaping the present state's scene\nWhich removes the immaturity of perceptions | Which makes Intellect a slave to impressions\nAh! Does that Beauty exist anywhere or not? | O Lord! Does that jewel exist on the universe' ring?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is the spontaneous expression of the poet's Love for the Eternal Beauty (God) and his ardent desire to witness the same. Its beauty and meanings are difficult to translate into English 'and are equally difficult to be appreciated by those un\u2011initiated towards that Beauty. The reader is requested to exercise his spiritual imagination.'"} +{"poem_id":"001_149","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Sa\u2019ib Tabraza Isfahana. This poem is the expression of \u2018Allamah Iqbal\u2019s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.","themes":[],"poem":"O Iqbal! In what a place you have constructed your nest | In this garden song is the prelude to nightingale\u2019s disgrace!\nThough you are planting the sparks of the Valley of Aiman | Sprouting of seed of Sinai is not possible in this soil\nThe bud cannot be a flower even with the force of breath | Where everything is devoid of the exigency of self-development\nOutrageous that the nature of garden\u2019s denizens is asleep | Neither old age\u2019s heart is awake nor the youth is courageous\nWhen the intelligent hearts fall asleep in breasts | For the singer sweet music is changed to poison\nFly away from this garden if music\u2019s restraint is impossible | As better than this assembly is the seclusion of some wilderness\n\u201cManifestation of Lailah is much better in wilderness | City\u2019s strait is unable to contain wilderness\u2019 beauty\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Sa\u2019ib Tabraza Isfahana. This poem is the expression of \u2018Allamah Iqbal\u2019s extreme frustration with the Muslim society the world over, and particularly in the Indian sub-continent. He has expressed his disappointment in many poems in Bang-i-Dara as well as other books. One of the important ones in this book is No. 103. Jawab-i-Shakwah (The Response to the Complaint), which has appeared earlier. The poem ends on a verse of Saib and forms its climax.'"} +{"poem_id":"008_033","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"One step on friendship\u2019s road. Fairer I see | Than the moat pressing load. Of piety.\nTake for thy rest awhile. This heart of mine | And lay aside thy toil. And task divine.\nO come; and tidings bring. How stands my heart, | Where I am wandering, And where thou art.\nRecall those glances pure. Of love intense | How long must I endure. Indifference?\nLast night the burning moon. Did me address: | \u2018Accept the anguish, son, Of unaccess.\u2019\nFair spake she; but, ah yes, My creed of love | To live in loneliness. Doth not approve.\nBefore thee I have laid. This heart of mine; | Raply the twist thread. Thou canst untwine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_057","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Perhaps, O holy one, you do not know | The world of Love too has its Judgement Day;\nBut there will be no balance, book or sin, | No Muslim and no infidel, they say.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_076","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The bride of life, in him is not his own, | She comes out then from limbe\u2019s lover line.\nEntombed before death like sinner in chain, | Torn among the angels of church and fane.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_040","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"If ever confronting face to face my glance should alight on you | I will describe to you my sorrow for you in minutest detail.\nThat I may behold your cheek, like the zephyr I have visited | house by house, door by door, lane by lane, street by street.\nThrough separation from you my heart's blood is flowing from my eyes | river by river, sea by sea, fountain by fountain, stream by stream.\nMy sorrowful heart wove your love into the fabric of my soul | thread by thread, thrum by thrum, warp by warp, woof by woof.\nTahira repaired to her own heart, and saw none but you | page by page, fold by fold, veil by veil, curtain by curtain.\nThe ardour and passion of these anguished lovers | cast fresh commotions into my soul;\nancient problems reared their heads | and made assault upon my mind.\nThe ocean of my thought was wholly agitated; | its shore was devastated by the might of the tempest.\nRumi said, \"Do not lose any time, | you who desire the resolution of every knot;\nfor long you have been a prisoner in your own thoughts, | now pour this tumult out of your breast!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_375","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["worlds","mean"],"poem":"Two worlds of old man I keep in mind still, | That a man is alive from one\u2019s own will.\nShun that mean man who made no life\u2019s goal, | For body who lived and pawned his soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_134","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is in praise of contentment and freedom from care for material gains. \u201cI\u201d represents the contented man and \u201cyou\u201d the average man of materialistic outlook.","themes":[],"poem":"My eye is unacquainted with the taste for the Sight | Your eye is the knower of Nature\u2019s secret, so what?\nMy tongue is indebted to the complaint against time | The universe\u2019s rotation depends on your will, so what ?\nThe sky kept me wandering in garden like the breeze\u2019s current | The sky has bestowed the abode over you, so what ?\nThe wealth of your life is free of desire for gain | In my heart is the anxiety of loss, so what ?\nYour planes are flying about in the air | My ship is devoid of the sail, so what?\nI became strong, so what , I became weak, so what? | This happened, so what , that happened, so what?\nTranquillity does not exist to any extent in this rose-garden! | If you became spring, and I became autumn, so what?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is in praise of contentment and freedom from care for material gains. \u201cI\u201d represents the contented man and \u201cyou\u201d the average man of materialistic outlook.'"} +{"poem_id":"011_034","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Thy world is ruled by misers few, | Whose men still serve the worthless few.\nThe workers skilled in workshops queue, | Have killed themselves for vultures few.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_058","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A nation\u02b9s life gets much prolonged, By lofty aims and ideals high: | If dwellers here some zeal possess, They can explore the heights of sky.\nThe Frankish Sage by guile and skill, New lease of life to nation gave: | The path for birth of Superman, By valour great he strove to pave.\nTo Guide\u02b9s concept you seem averse, Too fed up with this thought appear: | This view for Muslims has the weight, That for Cathay has musk of deer.\nIf man alive puts on the shroud, Must we take that ass for dead: | Or tear to pieces small and shreds, His shroud and cast away the threads?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_141","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 3\nWhat is the union of the contingent and the necessary? | What are \"near\" and \"far,\" \"more\" and \"Less\"?\nAnswer\nTHE world of how and why has three dimension | Intellect controls its quantitative aspect.\nThis is the world of Tusi and Euclid. | The fit object of earth-measuring intellect.\nIts time and space are relative, | And so are its earth and sky.\nDraw your bow and find the target, | Learn from me the secret of ascension.\nDo not seek the Absolute in this mundane | For the Absolute is nothing but the Light of the Heavens.\nReality is beyond time and space, | Don't say any more that the universe is without a limit.\nIts limit is internal, not external; | There are no distinctions of low and high, more or less, in its internal aspect.\nIts internal aspect is devoid of high and low, | But its external aspect is liable to extension,\nInfinity is not amenable to our intellect, | \"One\" in its hand becomes a thousand.\nAs it is lame, it likes rest; | It does not see the kernel; it therefore looks towards the shell.\nAs we divided Reality into several spheres, | We made a distinction of change and rest.\nIn non-spatial sphere intellect introduced spatial categories, | Like a belt it girdled time round its waist.\nWe did not look for time within the depth of our hearts, | And so we created months and years, nights and, days.\nYour months and years are of no value: | 'Just ponder over the Qur'anic verse, \"How long did you remain?\"\nReach within yourself and retire from this noisy world, | Throw yourself into the inner recesses of your heart.\nTo talk of body and soul as two separate entities is wrong; | To see them as two is sinful.\nThe whole secret of the universe lies in the soul, | Body is one- of its modes of expression.\nThe bride of Reality adorned itself by the henna of form, | It assumed different shapes for its manifestation.\nReality weaves veils for its face, | For it finds delight in display.\nSince the West viewed body and soul as separate, | It also regarded State and Religion as two.\nThe churchman only tells his beads, | For he has no work of the State to perform.,\nSee deceit and artifice in state craft: | It is a body without a soul, or a soul without a body.\nMake intellect a companion of your heart; | Behold, for instance, the Turkish nation.\nBy imitation of the West, the Turks lost their individuality; | They did not see any link between State and Religion.\nWe looked at the One as compound of so many parts | That we created numerals to count it.\nDo you think that this ancient world is a handful of earth? | It is a fleeting moment of God's activity.\nThe scientists tend to adorn a dead body, | They neither possess the Hand of Moses nor the Breath of Jesus.\nI have seen nothing of value in this type of science, | I have been craving for a wisdom of another sort.\nI believe that the world is undergoing a revolution, | Its inside is alive and in convulsions.\nPass beyond your numerals, | Look for a while within your self and leave.\nIn a universe where a part is greater than the whole, | The calculations of Razi and Tusi are irrelevant.\nFor a while familiarise yourself with Aristotle, | For another while sit in the company of Bacon.\nBut then you must pass beyond their stand, | Don't get lost in this stage, journey on.\nWith the aid of that intellect that deals with quantities | Probe the depths of mines and oceans,\nMaster the world of how and why, | Catch the moon and pleiads from the sky.\nBut then learn wisdom of another sort, | Free yourself from the snare of night and day.\nYour real place is beyond this mundane world, | Aspire for a right that is without a left.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_157","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"The poppy heard my song and tore her mantle; | The morning breeze is still in dearch of a garden.\nIll lodged in Ataturk or Reza Shah, | The soul of the East is still in search of a body.\nThis thing I am may merit chastisement; | Only\u2014the world is still in search of a gibbet.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_101","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"I fly in the airy lovelier space, | My wings are getting wet from clouds I face.\nI found in my conscience the Harem\u2019s mould, | Since on my conscience that song had a hold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_154","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"There are poets, there are scholars, and there are sages\u2014 | A nation\u2019s days of slavery are not uneventful!\nBut every one of them\u2014poor creatures!\u2014has a single goal, | Though each is unique in the ideas he expounds:\n\u2018Better teach the lion to take flight like a deer, | So that the legend of the lion\u2019s courage is forgotten!\u2019\nThey seek to make the slaves feel at ease with their slavery, | Pretending to \u2018expound and reason things out\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_024","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"God has declared, Wisdom is a great good; | wherever you may see this good, seize it.\nScience gives pinions to words and sounds, | bestows purest substance on things without substance;\nscience finds a way even to heaven's zenith | to pluck the sight out of the sun's own eye.\nIts transcript is the commentary of the cosmos, | the fate of the cosmos hangs upon its determining;\nit says to the desert, \"Bubble up!\" and it bubbles, | to the sea, \"Produce a mirage!\" and it produces it.\nIts eye beholds all the events in creation | that it may see the sure foundations of creation;\nif it attaches its heart to God, it is prophecy, | but if it is a stranger to God, it is unbelief.\nScience without the heart's glow is pure evil, | for then its light is darkness over sea and land,\nits rouge renders the whole world black and blind, | its springtide scatters the leaves of all being,\nsea, plain and mountain, quiet garden and villa | are ravaged by the bombs of its aeroplanes.\nIt is its fire that burns the heart of Europe, | from it springs the joy of raiding and robbing;\nit turns topsy-turvy the course of the days, | despoils the peoples of their capital.\nIts power becomes the faithful ally of Satan; | light becomes fire by association with fire.\nTo slay Satan is indeed a difficult task, | since he is hidden within the depths of the heart;\nbetter is it to make him a true Mussulman, | better to smite him dead with the sword of the Koran.\nGod save us from majesty that is without beauty, | God save us from separation without union!\nScience without love is a demonic thing, | science together with love is a thing divine;\nscience and wisdom without love are a corpse, | reason is an arrow that never pierced the target.\nWith the vision of God make the blind to see, | convert Abu Lahab into an impetuous Haidar!\nZinda-Rud\nYou have displayed the foundations of the Book of God, | yet is yonder world still veiled in a shroud.\nWhy does it not strip off the veil from its face, | why does it not issue yet out of our hearts?\nBefore us lies a whole world wasting away, | a nation quietly reposing in its own dust;\nthe heart's ardour of Tartar and Kurd is vanished | either the Mussulmans are dead, or the Koran is dead.\nSaid Halim Pasha\nThe religion of God is more shameful than unbelief, | because the mullah is a believer trading in unfaith;\nin our eyes this dew-drop of ours is an ocean, | to his eyes our ocean is a dew-drop.\nAt the elegant graces of that Koran-vendor | I have seen the Trusty Spirit himself cry out!\nHis heart is a stranger to what lies beyond the sky, | for him the Archetype of the Book is but a fable;\nhaving no share of the wisdom of the Prophet\ufffds religion, | his heaven is dark, being without any star.\nShort of vision, blind of taste, an idle gossip, | his hairsplitting arguments have fragmented the Community.\nSeminary and mullah, before the secrets of the Book, | are as one blind from birth before the light of the sun.\nThe infidel's religion is the plotting and planning of Holy War; | the mullah's religion is corruption in the Way of God.\nThe man of God is the soul of this dimensionate world; | say from me to him, who has gone into solitude,\n\"You whose thoughts are life itself to the believer, | whose breaths are confirmation to the Community,\nhaving the sublime Koran by heart is your rite, | your religion the publishing of the Word of God.\nYou with whom God speaks, how long will you hang your head? | Come, bring forth your hand out of your sleeve!\nSpeak of the history of the 'white' people, | speak to the gazelle of the vastness of the desert.\nYour nature is illumined by the Chosen One, | so declare now, where is our station?\nThe man of God takes not Colour and scent from anyone, | the man of God receives colour and scent from God;\nevery moment there is in his body a fresh soul, | every moment he has, like God, a new labour.\nDeclare the secrets to the believer, | declare the exposition of the mystery of Every day.\nThe caravan has no halting-place but the Sanctuary, | the caravan has naught but God in its heart;\nI do not say that its road is different\" | it is the caravan that is different, different its regard.\nAfghani\nHave yon any acquaintance with the Traditions of the Chosen One? | \"God's religion came a stranger into the world.\"\nI will tell you the meaning of this virgin saying. | The 'strangerhood' of religion is not the poverty of God's remembrancers;\nfor the man who is truly a researcher | 'strangerhood' of religion refers to the scarceness of its verses.\nThe 'strangerhood' of religion every time is Of a different kind; | ponder well this subtelty, if you have eyes to see.\nFasten your heart again to the perspicuous Verses | that you may seize a new age in your lasso.\nNo man knows the inner secrets of the Book; | Easterners and Westerners alike twist and turn this way and that.\nThe Russians have laid down a new design; | they have taken bread and water, and jettisoned religion.\nBehold truth, speak truth, seek only truth; | speak one or two words from me to the people.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_176","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"THE LION\nYou are so different and unlike, All the other dwellers of the wild and the desert! | Who are your parents and ancestors? And what is your tribe?\nTHE MULE\nPerhaps your highness does not know, My uncle\u2014my mother\u02b9s brother: | He gallops like the wind, and is, The pride of the royal stable!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_036","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A Dervish bold proclaims with main and might | My guidance take, tread path quite straight and right!\nBeyond your might and nerves my tumults lie, | With caution great by qalandar\u02b9s dwelling hie!\nThe help of skiff and guide I do not need, | If you are swollen brook, come down with speed!\nHas not my takbir broke your charm? | Revoke, if show of courage does not harm!\nA dervish holds the reins of time like steed, | He brings sun, stars and moon to book with speed!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_001","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.","themes":["alternation","ancestors","diwan","backwards","Tasnam","honour"],"poem":"O Himalah! O rampart of the realm of India! | Bowing down, the sky kisses your forehead\nYour condition does not show any signs of old age | You are young in the midst of day and night's alternation\nThe Kalam of tur Sana witnessed but one Effulgence | For the discerning eye you are an embodiment of Effulgence\nTo the outward eye you are a mere mountain range | In reality you are our sentinel, you are India's rampart\nYou are the diwan whose opening verse is the sky | You lead Man to the solitudes of his heart's retreat\nSnow has endowed you with the turban of honour | Which scoffs at the crown of the world-illuminating sun\nAntiquity is but a moment of your bygone age | Dark clouds are encamped in your valleys\nYour peaks are matching with the pleiades in elegance | Though you are standing on earth your abode is sky's expanse\nThe stream in your flank is a fast flowing mirror | For which the breeze is working like a kerchief\nThe mountain top's lightning has given a whip | In the hands of cloud for the ambling horse\nO Himalah! Are you like a theater stage | Which nature's hand has made for its elements?\nAh! How the cloud is swaying in excessive joy | The cloud like an unchained elephant is speeding\nGentle movement of the morning zephyr is acting like a cradle | Every flower bud is swinging with intoxication of existence\nThe flower bud's silence with the petal's tongue is saying | \"I have never experienced the jerk of the florist's hand\nSilence itself is relating the tale of mine | The corner of nature's solitude is the abode of mine\"\nThe brook is melodiously descending from the high land | Putting the waves of Kawthar and Tasnam to embarrassment\nAs if showing the mirror to Nature's beauty | Now evading now rowing against the rock in its way\nPlay in passing this orchestra of beautiful music | O wayfarer! The heart comprehends your music\nWhen the night's Lailah unfurls her long hair | The sound of water-falls allures the heart\nThat silence of the night whose beauty surpasses speech | That state of silent meditation overshadowing the trees\nThat dusk's beauty which shivers along the mountain range | Very beautiful looks this rouge on your cheeks\nO Himalah! Do relate to us some stories of the time | When your valleys became abode of Man's ancestors\nRelate something of the life without sophistication | Which had not been stained by the rouge of sophistication\nO Imagination! Bring back that period | O Vicissitudes of Time speed backwards","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem belongs to the first period of \u2018Allamah Iqbal's poetic and intellectual evolution, which ended at the time of his departure to Europe in 1905 for higher studies. This period is considered to be the period of \u2018Allamah Iqbal's nature poetry. \"Himalah\" is the opening poem of Bang-i-Dara. It eulogizes the physical beauty and geographical importance of the Himalayan Range. Though mountains are equated with natural beauty all over the world, and the beauty of many mountain regions has been extolled by poets and other intellectuals alike, the Himalayas stand out as a shining star in the galaxy of the world's mountain ranges. | The Himalayas form an extensive mountain range which stretches across the northern side of the Indian sub-continent from Kashmar to Assam, between the valleys of the Indus and Brahamaputra Rivers. It is bout 2,400 km. long and 160-240 km. wide and joins the Karakorums and the Hindu Kush Ranges. It is the highest mountain range in the world and includes some of the world's highest peaks, viz. Everest (8,847 m.), Kanchenjunga (8,579 m.), Nanga Parbat (8,126 m.) Annapurna (8,078 m.), and Nanda Devi (7, 817 m.). | The word \"Himalaya\" is derived from the Sanskrit word \"Himachal\", meaning the \"Abode of Snow\". The name reflects the long range of permanently snow covered peaks, which are among the highest in the world and form a continuous wall of shimmering silver. Words cannot describe the beauty of this mountain range. It must be seen to be appreciated. \"A hundred divine epochs would not suffice to describe the marvels of the Himalayas\", says a Sanskrit proverb. | \u2018Allamah Iqbal, a native of the Indo-Pakistan sub-continent was of Kashmar origin. Kashmar , which is a part of the Himalayan Range, and in itself is beauty par excellence, must have inspired him with a special love. However, his object in writing this poem was not merely to sing the praises of this mountain tract. Being an \u2018arif, the beauty of God's countenance as reflected in His creation had become manifest to his insight. He was moved by the beauty and the grandeur of the Himalayas. To him the Himalayas were one of the innumerable master pieces of the Creative Power and Artistry of God. To him it was one of the shuhuds of God's artistry, and a way of witnessing His Tajalla-i-Sura. This feeling bursts out in verse 3. I myself had the good fortune of living and working in the sylvan beauty of the Himalayas for about twenty years of my life and of sharing the feelings of Sa\u2018da, when he says: | (158) The leaves of green trees in the wise man's perception | Every leaf is an encyclopedia of the Creator's cognition | Modern knowledge of the anatomy and physiology of the plant leaf attests to these attributes.'"} +{"poem_id":"003_010","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Though unwise, thanks to God I must express | For bonds with celestial world that I possess.\nMy songs fresh zeal to hearts of men impart, | Their charm extends to lands that lie apart.\nIn Autumn my breath makes birds that chirp in morn, | Imbibe much joy and feel no more forlorn.\nO God, to such a land I have been sent, | Where men in abject bondage feel content.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_317","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["path\u2019","cart!"],"poem":"We are God\u2019s harvest its yield is heart, | For life\u2019s bride, it is the lady cart!\nHe told the \u2018dust of path\u2019 His Secret Acts, | Was it due to wisdom or heart\u2019s own tacts?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_125","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"O people with observing eyes, A taste for observation is a good things, but | What good is observation if it does not see, The inwardness of things?\nThe aim of art should be to generate, A vital flame that never dies. | What use is a mere momentary spark?\nWhat good, O rain\u2010drop, if you do not agitate The bosom of the sea, | And are content to be, A pearl lodged in a mother\u2010of\u2010pearl\u2019s womb?\nWhat good a breath of morning breeze, Whether as poet\u2019s verse or singer\u2019s air, | If it can only make the garden wilt?\nO never without miracles do people rise; | What good is art that does not have, The impact of the rod of Moses?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_193","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":[],"poem":"Take from his cup those poppy like stems, | Whose one sip can turn a stone into gem.\nThe heart of a lion who gave to the deer, | Who shaved the black spots from a panther\u2019s rear.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_058","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.","themes":["foreheads","Lovers?","heart","Lailah","sleeves","beauty?","Lovers","beloveds","gleaners"],"poem":"The one I was searching for on the earth and in heaven | Appeared residing in the recesses of my own heart\nWhen the reality of the self became evident to my eyes | The house appeared among residents of my own heart\nIf it were somewhat familiar with taste of rubbing foreheads | The stone of Ka\u2018bah\u2019s threshold would have joined the foreheads\nO Majnun! Have you ever glanced at yourself | That like Lailah you are also sitting in the litter\nThe months of the union continue flying like moments | But the moments of separation linger for months!\nO seaman, how will you protect me from being drowned | As those destined to drowning get drowned in the boats also\nThe one who concealed His Beauty from Kalam Allah | The same Beloved is manifest among beloveds\nThe breath of Lovers can light up the extinguished candle | O God! What is kept concealed in the breast of the Lovers?\nServe the faqars if you have the longing for Love | This pearl is not available in the treasures of kings\nDo not ask of these Devotees, if you have faith, you should look at them | They have the illuminated palm up their sleeves\nThe unsightful eye for whose spectacle is tantalized | That elegance of congregation is in these very recluses\nBurn the produce of your heart with some such spark | That the Last Day\u2019s sun may also be among your gleaners\nFor Love search for some heart which would become mortified | This is the wine which is not kept in delicate wine glasses\nThe Beauty itself becomes the Lover of whose Beauty | O Heart! Does someone among the beautiful has that beauty?\nSomeone became highly excited at your grace of Ma\u2018arafna | Your rank remained among the most elegant of all the Lovers\nManifest Thyself and show them Thy Beauty some time | Talks have continued among the sagacious since long time\nSilent, O Heart! Crying in the full assembly is not good | Decorum is the most important etiquette among the ways of Love\nIt is not possible for me to deem my critics bad | Because Iqbal, I am myself among my critics","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is very highly mystical and difficult to understand . However , the explanatory notes will , hopefully , help in understanding it.'"} +{"poem_id":"007_023","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You go so often to His street, O heart, | For Saqing me in my retreat, O heart.\nYou keep creating new desires for me: | Are you in doing so discreet, O heart?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_217","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["Ummah"],"poem":"A Muslim you were named for grief\u2019s bargain, | To be restive for friends in pains and strains.\nHe cares not for hlmself in nation\u2019s cause, | He shouts \u201cI am Ummah from every clause.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_153","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["part."],"poem":"Give a helping hand to those who are weak, | They look not to aught, but Allah they seek.\nFrom that fire\u2019s flame which kindled my heart, | Bid the Muslim boys a wee bit part.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_051","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"I said, \"Yonder mansion of pure ruby | which gathers tribute from the sun,\nyon station, yon abode, yon lofty palace | whose portico the houris throng pilgrim-robed\"\ntell me, you who inspired the travellers to search, | who is the owner of this habitation?\nRumi replied: \"This is the mansion of Sharaf al-Nisa; | the birds on its roof sing in the angels' choir.\nOur ocean gave not birth to such a pearl; | no mother gave birth to such a daughter.\nBy her grave the earth of Lahore vies with heaven; | none in this world comprehends her secret.\nShe was all ecstasy and yearning, anguish and burning, | eyes and lamp to the governor of Panjab;\nradiance of the family of Abd al-Samad, | her poverty is an image remaining eternally.\nTo cleanse her being wholly with the Koran, | not for one moment did she cease recitation;\nat her side a double-edged sword, the Koran in her hand, | flesh, body, mind and soul drunken with God;\nsolitude with sword, Koran and prayer\" | O happy life, passed in supplication!\nWhen the last breath issued from her lips, | looking upon her mother most yearningly\nshe spoke: \"If you would have knowledge of my secret, | regard this sword and this Koran.\nThese two forces preserve each the other | and are the axis of all life's creation.\nIn this world, which dies every moment, | only these two were your daughter's intimates.\nNow that I take my leave I have this to say to you: | do not remove the sword and the Koran from me.\nTake to your heart these words I speak; | better my tomb without dome and lamp;\nfor believers. sword and Koran suffice | let this be the furniture of my grave.\"\nFor long ages, beneath this golden dome, | the sword and the scriptures lay upon her shrine.\nHer resting-place, in this inconstant world, | spoke a message to the people of the Truth\nuntil the Moslems did with themselves what they did | and time's revolution rolled up their carpet.\nThe man of God was mindful of other than God, | the lion of the Lord took to the trade of the fox;\nthe quicksilver fire and fever departed from his heart | you know well what befell Panjab\nthe Khalsa snatched away sword and Koran | and in that land Islam expired.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_001","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.","themes":["blaze","strains","Cloisters","Womb","Latent","Throne","ruffled","Fane","Names","mark","aloft","moulds","Shrine","founds"],"poem":"A blaze is raging near His Throne , By my strains that burn like flames | The cries of \"Mercy !\" rise aloft , From the Temple of His Names .\nHouris and angels, all alike, My soaring thought can keep in hold: | The moulds in which Thou dost reveal, Get ruffled by my glances bold.\nIn my search and quest for Thee, Cloisters and Kirks$9 I did design, | But my groans and woeful wails, Can shake the founds of Fane and Shrine .\nThere were times when my vision sharp, Pierced the heart and core of Life: | Time again, fell short of mark , By mine inner doubts and strife.\nI was the only secret veil\u2019d, In Nature\u2019s Womb in Latent form: | When I was brought to light for show, What wondrous act Thou didst perform!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'Note 1: The first five poems, inspired by Divine Love, are addressed to God. Outwardly it seems as if the poet is talking about himself, but actually he is singing Hymns in praise of God. This Ghazal excels the succeeding Ghazals in sublimity of thought, uniqueness of execution, style, figures of speech and its rapturous nature. | The poet owns his own non-existence and is conscious that he exists only because of God\u2019s Creative Attribute. He is grateful to God for having blessed him with the boundless Passion of Love for Him, which lends wings to his poesy and he can find access to the precincts of the Absolute Being. He is a true lover of God and is not contented, like others, to realise His Essence through His Attributes. Though he is fully aware that Houris and Angels, being creatures of light, are aery, yet he can catch them in the lassoo of his imagination. His sharp and piercing glances can ruffle the moulds in which He manifests Himself, but sometimes the doubts - and conflicts that smoulder in his breast make him miss the mark. God by creating man, who is the image of God on earth, has divulged the mystery that lay hid in the womb of Nature. | Note 2: Mr. Naeem Siddiqui did not translate this ode. So, the translation of this ode has been taken from Gabriel\u2019s Wing by Syed Akbar Ali Shah.'"} +{"poem_id":"003_100","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"The picture that this world presents, From woman gets its tints and scents: | She is the lyre that can impart, Pathos and warmth to human heart.\nHer handful clay is superior far, To Pleiades that so higher are | For every man with knowledge vast, Like gem out of her cask is cast.\nLike Plato can not hold discourse, Nor can with thunderous voice declaim: | But Plato was a spark that broke, From her fire that blazed like flame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_126","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"In this beautiful, short and apparently nature poem \u2018Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. \u201cHuzur Risalat Ma\u2019ab Mein (In Audience with the Holy Prophet S.A.W ).","themes":[],"poem":"When the dawn full of action arrives from the east | The silence marches off from the stage of life\nThe quietude of nature\u2019s congregation ends at last | Everything presents evidence of its life at last\nThe birds warble on getting the message of life | In the garden flowers also put on the robe of life\nO sleeping Muslim get up! You also engaged in action be | Look, the horizon has brightened up, you also busy in urgent tasks be\nIn the universe\u2019s expanse a traveler like the sun be | So that the sky not producing these spots of clouds be\nPulling the dagger of sun\u2019s ray get busy again in the fight | Again teacher of escape\u2019s rules to falsehood\u2019s darkness be\nYou are head to foot Light, manifestation makes you happy | And after being manifest spreading out is incumbent on you\nYes ! On being manifest become lightning to the bat\u2019s eye | O hidden mystery of the heart of universe manifest be!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this beautiful, short and apparently nature poem \u2018Allamah Iqbal creates the metaphor of the general awakening and start of activity on the approach of dawn. On the basis of this he goads Muslims to end their stupor also, rise and become active in the cause of Islam and God. To appreciate the value of this poem fully it should be remembered that it was written at the time of the Wars of Tripoli and Balkan for which see the Introduction to Poem 101. \u201cHuzur Risalat Ma\u2019ab Mein (In Audience with the Holy Prophet S.A.W ).'"} +{"poem_id":"011_330","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DEATH","description":"","themes":["name."],"poem":"The death once said to God in this way, | How shameless his eyes\u2019 though made from clay.\nWhen I take out his soul I feel a shame, | He feels no shame, but, to die with bad name.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_180","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"I know the fire that burns throughout your frame, | The lands of world still fear its scorching flame.\nYour cure in Geneva or London you can\u02b9t trace, | Wind\u2010pipe of Franks is gripped by Jewish race.\nI know that subject nations freedom gain, | If they would nourish self, display its main.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_099","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"How is desire born in our hearts? How does | This lamp which lights our dwelling burn? Who sees\nWith our eyes and what does he see? How is | The heart accommodated in our mire?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_091","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. \u2018Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah's camel's dust-clouds is lost | Ruma's hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama","themes":[],"poem":"O worldly congregation! Though your gatherings were attractive | Some degree of melancholy there was in your spectacles\nFinally that dust acquired comfort in Love | Which had been wandering long in Intellect's wilderness\nO Wine! How much enamored you were with the custom of concealment | After emerging from grape's veil you were concealed in the decanter\nKnowledge could not comprehend the Beauty's effect | So much ignorance prevailed in all the world's sages\nO Iqbal! I have searched for it in Europe in vain | The characteristic which was in the beauties of India","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is on the subject of the controversy between Intellect and Love. The climax is reached in verses 2 and 4. \u2018Allamah Iqbal has expressed this thought in many poems, a few are of which are presented below; | (191) Bu `Ala in the Lailah's camel's dust-clouds is lost | Ruma's hand got the curtain of her litter | (192) This dived deeper so as to reach the pearl | That got caught in the whirlpool like mote | (193) In logic I get the smell of immaturity | Its arguments are arguments of immaturity! | (194) The closed doors are opened to me | By a verse of Ruma or Jama'"} +{"poem_id":"011_347","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"When the Allah Hoo\u2019s tick did hit my soul, | I dusted the clothes\u2019 of the cosmos whole.\nHold the violin quick as the chords so soon, | Are loosing my grip by quill\u2019s burning tune.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_010","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Consuming fire for thee, O Lord, Is a gift I will not barter; | I will not change my vassal\u2019s rank; With that of a master of men.\nNeither this world nor the next; Is fit for the freedom\u2014loving; | They are forced to die in this, And forced to live in the other.\nThy tantalizing reticence, Inflames my passion more; | Concealment is an elixir, For those who are lost in love.\nThe austere eagle lives in peace, On hills and in wilderneeses, | It never doth demean its pride, By building an abode for itself.\nWho taught to young Isma\u2019il, The ways of filial obedience? | Was it the blessing of a glance, Or the miracle of tutelage?\nMy grave is like a shrine, For men of thought and courage,. | For I have revealed truths sublime, To mere specks of dust.\nThe beauty of meaning need riot be, Adorned by my craft, | For nature does herself, Incarnadine the rose.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_026","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["\u2018Haq\u2019","sea."],"poem":"My heart so restive is fleeing from me, | So wan and puzzled though, is yet at sea.\nThat \u2018Heaven\u2019s outcast\u2019 is better of me, | We hear about \u2018Haq\u2019 whom he did see.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_009","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Though dust, and dark as dust, am I, I have a little heart, whereby | With vision open as a star. I gaze on beauty from afar.\nPraying thy fingers may caress, Unuttered is my heart\u2019s distress; | And thou supposest that maybe. My lyre has lost its minstrelsy.\nDo thou so quicken my desire. That, with a melody of fire, | I may the earthy heart make bright, And wholly melt the heart of light.\nThe burning fever of my breed. Is symptom of my so great need; | Thou, who art God, and lackest naught, Know\u2019st not the anguish in me wrought,\nI never sought to make this plain. Or keep it hid from any man; | My secret has itself displayed, And so my melody was made.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_064","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"If Amirs of Arabian lands, Don\u02b9t take it for a slur or slight: | This Muslim from the land of Ind, May speak with vigour great and might.\nWho were the people whom at first, God\u02b9s apostle preached kinship close? | Division amongst them was infused, By men like Bu Lahab and such foes.\nTheir existence does not rest at all: On borders long and deserts vast | Arabian lands subsist because Of blessings of Arabia\u02b9s Prophet Last.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_080","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"O wave! Plunge headlong into the dark seas, | And change thyself with many a twist and turn;\nThou wast not born for tile solace of the shore; | Arise, untamed, and find a path for thyself.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_070","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"In this poem also \u2018Allamah Iqbal uses a common object like a cat in somebody\u2019s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur\u2018an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.","themes":[],"poem":"Who has taught you this glancing with shyness? | Who has taught you the riddle of Love\u2019s initiation?\nLove comes out of each grace of yours | Wit is dripping from the blue eyes of yours\nYou see him sometimes, you shy away sometimes | Rise up sometimes, lie down and sleep sometimes\nIs your eye bewildered like the mirror? | Are you recognized by the glow of knowledge?\nYou strike him with wrists, this is a strange playfulness! | Is it aversion or anger? Or a way of Love it is?\nYou will be removed from the lap if you will be naughty | You will be beaten if the flower on the breast will fall\nWhat are you longing for? What are you seeking? | Ah! Are you also in Love with the same thing?\nThe feeling for Beauty is not special to Man | Like the heart it is present in everything\nIn the flask of time Love is like the pure wine | Love is the sun\u2019s spirit, and the blood in moon\u2019s veins\nIts pain is concealed in every speck\u2019s core | This is the light which is reflected in everything\nIt causes happiness somewhere, and sorrow somewhere | It is pearl somewhere, tear somewhere, dew somewhere","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'In this poem also \u2018Allamah Iqbal uses a common object like a cat in somebody\u2019s lap for explaining a mystic truth. This mystic truth is the universality of the Love of God in everything in the universe. This concept is contained in the first verses of Surahs 59 , 61, 62 and 64 of the Holy Qur\u2018an, according to which everything in the universe is so intoxicated with the Love of God that either it spontaneously declares His praises and Glory or is about to do so.'"} +{"poem_id":"008_026","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Saqi, on my heart bestow. Liquid flame with living glow; | Let the resurrection day. Dawn tremendous on my clay.\nHe, for one small grain of corn, Cast me to the earth in scorn; | Pour one glass, and see me rise. Glorified beyond the skies.\nGive to love thy liquor, then, Strong to loose the thighs of men; | Toss the liquor\u2019s sediments. In the beaker of the sense.\nWisdom and philosophy. Are a grievous load on me; | Heavenly guide! Stretch out thy hand, Lift my burden, let me stand.\nIf hot liquor proveth vain. To illuminate the brain, | Suffer me a second chance, Save me with thy flashing glance.\nFear and hope are yet at odds. In our banquet of the gods; | Make us all in ignorance be. Of the wheel of destiny!\nRoses and anemones. Scatter at the autumn breeze; | Yet within our ancient bough. Set the new sap rising now!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_132","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great \u2018alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As \u2018Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation\u2019s conscience becomes spoiled","themes":["Mighfar"],"poem":"How cruel, tyrant and vindictive the Ruhalah was | He blinded the Mughal Emperor with the point of his dagger\nThe tyrant ordered members of the royal household to dance | This tyranny was no less than the Judgment Day\u2019s signal\nFor the delicate ladies of the royal household it was | Utterly impossible to comply with this shameless order\nAh ! The merciless one made them the means of pleasure | Whose beauty had been veiled from sun\u2019s, moon\u2019s and stars\nThe feeble hearts were throbbing, the feet were forced to move | A river of blood was flowing from the wet eyes of the princesses\nFor some time his eyes remained thus absorbed in seeing | In confusion he freed his head from the load of Mighfar\nHe untied the deadly, fire-spitting sword from the waist | Whose sharpness was a source of luminescence to the stars\nHe put the dagger in front, and lied down in some thought | Sleep was demanding rest from the red eyes so to say\nThe water of sleep extinguished the embers of his eyes | The tyrant\u2019s sight became ashamed of the painful spectacle!\nHe got up and started saying this to Taimur\u2019s household | \u201cYou should have no complaint against your fate\u201d\nMy sleeping in the couch was a mere show, an affectation | Because stupor is foreign to the dignity of fighters\nIt was my intention that some daughter of Taimur | Considering me unconscious might kill me with my own dagger,\nBut at last this secret has dawned to the whole world | Concern for honor has departed from Taimur\u2019s household","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The Ruhalahs were an Afghan tribe who had inhabited an area about 10,000 square miles north east of Delhi. They had acquired much influence and political power by the fourth decade of the eighteenth century. At that time they were a formidable force and proved very effective in breaking the back bone of the Marhatas in the third battle of Panipat, near Delhi in 1761. This battle was fought mainly by the Afghan leader, Ahmad Shah Abdala, helped by Najab al-Daulah, the Prime Minister of the Mughal Emperor with some help from the Ruhalahs. This watershed event occurred under the able and timely political move of the great \u2018alim and sufi of Delhi, Shah Wala Allah. Notwithstanding these services to Islam Ruhalahs helped themselves as well to the spoils of the chaos resulting from the decline and break up of the Mughal Empire. This poem relates an anecdote of the attack of Ghulam Qadir Ruhalah on the Red Fort, Delhi in which he blinded the Mughal Emperor and entered into the conversation described in the poem. The last line of the poem is also its lesson, which is that in luxury and indolence a nation loses the will to strive for a virile and self-respecting life. As \u2018Allamah Iqbal says: | (202) What was unacceptable gradually became accepted | In slavery nation\u2019s conscience becomes spoiled'"} +{"poem_id":"002_129","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"A\u00a0nation\u2019s\u00a0life\u00a0is\u00a0illumined\u00a0by\u00a0selfhood, | Selfhood\u00a0is\u00a0the\u00a0pathway\u00a0to\u00a0everlasting\u00a0life.\nThis\u00a0one\u00a0thing\u00a0that\u00a0Adam\u00a0is\u00a0not\u00a0without\u00a0the\u00a0Purpose\u2014 | A\u00a0manifold\u00a0life,\u00a0a\u00a0manifold\u00a0leisure!\nEarth\u2010bound\u00a0crows\u00a0cannot\u00a0aspire\u00a0to\u00a0the\u00a0eagle\u2019s\u00a0flights, | But\u00a0they\u00a0corrupt\u00a0the\u00a0eagle\u2019s\u00a0lofty,\u00a0noble\u00a0habits.\nMay\u00a0God\u00a0make\u00a0thee\u00a0a\u00a0virtuous,\u00a0blameless\u00a0youth; | Thou\u00a0livest\u00a0in\u00a0an\u00a0age\u00a0deprived\u00a0of\u00a0decency.\nIqbal\u00a0was\u00a0not\u00a0at\u00a0ease\u00a0in\u00a0a\u00a0monastery, | For\u00a0he\u00a0is\u00a0bright,\u00a0and\u00a0sprightly,\u00a0and\u00a0full\u00a0of\u00a0wit","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_295","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["being"],"poem":"This being would last or just a passing show, | The wise could not solve this knotty tie so.\nHe wrote a book though \u2018on diving in sea\u2019, | To his heart\u2019s sea ah! he could never see!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_155","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Prayer-mat and priestly turban have turned footpad, | With wanton boys' bold glances men are flattered;\nThe Church's mantle and the creed in shreds, | The robe of State and nation torn and tattered.\nI cling to faith-but may its spark not soon | Lie quenched under these rubbish-heaps thick-scattered!\nBokhara's humble dust and Samarkand's | The turbulent billows of many winds have battered.\nA gem set in a ring of misery | That circles me on every side, am I.\nSuddenly quivered the dust of Samarkand, | And from an ancient tomb a light shone, pure\nAs the first gleam of daybreak, and a voice | Was heard:-'I am the spirit of Timur!\nChains may hold fast the men of Tartary, | But God's firm purposes no bonds endure\nIs this what life holds-that Turania's peoples | All hope in one another must abjure ?\nCall in the soul of man a new fire to birth! | of Cry a new revolution over the earth!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_361","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"For long I\u2019m gaining from this dusty mart, | Of my place yet I feel a heavy heart.\nFrom boon of its moist I feel a life though. | I never took this earth like a sky so.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_238","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE CALIPHATE AND MONARCHY","description":"","themes":[],"poem":"The Adam is slave in this world yet, | Yet his order raw, weak and poor set.\nI am his page, who sheltered each Age, | Who banned in my faith to keep a page.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_149","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Your chessmatch of research and erudition\u2014Your comedy of debate and disputation!\u2014 | The world has no more patience left to watch, This comedy of threadbare speculation.\nWhat after all, sapient economists, Is to be found in your biblification? | A comedy of your nicely\u2010flowing curves, A sort of Barmecidal invitation.\nIn the idolatrous shrines of the Occident, Its pulpits and its seats of education, | Greed and its murderous crimes are masked under, Your knavish comedy of cerebration.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_126","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"When the tulip\u2019s heart I viewed. With the gaze of certitude, | All I saw was ecstasy, Sighs, and sobbing bitterly.\nIn the highest and the least. Is life\u2019s quiver manifest; | Over plain and hill and dell. Ever leaps this wild gazelle.\nLife is not of us alone, Life is not for us to own; | Life is everywhere to see\u2013 Ah, and whence came life to be?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_055","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"How long the veil of eve and dawn. About thy beauty shall be drawn? | Thy cheek display: make whole to me. Fhis incomplete epiphany.\nO glad consuming! rapture fine! Thyself wouldst beg of me for wine | If unto thee I did relate. The intoxication of my state.\nI added to the song of life. The counterpoint of fiery strife; | Scatter the dew that quenches drowth. Into the tulip\u2019s thirsty mouth.\nMind searched the volume thro\u2019 and thro. Love found at once the subtle clue; | The clever bird will ever gain. Beneath the snare the hidden grain.\nWhere is the song, and he that sung? Words are a lyre pretence has strung; | I draw towards the camel-train. The erring beast without a rein.\nIn riddles yet I spake, forsooth; Now is the time for naked truth; | Do thou declare, where I shall lead. My fellow-travellers in their need.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_014","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Tauhid has been a living force in the days bygone; | what is it these days? Merely a topic of theology.\nIf its glory doesn\u2019t make the darkness of character radiant, | Muslim cannot judge his elevated position.\nChief of warriors, I have witnessed your array; | their sheaths are devoid of the sword of Say: He is Allah.\nAh! Neither mullah nor faqih envisages the fact that | Unity of thought without unity of action is imperfect.\nWhat is a nation, or how to lead it? | What clue these leaders of prayers could have of that!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_145","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The souls of Satan and Gabriel too, From verse derive effulgence strong, | For dance and music both provide, Pathos and rapture for the throng.\nA Chinese sage has thus disclosed, The secrets implied in this art: | \u02baAs if verse is music\u02b9s soul, And dance performs body\u02b9s part.\u02ba","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_297","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"Keep the crave\u2019s lamp burning ever in heart, | Get the place where the uproars start.\nDo not get lost in the world\u2019s four nooks, | Break the four nooks, and turn to self\u2019s look.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_167","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The tree said to a bird of the desert one day: | \u201cCreation is founded on the principle of injustice;\nFor the Creation could have been so much more pleasant | If I had also been granted the gift of flight.\u201d\nThe bird gave him a good reply: | \u201cWoe! You regard justice to be injustice;\nHe is not entitled to fly in this world, | Whoever is not free from earth\u2010rootedness.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_071","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"He, who predicts the Fate of man, And keeps his gaze e\u02b9er fixed on sky: | Such man is unaware of fact, That rank of self is very high.\nThose who perceive this fact so clear, That dome of sky that spins around, | Has not the height as self of man., \u02b9Bout world have formed an opinion sound.\nThey are aware of all those things, That charm and repel the human sight: | To them alone this fact is known, What blackens heart, what renders bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_165","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.","themes":["shoulders","unconscious","now","silent","concealed","tumult"],"poem":"These songs of turtle doves and nightingales are merely ear\u2019s illusion | Behind this uproar the world of the garden is silent\nO Western wine the effect of your goblets is only this | That cup-bearer is laughing and the entire assembly is unconscious\nIn the world\u2019s sorrowful house you are not traceable | Was creation also a crime so Your nature is concealed ?\nAh! What the world considers heart is not heart | In the human breast this is a silent tumult\nWalk on the path of life but walk carefully | Understand that some glass work is on your shoulders\nThrough whom Delhi and Lahore were drawn together | Ah! Iqbal that nightingale is silent now","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is very mystical and, as is usual with ghazals it deals with different subjects.'"} +{"poem_id":"001_029","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation's affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem","themes":[],"poem":"A nation is the body, people are its organs | Artisans are the nation's hands and feet\nThe State administration is the nation's beautiful face | The elegant-styled poet is the nation's clear-sighted eye\nWhen any organ is afflicted with pain, the eye weeps | How sympathetic to the world body is the eye","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This very short poem is an eloquent commentary on the role of poets in the affairs of a nation. They perform the same most important function in a nation's affairs as the eye does in the body. However, not all poets qualify for this honor. Only those do so who measure up to the standards laid down in the last three lines of this poem'"} +{"poem_id":"003_166","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":["European"],"poem":"A certain European revealed a secret, | Although the wise do not reveal the core of the matter.\nDemocracy is a certain form of government in which | Men are counted but not weighed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_022","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The free by dint of faqr, Life\u2019s secrets can disclose: | With Gabriel faqr is bound, By ties of kinship close.\nThe scholar, mystic and The bard, by thinking wrong, | Many a bark have sunk, That was sound and strong.\nYou need a burning glance, That cows down lions bold: | Only the sheep and goats, Heave sighs deep and cold.\nLove\u2019s physician scanned my face, And thus he did bespeak, | \u201cYou have no ailment, but Your zeal is faint and weak.\u201d\nThe soul that knows no stain, Is something quite discreet: | The glow and tint of blood, Is wrought by bread and meat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_088","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Never lover true is he. Who lamenteth dolefully; | Lover he, who in his bold. Hath the double world controlled.\nLover true is passionate. Selfbood\u2019s world to recreate, | Not content to be enfurled. By a bounded, finite world.\nWakeful heart was never given. Europe\u2019s scientist.by heaven; | All that God has marked him by. Is the speculative eye.\nLove he knows not, and the Brain. Snake like bites into his vein, | Even though his golden cup. Flowing ruby filleth up.\nTake the lees I give ; for lo! In the taverns that I know | Aged vintner never more. Stands, the young, fierce wine to pour","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_264","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"No use of a thought which measures sky, | But settles like dust or moves like fly.\nLike sections of clouds he moves here there, | And wanders in space with draughts of air.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_263","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"A blind eye is better from eyes crook, | Which sees a virtue from evil look.\nAn ignorant man and a simple guy, | Is better than a wise but faithless sly?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_170","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.","themes":["remained!","remained"],"poem":"No wonder if the garden birds remained fond of poetry even under the net | The lament fluttering in hearts as silent song remained\nThy Effulgence could not satisfy the restless heart at all | The same dawn\u2019s lament remained, the same midnight sighs remained\nNeither God, nor idols nor the rivals of temple and the Haram remained | Neither \u2018Ali\u2019s prowess nor Abu Lahab\u2019s infidelity remained\nThough my orchestra remained oppressed by `Ajam\u2019s plectrum | I am that martyr in fidelity\u2019s cause whose song ever Arabic remained!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal gives the flavor of \u2018Allamah Iqbal\u2019s Love for God in the first two verses and Islamic ideology in the last two verses.'"} +{"poem_id":"011_070","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"In his pure blood shines not that vigour and heat, | In his ruined land grows no poppies sweet.\nHe emptied his pocket and sheath likewise, | In a ruined arch thus his Book still lies.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_038","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You ask me what is this heart in your breast. | It is your intellect that has been blest\nWith feeling: while it feels, it is alive: | But when it ceases to feel, it is dust.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_002","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"If the stars have strayed\u2014 To whom do the heavens belong, You or Me? | Why must I worry about the world\u2014 To whom does this world belong, You or Me?\nIf the Placeless Realm Offers no lively scenes of passion and longing, | Whose fault is that, my Lord?\u2014 Does that realm belong to You or to me?\nOn the morning of eternity he dared to say \u02b9No\u02b9, | But how would I know why\u2014 Is he Your confidant, or is he mine?\nMuhammad is Yours, Gabriel is Yours, The Qur\u02b9an is Yours\u2014 | But this discourse, This exposition in melodious tunes, Is it Yours or is it mine?\nYour world is illuminated, By the radiance of the same star | Whose loss was the fall of Adam, that creature of earth, Was it Yours or mine?\nAll potent wine is emptied of Thy cask; | Art Thou, indeed, a Cup\u2010bearer, may I ask?\nThou gavest me a drop from an ocean; | Art Thou a miser in a Nourisher\u02b9s mask?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_168","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"(To his rivals east and west)","themes":[],"poem":"What, are crimes like Mussolini\u2019s so unheard of in this age? | Why should they put Europe\u2019s goodies into such a silly rage?\nNeed the pot feel so indigent when the kettle wears a blot? | We are Culture\u2019s twin utensils\u2014I the kettle, you the pot.\nYou have watched my lust for conquest and dominion with a frown\u2014 | But have you not knocked the brittle walls of feeble countries down?\nTo whose empires is that clever piece of trickery so dear, | By which royal seats survive but kings and kingdoms disappear.\nWe, the children of the Caesars, strove to water heath and sand\u2014 | You could never bear to leave untaxed the earth\u2019s most barren land!\nYou have plundered tents of nomads of the little wealth they own, | You have plundered peasants ploughlands, you have plundered crown and throne\u2014\nAnd that looting and that killing\u2014in a civilized way\u2014 | Yesterday you, you defended! I defend it now to\u2010day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as '(To his rivals east and west)'"} +{"poem_id":"011_188","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":[],"poem":"I salute the Mullah and Sufi old, | Who gave me the message of God as told.\nIt tilled with wonder the meaning he drew, | Which God, His Prophet and Gabe never knew.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_090","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["Guibers","me,"],"poem":"To others than God we touch our brows, | And sing like Guibers in round about rows.\nI weep not on else, I weep on me, | We are not fit for honours of thee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_141","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"It is a gift by God bestowed, To coin fresh words with meanings new; | Yet skilful artist must work hard, As inborn trend is owned by few.\nIt is the heat in mason\u02b9s blood, Who builds structures of various forms: | It may be Behzad\u02b9s picture hall, Or house of wine where Hafiz charms.\nWithout resort to incessant strife, No skill or art completion gains: | If Farhad does not hew the rocks, No sparks flash, dark his house remains!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_074","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"It was customary in pre\u2011Islamic Arab poetry to write poems about the poet\u2019s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk\u2011lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and\/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by \u2018Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of \"Wahdat al\u2011Shuhud \". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master\u2011piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.","themes":[],"poem":"The one whose manifestation witnessed the astronomer's eye | In the sun, in the moon, in the assembly of stars\nWhom the sufa found in the dark recesses of his heart | Whom the poet saw in the midst of elegance of Nature\nWhose brilliance exists, whose fragrance persists | In the pearls of dew, in the shirts of flowers\nWho has inhabited the wilderness by becoming tranquillity | Whose Presence creates the uproar in the midst of the garden\nThough His Beauty is manifest in everything | In your eye is Its climax, O Sulaima!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'It was customary in pre\u2011Islamic Arab poetry to write poems about the poet\u2019s beloved. However, the identity of the beloved was not disclosed in these poems. She was represented by one of the several legendary beauties of the Arab folk\u2011lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This poetic tradition continued and was strengthened by Islamic poets also, particularly the sufa poets. However, the difference was that God and\/or the Holy Prophet S.A.W became the focus of their Love instead of humans. The tradition of using legendary beauties was also adopted by \u2018Allamah Iqbal. He has usually adopted the name of Sulaima in his works. | This poem is the artistic presentation of the concept of \"Wahdat al\u2011Shuhud \". The essence of the poem is that though the Jamal and Jalal of God is reflected in all His creation it is found par excellence in the human beauty, because Man is the master\u2011piece of His creation. Sulaima represents human beauty, which is a reflection of Divine Beauty as stated in the last verse of the poem.'"} +{"poem_id":"011_166","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["price."],"poem":"Raise from thy bosom a \u2018Call of God Great\u2019, | Hit thy own exir on thy dusty fate.\nGaurd thy ego ever, lead a life nice, | To none give thy luck at any great price.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_035","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"How heretically do you play the game of life? | you adjust yourself to times, rather than to thine self.\nI no longer see in the schools | heart of Junaid and insight of Ghazali and Razi.\nNature\u2014the great lawgiver\u2014decrees: | the ways of falcon are forbidden in the religion of sparrows.\nThe same heavenly law\u2010giver decreed for the male falcon: | fly about the skies, don\u2019t deal with the earth.\nI have not left speaking the naked truth, | though the people may speak ill of me before the kings.\nWe have neither Samarkand nor Bukhara to offer, | the dervish can only pray for the Shirazi Turk.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"007_136","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You stole away my heart through my breast\u2019s rent: | You robbed me of all I possessed in brief.\nWhom did you give my yearning\u2019s precious goods? | What did you do with my long-cherished grief?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_043","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["cup"],"poem":"His wine turned my cup into Jamshid\u2019s cup : | A sea poured into me, a tiny drop.\nIn my head reason built an idol-house: | Love\u2019s Abram to a Kaaba raised it up.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_065","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"If it be thy will to gain. The safe shore of Passion\u2019s main, | With a thousand brands of fire. One faint flame is thy desire.\nGod has taught me how to spring. Joyously upon the wing; | Thou aspirest but to rest. Cowering in thy meadow\u2019s nest.\nSeekest thou to win perchance. The Beloved\u2019s secret glance? | First awhile be clutching then. So the skirts of conscient men.\nWith no madness in thy breast. Through the town thou clamourest; | Pitcher shattered from thy grip, Thou wouldst yet the revel keep.\nPractice too the amorous art, Learn to captivate the heart, | If thou dost desire of me. Love\u2019s immortal minstrelsy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_063","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Cut the Gordian knot, And capture thy jewel; | Be of courage, be united, Have a spirit free.\nThe ascetic fakir, Clad only in rags, | Is mightier in power, Than kings that rule the earth.\nFarabi had a mind; Rumi had a soul; | One ended in astonishment, The other in absorption.\nChoose the cunning of reason, Or love and the help of God; | Either the guile of the West, Or the valour of the Turk\u2014,\nEither a Muslim\u2019s path, Or servitude to the idols; | And a cry of passionate faith, In Kaaba or the temple.\nWhether a king or a fakir, A master or a slave, | What thou needst most, Is courage with abandon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_118","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O preacher if the Brahmin asks that we | Bow down to idols, then why Should you be\nDispleased? The greatest idol-maker, God. | Bade angels how down to His idol, man.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_043","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"O Prisoner of Space! You are not far from the Placeless Realm\u2014 | That Audience Hall is not far away from your planet.\nGrieve not, for a meadow that faces no threat from the Autumn, | Is not far away from your nest.\nThe gist of all Gnostic knowledge is merely this: | That life is an arrow spent and yet from the bow it is not too far!\nYour station lies a little ahead of all the stars and Pleiades: | Move on, for it is not a long way from the skies.\nLest he asks the guide to let him be! | It would be no surprise from a traveller who thinks too much.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_163","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.","themes":["faqr","greed!","German","out","silk","Qaiser","Master","doubts","Branch","Quhistan\u2019s","pearls!","wingless","become","Khalal","exists","Dhar\u2019s","speck","Fikan","makers","Salman\u2019s","bird","lacking\u201d","Kisra","Haider\u2019s","Sana","Kabul","here","dignity","capitalism","!","garden","uninformed","Turanian","intellect","Ghaza\u2019s","place\u201d","eloquence"],"poem":"The fading glitter of stars is the signal of a bright dawn | The sun has risen from the horizon, the time of deep stupor is gone!\nLife-blood has started flowing through the dead arteries of the East | This secret is incomprehensible to Sana and Faraba !\nThe storm of the West has made the Muslim into a real Muslim | Only the upheavals of the sea bring the pearl\u2019s beauty to its perfection\nThe Muslim is to be endowed again from the God\u2019s Court with | Turkoman\u2019s dignity , Indian\u2019s intellect , Arab\u2019s eloquence\nIf some slumber is lurking still in the flower buds | \u201cStrike the beat harder if the taste for music is lacking\u201d\nJump restlessly in the garden, in the nest, in bowers | It is impossible to deprive mercury of its restlessness\nWhy should the eye used to chaste things see coat of arms | When it is able to see the valor of the Ghaza\u2019s soul!\nO God, light the candle of Longing in the tulip\u2019s heart | Make every speck of garden\u2019s dust a martyr searching for the Truth\nThe effect of spring showers exists in the Muslim\u2019s tears | Pearls are to be produced again in the ocean of Ibraham\nThe Book of the Muslim nation is being organized again | This Hashimite Branch is going to blossom again!\nThe beloved of Shiraz has won the hearts of Tabriz and Kabul | The zephyr produces its fellow traveler from rose\u2019 fragrance!\nThe avalanche of calamity over Uthmanis is not to be bereaved | As the dawn is produced after destruction of myriad\u2019s of stars!\nInsight into the world is more difficult than the world\u2019s sovereignty | Insight is produced only when the heart melts into blood!\nFor thousands of years narcissus bemoans its lack of luster | The discerning person is produced in the garden with difficulty\nSing O Nightingale so that with your modulations | The falcon\u2019s heart in the pigeon\u2019s frail body be produced\nConcealed within your heart is the secret of life | Relate to the Muslim the traditions of pathos of life\nYou are the potent hand and the word of the Eternal God | O imprudent one! Develop Faith as you have been overcome with doubts\nThe Muslim\u2019s destination is beyond the azure colored sky | You are the caravan the dust of whose trail are stars!\nThe house is ephemeral, the dweller is momentary, yours are the Beginning and the End | You are the Final Message of God and you are eternal!\nYour life-blood adorns with myrtle the bride called tulip | Your origin is from Ibraham, you are the world\u2019s architect!\nYour nature is the custodian of all life\u2019s possibilities | So to say you are the touch-stone for world\u2019s hidden jewels!\nFrom the material world to the Eternal world | You are the gift which the Holy Prophet took!\nThe history of the Muslim nation reveals the secret | That you are the protector of the nations of Asia\nLearn again the lesson of Truth, Justice, and Bravery | You are to be entrusted with the world\u2019s leadership!\nThis alone is the creation\u2019s objective, this alone is Islam\u2019s secret | That there should be universal brotherhood, abundant love!\nBreaking the idols of race and color merge into the millat | There should be neither Turanian , nor Iranian, nor Afghanian!\nHow long the companionship of garden\u2019s birds inside the garden\u2019s confines? | Your wings are capable of the flight of Quhistan\u2019s falcon!\nIn the world of existence full of doubts, the Muslim\u2019s Faith | Is like a beacon of light in the dark night of the wilderness\u2019\nWhat could demolish the grandeur of Qaiser and Kisra ? | Nothing but Haider\u2019s prowess, Bu Dhar\u2019s faqr , Salman\u2019s truth\nWith what dignity did the free men of the millat march out? | The centuries-old prisoners are only watching the spectacle through door\u2019s crevices!\nStability of life in this world is bestowed by firm Faith | The Turanian has proved even longer lasting than the German\nWhen Faith is created in this earthly ember | It itself creates wings and plumage of Jibril!\nNeither swords nor plans are of any avail in slavery | Chains are cast away when taste for Faith is created\nCan anyone assess the strength of his arms? | Destinies are changed by the Believer\u2019s mere glance!\nSainthood, sovereignty, the universality of material knowledge | What are all these except unraveling of the secrets of Faith!\nIt is however difficult to develop Ibraham\u2019s vision | Greed creates subconscious images stealthily in the vision!\nThe ruled and ruler\u2019s discrimination is the bane of humanity | Beware, O oppressors the punishments of God for this are severe!\nThe essence of everything is the same, be it of dust or light | Sun\u2019s blood would drip by cutting the core of dust\u2019s speck\nFirm Faith, constant struggle, Love, conquest of the universe | These are the swords for the brave men in the battle of life\nWhat is expected from the brave? High disposition, sincere creed | Warm heart, immaculate vision and restless soul!\nThose who had attacked like eagle emerged as wingless | The evening stars after diving into dusk\u2019s blood emerged shining!\nThose accustomed to swimming under the sea were buried under the sea | Those who bored ocean waves\u2019 dashes emerged as pearls!\nThose who were proud of alchemy are like the way side dust | Those who humbly prostrated before God emerged as elixir makers !\nOur slow-moving messenger has brought the message of life | Those who got electric messages emerged as uninformed !\nThe Haram has been disgraced by the priests\u2019 short-sight | With what excellent insight the Tatar youth have come out !\nAngels, the denizens of celestial world, were saying to the earth | These earthly men emerged more lively, more virulent, more splendid!\nThe men of Faith live in the world like the sun | Set here, come out there, set there, come out here !\nThe individual\u2019s Faith is the means of national renaissance | This is the force which shapes the nation\u2019s destiny!\nYou are the secret of Kun Fikan , be manifest to yourself | Become the knower of the secret of Khuda, become interpreter of God\nHuman greed has torn the human race into pieces | Be the declaration of fraternity, become the language of Love\nThis is Indian, that Khurasanian, this Afghanian, that Turanian is | O you disgraced by nationalism, jump out and become boundless\nYour wings and plumage are polluted with race and color\u2019s dust | O Haram\u2019s bird flutter your wings before you become ready for flight\nO imprudent one! Dive in Khuda , this is the secret of life | Relinquishing the narrow confines of time become eternal\nIn the battle of life acquire the nature of steel | In the Love\u2019s bed-chamber become soft like silk\nTranscend mountains and deserts like a furious flood | If there be a garden in your path, become a melodious brook\nThe bounds of your Knowledge and Love are none | Melody sweeter than you in the Divine orchestra is none!\nHumanity is still the helpless prey to imperialism | Outrageous that Man is the hunter of the human race!\nThe glitter of modern civilization dazzles the eye | But this is the luster of unreal jewels only!\nThe science which was the pride of the West\u2019s sages | Is the battle-sword in the blood-stained clutches of greed!\nThe magic of prudence cannot make stable | The civilization which is based on capitalism\nDynamism establishes life; bestows heaven as well as hell | This earthly creature in its nature is neither angelic nor infernal\nPartake the nightingale\u2019s clamor, open the flower bud | As your person is the spring breeze for this garden\nThe spark of Love has again risen from the Asia\u2019s heart | The world is the parading ground of the satin-clad Tatars\nCome, a purchaser has appeared for this frail soul | \u201cAfter a long time a caravan has arrived at our place\u201d\nCome, O cup-bearer, the sad bird\u2019s music is coming from the bower | Spring has come, the beloved has come, as the beloved has come tranquillity has come!\nThe spring cloud has established its camp up hill and down dale | The sound of waterfalls from the mountain tops has come!\nI have surrendered my life to you, O cup-bearer, you should also sing the future\u2019s songs | Because in rows after rows groups of singing birds have come!\nWithdraw from the ascetics and fearlessly draw the wine cup | After long nightingale\u2019s song from this old branch has come!\nNarrate to Lovers the traditions of Badr and Hunain\u2019s Master | His hidden meanings clear to my eyes have become !\nThe other branch of Khalal is greening up with our blood | In Love\u2019s market-place our currency full value has become\nI am sprinkling tulip petals at the martyr\u2019s grave | As his blood favorable to our nation\u2019s sapling has become!\n\u201cCome, so that we may sprinkle flowers and pour wine in cup | Rend asunder the sky\u2019s roof and establish a new foundation\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is the last of the nine long poems in this book. Its position at about the end of the book and immediately after Khizar-i-Rah is not incidental. Many poems in the book express \u2018Allamah Iqbal\u2019s frustration at the state of affairs in the Muslim world and the Muslim society in it. Khizar-i-Rah is the last such poem . Perusal of these poems creates some degree of frustration in the reader which is only temporary till he reads the next poem. tulu-i-Islam leaves the reader filled with lasting enthusiasm produced by the message of hope contained in it, as he finishes the serious part of the book. | The poem was written in the early 1920s soon after World War I, and deals with the aftermath of that war with respect to the Muslims. Though it deals with the defeat and dismemberment of the `Uthmaniyah Khilafah into small secular nation states and complete subjugation of these states by the Western Christian powers at the end of the war, it brings the good news of hope and encouragement. It consists of nine stanzas, each with a different cadence and covers the following subjects: | 1. The starting point and the leading theme is the reassuring thought that the time has come for re-awakening of the Muslim world and re-assertion of Islamic values. | 2. In order to regain their past glories Muslims must: | (a) Recognize the elevated place of Man in the universe, which can be attained only by acquiring Islamic virtues, and appreciate the unity of mankind, which is above race and color. This is also the essence of the teachings of the Holy Qur\u2019an as has been explained and documented at appropriate places earlier. | (b) Recognize their high destiny as the architect of the new world order. | (c) Review the degeneration of the Muslim world, which has resulted from complaisance and ignoring the message of God in the Holy Qur\u2019an. | (d) Recognize the value of Iman and develop it in their lives. | (e) Work together in the struggle for establishment of a new world order of a united super-national millat instead of unconnected geographical nations. | 3. Attention has been drawn to the ethical degeneration of the Western world and society to show the impropriety and inadequacy of their norms as guidelines for the Muslim world.'"} +{"poem_id":"001_133","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem shows the elegance of the freedom of heart over heart\u2019s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of \u2018Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah\u2019s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture\u2019s world is different from the eagle\u2019s world","themes":[],"poem":"A domesticated bird once said to the wild bird | \u201cIf you have wings, do not I also have wings?\nIf you are air-borne, I am also air-borne | If you are free I am also not a prisoner\nAll winged creatures are characterized by flight | Why then are wild birds inclined to be arrogant!\u201d\nAs the wild bird\u2019s self-respect became wounded | He spoke thus on hearing this heart-rending talk\n\u201cThere is no doubt you also are free for flight | But the limit of your flight is only up to the wall\nAre you unacquainted with the courage of the wild birds? | You live on the dust, they are concerned with the sky\nYou are a household bird, you seek food in the dust | We strike the star with our beak in search of the grain\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem shows the elegance of the freedom of heart over heart\u2019s slavery to material pleasures. The wild bird represents the former and the household bird the latter. This is one of the favorite topics of \u2018Allamah Iqbal. Cf. | (203) There is no difference in words and meaning but | The Mullah\u2019s adhan is different from that of the Mujahid | (204) Though the flight of both is in the same one space | The vulture\u2019s world is different from the eagle\u2019s world'"} +{"poem_id":"011_387","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"What is lovers s service, prayers of beaus? | His bows like kowtows a tete-a-tete close.\nHis shine and vigour big, the God is Great, | In the five time service I miss this state.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_018","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"By the favour of the martyred King, | my mornings and evenings were as pleasant as those of Eid\nBar of the East, the Indian faqir, | was guest unto that monarch with saturn as throne.\nEver since I moved from the royal city, | travelling became lighter for me than stay\nI opened my breast to the breeze by which | tulips had sprung up in the mountains.\nAlas! Ghazni, the home of learning and art, | the hunting ground of lion-hunters of yore,\na beautiful bride of Mahmud\u2019s realm, | of whose henna-dyed adorners one was the Sage of Tus.\nIn it resting in eternal sleep the Ghaznavid sage too | by whose voice the hearts of men grew strong.\nThat seer of the unseen, man of high station | by whose iteration Rumi\u2019s passion rose to a climax.\nI exulted in the Present, he exulted in the Hidden, | both having their wheewithal from zest for the sight of sights.\nHe raised the veil from the face of Faith | and my thought indicated the destiny of a believer.\nBoth learnt their lesson from Qur\u2019anic Wisdom. | He speaks of God while I speak of godly folk.\nI felt afire in the tomb\u2019s atmosphere | to such an extent that I became apprized of a cry.\nI said to him \u201cO you seer of the secrets of life, | both this world and the other is luminous to you,\nour age is infatuated by water and clay (material things), | which raises problems without end for those godly.\nLeave aside what the believers suffered at the hands of the West, | there have sprung up so many mischiefs even in the Harem.\nSince the believers sight was not disciplined by the heart, | the glamour of the West bewitched his eyes.\nO you seer of the hidden, leader of the knowing ones, | by whose beneficence the rawness of the seers became mature,\nwhatever is there hidden behind the veil, let me know; | may be the wave once past should come back in the stream.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_142","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["glance."],"poem":"Raise a garden new from dust of mine, | Mix a poppy\u2019s blood to my tears shine.\nIf I\u2019m not fit for Hyder\u2019s sword and lance, | As sharp as his lance give me a glance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_014","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Methought my racing field lay under the skies, | This plaything of water and clay, I regarded as my world;\nThy unveiling broke the spell of searching glances, | I mistook this blue vault for Heaven.\nThe Sun, the Moon, the Stars, methought, would keep me company, | Fatigued, they dropped out in the twists and turns of space:\nOne leap by Love ended all the pother, | I fondly imagined, the earth and sky were boundless.\nWhat I esteemed as the clarion call of the caravan, | Was but the plaintive cry of a traveller, weary and forlorn.\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_042","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.","themes":["Kalams","Chishta","Sinais","Tatars","Nanak","breeze","landed","wilderness","diamonds","effect"],"poem":"The land in which Chishta delivered the message of God | The garden in which Nanak sang the song of Tawhad of God\nThe land which the Tatars adopted as their homeland | For which people of Hijaz abandoned the Arabian wilderness\nThat same is my homeland, that same is my homeland | Whose wisdom had left the Greeks bewildered\nWhich gave knowledge and skill to the entire world | Whose soil had been endowed by God with the elixir's effect\nWhich had filled the pocket of the Turks with diamonds | That same is my homeland, that same is my homeland\nWhich illuminated and established in the milky way again | The stars which had fallen from the sky of Persia\nThe House from which the world had heard Tawhad's tune | From where the Holy Prophet had felt cool breeze\nThat same is my homeland, that same is my homeland | Whose denizens are Kalams , whose mountains the Sinais are\nWhere the Prophet Nuh's boat and its occupants had landed | The land whose elegance is the stairway to the sky\nLiving in whose environment is like living in Paradise | That same is my homeland, that same is my homeland","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as '\u2018Allamah Iqbal did not write this poem only as a tribute to the Indian sub\u2011continent, which was his homeland, but was also to inculcate the love of the country in young minds. It does not in any way contradict his political philosophy of State on ideological basis.'"} +{"poem_id":"007_078","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A lute, played by You, I make melody. | You are my soul and yet outside my soul.\nA lamp, I burn with Your flame; else I die. | How are You, O my life, outside of me?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_109","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is complementary to the previous one. In the previous poem \u2018Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it\u2019s success. This is expressly stated in the last stanza, particularly in the last verse.","themes":[],"poem":"While setting, the sun threw at the dark-clothed evening | Tulip flowers which it had collected from horizon\u2019s basin\nThe twilight of evening put all ornaments of gold on it, | Nature put off its entire set of silver ornaments\nThe Lailah of the night in the litter of silence arrived | Started shining the beautiful pearls of the evening\u2019s bride\nThose living far from the commotion of the world | Which Man calls \u201cstars\u201d in his own language\nThe sky\u2019s assembly was busy lighting up the sky | From the `Arsh-i-Baran the call of an angel came\n\"O sentinels of the night! O stars of the sky! | The whole shining nation of yours inhabits the sky\nStart such music as may awaken all those sleeping | The brightness of your forehead is guide for caravans\nThe earth\u2019s denizens consider you the destiny\u2019s mirrors | Perhaps they will listen to your call\u201d\nSilence departed from this star-spangled expanse | The sky\u2019s expanse was filled with this music\nThe Eternal Beauty is produced in the stars\u2019 loveliness | As the image of rose is in the looking glass of the dew\nTo be afraid of the new ways, to insist on the old ones | This is the only difficult stage in the life of nations\nThis caravan of life is so fast moving | Many a nation is trampled in whose race\nThousands of stars are hidden from our eyes | But their existence is also included in our group\nThe earth\u2019s denizens did not understand in a whole life | What has come in our comprehension in a short span of life\nAll systems are established on mutual attraction | This secret is concealed in the life of the stars\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is complementary to the previous one. In the previous poem \u2018Allamah Iqbal had described the serenity of the moonlit night. Like the previous one this poem also has a lesson, that of the unity within the Muslim Ummah as a prerequisite for it\u2019s success. This is expressly stated in the last stanza, particularly in the last verse.'"} +{"poem_id":"001_039","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.","themes":["banks","watchman","ours"],"poem":"Better than the whole world is this India of ours | We are its nightingales, it is the garden of ours\nIf we are in foreign lands our hearts think of the homeland | Consider us present where this heart of ours is present\nThe highest mountain, touching the sky | It is our sentinel, it is our watchman\nThousands of rivers are playing in its lap are playing | Which make this garden of ours to be the world\u2019s envy\nO, The River Ganga\u2019s waters ! Do you remember the day | When our caravan landed at your banks\nReligion does not teach hostility with each other | We are Indians, India is our homeland\nGreece, Egypt, Rome are all extinct from the world | But our renown and fame have continued so far\nThere is some secret that our existence is not effaced | For centuries time's vicissitudes have been our foe\nIqbal! In the world there is no confidante of ours | How would anyone know the hidden pathos of ours","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This beautiful poem is what its name shows. This and some other similar poems do not indicate \u2018Allamah Iqbal's belief in secular nationalism even early in his life. \u2018Allamah Iqbal's political philosophy is based on the Islam's concept of nationalism on the basis of ideology and not geographical boundaries. Love of the homeland is a quality in Islam but not making it the basis of the State, as has been done by the West. In other poems he has explained his political philosophy and has shown the evils of secular nationalism. One such poem is 85. \"Wa\u00e8aniyat\" (Nationhood) in Bang-Dara.'"} +{"poem_id":"004_016","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"The talk of Muslim is interesting, His heart warm, | breath light and gaze arresting.\nO who can catch a glimpse of him, for he, | Though the very soul of company, is by himself resting!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_165","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["place.\u2019"],"poem":"Come O\u2019 bearer and raise the veils aside, | Cause my heart\u2019s blood\u2019 dripping from the eyes side.\nFrom a tone which gives no East or. West trace, | Send a \u2018no fear note\u2019 from the \u2018no fear place.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_179","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":["creed."],"poem":"Among nations large she holds a place great, | That race is the leader of both worlds\u2019 fate.\nFrom her novel acts, new miracles breed, | To dream and weaken is banned in her creed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_339","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_133","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The bass and treble of minstrel\u02b9s song, Much joy to human heart imparts: | What is the use of pleasure that, Is e\u02b9er on wings and soon departs?\nThat melodious song is still unborn, And is concealed in heaven\u02b9s breast, | Whose intense heat may transform, The solid stars to liquid form.\nA song that may have such results, Which set men free from grief and pain, | And makes Ayaz break slavish And learn like kings to rule and reign.\nPerplexing maze of moon and stars, May flop down, leave their course: | O God, you shall last and the cry, \u02baGod is Great,\u02ba uttered with much force.\nThe song that jurists of the self, Deem lawful in their mystic creed, | Has been expecting since a long, A bard, who can acquit indeed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_118","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"O fearless wave, at bed, Of river gems are found. | What are the gifts of coast? There dust and thorns abound.\nThe temper of lightning flash, That darts, my spark contains, | But still your bed of reeds, Is moist and sap retains.\nThe age in which you live, Is influenced by you: | To spheres that ever spin, It can no way be due.\nI have come \u02b9cross in life, Men with such craze and pluck; | They could darn with much ease, The rents produced by Luck.\nThat man is toper fine, Who owes, no debt to wine: | Such men are very few, They raise no cry or hue.\nThe East has taverns still, Where you can find such wine, | Which makes perception dull, With grandeur gleam and shine.\nMen with vision bright, For West have hope so slight: | The hearts of West aren\u02b9t chaste, For actions good haven\u02b9t taste.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_025","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound","themes":["Shams\"","bear"],"poem":"As I looked at the bright sun in the morning | I asked the assemblage of Existence' habitation\n\"You owe your light to the reflection of the sun | The water of your rivers looks like flowing silver\nThe sun has adorned your face with light's jewelry | This very candle has illuminated your assemblage\nYour roses and rose gardens are pictures of Paradise | All these are the commentaries of Surah \"Wa al- Shams\"\nThe dress of your flowers is red, of your trees is green | They exist in your garden like green and red fairies\nThe frill of your tent becomes golden | As the red clouds appear over the horizon\nHow pleasing to the eye is the red color of the evening's twilight | As if you have poured rose-colored wine in the evening's jar\nYour rank is elegant, your grandeur is high | Everything yours is concealed in the light's veil\nThe morning head to foot is a song of your majesty | Not even a trace of darkness is there under the sun\nIn this habitation of light is my abode also | Why then is the star of my destiny burnt down?\nI am far from light and imprisoned in darkness | Why am I so unfortunate, unlucky and sinning\"?\nAs I was saying this a voice from somewhere came | From the sky's roof or the earth's expanse it came\n\"My existence is dependent on your light | Your personality is the gardener of Universe' garden\nYou are the assemblage of beauty, your picture I am | You are the Scripture of Love, your commentary I am\nYou have put my disordered affairs in order | You have shouldered the burden which I could not bear\nMy existence depends upon the light of the sun | And your splendor is not indebted to the sun\nWithout the sun my rose garden would be desolate | Instead of happiness prison would be my name\nAh! The one who does not understand the open secret! | The one prone to be entangled in the desires' net\nAlas insensible! Confined to the material is your eye | Naz behooved you, but prone to Niyaz is your eye\nIf aware of your reality you would be | Neither unlucky nor sinning you would be","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem deals with the status of Man in the Universe. The first eleven verses represent the old, pre-Islamic philosophies and the last nine verses illustrate the theory of Khuda or the elegant status of Man. The climax is reached in the last verse. The following verse sums up the contents of the last nine verses: | (165) By destiny the plant and mineral worlds are bound | The Mu'min only by the Divine Commands is bound'"} +{"poem_id":"009_034","book_title":"Javed Nama","section_title":"THE SPHERE OF MARS","description":"","themes":[],"poem":"Marghadin and those lofty edifices | what can I say of that noble city?\nIts inhabitants sweet of speech as honey, | comely their faces, gentle their manners, simple their apparel,\ntheir thoughts innocent of the burning fever of gain, | they were intimate with the secrets of the sun's alchemy;\nwho so of them desires silver or gold gathers it from light, | even as we gather salt from the briny sea.\nThe aim of science and art there is service, | no one weighs work done against gold;\nno one is even acquainted with dinars and dirhams, | these idols may not enter the sanctuary.\nThe demon of the machine has no power over nature, | the skies are not blackened by smoke;\nthe lamp of the hard-toiling farmer is always bright, | he is secure from the plundering of the landlords,\nhis tillage is not a struggle for water, | his harvest is his own, no other shares in it.\nIn that world there are no armies, no squadrons, | none gains his livelihood by killing and murder;\nIn Marghadin no pen wins lustre | from inscribing and disseminating lies;\nin the market-places there is no clamour of the workless, | no whining of beggars afflicts the car.\nThe Martian Sage\nNo one here is a mendicant or destitute, | slave and master, ruler and ruled, here are none.\nZinda-Rud\nMendicant and destitute are so by God's decree, | by God's decree ruler and ruled;\nnone but God is the creator of destiny | and against destiny human design is powerless.\nThe Martian Sage\nIf your heart bleeds on account of one destiny, | petition God to decree another destiny;\nif you pray for a new destiny, that is lawful, | seeing that God's destinies are infinite.\nEarthlings have gambled away the coin of selfhood, | not comprehending the subtle meaning of destiny;\nits subtlety is contained in a single phrase | If you transform yourself, it too will be transformed.\nBe dust, and fate will give you the winds; | be a stone, and it will hurl you against glass.\nAre you a dew-drop? Your destiny is to perish; | are you an ocean? Your destiny is to endure.\nEvery moment you are fashioning new Lats and Manats; | inconstant one, do you look for constancy from idols?\nSo long as your faith is to accord not with your self | the world of your thoughts is your prison;\ntoil without treasure-such is destiny; | treasure without toil-such is destiny!\nIf this is the foundation of faith, ignorant fellow, | then the needy will become still more in need.\nWoe to that religion which lulls you to sleep | and still holds you in sleep profound!\nIs this religion, or magic and enchantment? | Is this religion, or a grain of opium?\nDo you know whence comes the penetrating nature, | whence came this houri into your tenement of clay?\nDo you know whence comes the sages' power of thought, | whence the potency of prayer in God's interlocutors?\nDo you know whence came this heart, and its visitations, | whence these arts, these miracles?\nDo you have fire of speech? That comes not from you; | do you have flame of action? That comes not from you.\nAll this is an overflow of the springtime of nature, | nature which derives from nature's Creator.\nWhat is life? A mine of gems; | you are the trustee, its owner is Another.\nA radiant nature glorifies the man of God, | to serve all God's creatures, that is his aim\nService belongs to the wont and way of prophethood; | to seek a reward for service is mere commerce.\nEven so this wind, earth, cloud, field, | orchard, meadow, palace, street, stones, bricks\nyou who say, \"Our property is of ourselves\", | ignorant one, all this belongs to God.\nIf you regard God's earth as your own, | then what means the verse, Work not corruption?\nAdam's sons have given their hearts to Iblis, | and from Iblis I have seen only corruption.\nNone should convert a trust to his own use; | blessed is he who renders God's property up to God.\nYou have carried off what does not belong to you; | my soul sorrows for so unworthy a deed.\nIf you own a thing, that is meet and right, | but if you do not, say yourself, how is that proper?\nReturn to God the property of God | so that you may loose the knot of your involvement;\nfor why is there poverty and want under heaven's arch? | Because you say what is the Lord's belongs to you.\nThe man who has not leaped forth from water and clay | has shattered his own glass with his own stone.\nYou who cannot tell goal from path, | the value of every thing is measured by the regard.\nSo long as the pearl is your property, it is a pearl, | otherwise it is a pebble, worth less than a farthing.\nView the world otherwise, and it will become other, | this earth and heaven will be transformed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_151","book_title":"Zabur-e-Ajam","section_title":"Part 4","description":"","themes":[],"poem":"Similar is the case of Painting, | It shows the stamp neither of Abraham nor of Adhar.\n\"A monk entrapped in the snare of baser passion; | A beloved with a bird in a cage;\nA king (sitting) before a Khirqah -clad dervish; | A. highlander with a bundle of wood on shoulders;\nA beautiful maiden on way to the temple; | A hermit sitting in the solitude of his cell,\nA puny old man crushed -under the burden of old age | In whose hands the flame (of life) has gone out;\nA musician lost in a strange and alien song, | A nightingale bewailed and his string broke;\nA youth torn by the arrows of beloved's glance; | A child on the neck of his aged grandfather.\"\nFrom the pep flow nothing but discourses of death, | Everywhere there is the story and spell of death.\nThe modern science prostrates before the evanescent, | It increases doubt and removes faith from the heart.\nA man without faith has no taste for search of truth; | He has no capacity to create.\nHis heart is ever-wavering, | It is difficult for him to bring forth new forms.\nHe is far removed from the self and is sick at heart, | He is led by the vulgar taste of the masses.\nHe begs beauty from external nature, | He is a highwayman and tries to rob the destitute.\nIt is wrong to seek beauty outside one's self; | \"What ought to be\" is not (lying) before us.\nWhen a painter gives himself up to Nature, | He depicts Nature but loses thereby his own self.\nNot for a moment did he manifest his real own self, | Nor did he ever try to break our (idols).\nNature wrapped in multicoloured gown | Can be seen on his canvas with a limping foot.\nHis low burning moth lacks heat; | His to-day is devoid of reflections of to-morrow.\nHis sight cannot pierce through the skies, | Because he does not possess a fearless heart.\nHe is earth rooted, without experience of ecstasy, shy, | Totally devoid of contact with the world of spirit.\nHis thought is hollow and he has no likings, for struggle, | His Israfil-like, call does not bring about any resurrection.\nIf man deems himself earthly, | The light divine dies in his heart.\nWhen a Moses loses hold of his own self, | His hand becomes dark and his staff merely a rope.\nLife is nothing without the capacity for new creations, | Not everybody knows this secret.\nThe artist who adds to Nature | Reveals before our eyes his inner secret\nAlthough his ocean does not stand in need of anything, | Yet our rivulets do contribute to it.\nHe transforms the old values of life | His art establishes the true standard of beauty.\nHis houri is more charming than the houri of paradise, | He who does not believe in his Lat and Manat is an infidel.\nHe creates a new universe | And gives a new life to the heart.\nHe is an ocean and lets his waves strike against. Himself | These waves scatter pearls before us,\nWith that fullness which characterises his soul, | He strives to nourish the impoverished.\nHis pure nature is the norm of the right and the wrong, | His art reflects both the ugly and the beautiful.\nHe is the very essence of Abraham and Adhar, | His hands make as well as break idols.\nHe uproots all old foundations | And polishes all creation.\nIn servitude body is deprived of soul; | What good can be expected of a soulless body?\nSuch a person loses all taste for creative work | And forgets his own self.\nIf you make Gabriel a slave | He would of necessity fall down from his lofty celestial sphere.\nHis creed is blind imitation and all his activity is centred in idol-making; | \"Newness\" is an infidelity in his religion.\nNew things increase his doubts and misgivings; | He is pleased with everything old and decayed.\nHe always looks to the past and is blind to the future, | Like an attendant (of a tomb) he seeks his living from the grave.\nIf this is skill, then it is death of ambition, | His inside is dark though his outside is beautiful.\nA wise bird is never entrapped | Though the net be of silken thread.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_069","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.","themes":["Love","effulgence","twilight","breeze"],"poem":"Just as the moon\u2019s silver boat is drowned | In the storm of sun\u2019s light at the break of dawn\nJust as the moon-like lotus disappears | Behind the veil of light in the moon-lit night\nJust like the Kalam\u2019s radiant palm in the tur\u2019s effulgence | And the flower bud\u2019s fragrance in the wave of garden\u2019s breeze\nSimilar is my heart in the flood of Thy Love | If Thou art the assembly, I am the assembly\u2019s splendor\nIf Thou art the Beauty\u2019s thunder, I am the produce of Love | If Thou art the dawn, my tears are Thy dew\nIf I am traveler\u2019s night, Thou art my twilight | My heart harbors Thy disheveled hair locks\nMy bewilderment is created by Thy picture | Thy Beauty is Perfect, my Love is perfect\nThou art the spring\u2019s breeze for my poetry\u2019s garden | Thou gave tranquillity to my restless imagination\nSince Thy Love took residence in my breast | New lights have been added to my mirror\nLove\u2019s nature gets stimulation for Perfection from Beauty | My hope\u2019s trees flourished through Thy favor","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is the spontaneous manifestation of Divine Love in the breast of \u2018Allamah Iqbal. The language is very mystical and metaphorical. The poem contains all the attributes of \u2018Ishq-i-Haqaqa \u2019 (Love of God) in the terminology of \u2018Ishq-i-Majaza (Love of created beings used metaphorically) as is the practice in the Islamic mystic poetry.'"} +{"poem_id":"011_177","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":["gallows"],"poem":"A place of I am God is God\u2019s own place. | This sin takes to gallows or no disgrace?\nIf one man says this reprove at this wrong, | If a nation says, then you get along.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_016","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":["surprise?\u201d"],"poem":"Brahmans dub him as foe to native land, | The English call him beggar on the other hand.\nThe code of prophet born in Punjab says, | \u02baThis ancient Muslim owns many pagan ways.\u201d\nWhen and whence the call to truth shall rise, | \u201cMy humble heart is feeling much surprise?\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_155","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Unsearchably God\u2019s edicts move; who knows | What thoughts are stirring up deep in the world\u2010mind!\nThose are appointed to pull down, who lately | Held it salvation to protect, the priests;\nOn godless Russia the command descends: | Smite all the Baals and Dagons of the Church!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_073","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Out of Hejaz and the lonely plain. The Guide of the Time is come, | Back from the far, far vale again. The Caravan hastens home.\nLo, on the brow of the slaves I see. The Sultan\u2019s splendour bright, | The dust of Ayaz shines radiantly. With Mahmud\u2019s torch alight.\nIn Kaaba and Temple long, long years. The deep lament arose, | Till from Love\u2019s banquet now appears. One Man who the Secret knows.\nThe sighs that out of the bosom break. Of a people at earnest prayer | A brave and new foundation make. In Life\u2019s mind everywhere.\nO take the trembling lute from me, For my hand can play no more; | In streams of blood my melody. From the heart of the harp doth pour","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_384","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"You handed over thee to idols white, | And died in the fane, in a coward\u2019s plight\nThe wits missed heart, sans a flame\u2019s least shine. | No wines as you took from the father\u2019s vine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_033","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Clay\u2010made man and angelic hosts, All are swayed by wit and mind: | Naught lies beyond the reach of wit, Bestowed by God benign and kind.\nIts lasting grandeur holds the world, In perpetual chains that do not break: | The heart alone some courage shows, And full of rage at wit can shake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_120","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Worlds spring like grain from my handful of clay. | Come share my harvest. Though you went astray\nFrom the highway that leads to God, yet come; | You may find Him in my heart\u2019s wilderness.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_103","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Dig your path with your own pickaxe. It is | A shame to tread somebody else\u2019s path\nIf you do aomething new, be it a sin, | I tell you it will not incur God\u2019s wrath.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_239","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE CALIPHATE AND MONARCHY","description":"","themes":[],"poem":"The love, from his glance is stable and best, | To love and passions his path is a Test.\nHis \u2018slave\u2019 he was ranked, yet the slave ranks. | To eager world\u2019s eyes in the Master\u2019s Ranks.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_104","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"The spirit of man can display its self without obligation to another, | But the spirit of woman cannot fully reveal its self without another\u2019s help.\nHer desire is the secret of her fever of sorrow: | Her existence is full of fire with the wish to create.\nHere is the fire which opens the secrets of life; | That is the heat which sustains the struggle between to be and not to be.\nI too feel sad about the oppression of women, | But this knotty problem cannot be resolved.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_093","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Where is the moving spirit of my life? | The thunder-bolt, the harvest of my life?\nHis place is in the solitude of the heart, | But I know not the place of the heart within.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_076","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.","themes":["effort","Khizar","Lailah"],"poem":"The dawn is vexed by separation from the sun | The twilight's eye is raining blood for the evening star\nThe day's Qais has the pining for the night's Lailah | The morning star is restless for perpetual radiance\nThe sky's polar star was saying to the stars' caravan | \"Companions ! I am tantalized for the pleasure of walking\"\nSprings desire rivers, rivers love the ocean | The ocean wave is in love with the full moon\nThe eternal Beauty which is veiled in tulips and roses | Is considered to be restless for general manifestation\nAsk Khizar of blessed steps for the secret of life | Everything is alive with un-achieved effort","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short but beautiful poem brings out an important component of `Allamah Iqbal\u2019s philosophy, viz. that everything is ardently desirous of exhibiting itself. He calls this desire, and the efforts to achieve it, as the very source of real life. The climax is reached in the fifth verse according to which God Himself is anxious to manifest Himself to Man but it is only the human effort which would reveal Him to an individual, if the latter so desires and works for. This is a message to the Muslim youth to develop the philosophy of life in which the goal is unattainable. Outwardly, any effort at achieving such a goal appears futile but it is not so in reality. Really speaking it is not the goal but the longing which is never satisfied.'"} +{"poem_id":"002_061","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Sufis lack the fire, the passion that consumes, | But in miracles and in wonders their circles abound.\nBe it the king\u2019s palace, or the fakir\u2019s sanctum, | Both have. usurped God\u2019s power of providing sustenance.\nOn the Day of Judgement, God will be embarrassed | By the blank book of the Sufi, and the mindless mullah.\nThe world\u2014 wanderer does not yield to the world\u2019s shackles, | Be it Arabia the blessed, The \u2018Immortal City\u2019 or China.\nInebriation of the night is a vaporous memory now, | But The Cup\u2014bearer\u2019s glances are an eternal flame.\nBear with my songs, venom \u2014 bared and harsh\u2014 | For it is venom that acts as an antidote sometimes.\nA song that has the power of thunderbolts from heaven,. | Is worthier than all the wealth of kings and potentates.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_094","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"I know the modes of those who guide the creed, | Though lacking truth, of vision boast indeed.\nThe teaching that the English have devised | \u02b9Gainst faith and ties has great intrigue contrived.\nThat race is doomed to bondage and much pain, | Which justice for its ego can\u02b9t attain.\nThe faults of one man Nature can reprieve, | But groups for crimes no pardon can receive.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_045","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"What, shall I tell you then, is a Muslim\u2019s life? | Ecstasy\u2019s summit joined with profoundest thought!\nEven its setting flames like a rising sun; | Single its hue, yet manifold age by age;\nNeither with those times sharing their scorn of virtue. | Nor with times past their bondage to myth and magic,\nFirm on eternal verity\u2019s bedrock standing\u2014 | Here is true life, no airy conceit of Plato!\nLove, that the Spirit harbors, of loveliness Mingles amid its elements | With Iran\u2019s Beauty of mind, Arabia\u2019s inward fire.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_120","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["close."],"poem":"An alien I am within my own race, | To whom I should take the \u2018Issues\u2019 I face.\nThose hidden pricks I fear to disclose, | I tell not my griefs to heart, though close.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_005","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"What avails love when life is so ephemeral? | What avaiIs a mortal\u2019s love for the immortal?\nLove that is snuffed out by death\u2019s passing blast | Love without the pain, the passion that consumes?\nA flickering spark I am, aglow for a fleeting glance | Flow vain for a flickering spark to chase an eternal flame!\nGrant me the bliss of eternal life, O Lord, | And mine will be the ecstasy of eternal love.\nGive me the pleasure of an everlasting pain | An agony that lacerates my soul for ever.\nMake our hearts the seats of mercy and love, | And make them in Thy thought for ever move;\nGive the invincible power of Ali the brave, | To one whom gavest Thou poor means to live.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_019","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.","themes":["mu\u2019adhdhin","world"],"poem":"O Lord ! I have become weary of human assemblages! | When the heart is sad no pleasure in assemblages can be\nI seek escape from tumult, my heart desires | The silence which speech may ardently love!\nI vehemently desire silence, I strongly long that | A small hut in the mountain's side may there be\nFreed from worry I may live in retirement | Freed from the cares of the world I may be\nBirds' chirping may give the pleasure of the lyre | In the spring's noise may the orchestra's melody be\nThe flower bud bursting may give God's message to me | Showing the whole world to me this small wine-cup may be\nMy arm may be my pillow, and the green grass my bed be | Putting the congregation to shame my solitude's quality be\nThe nightingale be so familiar with my face that | Her little heart harboring no fear from me may be\nAvenues of green trees standing on both sides be | The spring's clear water providing a beautiful picture be\nThe view of the mountain range may be so beautiful | To see it the waves of water again and again rising be\nThe verdure may be asleep in the lap of the earth | Water running through the bushes may glistening be\nAgain and again the flowered boughs touching the water be | As if some beauty looking at itself in mirror be\nWhen the sun apply myrtle to the evening's bride | The tunic of every flower may pinkish golden be\nWhen night's travellers falter behind with fatigue | Their only hope my broken earthenware lamp may be\nMay the lightning lead them to my hut | When clouds hovering over the whole sky be .\nThe early dawn's cuckoo, that morning's mu\u2019adhdhin | May my confidante he be, and may his confidante I be\nMay I not be obligated to the temple or to the mosque | May the hut\u2019s hole alone herald of morning\u2019s arrival be\nWhen the dew may come to perform the flowers\u2019 ablution | May wailing my supplication, weeping my ablution be\nIn this silence may my heart\u2019s wailing rise so high | That for stars\u2019 caravan the clarion\u2019s call my wailing be\nMay every compassionate heart weeping with me be | Perhaps it may awaken those who may unconscious be","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem does not portray \u2018Allamah Iqbal's escape from sophisticated society into the corner of retirement as would appear from its cursory perusal. In fact, he did not want to escape life and its problems but fight against them. This was his most important message and advice to all his readers, and particularly to Muslims. The poem is an allegorical presentation of the struggle between Intellect and Intuition. The city life, represented by worldly assemblages in the poem, stands for materialism whose benefits are obtained through Intellect. They provide material comforts but do not satisfy the heart and conscience. The life represented by the abode in the wilderness stands for life of Intuition, which harmonizes Man's existence with the orchestra of the creation of God in nature and helps him to rise in moral stature. The following verse, which is only one of numerous verses and poems on this subject sums up his feelings: | (161) Heart's freedom is sovereignty, belly is prelude to death Heart or belly, the decision of yours is in your hands.'"} +{"poem_id":"011_221","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"O SON OF THE DESERT","description":"","themes":[],"poem":"Read the clear writing on thy forehead\u2019s slate, | Find out a way to change thy future fate.\nLike me find a way on the Harem\u2019s land, | To know thy worth true, thy own grit and sand.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_038","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"Seek from your own earth a fire as yet unseen, | another\u2019s apparition is unworthy of your demand.\nI have so fastened on myself my gaze, that though the beauty of the Beloved | fills all the world, I am left no time to contemplate.\nI would not give for Jamshid\u2019s realm that verse of Naziri: | \u2018He who is yet unslain belongs not to our tribe.\u2019\nThough reason whose trade is wizardry mustered an army, | your heart will not be dismayed, for Love is not alone.\nYou know not the way and are uninformed of the stage; | what melody is there that is not in Sulaima\u2019s lute?\nTell a tale of the hunting and fettering of sharks: | do not say, \u2018Our skiff knows not the face of the sea.\u2019\nI am disciple of the zeal of that wayfarer who never set foot | on any high-road that ran over mountains, deserts and seas.\nBe partner with the ring of wine-bibbing dissolutes; | beware of allegiance to a Master who is not a man of tumult.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_170","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"I have turned away from that place on earth | Where sustenance takes the form of grain and water.\nThe solitude of the wilderness pleases me\u2014 | By nature I was always a hermit\u2014\nNo spring breeze, no one plucking roses, no nightingale, | And no sickness of the songs of love!\nOne must shun the garden\u2010dwellers\u2014 | They have such seductive charms!\nThe wind of the desert is what gives | The stroke of the brave youth fighting in battle its effect.\nI am not hungry for pigeon or dove\u2014 | For renunciation is the mark of an eagle\u2019s life.\nTo swoop, withdraw and swoop again | Is only a pretext to keep up the heat of the blood.\nEast and West \u2010these belong to the world of the pheasant, | The blue sky\u2014vast, boundless\u2014is mine!\nI am the dervish of the kingdom of birds\u2014 | The eagle does not make nests.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_009","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"1\nThis world is not a veil over the Essence of God; | the image in the water is no barrier to plunging in.\n2\nIt is delightful to be born into another world, | so that another youth may thereby be attained.\n3\nGod is beyond death, He is the very essence of life; | when His servant dies, He knows not what is happening.\nThough we are birds without wings or feathers, | we know more of the science of death than God.,\n4\nTime? It is a sweet mingled with poison, | a general compassion mingled with vengeance;\nyou see neither city nor plain free of its vengeance | its compassion is that you may say, \"It has passed.\"\n5\nUnbelief is death, my enlightened friend; | how beseems it a hero to wage holy war on the dead?\nThe believer is living, and at war with himself, | he falls upon himself like a panther on a deer.\n6\nThe infidel with a wakeful heart praying to an idol | is better than a religious man asleep in the sanctuary.\n7\nBlind is the eye that sees sin and error; | never does the sun behold the night.\n8\nAssociation with the mire makes the seed a tree; | man by association with the mire is brought to shame.\nThe seed receives from the mire twisting and turning | that it may make its prey the rays of the sun.\n9\nI said to the rose, \"Tell me, you with your torn breast, | how do you take colour and scent from the wind and the dust?\"\nThe rose said, \"Intelligent man bereft of intelligence, | how do you take a message from the silent electric ray?\nThe soul is in our body through the attraction of this and that; | your attraction is manifest. whereas ours is hidden.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_102","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Love want searching thro\u2019 the earth. Until Adam came to birth; | Out of water, out of clay. Manifested his display.\nSun, and moon, and stars on high, These were little to set by | So to purchase in life\u2019s mart. Adam\u2019s dust, that owned a herat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"004_043","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"To know and see is so easy in the world. | Nothing may stay hidden for this universe is luminous.\nThe Nature\u2019s veil is translucent if one is willing to see: | Far too visible are the angel\u2019s faint smiles.\nThis world is an invitation for the human being to look, | For every secret is given an instinct to jump out of its closet.\nIt is the tears of human blood that the Almighty has used | For stirring up storms in His oceans.\nWhat would the sky know whose abode is this earthy planet; | On whose nightly banquets do the stars stand in watch!\nIf I am the end of all, then what lies beyond? | Where lies the limit of my unending adventures?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_062","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.","themes":["Khizr","also","\u2018ibadat","taqlad"],"poem":"Majnun abandoned habitation, you should abandon wilderness also | If there be ambition for Sight, you should abandon Lailah also\nO preacher! Perfection of abandonment attains the objective | As you have abandoned the world, abandon the Hereafter also\nSuicide is better than the way of taqlad | Seek your own path, abandon the love of Khizr also\nLike the pen the un-Islamic message is on your tongue | Abandon unjustified pride in the un-Islamic objects also\nTheology is no pleasure if heart does not have Love\u2019s pathos | If you are not the Wounded, you should abandon fluttering also\nWeep like the dew on flowers and leave the garden | Abandon the desire of staying in this garden also\nThe custom of Love is abandonment of all | Abandon temple, mosque, and church also\nThis is not business, this is \u2018ibadat of God ! | O ignorant one, abandon the longing for reward also\nIt is good to guard Intuition with Intellect | But sometimes you should let it go alone also\nWhat life is that which is dependent on others ? | Abandon dependence on the life of fame also\nRepeated request is a kind of boldness ! O Kalam | The condition for approbation is to abandon urging also\nAs the preacher brought proof in support of wine | Iqbal insists that he should abandon drinking also","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu\u2019min should be prompted only by the un-adulterated Love of God and should not have even the motive of thawab. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.'"} +{"poem_id":"011_173","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["trance."],"poem":"From Razi thus learn the Quran\u2019s insight, | From his lamp he lit up his own lamp\u2019s light.\nBut a point from me you must learn hence, | That can\u2019t be life, lacking flame and trance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_101","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Give the young, O Lord, my passionate love for Thee, | And give them an eagle's force to fly and to see;\nO Lord, I pray that Thou vouchsafe to them | The power of vision that Thou hast given me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_125","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["head.","flameless"],"poem":"I have been born in a flameless age, | In me nature kept a fire ablaze.\nThe life in my neck is like a thread, | Say they are tighting this thread in my head.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_095","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Beyond heaven\u2019s shuttered dome. I have found a way to come | Where swifter than thought may fly. The breath of a morning sigh.\nFalcon thou art, and hast made. Thy nest in the grassy glade, | And? its air, I am fearful, might. Foreshorten thy pinion\u2019s flight.\nArt thou dust become? It is clear. Thou canst not be resting here; | On the breeze of the morning ride, Sit not by the roadway side.\nFrom the stream of the stars arise. And cross the Nile of the skies; | For the heart must die right soon. If it lodge, though it be in the moon.\nLet its breast no longer beam. With the rockless lightning\u2019s gleam, | Less worth than a straw reckon I. The mountain of Sinai.\nHow men may the manners keep. Of the throng, yet consuming leap | Ask not of us, whom the gaze. Of the passing fair one slays.\nWhen I am dead, this may lay. Men will recite, and say: | \"One man, who was self-aware, Transformed a world everywhere!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_045","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["drunk\u2019s"],"poem":"Ask not of lustre drunk\u2019s caravan scene, | They have left the world whole and all its means.\nBy God my feelings rouse from peals of bell, | As if the wind booms through canes wood deli.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_308","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"Turn out fire of envy from thy heart\u2019s core, | Like smoke of house through the ventilator or door.\nNo tax ever pay on heart\u2019s yield to none, | To make the lands barren O! landlord shun.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_107","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Grant me the absorption of souls of the past, | And let me be of those who never grieve;\nThe riddles of reason I have solved, but now, | O Lord! Give me a life of ecstasy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_080","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A Muslim\u2019s stuff has a life long stay, | His lay out stands on a powerful clay.\nO wise critique see him from his view, | The \u2018Ego\u2019 in him now shakes all through.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_080","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Unable to bear Your stark loneliness, | You made this world of colours and of scents.\nHaving taught it, why spurn as an excess | Our passionate search for Your lineaments?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_018","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"This is an age, our canonist\u2019s new dictum, Assures us, of the pen: | In our world now, The sword has no more virtue.\nHas it not reached Our pious oracle\u2019s ear, | That in the Mosque Such sermonizing nowadays has grown Rhymeless and reasonless?\nWhere, in a Muslim\u2019s hand, Will he find dagger or rifle? | And if there were, Our hearts have lost all memory of delight In death.\nTo one whose nerves falter at even An infidel cut down, | who would exclaim \u2018Die like a Muslim!\u2019\nPreach relinquishment Of such crusades | To him whose bloody fist Menaces earth!\nEurope, swathed cap\u2010a\u2010pie In mail, | Mounts guard over her glittering reign Of falsehood;\nwe enquire of our divine, So tender of Christendom: if for the East | War is unhallowed, is not war unhallowed, For Western arms?\nAnd if your goal be truth, Is this the right road\u2014Europe\u2019s faults all glossed, | And all Islam\u2019s held to so strict an audit?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_283","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["spate."],"poem":"With times came unrest which passed so quick, | It reared great satans and passed so quick.\nMany Baghdads were raped by tyrants greal, | It levelled their graves and passed like spate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_037","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.","themes":["Yathrib","prayer"],"poem":"As the star of your destiny ascended to shine | It lifted and brought you from Abyssinia to Hijaz\nThis alone made inhabited your desolate house | Better than a thousand freedoms is your slavery\nThat threshold not even for a moment you could leave | In some one's Love all torments you bore cheerfully\nThe oppression befalling in Love is not oppression | If there is no torment, there is no pleasure in Love\nFull of Intellection like Salman was your insight | The wine of sight used to increase your thirst\nLike Kalam you were in search of the Sight | Uwais was tantalized for the power of Sight\nMadinah was the light for your eyes so to say | For you this wilderness was the tur so to say\nYour longing for Sight continued even after witnessing the Sight | The cold heart warmed up but its breath did not rest even for a moment\nSuch a lightning struck your impatient soul | That your darkness was scoffing at the Musa's palm\n\"They captured warmth from the flame and struck it on your heart | What a lightning of Effulgence they struck on motes of your efforts!\"\nThe charm of your longing for the Sight was the embodiment of supplication | The continuous sighting of someone was your prayer\nSince eternity the Adhan was the anthem of your Love | Prayer was the subtle pretext for the Sight\nHappy was the age when Yathrib was his abode! | How happy was the time when common was his Sight","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is an eloquent and sincere tribute of' \u2018Allamah Iqbal to Bilal Ibn Rabah R.A.'"} +{"poem_id":"007_121","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"With Nature my relations are age-old. | I gave myself up to it heart and soul.\nBut my age-long romance with it is told | In these few words: I carved, adored and broke.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_237","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE CALIPHATE AND MONARCHY","description":"","themes":[],"poem":"A Moses grapples with kingdoms all, | And threatens tyrants though means are sina!\nIt happens oft that the wheel of fate, | Turns a light breeze into tempest great.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_048","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"If you seek knowledge, then be of two minds; | Increase your doubt, decrease your certainty.\nIf you seek action, doubt less, be more sure, | Be of one mind, one personality.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_058","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"The glass of my patience and quietude was shattered; | The Sage of Rum spoke in my ear, \"Rise up\".\nAh, those words of love, that ecstatic certainty! | Ah that court, that sublime palace;\nheart bleeding, I reached its gate | and beheld there a throng of houris,\non their lips, \"Zinda-Rud, Zinda-Rud, | Zinda-Rud, master of fire and melody!\"\nClamour and tumult rose from left and right: | \"One or two moments sit with us. sit with us!\"\nZinda-Rud\nThe traveller who knows the secrets of the journey | fears the lodging-place more than the highwayman.\nLove reposes not in separation, nor in union, | reposes not, without Eternal Beauty;\nfirst beginning, falling down before idols, | final end, freedom from all heart-ravishers.\nLove recks for nothing, and is ever on the move, | a wayfarer in space and spacelessness.\nOur creed, like the swift-paced wave: | abandon the halting-place, choose the highway.\nThe Houris of Paradise\nYour blandishments are like those of Time; | grudge us not now one sweet song.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_353","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["knee."],"poem":"A poor I am whose asset is glance, | A mountain to friends, to me a grass hence.\nListen this point that a vulture to me, | Is better than a hawk tied on king\u2019s knee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_197","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"O pilgrim, who tread mystic path, Your goal with case you can attain | Man's Conscience can bear out this fact, That Faqr's high rank isn't hard to gain.\nThe steel can never make or forge, A sharp and sturdy sword at all | If steel is smooth and soft, like silk, Such toys, true sword one can not call.\nIf Faqr possesses no self esteem, It means God Mighty's ire and wrath | If respect for Self keeps in view, To riches great it paves the path.\nThe Franks have made you oblivious, To Self, otherwise O Believer True, | You are the bearer of happy news, And warn the sinners 'gainst their due.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_381","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["pray\u2019."],"poem":"O callous heart make not a link with clay, | The nature changes not her night and day.\nYou fix up thy self, the times of stay, | The love prayers need, no \u2018call for pray\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_074","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"His freed slave is the proud, upstanding fir; | The rose\u2019s cheeks are flushed with His strong wine;\nHis sanctuaries are stars, sun and moon, | And man\u2019s heart is His still unopened door.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_124","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I am proud of my gift, my inner fire. | I burn, I blaze, I melt and play my lyre.\nI melt you in my furnace into glass | And make of your minds mirrors for truth\u2019s face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_020","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"O myriad \u2014 coloured earth! Which of us is a secret revealed\u2019? | And which of us is the world, The Invisible One loves more?\nWhich of us is the call to prayer, Or the silvery dawn, | Of that night of pain and sorrow, That goes by the name of life?\nWhich of us is affirmed, By the revolving day and night? | And which of us is a burden, On this vast universe?\nThou art dust and blind, I am dust and self\u2014aware; | Which of us is the crown and glory, Ruling all life?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_143","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 5\nWhat am I? Tell me what \"I\" means. | What is the meaning of \"travel into yourself\"?\nAnswer\nEgo is the amulet for the protection of the universe. | The first ray of its essence is Life.\nLife awakens from its sweet dream, | Its inside, which is one, becomes many.\nNeither it develops without our expansion, | Nor do we expand without its development.\nIts inner core is a shoreless sea, | The heart of every drop is a tumultuous wave.\nIt has no inclination to rest, | Its manifestation is nothing but individuals.\nLife is fire and egos are like its flames; | Like stars they are (both) stationary and moving.\nWithout going outside, it looks towards others; | Though in company, is yet in privacy.\nJust see its self- meditation, | It develops out of the trodden earth.\nHidden from the eyes, it is in tumult, | It is constantly in search of adornment.\nIt is in perpetual activity through its internal ardour, | As if it is at war with itself.\nThe world gets order through this strife of the ego! | A handful of dust becomes translucent through strife.\nFrom its ray, nothing comes into being save egos, | From its sea, nothing appears save pearls.\nThe earthly garb is a veil for Khudi, | Its appearance is like the rising of the sun.\nIn the innermost heart of ours is its sun, | Our dust is illumined through. its potency.\nYou ask to be informed about \"I,\" and | What is meant by \"travel into yourself.\"\nI informed you about the relation of body and so | Travel into yourself and see what \"I\" is.\nTo travel into self?-It is to be born without father and mother, | To catch Pleiads from the edge of the roof;\nTo hold eternity with a single stroke of anguish, | To see without the rays of the sun;\nTo obliterate every sign of hope and fear, | To sunder the river like Moses,\nTo break this spell of sea and land, | To split the moon with a finger.\nSo to return from this experience of the spaceless world, | That it is within his heart, and the world in his hand.\nBut it is difficult to unravel this secret: | Here \"seeing\" is valuable and \"describing\" worthless.\nWhat can I say about \"I\" and its brilliance? | It is manifest from the Qur'anic text, \"We proposed.\"\nThe heavens are in terror of its glory, | Time and space are in its grip.\nIt sought refuge in the heart of man, | And has fallen to the lot of this handful of dust.\nIt is distinct from the other and yet related to it, | Is lost within itself and yet conjoined with the other.\nWhat kind of aspiration this handful of dust has | That its flight is. beyond the limitations of time and space.\nIt is in prison and yet free! What is this? | It is the lasso, the prey, and the hunter! What is this\nThere is a lamp within your heart; | What is this light which is in your mirror?\nDon't be negligent, you are its trustee, | What folly that you do not look within your self!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_106","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"New worlds derive their pomp, From thoughts quite fresh and new | From stones and bricks a world, Was neither built nor grew.\nThe firm resolve of those, Who depths of self explore, | Transforms this stream to sea, That has no marge or shore.\nThe fellow same is lord, Of freaks of fate and strife, | Who with e\u02b9ery breath he draws, Creates an eternal life.\nThe death of self has made, The lands of East effete: | Men who God\u02b9s secrets share, In these realms are deplete.\nThe air of waste gives out, The smell of friendship deep | Perhaps there may be some, Who may my company keep.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_091","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Of the hirelings\u2019s blood outpoured. Lustrous rubies makes the lord; | Tyrant squire to swell his wealth. Desolates the peasant\u2019s tillth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nCity Sheikh with string of beads. Many a faithful heart misleads, | Brahman baffles with his thread. Many a simple Hindu head.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPrince and Sultan gambling go, Loaded are the dice they throw. | Subjects soul from body strip. While their subjects are asleep,\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nPreacher\u2019s at the mosque, his son. To the kindergarten gone; | Greybird is a child, in truth, Child a greybird, spite his youth.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nBrother Muslims! woe to us. For the havoc science does; | Ahriman is cheap enough, God is rare, scarce-offered stuff.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nSee bow Falsehood\u2019s blandishment. Shadows Truth, with ill intent, | How the Bat, with blinded eyes, Plots against the Sun to rise.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nIn the Churches, Jesus Christ. On the Cross is sacrificed, | With God\u2019s Book Muhammad too. From the Kaaba flees a new.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nI have seen into the bowls. Furnished by this age for souls; | Such the venom they contain, Serpents twist and writhe in pain.\nRevolt, I cry! | Revolt, defy! Revolt, or die!\nYet the weak are given at length. Lion\u2019s heart and tiger\u2019s strength; | In this bubbling lantern, lo! Haply yet a flame will glow.\nRevolt, I cry! | Revolt, defy! Revolt, or die!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_043","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"SATAN\nOh God, Creator! I did not hate your Adam, | That captive of Far\u2010and\u2010Near and Swift\u2010and\u2010Slow;\nAnd what presumption could refuse to You Obedience? | If I would not kneel to him, The cause was Your own fore\u2010ordaining will.\nGOD\nWhen did that mystery dawn on you? Before, Or after your sedition?\nSATAN\nAfter, oh brightness! Whence all the glory of all being flows.\nGOD (TO HIS ANGELS)\nSee what a groveling nature taught him this | Fine theorem! His not kneeling, he pretends, Belonged to My fore\u2010ordinance;\ngives his freedom Necessity\u2019s base title;\u2014 | wretch! His own Consuming fire he calls a wreath of smoke.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_061","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I am a hidden meaning which defies | The glance of spinners of mere words. Away\nWith free will and with destiny; for I | Am living, revolutionary clay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_146","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"When my imagination, which culls flowers | From Eden\u2019s garden, shapes a rare, new thought,\nMy heart is all a quiver with delight | Like petals trembling under dewdrops\u2019 weight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_371","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["\u2018Jam\u2019"],"poem":"You are bowing head to \u2018Dara\u2019 and \u2018Jam\u2019 , | O fool tarnish not the honour of \u2018harm\u2019.\nTake not thy needs to anglian\u2019s door, | Drop these idols from heart\u2019s inner core.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_114","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I know the ways of the wild tulip well. | I can smell roses\u2019 fragrance in the stem.\nThe garden songsters take me for a friend | Because I sing in harmony with them.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_069","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Love fled, Mind stung him like a snake; he could not | Force it to vision\u2019s will.\nHe tracked the orbits of the stars, yet could not | Travel his own thoughts\u2019 world;\nEntangled in the labyrinth of his science | Lost count of good and ill;\nTook captive the sun\u2019s rays, and yet no sunrise | On life\u2019s thick night unfurled.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_025","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"1\nYour light is only Europe\u2019s light reflected: | You are four walls her architects have built,\nA shell of dry mud with no tenant soul, | An empty scabbard chased with flowery gilt.\n2\nTo your mind God\u2019s existence seems unproved: | Your own existence seems not proved to mine.\nHe whose self shines like a gem, alone exists; | Take heed of it! I do not see yours shine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_062","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Through all the Western politeia, Religion withers to the roots; | For the white man, ties of blood and race, Are all he knows of brotherhood\u2014\nA Brahmin, in Britannia\u2019s sight, Ascends no higher in life\u2019s scale | Because the creed of the Messiah, Has numbered him with its recruits;\nAll Britain one day might embrace Muhammad\u2019s doctrine, if she would, | And yet the Mohammedan, luckless wight, Be left as now beyond the pale.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_075","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.","themes":["insane","Painter","fidelity","also","zephyr","sea-shore","efforts","Beauty","shoulder","pathos"],"poem":"(Part 1)\nO Iqbal ! You are a strange mixture of opposites | You are the elegance of assembly\u2019s crowd as well as alone\nO lunatic with colorful song ! Your struggles and efforts | Are the garden\u2019s beauty as well as wilderness\u2019 adornment\nYou are the associate of stars due to your flight\u2019s elegance | O land traveler your steps also traverse the sky\nYour forehead is in prostration in the midst of preoccupation with wine | In your system are some colors of the system of goblets also\nLike flower\u2019s fragrance you are devoid of color\u2019s dress | Though you are a creator of wisdom you are also insane\nLike waves you are running to the destination without foot-prints | And then you are also left behind like the sea-shore\nFemale beauty has the effect of electricity for your nature | And strangely enough your loves are unconventional also\nYour existence depends on the amusement\u2019s law | Are you prostrating only at a single door step?\nAmong the beautiful you are famous for infidelity | O fickle-minded! You are famous as well as infamous\nYou have come into the world with mercury\u2019s nature | Your restlessness is lovable, you are very restless\n(Part-2)\nWhat the disturbance of love has turned into wilderness | I keep that handful of dust concealed under the cloak\nIt has thousands of facets, each of a different color | I keep such a multi-faceted diamond in my breast\nThe poet\u2019s heart, is but intoxication\u2019s toil and hustle | What do you know, what I keep inside my breast!\nIn every intoxication of Love there is a new effulgence of Longing | I am restless, I have a heart unacquainted with rest\nThough a new beauty every moment is the sight\u2019s object | I have a firm covenant of fidelity with the Beauty\nBeniaza has created my nature's Niaz | I keep the struggle for the Longing like the zephyr\nThe spectacle of a single flying spark | Cannot be assuasive as I have a thunderous heart\nWhat may fulfill every demand of the nature of Love | Ah! Attainment of that Perfect Effulgence is my aim\nThe search for the Whole misguides me into It\u2019s parts | The Beauty is boundless, I have the incurable pathos\nMy life depends upon Love's extreme compassion | But I keep the Love free of customs of fidelity\nThe truth is that lack of imagination produces fidelity | I have a new Resurrection Day ever fresh in my heart\nCup\u2011bearer's bounty is like dew, heart's capacity demands oceans | I am always thirsty, I have a burning fire under my foot\nBy creating me He created His own critic | As a picture, I have complaint against my Painter\nIf the Beauty was so short\u2011lived in existence' assembly | Why then do I keep such a boundless imagination?\nI am constantly struggling in the Longing's wilderness | I am the ocean's wave, I carry my destruction on my shoulder","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This long poem in two parts is highly mystical and, for that reason, difficult to understand. However, this introduction and the explanatory notes may help in understanding it. In the first part `Allamah Iqbal mentions the apparent contradictions in his character, in that he claims to love God but is also involved in the love of many created objects, including human beings. In the second part he explains that there is no contradiction in his claim, and that the appreciation and love of created objects exists only on account of his Love for God and leads him towards his ultimate goal. This poem is a continuation of the previous one. This thought can be extended to any person who is a true Mu'min. Such a person's love for God's creation is really a reflection of his Love for God.'"} +{"poem_id":"011_304","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["instant."],"poem":"My each breath blows with griefs many more, | My friends share not my griefs anymore.\nYet future can be shaped to large extent, | If you know the great price of each instant.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_092","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The synagogues bottles are void of wine, | Where teachers are the pupils of that line.\nThe poets group I left with tears, | Their fifes and flutes are dead on ears.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_150","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Death to man\u2019s soul is Europe, death is Asia | To man\u2019s will; neither feels the vital current.\nIn men\u2019s hearts stir a revolution\u2019s torrent; | Maybe our old world is nearing death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_048","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Ah, the wine, the lute, the piping, The dear memories of old, | When I held the brimming beaker. And my friend a bowl of gold\nAn\u2019 thou comest to my bosom, In my autumn spring shall glow; | An\u2019 thou come not, May lies mourning. Colder than December\u2019s snow.\nMute my soul, when thou art absent, Like a harp with broken strings; | From my breast, when thou art with me, Rise melodious whisperings.\nWell thou knowest what conveying. Unto passion\u2019s feast I went: | Wine in vat, a mead of roses, And a reed-bed of lament.\nNow renew love\u2019s old dominion, That by virtue of its sway | Equal shall the vagrant\u2019s mat be. To the royal throne of Kay.\nCry the friends with glad rejoicing. That a wanderer is home; | Though I trod the paths of knowledge, In my desert still I roam.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_024","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"(Written in Kabul)","themes":[],"poem":"Muslims are born with a gift to charm, to persuade; | Brave men\u2014they are endowed with a noble courtesy.\nSlaves of custom are all the schools of old; | They teach the eaglet to grovel in the dust.\nThese victims of the past have seen the dawn of hope, | When I revealed to them the eagle\u2019s ways.\nThe man of God knows but two words of faith; | The scholar has tomes of knowledge old and new.\nAbout wine and women I know not how to write; | Ask not a stone-breaker to work on glass.\nO Iqbal! From where did you learn to be such a dervish: | Even among the kings there is talk about your contentment!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as '(Written in Kabul)'"} +{"poem_id":"011_078","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Though born as Muslim yet knows not the death, | From fear of death shivers to his last breath\nI didn\u2019t peep though through his bosom\u2019s slit | The fear of death has weaken\u2019d his grit.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_002","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My heart is lit up by an inner flame; | Tears of blood lend my eyes a cosmic frame.\nMay he stray farther from life\u2019s mystery | Who thinks that madness is Love\u2019s other name.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_115","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.","themes":["cosmetics\u201d","Ghani","Dara\u2019s","Thurayyah","Kina\u2018an","Zulaikhah\u2019s","\u201d"],"poem":"O Muslim youth ! Have you ever used your prudence | What was that sky of which you are a fallen star?\nThat nation has nurtured you its lap of love | Whose feet had trampled the crown of Dara\u2019s head\nCivilization\u2019s formulator, creator of rules of world government | Was that desert of Arabia, that is the cradle of camel drivers\n\u201cAl Faqru fakhra\u2019s \u201d state even in glory of authority existed | \u201cWhy would the beautiful face need beautifying and cosmetics\u201d\nEven in poverty those men of God were so high-minded | That the rich could not avoid charity for beggar\u2019s fear\nIn short what should I tell you what those wanderers in wilderness were | They were world conquerors, world rulers, world administrators, and world adorners\nIf I wish to present their picture in words I can | But that scene is beyond the comprehension of your imagination\nYou cannot have any relationship with your ancestors | You are talk, they were action, you are stars, they were planets\nWe have wasted the heritage obtained from our ancestors | The sky has thrown us down from the Thurayyah to the earth\nWhy should we cry for suzerainty, as it was temporary | There is no escape from the world\u2019s established principles\nBut those pearls of wisdom, those books of our ancestors | By seeing them in Europe the heart is rent asunder\n\u201cO Ghani ! witness the dark day of the saint of Kina\u2018an | Because the light of his eyes brightens Zulaikhah\u2019s eyes","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'As has been stated at several places earlier the material as well as spiritual deterioration of the Muslim world was a deep wound to \u2018Allamah Iqbal. This is one of the poems expressing its pain. As the youth are the future hope of a nation the poem is addressed to them in the hope that it would rouse them from deep slumber. However, only one aspect of the problem has been stated in this poem, i.e. the Ummah\u2019s distancing itself from Islamic literature and the heritage of their ancestors.'"} +{"poem_id":"003_067","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Though change so great has swept the world, There is no need to grieve or smart: | The same the earth and same the skies, By Grace of God, rise! Play your part!\nThe same hot blood runs in your veins, That raised the cry \u02baThe self is True\u02ba | By Grace of God, rise! Play your part! And go in quest of ventures new.\nDon\u02b9t mourn or weep for scattered brain, It is a spell that Franks have cast: | This charm with case you can remove, Act, act, anew and leave the past!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"005_006","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["poet.","Ali,","fingers"],"poem":"WHEN the Self is made strong by Love | Its power rules the whole world.\nThe Heavenly Sage who adorned the sky with stars | Plucked these buds from the bough of the Self.\nIts hand becomes God's hand, | The moon is split by its fingers -\nIt is the arbitrator in all the quarrels of the world. | Its command is obeyed by Darius and Jamshid.\nI will tell thee a story of Bu Ali, | Whose name is renowned in India,\nHim who sang of the ancient rose-garden | And discoursed to us about the lovely rose:\nThe air of his fluttering skirt | Made a Paradise of this fire-born country.\nHis young disciple went one day to the bazaar | The wine of Bu Ali's discourse had turned his head.\nThe governor of the city was coming along on horseback, | His servant and staff-bearer rode beside him.\nThe forerunner shouted, \"O senseless one, | Do not get in the way of the governor's escort !\"\nBut the dervish walked on with drooping head, | Sunk in the sea of his own thoughts.\nThe staff-bearer, drunken with pride, | Broken his staff on the head of the dervish.\nWho stepped painfully out of the governor's way. | Sad and sorry, with a heavy heart.\nHe came to Bu Ali and complained | And released the tears from his eyes.\nLike lightning that falls on mountains, | The Sheikh poured forth a fiery torrent of speech.\nHe let loose from his soul a strange fire, | He gave an order to his secretary:\n\"Take thy pen and write a letter | From a dervish to a sultan!\nSay, 'Thy governor has broken my servant's head; | He has cast burning coals on his own life.\nArrest this wicked governor, | Or else I will bestow thy kingdom on another.\nThe letter of the saint's who had access to God | Caused the monarch to tremble in every limb.\nHis body was filled with aches, | He grew as pale as the evening sun.\nHe sought out a handcuff for the governor | And entreated Bu Ali to pardon this offence.\nKhusrau, the sweet-voicedeloquent poet. | Whose harmonies how from the mind\nAnd whose genius hath the soft brilliance of moonlight, | Was chosen to the king's ambassador.\nWhen he entered Bu Ali's presence and played his lute, | His song melted the fakir's soul like glass.\nOne strain of Poesy bought the grace | Of a kingdom that was frim as a mountain.\nDo not wound the heart of dervishes, | Do not throw thyself into burning fire creative","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"008_145","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 7\nOf what sort is this traveller, who is the wayfarer? | Of whom shall I say that he is the Perfect Man?\nAnswer\nIf you direct your eyes towards your heart, | You will find your destination within your bosom.\nTo travel while at rest is: | To travel from one's self to one's self.\nNone knows here where we are, | That we look so insignificant in the eyes of moon and stars.\nDon't seek the end of the journey, for you have no end; | As soon as you reach the end, you lose your soul.\nDo not look upon us as ripe, for we are raw, | At every destination we are perfect and imperfect.\nNot to reach the end is life; | Immortal life for us lies in constant travelling.\nThe whole world from the centre of the earth to the moon is within our reach, | Time and space are like dust in our path.\nOur selves are our centres and pine for manifestation, | For we are waves and rise from the bottom of Being.\nLie in constant ambush against the self, | Fly from doubt to faith and certainty.\nThe fire and ardour of love are not subject to extinction; | Faith and \"sight\" have no end.\nThe perfection of life consists in seeing the Essence, | The way of achieving it is to free oneself from the limits of time and space.\nYou should enjoy privacy with the Divine Person in such a way, | That He sees you and you see Him.\nBecome illumined by the light of \"what you see.\" | Do not wink, otherwise you will be no more.\nIn His presence, be strong and self-possessed, | Don't merge yourself in the ocean of His Light.\nBestow that perturbation to the mote, | That it may shine in the vicinity of the sun.\nSo burn. amid the splendour of the Beloved | That you may illumine yourself in public and Him in privacy.\nHe who \"saw\" is the leader of the world, | We and you are imperfect; he alone is perfect.\nIf you do not find him, rise in search of him; | If you find him, attach yourself to him.\nDo not allow yourself to be guided by the faqih, shaikh, and mulla, | Like fish, do not walk about careless of the hook.\nHe is a man of the path in matters of State and religion; | We are blind and he is a man of insight.\nLike the sun of the morning, | Wisdom shines from every root, of his hair.\nThe West has set up the rule of democracy, | It has untied the rope from the neck of a fiend.\nIt does not possess sound without plectrum and musical instruments, | Without a flying machine it does not possess the power of flying.\nA desolate field is better than its garden, | A desert is better than its city.\nLike a marauding caravan it is active, | Its people are ever busy in satisfying their hunger.\nIts soul became dormant, and its body awoke; | Art, science and religion all became contemptible.\nIntellect is nothing but fostering of unbelief., | The art of the West is nothing but man-killing.\nA group lies in ambush against another group, | Such a state of affairs is -sure to lead to disaster.\nConvey my message to the West | That the ideal of democracy is a sword out of its sheath:\nWhat a sword that it kills men | And does not make a distinction a between believer and an unbeliever!\nIf it does not remain in the sheath for a little more time, | It will kill itself as well as the world.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"005_009","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"011_334","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SAY TO SATAN","description":"","themes":[],"poem":"He drove thee out from the Heavens first, | Held thee accursed, kafir and rebel worst.\nFrom the first dawn I am writhing from prick, | Of thorn which you pricked with heart\u2019s each tick.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_090","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.","themes":["Tarana\"","life"],"poem":"Thy splendor is manifest in thunder, in fire, in spark | Thy luster is evident in the moon, in the sun, in the star\nThy elegance exists in skies' heights, and in earths' depths | It is in the ocean's flow, and in falling behind of the shore\nWhy should Shara`ah be the accuser of the eloquence' taste? | I only conceal the meaning of my heart in metaphors\nThe real life in Man is pervading in everything | It is in tree, in flower, in animal, in stone, in star\nThe heat of the drop of Love's tear has consumed me | Boundless fire existed in this little drop of water\nThere is no longing in me for reward of the Judgment Day | I am the merchant who sees profit in the loss\nBeing unaware of tranquillity is existence for it | O God! Restlessness of which heart is residing in mercury\nO Iqbal I am silent after hearing the call of \"Lan Tarana\" | Being afflicted with separation I have no strength for importunity","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is mainly on \"Wahdat al-Shuhud \". This thought has been expressed in verses 1\u20115 and 7. The remaining two verses are also in the same trend and mean that the true Lover of God does not care for reward on the Day of Judgment, not even the reward of His Sight.'"} +{"poem_id":"008_071","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Faith depends on arguments. And on magic eloquence; | Yet anon men serve the Lord. With the lance and fearless sword.\nOft the dervish robes conceal. Underneath a coat of steel; | Lovers, slaves to passion\u2019s mood, With such armour are endued.\nWhen the world too old is grown, It is burst and overthrown, | Then its water and its clay. Men for new foundation lay.\nStored and cherished capital, For one glance they yield it all: | What a people these, who take. Profit of thc loss they make!\nWhat upon a blade of grass. Ether-borne they bring to pass, | \u2018tis not strange that they can prove, Ponderous mountain chains to move.\nLove is as a merchandise; In Life\u2019s marketplace it lies, | Now at little price is sold, And anon for mighty gold.\nI have sung lamentingly. Out of sleep to waken thee, | Else is Love a labour done. Sighlessly, without a groan.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_067","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["soul,"],"poem":"As such I say to a. soft hearted soul, | A Muslim is honoured on virtues role.\nO God, help the man who leads a life hard, | Who fell from a summit, God be his ward.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_333","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SAY TO SATAN","description":"","themes":[],"poem":"The separation gave to zeal great spur, | It gave to his passions a force and stir.\nOf thy own affairs though I have no ken, | My heart made me conscious of my self then.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_139","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I sang with such fine rapture to the crowd | That I struck life\u2019s spark out of stolid clay.\nI lit the heart with wisdom\u2019s radiance, | But I put wisdom to the heart\u2019s assay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_148","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"From wont and ways of nations all, These facts so clear with ease I learn, | The Russians seem to be in haste, To gain the goal for which they yearn.\nThe world is red tip with the modes, That aren\u02b9t in vogue and are outworn; | My intellect, that was tame and mild, Much pert and insolent has grown.\nThese mysteries which the greed of man, Had kept in veils of stuff so coarse | Are step by step emerging now, And coming forth by dint of force.\nO Muslim, dive deep in the Book, Which was revealed to Prophets\u02b9 Seal; | May God, by grace on you bestow, Politeness, for good deeds much zeal!\nThe fact concealed in words so far, \u02baSpend what is surplus and is spare,\u02ba | May come to light in modern age, And make the meanings clear and bare.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_100","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Let me sob and sigh in a lone retreat, | How fine the Yasrib lines with no joint seat.\nHow odd a college looks to pub of thrill, | Tell me is this better or that one still.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_338","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EARTH'S SATAN AND HELL'S SATAN","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_106","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["parlance."],"poem":"The meek utter hence of yonder glance, | Thus the ruthful dwell on sob\u2019s parlance.\nWe keep eyes ope and seal the lips, | In mystics code speech is a slip.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_104","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"You bid me for a theme on bliss life long, | On a dead ear sound a cheerful song.\nThose uncouth put me in a poet\u2019s hat, | To write a death date of this man or that.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_012","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.","themes":["Kamini\u2019s","heart"],"poem":"I am constantly reminded of the bygone times | Those garden's springs, those chorus of chimes\nGone are the freedoms of our own nests | Where we could come and go at our own pleasure\nMy heart aches the moment I think | Of the buds' smile at the dew's tears\nThat beautiful figure, that Kamini\u2019s form | Which source of happiness in my nest did form\nI do not hear those lovely sounds in my cage now | May it happen that my freedom be in my own hands now!\nHow unfortunate I am, tantalized for my abode I am | My companions are in the home-land, in the prison I am\nSpring has arrived, the flower buds are laughing | On my misfortune in this dark house I am wailing\nO God, To whom should I relate my tale of woe? | I fear lest I die in this cage with this woe!\nSince separation from the garden the condition of my heart is such | My heart is waxing the grief, my grief is waxing the heart\nO Listeners, considering this music do not be happy | This call is the wailing of my wounded heart\nO the one who confined me make me free | A silent prisoner I am, earn my blessings free","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though outwardly this poem is a sorrowful description of a poor bird's feelings in captivity, and its pining for freedom, it is really meant to convey to the children the evils of political slavery and the blessings of political independence. Though it was very appropriate for the political conditions of the Indian sub-continent at the beginning of the present century, when it was written, it still retains its appeal as a message for attaining real independence as distinct from political independence, which is what we are struggling for at present in the Muslim world, including Pakistan.'"} +{"poem_id":"003_046","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"What Guidance signifies you wish to know, | Insight, like me, may God on you bestow!\nHe is true guide and teacher of your age, | Who can with present fill your mind with rage.\nBy showing the face of Friend in looking glass, | May make your life more onerous and crass.\nHe may make your blood seethe with sense of harm | And on faqr\u2019s whetstone may to sword transform.\nSuch guidance means revolt \u2019against Lustrous Creed | That makes the Muslims bow to kingly breed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_113","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"That blood of pristine vigour is no more; | That yearning heart's power is no more;\nPrayer, fasting, haj, sacrifice survive, | But in thee nature's old dower is no more.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_003","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}","themes":[],"poem":"THE PORTRAIT\nSaid the portrait to its Painter: | \u201cMy manifestation attests to Thine unbounded Skill;\nAnd yet what a violation of justice it is that | Thou shouldst remain hid from my sight!\nTHE PAINTER\nThe vision endowed to those that observe find it oppressive: | See for thyself how the spark burnt itself out when it saw the world!\nWhat aught is sight but sadness, gloom, feverishness and self\u2010torment: | Rest, or thou ignorant (of the mysteries), upon report.\nTHE PORTRAIT\nWhat aught is report but the impotence of ratiocination and wisdom? | Vision is the eternal springtide of life.\nThe hustle and the bustle of the present age does not permit one | To express oneself melodiously.\nTHE PAINTER\nThou doth exist because the Perfection of My Art. | Do not, then, feel cast out in disappointment with Him that hath drawn thee.\nI only put one condition if thou wishest to see Me: | Never disappear from thine own sight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as 'This poem abstractly illustrates the relationship between the Creator and His creation; the curiosity of the creation to be with omnipresent Creator. | {Contributed by user: Saifuddin Abdullah} | In this poem, Allama wanted to elaborate the relationship of man and God by giving a simple example of an artist and his master piece. | He wantd to explain that first step of knowing God is knowing yourself and understanding the miracle within yourself. | {Contributed by user: Zain Abbas}'"} +{"poem_id":"001_043","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem is another expression of the ardent desire of \u2018Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including \u2018Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately \u2018Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All\u2011India Muslim League meeting at Allahabad in 1930 that the partition of the sub\u2011continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All\u2011India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.","themes":[],"poem":"May I tell the truth O Brahman! If it does not displease you | The idols of your temple have become anachronistic\nYou have learnt grudge with your own people from the idols | God also has taught fighting to Muslim preachers\nBecoming tired, I finally abandoned the temple and the Haram | I abandoned the preacher's sermons, as well as your stories\nYou take the stone idols to contain God | Every speck of the homeland's dust is holy to me\nCome! Let us again roll up the curtains of strangeness | Let us unite the separated ones, let us remove the disunion\nThe heart's habitation is lying barren since long | Let us build a new temple in this country\nLet our shrine be higher than the world's shrines | Let us make its spire as high as the sky\nLet our morning's incantations be so sweet every morning | That all worshipers be ecstatic with the Love's wine\nThe power and tranquillity is in the devotees' song | The salvation of the denizens of the earth is in Love","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is another expression of the ardent desire of \u2018Allamah Iqbal for Muslim-Hindu amity for obtaining independence from the British. The seemingly heretic expressions like the one in the second verse are sarcasm against the behavior of insincere religious leaders who misuse religion for their own aggrandizement. It is also a veiled lesson to the Muslims that Islam teaches tolerance of other religions. | It is appropriate to explain here that the Indian Muslims in general and their leaders in particular, including \u2018Allamah Iqbal, tried their best, for about two decades to evolve a formula for Muslim-Hindu amity which would be acceptable to the Muslims with honor. This was necessary because the Muslims were the poorer and the less advanced component of the population of India than the Hindus. Students of history know that all the efforts of the Muslims and their leaders failed and the Hindus kept on demanding of the Muslims to sign a carte blanche in their favor. Ultimately \u2018Allamah Iqbal himself became frustrated and had to declare in his presidential address to the All\u2011India Muslim League meeting at Allahabad in 1930 that the partition of the sub\u2011continent was the only practical solution to the problem. However, the efforts at amity continued without any success till March 1940, when the All\u2011India Muslim League was compelled to pass the famous Pakistan resolution at their meeting at Lahore.'"} +{"poem_id":"008_064","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Thou canst pass, like morning\u2019s breeze, Deep into the anemones, | With a single breath disclose. The locked secrets of the rose,\nWhat is Life? The world, and all, To make Spirit\u2019s captive thrall; | Since the world has prisoned thee, How shalt thou bring this to be?\n\u2018Twas decreed, long since enow, Sun and moon to thee should bow, | But as yet thou knowest not. How thou canst achieve, and what.\nTake thou then a flask of wine. From this tavern that is mine, | And of one poor clod of earth. Thou shalt bring a world to birth.\nIqbal! What bright lamp is it. In thy bosom thou bast lit, | That the things thyself canst do. Thou in us canst fashion, too?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_168","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.","themes":[],"poem":"The spring breeze is flowing again start singing, O Iqbal | If you are a bud be the flower, if a flower the garden become\nYou are a handful of dust , with the warmth of the components | Wander around, scatter about and wilderness in extent become\nYou belong to the essence of Love, you are invaluable | The purchasers are indigent, low priced in this country become\nWhy should your tunes be veiled in the guitar\u2019s frets? | You are an ornamented song, evident to every ear become\nO wise traveler! If in your path you encounter | The garden become dew, if wilderness the storm become\nIndulgence is concealed in the love of opulence | If you aim at the destination, destroyer of opulence become","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short ghazal conveys the message of activism to the Muslim youth to whom it is primarily addressed.'"} +{"poem_id":"003_066","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"If self of man perfection gains, Devoid of rest his heart remains: | Even in the niche of grave, Presence and Absence he must brave.\nThe Moon and stars shine like a spark, For moments few and then the dark: | The rapture caused by ego\u02b9s wine, Is as eternal as things divine.\nIf your ego is ripe and mature, Your life from Death becomes secure: | Death\u02b9s angel may earthly frame contact, But can not harm your soul, in fact.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_024","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Today that land of Kashmir, under the heels of the enemy, has become weak, helpless and poor\u2014 | once known among the wise as Little Iran.\nWhen the man of truth is overawed by the power and pomp of king and landlord, | a cry of burning lament issues forth from the heavens.\nThe old farmer\u2019s cottage, on the mountainside, where pain and grief ever rule\u2014 | tells its sad story of Fate\u2019s hard lot.\nSo skilful of hands, so rich in mind, these people, alas, or pure breed, | O God, your justice, so long delayed, must come at last as a retribution.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"008_057","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"No lament, no sigh I uttered; Naught avail laments and sighs; | Best unspoken, the heart\u2019s sorrow; There be few to sympathize.\nIn the shrine and in the temple. There is love-talk every where, | Yet through all the world none knoweth. This great secret- that we share.\nHere are things too fine for vision; As the sparks that upward soar | Guard our world for a brief moment, And the next it is no more.\nComing by the path of seeing. Thou didst past into my mind, | But so sudden was thy passing. In that hour my eyes were blind.\nThey that tell the worth of jewels. Would not heed my jewelled ring; | Since the world will not regard it, Unto thee my gem I bring.\nLo, the goblet mind-illuming. That the West bath given me, | All the sun\u2019s aglow within it; Of the dawn no sign I see.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_096","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Pure in nature thou art, thy nature is light; | Thou art the star in the firmament;\nThou not an eagle of the King of Men, | Thy preys are the nymphs and the angels bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_055","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A place in love and raptures was his aim, | Such fires were lit up in his muddy frame.\nHis cries chime in with every one\u2019s heart, | That every one shares his heart\u2019s good part.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_076","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"I don\u02b9t belong to Faris or Hind, To Iraq or Hijaz don\u02b9t trace my breed: | The self to me this much has taught, Spurn both the worlds and pay no heed\nYou are a heathen in my view, The same to you may seem my creed | To count the breath, your faith and goal, While melting breath my job and deed.\nYour change, no doubt, is good and well, And so your change of Muslim creed: | This Faith is meant for men, like hawks, It suits not pheasants\u02b9 quivering breed.\nSuch passionate Love of God and craze, In wilds and wastes has not caught my sight, | Whose magic force and rapture great, The faults of reason may set right.\nA poet must ne\u02b9er keep aloof, From noisy fretful stream of life | The bard, who shuns the facts and truths, Can\u02b9t make the nation face its strife.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_076","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not put chains of fate upon your feet. | There is a way under this rolling dome.\nIf you doubt this, rise and shake off your chains: | Your feet will find an open field to roam.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_145","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["more."],"poem":"From thy own main give pearls to my rill, | My gems to each door, each land and hill.\nThat gale did not ope my heart\u2019s shut door, | Bid a verve anew and a gale more.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_185","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":["then."],"poem":"When the English subdued the mosque and fane, | \u201cNo aliens are they\u201d, said the convent\u2019s brain.\nI told my fears to a Mullah when, | \u201cMake his end well\u201d, he just prayed then.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_194","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"In maze of Latin script and sin, Your bearings, no doubt, you have lost | Belief that none has might save God, Is cure for weak that acts so fast.\nA man who likes to hunt the facts, Must quit All hopes of West, is cleat | Its atmosphere is full of charm, But one can't find musk-yielding deer.\nThe self of man derives much strength, From tears he sheds at early morn | Much good that tulip, like the dart, The marge of some brook may adorn.\nThis idol-house of hue and scent, Or fane so ancient, old and hoar | Hunts those who don't believe in God, On Muslims has effect no more.\nO Shaikh, get all the rich expelled, From precincts of the Holy mosque | For niche of mosque is angry with, Them all for their much impious task.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_305","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["clean."],"poem":"A young who tied heart with ego\u2019s call, | He swam quite safe, along seas, and rivers all.\nNo harm if you relish a decent scene, | Keep an eye on heart that the hands are clean.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_060","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not content yourself with resting on | The shore: the rhythm of life there is slow.\nPlunge in the sea and grapple with the waves: | Eternal life consists in struggling so.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_075","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"There are a hundred worlds from star to star, | And sky on sky, as far as mind can soar.\nBut when I look into my self, I see | In it horizons of infinity.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_130","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"This ancient universe. New youth must now rehearse, | Its trembling blade of grass. Huge mountains should surpass.\nThe handful of poor clay. That did a glance display | All-viewing, in the brain. Must shape a cry of pain.\nOur aged moon and sun. The course have never run; | Fresh stars we must pursue. To build the world anew.\nEach image of delight. That dawns upon my sight | Is fair; yet fairer still. The image that I will.\nGod said, \"The world so lies, And say not otherwise\"; | Said Adam, \"So I see; But thus it ought to be!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_269","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["pay."],"poem":"The days of that \u2018Dervesh\u2019 O God keep gay, | Whose breath opes hearts like buds in-early-May.\nTo a Maktab\u2019s child he pray\u2019d in this way, | For bread put him not in some body\u2019s pay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_074","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Of the Sultan I would take. One gaze, if so I may; | Muslim I, I do not make. A god of clay.\nSee, the independent heart. That in my breast I bear | To the beggar doth impart. A regal air.\nWhat doth on the tulip fall. Out of the starry sky, | O\u2019er the verdant herbage all. Now scatter I.\nRanging through the Infinite. My thought begs never boon, | As the Pleiades crave light. From sun and moon.\nBut if any wandering sun. Toward my path should stray, | With a smile I make it run. Far from the way.\nWith the lustre and the flame. That Nature hath endowed | Like a lightning-flash. I gleam In a dark cloud.\nWell I know the wont and way. Of them that rule, aloof | Joseph\u2019s in the well, and they. Asses. on roof!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_363","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["will."],"poem":"Get a self knowing eye and see thy soul, | In stems hidden yet see a jasmine whole.\nIf not like an arrow in the bow still, | See aim from the archers eye and will.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_160","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is an elegant expression of \u2018Allamah Iqbal\u2019s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur\u2019an has declared as the \u2018best nation\u2019 (3:110). Also, we learn from the Holy Qur\u2019an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. \u2018Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falas\u00e8ana \u2018Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe\u2019s jugular vein is in Jews\u2019 clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion\u2019s taste","themes":["treatment\u201d"],"poem":"If the territory is being lost let it be lost | You should not be disloyal to God\u2019s commands\nDo you not have knowledge of history? | You have started begging for the Khilafah!\nIf we do not purchase with our own blood | Such sovereignty is a disgrace to the Muslim!\n\u201cI do not feel as much ashamed of being broken down | As in asking others for m\u00e0miya\u2019a for my treatment\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is an elegant expression of \u2018Allamah Iqbal\u2019s principle that an individual as well as a nation should fight and struggle for their rightful needs and not beg others for them . This is more so for the Muslim Ummah whom the Holy Qur\u2019an has declared as the \u2018best nation\u2019 (3:110). Also, we learn from the Holy Qur\u2019an that man can have only what he strives for (53:39-42). | This poem was written when the Muslims all over the world generally, and in the Indian sub-continent particularly, were working for the restoration of the Khilafah in Turkey. However, a great part of their effort consisted of approaching the British Government in London and the League of Nations in Geneva for doing justice to Muslims. \u2018Allamah Iqbal tells them in this poem that such efforts would be of no avail. This proved to be true. Another poem, given below, is also on the allied subject of Palestine and the occupation of the same by the Jews: | Falas\u00e8ana \u2018Arab Se (Addressed to the Palestinian Arab) | (216) From whose heat the world is not yet relieved | I know that fire is in your existence | (217) Your remedy is neither in Geneva nor in London | As the Europe\u2019s jugular vein is in Jews\u2019 clutches | (218) I have heard that the relief of nations from slavery | Is in nurture of self-cognizance and assertion\u2019s taste'"} +{"poem_id":"008_118","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Like a tulip\u2019s flame I burn. In your presence as I turn; | By my life, and yours, I swear. Youth of Persia ever fair!\nI have dived, and dived again. With my thoughts into life\u2019s brain | Until I prevailed to find. Every secret of your mind.\nSun and moon\u2013I gazed on these. Far beyond the Pleiades, | And rebuilt a sanctuary. In your infidelity.\nI have twisted well the blade. Till its edge was sharper made; | Pale the gleam and lustreless. Wasted in your wilderness.\nMy thought\u2019s images dispense. To the Orient\u2019s indigence | The bright ruby that I gain. From your mines of Badakhshan.\nComes the man, to free at last. Slaves confined in fetters fast; | Through the windows in the wall. Of your prison I see all.\nMake a ring about me now; In my breast a fire\u2019s aglow | That your forebears lit one day, Things of water and of clay;","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"009_060","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"Though Paradise is a manifestation of Him | the soul reposes not, save in the vision of Him.\nWe are veiled from our Origin; | we are as birds who have lost our nest.\nIf knowledge is perverse and evil of substance | it is the greatest curtain before our eyes;\nbut if the object of knowledge is contemplation | it becomes at once the highway and the guide,\nlaying bare before you the shell of being | that you may ask, \"What is the secret of this display?\"\nThus it is that knowledge smoothes the road, | thus it is that it awakens desire;\nit gives you pain and anguish, fire and fever, | it gives you mid-night lamentations.\nFrom the science of the interpretation of the world of colour and scent | your eyes and your heart derive nourishment;\nit brings you to the stage of ecstasy and yearning | and then suffers you like Gabriel to stand.\nHow shall love bring any soul to the Solitude, | seeing love is jealous of its own eyes?\nIts beginning is the road and the companion, | its end, travelling the road without companion.\nI passed on from all the houris and places | and hazarded the soul's skiff on the sea of light.\nI was drowned in the contemplation of Beauty, | which is constantly in eternal revolution;\nI became lost in the heart of creation | till life appeared to me like a rebeck\nwhose every string was another lute, | each melody more blood-drenched than the other.\nWe are all one family of fire and light, | man, sun and moon, Gabriel and houri.\nBefore the soul a mirror has been hung, | bewilderment mingled with certainty;\ntoday's dawn, whose light is manifest, | in His Presence is yesterday and tomorrow ever present.\nGod. revealed in all His mysteries, | with my eyes makes vision of Himself.\nTo see Him is to wax ever without waning, | to see Him is to rise from the body's tomb;\nservant and Master lying in wait on one another, | each impatiently yearning to behold the other.\nLife, wherever it may be, is a restless search; | unresolved is this riddle-am I the quarry, or is He?\nLove gave my soul the delight of beholding, | gave my tongue the boldness to speak:\nThou who givest light and vision to both worlds, | look a little while on yonder ball of clay.\nUncongenial to the free servitor, | from its hyacinths springs the sting of thorns.\nThe victors are drowned in pleasure and enjoyment, | the vanquished have only to count the days and nights.\nThy world has been wasted by imperialism, | dark night ravelled in the sleeve of the sun.\nThe science of Westerners is spoliation; | the temples have turned to Khaibar, without a Haidar.\nHe who proclaims \"No god but God\" is helpless; | his thought, having no centre, wanders astray,\nslowly dying, pursued by four deaths | the usurer, the governor, the mullah, the shaikh.\nHow is such a world worthy of Thee? | Water and clay are a stain upon Thy skirt.\nThe Voice of Beauty\nThe Pen of God such images fair and foul | wrote exactly as became each one of us.\nNoble sir, do you know what it is, to be? | It is to take one's share of the beauty of God's Essence.\nCreating? It is to search for a beloved, | to display one's self to another being.\nAll these tumultuous riots of being | without our beauty could not come to exist.\nLife is both transient and everlasting; | all this is creativity and vehement desire.\nAre you alive? Be vehement, be creative; | like Us, embrace all horizons;\nbreak whatsoever is uncongenial, | out of your heart's heart produce a new world\nit is irksome to the free servitor | to live in a world belonging to others.\nWhoever possesses not the power to create | in Our sight is naught but an infidel, a heathen;\nsuch a one has not taken his share of Our Beauty, | has not tasted the fruit of the Tree of Life.\nMan of God, be trenchant as a sword, | be yourself your own world's destiny!\nZinda- Rud\nWhat law governs the world of colour and scent, | but that water once flowed returns not to the stream?\nLife has no desire for repetition, | its nature is not habituated to repetition;\nbeneath the sky, reversion is unlawful to life | once a people has fallen, it rises not again.\nWhen a nation dies, it rarely rises from the grave; | what recourse has it, but the tomb and resignation?.\nThe Voice of Beauty\nLife is not a mere repetition of the breath, | its origin is from the Living, Eternal God.\nThe soul near to Him who said \"Lo, I am night\" | that is to take one's share of everlasting life.\nThe individual through the Unity becomes Divine, | the nation through the Unity becomes Omnipotent;\nUnity produced Ba Yazid, Shibli, Bu Dharr, | Unity produced, for the nations, Tughril and Sanjar.\nWithout the Divine Epiphany man has no permanence; | Our Manifestation is life to individual and nation;\nboth attain their perfection through the Unity, | life being for the latter Majesty, for the former Beauty.\nThe one is of Solomon, the other of Salman, | the one perfect poverty, the other all power:\nthe one sees there is One, the other becomes one | while in the world, sit with the former, live with the latter!\nWhat is the nation, you who declare \"No god but God\"? | With thousands of eyes, to be one in vision\nThe proof and claim of God's people are always One: | \"Our tents are apart, our hearts are one.\"\nOneness of vision converts the motes to the sun; | be one of vision, that God may be seen unveiled.\nDo not look slightingly on oneness of vision; | this is a true epiphany of the Unity.\nWhen a nation becomes drunk with the Unity | power, yea, omnipotence lies in its grasp.\nA nation's spirit exists through association; | a nation's spirit has no need of a body.\nSince its being manifests out of companionship, | it dies when the bands of companionship are broken.\nAre you dead? Become living through oneness of vision; | cease to be centreless, become stable.\nCreate unity of thought and action, | that you may possess authority in the world.\nZinda-Rud\nWho am I? Who art Thou? Where is the world? | Why is there a distance between me and Thee?\nSay, why am I in the bonds of destiny? | Why dost Thou die not, whilst I die?\nThe Voice of Beauty\nYou have been in the world dimensionate, | and any contained therein, therein dies.\nIf you seek life, advance your selfhood, | drown the world's dimensions in your self.\nYou shall then behold who am and who you are | how you died in the world, and how you lived.\nZinda-Rud\nAccept the excuses of this ignorant man; | remove the veil from the face of destiny.\nI have seen the revolution of Russia and Germany, | I have seen the tumult raging in Moslemdom,\nI have seen the contrivings of West and East | prevent the destinies of West and East.\nEpiphany of the Divine Majesty\nSuddenly I beheld my world, | that earth and heaven of mine,\nI saw it drowned in a light of dawn; | I saw it crimson as a jujube-tree:\nout of the epiphanies which broke in my soul | I fell drunk with ecstasy, like Moses.\nThat light revealed every secret veiled | and snatched the power of speech from my tongue.\nOut of the deep heart of the inscrutable world | an ardent, flaming melody broke forth.\nAbandon the East, be not spellbound by the West, | for all this ancient and new is not worth one barleycorn.\nThat signet-ring which you gambled away to Ahriman | should not be pledged even to trusty Gabriel.\nLife, that ornament of society, is guardian of itself; | you who are of the caravan, travel alone, yet go with all!\nYou have come forth brighter than the all-illumining sun; | so live, that you may irradiate every mote.\nAlexander, Darius, Qubad and Khusrau have departed | like a blade of grass fallen in the path of the wind.\nSo slender is your cup that the tavern has been put to shame; | seize a tumbler, and drink wisely, and so be gone!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_107","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Those who knew not I preached them ego, | For them I e\u2019er caused my fonts to flow.\nBid me burning voice with whose sole flame, | All griefs are burnt save thy love\u2019s sole aim.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_086","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"My nature is like the fresh breeze of morn: | Gentle sometimes, at other times strong;\nI give a velvet mantle to flower petals, | And to prickly tborns, the sharpness of the needle.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_084","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The Muslims have raised no armament wings, | His conscience is yet like conscience of kings.\nIf he gets back his status again, | Through his beauty his grandeur would reign.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_164","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Talking in signs and symbol is not for this age, | And I know not the art of artful sniggers;\nNo more are those who said: Rise, in God\u2019s name! | The ones alive are sweepers and grave\u2010diggers.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_309","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"In his nights behold many dawns bright, | Both the words are bright from his moon\u2019s light\nI give thee some signs for that Muslim\u2019s trace, | He welcomes his death with a smiling face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_016","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This is the first poem in Bang-i-Dara representing \u2018Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of \u2018Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of \u2018Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.","themes":["shore"],"poem":"Consumed with grief I am, I get relief in no way | O circumambient waters of the Ganges drown me\nOur land foments excessive mutual enmity | What unity ! Our closeness harbors separation\nEnmity instead of sincerity is outrageous | Enmity among the same barn\u2019s grains is outrageous\nIf the brotherly breeze has not entered in a garden | No pleasure can be derived from songs in that garden\nThough I exceedingly love the real closeness | I am upset by the mixing of waves and the shore\nThe miraculous poet is like the grain from the barn | The grain has no existence if there is no barn\nHow can beauty unveil itself if no one is anxious for sight | Lighting of the candle is meaningless if there is no assembly\nWhy does the taste for speech not change to silence | Why does this brilliance not appear out from my mirror\nAlas! My tongue poured its speech down | When war\u2019s fire had burnt the garden down","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is the first poem in Bang-i-Dara representing \u2018Allamah Iqbal's nationalistic sentiments. He laments lack of amity between the Muslims and Hindus, which were the two major nations in the Indian sub-continent. His pain was aggravated by the fact that this lack of amity was delaying the independence of India from Britain. Several poems on this subject will follow. These poems have created misunderstanding about the political ideology of \u2018Allamah Iqbal. Opinion has been expressed by some responsible persons that he was initially an Indian nationalist and was only swept away by the \"separatist ideology of the Muslim League\" into what the Indian Hindus call \"communalism\". This opinion betrays complete ignorance of the works and thought of \u2018Allamah Iqbal as well as the basics of Islam. | Allamah Iqbal loved India and its natural beauty and had respect for its heroes and heroines 1. He wanted to establish Hindu-Muslim amity to hasten India's independence from Britain. However, his political ideology was not the Western style democratic system but pan-Islamism.'"} +{"poem_id":"003_165","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"A diver after pearls Nature made me, | Though wary of the abysses of the State.\nWhomever its legerdemain may captivate, | She sets a term to every monarchy;\nFarhad\u2019s hill\u2010hewing labour still lives on, | Parvez\u2019 conquering might is dead and gone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_153","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Laden with pearls departed from the presence-hall of God | That cloud that makes the pulse of life stir in the rose-bud's vein\nAnd on its way saw Paradise, and trembled with desire | That on such exquisite abode it might descend in rain.\nA voice sounded from Paradise: 'They wait for you afar, | Kabul and Ghazni and Herat, and their new-springing grass;\nScatter the tear from Nadir's eye on the poppy's burning scar, | That never more may be put out the poppy's glowing fire!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_154","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not despair of your handful of dust, | This mutable stuff, quickly blown away.\nWhen Nature fashions some new form, it must | Have time\u2013millenia\u2013to round it off.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"005_012","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["within!\"","!","pilgrim,"],"poem":"THE saint of Hajwir was venerated by the peoples, | And Pir-i-Sanjar visited his tomb as a pilgrim,\nWith ease he broke down the mountain barriers | And sowed the seed of Islam in India.\nThe age of Omar was restored by his godliness. | The fame of the Truth was exalted by his words.\nHe was a guardian of the honour of the Koran. | The house of Falsehood fell in ruins at his gaze.\nThe dust of the Punjab was brought to life by his breath, | Our dawn was made splendid by his sun\nHe was a lover, and withal, a courier of Love: | The secrets of Love shone forth from his brow.\nI will tell a story of his perfection | And enclose a whole rose-bed in a single bud.\nA young man, cypress-tall, | Came from the town of Merv to Lahore.\nHe went to see the venerable saint, | That the sun might dispth is darkness.\n\"I am hammed in,\" he said, \"by foes; | I am as a glass in the midst of stones.\nDo thou teach me, O sire of heavenly rank, | How to lead my life amongst enemies!\"\nThe wise Director, in whose nature | Love had allied beauty with majesty,\nAnswered: \"Thou art unread in Life's lore, | Careless of its end and its beginning.\nBe without fear of others! | Thou art a sleeping force: awake!\nWhen the stone thought itself to be glass, | It became glass and got into the way of breaking.\nIf the traveller thinks himself weak, | He delivers his soul unto the brigand.\nHow long wilt thou regard thyself as water and clay? | Create from thy clay a flaming Sinai!\nWhy be angry with mighty men? | Why complain of enemies?\nI will declare the truth: thine enemy is thy friend: | His existence crowns thee with glory.\nWhosoever knows the states of the Self | Considers a powerful enemy to be a blessing from God.\nTo the seed of Man the enemy is -as a rain-cloud: | He awakens its potentialities.\nIf thy spirit be strong, the stones in thy way are as water: | What wrecks the torrent of the ups and downs of the road?\nThe sword of resolution is whetted by the stones in the way' | And put to proof by traversing stage after stage.\nWhat is the use of eating and sleeping like a beast? | What is the use of being, unless thou have strength in thyself?\nWhen thou mak'st thyself strong with Self, | Thou wilt destroy the world at thy pleasure.\nIf thou wouldst pass away, become free of Self | If thou wouldst live, become full of Self !\nWho is death? To become oblivious to Self. | Why imagine that it is the parting of soul and body?\nAbide in Self, like Joseph? | Advance from captivity to empire!\nThink of Self and be a man of action | Be a man of God, bear mysteries within!\"\nI will explain the matter by means of stories, | I will open the bud by the power of my breath.\n\"'Tis better that a lover's secret | Should be told by the lips of others.'\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"011_226","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":["lanes,"],"poem":"If a craze consumes the garden\u2019s face, | And saps its beauty and social grace.\nI poured a verve and roar, in this town lanes, | Will leave a craze yet to sharpen their brains.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_118","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"On pulpit his address a venom of bile, | In arms, hundred books to cover his wile.\nIn thy \u2018own House\u2019 I talk not in shame, | By himself though hid I feel His flame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_025","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"008_128","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Spring is come; bright glances dart. In the tulip\u2019s bowl of fire; | Thousand thousand sighs upspire. From each several ember\u2019s heart.\nPour a stcup of ruby glow. O\u2019er the garden\u2019s dusty bed; | Strange and shy, in autumn\u2019s dread, Tulip and narcissus grow.\nHue-and-scent world fills thine eyes; What the heart is, knowest thou? | \u2018Tis a moon, that round its brow. Casts a halo of the skies.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_051","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Once more I feel the urge to wail, And weep at dead of night: | O traveller, stop a bit, perchance, I face some awful site.\nAwhile in dark abyss of Fate, Dive and see beneath: | Out of this battlefield I come, Like sword out of the sheath.\nThis verse some man with witty mind, On niche of mosque did write: | These fools fell prostrate on the earth, When it was time to fight.\u201d\nO man, who at my misery scoff, Follow the road you tread: | When the cup to me was passed, The gathering all had fled.\nIqbal his glow to Muslims lent, Who in India dwell: | An easy\u2010going man he was, And served the sluggards well.\nTo find Iqbal for years on end, I did chafe and fret: | By effort great that kingly hawk, Has come within my net.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_008","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Set out once more that cup, that wine, oh Saki\u2014 | Let my true place at last be mine, oh Saki!\nThree centuries India\u2019s wine\u2010shops have been closed, | And now for your largesse we pine, oh Saki;\nMy flask of poetry held the last few drops\u2014 | Unlawful, says our crabb\u2019d devine, oh Saki.\nTruth\u2019s forest hides no lion\u2010hearts now: men grovel | Before the priest, or the saint\u2019s shrine, oh Saki.\nWho has borne off Love\u2019s valiant sword? | About An empty scabbard Wisdom\u2019s hands twine, oh Saki.\nVerse lights up life, while heart burns bright, but fades | For ever when those rays decline, oh Saki;\nBereave not of its moon my night; I see | A full moon in your goblet shine, oh Saki!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_029","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["\u2018Kafir\u2019","\u2018momin\u2019"],"poem":"The sky seldom sees alike this age, | Which hurts the heart of Jibreel, the sage.\nWhat a good temple there he makes, | Whom \u2018momin\u2019 adores and \u2018Kafir\u2019 fakes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_100","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.","themes":["Surah","Khizar","Rab\u201d\u2019s"],"poem":"Though the wine of life is the embodiment of pleasure | The cloud of life carries tears also in its skirt\nThe bubble of life dances on the wave of grief | \u201cAlam\u2019s\u201d Surah is also part of the Book of Life\nBy losing even a single petal the rose ceases to be rose | If the nightingale is unaware of autumn it ceases to be nightingale\nThe heart\u2019s story is colored with Longing\u2019s blood | The human music is incomplete without lament\u2019s cry\nFor the discerning eye the grief\u2019s scar is insight | For the soul sigh\u2019s mirror is beauty\u2019s accompaniment\nIncidents of grief give perfection to human nature | The dust of anguish is rouge for the heart\u2019s mirror\nYouth is awakened from sleep\u2019s pleasure by grief | This orchestra wakes up with this plectrum alone\nFor the heart\u2019s bird grief is the strongest feather | The human heart is a secret whose disclosure is grief\nGrief is not distress, but is the soul\u2019s silent song | Which is locked in the embrace of existence\u2019 harp\nWhose night is not acquainted with \u201cYa Rab\u201d\u2019s plaint! | Whose night does not manifest the stars of tears\nWhose heart\u2019s cup does not know breaking with grief | Who always remained ecstatic with pleasure and exhilaration\nThe gardener whose hand is safe from thorn\u2019s tip | Whose love is unaware of the pathos of separation\nThough grief\u2019s affliction is far from his life | The secret of life is concealed from his eyes\nO the one with comprehension of life\u2019s affairs | Why should not grief and sorrow be easy for you?\nLove is the introduction to the Eternity\u2019s old treatise | Human intellect is mortal but Love is eternally alive\nThe evening of death is no match to the sun of Love | Love is the warmth of life and lasts till eternity\nIf annihilation had been intended for the departed beloved | Love\u2019s zeal would have also departed from the Lover\u2019s heart\nLove does not die by the beloved\u2019s death | It stays in the soul as grief but does not die\nLover\u2019s immortality is the beloved\u2019s immortality | The beloved\u2019s life is unacquainted with mortality\nThe spring comes singing from the mountain top | Teaching the art of singing to the birds of the sky\nIts mirror is bright like the Houri\u2019s cheek | But falling on valley\u2019s rocks it is shattered\nThe river\u2019s pearls ever more beautiful became | That is by this fall they water\u2019s stars became\nThe river of flowing mercury spread and became scattered | A whole entire world of restless drops became manifest\nBut separation is the training for reunion to those drops | After a while the same river is running like a silver string\nThe flowing river of life is of the same origin | Falling from high it became the concourse of humanity\nIn the depths of this world we part to reunite | But we cry considering temporary parting as permanent\nThough the dead do die they do not perish | Really they do not get separated from us\nWhen Intellect be surrounded in worldly calamities | Or when it be besieged in the dreary night of youth\nWhen the heart\u2019s skirt be the battle field of good and evil | When journey to the goal be difficult in road\u2019s darkness\nWhen the Khizar of courage may be resigned from longing | When Intellect be helpless and conscience a silent voice\nWhen not a single fellow-traveler be in the vale of life | When not even fire-fly\u2019s spark to show the way there be\nThe foreheads of the dead brighten up in this darkness | As stars are shining in the darkness of the night","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader of Punjab. He was among the close and trusted friends of \u2018Allamah Iqbal. This poem was written for Sir Fazl-i-Hussain at the time of some very great personal loss of his. However, the achievements of Sir Fazl-i-Hussain as well as the incident prompting the poem are irrelevant to its contents. As has been explained earlier providing hope and succor to the individual as well as the Muslim Ummah was a very strong component of \u2018Allamah Iqbal\u2019s works. This poem is similar. The poem is an exegesis of The Holy Qur\u2019an 94:5-6 and excellently provides the necessary succor not only temporarily to Mian Sir Fazl-i-Hussain but for all times to every one of \u2018Allamah\u2019s readers in the hour of his trial.'"} +{"poem_id":"008_059","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Lord, who didst bring the stars to birth, Look down upon my scattered earth; | The atom doth itself enfold; This boundless wilderness behold.\nIn solitude within my breast. Immortal beauty lies at rest; | Beneath this envelope of clay. Regard the sun\u2019s effulgent ray.\nTumultuous love thou didst impart. To this my frail and mortal heart; | See now thy conflagration roll. Among the rushes of my soul.\nClothed in the robes of old disgrace. Note how I labour to efface | By hard endeavour every stain, And wash life\u2019s garment white again.\nMy dust ascending in the air. Seeks a new heaven to prepare; | This atom, That is naught, and less, Would populate a wilderness!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_143","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Mine is to wander like the breeze of morn | With a heart like a full-blown rose\u2019s rent\nAnd eyes, blind even to the evident, | Yet given to the joy of looking on.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_171","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"No truth from me can hide at all its face, | God gave me heart awake and wise, through grace.\nIn my view statesmanship cut off from creed, | Is Satan\u02b9s slave, has no qualms, but low breed.\nBy quitting Church, Europe has freedom gained: | This statesmanship is like a giant unchained.\nWhen their eyes on some weak domain alight, | Their Priests as vanguard act to wage the fight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_147","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Iran is like a boundless sea which teems | With pearls as rich as diamonds in sheen.\nYet on that sea I will not sail my barque | Whose waters do not have a single shark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_023","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.","themes":["Jam","desolate"],"poem":"O you whose life is confined in the material world | O you whose soul is imprisoned in the cage\nLook at the freedom of this garden's warblers | Look at the prosperity of those once desolate\nThis is the congregation with which I was concerned | This is the reward of patience and perseverance\nMy tomb-stone is ardently desirous of speech, look ! | At this tomb-stone's inscription with insight look !\nIf your aim in the world is dan's education | Never teach your nation world's abdication\nDo not use your tongue for sectarianism | Resurrection Day's tumult for booty is stalking\nYour writings should pave the way for unity | Beware! No heart should be hurt by your speech\nIn the new congregation do not start old tales | Do not start again what are now unacceptable tales\nListen to my advice if you are any statesman | Courage is your support if you are a leader of men\nHesitation in expressing your purpose does not behoove you | If your intentions are good you should not fear anything\nThe Mu\u2019min's heart is clear of fear and hypocrisy | The Mu\u2019min's heart is fearless against the ruler's power\nIf your hands do hold the miraculous pen | If your heart's cup is clear like the cup of Jam\nYou are a Divine pupil! Keep your tongue immaculate! | Beware, Lest your prayer's call remains unanswered!\nWith the miracle of your verse awaken those sleeping | Burn down falsehood's produce with the flame of your call","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as '\"Saiyyid\" or \"Sir Saiyyid\" is the popular name of Sir Saiyyid Ahmad Khan. This poem is the spontaneous expression of the sentiments which must have been created in the heart of \u2018Allamah Iqbal when he visited the grave of Sir Saiyyid Ahmad Khan in the yard of the Central Mosque of the Muslim University, Aligarh. The poem contains the advice which the deceased would have given to the poet if both had met in actual life. The poem is an indication of the reverence of \u2018Allamah Iqbal for Sir Saiyyid Ahmad Khan. The advice contained in this poem applies to any sincere leader.'"} +{"poem_id":"003_006","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}","themes":[],"poem":"Perhaps the part of year that Spring you deem, | In others\u02b9 view destructive Autumn it may seem!\nThe worldly affairs one pattern don\u02b9t retain, | So pilgrim wise, think not of loss and gain!\nThe thing you take for sky of earthly tract, | Perhaps is soil of some other world in fact!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as 'We live on earth like we will be living here forever but this is not true. It is not necessary that the person on which we believe the most is who we think he is. | {Contributed by user: Faisal Azizi Bandagi}'"} +{"poem_id":"007_119","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Somnath."],"poem":"Philosophers break idols in their wrath, | But still are prisoners of Being\u2019s Somnath.\nThey chase God and His angels. But how can | They capture them? Have they yet captured man?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_154","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["sand,"],"poem":"You too take the wine from friend\u2019s cup warm, | To be for ever in the friend\u2019s arm.\nNo bows are these O, \u2018Aziz of Arab land\u2019, | From eyelash I\u2019m dusting my friend\u2019s door sand,","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_291","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["dark."],"poem":"Like me you are too wrapped in a veil, | You turn to self when that good day\nI hail My fear of living takes, to Kufr\u2019s camp hark! | book\u2019s knowledge leads to Kufr\u2019s pitch dark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_016","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Wali,","saying?","disciples.","mankind.","more?\""],"poem":"IMBUE thine heart With the tincture of Allah, | Give honour and glory to Love!\nThe Muslim's nature prevails by means of love: | The Muslim, if he be not loving, is an infidel.\nUpon God depends his seeing and not seeing, | His eating, drinking, and sleeping.\nIn his will that which God wills becomes lost | \"How small a man believe this saying?\nHe encamps in the, field of \"There is no god but Allah\"; | In the world he is a witness to mankind.\nHis high estate is attested by the Prophet who was sent to men and Jinn | The most truthful of witnesses.\nLeave words and seek that spiritual state, | Shed the light of God o'er the darkness of thy deeds!\nAlbeit clad in kingly robe, live as a dervish, | Live wakeful and meditating on God!\nWhatever thou dost, let it be thine aim therein to draw nigh to God, | That his glory may be made manifest by thee\nPeace becomes an evil, if its object aught else; | War is good if its object is God.\nIf God be not exalted by our swords | War dishonours the people.\nThe holy Sheikh Miyan Mir Wali, | By the light of whose soul every hidden thing was revealed\nHis feet were firmly planted on the path of Muhammad, | He was a flute for the impassioned music of love.\nHis tomb keeps our city safe from harm | And causes the beams of true religion to shine on us.\nHeaven stooped its brow to his threshold, | The Emperor of Indian was one of his disciples.\nNow, this monarch had sown the seed of ambition in his heart | And was resolved on conquest.\nThe flames of vain desire were alight in him, | He was teaching his sword to ask, \"Is there any more?\"\nIn the Deccan was a great noise of war | His army stood on the battle field.\nHe went to the Sheikh of heaven-high dignity | That he might receive his blessing:\nThe Muslim turns from this world to God | And strengthens policy with prayer.\nThe Sheikh made no answer to the Emperor's speech, | The assembly of dervishes was all ears,\nUntil a disciple, in his hand a silver coin, | Opened his lips and broke the silence-,\nSaying, \"Accept this poor offering from me, | O guide of them that have lost the way to God!\nMy limbs were bathed in sweat of labour | Before I put away a dirhem in my skirt.\"\nThe Sheikh said: \"This money ought to be given to our Sultan, | Who is a beggar wearing the raiment of a king.\nThough he holds sway over sun, moon. and stars, | Our Emperor is the most penniless of mankind.\nHis eye is fixed on the table of strangers, | The fire of his hunger hath consumed a whole world.\nHis sword is followed by famine and plague, | His building lays wide and waste.\nThe folk are crying out because of his indigence; | His empty handedness causes him to plunder the weak.\nHis power is an enemy to all: | Humankind are the caravan and he the brigand.\nIn his self-delusion and ignorance | He calls pillage by the name of empire\nBoth the royal troops and those of the enemy | Are cloven in twain by the sword of his hunger.\nThe beggar's hunger consumes his own soul, | But the Sultan's hunger destroys state and religion.\nWhoso shall draw the sword for anything except Allah, | His sword is sheathed in his own breast.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"011_184","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":["he."],"poem":"The Mullah and Sufi are cross in deed, | His eye seldom sees the pitch in its seed.\nIf this is the faith which I have in me, | To oust me from Kaaba a right has he.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_169","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"He could fly high but he wasn\u2019t daring and passionate, | The sage remained a stranger to the secret of Love.\nThe vulture roamed around the air like an eagle, | But could not get acquainted with the taste of a fresh prey.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_081","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"My talk makes Shaykh and Mullah show wrath undue, | Though disciples can put up with what is true.\nThat race is soon deprived of glorious deeds, | For talk on Being and Attributes hatred breeds.\nThis cosmos old is wrought in such a cast | That tavern, saki and flask don\u02b9t for e\u02b9er last.\nThat nation has the right to luck in life | Whose youth for honey take worldly blows and strife.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_123","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The craftsmen by their tact have built, Such works that Eden jealous make: | The eyes endowed with sight can see, States hid that stir the heart and rake.\nThere is no self nor usual change, Of morn and night at all is found | The Muslims have got rid entire, Of combats and shun such a round.\nAli! the infidel poor still, Pays homage to his idols old | Though their broken state he knows, Yet on him they retain their hold.\nYou are a corpse and your art, The leader of your funeral rite | In pitch dark bed\u2010room of the grave, Of life the fellow catches sight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_046","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"All life is voyaging, all life in motion, | Moon, stars, and creatures, of air and ocean.\nTo you the champion, the lord of battle, | Bright angels offer, their swords\u2019 devotion\nBut of that blindness, that caravan spirit! | Of your own greatness, you have no notion.\nHow long this bondage to darkness? Choose now: | A prince\u2019s scepter,\u2014 a hermit\u2019s potion.\nI know our priesthood, how faint in action, | In sermons pouring, a languid lotion.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_134","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I am a slave set free, And Love still leadeth me; | Love is my leader still, Mind bows to do my will.\nThe tumult flareth up. Out of my circling cup; | This is my evening star, My full moon, flaming far.\nThe spirit slept at rest, Desire stirred not the breast, | Then struck a drunken air. Caught in my circling snare.\nO world of scent and hue, How long shall we so do? | Death thy survival proves. My living all is Love\u2019s.\nThe One my thought reveals, The One my thought conceals; | Here is His dwelling-place\u2013 Behold my lofty grace!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_121","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["place"],"poem":"For any one\u2019s boon this heart owes not, | With my own hand I opened each tough knot.\nI banked on else once save Allah\u2019s grace, | I fell hundred times from self\u2019s high place","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_023","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"I come from the temple of Magians intoxicated with the passing of wine. | In the state of La (Negation) I was inebriate with the wine of Illa (Affirmation)\nI know his eyes perceives the capacity of every person, | the saqi has made me ecstatic by his blandishment and beckoning.\nit is time I should again open the tavern of Rumi. | I have seen the custodian of the Harem intoxicated in the churchyard.\nIt is not the work of a philosopher, catch hold of the hem of a Kalim (Moses, who conversed with God). | A hundred persons enrapt with the shore and but one tipsy with the river.\nI took my heart to the garden where it became numb with the breeze | It dies in the garden, this tulip stimulated by the desert.\nFrom his delightful words, the secrets of the Harem shine out. | I saw a mini-infidel yesterday intoxicated in the valley of Bat\u2019ha\nIs this Sinai or Faran? O God, what is this place? | Each particle of my dust is an eye lost in beholding.\nThe garment of that Interstise that cannot be crossed. | I behold in his saying: For me two garbs (Continence and Jihad)\nBoth his Faith and system expositions of the whole; | on his forehead inscribed the destiny of all.\nIntellect made him knower of secrets, | love made him a matchless sword.\nHe is the destination of the caravan of ardour, | we are but a pinch of dust and he the heart thereof.\nTo see him openly is our Asra, | and in his inner self is our Aqsa.\nFrom his garment I sensed his perfume; | he gave us the shout of Allah-hu.\nWhat did my reckless love do to my heart? | Whatever tempestuous wine did to the flask.\nIt leapt in the chest because of wild rapture | till it rushed out of the eyes.\nIt said: I am Gabriel and radiant light; | I never saw him like this before.\nIt recited lines from Rumi, laughed and wept, | O God! who is this Sage gone wild?\nIt talked to me so volubly in the sanctuary, | talking of wine, Magian pages and wine cups.\nI asked it what audacious words these be; | close your lips for this is a solemn occasion.\nI have nurtured you with my blood | and made you fit for raising a morning sigh.\nNote again this point you who understand, | the love of disciplined lovers is naught but restraint.\nIt said: Reason and restraint are a blight for the heart, | ecstasy and frenzy are heart's nature.\nIt raised shouts upon shouts till it fell into prostration; | there was only the flame of its voice but itself no more!","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_355","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["florist","\u2018nargis\u2019"],"poem":"No pomp and show I have in this globe. | Nor destined to me a crest or robe.\nAs the garden\u2019s foe the florist dubbed me, | Since I gave to \u2018nargis\u2019 an eye to see.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_094","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.","themes":["Constantinople","Baghdad","Jahanabad","Yathrib!","vines","al-Umam","Millat-i-Baiza","Hajj-i-Akbar","Mahda","Qurtubah","tur","this","Ansara","throne","pearls","Delhi","Shah-i-Lawlak","Iram"],"poem":"The region of Delhi is adored by my grieved heart | In every speck of it the ancestors\u2019 blood is asleep\nWhy should not the land of this desolate garden be holy? | This region is the shrine of the grandeur of Islam\nKings of the Khair al-Umam are asleep in this land | Dependent on whose rule remained the world order\nMemory of assembly\u2019s warmth still renders the heart restless | The splendor has been burnt but memory of the splendor is still secure\nThough Jahanabad also is a shrine for the Muslim | Baghdad as well is deserving of this magnificence\nThis is the garden the source of whose pride was | The wild tulip which was called the culture of Hijaz\nWhy should not the dust of this habitation be equivalent to Iram | Which witnessed the footsteps of the Prophet\u2019s successors\nThe garden whose flower buds were the garden\u2019s wealth is this | The grave yard of those who made Rome tremble is this\nThe land of Qurtubah also is the light of the Muslim\u2019s eye | Which shined in Europe\u2019s darkness like the candle of tur\nExtinguishing of this lamp dispersed the assembly of Millat-i-Baiza | And lighted the lamp of the present day\u2019s materialistic civilization\nThis holy region is the grave of that civilization | With which the life blood still exists in the veins of Europe\u2019s vines\nThe tract of Constantinople that is the Caesar\u2019s city | The perpetual banner of the grandeur of the Ummah\u2019s Mahda\nLike the Haram\u2019s dust this region is also holy | It is the shrine of descendants of Shah-i-Lawlak\nIts breeze is holy like the fragrance of rose | A voice is calling from the tomb of Ayyub Ansara\n\u201cO Muslim! this city is the heart of the Nation of Islam ! | This city is the reward for millenniums of blood sacrifices!\u201d\nBut you are that land, O the resting place of Mustafa | Even to the Ka`bah whose sight is better than Hajj-i-Akbar\nIn the world\u2019s ring you are shining like a gem | Your land was the birth place of our grandeur\nThat Magnificent Emperor got rest in your midst | Under whose protection the world nations got security\nWhose successors became rulers of world\u2019s empires | Became successors of Caesar, inheritors of Jam\u2019s throne\nIf the Muslim nationalism is restricted to place | Neither India nor Persia nor Syria is its base\nAh Yathrib! You are the Muslim\u2019s homeland and his shelter | You are the focal point of the rays of his inner feelings\nAs long as you exist, we will also flourish in the world | You are the morning of this garden we are the dew\u2019s pearls","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The rise and fall of he Muslim Ummah was a very favorite topic with \u2018Allamah Iqbal. His pride at the achievements of the Ummah during the period of its glory knew no bounds, and similar was his grief at its decline and degeneration down to his days. The latest wound to his heart was the destruction of the Uthmaniyah Khilafah and its dismemberment into secular nation states. This tragedy was, in a great measure, brought about by the untimely rebellion of the Arab world, which can only be called a treason. However, the purpose of bringing both these aspects to the Muslim Ummah\u2019s attention was to remind it of its past glory and to persuade it to start the difficult but not impossible task of reformation which would lead to its rejuvenation and renaissance. This poem is one such effort, and deals with just one aspect of the Islamic civilization, viz. the grandeur of its cities.'"} +{"poem_id":"010_020","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"Cries arise from my heart in spite of all restraint, | Alas! that city we had in the times past.\nThat city, those palaces, streets are all in ruin, | That glory, splendour, magnificence a mere tale now.\nThe cupola, circumambulated by the lofty sky, | this is the grave of Sultan Mahmud.\nHe whose name a babe when weaned of mother\u2019s milk, | first pronounced in the cradle.\nA consuming lightning his unsparing sword; | lands and climes aquiver on his onslaught.\nUnder the sky his flag a sign of God, | angels reciting the Qur\u2019an on his grave.\nMy nimble fancy took me off from myself | so that I did not remain in this world of late and soon.\nThat sun arose in my breast by the effulgence of which | the hidden became manifest.\nThe sun on high prostrates before whose splendour; | from his rays the past rises up.\nI was rid of this world of eyes and ears | so that I clearly saw the past morning like today.\nThe city of Ghazna, a paradise of colour and hue, | with streams to aflow trilling out songs\nin the palaces and common streets. | Its palaces ranged row upon row,\nthe sky grazing with its cupolas. | I daw the bard of Tus in The royal assembly\nand the army of Mahmud in the battlefield | My spirit strolled in the world of secrets\ntill a frenzied one woke me up. | That fervour, that intensity and poignancy of his,\nspeaking like an audacious voluptuary. | he sowed the seed of a tear in that wilderness.\nHe was having a colloquy with God. | Since I was not unaware of this secret,","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"007_082","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Learn to respect yourself, O childish one. | Are you a Muslim? Then abandon pride\nOf birth. If Arabs preen themselves on skin | And bleed, say goodbye to them there and then.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"010_008","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[";","mosques,","himself;","bushes.","worship","eternity.","heart","slave,","faqir.","vision","life.","water.","kings,","forehead.","glass.","burdens","kettle,","sounds.","death,","smell.","call","assembly,","not"],"poem":"The free man is strong through repetition of Fear not ; | in the battlefield we are hesitant while he is daring;\nthe free man is clairvoyant through There is no deity, | he does not fall into the snare of kings and lords;\nlike the camel, the free man carries burdens : | he carries burdens but lives on thorny bushes.\nHe sets his foot so firmly on the ground | that the pulse of the pathway begins to throb with his ardour;\nhis soul becomes more everlasting through death, | his call of takbir is beyond words and sounds.\nThe dervish gets tribute from kings, | who regards the stones of the pathway as mere glass.\nThe warmth of your nature is due to his red wine; | your stream is watered by his river.\nKings in their silken robes | are pallid from fear of that naked faqir.\nThe essence of faith for us is report, for him it is vision | he is within the house while we are outside the door;\nwe are friends of the Church, we sell mosques, | He quaffs cups from the bands of Mustafa himself;\nHe is not indebted to the wine-seller, nor has be the cup in his hand ; | we have empty cups, while he is intoxicated since eternity.\nThe face of the rose is red through his grace, | his smoke is brighter than our fire.\nHe has in his bosom a clarion call to nations, | their destiny is inscribed on his forehead.\nWe turn in worship sometimes to the Church and sometimes to the temple, | he does not seek his sustenance from others\u2019 hands;\nwe are all slaves of the Franks, he is His slave, | he cannot be contained in this world of colour and smell.\nOur days and nights are spent in anxiety for livelihood; | but what is our end ? \u2013 pains of death.\nHe alone has stability amidst this world of instability; | death for him is one of the stations of life.\nThe people of the heart feel frustrated in our company, | but the grace of his company puts a heart even into dust.\nOur life is subject to doubts and misgivings, | he is all activity and little talk;\nwe are beggars roaming the streets and destitute, | his Faqr is equipped with the sword of There is no deity;\nWe are mere straw caught in a whirlwind, | his stroke on the mountain brings out springs of water.\nGet acquainted with him and avoid us, | destroy your present house and acquire a new one.\nComplain not of the revolving sky | revive yourself through associating with that living person.\nAssociation is better than knowledge of books, | companionship of free men is creative of men.\nA free man is a deep and shoreless sea, | get your water from an ocean and not from a canal.\nHis breast is in ferment like a boiling kettle, | for him a solid mountain is like a heap of sand.\nIn peace, he is the ornament of the assembly, | like spring wind to the garden;\non the day of battle, he, the knower of his destiny, | digs his own grave with his own sword;\nfly from us like an arrow, | and catch hold of his skirt with a frenzy.\nThe seed of the heart does not develop out of water and clay, | without the look of the people of the heart.\nIn this world you do not count more than a piece of straw | unless you attach yourself to the skirt of somebody.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"001_154","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem repeats the message of \u2018Allamah Iqbal for unity in the Muslim Ummah.","themes":[],"poem":"The branch of the tree which got separated in autumn | Is not possible to green up with the cloud of spring\nThe autumn season for this branch is ever-lasting | It has no connection with flourishing in the spring\nAutumn season prevails in your rose garden also | The pocket of the rose is devoid of good cash\nThe birds which were singing in the seclusion of leaves | Have departed from your shady tree\u2019s leaves\nYou should learn a lesson from the separated branch | As you are unacquainted with the customs of the world\nKeep very strong communication with the nation | Remain attached to the tree and have spring\u2019s expectation!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem repeats the message of \u2018Allamah Iqbal for unity in the Muslim Ummah.'"} +{"poem_id":"011_211","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":["Arab"],"poem":"To Arab poets sweet on my part say, | I shun to versify on red lips gay.\nFrom a beam I had of Holy Book\u2019s light, | After hundred years nights I see a dawn bright","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_391","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Hindi","warriors"],"poem":"A paradise lies for the pious alone, | A paradise waits for the warriors lone.\nTell the Hindi Muslims to sing in glee, | There lies for them a paradise free.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_012","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"A flame is in my minstrelsy, A fearlessness, a tragedy; | A spark is smouldering in my corn, And sprightly blows the breath of morn.\nLove keeps no state, no manner grand. And yet an axe is in Love\u2019s hand | Wherewith the mountain\u2019s heart is hued. All innocent of Parviz\u2019 blood.\nIt pricked my heart, this subtlety. An orator once told to me: | \u2018The loved one\u2019s glance hath more to teach. Than all the wizardry of speech.\u2019\nCome to my pillow once again; Sit for one moment; for the pain | Of separation wracks my soul, My cup of loneliness is full.\nAwhile into the mead I came, Naked my anguished spirit\u2019s flame; | The breeze of morning fiercer blew, My heart was sprinkled o\u2019er with dew.\nThe secret sign will overset. The lover\u2019s shrine entire; and yet | It is the fearless glance I need. That makes the lovers\u2019 heart to bleed.\nWater\u2019s the seat of both, and clay; What is the mystery then, I pray. | The mind doth like the clay right well, But there the heart is loth to dwell?\nBehold, and see! in India\u2019s domain. Thou shalt not find the like again, | That, though a Brahman\u2019s son I be, Tabriz and Rum stand wide to me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"004_028","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Come out of the monastery and play the role of Shabbir, | for monastery\u2019s faqr is but grief and affliction.\nThy religion and literature both smell of renunciation: | symbol of old age of dying nations.\nImperialism has myriads of Satans with eyes full of magic charms | that evoke among the prey an irresistible urge to be its victim.\nHow carelessly they passed by, with no ear to my lamentations, | The Kashmiri\u2019s black eyes, so lacking in lustre and life, who made them so dead and mute?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"007_089","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"With all Your glory, You keep Yourself veiled; | You cannot bear our Passion\u2019s eager gaze.\nYou course in our blood like a potent wine; | Yet how aloof, how distant are Your ways!","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_370","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"If a wise man holds clean conscience and soul, | Being a poor man he plays a wise man\u2019s role,\nA robe of State, on a filthy rich\u2019s back, | Looks a silken pack on donkey\u2019s back.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_137","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The Persian Muse is mirthsome and heart\u2010easing, | No whetstone for the sword\u2010edge of the self.\nBetter the song\u2010bird of the dawn be still, | Than by her notes lull flowerland into languor.\nWhat use the patient axe that hews through mountains | Yet leaves Parvez and his proud throne unscathed?\nThis is an age, Iqbal, for craving flint: | From all glass\u2010wares they show you, turn away.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_007","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"","themes":[],"poem":"The sun, the moon, the stars, And this azure sky all around\u2014 | Who can tell for sure all this is, The world nothingness or being!\nThe ideas of roads and destinations, Are fictions and myths | As life is aimless journey, indeed\nAlas! Time\u2019s hand wiped out, | That monument of the perfections Of Ahmad and Mahmood.\nHis sudden death signifies, The decline of knowledge and art | His, Masood\u2019s, who was The most valuable asset\nOf this caravan of ours, The indifferent cold manner of Worldly men moves me to tears, | They reckon the dawn wails of birds As lilting songs!\nPlease! Do not plead that The remedy of grief for a friend, Lies hidden in patience! | Please do not say that in patience lies, The solution of Death\u2019s riddle!\nA heart, howsoever loving and patient, is All the same, a stone. | And between love and patience lie A thousand miles.\nSaadi\nDon\u2019t ask what is fleeting life For, who knows what means | This combine of magic and colour charm?\nOne born of dust must hide in dust. | But what does it mean? A short lived absence or extinction?\nThis man, this mere dust of path, Has been endowed with artistic taste. | Of this, Reason cannot reveal the aim.\nAre the heart and vision too, The miracles of this very water and clay? | If not, what then is the end\u2010all of man?\nThe moving soul of this universe is 'There is no god but God', | Then why the Messiah, the nails and the cross?\nFrom whom should be demanded The blood\u2010money of longings spilt? | For, who is the guilty and what the blood money?\nGrieve not that we are In the bondage of this world, | As the heart that we have, Breaks all magic spells.\nIf the self lives, death is but A sojourn in life: | as love Tries death in a test of eternal life.\nIf the self is alive, your ocean is shoreless | And the waves of the Nile, of Euphrates are restless, separated from you.\nIf the self is dead, you are like a straw before the breeze, | If the self is alive, you the sultan of all existence.\nIf the eye is deprived of One vision of beauty exposed, | Myriad exposures of beauty Compensate for one loss.\nThe station of a true momin is Beyond the sky\u2019s reach. | Below, from the earth to the Pleiades, All are idol\u2010houses of Lat and Manat.\nHis eternal abode is The sacred precinct of the One and the Only One, | Not this gloomy dusty grave Nor this exposure house of Attributes!\nThose self\u2010aware who have Leapt above this abode of dust | Have broken the spell of The sun, the sky and the stars!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"008_024","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"All that in life I love the best. Is the sweet fever of thy quest; | The way is like an adder\u2019s sting, Be not to thee my wayfaring.\nLo, Gabriel with naked heart. Out of love\u2019s bosom doth depart, | Hopeful to catch a spark of fire. From the vast flame of thy desire.\nAnon I rend my veil in twain, Yearning the vision to attain; | Anon with unavailing sight. I veil myself before thy light.\nWhether in quest of thee I go, Or at the last myself to know, | Intellect, heart, sight\u2014all astray. Blindly the wander on thy way.\nI was a seedling of thy mead; Sprinkle thy dew upon my head; | The blossom\u2019s heart will quicken, yet, No drop hall lack the rivulet.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_162","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Those vultures of the West have yet to learn | What poisons lurk in Abyssinia\u2019s corpse,\nThat rotting carcass ready to fall in pieces. | Civilization\u2019s zenith, nadir of virtue;\nIn our world pillage is the nation\u2019s trade, | Each wolf aprowl for inoffensive lambs.\nWoe to the shining honour of the Church, | For Rome has shivered it in the market\u2010place!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_019","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O swift-winged bird, with your light weight, | You are the joy of flying incarnate.\nWe are held down to earth by worldly greed: | You fly because your happy wings vibrate.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_241","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TURKS OF OTTOMAN EMPIRE","description":"","themes":["do."],"poem":"How daring were they who broke his charms, | Who paid no heed to his pledges warm.\nGet not despaired, have thy ego\u2019s own view, | What did the past nations you also do.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_013","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"All the dear delight to see. Are the eyes and heart of me: | If I new an idol fair. From the rock, what sin is there?\nThou art all in veil arrayed, Lest thy beauty be displayed; | If I do not weep for rue, Say, what other, can I do?\nAh, if thou wouldst tread sedate. Where the caravan doth wait ! | All we offer in the mart. Is a worthless, broken heart.\nOnce a lyric I designed. That a song might ease my mind; | Will it quench the torch\u2019s glow. When the spark doth upward go?\nThis my heart thou gavest me. Liketh not in veil to be; | Give it vision, to descry. In the flint the flame doth lie.\nThere was rapture in my heart; Wonder, that thou didst impart; | To the given heart in me. All thy love\u2019s sweet agony.\nWhen the waves tumultuous be, None will put his barque to sea; | It is love that peril sore. Vieweth on the tranquil shore.\nPast all worldly gods I went. Splendidly indifferent, | As the risen moon by far. Out-illuminetlh a star.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_117","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.","themes":["insane","light","masters","wine","collars","Faran","Hidden","Kalam"],"poem":"The Poet\nLast night I said to the candle of my desolate house | \u201cYour hair gets combed by the wings of the moth\nIn the world I am like the lamp of the wilderness\u2019 tulip | I am neither in an assembly\u2019s lot, nor in a house\u2019 fortune\nSince a long time I am also burning my breath like you | Though I am circling the flame no moth has hit its wing\nMany an effulgence is crammed in my life of unfulfilled desires | Not a single loving heart rises in this assembly\nFrom where have you acquired this world-illuminating fire? | You have infused the love of Kalam in the poor insect\u201d !\nThe Candle\n\u201cThe blow of breath which gives me the message of death | By the same blow of breath your lip is melodious\nI am alight because burning is built into my nature | You are alight so that the moths may have the love of yours\nI am weeping because a flood gushes forth from my heart | You shed dew so that garden\u2019s assembly may sing praises yours\nMy morning is adorned with the roses from my night\u2019s toil | Your tomorrow is unaware of the today of yours\nThough you are lightened your are devoid of the inner heat | Like the lamp of the wilderness\u2019 tulip is the flame of yours\nJust think if cup-bearer\u2019s title is appropriate for you | Assembly is thirsty and the wine-measure is empty of yours\nYour ways are different, the law of the Millat is different | Your mirror has been disgraced by the ugly appearance of yours\nWith the Ka\u2018bah by your side you are temple\u2019s lover | How rebellious is the irresponsible love of yours\nThat Qais be produced in your assembly is not possible | Your wilderness is straitened, without Lailah is the litter of yours\nO brilliant pearl ! O the one reared in the wave\u2019s lap | Unacquainted with the taste of storms is the ocean of yours\nWhy are you singing now? your garden is in disorder! | Your singing is out of place, your music is out of season\nThose who were anxious for the Spectacle have departed | Your coming now with general Sighting\u2019s promise matters little\nThose old ardent lovers of wine are gone from the assembly | O cub-bearer ! Your coming now in assembly with strong wine in the cup matters little\nAh ! When the rose garden\u2019s organization has already got disorganized | If the flower got the message of spring breeze matters little\nThe lover\u2019s condition was worth seeing at the night\u2019s end | The Beloved\u2019s arrival early in the morning matters little\nExtinguished is the flame which was every moth\u2019s objective | If some pursuer of perfect love came now it matters little\nThe flowers do not care, you may or may not sing | The caravan is callous, the bell may or may not ring\nIf devoid of love\u2019s warmth you remained even as assembly\u2019s candle | Your moths also unacquainted with this taste remained\nIf you could string them together on the thread of Love | Then why did the beads of your rosary scattered remain?\nGone is the courageous Love, gone is the sublime thinking | In your assembly neither the insane nor the sages remain\nGone is that burning of Love, gone is that heart\u2019s pathos | What good it is if the moths round the candle did remain?\nVery well, the cup-bearer you may be, whom will you serve wine | Now neither those wine-drinkers nor those taverns did remain\nToday a broken decanter is crying for the cup-bearer | Whose goblets in circulation till yesterday did remain\nToday are silent those Love-cherishing expanses | Where Lailah and her lovers dancing did remain\nHow disappointing ! The caravan\u2019s wealth is gone | The feeling of loss from caravan\u2019s heart is gone\nWith whose activities the wilderness was once flourishing | Their cities are wiped out, habitations desolate have became\nThe prayers which established the grandeur of Tawhad | Those prayers offerings to Brahman in India have become\nIn this world ever-lasting comfort on laws\u2019 observance depends | To the ocean wave freedoms prelude to lamentation have become\nThe Manifestation Itself was longing for whose eyes | Those eyes despaired of Aiman\u2019s light have become\nThousands of nightingales were flying about in the rose-garden | What happened to them that they confined to the nests have become ?\nIn the celestial expanse whose lightning power was panoramic | Those lightning\u2019s satiated with the barn\u2019s sides have become\nWhy should the blood letting eye ingratiated to the rose garden be ? | With continuous tears the eyes fully satiated with embers have become\nHowever, the grief\u2019s night gives the message of \u2018Eid\u2019s morning | In the darkness of the night the ray of hope has appeared\nGlad tidings, O cup-bearer of the tavern of Hijaz | After ages your rinds have regained consciousness\nWealth of self-respect was the price for other\u2019s wine | Now your shop is again full of calls for the carousal\nAbout to break is the magic of India\u2019s white faced masters | Again the Sulaima\u2019s eye is the harbinger of clamor\u2019s message\nThere is clamor again for cup-bearer to bring the home-made wine | As the heart\u2019s uproars have been silenced by the West\u2019s wine\nSing because this is not the time for silence | The dawn\u2019s sky is shouldering the sun like decanter\nBurn in sympathy with others and also make others burn | Listen if you can, a bright Hadath has been conveyed to you\nAncestors have said that poetry is a part of prophethood | Yes, convey to the Millat the glad tidings of the Messenger Angel !\nAwaken the eye with the promise of the Beloved\u2019s Sight | Bring the heart to life with the warmth of speech\u2019s skill\nYour love for indulgence became a robber of courage | You were an ocean in wilderness, in garden a brook you became\nWhen you stood firm in your purity, you had the nation also | Caravan of fragrance after leaving the rose scattered became\nThe life of the drop has lessons of the secrets of life | Sometimes pearl, sometimes dew, sometimes tear it became\nObtain it from somewhere it is a great wealth | What good is life if the heart unaware of bosom became\nYour honor depended upon the organization of the Millat | When this organization departed, disgraced world wide you became\nThe individual is firm by nation\u2019s coherence, otherwise nothing | The wave is only in the ocean, and outside it is nothing\nKeep the love concealed in your heart\u2019s veil still | That is do not disgrace your wine like the decanter\nPitch your tent in the Valley of Sinai like Kalam | Make the Truth\u2019s flame destroyer of home\u2019s comfort\nThe candle should also know the result of atrocities | Make the moth\u2019s ashes restorer of the morning\nIf you are self-respecting be not obliged to the cup-bearer | In the ocean\u2019s midst turn the goblet up side down like the bubble\nNo joy remains in the old mountains and wilderness | Your love is new, you should create new wilderness\nIf the destiny has destroyed you completely | From downfall make a new rod like the seed\nYes !@ Build your nest again on the same old branch | Make the rose garden\u2019s residents martyrs of the song of intoxication\nIn this garden be the nightingale\u2019s follower or rose\u2019 pupil | Either be all complaint or do not produce any music\nWhy are you silent in the garden like dew\u2019s retreat | Open your lips, you are the music of the world\u2019s harp!\nBecome somewhat acquainted with your own reality O farmer! | The grain, the cultivation, the rain, as well as the produce you are\nAh ! Whose search keeps you aimlessly wandering | The path, the traveler, the guide, as well as the destination you are\nWhy is your heart trembling with the fear of the storm? | The sailor, the ocean, the boat, as well as the sea-shore you are\nCome and look some time in the lane of the torn collars | Qais, Lailah, the wilderness as well as the litter on the camel you are\nWoe foolishness ! You are in need of the cup-bearer | The wine, the decanter, the cup-bearer, as well as the assembly you are\nBecoming a flame burn down the rubbish of Godlessness | Why are you afraid of the falsehood? The destroyer of falsehood also you are\nO imprudent one ! You are the essence of time\u2019s mirror | The ultimate message of God in the world you are !\nO imprudent one ! Be aware of your own reality as | Though you are only a drop your reality is also like the boundless ocean\nWhy are you imprisoned in the spell of poor resources | Just look, concealed in you is also the storm\u2019s power!\nYour breast is custodian of the love\u2019s message of the one | Who is Apparent as well as Hidden in the universe\u2019 system\nWhat conquers the whole world without sword and gun | If you understand the material is also in your mettle\nO indolent One! Do you remember that covenant also? | On which Mount Faran till now is a silent witness\nO ignorant one ! Only you became contented with some flower buds | Otherwise in the rose-garden there is also cure for the receiver\u2019s small capacity!\nThe heart\u2019s state is produced in the speech\u2019s curtain | In decanter\u2019s veil the wine is apparent as well as veiled\nMy fiery music has burnt me down | And this is the very means of my life!\nLook into my breast for the secret of this fiery music | Look into heart\u2019s mirror for destiny\u2019s manifestation !\nThe sky will shine mirror-like with the morning\u2019s light | And the night\u2019s darkness will be speeding away!\nThe spring breeze will be so melody inspiring | That flower-bed\u2019s silent fragrance will become melodious!\nThe garden\u2019s afflicted ones will unite with other afflicted ones | The zephyr will become companion of the rose\u2019 assembly!\nMy gentle spray of dew will produce warmth and music | Every flower-bud of this garden will become appreciative of pathos!\nYou will see the result of the glory of the river\u2019s flow | The restless wave itself will become its ankle\u2019s chain!\nThe hearts will again recall the message of prostrations | The foreheads will become acquainted with the Haram\u2019s dust\nThe hunter\u2019s wailing will give material for the birds\u2019 singing | Colored with flower-picker\u2019s blood the flower-bud will became\nWhatever the eye is seeing cannot be described by the lips | I am lost in amazement as to what the world will become !\nThe night will eventually disappear by sun\u2019s appearance! | This garden will be filled with the Light of Tawhad!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is one of the series of long poems starting with poem 88, Shakwah (The Complaint). As explained in the introduction to that poem this series of poems deals with the rise, glory, achievements, decline and fall of the Muslim world. As stated earlier this subject was the one dearest to \u2018Allamah Iqbal and perhaps the raison d`etre of his works. In Shakwah the emphasis is on the services and achievements of the early Muslims in the cause of Islam and God. In the present poem the field has widened. The poem is an allegory describing a conversation with the candle. The poet himself represents an average Muslim leader, spiritual as well as secular. He starts with asking the candle the reason for its effectiveness in creating its love in the moth and the one for his own ineptitude in the field of influencing his own circle. The candle states the reason to be its own sincerity and the lack of it in the leaders. The main cause of the present deplorable condition of the Muslim Ummah is its distancing itself from the Holy Qur\u2019an and Islamic values. The recent efforts at reform are inadequate as well as too late. However, like other works of \u2018Allamah Iqbal, in this poem also the state of his frustration is not permanent. The candle gives the message of hope and points out that the Muslim Ummah is waking up to its responsibilities and is starting to face its adversaries with the help of the Holy Qur\u2019an. The great potential of the Ummah is described in detail and the poem ends with firm hope and promise of success for the Ummah and defeat of our enemies and their value system. The climax is reached in the last verse.'"} +{"poem_id":"007_126","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Why sorrow? The heart does not live by breath | And is not chained to being and to death.\nDeath, O short-sighted man, you need not fear. | If breathing stops, the heart will still be there.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_053","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"In thy hands I now deliver. Once again my restless heart; | It will never cease from labour. For the ease thou wouldst impart\nHapless heart! whose whole affliction. Is the counting of the breath, | Having not within its power. To be lord of life and death.\nIn thy thought as I was slumb\u2019ring. Thou, desirous of display, | This thy pearl of lustrous beauty. From thy breast didst cast away.\nLoud complaint they laid against thee, Moon and stars (didst thou not hear?) | That thy spark thou hast enkindled. In my ashes dark and drear.\nIn my breast his arrow pricking\u2014 There is glory, there is fame! | If I cast myself before him, He\u2019d not seize me for his game.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_120","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.","themes":["Ba\u00e8ha","needed"],"poem":"A leader of the nation once said to Iqbal | \u201cA hospital is about to open in Jeddah for Hijaz\nEvery speck of your dust becomes restless | As you hear from somebody the tale of Hijaz\nMove your hand of Love towards your pocket | You are world famous as the lover of Hijaz\nThe hospital in the suburbs of Ba\u00e8ha is needed | In the hands of \u2018Isa the patient\u2019s pulse is needed \u201d\nI said \u201cLife lies in the veil of death | As the Truth lies veiled in metaphors\nWhat the Lover has obtained in the position of death | Khizar could not obtain in the wine of eternal life\nSir, convey this message of life to others | I am searching for death in the land of Hijaz\nWhy have you brought the message of cure? | What concern do Lovers have with the Masaha2","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem expresses the ardent love of \u2018Allamah Iqbal for God and the Holy Prophet S.A.W as well as for the Holy Land of Hijaz.'"} +{"poem_id":"007_042","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I offer you a strange, new kind of wine, | Which makes old tipplers sober, sane and wise;\nAnd like the mystical Magi of old | I borrowed it from the Cupbearer\u2019s eyes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_021","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I hear a moth before Creation prayed, | \"For one bright moment, God, let me be made.\nAt daybreak cast away my ashes; but | For one night let my splendour be displayed.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_019","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Autocrats like Alexander and Genghis, Have trampled men beneath their feet, | Not once but hundred times so far, They brought man down from honoured seat.\nThe annals right from history\u2019s dawn, The message eternal bear as such, | \u201cO man, with insight great endowed, The wine of might is dangerous much.\u02ba\nBefore this quickly flowing flood, That spreads to all the tracts with speed: | Art, insight, intellect and science, Are carried along like straw and reed.\nDivorced from faith, a poison strong, When propped by faith and true belief, | \u2019Gainst poison works with speed, And proves a source of much relief.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_097","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Muslims have lost the passion of love they had; | They are lily\u2014livered, timid, and weak;\nTheir prayers are cold, unfelt, distracted rites; | They lack the inward fire of a burning faith.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_041","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I never got attached to this world, this | Fair-seeming garden, and its vanities;\nBut rather, lending colour to its flowers, | I wandered round it like the morning breeze.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_007","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"This earth and heaven are the Kingdom of God, | this moon and Pleiades are our patrimony;\nwhatever thing meets your gaze upon this road, | regard it with the eye of intimacy.\nGo not about your own dwelling like a stranger | you who are lost to yourself, be a little fearless!\nThis and that impose your command on their hearts; | if you say \"Don't do this, do that,\" they obey.\nThe world is nothing but idols of eye and ear; | its every morrow will die like yesterday.\nPlunge like a madman into the desert of the Quest, | that is to say, be the Abraham of this idol-house!\nWhen you have travelled all through earth and heaven, | when you have traversed this world and the other,\nseek from God another seven heavens, | seek a hundred other times and spaces.\nSelf-lost to sink on the bank of the river of Paradise, | quit of the battle and buffetting of good and evil\nif our salvation be the cessation of searching, | better the grave than a heaven of colours and scents.\nTraveller! the soul dies of dwelling at rest, | it becomes more alive by perpetual soaring.\nDelightful it is to travel along with the stars, | delightful not to rest one moment on the journey.\nWhen I had tramped through the vastness of space | that which was once above now appeared below me,\na dark earth loftier than the lamp of night, | my shadow (O marvel! ) flung above my head;\nall the while nearer and nearer still | until the mountains of the Moon became visible.\nRumi said, \"Cleanse yourself of all doubts, | grow used to the manners and ways of the spheres.\nThe moon is far from us, yet it is our familiar; | this is the first stage upon our road;\nseen must be the late and soon of its time, | seen must be the caverns of its mountains.\"\nThat silence, that fearful mountain-range, | inwardly full of fire, outwardly riven and ravined!\nA hundred peaks, such as Khaftin and Yildirim, | smoke in their mouths and fire in their bellies;\nout of its bosom not a blade of grass sprang, | no bird fluttered in its empty spaces;\nclouds without moisture, winds swift and sword-sharp | ever doing battle with a dead earth.\nA worn-out world without colour and sound, | no sign of life therein, neither of death,\nno root of the palm tree of life in its navel, | no events hidden in the thighs of its time;\nthough it is a member of the family of the sun | its dawn and evening beget no revolution.\nRumi said, \"Rise, and take a step forward, | do not let slip this wakeful fortune.\nIts interior is fairer than its exterior, | another world lurks hidden in its hollows.\nWhatever presents itself to you, man of sense, | seize it in the rings of the eye and the ear.\nIf the eye has vision, everything is worth seeing, | worthy to be weighed in the glance's balance.\nWheresoever Rumi leads, there go; | be estranged a moment or two from all but he.\"\nGently he drew my hand towards him, | then swiftly he sped to the mouth of a crater.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_045","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"A hand of dust is all I own; I scatter it upon the way, | Because I hope that on a day. It shall ascend to heaven\u2019s throne.\nWhat strategem have I, what art? For on the branch of wisdom\u2019s tree | No thorn has ever sprung for me. That I might thrust into my heart.\nThe fires of separation give. A brief effulgence to my flame, | And when I would damp down the same, That very breath I no more live.\nLet it not vanish from my vein, The wine and drunkenness of love; | I suffer none triumph of. My heart, to take it back again.\nUpon the tablets thou didst write. The argument entire and whole; | And now, so discipline my soul. That I may read the script aright.\nIf in thy presence one ghazel. I ever made be sung to thee, | What would it cost, the courtesy. To whisper, \u2018Yes, I know him well\u2019?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_089","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"In the heart of the birds, that range. This garden, is ever change; | \u2018Tis one with the rose at breast, And other within the nest.\nLook thou to thyself intent; Of the world what cause to lament? | There\u2019s a different world to see, Be there change of sight in thee.\nEach moment, if but thine eye. Regardeth attentively, | Changeth the tavern road. And the Magian\u2019s wonted mode.\nThe caravan\u2019s leader greet. With my blessing, and then repeat: | \"Though the way unchanged remain, \u2018Tis a different caravan!\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_047","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.","themes":["concealed","Intellect!","seen!"],"poem":"O Child with moth-like nature , \"How strange that | You keep gazing at the flame of the candle for hours\nWhat is this movement, when you are in my lap? | Are you intending to embrace the light?\nThough your tiny heart is surprised at this spectacle | But this is recognition of some object already seen!\nThe candle is but a flame, you are the Light embodied | Ah! In this assembly that is manifest, you are concealed\nIt is not known why the Nature's hand made it manifest! | And concealed you in the dark soil's mantle\nYour light has been concealed under the veil of Intellect! | The veil of Cognition is a mere mist to the wise eye!\nWhat is called life really a mirage it is | A dream, a swoon, an ecstasy, oblivion it is\nThe Nature's assembly is the Beauty's boundless ocean | For the discerning eye every drop is the Beauty's storm\nBeauty is in the frightening silence of the mountain | In shedding of sun's light, and in night's darkness\nIt is in the morning sky's mirror-like glitter | In the night's darkness and in the twilight's floridity\nIt is in the disappearing relics of the old magnificence | In the small child's effort to commence speaking\nIt is in the harmony of the denizens of the rose-garden | In the nest-building efforts of the tiny little birds\nIn the mountain stream, in the ocean's freedom is Beauty | In the city, the forest, the wilderness, the habitation is Beauty\nThe soul but longing for some lost object is | Or else why is it lamenting in wilderness like a bell ?\nIt is restless even in this general splendor of Beauty | Its life is like a fish out of water","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This apparently simple poem is highly charged with sophisticated Tasawwuf and so is very difficult to understand. It is based on the theories of Wahdat al\u2011Wujud\" and Wahdat al Shuhud. The poem, which belongs to the pre-1905 period is based on the former as is apparent from part three. In the poem \"Light\u201d means manifestation of God, and \"Beauty\" means the Existence of God. Consequently, I have written both these words in capitals.'"} +{"poem_id":"011_373","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["test."],"poem":"The being\u2019s secret hids in two words of sage, | On cross the love lies and never on stage.\nThe Abrams feared not at Nimrod\u2019s behest, | To raw aloewood the fire is a test.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_003","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"O lord of the East, O shining Sun! | thou illuminest the heart of every mote of dust.\nIt is through you that Being has ardour and exhilaration; | it is through you that every hidden thing desires to manifest itself.\nIt moves brighter than the (glowing) hand of Moses | Your golden canoe in the silvery waters\nIt is thy rays which give light to the Moon, | and provide sustenance to the ruby within the heart of the stone.\nThe inner burning of the tulip is because of your bounty | the flow of blood in its veins is the result of your bounty.\nThe narcissus tears away hundreds of veils | Just to recieve a glimpse of your ray.\nWelcome, with you comes the morning of our heart's desire, | You have transformed every tree into the Burning Bush of Mount Sinai\nYou are the beginning of the morning while I am at the end of my days; | Light a lamp in my heart;\nIllumine my dark earth from head to foot; | Cover me up in your illuminations\nthat I may bring the light of the day to the night of the Orient's thought, | (that I may) brighten up the heart of the free men of the Orient,\n(that I may) give maturity to the inexperienced through my songs, | and give a new turn to the events of the world.\nThus may the thought of the Orient free itself from Europe | And gain lustre through my songs.\nLife comes not but through dhikr (meditation); | (true) independence comes not but through purity of thought.\nWhen the thought of a people becomes corrupt, | then in their hands pure silver turns into base metal.\nThe pure heart dies in their chest, | and to their eyes the crooked appears straight.\nFrom the battlefield of life they keep themselves safely away; | for them life resides only in the stationary.\nSeldom do waves arise from their ocean; | their pearls are as worthless as pieces of clay.\nIt is therefore necessary to first purify the thought | After that reconstructing the thought would become easier","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"008_099","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The fine science thou dost learn. After vision does not yearn; | \u2018Tis no wanderer far astray, But a straggler on the way.\nHe whose all-embracing brain. A new universe doth plan | Burneth still with passion\u2019s fire, Never lacketh high desire.\nThough Love made the moon to err. On the road a wayfarer, | Never blazeth in its breast. The vast furnace of unrest.\nSo His beauty doth entrance, I can never lift my glance | From His Face, who heedlessly. Doth not a glance spare for me.\nSee, Iqbal in manly clothes. To his worldly labour goes; | Proving that his dervishood. Ne\u2019er depends on gown and hood.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_159","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"What is abodeless cannot be encaged | In words. You can observe this in yourself;\nFor in the body the soul is so lodged | You cannot say it is here, and not there.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_005","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.","themes":["breeze's","\"Rise\""],"poem":"Elevation bestows the sky's nearness to my abode | I am the mountain's cloud, my skirt sprinkles roses\nNow the wilderness, now the rose garden is my abode | City and wilderness are mine, ocean is mine, forest is mine\nIf I want to return to some valley for the night | The mountain's verdure is my carpet of velvet\nNature has taught me to be a pearl spreader | To chant the camel song for the camel of the Beloved of Mercy\nTo be the comforter of the dispirited farmer's heart | To be the elegance of the assembly of the garden's trees\nI spread out over the face of the earth like the locks | I get arranged and adorned by the breeze's\nI tantalize the expecting eye from a distance | As I pass silently over some habitation\nAs I approach strolling towards a brook's bank | I endow the brook with ear rings of whirlpools\nI am the hope of the freshly grown field's verdure | I am the ocean's offspring, I am nourished by the sun\nI gave ocean's tumult to the mountain spring | I charmed the birds into thrilling chants\nI pronounced \"Rise\" standing by the verdure's head | I conferred the taste for smile to the rose-bud\nBy my benevolence farmers' huts on the mountain side | Are converted into bed chambers of the opulent","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short and beautiful poem shows that the cloud, which is commonplace to the un-initiated person, is at once a source of happiness and benevolence of God and a guide towards Him for the initiated.'"} +{"poem_id":"010_015","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"O you who are hidden to your own self, discover yourself. | In Islam such concealment is forbidden.\nDo you know the secret of the Prophet\u2019s Religion? | Seeing one\u2019s self explicitly is the royalty.\nWhat is Religion? Finding out your Self\u2019s secrets. | Life is sheer death without beholding your self.\nThat Muslim who sees his self | selects himself only out of the whole world.\nHe knows the very nature of the universe. | He is the sword declaring: \u201cThere is naught Existent except God.\u201d\nBoth space and hyper-space are full of this tumult; | the nine skies are straggling in its expanse.\nSo long as his heart is a secret out of the secrets of God, | alas if he sees not his own self!\nThe man of God is heir to the Prophets, | he is not contained in the world of objects.\nIn order that to create another world, | he shatters this old, weather beaten one.\nAn alive person is free from all other than God, | There is a lamp lighted in him by the true Self\nHis foot is firm in the strife between good and evil; | his remembrance of God is the sword and his contemplation the shield.\nHis morning is by a call which arises from the depth of his soul, | not by the light of the orient sun.\nHis nature is directionless in the midst of dimensions; | his is the sanctuary round which the universe revolves;\nSun is just a particle from his path; | the Book bears testimony to his lofty status.\nHis nature finds exposition by the millat | making his eye bright therewith.\nBe lost a bit in the Qur\u2019an and Traditions, | O ignorant one! Then plunge into your own covert self.\nLost you are in the world bewildered and confounded, | Losing your unity you are blown into bits.\nThe chain of \u201cother-than-God\u201d binds your feet. | Alas, this mark of bondage on your forehead!\nLeader of the people, be afraid of this inner mischief; | be afraid of the deterioration of the Afghan spirit.\nLet me kindle you with the fire of Godly folk | teaching you the precept of the master saint of Rum.\n\u201cSeek livelihood from the Lord, not this and that, | seek stimulation from Him, not from hemlock and wine.\nSeek not mud, eat it not and seek it not. | for the mire is foul and always pale in hue.\nSeek the heart so that you always remain young, | your face crimson with refulgence divine.\nBe a man and move about the earth like a steed. | not like a dead corpse carried on the shoulders.\u201d\nComplain little of the blue sky. | revolve not round anything except your sun.\nBecome aware of the lofty station of spiritual ardour. | If a mere mote, become the hunter of the sun and moon.\nTake measure of the present Universe | and raise aloft your voice therein.\nThe coherence of this world is by unity alone, | life herein means unity in this Universe.\nLeave off these scents and hues old. | purge yourself of antiquated aspirations.\nAll this stuff is not worth even a barley grain. | Devise anew your aspiration,\nlife has its base on aspiration and desire. | Understand your identity by this aspiratin of yours.\nThe eye, ears and senses are all sharpened by it. | A pinch of dust gives rise to tulips because of aspiration.\nHe who does not sow the seed of aspiration in his heart | becomes downtrodden by others like rocks and stones.\nAspiration is the wherewithal of kings and lords; | it is the discerning cup of a Faqir.\nIt is this aspiration that turns simple water and clay into Adam. | It is aspiration which acquaints us with ourselves.\nWhen a spark leaps up from our body\u2019s dust, | it grants a particle the vast expanse of the sky.\nThe son of Azar, Abraham, constructed the Kaaba, | thereby converting the earth to alchemy with just a glance.\nYou too build a self in your corporeal frame | and convert a pinch of dust of your self into Elixir.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"002_092","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"The beauty of mystic love is shaped in song; | The majesty of mystic love is abandon;\nThe peak of mystic love is Hyder's power; | The decline of mystic love is Razi's word.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_102","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Of secret I\u2019told, they paid no heed, | They ate no fruits of vintage they need.\nO nation\u2019s chief do a justice to me, | As a writer of odes my friends call me.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_272","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["keep."],"poem":"A well dressed fighter and handsome guy, | His flaming eyes beamed like a lion\u2019s eye.\nHe learn\u2019d from Maktab a knowledge of sheep | He is now craving for few crumbs to keep.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_093","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"That man alone in life shall find, To aim and end a certain sign: | Whose eyes in pitch dark night can see, And like the eyes of panther shine.\nThe slaves can get repose and rest, In world confined by Time and Space; | But men of high and noble birth, Haven\u02b9t leisure in worldly race.\nThe progress great that West has mad, Has bedazzled your eyes a deal: | May Prophet guard your precious sight, To vouch him God did Najm reveal!\nThese revels do not last for long, Like guests they stay for a breath or so; | The bowls of wine that glint like stars, Are soon deprived of gloss and glow.\nThe books have marred your taste and zest, To such a great and vast extent, | That breeze of morn has also failed, To give you clue of rose and scent!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"010_014","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"On the night of 3 April 1936, while I was staying in Dar al-Iqbal, Bhopal for rest and treatment] I saw in a dream Sayyid Ahmad Khan (on whom be God\u2019s mercy). He advised me to place before the Holy Prophet the state of my health.","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as 'On the night of 3 April 1936, while I was staying in Dar al-Iqbal, Bhopal for rest and treatment] I saw in a dream Sayyid Ahmad Khan (on whom be God\u2019s mercy). He advised me to place before the Holy Prophet the state of my health.'"} +{"poem_id":"008_060","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Branch of the Sidra tree thou art; Be not the meadow\u2019s straw and thorn: | Though thou deniest Him in thy heart, Hold not thy Self in faithless scorn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_243","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["bent."],"poem":"Learn O\u2019 daughterling this loveliness trend, | To Muslim suits not the heathen\u2019s blend.\nYou need not a beauty of rouge and scent, | With the chaste eyes teach thy charming bent.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_133","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Who rears the seed in the darkness of the ground? | Who lifts the cloud up from the ocean wave?\nWho drew here from the west the fruitful wind? | Who made this soil, or who that light of the sun?\nWho filled with pearls of grain the tasselled wheat? | Who taught the months by instinct to revolve?\nLandlord! this earth is not thine, is not thine, | Nor yet thy fathers' ; no, not thine, nor mine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_094","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"With wings you gave I judge and fly, | In heat of songs I burn and cry.\nA Muslim from whom shivers the death, | I found him not on whole earth\u2019s breadth.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_142","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Gabriel:\nMy old friend, How is the world of sight and sound?\nSatan:\nPain and passion; quest and yearning.\nGabriel:\nThou never talkest of anything but the heavens. | Is there no cure for thy constant pain?\nSatan:\nThou knowest not, alas, the secret of my pain! | The loss I have suffered, has increased my passion more-,\nHow silent is this world; desolate and wild! | I cannot ever live here; I cannot!\nFor one whose despair throbs in the heart of the universe, | What is better-despair, or hope?\nGabriel:\nBy thy refusal thou hast lost thy place in heaven\u2014 | And disgraced the angels in the eyes of the Lord.\nSatan:\nWith my boldness I make this handful of dust rise up. | My mischief weaves the garment that reason wears.\u201d\nFrom the shore you watch the clash of good and evil. | Which of us suffers the buffets of the storms\u2014you or I?\nBoth Khizr and Ilyas feel helpless: | The storms I have stirred up rage in oceans, rivers, and streams.\nIf you are ever alone with God, ask Him: | Whose blood coloured the story of Adam?\nI rankle in God\u2019s heart like a thorn. But what about you? | All you do is chant \u2018He is God\u2019 over and over!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_150","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).","themes":["Yathrib","Hatif","Zamzam","call","light!"],"poem":"Hatif said to me that in Paradise one day | Sa\u2018da of Sharaz addressed Hala in this way\n\u201cO with the pearl of whose poetry\u2019s sky-illuminating light | The falcon became companion of moon and stars\u2019 light!\nRelate to me what the story of the Indian Muslim is | Is he lagging at the halt or busy in exertion is?\nIs some warmth of dan left in his veins? | The heat of whose call was once burning the sky\u201d\nHala was moved by the talk of the Shaikh | He started weeping and saying, \u201cO man of miracles!\nWhen the sky turned over the leaf of time | The call came that respect was possible only with education!\nBut this has produced wavering in fundamental beliefs | Secular benefits were obtained, but dan had been undermined\nGoals also become exalted if the dan is preserved | The youth\u2019s nature is paralyzed and very low keyed\nConcordance among individuals is kept only with dan | Dan is the plectrum if national congregation is the musical instrument\nIf the foundation of the garden\u2019s wall is shaken | It is clearly the beginning of the garden\u2019s end\nAs the water of Zamzam was not available to it | Some manner of atheism is appearing in the new progeny\nDo not talk of this in the audience of the Lord of Yathrib | Lest Muslims of India consider that this is my back-biting\u201d\nDates cannot be obtained from the weeds we have sown | Brocade cannot be obtained from the wool we have spun\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is another poem in which \u2018Allamah Iqbal\u2019s views about Western education for Muslims have been expressed. See introduction to poem 128, Musalman Awr Ta\u2018lam-i-Jadad (Muslims and Modern Education).'"} +{"poem_id":"004_022","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Your springs and lakes with water pulsating and quivering like quicksilver, | the morning birds fluttering about the sky, agitated and in turmoil,\nO Valley of Laulab!\nWhen the pulpit and the niche cease to re\u2010create Resurrections, | faith then is dead or a mere dream, for thee, me and for all.\nO Valley of Laulab!\n# translation missing | # translation missing\nO Valley of Laulab!\nThe Mullah\u2019s sight has lost the light of penetrative discernment; | the mystic\u2019s wine, pure and sparkling, no longer produces frenzy\nO Valley of Laulab!\nA dervish whose morning lamentation | may awaken the hearts of the people is no longer around,\nO Valley of Laulab!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"001_051","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.","themes":["was?","!"],"poem":"If you had not come I would have had no occasion for contention | But what reluctance in making the promise was?\nYour messenger disclosed every secret | O Lord! What fault of Man in this was?\nYou recognized Your Lover in the full assembly | How alert Your eye in the middle of the ecstasy was!\nTrue! Reluctant he was to come, O messenger | But tell me what the manner of denial was\nMusa was effortlessly attracted to Tur | How strong, O Zeal your attraction was !\nYour fame continues somewhere, O Iqbal! | Some magic, not your speech it was","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.'"} +{"poem_id":"011_222","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"O SON OF THE DESERT","description":"","themes":["taste."],"poem":"When all the desert sides were bright from dawn, | From tree a bird tuned to a youth in lawn.\nO desert\u2019s son! leave thy tent with haste, | You lead a dull life which lacks journey taste.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_112","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My heart knows soul and body\u2019s mystery, | And so death is not frightening for me.\nWhat if one world will vanish from before | My eyes? My mind has many worlds in store.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_056","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"One by one we count our breath. On the narrow road to death; | Like a raging sea we roar. As we walk along the shore.\nThough the terror of the sea. Gives to none security, | In the secret of the shell. Self-preserving we may dwell.\nAsk them not to price the heart, Money-changers of the mart; | We can estimate alone. The true merit of our stone.\nTribute none is asked of us. For our fiefdom ruinous; | Beggars sitting by the road, We are princes of our- blood.\nThere is one (O wonderful!). Dwells beside me in my soul; | Who shall say, if it be thee. Or myself, I meet in me?\nDraw aside fate\u2019s veil, I pray, From this Adam shaped of clay; | On thy path precipitate. For our coming we await.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_120","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Whence does the zest of liquor come, In mournful tune of hollow reed: | Is its main\u2010spring the player\u02b9s heart, Or does it from the pipe proceed?\nWhat is the source of heart\u02b9s great might, Wherefore to rapture it is prone: | How does it topple with a glance, The firm and mighty Achamenian throne?\nWhy does the heart bestow fresh life, On nations on verge of decline: | Why do its states have constant change, Are points that no one can divine?\nWhy is it that in eyes of man, On whom God has bestowed a heart, | The realms of Syria, Rome and Rayy, Are fake effects in the mart?\nThe day the minstrel grasps this point, Which is hid in depths of heart, | Take it for granted, you have traversed, All the stages required by art.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_043","book_title":"Javed Nama","section_title":"THE SPHERE OF JUPITER","description":"","themes":[],"poem":"God of the righteous and the unrighteous, | man's company has devastated me.\nNot once has he rebelled against my rule; | he has closed his eyes to himself, and has not found himself.\nHis dust is a stranger to the joy of disobedience, | a stranger to the spark of pride.\nThe prey says to the huntsman, 'Seize me': | save me from the all too obedient servant!\nSet me free from such a quarry; | remember my obedience of yesterday.\nMy lofty aspiration through him has been abased; | alas for me, alas for me, alas for me!\nHis nature is raw, his resolution weak, | this opponent cannot withstand one blow from me.\nI need a servant of God possessed of vision, | I need a riper adversary!\nTake back this plaything of water and clay: | a child's toy suits not a man of a certain age.\nWhat is man? A handful of straw; | one spark from me is enough for a handful of straw.\nIf nothing but straw existed in this world, | what profited it to endow me with so much fire?\nIt were a shame to melt a piece of glass; | to melt a rock-that is a proper task!\nI have become so saddened by all my triumphs | that now I come to You for recompense;\nI seek from You one who dares to deny me | guide me, to such a man of God.\nI need a man who will twist my neck, | whose glance will set my body quivering,\none who will say, 'Depart from my presence', | one in whose eyes I am not worth two barleycorns.\nGrant me, O God, one living man of faith; | happily I shall know delight at last in defeat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_039","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The intellect says He cannot be seen. | But still the eager eye stays caught between\nHope and fear; Mount Sinai is still there, and | In man a Moses there has always been.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_049","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The twigs and boughs this subtle point explain | That sense of surrounding wide to plants is plain.\nThe seed is not content with dwelling dark, | It has a craze to spire from earth like spark.\nDon\u02b9t bar the path to deeds for Nature\u02b9s claims, | Submission to Will of God has different aims.\nIf there is pluck for growth, the suburbs suffice; | O man, the world is wide, if you are wise.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_161","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"None other than the Sphinx, the Dread One, lord | Of the secrets of old times, taught me this:\nStrength That in one hour can swerve the fates of nations | Admits no puzzling intellect for rival,\nThough many in each age are its manifestations\u2014 | Now Moses\u2019 rod, and now Muhammad\u2019s sword.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_149","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The destiny of the world, Is a mystery unknown; | It is the force of character, That unlocks its heart.\nIt was the force that powered, Alexander\u2019s mighty sword\u2014 | The sword that shattered all, That came in its way.\nIt was the force that launched, Tamburlaine\u2019s conquering hordes\u2014 | The hordes that swept through, Rivers and hills and dales.\nThe call to prayer by men of God, In the battle front, | Through the power of character, Becomes the voice of God.\nBut the body\u2019s valour, And the power of will, | After a moment\u2019s pause, Are swallowed up by the grave.\n\u2018The vale of silence is, The final goal of our journey; | Raise a tumult, when alive, Under the starlit dome.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_020","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man\u2019s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.","themes":["remained"],"poem":"Far from the ignoble strife of Man's tavern you are | The wine-cup adorning the sky's assemblage you are\nThe jewel which should be the pearl of the morning's bride's ear you are | The ornament which would be the pride of horizon's forehead you are\nThe blot of night's ink from time's page has been removed! | The star from sky like a spurious picture has been removed!\nWhen from the roof of the sky your beauty appears | Effect of sleep's wine suddenly from eyes disappears\nPerception's expanse gets filled with light | Though opens only the material eye your light\nThe spectacle which the eyes seek is desired | The effulgence which would open the insight is desired\nThe desires for freedom were not fulfilled in this life | We remained imprisoned in chains of dependence all life\nThe high and the low are alike for your eye | I too have longing for such a discerning eye\nMay my eye shedding tears in sympathy for others' woes be! | May my heart free from the prejudice of nation and customs be!\nMay my tongue be not bound with discrimination of color | May mankind be my nation, the whole world my country be\nMay secret of Nature's organization clear to my insight be | May smoke of my imagination's candle rising to the sky be\nMay search for secrets of opposites not make me restless! | May the Love-creating Beauty in everything appear to me!\nIf the rose petals get damaged by the breeze | May its pain dropping from my eye as a tear be\nMay the heart contain that little spark of Love's fire | The light of which may contain the secret of the Truth\nMay my heart not mine but the Beloved's mirror be! | May no thought in my mind except human sympathy be!\nIf you cannot endure the hardships of the tumultuous world | O the Great Luminary that is not the mark of greatness!\nAs you are not aware of your world-decorating beauty | You cannot be equal to a speck of dust at the Man's door!\nThe light of Man eager for the Spectacle ever remained | And you obligated to the tomorrow's morning ever remained\nLonging for the Light of the Truth is only in our hearts | Abode of Lailah of desire for search is only in this litter\nOpening of the difficult knot, Oh what a pleasure it is! | The pleasure of universal gain in our endless effort is!\nYour bosom is unacquainted with the pain of investigation | You are not familiar with searching of the secrets of Nature","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This apparently nature poem is of much higher import than its name shows and is full of mystic meaning. The sun which is \"the Great Luminary\" in the human view is not equal to even a speck of dust at Man\u2019s door. However, Man owes this greatness to two attributes, viz., belief in the Tawhad-i-Insaniyat (Unity of Mankind) and Tawhad-i-Ilah (Unity of God). Man is investigating and trying to understand the nature of both since his inception on the earth. The essence of the poem is contained in the last six verses.'"} +{"poem_id":"007_070","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do we behold for what it is this vale | Of roses? What is in the tulip\u2019s heart\nOf fire? For us this garden is a wave | Of hues. What is it for the nightingale?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_036","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This beautiful short poem is an eloquent expression of \u2018Allamah Iqbal's philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur'an. The climax, which is the purpose of this poem, is reached in the last three verses.","themes":[],"poem":"Though miles away from my abode is your homeland | Tumultuous like the sea is my heart with your attraction\nWhere do you intend to go? From where are you coming? | Perhaps you have become pale from the journey's hardships\nIn creation you are embodiment of light, of darkness I am | In spite of this misfortune akin to you in destiny I am\nAh! Ablaze I am from the heat of longing for God's Sight | Embodiment of pathos are you from obligation of sun's sight\nIf your motion established in an orbit is | My motion also like that of a compass is.\nYou are diligently pursuing your life's path, so am I | You are lighted in existence' assembly, so alight am I\nIn the midst of my journey I am, in the midst of your journey you are | Similar to the silence of my heart, silent in your assembly you are\nA seeker you are and the same custom is mine | Moon light is your light, Love is the light mine\nIn the world of my residence with an assembly I also am | If unique in your assembly you are, unique like you I am\nThe light of the sun as the message of death to you is | Annihilated in the Eternal Beauty's effulgence my heart is\nStill, O shining moon! I am different, you are different | The bosoms which are afflicted by the pathos are different\nThough the embodiment of darkness I am, embodiment of light you are | Hundreds of stages away from the taste of Intellect you are\nI know what the purpose of my existence is | This is the luster of which your forehead devoid is","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This beautiful short poem is an eloquent expression of \u2018Allamah Iqbal's philosophy of the elevated position of Man in the whole creation of God. This elegance is conferred on Man by God, not due to his size, or brightness, but due to his soul; which is the seat of the Love of God his Intellection of the mysteries of creation and Khuda. Or cognizance of his own position through the blessings of the Holy Qur'an. The climax, which is the purpose of this poem, is reached in the last three verses.'"} +{"poem_id":"008_125","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"This brand of grief, His love apart, Hath sown a garden in my heart; | O desert-flame anemone, I have a word to say to thee!\nBest in the wilderness, alone, To breathe the soul-consuming groan; | Yet what can I, condemned for good. To wrestle with the multitude?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_050","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"The East, that holds the heavens fast. Within the noose its fancy cast, | Its spirit\u2019s bonds are all united, The flames\u2019 of its desire have died.\nThe burning glow of living birth. Pulses no more in its dark earth; | It stands upon the river side. And gazes at the surging tide.\nFaint, faint the fires of worship be. In temple and in sanctuary; | The Magian still his cup would pass, But stale the wine is in his glass.\nThe vision of the West is blind, Illusion fills the Western mind; | Drunken with magic scent and hue, It bows before the great untrue.\nSwifter it spins than heaven\u2019s sphere; Death is a gentler ravisher; | Its fingers have so torn my soul, Never again can it be whole.\nOf the earth earthy, it would try. To emulate the ancient sky; | A rogue, a cheat, of works immense, With pivot none, and little sense.\nThe East is waste and desolate, The West is more bewildered yet | The ardent quest inspires no more, Death reigns supreme the whole world o\u2019er.\nBring me the wine of heart\u2019s delight, And spread the banquest of the night; | Give me the bold, adventurous eye, And in love\u2019s transport let me die.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_247","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["face."],"poem":"That nation is lucky in whose hard race, | A change the world espied on each man\u2019s face.\nWhat happen\u2019d to him in this world\u2019s race, | Can be seen now from their mother\u2019s face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_057","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"O Shaykh, who tend the Holy Shrine, Discard these monkish modes of thine: | Grasp what morning songs denote, What aim or end I would promote.\nMay God preserve the youth you guide, And may they all by Faith abide! | Restraint and order you must teach, To shun conceit you ought to preach.\nThose who blow on glass in West, Have taught the youth repose and rest: | Let them imbibe to bear the shocks, And cut the stones and hew the rocks.\nThe foreign Yoke that ran for periods long, Has drained the blood of heart, so strong; | Think of some cure, panacea or aught, To bring to end their sight distraught.\nIn fits of frenzy strong and great, Of mysteries, God I start to prate: | Bestow on my distracted brain, Some recompense for this pain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_144","book_title":"Zabur-e-Ajam","section_title":"Part 3","description":"","themes":[],"poem":"Question 6\nWhat is that part which is greater than its whole? | What is the way to find that part?\nAnswer\nEgo is greater than what we imagine it to be; | Ego is greater than the whole which you see.\nIt falls from the heaven again and again to rise, | It falls into the sea of the world to rise.\nWho else in the world is self-conscious | Who else can fly without wings?\nIt lies in darkness and yet has a light in its bosom, | Outside the paradise and yet has a houri in embrace!\nWith the charming wisdom that it possesses, | It brings out pearls from the depth of life.\nThe impulse of life is eternal, | But looked at from outside, it is bound by time.\nUpon its destiny depends the position of this universe, | Its manifestation and preservation of it.\nWhat do you ask about its nature? | Destiny is not something separate from its nature.\nWhat should I say about its character? | Outwardly it is determined, inwardly it is free.\nSuch is the saying of the Lord of Badr, | That faith lies between determinism and indeterminism.\nYou call every creature to be determined, | To be confined to the chains of \"near\" and \"far.\"\nBut the soul is from the breath of the Creator, | Which lives in privacy with all its manifestations.\nDeterminism with regard to it is out of question, | For soul without freedom is not a soul.\nIt lay in ambush on this world of quantitative measurements. | From determinism it passed over to freedom.\nWhen it (ego) removes from itself the dust of determinism, | It drives its world like a camel.\nThe sky does not revolve without its permission, | Nor do stars shine without its grace.\nOne day it reveals its hidden nature, | And sees its essence with its own eyes.\nRows of heavenly choir stand on either side of the road, | Waiting for a glimpse of its countenance.\nThe angel gets wine from its vine, | It gets significance from its earth.\nYou ask about the way of its seeking; | Come down to the state of lamentation.\nChange your days and nights for eternity, | Change from intellect to the morning lamentation (intuition).\nIntellect has its source in senses, | Lamentation gets light from love.\nIntellect grasps the part, lamentation the whole | Intellect dies but lamentation is immortal.\nIntellect has no categories to comprehend eternity, | It counts moments as the hands of the watch.\nIt contrives days and nights and mornings; | It cannot catch the flames; therefore it takes on sparks.\nThe lamentation of the lovers is the ultimate goal, | In one moment of it lies hidden a world.\nWhen the ego manifests its potentialities, | It removes its inner knots and veil.\nYou do not have that light by which it sees | You look upon it as momentary and mortal.\nWhy fear that death which comes from without? | For when the \"I\" ripens, into a self it has no danger of dissolution.\nThere is a more subtle inner death | Which makes me tremble!\nThis death is falling down from love's frenzy, | Saving one's spark and not giving it away freely to the heaps of chaff;\nCutting one's shroud with one's own hands; | Seeing one's. death with one's own eyes;\nThis death lies in ambush for thee! | Fear it, for that is really our death.\nIt digs your grave in your body, | Its Munkar and Nakir are with it.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_187","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"In school the noise of games, debates, Great stir and animation prevail | This abundant joy e'ery moment breeds, New griefs and naught else can avail.\nFor men of free and noble birth, Such knowledge is a venom dread, | Which makes them earn some barley corn, To fill their bellies with its bread.\nO fool, great wisdom and book lore, Have not much worth nor carry weight | To learn a Useful art one must, Put in much strife and struggle great.\n# translation missing | # translation missing\nIf such a craftsman likes, with ease, By dint of skill and magic art, | Like dew, can make from mass of Sun, The rays of light proceed and dart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_144","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The mind turns cotton into cloth of gold | And turns mere stone into a looking glass.\nBut poets, with the magic songs they sing, | Extract a honeyed potion from life\u2019s sting.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_049","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["floor.","more"],"poem":"That dawn I asked naqah not to run quick, | Its rider is feeble, too old and sick.\nIn a dancing prance move but she runs more , | That sand to her feet is a silky floor.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_074","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":["Salman"],"poem":"Salman the mellifluous, In words of power and wit, | Said the world is too narrow, For men of skill and daring.\nBut one should have a lion\u2019s heart, An eagle\u2019s piercing eye, | Then one can live without the light, Of a lexicon and learning.\nApe not the ways of the nightingale, Nor those of the peacock, | For the one is but a voice, And the other is but a colour.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_007","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Thou who didst make more ardent. My sighing and my tears, | O let my anthem quicken. Dust of a thousand years.\nWhat wilt thou of my heart, then, Who with the wine of life | Excitest in the goblet. This passion and this strife?\nAnd when my breath caressing. Shall softly, sweetly blow, | The withered heart will blossom, The tulip newly glow.\nMy fantasy is soaring. Beyond the stars and sun; | Why lurkest thou in hiding, When hunting\u2019s to be done?\nO Master, guard the honour. Of him who begs of thee; | He\u2019ll let no wine of others. Within his goblet be.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_139","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"His contempt has no bound, His Love\u02b9s depth none can sound: | His wrath on men of God, Is tempered in manner odd.\nNurtured in mimicry\u02b9s gloom, To tread like sheep his doom; | But he is much inclined, To creative bent of mind.\nIn midst of surging throng, He keeps aloof for long: | Like lamp, he lights the hall, But has not mate at all.\nFaqr can like sun of morn, With light the mead adorn: | Its speech is frank and free, Though meanings tenuous be.\nIts views vary with the rest, It deems them right and best; | Its innate slates unknown, To mystics with renown.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_155","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short but beautiful poem, eulogizing the night of Mi\u2018raj portrays the spontaneous feelings of \u2018Allamah Iqbal after reading the Holy Qur\u2019an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by \u2018Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet\u2019s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).","themes":[],"poem":"This call of the evening star is coming from the sky | \u201cThis is the night before which the dawn prostrates\n\u201cFor courage the \u2018Arsh-i-Baran is only a pace away\u201d | The Mi\u2018raj\u2019s night is saying this to the Muslim","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short but beautiful poem, eulogizing the night of Mi\u2018raj portrays the spontaneous feelings of \u2018Allamah Iqbal after reading the Holy Qur\u2019an Surah 17. The significance of this night is two fold. First, it was the occasion when the secrets of the spiritual part of the celestial world were opened to a human being. This shows the elegant position of Man in comparison with other creatures of God. Secondly, the Holy Prophet (S.A.W.) was the only person in the history of mankind and that of divine revelation to whom these secrets were visually shown. The first fact is expressed by \u2018Allamah Iqbal in another verse, which says: | (216) I have learnt from the Holy Prophet\u2019s Ascension to the celestial world | That the world of Man transcends the celestial world | The second one shows that the disclosure of spiritual secrets of the celestial world completed the process of their revelation and obviated the need for subsequent prophets. This is another proof in support of the finality of the Prophethood with the Holy Prophet (S.A.W.).'"} +{"poem_id":"009_033","book_title":"Javed Nama","section_title":"THE SPHERE OF MARS","description":"","themes":[],"poem":"An aged man, his beard white as snow, | having expended many years upon science and wisdom,\nkeen of eye like the Western sages, | his raiment like the robes of a Christian monk,\nfar on in years, yet tall of stature as a cypress, | his features glowing like a Turk of Merv,\nwell-versed in the wont and way of every road, | the deep thoughts evident in his eyes,\nseeing a man approaching, he opened like a flower | and spoke in the tongue of Tusi and Khayyam.\n\"A form of clay, prisoner to Quantity and Quality, | has come forth from the abode of Under and Over,\ngiven flight to earth without aid of aircraft, | lent to the fixed stars the essence of the planet!\"\nHis speech and comprehension flowed like a river; | I was lost in stupefaction at his words:\nis this all a dream, or a trick of magic? | Pure Persian proceeding from a Martian's lips!\nHe continued: \"In the time of the Chosen One | there was a Martian, a man pure of soul,\nwho opened his world-beholding eyes on your world | and set his heart on travelling the confines of man.\nHe spread his wings in the vast expanses of being | until he alighted in the desert of Hejaz.\nHe wrote down all that he saw in East and West, | his picture more colourful than the Garden of Paradise.\nI too have been in Iran and Europe, | I have travelled in the realms of Nile and Ganges,\nI have seen America and Japan and China, | investigating the metals of the earth.\nI have knowledge of earth's nights and days, | I have journeyed through its lands and seas.\nThe tumults of Adam's sons are open before me, | though man is not intimate with our labours.\"\nRumi\nI am of the skies, my companion is of the earth, | intoxicated, yet he has not tasted the veins of the vine;\na man intrepid, his name is Zinda-Rud, | his drunkenness derived from contemplating existence.\nWe who have chanced thus upon your city | are in the world, yet free from the world.\nIn our quest for ever new apparitions | be our companion on the road for a little time.\nThe Martian Sage\nThese are the environs of Marghadin of Barkhiya | Barkhiya is the name of our ancestor.\nFarzmarz, the tempter to all evil, | came up to Barkhiya once in Paradise;\n\"How can you remain here content?\" he cried. | \"For many ages you have been dominated by God.\nThere is a world far better than your abode, | compared with which Paradise itself is but a moment's springtide;\nthat world is loftier than all other worlds, | that world is more sublime than spacelessness.\nGod Himself knows nothing of that world; | I have never seen a world more free.\nGod does not interfere in its ordering, | it has no Book, no Prophet, no Gabriel,\nno circumambulations, no prostrations there, | no prayers, no thanksgivings.\"\nBarkhiya replied, \"Depart, you sorcerer, | pour your own image upon that world!\"\nSince our ancestor did not succumb to his guile | God entrusted to us another world.\nSo enter this God-given kingdom; | behold Marghadin and its laws and customs.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_076","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Greed is acting still his play. This world to dominate; | What new turbulence, I pray, Behind Heaven\u2019s veil doth wait?\nNow and now Mind breaketh through. What idols it designed; | Come, for Love believeth true, And infidel is Mind.\nThou\u2019rt the Leader of the train; Then labour fiercely still; | In our tribe, he rule doth gain. Who hath a warrior\u2019s will.\nThou hast closed thine eyes, and said, \"The world\u2019s a dream, no less\": | Open thine eves; this dream-abed. Is all of wakefulness.\nIn thy solitude, alone, Create a company; | Love, that\u2019s made to know the. One, The Many loves to see.\nBut an instant quivered he. Ere to the saddle bound\u2013 | Fortunate gazelle, to he. So singled out to wound!\nIn the garden and the mead. I sow my jewelled air; | Precious goods, yet cheap indeed. When there are none to hear.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_011","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Love\u2019s music found its instrument in man. | He unveils mysteries, though himself one.\nGod made the world: man makes it beautiful. | Man is God\u2019s colleague and companion.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_071","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You are the sun; I am a planet that | Revolves round You. illumined by Your sight,\nApart from You in an imperfect state. | You are the Book, I but a part of it.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_017","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"The clairvoyance of the zephyr | Is apparent from its discrimination between flowers and thorns!\nA flower cannot be guarded | If the thorn has the nature of silk.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_328","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"COMPULSION AND OPTION","description":"","themes":[],"poem":"I am quite certain that on the doomsday, | To homes and castles in scale he would weigh.\nYet I cherish a feeling for that day, | It would neither suit Him nor to my \u2018clay\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_018","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.","themes":["roof","Diwan","Tajalli\u2019s","rue","being","am","homeland","denizens","restless","Cognizance","Candle!","tears","Love","witness","again","Secret's"],"poem":"O Candle! I am also an afflicted person in the world assembly | Constant complaint is my lot in the manner of the rue\nLove gave the warmth of internal pathos to you | It made me the florist selling blood-mixed tears\nWhether you be the candle of a celebrating assembly or one at the grave | In every condition associated with the tears of sorrow you remain\nYour eye views all with equity like the Secret's Lovers | My eye is the pride of the tumult of discrimination\nYour illumination is alike in the Ka\u2018bah and the temple | I am entangled in the temple and the Haram's discrimination\nYour black smoke contains the sigh's elegance | Is some heart hidden in the place of your manifestation?\nYou burn with pathos due to distance from Tajalli\u2019s Light | Your pathos the callous ones consider your light\nThough you are burning you are unaware of it all | You see but do not encompass the internal pathos\nI quiver like mercury with the excitement of vexation | As well I am aware of vexations of the restless heart\nThis was also the elegance of some Beloved | Which gave me perception of my own pathos\nThis cognition of mine keeps me restless | Innumerable fire temples are asleep in this spark\nDiscrimination between high and low is created by this alone! | Fragrance in flower, ecstasy in wine is created by this alone!\nGarden, nightingale, flower, fragrance this Cognition is | Root of the struggle of 'I and you' this Cognition is\nAt creation's dawn as Beauty became the abode of Love | The sound of \"Kun\" taught warmth to the spirit of Love\nThe command came Beauty of Kun's garden to witness | With one eye a thousand dreadful dreams to witness\nDo not ask me of the nature of the veil of being | The eve of separation was the dawn of my being\nGone are the days when unaware of imprisonment I was | That my abode the adornment of the tree of tur was\nI am a prisoner but consider the cage to be a garden | This exile\u2019s hovel of sorrow I consider the homeland\nMemories of the homeland a needless melancholy became | Now the desire for sight, now Longing for search became\nO Candle ! Look at the excessive illusion of thought | Look at the end of the one worshipped by celestial denizens\nTheme of separation I am, the exalted one I am | Design of the Will of the Universe\u2019s Lord I am\nHe desired my display as He designed me | When at the head of Existence\u2019 Diwan He wrote me\nThe pearl likes living in a handful of dust | Style may be dull the subject is excellent\nNot seeing it rightly is the fault of short-sighted perception | The universe is the show of effulgence of taste for Cognizance\nThis network of time and space is the scaling ladder of the Universe | It is the necklace of the neck of Eternal Beauty\nI have lost the way, Longing for the goal I am | O Candle ! Captive of perception\u2019s illusion I am\nI am the hunter as well as the circle of tyranny\u2019s net ! | I am the Haram\u2019s roof as well as the bird on Haram\u2019s roof\nAm I the Beauty or head to foot the melting love am I ? | It is not clear whether the beloved or the Lover am I ?\nI am afraid the old secret may come up to my lips again | Lest story of suffering on the Cross may come up again","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The ordinary candle is a world unto itself in Persian and Urdu literatures. It is taken as an emblem of a beloved as well as that of a lover. As a beloved the moth circles round it and eventually dies in its love. As a lover it is presented as weeping in the agony of separation from its beloved. In this poem \u2018Allamah Iqbal has equated candle with Man as both are afflicted with the agony of separation from the Creator and Beloved, i.e. God. There is, however, one difference. Man is endowed with \"feeling\", which raises him above the candle and, in fact, above all creation. This quality is a part of the attribute of Khuda 1 which has entitled Man to be endowed with knowledge, on account of which God has ranked him as the masterpiece of creation and His vicegerent on earth (The Holy Qur'an 2:30-34). Endowed with this attribute Man was transferred from Paradise to earth to witness the Jamal and Jalal of God as conveyed by the kaleidoscope of His creation and as communicated to Man through his qualities of knowledge and perception. However, this world is the temporary abode of Man and he has been charged with the mission of maintaining its beauty and protecting it from disturbances in the physical as well as spiritual spheres. To attain this goal he has been charged with the responsibility of struggling for the establishment of the Kingdom of God on earth. This commissioning of Man has been repeated at several places in the Holy Qur'an, reference to which has been provided previously. | The `Allamah says in this poem that the possession of \"feeling\" has endowed Man with compassion which is a very elegant quality. However, deceptive perception has made Man a captive of discrimination of race and color, which has resulted in his losing the joy of the universal peace which can be achieved only through the acknowledgment of the Universal Unity of God as well as that of Man and Love of both.'"} +{"poem_id":"001_128","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos \u2018Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.","themes":[],"poem":"In the Shalamar Garden a yellowed leaf was saying | \u201cGone is that spring of which the confidante I am\nThe garden\u2019s visitors should not trample me down | The memory of the branch of their own nest I am\u201d\nThis tiny little leaf made the heart restless | One coming into the garden complete mourner of spring I am\nIn the autumn I am crying in remembrance of the spring | How can I get the happiness of Eid as grief-stricken I am\nDevastated have become the olden days\u2019 taverns | A memorial of the olden days\u2019 wine drinkers I am\nIt gives the message of pleasure and happiness to us! | The crescent of Eid is making fun of us!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'As stated earlier Muslim festivals are occasions for stock-taking and reminiscing. In this short poem full of pathos \u2018Allamah Iqbal is showing his intense grief at the decline of the Muslim Ummah. This grief is aggravated by the visit to the Shalamar Garden which is a famous and very beautiful park in Lahore, Pakistan. This garden and park was established by the Mughal Emperor, Nur al-Dan Jahangar (1569-1627, reigned 1605-27). Lahore was the capital of the Mughal Empire during his reign.'"} +{"poem_id":"008_152","book_title":"Zabur-e-Ajam","section_title":"Part 4","description":"","themes":[],"poem":"In servitude, religion and love are separated | Honey of life becomes bitter.\nWhat is love? It is imprinting of Tawhid on the heart, | Then to strike oneself against difficulties.\nIn servitude love is nothing but an idle talk, | Our actions do not correspond with our professions.\nThe caravan of his ambition has no inclination for a journey, | It lacks faith, has no knowledge of the road, and is without a guide.\nA slave underestimates both religion and wisdom; | In order to keep his body alive, he gives away his soul.\nAlthough the name of God is on his lips, | His centre of attention is the power of the ruler\u2014\nPower that is nothing but ever-increasing falsehood, | Nothing but falsehood can come from it.\nAs long as you prostrate before it, this idol is your god, | But as soon as you stand up before it, it disappears.\nThat God gives you bread as well as life | This god gives you bread but snatches life away.\nThat God is One par excellence, this is divided into hundred parts; | That God provides everything for everybody; this god is totally helpless.\nThat God cures the ailment of separation, | The word of this god sows the seeds of disunity.\nHe makes his worshipper intimate with himself, | And then makes his eyes, ears, and consciousness infidels.\nWhen he rides on the soul of his slave, | It is (no doubt) in his body but (in reality) is absent from it.\nAlive and yet soulless! What is the mystery? | Listen, I unfold for you its manifold meaning.\nO wise man! dying and living are | Nothing but relative events.\nFor the fish, mountains and deserts do not exist; | For the birds, the depth of the-sea is simply a nonentity.\nFor a deaf person, there is no charm in a song; | For him sound is non-existent.\nA blind man enjoys the song of the harp, | But before a display of colours, he remains unaffected.\nThe soul with God is living and lasting; | For one it is dead, for the other it is alive.\nIt is God who is living and never dies; | To live with God is absolute life;\nHe who lives without God is nothing but dead. | Although nobody weeps and bewails over him.\nTo his-eyes, thing worth seeing is hidden, | His heart is unaware of the desire for change.\nThere is no mark of devotion in his deeds; | There is no breadth of vision in his talk\nHis religion is as narrow as his world, | His forenoon is darker than the night.\nLife is a heavy burden on his-shoulders; | He nourishes death in his own bosom.\nIn his company even love suffers from manifold diseases, | With his breath is extinguished many a fire.\nFor a worm that did not rise from the earth | The sun, the moon, and the revolving sky do not exist at all.\nYou cannot expect from a slave any desire for \"vision,\" | Nor is there in him any sign of an awakened soul.\nHis eyes never bore the trouble of \"seeing\"; | He ate, slept well, and died.\nIf the ruler unfastens one bond, | He imposes another on him.\nHe produces a complex and intricate canon, | And expects from the slave unswerving obedience.\nHe sometimes shows a bit of wrath and malice towards the slave; | This increases in him the fear of sudden death.\nWhen the slave. loses all faith in himself, | From his heart vanish all desires.\nSometimes he bestows on him handsome bounty, | And also invests him with some powers.\nThe chess-player throws the chessman out, of his hand, | And raises his pawn to the status of queen.\nHe becomes so much enamoured of to-day's well-being, | That in reality he becomes a denier of to-morrow.\nHis body fattens through the benevolence of the kings, | His dear soul becomes thin like a spindle.\nIt is better that a whole village of men be destroyed | Than that a single pure soul be subjected to sorrow and grief.\nThe fetters are not on feet, but (in fact) on the heart and soul; | This is indeed a very intriguing situation.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"009_052","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"Rumi's words kindled a fire in my heart. | Alas for Panjab, that precious land!\nEven in Paradise I burned with the fever | of my friends, and knew again my ancient griefs\nuntil in that bower a sorrowful voice | rose up from the banks of the stream Kauthar:\n\"I gathered a handful of straw to set myself on fire; | the rose supposes that I would build a nest in the garden.\"\nRumi said, \"Observe what is now coming; | give not your heart to what has passed, my son.\nThat poet of colourful song, Tahir Ghani, | whose poverty abounds in riches inward and outward,\ndrunk with eternal wine, is chanting a melody | in the presence of the Sayyid sublime,\nnoble of nobles, commander of Persia, | whose hand is the architect of the destiny of nations.\nGhazali himself learned the lesson of God is He | and drew meditation and thought from his stock.\nGuide he of that emerald land, | counsellor of prince and dervish and sultan;\na king ocean-munificent, to that vale | he gave science, crafts, education, religion.\nThat man created a miniature Iran | with rare and heart-ravishing arts;\nwith one glance he unravels a hundred knots | rise, and let his arrow transfix your heart.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_366","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["wine"],"poem":"To self my wine gives full sense and poise, | My pub since shuns all the din and noise.\nMy wine not so fine in its first sip though, | In bottom lies but a slip of past glow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_019","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The secret divine my ecstasy has taught | I may convey if I have Gabriel\u2019s breath.\nWhat can these stars tell me of my fate? | They are lost themselves in the boundless firmament.\nThe total absorption of thought and vision is life, | Scattered thought is selfhood\u2019s total death.\nPleasures of selfhood are a blessing of God, | Who makes me lose my awareness of myself.\nWith a pure heart, a noble aim, a poignant soul. | I care not for Solomon\u2019s wealth or Plato\u2019s thought.\nThe Prophet\u2019s \u2018Mairaj\u2019 has taught me that heaven | Lies within the bounds of human reach.\nThis universe, perhaps, is yet incomplete, | For I hear repeated sounds of \"Be, And It Was.\"\nThy mind is ruled by the magic of the West, | Thy cure lies in the Fire of Rumi\u2019s faith.\nIt is he who has given my eyes a blissful vision, | It is he who has blessed my soul with light.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"010_004","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":["","nobles,","fear'","meaningless,","(Dilbari).","(Ummah).","majesty","law.","Law.","nature.","heavens"],"poem":"As the Prophet establishes God's decrees, | he repudiates Caesar's law.\nIn his eyes the royal palace is like an old idol-temple; | his sense of honour makes him disobey the order of the other-than-God.\nThe imperfect become perfect through association with him. | He gives a new tumult to the age.\nHis message is that Allah is sufficient and all else is meaningless, | so that the man of truth does not fall into anybody's snare.\nHis moisture imparts fire to the vine's twig | and his breath gives life to this handful of earth.\nHe is the meaning of Gabriel and the Quran, | and he is the custodian of God's Law.\nHis wisdom is superior to artful Reason, | his spirit gives birth to a people (Ummah).\nHe is a ruler disinterested in throne and crown: | sans crown, sans army, sans tribute.\nHis look transforms autumn into spring, | and through him the dregs of every pitcher\nbecome stronger than the wine. | In his morning lamentation lies life,\nand the universe is renewed by the morning of his manifestation. | The sea and the earth are devastated by the intensity of his deluge,\nand in his eyes there is a message of revolution. | He teaches the lesson of 'they have no fear'\nhe puts a heart into the breast of man. | He teaches man determination, submission (to the\nwill of God) and willing acquiescence; | and makes him radiant in the world like a lamp.\nI do not know what magic he practises, | but he totally transforms the soul in the body.\nIn his society a piece of clay becomes a pearl; | and his wisdom gives abundance to the deficient.\nHe says to the downtrodden slave: | Arise and break into pieces every ancient deity.\nO man of God, break the spell of this old world | with these words: God is the highest of all.\nIf you wish to gain Faqr, don't complain of poverty; | well-being depends on one's attitude and not on rank and wealth.\nTruthfulness, sincerity, submissiveness, ardour and sympathy | these are needed and not gold or silver, nor red and yellow coins.\nO living man, avoid these kings and nobles, | walk around your own self and not around the palaces.\nThou hast fallen away from thy true station, | thou art born of a falcon, do not follow the ways of vultures.\nA bird in a garden grove builds his nest to his own liking. | Thou who hast a heaven-traversing imagination\nshould not think thyself inferior to a bird. Rebuild these nine heavens | and refashion this world according to thy own desire.\nWhen he gets annihilated in God's will, | the man of faith becomes God's decree.\nThe four dimensions along with the blue heavens | are born out of his pure bosom.\nAnnihilate thyself in the will of God like thy forefathers; | bring out thy pearl out of the oyster.\nIn the darkness of this world of stone and bricks, | illumine thy eyes with the light of thy nature.\nUnless thou takest thy share of the majesty of God, | thou canst not enjoy Divine Beauty.\nThe beginning of love and ecstasy is majesty (qahiri); | the end of love and ecstasy is beauty (Dilbari).\nThe man of faith is a symbol of perfect existence : | he alone is real; all else is mere appearance.\nIf he gains ardour and zeal from \"There is no deity (but God),\" | the Sun and Moon will revolve only at his bidding.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"011_360","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["nothingness"],"poem":"With nothingness learn to live with grace, | Raise thy worth more and keep the faqr\u2019s face.\nDive a bit deep in my song\u2019s big main, | Like pearls learn to live in my stormsrain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_011","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["flames","!","Kauthar.","west;","body.","sciences.","feet,","worlds"],"poem":"ALI is the first Muslim and the King of men, | In Love's eyes Ali is the treasure of the Faith.\nDevotion to his family inspires me with life | So that I am as a shining pearl.\nLike the narcissus, I am entraptured with gazing: | Like perfume, I am straying though his pleasure garden.\nIf holy water gushes from my earth, he is the source; | If wine pours from my grapes, he is the cause.\nI am dust, but his sun hath made me as a mirror: | Song can be seen in my breast.\nFrom Ali's face the Prophet drew many a fair omen, | By his majesty the true religion is glorified\nHis commandments are the strength of Islam: | All things pay allegiance to his House.\nThe Apostle of God gave him the name Bu Turab; | God in the Koran called him \"the Hand of Allah.\"\nEvery one that is acquainted with Life's mysteries | Knows what is the inner meaning of the names of Ali.\nThe dark clay, whose name is the body | Our reason is ever be moaning its iniquity.\nOn avvount of it our sky-reaching thought plods over the earth; | It makes our eyes blind and our cars deaf.\nIt hath in its hand a two-edge sword of lust: | Travelers' hearts are broken by this brigand.\nAli, the Lion of God, subdued the body's clay | And transmuted this dark earth to gold.\nMurtaza, by whose sword the splendour of Truth was revealed, | Is named Bu Turab from his conquest of the body.\nMan wins territory by prowess in battle, | But his brightest jewel is masters of himself.\nWhosoever in the world become a Bu Turab | Turns back the sun from the west;\nWhosoever saddles tightly the seed of the body | Sits like the bezel on the seal of sovereignty:\nHere the might of Khaibar is under his feet, | And hereafter his hand will distribute the water of Kauthar.\nThrough self-knowledge, he acts as God's Hand, | And in virtue of being God's Hand he reigns over all.\nHis person is the gate of the city of the sciences. | Arabia, China, and Greece are subject to him.\nIf thou wouldst drink clear wine from thine own grapes. | Thou must needs wield authority over thine own earth.\nTo become earth is the creed of a moth: | Be a conqueror of earth; that alone is worthy of a man.\nThou art soft as a rose. Become hard as a stone, | That thou mayst be the foundation of the wall of the garden!\nBuild thy clay into a Man, | Build thy Man into a World\nUnless from thine own earth thou build - thine own wall or door. | Someone else will make bricks of thine earth.\nO thou who complaints of the cruelty of Heaven, | Thou whose glass cries out against the injustice of the stone,\nHow long this wailing and crying and lamentation ? | How long this perpetual beating of thy breast ?\nThe pith of Life is contained in action, | The delight in creation is the law of Life.\nArise and create a new world! | Wrap thyself in flames, be an Abraham!\nTo comply with this world which does not favour thy purposes | Is to fling away thy buckler on the field of battle.\nThe man of strong character who is master of himself | Will find Fortune complaisant.\nIf the world does not comply with his humour, | He will try the hazard of war with Heaven:\nHe will dig up the foundations of the universe | And cast its atoms into a new mould.\nHe will subvert the course of Time | And wreck the azure firmament.\nBy his own strength he will produce | A new world which will do his pleasure.\nIf one cannot live in the world as be seems a man, | Then it is better to die like the brave.\nHe that hath a sound heart | Will prove his strength by great enterprises.\n' Tis sweet to use love in hard tasks | And, like Abraham, to gather roses from flames\nThe potentialities of men of action | Are displayed in willing acceptance of what is difficult.\nMean spirits have no weapon but resentment, | Life has only one law.\nLife is power made manifest, | And its mainspring is the desire for victory.\nMercy out of season is a chilling of Life's blood, | A break in the rhythm of Life's music.\nWhoever is sunk in the depths of ignomity | Calls his weakness contentment.\nWeakness is the plunderer of Life, | Its womb is teeming with fears and lies.\nIts soul is empty of virtues, | Vices fatten on its milk.\nO man of sound judgment, beware! | This spoiler is lurking in ambush\nBe not its dupe, if thou art wise: | Chameleon-like, it changes colour every moment.\nEven by keen observers its form is not discerned | Veils are thrown over its face.\nNow it is muffled in pity and gentleness, | Now it wears the cloak of humanity.\nSome times it is disguised as compulsion, | Sometimes as excusability.\nIt appears in the shape of self-indulgence | And robs the strong man's heart of courage.\nStrength is the twin of Truth; | If thou knowest thyself, strength is the Truth-revealing glass.\nLife is the seed, and power the crop: | Power explains the mystery of truth and falsehood.\nA claimant, if he be possessed of power, | Needs no argument for his claim.\nFalsehood derives from power the authority of truth, | And by falsifying truth deems itself true.\nIts creative word transforms poison into nectar. | It says to good, \"Thou art bad,\" and Good becomes Evil.\nO thou that art heedless of the trust committed to thee, | Esteem thyself superior to both worlds !\nGain knowledge of Life's mysteries! | Be a tyrant! Ignore all except God !\nO man of understanding, open thine eyes, ears, and lips ! | If then thou seest not the Way of Truth, laugh at me!","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"002_009","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"My Saki made me drink the wine, Of There is no god but He: | From the illusive world of sense, This cup divine has set me free.\nNow I find no charm or grace, In song and ale, or harp and lute: | To me appeal the tulips wild, The riverside and mountains mute.\nMy flagon small is blessing great, For the age athirst and dry: | In the cells where mystics swell, Big empty gourds are lying by.\nIn love a novice I am yet, Much good for you to keep apart, | For my glance is restive more, Than my wild and untam\u2019d heart.\nThe dark unfathomed caves of sea, Hold gems of purest ray serene: | The gems retain in midst of brine, Their essence bright and clean.\nThrough the poet\u2019s quickening gaze, The rose and tulip lovelier seem: | No doubt, the minstrel\u2019s piercing glance, Is nothing less than magic gleam.\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_130","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"A witty man in a tavern spoke with a tongue untamed: | \u2018The ruler of our state is a beggar unashamed;\nHow many go bare-headed to deck him with a crown? | How many go naked to supply his golden gown?\nThe blood of the poor turns into his red wine; | And they starve so that he may in luxury dine.\nThe epicure\u2019s table is loaded with delights, | Stolen from the needy, stripped of all their rights.\nHe is a beggar who begs money, be it large or small, | Kings with royal pomp and pride, in fact, are beggars all.\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_146","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"It is the mode of worldly men, Against the world to whine and groan; | It does not suit a dervish true, By Fate\u2010inflicted wounds to moan.\nThe wise old man explained to me, This subtle point in closet alone: | That control on self daring shows, Whereas plaints breed more guile and groan.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_203","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":[],"poem":"Tue Faqr and Caliphate with King\u2019s Crown shine, | A great wealth this is which never declines\nO Young king! leave not the content\u2019s boon, | Sans it the kingship ends very soon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_168","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["bargain."],"poem":"As long the Muslim, in self can peep, | Like pearls they rest in the oceans deep.\nFrom ego if you ran in this fane, | Your own death you buy for life\u2019s bargain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_151","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["fame."],"poem":"I hold very dear that roaring roar, | Which cuts a spring from mountain core.\nFor Javed I cherish and crave the same, | From Thy love he gets his grandeur and fame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_167","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"This land of Syria gave the West a Prophet | Of purity and pity and innocence;\nAnd Syria from the West as recompense | Gets dice and drink and troops of prostitutes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_056","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A hidden grief untold is clear, | To lips when brought, a tale-we hear-,\nThe ways are like a maze, seeker is weak, | The lamp blown out, night amidst, also bleak.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_126","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"FLOWER\nPerhaps you fancied, My land is far off, sky\u2010herald! | No, it is not far.\nDEW\nBut only laboring wings | Prove earth not far from heaven!\nDAWN\nSoftly as morning, Enter this garden | Not trampling its dewdrop pearls,\nClasp hill and desert, yet still | Catch in your hands the sky\u2019s robe.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_158","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.","themes":["Asad-ul-Laha","Azar\u2019s","Sha\u2018ar","Hari\u201d","Lord","Samira\u2019s","salamander\u2019s","Marhaba","Kalam\u2019s","Khalal\u2019s","\u2018Antara","Haider\u2019s"],"poem":"Neither I have Kalam\u2019s knowledge nor you have Khalal\u2019s manners | I am destroyed by Samira\u2019s magic, you are the victim of Azar\u2019s method!\nI am the scalded, unsung song, you are the faded color, the departed fragrance | I am the tale of grief\u2019s longing, you are the narration of love\u2019s mourning!\nMy grief is pleasure, my poison is honey, my existence is companion of annihilation | Your heart is Haram, captivated by the \u2018Ajam, your dan has been purchased by infidelity!\nLoss of life is its essence, concern for life is its poison | Do not be sad for loss, do not take grief\u2019s poison as this is the way of qalandara!\nDo not care for poverty and affluence, if your dust has a spark | Because in the world Haider\u2019s strength depends on bread of Sha\u2018ar\nO Haram\u2019s lamp tell me some such method of circumambulation | Which would again grant to your moth the same salamander\u2019s nature!\nThe complaint of friendly cruelty which the Haram has against its people | If I relate in some temple even the idol would call out \u201cHari Hari\u201d\nNeither the world\u2019s battle-fields nor the arm-twisting enemies are new | The nature of Asad-ul-Laha as well as Marhaba and \u2018Antara are the same\nMercy ! O Arab and \u2018Ajam\u2019s Lord as waiting for benevolence are | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur\u2019an 2:153-157. The poem ends with a sincere supplication to God to create the degree of aman among Muslims which would make them attain that ideal.'"} +{"poem_id":"001_017","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This is a short poem in praise of the sun and describes the benefits we derive from it.","themes":["light","Yazdan"],"poem":"O Sun! The world's essence and motivator you are | The organizer of the book of the world you are\nThe splendor of existence has been created by you | The verdure of the garden of existence depends on you\nThe spectacle of elements is maintained by you | The exigency of life in all is maintained by you\nYour appearance confers stability on everything | Your illumination and concord is completion of life\nYou are the sun which establishes light in the world | Which establishes heart, intellect, essence and wisdom\nO Sun! Bestow on us the light of wisdom | Bestow your luster's light on the intellect's eye\nYou are the decorator of necessaries of existence' assemblage | You are the Yazdan of the denizens of the high and the low\nYour excellence is reflected from every living thing | The mountain range also shows your elegance\nYou are the sustainer of the life of all | You are the king of the light's children\nThere is no beginning and no end of yours | Free of limits of time is the light of yours","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a short poem in praise of the sun and describes the benefits we derive from it.'"} +{"poem_id":"011_059","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Let the hiker\u2019s grief take a blissful turn, | Let wails be blessed with rapturous burn.\nO teamaster be ready for longer course, | Let separation pangs had sharper force.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_196","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"Without a toper's courage, Love, Consists of naught save trick and guile | A man, whose Love of God is great, Has brawny arms and is agile.\nAlas the love of case and rest, Among the pilgrims seems profound | A man, who journey's toils may deem, As steed and food, is nowhere found.\nO men of plains, do not think, That I teach the beastly mode and art | The lonely desert arid the mounts, The man Self knowledge can impart.\nThis world observes traditions old, In world to come mere hymns can serve | Forge both worlds and stick to God, If kingly grandeur you wish to deserve.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_044","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"To past and present reason is a slave; | It worships images of eye and ear;\nIt always has an idol up its sleeve; | It is a Brahmin bred and born, beware!","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_162","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["wake."],"poem":"Be nearer to the aim like a moon new, | Seek the higher heights with efforts anew.\nA place in this lane if you wish to make, | Make a tie with God in the Prophet\u2019s wake.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_006","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"My heart not prisoned is writhing with pain, | Is he destined for a prize or a sheer disdain.\nI wished not to hurt the Satan\u2019s heart too, | So often my sins\u2014God bless\u2014were true.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_169","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":[],"poem":"The veils of thy fortune lo! I ope, | Take the Prophet\u2019s path give up no hope.\nIf you believe not whatever I say, | Give up the faith and die in Kafir\u2019s way.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_031","book_title":"Javed Nama","section_title":"THE SPHERE OF VENUS","description":"","themes":[],"poem":"A restless lightning flashed in the water, | waves surged and rolled in the water;\na sweet scent wafted from the rose-garden of Paradise, | the spirit of that dervish of Egypt appeared.\nHis fire melted the pearl in the oyster-shell, | melted the stone in the breast of Kitchener.\nHe cried, \"Kitchener, if you have eyes to see, | behold the avenging of a dervish's dust!\nHeaven granted no grave for your dust, | gave no resting-place but the salty ocean.\"\nThen the words broke in his throat; | from his lips a heart-rending sigh was loosed.\n\"Spirit of the Arabs\", he cried, \"arise; | like your forebears, be the creator of new ages!\nFouad, Feisal, Ibn Saoud, | how long will you twist like smoke on yourselves?\nRevive in the breast that fire which has departed, | bring back to the world the day that has gone.\nSoil of Batha, give birth to another Khalid, | chant once more the song of God's Unity.\nIn your plains taller grow the palm-trees; | shall not a new Farouk arise from you?\nWorld of musky-hued believers, | from you the scent of eternal life is coming to me.\nHow long will you live without the joy of journeying, | how long with your destiny in alien hands?\nHow long will you desert your true station? | My bones lament in the deep like a reed-pipe;\nare you afraid to suffer? The Chosen One declared, | \"For man the day of suffering is the day of purification.\"\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.\nThe cloud has rained, grasses have sprouted from the earth, | it may be that the camel's pace grows languid.\nMy soul wails of the pain of separation; | take the road where fewer grasses grow.\nMy camel is drunk with the grass, I for the Beloved; | the camel is in your hands, I in the hands of the Beloved.\nThey have made a way for waters into the desert, | upon the mountains the palm fronds are washed.\nYonder two gazelles one after the other | see how they are descending from the hill,\nfor a moment drink from the desert spring | and then glance upon the traveller.\nThe dew has softened the sands of the plain like silk, | the highway is not hard for the camel:\nthe clouds ring on ring like the wings of the partridge | I fear the rain, for we are far from the goal.\nCameleer, our friends are in Yathrib, we in Nejd; | sing that song which will stir the camel to ecstasy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_311","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["shore,","alike","shark"],"poem":"The heart is a sea which likes no shore, | A shark too shivers from his wave\u2019s roar.\nLike tempest which takes jungles of rubble, | The whole sky\u2019s worth, not alike his bubble.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_112","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"The mystic's soul is like the morning breeze; | It freshens and renews life's inner meaning\nAn illumined soul can be a shepherd's, who | Could hear the Voice of God at God's command.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_020","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"With a glance at us who sit by the way. He goes riding by: | Conceive, if thou canst, my soul\u2019s dismay. Sore distraught am I.\nWhat have I to tell of the lovely fair. Unto anyone? | With a gaze as swift as a spark in the air. He is past and gone.\nTo the friend\u2019s abode it is hard to tread. And the road is far; | But love rides high, and is quickly sped. On the back of a star.\nWhat cause to despair, though the circling sky. Be wrapped in a veil? | It will pierce a rock, the audacious eye, And it cannot fail.\nOur sprinkled dew is an ocean wide, And the sky its shore; | Let a lone wave break, and its swelling tide. Shall yet higher soar.\nWhen thou shalt stand with him face to face, Do not lift thine eyes; | For sight is vain in that holy place, And the vision dies.\nHow should I weep, though sorrow sears? For my broken heart | Is borne on the flood of my bitter tears, And wi1l soon depart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_054","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Alas! These men of church and mosque are known, | To do their best to make the soul benighted.\nIt is faith, and faith alone, that gives the power\u2014 | The power of the dervish, that conquers kings.\nMy soul\u2019s yearning takes a thousand forms: | Wonder, and ecstasy, and plaints at dawn.\nHeavenly love is beyond the pale of reason; | The pain of being estranged is the heart\u2019s death.\nHis pride in Beauty makes Him show Himself, | But my eyes\u2019 vision is the hindering veil.\nThe logic of destiny is beyond our ken; | As the losing Turks were no worse than the Ottomans.\nHow was Iqbal captured by the Holy Land fakirs? | This ethereal eagle has escaped even kings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_027","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of \u2018Allamah Iqbal's philosophy and pervades all his poetic works. A conspectus of \u2018Allamah Iqbal's views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is","themes":[],"poem":"The hour of the Universe' appearance was charming | The flower-bud of life was showering smiles\nHere the golden crown, the sun was getting | There the moon its moon-light was getting\nThe dark gown to the night was being given | Training of brightness to stars was being given\nThe Existence's branch was getting leaves here | The bud of life was bursting out there\nThe angels were teaching weeping to the dew | For the first time the rose was laughing\nThey were conferring pathos on the poet's heart | Khuda for the wine of B\u00fckhuda was pining\nFor the first time dark black clouds were appearing | As if some Houri of Paradise with open hair was standing\nThe earth was claiming elegance of the sky | The space was claiming to be boundless\nIn short so beautiful the sight was | That seeing it in itself a panorama was\nThe angels their flying powers were testing | Eternal lights from their foreheads were appearing\nAn angel called Love there was | Whose guidance everyone's hope was\nThe angel who the embodiment of restlessness was | Angel among angels and restless like mercury he was\nHe was going towards the Paradise for a stroll | He met death on its way by the destiny's roll\nHe asked death, \"What is the name and work of yours? | I do not want to encounter the face of yours\"\nHearing this said the angel of death | \"My work is clear, I am the angel of death\nI shatter the chattels of existence | I extinguish the spark of life\nThe magic of annihilation is in my eyes | The message of destruction is its symhol\nBut there is one entity in the Universe | It is fire, I am only mercury before it\nIt lives in the human heart as a spark | It is the darling of the Divine Light\nIt constantly drips as tears from the eyes | The tears whose bitterness is tolerable\"\nWhen Love heard this from the death's lips , | Laughter started appearing from its lips\nThe thunder of such smile descended on death | How can darkness stay in front of such light?\nOn seeing eternity to death it fell | Death it was, to death it fell","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is an allegorical description of the events on the day of the starting of the Universe. It gives a very elegantly artistic description of the way everything was created according to the plan of God. However, the poem is not just an account of the flight of imagination, but a treasure house of mystic ideas. Its central theme is that all created things are bound to perish except the Love of God, which is part of His existence and is eternal (verses 11-23). This Love is one of the basic themes of \u2018Allamah Iqbal's philosophy and pervades all his poetic works. A conspectus of \u2018Allamah Iqbal's views on Love is not possible in this discussion. Only selected samples of his works can be given to show his thinking on this topic and some are given below: | (169) If self-cognizant, self-effective, and self-comprehending is the Khuda of yours | It is also possible that even death may be unable to cause the death of yours | (170) The first, the last, the concealed and the obvious are doomed to perish | Alas ! The old and the new pictures alike are doomed to perish | (171) But in that picture the color of Eternity is | Which perfected by some Man of God is'"} +{"poem_id":"003_087","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Wherefrom a man can find, Ripe thoughts in present age? | The weather of this park, No ripeness can presage.\nThe seats of learning give, The mind of pupils scope: | But leave the thoughts of youth, Unlinked by thread or rope.\nThe love of God is dead, By unbelief \u2019mong Franks: | Through lack of link in thoughts, East shackles wears on shanks.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_354","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["tone."],"poem":"My heart\u2019s door I shut not to any one, | With kiths and kins I break links none.\nI made my cottage in my bosom own, | And passed my days with a happy tone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_058","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Selfhood is Gabriel\u2019s power, If fortified by learning; | And Israfeel\u2019s trumpet, If fortified by love.,\nI am aware of the torture, Of the inferno of modern reason, | For I was hurled into its fire, Like Abraham the blessed.\nThe caravan is deluded: It seeks a place of rest, | Though the pleasure of a journey, Is greater than that of the goal.\nI do remember now, Discourses in the West; | That was the veil of logic; This is the joy of Presence.\nThese secrets of Selfhood are, A sword burnished bright; | So join not my circle, Without a keener vision.\nThou art alone, abandoned, In the night\u2019s darkness; | My flame\u2014begotten song, Is for thee a beacon of light.\nThe Holy Land\u2019s story, Is colourful, simple, strange; | It begins with Isma\u2019il, And ends with Hussain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_038","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be","themes":["emigration","Haram","mirror","years","earth","contemplation","wine","religion","covenant","sky","revolution","Greece","thoughts","Intellection","Japan","sleeve","Paradise","Orchestra","preaching"],"poem":"Someone should hear the tale of my emigration | I ignored the story of the primeval covenant\nI did not feel attachment to the garden of Paradise | When I drank the fiery cup of Intellection\nI remained in pursuit of the Truth of the universe | I exhibited the excellence of elegant thoughts\nI got such a change-loving temperament | That I did not settle anywhere under the sky\nSometimes I removed the stone idols from the Ka'bah | Sometimes I established the idols in the Haram\nSometimes I arrived at tur in my desire to speak | And I concealed the Eternal Light up my sleeve\nSometimes I was nailed to the cross by my own clan | I rose to the Celestial world leaving the earth\nSometimes I remained hidden in Cave of Hira for years | Sometimes I gave the world the last cup of Divine wine\nComing to India I played the Divine Orchestra | Sometimes I chose the land of Greece\nWhen the people of India paid no heed to my call | I populated the countries of China and Japan\nSometimes I created the universe by combining elements | I did this against the meanings of priests' preaching\nI stained hundreds of lands with blood | When I started the war between Intellect and religion\nWhen I could not understand the reality of stars | I passed sleepless nights in this contemplation\nThe swords of the Church could not frighten me | When I taught the theory of earth's revolution\nI demonstrated the gravity's secret to the world | Using the far-sighted Intellect's mirror\nI arrested radiations and the restless electricity | I made the earth the source of envy to Paradise\nAh! But I could not reach the Existence' secrets | Though I made the world beautiful with my Intellect\nIn the end as my materialistic eye opened | I found Him lodged in my own heart","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem recapitulates the history of mankind in a nutshell, starting with the time of creation of S. Adam A.S. and his spouse and their transfer from the garden of Paradise to earth up to the present age. It describes the achievements as well as the failures of the celebrities of the human race in all walks of life, in all races and in all countries. Though the poem is short it is full of mysticism and has a large number of allusions to the Holy Qur\u2019an and important events in human history. However, the essence and the raison de\u2019tre for the poem comes in the last two verses. The end purpose of all human research and thinking is ascertaining the nature of the ultimate Truth. Though this effort has built up a large and rich treasure of knowledge the nature of the ultimate Truth is still a mystery. It cannot be ascertained without the Love of God. This concept is one of the favorite topics of \u2018Allamah Iqbal and is often repeated in his works. Cf. | (175) \u2018A\u00e8\u00e8ar, or Ruma, or Raza or Ghazala you may be | Without dawn's wailing nothing achieved will be'"} +{"poem_id":"007_135","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Iskander and his flag and sword are gone; | Gone are his tribute and his mines and seas.\nLonger than kings\u2019 are peoples\u2019 histories: | Jamshid is gone, but Persia still lives on.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_032","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A nation again whom duty is dear, | Who makes a clean honey from venom clear.\nHe agreed not on one world norm, | And held the two worlds on his arm.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_119","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"O man, your stay and show beneath the sky, Is short and brief, like spark, that parts from flame: | Who can make man detect this fact so clear, That being of man enjoys high rank and name?\nIf craftsmanship of man is quite devoid, Of gift and tact the self to form and frame, | Alas! such art and music of the flute, Are naught but source of much disgrace and shame.\nSchools and taverns can no morals teach, Save the fact that you do not exist: | Learn \u02b9to be\u02b9 for you too are a fact, Besides, your ego thus shall long subsist.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_191","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":[],"poem":"Thus spoke to his son a guide in patched robe, | I tell thee a point after whole life\u2019s probe.\nTo Nimrods of this age, know by face, | By God\u2019s grace live with the Abram\u2019s grace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_369","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["came."],"poem":"When I packed my self from this dusty fuss, | All were saying he was so close to us.\nBut no one ever knew this seeker\u2019s aim, | I said to them what? from where I came.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_073","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A dyed-in-the-wool infidel, my brain | Creates and worships idols of its own.\nBut see how my heart weeps for love of God, | And do not be concerned about my creed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_318","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["King","speaker"],"poem":"To that rare beauty my heart seeks again, | To speaker whose pulpit was \u2018cross\u2019 and slain.\nTo the King often with lancers and force, | To wealth who never touched at any course.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_025","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"One morning in a garden, passing by, | I heard a bird perched on a high branch cry:\n\"Out with whatever you have inside you \u2014 | A song, a plaint, a dirge, a cry, a sigh.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_206","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":[],"poem":"How happy is the race who wins her goal, | Who never took rest for that purpose sole.\nSee her shine and sheen beneath this sky, | Like a sword drawn out and unfurled high.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_164","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["not."],"poem":"Come O\u2019 bearer and move the cup of Wine, | And leave the worlds both under long veils line,\nHe raised all the curtains before this sot, | The codes of His Path the \u2018Mullah\u2019 knew not.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_266","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"Why you lose hopes of kids a bit, | If they do not catch a point of wits.\nTell me Maktab Sheikh if you know a lot, | Do they keep in bosom a heart or not?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_023","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Intellect is passion too, And it knows the joy to view, | But the poor unfortunate. Dares not as the inebriate.\nThough I know the fantasy. Of the stage was shaped by me, | Yet it were a coward\u2019s way. On the journey to delay.\nEvery moment is my prayer. That I may yet further fare, | Till my folly\u2019s governor. Says there is no desert more.\nIn such frenzy of the soul. Still I do not yield control: | Every madman cannot boast. That to self be is not lost!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_161","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.","themes":[],"poem":"O Humayun ! your life was full of warmth | Your spark was an assembly-enlightening lamp\nThough your earthly body was slim and weak | Your elegant disposition was bright like a star\nHow fearless a heart in this frail body was | A universal flame in this handful of dust was!\nBut the intelligent heart was not at all afraid of death | In night\u2019s silence there is nothing except morrow\u2019s affairs!\nThe imprudent ones consider death is the end of life | This apparent evening of life is the morning of perpetual life!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is a tribute to the qualities of the head and heart of an eminent personality of the Indian sub-continent.'"} +{"poem_id":"009_028","book_title":"Javed Nama","section_title":"THE SPHERE OF VENUS","description":"","themes":[],"poem":"That tempestuous wind, those night black clouds | in their darkness the lightning itself had lost its lustre;\nan ocean suspended in their air, | its skirt rent, few pearls pouring,\nits shore invisible, its waves high-surging, | high-surging, powerless to battle with the winds.\nRumi and I in that sea of pitch | were as phantoms in the bedchamber of the mind\nhe much-travelled, I new to travel, | my eyes impatient to gaze abroad.\nContinually I cried: \"My sight is inadequate, | I do not see where the other world may be!\"\nPresently a mountain-range appeared, | a river, a broad meadow appeared,\nmountain and plain embracing a hundred springtides | fragrant with musk came the breeze from the hills.\nSongs of birds conspiring together, | fountains, and verdant herbs half-grown.\nThe body was fortified by the emanation of that air, | the pure spirit in the flesh keener of vision.\nI fixed my gaze on the top of a mountain; | a joyful the mountain, the slope, the stretching plain;\na lovely valley, even, not sinking nor rising | the water of Kbizr would have need of such a land.\nIn this valley were the ancient gods, | there the God of Egypt, here the Lord of Yemen,\nthere a Lord of the Arabs, here of Iraq, | this one the god of union, that the god of separation,\nhere an offspring of the sun, and the moon's son-in-law, | another looking to the consort of Jupiter,\none holding a two-edged sword in his hand, | another with a serpent wreathed about his throat.\nEach one was trembling at the Beautiful Name, | each wounded by the smiting of Abraham.\nMardukh said: \"Man has fled from God, | fled from church and sanctuary, lamenting,\nand to augment his vision and perception | turns his gaze backwards to the past age.\nHe takes delight in ancient relics, | makes speeches about our theophanies.\nTime has revealed a new legend; | a favourable wind is wafting from younder earth.\"\nBaal in excess of joy chanted sweetly | Unveiling our secrets to the gods.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_044","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Give me the heart whose rapture fine. Flames from a draught of its own wine, | And take the heart that, self-effaced, By alien fancy is embraced.\nGive me the heart, give me the heart. That of the world will have no part; | I yield the heart right gladly o\u2019er. That is a slave to less and more.\nO draw me forth, thou huntsman bold, Out of fate\u2019s quiver thou dost hold; | Except the shaft be put to bow, How shall it lay the quarry low?\nThis life is ne\u2019er a weary thing. While there be worlds for conquerring: | Behold, one world lies bound and tied\u2014 Into another world I ride.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_183","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":["whole."],"poem":"Fill the old wine in the New Age bowl. | Cast the self\u2019s light on hills and lands whole.\nIf you wish to eat fruits from Mansoor\u2019s bowl, | Say none save Allah can rule the world whole.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_100","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Vision can be won. As of morning sun, | Making this dark clay. Radiant as day.\nLet thy vision be. Needle-sharp in thee, | Like its lustre pass. Thro\u2019 the heart o\u2019 the glass.\nIn this garden, where. Hushed is warbler\u2019s air, | As each bursting bud. Chant thy tragic mode.\nEarth hides not His grace, Heav\u2019n veils not His face | Thou may\u2019st view, for sure\u2019, If thou canst endure.\nChildlike watchest thou. Nests beneath the bough; | Mount on wings, and soon. Hunt the sun and moon!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_136","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"To my self alone I bow; Temple, shrine are vanished now, | Calls not shrine in Arab land, Nor in Persia temples stand.\nIn the tulip and the rose. Shines not sheen, nor pigment glows: | In the anthem of the bird. Neither high nor low is heard.\nIn the workshop of the sky. No new plan do I descry; | Haply no new plans remain. Hid in pre-existence\u2019 brain.\nHeaven\u2019s stars stand unpossessed. All of revolution\u2019s zest | Night and day, as it may be, Have no more the power to flee.\nIn no stage they take repose, And no quest is left to those | Earthy creatures, from whose hearts, Haply every breath departs.\nEither in contingency. No fresh leaves unwritten be, | Or Fate\u2019s pen hath not the might. Any more fresh fates to write.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_153","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is another portrayal of \u2018Allamah Iqbal\u2019s views on secular nationalism and religion.","themes":[],"poem":"Judge not your nation on the criteria of Western nations | Special in composition is the Hashima Prophet\u2019s nation\nBased on country and race is their organization | The force of dan stabilizes your organization\nIf the dan\u2019s skirt is lost, disappears the organization | And if organization departs also disappears the nation!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is another portrayal of \u2018Allamah Iqbal\u2019s views on secular nationalism and religion.'"} +{"poem_id":"011_276","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A CROCODILE TO ITS YOUNG","description":"","themes":["\u2018croco\u2019"],"poem":"Thus said to its child a \u2018croco\u2019: with boast, | It is banned in our faith to see the coast.\nSo mix up with waves and shun the coast, | To us the river bed plays a host.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_159","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"The present age is really the same old age: | It is either the men of prayer or the politicians who are in charge.\nNeither the miracles of those men of prayer Nor the power of government is the reason for it | For centuries the people have been used to slavery.\nThere is no difficulty about being a master | When the people are entrenched deep in slavery.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_122","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["pearls"],"poem":"My craze still feels the same burning phase, | All the old passions are still ablaze.\nFrom impact of old storms which I feel still, | The waves of my pearls get a new storm\u2019s thrill.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_246","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["set."],"poem":"The world is stable from the mother\u2019s grace, | Her kind nature guards the whole human race.\nTo this point if the nations didn\u2019t get, | The whole world order would soon up set.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_104","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to \u2018Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem\u2019s climax is reached in the last verse.","themes":["litter"],"poem":"The caravan has been robbed in wilderness and the destination is far | The coast of this desolation, that is this dry ocean is far\nMy fellow travelers became victims of the robbers\u2019 dagger | The remaining ones turned back to Makkah in frustration\nHow willingly this young man from Bukhara gave his life! | In the poison of death he has found the taste of life!\nThe robber\u2019s dagger was the Eid\u2019s crescent to him | \u201cAh Yathrib\u201d was within heart, Tawhad\u2019s slogan was on the lips\nFear says, \u201cDo not travel alone towards Yathrib\u201d | Longing says, \u201cYou are a Muslim, travel fearlessly\u201d\n\u201cWould I return to Makkah without paying homage? | Would I not appear confidently before Lovers on the Judgment Day?\nThe traveler through Hijaz\u2019 wilderness has no fear for life | This secret is hidden in the emigration of the Holy Prophet\nThought safety is in the companionship of the Syrian litter | Pleasure of Love is in the heart-breaking affliction of danger\nAh! How clever this timid Intellect is! | And the brave man\u2019s feeling how fearless is!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem allegorically deals with the controversy of Intellect and Love, a subject which was very dear to \u2018Allamah Iqbal. The identity of the young man from Bukhara is immaterial for the lesson of the poem, which is that Intellect may be sufficient to understand the Existence or the Being of God and for solving the material problems of life but only the Love of God and the Holy Prophet S.A.W. can guide one to understand the Dhat or Essence of God. The poem\u2019s climax is reached in the last verse.'"} +{"poem_id":"004_034","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"It is the sign of living nations | their fate changes day and night;\ntheir life is sincerity and generosity to perfection, | Nature too forgives their follies;\nin manners qalandar\u2010like, in majesty as Iskander: | these people are like naked swords.\nBeauty and majesty of a self\u2010conscious man flows from khudi: | it is the text, the rest are commentaries.\nI don\u2019t deny the splendour of the days of \u2018Id, | but alas! only the takbirs of free men are acceptable to God.\nWhat can the sage know my songs\u2019 secret? | the words of man of madness are beyond reason\u2019s ken.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_234","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":[],"poem":"To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_130","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["here."],"poem":"When I pressed myself in my own embrace, | Then I saw my place with thy light\u2019s grace.\nIn this fane old with the morning tears mere, | A world of love and daze lo I cause here.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_054","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.","themes":["greed","decided?","colorful","was","been"],"poem":"What can I say how I got separated from my garden | And how I got imprisoned in the net of greed\nIt is strange that the whole world being against me | How the recipient of honor of respectability I have been\nSome demand of showing and seeing was on the Tur | What do you know, O heart! How it was decided?\nThe desire to be without any desire is also a desire | How the heart's bird freed from the net of greed was\nThose desirous of seeing You, see You here also | Then how the Last Day's promise a test of patience was\nThe Perfect Beauty itself may be the cause of this unveiling | How became self-apparent what concealed in curtains was\nDeath as a recipe still remains, O separation's pathos! | The physician is insane, how I deemed incurable was\nO admonishing eye! Have you ever seen, how the rose | Having been born out of dust became colorful\nThe purpose of interrogation for deeds was to disgrace me | Otherwise all as to how and why it happened obvious was\nMy destruction was something worth witnessing | What can I say how l facing Him was","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Ghazals 5 to 10 are highly mystical and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the central idea that the Love of God is the source of much material loss and suffering. However, it is a test of Man\u2019s worth and gives the Lover the pleasure and happiness as well as the degree of elegance which cannot be described or measured but can only be felt by those whom God endows with such wealth.'"} +{"poem_id":"001_152","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.","themes":["\u2018Ubaidah","myrtle","us\u201d"],"poem":"The armed Arab youth were arrayed for battle | The bride of Syria\u2019s land was waiting for myrtle\nA young man who was restless like mercury | Approaching the army\u2019s general started saying\n\u201cO Abu \u2018Ubaidah grant me permission to fight | The cup of my patience and calm is full\nI am becoming impatient in the Holy Prophet\u2019s separation | In his Love even a moment\u2019s life has become hard\nAs I am going to the Holy Prophet\u2019s audience | I shall gladly convey if there is any message\u201d\nThe general\u2019s eye, whose sight was like an un-sheathed sword, | Noticing this zeal and fervor was moist with tears\nThe army\u2019s general exclaimed., \u201cYou are that young man | The respect for whose Love is binding on the elders\nMay the God of Muhammad fulfill your wish | How elegant is the stage of your Love!\nWhen you arrive in the audience of the Holy Prophet | Present this petition with my sincere compliments\n\u201cThe Exalted God has shown His Mercy to us | Have been fulfilled all the promises you had made to us\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem refers to the battle of Yarmuk waged during the Khilafah of S. \u2018Umar Faruq R.A. (636) at Yarmuk against the Byzantine wing of the Roman Empire. The battle was fought between the flowers of both armies. The Roman army was a well trained, well equipped and well organized body of 300,00 men. The Muslim army was hardly 46,000 men strong and was neither well equipped nor well trained. However, as the story related in this poem states, every soldier in the Islamic army was full of zeal for fighting in the cause of God. There was no pessimism and the Islamic formula of ghaza or shahad (conqueror or martyr) operated. The \u201cyoung man\u201d in the second verse was just a soldier and his conversation with S. Abu \u2018Ubaidah R.A., the commander portrays the general spirit and zeal of the whole army for fighting in whom even being slain in the cause of God was considered supreme success. Every person in the Muslim army was full of that level of zeal.'"} +{"poem_id":"003_053","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal'oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}","themes":[],"poem":"For Muslim true, death has no dread | To realm of souls, he straight is led.\nDon\u02b9t ask the rulers of this land, To grant blood price for martyred band. | Their blood is precious and divine, Like precincts of the Holy Shrine.\nAlas! the Muslim has forgot, The lesson that to him was taught. | He was ordained to cry to none, Save to God Unique and One.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as 'It is said that Allama wrote this poem after meeting Gazi Ilm Deen Shaheed who was the killer of Mal'oon Rajpaal. The case was going to be led by Muhammad Ali Jinnah. When Iqbal met him, he concluded that Ilm Deen is a true Ashiq e Rasool and want to get martyred. He wrote this poem and conveyed his mesaage that do not appeal to the British rule for his case and let him take the rank of Shahadat. He gave name of the poem as the incident took place in Lahore and all the Muslims had one opinion about him from Lahore to all the places of the world but for some sake, he gave it Lahore o Karachi. | {Contributed by user: Muhammad Bilal}'"} +{"poem_id":"011_351","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["clay."],"poem":"The same old harp I hold in my hand, | In which are hidden tunes of that land.\nWith the lions claw, that harp I play, | Whose chords are made of rocky clay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_036","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Though reason to the portal guide, | Yet entry to it is denied.\nBeg God to grant a lighted heart, | For light and sight are things apart.\nThough knowledge lends to mind a glow, | No houris its Eden can ever show.\nHow strange that in the present time | No one owns the joy sublime!\nSome passions leave the mind intact, | While others make it blind to fact.\nThe heart from unrest gets its life, | What pity if it knows no strife!\nYou die because from God you flee, | If living, linked with God shall be.\nThe pearls have all their covering cleft, | Of urge to show you are bereft.\nShow unto me, though I too cry, | It is not tale of Moses and Sinai.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_378","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Gabe\u2019s","rounds"],"poem":"To Anglians thus the hearts do not own, | They own only lands, to faith they disown.\nO God during rounds of thy sacred place, | I saw hundred satans not the Gabe\u2019s face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_109","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"A poor, ruthfull flutist1 who taught love\u2019s tone, | Is melting himself in heat of songs own.\nYou know what he seeks and what he wants, | Yet he needs not both the worlds in grant.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_009","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)","themes":[],"poem":"My longing comes to my lips as supplication of mine | O God! May like the candle be the life of mine!\nMay the world's darkness disappear through the life of mine! | May every place light up with the sparkling light of mine!\nMay my homeland through me attain elegance | As the garden through flowers attains elegance\nMay my life like that of the moth be, O Lord! | May I love the lamp of knowledge, O Lord!\nMay supportive of the poor my life's way be | May loving the old, the suffering my way be\nO God! Protect me from the evil ways | Show me the path leading to the good ways","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem contains the ideal wish of a Muslim child. It is frequently taught to and memorized by the Muslim children in the Indo-Pakistan-Bangladesh region. (Audio by user: Fawad bin Faraz)'"} +{"poem_id":"011_001","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["soil."],"poem":"They held the loveless is heart and went away, | Like flame they faded in a doleful way.\nPrithee come to \u2018Commons\u2019 for a short while, | Thy chosen took \u2018the wines\u2019 and left this soil.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_047","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["rapture","day.","ripes\u2019"],"poem":"To love\u2019an rapture sins gave a common sense, | And made ripes\u2019 wisdom a raws logic hence.\nI sing songs hey! to Makkan tunes gay, | Since wine in cup was poured on the first day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_102","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"A fact alive is in my breast concealed, | He can behold whose blood is not congealed.\nTo wear a veil and learn new lore or old, | Can\u02b9t guard fair sex except a person bold.\nA nation which can\u02b9t see this truth divine, | Pale grows its son and soon begins decline.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_082","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"I was in the solitude of Selfhood lost, | And was, it seemed, unaware of the Presence;\nI lifted not my eyes to see my Friend, | And, on the Day of Judgement, shamed myself","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_119","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Soft my breath doth pass. Soft as April airs; | Jasmine-sweet the grass. Springeth from my tears.\nDesert tulip glows. With the blood I shed | As in beaker shews. Wine all ruby-red.\nSoareth so my flight. O\u2019er the highest sphere | That the souls of light. Seek to trap me there.\nLabours ever new. Make man\u2019s dust to glow; | Moon and star still do. As long time ago.\nMy self\u2019s lamp I lit, Now that Moses\u2019 hand | Men have hidden it. \u2018Neath the wristlet-band.\nCome, O come to prayer; Court no prince\u2019s door: | So our fathers were. When the world was poor.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_219","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO THE ARAB POET","description":"","themes":[],"poem":"So guard the nature of thy mud and dust, | A bliss, trance and burning for thee is must.\nI see empty bowls of the nation\u2019s whole, | A lasting wine lasts in thy heart\u2019s own bowl.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_103","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Come! The Asiatic man. Has created a new plan: | Go not, pilgrimage to make. To the idol that he break.\nWhat is this epiphany. That men\u2019s hearts, rejoiced to see, | From the ashes of the way. Gladly leap, like sparks at play?\nTo attain what far abode. Strive the Turks upon the road, | That their bosom fluttereth. With the quickness of their breath?\nStrive thou, selfhood\u2019s joy to know: They who on this journey go | Shatter every worldly chain. That they may to Self attain.\nMen whose hearts are dead and cold. As a cell this world behold; | With two cups to fill their head, From the whole of life they fled.\nI will ever be the slave. Of those horsemen bold and brave | Who, with spear uplifted, far. Ride, to pierce and thread a star.\nAngels lack the season now. Prostrate to their Lord to bow; | Creatures of pure light, for they. Rapturous gaze on men of clay!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_315","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["Noon.","Khoon"],"poem":"You say the heart is the Khak and Khoon , | A work of magic of Kaf and Noon.\nMy heart is though in the bosom of mine, | It is yet beyond the pale of world thine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_009","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"\"O gardener\", said the nightingale one morn, | \"No plant but grief has this soil ever borne.\nThe rose dies as soon as it reaches youth; | To a ripe old age lives the desert thorn.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_174","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The Jewish money\u2010lenders, whose cunning beats the lion\u2019s prowess, | Have been waiting hopefully for long.\nEurope is ready to drop like a ripe fruit, | Let\u2019s see in whose bag it goes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_198","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["soon."],"poem":"His thought thus flies with stars and moon rays, | His eye thus views beyond milky ways.\nLay thy restive heart at his fluid tune, | From his quick silver get a quick calm soon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_091","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Distracted are thy eyes in myriad ways; | Distracted is thy reason in many pursuits;\nForsake not, O heart, thy morning sighs! | Chanting His name, thou mayest save thy soul.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_151","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Abu al-M\u2018ala Mirza \u2018Abd al-Qadir Bedil \u2018A\u00efamabada. In spite of being somewhat indifferent to Bedil\u2019s difficult to understand style \u2018Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry \u2018Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T\u2018alam-i-Jadad (Muslims and Modern Education).","themes":["Preceptor"],"poem":"The teaching of the sage of Western philosophy is | \u201cThose seeking the Invisible Existence are ignorant\nIf the form is unfamiliar to sight | Would the Shaikh also be an idol-maker like Brahman?\nThe foundation of modern knowledge is on the tangible | In this age the wine-bottle of Faith is shattered\nWhat is known as dan is an immature frenzy | Which is repulsive to human imagination\u201d\nBut the philosophy of life is saying something else | This secret has been divulged to me by the Perfect Preceptor\n\u201cWith every perfection a little distress is welcome | However, perfect the Intellect, it is not good without Love\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Abu al-M\u2018ala Mirza \u2018Abd al-Qadir Bedil \u2018A\u00efamabada. In spite of being somewhat indifferent to Bedil\u2019s difficult to understand style \u2018Allamah Iqbal appreciated his thought and art. Among the subjects covered by Bedil in his poetry \u2018Allamah Iqbal has special appreciation for Love, large heartedness and Beniaza. | This poem is another one criticizing Western education and norms in which the climax is reached in the last verse which has been taken from Bedil. See also Introduction to Poem 129. Musalman Awr T\u2018alam-i-Jadad (Muslims and Modern Education).'"} +{"poem_id":"003_122","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The quiet environs of this waste, Whose intense heat scalds the heart: | In forming only dunes of sand, Nature has displayed its Art.\nThe grandeur of these pyramids, Puts lofty heavens to disgrace | What hand did build, design and frame, They seem attired in lasting grace?\nSet your craftsmanship quite free, From Nature\u02b9s chains that bind it tight | For men endowed with gift of craft, Aren\u02b9t prey, of hunters need no fright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_026","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"To make you understand life\u2019s mystery, | I tell you one thing in all secrecy:\nYou die if you do not possess a soul; | But if you do, you live eternally.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_380","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"His path\u2019s true sign if a Muslim could know. | To else save God, he would never bow.\nIf the heaven moves not to his own will. | He can move the earth whole to his will, still.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_312","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["mercury","balm."],"poem":"My heart is a fire, a smoke my frame, | My being\u2019s harp burns with a constant flame.\nFrom mid night prayers the heart gets a calm, | Like mercury closed in aloe wood balm.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_200","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"Sher Shah explained this point with so much grace, | Distinction of tribes leads to much disgrace.\nThe names of various tribes to them are dear, | The robe of Afghaniat don't like to wear.\nTheir Islam is to pieces and fragments torn, | Like pagans, girdles by them still are worn.\nThey worship and adore their idols old, | May God help them deaf blows much bold","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_153","book_title":"Zabur-e-Ajam","section_title":"Part 4","description":"","themes":[],"poem":"Seek for a while the company of the ancients, | Have a look at the art of free people.\nArise and see the work of Aibak and Suri; | Open your eyes, if you have the heart to see.\nThey displayed their inner selves before the people, | And thus saw themselves through the eyes of others.\nBy raising a structure of stones | They captured eternity in a moment.\nLooking on it makes you mature, | And transports you to another world.\nA symbol leads you to its creator | And lets you peep into his innermost heart.\nA spirit of manly adventure and noble nature | Are the two precious jewels in the heart of the stone\nDon't ask me: Whose prayer-ground is this? | O you ignorant! body cannot reveal the experiences of the soul.\nWoe me! I am hidden from myself, | And have not tasted water from the river of life.\nWoe me! I am uprooted from my native so | And have fallen far away from my real position.\nStability arises from deep faith, | Woe me! the branch of my faith is sapless,\nI do not possess that power (which is implicit) illallah, | My prostration is not befitting this shrine.\nJust cast a glance on that pure jewel - | Look at the Taj in the moonlight.\nIts marble ripples faster than flowing waters, | A moment spent here is more stable than eternity.\nLove of men has expressed its secret, | And perforated the stone by their eyelashes.\nLove of men is pure and charming like a paradise, | It produces songs from brick and stone.\nLove of men is the criterion of beauty; | It unveils beauty and sanctifies it too.\nHis aspirations soar beyond the sky, | And go away from this world of quantity.\nAs what he sees cannot be expressed in words, | He whisks away veil from his heart.\nThrough love passions are elevated, | The worthless gain value through it.\nWithout love life is all a-wailing | Its whole affair becomes corrupt and unstable.\nLove polishes one's common sense, | And imparts the quality of mirror to the stone.\nIt gives to the people with enlightened heart, the heart of Sinia, | And gives to the men of skill the \"white\" hand.\nBeside him, all possibilities and existences are nothing | All the world is bitter; it alone is sweet honey.\nTo its fire is due the vigour of our thought | To create and to infuse soul is its work.\nLove suffices men, animals, and insects, | \"Love alone suffices the two worlds.\"\nLove without power is magic, | Love with power is prophecy.\nLove combined both in its manifestations, | Love thus created a world out of a world.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_138","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Their opinions bury love and enthusiasm, | In their dark ideas is the tomb of nations.\nIn their temples they carve symbols of death, | The art of such Brahmins is disgusted with life.\nThey conceal high goals from view; | They put the spirit to slumber and awaken the body.\nThe senses of the poor Indian poets, painters | And literary writers are obsessed by woman.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_259","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"BRAHMEN","description":"","themes":["fane."],"poem":"The Brahmen said leave this white man\u2019s door, | From Hindies think not, save good any more.\nIn one mosque two Mullahs may ne\u2019er contain, | With magic of gods can live in a fane.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_158","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["lent."],"poem":"You hold a high place in the desert\u2019s land, | Whose eyes are bright like a mirror house grand.\nWhere e\u2019er you wish you may pitch up the tents. | But ban a feast there if the tent chords are lent.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_147","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Ni\u00efam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham \u2018Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem \u2018Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah \u2018Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of \u2018Allamah Iqbal\u2019s views on Western education. Though the educational philosophy of \u2018Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur\u2019an. Establishment of the \u201cKingdom of God on earth\u201d in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur\u2019an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims\u2019 aspirations and objectives. A small sample of quotations from some other poems of \u2018Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools\u2019 lords | They are teaching mud-slinging to falcon\u2019s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that \u2018Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent\u2019s Muslims to acquire Western education they had scientific and technical education foremost in mind. \u2018Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West\u2019s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur\u2019anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur\u2019an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur\u2019an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one\u2019s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora\u2019s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur\u2019an. | The following small sample is presented to reflect \u2018Allamah Iqbal\u2019s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is","themes":[],"poem":"The preceptor\u2019s teaching was, \u201cO foolish Muslim! | \u201cNecessary preparations are incumbent on the traveler\nThe world\u2019s ways have changed, such changes have come that | Those who were invaluable once are not even saleable now\nThat bright flame of yours from which darkness escaped | Now is reduced to a spark, less bright than stars\nCease to be the Invisible\u2019s Lover, be the visible\u2019s lover | Now influence of the visible God is triumphant over nations\nIn this garden success for your efforts is not possible | Your snare is worn out and the fast-flying bird is clever\nIn this age education is the cure for nations\u2019 maladies | Education is like a lancet for the diseased blood\u201d\nBy the leader\u2019s suggestions love of education developed in me | Obeying the command of Khizar is incumbent on the wanderer of the wilderness\nBut the discerning eye should see my misfortune | \u201cWent to pull thorn from foot, the litter disappeared from the sight","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Mullah Muhammad Malik Quma (d. 1615) came from Qum, Iran to Ahmad Nagar in South India in 1549 where he was patronized by Murtaza Ni\u00efam, Nizam Shah I. Later he moved to Bijapur and lived under the patronage of Ibraham \u2018Adil Shah. He was one of the eminent Persian poets of his time. In addition to the inclusion of one verse in the last two verses of this poem \u2018Allamah Iqbal has alluded to this verse in Rumuz-i-Bekhudi also. Mullah \u2018Abd al-Qadir Badayuni also has praised this verse in his book Muntakhib al-Tawarakh. | This poem is the exposition of \u2018Allamah Iqbal\u2019s views on Western education. Though the educational philosophy of \u2018Allamah Iqbal is a vast subject and much has been written about it, its essence is that education should produce Khuda and the desire as well as the ability to struggle in the cause of God and Truth. Though the subject cannot be explained in all its dimensions in this translation some comprehension is essential to do justice to the poem. Western education may be beneficial to the Western people and may have been necessary for the material advancement of Indian Muslims in their special circumstances created by the British rule in the sub-continent it is detrimental to the ideals and goals of Islam as set out in the Holy Qur\u2019an. Establishment of the \u201cKingdom of God on earth\u201d in the form of the super-national Islamic State, with all its details and accompaniments, is the purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted by him to his Ummah at the time of the last pilgrimage. The Holy Qur\u2019an is replete with commands to this effect, reference to which has been made in previous poems, for example the introduction to Poem 84. Taranah-i-Milla (The National Anthem of Muslims). When viewed against this background Western education not only falls short of the needs of Muslims but is contrary to them. Being secular and materialistic it is in fact detrimental to Muslims\u2019 aspirations and objectives. A small sample of quotations from some other poems of \u2018Allamah Iqbal is given below to give some indication of his views on the subject: | (209) The school and tavern teach only not to be | Learn to be that you may be and want to be | (210) O God ! My complaints are against the schools\u2019 lords | They are teaching mud-slinging to falcon\u2019s fledglings | (211) I would not get that knowledge and wisdom for a piece of straw | Which acquaints not the ghaza with the battle-field | It appears necessary to explain here that \u2018Allamah Iqbal was not opposed to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues started their campaign to persuade Indian sub-continent\u2019s Muslims to acquire Western education they had scientific and technical education foremost in mind. \u2018Allamah Iqbal had the same opinion and has repeatedly emphasized the importance of science and technology for material betterment. Cf. | (212) West\u2019s strength is in science and technology | With help of this same fire its lamp is lighted | The deleterious effects of Western education have resulted mainly from the philosophy of science and from humanities. The former has created a disbelief in the existence of a non-tangible spiritual universe, and has created belief in the mechanistic and a-rational concept of creation and operation of the material universe. This is opposed to the Qur\u2019anic concept according to which the material universe has been created by God instead of coming into existence by accident. It has been created with a purpose and not whimsically or in sport. It also states that the material universe in not eternal and will also end in its present form. The Holy Qur\u2019an is replete with this message which emphasizes its importance, e.g. 3:191; 15:85; 16:3; 21:16-17; 39:5; 44:39; 45:22; and 46:73. The Holy Qur\u2019an also teaches us that God has not rested or retired after creating the universe but is actively directing its affairs. Denial of this concept deprives Man of faith in the life Hereafter and the accountability for one\u2019s deeds on earth. This deprivation leads to the cardinal vice of materialism according to which this world and life in it is the be-all and end-all of existence. This inculcates jealousy and greed for acquiring material wealth and arrogance when it has been acquired. This triple-headed monster of jealousy, greed and arrogance brings out a plethora of vices out of the Pandora\u2019s box. One has to look around himself in the present day world to appreciate the truth of this. The whole of the modern world has been plunged into the vortex of a moral and spiritual storm which has destroyed all humane values. The cure lies in reverting to the spiritual values taught by the Holy Qur\u2019an. | The following small sample is presented to reflect \u2018Allamah Iqbal\u2019s thought about the deprivation of the Western education from the higher concepts of existence: | (213) They conceal the higher motives from the human eye | Put the soul to sleep and awaken the material eye! | (214) The West dark with the smoke of machines is | This Valley of Aiman unwortly of Effulgence is'"} +{"poem_id":"003_052","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Since times antique the mind of man, In complex problems is involved: | What is the source of clay\u2010born man, And how the soul has been evolved?\nPain, anguish, glee and rapture sweet, Are spiritual states that man must face: | What is of much worth, cup or wine, Is knotty point you wish to trace?\nWhat binds the words and their import, What links the body and the soul? | It wears the cloak of its own ash, Just like the burnt refuse of coal.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"009_026","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"You say that these roses and tulips are permanent here; | no, they are travellers all, like the waves of the breeze.\nWhere is the new truth which we seek, and do not find? | Mosque, school and tavern, all alike are barren.\nLearn a word from your own self, and in that word burn, | for in this convent all lack Moses' fire.\nspeak not of the striving for purity of these monastery dwellers, | they are all dishevelled of hair, blankets unwashed.\nWhat temples they have fashioned within the Sanctuary, | these unitarians of one thought, but all split in two!\nThe problem is not that the hour of feasting has passed, | the problem is that they are all without sweetmeats and boon-companion!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_307","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["bet."],"poem":"Blame not the God for this or that hurt, | This dust should be dusted from thy skirt.\nChange the heinous world whose bad nature yet, | Gives lead to bookies to take the whole bet.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_045","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"There is an intellect in every man. | My body is, like others\u2019, clay and blood,\nJust mud. But no one knows this secret but | Myself: a subtle soul informs my mud.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_113","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Your being\u02b9s sanctum gets, From self its inner light: | Save zeal and firm resolve, Naught can make life e\u02b9er bright.\nIts rank is higher than, The Pleiades and the moon: | Your essence and its gifts, Are ego\u02b9s greatest boon.\nGod save that alien self, Seek shelter in your shrine! | The creed of idols shun, Don\u02b9t desecrate house divine.\nForgetfulness of self, Imports the height of art, | But with the loss of self, Both joy and warmth depart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_015","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Reason is either luminous, or it seeks proofs; | Proof\u2014seeking reason is but an excess of wonder.\nThine alone is what I possess in this handful of dust; | And to keep it safe is beyond my power, O Lord.\nMy songs of lament were all inspired by Thee; | If they have reached the stars, it is no fault of mine.\nArt Thou pleased, O Lord, with man\u2019s imperfection? | Why repeat a flawed attempt, and make his shame eternal?\nThe Western ways have tried to make me a renegade; | But why are our mullahs a disgrace to Muslims?\nFools think man is a bondman of destiny; | But man has still the power to break the bonds of fate.\nThou hast Thy pantheon, and I have mine, | O Lord, Both have idols of dust; both have idols that die.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_134","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"For love the world came from thee the love\u2019s flame, | In love the hidden joy thy old wine\u2019s game.\nI know only one thing from the Gabe\u2019s tune, | That he took his glamour from thy moon\u2019s boon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_013","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["like.\""],"poem":"A BIRD was faint with thirst, | The breath in his body was heaving like waves of smoke.\nHe saw a diamond in the garden: | Thirst created a vision of water.\nDeceived by the sun bright stone | The foolish bird fancied that it was water.\nHe got no moisture from the gem: | He pecked it with his beak, but it did not wet his palate.\n\"O thrall of vain desire,\" said the diamond. | Thou hast sharpened thy greedy beak on me;\nBut lam not a dew drop, I give no drink, | I do not live for the sake of others.\nWouldst thou hurt me? Thou art mad! | A lie that reveals the Self is strange to thee.\nMY water will shiver the beaks of birds | And break the jewel of man's like.\"\nThe bird won not his heart's wish from the diamond | And turned away from the sparkling stone.\nDisappointment swelled in his breast, | The song in his throat became a wail.\nUpon a rose-twig a drop of dew | Gleamed like the tear in a nightingale's eye:\nAll its glitter was owing to the sun, | It was trembling in fear ' Of the sun\nA restless sky born star | That had stopped for a moment, from desire to be seen;\nOft deceived by bud and flower, | It had gained nothing from Life.\nThere it hung, ready to drop. | Like a tear on the eyelashes of a lover who hath lost his heart.\nThe sorely distressed bird hopped under the rose-bush. | The dewdrop trickled into his mouth.\nO thou that wouldst deliver thy soul from enemies. | I ask thee \"Art thou a drop of water or a gem ?\"\nWhen the bird melted in the fire of thirst, | It appropriated the life of another.\nThe drop was not solid and gem-like; | The diamond had a being, the drop had none.\nNever for an instant neglect Self-preservation: | Be a diamond, not a dewdrop!\nBe massive in nature, like mountains, | And bear on thy crest a hundred clouds laden with floods of rain!\nSave thyself by affirmation of Self, | Compress thy quick silver into silver ore!\nProduce a melody from the string of Self, | Make manifest the secrets of Self!","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"001_144","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).","themes":["strangers","pearl"],"poem":"The nation did not care for the message of Gautam at all | The value of its own single pearl it did not appreciate at all\nAh! The unfortunate nation remained unaware of the call of the Truth | The tree is unaware of the sweetness of its own fruit\nHe exhibited whatever the secret of life was | But India proud of its visionary philosophy was\nThe assembly which could be illuminated by Truth\u2019s light was not this | The rain of mercy did come but the soil was not suitable!\nAh ! India is a place of sorrow for the Shudra | This habitation\u2019s heart is unaware of human sympathy\nThe Brahman is still intoxicated with the wine of arrogance | Gautam\u2019s candle is alight in the assembly of strangers\nHowever, the temple again became lighted after eons | The house of Azar became lighted with Ibraham\u2019s light\nAt last the call of Tawhad rose from the Punjab again! | A perfect man roused India from its slumber again!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Out of the many differences between Islam and Hinduism the two most important ones in the view of \u2018Allamah Iqbal are (I) Tawhad-i-Ilah (Unity of God) and (ii) Tawhad-i-Insaniyat (Unity of mankind). These two religions are diametrically opposed to each other in these two respects. In the \u2018Allamah\u2019s view the second emanates from the first and is more important. Hinduism is an amalgam of traditions and rituals, of devotional and philosophical systems, built over the past 4500 years, arising from the indigenous Dravidian cults and successive invasions from outside, especially those of Aryans (2000-1500 B.C.). The oldest existing religious book of Hindus is the Vedas (Ca. 500 B.C.). In the context of this poem the Hindu society is traditionally divided into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers). The last mentioned are also untouchables. This abominable system of dividing humanity into four separate and completely immiscible classes is against the teachings of Islam (The Holy Qur\u2019an 49:13) and this forms the subject matter of this poem. Its evils are described in the poem. However, the \u2018Allamah also pays tribute to two other religious reformers of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first protest against the caste system came from Siddharta Gautam Buddha. Buddha\u2019s rejection of the caste system and declaration that all humanity is one is dealt with in this poem. The second reform came in the 16th century in the form of Sikhism founded by Guru Nanak. This religion was a movement for reformation of Hinduism under the strong influence of Islam. Renunciation of the caste system is among the strongest pillars of the Sikh religion (See the last two verses of the poem).'"} +{"poem_id":"007_137","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The world of smell and colour, earth and sky, | This lovely, lively world abandoned me.\nDid you flee from His stormy presence, heart? | Or did He leave your doleful company?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_053","book_title":"Javed Nama","section_title":"BEYOND THE SPHERES","description":"","themes":[],"poem":"Zinda-Rud\nI seek from you the key to the secret of God: | He sought from us obedience, and created Satan.\nSo to adorn the hideous and unlovely | and to demand of us comeliness of works\nI ask you, what is this magic-mongering, | what this dicing with an evil adversary?\nA handful of dust, against yon revolving sphere | tell me now, did it beseem Him so to do?\nOur labour, our thoughts, our anguish | is but to bite our hands in despair.\nShah-i Hamadan\nThe man who is fully aware of himself | creates advantage out of loss.\nTo sup with the Devil brings disaster to a man, | to wrestle with the Devil brings him glory.\nOne must strike oneself against Ahriman; | you are a sword, he is the whetstone;\nbecome sharper, that your stroke may be hard, | else you will be unfortunate in both worlds.\nZinda-Rud\nUnder the heavens man devours man, | nation grazes upon another nation.\nMy soul burns like rue for the people of the Vale; | cries of anguish mount from my heart.\nThey are a nation clever, perceptive, handsome, | their dexterity is proverbial,\nyet their cup rolls in their own blood; | the lament in my flute is on their behalf.\nSince they have lost their share of selfhood | they have become strangers in their own land;\ntheir wages are in the hands of others, | the fish of their river in other men's nets.\nThe caravans move step by step to the goal; | but still their work is ill-done, unformed, immature.\nThrough servitude their aspirations have died, | the fire in the veins of their vine is quenched.\nBut do not think that they were always so, | their brows ever lowered thus to the dust;\nonce upon a time they too were warlike folk, | valiant, heroic, ardent in battle.\nBehold her mountains turbaned in white, | behold the fiery hands of her chenars;\nin springtime rubies leap down from the rocks, | a flood of colour rises from her soil,\nstippled clouds cover mountain and valley | like cotton-flocks strewn from a carder's bow.\nMountain and river, and the setting of the sun: | there I behold God without a veil.\nI wandered with the zephyr in Nishat | chanting as I roved, \"Listen to the reed\".\nA bird perched in the branches was singing: | \"This springtide is not worth a penny.\nThe tulip has blossomed, the dark-eyed narcissus is in bloom, | the breeze of Nauruz has torn their skirts;\nfor many ages from this mountain and valley have sprung | daisies purer than the light of the moon,\nfor many ages the rose has packed and unpacked her baggage, | yet our earth has not begotten a second Shihab al-Din.\"\nThe passionate lament of that bird of dawn | filled my heart with new fire and fever.\nPresently I beheld a madman, whose threnody | robbed me of all endurance and reason.\n\"Pass us by, and seek not an impassioned lament, | pass from the rose-twig, that talisman of colour and scent.\nYou said that dew was dripping from the tulip's petals; | nay, it is a feckless heart weeping beside the river.\nWhat have these few feathers to do with such a chant? | It is the spirit of Ghani mourning the death of desire.\nZephyr, if you should pass over Geneva | speak a word from me to the League of Nations:\nthey have sold farmer and cornfield, river and garden, | they have sold a people, and at a price how cheap.\"\nShah-i Hamadan\nI will tell you a subtle mystery, my son: | the body is all clay, the soul a precious pearl.\nThe body must be melted for the sake of the soul, | the pure must be distinguished from the clay.\nIf you cut off a part of the body from the body, | that slice of the body will be lost to you;\nbut the soul which is drunk with vision | if you give it away, it will return to you.\nThe soul's substance resembles nothing else; | it is in bonds, and yet not in bonds;\nif you watch over it, it dies in the body, | and if you scatter it, it illuminates the gathering.\nWhat, noble sir, is the soul \"drunk with vision\"? | What does it mean to \"give the soul away\"?\nTo give away the soul is to surrender it to God, | it means melting the mountain with the soul's flame.\n\"Drunk with vision\" means discovering one's self, | shining like a star in the night-season:\nnot to discover one's self is not to exist, | to discover is to bestow the self on the Self.\nWhosoever has seen himself and has seen naught else | has drawn forth the load from the self's prison;\nthe \"drunk with vision\" who beholds himself | deems the sting sweeter than the honey\nin his eyes the soul is cheap as the air, | before him the walls of his prison tremble;\nhis axe shivers the granite rock | so that he takes his share of the universe.\nWhen he gives up the soul, his soul is truly his, | otherwise his soul is his guest but for a moment or two.\nZinda- Rud\nYou have spoken of the wisdom of foul and fair; | learned sage, expound a further subtlety.\nYou were the guide of those who behold the inner meanings | you were the confidant of the secrets of kings.\nWe are poor men, and the ruler demands tribute; | what is the origin of the sanction of throne and crown?\nShah-i Hamadan\nWhat is the origin of Kingship in East and West? | Either the consent of the peoples, or war and violence.\nExalted sir, I will speak with you plainly; | it is forbidden to pay tribute save to two persons:\neither those in authority as being among you, | whose proof and demonstration is the verse of God,\nor else a hero swift-rising like a hurricane | who seizes cities, and stakes himself in the battle,\non the day of war conquering the land by force of arms, | on the day of peace by the winning ways of love.\nYou might indeed purchase Iran and India, | but kingship cannot be bought from any man;\nvirtuous friend, the Cup of Jamshid | none shall procure from the glassmaker's shop,\nor if he procures aught, all he owns is glass, | and glass has no other property but to break.\nGhani\nWho gave to India this yearning for freedom? | Who gave the quarry this passion to be the hunter?\nThose scions of Brahmins, with vibrant hearts, | whose glowing cheeks put the red tulip to shame\nkeen of eye, mature and strenuous in action | whose very glance puts Europe into commotion.\nTheir origin is from this protesting soil of ours, | the rising-place of these stars is our Kashmir.\nIf you suppose our earth is without a spark, | cast a glance for a moment within your heart;\nwhence comes all this ardour you possess, | whence comes this breath of the breeze of spring?\nIt is from the selfsame wind's influence | that our mountains derive their colour and scent.\nDo you not know what one day a wave | said to another wave in Lake Wular?\nHow long shall we strike at each other in this sea? | Rise up, let us break together against the shore.\nOur child, that is to say, yon ancient river | fills with its roar valley and mountains and meadow;\ncontinually it smites the rocks on its path | until it uproots the fabric of the mountains.\nThat youth who seized cities, deserts and plains | took his nurture from the milk of a hundred mothers;\nits majesty strikes terror into mortal hearts; | all this is from us, not from any other.\nTo live in the bounds of the shore is a sin; | our shore is but a stone in our path.\nTo accommodate oneself to the shore is eternal death, | even though you roll in the sea morning and evening;\nlife is to leap amidst mountain and desert | happy is the wave that has transgressed the shore!\nYou who have read the lines on the brow of Life, | you who have given to the East the tumult of Life,\nyou who have a sigh that consumes the heart, | stirring you to restlessness, and us still more,\nfrom you the birds in the meadow learned their threnody, | in your tears the grasses make ablution;\nout of your genius the field of roses blossomed, | out of your hope many souls are filled with hope.\nYour cry is a bell urging the caravans; | why then do you despair of the dwellers in the Vale?\nTheir hearts are not dead in their breasts, | their embers are not extinguished under the ice;\nwait till you see, without the sound of the Trumpet, | a nation rising out of the dust of the tomb.\nDo not grieve then, visionary; | breathe out that sigh consuming all, dry and moist alike;\nmany cities beneath the turquoise heaven | have been consumed by the flame of a dervish heart.\nDominion is frailer than a bubble | and can be destroyed by a single. breath.\nThe destinies of nations have been shaped by a song, | by a song nations are destroyed and rebuilt.\nThough your lancet has pierced men's hearts, | none has perceived you as you truly are;\nyour melody springs from a poet's song, | but what you utter transcends poesy.\nStir up a new tumult in Paradise, | strike up an intoxicating air in Paradise!\nZinda- Rud\nHabituate yourself to the dervish wine and quaff it continuously; | when you become riper, hurl yourself at the dominion of Jamshid.\nThey said, \"This world of ours-does it agree with you?\" | I said, \"It does not agree\". They said, \"Then break it to pieces\".\nIn the taverns I have seen there is not one worthy adversary; | grapple with Rustam-i Dastan, have done with Magian boys!\nTulip of the wilderness, you cannot burn alone; | strike this heart- enflaming brand upon the breast of man;\nYou are the ardour of his bosom, the heat of his blood | do you not believe me? Then tear apart the flesh of the world.\nIs reason your lamp? Set it on the path to shine; | or is love your cup? Quaff it with the intimate.\nI pour forth from my eyes the bloody gouts of my heart; | my ruby of Badakhshan - pick it up, and set it in your ring.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_026","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Of passion\u2019s glow your heart is blank, Your glances are not chaste and frank: | To wonder at then there is naught, That bold and dauntless you are not.\nA longing strong for God\u2019s display, Is also hid in self\u2010same clay: | O heedless man, let this be known, Brains alone you do not own.\nThe eye whose light and luster rest, On collyrium brought from West: | Is full of art, conceit and show, It gets not wet at others\u2019 woe.\nHow can the priest and monk assess, The height of craze that I possess? | still sound the hems of robes they wear, Which have no rifts and know no tear.\nHow long the stars shall hold their sway, On fate of man, sprung from clay? | Either bereft of life I drop, Or the Wheel of Fate must stop.\nLightning I am and keep my eye, On waste and hill that reach the sky: | Heaps of straw and mounds of dust, Too low they are, avoid I must.\nThat godly man gets world\u2019s bequest, Who risks his life in ceaseless quest: | That man no Faith can claim at all, Who lives not up to Prophet\u2019s call.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_106","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Brighter shall shine men\u2019s clay. Than angels\u2019 light, one day; | Earth through our Destiny. Turn to a starry sky.\nThe fancies in our head. That upon storms were fed | One day shall soar, and clear. The whirlpool of the sphere.\nWhy askest thou of me? Consider Man, and see | How, Mind-developed still, Sublime this subject will.\nCome fashioned forth, sublime. This common thought, in time, | And with its beauty\u2019s rapture. Even God\u2019s heart shall capture.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_108","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"It was Abul Hassan who stressed the truth, | That the soul does not expire with the body's death;\nHow could the sun have any light at all, | If it spurns and loses its own beams?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_122","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)","themes":[],"poem":"You are the apple of my eye, | My heart\u2019s delight:\nI am remote from my valley, | To me you are the Burning Bush of Sinai!\nYou are a houri of the Arabian Desert, | Nursed by the Western breeze.\nI feel homesick in exile, | You feel homesick in exile:\nProsper in this strange land! | May the morning dew quench your thirst!\nThe world presents a strange sight: | The vision\u2019s mantle is torn apart\u2014\nMay valour struggle with the waves if it must, | The other side of the river is not to be seen!\nLife owes itself to the heat of one\u2019s soul: | Flame does not rise from dust.\nThe Syrian evening\u2019s fallen star | Shined brighter in the exile\u2019s dawn.\nThere are no frontiers for the Man of Faith, | He is at home everywhere.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'These verses from Abdul Rahman the First are quoted in Tarikh al Muqqari. The following Urdu poem is a liberal translation (the tree mentioned here was planted in Madinatut Zahra)'"} +{"poem_id":"011_267","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":["still."],"poem":"Teach the offspring wisdom and faith\u2019s ken, | Their gems would shine like a bright star then.\nIf you teach him a knack in any skill, | A white hand is hidden in his sleeve still.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_050","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The subtle point in God\u02b9s Oneness hid, With ease in words we can explain; | But what about your mind unsound, That brims with myths and idols vain?\nThe Elder of the Shrine has traits, That smack of jurist\u02b9s faith and creed: | Much thirst for view \u2018No god but He,\u2019 Among his fellows cannot breed.\nNone can appraise the glee one gets, When war is on \u2019twixt good and bad: | He who can\u02b9t inflict deadly blows, And strokes in war is never glad.\nObservations made by free born men, In world with marvels so replete; | To those who own the glance of thralls, None can such wonders \u02b9fore them repeat.\nA dervish holds a loftier rank, Than a monarch who wears a crown; | There is no cure for such a man, Who, like paupers, has sunk down.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_123","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is based on a verse of Tahmasp Qula Baig, Mullah \u2018Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. \u2018Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.","themes":[],"poem":"Though we also are happy with the progress of the young | But some complaint from the happy lips also comes with it\nWe had thought education would bring economic freedom | We did not know that atheism would also come with it\nThough Shirin did honor Parviz with her presence | But she brought the ax of Farhad also with her\nLet us take the seed afresh in our hand and use it anew | We are ashamed to reap what would come out from whatever we sowed","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is based on a verse of Tahmasp Qula Baig, Mullah \u2018Arsha Yazda. A son was born to him who was ugly. He produced a verse ex-tempore which appears as the last verse of this poem. \u2018Allamah Iqbal has used it to convey the message that modern education cannot fulfill our needs. Consequently, we should sow new seed.'"} +{"poem_id":"011_194","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":[],"poem":"From his verve and heat I got a good share, | My night was a day from that bught star\u2019s flare,\nSee a gazelle on \u2018Harem\u2019s\u2019 desert sands, | He smiles like a lion on oasis or lands.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_031","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"In the coquetry and fierceness of the self there, is no pride, there are no airs. | Even if there are airs, then they are not without the pleasure of submission.\nThe eye of love is in search of the living heart; | hunting for carrion does not befit up to the royal hawk.\nIn my song there is no charming and romantic grace, | For the blast of the trumpet of Israfil is not meant to please the heart.\nI will not ask for wine from the Frank, Saki, | for this is not the way of the pure\u2010hearted profligates.\nThe rule of love has never been widespread in the world. | The reason is this\u2014that love is no time\u2010server.\nOne continual anxiety\u2014whether absent or present! | If I tell it myself, my story is not long.\nIf you desire then read the Persian Psalms in seclusion; | The midnight lament is not bereft of secrets.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_058","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Tremulous as the moon-light. To our far abode | We came; and no man knoweth. How we trod this road.\nOf our heart\u2019s grief thou spakest. To the watchful spies; | We came with lamentation. Shameful of our sighs.\nUnveil thy bidden beauty! As the dawning sun | All eyes to gaze upon thee. Early we run.\nConfirm our resolution. With a stronger faith: | We come unhorsed, unarmoured, To this field of death.\nWhat a far gaze may fashion. Art thou not aware? | So fared we in thy presence, On our lips a prayer.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_075","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The crown, the throne, and mighty arms, By faqr are wrought these wonders all: | In short, it is the chief of chiefs, And king of other kings withal.\nBy means of learning mind and brain, No doubt, become refined and pure: | Faqr makes the heart and gaze of man, From earthly filth and dross secure.\nScholar and sage knowledge makes, But Christ and Moses by faqr are wrought: | To faqr the road is fully known, Of road the scholar knows not aught.\nThe state of seeing faqr bestows, But knowledge makes on new rely: | Rapture in faqr is virtue great, Whereas in knowledge sin so high.\nOne God there is that knowledge owns, To other God faqr lays a claim: | No god but He, I do proclaim, No god but He, I do proclaim.\nOn the whetting stone of faqr, When sword of Self gets sharp and bright, | A single stroke by warrior bold, Can out an army big to flight.\nWithin your clay, if there exist, A heart alive and wide awake, | The glass of sun and moon as well, One look of yours forthwith can break.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_368","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["essence,"],"poem":"As soon I espied my ego\u2019s essence, | I took a lone retreat in bosom hence.\nFrom these wise blinds who have no taste. | For old love\u2019s flame I ran with haste.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_310","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["grass."],"poem":"To the morning breeze\u2019 weep\u2019d the dew\u2019 in trance, | I cherish from thee a favour of glance.\nI have fostered gloom from the Rose,\u2019 alas! | Thus pass in a way that I fall on grass.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_140","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["case."],"poem":"I hold a heart in hand find not a beau, | A treasure I have but no robbers Lo;\nI pray thee to make in my heart a place, | How much lonely I am there is no case.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_034","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The mystic mode has naught except, The inner changes of the heart; | The talk of Mullah on his creed, Is merely piece of fiery art.\nThe poet\u02b9s song of zeal bereft, Is dead and struck with frost! | To outward eyes he seems awake, Though in thoughts completely lost!\nAlas! my eyes do not behold, The holy knight whose fervour high | May cause his blood to seethe and boil, In veins that lend such might to thigh.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_077","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Although the Angel dwells beyond. The talisman of the skies, | Yet on this hand of dust in fond. Affection rest his eyes.\nThink not upon one fashion goes. The game of lore forlorn; | Sane are the tulip and the rose. And yet their robe is torn.\nThe tale of passion told may be. Where the Friend sojourneth | Alone, with a lament that\u2019s free. Of all defiling breath.\nSo from a star a man may clutch. The apple of its eye; | Mind is a falcon at his touch. Eager and swift to fly.\nUnveil thy face; for He Who spake, \"Thou shalt not gaze on Me\" | A hand of dust in view to take. Still waiteth patiently.\nWho sang within the flowery mead? Say, whence his anthem came | That lo! the rosebud hides her head, The roses blush for shame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_048","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"This wonder by some glance is wrought, Or Fortune\u2019s wheel has come full round: | At last the Frankish charm has broke, The East by which in past was bound.\nBy the building of my nest, This secret hid was brought to view | That for the bards that sing and chant, The choice of nest is bolt from blue.\nIf slave to God, you grow divine, If slave to world a beggar mean: | You are the master of your fate, So make the choice the two between.\nOf selfhood heedless never be, Your gaze to self always confine: | Who knows, you mat anon become, The threshold of some sacred shrine.\nO heir to creed no god but He, In you I see no sign or trace | Of mighty deeds that terror strike, Your talk devoid of charm and grace.\nYour glances bold would strike the heart, With awe, though sheathed within the breast: | Alas! a qalandar\u2019s fervent zeal, In you is dead and is at rest.\nOf Sanctuary\u2019s secret hid, Iqbal perhaps is well aware: | His speech and song display alike, A confidential mode and air.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_027","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not tell me about that silly moth | Who met an easy, suicidal death.\nIt is the hardy moth that I admire, | The one who bravely fights with his last breath.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_002","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.","themes":["tongues","nightingale's","Longing","Jam","gait"],"poem":"You are not familiar with the hardships of solving enigmas | O Beautiful Rose! Perhaps you do not have sublime feelings in your heart\nThough you adorn the assembly yet do not participate in its struggles | In life's assembly I am not endowed with this comfort\nIn this garden I am the complete orchestra of Longing | And your life is devoid of the warmth of that Longing\nTo pluck you from the branch is not my custom | This sight is not different from the sight of the eye which can only see the appearances\nAh! O colorful rose this hand is not one of a tormentor | How can I explain to you that I am not a flower picker\nI am not concerned with intricacies of the philosophic eye | Like a lover I see you through the nightingale's eye\nIn spite of innumerable tongues you have chosen silence | What is the secret which is concealed in your bosom?\nLike me you are also a leaf from the garden of tur | Far from the garden I am, far from the garden you are\nYou are content but scattered like fragrance I am | Wounded by the sword of love for search I am\nThis perturbation of mine a means for fulfillment could be | This torment a source of my intellectual illumination could be\nThis very frailty of mine the means of strength could be | This mirror of mine envy of the cup of Jam could be\nThis constant search is a world-illuminating candle | And teaches to the steed of human intellect its gait","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though outwardly this poem is a piece of \"natural poetry\" it contains, as is usual with \u2018Allamah Iqbal, his basic philosophy of Khuda or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is \"a joy for ever\", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.'"} +{"poem_id":"001_113","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem emphasizes the value of modesty. It is one of those poems in which \u2018Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.","themes":["embers"],"poem":"How rightly Jogender said this yesterday | \u201cThe car of Zulfiqar \u2018Ala Khan is so quiet\nIts elegant and graceful pace is not noisy | Fast like lightning, like breeze it is quiet\u201d\nI replied \u201cThis is not restricted to car | In the path of life every fleet footed is quiet\nThe bell is footless from its habit of lamenting | The caravan of fragrance like zephyr is quiet\nThe decanter always walks on embers due to gurgling | But the nature of the gentle-moving wine-cup is quiet\nTo the poet\u2019s thoughts the wings for flight are silence | The wealth of the voice\u2019s warmth lies in silence\u201d!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem emphasizes the value of modesty. It is one of those poems in which \u2018Allamah Iqbal teaches high thinking through simple objects or incidents. The names of persons are irrelevant to the lesson.'"} +{"poem_id":"007_084","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"There is a world concealed within our breasts, | Hearts in our dust and passion in our hearts.\nOf that strong wine which once lit up our souls | There are a few drops still left in our bowls.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_331","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DEATH","description":"","themes":["grace,"],"poem":"To king of six nooks give a lasting soul, | Who holds the reins of the cosmos whole.\nHe is not ashamed of death\u2019s disgrace, | As he knows not yet life\u2019s honour and grace,","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_023","book_title":"Javed Nama","section_title":"The Sphere of Mercury","description":"","themes":[],"poem":"#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing\n#translation missing | #translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_227","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":["heart."],"poem":"The poppy of my dawn\u2019s first vernal tide, | Is burning alone from a scar I hide.\nSo under rate not my verve\u2019s lone part, | See caravans budding from my heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_256","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"BRAHMEN","description":"","themes":[],"poem":"For him, he opened hundred doors for plots, | Two steps he only takes and slips in trot.\nThe Brahmen adorned his idols on arch, | In arch bin you placed the Quran as mark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_091","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"The subtle point that God is one, The German sage could not perceive: | Clear sight and mind are both a must, So that this point one may conceive.\nThe flights of fancy, like a dart, Can hit the dome of azure sky: | He casts his noose on moon and sun, That seem so far above and high.\nAlthough his natural bent of mind, From stains and blemish is quite free; | His soul this dormant fact betrays, He yearns for life replete with spree.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_123","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"This dust still feels His living flame, | To midnight sighs, the heart still claims.\nCast Thy vision\u2019s light so that I may see, | Though old I have courage to bear this glee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_049","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My eyes are thirsty for a sight of You; | But intellect keeps Your face veiled from me.\nMy eagerness is mixed with fear. O how. | You like to fill my soul with agony!","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_275","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SEARCH FOR FOOD AND LIVING","description":"","themes":["flash."],"poem":"See thy own self with a seeing eye, | This eye is a whip for us to fly.\nThis eye is a lash for a hunting dash, | An excuse for wings to pounce in a flash.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_146","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming 'JAVEED KE NAAM'. | {Contributed by user: Yousuf Khan}","themes":[],"poem":"Create a place for thyself in the world of love; | Create a new age, new days, and new nights.\nIf God grant thee an eye for nature\u2019s beauty, | Converse with the silence of flowers; respond to their love.\nDo not be beholden to the West\u2019s artisans, | Seek thy sustenance in what thy land affords.\nMy ghazal is the essence of my life-blood, | Create thy elixir of life out \u2018of this essence.\nMy way of life is poverty, not the pursuit of wealth; | Barter not thy Selfhood; win a name in adversity.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as 'when Iqbal was staying in London and he received first letter from his son asking something, then he wrote this beautiful poem to his son, naming 'JAVEED KE NAAM'. | {Contributed by user: Yousuf Khan}'"} +{"poem_id":"007_034","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Jamshid\u2019s","Kaikobad"],"poem":"The throne of Kaikobad and Jamshid\u2019s crown, | Church, temple, Kaaba\u2014all dust to be thrown\nOn the dust-heap. My substance too is dust, | But dust which my uplifted eyes disown.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_095","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You say that man is made of humble clay, | Bound to this world of being and decay.\nBut Nature in her universal scheme | Has laid her sea\u2019s foundation on his stream.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_044","book_title":"Javed Nama","section_title":"The Sphere of Saturn","description":"","themes":[],"poem":"The Sage of Rum, leader of the righteous, | familiar with all the stages of the righteous,\nspoke: \"Hard-toiling traveller of the heavens, | do you see yonder world that wears a girdle?\nThat which it has twisted around its waist | it stole from the tail of a star.\nSo heavy of pace it is, its motion seems stationary; | under its rule, every good is turned to evil and base.\nThough its form is fashioned of water and clay | it is difficult to set foot on its soil.\nA myriad angels, thunder in hand, | dispensing God's wrath since the Day of Alast,\ncontinually castigate the planet | and dislodge it from its pivot.\nA world rejected and repelled by heaven, | its morn is as evening, the sun is so grudging.\nIt is the lodging-place of spirits that shall know no resurrection, | which Hell itself shrank from burning:\ntherein live two ancient demons | who slew a people's soul to save their skins,\nJaafar of Bengal and Sadiq of Deccan, | shame to mankind, religion and fatherland,\nunaccepted, despairing, undesired, | a nation ruined by their handiwork.\nA nation, which had loosed the bonds of every nation, | thus lost its high sovereignty and its faith.\nDo you not know that the land of India, | dear to the heart of every sensitive soul,\na land whose every manifestation lit up the world, | now grovels amid dust and blood?\nWho sowed in its soil the seed of slavery? | All this is the handiwork of those evil spirits.\nPause a moment in the azure expanse | that you may see the retribution for their deeds.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_013","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"How long this moth-like fluttering, O heart? | Why do you not adopt a manlier part?\nBurn yourself at your own flame for a while | Why round an alien flame thus dance and dart?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_018","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Life\u2019s tavern would have lain death-still and dark, | Our dust would not have had a vital spark,\nAnd Love would have been but a dull affair, | If man\u2019s heart like his reason had been stark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_235","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE CALIPHATE AND MONARCHY","description":"","themes":[],"poem":"The Arabs gained a lot from Prophet\u2019s light, | That the dead lamps of East, too became bright.\nBut the Caliphate lost that path and force, | And taught the Momin first the Kingship\u2019s course.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_358","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["Key.","cottage","bird"],"poem":"I boast not to be a song bird of dawn, | I know not any thing save wails long drawn.\nLeave not as such what I gave to thee, | From my cottage take the Garden\u2019s Key.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_286","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["state."],"poem":"Come forward and learn the self seeing art, | Learn the hard task and sufferings of heart.\nIf you wish clear vision of God the Great, | Learn to see the self in a vivid state.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_018","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Rise! and upon the thirsty land. Sprinkle life\u2019s wine with lavish hand; | Kindle anew the spirit\u2019s fire, And bid the flame in us expire.\nThe tav\u2019ern wine is draincd and gone, The drinkers find oblvion; | The school re-echoes to the shout, And every lamp has flickered out.\nReason\u2019s a knot-resolving slave, Faith mid convention\u2019s laid to grave, | For in the breast there beats a heart, The unseen target of love\u2019s dart,\nBoth are in quest of one abode. And both would lead upon the road: | Reason tries every strategem, But love pulls gently by the hem.\nLove to the dust ruin hurled. The tabernacle of the world, | And stretches high his fingers, even, Unto the canopy of heaven.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_031","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The garden songsters\u2019 chorus I, for one, | Do not join. but sing on my branch alone.\nIf you are weak, do not come near me; for | In my song you will see my heart\u2019s blood drawn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"010_024","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"The grave of that enlightened king | from whose self a nation arose;\nits dome is regarded as a sanctuary by the sky, | # translation missing\nlike Fateh, conquerer of Constantinople, | this stalwart fighter struck coins in the realm of poetry even;\n(missing) He gave the nation a love for the search (of truth) | angels invoke blessings on his grave.\nBy the munificent heart and pearl-scattering hand he had, | he acquired realms and gave them away without taking any thought.\nA connoisseur, a seer and wielder of the sword, | his soul fell into talk with me.\nHe said: I know where you stand, | your song is alchemy for denizens of the earth.\nStocks and stones acquire a heart from your bounty, | the Sinai of the heart is bright with your speech.\nO you knower of the Friend\u2019s street, come to me, | and stay awhile, for you bear the smell of the beloved.\nHappy he who made the self his mirror | and in that recognised the universe\nThis earth and the sky have grown old, | the moon has become blind because of the indifference of the sun.\nThere is need of the heat of commotion now | so that the pristine hue and scent should come back.\nA true believer acts like Israfil | whose trumpet shatters every thing old.\nO you whom God has granted a restless spirit, | you know the secrets of rulership and Faith,\ntell, O tell the son of Nadir patently; | disclose what is in your mind to Zahir unreservedly.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"004_004","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"URDU POEMS","description":"Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}","themes":[],"poem":"THE CORPSE (TO ITS GRAVE)\nWhat is it, this Resurrection Day? Of what present is it the future? | 0 my ancient sleeping\u2010chamber, What is Resurrection Day?\nTHE GRAVE\nO corpse of a hundred years, don\u2019t you know | That every death implies a call for resurrection?\nTHE CORPSE\nA death that implies resurrection | Such a death does not entrap me!\nIt is true that I have been dead for a hundred years, | But I am not tired of this dark chamber in the earth.\nThe soul should once again ride the poor body | If this is resurrection, then I am not a taker!\nA VOICE FROM THE UNSEEN\nDeath is not for snakes and scorpions, Or for birds and beasts of prey, | Eternal death is the lot of slave nations alone.\nEven Israfil\u2019s trumpet cannot bring back to life those | Whose bodies, when they lived, had no souls.\nTo spring back to life after death \u2010only the free can do that, | Even though all living beings are headed, Into the arms of the grave.\nTHE GRAVE (TO ITS CORPSE)\nYou vicious creature! In the world you were a slave! | I had failed to understand why my soil was as hot as fire!\nNAAK\nYour corpse makes my darkness even darker. | It rips the earth\u2019s veil of honour.\nBeware, beware a hundred times of a slave\u2019s corpse! | O Israfil! O Lord of the universe! O soul that is chaste and pure!\nTHE VOICE FROM THE UNSEEN\nResurrection upsets the order of the universe, | But it is this commotions that reveals the secrets of existence.\nAn earthquake makes mountains fly like clouds, | But it also starts new springs flowing in the valleys.\nTotal destruction must come before any re\u2010creation \u2013 | For in this way the problems of existence are resolved.\nTHE EARTH\nOh, this eternal death! Oh, this struggle that marks life! | Will this conflict in the world ever end?\nReason cannot free itself from its idols; | The commoners and the elite\u2010all are slaves to Lat and Manat.\nHow abject Adam\u2010 the man with divine attributes \u2010has now become! | That such a world should continue to exist, Is more than heart and eye can bear.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as 'Allama Iqbal told about the impatient moments of man before the death (The word death meant meeting with GOD). Allama Iqbal briefly described the passion and gnosis of love for GOD. | {Contributed by user: Zain Zaheer}'"} +{"poem_id":"007_067","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"One day a faded rose spoke thus to me: | \"Our life is as brief as a spark that flies.\nMy heart grieves at the Artist\u2019s wasted pains. | How soon each of His fair creations dies\"!","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_025","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"When the enslaved people\u2019s rage boils and they rise in revolt against the master, | this world of near and far, of colour and smell, becomes the scene of tremors and convulsions.\nIt purifies man\u2019s conscience\u2014eschewing all doubts and misgivings\u2014 | When the lamp of high ideals is lit, brightening all paths leading to the goal.\nThere are old maladies and ancients scars the people suffer from, that intellect fails to cure and heal, | but love shows its skill and without the help of physician\u2019s talents removes all scars and cures all woes.\nThe master\u2019s sturdy body\u2014with a heart of stone and face of a mirror\u2014 | gets soon smashed up and beaten down at the repeated blows of the weak slave.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_096","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"I speak not now of the grandeur past. | No use to count now what did not last.\u2019\nI keep a lamp lit in chest of mine, | In two hundred years we sapped its shine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_170","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":[],"poem":"Now all the shut doors for Turks are ope. | The Egypt\u2019s base would be firm I hope.\nYou give a rap too at the Ego\u2019s door, | None knew without it his faith and land\u2019s lore","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_174","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"ALEXANDER\nIs your retribution shackles or cold steel? | Your violence on high seas all sailors feel!\nPIRATE\nAlas! Alexander, you deem it void of blame, | Do men of same craft bear each other shame?\nYour craft is blood\u2010shed and my craft the same, | We are both bandits, in diverse fields play the game!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_046","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["quest."],"poem":"I cherish for Yasrib though I am old, | I am moved to singing in love\u2019s sweet hold.\nAs the birds at dusk would fly back to nest, | I cherish to fly for the desert\u2019s quest.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_190","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The crow says, \"In your wings no charm I find.\" | The bat says, \"You have no craft, are blind.\"\nO hawk, these low-caste birds of vast expanse, | Of azure heaven's twists and turns haven't sense.\nThey can't know states and rank of hawk aright, | Whose soul grows sight entire at time of flight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_181","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"ANAL HAQ (I AM GOD)","description":"","themes":["reach"],"poem":"Like a unique race thus She flies in space, | With eyes ever set on her centre\u2019s base.\nThe moon and stars in her lasso\u2019s reach , | Lies in her hand the fate of age each.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_134","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The earth is mere dust at our tavern\u2019s door, | The sky our wine-cup going round, no more.\nThe story of our heart is long, so long | The world seems to be but its opening song.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_289","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"You had fallen then from a godly place, | To courts of mean men you sought a close face.\nThou art a hawk, to self you cannot get, | Until you are caught in thy self\u2019s own net.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_134","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"My remembrance lacks the warmth, And zeal that mystics oft attain: | My thought is not a scale at all, For deeds deserving need or pain.\nI wish that jurist of the town, Who knows the rules that Prophet taught | And is adept at Book revealed, To my own point of view be brought.\nIf in the music or its strains, The message of decease is hid | Such music of harp, reed and lute, In view of mine is quite forbid.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_096","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.","themes":["!","sky"],"poem":"As two stars came together in the Holy Qur\u2019an | One started saying this to the other\n\u201cHow excellent if this union together be permanent | How excellent if the end be walking together\nIf the sky becomes slightly favorable | We two will be with similar glow\u201d\nBut this longing for the union proved | Completely a message of the end of the union\nRevolution is the destiny of the stars | For each its special orbit is fixed\nThe permanence of union is a mere dream | The rule of the universe is separation !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This and the previous poem, named \u201cStar\u201d are complementary to each other. Stars are the units or building blocks of the universe. They are marvels of the creation of God. The history of astronomy shows that the marvels and mysteries of the universe have always baffled mankind. The greatest marvel of the universe is it\u2019s organization and the coherence of the celestial bodies which constitute it. This is created by the mutual attraction of stars or gravity divinely conferred upon them. \u2018Allamah Iqbal has frequently alluded to this phenomenon in his works, often as a lesson to the Muslim Ummah to acquire the virtue of mutual love among it\u2019s constituents to create and maintain the coherence and continuity of the Islamic society. | Just as the universe is a coherent and well-organized entity the Holy Qur\u2019an , which is another marvel of the creation of God, is also a masterpiece of logical order of it\u2019s constituents. Though the Holy Qur\u2019an was revealed to the Holy Prophet S.A.W. over a period of 23 years, it\u2019s compilation and organization in the present form was done by the Holy Prophet S.A.W. himself under Divine guidance. Comprehensive overview of the Holy Qur\u2019an shows that its surahs (chapters) and ayat (verses) within the surahs are not haphazardly arranged as alleged by Islam\u2019s enemies due to ignorance or prejudice. Indeed these parts follow a distinct logical order, which is more helpful to it\u2019s study than chronological order, which is often suggested by western scholars. | \u2018Allamah \u2018Abd Allah Yusuf \u2018Ala has very ably shown this orderly arrangement as well as it\u2019s logic in his Introduction to the relevant surahs. He has recognized 14 groups of surahs and has shown how these groups are arranged in a logical sequence and how the surahs in each group are similarly arranged. These groups are ; Surahs 1-7; 8-16; 17-21; 22-25; 26-28; 29-32; 33; 34-39; 40-46; 47-49; 50-56; 57-66; 67-94; and 95-114. Perusal of Introductions to the first surah of each group clarifies the above assertion. In addition to these groups certain surahs are arranged in pairs. In such surahs the continuation of the subject matter is shown or suggested by a cue-word, e.g. surahs 33-34, 45-46, 52-53. | The poem under study alludes to the last of the three pairs referred to above. In these surahs the continuity is shown by the word \u201cstar\u201d in the last verse of surah 52 corresponding to \u201cstars\u201d in the first verse of surah 53. Consequently, this pair of surahs is called \u201cZahrawatain\u201d or \u201cThe Two Bright Ones\u201d. The central theme of surah 52 (Al-tur or The Mount) is that the Revelation of the Holy Qur\u2019an, as that of the previous scriptures, is in accord with all the signs of God, and that the here-after is irresistible and we must prepare for it. The theme of Surah 53 (Al-Najm or The Star) is that as God is the source of all things, including Revelation, the latter is not an illusion. Illusion is in the minds of those with weak or no Iman. The central theme of these two surahs is expressed in the poem\u2019s last verse, i.e. the destruction of the universe in it\u2019s present form is inevitable and that all those existing in this universe in company will separate and will be severally responsible for their deeds. It will also be noticed that the subject matter of this poem and the previous one is continuous. | In a later edition of Bang-i-Dara the first hemistich of the first verse is written with the vowel sign, kasrah or zer, in the third word, reading it as \u201cqiran\u201d, meaning \u201cconjunction of stars\u201d. If this reading is adopted the meaning and message of the poem still remains as related above, with emphasis on the last paragraph of the same. There will be a little change in the translation of the first verse which should read as follows: | As two stars appeared in the Qiran together | One started saying to the other | However, in this case the stated meaning is far-fetched and indirect, for which reason I would prefer the first version, i.e. \u201cQur\u2019an\u201d.'"} +{"poem_id":"011_007","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"O Amrine, thou hast turn\u2019d the cup of wine, | Which ought to have moved from the right hand line,\nIf this is the fashion of friendship lore, | By the sacred wall bang the flask and bowl.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_011","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Upset this world of morn and eve, | Of these wetlands, of those dry leave.\nMay your Godhead remain free of blemish all | In my insipid prostrations do not believe!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_251","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MODERN AGE","description":"","themes":[],"poem":"What is the age? On whom the faith cries, | Who puts on it thousand checks and ties.\nFrom Man\u2019s face it saps all the healthy signs, | His paintings depict, his evil designs.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_128","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Convey this to those seekers after God, | The Sufis, who know all things recondite,\nThat I admire the courage of the man | Who sees God only in his Selfhood\u2019s light.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_086","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I am a blossom of the plain; Carry me back from the avenue | To mountain and wilderness again. Where air\u2019s to breathe, and the vast to view.\nFar from self I have gone astray, Learnt me the foxy and furtive wont; | Carry me, helpers of the way, Back to the reeds, my ancient haunt.\nOnce I had a word in my heart; Now it has vanished from my breast; | Though I am old, let me depart. Back to the school that taught me best.\nI am a hushed and silent lute; Now in my head is a new, sweet air; | O let my strings be no longer mute, Take me to him whom will repair.\nIn this night that enshroudeth me. Sufficient sun is my ancient brand; | Take away from my dormitory. The shuttered lamp that is in thy hand.\nLo, to the slaves I have declareed. True kingship\u2019s innermost mystery; | I am a slave who greatly erred; To the king for judgement O carry me!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_114","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Qalanders, who to their sway. Water strive to win and clay, | From the monarch tribute bear. Though the beggar\u2019s robe they wear.\nThey appear, and round the sun. And the moon their rope is spun; | They retire, and in their breast. Time and Space repose at rest.\nWhen the revel rules the day. Bright as shimmering silks are they. | Yet when battle is toward. For the sacrifice prepared.\nA new order they devise. For the broad and dappled skies, | Bear the ancient stars and all. On their backs to funeral.\nTime hath from her face untied. Morrow\u2019s veil, to lay aside; | Yet to-day men still delight. In the wine of yesternight.\nHovers on my lip the word. That must never be declared; | Strange, the learned of the town. Silent are, nor even frown!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_025","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"To lose heart to some one he did not know, | How1 grief is held dear he knew not so.\nHe just fanned breath in his dusty frame, | Save eat and die he had no aim.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_035","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The way to renounce is, To conquer the earth and heaven; | The way to renounce is not, To starve oneself to death.\nO cultists! I like not, Your austere piety; | Your piety is penury, Suffering and grief.\nA nation that has lost, Taimur\u2019s great heritage, | Is unfit for piety, And is unfit to rule.\nIf the sweet Cup\u2014bearer, Listens not to me, it is good; | When I say, \u2018no more\u2019, That will only bring me more.\nThe Sufi and his peers, Are all engrossed in a glimpse; | They know not that concealment, Is itself a vision.\nBondage is freedom, With favours from on high, | And when favours are withheld, Even freedom is bondage.\nThe West is a treasure-house, For the reason\u2019s quest; | But for the heart it is, A source of decay and death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_042","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Before assembled Muslim priests,, Bab made a speech with apt remarks; | That fellow could not read aright, \u02b9Samawats\u02b9 with its syntactic marks.\nThe scholars smiled with contempt, At stupid error that he made. | He said with courage and aplomb, They knew not his spiritual grade:\nThe verses of the Holy Book, By desinential marks were bound; | They were ransomed and set free, For sake of guidance true and sound.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_017","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"From life and being\u2019s twisted skein. Let me be free; | In resignation is to gain. True liberty.\nLove quivered, and within this field. Of barren spring | Sprinkled a thousand seeds, to yield. My harvesting.\nIndeed I know not what his glance. Viewed in my clay | Upon the stone of time and chance. Me to assay.\nWith stubble and with straw he eame. A world to found, | Then gave to me a heart of flame. To prove me sound.\nO take the goblet from my hand, For hope is past; | The saqi played at glances, and, My heart was lost.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"008_093","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Whether the world be foul or fair, With a smile fare on; | Forth from the nest, the cage, the snare, The bower, be gone!\nThough stranger thou art, and dost not know. How the way doth wend, | In a bold, familiar manner go, In the lane of the Friend.\nEach breath that thou drawest, differently. The world adorn; | Within this ancient hostelry. Swift as Time be borne.\nIf Gabriel lay his hand on thy rein, And the Houris, too, | With a loving glance pass on again. As fair charmers do.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_047","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Perhaps your faith is so much quaint and queer, | For faqr and monkery same to you appear.\nFaqr has a loathing great for monkish ease; | Its boat is ever tossed by stormy seas.\nHe yearns to put to test his frame and soul, | Display of self is his main aim and goal.\nIts life like touchstone acts for Cosmos vast: | It knows what will perish and what will last.\nAsk it if things on which your eyes are bent, | Are real or merely riot of hue and scent!\nSince Muslim true of faqr has been bereft, | No Solomon\u02b9s Faith or Solomon\u02b9s awe are left.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_152","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The soul designed the body, love of self-display | Thus fashioning a double-tinted rose.\nThe soul assumes a thousand forms, all fresh. | Content with one, it would become mere flesh.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_279","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE FINIS","description":"","themes":[],"poem":"Back to ego turn, and back to heart look, | Make the self\u2019s own place in thy bosom nook.\nTreat this tillage with moist of blood and tear. | Eat the harvest thus, I throw my seeds here.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_228","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":["clay."],"poem":"So scattered I\u2019m like dust of the way, | On the wings of storms I cannot stay.\nHow august and happy would be that day, | When a ride is born from my own clay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_015","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"My heart knows not the bliss of His flame, | No pangs nor light in my earthen frame.\nSo take off this burden as oft I brood, | A prize for prayers in absence of mood.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_028","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I do not sell the stuff that generates | Forgetfulness and that inebriates.\nA rent breast like a flower\u2019s is all I have | To offer, nothing that exhilarates.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"005_017","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Kamal,","sets,\"","intellect.","mind","Rum","side."],"poem":"O THOU that hast grown from earth, like a rose, | Thou too art born of the womb of Self.\nDo not abandon Self Persist therein | Be a drop of water and drink up the ocean\nGlowing with the light of Self as thou art, | Make Self strong, and thou with endure.\nThou gett'st profit from the trade, | Thou gain'st riches by preserving this commodity.\nThou art Being, and art thou afraid of not-being? | Dear friend, thy understanding is at fault.\nSince I am acquainted with the harmony of Life. | I will tell thee what is the secret of Life\nTo sink into thyself like the pearl, | Then to emerge from thine inward solitude;\nTo collect sparks beneath the ashes, | And become a flame and dazzle -men's eyes.\nGo, burn the house of forty years' tribulation, | Move round thyself! By a circling flame\nWhat is Life but to be freed from moving round others | And to regard thyself as the Holy Temple ?\nBeat thy wings and escape from the attraction of Earth: | Like birds be safe from failing.\nUnless thou art a bird., thou wilt do wisely | Not to build thy nest on the top of a cave.\nO thou that seekest to acquire knowledge, | I say o'er to thee the message of the Sage of Rum:\n\"Knowledge, if it lie on thy skin, is a snake; | Knowledge, if thou take it to heart, is a friend.\"\nHast thou heard how the Master of Rum | Gave lectures on philosophy at Aleppo?\nFast in the bonds of intellectual proofs, | Drifting o'er the dark and stormy sea of understanding;\nA Moses unillumined by Love's Sinai, | Ignorant of Love and of Love's passion.\nHe discoursed on Scepticism and Neoplatonism, | And strung many a brilliant pearl of - metaphysics.\nHe unravelled the problems of the Peripatetics, | The light of his thought made clear whatever was obscure.\nHeaps of books lay around and in front of him, | And on his lips was the key to all their mysteries.\nShams-i-Tabriz, directed by Kamal, | Sought his way to the college Of Jalauddin Rumi\nAnd cried out, \"What is all 'this noise and babble ? | What are all these syllogisms and judgements and demonstrations?\"\n\"Peace, O fool!\" exclaimed the Maulvi, | \"Do not laugh at the doctrines of the sages.\nGet thee out of my college! | This is argument and discussion; what hast thou to do with it ?\nMy discourse is beyond thy under standing. | It brightens the glass of perception!\nThese words increased the anger of Shams-i-Tabriz | And caused a fire to burst forth from his soul.\nThe lightning of his look fell on the earth, | And the Slow of his breath made the dust spring into flames.\nThe spiritual fire burned the intellectual stack | And clean consumed the library of the philosopher.\nThe Maulvi, being a stranger to Love's miracles | And unversed in Love's harmonies,\nCried, \"How didst thou kindle this fire, | Which hath burned the books of the philosophers ?\"\nThe Sheikh answered, \"O unbelieving Muslim, | This is vision and ecstasy: what hast thou to do with it ?\nMy state is beyond thy thought, | My flame is the Alchemist's elixir,\"\nThou hast drawn thy substance from the snow of philosophy, | The cloud of thy thought sheds nothing but hailstones.\nKindle a fire in thy rubble, | Foster a flame in thy earth!\nThe Muslim's knowledge is perfected by spiritual fervour, | The meaning of Islam is Renounce what shall pass away.\nWhen Abraham escaped from the bondage of \"that which sets,\" | He sat unhurt in the midst of flames.\nThou hast cast knowledge of God behind thee | And squandered thy religion for the sake of a loaf.\nThou art hot in pursuit of antimony, | Thou art unaware of the blackness of thine own eye.\nSeek k the Fountain of Life from the sword's edge. | And the River of Paradise from the dragon's mouth.\nDemand the Black Stone from the door of the house of idols. | And the musk-deer's bladder from a mad dog,\nBut do not seek the glow of Love from the knowledge of today, | Do not seek the nature of Truth from this infidel's cup!\nLong have I been running to and fro, | Learning the secrets of the New Knowledge\nIts gardeners have put me to the trial | And have made me intimate with their roses.\nRoses! Tulips, rather, that warn one not to smell them | Like paper roses, a mirage of perfume.\nSince this garden ceased to enthrall me | 1 have nested on the Paradisal tree.\nModern knowledge is the greatest blind | Idol-worshipping, idol-selling, idol making!\nShackled in the prison of phenomena, | It has not over leaped the limits of the sensible.\nIt has fallen down in crossing the bridge of Life, | It has laid the knife to its own throat.\nIts fire is cold as the flame of the tulip; | Its flames are frozen like hail.\nits nature remains untouched by the glow of Love, | It is ever engaged in joyless search.\nLove is the Plato that heals the sicknesses of the mind: | The mind's melancholy is cured by its lancet.\nThe-whole world bows in adoration to Love, | Love is the Mahmud that conquers the Somnath of intellect.\nModern science lacks this old wine in its cup, | Its nights are not loud with passionate prayer.\nThou hast misprized thine own cypress | And deemed tall the cypress of others.\nLike the reed, thou hast emptied thyself of Self. | And given thine heart to the music of others,\nO thou that begg'st morsels from an other's table. | Witt thou seek thine own kind in another's shop?\nThe Muslim's assembly-place is burned up by the lamps of strangers, | His mosque is consumed by the sparks of monasticism.\nWhen the deer fled from the sacred territory of Mecca, | The hunter's arrow pierced her side.\nThe leaves of the rose are scattered like its scent: | O thou that has fled from the Self, come back to it:\nO trustee of the wisdom of the Koran, | Find the lost unity again!\nWe, who keep the gate of the citadel of Islam, | Have become unbelievers by neglecting the watchword of Islam.\nThe ancient Saqi's bowl is shattered, | The wine-party of the Hijaz is broken up.\nThe Ka'ba is filled with our idols, | Infidelity mocks at our Islam.\nOur Sheikh hath gambled Islam away for love of idols. | And made a rosary of the zunnar.\nOur spiritual directors owe their rank to their white hairs | And are the laughing-stock of children in the street;\nTheir hearts bear no impress of the Faith | But house the idols of sensuality.\nEvery long-haired fellow wears the garb of a dervish | Alas for these traffickers in religion!\nDay and night they are travelling about with disciples, | Insensible to the great needs of Islam.\nTheir eyes are without light, like the narcissus. | Their breasts devoid of spiritual wealth.\nPreachers and Sufis, all worship worldliness alike; | The prestige of the pure religion is ruined.\nOur preacher fixed his eyes on the pagoda | And the mufti of the Faith sold his verdict.\nAfter this, O friends, what are we to do? | Our guide turns his face towards the wine-house.","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"009_032","book_title":"Javed Nama","section_title":"THE SPHERE OF MARS","description":"","themes":[],"poem":"For an instant I closed my eyes in the waters, | for a little in the depths I broke away from myself,\nbore my baggage towards another world, | with another time, another space.\nOur sun reached its horizons, | creating a different kind of night and day.\nThe body is a stranger to the spirit's wont and way | which dwells in time, yet is a stranger to time.\nOur soul accords with every fire there is, | its time rejoices in every day there is;\nit grows not old with the flight of time, | the days illumine the world through its light.\nThe ceaseless revolution of day and night from it derives; | make it your journey, for the very world springs from it.\nA broad meadow with a tall observatory | whose telescope lassoed the Pleiades\nis this the nine-domed retreat of Khizr, | or is it the dark territory of our earth?\nNow I searched for the bounds of its immensity, | anon I gazed upon the expanse of heaven.\nThe Sage of Rum, that guide of the visionaries, | spoke: \"Behold, this world is Mars;\nlike our world, it is a talisman of colours and scents, | having cities and habitations, palaces and streets.\nIts dwellers are skilled in many arts, like the Franks, | excelling us in physical and psychical sciences.\nThey have greater dominion over time and place | because they are cleverer at the science of space;\nthey have so penetrated into its essence | that they have seen its every twist and turn.\nEarth's dwellers-their hearts are bound to water and clay; | in this world, body is in bondage to heart.\nWhen a heart makes its lodging in water and clay, | with water and clay it makes what it wills;\nintoxication, joy, happiness are at the disposal of the soul, | the soul determines the body's absence and presence.\nIn our world, existence is a duality, | soul and body, the one invisible, the other visible;\nfor terrestrials, soul and body are bird and cage, | whereas the thought of Martians is unitive.\nWhen the day of separation arrives for any, | he becomes livelier from the flame of separation;\na day or two before the day of death | he proclaims his decease to his fellows.\nTheir soul is not nourished by the body, | therefore it has not become habituated to the body.\nDeath is to draw in the body, | death is to flee from the world into one's self.\nThis discourse is too high for your thought | because your soul is dominated by your body.\nYou must wander here for a moment or two; | God gives not such an opportunity to everyone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_111","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The World, which has no being of its own | Groped for a way to self-fulfilment, and,\nEscaping from non-being\u2019s no-man\u2019s land, | It found its being in the heart of man.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_069","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I join the garden\u2019s songsters, and I am | The voice of tongueless buds; cast my dust to\nThe breezes when I die so that I may, | Through it, still play with roses\u2013my sole joy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_099","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.","themes":["destination","Sanjar","Lailah","Qais","Ilaha\u201d"],"poem":"I always remain roaming like the morning breeze | Roaming is more pleasant in Love than destination\nThe restless heart reached the land of the Saint of Sanjar | Where the cure for the malady of impatience is available\nThe longing of my heart had not yet reached the lips | The tongue was about to be obligated to the power of speech\nA voice came from the tomb, \u201cThe Haram\u2019s inhabitants have | A complaint against you, O renouncer of ancestors\u2019 ways!\nO Qais ! How has your internal warmth cooled down? | Because Lailah still has the same ways of her old self\nThe seed of \u201cLa Ilaha\u201d did not sprout in your barren soil | The sterility of your nature is universally disgraced\nO imprudent one! Do you know what your life is? | It is the builder of synagogues, full of church music\nThough your training has been in the House of God | Your rebellious heart is the lover of temple\n\u201cYou learnt fidelity from us but used it on others | You snatched a pearl from us but sacrificed it on others\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though he was only an official in the Accounts Department of the Mughal Army in India during the times of Mirza `Abd al-Raham Khan-i-Khanan and Emperor Jalal al-Dan Akbar (reigned 1560-1605) he was an eminent poet also. This is proved by his elegy written by Na\u00efara Nishapura. The present poem is based on the opening verse of one of Shamlu\u2019s ghazals. That verse appears as the last verse of this poem. This poem allegorically describes \u2018Allamah Iqbal\u2019s disappointment at the backsliding of Muslims and their failure to measure up to the standards of being the vice-gerents of God on earth. The climax is reached in the last verse.'"} +{"poem_id":"008_027","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"The juice that maketh tulips spring. Within the heart\u2014a bumper bring, | Saqi! and let the April gust. Scatter at will my body\u2019s dust.\nI drank the West\u2019s -enamelled bowl, And darkness settled o\u2019er my soul; | O give me sight to see the way. And where I went so sore astray.\nUpon the wave of every breeze. Like chaff I turned as it might please; | Tumultuous beats the heart of me. With vain surmise; give certainty!\nMy spirit\u2019s fretful small desire. Glows wanly as a spark of fire; | Give me desire of heart\u2019s delight, A star to shine upon my night.\nThou gayest in my hand a pen. Skilful to paint a king of men; | Thou madest me a scribe; then give. A tablet, that my creed may live!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_056","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Contemporary era witnessed tremendous contacts among the nations; | The unity of mankind, however, remained concealed.\nWestern polity advocates division among the nations; | Islam pleads but for unification of humanity.\nHoly Makkah has sent a message to Geneva: | Ought there be unity of mankind or unity among the nations?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_152","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"One hermit\u2019s eyes grew wet with watching how you fell, | Poor Muslim, under England\u2019s spell.\nGod give you joy of those high offices, to taste | Whose sweets you laid your own soul waste!\nBut there\u2019s a thing you cannot, try as you will, disguise | From any knowing pair of eyes:\nNo slave is given a partnership in England\u2019s reign\u2014 | She only wants to buy her brain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_058","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["teamaster\u2019s","Jami\u2019s","Iraqi"],"poem":"A page of Iraqi sometimes I turn, | From Jami\u2019s fire so often I burn.\nI know not though the Arabs\u2019 tune, | I share with joy the teamaster\u2019s tune.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_043","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"I keep my eyes penchant on hearts essence, | Though writhing I am resting on heart\u2019s fence.\nFrom cities and bergs I liked to flee, | To the deserts breeze I look up with glee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_001","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"Man, in this world of seven hues, | lute-like is ever afire with lamentation;\nyearning for a kindred spirit burns him inwardly | teaching him threnodies to soothe the heart,\nand yet this world, that is wrought of water and clay | how can it be said to possess a heart?\nSea, plain, mountain, grass; all are deaf and dumb, | deaf and dumb heaven and sun and moon;\nthough the stars swarm in the selfsame sky | each star is more solitary than the other,\neach one is desperate just as we are, | a vagrant lost in an azure wilderness\nthe caravan unprovisioned against the journey, | the heavens boundless, the nights interminable.\nIs this world then some prey, and we the huntsmen, | or are we prisoners utterly forgotten?\nBitterly I wept, but echo answered never: | where may Adam's son find a kindred spirit?\nI have seen that the day of this dimensioned world | whose light illuminates both palace and street\ncame into being from the flight of a planet, | is nothing more, you might say, than a moment gone.\nHow fair is the Day that is not of our days, | the Day whose dawn has neither noon nor eve!\nLet its light illuminate the spirit | and sounds become visible even as colours;\nhidden things become manifest in its splendour, | its watch is unending and intransient.\nGrant me that Day, Lord, even for a single day, | deliver me from this day that has no glow!\nConcerning whom was the Verse of Subjection revealed? | For whose sake spins the azure sphere so wildly?\nWho was it knew the secret of He taught the names? | Who was intoxicated with that saki and that wine?\nWhom didst Thou choose out of all the world? | To whom didst Thou confide the innermost secret?\nO Thou whose arrow transpierced our breast, | who uttered the words Call upon me, and to whom?\nThy countenance is my faith, and my Koran: | dost Thou begrudge my soul one manifestation?\nBy the loss of a hundred of its rays | the sun's capital is in no wise diminished.\nReason is a chain fettering this present age: | where is a restless soul such as I possess?\nFor many ages Being must twist on itself | that one restless soul may come into being.\nExcept you fret away at this brackish soil | it is not congenial to the seed of desire;\ncount it for gain enough if a single heart | grows from the bosom of this unproductive clay!\nThou art a moon: pass within my dormitory, | glance but once on my unenlightened soul.\nWhy does the flame shrink away from the stubble? | Why is the lightning-flash afraid to strike?\nSo long as I have lived, I have lived in separation: | reveal what lies beyond yon azure canopy;\nopen the doors that have been closed in my face, | let earth share the secrets of heaven's holy ones.\nKindle now a fire within my breast- | leave be the aloe, and consume the brushwood,\nthen set my aloe again upon the fire | and scatter my smoke through all the world.\nStir up the fire within my goblet, | mingle one glance with this inadvertency.\nWe seek Thee, and Thou art far from our sight; | no, I have erred-we are blind, and Thou art present.\nEither draw aside this veil of mysteries | or seize to Thyself this sightless soul!\nThe date-tree of my thought despairs of leaf and fruit; | either despatch the axe, or the breeze of dawn.\nThou gavest me reason, give me madness too, | show me the way to inward ecstasy.\nKnowledge takes up residence in the thought, | love's lodge is the unsleeping heart;\nso long as knowledge has no portion of love | it is a mere picture-gallery of thoughts.\nThis peep-show is the Samiri's conjuring-trick; | knowledge without the Holy Ghost is mere spellbinding.\nWithout revelation no wise man ever found the way, | he died buffetted by his own imaginings;\nwithout revelation life is a mortal sickness, | reason is banishment, religion constraint.\nThis world of mountain and plain, ocean and land | we yearn for vision, and it speaks of report.\nGrant to this vagrant heart a resting-place, | restore to the moon this fragment of the moon.\nThough from my soil nothing grows but words, | the language of banishment never comes to an end.\nUnder the heavens I feel myself a stranger: | from beyond the skies utter the words I am near,\nthat these dimensions, this north and this south, | like to the sun and moon in the end may set,\nI shall transcend the talisman of yesterday | and tomorrow, transcend the moon, sun, Pleiades.\nThou art eternal splendour; we are like sparks | a breath or two we possess, and that too borrowed.\nYou who know naught of the battle of death and life, | who is this slave who would emulate even God?\nThis slave, impatient, conquering all horizons, | finds pleasure neither in absence nor in presence.\nI am a momentary thing: make me eternal, | out of my earthiness make me celestial.\nGrant me precision both in speech and action: | the ways are clear- give me the strength to walk.\nWhat I have said comes from another world; | this book descends from another heaven.\nI am a sea; untumult in me is a fault; | where is he who can plunge into my depths?\nA whole world slumbered upon my shore | and saw from the strand naught but the surge of a wave.\nI, who despair of the great sages of old, | have a word to say touching the day to come!\nRender my speech easy unto the young, | make my abyss for them attainable.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"008_002","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"I passed without the door, and, fervent as Qalander, | Spake of the things unspoken within the house that are.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_029","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"(Written in Cordova)","themes":[],"poem":"These Western nymphs, A challenge to the eye and the heart, | Are bold of glance, In a paradise of instant bliss.\nThy heart is a wavering ship, Tossed by beauty\u2019s assault | These moons and stars that glisten, Are whirlpools in thy sea.\nThe warblings of the harp and lyre, Have wondrous powers | Powers that cannot be captured, In the world of sound.\nBy teaching him the monastic wont and way, | The Sufi has led astray the jurist of the town.\nThe prostration that once, Shook the earth\u2019s soul, | Now leaves not a trace, On the mosque\u2019s decadent walls.\nI have not heard in the Arab world, The thunderous call | The call to prayer that pierced, The hearts of hills in the past.\nO Qartaba! Perhaps, Some magic in thy air | Has breathed into my song, The buoyancy of youth.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as '(Written in Cordova)'"} +{"poem_id":"001_135","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which \u2018Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.","themes":["Yathrib"],"poem":"Your regard for the ways of the Lord of Yathrib is strange | Your life is exhibiting that you are not a Muslim\nWhat made heavens contained in your ring\u2019s circle | O Sulaiman ! that jewel is lost by your negligence !\nThat mark of prostration which used to shine like a star | Your forehead has now become unacquainted with that mark !\nJust look at your actions, do you envisage | That candor whose fearlessness was always wonderful\nYour ancestors\u2019 eye was the thunderbolt for falsehood | The same falsehood is now lodged in your breast\nO negligent one come and inhabit in your abode again | The discerning Kalam is singing on the spiritual tur\n\u201cYou must be subservient to whom you had become rebellious | From wherever you departed like flame, turn back to it\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'For Abu talib Kalam Hamadana Kashana. This is one of the several poems in which \u2018Allamah Iqbal has criticized Muslims for their backsliding and straying from the path of Islam. The last verse, taken from the works of Kalim Hamadana, constitutes the essence of the poem.'"} +{"poem_id":"011_038","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"So calculate once all the losses and gains, | To give to this world a heavenly reign.\nHow far I know not that dusty being we, | Can decorate world\u2019s dusty entity.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_041","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.","themes":["decoration","message","Sulaiman's","Caesar"],"poem":"Should I abandon the pleasure of sun's and moon's company? | And should I abandon this service of conveying dawn's message\nFor me the height of the world of stars is not good | For me lowliness of earth's denizens is better than this height\nWhat is the sky? Is the uninhabited homeland of mine | The tattered skirt of the morning is my shroud\nMy destiny is dying and being born every day | Drinking morning draft of wine from the hand of death's cup-bearer\nThis service, this honor, this elegance is not good | Darkness is better than this ephemeral illumination\nIf I had the power, I would have never become a planet | I would have become the shining pearl in the ocean's depth\nThere also if I would have become weary of the waves' struggle | Leaving the ocean I would have become some neck's decoration\nThe pleasure of brightness is in being some beauty's ornament | In being the ornament of the crown of the princess of Caesar\nAs the fortune of a piece of stone gained ascendancy | It did not stop short of being jewel of Sulaiman's ring\nBut breaking is the end of such things in the world | Breaking is the end of the invaluable pearls\nReal life is the one which is not acquainted with death | What good is the life in which there is demand of death?\nIf this is the end of being the decoration of the universe | Why should I not fall as dew on some flower?\nI should live as shining specks in the decoration of someone's forehead | I should live in the sparks of some oppressed person's sighs\nAs tear I be entangled in the eye lashes of someone | Why should I not drip from the eyes of that lady?\nWhose husband, clad in the chains\u2011armor is departing | To battlefield, compelled by the love of the homeland\nWho may be exhibiting hope and despair's spectacle | Whose silence may be putting speech to embarrassment\nTo whom pleasing the husband may give the strength for patience | And to whose eyes' modesty may give the power to speak\nWhose rosy cheeks at departure's time may be turned pale | Attraction of whose beauty by separation's sorrow may be enhanced\nHowever hard she may control but still I may drip | I may spill over from the cup of the tearful eye\nAfter mixing with dust I may get eternal life | And departing, I may show warmth of Love to the world","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem , in three parts, is yet another one in which \u2018Allamah Iqbal has established the superiority of Man above all else in the universe. In common parlance, and particularly in Urdu and Persian literature, denizens of the spiritual world are considered superior to those of the terrestrial world. Allamah Iqbal has presented the view of the Holy Qur\u2019an in which Man has been designated to be superior to all in his capacity of being the Vicegerent of God on earth. Venus, \"the morning star\", is considered to be very beautiful on account of its brilliance and visibility from the earth early in the morning and also early in the evening. For this reason it is called \"Zahrah\", i.e. \"the bright one\". In this poem Venus expresses its desire to be not only a denizen of the earth but be the one in close association with Man. This testifies to the elegance of Man. At another place \u2018Allamah Iqbal says: | (176) I have learnt from Prophet's Ascension to Celestial World | That the world of Man transcends the Celestial World | The last part of the poem describes one aspect which is characteristic of a Mu\u2019min family and is one of its virtues.'"} +{"poem_id":"011_004","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"What a noisy display of mud and clay, | Hundred trials on love one heart would lay,\nFor me is banned a moment\u2019s repose, | Have mercy I\u2019m dealing with heart so close.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_059","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Does freshness of thought, Exist in any school? | And do the sanctums provide, Pleasures esoteric?\nThy goal is far away, The journey a Herculean task; | Is there a leader of men, Who could guide this caravan?\nThis war for faith is greater, Than the Khayber war; | Is there in our age, A warrior as brave as Ali?\nBeyond the realm of knowledge, Are pleasures for the Muslim\u2014 | he pleasures of ecstasy, The pleasures of a vision.\nDiscerning eyes can see, In the luminous dome of the West, | Cracks and rifts at the base, Shattering glass at the top.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_028","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A heart devoid of love is dead, Infuse fresh life in it again: | It is the only cure for folk, Who suffer from some chronic pain.\nYour sea is full of calm and rest, Is it repose or magic art? | No sharks and storms disturb your sea, Intact its coast in every part!\nYou are not intimate with laws, That rule the spheres that spin around: | The twinkling stars do not disturb, The calm which in your heart is found!\nThe dormant spark that buried lay, In my extinguished clay since long | Has set afire your bed of reeds, Assuming form of morning song!\nThat man can only see in full, The world of future and the past, | Who has the luck to be endowed with, With my glance so pert and fast!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_117","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Thy body knows not the secrets of thy heart, | And so thy sighs reach not the heights of heaven;\nGod is disgusted with bodies without souls; | The living God is the God of living souls.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_068","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"SPINOZA\nOn life is fixed the gaze of persons bright, | What is life? Presence, being, joy and light!\nPLATO\nA wise man knows that \u02b9fore death he must bow, | In pitch dark night, life, like spark, soon loses glow.\nBoth life and death deserve not any heed, | The self of man is ego\u2019s goal and need.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_041","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"IN THE WORLD\nA man whose faith is firm and strong, Is soft as silk in friendly throng: | In skirmish between wrong and right, Like sword of steel, he stands to fight!\nThe skies are his inveterate foes, His war with them e\u2019er onward goes: | Though Muslim true of clay is born, From earthly bonds still he is torn.\nTo hunt the sparrow and the dove, He does not like and does not love: | He much aspires his noose to cast, On angels great and hold it fast.\nIN PARADISE\nThe angels of this thing are sure, That a Muslim can allure; | But Maids of Eden do complain, From society he does oft refrain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_040","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"I am quiet a stranger to the town, listen to my bewailings; | may thy breast entertain many a resurrection!\nThe grief\u2010laden songs of mine are valuable: | the unsatisfied heart is a wealth most uncommon.\nI fear the world does not appreciate my labour, | it isn\u2019t like Farhad\u2019s:\nThe axe\u2019s noise falling on the stone is something else, | Beware, it is voice of axe falling on the heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_149","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"With thy light alone I lit up my glance, | I make a peep through the sun and moon hence.\nSaying I\u2019m Muslim I shudder with shame, | I know the hard task of Lailah\u2019s name.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_073","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"His collar is torn, he cares no darn, | I know not a life, so bore, forlorn.\nTo him is destined, a death so dry, | Fie a Muslim\u2019s life, sans \u2018Allah Hoo\u2019 cry.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_033","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Khizar","Sikandar"],"poem":"Sikandar said to Khizar aptly: \"Dive | Into the stormy sea of life and strive\nAgainst the waves. Why watch them from the shore? | Jump in and die and be the more alive.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_139","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["grains."],"poem":"For the sake of truth of my free lance tone, | For the sake of my sighs impatient groan.\nFor them I pray for clouds of vernal rain, | Who made a best use of my fruits and grains.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_170","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"It is not hard to find in present age | The place which needs culture\u02b9s angelic sage.\nWhere dice and drink are both by law forbid, | And women keep their bodies fully hid.\nAlthough my body has a deep restless heart, | Yet forbears\u02b9 wont no disgust can impart.\nAlthough deprived of school\u02b9s beneficial fount, | On Bedouin\u2019s wit and courage we can count.\nThe wise \u02b9mong Franks this verdict declare, | Of culture Arab lands are fully bare.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_065","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This is an early poem of the 1905-08 period, when \u2018Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .","themes":[],"poem":"Love made you acquainted with the taste of affliction | Like assembly\u2019s candle give affliction\u2019s gift to the assembly\nThe illuminating Love depends on God\u2019s Benevolence | To whomever He may give without restriction of temple or Haram\nLike the candle the mantle of light he does not get | Whom God does not give effective wail in the world\nHe is in the star, the moon, the dawn\u2019s theatre of display | You need not apply discrimination\u2019s collyrium to the Sightful eye\nLove is exalted above the customs and usages of prayers | If Beauty has ecstasy of elegance you too give elegant reply\nO Tavern-keeper! Pleasure is the only effect of West\u2019s wine | It does not have pleasure of affliction, give me the home-made wine\nDo you not know? The old congregation has changed | For God\u2019s sake do not give them materialism\u2019s wine","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is an early poem of the 1905-08 period, when \u2018Allamah Iqbal was in Europe. This period was one of fundamental change in his political as well as spiritual thought. This change was created by his close study of the Western society and their thought as well as actions. The change was an ardent aversion to the Western thought, values and institutions and a move towards owning Islamic values and establishing Islamic institutions. The first five verses of this poem contain the message of the latter and the last two verses point to the former. We shall see more of both as we proceed through the book .'"} +{"poem_id":"001_015","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"","themes":["Khizr","Knowledge","Sidrah"],"poem":"One day Intellect said to the heart | \"A guide to the misguided ones I am\nBeing on the earth I reach up to the sky | Look, how deep in comprehension I am\nGuidance on earth is my sole occupation | Like the auspicious Khizr in character I am\nInterpreter of the book of life I am | The Manifestation of God's Glory I am\nYou are only a drop of blood, but | The invaluable ruby's envy I am\"\nHearing this the heart said, \"All this is true | But look at me as well, what I am\nYou understand the secrets of life | But seeing them with my own eyes I am\nConcerned with the manifest order you are | And acquainted with the inward I am\nLearning is from you, but Divine Knowledge is from me | You only seek Divinity, but showing Divinity I am\nRestlessness is the end of Knowledge | But the remedy for that malady I am\nYou are the candle of the assembly of Truth | The lamp of the Divine Beauty's assemblage I am\nYou are related to time and space | The bird recognizing the Sidrah I am\nLook at the grandeur of my station | The throne of the God of Majesty I am","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"011_167","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":[],"poem":"From self a Muslim is man perfect | He is slave when it dies in heart in fact.\nIf you take thy \u2018self\u2019, \u2018a priceless\u2019 lot, | To look save Thee is a tabood thought.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_051","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Yet tears moist vivid in jet black eyes, | My heart thus burns from his morning sighs.\nThat burnt my conscience was the sole wine, | Flowing with his gaze like wavelets fine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_142","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"A song that fails to make your face, Glimmer and glow with joy and glee, | Shows that minstrel\u02b9s blood is cold, His heart of heat and warmth is free.\nThat player on the flute who has, A conscience much defiled, impure, | With puff of breath can make a tune, Replete with poison which hasn\u02b9t cure.\nI have visited the meads in East, And West, where tulips parks adorn; | But I have not beheld a park, Where tulips have their collars torn.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_029","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The diverse hues of world I can descry, | Here stone and gem, there moon and starry sky.\nMy insight also gives this verdict clear, | These are hills, river, earth and sphere.\nOf facts so true, I strive to hide not aught: | You are, all else a trick that eyes have wrought!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_016","book_title":"Bal-e-Jibreel","section_title":"Odes Part-I","description":"","themes":[],"poem":"Lovely, oh Lord, this fleeting world; but why | Must the frank heart, the quick brain, droop and sigh?\nThough usury mingle somewhat with his godship, | The white man is the world\u2019s arch\u2010deity;\nHis asses graze in fields of rose and poppy: | One wisp of hay to genius You deny;\nHis Church abounds with roasts and ruby wines: | Sermons and saws are all Your mosques supply.\nYour laws are just, but their expositors | Bedevil the Koran, twist it awry;\nYour paradise no\u2010one has seen: in Europe | No village but with paradise can view.\nLong, long have my thoughts wandered about heaven; | Now in the moon\u2019s blind caverns let them sty!\nI, dowered by Nature with empyreal essence, | Am dust\u2014but not through dust does my way lie;\nNor East, nor west my home, nor Samarkand, | Nor Ispahan nor Delhi; in ecstasy,\nGod\u2010filled, I roam, speaking what truth I see\u2014 | No fool for priests, nor yet of this age\u2019s fry.\nMy folk berate me, the stranger does not love me: | Hemlock for sherbet I could never cry;\nHow could a weigher of truth see Mount Damawand | And think a common refuse\u2010heap as high?\nIn Nimrod\u2019s fire faith\u2019s silent witness, not | Like mustard\u2010seed in the grate, burned splutteringly\u2014\nBlood warm, gaze keen, right\u2010following, wrong\u2010forswearing, | In fetters free, prosperous in penury,\nIn fair of foul untamed and light of heart\u2014 | Who can steal laughter from a flower\u2019s bright eye?\nWill no one hush this too proud thing Iqbal | Whose tongue God\u2019s presence\u2010chamber could not tie!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_149","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Though you deny the Western demi-gods, | Yet you kneel down and worship tombs and domes.\nSo used have you become to servitude | That you carve idols from stones on the road.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_045","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"From the heavens comes an answer to our long cries at last: | The heavens break their silence, the curtains rise at last!\nLittle of change love\u2019s fortunes inherit: born in anguish | And fire, in fire and anguish its end it buys at last.\nThe destiny of nations I chart for you: at first | The sword and spear; the zither\u2019s, the lute\u2019s soft sighs at last.\nOutlandish are the customs that Europe\u2019s tavern knows! | It steeps men first in pleasure, the wine supplies at last.\nBe it the awe of Nadir, be it the glory of a Tamerlane: | At last all exploits are drowned in a barrel of wine.\nThe cloistered hour is over, the arena\u2019s hour begins; | The lightning comes to asunder those cloudy skies at last!\nIt was too hard to withhold the flood of these truths, | At last the Qalandar revealed the secrets of the Book.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_014","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Though the falcon of the brain. Yearneth on the wing to be, | Archers in this desert plain. Wait upon him secretly!\nYet the tied and twisted cord. Lacketh not for remedy: | Singing can the cure afford. Of this hard perplexity.\nIf the power of speech be there, Yet is knowledge not possessed; | Hapless servant, who doth bear. Such a secret in his breast!\nThough a hundred varied ways. They should\u2019burn and ravage me, | There is comfort in my blaze. And a glad felicity.\nDust, and dead as dust, are we, Yet a heart we merited: | Lo! the living deity. Heart-engendered in the dead.\nIn my breast there is a flame. Setteth all the house aglow, | Yet it is the very same. That the house doth overthrow.\nPlato\u2019s mind the world described, Yet I will not trust in it, | For a heart is in my side. Bold to view the infinite.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_063","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["meanings\u2019","see\u201d"],"poem":"In this valley lies a lasting life new, | This dust solves meanings\u2019 with an arcane clue.\nThe Sages and Moses are side by side, | There none would ever look a \u201cCan\u2019t see\u201d slide.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_101","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Too oft was thy light. With strangers to take wine, | To suffer others\u2019 light. Within the bowl to shine.\nThe orient wine-bearer. Hands thee the purple cup; | Drink! Let the drunkard\u2019s air. From thy parched earth mount up!\nThe heart that knoweth well. The fever of desire | Moth-like will hover still. About the candle\u2019s fire.\nSprinkle thy morning tears. Upon life\u2019s desert plain; | New harvest scarce appears. Except thou sow thy grain.\nPass wine! Speak not to me. Of Europe\u2019s tumult vast; | Caravans countlessly. That desolation passed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_166","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"If blood is warm in the body, there is no fear nor anxiety, | And the heart is free of tribulations.\nThe one who has received this bounty | Is neither greedy for wealth nor miserable in poverty.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_105","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Come drink in Nature\u2019s beauty with your eyes. | Why muse like a recluse? O exercise\nThe gift that God his given you of eight. | O look, the world is beautiful and bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_124","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"(In the Battlefield of Andalusia)","themes":[],"poem":"These warriors, victorious, | These worshippers of Thine,\nWhom Thou hast granted the will | To win power in Thy name;\nWho cleave rivers and woods in twain, | Whose terror turns mountains into dust;\nThey care not for the world; | They care not for its pleasures;\nIn their passion, in their zeal, | In their love for Thee, O Lord,\nThey aim at martyrdom, | Not the rule of the earth.\nThou hast united warring tribes, | In thought, in deed, in prayer.\nThe burning fire that life had sought | For centuries, was found in them at last.\nThey think of death, not as life\u2019s end, | But as the ennobling of the heart.\nAwaken in them an iron will, | And make their eye a sharpened sword.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as '(In the Battlefield of Andalusia)'"} +{"poem_id":"011_003","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["rakes"],"poem":"My heart rakes often knots of \u2018how\u2019 and \u2018why\u2019. | His glance getting higher than stars and sky.\nSo hurl this heart in a hellish heat, | This heathen is mad for a lone retreat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_262","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EDUCATION","description":"","themes":[],"poem":"No links with that Momin the God would keep, | Who keeps no conscious soul with self\u2019s deep peep.\nMy friend\u2019s Maktab way I left that is why, | No youth I found there with self guarding eye.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_105","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Music, religion, politics, knowledge, art | Have all in their possession matchless pearls.\nThey emanate from the mind of a creature made of dust, | But higher than the stars is their abode.\nIf they protect the ego, they are life itself; | If they cannot, they are mere magic and false tales.\nPeople have come to grief under the sky | Whenever their religion and their literature Have been divorced from egohood.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_390","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["then."],"poem":"A long tale serves no service in a sense, | In one word I tell a hidden fact hence.\nHis whole world he gave to the merchants when, | How can homeless know worth of home then.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_038","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"By the Saqi\u2019s eye. Heart-enflamed I lie; | Drunk without wine\u2013 O delight divine!\nAll unveiled, desire. Burns a fiercer fire; | Let me see or no, Yet my soul\u2019s aglow.\nSee the rebec\u2019s string. At my fingering | Like a candle\u2019s wick. Flameth bright and quick.\nSave my heart can be. Lodging none for me, | Naught is me assigned, Ne\u2018er a way I find.\nTill the sun arise. From the eastern skies | Sleep to me denied. Like the stars I ride.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_098","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Conquer the world with the power of Selfhood, | And solve the riddle of the universe;\nBe intimate with thy shores, like the sea, | But avoid the surf around the boundless deep.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"010_007","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"002_030","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"A heart awake to man imparts, Umar\u2019s brains and Hyder\u2019s manly parts: | If watchful heart a man may hold, His dross is changed to sterling gold.\nBeget a heart alive and sound, For, if it be in slumber bound, | You cannot strike a deadly blow, Nor even I can daring show.\nIf sense of smell be full and stunted, The musk\u2010deer never can be hunted: | If bereft of sense of smelling true, Surmise and guess can yield no clue.\nMy sighs no more I can withhold, When Muslims\u2019 sloth I do behold: | If Muslims do not mend their way, Magians their luck might steal away.\nThese simple thralls of Yours, O Lord, From every house and door are barred: | For kings, no less the acolytes, Are fraudulent and hypocrites.\nThe freedom that this age does grant, Does ever freedom\u2019s essence want: | Though freedom seems to outward sight, Yet is no less than prison tight.\nO Lord of Yathrib! Cure provide, For doubts that in my breast abide: | My wisdom to the West is due, Girdled my faith like Brahman true.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_162","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.","themes":["\u201cpolitics\u201d","Samira","scissors","Azar\u2019s","Badakhshan","melted","cap","m\u00e0miya\u2019a","age","soul","Isra\u2019al","Adam","Khizar","Truth","wall\u201d","ornaments","yukhlif-ul-Ma\u2019ad\u201d","eye","Arab","dawn","Ayaz","Sulaiman","Qaisar\u2019s","salamander","al-muluk\u201d","Alexander","Ibraham\u2019s","again","life","me","boat\u201d","Mahmud","strength","fikan\u201d","blood","Essence","?","Alamut","foundation!","Kashghar","Namrud","Salsabal","beware"],"poem":"One night at the river-bank I was absorbed in contemplation | With a world of restlessness concealed in the heart\u2019s recesses\nThe night was tranquil, air calm, river gently flowing was | My eye was amazed whether the river or a picture of water it was!\nAs the suckling baby falls asleep in the cradle | The restless wave had fallen asleep somewhere else!\nWith the spell of night the birds were confined in nests | The twinkling stars were caught in the moon\u2019s spell!\nSuddenly I saw that the globe-trotting Khizar | Whose old age contained youth\u2019s color like dawn\nWas saying to me \u201cO seeker of the eternal secrets | If the inner eye be open world\u2019s destiny would be unveiled\u201d!\nOn hearing this an uproaring tumult rose in my heart | Being devoted to seeking the Truth I started talking thus\n\u201cO you whose world-encompassing eye sees those storms | Whose tumults are still sleeping quietly in the river\nThe \u201cindigent\u2019s boat\u201d the chaste soul , the \u201corphan\u2019s wall\u201d | Even the knowledge of Musa before you is in amazement\nLeaving habitations you remain wandering in wilderness | No day and night, no yesterday and tomorrow is in your life\nWhat is the secret of life? What is imperialism ? | And what is this struggle between labor and capital ?\nThe ancient patched garment of Asia is being torn | The youth of parvenu nations are adorned with ornaments !\nThough Alexander remained deprived of eternity\u2019s water | The nature of Alexander is busy still in merry-making!\nThe Holy Prophet\u2019s progeny is selling his dan\u2019s honor | And the struggling Turk is smeared in dust and blood !\nThere is fire, there is Ibraham\u2019s progeny, there is Namrud ! | Does someone desire someone\u2019s test again\nTHE RESPONSE OF KHI\u00bfAR\nWandering in Deserts\nWhy are you amazed at my wandering in the deserts ? | This incessant toil is demonstration of life\nO the one confined to home, you have not seen that sight | When the call for battle march resounds in the desert air!\nThat care-free stroll of the deer on the mound of sand | That home without chattel, that journey without distance and destination!\nThat appearance of the fast-moving star at the dawn | Or the forehead of Jibra\u2019al manifest from the sky!\nThat setting of the sun in the silence of the desert air | By which increased the insight of Khalal\u2019s universe-envisaging eye !\nAnd that halting of the caravan at the stream bank | As the believers\u2019 gathering round the Salsabal !\nThe ardent Love is in search of an ever new wild land | And in city your effort is in farming and horticulture\nThe cup of life becomes more mature by revolving | O negligent one, this alone is the secret of life\u2019s permanence!\nLife\nMuch above the fear of profit and loss is life! | Now the soul now the surrender of soul is life!\nDo not measure it on the scale of today and tomorrow | Eternal, incessantly struggling, ever young is life!\nCreate your own world if you claim to be among the living | The secret of Adam and the object of \u201cKun fikan\u201d is life\nAsk the mountain digger for the reality of life | The canal of milk, the axe, the heavy rock is life\nIn slavery it is choked to a mere trickling brook | And in freedom like the boundless ocean is life\nIt is manifested by its power of subduing | Though concealed in a body of dust is life\nYou have emerged from the existence\u2019 ocean like a bubble | In this losing battle your examination is life\nWhile you are immature only a heap of dust you are | On attaining maturity a merciless sword you are!\nThe heart which is restless for death in defense of Truth | Should first life in his own body must create\nShould burn down this borrowed universe | And from the ashes his own universe should create\nShould demonstrate the potential power of life | So that this spark may the eternal light create\nShould shine like the sun over the lands of the East | So that Badakhshan the same invaluable rubies may again create\nShould send heaven-ward the emissary of nightly wailing | And in the night\u2019s stars its confidantes should create\nThis is the hour of Judgment you in the Judgement\u2019s field are | O negligent one, present actions if some in your treasure are!\nImperialism\nCome, I shall tell you the secret of the verse \u201cInn al-muluk\u201d | Imperialism is an enchantment of the victorious nations\nIf the ruled from his stupor slightly wakes up | The ruler\u2019s spell lulls him back to sleep again\nFrom the effect of the spell of Mahmud the eye of Ayaz | Sees the accouterments of loveliness round his neck\nAt last the blood of Isra\u2019al boils up with anger | The spell of Samira is smashed up by some Musa\nSovereignty befits only that Peerless Essence | Only He is the sovereign, the rest are Azar\u2019s idols\nDo not disgrace your independent disposition with slavery | So that you do not mold yourself into the master who would be a worse infidel than the Brahman\nThe Western democratic system is the same old orchestra | In whose frets is nothing different from the Qaisar\u2019s tune\nThe monster of despotism is treading in democracy\u2019s robe | You consider it as the beautiful ferry of independence!\nThe legislative assembly, the reforms, the rights and concessions | In Western medicine the tastes are sweet, the effect is soporific!\nMay God protect us from the fervor of speeches of members of assemblies | This also is the capitalists\u2019 sham quarreling to deceive the poor!\nYou have taken this apparent beauty\u2019s mirage as a garden! | Ah ! O ignorant one! You have taken the cage to be the nest!\nCapital and Labor\nGo and deliver my message to the laboring person | \u201cNot only Khizar\u2019s message, this is the universal message!\nO whom the fraudulent capitalist has destroyed | Your destiny has remained a fugitive for centuries\nThe wealth-creating hand had been paid wages | As the rich pay charity to the poor!\nThe magician of Alamut gave you the hashash leaves | And you, O negligent one, took it as a tuft of candy!\nRace, nation, church, empire, civilization, color | This assortment of intoxicants is made by \u201cimperialism\u201d\nThe ignorant one gave up his life for mythical gods | You destroyed your life\u2019s capital under intoxicants\u2019 love\nThe capitalist has won with deceitful stratagems | Due to extreme naivete the laborer is checkmated\nRise, as the world\u2019s assembly has adopted different ways | In the East and the West is the beginning of your age\nThose with elegant courage do not accept even the ocean | O negligent one, how long would you hold dew in your skirt like the flower bud?\nMusic of masses\u2019 renaissance is a means of pleasure | The soporific tale of Alexander and Jam how long ?\nA new sun has arisen from the bowels of the earth | O Sky ! Mourning of stars which have set how long?\nHuman nature has broken down all the chains | Man\u2019s eye would weep for the lost Paradise how long?\nThe spring says this to the helping gardener | You would apply ointment to the rose\u2019 wounded heart how long?\nO simple fire-fly, be free of revolving round the candle | And be living in the illuminated place of your own nature!\nThe World of Islam\nWhy are you relating to me the story of Turks and Arabs | Nothing of the grief and joys of Muslims is hidden from me\nThe sons of the Cross have taken away the heritage of Khalal | The soil of Hijaz has become the brick of the church\u2019s foundation!\nThe red cap has become disgraced in the world | Those who were formerly proud are in need of others!\nFrom the wine sellers of Europe Iran is purchasing | That strong wine by whose heat the decanter is melted\nThe politics of the West has reduced the nation such | As gold is rendered to pieces by scissors\nThe blood of the Muslim has become cheap like water | You are restless as your heart is unaware of their fate\nRumi 35 said that every old building that is to be rebuilt | Do you not know that the building is first demolished ?\n\u201cThe homeland has been lost, the nation has been jolted | O negligent one, look deep as God has granted you insight!\nDefeat is better than helplessly begging for m\u00e0miya\u2019a | O helpless ant ! Do not take your requests to a Sulaiman\nThe salvation of the East is in organization of the Muslim nations | The people of Asia are still unaware of this mystery\nRelinquishing \u201cpolitics\u201d enter the fort of dan again | Country and wealth is only a reward for Haram\u2019s defense\nThe Muslims should unite into one body for Haram\u2019s defense | From the banks of the Nile to the City of Kashghar !\nWhoever would discriminate for color and race would perish | Whether he be the tent-dwelling Turk or the high ranking Arab !\nIf race would become more important than dan to the Muslim | He would be blown away from the world like the dust of the road!\nTo establish the Khilafah\u2019s foundations in the world again | The need is to bring from somewhere the ancestors\u2019 mettle\nO You who do not distinguish between the tangible and the intangible, beware | O the captive of Abu Bakr and \u2018Ala, beware \u201d\nSha\u2018ir ( The Poet )\nComplaint was incumbent on Love and it has been lodged | With a cool heart now watch the effect of the complaint!\nYou have witnessed the zenith of the majesty of the river\u2019s flow | Now watch how the restless wave becomes a chain in which it gets entangled\nThe dream of universal freedom which was seen by Islam | O Muslim, you should watch the interpretation of that dream today!\nIts own ashes are a means of existence to salamander | You should watch the resurrection of this world after death!\nWith open eyes in the mirror or my discourses | You should watch a faint image of the coming age\nThe sky has one more tested trick preserved in its store | Watch the disgrace of planning in face of destiny\u2019s strength\nYou are a Muslim keep your breast happy with Longing | Every moment keep your eye on \u201cLa yukhlif-ul-Ma\u2019ad\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This long poem is an allegory prepared to convey \u2018Allamah Iqbal\u2019s philosophy on several social, economic and political problems facing the world in general and the Muslim world in particular. It is based on an imaginary conversation with S. Khizar A.S. on the model of that described in the Holy Qur\u2019an 18:60-82. The artistic perfection of the poet has made the parallel perfect. S. Musa A.S. was guided through wahy to search for S. Khizar A.S. for obtaining eternal secrets. The Holy Qur\u2019an uses the expression Majma\u2018 al- Bahrain for the meeting of the two, which may mean confluence of two seas or two rivers. The consensus of opinion among exegesists is that this place was the Gulf of Aqabah. However, \u2018Allamah Abu al-A\u2018la Mawduda has expressed the opinion that the meeting place could have been at the junction of the two tributaries of the River Nile, the \u201cBahr-al-Abyaz\u201d (The White Nile) and \u201cBahr-al-Arzaq\u201d (The Blue Nile) in Sudan. Bahr also means a large river which agrees with the word Darya used in this poem. However, irrespective of the meeting place the poem describes the questions posed by \u2018Allamah Iqbal in the first part and the answers he received in subsequent parts. These are clear and self contained in the poem. It is also a commentary on World War I and its influence on the Western as well as the Muslim world.'"} +{"poem_id":"007_115","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The world is filled with one song of desire. | Desire\u2019s strings make the cosmic harmony.\nIn my eyes what is, has been or may be | Is but one moment of that symphony,","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_051","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"With zeal and fervour man is fired: | By looks of man by God inspired!\nThe intense heat his breath imparts, | A blaze in park and orchard starts!\nThe mode of hawks the thrush displays, | The birds that chirp change mode and ways!\nSuch man rapt with God\u02b9s Love can raise, | Low\u2010born to rank of Jam and Parwiz!\nGod save from revelations of a thrall, | Like Genghis, he leads to nations\u2019 fall!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_088","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Why ask what I am and where I came from? | In this sea I am like a restless wave.\nSelf-agitated and therefore alive. | Were I to rest, I would just cease to be.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_116","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"With \u2018mullah\u2019 or \u2018Sufi\u2019 I do not sit, | With this or that, you know I dont fit.\nThus write the word Allah on my heart\u2019s slate, | To see \u2018Him\u2019 and Self in a lucent state.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_013","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Rescue me please from wisdom\u2019s narrowness | And from excessive light, its plentifulness.\nIt deigns to cast looks at others, that is, | The eye of Muslims\u2019 shamelessness!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_008","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["wings.","writhing"],"poem":"The self writhing hearts are captives of lures, | All writhing in pains and wriggling for cures.\nThou seekest my kowtows but see that kings, | Are prone not to tax the desolated wings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_012","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Bid me shake the world with a cry and hue | Get change on the globe with a complex new.\nFrom dust of mine make an Adam again, | Kill the bonds and slaves of loss and gain.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_091","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"In the hands of drinkers the empty glass, | My party\u2019s bearer is jobless alas.\nI keep an eye on sigh\u2019s inner seat, | Whose source are the fumes of that lamp\u2019s heat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_034","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The ancient fane in which we live, Has heaps of thorns at every turn; | Too hard to cross it safe and sound, Without the aid of sighs that burn.\nThe tale of quarry shot by Love, Is simple, brief and not too long: | The victim feels the joy of prick, And then the rest of saddle thong.\nThe sterling truth to Muslim taught, In feuds of different sects is lost; | How can you catch this truth again, With bias if your mind be fraught?\nOne is the outward form of faith, The other its spirit deep and true: | He, who quaffs its spirits deep, Brings secrets hidden to his view.\nO pilgrim wise, who tread the path, If passion strong for faith you lack, | The bough of faith shall whither fast, Obscure and dim become the path.\nCourage and valour are the signs, By which the state of Love is known: | Not every zeal is pert and rude, Nor daring by ev\u2019ry person shown.\nOn the Day of Judgement too, My frenzy will not let me rest: | With Mighty God I shall contend, Or rend to fragments my own vest.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_035","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.","themes":["departed","universe"],"poem":"O house! Your resident is now residing in the West | Ah! The land of the East was not liked by him\nToday my heart is convinced of this truth | The light of the separation's day is darker than night\n\"As from his departure's breast the scar is picked up | Sight is asleep in my eyes like the extinguished candle\"\nI am fond of seclusion, I hate the habitation | I run away from the city in excruciation of love\nI make the heart restless from the olden days' memory | For satisfaction I come ardently running towards you\nThough the eye is familiar with your nook and corner | Still some strangeness is apparent from my speed\nMy heart's speck was just to be acquainted with the sun | The broken mirror was just to expand into the universe\nThe tree of my longings was just going to green up | Ah ! what does any one know what I was going to be!\nMercy's cloud gathered up its skirt from my garden and departed | Rained a little over the flower buds of my desires and departed\nWhere are you! O Kalam of the pinnacle Sana of learning! | Your breath was the breeze promoting the joy of learning\nGone is that zeal for walking in the vast expanse of learning! | In my intellect also you were the inspirer of love of learning\n\"Where is Lailah's fervor, so as to decorate Love again | May make the dust of Majnun mixed with wilderness again\nThe wilderness of solitude will open the fate's knot | I shall reach you after breaking the chains of the Punjab\nThe bewildered eye looks upon your picture | But how can one searching for speech be happy?\n\"No power to speak the picture's mouth has | Silence is the speech which the picture has\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is the outburst of affection and reverence which \u2018Allamah Iqbal had for his teacher and mentor, Sir Thomas Arnold.'"} +{"poem_id":"007_161","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You are still tied to colour and to race, | So you call me Afghan or Turkoman.\nBut I am first of all a man, plain man, | And then an Indian or Turanian.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_158","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"Thy rival, God! The Frankish statecraft is, | Though none but rich and great join in its worship.\nOne sole Archfiend didst Thou from flame make: it | Has formed from dust two hundred thousand fiends.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_372","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["gold."],"poem":"I heard a nice verse from a man old, | A wise man great with conscience of gold.\nIf he guards the self in want and need, | That darvesh can win both worlds in deed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_092","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["Imam","evening","God","unlawful","ship","prayers","Kalam","here"],"poem":"We circumambulate the wine\u2011cup like the wine's reflection | We are offering this prayer from morning till evening\nYou are not singular in this O Kalam | Trees and stones are also talking with God\nO Candle! Search for a new world, because here | We are enduring tyrannies of the incomplete Love\nO Companions! Silence in this garden is good | As the melodious ones are kept in cages here\nThose whose purpose is pleasure from wine | Are changing the lawful into the unlawful\nHow can you and we reconcile, O preacher | As we are making the custom of Love universal!\nO God! What magic is concealed in the saints, clad in rags! | That they subdue the youth with a single glance\nI shudder at the pleasures of their assemblies | Who are getting fame by destroying their homes\nMay the meadows of the motherland be ever flourishing | We are saluting you from the ship sailing away\nWhen those un-accustomed to prayers assemble for one, Iqbal | Calling me back from temple they make me their Imam","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"008_120","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Leave him who never won to sight, And bears report alone; | Who makes long speech, but the delight, Of vision gives to none.\nTo bard and scholar listened I, Philosopher to boot; | Although their palm is proud and high, It yields nor leaf nor fruit.\nThe gleam that hoary acolyte. So prides himself upon | Reveals a thousand shades of night, But never glow of dawn.\nI have a charge \u2018gainst God to lay. That still I keep concealed; | He takes my precious heart away, And Joseph does not yield.\nNeither in idol-house nor shrine. That Saqi I can find | To grant, no ember\u2019s fitful shine, But splendour unconfined.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"004_012","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"My poor estate makes proud men covetous, | Poverty such as mine ennobles us.\nBeware those other rags and begging\u2010bowls | That make the Muslim pusillanimous!","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"007_162","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The love of self-expression seized my heart | And charged it with a vital energy.\nTo speak of Love I opened my lips, but | Speech thickened the veil of its mystery.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_070","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The Gnostic and the common throng, New life have gained through my song: | I have conferred relish fine, On them for Love\u02b9s fiery wine.\nSome Ajami near the Holy Shrine, Did sadly sing this song and pine, | \u201cAlas! the robes by pilgrims worn, To threads and pieces now are torn.\u201d\nThe place of Husain, the Martyr great, Is fact, not bound to Space or Date, | Though the Syrians and the Kufis may, Often change their wont and way.\nThe gamblers who with you compete, Are deft of band and they can cheat: | Your fumbling shaky hands, I fear, May bring about your ruin so drear.\nNo wonder If the Muslims gain, Their ancient glory once again\u2013 | Sanjar\u02b9s splendour pomp and state, The piety and faqr of mystics great.\nThe robe of art and lore I wear, Is through Your special bounty there: | You know my coarse and homely frame, To honour great I have no claim.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_014","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur\u2019an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur\u2019an 41:37). New forms of poetry, like \"hamd\", \"na\u2018t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu\u2019min for God. The poem will become full of meaning if read in this light.","themes":["tur"],"poem":"O Candle! Why does the moth love you? | Why is this restless soul devoted to you?\nYour charm keeps it restless like mercury | Did you teach it the etiquette of Love?\nIt circumambulates the site of your manifestation | Is it inspired with the fire of your lightning?\nDo the woes of death give it the peace of life? | Does your flame possess the quality of eternal life?\nIf you do not brighten this sorrowful world | This burning heart's tree of Longing may not green up\nFalling before you is the prayer of this little heart | The taste for impassioned Love knows this little heart\nIt has some zeal of the Primeval Beauty's Lover | You are a small tur it is a small Kalam\nThe moth and the taste for the Sight of the Light! | This small insect and the Longing for the Light!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem, though simple in language, is charged with mystic thought. As this is the first poem of its kind in this book and many more will follow it appears appropriate to clarify a few points. The commonplace phenomena of \"Gul-O-Bulbul \" (the association of the flower and the nightingale), and \"Sham`-o-Parwanah\" (the candle and the moth) have always been symbolic of the lover-beloved relationship in Persian and Urdu poetry. However, much of this poetry has long been conventional and poems have been evaluated on the basis of their linguistic beauty, innovative expressions and elegance of style without paying much attention to the subject matter or the depth of thought expressed in the poem. | Poetry is a spontaneous expression of human emotions. The most important human emotion is love, both of the material form and that of the innate qualities of the beloved. Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the goblet, the decanter, the cup bearer and the tavern were commonly used. Though this practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For that reason the Holy Qur'an frowned at poets (26:224-26). However, it should be remembered that the above verse does not amount to outright condemnation of all poets and all poetry, but is only a passing remark on the aspect of misleading others by exaggeration. Reference to the Holy Qur\u2019an 26:221-24 would clarify this statement. | The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and his descendants became the \"beloved\" instead of human forms. Thus, mundane, albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship became changed from mere rituals to submission to the Will of God and fear motivated exercises became sublimated to those of the Love of the highest order (The Holy Qur\u2019an 41:37). New forms of poetry, like \"hamd\", \"na\u2018t\" , \"thana\" marthiah and new kinds of music, like \"qawwala \", came into existence for the expression of Man's Love for God, the Holy Prophet S.A.W. and his descendants, as well as for other heroes and heroines of Islam. | All the terminology, conventionally used in amorous poetry, like wine, cup, goblet, decanter, cup bearer and tavern acquired new meanings. In fact mysticism itself changed from a vague, esoteric, occult concept into one of concrete, systematic effort for the comprehension of the Ultimate Truth about the Existence as well as the Essence of God, based on the feelings of the heart of a true Lover of Him, rather than through dry and insipid reasoning of the philosopher. A whole technique was developed for seeking the Divine Light and for expressing human Love for the Divine Being. This technique has borne the test of the criterion of repeatability required by the scientific method. The new science acquired the name of \"Tasawwuf\" or \"Sufism\". | In this poem the poet has sublimated the proverbial love of the moth for the candle into the Love of a Mu\u2019min for God. The poem will become full of meaning if read in this light.'"} +{"poem_id":"002_144","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"The shafts of love are not confined | To clime or race or creed.\nWhat teaches a king the ways of a slave, | Is not love, but something else.\nKnowledge and wisdom are jugglery | Without the alchemy of love.\nLove is freedom and contentment, | Not at the mercy of kingly power.\nMy poverty is better than imperial pomp, | One maketh man, the other maketh glass.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"005_005","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["camel!","sea!","water!"],"poem":"O THOU who hast gathered taxes from lions, | Thy need hath caused thee to become a fox in disposition.\nThy maladies are the result of indigence: | This disease is the source of thy pain.\nIt is robbing thine high thoughts of their dignity | And putting out the light of thy noble imagination.\nQuaff rosy wine from the jar of existence! | Snatch thy money from the purse of Time!\nLike Omar, come down from thy camel! | Beware of incurring obligations, beware!\nHow long wilt thou sue for office | And ride like children on a reed?\nA nature that fixes its ghaze on the sky | Becomes debased by receiving benefits.\nBy asking, poverty is made more abject; | By begging, the beggar is made poorer,\nAsking disintegrates the Self | And deprives of illumination the Sinai bush of the Self.\nDo not scatter thy handful of dust; | Like the moon, scrape food from thine own side!\nAlbeit thou art poor and wretched | And overwhelmed by affliction,\nSeek not thy daily bread from the bounty of another, | Seek not water from the fountain of the sun.\nLest thou be put to shame before the Prophet | On the Day when every soul shall be stricken with fear.\nThe moon gets sustenance from the table of the sun | And bears the brand of his bounty on her heart.\nPray God for courage! Wrestle with Fortune! | Do not sully the honour of the pure religion!\nHe who swept the rubbish of idols out of the Ka'ba | Said that God loves a man that earns his living.\nWoe to him that accepts bounty from another's table | And lets his neck be bent with benefits!\nHe hath consumed himself with the lightning of the favours bestowed on him, | He hath sold his honour for a paltry coin,\nHappy the man who thirsting in the sun | Does not crave of Khizr a cup of water!\nHis brow is not moist with the shame of beggary; | He is a man still, not a piece of clay,\nThat noble youth walks under heaven | With his head erect like the pine\nAre his hands empty? The more is he master of himself. | Do his fortunes languish? The more alert is he.\nA whole ocean, if gained by begging is but a sea of fire; | Sweet is a little dew gathered by one's own hand.\nBe a man of honour, and like the bubble. | Keep the cup inverted ever. in the midst of the sea!","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"003_037","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The thoughts of young both masked and plain | From qalandar\u02b9s eyes can\u02b9t hid remain.\nI know your states for I too crost, | These tracts in times which now are past.\nThe wise \u02b9bout words do not quarrel, | He heeds not shell who seeks the pearl.\nMen crazed with love of God possess, | Wit that from spark the flame can guess.\nAn import complex confirmed by heart, | Is precious more than gems in mart.\nAs good as dead is science and art, | Which took not birth from bleeding heart!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_284","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"Those who had fears for the future days, | They died yesterday before coming days.\nLucky are those whose dress of today, | Is booming with success day by day.1","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_167","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This also is a highly mystical ghazal in which \u2018Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. \u2018Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. \u2018Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.","themes":[],"poem":"Lift the veil from Thy Face and be manifest in the assembly | Make the eyes of the sun, moon and stars Thy spectators\nIf Thou art the lightning how long this secret winking? | Make acquaintance with my heart without a veil\nThe warm breath\u2019s effect is the miracle of life | If it is on Thy breast perform life-giving miracles\nHow long should begging be on the tur like Kalam! | Make the flame of Sinai manifest with Thy Existence\nLet the Haram be built with every speck of Thy dust | Make the heart alien to the ways of the Church\nIt is not good to exceed limits in this garden | If Thou showeth elegance make its show with grace\nFirst become self-respecting like Alexander | Then make the show of desire of Dara\u2019s grandeur\nYou will reach the destination of Lailah one day, O Iqbal | For some more days continue wandering in the wilderness","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This also is a highly mystical ghazal in which \u2018Allamah Iqbal pleads with God to manifest Himself in a form which he can understand. As has been explained earlier the Nature or Essence of God has baffled human Intellect since the advent of Man on earth. Of all human faculties only the human heart can appreciate and enjoy this mysterious Entity. \u2018Allamah Iqbal has expressed this thought in many poems some of which have been referred to earlier. However, the Essence cannot be described, limited or reduced to material form, which alone human Intellect can comprehend. \u2018Allamah Iqbal has expressed this desire in several poems, one of which follows in ghazal 146-6 later.'"} +{"poem_id":"008_063","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"On the roadway of desire. Swift to gaze and to aspire, | Glance-assaying, clear of bead, Moon and star together tread.\nSay, what visions of delight. In the dust amazed their sight, | That they turned them from the skies. And have fixed on us their eyes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_021","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib","themes":["Kalams","neglecting"],"poem":"O Pathos of Love! You are a glossy pearl | Beware, you should not appear among strangers\nThe theatre of your display is concealed under the veil | The modern audience' eye accepts only the visible display\nNew breeze has arrived in the Existence' garden | O Pathos of Love! Now there is no pleasure in display\nBeware! You should not be striving for ostentation! | You should not be obligated to the nightingale's lament!\nThe tulip's wine-cup should be devoid of wine | The dew's tear should be a mere drop of water\nYour secret should be hidden in the bosom somewhere | Your heart -melting tear should not be your betrayer\nThe flowery-styled poet's tongue should not be talking | Separation's complaint should not be concealed in flute's music\nThis age is a critic, go and somewhere conceal yourself | In the heart in which you are residing conceal yourself\nThe learning's surprise is neglecting you, beware! | Your immature eye is not the seeker of Truth, beware\nLet the elegant thought remain in search of Truth | Let your wisdom-loving eye remain in astonishment\nThis is not the garden whose spring you may be | This is not the audience worthy of your appearance\nThis audience is the lover of the material sights | The purpose of your sight is the closet of secrecy\nEvery heart is intoxicated with the wine of thinking | Something different is the tur of the Kalams of this age","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The introduction to the Poem 14. Sham\u2018a Awr Parwanah outlines the influence of Islam on transforming the pre-Islamic \"love\" in literary works, especially poetry from amorous love to the God\u2019s Love, the love of the Holy Prophet S.A.W and his descendants and love of Man. This resulted in the appearance of the mystical poetry of Islam. This class of poetry deals with the Love of God and Love of mankind. This love, directly or indirectly, forms the subject of many of \u2018Allamah Iqbal's poetic works. Such Love has several facets and attributes and imposes several responsibilities and duties and confers different degrees of felicity upon the Lover. These matters are contained in several poems and they will come to light as we proceed with this commentary. | One facet of such Love is the pathos of separation from the Beloved, i.e. God and the ardent Longing in the Lover's heart to establish and witness the Unity of Man in the terrestrial world, as a part of the Islamic State's ideology and the Audience with God in the spiritual world after death. According to the Holy Qur\u2019an 56:8-56, and particularly 10-11 attainment of the latter goal in the Hereafter is the highest felicity for a true Mu\u2019min . The attainment of these two super felicities require real Love without even a shadow of ostentation. The Lover is required to keep his Love concealed in his breast and this poem emphasizes this duty and obligation of the Lover. | This poem has undertones of \"Wahdat-al-Wujud\" in which `Allamah Iqbal believed earlier in his life. This theory postulates that all creation including Man is part and parcel of the same entity, i.e. the Eternal Being. Man has been separated from that Being by being born and this separation haunts him all his life. | (162) God was when nothing had been and would have been if nothing had been | Destroyed I am by being! What would I have been if I had not been | -- Ghalib'"} +{"poem_id":"007_032","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A wonderful show, God, is Your world, All | Things seem to have drunk from the same wine-bowl.\nEye intimate with eye; but heart from heart | And soul from soul divided by a wall.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_141","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["crime."],"poem":"Like Rumi I raised His call in Harem whole, | From whom I learnt secret knowledge of soul.\nHe passed through the crises of his time, | I am going too through crisis and crime.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_054","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"A single word sufficeth well. The passion of a world to tell: | The joy to view thee night to me. Moved me to this long history.\nTake thou the faculty of speech. From such as yarn thy heart to reach, | Knowest thou not, that love conveys. Eloquence in the tongueless gaze?\nTo sans of light naught else is known. Except the messenger alone; | The son of earth, in rank so base, High heaven holds in his embrace.\nIf but one atom I must give. Of this the fabric that I live, | Too great a price were that, for me, To purchase immortality.\nGreat ocean, infinitely vast, Into thy wave myself I cast; | Yet not ambitious to obtain. The pearl, or that far coast to gain.\nInto my soul this meaning true. Thou pourest like the summer dew, | Whereof with sorrow and with sighs. A new world dawns upon mine eyes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_254","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MODERN AGE","description":"","themes":[],"poem":"The Muslim draws content and kingship close, | He views the man and God in a close pose.\nFrom this Age but I wished to run away, | Who has mixed the kingship with Satan\u2019s way.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"004_010","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Set him free of this world\u2019s affairs | To be free of casting for everyone snares.\nIn old age, Satan\u2019s thoughts too are old | Wherefrom should he bring new sins\u2019 flares?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_357","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":[],"poem":"The science or art points I claim not to wield, | I gave a new style to poesy\u2019s field.\nIn caravans see, my flame and sweet pace, | I gave the old riders a taste for a race.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_072","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Dearer His image in the inner eye; | Sweeter the yearning for a sight of Him.\nPine, soul. \"Better\", I was thus counselled by | A sage, \"the winding path than journey\u2019s end.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"009_029","book_title":"Javed Nama","section_title":"THE SPHERE OF VENUS","description":"","themes":[],"poem":"Man has rent younder azure veil | and, beyond the sky, has seen no God.\nWhat is there in man's heart but thoughts, | like waves this upsurging and that fleeing?\nHis soul takes repose in the sensible; | would that the past age might return!\nLong live the European orientalist | who has drawn us forth from the tomb!\nAncient gods, our time has come! | Behold, the ring of unity is broken,\nAbraham's people have lost the joy of Alast; | its company is scattered, its cup in fragments,\nthe cup which was drunken with the wine of Gabriel. | Free man has fallen into the bonds of directions,\njoined up with fatherland and parted from God; | his blood is cold of the glory of the ancients,\nthe Elder of the Sanctuary has tied the Magian girdle. | Ancient gods, our time has come!\nThe days of joy have returned to the world, | religion has been routed by sovereignty and lineage.\nWhat thought is there now of the lamp of the Chosen One, | seeing that a hundred Bu Lahabs blow it out?\nThough the cry \"There is no god\" rises up still | how should that remain on the lips which has gone from the heart?\nThe West's enchantment has revived Ahriman; | the day of God is pale-cheeked, fearful of the night.\nAncient gods, our time has come! | Religion's chain must be loosed from his neck,\nour slave was ever a free slave; | since the ritual prayers are heavy for him,\nwe seek only one prayer, and that without prostration. | Passions are elevated by songs,\nso what pleasure is there in prayers without hymns? | Better the demon that makes itself visible\nthan a God to whom the Unseen is meet. | Ancient gods, our time has come!","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"002_018","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Who is this composer of ghazals, who is burningly passionate and cheerful? | He makes the thoughts of the wise full of madness.\nAlthough poverty also has royal characteristics, | Kingship is only half complete without a kingdom.\nNow in the cell of the Sufi, the same poverty has not remained\u2014 | The poverty whose charter is written in the blood of the hearts of lions.\nAh circle of dervishes, see how the man of God is, | In whose collar is the tumult of Judgement\u2019s Day\u2014\n\u2014who is as bright as a flame by the heat of repetition of God\u2019s name; | Who is quicker than the lightning by the swiftness of his thought.\nKingship gives rise to signs of madness\u2014 | They are the scalpels of Allah, be they Taimur of Genghis.\nThus Iraq and Persia give me praise for my verse: | This Indian infidels sheds blood without swords or spears.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_047","book_title":"Javed Nama","section_title":"The Sphere of Saturn","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"007_085","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"O heart, my heart, O heart within my breast, | You are my sea, my barque and my seashore.\nDid you drop on my dust like dew at night, | Or did you grow like a rose from my dust?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_160","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"The wisdom of the East and West | Has taught me something that will prove elixir to slaves:\nWhether it is religion or philosophy, poverty or kingship \u2013 | All take firm beliefs as their base.\nThe words that a nation speaks are dead and its actions are futile | If its heart is bereft of firm beliefs.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_069","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["sky"],"poem":"The sky still going on a perverse course, | The car\u2019avan is far off from its place.\nHis wild goose chases I cannot endorse, | No leader they have to direct this race.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_124","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"In Eden Sinai to Rumi told, That people living in the East, | Still eat their bread and beans from begging cups, They have not made progress least.\nHallaj relates that thus at last, A man in India has appeared, | Who with efforts firm and strong, The webs that hid the self has cleared.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_079","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Rise like the morning air. And learn to blow again; | Tulip and rose are fair; Play gently with their train;\nDeep in the rosebud\u2019s heart. Learn how to stab thy dart.\nThough ermine wraps thy breast, Thou tremblest listlessly; | This way thou shiverest. Will nothing profit thee;\nin the assembly learn. With love to shdke, and burn.\nFaithless! thy heart astray. Once more upon Him bind; | Break from all else away, Nor unto Self be blind;\nLearn with thy eyes to view, And how to close them, too.\nBreath is a messenger, Unheard its message told; | Thy dust a vision clear, Yet thou canst not behold;\nLearn once again to see, And hearing get for thee!\nNo falcon\u2019s heart of rage. We have, no eagle\u2019s eye; | Like homebirds in a cage. We lack the joy to fly;\nHomebirds encaged! arise, And soar into the skies.\nDarius\u2019 royal throne. Men sell not by the way; | That mighty mount of stone. They barter not for hay;\nLearn with thy own heart\u2019s blood. To purchase thee this good.\nThou weep\u2019st; yet Destiny, Unchanging doth abide; | The chain that circleth thee. Was aye as firmly tied;\nDespair not, but anew. Learn how to weep for rue.\nArt thou consumed? Take flame. Out of thy heart\u2019s desire | And wrap thee in the same, And set the reeds afire;\nAlong the stubble learn. To run a torch, and burn!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"007_133","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You are the meaning of God\u2019s fait, \"Be\", | The only clue to Being\u2019s mystery.\nTread life\u2019s path more intrepidly; advance: | There is no one but you in this expanse.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_081","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Am I bound by space, or beyond space? | A world\u2014observer or a world myself'?\nLet Him remain happy in His Infinitude, | But condescend to tell me where I am.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_022","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate \u2018Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.","themes":["flute"],"poem":"O withered rose! How can I still call you a rose? | How can I call you the longing of nightingale's heart?\nOnce the zephyr's movement was your rocking cradle | In the garden's expanse joyous rose was your name\nThe morning breeze acknowledged your benevolence | The garden was like perfumer's tray by your presence\nMy weeping eye sheds dew on you | My desolate heart is concealed in your sorrow\nYou are a tiny picture of my destruction | You are the interpretation of my life's dream\nLike a flute to my reed-brake I narrate my story | Listen O rose! I complain about separations!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is not just a picture of autumn in the garden when the rose and other flowers wither away and present a picture of sadness and desolation. It is a metaphorical elegy of the sad state of affairs of the Muslim Ummah. The description of the life of the rose in the spring, in the first three verses, represents the period of the glory of the Ummah, and the period of autumn, in the last three verses, represents its present state. The last two verses indicate \u2018Allamah Iqbal's frustration which can be appreciated only by those similarly afflicted.'"} +{"poem_id":"011_324","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":[],"poem":"From God\u2019s own being, the \u2018self\u2019 got a \u2018being\u2019 so | From God\u2019s own show, to \u2018self\u2019 He gave a show.\nAbout this shining pearl I know not where, | It could be then without a river there.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_109","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"What should my eyes, but an architect\u2019 Nimbleness, | see in this shrine Of the West?\nIt knows nothing of God, Mosque?\u2014the Frankish illusionists | Have smuggled into the carcass Of a shrine, an idol\u2010hall\u2019s soul!\nAnd who built this palace of idols? | The same robbers whose hands have turned Damascus into a desert.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_171","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-MILLAT","description":"","themes":["stems."],"poem":"A nation whose spring falls to decay, | She always craves for the good old days.\nA poppy grows though from her dusty gems, | It also takes a gown of fading stems.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_105","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Love is sometimes a wanderer in the woods; | At other times, a king of kings in power;\nSometimes an armed warrior in the field; | At other times defenceless, unarmed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"009_027","book_title":"Javed Nama","section_title":"THE SPHERE OF VENUS","description":"","themes":[],"poem":"Between us and the light of the sun | there hang how many veils of space fold upon fold!\nA hundred curtains have been suspended before us, | intertwisted firework displays,\nthat the unardent heart may increase in ardour | and become agreeable to branch, leaf and fruit.\nThrough its glow blood leaps in the tulip's veins, | its dance transforms the stream to quicksilver.\nJust the pure spirit rises from the dust, | the pure spirit flees towards whither;\non that road are but death and resurrection, resurrection and death, | no other provision save fever and glowing.\nInto that expanse of a hundred azure heavens | plunging continually, it surges out anew;\nitself its own sanctuary, its own Abraham, | self-offering, like him who was sacrificed to God.\nBefore it the nine heavens are nine Khaibars, | its attack is of the stature of Haidar.\nIt is this incessant conflict that purifies the spirit, | makes it firm, speedy, nimble,\nit spreads its wings in the broadness of light, | its talons seize Gabriel and the houris,\nthat it may take its share in the eye swerved out | and stand guardian in the ranks of God's servants.\nI do not know where my own station is, | I only know that it is apart from all friends.\nDeep within me rages a war without horsemen and armies; | he will describe it who has vision like me.\nMen are ignorant of the conflict between unbelief and faith, | my soul is lonely, like Zain al-Abidin;\nno one is aware of the station and the way, | except for my song there is no lamp to light the path.\nInfant, youth, old man-all are drowned in the sea, | only one poor soul has won his way to the shore.\nI have drawn aside the curtains of this tent; | I am fearful of union, and lament for separation.\nIf union be the end of yearning, beware; | how blessed the sighs and vain lamentations!\nThe wayfarer searches little for the high-road | if to be carefree is congenial to his soul.\nMy soul is such that, for the joy of gazing, | it every moment desires a new world.\nRumi, well aware of the states of my soul, | said Do you desire another world? Take it!\nLove is cunning, and we are counters in his hand; | look ahead-we are in the land of Venus.\nThis world too subsists on water and clay, | a sanctuary enveloped in purest musk,\nwith a glance that burns and renders all veils | pass within its clouds and mists\nand you will see therein the ancient gods; | I know them all, one by one\nBaal, Marduk, Ya'uq, Nasr, Fasr, | Ramkhan, Lat, Manat, Asr, Ghasr;\nevery one of them offers proof of its immortality | in the temper of this age that knows no Abraham.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"011_202","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["face."],"poem":"O desert\u2019s breeze rise from \u2018Arab\u2019s sky, | From Egypt\u2019s Nile raise a new wave high.\nGive Farooq\u2019s message to King Farooq\u2019s race, | How content is mixed with the kingship\u2019s face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_035","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"A dervish feels no rest at all, Beneath the mound of clods and dust: | Though abysmal dark the grave, Its rigours yet bear he must.\nIn dark and dismal depths of grave, Silence of skies a man can sense, | But there he can never find, Environs free and space immense.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_028","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Of every image that the heart. Takes from the eye\u2014I have no part; | Perception weigheth not with me, I beg for pure reality.\nAnon a touch of madness lies. In the conventions of the wise; | I come with collar torn, a fool, For all I went to wisdom\u2019s school.\nAnon I wrap me in the world, Anon about me \u2018tis enfurled; | Pass round the wine, and pass again, That I may break this tangled skein.\nNo Saqi\u2019s glance enchants me here, Nor any talk of love sincere; | From Mullah\u2019s board and Sufi\u2019s feast. I nothing gain but care increased.\n\u2018Th time that they had much to do. With me, thy choice and favoured few: | The desert was my upbringing; I fearless stride before the king.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_172","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Harun said to his son when his hour came, | \u201cYou\u2019ll will also pass this way some day.\nThe Angel of Death is an unseen to the infidel, | But it is not hidden from a Muslim\u2019s eyes.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_155","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Worth knowing is this world of hue and smell; | Worth culling are the flowers in this fair dell,\nBut do not close your eyes upon your Self; | For it has something worth observing well.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_319","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["hoo\u2019."],"poem":"The heart\u2019s world is not world of pomp \u2018an show, | No lanes and doors, there nor homes high and low.\nNeither earth and sky nor the four nooks too, | There is none in this world save \u2018Allah hoo\u2019.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_131","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.","themes":["Shakree","\u201c"],"poem":"When the struggle between Truth and falsehood began in Europe | The Truth was compelled on wielding the dagger\nThe dust of the Cross circled round the Crescent | Shakree became besieged in the fortress of Adrianople\nProvisions of Muslim soldiers became exhausted | The face of hope from the eye became concealed\nAt last by the Turkish army commander\u2019s orders | \u201cMartial Law\u201d was proclaimed the law of the city\nEverything was transferred to the army camp\u2019s store | The eagle became beggar for the grain of the sparrow\nBut when the Faqah of the city heard this news | He exploded with anger like the thunderbolt of tur\n\u201cDhimma\u2019s \u201c wealth is forbidden for the Muslim army\u201d | This edict was published throughout the whole city\nThe army would not touch the Jews\u2019 and Christians\u2019 wealth | The Muslim became compelled by the Command of God !","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'It is necessary to know the history of the Islamic world in the first quarter of the twentieth century to understand this poem. This has been given in the introductions to several previous poems whose perusal is recommended. This poem relates particularly an incident of the siege of Idarnah (Adrianople) in the Balkans for which see poem 103 Jawab-i-Shakwah (The Response to the Complaint), Note 21. The central theme and the purpose of the poem is to state an important principle of Islamic warfare, which is stated in the last two verses.'"} +{"poem_id":"008_094","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"What is this life? A pearl. In thy own shell to bear, | In the flame\u2019s heart to hurl. Thyself, nor melt to air.\nLove is with speed to pass. Out of this shuttered sphere, | To cast the moon\u2019s bright glass. High over heaven clear.\nPower is from hand to fling. The cash of heart and faith. | To rule the world, a king, And brave the chance of death.\nPhilosophy is taught. By manly zeal alone, | To whet the blade of thought. Upon the world for stone.\nThe living spirit\u2019s trust. Is no disordered dream, | But of this scattered dust. To build a braver scheme.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_110","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["vigour"],"poem":"I seek not my vigour from morning air, | From thy Sun\u2019s boon I seek my growth and care.\nMy glance goes higher than stars and moon, | I write not verses for some one\u2019s boon.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_088","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter\u2011connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) \u2018Allamah Iqbal did not believe in \"art for art's sake\" and used poetry only to convey his message of Islam to the people in succinct and impressive form.","themes":[],"poem":"O God ! Teach a little Love to my happy Intellect . | It loves fine stitching but my shirt has no collar\nAs I got Love's ardor the angels said on azal's morning | \"You are like the grave's candle, you have no assembly\"\nNo friend is available here, this land is friendless, O Heart! | You want something from me which does not exist under the sky\nThe Arab architect made it distinct from the whole world | The foundation of our nation's fort is not geographical unity\nWhy this coming and going, future's concern is a conceit | We are manifest in everything, we do not have any homeland\nSomebody should take my message to the Makhzan's editor | Activist nations do not have taste for poetic literature!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though apparently this ghazal, like all ghazals expresses various thoughts in its different verses these thoughts are borne on a single logical thread. Three mutually inter\u2011connected messages are conveyed, viz. (i) Intellect alone is not sufficient for human existence. (ii) A Muslim is not confined to any place, he is universal and his nation is not based on geographical countries. (iii) \u2018Allamah Iqbal did not believe in \"art for art's sake\" and used poetry only to convey his message of Islam to the people in succinct and impressive form.'"} +{"poem_id":"002_159","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"I stood by the Reformer\u02b9s tomb: that dust | Whence here below an orient splendour breaks,\nDust before whose least speck stars hang their heads, | Dust shrouding that high knower of things unknown\nWho to Jehangir would not bend his neck, | Whose ardent breath fans every free heart\u02b9s ardour,\nWhom Allah sent in season to keep watch | In India on the treasure\u2010house of Islam.\nI craved the saints\u02b9 gift, other\u2010worldliness | For my eyes saw, yet dimly. Answer came:\n\u201cClosed is the long roll of the saints; this Land | Of the Five Rivers stinks in good men\u02b9s nostrils.\nGod\u02b9s people have no portion in that country | Where lordly tassel sprouts from monkish cap;\nThat cap bred passionate faith, this tassel breeds | Passion for playing pander to Government.\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_225","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":[],"poem":"Learn the ways to win His pleasure and grace, | Be truthful to Him and whole human race.\nTake me not poet in this or that sense, | Look my passions depth from the wisdom\u2019s lens.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_116","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Contents of soul this world can not conceal, | For every mote has longing to reveal:\nThe course of life somewhat distinct appears, | If eager looks and sight become corn\u2010peers.\nThe members of a subject race, By dint of glance, its gloss and grace, | Have acquired the right and claim, To rule and get renown and fame.\nThe glance has might to cause defeat, It has the strength, its foes to beat: | We see through glance great charm and grace, It brings the lovers face to face.\nThrough self\u2010same glance my craze imparts, To motes and their most inner parts, | The wont and mode of wandering tramps, Who pay no heed to need of camps.\nIf fervent glance and vision keen, You have not met or ever seen; | Your being is a source of shame, On heart, and sight can bring a blame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_122","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m\u2018arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 \u201ctulu-i-Islam\u201d (The Dawn of Islam), which is coming later in the book.","themes":[],"poem":"Everyone knows how to throw down people with intoxicants | The fun is to convert the intoxicated one to sanity, O cup-bearer\nThose who were the old wine-drinkers are gradually departing | Bring the water of immortality from somewhere, O cup-bearer\nYour whole night has passed in tumult and clamor | The dawn is close remember God, O cup-bearer!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem is difficult to understand. It compares the intoxication of the material kind, which may be caused by intoxicants or the arrogance of material wealth, with the ecstasy of the wine of m\u2018arifah which gives additional sanity in the form of insight into spiritual truths to the one who drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last verse the Ummah is admonished to wake up from its slumber of several centuries to face the problems of the coming age, which is expressed by the metaphor of dawn. The metaphors of night and dawn in this verse also represent the dark age in the history of the Muslim Ummah, which is about to end, and the new world order in which the Muslim Ummah will be the leader of mankind and will be called upon to shoulder various responsibilities. This thought is expanded in the poem 145 \u201ctulu-i-Islam\u201d (The Dawn of Islam), which is coming later in the book.'"} +{"poem_id":"011_031","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"A Muslim gloats in hunger and patches, | To Gabriel his deeds are sheer scratches.\nCome, fashion and form a new nation\u2019s norm, | This nation is a burden on world\u2019s arm.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_082","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Ask me not of his present day lot, | As if, earth and sky have made a plot,\nTo bird who was reared on fruits of fig, | The grains\u2019 search in deserts a problem big.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_117","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["belief,","chants"],"poem":"The \u2018mullah\u2019 never knows the pangs of grief, | No tears ever flow in his eyes and belief,\nFrom his School of quacks I took to my heels, | The sounds of desert chants his dust can\u2019t feel.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_281","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["tone."],"poem":"O bearer come and serve the old wine, | Which gives an old man the youth\u2019s new shine.\nGive me a sweet tone, that by my breath own, | Like torch I may lit up my flute\u2019s gay tone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_083","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"My mind awhile was gone. About the heavens to pace, | High on the back of the moon, Fast in the stars\u2019 embrace.\nThink not we are enfurled. Within this globe of clay; | Each separate star\u2019s world, Or was a world one day.\nThe lowly enimet sees. In vision clear and true | A thousand mysteries. Which we lack sight to view.\nEarth on her back doth bear. A many mountain tall; | We, for the dust we were. Lay heaviest of all.\nThe panting tulip sighed; How deeply, well I know; | Her cup with blood is dyed, Her heart\u2019s a brand aglow.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_113","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["Tina\u2019s"],"poem":"On idols white my heart is sweet, | It melts in Tina\u2019s glamour\u2019s heat.\nSo alien to self I made of me, | I sought of my \u2018self\u2019 but did not see.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} diff --git a/data/processed_data/iqbal_val.json b/data/processed_data/iqbal_val.json new file mode 100644 index 0000000000000000000000000000000000000000..716679b5ba1aed31077132dcd0c6303af0bd9de0 --- /dev/null +++ b/data/processed_data/iqbal_val.json @@ -0,0 +1,141 @@ +{"poem_id":"003_112","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Now naught remains in Muslim\u02b9s breast, His heart devoid of glint and glow: | He avowed with zeal \u02b9No God but He,\u02b9 But dead and cold the zeal for show.\nThe Muslim\u02b9s state has so declined, That Nature fails to know at sight, | Because the slavish acts of Ayaz, Have put Mahmud\u02b9s high rank in plight.\nYou have withstood the ruin of Time, And kept your ground as firm as rock. | Constraint has turned the Muslims weak, You put them all to shame and shock.\nThe worship of such Muslims suits, Your structure immense and so vast, | Who with one breath that God is Great, Find truth and lies away cast.\nThe Muslim\u02b9s breast is quite bereft, Of previous heat and ardour strong: | His blessings, worship are devoid, Of innate heat and fret since long.\nHis call to prayer is devoid, Of lofty tones and grandeur great; | O God, let this be known to him, Will you let him \u02b9fore you prostrate?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_086","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["say,","Siddiq\u2019s","\u2018faqr\u2019","bird"],"poem":"He brought a total change in faithless world, | They say, \u201cbody is a track for life\u2019s bird \u201d\nWith \u2018faqr\u2019 thou destined to the Siddiq\u2019s part, | May fill a new thrill to this ease loving heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"010_009","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\nRumi\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"008_111","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"What man art thou, and where thy home? In the blue skies | The stars have opened. A thousand eyes! to see thee come,\nWhy shall I tell what thou hast done, What thou now art? | Mahmud is now with Ayaz\u2013 This breaks my heart!\nNo Milky Way thou mountest up At prayer to kneel; | The Sufi\u2019s and the poet\u2019s cup. Thy soul doth steal.\nThough Europe many knots united. That chained thy thought, | Intoxication magnified. Her next draught brought.\nMuch of the Balance and the Scroll. I hear thee say; | Strange, that thou seest not at all. This judgement-day!\nBlessed the man, who in his breast. The shrine hath known, | Fluttered awhile, then from the nest. Of speech was flown.\nNo more the tavern and the school. I venerate; | I do not reckon worshipful. The brow-swept gate!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"005_002","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Abrahams","Farhad.","bosom."],"poem":"THE form of existence is an effect of the Self, | Whatsoever thou seest is a secret of the Self,\nWhen the Self awoke to consciousness. | It revealed the universe of Thought.\nA hundred words are hidden in its essence: | Self-affirmation brings Not-self to light.\nBy the Self the seed of opposition is sown in the word: | It imagines itself to be other than itself\nIt makes from itself the forms of others | In order to multiply the pleasure of strife.\nIt is slaying by the strength of its arm | That it may become conscious of its own strength.\nIts self-deceptions are the essence of Life; | Like the rose, it lives by bathing itself in blood.\nFor the sake of a single rose it destroys a hundred rose gardens | And makes a hundred lamentation in quest of a single melody.\nFor one sky it produces a hundred new moons, | And for one word a hundred discourses.\nThe excuse for this wastefulness and cruelty | Is the shaping and perfecting of spiritual beauty.\nThe loveliness of Shirin justifies the anguish of Farhad. | One fragrant navel justifies a hundred musk-deer.\n'Tis the fate of moths to consume in flame: | The suffering of moths is justified by the candle.\nThe pencil of the Self limped a hundred to-days | In order to achieve the dawn of a single morrow.\nIts flames burned a hundred Abrahams | That the lamp of one Muhammad might be lighted.\nSubject, object, means, and causes\ufffd | All these are forms which it assumes for the purpose of action.\nThe Self rises, kindles, falls, glows, breathes, | Burns, shines, walks, and flies.\nThe spaciousness of Time is its arena, | Heaven is a billow of the dust on the road.\nFrom its rose-planting the world abounds in roses; | Night is born of its sleep, day springs from its waking.\nIt divided its flame into sparks | And taught the understanding to worship particulars.\nIt dissolved itself and created the atoms | It was scattered for a little while and created sands.\nThen it wearied of dispersion | And by re-uniting itself it became the mountains.\n'Tis the nature of the Self to manifest itself | In every atom slumbers the might of the Self.\nPower that is expressed and inert | Chains the faculties which lead to action.\nInasmuch as the life of the universe comes from the power of the Self, | Life is in proportion to this power.\nWhen a drop of water gets of Self's lesson by heart, | it makes its worthless existence a pearl.\nWine is formless because its self is weak; | It receives a form by favour of the cup.\nAlthough the cup of wine assumes a form, | It is indebted to us for its motion.\nWhen the mountain loses its self, it turns into sands | And complains that the sea surges over it;\nThe wave, so long as it remains a wave in the sea's bosom. | Makes itself rider on the sea's back.\nLight transformed itself into an eye | And moved to and fro in search of beauty;\nWhen the grass found a means of growth in its self, | Its aspiration clove the breast of the garden.\nThe candle too concatenated itself | And built itself out of atoms;\nThen it made a practice of melting itself away and fled from its self | Until at last it trickled down from its own eye, like tears.\nIf the bezel had been more self secure by nature, | It would not have suffered wounds,\nBut since it derives its value from the superscription, | Its shoulder is galled by the burden of another's name.\nBecause the earth is firmly based on itself, | The captive moon goes round it perpetually.\nThe being of the sun is stronger than that of the earth | Therefore is the earth fascinated by the sun's eye.\nThe glory of the red beech fixes our gaze. | The mountains are enriched by its majesty\nIts raiment is woven of fire, | Its origin is one self-assertive seed.\nWhen Life gathers strength from the Self, | The river of Life expands into an ocean","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"003_017","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"O Muslim, did you ever think or feel | What is meant by piercing sword of steel?\nIt is the first hemistich of this verse | That God\u02b9s Oneness shows in form so terse.\nMy anxiety for the second half is greater though, | May God the sword of faqr on you bestow\nIf Muslim true can get this sword in hold | He is Ali the Lion of God, or Khalid bold.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_060","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Events as yet folded in the scroll of Time | Reflect in the mirror of my perception.\nNeither the planets, nor the spinning skies\u2014 | Only my bold song\u2014can tell you your destiny.\nEither my sighs are devoid of fire, | Or else your straw and thorns as yet retain some sap;\nYet perchance my morning song | May quicken the fire that your dust contains\u2014\nThe dust that will break the spell of the passing time one day, | Though it is entangled in the skein of Fate as yet.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_299","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["day."],"poem":"To both the worlds win with efforts and zeal, | From thee never run for thy own self\u2019s weal.\nFrom light of past see the light of to day, | To day you cant cut off from the last day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_233","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":["shame."],"poem":"To that holy mother I greet with pride, | From whom will be born the caravan\u2019s guide.\nOn the lap of, \u2018that\u2019 fortunate dame, | The paradise nymphs would feel a shame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_096","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Lions to dauntless hearts appear as sheep, | While quaking hearts see tigers in mere deer.\nThe sea is a plain, if you do not fear. | But if you fear, each wave contains a shark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_132","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The death of fancy is so widely spread | That men of Pers and Ind by Franks are led.\nI feel sad that Behzads of modern time | Have lost East\u02b9s rapture sweet and joy sublime.\nO artist, of your talents I can tell, | You know the ancient crafts and new so well.\nYou have portrayed many a natural sight, | Display your self in Nature\u02b9s mirror bright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_022","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Or no more command the Muslim, \u2018In thy hand thy spirit hold\u2019, | Or create a new-born spirit. In his body grown too old.\nTODO: Meaning?\nOr give charge unto the Brahman, \u2018Carve another god for thee,\u2019 | Or within his breast engirdled. Dwell thyself in secrecy.\nTODO: Meaning?\nOr create another Adam. Less a little than Iblis, | Or another Satan fashion. To assail his spirit\u2019s peace.\nTODO: Meaning?\nOr a universe fresh-patterned, Or an inquisition new: | Lord, how long shall thou deal with us. As thou hast done hitherto?\nTODO: Meaning?\nOr be poverty our portion, But with Khusrau\u2019s majesty, | Or bestow on us a reason. Blest with Gabriel\u2019s potency.\nTODO: Meaning?\nOr the passion for rebellion. In my troubled breast assuage, | Or design anew the temper. Of this country, and this age!\nTODO: Meaning?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"010_011","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"001_059","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"","themes":["desire"],"poem":"Completion of your Love is what I desire | Look at my sincerity what little I desire\nIt may be oppression or the promise of unveiling | Something testing my perseverance I desire\nMay the pious be happy with this Paradise | Only to see your Countenance I desire\nThough I am but a tiny little heart I am so bold | To hear the same \"Lan tarana \" I desire\nO assembly\u2019s companions! I am existing only for a few moments | I am the dawn\u2019s candle, I am about to be extinguished\nI have divulged the secret in the full assembly | I am very insolent, punishment I desire","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as ''"} +{"poem_id":"011_062","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The world with four sides I have in arm-pit, | I have wrapped in this head the heavens\u2019 wit.\nThen I had to leave that topmost height, | Like dust my wing\u2019s lost that higher flight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_127","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"Khaqani, the author of Tuhfatularaqain, | Is dear to those who truths can scan.\nHis wisdom is so sharp and keen, | From truths he can remove the screen.\nWith world of meanings he is free: | They dare not say \u02bayou can not see\u02ba.\nAsk him what does this world imply, | Where does the cause or tumults lie?\nHe knows the world of requital well, | His maxims with much wisdom swell,\n\u201cOpinion \u02b9bout world you can derive, | Adam dead, Satan still alive!\u02ba","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_081","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Whom do you seek? Why are you so perturbed? | For He is manifest and you concealed.\nSeek Him and you will only see your Self. | Seek your Self; You will find but Him revealed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"005_007","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["ever!","lips,"],"poem":"HAST thou heard that in the time of old | The sheep dwelling in a certain pasture\nSo increased and multiplied | That they feared no enemy?\nAt last, from the malice of Fate, | Their breasts were smitten by a shaft of calamity.\nThe tigers sprang forth from the jungle | And rushed upon the sheepfold\nConquest and dominion are signs of strength, | Victory is the manifestation of strength.\nThose fierce tigers beat the drum of sovereignty, | They deprived the sheep of freedom.\nFor as much as tigers must have their prey, | That meadow was crimsoned with the blood of the sheep.\nOne of the sheep which was clever and acute. | Old in years, cunning was a weather beaten wolf,\nBeing grieved at the fate of his fellows | And sorely vexed by the violence of the tigers,\nMade complaint of the course of Destiny | And sought by craft to restore the fortunes of his race.\nThe weak, in order to preserve themselves, | Seek device from skilled intelligence.\nIn slavery, for the sake of repelling harm, | The power of scheming becomes quickened.\nAnd when the madness of revenge gains hold, | The mind of the slave meditates rebellion.\n\"Ours is a hard knot,'' said this sheep to himself, | \"The ocean of our griefs hath no shore,\nBy force we sheep cannot escape from the tiger: | Our legs are silver, his paws are steel.\n'Tis not possible, however much one exhorts and counsels. | To create in a sheep the disposition of a wolf.\nBut to make the furious tiger a sheep-that is possible: | To make him unmindful of his nature-that is possible.\"\nHe became as a prophet inspired, | And began to preach to the blood-thirsty tigers.\nHe cried out, \"O ye insolent liars, | Who want not of a day of ill luck that shall continue for ever!\nI am possessed of spiritual power, | 1 am an apostle sent by God for the tigers.\nI come as. a light for the eye that is dark, | I come to establish laws and give commandments.\nRepent of your blameworthy deeds; | O plotters of evil, bethink yourselves of good!\nWhose is violent and strong is. miserable: | Life's solidity depends on self-denial.\nThe spirit of the righteous is fed by fodder: | The vegetarian is pleasing unto God,\nThe sharpness of your teeth brings disgrace upon you | And makes the eye of your perception blind.\nParadise is for the weak alone, | Strength is but a means to perdition.\nIt is wicked to seek greatness and glory, | Penury is sweeter than princedom.\nLightning does not threaten the cornseed: | If the seed become a stack, it is unwise.\nIf you are sensible, you will be a mote of sand, not a Sahara, | So that you may enjoy the sunbeams.\nO thou that delightest in the slaughter of sheep, | Slay thy self, and thou wilt have honour!\nLife is rendered unstable | By violence, oppression, revenge, and exercise of power.\nThough trodden underfoot, the grass grows up time after time | And washes the sleep of death from its eye again and again.\nForget thy self, if thou art wise! | If thou dost not forget thy self, thou art mad.\nClose thine eyes, close thine ears, close thy lips, | That thy thought may reach the lofty sky!\nThis pasturage of the world is naught, naught: | O fool, do not torment thy phantom!\nThe tiger-tribe was exhausted by hard struggles, | They had set their hearts on enjoyment of luxury.\nThis soporific advice pleased them, | In their stupidity they swallowed the charm of the sheep.\nHe that used to make sheep his prey | Now embraced a sheep's religion.\nThe tigers took kindly to a diet of fodder: | At length their tigerish nature was broken.\nThe fodder blunted their teeth | And put out the awful flashings of their eyes.\nBy degrees courage ebbed from their breasts, | The sheen departed from mirror.\nThat frenzy of uttermost exertion remained not, | That craving after action dwelt in their hearts no more.\nThey lost the power of ruling and the resolution to be independent, | They lost reputation, prestige, and fortune.\nTheir paws that were as iron became strengthless; | Their souls died and their bodies became tombs.\nBodily strength diminished while spiritual fear increased; | Spiritual fear robbed them of courage.\nLack Of courage produced a hundred diseases | Poverty, pusillanimity, low mindedness.\nThe wakeful tiger was lulled to Slumber by the sheep's charm | He called his decline Moral Culture.","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"004_014","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Iqbal said to the Shaykh of the Ka\u2018bah: | \u2018Who went to sleep under the very arch in the mosque?\u2019\nA voice sounded from the walls of the mosque: | \u2018Who became lost in the idol\u2010house of the West?\u2019","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"008_049","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Stars on my bosom shine. Wept from these eyes of mine: | Lo, beyond heaven\u2019s height; Cast me the joy of sight;\nSoared, though in dust I lay, High o\u2019er the starry way,\u2014 | Life of the ember\u2019s glow. Likes me not, thou dost know.\nAll the world\u2019s eve and morn. Are of my whirling born; | Thou know\u2019st this\u2019morn and eve. My soul can scarce receive.\nWine brimmed in heaven\u2019s cup; I took and drank it up; | Saqi! not sparing be\u2014 Another bowl for me!\nNot both the worlds suffice. My folly\u2019s avarice; | Earth is a passing day, Heaven a passage-way.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"010_005","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"I have unfolded the wisdom of the people of faith, | now learn the wisdom of the people of malice.\nThe wisdom of the people of malice is deceit and artifice; | deceit and artifice: they destroy the soul and build the body.\nThis is wisdom that has freed itself from faith's bonds | and has strayed far away from the station of Love.\nThe school gets the system through it's thinking | so that the servant learns to think in line with the master's desires.\nThe religious scholar of the nation, in a charming way, | reinterprets religion to his (Pharaoh's) liking.\nThe unity of the people is broken because of him; | nothing can compete with him except Moses' Staff.\nWoe to a people that get prey to others' stratagies, | their task is to destroy themselves and build up others.\nThey gain knowledge of science and art, | but remain unaware of their own self-identity.\nThey erase the God's sign from their ringstone, | aspirations arise in their heart only to die away.\nThey are not blessed with a progeny having a sense of honour, | their children have souls in their bodies like corpses in graves.\nTheir old people lack modesty, | the youth are busy decorating themselves like women.\nThe desires that spring from their hearts are unstable, | they are born dead from the wombs of their mothers.\nTheir daughters are caught in the snares of their curling locks, | bold-eyed, fond of display and carping;\nwell-dressed, with exquisite make-up, coquettish; | their eyebrows like two unsheathed swords;\ntheir white silvery forearms pleasing to the eyes; | their bosoms showing like fish in water.\nA nation whose ashes are devoid of any live spark, | whose morning is darker than its eve.\nIt is always in search of material goods, | its only preoccupation is anxiety for livelihood and fear of death.\nIts rich are miserly, pleasure-loving, | intent upon seeking the shell, and neglectful of the kernel.\nThe might of its ruler is the object of its adoration, | in loss of faith and belief lies its gain.\nIt never looks beyond its today | and never creates a tomorrow for itself.\nIt has the annals of its ancestors under its arms, | alas! it only discourses on them without acting on them.\nIts creed is to offer loyalty to others, | to build temples with the material of the mosque.\nAlas! for a nation which has cut itself adrift from God, | which is dead, but doesn't understand its death.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"009_012","book_title":"Javed Nama","section_title":"THE SPHERE OF THE MOON","description":"","themes":[],"poem":"Rumi, that guide to passion and love | whose words are as Salsabil to throats athirst,\nsaid, \"The poetry in which there is fire | originates from the heat of \"He is God!\"\nThat chant transforms rubbish into a rose-garden, | that chant throws into confusion the spheres,\nthat chant bears testimony to the Truth, | bestows on beggars the rank of kings.\nThrough it the blood courses swifter in the body, | the heart grows more aware of the Trusty Spirit.\nMany a poet through the magic of his art | is a highwayman of hearts, a devil of the glance.\nThe poet of India-God help him, | and may his soul lack the joy of speech!\nhas taught love to become a minstrel, | taught the friends of God the art of Azar.\nHis words are a sparrow's chirp, no ardour or anguish; | the people of passion call him a corpse, not a man.\nSweeter than that sweet chant which knows no mode | are the words which you utter in a dream.\nThe poet's nature is all searching, | creator and nourisher of desire;\nthe poet is like the heart in a people's breast, | a people without a poet is a mere heap of clay.\nArdour and drunkenness embroider a world; | poetry without ardour and drunkenness is a dirge.\nIf the purpose of poetry is the fashioning of men, | poetry is likewise the heir of prophecy.\nI said, \"Speak again also of prophecy, | speak again its secret to your confidant.\"\nHe said, \"Peoples and nations are his signs, | our centuries are things of his creation.\nHis breath makes stones and bricks to speak; | we all are as the harvest, he the sown field.\nHe purifies the bones and fibres, | gives to the thoughts the wings of Gabriel;\nthe mutterings within the hearts of creatures | upon his lip become Star, Light, and Pluckers.\nTo his sun there is no setting, none; | to his denier never shall come perfection.\nGod's compassion is the company of his freemen, | the wrath of God is his impetuous blow.\nBe you Universal Reason itself, flee not from him, | for he beholds both body and soul together.\nStride then more nimbly on the road to Yarghamid | that you may see that which must be seen\"\nengraved upon a wall of moonstone | behold the four Tasins of prophecy.\nYearning knows its own way without a guide, | the yearning to fly with the wings of Gabriel;\nfor yearning the long road becomes two steps, | such a traveller wearies of standing still.\nAs if drunk I strode out towards Yarghamid | until at last its heights became visible.\nWhat shall I say of the splendour of that station? | Seven stars circle about it unceasingly;\nthe Carpet-angels are inly lit by its light, | its dust's collyrium brightens the eyes of the Throne-angels.\nGod gave to me sight, heart and speech, | gave me the urge to search for the world of secrets;\nnow I will unveil the mysteries of the universe, | I will tell you of the Tawasin of the Apostles.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"010_021","book_title":"Pas Cheh Bayad Kard","section_title":"THE TRAVELLER","description":"","themes":[],"poem":"The tulip for getting just ray of the sun, | has such curves within a branch.\nwhen the spring brings it out in the open, | it tells it to stay here for not more than a moment.\nBoth life and death furnish gear to each other, | I know not whether one is better than the other.\nLife is a perpetual strife between the unpleasant and pleasant. | Today\u2019s hue and freshness spring from yesterday\u2019s blood.\nProtect us! from the deceipt of the days, Protect us! | Protect us! from the morning and the evening, Protect us!\nO God, the contriver of body and soul, | this frenzied one has to say a word to You.\nI see mischief in this old abode; | there are mischiefs, be it solitude or gatherings.\nDid this world come into existence with Your device, | or some other deity created it?\nIts outside all peace and harmony but the inside all strife. | The hearts of sentient ones all shattered to pieces.\nThere is no trace of truth, sincerity and purity! | Broken is the jar and the saqi no more!\nYour eye is on the tulip-faced ones of the West; | man is bereft of freshness by their sorcery\nBy what does this universe acquire order? | O you infatuated by the charm of idols,\nthe man of God, one with luminous spirit, | was alone Your vicegerent in this world.\nHe is bound fast in the love of silver, kith and kin. | Shatter this idol-house if you can.\nThis Muslim whom does he worship? | There\u2019s not the least tumult in his soul.\nHis breast without feeling and spirit without any enamour. | He is an Israfil whose trumpet is dumb.\nHis heart is unstable and soul palsied; | his stuff is of no worth in this world.\nInfirm in the battle of life, | bearing idols in his sleeves.\nLike the infidels he regards death as mortal. | His fire is of little worth like dust.\nRaise again a flame from his inert clay, | Raise again that very urge to search and search once more.\nGrant him again that inner verve, | Grant him that very manifold zest and zeal.\nMake the East firm by his self, | bring out a new morning from his cellar;\nsplit the Red Sea with his staff, | let Caucasia tremble with his glory.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"007_079","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Our breath is a stray breaker from His sea. | His breath makes music in our souls, His flutes.\nGrown by the stream-brink of Eternity, | We draw the sap from it through our grass-roots.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_001","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The morn that shifts so soon tomorrow new, | Whence it comes is only known to few:\nThe dark abode of being is shook by morn, | Which by Muslim\u02b9s call to prayer is born.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_024","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"My heart is wealth mine who knows pang\u2019s pine, | Yet not reaching Him are wailings mine.\nBy the grave of mine a poppy looks fine, | Like me calm and gory are laments thine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_003","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["prison.","perception."],"poem":"LIFE is preserved by purpose | Because of the goal its caravan-bell tinkles.\nLife Is latent in seeking, | Its origin is hidden in desire.\nKeep desire alive in thy heart, | Lest thy little dust become a tomb.\nDesire is the soul of this world of hue and scent, | The nature of everything is a storehouse of desire.\nDesire sets the heart dancing in the breast. | And by its glow the breast is made bright as a mirror.\nIt gives to earth the power of soaring. | It is a Khizr to the Moses of perception.\nFrom the flame of desire the heart takes life, | And when it takes life, all dies that is not true.\nWhen it refrains from forming desires, | Its opinion breaks and it cannot soar.\nDesire keeps the Self in perpetual uproar. | It is a restless wave of the Self's sea.\nDesire is a noose for hunting ideals, | A binder of the book of deeds.\nNegation of desire is death to the living, | Even as absence of heat extinguishes the flame.\nWhat is the source of our wakeful eye? | Our delight in seeing hath taken visible shape.\nThe partridge's leg is derived from the elegance of its gait, | The nightingale's beak from its endeavour to sing.\nAway from the seed-bed, the reed became happy: | The music was released from its prison.\nWhat is the essence of the mind that strives after new discoveries and scales the heavens? | Knowest thou what works this miracle\n'Tis desire that enriches Life, | And the mind is a child of its womb.\nWhat are social organisation, customs and laws? | What is the secret of the novelties of science?\nA desire which realised itself by its own strength | And burst forth from the heart and took shape.\nNose, hand, brain, eye, and ear, | Though, imagination, feeling, memory, and understanding\nAll these are weapons devised by Life for self-preservation | In its ceasless struggle,\nThe object of science and art is not knowledge, | The object of the garden is not the bud and the flower\nScience is an instrument for the preservation of Life. | Science is a means of invigorating the Self.\nScience and art are servants of Life, | Slaves born and bred in its house.\nRise, O thou who art strange to Life 's mystery, | Rise intoxicated with the wine of an ideal,\nAn ideal shining as the dawn, | A blazing fire to all that is other than God,\nAn ideal higher than Heavens | Winning, captivating, enchanting men's hearts\nA destroyer of ancient falsehood, | Fraught with turmoil, and embodiment of the Last Day.\nWe live by forming ideals, | We glow with the sunbeams of desire!","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"011_224","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"O SON OF THE DESERT","description":"","themes":[],"poem":"Those nights had the uproar for future\u2019s dawn, | Being lit up with light of the Sinai\u2019s lawn.\nThus the desert life made their brawns and brains, | Arid nations arose Crom those desert lanes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_087","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.","themes":["grief","!","flow","Zamzam?"],"poem":"The life of Man is no more than a breath! | Breath is a wave of air, it is no more than a flow !\nThe flower was depicting life as a smile, but | The candle said that it is no more than a cry of grief !\nThe secret of life is a secret till there is a confidante | When it is open, it is nothing more than the confidante !\nSomebody should ask the pilgrims of Ka'bah, O Iqbal | Is the gift of the Haram nothing more than Zamzam?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal, though apparently simple, is fairly mystical and ends on the note of sarcasm on the people whose piety is only for outward show.'"} +{"poem_id":"001_068","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This short poem carries the message that Man\u2019s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.","themes":[],"poem":"The dawn\u2019s star was weeping and saying this | \"I got the eye but not the leisure for Sight\nEverything has come to life through the sun\u2019s energy | Only I did not get protection under the morning\u2019s skirt\nAfter all what is the capacity of the dawn\u2019s star | It is like bubble\u2019s breath, like the spark\u2019s brightness\"\nI said \"O beautiful jewel of the dawn\u2019 s forehead | Do you have fear of death? Come down from the sky\nDrop down from the sky\u2019s height with the dew | My poetry\u2019s field will be invigorating to you\nI am the gardener, Love is its bloom | Its foundation is firm like eternity","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short poem carries the message that Man\u2019s good deeds would last for ever, even after the sun and the stars would cease to exist, i.e. even after the Day of Judgment.'"} +{"poem_id":"011_245","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"DAUGHTERS OF THE NATION","description":"","themes":["sight."],"poem":"At last modern age shows her conscience lo! | They feel quite happy with false pomp and show\nA tip for world\u2019s tight learn from His light, | With hundred visions who hids from sight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_277","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A CROCODILE TO ITS YOUNG","description":"","themes":[],"poem":"In sea you are not it lies but in thee, | Show thy mettle now and face floods of sea.\nIf you seek from storms a fast retreat, | This sea within thee will rob thy heat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_109","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"The world, but not selfhood, thou canst see; | How long in thy ignorance wilt thou sit?\nWith thy ancient flame let the night be lit? | The hand of Moses is sleeved in thee.\nSet forth thy foot from the circling skies; | Greater and older than these thou art;\nFearest thou death in thy deathless heart? | Death\u2019s but a prey that before thee lies.\nLife, once given thee, none can take; | \u2018Tis for lake of faith men faint and die;\nLearn to be sculptor, even as I, | And haply anew thy selfhood make!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_050","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an \u2018arif. The third verse is addressed to the Beloved which is God.","themes":[],"poem":"Do not look at the garden of existence like a stranger | It is a thing worth looking at, look at it repeatedly\nYou have come into the world like a spark, beware | Lest your ephemeral life may end suddenly, beware\nGranted that I am not worthy of your Sight | You should look at my zeal, and look at my perseverance\nIf your eyes have been opened by the longing for Sight | Look for the foot prints of the Beloved in every lane","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The first two verses and the last one advise the reader to look at the universe, not in a cursory manner, but with the insight of an \u2018arif. The third verse is addressed to the Beloved which is God.'"} +{"poem_id":"001_024","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.","themes":["going?","blood"],"poem":"The sun's boat is broken and drowned in the Nile | But a piece is floating about on the water of the Nile\nThe twilight's pure blood drips into the sky's basin | Has the lancet of Nature drawn the sun's blood ?\nHas the sky stolen the ear ring of the evening's bride? | Or has the fragile cord in the Nile's waters strolling?\nYour caravan is afoot without help of bell's call | The human ear cannot hear your foot-steps' sound\nYou show the spectacle of rise and fall to the eyes | Where is your home? To which country are you going?\nO star-like planet take me with yourself | The prick of Longing's thorn keeps me restless\nI am seeking light, I am weary in this habitation | I am the restless child in the existence's school","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is the expression of the spontaneous feelings of a lover of God's creation at the sight of the crescent on the waters of the River Nile. It shows how an 'arif sees and enjoys the beauty of God's creation and derives inspiration from it. The climax of these feelings is reached in the last verse.'"} +{"poem_id":"011_257","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"BRAHMEN","description":"","themes":["right."],"poem":"To Brahmen I say not a useless bloke, | Since all heavy stones with efforts he broke.\nIt can\u2019t be achieved save with arms might, | From stone he carves gods to put his hand right.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_029","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Against the light, an infidel, My heart, unfettered, doth rebel; | It bows before God\u2019s sanctuary, And idols serves, indifferently.\nIt sets a balance, to access. The value of its righteousness, | Ready to strike a bargain smart. With God, in resurrection\u2019s mart.\nIt would have earth and heaven fulfil. All the requirements of its will, | And claims, though dust, a judge to be. With a divine authority.\nAnon it will with God accord, Anon it fights against the Lord, | Stands for a time as truth\u2019s ally. And then it doth the truth deny.\nWhile in its essence void of hue, It paints a lying image, too: | A Moses, who the part doth bear. Of prophet, and of sorcerer!\nIts glance a touch of the insane. Imparteth to the prudent brain, | And yet a lancet it can use. The madman\u2019s swelling to reduce.\nWhen shall this traveller reach his goal, The inner chamber of the soul, | That doth these thousand years abide. At falsehood\u2019s shrine, in slothful pride?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_103","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"If Frankish culture blights the motherly urge, | For human race it means a funeral dirge.\nThe lore that makes a woman lose her rank | Is naught but death in eyes of wise and frank.\nIf schools for girls no lore impart on creed, | Then lore and crafts for Love are death indeed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_031","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Dynamism is one of the important subjects in \u2018Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.","themes":["moon"],"poem":"My impatient heart keeps me relentlessly restless | Like mercury agitation is the essence of life to me\nWave is my name, the sea is fordable to me | The whirlpool's circle would never be a chain to me\nMy steed speeds in the water like wind | The fishing tackle has never caught my skirt\nSometimes I jump up due to attraction of the full moon | Sometimes in excitement I strike my head on the shore\nI am the traveller who loves destination | Someone should ask me why I always jump\nFleeing from the discomfort of the narrow river I am | Upset by separation from the ocean's vastness I am","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Dynamism is one of the important subjects in \u2018Allamah Iqbal's teachings. \"Ocean waves\" is one of the metaphors he uses for dynamism, as in this poem. The poem shows how restless a dynamic person is when he is deprived of the opportunities for action. This is shown in the climax of the poem in the last verse.'"} +{"poem_id":"007_092","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"If poetry is sad, so let it be. | Dear to my heart is sorrow\u2019s minstrelsy.\nSikandar did not know this luxury: | I would give Jamshid\u2019s kingdom for a song.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_138","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["hence."],"poem":"To my shining race I would love to groan, | With new melting thought full of moaning tone.\nThe etiquette calls for a brief parlance, | I groan, making tones and wish a rest hence.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"005_004","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":["Beloved!\"","!","battle","sensuality.","skies","Man!","Day","earth.\"","him.","water-melon.","heart.","Love,"],"poem":"THE luminous point whose name is the Self | Is the life-spark beneath our dust.\nBy Love it is made more I sting, | More living, more burning, more glowing.\nFrom Love proceeds the radiance of its being. | And the development of its unknown possibilities.\nIts nature gathers fire from Love, | Love instructs it to illumine the world.\nLove fears neither sword nor dagger, | Love is not born of water and air and earth.\nLove makes peace and war in the world, | Love is the Fountain of Life, Love is the flashing sword of Death.\nThe hardest rocks are shivered by Love's glance: | Love of God at last becomes wholly God,\nLearn thou to love, and seek a beloved: | Seek an eye like Noah's, a heart like Job's !\nTransmute thy handful of earth into gold, | Kiss the threshold of a Perfect Man!\nLike Rumi, light the candle | And burn Rum in the fire of Tabriz !\nThere is a beloved hidden within thine heart: | I will show him to thee, if thou hast eyes to see.\nHis lovers are fairer than the fair, | Sweeter and comelier and more beloved.\nBy. love of him the heart is made strong | And earth rubs shoulders with the Pleiades.\nThe soil of Najd was quickened by his grace | And fell into a rapture and rose to the skies\nIn the Muslim 's heart is the home of Muhammad, | All our glory is from the name of Muhammad.\nSinai is but an eddy of the dust of his house, | His dwelling-place is a sanctuary to the Ka'ba itself.\nEternity is less than a moment of his time, | Eternity receives increase, from his essence.\nHe slept on a mat of rushes, | But the crown of Chosroes was under his people's feet.\nHe chose the nightly solitude of Mount Hira, | And he founded a state and laws and government.\nHe passed many a night with sleepless eyes | In order that the Muslims might sleep on the throne of Persia.\nIn the hour of battle, iron was melted by the fash of his sword; | In the hour of prayer, tears fell like rain from his eye.\nWhen he prayed for Divine help, his sword answered \"Amen\" | And extirpated the race of kings.\nHe instituted new laws in the world, | He brought the empires of antiquity to an end.\nWith the key of religion he opened the door of this world: | The womb of the world never bore his like.\nIn his sight high and low were one, | He sat with his slave at one table.\nThe daughter of the chieftain of Tai was taken prisoner in battle | And brought into that exalted presence\nHer feet in chains, unveiled, she was, | And her neck bowed with shame\nWhen the Prophet saw that the -, poor girl had no veil, | He covered her face with his own mantle.\nWe are more naked than that lady of Tai, | We are unveiled before the nations of the world.\nIn him is our trust on the Day of Judgement, | And in this world too he is our protector.\nBoth his favour and his wrath are entirely a mercy: | That is a mercy to his friends and this to his foes.\nHe opened the gate of mercy to his enemies, | He gave to Mecca the message, \"No penalty shall be laid upon you.\"\nWe who know not the bonds of country | Resemble sight, which is one though it be the light of two eyes.\nWe belong to the Hijaz and China and Persia, | Yet we are the dew of one smiling dawn.\nWe are all under the spell of the eye of the cup bearer from Mecca, | We are united as wine and cup.\nHe burnt clean away distinctions of lineage. | His fire consumed this trash and rubble.\nWe are like a rose with many petals but with one perfume: | He is the soul of this society, and he is one\nWe are the secret concealed in his heart: | He spake out fearlessly, and we were revealed.\nThe song of love for him fills my silent reed, | A hundred notes throb in my bosom.\nHow shall I tell what devotion he inspires ? | A block of dry wood wept at porting from him.\nThe Muslim's being is where he manifests his glory: | Many a Sinai springs from the dust on his path.\nMy image was created by his- mirror, | My dawn rises from the sun of his breast.\nMy repose is a perpetual fever, | My evening hotter than the morning of Judgment Day:\nHe is the April cloud and I his garden, | My vine is bedewed with his rain.\nIi sowed mine eye in the field of Love | And reaped, a harvest of vision.\n\"The soil of Medina is sweeter than both worlds: | Oh, happy the town where dwell the Beloved!\"\nI am lost in admiration of the style of Mulla Jami: | His verse and prose are a remedy for my immaturity.\nHe has written poetry overflowing with beautiful ideas; | And has threaded pearls in praise of the Master-\n\"Muhammad is the preface to the book of the universe; | All the worlds are slaves and he is the Master.\"\nFrom the wine of Love spring many spiritual qualities: | Amongst the attributes of Love is blind devotion.\nThe saint of Bistam, who in devotion was unique, | Abstained from eating a water-melon.\nBe a lover constant in devotion to thy beloved, | That thou mayst cast thy nose and capture God.\nSojourn for a while on the Hira of the heart. | Abandon self and flee to God.\nStrengthened by God, return to they self | And break the heads of the Lat and Uzza of sensuality.\nBy the might of Love evoke an army | Reveal thyself on the Faran of Love,\nThat the Lord of the Ka'ba may show thee favour | And make thee the object of the text, \"Lo, I will appoint a vicegerent on the earth.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"008_085","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"No Jamshid\u2019s memory, the wine. That fioweth in this inn of mine, | It is the pressing of my soul. That sparkleth in my Persian bowl.\nMan like a billow quivereth. In eager quest of Being\u2019s breath, | While yet his arrow lies encased. About annihilation\u2019s waist.\nCome, let us shatter (for we can). Like Abraham this talisman; | Within the temple, idols be. Whatever I have seen, but thee.\nUntil thou deeply enterest. The very heart in Being\u2019s breast, | To leave the gaze to speculate. Is wickedness, and sin most great.\nTo wander idly, without guide, Peculiar pleasure is, beside; | Happy am I, that our abode. Is far, and ever winds the road.\nThe casual glance, that gave to me. The leave to wander, and to see, | \u2018Twas better far, that casual glance, Than rapt attention to my chance.\nThough I was nourished all my days. Where infidel to idol prays, | Behold, my opened lips impart. The secret of the Kaaba\u2019s heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"001_057","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.","themes":[],"poem":"What should I say how much Longing for dejection I have | The elegance of my market is only up to the ardent desire for losing\nI am the sot who himself becomes garden by the Wine\u2019s Light | Rose\u2019s love is only up to the departure of the unkind cup bearer\nHunter\u2019s enhancement of garden\u2019s beauty is till start of my melodies | As for the thunderbolts\u2019 restlessness, it is up to my nest\nI am that handful of dust, which is changed to wilderness by distress\u2019 grace | Do not ask me of my span, it is from the earth to the sky\nI am the bell, complaint is asleep in my whole nature | The silence of mine only is up to the caravan\u2019s departure\nWith a tranquil heart create means of attaining your aims | Because the whirlpool\u2019s knot is only up to the water\u2019s flow\nSilence is death in the garden of Love, O nightingale | This life is only up to observance of the wailing\u2019s custom\nIn youth, there is Sight\u2019s zeal as well as Longing\u2019s pleasure | The happiness of our house is only up to the guest\u2019s presence\nDisgraced though I am in the whole world but, O ignorance | I understand that my Love is known only to my confidante","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal is the only one in Bang-i-Dara in the style of Dagh. It is believed that he had written several other ghazals in the same style but excluded them from this book at the time of its compilation. However, such ghazals were very few and the above piece of information may be only somebody's conjecture. \u2018Allamah Iqbal was a philosopher and an Islamist more than a poet. The style of ghazal, particularly the classical ghazal, is very much restricted by the constraints of rhyming and the length of the poem. It is not suitable for conveying the extensive and deep thoughts which he wanted to convey. Hence there are very few ghazals in the classical style of Dagh. This ghazal is typically mystic and describes the attributes of the Love of God in the language of materialistic love.'"} +{"poem_id":"010_001","book_title":"Pas Cheh Bayad Kard","section_title":"PERSIAN POEMS","description":"","themes":["Sanctuary.","Madeness","Day."],"poem":"I raise a new army from the Kingdom of Love; | for there is danger of revolt by the Intellect against the Sanctuary.\nThe world does not know the real nature of Madeness : | it is a garment that fits the Intellect perfectly.\nDonning this garment, I attained to a station | where it would be honour for the Intellect to walk around my house (like a pilgrim).\nDon't think that the Intellect is exempt from the final reckoning: | one look from the believer judges it as if on Judgment Day.","input":"Generate a poem in the style of Allama Iqbal from the book 'Pas Cheh Bayad Kard' best described as ''"} +{"poem_id":"007_054","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I do not say if I exist or not. | To say I do were self-idolatry.\nBut what is this still, small voice saying, \"I | Exist\"? O who is this one inside me?","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_061","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The right of thinking free, a Muslim owns, | Is gift or God which can\u02b9t be checked by frowns.\nHe can transform the Shrine to Magian fane, | Can deck the Shrine with Frankish idols vain.\nCan make the Holy Book the sport of boys, | And can with ease devise new faiths like toys.\nIn India queer and odd the farce you see, | The Faith is captive, but the Muslims free.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_006","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"O bring me back the singing. The airs of long ago; | Bring back the sweet, sad music. To set cold hearts aglow.\nToo hushed is mosque and temple, Too silent church and shrine; | Stir up a thousand tumults. With that dark glance of thine.\nFill me the fiery goblet. That made my dust to flame: | Youth thirsts anew, desirous, And youth shall quaff the same.\nThe pipe that sets a-dancing. The heart within the breast, | The wine that moves the spirit. And melts and soul oppressed\u2014\nSoft amid Persia\u2019s rushes. The breeze of morning sings: | Bring me the spark that trickles. From those melodious strings.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_189","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SUFI AND MULLAH","description":"","themes":["row."],"poem":"On hell kafir-maker Mullah spoke, | On which a kafir in a nice way broke.\nThat slave knows not where he would go? | Who is sending the rest in heirs long row.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_175","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"Falling down is the destiny of that bird | Whose duality of nature renders him unable to fly.\nNot every heart is an abode to the trusty Gabriel, | Nor can every thought ensnare the Paradise like a bird.\nThe ecstasy of thought is dangerous in a nation | Where the individuals observe no rule.\nThough God\u2010gifted intellect is the lamp of an age, | The freedom of thought is a Satanic concept.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"003_131","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"With Hyder\u02b9s might and brawn, I feel myself content | I wish you joy of wit, To you by Plato lent.\nThis is the charm and grace, In view of mine and sight | That heavens too prostrate, Before much main and might.\nWithout great majestic height, Grace is not of much use: | Song is mere puff of breath, If rapture can\u02b9t produce.\nI would not go to hell, Whose fire is dull and tame: | To suffer for my sins, I like a rearing flame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"008_069","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"I am the slave of each living heart, Whose love is pure, refined, | Not cloistered monks who dwell apart, Their hearts to none resigned.\nWith such a heart as knows the hue, Yet from all hue is free, | In mosque, and inn, and temple, too, The touchstone sure they be.\nBeyond the moon and Pleiades. Their gaze is lifted high, | The Milky Way contents not these. For them to nest thereby.\nWithin the multitude are they, Yet out of it withal; | In spirit\u2019s solitude they stay, While dwelling amid all.\nRegard not meanly, nor despise. The truly loving man; | Though little worth, \u2018tis merchandise. Fit for Life\u2019s caravan.\nThe charter of their liberty. Is writ for slaves to keep; | And now the Sheikh and Brahman be. Shepherds without their sheep.\nTake thou the goblet in thy hold; Wine lawful is, they tell | Although the tale be strange, \u2018tis told By speakers credible.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_200","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"RUMI","description":"","themes":["glance."],"poem":"When self is deprived from godly tint, | The content then gets a beggar\u2019s print.\nFrom Rumi\u2019s drunk eyes I borrowed a trance, | To taste a sweet joy of his godly glance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_105","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["arcane","lot."],"poem":"My face looks saffron from arcane pain, | The blood looks oozing from red eyes veins.\nThe speech chokes throat and forms a knot, | I can\u2019t speak though you know my lot.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"009_004","book_title":"Javed Nama","section_title":"Javed Nama","description":"","themes":[],"poem":"Tumulutous love, indifferent to the city; | for in the city's clangour its flame dies\nseeks solitude in desert and mountain-range | or on the shore of an unbounded sea.\nI, who saw among my friends none to confide in, | rested a moment on the shore of the sea:\nthe sea, and the hour of the setting sun | the blue water was a liquid ruby in the gloaming.\nSunset gives to the blind man the joy of sight, | sunset gives to evening the hue of dawn.\nI held conversation with my heart; | I had many desires, many requests\na thing of the moment, unsharing immortality, | a thing living, unsharing life itself,\nthirsty, and yet far from the rim or the fountain, | involuntarily I chanted this song.\nOpen your lips, for abundant sugar-candy is my desire; | show your cheek, for the garden and rosebed are my desire.\nIn one hand a flask of wine, in the other the beloved's tress | such a dance in the midst of the maidan is my desire.\nYou said, Torment me no more with your coquetry: begone! | That saying of yours, \"Torment me no more, \" is my desire.\nO reason, become out of yearning a babbler of words confused; | O love, distracted subtleties are my desire.\nThis bread and water of heaven are fickle as a torrent; | I am a fish, , a leviathan-Oman is my desire.\nMy soul has grown aweary of Pharaoh and his tyranny; | that light in the breast of Moses, Imran's son, is my desire.\nLast night the Elder wandered about the city with a lantern | saying, I am weary of demon and monster: man is my desire.\nMy heart is sick of these feeble-spirited fellow-travellers; | the Lion of God and Rustam-i Dastan, are my desire.\nI said, \"The thing we quested after is never attained.\" | He said, \"The unattainable - that thing is my desire!\"\nThe restless wave slept on the grey water, | the sun vanished, dark grew the horizon;\nevening stole a portion of its capital | and a star stood like a witness above the roof.\nThe spirit of Rumi rent the veils asunder; | from behind a mountain mass he became visible,\nhis face shining like the sun in splendour, | his white hairs radiant as the season of youth;\na figure bright in a light immortal, | robed from head to foot in everlasting joy.\nUpon his lips the hidden secret of Being | loosed from itself the chains of speech and sound:\nhis speech was as a suspended mirror, | knowledge commingled with an inward fire.\nI asked him, \"What is the existent, the non-existent? | What is the meaning of praiseworthy and unpraiseworthy?\"\nHe said, \"The existent is that which wills to appear: | manifestation is all the impulse of Being.\nLife means to adorn oneself in one's self, | to desire to bear witness to one\"s own being;\nthe concourse on the day primordial arrayed | desired to bear witness to their own being.\nWhether you be alive, or dead, or dying\" | for this seek witness from three witnesses.\nThe first witness is self-consciousness, | to behold oneself in one's own light;\nthe second witness is the consciousness of another, | to behold oneself in another's light;\nthe third witness is the consciousness of God's essence, | to behold oneself in the light of God's essence.\nIf you remain fast before this light, | count yourself living and abiding as God!\nLife is to attain one's own station, | life is to see the Essence without a veil;\nthe true believer will not make do with Attributes | the Prophet was not content save with the Essence.\nWhat is Ascension? The desire for a witness, | an examination face-to-face of a witness\na competent witness without whose confirmation | life to us is like colour and scent to a rose.\nIn that Presence no man remains firm, | or if he remains, he is of perfect assay.\nGive not away one particle of the glow you have, | knot tightly together the glow within you;\nfairer it is to increase one's glow, | fairer it is to test oneself before the sun;\nthen chisel anew the crumbled form; | make proof of yourself; be a true being!\nOnly such an existent is praiseworthy, | otherwise the fire of life is mere smoke.\nI asked again, \"How shall one go before God? | How may one split the mountain of clay and water?\nThe Orderer and Creator is outside Order and Creation; | we - our throats are strangled by the noose of Fate.\"\nHe said, \"If you obtain the Authority | you can break through the heavens easily.\nWait till the day creation all is naked | and has washed from its skirt the dust of dimension;\nthen you will see neither waxing nor waning in its being, | you will see yourself as of it, and it of you.\nRecall the subtlety Except with an authority | or die in the mire like an ant or a locust!\nIt was by way of birth, excellent man, | that you came into this dimensioned world;\nby birth it is possible also to escape, | it is possible to loosen all fetters from oneself;\nbut such a birth is not of clay and water\" | that is known to the man who has a living heart.\nThe first birth is by constraint, the second by choice; | the first is hidden in veils, the second is manifest;\nthe first happens with weeping, the second with laughter, | for the first is a seeking, the second a finding;\nthe first is to dwell and journey amidst creation, | the second is utterly outside all dimensions;\nthe first is in need of day and night, | the second-day and night are but its vehicle.\nA child is born through the rending of the womb, | a man is born through the rending of the world;\nthe call to prayer signalizes both kinds of birth, | the first is uttered by the lips, the second of the very soul.\nWhenever a watchful soul is born in a body | this ancient inn the world trembles to its foundations!\nI said, \"I know not what manner of birth this is.\" | He said, \"It is one of the high estates of life.\nLife plays at vanishing and then reappearing- | one role is constant, the other transitory;\nnow life dissolves itself in manifestation, | anon it concentrates itself in solitude.\nIts manifestation shines with the light of the Attributes, | its solitude is lit up by the light of the Essence.\nReason draws life towards manifestation, | love draws life towards solitude.\nReason likewise hurls itself against the world | to shatter the talisman of water and clay;\nevery stone on the road becomes its preceptor, | lightning and cloud preach sermons to it.\nIts eye is no stranger to the joy of seeing, | but it possesses not the drunkard's boldness;\ntherefore, fearing the road, it gropes like a blind man, | softly, gently it creeps along, just like an ant.\nSo long as reason is involved with colour and scent | showly it proceeds upon the path to the Beloved;\nits affairs achieve some order gradually\" | I do not know when they will ever be completed!\nLove knows nothing of months and years, | late and soon, near and far upon the road.\nReason drives a fissure through a mountain, | or else makes a circuit around it;\nbefore love the mountain is like a straw, | the heart darts as swiftly as a fish.\nLove means, to make assault upon the Infinite, | without seeing the grave to flee the world.\nLove's strength is not of air and earth and water, | its might derives not from toughness of sinew;\nlove conquered Khaibar on a loaf of barley, | love clove asunder the body of the moon,\nbroke Nimrod's cranium without a blow, | without a battle shattered Pharaoh's hosts.\nLove in the soul is like sight it in the eye, | be it within the house or without the door;\nlove is at once both ashes and spark, | its work is loftier than religion and science.\nLove is authority and manifest proof, | both worlds are subject to the seal - ring of love;\ntimeless it is, and yesterday and tomorrow spring from it, | placeless it is, and under and over spring from it;\nwhen it supplicates God for selfhood | all the world becomes a mount, itself the rider.\nThrough love, the heart's status becomes clearer; | through love, the draw of this ancient inn becomes void.\nLovers yield themselves up to God, | give interpretative reason as an offering.\nAre you a lover? Proceed from direction to directionlessness; | make death a thing prohibited to yourself.\nYou who are like a dead man in the grave's coffer, | resurrection is possible without the sound of the Trumpet!\nYou have in your throat melodies sweet and delicate; | how long will you croak like a frog in the mud?\nBoldly ride upon space and time, | break free of the convolutions of this girdle;\nsharpen your two eyes and your two ears | whatever you see, digest by way of the understanding.\n\"The man who hears the voice of the ants | also hears from Time the secret of Fate.\"\nTake from me the glance that burns the veil, | the glance that becomes not the eye's prisoner.\n\"Man is but sight, the rest is mere skin; | true sight signifies seeing the Beloved.\nDissolve the whole body into sight | go to gazing, go to gazing, go to gaze!\"\nAre you afraid of these nine heavens? Fear not; | are you afraid of the world's immensity? Fear not.\nOpen wide your eyes upon Time and Space, | for these two are but a state of the soul.\nSince first the gaze advanced on manifestation | the alternation of yesterday and tomorrow was born.\nThe seed lying in the soil's house of darkness | a stranger to the vast expanse of the sky\ndoes it not know that in an ample space | it can display itself, branch by branch.\nWhat is its substance? A delight in growing; | this substance is both its station and itself.\nYou who say that the body is the soul's vehicle, | consider the soul's secret; tangle not with the body.\nIt is not a vehicle, it is a state of the soul; | to call it its vehicle is a confusion of terms.\nWhat is the soul? Rapture, joy, burning and anguish, | delight in mastering the revolving sphere.\nWhat is the body? Habit of colour and scent, | habit of dwelling in the world's dimensions.\nYour near and far spring out of the senses; | what is Ascension? A revolution in sense,\na revolution in sense born of rapture and yearning; | rapture and yearning liberate from under and over.\nThis body is not the associate of the soul; | a handful of earth is no impediment to flight.","input":"Generate a poem in the style of Allama Iqbal from the book 'Javed Nama' best described as ''"} +{"poem_id":"003_024","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Your eyes are fixed on miracles that amaze, | But world of events strange attracts my gaze.\nNo doubt, the world of thought is strange and queer, | But worlds of Life and Death more odd appear.\nA call to you is sent by World of Chance, | Perhaps you may transmute it with your glance.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_058","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A water-drop, with native lustre, can | Outshine a hundred pearls. In company\nBe like the bird who proudly sings apart, | Choosing the garden for its privacy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"004_027","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"The dissolute know the Sufi\u2019s accomplishments, | though their miracles are not so well\u2010known.\nSelf\u2010enrichment, self\u2010respect and the cry of Ana\u2010al\u2010Haq\u2014 | these are the states of the wayfarer, if he be free;\nbut if slave, then it all becomes his all is He; | he is dead body, grave and sudden death, all in one.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"011_048","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["there,"],"poem":"You ask the spots where I played my jazz there, | My friends know little I came up from where.\nI opened my baggage in desert\u2019s heat, | Where I am singing in his lone retreat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_037","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"The self of man is ocean vast, And knows no depth or bound: | If you take it for a stream, How can your mind be sound?\nThe magic of this whirling dome, We can set at naught: | Not of stone but of glass, Its building has been wrought.\nIn Holy Trance in self we drown, And up we rise again; | But how a worthless man can show, So much might and main?\nYour rank and state cannot be told, By one who reads the stars: | You are living dust, in sooth, Not ruled by Moon or Mars.\nThe maids of Ed\u2019n and Gabriel eke, In this world can be found, | But, alas! You lack as yet, Glances bold and zeal profound.\nMy craze has judged aright the bent, Of times wherein I am born: | Love be thanked for granting me, The gown entire and untorn.\nSpite of Nature\u2019s bounty great, Its guarding practice, mark! | It grants the ruby reddish hue, But denies the heat of spark.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_004","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Tumultuous Love where\u2019er it rove. Unto thy street is brought; | What boasteth he who findeth thee. That for himself he sought?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_178","book_title":"Zarb-e-Kaleem","section_title":"Politics of the East and the West","description":"","themes":[],"poem":"The causes that make the nations sick, Are quite obscure, too vague and fine: | Although some man may try his best, Yet cause in full he can\u2019t define.\nThe chiefs and guides of slaves have sunk, So low that it seems so much odd: | If mode of lions is presented to them, They will see naught save guile and fraud.\nIf a Moses forms a secret league, With the Pharaoh of his time: | For his nation such like\u2010Moses, Is curse, committing dreadful crime.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_113","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"My problem is the rose\u2019s problem too | An audience irresponsive to our art.\nThe rose\u2019s petal was not made a tongue, | But in its rent breast too there beats a heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_066","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.","themes":["Love","Illallah","temple","Tasnam"],"poem":"O Impatient drop ! You are in the bosom of the sea | You were a pearl earlier, now you are an invaluable pearl\nAh! How gracefully you opened the secrets of life | I am still a prisoner of the discriminations of life\nThe life\u2019s clamor on destruction became the Last Day\u2019s tumult | The spark on being extinguished became Azar \u2018 s fire temple\nThe denial of Existence is the Love\u2019s gesture of the informed heart | In the river of La is concealed the pearl of Illallah\nThe meaning of the end is hidden from the unsightful eye | Mercury is only raw silver, when its restlessness stops,\nThe Ibraham of Love is the destroyer of the idol of existence | The ecstasy of Tasnam of Love is the cure of awareness","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem has a personal reference to a very close friend of \u2018Allamah Iqbal, named Swama Ram Tarath (1873- 1906) and was written at the time of the latter\u2019s death when \u2018Allamah Iqbal was in England. Swama Ram Tarath had a very brilliant career and passed all public examinations from High School to M.A. in Mathematics in the first division. He worked in different capacities during the period 1895-99 at the American Mission High School at Sialkot and Foreman Christian College at Lahore. He also worked at the latter institution as Alexander Fellow for a short period. He soon resigned and devoted himself to the study, practice, and teaching of the Hindu Vedant philosophy. One component of it is oath of celibacy. The Swama could not keep this oath when he went to the United States for preaching. He soon returned to India without his family and died by drowning in 1906, while bathing in River Ganga at Hardwar, one of the Holy places of Hindus. It is said to be an act of atonement for his sin of marriage. | The poem pays tribute to him, calling him a drop which united with the ocean in a way similar to the union of Man on death with God, according to the Vedant philosophy. The poem also deals with the broader share of Tawhad and ardent Love of God. It explains how the secrets of the universe are disclosed to Man through this Love, which can be exercised without the intermediation of religious bureaucracy and institutions, like temple, church etc. Such institutions divide humanity into classes which discriminate against each other. The true Love of God, represented by \"The Temple of God \" is above all these considerations.'"} +{"poem_id":"011_313","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HEART","description":"","themes":["art."],"poem":"His help the world seeks like his slave own, | Since he guarded self with saintly tone.\nThis is faqr and kingship which guards the heart, | As sea guards pearls like a best work of art.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_047","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Go and tell this to Gabriel from me: | Though not all light like him, I yet aspire\nTo God. This keeps my dust alight; but it | Does not keep cold creatures of light afire.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_112","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama\u2019s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father\u2019s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama\u2019s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology \u2018Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.","themes":[],"poem":"Overflowing with the wine of Truth is the cup of India | All philosophers of the Western world have acknowledged India\nIt is the result of the elegant thinking of Indians | That higher than the sky is the position of India\nThis country has had many people of angelic disposition | On whose account world renowned is the name of India\nIndia is proud of the existence of Rama | Spiritual people consider him prelate of India\nThis alone is the miracle of this light of righteousness | That brighter than world\u2019s morning is the evening of India\nHe was expert in sword craft, was unique in bravery | Was matchless in piety and in the enthusiasm of love","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Rama, Ramachandra, is a legendary hero of the Hindu period of Indian history. His father was Dashratha who was the king of Ayodhiyah. He had three wives, of which Rama\u2019s mother was Kausalyah. The king exiled Rama for fourteen years to placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama and his wife Sata obeyed the father\u2019s command and went into exile. During this period they roamed about the length and breadth of the Indian sub-continent and faced the ignominy of the abduction of Sata by Ravana who was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time against Ravana and ultimately succeeded in freeing Sata from him. After this they returned to Ayodhiyah and Rama was crowned king there. | This story is related by Valmaka, an Indian ascetic and poet of the fifth century B.C. He has eulogized Rama and Sata in his well known book in Sanskrit verse, known as Ramayana. This book, is part of the Hindu mythology. Valmika in this book has deified Rama into being the seventh incarnation of Vishnu whom Hindus regard as the god of grace and who forms part of the trinity of Hindu mythology, comprised of Brahamah (the Creator), Vishnu (the preserver) and Shava (the destroyer). The belief in the divinity of Rama was stated again by another Hindu poet named Tulsa Das (1532-1623) who wrote a simpler version of Ramayana, also in verse in 1575 in the then vernacular of Sanskrit, known as Hindi. | It is interesting to know that recently a historical commission appointed by the Government of India, in connection with the controversy whether the Babra Mosque in Ayodhiyah is really on the site of Rama\u2019s temple, has reported that there is no evidence that any man with the name of Rama ever lived in Ayodhiyah. The whole story is a myth created by the Ramayana of Valmaka and perpetuated by that of Tulsa Das. | Irrespective of this mythology \u2018Allamah Iqbal considers him as a famous man of Indian folk lore and praises him in this poem for that reason.'"} +{"poem_id":"003_089","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Thus mountain stream to pebble spake, | \u201cThis lowly state for height you take.\nYou are tread upon and suffer deal, | How nice! my need the rivers feel.\nYou never clashed against a wall, | Don\u02b9t know, a stone or glass to call.\u02ba","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_169","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.","themes":["were"],"poem":"O the much sought after Reality! Some time appear in material form | As innumerable prostrations restless in my humble forehead are\nJoin the assembly\u2019s celebrations, You are a song, be heard | What good are melodies which veiled in guitar\u2019s frets are\nDo not jealously protect them , your mirrors are the mirrors | Which would be dearer in the Maker\u2019s eye if they broken are\nDuring circumambulation the moth exclaimed, \u201cThose past effects | Neither in your story of pathos, nor in my tale of love are\u201d\nMy wretched sins could not get shelter anywhere except | When they in the shade of Thy Gracious Forgiveness were\nNeither Love has that warmth nor Beauty has that humor | Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are\nWhenever I went into prostration a voice came from the earth | Your heart is in materialism no rewards for your prayers are","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Though this ghazal is very popular it is full of mysticism. Each verse has a different theme. The ghazal as a whole defines the relationship between God and Man.'"} +{"poem_id":"008_115","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"A double-handled sword am I. Laid naked by the circling sky; | Fortune bath sharpened me in Space, And whetted me upon Time\u2019s face.\nI am the world of fantasy; The Genius of eternity | The world of nightingale and rose. Hath shattered, fashioning me for those.\nThe youthful wine to cheer the soul. That I am pouring in the bowl | Is from the vat, whereby my jar. And glass decanter molten are.\nThe breath is burning in my breast; The sanctuary is my nest, | And men may recognize my throat. By the great ardour of my note.\nWrecked is the barque the ancient guide. Built out of sense, therein to ride; | Blest is the one who fashioned me. To be his vessel on the sea.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_003","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The Quranic teaching that did bring, The Moon and Pleiades within human | Is now explained in manner strange, \u2019Twixt man and world to cause a breach.\nTheir mode of work has changed entire, Before the freaks of Fate they bow: | They had a say in what God decreed, But Muslims have now fallen low.\nWhat was so evil has by steps, Put on the shape of good and fine: | In state of bondage, as is known, The shift of conscience is quite sure.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_041","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["fine,"],"poem":"My body is tired but soul still flies, | To that city on way Batha lies.\nYou live here now and meet the fine, | My object great is friend of mine.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_097","book_title":"Zarb-e-Kaleem","section_title":"Woman","description":"","themes":[],"poem":"Ask the wise men of Europe, who have hung | Their ring in the nose of Greece and Hindostan:\nIs this their civilization\u2019s highest rung\u2014 | A childless woman and a jobless man?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_210","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"THE MESSAGE OF FAROOQ (HAZRAT UMAR)","description":"","themes":["tame."],"poem":"A Muslim who tested his own ego first, | He took to the heavens his paths\u2019s own dust.\nKeep an eye on, if you hold the love flame, | With that you could make the whole world tame.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_047","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Every atom pants for glory: greed | Of self\u2010fruition earth\u2019s whole creed!\nLife that thirsts for no flowering\u2014death: | Self\u2010creation\u2014a godlike deed;\nThrough self the mustard\u2010seed becomes | A hill: without, the hill a seed.\nThe stars wander and do not meet, | To all things severance is decreed;\nPale is the moon of night\u2019s last hour | No whispered things of friendship speed.\nOwn self is all the light you need; | # translation missing\nYou are this world\u2019s sole truth, all else, | Illusion such as sorceries breed.\nThese desert thorns prick many a doubt: | Do not complain if bare feet bleed.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"007_148","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"Do not say life is merely transitory: | Each moment of ours veils Eternity.\nHold firmly to today: tomorrow is | Still an idea in the mind of Time.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_002","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":["non-being"],"poem":"My being and non-being were topics on tips, | Under feelings of shame I sealed my lips.\nThy great men\u2019s kowtows are in thy know, | Please rub off the dross from my kowtows.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_285","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":["fright."],"poem":"Like nightingale you know not the groans and wails, | You lack living soul in your set up frail.\nThis garden which gives the rose plucking right, | You felt no pricks alas! for the thorns fright.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_033","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , \u201cChild is the father of Man\u201d.","themes":[],"poem":"You scream as I snatch away the knife from you | Do you consider me unkind though I am kind to you?\nO Newcomer of this sorrowful land, you will scream | Beware! The pen's point is sharp, the prick may hurt you\nAh! Why fond of the troublesome things are you? | This piece of paper is harmless, play with it\nWhere is your ball? Where is your China cat? | Where is that small animal with broken head?\nYour mirror had been free of want's dust cloud | With eye's opening has been flashed the want's spark\nIn your hand's movement, in your looks is hidden | Your want also is newly born just like you\nYour life is free of the discretion's restrictions | But the secret of Nature is displayed in your eyes\nWhen being annoyed at something with me you scream | What is the matter a mere scrap of paper you accept\nAh! In this habit I am also concordant with you | You love fidgetiness and I also love fidgetiness\nI am the lover of ephemeral pleasures, I cry | I soon become angry, I soon calm down\nMy eyes are attracted by apparent beauty | My ignorance is no less than your ignorance\nI am also now crying now laughing like you | Outwardly I am elderly, I am also simply a baby","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This simple poem contains the thought that the habits formed in infancy last for ever. It may be taken as the elaboration of the saying , \u201cChild is the father of Man\u201d.'"} +{"poem_id":"002_068","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Over the tussle of heart and head | Rumi has won and Rizi fled.\nStill bowl of Jamshid is alive, | Without guile kingship cannot thrive.\nBoth you and I aren\u2019t Muslims true, | Though we say the prayers due.\nI know the end of wrangle well | Where mullahs at each other yell.\nTurkish and Arabic both are sweet, | For talk of Love all tongues are meet.\nThe breed of Azar idols make, | But Friends of God these idols break.\nYou are alive and live for aye | The rest is all a play with clay.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_367","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["beauty\u2019s","life"],"poem":"For robes and turbans why you feel a bent, | I have found in my ego that beauty\u2019s scent.\nTo me wooden life is wealth and heart\u2019s gloss, | I carve not a wood for pulpit or cross.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_044","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.","themes":["Amir","Dakkan","Jahanabad","Hala","literateur's","camphor","Shiraz","existence","Azars"],"poem":"The grandeur of Ghalib1 has remained buried since long | Mahdi Majruh1 is the cemetery's resident since long\nDeath broke the decanter of Amir in a strange country | The assembly's eye still has the ecstasy of the wine of Amir\nHowever, today O Companion! The whole garden is mourning! | Lighted candle is extinguished, literary assembly is mourning!\nThe Delhi's nightingale made its nest in such a garden | Where all the world's nightingales are singing in a chorus\nAh Dagh has gone! His bier is on our shoulders | The last poet of Jahanabad is finally silent\nGone is that smartness! Gone is that humor of style! | The fire of youth was veiled in the old age's camphor\nEvery heart has the longing which the language of Dagh had | This Lailah was unveiled there, she is behind the veil here\nWho will ask zephyr now the secret of silence of the rose? | Who in the garden will understand the secret of nightingale's wailing?\nIn his elegant imagination he was not unaware of reality | The bird's eye remained focused on the nest even in flight\nOthers will show us the subtleties of linguistic thought | The elevated elegance of the sagacity of their thought\nThey will make us cry painting the picture of time's vicissitudes | Or will show us the new world of their imagination\nNightingales of Shiraz also will be born in this garden | There will be hundreds of magicians and masters of miracles\nThousands of Azars will rise from the temple of poetry | The new cup-bearers will serve wine from the new goblets\nMany commentaries of the book of Love will be written | There will be many interpretations of the youths' dreams\nHowever, who will draw the exact picture of Love? | The master having departed who will enchant the heart\nI am sowing the seeds of tears in the soil of verse | You also cry, O Delhi's soil! I am crying for Dagh!\nAh! O The Ka'bah of the literateur's religion | Your garden has been ruined by autumn today\nThat colorful rose of yours has departed like fragrance | That is, the abode of Urdu has become deprived of Dagh\nPerhaps not much attraction was in the homeland's soil | That full moon has set in the soil of the Dakkan\nThe cup-bearers have left, the tavern has become deserted, | Only Hala the memorable personality of Delhi's assembly has been left\nThe tyranny of death makes longing shed tears of blood | The archer of death shoots out arrows in the dark\nHowever, the tongue cannot open in complaint | Autumn's style is also a prelude to garden's existence\nThe one universal law creates all such results | Exit of fragrance from the garden, that of the gardener from the world","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This poem is an elegy for Nawab Mirza Khan Dagh written at the time of his death. It pays tribute to the literary genius of Dagh and shows the reverence and love of \u2018Allamah Iqbal for him.'"} +{"poem_id":"007_040","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"You only built church, temple, idol-house | And mosque \u2013 all symbols of your slavery.\nYou never built yourself a heart, without | Which a free agent you can never be.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"001_030","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).","themes":["sawda","Arina","Heart","Farhad"],"poem":"Tales of gallows and crucifixion are mere child's play for the Heart | The request of Arina is only the title of the story of the Heart\nO Lord! How powerful the full cup of that wine would be? | The Way to eternity is each single line on the measuring cup of the Heart\nO Lord! Was it the cloud of mercy or the thunderbolt of Love | When the life's crop got burned down, sprouted the seed of the Heart\nYou would have got the Beauty's bountiful treasure | O Farhad ! You never dug into the ruins of the Heart\nNow it looks like the \u2018 \u2018Arsh \u2019, now like the Ka'bah | O God! Whose lodging is the abode of my Heart\nIt has its own junun4 and I have my own sawda | The Heart loves someone else and I love the Heart\nYou do not comprehend this, O simple hearted ascetic! | Envy of a thousand prostrations is one slip of the Heart\nIt changes the heap of earth into elixir | Such is the power of the ashes of the Heart\nIt gains freedom after being caught in the net of Love | On being thunder-struck greens up the tree of the Heart","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Man has only the potential for reaching the high position of the Vicegerent of God on earth and needs very hard work for attaining it. This effort includes an ardent Love of God and the Holy Prophet S.A.W. Such Love would lead Man to the state of complete submission of his own will to the Will of God, to lead a life of complete devotion to God; complete self discipline and a state of the mind in which he would consider no sacrifice too great in the struggle for His Cause. For greater details attention is invited to \u2018Allamah Iqbal's two books titled Asrar-i-Khuda and Rumuz-i-Bekhuda. The net result of the loss of Khuda has led the present day Man away from submission to God and towards submission to \u00f3aghut. This has resulted in greed, jealousy, arrogance and prejudice, which are Man's cardinal sins and the root of all sins, individual as well as social, national and international. | As the re-establishment and propagation of Islamic values and the struggle for the reconstruction of Islamic society, which would struggle for and establish the super-national Islamic State, was the raison d'etre of \u2018Allamah Iqbal's poetry this thought abounds in his works, including the present poem. It is not sufficient to claim the Love of God verbally. This Love has to be demonstrated and proven by sacrifices in His Cause. \u2018Allamah Iqbal emphasizes the need for participating in the \u2018abadah in the broad sense of the term and not just personal piety and hair splitting of the intricacies of the Shara\u2018ah. He has forcefully emphasized throughout his works the need for the Love of God to be the motivation of all human efforts in order to make them effective as well as acceptable to God: | (172) All wisdom of Angelic World, all knowledge of Celestial World | If it cures not the maladies of the Islamic World is all but naught | (173) The midnight remembrance, meditations, the spiritual joys of yours | If they guard not your Khuda they are all but naught | The present poem gives some indication of what the true Love of God means. It shows that the highest dangers and the greatest losses in His Cause are imminent for those struggling therein and that, though they may lead to material losses and even loss of life, the result is the reward of eternal bliss, which only those can appreciate and enjoy whom God has endowed with such light (The Holy Qur'an 2:153-57).'"} +{"poem_id":"003_193","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The same lamp that illumed your yesternight, | Though gone out, once again may gel alight\nA courageless man can 'gainst Time bewail, | Whereas the free Fate's stings, like honey hail.\nThat youth for noise of wars can not be fit, | Who hearing wail of birds at morn loses wit\nI fear that you. have childish bent of heart, | Those selling sweets in West are full of art.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_102","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.","themes":["Andalus","Tigris","Land","Chief","God","clarion\u2019s"],"poem":"China and Arabia are ours, India is also ours | We are Muslims, whole world is homeland of ours\nThe trust of Divine Unity is in the breasts of ours | It is not easy to destroy the identity of ours\nAmong the world\u2019s temples that first House of God | We are its sentinels, it is the sentinel of ours\nWe have been brought up under the shade of swords | The crescent\u2019s dagger is the national insignia of ours\nOur Adhan echoed in the valleys of the West | None could stop the advancing flood of ours\nWe cannot be bowed down by falsehood, O sky | Hundreds of times you have done tests of ours\nO garden of Andalus ! Do you remember the days | When your branches harbored the nest of ours?\nO wave of the Tigris ! You also recognize us | Your river still recites the stories of ours\nO Holy Land ! For your honor we fought to the bitter end | Still flowing in your veins is the blood of ours\nThe Hijaz\u2019s Chief is the commander of our caravan | This name preserves solace of the hearts of ours\nThis anthem of Iqbal is the clarion\u2019s call so to say | Again prepares for the journey the caravan of ours","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This short but beautiful poem does not represent Muslim chauvinism as is alleged by Islam\u2019s enemies. On the other hand, its four-fold message to mankind in general and to Muslims in particular is based on the Holy Qur\u2019an and covers four important subjects. These are (i) universality of Islam, (ii) Mission of the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in the cause of truth and defense of the weak and the oppressed, (iv) Islamic values. The universality of Islam is evidenced in the Holy Qur\u2019an in which God always calls Himself \u201cRabb-ul-Alaman\u2019\u2019 (Lord of the whole universe and not that of Muslims or of any race or nation). This message is interspersed throughout the Holy Qur\u2019an. It is contained in verses 1, 4, 7 and 8 of the poem. Verse 2 carries the second message which is based on the Holy Qur\u2019an. 9:33\u00ac; 27:91-93; 30:30; 48:8-10, 28\u00ac and 61:9\u00ac, of which the three marked with asterisk are very significant. The third message is very important and is oft repeated in the Holy Qur\u2019an (2:190-193, 216, 244; 4:74-76, 84; 8:39, 65; 9:5, 6, 12-16, 19, 20, 29, 33, 81-85, 123; 22:39-41, 78; 25:52; 29:69; 47:4, 20-21; 48:17, 28 and 61: 9. Verses 2, 4, 5, 6, 7, 8, 9 and 10 of the poem contain this message. The whole Qur\u2019an is the exposition of Islamic values. Verses 2, 3, 10 and 11 of the poem contain this thought. For these reasons the poem is very popular among Muslims and is memorized by young boys and girls.'"} +{"poem_id":"011_014","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"Thy slave I\u2019m and seek thy pleasure alone, | I tread not a path not guided and shown.\nIf thou e\u2019er bids this silly slave to say, | An ass a Berber horse I would not say.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_077","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"His eyes are void of a glamour and glee, | No restive heart in his bosom I see.\nGod be a friend of the unlucky race, | Who vanished from scene being out of His grace.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_032","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Thine is the hawk upon the wing. And thine the thrush sweet-carolling, | Thine is the light and joy of life. And thine its fire and baneful strife.\nThou gayest me a heart awake. And, through the world my way to take, | A little dust\u2014a moon forlorn. Upon a night-dark litter borne.\nMy every thought from thee doth start, Whether on lip or in the heart; | Whether the pearl be brought from sea, Or left enfoundered, \u2018tis of thee.\nI am the selfsame cloud of dust. Swept idly as the wind doth lust; | Tulip, and springtime\u2019s scattered dew. Thou art their sole creator too.\nThou art the painter; thy design. Inspires and moves this brush of mine; | Thy hands the living world adorn, And shape the ages yet unborn.\nMuch sorrow in my heart I had. That by the tongue could not be said: | Love, lovelessness, troth, treachery\u2014 All things alike are sprung of thee.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"002_083","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Confused is the nature of my love for Thee, | And more confused is my song in Thy praise;\nFor I sometimes do relish fulfilment, | At other times, a yearning in my heart.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"002_106","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Love seeks sometimes the solitude of hills; | At other times, the tuneful chords of life;\nSometimes pent in the corner of a mosque, | At other times it fights like the Tiger of God.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"005_001","book_title":"Asrar-e-Khudi","section_title":"PERSIAN POEMS","description":"","themes":[],"poem":"# translation missing | # 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translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing\n# translation missing | # translation missing","input":"Generate a poem in the style of Allama Iqbal from the book 'Asrar-e-Khudi' best described as ''"} +{"poem_id":"003_044","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"The bonds that in past, like bundle knit, The Faithful Fold, have now been split! | O God sent Guide, let Muslims know, What to do and where to go?\nThe Arabian Sea is quite bereft, Of stir, there rise no waves and crest; | The tempest that in me is hid, Has no place to spread and skid!\nCaravan has left the tramp alone, But mount or food he does not own: | Where can the singing cameleer go, Who rides on hill and waste to and fro!\nO Soul, whom God for message chose! This secret hid to me disclose: | Some light on this problem throw, Where may the guard of God\u02b9s portents go?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_294","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"A MESSAGE TO MANKIND INTRODUCTION","description":"","themes":[],"poem":"Hark! O victim of wits of aliens few, | For one heart you brought a score of griefs new.\nThen Mullah\u2019s views it was better to sit, | With a self-conscious sage with ego\u2019s wit.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_147","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["not."],"poem":"I kept beaming face in this or that case, | I raised the old veils from the meaning face.\nAt such a high pitch to craves I brought, | That one breath I had the other had not.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"001_071","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"This is another short poem in which \u2018Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur\u2019an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.","themes":["breast"],"poem":"When the dawn uncovers its beautiful cheek | The flower bud uncovers its golden breast\nIt is manifest in the dawn's tavern | Its life is in the goblet of the sun\nIt opens up its heart before the sun | It enjoys the Love's anguish immensely\nMy sun ! You should also lift your veil some time | My restless eye is impatient to witness your sight\nMay the abode of your manifestations be in my heart | May your reflection flourish in the mirror of my breast\nMay your sight be the life for my heart | May your light be the cradle of my heart\nMay every speck of mine full of pleasure be again | May life's warmth appear again in the skill of my thoughts\nMay I view my sun's sight from the distance | May I embrace its light like a flower bud\nMay I highlight the reality of the restless life | May I also open the secret of heart 's thoughts","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is another short poem in which \u2018Allamah Iqbal has used a common object like the flower bud to explain mystic secrets and to show the way to recognizing, loving and revering God. The sun is one of His prominent creations and the influence of the sun produces the marvels and mysteries of the flower bud. Through the flower bud one can comprehend God. The Holy Qur\u2019an has repeatedly appealed to Man to recognize the Existence of God on the basis of the innumerable signs in the afaq (the universe) round us. The following verses specifically refer to the signs based on the sun and the phenomena connected with it: 2:164; 3:190; 6:95-99; 10:5-6; 17:12; 30:20-27; 36:37-40; and 45:3-6. The poem also supports the theory of Wahdat al- Shuhud.'"} +{"poem_id":"011_023","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"If so e\u2019er comes that gifted mystic sage, | To him then convey a burning message,\nTo purify conscience of nations soon, | With sceptre of Moses and David\u2019s tune.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_089","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"The Moslems are fighting with brothers own, | Save seeds of rupture nothing they have sown.\nIf you take a brick they raise cry and hue, | A mosque from which they are fleeing all through.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_075","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"If you traverse the road of love, Don\u02b9t yearn to seek repose or rest: | If Layla be your companion close, That litter shun with great contempt.\nO streamlet, onward flow and get, Transformed to torrent strong and deep: | If bank is e\u02b9er on you bestowed, Abstain, flow on with mighty sweep.\nDon\u02b9t lose your bearings in this world, Because with idols it is full: | The assemblage here can cast a spell, Disdain, or strings of heart shall pull.\nGabriel on Creation\u02b9s Early Morn, A piece of useful counsel gave: | He bade me not accept a heart, Enchained by mind of man like slave.\nUntruth conceals in various masks, But Truth and God are both unique: | There can\u02b9t be pool \u02b9twixt good and bad\u2014 This fact is known from times antique.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"001_064","book_title":"Bang-e-Dara","section_title":"Poems of Period 1905-08","description":"The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur\u2019an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.","themes":[],"poem":"Beauty one day put this question to God | Why did you not make me eternal in the world?\nThe answer was that the world is like a picture gallery | The world is the story of the long night of annihilation\nAs the nature of change is the basis of its display | Only that is beautiful whose reality is decline\nThe moon was somewhere near and it heard this conversation | It became well-known in the heaven, the morning star heard\nHaving heard from the star the morning related it to the dew | It exposed the celestial world\u2019s secret to earth\u2019s confidante\nThe flower\u2019s eye started weeping from the dew\u2019s message | The flower bud\u2019s little heart was injured by this sorrow\nThe spring weeping from the garden departed | Youth had come for amusement, sad it departed","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'The central message of this short poem is that every material object in the Universe, including material beauty, is liable to wane and perish. Only God is eternal. This is also the central message of the Holy Qur\u2019an. This is implied all through the Book and is expressly stated in many verses, such as 2:255; 20:111; 28:88; 40:65; 55:27; 59:22-24 which are presented as a small sample.'"} +{"poem_id":"001_116","book_title":"Bang-e-Dara","section_title":"Poems of Period - 1908-30","description":"Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.","themes":["banner","Iran","Millat-i-Bai\u00c9ah","Khilafah","music!","Shawwal"],"poem":"O the pride of Shawwal ! O the fasting person\u2019s darling! | Come ! As Muslims were very anxiously waiting for you\nThe message of Eid is written on your forehead | Your evening is the preface to the dawn of pleasure\nYou are the mirror of the history of Millat-i-Bai\u00c9ah | O crescent ! We are your lovers since a very long time\nThe banner 3 under whose shade we wielded our swords | Under whose shade we used the blood of our enemies\nThe companionship of this very banner is your destiny | The Millat\u2019s honor is by your ever-increasing beauty\nOur nation is cherisher of friends, fidelity is your way | This silvery shirt of yours is the propagator of love\nLook at the earth\u2019s habitation from your celestial apses! | Look at the depth of our abode from your eminence!\nLook at the caravans and also look at their fast speed | At the destitute traveler\u2019s estrangement with destination also look\nOn sighting you we used to give charity lavishly | O empty cup ! Today at our indigence also look\nMuslims are tightly bound in chains of sectarianism | Look at your freedom and at their bondage also look\nIn the mosque look at disintegration of the priest\u2019s love | In the temple at the Brahman\u2019s strong idol-worship also look\nLook at the sight of the Muslim ways in the infidels\u2019 life | And at your Muslims\u2019 tormenting other Muslims also look\nBe the spectator of the shower of rocks of misfortunes | At the frailty of the Muslims Ummah\u2019s abodes also look\nYes, look at the advance flattery of the \u2018honorable\u2019 people | And at the self-respect of the formerly shameless people also look\nWhom we got acquainted with the taste of eloquence | At the haughty speech of that former speechless adversary look\nListen to sounds of pleasurable orchestra in West\u2019s palaces | And at the preparations for the mourning in Iran also look\nThe imprudent Turk has torn the cloak of the Divine Khilafah | Look at Muslims\u2019 simplicity at other\u2019s cunningness also look\nLook at everything, and remain quiet like a mirror | In today tumult remain occupied in evening\u2019s music!","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'Celebration of festivals in Islam is not an occasion for raveling but one of reminiscence and stock taking. The sight of the Eid crescent produced similar thought in \u2018Allamah Iqbal\u2019s mind. He took stock of the state of the Muslim Ummah and recounted some of it\u2019s misfortunes. He has given some more reasons for downfall of the Muslims in addition to those given in the pervious poem. However, the next poem, i.e. 99. Sham\u2018a Awr Sha\u2018ir (The Candle and the Poet) and 103. Jawab-i-Shakwah (The Response to the Complaint) give more details of this tragedy.'"} +{"poem_id":"011_135","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["close."],"poem":"To me this burning a boon of thy glow, | Thy font\u2019s wine is waving in my vine so.\nIn shame the Join\u2019s realm to my content bows, | With thee as my heart had tete-a-tete close.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_039","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Thou didst turn my night to dawning; O thou sun of presence bright, | Like the sun thou art in brightness, Light unveiled, most worthy light!\nCamest thou to ease my sorrow, And within my thought didst rest, | Then didst vanish from my vision. With so swift, impetuous haste.\nThou assay of the assayless, Ease of the reposeless mind, | Cure of the afflicted spirit, Save too rare thou art to find!\nPassion\u2019s sorrow, passion\u2019s pleasure, Two fold is love\u2019s influence: | Now an agony and burning, Now the drunkard\u2019s turbulence.\nSpeak me then, for true thou knowest: Of my heart the history tell\u2014 | Where is now my heart in hiding? In my breast it doth not dwell.\nBy the majesty I swear it, No desire my spirit moves | Save the prayer: An eagle spirit, Lord, bestow upon thy doves!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_124","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"My glance looks not the world\u2019s hollow game, | The heart is melting from inner flame.\nI am in this world which, lacks any flame, | Tell me after all what is the secret game?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_365","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["free\u2019","gems?","clothes,","gold","jewels","man"],"poem":"What are the clothes, gold jewels and gems? | Rows of slaves handsome, and gold waist femme?\nLike God they \u2018are free\u2019 from both worlds needs, | Is this not wealth which a skill\u2019d man heeds.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_379","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"TO FRIENDS OF COMMON CREED (SAME PATH)","description":"","themes":["two.","we"],"poem":"We are despaired of heart and faith\u2019s way, | From faith like smell we are running away.\nMy heart whom died it killed the faith too, | By a bargain lone I got losses two.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_111","book_title":"Zarb-e-Kaleem","section_title":"Literature and Fine Arts","description":"","themes":[],"poem":"The Spring has come with tulips wild, They seem like carvans on the move: | The youth, their charm and ecstatic joy, Of colossal worth and value prove.\nThe sea that has no bound or marge, And azure sky that seems so high, | When pitch dark night has upper hand, They gleam and glint like stars in sky.\nHow nice the bride\u2010like moon appears, While touring sky in van of night! | At morn, the sun presents a scene, Much grand in sky so blue and bright.\nOne must have eyes to see these sights, Which vie with each in bloom and grace: | For Nature is not wont to sell, The charm appearing on her face.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_114","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["wines","flameless"],"poem":"From Western taverns the wines I take, | I buy for my head a great headache.\nWith the nobles of West I sat for days, | For me the worst days of my flameless stays.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_323","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"EGO","description":"","themes":[],"poem":"When a nation gives up gossip\u2019s course, | From her dust then grows the longing\u2019s force.\nThe self becomes sword from longing\u2019s flow, | Whose sharp edge cuts all stains of vain show.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_151","book_title":"Bal-e-Jibreel","section_title":"Poems","description":"","themes":[],"poem":"A\u00a0self\u2010respecting\u00a0tramp\u00a0was\u00a0saying\u00a0to\u00a0the\u00a0Almighty: | I\u00a0dare\u00a0not\u00a0complain\u00a0for\u00a0my\u00a0woes\u00a0of\u00a0poverty;\nBut\u00a0pray\u00a0tell\u00a0me\u00a0if\u00a0it\u00a0is\u00a0by\u00a0Your\u00a0permission | That\u00a0the\u00a0angels\u00a0bestow\u00a0riches\u00a0upon\u00a0the\u00a0worthless\u00a0ones?","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"008_030","book_title":"Zabur-e-Ajam","section_title":"Part 1","description":"","themes":[],"poem":"Why in the concourse dost thou seek. The poet\u2019s wild, ecstatic shriek, | Or lookest for another\u2019s riot, Whose heart is troubled and unquiet?\nMy affluent muse was taught by thee. To swim the waves of melody; | Why seekest thou the gem? Behold, My pierced heart dotb the sea enfold.\nExcept within thy presence there. I stand. I cannot breathe my prayer: | My heart before thy feet I fling\u2014 What else should unbeliever bring?","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"003_198","book_title":"Zarb-e-Kaleem","section_title":"Meditations of Mihrab Gul Afghan","description":"","themes":[],"poem":"The nations suffer death, From centre if they part | If they have centre strong, Godhead it can impart,\nSuch Faqr which has a plaint, Against the toils of life | Has beggar's wont and mode, And can't bear worldly strife.\nA godly man even now, By wondrous act can chancre | To tiny mustard seed, A lofty mountain range.\nIn fight without your heat, No zeal or zest is found: | Where are you godly man, Take part in combat's round\nO Sun, arise from East, And sail upon my view | Give all the mountain range, A crimson tinge and hue.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"003_008","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Knowledge said to me, Love is madness; | Love said to me, Knowledge is calculation\u2014\nO slave of calculation, do not be a bookworm! | Love is Presence entire, Knowledge nothing but a Veil.\nThe universe is moved by the warmth of Love; | Knowledge deals with the Attributes, Love is a vision of the Essence;\nLove is peace and permanence, Love is Life and Death: | Knowledge is the rising question, Love is the hidden answer.\nKingdom, faith and faqr are all miracles of Love; | The crowned kings and lords are base slaves of Love;\nLove is the Space and the Creation, Love is Time and Earth! | Love is conviction entire, and conviction is the key!\nThe luxury of destination is forbidden in the religion of Love; | Fighting the storms is permitted, but the comfort of the shore is forbidden;\nLightning is permitted to Love, Harvest is forbidden. | Knowledge is the child of the Book, Love is the mother of the Book.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"007_052","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"A wise man said to me: \"All your todays | Are earnests of a great Tomorrow; so\nProtect your heart from heartless fair faced ones, | Into His sanctum do not let them go.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"008_123","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Eschew the West, and do not be. Bewitched by Europe\u2019s wizardry; | Not worth a barley, in my view, Is all her ancient and her new.\nMighty Darius, Iskandar, Khusrau and Kaikobad\u2013all are | A blade of grass upon the way. Swept by a passing wind, to-day.\nLife is the Self to beautify, To guard the Self right jealously; | Upon a caravan thou art\u2013 Fare on with all, but go apart!\nRadiant thou camest from the sky, Far brighter than the sun on high; | So live, that every mote may be. Illumined by thy brilliancy.\nThou hast not spared thy precious ring. Idly to Ahriman to fling\u2013 | To pledge the which it were not well. Even to trusty Gabriel.\nThe tavern is ashamed, because, So narrow is become our glass; | A beaker take, and prudently. Drink wine\u2013and then be off with thee!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_057","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"In pits grow poppies from vernal tide, | Then the friends pitch tents on desert\u2019s side.\nIt looks me nice to sit all alone, | When fountains flow in a mountain zone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"003_013","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"Oft men who don\u02b9t deserve get might and main, | Anon a Person\u02b9s gifts ungraced remain.\nPerhaps some rules of Logic are concealed, | Mishaps that lie in wait are not revealed.\nThere is a fact that all of us can know, | World annals much light on this matter throw.\nFate keeps its eye on what the nations do, | Like two\u2010edged sword can riddle through and through.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"004_023","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"The Amanuensis of Mullah Zaighum","description":"","themes":[],"poem":"Harder than death is what thou call\u2019st slavery, | would that slaves understand master\u2019s tricks;\nstrange are the ways of imperialists: | they allow the sounding of trumpet; but forbid resurrection.\nThy soul is weary under the stress of slavery, | build niche for khudi in thy impassive breast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"003_011","book_title":"Zarb-e-Kaleem","section_title":"Islam and Muslim","description":"","themes":[],"poem":"These are all a wayfarer\u2019s search posts | about whom the Quran says: He taught all the names.\nThe achievements of Rumi and \u2018Attar are stations of dhikr; | the computations of Bu \u2018Ali Sina pertain to the station of fikr.\nTo measure time and space is the station of fikr, | to recite: Exalted be my Lord, Most High is the station of dhikr.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"002_088","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Thy vision is not lofty, ethereal, | Thou dost not have the flight of a faith inspired;\nThou mayest be of an eagle breed, no doubt, | Thou dost not have those bold, piercing eyes.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"011_229","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"FROM THIS DUST A RIDER COMES DO YOU KNOW?","description":"","themes":[],"poem":"How lucky a nation whom wheel of fate, | Had caused a wonder through a leader great.\nHis birth a secret of a secret hand, | Who would change her fate in a manner grand.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_006","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"On very few men is Love\u2019s wealth bestowed; | Not all men find it does their system good.\nThe tulip\u2019s breast glows with a purple heart, | But cold and sparkless is the ruby\u2019s red.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_148","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["tone","conscience","poppy\u2019s"],"poem":"I have shared the poppy\u2019s flame and pain, | To conscience of life I woke up again.\nI know not whom I taught a zealous tone , | As I was alone, and harping alone.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_126","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["fade.","shade.","poppy\u2019"],"poem":"The \u2018rose and poppy\u2019 lack my \u2018scent and shade. | All yearnings have died in a bosom fade.\nIn words, the grief hidden cannot contain, | If so, what to say, to whom to explain?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_157","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":[],"poem":"Let tis join hands to spread his love\u2019s flame. | Leave the world whole and work not for fame.\nWithin the holy walls of the friend\u2019s home, | Till tears flow blood, dance around his dome.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_012","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"The origin and end of this world\u2013these | I do not seek; but I seek mysteries;\nFor I am myself one. Should the truth be | Unveiled, I would miss my uncertainties.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"003_079","book_title":"Zarb-e-Kaleem","section_title":"Education and Upbringing","description":"","themes":[],"poem":"Free thinking can bring \u02b9bout the ruin, Of those whose thoughts are low and mean: | They don\u02b9t possess the mode and style, Of though that may be chaste and clean.\nIf thoughts are raw and immature, No good accrues to man in least: | The utmost that such thoughts can do, Is change of wan to state of beast.","input":"Generate a poem in the style of Allama Iqbal from the book 'Zarb-e-Kaleem' best described as ''"} +{"poem_id":"011_258","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"BRAHMEN","description":"","themes":["need."],"poem":"A pundit keeps eyes on his own task, | He wont let to know his secret mask.\nTo me he says Give up counting beads, | For his own neck feels holy thread\u2019s need.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"008_133","book_title":"Zabur-e-Ajam","section_title":"Part 2","description":"","themes":[],"poem":"Tulip in the mountains blowing, Lamp in mead and garden glowing, | Gaze on me, for I will give. Guidance on the way to live.\nWe are not the pigment charming, Nor the scattered scent disarming, | We are that which moves confined. In the heart, and in the mind.\nDrunkenness is wine-engendered, Springeth not of goblet tendered, | Though it needs the goblet, too, To consume the wine, \u2018tis true.\nLet thy breast be flame-conceiving, For within this night of living | Self may never come to sight. Save discovered by this light.\nWave of flame, O bare thy bosom. To the morning-breeze; O blossom, | Do not seek the dew, to quell. Thy heart\u2019s fiery crucible!","input":"Generate a poem in the style of Allama Iqbal from the book 'Zabur-e-Ajam' best described as ''"} +{"poem_id":"011_072","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["palm"],"poem":"To him the heart\u2019s door is not open yet, | No ego in his palm has born as yet.\nHis conscience is empty from \u2018Great God\u2019 calls, | To ground have fallen his prayer\u2019s four walls.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"011_044","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-RISALAT","description":"","themes":["core."],"poem":"I know not who dazzled and killed this heart, | No rest since then is destined to this part.\nI took him to desert which pained him more. | On a brook side too he be wept to the core.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"007_008","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"This world is mere dust and the heart its fruit\u2013 | A drop of blood at all its troubles\u2019 root!\nIf we had not a double vision, we | Would find our world within our heart\u2019s retreat.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"007_056","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":[],"poem":"I do not know what you regard as fair | Or ugly; profit is what you judge by.\nI feel so lonely in this company, | For I view this world with another eye.","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"011_332","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"SAY TO SATAN","description":"","themes":[],"poem":"From me please give to Satan a message, | How long be would like to fret in this cage.\nI like not this dust\u2019s happiness brief, | Whose each dawn ends with the evening grief.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} +{"poem_id":"002_118","book_title":"Bal-e-Jibreel","section_title":"Quatrains","description":"","themes":[],"poem":"Iqbal recited once in a garden in spring | A couplet cheerful and bright in tone and spirit:\nUnlike the rose, I need no breeze to blossom., | My soul doth blossom with my ecstasy.","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"004_019","book_title":"Armaghan-e-Hijaz (Urdu)","section_title":"QUATRAINS","description":"","themes":[],"poem":"Why is there no storm in your sea? | Why is your khudi not Muslim?\nIt is pointless to complain of God\u2019s decree \u2013 | Why are you not God\u2019s decree?","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Urdu)' best described as ''"} +{"poem_id":"007_107","book_title":"Payam-e-Mashriq","section_title":"\u0644\u0627\u0644\u06c1\u0654 \u0637\u0648\u0631","description":"","themes":["Sea"],"poem":"Nobody knows how Selfhood came to be. | It is not of this world of Time and Space.\nI heard this wise from the Prophet of the Sea: | \u2018The ocean is not older than its waves.\"","input":"Generate a poem in the style of Allama Iqbal from the book 'Payam-e-Mashriq' best described as ''"} +{"poem_id":"002_025","book_title":"Bal-e-Jibreel","section_title":"Odes Part-II","description":"","themes":[],"poem":"Through Love the song of Life, Begets its rhythmic flow: | From Love the shapes of clay, Derive an endless glow.\nLove makes its way to all, The pores in human flesh, | Like dewy wind of morn, That makes the rose twig fresh.\nIf man denies his God, On kings he has to fawn: | By trust in God, the kings, To his door are drawn.\nFree heart lends kingly state, To belly death is due: | Decide which of the two, Is better in your view.\nO Muslim, search your heart, Of mullah don\u2019t ask it, | \u201cThe sacred House of God, The righteous why have quit?\u201d","input":"Generate a poem in the style of Allama Iqbal from the book 'Bal-e-Jibreel' best described as ''"} +{"poem_id":"001_164","book_title":"Bang-e-Dara","section_title":"The Ghazals","description":"This ghazal expresses \u2018Allamah Iqbal\u2019s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.","themes":["blanket"],"poem":"O zephyr! Convey my message to the one wrapped in blanket | The poor Ummah has lost both dan and material resources\nThe river bank gave this message to the restless wave | \u201cUnion with ocean is still far and you have already lost patience in the river\u201d\nO Qais! Love\u2019s honor is made durable with litter\u2019s curtain | If litter is lost, glory, honor as well as Lailah is lost!\nThough the drop got pearl\u2019s dignity by abandoning struggle | It lost taste for wandering and struggle in the river\nThough this voice has emerged from Iqbal\u2019s lips its source is unknown | The assembly got hope\u2019s message as well as became restless for activism","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This ghazal expresses \u2018Allamah Iqbal\u2019s deep concern over the poor condition of the Muslim Ummah in material as well as spiritual spheres. It starts with a request to the Holy Prophet (S.A.W.) for supplication to God and passes to the message of activism for the Ummah.'"} +{"poem_id":"001_032","book_title":"Bang-e-Dara","section_title":"Before 1908","description":"This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.","themes":["habitations","Nargis-i-Shahlah","place","Sikandar"],"poem":"Farewell O worldly companions! I am going to my homeland | I am feeling unhappy in this well\u2011populated wilderness\nI am very much dejected, unsuitable for assemblies I am | Neither you are suitable for me nor suitable for you I am\nThe king's audience and the minister's bed-chamber each is a prison | The golden chain's prisoner will break himself free from this prison\nThough much pleasure is in embellishing your assembly | But some kind of strangeness is in your acquaintance\nI remained long in company of your self\u2011centered people | I remain restless for long like the waves of the ocean\nI remained long in your luxury gatherings | I remained long searching for light in the darkness\nI searched long for the rose' sight among thorns | Ah! I have not found that Yusuf in your market place\nThe perplexed eye for another scene is searching | As storm-stricken my eye for coast is searching\nLeaving your garden like fragrance I am going | Farewell ! O worldly company I am going to the homeland\nI have made my home in the quietness of the mountain side | Ah! I do not get this pleasure in conversation's music!\nAssociate of Nargis-i-Shahlah , and rose's companion I am | The garden is my homeland, nightingale's associate I am\nThe sound of the spring's music lulls me to sleep | The morning cuckoo from the green carpet wakes me up\nEveryone in the world assemblage social life likes | The poet's heart but the solitude's corner likes\nI am verged on lunacy by being perturbed in habitations | For whom I am searching, roaming in the mountain valleys?\nWhose love makes me roam in the meadows? | And makes me sleep on the spring's banks?\nYou taunt me that fond of the corner of retirement I am | Look O imprudent one! Messenger of Nature's assembly I am\nCompatriot of the elms, turtle\u2011dove's confidante I am! | In this garden's silence in the state of anxiety I am!\nIf I do hear something it is only to tell others | If I do see something it is only to show others\nMy heart is a lover of retirement, proud of my home I am | Scoffing at the thrones of Dara and Sikandar I am\nHow enchanting is the act of lying under the trees | As now and then my sight falls at the evening star\nWhere in the strange house of learning can this be seen! | The secret of universe can only in the rose\u2011petal be seen","input":"Generate a poem in the style of Allama Iqbal from the book 'Bang-e-Dara' best described as 'This is a beautiful nature poem. Its essence is that the present day social life with \"the maddening crowd's ignoble strife\" is not conducive to creating noble feelings or knowledge of God in Man. These virtues can be acquired only in the bosom of nature. The climax is attained in the last verse. This poem is adapted from Ralph Waldo Emerson.'"} +{"poem_id":"011_022","book_title":"Armaghan-e-Hijaz (Persian)","section_title":"HAZOOR-I-HAQ","description":"","themes":[],"poem":"That bliss of the past may come or not, | That breeze of Hijaz may come or not.\nThis beggar\u2019s last \u2018time\u2019 has come so near, | May come or not secrets seer.","input":"Generate a poem in the style of Allama Iqbal from the book 'Armaghan-e-Hijaz (Persian)' best described as ''"} diff --git a/app/RAGSystem.py b/interface/RAGSystem.py similarity index 97% rename from app/RAGSystem.py rename to interface/RAGSystem.py index 53d7fe297fb4f24152fd2e7c3ce109d65100354d..5001df1572c14d30c2b6baeec597a8994e888d6f 100644 --- a/app/RAGSystem.py +++ b/interface/RAGSystem.py @@ -6,7 +6,7 @@ from rag.retriever import configure_retriever from rag.llm import initialize_llm, get_rag_prompt # from utils.feedback_logger import FeedbackLogger from utils.error_handling import handle_rag_error -from app.config import SCORE_THRESHOLD, JSON_FILE_PATH +from interface.config import SCORE_THRESHOLD, JSON_FILE_PATH class IqbalRAGSystem: """Manages the RAG system for Iqbal's poetry.""" diff --git a/app/__init__.py b/interface/__init__.py similarity index 100% rename from app/__init__.py rename to interface/__init__.py diff --git a/app/config.py b/interface/config.py similarity index 85% rename from app/config.py rename to interface/config.py index 9390fd6616acaca039251dcdd8ca8e9a792a964e..2334a0c6d5878da6da96f2c5e44ce937e371c3d9 100644 --- a/app/config.py +++ b/interface/config.py @@ -12,12 +12,12 @@ APP_NAME = "RAG-Iqbal: Q&A with Allama Iqbal based on a poetry dataset" DEBUG_MODE = os.getenv("DEBUG_MODE", "False").lower() == "true" # API Keys -PERPLEXITY_API_KEY = os.getenv("PERPLEXITY_API_KEY") +# PERPLEXITY_API_KEY = os.getenv("PERPLEXITY_API_KEY") # Paths BASE_DIR = os.path.dirname(os.path.dirname(os.path.abspath(__file__))) -CHROMA_DB_DIR = os.path.join(BASE_DIR, "data", "iqbalchroma_db") -FEEDBACK_DIR = os.path.join(BASE_DIR, "data", "feedback") +CHROMA_DB_DIR = os.path.join(BASE_DIR, "outputs", "iqbalchroma_db") +FEEDBACK_DIR = os.path.join(BASE_DIR, "outputs", "feedback") JSON_FILE_PATH = os.path.join(BASE_DIR, "data", "processed_data", "iqbal_poems_rag.json") # Create necessary directories diff --git a/app/gradio_interface.py b/interface/gradio_interface.py similarity index 98% rename from app/gradio_interface.py rename to interface/gradio_interface.py index ae461d73effa5ece71c0aaba8ae4973b8c06b6c1..c9af9be4a355d85dfc986f06db7bf7982c25f706 100644 --- a/app/gradio_interface.py +++ b/interface/gradio_interface.py @@ -1,7 +1,7 @@ """Gradio interface for the Iqbal Poetry RAG application.""" import gradio as gr -from app.config import APP_NAME, GRADIO_THEME, GRADIO_SERVER_PORT +from interface.config import APP_NAME, GRADIO_THEME, GRADIO_SERVER_PORT def process_query(question, history): """Process user query through the RAG system.""" diff --git a/rag/embeddings.py b/rag/embeddings.py index acdf44851edf3c0514188517c9511576d9b214fc..20f38eea8b7d609877a36d63b037f30973b1b1c3 100644 --- a/rag/embeddings.py +++ b/rag/embeddings.py @@ -2,7 +2,7 @@ import os from langchain_ollama import OllamaEmbeddings -from app.config import EMBEDDING_MODEL +from interface.config import EMBEDDING_MODEL def get_embeddings(): """Initialize and return the embedding model.""" diff --git a/rag/llm.py b/rag/llm.py index 4864904a381e5808906d7615034138d3c2911191..af4164adf1ab39bc4e712d78246061270fd70fa1 100644 --- a/rag/llm.py +++ b/rag/llm.py @@ -4,7 +4,7 @@ from langchain_community.chat_models import ChatPerplexity from langchain_core.prompts import PromptTemplate, ChatPromptTemplate from transformers import AutoTokenizer, AutoModelForCausalLM, pipeline from langchain_community.llms import HuggingFacePipeline -from app.config import PERPLEXITY_API_KEY, LLM_MODEL +from interface.config import LLM_MODEL def initialize_llm(): """Initialize and return the LLM.""" diff --git a/rag/retriever.py b/rag/retriever.py index 791a9a769f8cddfdc18572bc261a5b915688a7de..aa35e7f60773352ce7163e75da391f1d9d938945 100644 --- a/rag/retriever.py +++ b/rag/retriever.py @@ -1,6 +1,6 @@ """Retriever configuration for the RAG system.""" -from app.config import RETRIEVER_K, RETRIEVER_FETCH_K, RETRIEVER_LAMBDA_MULT +from interface.config import RETRIEVER_K, RETRIEVER_FETCH_K, RETRIEVER_LAMBDA_MULT def configure_retriever(vector_store): """Configure and return the retriever.""" diff --git a/rag/vector_store.py b/rag/vector_store.py index 2fa58af4798caf6ed915ca645b6ef3e89c0d141f..67e66da5a5aa68e9a617db039b7739875fbda601 100644 --- a/rag/vector_store.py +++ b/rag/vector_store.py @@ -4,7 +4,7 @@ import json import os from langchain_chroma import Chroma # Updated import from langchain_core.documents import Document -from app.config import CHROMA_DB_DIR +from interface.config import CHROMA_DB_DIR from rag.embeddings import get_embeddings def initialize_vector_store(): diff --git a/tests/inspector.py b/tests/inspector.py index c2ff70432490518f7b3a99bbc132daa83aaeceb2..4cf3ab8aef4972666c8cbb49815597e45162d536 100644 --- a/tests/inspector.py +++ b/tests/inspector.py @@ -102,7 +102,7 @@ class ChromaVectorStoreInspector: # Usage example if __name__ == "__main__": from rag.embeddings import get_embeddings # Your existing embeddings setup - from app.config import CHROMA_DB_DIR # Your config + from interface.config import CHROMA_DB_DIR # Your config # Initialize inspector inspector = ChromaVectorStoreInspector(